T16n0682_大乘密嚴經

大正藏第 16 冊 No. 0682 大乘密嚴經

No. 682 [No. 681]

大唐新翻密嚴經序

朕聞西方有聖人焉，演不言之言、垂無教之教，啟迪權實、發披聾瞽，遷其善者不疾而速，階其益者即聖自凡，擊蒙求以娑婆丘陵，示達觀以密嚴世界。匪染凈在我，實是非游，而楚越生於念中，及缺頓于目下，彼魚藏鳥逝。其若是乎！欽哉密嚴，跡超三有，量周乎法界、相離於極微，非聲聞之所聞、豈色見之能見。嘗潔已主妙允恭付屬！是欲泉靜識浪、珠清意源，窮賴耶能變之端，照自覺湛然之境，深詣心極其唯是經。夫翻譯之來抑有由矣。雖方言有異而本質須存，此經梵書並是偈頌，先之譯者多作散文，蛇化為龍何必變于鱗介？家成於國寧即改乎姓氏？矧訛略輕重或有異同，再而詳悉可為盡善。大興善寺三藏沙門不空，像教棟樑愛河舟楫，戒珠在握明鏡入懷，雪涉云征窮鹿野之真諦，帆飛海宿究馬鳴之奧音，聲該八轉言善兩方，之可窺鑒闕如、抑揚了義。詔令集京城義學沙門飛錫等、翰林學士柳抗等，詳譯斯文及護國經等，對執貝多翻諸簡牘，憑其本夾依以頌言，大羹之味不遺、清月之魄恒滿，豈不美歟！豈不美歟！朕詞乏清華、文非道麗，志流衍于秘賾，將布灌於無窮，

【現代漢語翻譯】現代漢語譯本朕聽說西方有聖人，宣講無法用言語表達的真理，垂示沒有具體教條的教誨，開啟權巧和真實的智慧，啓發那些如聾如盲的人們。使向善者進步迅速，使受益者從凡人直接達到聖人的境界。在娑婆世界的丘陵中尋求啓蒙，在密嚴世界中展示通達的見解。並非染污或清凈取決於外在，而是是非對錯在於內心的遊移。楚國和越國的差異，產生於一念之間；日月盈虧，就在眼前。那些如魚潛藏、如鳥飛逝的事物，又算得了什麼呢！令人欽佩的密嚴境界，超越了三界的存在，其廣大量周遍整個法界，其細微之處又無法用極小的物質來衡量。不是聲聞乘修行者所能聽聞的，也不是用肉眼所能看見的。我曾經潔身自好，主要因為信任和恭敬佛法！這是爲了使清泉般的心識平靜，使珍珠般的心意清澈，徹底探究阿賴耶識能夠轉變的根源，照亮自覺的湛然境界。深入研究心的奧秘，最重要的就是這部經。翻譯此經的緣由由來已久。雖然各地方言有所不同，但本質必須儲存。這部經的梵文原本都是偈頌，之前的譯者大多譯作散文。蛇變化為龍，何必改變它的鱗甲？家成為國，難道就要改變姓氏嗎？更何況訛誤、省略、輕重等方面可能存在差異，再次詳細地翻譯，才能做到盡善盡美。大興善寺的三藏沙門不空（Amoghavajra），是佛法的棟樑，是愛河中的舟楫，手中握著戒律的明珠，心中懷著明鏡，冒著風雪，長途跋涉，窮盡鹿野苑的真諦，乘著帆船，在海上漂泊，探究馬鳴菩薩的奧妙之音。他的聲音精通八種語言的轉換，言辭善於表達兩方面的意思，可以用來窺探和借鑑前人的缺失，發揚和闡明經義。因此，我下詔命令召集京城的義學沙門飛錫等人，以及翰林學士柳抗等人，詳細翻譯這部經以及《護國經》等經典。他們對照著貝葉經，翻譯成竹簡上的文字，依據梵文原本，採用偈頌的形式。務求不遺漏大羹的美味，使清澈的月亮永遠圓滿，這難道不是一件美好的事情嗎！這難道不是一件美好的事情嗎！我的文辭缺乏清麗華美，文章也並非精通道理，但我希望這部經的秘密和深奧之處能夠流傳開來，將佛法的甘露普施於無盡的未來。

【English Translation】 English version I have heard that in the West there is a sage who proclaims the wordless word and imparts the non-teaching teaching, enlightening the expedient and the real, and awakening the deaf and blind. He moves those who are virtuous swiftly and surely, and elevates those who benefit directly from the mundane to the sacred. He seeks enlightenment in the hills of the Saha world and reveals the enlightened view in the Mi̇trayāṇa (Dense Array) world. It is not that defilement or purity depends on the external, but that right and wrong lie in the wandering of the mind. The differences between the states of Chu and Yue arise from a single thought; the waxing and waning of the moon are right before our eyes. What, then, are those things that hide like fish and fly away like birds! Admirable is the Mi̇trayāṇa, which transcends the three realms, its vastness encompassing the entire Dharma realm, its subtlety beyond measure by the smallest of particles. It is not what the Śrāvakas (Hearers) can hear, nor what the physical eye can see. I have always purified myself, mainly because of trust and reverence for the Buddha's teachings! This is to calm the spring-like consciousness, to clarify the pearl-like mind, to thoroughly explore the source of the Ālaya-vijñāna (Storehouse Consciousness)'s ability to transform, and to illuminate the serene state of self-awareness. To deeply study the mysteries of the mind, the most important thing is this scripture. The reason for translating this scripture has a long history. Although local dialects differ, the essence must be preserved. The original Sanskrit text of this scripture is all in verses, but previous translators mostly translated it into prose. If a snake transforms into a dragon, why must it change its scales? If a family becomes a state, must it change its surname? Moreover, there may be differences in errors, omissions, emphasis, and so on. A detailed re-translation can achieve perfection. The Tripiṭaka (Three Baskets) master Amoghavajra (不空), of Daxingshan Temple, is the pillar of Buddhism and the boat in the river of love, holding the pearl of precepts in his hand and carrying a bright mirror in his heart. Braving snow and traversing clouds, he exhausted the true meaning of Mrigadava (鹿野苑, Deer Park), sailing on the sea, he explored the profound sounds of Aśvaghoṣa (馬鳴, Horse's Cry). His voice is proficient in the transformation of eight languages, and his words are good at expressing both aspects of meaning. It can be used to peek into and learn from the shortcomings of predecessors, and to promote and clarify the meaning of the scriptures. Therefore, I issued an edict to summon the learned monks of the capital, such as Feixi, and the academicians of the Hanlin Academy, such as Liu Kang, to translate this scripture and the Protecting the Nation Sutra in detail. They compared the palm-leaf manuscripts and translated them into words on bamboo slips, based on the original Sanskrit text, using the form of verses. Striving not to omit the deliciousness of the great soup, and to keep the clear moon always full, is this not a beautiful thing! Is this not a beautiful thing! My words lack elegance and beauty, and my writing is not proficient in the principles, but I hope that the secrets and profundities of this scripture can be spread, and that the nectar of the Dharma can be universally bestowed upon the endless future.

聊課虛懷，序之篇首云爾。

大乘密嚴經卷上

開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉　詔譯

密嚴道場品第一

如是我聞：

一時佛薄伽梵住于超越欲色無色等想，於一切法自在無礙，神足力通之所遊戲密嚴世界，而此世界非彼外道聲聞緣覺所行之境，與諸修習勝瑜伽者十億佛剎微塵數等菩薩摩訶薩俱。其名曰：摧一切外道異論菩薩摩訶薩、大慧菩薩摩訶薩、一切佛法如實見菩薩摩訶薩、聖觀自在菩薩摩訶薩、得大勢菩薩摩訶薩神通王菩薩摩訶薩、曼殊室利菩薩摩訶薩、金剛藏菩薩摩訶薩、解脫月菩薩摩訶薩、持進菩薩摩訶薩而為上首，皆超三界心意識境智成身，轉于所依成就如幻，首楞嚴法雲三摩地，無量諸佛手灌其頂，處離三有蓮華宮。

爾時如來、應、正遍知從現法樂住自覺聖智甚深境界微妙奮迅無量眾色之所現顯三摩地起，出帝雷光妙莊嚴殿，與諸菩薩入于無垢月藏殿中，升密嚴場師子之座。世尊坐已觀察四方，從眉間珠髻光明莊嚴出於無量百千凈光，圍繞交映成光明網。是光網流照之時，一切佛剎莊嚴之相分明顯現，如一佛剎，余諸佛土嚴飾細妙同於微塵。密嚴世界超諸佛國，遠離星宿及日月，如無為性

不同微塵。此密嚴中佛及佛子，並余世界來此會者，皆如涅槃及以虛空非擇滅性。

爾時世尊現彼世界佛及菩薩威神功德勝妙事已，復以佛眼遍視十方諸菩薩眾，告一切佛法如實見菩薩摩訶薩言：「如實見！今此世界名曰密嚴，是中菩薩悉于欲色無色無想有情之處，以三摩地力生智慧火，焚燒色貪及以無明，轉所依止得意成身，神足力通以為嚴飾，無竅隙無骨體，猶如日月摩尼電光、帝弓珊瑚紇利多羅、黃金瞻卜孔雀花月鏡中之像。如是色身住于諸地修無漏因，由三摩地而得自在，十無盡愿及以迴向，獲殊勝身來密嚴剎。」

爾時一切佛法如實見菩薩摩訶薩從座而起，偏袒右肩稽首佛足，右膝著地合掌白佛言：「世尊！我於今者欲有所問，惟愿如來、應、正遍知哀許為說。」佛告如實見言：「善哉善哉！恣汝所問，當爲汝說令汝心喜。」

爾時一切佛法如實見菩薩摩訶薩承佛開許，即白佛言：「世尊！唯此佛剎超越欲色無色及以無想有情界耶？」佛言：「善男子！從此上方過百億佛剎，有梵音佛土、娑羅樹王佛土、星宿王佛土，過如是佛土復有無量百千佛剎，廣博崇麗菩薩眾會之所莊嚴。彼中諸佛咸為菩薩，說現法樂住自覺聖智，遠離分別實際真如，大涅槃界究竟之法。是故當知此界外有如是等無

【現代漢語翻譯】現代漢語譯本：如同微小的塵埃一般。在這密嚴凈土中，佛和佛子，以及其他世界前來集會的人，都如同進入涅槃的狀態，或者如同虛空和非擇滅一樣。

這時，世尊顯現了那些世界中佛和菩薩的威神功德和殊勝美妙之事後，又用佛眼遍觀十方諸菩薩眾，告訴一切佛法如實見菩薩摩訶薩（能夠如實見到一切佛法的菩薩）說：『如實見！現在這個世界名叫密嚴，這裡面的菩薩都在欲界、色界、無色界以及無想有情之處，用三摩地（禪定）的力量生出智慧之火，焚燒對色界的貪愛以及無明，轉化所依止的意識而成就殊勝之身，以神通作為莊嚴，沒有空隙也沒有骨骼，猶如日月、摩尼寶珠、閃電的光芒、帝釋天的彩虹、珊瑚、紇利多羅寶珠、黃金、瞻卜花、孔雀花、月亮以及鏡中的影像。這樣的色身安住在各個菩薩的階位上，修習無漏的因，由於三摩地的力量而得到自在，以十大無盡愿以及迴向之力，獲得殊勝的身體來到密嚴剎土。』

這時，一切佛法如實見菩薩摩訶薩從座位上站起來，袒露右肩，頂禮佛足，右膝著地，合掌對佛說：『世尊！我現在想要有所請問，希望如來、應供、正遍知（佛的稱號，意為如實而來、值得供養、真正覺悟一切）慈悲允許我提問。』佛告訴如實見菩薩說：『很好很好！隨你發問，我會為你解答，讓你心生歡喜。』

這時，一切佛法如實見菩薩摩訶薩承蒙佛的開許，就對佛說：『世尊！只有這個佛剎超越了欲界、色界、無色界以及無想有情界嗎？』佛說：『善男子！從這裡向上方經過百億佛剎，有梵音佛土、娑羅樹王佛土、星宿王佛土，經過這樣的佛土后還有無量百千佛剎，廣博崇高華麗，是菩薩眾會所莊嚴的地方。那些佛土中的諸佛都為菩薩們宣說現法樂住自覺聖智，遠離分別實際真如，大涅槃界究竟的法。所以應當知道，這個世界之外還有像這樣無量無邊的世界。』

【English Translation】 English version: Like different fine dust particles. In this Mystic Mandala, Buddhas and Buddha-sons, as well as those who come to this assembly from other worlds, are all like Nirvana and unconditioned cessation, like space.

Then, after the World-Honored One manifested the majestic and virtuous, supremely wonderful affairs of the Buddhas and Bodhisattvas of those worlds, He again surveyed the assembly of Bodhisattvas in the ten directions with His Buddha-eye, and said to the Bodhisattva-Mahasattva All-Dharma-True-Seeing (Bodhisattva who truly sees all dharmas): 'True-Seeing! This world is now called Mystic Mandala. The Bodhisattvas in it, in the realms of desire, form, formlessness, and non-perception, use the power of Samadhi (meditative absorption) to generate the fire of wisdom, burning away attachment to form and ignorance, transforming their dependent consciousness to attain a sublime body, adorned with supernatural powers, without gaps or bones, like the sun and moon, Mani jewels, lightning, Indra's bow, coral, Kilitola jewels, gold, Champaka flowers, peacock flowers, the moon, and images in a mirror. Such a form body dwells on the various Bodhisattva stages, cultivating undefiled causes, attaining freedom through Samadhi, and, through the ten inexhaustible vows and dedication, obtaining a sublime body to come to the Mystic Mandala Buddha-field.'

At that time, the Bodhisattva-Mahasattva All-Dharma-True-Seeing rose from his seat, bared his right shoulder, prostrated at the Buddha's feet, knelt on his right knee, and, with palms joined, said to the Buddha: 'World-Honored One! I now wish to ask something. May the Tathagata (Thus Come One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One) compassionately permit me to speak.' The Buddha said to True-Seeing: 'Excellent, excellent! Ask whatever you wish. I will explain it to you and make your heart rejoice.'

Then, the Bodhisattva-Mahasattva All-Dharma-True-Seeing, receiving the Buddha's permission, said to the Buddha: 'World-Honored One! Is this the only Buddha-field that transcends the realms of desire, form, formlessness, and non-perception?' The Buddha said: 'Good man! Passing beyond hundreds of billions of Buddha-fields above this, there are the Brahma-sound Buddha-field, the Sala-tree-king Buddha-field, and the Star-constellation-king Buddha-field. Passing beyond such Buddha-fields, there are also countless hundreds of thousands of Buddha-fields, vast, expansive, lofty, and adorned by assemblies of Bodhisattvas. The Buddhas in those fields all teach the Bodhisattvas the bliss of dwelling in the present dharma, the self-aware holy wisdom, the actual Suchness that is apart from discrimination, and the ultimate dharma of the Great Nirvana realm. Therefore, you should know that beyond this world, there are such immeasurable worlds.'

量佛剎。如實見！匪唯汝今于佛國土菩薩眾會心生限量請問如來，有此菩薩摩訶薩名曰持進，曾於佛所生限量心，便以神通升于上方，過百千俱胝乃至殑伽沙等諸佛世界，不能一見如來之頂。心生希有，知佛菩薩不可思議。還至娑訶世界名稱大城，來於我所悔謝已過，贊佛功德無量無邊，猶如虛空住自證境來密嚴剎。」

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，偏袒右肩頂禮佛足，右膝著地合掌白佛言：「世尊！我于如來、應、正遍知欲少咨問，唯愿哀愍為我宣說。」佛言：「金剛藏！汝於我所欲有問，如來、應、正等覺隨汝所疑為汝開演。」

爾時金剛藏菩薩摩訶薩承佛許已，而白佛言：「世尊！佛者是何句義？所覺是何？唯愿世尊說勝義境示法性佛，令過去未來現在修菩薩行者，于諸色相積集之見，及餘外道異論執著行分別境，起微塵、勝自在性、時方、虛空、我意，根境和合如是諸見。復有計者，無明愛業眼色與眼，是時復有觸及作意，如是等法而為因緣、等無間緣、增上緣、所緣緣和合生識執著行者，起有無等種種惡覺於我法中。復有諸人于蘊有情墮空性見。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

【現代漢語翻譯】現代漢語譯本：衡量佛的剎土（Buddhakṣetra，佛所居住的國土）。如實地見到！不僅僅是你們現在在佛的國土、菩薩眾會中，心中生起請問如來的想法，有這樣一位菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）名叫持進（Chijin），曾經在佛的處所生起這樣的想法，便以神通力升到上方，經過百千俱胝乃至恒河沙數（Gaṅgā-nadī-bālikā，多到像恒河沙子一樣）那麼多的佛世界，也不能見到如來的頭頂。心中生起稀有之感，知道佛菩薩不可思議。返回到娑婆世界（Sahā，我們所居住的這個世界）名稱大城，來到我的處所懺悔謝罪，讚歎佛的功德無量無邊，猶如虛空，安住在自證的境界，來到密嚴剎（Ghanavyūha，佛的凈土）。』

當時法會中，金剛藏菩薩摩訶薩（Vajragarbha-bodhisattva-mahāsattva，金剛藏大菩薩），善於演說諸地（Bhūmi，菩薩修行的不同階段）的相狀，微妙而又確定地窮盡其根源和底蘊，從座位上站起來，袒露右肩，頂禮佛足，右膝著地，合掌對佛說：『世尊！我對於如來、應供、正遍知（Tathāgata-arhat-samyaksaṃbuddha，佛的稱號）想要稍微請教一些問題，唯愿您慈悲憐憫，為我宣說。』佛說：『金剛藏（Vajragarbha）！你對於我有什麼想要問的，如來、應供、正等覺（Tathāgata-arhat-samyaksaṃbuddha，佛的稱號）會隨著你的疑惑為你開示演說。』

當時金剛藏菩薩摩訶薩（Vajragarbha-bodhisattva-mahāsattva，金剛藏大菩薩）承受了佛的允許之後，對佛說：『世尊！佛是什麼句義？所覺悟的是什麼？唯愿世尊宣說勝義境（Paramārtha，最高的真理），開示法性佛（Dharmatā-buddha，體現法性的佛），令過去、未來、現在修菩薩行的人，對於諸色相積聚的見解，以及其餘外道（Tīrthika，佛教以外的其他宗教）的異端邪說，執著於行和分別的境界，產生微塵（Aṇu，極小的物質）、勝自在性（Īśvara，具有至高無上力量的神）、時方（時間和空間）、虛空（Ākāśa，沒有阻礙的空間）、我意（自我意識），根境和合等這樣的見解。還有一些人認為，無明（Avidyā，對真理的無知）、愛（Tṛṣṇā，渴愛）、業（Karma，行為和其結果）、眼色與眼，這時又有觸（Sparśa，感官接觸）及作意（Manaskāra，心理活動），像這樣的法作為因緣（Hetu-pratyaya，產生結果的直接原因）、等無間緣（Samanantara-pratyaya，緊接著前一念的因緣）、增上緣（Adhipati-pratyaya，起主導作用的因緣）、所緣緣（Ālambana-pratyaya，作為認識對象的因緣）和合產生識（Vijñāna，意識），執著於行的人，產生有或無等種種惡劣的覺悟，在我法之中。還有一些人對於蘊（Skandha，構成個體的要素）和有情（Sattva，有感覺的生命）墮入空性（Śūnyatā，空虛的性質）的見解。爲了斷除像這樣的虛妄分別的覺悟，唯愿世尊宣說遠離五種識（Pañca-vijñāna，眼識、耳識、鼻識、舌識、身識）所知的相狀，能夠在諸法中最自在的佛的大菩提（Mahābodhi，偉大的覺悟）所覺知的意義，令聽聞者』

【English Translation】 English version: 'Measure the Buddha-kṣetra (Buddha-field, the realm where a Buddha resides). See it as it truly is! It is not only that you now, in the Buddha-kṣetra, in the assembly of Bodhisattvas, have conceived the thought of asking the Tathāgata (Thus Gone One, an epithet of the Buddha). There was a Bodhisattva-mahāsattva (Great Bodhisattva) named Chijin, who once had such a thought at the Buddha's place. He then ascended upwards by means of supernatural powers, passing through hundreds of thousands of koṭis (a very large number) and even as many Buddha-worlds as there are sands in the Ganges (Gaṅgā-nadī-bālikā, countless), yet he could not see the top of the Tathāgata's head. He felt a sense of wonder, knowing that the Buddhas and Bodhisattvas are inconceivable. He returned to the Sahā (this world we live in) world, the great city of Name, came to my place to repent and apologize for his past actions, praised the Buddha's immeasurable and boundless merits, like the void, dwelling in the realm of self-realization, and came to the Ghanavyūha (Dense Array, a Buddha's pure land).'

At that time, in the assembly, the Bodhisattva-mahāsattva Vajragarbha (Diamond Womb Great Bodhisattva), who was skilled in expounding the characteristics of the Bhūmis (Stages, levels of practice for a Bodhisattva), subtly and definitively exhausting their origins and depths, arose from his seat, bared his right shoulder, prostrated himself at the Buddha's feet, knelt on his right knee, and, with palms joined, said to the Buddha: 'World-Honored One! I wish to ask the Tathāgata-arhat-samyaksaṃbuddha (Thus Gone One, Worthy One, Perfectly Enlightened One, titles of the Buddha) a few questions. I beseech you to have compassion and explain them to me.' The Buddha said: 'Vajragarbha (Diamond Womb)! Whatever you wish to ask me, the Tathāgata-arhat-samyaksaṃbuddha (Thus Gone One, Worthy One, Perfectly Enlightened One) will, according to your doubts, reveal and expound for you.'

Then, the Bodhisattva-mahāsattva Vajragarbha (Diamond Womb Great Bodhisattva), having received the Buddha's permission, said to the Buddha: 'World-Honored One! What is the meaning of the word 'Buddha'? What is it that is awakened to? May the World-Honored One expound the Paramārtha (Ultimate Truth), reveal the Dharmatā-buddha (Dharma-nature Buddha), so that those who cultivate the Bodhisattva path in the past, future, and present, regarding the accumulated views of various forms and appearances, as well as the heterodox views of other Tīrthikas (Non-Buddhists), clinging to the realms of action and discrimination, give rise to such views as Aṇu (minute particles), Īśvara (Supreme Being), time and space, Ākāśa (space), self-consciousness, and the union of roots and objects. There are also those who believe that ignorance (Avidyā), craving (Tṛṣṇā), karma (action and its consequences), eye-object and eye, and at that time, there is also contact (Sparśa) and attention (Manaskāra). Such dharmas (phenomena) serve as hetu-pratyaya (direct cause), samanantara-pratyaya (immediately preceding condition), adhipati-pratyaya (dominant condition), and ālambana-pratyaya (object condition), combining to produce consciousness (Vijñāna). Those who cling to action give rise to various evil perceptions such as existence or non-existence, within my Dharma. There are also those who fall into the view of emptiness (Śūnyatā) regarding the skandhas (aggregates) and sentient beings (Sattva). In order to sever such false discriminating perceptions, may the World-Honored One expound the characteristics known by the five kinds of consciousness (Pañca-vijñāna), and the meaning awakened to by the Great Bodhi (Mahābodhi) of the Buddha, who is most free in all dharmas, so that those who hear it'

如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，能欲顯是法性佛種最勝瑜祇。匪唯汝今于佛菩提所覺之義生希有念請問於我，有賢幻等無量佛子咸於此義生希有心，種種思擇而求佛體：『如來者是何句義？為色是如來耶？異色是如來耶？』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。蘊中無如來，乃至分析至於極微皆悉不見。所以者何？以妙智慧定意諦觀無所見故、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！三摩地勝自在金剛藏如來，非蘊亦非異蘊、非依蘊非不依蘊、非生非滅、非智非所知、非根非境。何以故？蘊處界諸根境等皆鄙陋故，不應內外而見如來。且色無覺知、無有思慮、生已必滅，同於草木瓦礫之類，微塵積成如來聚沫。受以二法和合而生，猶如水泡瓶衣等想，亦二和合因緣所生猶如陽焰。譬如盛熱地氣蒸涌，照已日光如水波浪，諸鳥獸等為渴所逼，遠而望之生真水解。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，如夢中色唯想妄見覺悟

【現代漢語翻譯】現代漢語譯本：如果他完全領悟了所知的五種法，就能成就正覺（Sammasambuddha，完全覺悟者）。

這時，佛告訴金剛藏菩薩摩訶薩（Vajragarbha Bodhisattva Mahāsattva，具有金剛般堅固智慧的偉大菩薩）說：『太好了，太好了！金剛藏！你已在十地（Daśa-bhūmi，菩薩修行的十個階段）中獲得自在，超越了分別的境界，擁有極大的智慧，能夠顯明這法性佛種（Dharmatā-buddha-bīja，佛性的種子）最殊勝的瑜祇（瑜伽，指相應的修行方法）。不僅你現在對佛菩提（Buddha-bodhi，佛的覺悟）所覺悟的意義產生稀有之念，向我請問，還有賢幻等無量佛子（Buddha-putra，佛的弟子）都對此義生起稀有之心，種種思索而尋求佛的本體：『如來（Tathāgata，佛的稱號之一）是什麼意思？色（Rūpa，物質）是如來嗎？與色不同的才是如來嗎？』像這樣在蘊（Skandha，構成人身的五種要素）、界（Dhātu，構成世界的要素）、處（Āyatana，感覺器官與對像）等諸行（Saṃskāra，一切有為法）之中，內外尋求都見不到如來，因為這些都是所作的、會滅壞的法。蘊中沒有如來，乃至分析到極微（Paramāṇu，最小的物質單位）都見不到。為什麼呢？因為用微妙的智慧和禪定仔細觀察，什麼也見不到，因為蘊是粗鄙的，而如來是常法身（Nitya-dharma-kāya，永恒不變的法身）。太好了，佛子！你能夠很好地進入甚深法界（Gambhīra-dharma-dhātu，深奧的佛法境界）。仔細聽，仔細聽，好好思考，我將為你解說。』金剛藏菩薩摩訶薩回答說：『遵命，世尊。』

佛說：『善男子！三摩地（Samādhi，禪定）中獲得殊勝自在的金剛藏，如來不是蘊，也不是與蘊不同的，不是依靠蘊，也不是不依靠蘊的，不是生，也不是滅，不是智（Jñāna，智慧），也不是所知（Jñeya，智慧的對象），不是根（Indriya，感覺器官），也不是境（Viṣaya，感覺對像）。為什麼呢？因為蘊、處、界、諸根、境等都鄙陋，不應該在內外見到如來。而且色沒有覺知，沒有思慮，生起后必定滅亡，如同草木瓦礫之類，微塵積聚成的如來就像聚沫。受（Vedanā，感受）是由兩種法和合而生，猶如水泡、瓶衣等想法，也是由二種和合的因緣所生，猶如陽焰。譬如盛熱時地氣蒸騰涌起，照到日光後像水波一樣，諸鳥獸等被渴所逼迫，遠遠望去以為是真的水。想（Saṃjñā，表象）也是這樣，沒有體性，虛妄不實，分別智者認為好像有自性，能看到各別的體相和名字，而禪定者仔細觀察，就像兔角、石女兒等，只有假名，如同夢中的色，只是虛妄的見解，覺悟后就消失了。

【English Translation】 English version: If he fully comprehends the five kinds of knowable things, he will attain perfect enlightenment (Sammasambuddha).'

At that time, the Buddha said to Vajragarbha Bodhisattva Mahāsattva (the great Bodhisattva with diamond-like firm wisdom): 'Excellent, excellent! Vajragarbha! You have attained freedom in the ten grounds (Daśa-bhūmi, the ten stages of Bodhisattva practice), transcended the realm of discrimination, and possess great wisdom, capable of revealing this Dharma-nature Buddha-seed (Dharmatā-buddha-bīja, the seed of Buddha-nature), the most supreme Yoga (referring to corresponding practice methods). Not only do you now have a rare thought about the meaning of Buddha-bodhi (Buddha-bodhi, the enlightenment of the Buddha) and ask me, but also countless Buddha-putras (Buddha-putra, disciples of the Buddha) such as the Virtuous Illusion have arisen rare thoughts about this meaning, contemplating and seeking the Buddha's essence: 'What does Tathāgata (Tathāgata, one of the Buddha's titles) mean? Is form (Rūpa, matter) the Tathāgata? Is the Tathāgata different from form?' Thus, within the aggregates (Skandha, the five elements that constitute the human body), realms (Dhātu, the elements that constitute the world), and sense bases (Āyatana, sensory organs and objects), seeking internally and externally, they do not see the Tathāgata, because these are all created and perishable dharmas. There is no Tathāgata in the aggregates, and even analyzing down to the ultimate particles (Paramāṇu, the smallest unit of matter), they cannot be seen. Why? Because with subtle wisdom and meditative concentration, observing carefully, nothing is seen, because the aggregates are coarse and base, while the Tathāgata is the eternal Dharma-body (Nitya-dharma-kāya, the eternal and unchanging Dharma-body). Excellent, Buddha-son! You are able to enter the profound Dharma-realm (Gambhīra-dharma-dhātu, the profound realm of the Buddha's teachings) well. Listen carefully, listen carefully, and contemplate well, and I will explain it to you.' Vajragarbha Bodhisattva Mahāsattva replied: 'As you command, World Honored One.'

The Buddha said: 'Good man! Vajragarbha, who has attained supreme freedom in Samādhi (Samādhi, meditative concentration), the Tathāgata 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 (Jñāna, wisdom), nor the object of wisdom (Jñeya, the object of wisdom), neither the senses (Indriya, sensory organs), nor the sense objects (Viṣaya, sensory objects). Why? Because the aggregates, realms, sense bases, senses, and sense objects are all base and inferior, and one should not see the Tathāgata within or without. Moreover, form has no awareness, no thought, and is bound to perish after arising, like grass, trees, tiles, and pebbles. The Tathāgata formed by the accumulation of particles is like foam. Feeling (Vedanā, sensation) arises from the combination of two dharmas, like bubbles, thoughts of bottles and clothes, etc., also arise from the combination of two causes and conditions, like a mirage. For example, when the earth's vapor rises in hot weather, and the sunlight shines on it, it looks like water waves. Birds and beasts, driven by thirst, see it from afar and mistake it for real water. Perception (Saṃjñā, perception) is also like this, without substance, false and unreal. Those with discriminating wisdom think that it has self-nature and can see distinct forms and names, but those in meditative concentration observe carefully and see that it is like rabbit horns, stone daughters, etc., which only have false names, like colors in a dream, only false views of thought, which disappear upon awakening.'

非有，無明夢中見男女等種種之色，成於正覺即無所見。行如芭蕉中無堅實，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，依草木瓦礫示現色像，幻作於人及諸象馬，種種形相具足莊嚴，愚幻貪求非明智者。識亦如是依余而住，遍計分別能取所取二種執生，若自了知即皆轉滅，是故無體同於幻士。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，若如來出世若不出世，此性常住，名法住性、法界性、法尼夜摩性。金剛藏！以何義故名尼夜摩？遠離後有一切過故。又此三摩地能決定除後有諸惡，以如是故名尼夜摩。若有住此三摩地者，于諸有情心無顧戀，證於實際及以涅槃，猶如熱鐵投諸冷水棄于有情，故諸菩薩舍而不證。所以者何？舍大精進大悲諸度，斷于佛種趣聲聞乘，行於外道邪見之逕。猶如老象溺在淤泥，為三摩地泥所沉沒。味定境界亦復如是，退轉一切諸佛法門，不得入于究竟之慧，是故菩薩舍而不證近住而已。以究竟慧入佛法身，覺悟如來廣大威德，當成正覺轉妙法輪，智境眾色而為資用，入如來定游涅槃境。一切如來令從定起，漸次加行超第八地，善巧抉擇乃至法雲，受用如來廣大威德，入于諸佛內

【現代漢語翻譯】現代漢語譯本：非有，就像在無明（avidyā）的夢中見到男女等各種各樣的顏色，一旦成就正覺（samyak-saṃbuddha），就什麼也見不到了。行（saṃskāra）就像芭蕉樹的樹幹一樣，中間沒有堅實的東西，離開了身（kāya）和境（viṣaya），就沒有自體自性。識（vijñāna）就像幻術一樣虛假不實，譬如幻術師或者幻術師的弟子，依靠草木瓦礫來示現各種色像，幻化出人和各種象馬，種種形相具足莊嚴，愚昧被幻象迷惑貪求，而明智的人不會這樣。識也是這樣，依靠其他事物而存在，普遍地計度分別能取和所取這兩種執著產生。如果自己了知這一切，這些執著都會轉變消滅，因此識沒有自體，如同幻術師一樣。金剛藏（Vajragarbha）！如來（Tathāgata）常住不變易，這是修習唸佛觀行的境界，名為如來藏（Tathāgatagarbha）。它猶如虛空不可破壞消滅，名為涅槃界（nirvāṇa-dhātu），也名法界（dharma-dhātu）。過去、現在、未來諸佛世尊都隨順這個真理而宣說，所以無論如來出世還是不出世，這個自性都是常住的，名為法住性（dharma-sthititā），法界性（dharma-dhātu-tā），法尼夜摩性（dharma-niyāmatā）。金剛藏！因為什麼緣故叫做尼夜摩（niyāma）呢？因為它遠離了後有（punarbhava）的一切過患。而且這個三摩地（samādhi）能夠決定地去除後有的各種惡業，因為這個緣故叫做尼夜摩。如果有人安住在這個三摩地中，對於一切有情（sattva）心中沒有顧戀，證悟實際（bhūta-koṭi）以及涅槃（nirvāṇa），就像把燒紅的鐵塊投入冷水中一樣，捨棄有情。所以諸菩薩（bodhisattva）捨棄而不證入涅槃。為什麼呢？因為如果證入涅槃，就捨棄了大精進、大悲以及各種波羅蜜（pāramitā），斷絕了佛種（buddha-bīja），而趣向聲聞乘（śrāvakayāna），行走在外道邪見的道路上。這就像老象溺在淤泥中一樣，被三摩地的泥土所沉沒。貪著禪定境界也是這樣，會退轉一切諸佛的法門，不能夠進入究竟的智慧，所以菩薩捨棄而不證入涅槃，只是接近安住而已。憑藉究竟的智慧進入佛法身（dharma-kāya），覺悟如來廣大的威德，應當成就正覺，轉妙法輪（dharma-cakra），以智慧境界中的種種色相作為資糧，進入如來定（Tathāgata-samādhi），游于涅槃境界。一切如來令菩薩從定中起來，逐漸地修行，超越第八地（bhūmi），善巧地抉擇，乃至到達法雲地（dharma-megha），受用如來廣大的威德，進入諸佛的內心。

【English Translation】 English version: Non-existent, like seeing various colors such as male and female in the dream of ignorance (avidyā), upon achieving perfect enlightenment (samyak-saṃbuddha), nothing is seen. Actions (saṃskāra) are like the trunk of a banana tree, without any solidity in the middle, and without the body (kāya) and environment (viṣaya), they have no self-nature. Consciousness (vijñāna) is like an illusion, false and unreal, like a magician or a disciple of a magician, relying on grass, trees, tiles, and rubble to manifest various images, transforming into people and various elephants and horses, with all kinds of forms fully adorned, the foolish are deluded by illusions and crave them, but the wise do not. Consciousness is also like this, relying on other things to exist, universally calculating and distinguishing the two attachments of what can be grasped and what is grasped. If one understands all this, these attachments will transform and disappear, therefore consciousness has no self-nature, like a magician. Vajragarbha! The Tathāgata (Tathāgata) is constant and unchanging, this is the realm of practicing mindfulness of the Buddha, called the Tathāgatagarbha (Tathāgatagarbha). It is like space, indestructible and imperishable, called the nirvana-dhātu (nirvāṇa-dhātu), also called the dharma-dhātu (dharma-dhātu). The Buddhas, World-Honored Ones of the past, present, and future all proclaim in accordance with this truth, so whether the Tathāgata appears in the world or not, this nature is constant, called dharma-sthititā (dharma-sthititā), dharma-dhātu-tā (dharma-dhātu-tā), dharma-niyāmatā (dharma-niyāmatā). Vajragarbha! For what reason is it called niyāma (niyāma)? Because it is far from all the faults of future existence (punarbhava). Moreover, this samādhi (samādhi) can definitely remove all the evils of future existence, for this reason it is called niyāma. If someone dwells in this samādhi, there is no attachment in their heart for all sentient beings (sattva), realizing the ultimate reality (bhūta-koṭi) and nirvana (nirvāṇa), like throwing a red-hot iron into cold water, abandoning sentient beings. Therefore, the Bodhisattvas (bodhisattva) abandon and do not attain nirvana. Why? Because if they attain nirvana, they would abandon great diligence, great compassion, and various perfections (pāramitā), cut off the Buddha-seed (buddha-bīja), and go towards the śrāvakayāna (śrāvakayāna), walking on the path of heretical views of externalists. This is like an old elephant drowning in the mud, submerged by the mud of samādhi. Being attached to the realm of meditation is also like this, it will cause the reversal of all the Buddha's teachings, and one will not be able to enter ultimate wisdom, so the Bodhisattvas abandon and do not attain nirvana, but only approach and dwell near it. Relying on ultimate wisdom to enter the dharma-kāya (dharma-kāya), awakening to the vast power and virtue of the Tathāgata, one should achieve perfect enlightenment, turn the wonderful dharma wheel (dharma-cakra), using the various forms in the realm of wisdom as resources, entering the Tathāgata-samādhi (Tathāgata-samādhi), and wandering in the realm of nirvana. All the Tathāgatas cause the Bodhisattvas to rise from samādhi, gradually cultivate, surpass the eighth bhūmi (bhūmi), skillfully discern, and even reach the dharma-megha bhūmi (dharma-megha), enjoying the vast power and virtue of the Tathāgata, and entering the inner realm of the Buddhas.

證之地，與無功用道三摩地相應，遍游十方不動本處，而恒依止密嚴佛剎。金剛自在具大變化，示現佛土而成自在，轉于所依智三摩地，及意成身力通具足，行步威德猶如鵝王。譬如明月影遍眾水，佛亦如是，隨諸有情普現色相，于諸眾會所益不空，復令當詣密嚴佛剎。如其性慾而漸開誘，為說一切欲界天王、自在菩薩清凈摩尼寶藏宮殿諸安樂處，乃至諸地次第，從一佛剎至一佛剎，示現富樂功德莊嚴，盡于未來隨機應現。猶如成就持明仙等，及諸靈仙宮殿之神，與人行止而不可見。如來變化所為事畢，住于真身隱而不現亦復如是。」

爾時世尊而說偈言：

「根蘊如蛇聚，　　境界緣所觸，　無明愛業生，　　熏習縛難解。　心心所惡覺，　　纏繞如蟠龍，　怒毒因之與，　　㶿如炎盛火。　諸修觀行者，　　常應如是觀，　舍諸蘊法故，　　一心而不懈。　如於虛空中，　　無樹而有影，　風衢及馬跡，　　此見悉為難。　于能造所造，　　色及非色中，　欲求見如來，　　其難亦如是。　真如實際等，　　及諸佛體性，　內證之所行，　　非諸語言境。　涅槃名為佛，　　佛亦名涅槃，　離能所分別，　　云何而可見？　碎末于金礦，　　礦中不見金，　智者巧融煉，

【現代漢語翻譯】現代漢語譯本證得此地，與無功用道三摩地（一種禪定狀態）相應，遍游十方世界而不動搖其根本之處，並且恒常依止於密嚴佛剎（一個莊嚴的佛國）。金剛自在，具有巨大的變化能力，示現各種佛土而成其自在，轉變于所依的智慧三摩地，以及意生身的力量神通都具足，行走時的威德猶如鵝王一般。譬如明月在眾水中顯現倒影，佛也像這樣，隨著各種有情眾生的根器而普遍顯現不同的色相，在各種集會中利益眾生而不落空，並且令他們最終能夠前往密嚴佛剎。如其所應地逐漸引導開悟，為他們講述一切欲界天王、自在菩薩清凈摩尼寶藏宮殿等各種安樂之處，乃至諸地的次第，從一個佛剎到另一個佛剎，示現富饒快樂的功德莊嚴，直到未來都隨機應現。猶如成就持明仙等，以及各種靈仙宮殿之神，與人同行卻不可見。如來的變化所作之事完畢后，安住在真身之中，隱沒而不顯現也是如此。

這時，世尊以偈頌說道：

『五根和五蘊猶如毒蛇聚集，境界由因緣所觸及，無明和愛以及業力產生，熏習的束縛難以解脫。心和心所產生的惡念，纏繞就像盤踞的龍，憤怒和毒害因此而生，熾盛如燃燒的火焰。各種修習觀行的人，應當常常這樣觀照，捨棄各種蘊法，一心一意而不懈怠。就像在虛空中，沒有樹木卻有樹影，風的道路和馬的足跡，這些景象都難以見到。對於能造作和所造作，色和非色之中，想要見到如來，其難度也就像這樣。真如、實際等，以及諸佛的體性，是內在證悟所行的境界，不是各種語言所能表達的。涅槃被稱為佛，佛也被稱為涅槃，遠離能和所的分別，又怎麼能夠看見呢？即使將金礦擊碎成末，在礦中也無法看見金子，有智慧的人巧妙地熔鍊，

【English Translation】 English version Having attained this state, corresponding to the Samadhi (a state of meditative consciousness) of the Path of No Effort, traversing the ten directions without moving from its original place, and constantly abiding in the Ghanavyuha Buddha-field (a majestic Buddha-land). Being the Vajra-sovereign, possessing great transformative powers, manifesting various Buddha-fields and becoming self-mastered, transforming into the wisdom Samadhi upon which it relies, and fully endowed with the power and supernormal faculties of the mind-made body, walking with the majestic grace of a swan-king. Just as the bright moon reflects in all waters, so too does the Buddha, according to the dispositions of all sentient beings, universally manifest various forms, benefiting beings in all assemblies without fail, and eventually leading them to the Ghanavyuha Buddha-field. Gradually guiding and enlightening them as appropriate, speaking of all the abodes of bliss, such as the palaces of the pure Mani-jewel treasury of the kings of the Desire Realm and the sovereign Bodhisattvas, and even the stages of the various grounds, from one Buddha-field to another, manifesting the adornments of wealth, joy, and merit, appearing responsively to opportunities until the future. Like the accomplished Vidyadharas (wisdom-holders) and the deities of the palaces of the various spiritual immortals, walking with people yet remaining invisible. When the transformative activities of the Tathagata (the thus-gone one) are completed, abiding in the true body, hidden and unmanifest, it is also like this.

At that time, the World-Honored One spoke in verse, saying:

'The aggregates and elements are like a gathering of snakes, the realm is touched by conditions, ignorance, love, and karma arise, the bonds of habituation are difficult to untie. Evil thoughts arising from the mind and mental factors, entwine like a coiled dragon, anger and poison arise from them, blazing like a raging fire. Those who cultivate contemplation should always observe in this way, abandoning all the aggregates and elements, with one mind and without懈怠. Just as in empty space, there are shadows without trees, the path of the wind and the tracks of horses, these sights are difficult to see. Regarding the creator and the created, in form and formlessness, wanting to see the Tathagata, the difficulty is also like this. Suchness, Reality, and so on, and the essence of all Buddhas, are the realm of inner realization, not the realm of all languages. Nirvana is called Buddha, and Buddha is also called Nirvana, being apart from the distinction of subject and object, how can it be seen? Even if gold ore is crushed into powder, gold cannot be seen in the ore, the wise skillfully smelt it,

真金方乃顯。　分剖于諸色，　　乃至為極微，　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，　　勝相三十二，　苦樂等眾事，　　施作皆明顯，　是故不應說，　　如來定是無。　有三摩地佛，　　善根善巧佛，　一切世勝佛，　　及正等覺佛，　如是五種佛，　　所餘皆變化。　如來藏具有，　　三十二勝相，　是故佛非無，　　定者能觀見。　超越於三界，　　無量諸佛國，　如來微妙剎，　　凈佛子充滿。　定慧互相資，　　以成堅固性，　游於密嚴剎，　　思惟佛威德。　密嚴中之人，　　一切同佛相，　超越剎那壞，　　常游三摩地。　世尊定中勝，　　眾相以莊嚴，　得於如夢觀，　　顯現於諸法。　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，　　影監于諸水，　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。　非極微勝性，　　非時非自在，　亦非余緣等，　　而作於世間。　如來以因緣，　　莊嚴其果體，　隨世之所應，　　種種

【現代漢語翻譯】現代漢語譯本真金才能顯現其價值。將各種顏色分解，乃至分解到極微小的程度，以及分析探求諸蘊（構成個體的五種要素：色、受、想、行、識），無論是同一還是相異的性質，佛的本體是不可見的，但也不是沒有佛。入定者觀想如來（Tathagata），具有殊勝的三十二相。痛苦、快樂等各種事情，施捨和作為都清晰明顯，因此不應該說，如來一定是無。有三摩地佛（Samadhi Buddha），善根善巧佛，一切世勝佛，以及正等覺佛（Samyaksambuddha），這五種佛，其餘的都是變化示現。如來藏（Tathagatagarbha）具有三十二勝相，因此佛不是沒有，入定者能夠觀見。超越於三界（欲界、色界、無色界），無量諸佛的國度，如來微妙的剎土（佛國），充滿清凈的佛子。禪定和智慧互相資助，以成就堅固的自性，遊歷於密嚴剎（Ghanavyuha），思惟佛的威德。密嚴剎中的人，一切都具有佛的相貌，超越剎那的壞滅，常游於三摩地（Samadhi）。世尊在禪定中殊勝，以眾多相好莊嚴，獲得如夢般的觀照，顯現於諸法。眾生認為佛是化身，從兜率天（Tusita）降臨，佛常住在密嚴剎，佛像從那個國度顯現。安住于真實而獲得正受，隨因緣而生起各種形象，如月亮在虛空中，影子映照在各種水中，如摩尼寶珠映現眾多影像，顏色融合而明顯顯現，如來安住于正定，顯現影像也是這樣。譬如形體和影像，非一也非異，如此殊勝的丈夫，成就各種事業。不是極微的殊勝自性，不是時間，不是自在天（Isvara），也不是其餘的因緣等，而創造了世間。如來以因緣，莊嚴其果報之體，隨著世間的需要，種種示現。

【English Translation】 English version True gold is revealed only when refined. Dissecting various colors, even to the point of the smallest particles, And analyzing and seeking the skandhas (the five aggregates constituting an individual: form, feeling, perception, mental formations, consciousness), whether of the same or different nature, The Buddha's body is invisible, but it is not that there is no Buddha. Those in meditation contemplate the Tathagata (Tathagata), possessing the thirty-two excellent marks. Suffering, joy, and all kinds of things, giving and actions are clearly evident, Therefore, it should not be said that the Tathagata is certainly non-existent. There is the Samadhi Buddha (Samadhi Buddha), the Buddha of skillful roots and skillful means, The Buddha who surpasses all in the world, and the Samyaksambuddha (Samyaksambuddha), These five kinds of Buddhas, the rest are all transformations. The Tathagatagarbha (Tathagatagarbha) possesses the thirty-two excellent marks, Therefore, the Buddha is not non-existent, those in meditation can see. Transcending the three realms (desire realm, form realm, formless realm), the countless Buddha lands, The Tathagata's subtle Buddha-field, filled with pure Buddha-children. Meditation and wisdom support each other, to achieve a firm nature, Wandering in the Ghanavyuha (Ghanavyuha), contemplating the Buddha's majestic virtue. The people in Ghanavyuha, all have the appearance of the Buddha, Transcending the destruction of an instant, constantly wandering in Samadhi (Samadhi). The World-Honored One is supreme in meditation, adorned with numerous marks, Obtaining dream-like contemplation, appearing in all dharmas. Beings think that the Buddha is an emanation body, descending from Tusita (Tusita), The Buddha always dwells in Ghanavyuha, the Buddha image appears from that country. Abiding in truth and obtaining right reception, various images arise according to conditions, Like the moon in the sky, its shadow reflects in various waters, Like a Mani jewel reflecting numerous images, colors merging and clearly appearing, The Tathagata abides in right concentration, the appearance of shadows is also like this. For example, form and image, neither one nor different, Such a supreme man, accomplishes various deeds. Not the supreme nature of the smallest particles, not time, not Isvara (Isvara), Nor other causes and conditions, create the world. The Tathagata, with causes and conditions, adorns the body of its fruition, According to the needs of the world, manifesting in various ways.

皆明現，　遊戲三摩地，　　內外無不為。　山川及林野，　　朋友諸眷屬，　眾星與日月，　　皎鏡而垂像。　如是諸世間，　　身中盡苞納，　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，　　惟佛之所化。　愚翳無智者，　　惡覺惑所縛，　著于有無論，　　見我及非我。　或言壞一切，　　或言于少分，　如是諸人等，　　常自害其身。　佛是遍三有，　　觀行之大師，　觀世如干城，　　所作眾事業，　亦如夢中色，　　渴鹿見陽焰，　屈伸等作業，　　風繩而進退。　佛于方便智，　　自在而知見，　譬如工巧匠，　　善守于機發，　亦如海船師，　　執柁而搖動。　無邊最寂妙，　　具足勝丈夫，　利根者能證，　　鈍根者遠離。　是修行定者，　　妙定之所依，　一切定慧人，　　明瞭心中住。　佛體最清凈，　　非有亦非無，　遠於能所覺，　　及離於根量。　妙智相應心，　　殊勝之境界，　諸相妄所境，　　離相是如來。　能斷諸煩惱，　　于定無所染，　無動及所動，　　住于無染路。　微妙諸天俱，　　乾闥修羅等，　眾仙及外道，　　讚歎常供養，　于彼不驚喜，　　心無所動搖。

【現代漢語翻譯】現代漢語譯本一切都清晰顯現，在遊戲三摩地（Samadhi，一種精神集中狀態）中，內外無所不為。山川、林野，朋友和所有親屬，星星、月亮和太陽，都像明亮的鏡子一樣垂掛著影像。像這樣的所有世間，都包容在自身之中，然後放置在掌心內，像芥菜籽一樣散播出去。佛在禪定中自在，牟尼（Muni，聖人）是最殊勝的尊者，沒有誰能創造世間，只有佛才能化生。愚昧無知的人，被錯誤的認知所束縛，執著于存在與不存在的爭論，看到『我』和『非我』的對立。有些人說一切都會毀滅，有些人說只有少部分會毀滅，像這樣的人，常常自己傷害自己。佛遍及三有（三界：欲界、色界、無色界），是觀行的大師，觀察世界如同海市蜃樓，所做的一切事業，也像夢中的色彩，像乾渴的鹿看到的陽焰（海市蜃樓），屈伸等動作，如同被風吹動的繩索一樣前進後退。佛對於方便智慧，自在地知曉和看見，譬如精巧的工匠，善於掌握機關的啟動，也像航海的船長，掌握著舵柄而搖動。無邊無際，最寂靜微妙，具足殊勝大丈夫的品質，利根（具有敏銳根器）的人能夠證悟，鈍根（根器遲鈍）的人則遠離。這是修行禪定的人，所依靠的微妙禪定，一切具有禪定和智慧的人，都明瞭地安住在心中。佛的本體最清凈，非有也非無，遠離能覺和所覺，以及脫離根識的衡量。與妙智相應的心，是殊勝的境界，諸相是虛妄的境界，離相才是如來（Tathagata，佛的稱號之一）。能夠斷除各種煩惱，在禪定中沒有染著，沒有動搖和被動搖，安住在無染的道路上。微妙的天人，乾闥婆（Gandharva，天上的樂神），阿修羅（Asura，一種好戰的神），眾仙和外道，都讚歎和經常供養，對於這些不驚喜，內心沒有絲毫動搖。

【English Translation】 English version All are clearly manifest, In the playful Samadhi (a state of mental concentration), there is nothing that is not done, both internally and externally. Mountains, rivers, forests, friends, and all relatives, Stars, moon, and sun, hang down images like bright mirrors. All such worlds are contained within oneself, Then placed within the palm, scattered like mustard seeds. The Buddha is free in meditation, Muni (sage) is the most supreme venerable one, No one can create the world; only the Buddha can transform it. Ignorant and unwise people are bound by wrong perceptions, Attached to the debate of existence and non-existence, seeing the opposition of 'self' and 'non-self'. Some say everything will be destroyed, some say only a small part will be destroyed, Such people often harm themselves. The Buddha pervades the three realms (desire realm, form realm, formless realm), is the master of contemplation, Observing the world like a mirage, all actions performed, Are like colors in a dream, like a thirsty deer seeing a heat haze (mirage), Actions like bending and stretching, advance and retreat like a rope moved by the wind. The Buddha freely knows and sees with skillful wisdom, Like a skilled craftsman, adept at controlling the trigger of a machine, Also like a ship captain at sea, holding and moving the rudder. Boundless, most serene and subtle, possessing the qualities of a supreme great being, Those with sharp faculties can realize it, those with dull faculties stay away. This is the subtle Samadhi that those who practice meditation rely on, All those with meditation and wisdom dwell clearly in the heart. The Buddha's essence is most pure, neither existent nor non-existent, Far from the perceiver and the perceived, and detached from the measurement of the senses. The mind corresponding to subtle wisdom is a supreme state, All forms are the realm of delusion; being free from forms is the Tathagata (one of the Buddha's titles). Able to cut off all afflictions, without attachment in meditation, Without movement or being moved, dwelling on the path of non-attachment. Subtle deities, Gandharvas (heavenly musicians), Asuras (a type of warring deity), Immortals and heretics all praise and constantly make offerings, Not rejoicing at these, the mind is without any wavering.

由瑜伽本凈，　　是故超彼岸，　以化佛現跡，　　為天人亦業。　佛非彼此現，　　猶如於日月，　住于圓應智，　　離欲現人間。　異類諸外道，　　隨宜悉調伏，　種種眾智法，　　王論四吠陀，　悉是諸如來，　　定力而持說。　現國王朝會，　　及諸國法令，　山林修道處，　　悉皆佛示化。　十方眾寶藏，　　出生清凈寶，　悉是天中天，　　自在威神故。　三界善巧慧，　　種種諸才智，　所作方便業，　　因佛而成就。　持鬘為群品，　　業行者示因，　戲笑眾善巧，　　常說歌詠論；　或現降兜率，　　天女眾圍繞，　歌舞交歡娛，　　日夜常游集；　或現如魔王，　　寶冠以嚴首，　執世之所繩，　　與奪而招放。　雖放一切眾，　　現為明智者，　常在密嚴中，　　寂然無動作。　此大牟尼境，　　凡愚妄分別，　如人患翳目，　　如鹿見陽焰，　如世觀于幻，　　夢中諸所取。　天中天境界，　　佛子悉具真，　由見殊勝故，　　如從於夢覺。　那羅伊舍梵，　　珊那單妙喜，　童子劫比羅，　　首迦等亦想，　或亂彼境界，　　不見正瑜伽。　當來苦行仙，　　過去及現在，　習氣覆心故，　　悉亦不能了。　善哉

【現代漢語翻譯】現代漢語譯本由於瑜伽的本性清凈，因此超越了生死輪迴的彼岸。以佛陀化身顯現種種事蹟，即使是天人和阿修羅也因此而有所作為。佛陀的顯現並非侷限於此或彼，就像日月普照一樣。安住于圓滿的應化智慧中，遠離慾望而顯現在人間。對於不同種類的外道，佛陀都根據他們的根器進行調伏。種種眾妙的智慧法門，以及國王的治國理論和四吠陀（Veda），實際上都是諸位如來以禪定之力所宣說和保持的。顯現為國王的朝會，以及各個國家的法令規章，山林中修行悟道的場所，這些都是佛陀的示現和教化。十方世界無數的寶藏，從中出生的清凈珍寶，這些都是天中之天（佛陀）自在的威神力量所致。三界中巧妙的智慧，以及種種的才能和智慧，所有做出的方便事業，都是因為佛陀的加持而成就。手持花鬘為大眾，為修行者指示因果的道理，以戲笑的方式展現各種善巧，常常宣說歌詠和論述；或者顯現從兜率天（Tushita Heaven）降生，眾多天女圍繞，歌舞交織，歡快娛樂，日夜都在遊玩聚會；或者顯現為魔王，頭戴華麗的寶冠，手持世俗的繩索，給予或剝奪，招引或釋放。雖然釋放一切眾生，卻顯現為具有明智的人，常常安住在密嚴凈土（Ghanavyuha），寂靜無為，沒有動作。這種偉大的牟尼（釋迦牟尼佛）的境界，凡夫愚人妄加分別，就像人患有眼翳，就像鹿看到陽焰（海市蜃樓），就像世人觀看幻術，夢中所見所取一樣虛幻。天中之天（佛陀）的境界，佛陀的弟子完全具備真實的智慧，由於見到了殊勝的境界，就像從夢中醒來一樣。那羅延（Narayana），伊舍（Isha），梵天（Brahma），珊那單（Sanatana）妙喜，童子劫比羅（Kapila），首迦（Shuka）等等也曾設想過佛的境界，或者擾亂了那個境界，而不能見到真正的瑜伽。無論是未來的苦行仙人，還是過去和現在的，由於習氣覆蓋了內心，所以也都不能夠明瞭。善哉！

【English Translation】 English version Due to the inherent purity of Yoga, one transcends the shore of Samsara. By manifesting traces as an emanation body of the Buddha, even gods and asuras engage in activity. The Buddha's appearance is not limited to here or there, like the sun and moon. Abiding in perfect responsive wisdom, he manifests in the human realm, detached from desires. Various types of non-Buddhist practitioners are subdued according to their capacities. The various profound wisdom teachings, the king's governance theories, and the four Vedas (Veda), are all spoken and maintained by the Tathagatas through the power of Samadhi. Manifesting as a royal court assembly and the laws of various countries, mountain forests as places of practice and enlightenment, all these are Buddha's manifestations and teachings. The countless treasures of the ten directions, and the pure jewels born from them, are all due to the power and majesty of the Lord of Gods (Buddha). The skillful wisdom of the three realms, and all kinds of talents and intelligence, all expedient actions performed are accomplished through the Buddha's grace. Holding garlands for the assembly, indicating the cause for practitioners, displaying various skillful means through jest and laughter, constantly speaking of songs and treatises; or manifesting descent from Tushita Heaven (Tushita Heaven), surrounded by celestial maidens, singing and dancing in joyful entertainment, gathering day and night; or manifesting as a demon king, with a jeweled crown adorning his head, holding the ropes of the world, granting or taking away, attracting or releasing. Although releasing all beings, he manifests as a wise and intelligent one, constantly abiding in Ghanavyuha Pure Land (Ghanavyuha), silent and without action. This realm of the Great Sage (Shakyamuni Buddha) is falsely discriminated by ordinary fools, like a person with cataracts, like a deer seeing a mirage (heat haze), like the world viewing illusions, and the things taken in dreams. The realm of the Lord of Gods (Buddha), the Buddha's disciples fully possess true wisdom, because they have seen the supreme realm, like awakening from a dream. Narayana (Narayana), Isha (Isha), Brahma (Brahma), Sanatana (Sanatana) Myoxi, the boy Kapila (Kapila), Shuka (Shuka), etc., also imagined the Buddha's realm, or disturbed that realm, and could not see true Yoga. Whether future ascetic immortals, or past and present ones, because their minds are covered by habitual tendencies, they also cannot understand. Excellent!

金剛藏！　　普行諸地中，　復以佛威神，　　而居密嚴土。　此之金剛藏，　　示現入等持，　正定者境界，　　由此相應故。　或有妄分別，　　勝性與微塵，　如工匠制物，　　種種相差別。　生唯是法生，　　滅亦唯法滅，　妄計一切物，　　細塵能造作。　譬如燈顯物，　　因能了于果，　初無所得相，　　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。　一一諸緣內，　　遍求無有體，　亦見有無性，　　亦無無有見。　分別微細我，　　有情瓶衣等，　邪宗壞正道，　　三百有六十，　往來生死中，　　無有涅槃法。」

大乘密嚴經入密嚴微妙身生品第二

爾時一切佛法如實見菩薩摩訶薩，無量威力世中自在寶瓔珞莊嚴其身，從座而起，右膝著地，白金剛藏而作是言：「尊者善能通達三乘世間，心得無違現法樂住內證之智，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。是故我今勸請佛子，說諸聖者不隨他行現法樂住內證之境。今我及諸菩薩摩訶薩眾得見斯法，安樂修行趣于佛地，獲意成身及言說身，自在力通皆得具足，轉所依止不住實際，猶如眾色真多摩尼，現諸色像能于諸趣天王宮

【現代漢語翻譯】現代漢語譯本金剛藏（Vajragarbha）！

普行於諸地之中，
又憑藉佛的威神力，
而安住於密嚴土（Ghanavyūha）。
這位金剛藏（Vajragarbha），
示現進入等持（samādhi），
正定者的境界，
由此相應之故。
或者有人妄加分別，
勝性（prakṛti）與微塵（paramāṇu），
如同工匠製造物品，
種種形態各不相同。
生起僅僅是法的生起，
滅去也僅僅是法的滅去，
妄自認為一切事物，
由細微的塵埃所造作。
譬如燈能照顯物體，
因能了知其結果，
最初沒有獲得之相，
最終壞滅也是如此。
不是在過去之中，
有實體可以獲得，
未來也是這樣，
離開因緣就沒有自性。
在每一個因緣之內，
普遍尋求也無有實體，
也見到有和無的自性，
也沒有有和無的見解。
分別微細的我（ātman），
有情（sattva）、瓶子、衣服等等，
邪惡的宗派破壞正道，
總共有三百六十種，
在生死中往來，
沒有涅槃之法。

    《大乘密嚴經》入密嚴微妙身生品第二

    這時，一切佛法如實見菩薩摩訶薩（Sarvadharmatathatadarshana Bodhisattva-mahāsattva），以無量的威力，在世間自在，用寶瓔珞莊嚴自身，從座位上站起，右膝著地，對金剛藏（Vajragarbha）說道：『尊者善於通達三乘世間，心得無違，具有現法樂住的內證之智，作為大定之師，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之法。因此，我現在勸請佛子，宣說諸聖者不隨他人而行，現法樂住的內證境界。現在我和諸位菩薩摩訶薩眾得以見到此法，安樂修行，趨向佛地，獲得意成身和言說身，自在力和神通都得以具足，轉化所依止，不住于實際，猶如眾色的真多摩尼（cintāmaṇi），顯現諸種色像，能夠在諸趣天王宮』

【English Translation】 English version Vajragarbha (Diamond Womb)!

Universally walking through all the lands,
And also by the Buddha's majestic power,
Abiding in the Ghanavyūha (Dense Array) land.
This Vajragarbha (Diamond Womb),
Demonstrates entering into samādhi (equanimity),
The state of those in right concentration,
Because of this corresponding.
Or some may falsely discriminate,
Prakṛti (primordial nature) and paramāṇu (atoms),
Like a craftsman making objects,
With various different appearances.
Birth is only the birth of dharma,
Cessation is also only the cessation of dharma,
Falsely assuming all things,
Are made by fine dust particles.
For example, a lamp illuminates objects,
The cause can understand the result,
Initially, there is no appearance of attainment,
Later destruction is also the same.
Not in the past,
Is there a substance that can be obtained,
The future is also like this,
Without conditions, there is no nature.
Within each and every condition,
Universally seeking, there is no substance,
Also seeing the nature of existence and non-existence,
Also without the view of existence and non-existence.
Discriminating subtle ātman (self),
Sattva (sentient beings), pots, clothes, etc.,
Evil sects destroy the right path,
There are three hundred and sixty in total,
Going back and forth in samsara (birth and death),
There is no dharma of nirvana."

    Mahāyāna Ghanavyūha Sutra, Chapter 2: Entering the Ghanavyūha, the Birth of the Subtle Body

    At that time, Sarvadharmatathatadarshana Bodhisattva-mahāsattva (The Bodhisattva-Mahasattva Who Truly Sees All Dharmas), with immeasurable power, being at ease in the world, adorned his body with jeweled necklaces, arose from his seat, knelt on his right knee, and said to Vajragarbha (Diamond Womb): 'Venerable one, you are skilled in understanding the three vehicles of the world, your mind is without contradiction, you possess the wisdom of inner realization of present-life bliss, as a great master of samādhi, you are at ease in meditation, able to explain the appearances of the lands in accordance, constantly in all Buddha lands, expounding the profound and wonderful dharma for all the leaders. Therefore, I now urge the Buddha's son to speak of the realm of present-life bliss and inner realization of the saints who do not follow others. Now, I and all the Bodhisattva-mahāsattvas are able to see this dharma, practice in peace and joy, move towards the Buddha-ground, obtain the mind-made body and the speech-body, and all the powers and supernormal abilities are fully possessed, transforming the basis of reliance, not dwelling in reality, like the cintāmaṇi (wish-fulfilling jewel) of many colors, manifesting various images, able to be in the palaces of the heavenly kings of all realms.'

殿，及一切佛密嚴國中說密嚴行。」

爾時金剛藏菩薩摩訶薩以偈答曰：

「善哉天人主，　　菩薩中殊勝，　請說入密嚴，　　無我之法性，　應覺分別境，　　心之所取相。　若舍于分別，　　即見世分別，　了於世所緣，　　即得三摩地。　我今為開演，　　仁主應諦聽。　熱時見陽焰，　　世間相亦然，　能相所相因，　　而無妄分別。　能覺生所覺，　　所覺依能現，　離彼則無此，　　如光影相隨。　無心亦無境，　　能所量俱無，　但依於一心，　　如是而分別。　能知所知法，　　唯心量所有，　所知心既無，　　能知不可得。　心為法自性，　　有性所擾濁，　八地得清凈，　　九地獲靜慮，　覺慧為十地，　　灌頂證如來。　法身得無盡，　　是佛之境界，　究竟如虛空，　　心識亦如是，　無盡無所壞，　　眾德已莊嚴，　恒在不思議，　　諸佛密嚴土。　譬如瓶破已，　　瓦體而顯現，　瓦破微塵顯，　　析塵成極微，　如是因有為，　　而成無漏法。　如火燒薪盡，　　復于余處然，　證如得轉依，　　遠離於分別，　住于不動智，　　密嚴中顯現。　無生現眾色，　　不住諸世間，　能斷一切見，　　歸依此無我。

【現代漢語翻譯】現代漢語譯本：『在殿堂，以及一切佛的密嚴國（Ghanavyuha）中宣說密嚴行。』

當時金剛藏菩薩摩訶薩（Vajragarbha Bodhisattva Mahasattva）用偈頌回答說：

『善哉天人主，菩薩中殊勝，請說入密嚴，無我之法性，應覺分別境，心之所取相。若舍于分別，即見世分別，了於世所緣，即得三摩地（Samadhi）。我今為開演，仁主應諦聽。熱時見陽焰，世間相亦然，能相所相因，而無妄分別。能覺生所覺，所覺依能現，離彼則無此，如光影相隨。無心亦無境，能所量俱無，但依於一心，如是而分別。能知所知法，唯心量所有，所知心既無，能知不可得。心為法自性，有性所擾濁，八地得清凈，九地獲靜慮，覺慧為十地，灌頂證如來。法身得無盡，是佛之境界，究竟如虛空，心識亦如是，無盡無所壞，眾德已莊嚴，恒在不思議，諸佛密嚴土（Ghanavyuha）。譬如瓶破已，瓦體而顯現，瓦破微塵顯，析塵成極微，如是因有為，而成無漏法。如火燒薪盡，復于余處然，證如得轉依，遠離於分別，住于不動智，密嚴中顯現。無生現眾色，不住諸世間，能斷一切見，歸依此無我。』

【English Translation】 English version: 『In the palace, and in all the Ghanavyuha (密嚴國, the Land of Dense Array) of all Buddhas, the practice of Ghanavyuha is expounded.』

At that time, Vajragarbha Bodhisattva Mahasattva (金剛藏菩薩摩訶薩) replied in verse:

『Excellent Lord of Gods and Humans, supreme among Bodhisattvas, please explain the entry into Ghanavyuha (密嚴), the Dharma-nature of no-self, one should be aware of the realm of distinctions, the appearances taken by the mind. If one abandons distinctions, one sees worldly distinctions, understanding the objects of the world, one attains Samadhi (三摩地). I will now expound, noble lord, listen attentively. In hot weather, one sees heat haze, the appearance of the world is also like that, the subject and object arise from causes, yet there is no false distinction. The knower gives rise to the known, the known depends on the knower to appear, without the former, there is no latter, like light and shadow following each other. Without mind, there is also no object, the measurer and the measured are both absent, but relying on the one mind, thus distinctions arise. The knowable and the known Dharma (法), are only the measure of the mind, since the known mind is absent, the knower is unattainable. The mind is the self-nature of Dharma (法), disturbed by the nature of existence, the eighth Bhumi (地) attains purity, the ninth Bhumi (地) obtains Dhyana (靜慮), wisdom is the tenth Bhumi (地), the Abhiseka (灌頂) proves Tathagata (如來). The Dharmakaya (法身) obtains endlessness, it is the realm of the Buddha, ultimately like space, consciousness is also like this, endless and indestructible, adorned with all virtues, constantly in the inconceivable, the Ghanavyuha (密嚴土) of all Buddhas. For example, when a pot is broken, the clay body appears, when the clay is broken, fine dust appears, analyzing the dust into ultimate particles, thus from conditioned existence, unconditioned Dharma (法) is formed. Like fire burning firewood to ashes, and then burning elsewhere, realizing Suchness (如) one obtains transformation of the basis, far from distinctions, abiding in immovable wisdom, appearing in Ghanavyuha (密嚴). Without arising, various colors appear, not abiding in the various worlds, able to cut off all views, take refuge in this no-self.』

相續流注斷，　　無壞亦無生，　能盡一切見，　　歸依此無我。　諸惑皆已滅，　　寂靜不思議，　能凈一切見，　　歸依此無我。　世間種種法，　　本來無我性，　非由擊壞無，　　乃喻之所顯。　如火燒薪已，　　于中自息滅，　觀察於三有，　　無我智亦然，　是名現法樂，　　內證之境界。　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。」

爾時如實見菩薩摩訶薩及諸王等，向金剛藏咸作是言：「我等今者皆欲歸依，唯愿示我歸依之處。」

於是金剛藏菩薩摩訶薩以偈答曰：

「佛體非有無，　　已焚燒蘊樹，　超勝魔王眾，　　而住密嚴國，　所覺凈無垢，　　仁主可歸依。　遠離於覺量，　　證於無所有，　密嚴諸定者，　　仁主可歸依。　凈勝密嚴剎，　　眾聖所依處，　觀行者充滿，　　應歸於密嚴。　當觀於世間，　　如盡有高下，　夢中見美色，　　石女急誕生，　亦如乾闥城，　　火輪空中發，　如種種幻形，　　人馬花果樹，　幻歸所變化，　　一切悉非真。　如奔電浮雲，　　皆為而非實，　如匠作瓶等，　　由分別所成。　仁主應諦聽，　　世間諸有情

【現代漢語翻譯】現代漢語譯本相續的流注斷絕，沒有毀壞也沒有產生，能夠斷盡一切見解，歸依這無我的境界。各種迷惑都已經滅盡，寂靜而不可思議，能夠凈化一切見解，歸依這無我的境界。世間種種事物，本來就沒有我的自性，不是通過擊打毀壞才沒有的，而是通過比喻來顯現的。就像火燒盡柴薪后，在火焰中自己熄滅一樣，觀察這三有（指欲有、色有、無色有），無我的智慧也是這樣。這叫做現世的快樂，是內心證悟的境界。依靠這個進入各個菩薩的階位（諸地），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，他的心變得清凈，永遠居住在密嚴土（Ghanavyūha）。」

這時，如實見菩薩摩訶薩（Tathatadarshana Bodhisattva-mahāsattva）以及各位國王等，向金剛藏（Vajragarbha）說道：「我們現在都想歸依，只希望您指示我們歸依的地方。」

於是金剛藏菩薩摩訶薩（Vajragarbha Bodhisattva-mahāsattva）用偈頌回答說：

『佛的法身不是有也不是無，已經焚燒了五蘊之樹，超越了魔王的隊伍，而住在密嚴國（Ghanavyūha），所覺悟的清凈沒有污染，仁慈的君主可以歸依。遠離了覺悟的限量，證悟到一無所有，密嚴土（Ghanavyūha）的各位禪定者，仁慈的君主可以歸依。清凈殊勝的密嚴剎土（Ghanavyūha-kṣetra），是眾多聖賢所依靠的地方，觀行者充滿其中，應該歸依於密嚴（Ghanavyūha）。應當觀察這世間，如同窮盡了高低，像在夢中見到美麗的顏色，石女急切地要生產，也像乾闥婆城（Gandharva city），火輪在空中出現，像種種幻化之形，人、馬、花、果、樹，幻化歸於所變化的事物，一切都不是真實的。像奔跑的閃電、漂浮的雲彩，都是虛假的而不是真實的，像工匠製作的瓶子等等，都是由分別心所造成的。仁慈的君主應該仔細聽，世間的各種有情（指一切有情識的生命）

【English Translation】 English version The continuous flow ceases, without destruction or birth, able to exhaust all views, take refuge in this non-self. All delusions have been extinguished, tranquil and inconceivable, able to purify all views, take refuge in this non-self. The various phenomena of the world originally have no self-nature, not destroyed by striking, but revealed through analogy. Just as fire burns firewood and then extinguishes itself within, observing the three realms (desire realm, form realm, formless realm), the wisdom of non-self is also like this. This is called present-life happiness, the realm of inner realization. Relying on this, one enters the various Bodhisattva stages (bhūmi), purifying beginningless evils, abandoning worldly dependencies, dwelling in transcendence, Their minds become pure, constantly residing in Ghanavyūha (Dense Array/Arrayed Splendor land).'

At that time, Tathatadarshana Bodhisattva-mahāsattva (The Bodhisattva Mahasattva Who Sees Reality As It Is), along with the kings and others, said to Vajragarbha (Vajra Essence): 'We now wish to take refuge; we only hope you will show us the place of refuge.'

Then, Vajragarbha Bodhisattva-mahāsattva (Vajra Essence Bodhisattva-mahāsattva) replied in verse:

'The Buddha's body is neither existent nor non-existent, having burned the tree of the skandhas (aggregates), surpassing the hosts of Māras (demons), dwelling in Ghanavyūha (Dense Array/Arrayed Splendor land), The awakened state is pure and without defilement, benevolent lord, one can take refuge. Far from the measure of awakening, realizing non-existence, the meditators of Ghanavyūha (Dense Array/Arrayed Splendor land), benevolent lord, one can take refuge. The pure and supreme Ghanavyūha-kṣetra (Dense Array/Arrayed Splendor Buddha-field), the place where many sages rely, filled with practitioners of contemplation, one should take refuge in Ghanavyūha (Dense Array/Arrayed Splendor land). One should observe the world, as if exhausting high and low, like seeing beautiful colors in a dream, a barren woman eagerly giving birth, Also like a Gandharva city (mirage), a fire wheel appearing in the sky, like various illusory forms, people, horses, flowers, fruits, trees, Illusions return to what is transformed, all are not real. Like rushing lightning, floating clouds, all are false and not real, like pots made by craftsmen, all are formed by discrimination. Benevolent lord, you should listen carefully, the various sentient beings (all beings with consciousness) in the world

，　習氣常覆心，　　生種種戲論。　末那與意識，　　並余識相續，　五法及三性，　　二種之無我，　恒共而相應，　　如風擊暴水，　轉起諸識浪，　　浪生流不停。　賴耶亦如是，　　無始諸習氣，　猶如彼暴水，　　為境風所動，　而起諸識浪，　　恒無斷絕時。　八種流注心，　　雖無若干體，　或隨緣頓起，　　或時而漸生，　取境亦復然，　　漸頓而差別。　心轉于舍宅，　　日月與星宿，　樹枝葉花果，　　山林及軍眾，　于如是等處，　　皆能漸頓生，　多分能頓現，　　或漸起差別。　若時于夢中，　　見昔所更境，　及想念初生，　　乃至於老死，　算數與眾物，　　尋思于句義，　觀于異文彩，　　受諸好飲食。　于如是境界，　　漸次能了知，　或有時頓生，　　而能取之者。　心性本清凈，　　不可得思議，　是如來妙藏，　　如金處於礦，　意生從藏識，　　餘六亦復然。　識六種或多，　　差別於三界，　賴耶與能熏，　　及余心法等，　染凈諸種子，　　雖同住無染。　佛種性亦然，　　定非定常凈，　如海水常住，　　波潮而轉移。　賴耶亦復然，　　隨諸地差別，　修有下中上，　　舍染而明顯。」　

【現代漢語翻譯】現代漢語譯本：習氣常常覆蓋著心，產生各種各樣的虛妄戲論。末那識（manas, 意根）與意識（vijñāna, 了別作用），以及其餘的識相互連續不斷地生起，五法（名、相、分別、正智、如如）和三自性（遍計所執性、依他起性、圓成實性），以及兩種無我（人無我、法無我），恒常共同相應，就像風吹擊著洶涌的水面，轉動生起各種識的波浪，波浪生起后流動不停息。阿賴耶識（ālayavijñāna, 藏識）也是這樣，無始以來的各種習氣，就像那洶涌的水面，被外境的風所擾動，從而生起各種識的波浪，恒常沒有斷絕的時候。八種流注的心識，雖然沒有若干個不同的自體，或者隨著因緣突然生起，或者有時逐漸產生，取境也是這樣，有漸次和頓時的差別。心識運轉于舍宅、日月與星宿、樹枝葉花果、山林及軍隊人群，對於像這樣的事物，都能漸次或頓然生起，大多能頓然顯現，或者逐漸產生差別。如果有時在夢中，見到過去經歷過的境界，以及想念最初生起，乃至老死，算數和各種事物，尋思句子的意義，觀察不同的文采，享受各種美好的飲食。對於像這樣的境界，漸次能夠了知，或者有時頓然生起，而能夠取用它們。心性本來清凈，不可用思議來衡量，這是如來的微妙寶藏，就像黃金處於礦石之中。意生身（manomayakāya, 由意所生的身）從藏識生起，其餘六識也是這樣。六識有六種或者更多，在三界中各有差別，阿賴耶識與能熏習的種子，以及其餘的心法等，染污和清凈的各種種子，雖然共同存在卻不被染污。佛的種性也是這樣，確定和不確定，恒常清凈，就像海水恒常存在，波濤卻會轉移變化。阿賴耶識也是這樣，隨著各個地的差別，修習有下、中、上等不同層次，捨棄染污而顯現光明。

【English Translation】 English version: Habitual tendencies constantly cover the mind, giving rise to various kinds of illusory fabrications. Manas (the mind-consciousness) and vijñāna (consciousness, the function of discernment), along with the remaining consciousnesses, arise in continuous succession, The five dharmas (name, form, discrimination, right knowledge, suchness) and the three natures (the nature of complete dependence, the nature of other-dependence, the nature of perfect accomplishment), and the two kinds of non-self (non-self of persons, non-self of phenomena), Are constantly and jointly corresponding, like the wind striking turbulent waters, Turning and giving rise to waves of consciousness, the waves arise and flow without ceasing. The ālayavijñāna (storehouse consciousness) is also like this, the various habitual tendencies from beginningless time, Are like those turbulent waters, stirred by the wind of external objects, Thus giving rise to waves of consciousness, constantly without cessation. The eight kinds of flowing consciousness, although without several different self-entities, Either arise suddenly according to conditions, or sometimes gradually arise, Taking objects is also like this, with gradual and sudden differences. The mind revolves around dwellings, the sun and moon and stars, Branches, leaves, flowers, and fruits of trees, mountains, forests, and armies of people, Regarding such things, they can arise gradually or suddenly, Mostly they can appear suddenly, or gradually produce differences. If sometimes in a dream, one sees a realm previously experienced, And thoughts initially arise, even up to old age and death, Arithmetic and various things, contemplating the meaning of sentences, Observing different literary styles, enjoying various fine foods and drinks. Regarding such realms, one can gradually come to know them, Or sometimes they arise suddenly, and one is able to grasp them. The nature of the mind is originally pure, beyond the reach of thought, This is the wonderful treasury of the Tathāgata (如來), like gold within ore. The manomayakāya (mind-made body) arises from the storehouse consciousness, and the remaining six consciousnesses are also like this. The six consciousnesses are of six kinds or more, differing in the three realms, The ālayavijñāna and the conditioning seeds, and other mental dharmas, etc., The various seeds of defilement and purity, although coexisting, are not defiled. The Buddha-nature is also like this, definite and indefinite, constantly pure, Like the ocean constantly abiding, while the tides shift and change. The ālayavijñāna is also like this, according to the differences of the various grounds, Cultivation has lower, middle, and upper levels, abandoning defilement and manifesting clarity.

金剛藏復言：　　「如實見菩薩！　見聞覺悟者，　　自性如實慧，　十方一切國，　　諸王眾會中，　汝已從我聞，　　隨應廣為說。　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，　　兜率蘇焰等，　乃至化樂宮，　　欲界自在主，　或王色界處，　　或生無色天，　無想有情中，　　靜慮受安樂，　證真而不住，　　猶如師子吼，　于諸定自在，　　法喜以相應，　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。　非如外道說，　　壞滅為涅槃，　壞應同有為，　　無有復生過。　十業上中下，　　三乘以出生，　最上生密嚴，　　地地轉升進，　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，　　有情有終盡。　有情若有終，　　是亦有初際，　應有非生法，　　而始作有情，　無有非有情，　　而生有情界。　有情界既盡，　　佛無所知法，　是則無能覺，　　亦無有涅槃。　妄計解脫者，　　而說于解脫，　如燈滅薪盡，　　亦如芭蕉種。　彼證解

【現代漢語翻譯】現代漢語譯本：金剛藏菩薩又說：『如實見菩薩！能見、能聞、能覺悟者，其自性具有真實不虛的智慧，在十方一切國土中，諸位國王的聚會裡，你已經從我這裡聽聞了這些道理，應當隨順眾生的根器，廣泛地為他們解說。如果有人聽聞佛法之後，逐漸清凈阿賴耶識（Alaya-vijnana，藏識），或者成為人間的國王，統治四大部洲，或者成為帝釋天（Indra，忉利天主），兜率天（Tusita，欲界天之一），蘇焰天等天神，乃至化樂天宮（Nirmanarati，欲界天之一），成為欲界自在之主，或者成為梵天（Brahma）的眷屬，或者生於無色界天，在無想有情天中，以禪定的力量享受安樂，證悟真理卻不滯留於此，猶如獅子吼一樣無畏，對於各種禪定都能自在運用，以佛法的喜悅作為相應的境界，一心尋求密嚴凈土（Ghanavyuha，佛的清凈國土），不被三界（Trailokya，欲界、色界、無色界）所染著。到達密嚴凈土之後，逐漸地開啟覺悟，轉變所依，獲得安樂，寂靜常住。無量無數的佛子，圍繞著佛，以此作為莊嚴，成為佛法的自在之王，是眾生中最尊貴的。不像外道所說的那樣，認為壞滅就是涅槃（Nirvana，寂滅）。如果壞滅就是涅槃，那麼壞滅就應該和有為法一樣，會有再次產生的過失。十業（十種行為）有上、中、下之分，由此產生三乘（Triyana，聲聞乘、緣覺乘、菩薩乘），最上等的眾生往生密嚴凈土，在各個菩薩的階位上不斷提升進步，獲得解脫的智慧，成就如來微妙之身。怎麼能說涅槃是滅壞之法呢？如果涅槃是滅壞，那麼有情眾生就會有終結。如果有情眾生有終結，那麼也應該有初始，應該有本來不是有情的法，開始成為有情，不會有不是有情的眾生，而能生到有情的世界。如果說有情世界終將窮盡，那麼佛就沒有所知之法，這樣就沒有能覺悟者，也沒有涅槃。那些錯誤地認為有解脫的人，所說的解脫，就像燈熄滅是因為燈油燒盡，也像芭蕉樹沒有種子一樣。他們所證得的解脫，' 金剛藏菩薩又說：『如實見菩薩！能見、能聞、能覺悟者，其自性具有真實不虛的智慧，在十方一切國土中，諸位國王的聚會裡，你已經從我這裡聽聞了這些道理，應當隨順眾生的根器，廣泛地為他們解說。如果有人聽聞佛法之後，逐漸清凈阿賴耶識（Alaya-vijnana，藏識），或者成為人間的國王，統治四大部洲，或者成為帝釋天（Indra，忉利天主），兜率天（Tusita，欲界天之一），蘇焰天等天神，乃至化樂天宮（Nirmanarati，欲界天之一），成為欲界自在之主，或者成為梵天（Brahma）的眷屬，或者生於無色界天，在無想有情天中，以禪定的力量享受安樂，證悟真理卻不滯留於此，猶如獅子吼一樣無畏，對於各種禪定都能自在運用，以佛法的喜悅作為相應的境界，一心尋求密嚴凈土（Ghanavyuha，佛的清凈國土），不被三界（Trailokya，欲界、色界、無色界）所染著。到達密嚴凈土之後，逐漸地開啟覺悟，轉變所依，獲得安樂，寂靜常住。無量無數的佛子，圍繞著佛，以此作為莊嚴，成為佛法的自在之王，是眾生中最尊貴的。不像外道所說的那樣，認為壞滅就是涅槃（Nirvana，寂滅）。如果壞滅就是涅槃，那麼壞滅就應該和有為法一樣，會有再次產生的過失。十業（十種行為）有上、中、下之分，由此產生三乘（Triyana，聲聞乘、緣覺乘、菩薩乘），最上等的眾生往生密嚴凈土，在各個菩薩的階位上不斷提升進步，獲得解脫的智慧，成就如來微妙之身。怎麼能說涅槃是滅壞之法呢？如果涅槃是滅壞，那麼有情眾生就會有終結。如果有情眾生有終結，那麼也應該有初始，應該有本來不是有情的法，開始成為有情，不會有不是有情的眾生，而能生到有情的世界。如果說有情世界終將窮盡，那麼佛就沒有所知之法，這樣就沒有能覺悟者，也沒有涅槃。那些錯誤地認為有解脫的人，所說的解脫，就像燈熄滅是因為燈油燒盡，也像芭蕉樹沒有種子一樣。他們所證得的解脫，'

【English Translation】 English version: Vajragarbha (Diamond Womb) then said again: 'O Bodhisattva who sees reality! Those who see, hear, and awaken, their nature possesses true and real wisdom, In all the countries of the ten directions, in the assemblies of all the kings, You have heard these principles from me, and you should widely explain them according to the capacities of sentient beings. If someone, after hearing the Dharma, gradually purifies the Alaya-vijnana (store consciousness), Or becomes a king among humans, ruling over the four continents, Or becomes Indra (Lord of the Trayastrimsa Heaven), a god in the Tusita Heaven (one of the heavens in the desire realm), the Suyama Heaven, etc., Even to the Nirmanarati Heaven (one of the heavens in the desire realm), becoming the sovereign of the desire realm, Or becomes a member of Brahma's retinue, or is born in the formless realm, In the realm of non-thinking beings, enjoying bliss through the power of meditative concentration, Realizing the truth but not dwelling on it, fearless like a lion's roar, Being free in all kinds of samadhi (meditative absorption), with the joy of the Dharma as the corresponding state, Single-mindedly seeking the Ghanavyuha Pure Land (a pure land of the Buddha), not being attached to the three realms (Trailokya, the desire realm, the form realm, and the formless realm). After arriving at the Ghanavyuha Pure Land, gradually awakening, Transforming the basis, obtaining bliss, and abiding in tranquility. Countless Buddha-sons surround the Buddha, using this as adornment, Becoming the sovereign of the Dharma, the most honored among beings. Not like what the non-Buddhists say, thinking that destruction is Nirvana (extinction). If destruction is Nirvana, then destruction should be like conditioned phenomena, with the fault of arising again. The ten karmas (ten actions) have superior, middle, and inferior distinctions, from which the three vehicles (Triyana, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) arise, The most superior beings are born in the Ghanavyuha Pure Land, continuously advancing in the stages of Bodhisattvas, Obtaining the wisdom of liberation, accomplishing the subtle body of the Tathagata (Thus Come One). How can it be said that Nirvana is a Dharma of destruction? If Nirvana is destruction, then sentient beings will have an end. If sentient beings have an end, then there should also be a beginning, There should be a Dharma that was not originally sentient, beginning to become sentient, There will be no non-sentient beings that can be born into the world of sentient beings. If the world of sentient beings is exhausted, then the Buddha will have no Dharma to know, Then there will be no one who can awaken, and there will be no Nirvana. Those who mistakenly think there is liberation, the liberation they speak of, Is like a lamp extinguished because the oil has run out, or like a banana tree without seeds. The liberation they attain,'

脫性，　　是壞有成無，　于解脫妙樂，　　遠離不能說。　遍處及靜慮，　　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，　了達於法相，　　諸地得善巧，　如是而莊嚴，　　當來密嚴剎。　若言解脫性，　　壞有以成無，　斯人住諸有，　　畢竟不能出。　既壞三和合，　　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。　爾時所緣離，　　寂然心正受，　舍於世間中，　　所取能取見。　轉依離粗重，　　智慧不思議，　十種意成身，　　眾妙為嚴好，　作三界之王，　　而生於密嚴。　色心及心所，　　所相應無為，　于內外世間，　　諦觀無別異，　如是諸智者，　　來於密嚴國。　名相與分別，　　正智及如如，　牟尼三摩地，　　體性皆平等，　應當往密嚴，　　佛所稱讚土。　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。　彼五悉成過，　　惑亂覺智眼，　著喻及似喻，　

【現代漢語翻譯】現代漢語譯本脫離自性，是破壞『有』而成就『無』嗎？對於解脫的微妙快樂，是遠離而不可說的。修習遍處定和靜慮，以及無色定和無想定，能夠逆行順行進入和出來，力量和神通都自在無礙，對於這些境界不退轉，也不總是沉溺其中，完全通達諸法的實相，對於各個菩薩地都得到善巧，像這樣來莊嚴，當來（未來）的密嚴剎（Ghanavyūha）。如果說解脫的自性，是破壞『有』而成就『無』，這種人住在諸『有』之中，畢竟不能出離。既然破壞了三和合，以及因等四種緣，眼、色（rūpa）內外緣，和合所產生的識（vijñāna），世間內外諸法，互相作用而相生，像這些眾多的道理，一切都相違背。如果知道一切唯是識的顯現，遠離了心和所取，分別不再現前，也不住在它的自性中。這時所緣境遠離，寂然不動，心處於正受（samāpatti），捨棄世間中，能取和所取的見解。轉依（āśraya-parivṛtti）遠離粗重，智慧不可思議，十種意生身（manomayakāya），以各種美妙的事物為莊嚴，作為三界之王，而生於密嚴（Ghanavyūha）。色（rūpa）、心（citta）以及心所（caitta），與它們相應的無為（asaṃskṛta），對於內外世間，如實觀察沒有差別和差異，像這樣的諸位智者，來到密嚴國（Ghanavyūha）。名相（nāma）和分別（vikalpa），正智（samyag-jñāna）以及如如（tathatā），牟尼（muni）的三摩地（samādhi），體性都是平等的，應當前往密嚴（Ghanavyūha），佛所稱讚的凈土。如果破壞三和合，以及四種緣，不能鞏固自己的宗義，和各種虛妄分別相同。有惡習的分別者，他們的五種論，譬喻不能成立，各種意義都互相違背。他們的五種論都成了過失，迷惑擾亂覺悟的智慧之眼，執著于譬喻和相似的譬喻。

【English Translation】 English version Is detachment from inherent existence destroying 'existence' to achieve 'non-existence'? Regarding the exquisite bliss of liberation, it is remote and indescribable. Practicing the all-pervading spheres and meditative absorptions, as well as the formless absorptions and the cessation of perception, Being able to enter and exit in forward and reverse order, with powers and supernormal abilities freely unhindered, Not regressing from these states, nor always sinking into them, Fully understanding the true nature of all dharmas, attaining skillfulness in the various Bodhisattva grounds, Adorning in this way, the Ghanavyūha (Dense Array) Buddha-field of the future. 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. Since the three assemblies are destroyed, as well as the four conditions such as cause, The internal and external conditions of eye and form (rūpa), the consciousness (vijñāna) produced by their assembly, The internal and external dharmas of the world, arising mutually through interaction, Like these many principles, everything is contradictory. If it is known that everything is only a manifestation of consciousness, apart from the mind and what is grasped, Discrimination no longer appears, nor does it dwell in its own nature. At this time, the object of focus is distant, still and unmoving, the mind is in correct absorption (samāpatti), Abandoning in the world, the views of grasper and grasped. Transformation of the basis (āśraya-parivṛtti) is apart from coarseness and heaviness, wisdom is inconceivable, The ten kinds of mind-made bodies (manomayakāya), adorned with various exquisite things, Acting as the king of the three realms, and being born in Ghanavyūha (Dense Array). Form (rūpa), mind (citta), and mental factors (caitta), the unconditioned (asaṃskṛta) corresponding to them, Regarding the internal and external worlds, truly observing that there is no difference or distinction, Like these wise ones, coming to the Ghanavyūha (Dense Array) Buddha-field. Names (nāma) and discriminations (vikalpa), correct knowledge (samyag-jñāna) and suchness (tathatā), The samādhi (samādhi) of a muni (muni), their essence is all equal, One should go to Ghanavyūha (Dense Array), the pure land praised by the Buddha. If destroying the three assemblies, as well as the four conditions, One cannot strengthen one's own tenets, being the same as various false discriminations. Those with defiled habits of discrimination, their five theses, The metaphors cannot be established, the various meanings are all contradictory. Their five theses all become faults, confusing and disturbing the wisdom eye of enlightenment, Clinging to metaphors and similar metaphors.

顛倒不顛倒。　如是虛妄執，　　一切於此壞，　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，　　有情在三界，　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。　隨彼先業類，　　應機而說法，　若壞於涅槃，　　佛有何功利？　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。　苦法忍法智，　　苦類忍類智，　集智四亦然，　　滅道亦如是，　如是十六種，　　名之為現觀。　學人數有十，　　第八七返有，　家家一往來，　　一間而滅度，　中槃與生般，　　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，　　功德最殊勝，　十一與十二，　　及以於十六。　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。　妄想不覺知，　　流轉如波浪，　定者觀賴耶，　　離能所分別，　微妙無所有，　　轉依而不壞，　住密嚴佛剎，　　顯現如月輪。　密嚴諸智者，　　與佛常共俱，　恒游定境中，　　一味無差別。　難思觀行境，　　定力之所生，　王應常修習，　　相應微妙定。　欲界有六天，　　梵摩復十二，　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，　　應修十種智，　法智及類智，　　他心世俗智，　苦集滅道智，　　盡智無生智。　仁主汝所生，　　舍軍恒羅族，　月王與甘蔗，　　種姓而平等，　雖于彼族中，　　汝族最殊勝。　當求密嚴國，　　勿懷疑退心，　如羊被牽拽，　　喘懼而前卻。　末那在身中，　　似幻鹿而住，　亦如幻樹影，　　河中之葦荻。　如王戲園苑，　　運動身支分，　意及於意識，　　心心法共俱，　此法無自性，　　猶云聚非實。　藏識一切種，　　習氣所纏覆，　如彼摩尼珠，　　隨緣現眾色。　雖住有情身，　　如鵝王無垢，　是決定種性，　　亦為大涅槃。　名從於相生，　　相從因緣起，　以諸形相故，　　而起于分別。　分別由二因，　　外想心習氣，

【現代漢語翻譯】現代漢語譯本五種。妄想不覺知，流轉如波浪，定者觀賴耶（Alaya，阿賴耶識），離能所分別，微妙無所有，轉依而不壞，住密嚴佛剎（Ghanavyuha，密嚴凈土），顯現如月輪。密嚴諸智者，與佛常共俱，恒游定境中，一味無差別。難思觀行境，定力之所生，王應常修習，相應微妙定。欲界有六天，梵摩（Brahma，梵天）復十二，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，應修十種智，法智及類智，他心世俗智，苦集滅道智，盡智無生智。仁主汝所生，舍軍恒羅族，月王與甘蔗，種姓而平等，雖于彼族中，汝族最殊勝。當求密嚴國，勿懷疑退心，如羊被牽拽，喘懼而前卻。末那（Manas，末那識）在身中，似幻鹿而住，亦如幻樹影，河中之葦荻。如王戲園苑，運動身支分，意及於意識，心心法共俱，此法無自性，猶云聚非實。藏識（Alaya-vijnana，阿賴耶識）一切種，習氣所纏覆，如彼摩尼珠（Mani jewel，摩尼寶珠），隨緣現眾色。雖住有情身，如鵝王無垢，是決定種性，亦為大涅槃（Nirvana，涅槃）。名從於相生，相從因緣起，以諸形相故，而起于分別。分別由二因，外想心習氣

【English Translation】 English version Five kinds. Deluded thoughts are not perceived, flowing like waves, Those in meditation observe the Alaya (Alaya-vijnana, storehouse consciousness), free from the duality of subject and object, Subtle and without substance, transformed yet not destroyed, Dwelling in the Ghanavyuha Buddha-field (Ghanavyuha, Pure Land of Ghanavyuha), appearing like the moon's disc. The wise ones of Ghanavyuha are always together with the Buddha, Constantly wandering in the realm of Samadhi (Samadhi, meditative absorption), in one taste, without difference. The realm of inconceivable contemplation, born from the power of Samadhi, The king should constantly practice, corresponding to this subtle Samadhi. In the desire realm, there are six heavens, and Brahma (Brahma, the creator god) further twelve, The formless and the non-thinking, in all the realms, If born in the Ghanavyuha country, one becomes the lord of the gods there. To seek the Ghanavyuha land, one should cultivate the ten wisdoms, The wisdom of Dharma and the wisdom of categories, the wisdom of others' minds and worldly wisdom, The wisdom of suffering, accumulation, cessation, and the path, the wisdom of exhaustion and the wisdom of non-arising. Benevolent lord, you are born from the Shakya-Simha clan, Equal in lineage to the Moon King and the Sugarcane, Although within that clan, your clan is the most supreme. You should seek the Ghanavyuha country, do not doubt or retreat, Like a sheep being dragged, panting with fear and moving forward and backward. The Manas (Manas, mind consciousness) is in the body, dwelling like an illusory deer, Also like the shadow of an illusory tree, reeds in the river. Like a king playing in the garden, moving the limbs of the body, Mind and consciousness, together with mental functions, These dharmas have no self-nature, like clouds, unreal. The Alaya-vijnana (Alaya-vijnana, storehouse consciousness) contains all seeds, covered by habitual tendencies, Like the Mani jewel (Mani jewel, wish-fulfilling jewel), manifesting all colors according to conditions. Although dwelling in the body of sentient beings, like a spotless swan king, It is the definite nature, also the great Nirvana (Nirvana, enlightenment). Name arises from form, form arises from conditions, Because of various forms, discriminations arise. Discrimination arises from two causes, external thoughts and mental habits.

第七末那識，　　應知亦復然。　諸根意緣會，　　發生於五識，　與心所相應，　　住身如宮室。　王智常觀察，　　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，　　明瞭能觀見，　此即是諸法，　　究竟圓成性，　亦為妄所計，　　一切法不生。　諸法性常空，　　非無亦非有，　如幻亦如夢，　　及乾闥婆城，　陽焰與毛輪，　　煙雲等眾物，　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，　　諸識由此生，　資于互因力，　　是謂依他起。　善證自覺智，　　現於法樂住，　是即說圓成，　　眾聖之境界，　佛及諸佛子，　　證此名聖人。　若人證斯法，　　即見於實際，　唱言我生盡，　　梵行亦已立，　所作無不成，　　不受於後有，　解脫一切苦，　　斷滅于動搖。　熏習皆已焚，　　劫盡猶不轉，　生法二無我，　　照見悉皆空。　無始來積集，　　種種諸戲論，　無邊眾過患，　　一切皆已除。　譬如熱鐵團，　　熱去鐵無損，　如是解脫者，　　惑盡得清涼，　入于無漏界，　　密嚴之妙國。　此土最

【現代漢語翻譯】現代漢語譯本第七末那識（Manas-vijnana，意根），應當知道也是如此運作的。諸根、意和外境的因緣聚合，在五識（前五識，即眼識、耳識、鼻識、舌識、身識）中產生作用，與心所法相應，安住在身體中，如同住在宮室裡。意根如國王般恒常觀察，世間的一切事物，從這樣的因緣，產生那些果報，真如（Tathata，事物的真實本性）與此並無不同，諸法互相依存而生。與真理相應的清凈心，能夠明瞭地觀見，這就是諸法的究竟圓成實性（Parinispanna，完美實現的本性），也被虛妄分別所執著，實際上一切法本不生。諸法的自性本來是空性的（Sunyata，空性），既非實有也非虛無，如同幻象、夢境，以及乾闥婆城（Gandharva-pura，海市蜃樓），陽焰、毛輪（視覺錯誤），煙雲等等事物，種種的形狀和表象，名稱語句以及人為的裝飾，像這樣產生執著，就形成了遍計所執性（Parikalpita，完全虛構的本性）。根、境、意相互和合，熏習成為種子，與心識沒有差別，諸識由此而生，憑藉互相依存的力量，這就是依他起性（Paratantra，相互依存的本性）。善於證悟的自覺智慧，顯現於安住法樂之中，這就是所說的圓成實性，是眾聖者的境界，佛陀以及諸佛之子，證悟此境界被稱為聖人。如果有人證悟了這個法，就能見到實際（真實），並宣稱『我的生死已經終結，清凈的修行已經確立，該做的都已經完成，不再承受未來的果報』，解脫一切痛苦，斷滅一切動搖。所有的熏習都已經焚盡，即使劫難終結也不會改變，證悟人無我（Nairatmya，無我的真理）和法無我（Dharma-nairatmya，萬法皆空的真理），照見一切皆空。從無始以來積聚的，種種虛妄的戲論，無邊無際的過患，一切都已經消除。譬如燒紅的鐵塊，熱度消失後鐵塊本身沒有損傷，像這樣解脫的人，煩惱盡除獲得清涼，進入無漏的境界，密嚴（Ghanavyuha，佛的凈土）的妙國。此土最為殊勝。

【English Translation】 English version The seventh Manas-vijnana (Manas-vijnana, mind-consciousness), it should be known, also operates in this way. The convergence of roots, mind, and external objects gives rise to the five consciousnesses (the first five consciousnesses, namely eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness), Corresponding with mental functions, residing in the body as if in a palace. The Manas-vijnana, like a king, constantly observes all things in the world, From such causes and conditions, those consequences arise, Tathata (Tathata, the true nature of things) is no different from this; all dharmas arise interdependently. A pure mind that accords with truth can clearly perceive, This is the ultimate Parinispanna (Parinispanna, perfectly accomplished nature) of all dharmas, It is also clung to by false discriminations, but in reality, all dharmas are unborn. The self-nature of all dharmas is originally emptiness (Sunyata, emptiness), neither existent nor non-existent, Like illusions, dreams, and Gandharva-pura (Gandharva-pura, mirage), Heat haze, visual errors, smoke, clouds, and other things, Various shapes and appearances, names, phrases, and artificial decorations, Clinging arises in this way, forming the Parikalpita (Parikalpita, completely fabricated nature). Roots, objects, and mind combine, perfuming and becoming seeds, Without difference from consciousness, the various consciousnesses arise from this, Relying on the power of mutual causes, this is called Paratantra (Paratantra, interdependent nature). The self-aware wisdom of good realization manifests in dwelling in the joy of Dharma, This is what is said to be the Parinispanna, the realm of all sages, The Buddha and the Buddha's children, realizing this realm, are called sages. If someone realizes this Dharma, they can see reality, And proclaim, 'My birth is exhausted, pure conduct is established, What needs to be done is done, no longer subject to future existence', Liberated from all suffering, cutting off all agitation. All perfuming is burned away, even if the kalpa ends, it will not change, Realizing the truth of no-self (Nairatmya, the truth of no-self) and Dharma-nairatmya (Dharma-nairatmya, the truth that all dharmas are empty), illuminating that all is empty. Accumulated from beginningless time, all kinds of false discourses, Boundless faults, all have been eliminated. Like a red-hot iron ball, when the heat is gone, the iron itself is not damaged, Like this, the liberated one, with afflictions exhausted, attains coolness, Entering the realm of no outflows, the wonderful land of Ghanavyuha (Ghanavyuha, Buddha's Pure Land). This land is most supreme.

微妙，　　非餘者所及，　唯佛與菩薩，　　清凈之所居，　三摩地現前，　　以此而為食。　欲生斯剎者，　　善習勝瑜伽，　復為諸有緣，　　分別廣開示。　名本從相生，　　相復從緣起，　從相生分別，　　不契圓成性。　根境瓶衣等，　　假法共和合，　分別從此生，　　了知而別異。　若動若非動，　　一切諸世間，　皆因癡暗生，　　愚冥以為體。　短長等諸色，　　音聲與香界，　甘苦堅滑等，　　意識因所緣。　所有諸善惡，　　有為無為法，　乃至於涅槃，　　斯為智之境，　唸唸常遷轉，　　皆因識以生。　末那緣藏識，　　如磁石吸鐵，　如蛇有二頭，　　各別為其業。　染意亦如是，　　執取阿賴耶，　能為我事業，　　增長於我所，　復與意識俱，　　為因而轉謝。　于身生暖觸，　　運動作諸業，　飲食與衣裳，　　隨物而受用。　騰躍或歌舞，　　種種自嬉遊，　持諸有情身，　　皆由意功力。　如火輪垂髮，　　乾闥婆之城，　不了唯自心，　　妄起諸分別。　身相器世間，　　如動鞦韆勢，　無力不堅固，　　分別亦復然，　分別無所依，　　但行於自境。　譬如鏡中像，　　識種動而見，　愚夫此迷惑，　

【現代漢語翻譯】現代漢語譯本微妙的境界，不是其他人所能達到的，只有佛（Buddha）與菩薩（Bodhisattva），清凈者所居住的地方，三摩地（Samadhi，禪定）現前，以此為食糧。想要往生到這個佛剎的人，應當好好修習殊勝的瑜伽（Yoga，相應、結合），並且為那些有緣眾生，分別廣泛地開示。名稱本來是從現象產生的，現象又從因緣生起，從現象產生分別，不符合圓滿成就的自性。根、境、瓶、衣等等，都是虛假的法共同和合而成，分別從此產生，要了解它們的差別。無論是動還是非動，一切世間的事物，都是因為愚癡和黑暗而產生，以愚昧昏暗作為本體。長短等各種顏色，聲音與香氣，甘甜、苦澀、堅硬、滑潤等等，都是意識所緣的對象。所有善與惡，有為法與無為法，乃至涅槃（Nirvana），都是智慧的境界，唸唸不停地遷流轉變，都是因為識而產生。末那識（Manas，意識）緣著阿賴耶識（Alaya-vijnana，藏識），就像磁石吸引鐵一樣，又像蛇有兩個頭，各自有不同的作用。染污的意也是這樣，執取阿賴耶識，能作為『我』的事業，增長『我所』，又與意識一起，作為因緣而流轉消逝。在身體上產生溫暖的觸覺，運動而造作各種行為，飲食與衣裳，隨著事物而受用。跳躍或者歌舞，種種自娛自樂，維持著有情眾生的身體，都是由於意的功用。就像火輪、垂髮、乾闥婆（Gandharva，天神）之城，不瞭解這只是自己的心，虛妄地產生各種分別。身體、相貌、器世間，就像擺動的鞦韆一樣，無力而不堅固，分別也是這樣，分別沒有所依，只是在自己的境界中執行。譬如鏡中的影像，識的種子動搖而顯現，愚蠢的人對此感到迷惑。

【English Translation】 English version Subtle, beyond what others can reach, Only Buddhas (Buddha) and Bodhisattvas (Bodhisattva), the abode of the pure, Samadhi (Samadhi, meditative absorption) manifests, taking this as sustenance. Those who wish to be born in this Buddha-field should diligently practice the supreme Yoga (Yoga, union, connection), And for those sentient beings with affinity, extensively and widely expound. Names are originally born from phenomena, and phenomena arise from conditions, Discrimination arising from phenomena does not accord with the nature of perfect accomplishment. Roots, objects, bottles, clothing, and so on, are all false dharmas jointly assembled, Discrimination arises from this; understand their differences. Whether moving or non-moving, all the worlds, Are born from ignorance and darkness, taking ignorance as their substance. Lengths, colors, sounds, and fragrances, Sweetness, bitterness, hardness, smoothness, and so on, are the objects of consciousness. All good and evil, conditioned and unconditioned dharmas, Even Nirvana (Nirvana), are the realm of wisdom, Thoughts constantly change and transform, all arising from consciousness. Manas (Manas, mind) clings to Alaya-vijnana (Alaya-vijnana, storehouse consciousness), like a magnet attracting iron, 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 the 'self's' activity, increasing 'what belongs to me', And together with consciousness, as conditions, it transforms and fades away. Generating warm touch in the body, moving and creating various actions, Food and clothing, following things to be used. Leaping or singing and dancing, all kinds of self-entertainment, Sustaining the bodies of sentient beings, all due to the power of the mind. Like fire wheels, hanging hair, cities of Gandharvas (Gandharva, celestial musicians), Not understanding it's only one's own mind, falsely generating various discriminations. Body, appearance, and the world, like a swinging swing, Weak and not firm, discrimination is also like this, Discrimination has no support, but travels in its own realm. Like images in a mirror, the seeds of consciousness move and appear, Foolish people are confused by this.

非諸明智者。　仁主應當知，　　此三皆識現，　於斯遠離處，　　是即圓成實。　持進等菩薩，　　及聖目乾連，　尋聲與遍觀，　　百千萬億剎，　種種寶嚴飾，　　綺麗無等雙，　于彼微妙境，　　密嚴最殊勝。　極樂妙喜剎，　　下方俱胝國，　一切諸世尊，　　皆贊如斯土，　謂無有終始，　　威德化自然。　本昔佛所居，　　超出於三界，　豐樂非執受，　　寂靜自無為，　自利及利他，　　功業悉成滿。　不于欲界中，　　成佛作佛事，　要往密嚴土，　　證於無上覺。　俱胝諸世尊，　　欲中施佛事，　先從於此國，　　化為無量億。　正定常相應，　　神通以遊戲，　遍於諸國土，　　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，　如是密嚴經，　　一切經中勝，　仁主及諸王，　　宜應盡恭敬。　欲色無色界，　　無想等天宮，　如來迥已超，　　而依密嚴住。　此土諸宮殿，　　如蓮被眾飾，　是一切如來，　　凈智之妙相，　佛及諸菩薩，　　常在於其中。　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

【現代漢語翻譯】現代漢語譯本並非所有明智者都能理解。仁慈的君主應當知曉，這三種（遍計所執性、依他起性、圓成實性）都是識的顯現，在遠離這些識的顯現之處，才是真正的圓成實性（Parinispanna）。持進等菩薩（Bodhisattva），以及聖者目乾連（Maudgalyayana），用他們的神通尋聲救苦，遍觀百千萬億的佛剎（Buddhaksetra），那些佛剎用種種珍寶裝飾，綺麗無比，沒有可以與之相比的。在那些微妙的境界中，密嚴（Ghanavyuha）佛土最為殊勝。極樂（Sukhavati）世界、妙喜（Abhirati）世界，以及下方無數的國土，一切諸佛世尊（Buddha）都讚歎這樣的佛土，說它是沒有終始的，以佛的威德和教化自然而成。這裡是往昔諸佛所居住的地方，超出於三界（Trailokya），豐饒快樂卻不被執著所束縛，寂靜無為，自利利他的功德事業都圓滿成就。不在欲界（Kamadhatu）中成佛，也不在那裡行佛事，而是要前往密嚴（Ghanavyuha）佛土，證得無上正等正覺（Anuttara-samyak-sambodhi）。無數的諸佛世尊（Buddha），在欲界（Kamadhatu）中示現佛事，首先從這個密嚴（Ghanavyuha）佛土化現為無量億。他們與正定（Samadhi）常相應，以神通自在遊戲，遍佈于各個國土，如同月亮的光輝無處不在，隨著各種眾生的根器，施以相應的教化和利益。《十地經》（Dasabhumika Sutra）、《華嚴經》（Avatamsaka Sutra）等，以及其中的大樹和神通的描述，《勝鬘經》（Srimala Sutra）以及其他的經典，都從此《密嚴經》（Ghanavyuha Sutra）中流出，像這樣，《密嚴經》（Ghanavyuha Sutra）在一切經典中最為殊勝，仁慈的君主和各位國王，都應該盡心恭敬。超越了欲界（Kamadhatu）、色界（Rupadhatu）、無色界（Arupadhatu），以及無想天等天宮，如來（Tathagata）遠遠地超越了這些，而安住在密嚴（Ghanavyuha）佛土。此土的各個宮殿，如同蓮花般被各種裝飾點綴，這是一切如來（Tathagata）清凈智慧的微妙顯現，佛（Buddha）和諸位菩薩（Bodhisattva），常常在其中。世尊（Bhagavan）恒常安住在禪定之中，寂靜無上，依靠自身難以思議的禪定力，顯現出各種美妙的色相，這些色相沒有邊際，不是其他所能...

【English Translation】 English version Not all the wise can comprehend. The benevolent lord should know that these three (Parikalpita, Paratantra, and Parinispanna) are all manifestations of consciousness; where one is far from these manifestations of consciousness, that is truly Parinispanna (the perfected nature). Bodhisattvas such as Dharanimdhara, and the venerable Maudgalyayana, using their supernormal powers to seek out suffering voices and universally observe hundreds of thousands of millions of Buddha-fields (Buddhaksetra), Those Buddha-fields are adorned with all kinds of treasures, incomparably beautiful, with nothing to compare to them. Among those subtle realms, the Ghanavyuha (Dense Array) land is the most supreme. The Sukhavati (Land of Bliss), the Abhirati (Land of Joy), and countless lands below, all the Buddhas praise such a land, Saying that it has no beginning or end, naturally formed by the Buddha's power and teachings. This is where the Buddhas of the past resided, surpassing the three realms (Trailokya), Abundant and joyful yet not bound by attachment, tranquil and unconditioned, The works of benefiting oneself and others are all perfectly accomplished. Not becoming a Buddha in the desire realm (Kamadhatu), nor performing Buddha-deeds there, But going to the Ghanavyuha land to attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). Countless Buddhas, manifesting Buddha-deeds in the desire realm (Kamadhatu), First transforming from this Ghanavyuha land into countless millions. They are constantly in accordance with Samadhi (perfect concentration), freely playing with supernormal powers, Spreading throughout all lands, like the moon's light being everywhere, According to the capacities of various beings, bestowing corresponding teachings and benefits. The Dasabhumika Sutra (Ten Stages Sutra), the Avatamsaka Sutra (Flower Garland Sutra), and the descriptions of the great trees and supernormal powers within them, The Srimala Sutra (Queen Srimala Sutra) and other sutras, all originate from this Ghanavyuha Sutra, Like this, the Ghanavyuha Sutra is the most supreme among all sutras, The benevolent lord and all kings should pay utmost respect. Surpassing the desire realm (Kamadhatu), the form realm (Rupadhatu), the formless realm (Arupadhatu), and the heavens such as the Heaven of Non-Perception, The Tathagata has far surpassed these and dwells in the Ghanavyuha land. The various palaces of this land are adorned like lotuses with various decorations, This is the subtle manifestation of the pure wisdom of all Tathagatas, The Buddha and all Bodhisattvas are constantly within them. The Bhagavan (World Honored One) constantly abides in meditation, supremely tranquil, Relying on his own inconceivable power of meditation, manifesting all kinds of wonderful appearances, These appearances are without limit, not something that others can...

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，　瞻卜雌黃色，　　真金明月光，　孔雀頸如蓮，　　相思子之聚，　虹電珊瑚色，　　或現清羸身，　或著芻摩衣，　　或寢草茅等，　或處蓮華上，　　猶如千日光；　或見諸菩薩，　　頂飾盤龍髻，　金剛帝青寶，　　莊嚴為寶冠；　或見輪幢文，　　魚商佉等相，　或見光麗色，　　如霓而拖空；　或以須彌山，　　置之於掌內，　或持大海水，　　安於牛跡中；　或現作人王，　　冕服當軒宇，　輔佐皆恭敬，　　共宣於國化；　或現密嚴場，　　寂靜修定者，　說于自證境，　　光佛所知法；　或說得轉依，　　心慧皆解脫，　自在三摩地，　　如幻無礙身；　或現境不染，　　斷諸取著業，　以智燒見薪，　　不受于諸有。　譬如膏炷盡，　　燈滅而涅槃，　或示修諸度，　　大會施無遮，　持戒苦行等，　　種種諸儀則。　極樂莊嚴國，　　人非胎藏生，　微妙金色身，　　光明凈圓滿。　彼眾之境界，　　皆悉具瑜伽，　若比於密嚴，　　百分不及一。　極樂界中人，　　自然隨念食，　牟尼勝自在，　　定為甘露味，

【現代漢語翻譯】現代漢語譯本能見。極樂莊嚴國（Sukhavati，指阿彌陀佛的凈土），世尊無量壽（Amitayus，指阿彌陀佛），諸修觀行者，色相皆亦然。或見天中天（Devatideva，指佛陀），赫奕含眾彩，瞻卜雌黃色，真金明月光，孔雀頸如蓮，相思子之聚，虹電珊瑚色，或現清羸身，或著芻摩衣，或寢草茅等，或處蓮華上，猶如千日光；或見諸菩薩（Bodhisattva），頂飾盤龍髻，金剛帝青寶，莊嚴為寶冠；或見輪幢文，魚商佉等相，或見光麗色，如霓而拖空；或以須彌山（Sumeru），置之於掌內，或持大海水，安於牛跡中；或現作人王，冕服當軒宇，輔佐皆恭敬，共宣於國化；或現密嚴場（Ghanavyuha，指密嚴凈土），寂靜修定者，說于自證境，光佛所知法；或說得轉依（Paravrtti，指轉變所依），心慧皆解脫，自在三摩地（Samadhi，指禪定），如幻無礙身；或現境不染，斷諸取著業，以智燒見薪，不受于諸有。譬如膏炷盡，燈滅而涅槃（Nirvana，指寂滅），或示修諸度（Paramita，指波羅蜜），大會施無遮，持戒苦行等，種種諸儀則。極樂莊嚴國，人非胎藏生，微妙金色身，光明凈圓滿。彼眾之境界，皆悉具瑜伽（Yoga，指相應），若比於密嚴，百分不及一。極樂界中人，自然隨念食，牟尼（Muni，指聖者）勝自在，定為甘露味。

【English Translation】 English version Can be seen. In the adorned land of Sukhavati (極樂莊嚴國, the Pure Land of Amitabha), the World Honored One is Amitayus (世尊無量壽, Amitabha Buddha), All those who cultivate contemplation and practice, their forms and appearances are also like this. Sometimes one sees the Devatideva (天中天, the God of Gods, referring to the Buddha), radiant and containing all colors, The color of the Champaka flower, like pure gold and the light of the bright moon, A neck like a peacock's, a collection of Acacia seeds, The color of rainbows, lightning, and coral, or appearing with a thin and weak body, Or wearing clothes made of grass, or sleeping on straw, etc., Or dwelling on a lotus flower, like a thousand suns; Or seeing Bodhisattvas (菩薩), their heads adorned with coiled dragon topknots, With Vajra (金剛) and lapis lazuli treasures, adorned as jeweled crowns; Or seeing the symbols of wheels and banners, the forms of fish and conch shells, etc., Or seeing radiant colors, like a rainbow trailing in the sky; Or placing Mount Sumeru (須彌山) in the palm of one's hand, Or holding the water of the great ocean in the footprint of an ox; Or appearing as a human king, with ceremonial robes in a lofty hall, Attendants all respectful, together proclaiming the transformation of the country; Or appearing in the Ghanavyuha (密嚴場, the Ghanavyuha Pure Land), with those who quietly cultivate meditation, Speaking of the realm of self-realization, the Dharma known by the light of the Buddha; Or speaking of attaining Paravrtti (轉依, transformation of the basis), with mind and wisdom both liberated, Free and at ease in Samadhi (三摩地, meditative absorption), with a body like an illusion, unobstructed; Or appearing unpolluted by the environment, cutting off all grasping and attachment to karma, Burning the firewood of views with wisdom, not subject to any existence. Like a lamp whose oil is exhausted, the light extinguished and entering Nirvana (涅槃, extinction), Or demonstrating the cultivation of the Paramitas (度, perfections), a great assembly giving without obstruction, Upholding precepts, practicing asceticism, and all kinds of rituals. In the adorned land of Sukhavati, people are not born from a womb, With subtle golden bodies, radiant, pure, and complete. The realm of those beings, all possess Yoga (瑜伽, union), If compared to Ghanavyuha, it is not even one in a hundred parts. The people in the land of Sukhavati, naturally have food according to their thoughts, The Muni (牟尼, sage) is supremely free and at ease, and meditation becomes the taste of nectar.

種種寶樹林，　　遊憩于其下，　金沙布其地，　　顯現殊勝剎，　凈妙之寶蓮，　　開敷功德水，　如是殊勝境，　　不可得為喻。　彼皆蓮華生，　　恭敬無量壽，　善修三摩地，　　愛樂佛功德，　專精迴向者，　　悉皆生彼國，　眾相以莊嚴，　　皎鏡無塵垢。」　金剛藏說已，　　自現於己身，　或如於指節，　　或復如芥子，　或細如毫端，　　百分之一分。　或現善逝身，　　聲聞與緣覺，　眾色及余類，　　乃至種種形，　各隨其所宜，　　而說于諸法。　或說于菩薩，　　入諸地了知，　五法三自性，　　八識二無我，　得於如幻定，　　隨意所成身，　自在諸神通，　　十力四無畏，　住于不退轉，　　得凈之所依，　入于佛地中，　　無漏之蘊界，　永離余變易，　　寂然而常住。　或說于菩薩，　　善妙而游履，　猶夢像水月，　　瑜祇所行道，　得首楞嚴定，　　十種如幻身，　十無盡愿圓，　　證成等正覺，　據妙蓮華座，　　相好甚端嚴，　無量諸佛子，　　恭敬而圍繞。　或說諸菩薩，　　願力現眾形，　遍游於十方，　　歷事恒沙佛，　是諸菩薩等，　　其身甚微妙，　出入常自在，　　不住有無中。　譬如

天神仙，　　及諸健達縛，　依彼妙高住，　　或處於虛空，　地行諸有情，　　對之而不見。　如是諸菩薩，　　現形亦復然，　非修觀行人，　　無能睹之者。　或說諸菩薩，　　得於勝靜慮，　處處現受生，　　示入無餘界。　或說諸菩薩，　　能以于定力，　自在轉所依，　　不住真實際，　無量有情處，　　隨現差別身，　身雖種種殊，　　其心一平等，　猶如於地水，　　亦如於日月。　或說諸菩薩，　　常以大悲心，　憐愍諸有情，　　輪迴處生死，　跉跰受窮獨，　　貧病眾苦煎，　下賤與形殘，　　安之不憂惱，　如蜂處舶上，　　飄然大海中，　沿溯而往來，　　須臾數萬里，　為說非我法，　　生死速無常，　令其知滅壞，　　剎那暫不住。　或說于諸佛，　　及以諸菩薩，　明見眾有情，　　醉在於渴愛，　為分別苦逼，　　于無於法中，　妄取種種相，　　計著能所取，　心恒被縲紲，　　不能得解脫，　溺生死海中，　　馳蕩無休息，　貧賤而孤露，　　往來無所依，　譬如大海中，　　蛛蝥網難住。　諸佛及菩薩，　　如彼住船者，　普憐諸有情，　　運出生死難，　隨其若干類，　　為現差別身，　說施戒等門，

【現代漢語翻譯】現代漢語譯本天上的神仙，以及各種健達縛（Gandharva，一種天神），他們有的住在妙高山（Mount Meru）上，有的處於虛空中，在地上的眾生，對著他們卻看不見。這些菩薩也是這樣，顯現形體也是如此，不是修行觀行的人，沒有能夠看見他們的。或者說，這些菩薩，得到了殊勝的禪定，在各處顯現受生，示現進入無餘涅槃。或者說，這些菩薩，能夠以禪定的力量，自在地轉變所依之身，不住于真實際（本質的真實），在無量的眾生處，隨著眾生的不同而顯現不同的身形，身形雖然種種不同，他們的心卻是一樣的平等，就像地和水一樣，也像太陽和月亮一樣。或者說，這些菩薩，常常以大悲心，憐憫那些在生死中輪迴的眾生，孤獨困苦，遭受貧窮疾病等各種痛苦的煎熬，身體殘缺，使他們安心而不憂愁煩惱，就像蜜蜂處在船上，飄蕩在大海中，沿著水流往來，一會兒就走了數萬里，為他們宣說非我之法，生死迅速而無常，讓他們知道一切都在滅壞，剎那間都不會停留。或者說，諸佛以及各位菩薩，清楚地看見眾生，沉醉於渴愛之中，被分別的痛苦所逼迫，在無和有等法中，錯誤地執取種種的相，計較執著能取和所取，心總是被束縛，不能得到解脫，沉溺在生死的苦海中，奔波動盪沒有休息，貧賤而孤單，往來沒有依靠，就像在大海中，蜘蛛網上難以停留。諸佛和菩薩，就像那些住在船上的人，普遍憐憫眾生，運送他們脫離生死的苦難，隨著他們不同的種類，為他們顯現不同的身形，宣說佈施、持戒等法門。

【English Translation】 English version Celestial beings, and all the Gandharvas (a type of celestial musician), Some dwell on Mount Meru (the central world-mountain), while others reside in the sky, Yet beings on earth cannot see them. Likewise, these Bodhisattvas manifest in a similar way, Those who do not cultivate contemplation are unable to behold them. Or it is said that these Bodhisattvas, having attained supreme meditative absorption, Appear in various places, demonstrating birth and entry into nirvana without remainder. Or it is said that these Bodhisattvas, through the power of their samadhi (meditative concentration), Freely transform their basis of support, not abiding in true reality (the ultimate truth), In countless realms of sentient beings, they manifest different forms according to the needs of each, Though their forms are diverse, their minds are uniformly equal, Like the earth and water, and like the sun and moon. Or it is said that these Bodhisattvas, always with great compassion, Pity sentient beings who transmigrate in samsara (cycle of birth and death), Suffering loneliness and hardship, afflicted by poverty, disease, and various torments, And those with physical disabilities, they bring them peace and freedom from worry, Like bees on a ship, drifting in the vast ocean, Moving back and forth along the currents, covering tens of thousands of miles in an instant, They teach them the doctrine of non-self, the swiftness and impermanence of birth and death, Letting them know that everything is decaying, not abiding for even a moment. Or it is said that the Buddhas and Bodhisattvas, Clearly see sentient beings, intoxicated by craving, Compelled by the suffering of discrimination, in the dharmas (teachings) of existence and non-existence, Falsely grasping various appearances, clinging to the notions of the grasper and the grasped, Their minds are constantly bound, unable to attain liberation, Drowning in the sea of samsara, wandering without rest, Poor, lowly, and alone, coming and going without refuge, Like a spider's web in the vast ocean, difficult to hold onto. The Buddhas and Bodhisattvas, like those who dwell on the ship, Universally pity sentient beings, transporting them out of the difficulties of birth and death, According to their different kinds, they manifest different forms for them, Teaching the gateways of giving, morality, and so on.

種種諸勝行。

大乘密嚴經卷上大正藏第 16 冊 No. 0682 大乘密嚴經

大乘密嚴經卷中

開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉　詔譯入密嚴微妙身生品之餘

爾時大會中有普賢眾色大威德菩薩摩訶薩，與其同類持世菩薩摩訶薩、持進菩薩摩訶薩、曼殊室利菩薩摩訶薩、神通王菩薩摩訶薩、得大勢菩薩摩訶薩、解脫月菩薩摩訶薩、金剛臍菩薩摩訶薩、大樹緊那羅王菩薩摩訶薩、虛空藏菩薩摩訶薩等，乃至摩尼大寶藏殿無量諸天。復有密嚴土中諸瑜祇眾，與彼無量俱胝佛剎來聽法者，聞說密嚴甚深功德，於法恭敬定得轉依，恒居此土不生余處，咸共悲愍未來世中一切有情，普欲等慈為作饒益，各共瞻仰金剛藏菩薩摩訶薩，一心同聲以偈問曰：

「尊者具辯才，　　唯愿見開示，　世間諸色像，　　其誰之所作？　為如工造瓶，　　泥輪以埏埴？　為如奏樂者，　　擊動所成音？　為如一物體，　　有三種自性，　謂已成未成，　　咸在於一物？　云何種種色，　　一物而建立？　為兜率所作？　　夜摩所作耶？　他化自在作？　　大樹緊那羅？　善見天所作？　　色究竟天耶？　螺

【現代漢語翻譯】現代漢語譯本種種殊勝的修行。

《大乘密嚴經》捲上大正藏第16冊 No. 0682 《大乘密嚴經》

《大乘密嚴經》卷中

開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉詔譯入密嚴微妙身生品之餘

這時，在法會中，有普賢眾色大威德菩薩摩訶薩（普賢菩薩，具有各種顏色和偉大威德的菩薩），以及與他同類的持世菩薩摩訶薩（持有世界，護持世界的菩薩）、持進菩薩摩訶薩（堅持精進修行的菩薩）、曼殊室利菩薩摩訶薩（文殊菩薩）、神通王菩薩摩訶薩（具有神通力的菩薩）、得大勢菩薩摩訶薩（大勢至菩薩）、解脫月菩薩摩訶薩（以解脫為光明的菩薩）、金剛臍菩薩摩訶薩（具有金剛般堅固的菩薩）、大樹緊那羅王菩薩摩訶薩（緊那羅，一種天神，此菩薩為緊那羅之王）、虛空藏菩薩摩訶薩（虛空藏菩薩）等，乃至摩尼大寶藏殿中無量的諸天。還有密嚴凈土中的各位瑜祇眾（修行瑜伽的修行者），以及從無量俱胝佛剎來到這裡聽法的眾生，聽聞了密嚴凈土甚深微妙的功德，對佛法恭敬，必定能夠轉依（轉變依靠），恒常居住在這個凈土，不再出生到其他地方。他們共同悲憫未來世中的一切有情眾生，普遍希望以平等的慈悲心為他們帶來利益，都一起瞻仰金剛藏菩薩摩訶薩（密嚴經的主尊），一心同聲地用偈頌提問：

『尊者您具有雄辯的才能，唯愿您能慈悲開示，世間種種的色相，究竟是誰創造的呢？是像工匠製造瓶子一樣，用泥土和轉輪來製作嗎？還是像演奏音樂的人一樣，通過敲擊樂器發出聲音呢？或者說像一個物體，具有三種自性，即已成、未成，都存在於同一個物體中？為什麼種種的色相，能在一個物體上建立起來呢？是兜率天（欲界天之一，彌勒菩薩所在）所創造的？還是夜摩天（欲界天之一）所創造的呢？是他化自在天（欲界天之頂）所創造的？還是大樹緊那羅（緊那羅王）所創造的呢？是善見天（色界天之一）所創造的？還是色究竟天（色界天之頂）所創造的呢？』螺

【English Translation】 English version All kinds of excellent practices.

The Great Vehicle Dense Array Sutra, Volume One Taisho Tripitaka, Volume 16, No. 0682, The Great Vehicle Dense Array Sutra

The Great Vehicle Dense Array Sutra, Volume Two

The Translator by Imperial Decree: The Tripiṭaka Master Amoghavajra of Daxingshan Temple, holding the title of Grand General of the Mansion with the Same Three Ranks, Special Advanced Official, Acting Minister of the Court of State Ceremonials, Duke of the State of Su with a fief of three thousand households, bestowed with purple robes, posthumously granted the title of Grand Minister of Works, posthumously named Dajian, with the official title of Greatly Wise and Greatly Enlightened, translated the remaining parts of the Dense Array Subtle Body Birth Chapter.

At that time, in the assembly, there was the Bodhisattva Mahasattva Samantabhadra Various Colors Great Majestic Virtue (Samantabhadra Bodhisattva, a bodhisattva with various colors and great majestic virtue), along with his counterparts, the Bodhisattva Mahasattva Holding the World (holding and protecting the world), the Bodhisattva Mahasattva Holding Progress (persistently practicing diligently), the Bodhisattva Mahasattva Manjushri (Manjushri Bodhisattva), the Bodhisattva Mahasattva King of Superpowers (possessing supernatural powers), the Bodhisattva Mahasattva Great Strength Arrived (Mahasthamaprapta Bodhisattva), the Bodhisattva Mahasattva Liberation Moon (with liberation as light), the Bodhisattva Mahasattva Vajra Navel (possessing vajra-like firmness), the Bodhisattva Mahasattva Great Tree Kinnara King (Kinnara, a type of celestial being, this bodhisattva is the king of Kinnaras), the Bodhisattva Mahasattva Akasagarbha (Akasagarbha Bodhisattva), and so on, up to the countless devas in the Mani Great Treasure Store Palace. Furthermore, there were the various Yogis in the Dense Array Land, and those who came from countless kotis of Buddha lands to listen to the Dharma, having heard the profound and subtle merits of the Dense Array Land, were respectful of the Dharma, and would surely attain transformation of reliance (transformation of dependence), constantly dwelling in this land, and not being born in other places. They all compassionately pitied all sentient beings in the future world, universally desiring to equally bestow kindness and bring benefit to them, and all together looked up to the Bodhisattva Mahasattva Vajragarbha (the main deity of the Dense Array Sutra), and with one heart and voice, asked in verse:

'Venerable One, possessing eloquent talent, We only wish that you would kindly reveal, The various forms and appearances in the world, Who is it that creates them? Is it like a craftsman making a bottle, Using clay and a wheel to fashion it? Or is it like a musician playing music, Producing sounds by striking instruments? Or is it like an object, Possessing three natures, Namely, completed, uncompleted, All existing in the same object? Why are various forms and appearances, Able to be established in one object? Is it created by Tushita Heaven (one of the heavens in the Desire Realm, where Maitreya Bodhisattva resides)? Or is it created by Yama Heaven (one of the heavens in the Desire Realm)? Is it created by Paranirmitavasavartin Heaven (the top of the Desire Realm)? Or is it created by the Great Tree Kinnara (the Kinnara King)? Is it created by Sudarshana Heaven (one of the heavens in the Form Realm)? Or is it the Akanistha Heaven (the top of the Form Realm)?' Snail

髻梵王作？　　無色天作耶？　一切天主作？　　自然所作耶？　變化之所作？　　諸佛所作耶？　為余世界中，　　佛子之所作？　是諸作眾色，　　惑亂而建立，　所起于惑亂，　　如鹿見陽焰。　譬如於瓶處，　　為德之所依，　一切諸世間，　　能住于處者，　非德者屬德，　　非德依德者，　展轉和合故，　　眾德所整合。　諸色唯惑亂，　　為亦有住耶？　為梵王所作？　　那羅延作耶？　雄猛及勝論、　　數論自作耶？　勝性之所作？　　自在自然耶？　時無明所生？　　愛業所作耶？　天仙及世定，　　皆悉懷疑惑。　為先無有體，　　猶如於幻夢，　亦如熱時焰，　　及乾闥婆城？　無始妄分別，　　隨彼彼相續，　起能耶所耶，　　如蛇有二頭，　亦如起尸行，　　木人機所轉，　空中見垂髮，　　及旋火輪耶？」

爾時金剛藏菩薩摩訶薩告普賢眾色大威德菩薩摩訶薩及余大眾，而說偈言：

「世間眾色像，　　不從作者生，　亦如劫比羅，　　因陀羅等作，　亦非祠祭果，　　亦非圍陀教，　彼有多因種，　　修行常不住；　亦復非無有，　　能持世間因，　謂第八丈夫，　　是名為藏識。　由此成眾色，　　如轉輪眾瓶，

【現代漢語翻譯】現代漢語譯本：髻梵王（Brahma）所造嗎？是無色天所造嗎？是一切天主所造嗎？還是自然而然產生的呢？是變化所產生的嗎？還是諸佛所創造的呢？還是其他世界中的佛子所創造的呢？這些創造各種色彩的事物，是迷惑混亂而建立的，從迷惑混亂中產生的，就像鹿看到陽焰一樣虛幻。譬如在瓶子這個處所，作為功德的依靠，一切世間，能夠安住于這個處所，不是有功德的人屬於功德，也不是沒有功德的人依靠功德，而是輾轉和合的緣故，眾多功德所整合。各種色彩僅僅是迷惑混亂，還是也有真實的住處呢？是梵王所創造的嗎？還是那羅延（Narayana）所創造的呢？是雄猛者和勝論者，以及數論者自己創造的嗎？是勝性所創造的嗎？還是自在天和自然產生的呢？是時間和無明所產生的嗎？還是愛和業力所創造的呢？天仙以及世間的禪定者，都對此懷有疑惑。是先沒有實體，猶如幻夢一樣虛假，也像熱時的陽焰，以及乾闥婆城（Gandharva city）一樣虛幻嗎？從無始以來就妄加分別，隨著那些不同的相續，產生能和所的關係，就像蛇有兩個頭一樣，也像起尸在行走，木偶被機關所轉動，像在空中看到垂下來的頭髮，以及旋轉的火輪一樣嗎？

這時，金剛藏菩薩摩訶薩告訴普賢眾色大威德菩薩摩訶薩以及其他大眾，用偈頌說道：

世間的各種色彩和形象，不是從作者那裡產生的，也不是像劫比羅（Kapila），因陀羅（Indra）等所創造的，也不是祭祀的結果，也不是吠陀（Veda）教義所產生的，它們有很多原因和種類，修行者常常不能安住其中；也不是完全沒有能持有世間的原因，所謂的第八丈夫，這就是名為藏識（Alaya-vijñana）。由此成就各種色彩，就像轉輪者製造眾多的瓶子一樣，

【English Translation】 English version: Was it made by Brahma (Brahma)? Was it made by the Arupa heavens? Was it made by all the lords of the heavens? Or did it arise naturally? Was it produced by transformation? Or was it created by all the Buddhas? Or was it created by the Buddha's sons in other worlds? These things that create various colors are established through delusion and confusion, Arising from delusion and confusion, like a deer seeing a mirage. For example, in the place of a pot, as a reliance for merit, All the worlds, able to abide in this place, It is not that those with merit belong to merit, nor that those without merit rely on merit, But because of the mutual combination, the many merits are integrated. Are the various colors merely delusion and confusion, or do they also have a real dwelling place? Was it created by Brahma? Or was it created by Narayana (Narayana)? Was it created by the valiant ones and the debaters, and the Samkhya (Samkhya) followers themselves? Was it created by Prakriti (Prakriti)? Or is it Isvara (Isvara) and nature? Was it produced by time and ignorance? Or was it created by love and karma? The celestial beings and those in worldly samadhi all harbor doubts about this. Is it that there was no substance before, like a dream, illusory, Also like a mirage in hot weather, and a Gandharva city (Gandharva city)? From beginningless time, falsely discriminating, following those different continuations, Giving rise to the relationship of subject and object, like a snake with two heads, Also like a corpse rising and walking, a wooden puppet turned by a machine, Like seeing hanging hair in the sky, and a rotating fire wheel?

At that time, Vajragarbha Bodhisattva Mahasattva told Samantabhadra Sarvarupa Mahaviryapratisthita Bodhisattva Mahasattva and the rest of the assembly, and spoke in verse:

The various colors and images of the world do not arise from a creator, Nor are they created by Kapila (Kapila), Indra (Indra), etc., Nor are they the result of sacrifices, nor are they produced by the teachings of the Vedas (Veda), They have many causes and kinds, and practitioners often cannot abide in them; Nor is it completely without a cause that can hold the world, The so-called eighth man, this is called Alaya-vijñana (Alaya-vijñana). From this, various colors are accomplished, like a wheel-turner making many pots,

如油遍在麻，　　鹽中有鹹味，　如無常遍色，　　丈夫識亦然，　如香在沉麝，　　及光居日月，　遠離能所作，　　及以有無宗，　亦離於一異，　　一切外道過，　非智所尋求，　　不可得分別。　定心解脫者，　　自覺之所證，　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。　如是流轉識，　　依彼藏識住，　佛及諸佛子，　　定者常觀見。　藏識持於世，　　如以線貫珠，　如輪與車合，　　業風之所轉。　陶師運輪杖，　　器成隨所用，　藏識與諸界，　　共力無不成，　內外識世間，　　彌給悉周遍。　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，　　求之莫能見，　若離於虛空，　　飛翔不可得，　藏識亦如是，　　不離自他身。　如海起波濤，　　如空含萬象，　丈夫識亦爾，　　蘊藏諸習氣。　譬如水中月，　　及以諸蓮華，　與水不相雜，　　不為水所著。　藏識亦如是，　　習氣莫能染，　如目有童子，　　眼終不自見。　賴耶

【現代漢語翻譯】現代漢語譯本：就像油遍佈在芝麻中，鹽中含有鹹味一樣，就像無常遍佈於色法中，丈夫的識也是如此。就像香味存在於沉香和麝香中，光明存在於太陽和月亮中一樣，遠離能作者和所作者，以及有和無的宗派。也遠離於一和異，超越一切外道的過失，不是智慧所能尋求到的，也不可進行分別。定心解脫的人，是靠自己的覺悟所證得的，如果離開了阿賴耶識（Ālaya-vijñāna，根本識），就沒有其餘的識存在了。譬如海中的波浪，與大海雖然沒有差別，但海面平靜時波浪的來去，也不能說它們是同一個。譬如修習禪定的人，內心安定清凈，神通自在的人，所擁有的各種神通和智慧，觀行者能夠見到，不是其他人所能瞭解的。像這樣流轉的識，依靠那個藏識而存在，佛和諸佛的弟子，在禪定中常常能夠觀察到。藏識（Ālaya-vijñāna，根本識）維持著世間，就像用線串起珠子一樣，又像輪子與車身結合，被業力的風所轉動。陶師轉動輪杖，器物製成后隨其用途而使用，藏識與諸界共同作用，沒有不能成就的，內外識遍佈於世間，瀰漫而周遍。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，尋求也無法看見，如果離開了虛空，飛翔是不可能的，藏識也是這樣，不離開自身和他人之身。就像大海生起波濤，像天空包含萬象，丈夫的識也是這樣，蘊藏著各種習氣。譬如水中的月亮，以及各種蓮花，與水不相混合，不被水所沾染。藏識也是這樣，習氣不能夠沾染它，就像眼睛裡有瞳子，眼睛終究不能自己看見。賴耶（Ālaya，藏識）。

【English Translation】 English version: Just as oil is pervasive in sesame seeds, and salt contains saltiness, just as impermanence is pervasive in form, so too is the consciousness of a person. Just as fragrance resides in agarwood and musk, and light dwells in the sun and moon, it is far removed from the agent and the object, as well as the doctrines of existence and non-existence. It is also detached from oneness and otherness, transcending all the faults of external paths, not to be sought by wisdom, and impossible to be distinguished. Those who are liberated through meditative concentration, realize it through their own awakening; if one is apart from the Ālaya-vijñāna (storehouse consciousness), there is no remaining consciousness. For example, the waves of the sea, although not different from the sea, when the sea is calm, the coming and going of the waves cannot be said to be one and the same. Like those who cultivate meditation, with a stable and pure mind within, the various supernormal powers and wisdom possessed by those who are at ease with supernormal powers, can be seen by those who practice contemplation, and cannot be understood by others. Thus, the flowing consciousness abides relying on that storehouse consciousness, the Buddhas and the disciples of all Buddhas, can constantly observe it in meditation. The Ālaya-vijñāna (storehouse consciousness) sustains the world, like threading beads with a string, like the wheel and the cart combined, turned by the wind of karma. The potter turns the wheel stick, and the vessel is made and used according to its purpose, the storehouse consciousness and the various realms work together, and nothing is not accomplished, the internal and external consciousness pervade the world, permeating and encompassing everything. For example, the multitude of stars are arranged in the empty sky, sustained by the power of the wind, their movement never ceases. Like the tracks of birds in the sky, seeking them one cannot see them, if one is apart from the empty sky, flying is impossible, the storehouse consciousness is also like this, not apart from one's own body and the bodies of others. Like the sea rising with waves, like the sky containing all phenomena, so too is the consciousness of a person, storing all habitual tendencies. For example, the moon in the water, and the various lotus flowers, do not mix with the water, and are not attached by the water. The storehouse consciousness is also like this, habitual tendencies cannot stain it, like the pupil in the eye, the eye ultimately cannot see itself. Ālaya (storehouse consciousness).

住于身，　　攝藏諸種子，　遍持壽暖識，　　如雲覆世間，　業用曾不停，　　有情莫能見。　身者眾色成，　　又能作諸色，　如陶師不依，　　以泥成眾器。　世間妄分別，　　見牛等有角，　不了角非有，　　因言兔角無，　分析至極微，　　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，　　翳幻干城等，　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，　有情流轉故，　　圓成則不證。　無始時積集，　　沉迷諸妄境，　戲論而熏習，　　生於種種心。　能取及所取，　　有情心自性，　瓶衣等諸相，　　見實不可得。　一切唯有覺，　　所覺義皆無，　能覺所覺性，　　自然如是轉，　愚夫不除斷，　　習氣心迷惑。　賴耶及七識，　　有時而頓生，　猶如海波浪，　　風緣之所動，　洄澓而騰轉，　　無有斷絕時。　識浪亦如是，　　境界風所擊，　種種諸分別，　　自內而執取。　如地無分別，

【現代漢語翻譯】現代漢語譯本安住于身體之中，蘊藏著各種種子（bijas），普遍保持著壽命、溫暖和意識，就像云覆蓋著世間一樣。業力的運作從不停止，但有情眾生卻無法看見。身體由眾多色法構成，又能產生各種色法，就像陶師不依賴任何東西，用泥土製成各種器皿一樣。世間眾生虛妄地分別，看見牛等有角，卻不明白角並非真實存在，因此說兔角不存在。分析到最微小的粒子，尋求角卻一無所得。必須依賴於『有法』，才能產生『無見』，如果『有法』本身就是不存在的，那麼『無見』又依賴於什麼呢？如果說『有』和『無』兩種法，輾轉互相作為原因，那麼在『有』和『無』這兩種法中，就不應該產生分別。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，眼睛昏花所見的幻象，以及海市蜃樓般的城郭等等，都是因為少許的所見，而產生這些覺知。如果離開了所依賴的因緣，這些覺知也就不會存在。名相之間相互關聯，習氣沒有邊際，一切的分別念，都與意識一同生起。由於有情眾生在輪迴中流轉，所以無法證得圓成實性（Parinispanna）。從無始以來積聚，沉迷於各種虛妄的境界，通過戲論而熏習，產生種種不同的心。能取者和所取者，是有情眾生心的自性，瓶子、衣服等等各種現象，認為它們是真實存在的，這是不可能的。一切都只是覺知，所覺知的對象實際上並不存在，能覺知和所覺知的性質，自然就是這樣運轉的。愚昧的人不去除斷滅見，被習氣所迷惑。阿賴耶識（Alaya-vijñana）和七轉識，有時會同時產生，就像海浪一樣，被風的因緣所推動。迴旋翻騰，沒有斷絕的時候。識浪也是這樣，被境界的風所衝擊，種種的分別念，從自身內部而執取。就像大地沒有分別一樣。

【English Translation】 English version Abiding in the body, storing all the seeds (bijas), universally maintaining life, warmth, and consciousness, like clouds covering the world. The function of karma never ceases, yet sentient beings cannot see it. The body is composed of numerous forms, and can also produce various forms, just as a potter, without relying on anything, makes various vessels from clay. Worldly beings falsely discriminate, seeing horns on cows, etc., but do not understand that horns are not truly existent, hence the saying that rabbit horns do not exist. Analyzing to the smallest particles, seeking horns and finding nothing. It is necessary to rely on 'existent dharmas' to generate 'non-seeing'. If 'existent dharmas' are inherently non-existent, then what does 'non-seeing' rely on? If 'existence' and 'non-existence' are two dharmas that mutually cause each other, then one should not generate discriminations between 'existence' and 'non-existence'. If one is separated from the object of perception, the subject of perception will not arise. For example, a rotating fire wheel, illusions seen by blurred eyes, and mirage-like cities, etc., are all generated from a slight amount of seeing. If one is separated from the dependent causes, these perceptions will not exist. Names are interconnected, habitual tendencies are boundless, and all discriminations arise together with consciousness. Because sentient beings transmigrate in samsara, they cannot realize the Parinispanna (perfected nature). Accumulated from beginningless time, immersed in various illusory realms, conditioned by discursive thoughts, giving rise to various minds. The grasper and the grasped are the self-nature of sentient beings' minds. It is impossible to see phenomena such as bottles and clothes as truly existent. Everything is only awareness, the objects of awareness do not actually exist. The nature of the aware and the object of awareness naturally operates in this way. Foolish people do not eliminate annihilationism, and are deluded by habitual tendencies. The Alaya-vijñana (store consciousness) and the seven consciousnesses sometimes arise simultaneously, like ocean waves, moved by the conditions of the wind. Whirling and churning, without ceasing. The waves of consciousness are also like this, struck by the wind of objects, various discriminations are grasped from within oneself. Like the earth, which has no discriminations.

庶物依以生，　藏識亦復然，　　眾境之依處。　如人以己手，　　還自捫其身，　亦如象以鼻，　　取水自沾灑，　復似諸嬰孩，　　以口含其指，　是知識分別，　　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，　　說是妙法已，　默然而止住，　　思惟於法界，　微妙普遍定，　　則入諸佛境，　見無量佛子，　　當修住密嚴。　即從禪定起，　　放光而普照，　欲色與無色，　　及無想天宮，　如是光明中，　　復現諸佛剎，　悉見無量佛，　　相好妙端嚴，　種種微妙色，　　皆從佛身出。　隨其所愛樂，　　世間作利益，　皆使彼佛子，　　稱讚密嚴名，　欣然相顧視。　　復作如是說：「密嚴妙無垢，　　能除一切罪，　觀行者勝處，　　其土最殊妙。　我等聞名字，　　心生大喜悅，　各從其所住，　　俱來詣密嚴。」　色盡螺髻梵，　　及與凈居天，　希慕此密嚴，　　佛子所生處，　同心而共聚，　　咸請梵王言：「我等今云何，　　得至密嚴土？　天王若往彼，　　我等當營從。」　爾時螺髻梵，　　聞諸天眾言，　遽即與同行，　

【現代漢語翻譯】現代漢語譯本萬物依靠它而生長，阿賴耶識（Ālaya-vijñāna，藏識）也是這樣，是所有境界的依託之處。就像人自己用手，反過來撫摸自己的身體，也像大象用鼻子，取水來自己沾灑，又像那些嬰兒，用嘴含著自己的手指，這就是知識的分別，顯現的境界還是自己緣起。這是心的境界，普遍存在於三有（欲界、色界、無色界）之中，長期修習觀行的人，才能很好地通達，內外所有的世間，一切都只是心的顯現。這時金剛藏（Vajragarbha），說完這微妙的佛法后，默默地停止住口，思惟著法界（Dharmadhatu），進入微妙普遍的禪定，就進入了諸佛的境界，見到無數的佛子，應當修習安住在密嚴（Ghanavyūha）凈土。隨即從禪定中起身，放出光明而普遍照耀，欲界、色界和無色界，以及無想天宮（Asañjñika-deva），在這樣的光明中，又顯現出諸佛的剎土，完全見到無數的佛，相好莊嚴，微妙端正，種種微妙的色彩，都從佛的身軀發出。隨著眾生所喜愛和樂於接受的，在世間作出利益，都使得那些佛子，稱讚密嚴（Ghanavyūha）的名字，欣喜地互相看著。又這樣說道：『密嚴（Ghanavyūha）微妙而沒有垢染，能夠去除一切罪業，是觀行者殊勝的住所，那裡的國土最為殊勝美妙。我們聽到它的名字，心中生起極大的喜悅，各自從自己所居住的地方，一同來到密嚴（Ghanavyūha）。』色究竟天（Akaniṣṭha）、螺髻梵天（Śikhin Brahmā），以及凈居天（Śuddhāvāsa），都仰慕這密嚴（Ghanavyūha），是佛子所出生的地方，同心協力地聚集在一起，一起向梵天王（Brahmā）請求說：『我們現在要怎樣，才能到達密嚴（Ghanavyūha）凈土？天王如果前往那裡，我們應當跟隨。』這時螺髻梵天（Śikhin Brahmā），聽到諸天眾的言語，立刻就與他們同行，

【English Translation】 English version All things rely on it to arise, So too is the Ālaya-vijñāna (store consciousness), the support for all realms. Like a person with their own hand, Turns around and touches their own body, Also like an elephant with its trunk, Takes water to sprinkle on itself, Again like those infants, Holding their fingers in their mouths, This is the discrimination of knowledge, The manifested realm still arises from itself. This is the realm of the mind, Universally present in the three realms of existence (desire realm, form realm, formless realm), Those who have long cultivated contemplation, Are able to thoroughly understand, All the internal and external worlds, Everything is merely a manifestation of the mind. At that time, Vajragarbha (Diamond Womb), After speaking this wonderful Dharma, Silently stopped speaking, Contemplating the Dharmadhatu (realm of reality), Entering the subtle and universal Samadhi, Then entered the realm of all Buddhas, Seeing countless Buddha-sons, Who should cultivate and dwell in the Ghanavyūha (Dense Array) Pure Land. Immediately rising from Samadhi, Emitting light and universally illuminating, The desire realm, form realm, and formless realm, As well as the Asañjñika-deva (Non-Perception Heaven), In such light, Again manifesting the Buddha-kṣetras (Buddha-fields), Completely seeing countless Buddhas, With auspicious marks, wonderfully dignified, All kinds of subtle colors, All emanate from the Buddha's body. According to what beings love and delight in, Creating benefits in the world, All cause those Buddha-sons, To praise the name of Ghanavyūha (Dense Array), Joyfully looking at each other. And saying thus: 'Ghanavyūha (Dense Array) is subtle and without defilement, Able to remove all sins, It is the excellent abode for contemplatives, That land is most supremely wonderful. We hear its name, And great joy arises in our hearts, Each from where we dwell, Together come to Ghanavyūha (Dense Array).' The Akaniṣṭha (highest form realm), Śikhin Brahmā (Crest-knot Brahma), As well as the Śuddhāvāsa (Pure Abode Heavens), All admire this Ghanavyūha (Dense Array), The place where Buddha-sons are born, Gathering together with one mind, Together requesting Brahmā (Brahma) to say: 'How should we now, Be able to reach the Ghanavyūha (Dense Array) Pure Land? If the Heavenly King goes there, We should follow along.' At that time, Śikhin Brahmā (Crest-knot Brahma), Hearing the words of all the heavenly beings, Immediately went with them,

中路迷所適。　梵王先覺悟，　　以慧審觀察：「彼勝觀行境，　　何階而可至？　欲色自在者，　　非彼所能詣，　非空處識處，　　及與非非想，　並餘外道宗，　　邪定者能往，　云何作善巧，　　得至於密嚴？　或以天中天，　　威神力加護，　能令至亟行，　　得會密嚴宮。」　螺髻梵發聲，　　即時盡歸命，　見佛滿空界，　　威光而熾然，　告彼梵王言：　　「汝當還本殿；　如來密嚴剎，　　是觀行之境，　非想尚難階，　　色者何能往？」　梵王從諸佛，　　聞如是告已，　退還於本處，　　尋至梵天宮。　時凈居諸天，　　各各相共議：「螺髻梵天主，　　威神不能往，　當知密嚴土，　　勝妙難思議，　自非如幻定，　　誰能詣斯剎？」　此會聞天眾，　　稱讚功德聲，　生於奇特心，　　乃白金剛藏：「我等皆樂聞，　　唯垂演深法。」　爾時金剛藏，　　即告大眾言：「如來所說法，　　誰能盡敷演？　自覺之聖智，　　境界不思議，　非深觀行人，　　云何可開示？」　時持進夜摩，　　自在諸佛子，　異口同音言：　　「唯愿速宣說。」　神通與曼殊、　　慈氏緊那王，　及余修定者，　　咸皆作是請。　諸天持

【現代漢語翻譯】現代漢語譯本（在）中間的道路上迷失了方向。梵天王首先覺悟，用智慧審慎地觀察：『那殊勝觀行的境界，要通過什麼途徑才能到達呢？欲界和色界的自在天，都不能到達那裡，非想非非想處天，以及其他外道的宗派，邪定的人也不能前往，要怎樣才能巧妙地做到，才能到達密嚴凈土（Ghanavyūha）？或者憑藉天中之天（devātideva），也就是佛陀的威神力加持，能夠讓修行者快速地，得以往生密嚴宮殿。』螺髻梵天（Śikhin Brahmā）發出聲音，立刻全部歸命于佛，看見佛陀充滿虛空，威光熾盛而燃燒，告訴那位梵天王說：『你應當回到你的本殿；如來的密嚴剎土（Tathāgata-ghanavyūha-kṣetra），是觀行才能到達的境界，非想非非想處天尚且難以到達，色界的天人又怎麼能夠前往呢？』梵天王從諸佛那裡，聽聞這樣的告誡后，退還到原來的地方，不久回到了梵天宮。這時凈居諸天（Śuddhāvāsa）各自共同議論：『螺髻梵天主（Śikhin Brahmā）以他的威神力都不能前往，應當知道密嚴凈土（Ghanavyūha）的殊勝美妙難以思議，如果不是如幻三昧（māyopamasamādhi），誰能夠到達這個佛剎呢？』這個法會上聽聞的天眾，稱讚功德的聲音，生起稀有奇特的心，於是稟白金剛藏菩薩（Vajragarbha）：『我們都樂意聽聞，唯愿您宣講甚深佛法。』這時金剛藏菩薩（Vajragarbha），就告訴大眾說：『如來所說的法，誰能夠完全敷演呢？自覺的聖智，境界不可思議，如果不是深入觀行的修行人，又怎麼能夠開示呢？』這時持進夜摩天（Dhṛtyupeta-Yāma），自在諸佛子，異口同聲地說：『唯愿您快速宣說。』神通自在的與曼殊室利（Mañjuśrī）、彌勒（Maitreya）緊那羅王（Kiṃnara-rāja），以及其餘修習禪定的人，都一起這樣請求。

【English Translation】 English version Lost in the middle path. Brahmā (梵王) first awakened, observing with discerning wisdom: 'That supreme realm of contemplative practice, by what means can it be reached? Those who are free in the realms of desire and form, are unable to reach it, Neither the realm of no-thingness, nor the realm of consciousness, nor the realm of neither perception nor non-perception, Along with other heretical doctrines, those with wrong concentration cannot go there, How can one skillfully act, to arrive at Ghanavyūha (密嚴凈土)? Or by the power of the devātideva (天中天), the Buddha's majestic and divine protection, Can one quickly go, and be able to meet in the Ghanavyūha palace.' Śikhin Brahmā (螺髻梵天) uttered a sound, immediately taking refuge, Seeing the Buddha filling the empty space, with majestic light blazing, Telling that Brahmā (梵王): 'You should return to your original palace; The Tathāgata-ghanavyūha-kṣetra (如來密嚴剎土) of the Tathāgata, is a realm reached by contemplative practice, Even the realm of neither perception nor non-perception is difficult to ascend, how can those in the realm of form go there?' Brahmā (梵王), having heard such admonishment from the Buddhas, Returned to his original place, soon arriving at the Brahmā palace. At this time, the Śuddhāvāsa (凈居諸天) gods each discussed together: 'Śikhin Brahmā (螺髻梵天), with his majestic and divine power, cannot go there, It should be known that the Ghanavyūha (密嚴凈土) land is supremely wonderful and inconceivable, If not for the māyopamasamādhi (如幻三昧), who can reach this Buddha-land?' The assembly, hearing the voices of the gods praising merit, Generated a rare and extraordinary mind, and then reported to Vajragarbha (金剛藏菩薩): 'We are all happy to hear, we only wish that you would expound the profound Dharma.' At that time, Vajragarbha (金剛藏菩薩) then told the assembly: 'The Dharma spoken by the Tathāgata, who can fully expound it? The self-awakened sacred wisdom, its realm is inconceivable, If not for practitioners of deep contemplation, how can it be revealed?' At this time, Dhṛtyupeta-Yāma (持進夜摩天), the free Buddha-sons, Said in unison: 'We only wish that you would quickly proclaim it.' The supernaturally powerful and free, Mañjuśrī (曼殊室利), Maitreya (彌勒), Kiṃnara-rāja (緊那羅王), And the rest of those who cultivate samādhi, all made this request.

明仙，　　空中奏眾樂，　同心而勸請：　　「唯垂為宣說。」　如是勸請已，　　各坐于勝座。　梵王承佛力，　　還來此會中，　復白金剛藏，　　作于如是問：「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？　憍臘與勝墮，　　及頂生輪王，　為是少年馬？　　為是古仙傳？　甘蔗種之子，　　千弓持國王，　欲色無色中，　　人天等之法，　為是菩薩行，　　獨覺及聲聞？　乃至修羅明，　　星象等眾論，　唯愿如是事，　　次第而演說。　我等及天人，　　一心咸聽受。」　爾時解脫月、　　持世虛空藏、　大勢觀自在、　　總持自在王、　寶髻與天冠、　　金剛手寂慧，　及寶手大士，　　並諸最勝子，　皆從俱胝剎，　　來坐蓮花宮，　咸請金剛藏：　　「唯愿大慧說，　過去及未來，　　牟尼清凈智。　仁于佛親受，　　明瞭心不疑，　此眾皆樂聞，　　愿尊時演說。」　定王金剛藏，　　普告大眾言：「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

【現代漢語翻譯】現代漢語譯本明仙（Ming Xian），空中奏響各種美妙的音樂，他們同心協力地勸請道：『懇請您慈悲地為我們宣說佛法。』這樣勸請之後，他們各自坐到殊勝的座位上。梵王（Fan Wang）憑藉佛陀的力量，再次來到這個法會之中，又向金剛藏菩薩（Vajragarbha）稟告，提出了這樣的問題：『如今這盛大的法會，莊嚴殊勝前所未有，全部都是您的弟子，聰慧無比，他們都在您這裡，渴望仰慕地尋求佛法。我現在還不知道，您所要講的是什麼內容？是關於憍臘（Jiaola）、勝墮（Shengduo），以及頂生輪王（Dingsheng Lunwang）的故事？是關於少年馬（Shaonian Ma）的傳說？還是古代仙人的傳記？是關於甘蔗種之子（Ganzhe Zhong Zhi Zi），千弓持國王（Qian Gong Chi Guowang）的故事？是關於欲界、色界、無色界中，人天等眾生的法則？是關於菩薩的修行，還是獨覺（Pratyekabuddha）和聲聞（Sravaka）的修行？乃至關於修羅（Asura）的智慧，星象等各種論述，希望您能將這些事情，按順序地演說。我們以及天人，都會一心一意地聽受。』這時，解脫月菩薩（Vimukticandra）、持世菩薩（Dharanimdhara）、虛空藏菩薩（Akasagarbha），大勢至菩薩（Mahasthamaprapta）、總持自在王菩薩（Dharanisvararaja），寶髻菩薩（Ratnakuta）與天冠菩薩（Devakuta），金剛手菩薩（Vajrapani）和寂慧菩薩（Shantimati），以及寶手菩薩（Ratnapani）大士，和各位最勝的佛子，都從無數的佛剎（Buddhaksetra）而來，坐在蓮花宮中，一同懇請金剛藏菩薩：『希望您以大智慧宣說，過去和未來，牟尼（Muni，釋迦牟尼佛的稱號）的清凈智慧。您從佛陀那裡親自接受教誨，明瞭於心，沒有疑惑，這裡的聽眾都樂於聽聞，希望您能適時地演說。』定王金剛藏菩薩（Samadhiraja Vajragarbha），普告大眾說：『如來所說的佛法，不是我能夠完全演說的，除非是佛陀和菩薩，以他們的威神之力加持。我現在至誠地禮敬，自在清凈的宮殿，摩尼寶藏殿（Maniratnagarbha），以及佛陀和各位佛子。我以……』

【English Translation】 English version The bright immortals (Ming Xian) played various beautiful music in the sky, They wholeheartedly entreated: 'We beseech you to compassionately expound the Dharma for us.' After making such a request, they each sat upon excellent seats. Brahma (Fan Wang), relying on the Buddha's power, came again to this assembly, And reported to Vajragarbha Bodhisattva (Vajragarbha), posing the following question: 'This grand assembly today is unprecedentedly solemn and magnificent, All are your disciples, of unparalleled wisdom, They are all here with you, yearning and seeking the Dharma. I still do not know what you will be speaking about? Is it about Jiaola, Shengduo, and the story of Dingsheng Lunwang (Wheel-Turning King born from the head)? Is it about the legend of Shaonian Ma (Youthful Horse)? Or the biographies of ancient immortals? Is it about Ganzhe Zhong Zhi Zi (Son of Sugarcane), Qian Gong Chi Guowang (King who holds a thousand bows)? Is it about the laws of beings in the desire realm, form realm, and formless realm, such as humans and gods? Is it about the practice of Bodhisattvas, or the practice of Pratyekabuddhas and Sravakas? Even about the wisdom of Asuras, various discussions on astrology, etc., We hope that you can explain these matters in order. We, along with the gods and humans, will listen attentively with one mind.' At this time, Vimukticandra Bodhisattva (Moon of Liberation), Dharanimdhara Bodhisattva (Earth Holder), Akasagarbha Bodhisattva (Treasure of Space), Mahasthamaprapta Bodhisattva (Great Strength Arrived), Dharanisvararaja Bodhisattva (King of Total Retention), Ratnakuta Bodhisattva (Jewel Crest) and Devakuta Bodhisattva (God Crest), Vajrapani Bodhisattva (Vajra Hand) and Shantimati Bodhisattva (Peaceful Wisdom), As well as Ratnapani Bodhisattva (Jewel Hand), and all the most excellent Buddha-sons, All came from countless Buddha-fields (Buddhaksetra), sitting in lotus palaces, Together they requested Vajragarbha Bodhisattva: 'We hope that you will expound with great wisdom, The past and the future, the pure wisdom of Muni (Sage, epithet of Shakyamuni Buddha). You personally received teachings from the Buddha, understanding them clearly without doubt, The audience here is eager to hear, we hope that you can expound at the appropriate time.' Samadhiraja Vajragarbha Bodhisattva (King of Samadhi Vajra Treasury), announced to the assembly: 'The Dharma spoken by the Tathagata, is not something I can fully expound, Unless it is the Buddha and Bodhisattvas, who bless with their majestic power. I now sincerely pay homage to the free and pure palace, The Maniratnagarbha (Jewel Treasure Store) palace, as well as the Buddha and all the Buddha-sons. I with...'

敬心說，　　如來清凈智，　能令紹佛種，　　汝等應諦聽。　此非諸王論，　　及輪王軌儀，　但示於密嚴，　　如來之種性，　正定者境界，　　諸佛之勝事。　如來微妙智，　　離於能所覺，　是故非我力，　　能演此甚深；　但以佛威神，　　從佛而聽受。　此智甚微妙，　　是三摩地花，　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。」　時諸佛子眾，　　從尊聞是語，　頭面禮雙足，　　恭敬而白言：「我等受樂法，　　如渴人思飲，　如遊蜂念蜜。　　瑜伽自在尊，　唯愿正宣說，　　令諸菩薩眾，　于定得自在，　　智慧大威德；　及諸剎土王，　　深解觀行者，　咸欲聞如來，　　所說甚深法，　皆愿聽尊者，　　微妙梵帝聲，　如來所悅可，　　深遠善巧聲，　演說殊勝義，　　悉令得明瞭。」　金剛藏告言：　　「如來所說義，　真實甚希有，　　離相難可見；　如空中無物，　　見影為希有，　如來所說義，　　希有亦復然。　空中風鳥跡，　　其形不可見，　牟尼演

【現代漢語翻譯】現代漢語譯本敬心菩薩說：『如來的清凈智慧，能夠延續佛的種性，你們應當仔細聆聽。這並非是諸王的議論，也不是轉輪王的規範儀軌，而是揭示密嚴凈土中，如來的種性，正定者的境界，以及諸佛的殊勝之事。如來微妙的智慧，遠離了能覺和所覺的對立，因此不是我的力量，能夠演說這甚深的道理；而是憑藉佛的威神之力，從佛那裡聽受而來。這智慧非常微妙，是三摩地（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，如有和無等等，這樣的四種邊見，這被稱為最清凈的中道妙理。密嚴凈土中的禪定者，能夠觀察到這一點，遠離執著而轉變所依，迅速進入如來的境界。』當時，諸位佛子大眾，從尊者那裡聽到這些話，頭面頂禮尊者的雙足，恭敬地說道：『我們渴望聽聞佛法，就像口渴的人思念飲水，像遊動的蜜蜂思念蜂蜜。瑜伽（Yoga）[相應，結合]自在的尊者，唯愿您能正確地宣說，令諸位菩薩眾，在禪定中獲得自在，擁有智慧和大威德；以及各個剎土的國王，深刻理解觀行的人，都想聽聞如來所說的甚深佛法，都願意聽聞尊者您，微妙的梵天之音，如來所喜悅的，深遠而善巧的聲音，演說殊勝的意義，使我們都能夠明白。』金剛藏菩薩（Vajragarbha）說道：『如來所說的意義，真實而非常稀有，因為離相所以難以見到；就像空中沒有物體，見到影子是稀有的，如來所說的意義，這種稀有也是如此。空中風和鳥的痕跡，它的形狀是不可見的，牟尼（Muni）[聖人，這裡指佛陀]演說……』

【English Translation】 English version Reverent Mind said: 'The Tathagata's (如來) [Thus Come One, Buddha] pure wisdom can enable the continuation of the Buddha's lineage. You should listen carefully. This is not a discussion of kings, nor the rules and regulations of a Chakravartin (輪王) [Wheel-Turning King], but it reveals the Tathagata's lineage in the Ghansavyuha (密嚴) [Dense Array] Pure Land, the realm of those in right Samadhi (正定) [concentration], and the excellent deeds of all Buddhas. The Tathagata's subtle wisdom is apart from the perceiver and the perceived. Therefore, it is not by my power that I can expound this profound truth; but by the Buddha's majestic power, I hear and receive it from the Buddha. This wisdom is extremely subtle; it is the flower of Samadhi. The Buddha, in the Ghansavyuha Pure Land, expounds it while in right Samadhi; it is far from all speech and all views, such as existence and non-existence, and these four extremes. This is called the most pure, the wonderful principle of the Middle Way. Those in Samadhi in the Ghansavyuha can observe this, turn away from attachment and transform their basis, and quickly enter the Tathagata's realm.' At that time, the assembly of Buddha's sons, hearing these words from the venerable one, bowed their heads to his feet and respectfully said: 'We desire to hear the Dharma (法) [teachings], like a thirsty person longing for a drink, like a wandering bee thinking of honey. O venerable one, who is at ease in Yoga (瑜伽) [union], we beseech you to correctly expound, so that all Bodhisattvas (菩薩) [enlightenment beings] may attain ease in Samadhi, and possess wisdom and great power; and the kings of all Buddha-lands, and those who deeply understand contemplation, all wish to hear the profound Dharma spoken by the Tathagata, and all wish to hear your venerable, subtle Brahma (梵天) [divine] voice, the voice that pleases the Tathagata, a profound and skillful voice, expounding the supreme meaning, so that all may understand clearly.' Vajragarbha (金剛藏) [Diamond Womb] said: 'The meaning spoken by the Tathagata is true and extremely rare, difficult to see because it is apart from characteristics; like seeing a shadow when there is nothing in the sky, it is rare, and the meaning spoken by the Tathagata is rare in the same way. The traces of wind and birds in the sky, their shapes are invisible, Muni (牟尼) [sage, here refers to Buddha] expounds...'

妙理，　　難見亦復然。　世間之事喻，　　智者能明瞭，　諸佛所宣說，　　譬喻不能知，　令我之所見，　　如夢干城等。　此會有觀行，　　具大智慧者，　通達真實義，　　無不皆明瞭，　云何為是人，　　說佛難思境？　然今所開演，　　憑佛威神力，　一切最勝子，　　至心應諦聽。　如來妙言說，　　句義皆相應，　超越心境界，　　遠離於譬喻。　猶如蜂採花，　　先者取精粹，　是諸后至者，　　皆悉味其餘。　勝牟尼亦然，　　先得妙法味，　我則飲其餘，　　今為眾宣說。　天中天境界，　　增悅諸明智，　實非意測量，　　言象可能表。　示同人形色，　　相好以嚴身，　現於勝妙宮，　　寶冠以為飾，　圓光及輪輻，　　種種皆成就，　照曜于宮殿，　　能除外道憍。　諸佛四時中，　　恒依密嚴住，　而於一切處，　　現生及涅槃。　純善少減時，　　惡生及濁亂，　隨彼之意樂，　　利益諸有情，　業用無暫停，　　常住密嚴剎，　此之清凈處，　　瑜祇安樂宮。　濁亂少減時，　　顯示如來相，　譬如凈滿月，　　影遍於眾水。　佛以一切身，　　隨宜而應化，　如來凈智境，　　觀行者皆見。　或現大自在，　

【現代漢語翻譯】現代漢語譯本甚深的道理，同樣難以見到。用世間的事物來比喻，有智慧的人能夠明白瞭解，但諸佛所宣說的境界，用譬喻卻不能理解，使我所見到的（佛的境界），如同夢中的城池等虛幻不實。這次法會中有修習觀行，具備大智慧的人，通達真實義理，沒有不明白瞭解的，怎麼能為這些人，宣說佛陀難以思議的境界呢？然而現在所開演的，憑藉佛陀的威神之力，一切最殊勝的佛子們，應該至誠用心諦聽。如來的微妙言說，句句義理都相應，超越了心的境界，遠離了譬喻。猶如蜜蜂採花，先來的蜜蜂取其精華，那些後來到的蜜蜂，都只能品嚐剩餘的。殊勝的牟尼（釋迦牟尼佛的稱號）也是這樣，先得到妙法的滋味，我則飲用他剩下的，現在為大眾宣說。天中之天（佛的尊稱）的境界，能夠增進明智，使人喜悅，實在不是意識所能測量，言語形象所能表達的。（佛）示現與人相同的形貌和膚色，用種種殊勝的相好來莊嚴自身，顯現在殊勝美妙的宮殿中，用寶冠作為裝飾，圓光和輪輻等，種種功德都已成就，照耀著宮殿，能夠消除外道的驕慢。諸佛在四季之中，恒常安住在密嚴（Ghanavyūha）凈土，而在一切處，示現出生和涅槃。在純善減少的時候，或者惡業產生和世間濁亂的時候，隨著眾生的意樂，利益一切有情眾生，業用沒有停歇的時候，（佛）常住在密嚴（Ghanavyūha）剎土，這清凈的處所，是瑜祇（Yogi）安樂的宮殿。在濁亂減少的時候，顯示如來的形象，譬如清凈圓滿的月亮，影子遍佈在所有的水中。佛以一切身，隨著適宜的根器而應化，如來清凈智慧的境界，修習觀行的人都能見到。或者示現大自在（Maheśvara），

【English Translation】 English version Profound principles are similarly difficult to see. Worldly matters can be understood through analogies, But the realms proclaimed by the Buddhas cannot be known through metaphors, Causing what I see to be like dream cities and other unreal things. In this assembly, there are those who practice contemplation and possess great wisdom, Penetrating the true meaning, all understand clearly, How can one speak of the Buddha's inconceivable realm to these people? However, what is now being expounded relies on the Buddha's majestic power, All the most excellent children of the Buddha should listen attentively with sincere hearts. The Tathāgata's (如來) wonderful words and speech, every phrase and meaning are in accord, Transcending the realm of the mind, far removed from metaphors. Just as bees gather honey, the first ones take the essence, Those who come later all taste the remainder. The victorious Muni (勝牟尼, epithet of Shakyamuni Buddha) is also like this, first obtaining the taste of the wonderful Dharma, I then drink the remainder, and now proclaim it to the assembly. The realm of the 'Heaven Above Heavens' (天中天, epithet of the Buddha), increases joy and wisdom, It truly cannot be measured by thought, nor can it be expressed by words and images. Showing the same human form and color, adorned with excellent marks and characteristics, Appearing in a magnificent palace, with a jeweled crown as adornment, Auras and wheel spokes, all kinds of merits are accomplished, Illuminating the palace, able to eliminate the pride of external paths. The Buddhas, in all seasons, constantly dwell in Ghanavyūha (密嚴), And in all places, manifest birth and Nirvana (涅槃). When pure goodness decreases, or evil arises and the world is turbid, According to the inclinations of beings, benefiting all sentient beings, The activity never ceases, constantly dwelling in the Ghanavyūha (密嚴) pure land, This pure place is the joyful palace of the Yogis (瑜祇). When turbidity decreases, the form of the Tathāgata (如來) is displayed, Like a pure and full moon, its reflection pervades all waters. The Buddha, with all bodies, transforms according to what is suitable, The realm of the Tathāgata's (如來) pure wisdom, all who practice contemplation can see. Or manifesting as Maheśvara (大自在),

或現那羅延，　或現迦毗羅，　　住空而說法；　或現圍陀者，　　常行及妙喜，　童天及尸棄，　　羅護都牟盧；　或現緊那羅，　　甘蔗月種姓，　及諸國王等，　　一切所瞻奉；　或作大醫王，　　示現於眾人，　金剛等眾寶，　　銅鐵及諸礦，　明珠與鉛錫，　　紅碧二頗梨，　隨彼諸有情，　　愛樂而顯現，　由佛加持力，　　令彼悉安樂。　天女及龍女，　　乾闥婆之女，　欲界自在者，　　不能動其心。　超勝欲境界，　　及勝色界色，　空處及識處，　　無所有之處，　非想非非想，　　于彼不迷惑，　無想諸定者，　　未離於惑纏，　非安非清凈，　　流轉于諸有，　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。　具十種自在，　　六通三摩地，　皆以成意身，　　如佛于彼現。　修行於十地，　　檀等波羅蜜，　一切相好花，　　常以為嚴飾。　遠離於分別，　　亦非無覺了，　無有我意根，　　惠根常悅樂。　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，　　不假日月明，　佛及諸菩薩，　　清凈光恒照。　密嚴中眾聖，　　其光逾

【現代漢語翻譯】現代漢語譯本或者顯現為那羅延（Narayana，印度教主神之一），或者顯現為迦毗羅（Kapila，數論派創始人），在空中說法；或者顯現為圍陀者（Vedanta，吠檀多學者），常行精進及心懷妙喜，童天（Kumara，童神）及尸棄（Sikhi，佛陀的稱號之一），羅護（Rahu，阿修羅）都牟盧（Dhumoru，夜叉名）；或者顯現為緊那羅（Kinnara，一種半人半鳥的神），甘蔗月種姓（Ikshvaku，古代印度太陽王朝），以及諸國王等，一切眾生所瞻仰敬奉；或者作為偉大的醫王，示現在眾人面前，金剛等各種寶物，銅鐵及各種礦藏，明珠與鉛錫，紅碧玉和兩種頗梨（Sphatika，水晶），隨順那些有情眾生的喜好而顯現，由於佛陀的加持力，使他們都得到安樂。天女及龍女，乾闥婆（Gandharva，天上的樂神）之女，欲界自在的天人，也不能動搖他們的心。超越勝過欲界境界，以及勝過色界，空無邊處定及識無邊處定，無所有處定，非想非非想處定，對於這些境界不迷惑，修習無想定的人，尚未脫離迷惑的纏縛，既非安穩也非清凈，仍然在諸有中流轉，有身者所生之處，不像密嚴國（Ghanavyuha，佛國凈土）。密嚴是微妙的凈土，以清凈的福德為莊嚴，解脫知見的人，是最殊勝的依止之處。具備十種自在，六神通和三摩地（Samadhi，禪定），都以成意身顯現，如同佛陀在那裡顯現。修行於十地，佈施等波羅蜜（Paramita，到彼岸），一切相好之花，常常用來作為莊嚴。遠離各種分別，也不是沒有覺了，沒有我意根，智慧之根常悅樂。佈施等各種功德，清凈的業都圓滿，得到佛陀殊勝的依處，密嚴的清凈國土。此土最為微妙，不需要日月的光明，佛陀及諸菩薩，以清凈的光芒恒常照耀。密嚴中的眾聖賢，他們的光芒更加殊勝。

【English Translation】 English version Or appearing as Narayana (one of the principal deities in Hinduism), Or appearing as Kapila (founder of the Samkhya school of philosophy), teaching the Dharma in the sky; Or appearing as a Vedantin (a scholar of Vedanta), constantly practicing diligence and with a mind full of wonderful joy, Kumara (a youthful deity) and Sikhi (one of the titles of the Buddha), Rahu (an Asura) and Dhumoru (a Yaksha); Or appearing as a Kinnara (a mythical being, half-human and half-bird), of the Ikshvaku (ancient Indian solar dynasty) lineage, And as various kings, revered and respected by all beings; Or acting as a great physician, appearing before the people, Diamonds and other precious gems, copper, iron, and various minerals, Pearls and tin, rubies and two kinds of Sphatika (crystal), Appearing according to the preferences of those sentient beings, Through the power of the Buddha's blessing, enabling them all to be at peace and happy. Celestial maidens and dragon maidens, daughters of Gandharvas (celestial musicians), Even the deities who are free in the desire realm cannot shake their minds. Transcending the realm of desire, and surpassing the realm of form, The sphere of infinite space and the sphere of infinite consciousness, the sphere of nothingness, The sphere of neither perception nor non-perception, they are not confused by these realms, Those who practice the cessation of perception are not yet free from the entanglements of delusion, Neither peaceful nor pure, they still transmigrate in the various realms of existence, The place of birth for those with a body is not like the Ghanavyuha (a pure Buddha-field). Ghanavyuha is a subtle and wonderful pure land, adorned with pure merit, Those who have attained liberation and knowledge are the most supreme refuge. Possessing ten kinds of freedom, six supernormal powers, and Samadhi (meditative absorption), All appear with a mind-made body, just as the Buddha appears there. Practicing the ten Bhumis (stages of the Bodhisattva path), the Paramitas (perfections) such as generosity, All the auspicious marks and qualities are constantly used as adornments. Far from discriminations, yet not without awareness, Without the root of 'I' and 'mine', the root of wisdom is always joyful. Generosity and other merits, pure karma are all perfected, Attaining the Buddha's supreme refuge, the pure land of Ghanavyuha. This land is most subtle and wonderful, not needing the light of the sun and moon, The Buddha and all the Bodhisattvas constantly illuminate with pure light. The saints in Ghanavyuha, their light is even more supreme.

聚日，　無有晝夜時，　　亦無老死患。　殊勝密嚴宮，　　諸天所希慕，　最上瑜伽者，　　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，　　而生密嚴國。」

大乘密嚴經胎藏生品第三

爾時金剛藏，　　菩薩摩訶薩，　復告螺髻梵：　　「天主應當知，　一切有情身，　　九物以為性，　有為相遷動，　　能造所造俱，　精血共和合，　　增長於不凈，　為無量諸業，　　之所常覆纏，　如毒樹所生，　　扶疏而蓊鬱，　貪瞋等煩惱，　　增長亦如是。　九月或十月，　　生於滿足時，　既從胎藏出，　　顛危受諸苦。　天主應當知，　　此諸有情類，　皆由業力故，　　驅馳運動生。　或自人中來，　　或以傍生趣，　非天與羅剎，　　龍及於諸鬼，　或以持明族，　　天趣之勝身，　或於瑜祇中，　　退失三摩地，　輪王之貴族，　　而來生此中。　如是既生已，　　諸根遂增長，　隨親近宿習，　　復造于諸業，　由斯業大故，　　輪迴諸趣中。　若有諸智者，　　聞法得覺悟，　離文字分別，　　入三解脫門，　得證真實理，　　清凈之殊勝，　上上最清凈，　　即往於密嚴

【現代漢語翻譯】現代漢語譯本聚日，沒有白天和黑夜的區分，也沒有衰老和死亡的憂患。殊勝的密嚴宮（Guhyagarbha），是諸天所向往和羨慕的地方，最上瑜伽（Yoga）的修行者，在各個菩薩的階位上不斷進修，完全了知一切法的本質，都是以心為根本。善於闡述阿賴耶識（Ālaya-vijñāna），三自性（Trisvabhāva）和諸法無我（Anatta），他們的身體轉化得清凈，從而往生到密嚴國土（Guhyagarbha）。'

《大乘密嚴經·胎藏生品》第三

這時，金剛藏（Vajragarbha），菩薩摩訶薩（Bodhisattva-mahāsattva），又告訴螺髻梵（Śikhin）：『天主應當知道，一切有情眾生的身體，以九種物質為根本，有為法（Saṃskṛta）的相狀遷流變動，能造作和所造作的事物同時存在，精血共同和合，在不凈之中增長，被無量諸業所常常覆蓋纏繞，如同毒樹所生長出來，枝葉繁茂而茂盛，貪婪、嗔恨等煩惱，增長也是這樣。九個月或十個月，在圓滿的時候出生，既然從胎藏中出來，就顛倒困危地承受各種痛苦。天主應當知道，這些有情眾生，都是由於業力的緣故，被驅使著運動和生滅。或者從人道中來，或者以傍生道的身份，或者是非天（Asura）與羅剎（Rakshasa），龍（Nāga）以及各種鬼，或者以持明族（Vidyādhara），天道的殊勝之身，或者在瑜伽（Yoga）修行者中，退失了三摩地（Samādhi），輪王（Cakravartin）的貴族，而來到這裡出生。像這樣出生以後，各種根器就逐漸增長，隨著親近和宿世的習氣，又造作各種業，由於這些業力強大的緣故，就在各個輪迴的趣道中流轉。如果有各種有智慧的人，聽聞佛法而得到覺悟，脫離文字的分別，進入三解脫門（Tri-vimoksha），證得真實的道理，清凈而殊勝，越來越清凈，就前往密嚴國土（Guhyagarbha）。』

【English Translation】 English version In the assembly day, there is no distinction between day and night, nor is there the suffering of old age and death. The supremely wonderful Guhyagarbha (密嚴宮), is what the gods aspire to and admire, The supreme yogis (最上瑜伽者), cultivate diligently at each of the Bodhisattva stages, Fully understanding that the essence of all dharmas is rooted in the mind. Skillfully expounding the Ālaya-vijñāna (阿賴耶識), the Trisvabhāva (三自性), and the Anatta (無我) of all dharmas, Their bodies transform into purity, and thus they are reborn in the Guhyagarbha (密嚴國).'

The Mahāyāna Ghuyasamāja Sutra, Chapter 3: Womb-Birth

At that time, Vajragarbha (金剛藏), the Bodhisattva-mahāsattva (菩薩摩訶薩), Again said to Śikhin (螺髻梵): 'Lord of the gods, you should know, The bodies of all sentient beings are rooted in nine substances, The characteristics of conditioned dharmas (有為法) are changing and moving, the creator and the created exist simultaneously, Essence and blood combine together, growing in impurity, Constantly covered and entangled by countless karmas, Like a poisonous tree that grows, with lush and dense branches and leaves, Greed, hatred, and other afflictions grow in the same way. In nine or ten months, they are born at the time of completion, Since they come out of the womb, they suffer various pains in a state of upside-down danger. Lord of the gods, you should know that these sentient beings, Are all driven to move and be born due to the power of karma. Either coming from the human realm, or in the form of animals, Or as Asuras (非天) and Rakshasas (羅剎), Nāgas (龍), and various ghosts, Or as Vidyādharas (持明族), the supreme bodies of the heavenly realms, Or among yogis (瑜伽), having lost their Samādhi (三摩地), The nobles of the Cakravartin (輪王) are born here. After being born in this way, the various faculties gradually grow, Following their affinities and past habits, they create various karmas again, Due to the power of these karmas, they transmigrate in the various realms of reincarnation. If there are wise people who hear the Dharma and attain enlightenment, Liberating themselves from the discrimination of words, entering the three doors of liberation (Tri-vimoksha), Attaining the true principle, pure and supreme, Becoming increasingly pure, they go to the Guhyagarbha (密嚴國土).'

，　能遍俱胝剎，　　隨宜而應現。　天主如是生，　　永脫諸險趣，　是名為丈夫，　　亦名為智者，　亦名天中天，　　佛子眾圍繞。　天主應當知，　　胎藏身虛偽，　非從自性生，　　非從癡愛業；　以皆因相有，　　了達滅無餘，　亦離於分別，　　及以于文字，　能如斯觀者，　　即往密嚴場。　若諸修定人，　　住定攀緣境，　即便為聲色，　　誑惑生取著，　不能得堅固，　　亦名散動心，　以斯邪定縛，　　流轉生三界。　若有勝瑜祇，　　善住三摩地，　遠離能所取，　　寂然心不生，　是名真實修，　　無相觀行者，　欲生密嚴土，　　常應如是觀。」

大乘密嚴經自作境界品第四

爾時金剛藏，　　菩薩摩訶薩，　復告螺髻梵：　　「天主應當知，　八種九種心，　　常與無明轉，　能生諸世間，　　皆心心法現。　由彼流轉故，　　諸識與諸根，　無明所變異，　　本心堅不動。　世間及根境，　　皆從十二支，　能生及所生，　　剎那而滅壞。　梵世至非想，　　亦從於因緣，　唯有天中天，　　能離作所作。　有情及無情，　　動與不動法，　皆如於瓶等，　　滅壞以為性。　天主應當知，　　諸識甚微細，

【現代漢語翻譯】現代漢語譯本能遍於無數的佛土（剎，指佛土），隨著眾生的根器和需要而應化顯現。天主（天主，指螺髻梵）如此降生，永遠脫離各種危險和苦難的境地，這被稱為大丈夫，也稱為智者，也稱為天中之天，被佛的弟子們圍繞。天主應當明白，胎藏之身是虛幻不實的，不是從自性而生，也不是從愚癡和愛慾的業力而生；因為一切都是因緣和合而有，徹底了達其生滅，最終歸於空無，也遠離一切分別念，以及對文字的執著，能夠這樣觀照的人，就能前往密嚴佛土（密嚴場，指密嚴凈土）。如果修習禪定的人，住在禪定中，卻攀緣外境，就會被聲色等外境所迷惑，產生執著，不能得到堅固的禪定，也叫做散亂的心，因為這種邪定的束縛，就會在三界中流轉生死。如果有殊勝的瑜伽行者（瑜祇，指修行瑜伽的人），善於安住於三摩地（三摩地，指禪定），遠離能取和所取的分別，心寂然不動，這才是真實的修行，是無相觀行的修行者，想要往生密嚴凈土，就應當常常這樣觀修。'

《大乘密嚴經·自作境界品》第四

這時，金剛藏菩薩摩訶薩（金剛藏，菩薩名；摩訶薩， महानस， महान्त सत्व， महान्तः सत्त्वः， महान् सत्त्व，摩訶薩埵，菩提薩埵，指大菩薩），又告訴螺髻梵（螺髻梵，指天主）：『天主應當知道，八種或九種心識，常常與無明一起運轉，能夠產生各種世間現象，都是心和心法所顯現的。由於這些心識的流轉，各種識和各種根（根，指眼耳鼻舌身意六根），都是無明所變異的，而本心（本心，指如來藏心）是堅固不動的。世間以及根和境（境，指色聲香味觸法六境），都是從十二因緣（十二支，指十二因緣）而生，能生的和所生的，都是剎那生滅壞滅的。從梵天（梵世，指色界天）到非想非非想天（非想，指非想非非想天），也是從因緣而生，只有天中之天（天中天，指佛），才能脫離能作和所作的對待。有情和無情，動和不動的法，都像瓶子一樣，以滅壞為本性。天主應當知道，各種識非常微細，

【English Translation】 English version It can pervade countless Buddha lands (Koti-ksetra), manifesting appropriately according to circumstances. The Lord of Gods (Deva, referring to Lopa-mudra Brahma) is born in this way, forever freed from all dangers and suffering. This is called a great man, also called a wise man, Also called the 'Supreme Among Gods', surrounded by the Buddha's disciples. The Lord of Gods should know that the womb-born body is false and unreal, It is not born from self-nature, nor from the karma of ignorance and desire; Because everything arises from causes and conditions, thoroughly understanding its arising and ceasing, ultimately returning to emptiness, Also being apart from all discriminations, and attachment to words, One who can contemplate in this way can go to the Pure Land of Ghanavyuha (Ghanavyuha-ksetra). If those who practice meditation dwell in meditation but cling to external objects, They will be deluded by external objects such as sound and form, giving rise to attachment, Unable to attain firm samadhi, it is also called a distracted mind, Bound by this wrong samadhi, they will transmigrate in the Three Realms. If there is a supreme yogi (Yogin, referring to a practitioner of yoga), who dwells well in samadhi (Samadhi, referring to meditation), Far from the duality of the perceiver and the perceived, the mind is still and does not arise, This is called true practice, a practitioner of formless contemplation, Those who wish to be born in the Pure Land of Ghanavyuha should always contemplate in this way.'

The Surangama Samadhi Sutra, Chapter 4: Self-Made Realms

At that time, Vajragarbha Bodhisattva-Mahasattva (Vajragarbha, name of a Bodhisattva; Mahasattva, great being), Again said to Lopa-mudra Brahma (Lopa-mudra Brahma, referring to the Lord of Gods): 'The Lord of Gods should know, The eight or nine kinds of consciousness constantly revolve with ignorance, Able to produce various worldly phenomena, all manifested by mind and mental phenomena. Due to the flow of these consciousnesses, the various consciousnesses and various faculties (Indriya, referring to the six sense organs of eye, ear, nose, tongue, body, and mind), Are all transformed by ignorance, while the original mind (original mind, referring to the Tathagatagarbha mind) is firm and unmoving. The world and the sense bases and objects (Visaya, referring to the six sense objects of form, sound, smell, taste, touch, and dharma) all arise from the twelve links of dependent origination (twelve nidanas, referring to the twelve links of dependent origination), That which can arise and that which is arisen are all momentary, arising and ceasing. From the Brahma world (Brahma-loka, referring to the Form Realm) to the Realm of Neither Perception Nor Non-Perception (Naisaṃjñānāsaṃjñāyatana, referring to the Realm of Neither Perception Nor Non-Perception), also arises from causes and conditions, Only the Supreme Among Gods (Devatideva, referring to the Buddha) can be free from the duality of the doer and the done. Sentient and non-sentient beings, moving and unmoving dharmas, Are all like a vase, with destruction as their nature. The Lord of Gods should know that the various consciousnesses are very subtle,

遷流而速疾，　　是佛之境界。　諸仙及外道，　　假稱是牟尼，　以言互相縛，　　而貪種種色，　於此生滅識，　　悉皆不能知。　假使一千歲，　　思惟四吠陀，　行施得梵天，　　還當有退落。　或四月苦行，　　祠祭所獲果，　或修異類壇，　　事火所求福，　或修三趣法，　　宰羊以祈禱，　得果還有退，　　梵王何不悟？　三德果系屬，　　不堅如芭蕉，　唯以智解脫，　　得生密嚴土。　定者證斯境，　　方能往彼宮，　是故大梵天，　　應當善修習。　密嚴中之人，　　無生死眷屬，　一切有情識，　　不斷亦不壞，　諸業無染著，　　亦無染熏習，　如蓮不著水，　　猶空不染塵，　日月無雲翳，　　瑜伽者亦爾。　速修是觀行，　　如來所攝持，　沐之凈戒流，　　飲以智慧液，　由修勝戒智，　　生死得解脫。　天主應當知，　　有情蘊處界，　眾法所合成，　　悉皆無所有。　眼色等因緣，　　而得生於識，　猶火因薪熾，　　識起亦復然。　境轉隨妄心，　　猶鐵逐磁石，　如干城陽焰，　　愚渴之所取，　中無能造物，　　但隨心變異，　復如干城人，　　往來皆不實。　眾生身亦爾，　　進止悉非真，　亦如

【現代漢語翻譯】現代漢語譯本：

遷流迅速不停息，這是佛的境界。（佛：Buddha）
諸位仙人和外道，假稱自己是牟尼（Muni，聖人），
用言語互相束縛，貪戀種種色相，
對於這生滅變化的意識，全都不能瞭解。
即使花費一千年，思考四吠陀（Vedas，印度教的經典），
行佈施而得生梵天（Brahma Heaven），最終還是會有退落。
或者四個月的苦行，祠祭所獲得的果報，
或者修習奇異的祭壇，事奉火神所求的福報，
或者修習三趣之法，宰殺羊來祈禱，
得到的果報最終還是會退失，梵天王（Brahma）為何不明白？
三德之果被繫縛，不堅固如芭蕉樹，
唯有通過智慧才能解脫，得以往生密嚴凈土（Ghanavyuha）。
禪定者證悟此境界，才能前往那裡的宮殿，
所以大梵天（Mahabrahma），應當好好修習。
密嚴凈土中的人，沒有生死的眷屬，
一切有情眾生的意識，不會斷滅也不會壞滅，
諸業沒有染著，也沒有染污的熏習，
如同蓮花不沾水，猶如虛空不染塵，
如同日月沒有云彩遮蔽，瑜伽行者也是這樣。
迅速修習這種觀行，為如來（Tathagata）所攝持，
用清凈戒律之水沐浴，飲用智慧的甘露，
通過修習殊勝的戒律和智慧，生死輪迴得以解脫。
天主（Lord of the Gods）應當知道，有情眾生的五蘊（Skandhas）、十二處（Ayatanas）、十八界（Dhatus），
由眾多法所合成，實際上都是空無所有。
眼根和色塵等因緣，才產生意識，
猶如火因柴薪而熾盛，意識生起也是這樣。
境界隨著虛妄的心而轉變，猶如鐵跟隨磁石，
如同海市蜃樓，被愚昧乾渴的人所追求，
其中沒有能造作者，只是隨著心而變化，
又如海市蜃樓中的人，往來都不真實。
眾生的身體也是這樣，進退都不是真實的，
也像

English version:

Swift and ceaseless is the flow, such is the realm of the Buddha (Buddha).
Various immortals and heretics, falsely claim to be Munis (Muni, sage),
Binding each other with words, and craving various forms,
Regarding this consciousness of arising and ceasing, they are all unable to understand.
Even if one spends a thousand years, contemplating the four Vedas (Vedas, Hindu scriptures),
Giving alms and being born in the Brahma Heaven (Brahma Heaven), eventually there will still be decline.
Or the ascetic practices of four months, the rewards obtained from sacrifices,
Or cultivating strange altars, seeking blessings by serving the fire god,
Or practicing the methods of the three destinies, slaughtering sheep for prayer,
The obtained rewards will eventually decline, why does the Brahma King (Brahma) not understand?
The fruits of the three virtues are bound, as unstable as a banana tree,
Only through wisdom can one be liberated, and be reborn in the Ghanavyuha Pure Land (Ghanavyuha).
Those in meditative concentration who realize this state, can then go to that palace,
Therefore, Mahabrahma (Mahabrahma), should cultivate well.
The people in the Ghanavyuha Pure Land, have no family ties of birth and death,
The consciousness of all sentient beings, is neither cut off nor destroyed,
The karmas have no attachments, nor are there any defiled熏習,
Like a lotus not clinging to water, like the void not stained by dust,
Like the sun and moon without clouds obscuring them, so are the Yogis.
Quickly cultivate this contemplation, upheld by the Tathagata (Tathagata),
Bathe in the stream of pure precepts, drink the nectar of wisdom,
Through cultivating superior precepts and wisdom, liberation from birth and death is attained.
The Lord of the Gods should know, the Skandhas (Skandhas), Ayatanas (Ayatanas), and Dhatus (Dhatus) of sentient beings,
Composed of numerous dharmas, are in reality all empty and without substance.
The causes and conditions of the eye and form, give rise to consciousness,
Like fire blazing due to fuel, the arising of consciousness is also like this.
The realm changes with the deluded mind, like iron following a magnet,
Like a mirage, pursued by the foolish and thirsty,
There is no creator within, but only changes according to the mind,
Again, like the people in a mirage, their comings and goings are not real.
The bodies of sentient beings are also like this, their movements are not real,
Also like

【English Translation】 Swift and ceaseless is the flow, such is the realm of the Buddha (Buddha). Various immortals and heretics, falsely claim to be Munis (Muni, sage), Binding each other with words, and craving various forms, Regarding this consciousness of arising and ceasing, they are all unable to understand. Even if one spends a thousand years, contemplating the four Vedas (Vedas, Hindu scriptures), Giving alms and being born in the Brahma Heaven (Brahma Heaven), eventually there will still be decline. Or the ascetic practices of four months, the rewards obtained from sacrifices, Or cultivating strange altars, seeking blessings by serving the fire god, Or practicing the methods of the three destinies, slaughtering sheep for prayer, The obtained rewards will eventually decline, why does the Brahma King (Brahma) not understand? The fruits of the three virtues are bound, as unstable as a banana tree, Only through wisdom can one be liberated, and be reborn in the Ghanavyuha Pure Land (Ghanavyuha). Those in meditative concentration who realize this state, can then go to that palace, Therefore, Mahabrahma (Mahabrahma), should cultivate well. The people in the Ghanavyuha Pure Land, have no family ties of birth and death, The consciousness of all sentient beings, is neither cut off nor destroyed, The karmas have no attachments, nor are there any defiled imprints, Like a lotus not clinging to water, like the void not stained by dust, Like the sun and moon without clouds obscuring them, so are the Yogis. Quickly cultivate this contemplation, upheld by the Tathagata (Tathagata), Bathe in the stream of pure precepts, drink the nectar of wisdom, Through cultivating superior precepts and wisdom, liberation from birth and death is attained. The Lord of the Gods should know, the Skandhas (Skandhas), Ayatanas (Ayatanas), and Dhatus (Dhatus) of sentient beings, Composed of numerous dharmas, are in reality all empty and without substance. The causes and conditions of the eye and form, give rise to consciousness, Like fire blazing due to fuel, the arising of consciousness is also like this. The realm changes with the deluded mind, like iron following a magnet, Like a mirage, pursued by the foolish and thirsty, There is no creator within, but only changes according to the mind, Again, like the people in a mirage, their comings and goings are not real. The bodies of sentient beings are also like this, their movements are not real, Also like

夢中見，　　寤后即非有，　妄見蘊等法，　　覺已本寂然。　四大微塵眾，　　離心無所得，　世間可持物，　　孰非四大成。　譬如風疾緣，　　或現見諸境，　起尸無作者，　　世間法亦然。　汝等諸佛子，　　應當善觀察，　世間諸動植，　　猶如水聚沫，　瓶衣等妄想，　　不實如陽焰，　苦樂等諸受，　　方之水上泡，　眾行如芭蕉，　　中無有堅實，　是識如幻事，　　虛偽悉非真。　于彼三界中，　　動與不動法，　皆同於夢境，　　迷心之所現，　亦如幻化事，　　及乾闥婆城，　但誑于愚夫，　　初無有真實。　佛子覺此法，　　其心無所畏，　慧火焚諸患，　　即生密嚴國。　世間皆無相，　　相為所繫縛，　無相為吉祥，　　相及心境界，　心境界非真，　　真為慧境界，　遠離於眾相，　　慈悲之所行，　無相遍一切，　　三界皆清凈。　色聲等眾相，　　名為三界法，　一切諸根境，　　有情之縛因，　由慧得解脫，　　安樂而自在。」　時寶髻菩薩，　　坐殊妙之座，　向于金剛藏，　　而作如是言：「遍諸俱胝剎，　　尊者為上首，　成就最妙智，　　了達所知法，　于無量悉檀，　　皆已得明見。　今在修行眾

【現代漢語翻譯】現代漢語譯本夢中所見，醒來后便知並非真實存在；錯誤地認為五蘊（蘊：skandha，指構成個體經驗的五種要素，即色、受、想、行、識）等法是真實，覺悟后才明白它們原本就是寂靜的。地、水、火、風四大元素組成的微小塵埃聚合，離開心識便無從獲得；世間可以把握的事物，哪一樣不是由四大元素構成？譬如狂風疾速吹動，有時會顯現出各種景象；如同殭屍的行動並非自身所為，世間諸法也是如此。你們這些佛子（佛子：Buddhaputra，指追隨佛陀教導的人），應當好好觀察；世間一切會動和生長的東西，都像水面上的泡沫一樣虛幻；瓶子、衣服等都是虛妄的想像，不真實如同陽光下的熱氣（陽焰）；痛苦、快樂等各種感受，好比水面上的氣泡；各種行為（眾行）如同芭蕉樹，中間沒有堅實之處；這意識（識：vijnana）就像幻術變出的事物，虛假而不真實。在那欲界、色界、無色界（三界：trayo dhatavah）之中，所有動與不動的法，都如同夢境一般，是迷惑的心識所顯現的，也像幻化之術，以及乾闥婆城（乾闥婆城：Gandharva-nagara，海市蜃樓），只是欺騙愚昧之人，最初就沒有真實存在。佛子覺悟了這個道理，內心便無所畏懼，用智慧之火焚燒各種煩惱，當下便能往生密嚴國土（密嚴國：Ghanavyuha）。世間一切皆無自性（無相：animitta），執著于相狀就會被束縛；無相才是吉祥的，相狀以及心識的境界，心識的境界並非真實，真實存在於智慧的境界中，遠離一切相狀，以慈悲之心行事，無相遍及一切，三界都變得清凈。色、聲等各種相狀，被稱為三界之法，一切諸根所對的境界，是有情眾生被束縛的原因，通過智慧才能獲得解脫，安樂而自在。當時，寶髻菩薩（寶髻菩薩：Ratnakuta），坐在殊勝美妙的座位上，面向金剛藏菩薩（金剛藏菩薩：Vajragarbha），說了這樣的話：『遍及無數的佛土（俱胝剎：Koti-ksetra），尊者您是其中的領袖，成就最微妙的智慧，完全通達所應知曉的法，對於無量的悉檀（悉檀：Siddhanta，意為究竟的理論或結論），都已經清楚明白。現在身處修行大眾之中，'

【English Translation】 English version What is seen in a dream is not real after waking; The aggregates (skandha: the five aggregates that constitute individual experience, namely form, sensation, perception, volition, and consciousness) and other dharmas are mistakenly seen as real, but after awakening, it is understood that they are originally quiescent. The collection of tiny dust particles composed of the four great elements (earth, water, fire, and wind) cannot be obtained without consciousness; What worldly things can be held that are not made of the four great elements? For example, due to the force of a strong wind, various scenes may appear; Like a corpse that moves without an agent, so are the dharmas of the world. You, the Buddha's children (Buddhaputra: those who follow the teachings of the Buddha), should observe well; All moving and growing things in the world are as illusory as bubbles on water; Jars, clothes, and other things are false imaginations, unreal like a mirage (yang-flame); Suffering, joy, and other feelings are like bubbles on water; All actions (samskaras) are like banana trees, without any solidity in the middle; This consciousness (vijnana) is like a magical illusion, false and not real. In those three realms (trayo dhatavah: the realm of desire, the realm of form, and the formless realm), All moving and unmoving dharmas are like dreams, Manifested by a deluded mind, Also like magical transformations and Gandharva cities (Gandharva-nagara: mirages), Only deceiving the foolish, there is no reality from the beginning. When the Buddha's children awaken to this truth, their hearts are without fear, Burning away all afflictions with the fire of wisdom, they are immediately reborn in the Ghanavyuha Pure Land (Ghanavyuha). All in the world is without inherent existence (animitta), being attached to characteristics is to be bound; Non-appearance is auspicious, appearances and the realm of the mind, The realm of the mind is not real, reality exists in the realm of wisdom, Away from all appearances, acting with compassion, Non-appearance pervades everything, the three realms are all purified. Various appearances such as form and sound are called the dharmas of the three realms, All the objects of the senses are the cause of sentient beings' bondage, Through wisdom, one can attain liberation, joy, and freedom. At that time, Bodhisattva Ratnakuta (Ratnakuta), sitting on a wonderful and exquisite seat, Facing Bodhisattva Vajragarbha (Vajragarbha), spoke these words: 'Throughout countless Buddha lands (Koti-ksetra), venerable one, you are the leader, Accomplishing the most subtle wisdom, fully understanding the dharmas to be known, For the immeasurable Siddhantas (Siddhanta: ultimate theories or conclusions), you have gained clear understanding. Now, being among the assembly of practitioners,'

，　　能凈于彼疑，　覺察有情身，　　一切之本起，　以妙音演暢，　　窮劫不能盡。　應當為眾會，　　說離諸逆順，　似非似等因，　　及以真實法，　令此諸智者，　　心凈無有疑，　舍于諸蘊因，　　不久得解脫。　蘊因法非法，　　生此身後身，　智則能脫苦，　　受則為堅縛。　有情心所起，　　由色及以明，　作意等眾緣，　　馳散於諸境，　迅疾其奔電，　　難可得覺知，　無明及愛業，　　以之而濁亂。　諸法意先導，　　意速意殊勝，　法與意相應，　　皆以意為性，　譬如摩尼寶，　　顯現於眾彩。　如是之妙義，　　佛子何不說？　如眾色摩尼，　　隨色而顯現。　仁者瑜祇中，　　照耀亦如是，　具足如來像，　　恒住自在宮，　佛子眾圍繞，　　隨宜應為說。」　爾時金剛藏，　　菩薩摩訶薩，　於法自在者，　　復告大眾言：「密嚴微妙土，　　是最勝寂靜，　亦是大涅槃，　　解脫凈法界，　亦是妙智境，　　及以大神通，　修諸觀行者，　　所依之妙剎。　不斷亦不境，　　常住無變易，　水亦不能濡，　　風亦不能燥，　非如瓶等體，　　勤勇成而壞，　非似不似因，　　二種所成立。　立宗及諸分，　　

【現代漢語翻譯】現代漢語譯本：能夠消除他們的疑惑，覺察有情眾生的身心，一切的根本起源，用美妙的聲音宣揚闡述，窮盡漫長的時間也無法說完。應當為大眾集會，宣說遠離各種順境和逆境，相似而非相似的因，以及真實的佛法，讓這些有智慧的人，內心清凈沒有疑惑，捨棄諸蘊的因緣，不久就能得到解脫。蘊、因、法、非法，產生這個身體和後世的身體，智慧能夠脫離痛苦，執受則會被牢固束縛。有情眾生的心念所生起，由於色（rupa）和光明，作意等眾多因緣，使心念散亂于各種境界，迅疾如奔跑的閃電，難以覺察和認知，被無明（avidya）和愛業（karma of attachment）所擾亂。一切法由意念引導，意念快速且殊勝，法與意念相應，都以意念為本性，譬如摩尼寶珠（mani jewel），顯現出各種色彩。如此美妙的意義，佛的弟子為何不說呢？如同各種顏色的摩尼寶珠，隨著顏色而顯現。仁者在瑜祇（Yogi）之中，照耀也像這樣，具足如來的形象，恒常安住在自在宮，佛的弟子們圍繞著，根據情況適宜地為他們宣說。這時金剛藏（Vajragarbha），菩薩摩訶薩（Bodhisattva-Mahasattva），對於佛法自在的人，又告訴大眾說：密嚴（Ghanavyuha）微妙的國土，是最殊勝的寂靜之地，也是大涅槃（Mahaparinirvana），解脫清凈的法界，也是美妙智慧的境界，以及大神通，修行各種觀行的人，所依止的美妙佛剎。不斷滅也不生境，常住不變易，水也不能浸濕，風也不能吹乾，不像瓶子等物體，通過努力製造而成最終會損壞，不像相似或不相似的因，兩種原因所成立。立宗和各種部分，

【English Translation】 English version: Able to purify their doubts, Aware of sentient beings' bodies, the fundamental origin of everything, Expounding with wonderful sounds, it cannot be exhausted even in endless eons. One should, for the assembly, speak of being apart from all favorable and adverse circumstances, Causes that are similar and dissimilar, as well as the true Dharma, So that these wise ones, their minds pure and without doubt, Abandoning the causes of the aggregates, will soon attain liberation. Aggregates, causes, Dharma, non-Dharma, giving rise to this body and future bodies, Wisdom can escape suffering, while clinging is a firm bondage. What arises in the minds of sentient beings is due to form (rupa) and light, Attention and other conditions cause the mind to scatter in various realms, Swift as a running lightning flash, difficult to perceive and know, Confused and turbid by ignorance (avidya) and the karma of attachment. All dharmas are led by the mind, the mind is swift and supreme, Dharma corresponds with the mind, all take the mind as their nature, Like a mani jewel (mani jewel), manifesting various colors. Such wonderful meaning, why do the Buddha's disciples not speak of it? Like a mani jewel of various colors, appearing according to the color. The benevolent one in the Yogi, shines likewise, Possessing the form of the Tathagata, constantly dwelling in the palace of freedom, Surrounded by the Buddha's disciples, according to the situation, appropriately speak for them. At that time, Vajragarbha (Vajragarbha), the Bodhisattva-Mahasattva (Bodhisattva-Mahasattva), One who is at ease with the Dharma, again said to the assembly: The Ghanavyuha (Ghanavyuha) subtle land, is the most supreme tranquility, Also the Mahaparinirvana (Mahaparinirvana), the liberated pure Dharma realm, Also the realm of wonderful wisdom, and great spiritual powers, The wonderful Buddha-land relied upon by those who cultivate various contemplations. Neither ceasing nor arising, constantly abiding without change, Water cannot wet it, wind cannot dry it, Not like objects such as bottles, made through effort and eventually destroyed, Not like causes that are similar or dissimilar, established by two kinds of reasons. Establishing tenets and various parts,

皆是不定法，　以宗及以因，　　各執差別故。　密嚴微妙剎，　　體是轉依識，　超于分別心，　　非妄情境界。　如來密嚴剎，　　無終亦無始，　非微塵自性，　　非由於樂欲，　非大自在作，　　非無明愛業，　但由無功用，　　妙智之所生，　出欲色無色，　　超無想暗網。　密嚴微妙土，　　是阿若悉檀，　非諸因明者，　　所量之境界，　非由於勝性，　　自在與聲論，　及吠陀等宗，　　之所能開顯，　乃至資糧位，　　智慧不能了，　唯是于如來，　　及十地智境。　仁者今諦聽，　　愚夫迷世間，　為業及非業，　　我今演此義，　令修勝定者，　　獲得于安樂。　內外一切物，　　所見唯自心，　有情心二性，　　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。　如瓶現色相，　　無體唯自心，　羸定及諸仙，　　於此義惑亂，　舍于真實理，　　而行分別路。　是心有二性，　　如映象月影，　如目而有翳，　　妄見於毛輪。　空中無毛輪，　　應無珠瓔珞，　但從病翳眼，　　若斯而顯現，　虛妄計著者，　　不覺恒執取，　廣現諸嚴飾，　　種種梵等相。　一切諸有情，　　及與瓶衣

【現代漢語翻譯】現代漢語譯本這些都是不確定的法則，因為論宗和論因，各自持有不同的見解。密嚴（Ghanavyūha）微妙的佛剎，其本體是轉依識，超越了分別心，不是虛妄情識所能達到的境界。如來的密嚴剎，沒有終結也沒有開始，不是由微塵的自性構成，也不是由於享樂的慾望，不是大自在天（Maheśvara）所創造，也不是無明和愛慾所產生的業力，而是由無功用的妙智所生，超出欲界、色界、無色界，超越無想定的黑暗之網。密嚴微妙的凈土，是不可言說的真諦（Artha-siddhānta），不是因明學者所能衡量的境界，不是由於勝性論（Sāṃkhya）、自在天（Īśvara）和聲論學派（Śabda），以及吠陀（Veda）等宗派所能揭示的，乃至資糧位的菩薩，其智慧也不能完全瞭解，唯有如來和十地菩薩的智慧才能完全明瞭。仁者現在仔細聽，愚昧的人迷惑於世間，執著于業和非業，我現在闡述這個道理，讓修習殊勝禪定的人，獲得安樂。內外一切事物，所見到的都只是自己的心，有情的心具有兩種性質，能取和所取。心的本體有兩扇門，通過心才能見到萬物，凡夫的本性迷惑，不能瞭解自己的心。如同瓶子顯現各種顏色，實際上沒有實體，只是自己的心所顯現，修行不夠堅定的人和各種仙人，對此道理感到迷惑，捨棄了真實的道理，而走上了分別的道路。這顆心具有兩種性質，如同鏡子中的月亮倒影，如同眼睛被遮蔽，錯誤地看到毛髮形成的輪狀物。空中並沒有毛髮形成的輪狀物，本不應該有珍珠瓔珞等裝飾，但由於患有眼疾，才會顯現出這些東西，虛妄地執著于這些事物的人，不覺悟地恒常執取，廣泛地顯現出各種裝飾，以及種種梵天（Brahmā）等形象。一切諸有情，以及瓶子和衣服等事物。

【English Translation】 English version All these are uncertain principles, because the proponents and the reasons each hold different views. The subtle and wonderful Ghanavyūha (密嚴, Abode of Majesty) Buddha-field, its essence is the transformed consciousness (轉依識, āśraya-parivṛtti), transcending the discriminating mind, not a realm attainable by deluded emotions. The Ghanavyūha of the Tathāgata (如來, Thus-Gone One), has neither end nor beginning, not composed of the nature of atoms, not due to the desire for pleasure, not created by Maheśvara (大自在天, Great Sovereign), not the karma of ignorance and craving, but born from effortless wondrous wisdom, surpassing the realms of desire, form, and formlessness, transcending the dark net of non-perception. The subtle and wonderful Ghanavyūha land, is the unspoken truth (Artha-siddhānta 阿若悉檀), not a realm measurable by logicians, not revealed by Sāṃkhya (勝性論), Īśvara (自在天), and Śabda (聲論學派), nor by the Vedas (吠陀) and other doctrines, even bodhisattvas in the stage of accumulation (資糧位) cannot fully comprehend it with their wisdom, only the wisdom of the Tathāgata and the ten bhūmis (十地, ten grounds) can fully understand it. Virtuous ones, listen carefully now, foolish people are deluded by the world, clinging to karma and non-karma, I will now expound this meaning, so that those who cultivate supreme samādhi (勝定, concentration) may attain peace and happiness. All things, internal and external, what is seen is only one's own mind, the mind of sentient beings has two natures, the grasper and the grasped. The essence of the mind has two doors, it is through the mind that all things are seen, the nature of ordinary people is deluded, unable to understand their own mind. Like a vase displaying various colors, actually without substance, only manifested by one's own mind, those with weak concentration and various immortals are confused about this principle, abandoning the true principle, and walking the path of discrimination. This mind has two natures, like the moon's reflection in a mirror, like eyes that are obscured, falsely seeing hair-like wheels. In the sky there are no hair-like wheels, there should be no pearl necklaces and other ornaments, but due to eye disease, these things appear, those who falsely cling to these things, unknowingly constantly grasp, widely manifesting various ornaments, and various forms of Brahmā (梵天) and others. All sentient beings, and things like vases and clothes.

等，　內外種種事，　　皆悉從心起。　此密嚴妙定，　　非余之所有，　若有修行者，　　生於眾福地，　或生欲自在，　　或於色界天，　乃至無相宮，　　色究竟天處，　空識無所有，　　非想非非想，　種種諸宮殿，　　漸次除貪慾，　不久得生彼，　　密嚴觀行宮，　眾佛子圍繞，　　自在而遊戲。　汝應修此定，　　如何著親屬，　親屬常繫縛，　　輪迴生死因。　男女意惑亂，　　精血共和合，　如蟲生自泥，　　此中生亦爾，　九月或十月，　　彼體漸增長。　時至出胎已，　　譬如蟲蠕動，　從此而長大，　　乃至心了知。　我觀諸有情，　　生生悉如此，　父母無有數，　　妻子亦復然，　于諸世間中，　　無處不周遍。　譬如彼石女，　　夢己忽生子，　生已方歡樂，　　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。　又夢遊山川，　　城邑與園苑，　一切諸境界，　　世間共受用，　彼此互相見，　　馳鶩而往來，　運轉與屈伸，　　無量之境界；　及從於睡覺，　　一切皆非有。　亦如多欲者，　　夢見於女人，　顏貌甚端嚴，　　服玩皆珍綺，　種種恣歡樂，　　覺已悉皆無。　

【現代漢語翻譯】現代漢語譯本：內外種種事物，都完全從內心生起。這密嚴的微妙禪定，不是其他（低層次）禪定所能比擬的。如果有修行的人，出生在充滿福報的地方，或者出生在欲自在天，或者在梵天（Brahmā），乃至無相宮，色究竟天（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），種種的宮殿，逐漸去除貪慾，不久就能往生到那裡，密嚴的觀行宮，被眾多佛弟子圍繞，自在地遊戲。你應該修習這種禪定，為何執著于親屬呢？親屬常常是束縛，是輪迴生死的根源。男女之間互相迷惑，精血共同結合，如同蟲子生於自己的泥土，此中出生也是這樣，九個月或十個月，胎兒的身體逐漸增長。時機成熟從母胎出來后，譬如蟲子蠕動，從此而長大，乃至有了心識知覺。我觀察所有的有情眾生，生生世世都是如此，父母的數量數不清，妻子兒女也是這樣，在各個世間中，沒有哪個地方不遍及。譬如那石女，夢見自己忽然生了孩子，生了之後非常歡樂，隨即又看見孩子死了，悲哀得不能自已；忽然從睡夢中醒來，不見有那個孩子，無論是初生還是後來的死亡。又如夢中游歷山川，城邑與園林，一切的境界，世間共同受用，彼此互相看見，奔波往來，運轉與屈伸，無量的境界；等到從睡夢中醒來，一切都不存在。又如貪慾很重的人，夢見一個女人，容貌非常端莊美麗，服飾玩物都是珍貴的綾羅綢緞，種種放縱享樂，醒來后一切都沒有了。

【English Translation】 English version: All kinds of internal and external matters arise entirely from the mind. This profound Samādhi of Ghanavyūha (Dense Array), is not something that other (lower-level) Samādhis possess. If there are practitioners who are born in lands filled with blessings, Or born in Paranirmita-vaśavartin (the Heaven of Enjoying Things Created by Others), or in Brahmā (梵天), Even to Akaniṣṭha (色究竟天), the Palace of No-Form, Ākāśānantyāyatana (空無邊處天), Vijñānānantyāyatana (識無邊處天), Ākiṃcanyāyatana (無所有處天), Naivasaṃjñānāsaṃjñāyatana (非想非非想處天), In various palaces, gradually eliminating greed and desire, Before long, one can be reborn there, in the Ghanavyūha contemplative palace, Surrounded by many Buddha's disciples, freely playing and enjoying. You should cultivate this Samādhi, why are you attached to relatives? Relatives are often a bondage, the cause of Saṃsāra (輪迴). Men and women are mutually deluded, semen and blood combine together, Just as worms are born from their own mud, birth in this way is also like that, For nine or ten months, the fetus's body gradually grows. When the time comes to emerge from the womb, it's like a worm wriggling, From then on, it grows up, until it has consciousness and awareness. I observe all sentient beings, life after life, it is all like this, The number of parents is countless, and so are wives and children, In all the worlds, there is no place that is not pervaded. It is like a barren woman, dreaming that she suddenly has a child, After giving birth, she is very happy, and then she sees the child die, Grief overwhelms her; suddenly she wakes up from the dream, She does not see that child, neither the initial birth nor the later death. Or like dreaming of traveling through mountains and rivers, cities and gardens, All the realms, the world enjoys together, Seeing each other, rushing back and forth, Turning and stretching, immeasurable realms; And when waking up from the dream, everything is non-existent. It is also like a person with much desire, dreaming of a woman, Whose face is very dignified and beautiful, whose clothes and playthings are all precious silks and brocades, Indulging in all kinds of pleasures, after waking up, everything is gone.

一切諸世間，　　當知亦如是，　王位及營從，　　父母等宗姻，　但誑于愚夫，　　體性皆非實。　汝於三摩地，　　何故不勤修？　無量諸聲聞，　　獨覺及菩薩，　住山間樹下，　　寂靜修禪處，　摩羅耶乳海，　　頻陀婆利師，　摩醯因陀羅，　　雞羅雪山等，　或止圓生樹，　　或住嬌微那，　處須彌半腹，　　或憩如意樹，　絆住劍摩羅，　　于中而宴默，　或食贍部果，　　及飲甘露味，　具足諸神通，　　而常修此觀。　過去未來世，　　坐于蓮華臺，　結加住等引，　　如是常觀察。　善攝諸根故，　　不散一切境，　如以鉤制象，　　住定亦復然。　世間若出世，　　一切諸餘定，　佛定凈無垢，　　貪愛皆遣除。　遍愛無色定，　　無想等禪中，　見彼日月形，　　蓮花與深險，　如空火眾色，　　邪定非究竟。　拂除如是相，　　得凈無分別，　則見俱胝剎，　　諸佛住等引，　同時共舒手，　　以水灌其頂，　即入于佛地，　　示現眾色形。　既得種種身，　　則具薩婆若，　力通及自在，　　正定陀羅尼，　如是等功德，　　莫不皆成就。　分析于諸色，　　乃至觀極微，　自性無所有，　　譬如於兔角，　無分無分

【現代漢語翻譯】現代漢語譯本一切世間，應當知道也是如此，王位和隨從，父母等親屬，都只是欺騙愚笨的人，它們的本體都不是真實的。你為什麼不勤奮地修習三摩地（Samadhi，禪定）呢？無量的聲聞（Śrāvaka，聽聞佛法而修行的弟子），獨覺（Pratyekabuddha，不依師而自悟的修行者）和菩薩（Bodhisattva，立志成佛的修行者），住在山間樹下，在寂靜的地方修習禪定，在摩羅耶乳海（Malaya Milky Sea），頻陀婆利師（Pindola Bharadvaja），摩醯因陀羅（Mahendra），雞羅雪山（Kailasa）等處，或者停留在圓生樹旁，或者住在嬌微那，處在須彌山（Sumeru）的半山腰，或者在如意樹下休息，被劍摩羅束縛，在其中安靜地生活，或者吃贍部果，以及飲用甘露的味道，具備各種神通，而經常修習這種觀想。過去未來世，坐在蓮花臺上，結跏趺坐進入等引（Samapatti，禪定的一種狀態），像這樣經常觀察。因為善於攝持諸根，不散亂於一切境界，就像用鉤子控制大象一樣，安住于禪定也是這樣。世間或者出世間，一切其他的禪定，佛的禪定清凈沒有污垢，貪愛都被去除。普遍愛戀無色定，無想等禪定中，見到日月形狀，蓮花和深險，如同空中的火焰各種顏色，邪定不是究竟的。拂去這樣的景象，得到清凈沒有分別，就能見到無數的佛剎（Buddhakṣetra，佛所居住的清凈國土），諸佛安住在等引中，同時一起伸出手，用水灌溉他的頭頂，就進入了佛的境界，示現各種顏色形狀。既然得到了種種身，就具備了一切智慧（Sarvajña，佛的智慧），力量神通和自在，正定陀羅尼（Dhāraṇī，總持法門），像這樣的功德，沒有不成就的。分析各種顏色，乃至觀察到極微小的微塵，自性都是沒有的，譬如兔子的角，沒有部分也沒有部分。

【English Translation】 English version All the worlds, know that they are like this, the throne and its retinue, parents and other relatives, only deceive the foolish, their essence is not real. Why don't you diligently cultivate Samadhi (concentration)? Countless Śrāvakas (listeners), Pratyekabuddhas (solitary Buddhas), and Bodhisattvas (enlightenment beings), dwell in the mountains and under trees, in quiet places practicing meditation, in the Malaya Milky Sea, Pindola Bharadvaja, Mahendra, Kailasa, etc., or stay by the round-growing trees, or dwell in Jivana, halfway up Mount Sumeru, or rest under the wish-fulfilling tree, bound by Kamara, living quietly within, or eating Jambudvipa fruits, and drinking the taste of nectar, possessing all kinds of supernatural powers, and constantly practicing this contemplation. In the past and future lives, sitting on a lotus platform, sitting in full lotus posture entering Samapatti (a state of meditative absorption), constantly observing like this. Because of skillfully restraining the senses, not being distracted by all realms, just as using a hook to control an elephant, abiding in meditation is also like this. Whether worldly or otherworldly, all other meditations, the Buddha's meditation is pure and without defilement, all attachments are removed. Universally loving the formless realm, in meditations such as the non-perception, seeing the shapes of the sun and moon, lotuses and deep dangers, like the colors of fire in the sky, wrong meditation is not ultimate. Brush away such appearances, attain purity without discrimination, then you can see countless Buddha-lands (pure lands where Buddhas reside), all the Buddhas abiding in Samapatti, simultaneously extending their hands together, irrigating his head with water, then entering the Buddha's realm, manifesting various colors and shapes. Having obtained various bodies, one possesses all wisdom (Sarvajña), power, supernatural abilities, and freedom, right concentration Dhāraṇī (a mnemonic device), such merits as these, none are not achieved. Analyzing all colors, even observing the smallest dust particles, their nature is non-existent, like the horn of a rabbit, without parts or divisions.

別，　　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。　　設有作能作，　能作待于作，　　何名能作人？　此言成過患。　　說作者清凈，　我者成諸境，　　地輪依水輪，　及有情世間，　　次第而安布。　諸趣各差別，　　彼此互往來，　於事起諸根，　　而能取于境，　此等非由我，　　皆是于分別，　展轉而變異，　　同於乳酪酥，　如是生住滅，　　計業與非業。　定者常觀此，　　如干城與夢，　無始來戲論，　　熏習于有情，　種種之過咎，　　而生分別業。　諸根猶如幻，　　境界同於夢，　能作所作業，　　定者能遠離。　惡覺微劣者，　　迷惑生妄計，　分別于能作，　　一切諸世間。　或謂摩尼珠，　　金銀等眾礦，　鳥獸色差別，　　刺端铦以利，　此等皆不同，　　應知無作者。　世間相差別，　　皆從分別生，　非勝性微塵，　　無因自然等，　惡覺者妄計，　　不知其體性。　為業為非業，　　如是起分別，　如毒在於乳，　　隨變與相應，　一切處分別，　　諸法亦如是。　是性亦不生，　　是性亦不滅，　惑者不能了，　　種種異分別。　世間唯積集，　　

定者乃能觀，　汝等應勤修，　　無思業非業。　有情互來往，　　如日月超回，　在空無所依，　　隨風而運轉。　業性甚微隱，　　密嚴者能見，　修諸勝觀行，　　不為甚所羈，　如火燎長焚，　　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，　諸業習闇冥，　　無始之熏聚，　牟尼智燈起，　　剎那頓皆滅。」

大乘密嚴經辯觀行品第五

爾時金剛藏，　　菩薩摩訶薩，　復告于大眾：　　「諸仁應諦聽，　譬如空閑地，　　欲造立宮室，　匠人資土木，　　然後方得成，　諦觀諸物中，　　二皆無舍宅。　亦如於眾指，　　和合以成拳，　離指而推求，　　拳體不可得。　軍師及車乘，　　城邑與園林，　雲物須山川，　　瓶衣等諸相，　皆是假和合，　　智者瞭如夢。　如是身舍宅，　　諸界所整合，　蘊積猶崇山，　　攲危如朽屋，　不生亦不滅，　　非自亦非他，　如乾闥婆城，　　如雲亦如影，　復如熱時焰，　　亦如觀繪事，　相自於妄現，　　性凈離有無。　亦如盲與跛，　　相假而得行，　自性無能持，　　凡愚身亦爾。　分析至極微，　　空名無實物，　極微不可得，　　諸法

【現代漢語翻譯】現代漢語譯本能夠進入禪定的人才能真正觀察到實相，你們應當勤奮修行，不要執著于思慮業和非業。有情眾生互相來往輪迴，就像日月執行一樣週而復始，在虛空中無所依憑，隨著業風而運轉。業的性質非常微細隱秘，只有證得密嚴境界的人才能看見，修習各種殊勝的觀行，就不會被業力深深束縛，就像大火燃燒，迅速而猛烈，頃刻間就能將木柴燒成灰燼，智慧之火焚燒業力的薪柴，應當知道也是如此。又像燈能破除黑暗，一念之間就能將黑暗完全消除，各種業的習氣如同黑暗，是無始以來積聚的，一旦牟尼（釋迦牟尼的稱號，意為聖者）的智慧之燈亮起，剎那間就能全部滅除。"

《大乘密嚴經·辯觀行品》第五

這時，金剛藏（Vajragarbha）菩薩摩訶薩（Bodhisattva-Mahāsattva），又告訴大眾說：『各位仁者應當仔細聽，譬如在一片空地上，想要建造宮殿房屋，工匠需要準備泥土和木材，然後才能建造完成，仔細觀察這些事物，泥土和木材都沒有固定的住所。又比如將眾多的手指，合在一起形成拳頭，如果離開手指去尋找，就無法找到拳頭的實體。軍隊、戰車，城邑和園林，雲彩、事物、山川，瓶子、衣服等等各種表象，都是虛假的聚合，有智慧的人明白它們如同夢幻。同樣的，這個身體如同房屋，是各種元素聚合而成，五蘊（skandha）積聚如同高山，傾斜搖晃如同朽壞的房屋，不生也不滅，非自生也非他生，如同乾闥婆（Gandharva）城，如同雲彩也如同影子，又如同熱天出現的陽焰，也如同觀看繪畫，表象自然而然地虛妄顯現，其自性清凈，遠離有和無。又如同盲人和跛子，互相依靠才能行走，自性沒有能動性，凡夫愚人執著的身體也是這樣。分析到最微小的微塵，也是空無所有，沒有實在的物體，因為極微之物也是不可得的，所以一切諸法（dharma）也是如此。'

【English Translation】 English version Only those who are in Samadhi (concentration) can truly observe reality, You should diligently cultivate, without clinging to thoughts of karma and non-karma. Sentient beings mutually come and go in Samsara (cycle of rebirth), like the sun and moon revolving, Relying on nothing in the empty space, they revolve according to the winds of karma. The nature of karma is very subtle and hidden; only those who have attained the state of Guhyasamaja (密嚴) can see it, Cultivate various excellent practices of contemplation, and you will not be deeply bound by karma, Just as a fire burns fiercely and rapidly, turning firewood to ashes in an instant, The fire of wisdom burns the fuel of karma; you should know that it is also like this. Moreover, just as a lamp dispels darkness, eliminating it completely in a single thought, The habits of various karmas are like darkness, accumulated from beginningless time, Once the lamp of wisdom of Muni (sage, referring to Shakyamuni Buddha) arises, it instantly extinguishes them all.'

《Mahāsaṃnipāta Sūtra, Guhyasaṃdhi-nirdeśa》 Chapter 5: Discriminating Contemplation Practice

At that time, Vajragarbha (金剛藏) Bodhisattva-Mahāsattva (菩薩摩訶薩), Again addressed the assembly: 'Virtuous ones, you should listen carefully, For example, in an empty space, if one wishes to build a palace or house, The craftsman needs to prepare earth and wood, and then it can be completed, Carefully observe these things; neither earth nor wood has a fixed abode. Also, like the many fingers, joined together to form a fist, If you try to find the fist apart from the fingers, you cannot find the body of the fist. Armies, chariots, cities and gardens, Clouds, objects, mountains and rivers, bottles, clothes, and other appearances, Are all false aggregates; the wise understand them as dreams. Similarly, this body is like a house, assembled from various elements, The aggregates (skandha) accumulate like a high mountain, tilting and shaking like a decaying house, It neither arises nor ceases, neither self-arising nor other-arising, Like a Gandharva (乾闥婆) city, like clouds and like shadows, Also like a mirage in hot weather, also like viewing a painting, Appearances naturally and falsely manifest; their nature is pure, free from existence and non-existence. Also like a blind man and a lame man, relying on each other to walk, The self-nature has no agency; the body of ordinary fools is also like this. Analyze it to the smallest particle, which is empty and without substance, Because the smallest particle is unattainable, so all dharmas (諸法) are also like this.'

亦如是。　瑜伽凈慧者，　　作是思惟時，　便於色聲等，　　遠離於覺念，　一切意息已，　　泰然得解脫，　不愛于有情，　　常樂於等持。　設有諸天仙，　　姝麗女人等，　而來供養者，　　如觀夢無染。　身雖住於此，　　外道不能見，　持明與梵天，　　亦不睹其頂。　當生摩尼宮，　　自在而遊戲，　與諸明妃眾，　　離欲常歡娛。　此之觀行法，　　薩埵之境界，　仁應速修習，　　發於勇猛心，　當生光明宮，　　利益於三有，　則斷貪慾分，　　及離瞋恚癡，　能詣大密嚴，　　寂靜殊勝處。　彼無死境界，　　亦非識所行，　遠離於諸相，　　非分別所得，　為此微妙處，　　瑜伽者相應，　是故修觀行，　　希求于彼土。　既勝於貪恚，　　無我亦無人，　勝定汝應修，　　勿生於三毒，　若執于境界，　　則有二覺生。　猶如美女人，　　曼臉而縝發，　多欲者見已，　　愛著而思惟，　迷惑生染覺，　　專想無餘念，　行來及坐起，　　飲食與眠睡，　彼女之容姿，　　常現於心想。　如此之惡慧，　　皆由妄境生，　溺在境淤泥，　　是故不應著。　或如諸世間，　　邪慧妄分別，　于牛及山羊，　　設婆與麋鹿，

【現代漢語翻譯】現代漢語譯本：也像這樣。瑜伽凈慧的修行者，在作這樣的思惟時，便能對於色、聲等外境，遠離覺唸的干擾，一切意念止息后，泰然獲得解脫，不再貪愛有情眾生，常常安樂於平等持心。即使有諸天仙，美麗的女人等前來供養，也像觀看夢境一樣，內心毫無染著。身體雖然住在這裡，外道卻不能看見，持明者與梵天，也無法看到他的頭頂。當往生到摩尼宮（寶宮），自在地遊戲，與眾多的明妃（智慧伴侶）一起，遠離慾望，常常歡娛。這種觀行的方法，是薩埵（勇猛）的境界，你應該快速修習，發起勇猛之心，當往生到光明宮，利益三有（欲界、色界、無色界）的眾生，就能斷除貪慾，以及遠離瞋恚和愚癡，能夠到達大密嚴（極秘密莊嚴的凈土），寂靜殊勝之處。那個沒有死亡的境界，也不是意識所能到達的地方，遠離一切相狀，不是分別心所能得到的，爲了這個微妙之處，瑜伽修行者應當相應，所以要修習觀行，希求往生到那個凈土。既然已經勝過貪慾和瞋恚，心中既沒有我，也沒有人，殊勝的禪定你應當修習，不要產生貪、瞋、癡這三種毒素，如果執著于外境，就會產生二元對立的覺知。就像美麗的女人，有著美麗的臉龐和細密的頭髮，多欲的人看見后，愛戀執著而思念，迷惑而產生染污的覺受，專心想著她，沒有其他的念頭，行走、來去、坐著、站起，飲食和睡眠時，那女人的容貌姿態，常常顯現在心中。像這樣的邪惡智慧，都是由虛妄的外境所產生，沉溺在外境的淤泥中，所以不應該執著。或者像世間上，那些邪惡智慧的妄想分別，對於牛和山羊，濕婆（印度教主神）與麋鹿，

【English Translation】 English version: Thus it is. When a yogi with pure wisdom contemplates in this way, he distances himself from the perception and thoughts of forms, sounds, and other external objects. With all intentions ceased, he peacefully attains liberation, no longer craving sentient beings, and constantly delights in equanimity. Even if gods, celestial beings, beautiful women, and others come to make offerings, he views them like a dream, without any defilement. Although his body remains here, outsiders cannot see him. Vidyadharas (knowledge holders) and Brahma (creator god) cannot behold the crown of his head. He will be born in a Mani Palace (Jewel Palace), freely playing and enjoying himself with many vidyadharis (wisdom consorts), detached from desires, and constantly rejoicing. This method of contemplation is the realm of Sattva (courageous one). You should quickly cultivate it, generate a courageous mind, and be born in the Luminous Palace, benefiting the beings of the three realms (desire realm, form realm, formless realm). Then you will cut off the roots of greed, and be free from anger and delusion, able to reach the Great Secret Realm (the supremely secret and adorned pure land), a place of serene and supreme excellence. That realm without death is not a place where consciousness can reach. It is far from all forms and cannot be obtained through discrimination. For this subtle and wonderful place, the yogi should be in harmony. Therefore, cultivate contemplation, hoping to be born in that land. Since you have overcome greed and anger, and there is neither 'I' nor 'person,' you should cultivate superior samadhi (meditative absorption) and not generate the three poisons of greed, anger, and delusion. If you cling to external objects, dualistic perceptions will arise. Like a beautiful woman with a lovely face and fine hair, when a lustful person sees her, he becomes attached and contemplates her, confused and generating defiled feelings, focusing solely on her without any other thoughts. Walking, coming, going, sitting, standing, eating, and sleeping, the woman's appearance constantly manifests in his mind. Such evil wisdom arises from illusory external objects, drowning in the mire of external objects, so one should not be attached. Or like those in the world with distorted wisdom and false discriminations, regarding cows and goats, Shiva (Hindu supreme god) and deer,

見彼有角故，　　執之以為實，　而於彪兔等，　　便生無角解。　若非見牛角，　　于兔寧執無？　世間亦復然，　　妄見有所得，　后求體非實，　　便言法定無，　未舍分別來，　　常生是邪覺。　仁應審觀察，　　心行諸境界，　皆如妄所得，　　角與無角等。　若諸修行者，　　能作如是觀，　隨其所意樂，　　或作轉輪王，　升空而往還，　　具有大威力；　或生日月殿，　　及諸星宿宮，　四王忉利天，　　焰摩及兜率，　化樂與他化，　　摩尼寶殿中；　色界梵眾身，　　並十梵天處，　無煩及無熱，　　善見與善現，　阿迦尼吒宮，　　自在而遊戲；　空識無所有，　　非想非非想，　住彼漸除欲，　　乃至諸佛剎，　常游微妙定，　　解脫之境界。　譬如因破瓶，　　而乃成於瓦，　壞性剎那現，　　于常見無常；　種子生於芽，　　芽生種已壞。　又如彼陶匠，　　以泥而作瓶，　泥若是奢摩，　　瓶亦如其色；　或時彼匠者，　　兼用雜色泥，　比至燒已成，　　各隨其泥色。　從箭竹生蔥，　　從角生於䔉，　穢蠅與敗蜜，　　各得生於蟲。　當知世間果，　　似因不似因，　皆因變壞故，　　乃得生於果，　眾塵

【現代漢語翻譯】現代漢語譯本觀察到牛有角，就執著地認為角是真實存在的，但對於像彪（一種小老虎）和兔子等動物，就認為它們沒有角。如果不是因為看到牛有角，又怎麼會認為兔子沒有角呢？世間的情況也是這樣，錯誤地認為有所得，後來探求其本體卻發現並非真實，於是就說一切法都是空無。因為沒有捨棄分別心，所以常常產生這種錯誤的認知。仁者應該仔細觀察，內心所行的各種境界，都像是虛妄所得，角和無角一樣，都是虛幻的。如果修行者能夠這樣觀察，就能隨心所欲，或者成為轉輪王（擁有統治世界的理想君王的稱號），升到空中自由往來，具有強大的威力；或者生到日月宮殿，以及各個星宿的宮殿，四王天（佛教神話中位於須彌山山腰的四個天界）忉利天（帝釋天所居住的天界），焰摩天（夜摩天，掌管死亡的神所居住的天界）以及兜率天（彌勒菩薩居住的天界），化樂天（欲界第六天）和他化自在天（欲界頂層天），在摩尼寶殿中；梵眾天（色界初禪天之一），以及十梵天處（色界諸天），無煩天（色界第四禪天之一）以及無熱天（色界第四禪天之一），善見天（色界第四禪天之一）以及善現天（色界第四禪天之一），阿迦尼吒天（色界頂層天），自在地遊戲；空無邊處天（四空定之一），識無邊處天（四空定之一），無所有處天（四空定之一），非想非非想處天（四空定之一），住在這些地方逐漸去除慾望，乃至到達諸佛的剎土（佛所居住的清凈世界），常常游于微妙的禪定之中，達到解脫的境界。譬如因為打破瓶子，才形成了瓦片，壞滅的性質在剎那間顯現，于常見中見到無常；種子生出芽，芽生出后種子就壞滅了。又如陶匠，用泥土來製作瓶子，如果泥土是奢摩（未確定，可能指某種顏色的泥土），瓶子的顏色也就像泥土的顏色；或者有時陶匠，兼用各種顏色的泥土，等到燒製完成後，瓶子的顏色就各自隨泥土的顏色。從箭竹中生出蔥，從角中生出蒜，污穢的蒼蠅和腐敗的蜂蜜，各自生出蟲子。應當知道世間的果，看似像因又不像因，都是因為因發生變化和壞滅，才能夠產生果，眾多的塵埃...

【English Translation】 English version Seeing that a cow has horns, one clings to the idea that horns are real. But regarding animals like panthers and rabbits, one concludes that they have no horns. If one had not seen the horns of a cow, would one insist that rabbits have no horns? The world is also like this: people falsely believe they have attained something. Later, when they seek its true nature and find it unreal, they then say that all dharmas are nonexistent. Not having abandoned discrimination, they constantly give rise to this wrong perception. The benevolent should carefully observe that all the realms experienced by the mind are like illusory attainments, horns and no horns are the same. If practitioners can observe in this way, they can, according to their inclination, become a Chakravartin (a universal monarch), ascend into the sky and travel freely, possessing great power; or be born in the palaces of the sun and moon, and the palaces of the stars, the Cāturmahārājikā Heaven (Heaven of the Four Great Kings), Trāyastriṃśa Heaven (Heaven of the Thirty-three Gods), Yama Heaven (the heaven ruled by Yama, the god of death), and Tuṣita Heaven (the heaven where Maitreya Bodhisattva resides), Nirmāṇarati Heaven (the heaven of delight in creation) and Paranirmita-vaśavartin Heaven (the heaven of those who delight in the creations of others), in jeweled palaces; Brahmakāyika Devas (the gods of the Brahma-world), and the ten Brahma heavens (heavens in the form realm), Avṛha Heaven (one of the Pure Abodes), and Atapa Heaven (one of the Pure Abodes), Sudṛśa Heaven (one of the Pure Abodes), and Sudarśana Heaven (one of the Pure Abodes), Akaniṣṭha Heaven (the highest of the Pure Abodes), freely playing; The Sphere of Infinite Space (one of the four formless realms), the Sphere of Infinite Consciousness (one of the four formless realms), the Sphere of Nothingness (one of the four formless realms), the Sphere of Neither Perception Nor Non-Perception (one of the four formless realms), dwelling there gradually removing desires, and even reaching the Buddha-kṣetras (Buddha-fields), constantly wandering in subtle samādhi (meditative absorption), the realm of liberation. For example, because a jar is broken, it becomes a tile; the nature of destruction appears in an instant, seeing impermanence within permanence; a seed gives rise to a sprout, and when the sprout arises, the seed is destroyed. Also, like a potter who uses clay to make a jar, if the clay is shama (undetermined, possibly referring to a certain color of clay), the color of the jar will also be like the color of the clay; or sometimes the potter uses clay of various colors, and when it is fired, the color of the jar will be according to the color of each clay. From arrow bamboo grows scallion, from horn grows garlic, filthy flies and spoiled honey each give rise to worms. One should know that the fruits of the world seem like causes but are not like causes; it is because the causes change and decay that fruits can arise, the multitude of dust...

成所作，　　體性不變壞，　皆是世愚夫，　　而生妄分別。　能作我內我，　　勝我不可得，　亦無于意我，　　亦無積集因，　及以親生因，　　不從識緣有。　智者之境界，　　善巧力所生，　拔除煩惱刺，　　降魔並眷屬，　世間貪愛盡，　　如蜜能消瘦。　諸仙由有貪，　　流轉生諸趣，　多時所熏習，　　譬如瞋恚蛇。　煩惱火燒然，　　流轉險惡趣，　離貪即解脫，　　常勤修觀行。」

大乘密嚴經趣入阿賴耶品第六

爾時金剛藏，　　菩薩摩訶薩，　復告諸大眾：　　「仁等應當知，　我昔蒙佛力，　　加持得妙定，　明見俱胝剎，　　修行世定者。　諸佛與佛子，　　清凈所住處，　于中唯密嚴，　　安樂最第一。　諸佛坐蓮花，　　有如殊妙殿，　我等從定起，　　一心以瞻仰，　自見住密嚴，　　佛子眾圍繞。　復見解脫藏，　　住在於宮中，　身量如指節，　　色相甚明朗，　如空凈滿月，　　如阿恒思花。　我即心自念：　　『是誰難思事？』　即便見已身，　　在於彼腹內，　亦于中普見，　　一切諸世間。　蓮花藏佛子，　　以佛神力故，　亦皆如是見，　　咸嘆不思議。　天中天作已，　　即攝威神力，　

【現代漢語翻譯】現代漢語譯本『成所作智』的體性不會改變和損壞，但世間的愚昧之人卻對此產生虛妄的分別。能夠作為『我』的內在之『我』，以及超越『我』的『勝我』，都是不可得的。同樣，也沒有所謂的『意我』，也沒有積聚的原因，以及親生的原因，這些都不是從『識』的因緣而產生的。這是智者的境界，由善巧的力量所產生，能夠拔除煩惱的毒刺，降伏魔及其眷屬，使世間的貪愛完全止息，就像蜂蜜能夠消除身體的瘦弱一樣。諸位仙人因為有貪愛，所以在各個趣道中流轉。這是因為長時間的熏習所致，就像一條充滿瞋恚的蛇一樣。煩惱的火焰燃燒，使眾生在險惡的趣道中流轉。遠離貪愛就能獲得解脫，應當常常勤奮地修習觀行。』

《大乘密嚴經·趣入阿賴耶品第六》

當時，金剛藏（Vajragarbha）菩薩摩訶薩，又告訴諸位大眾：『你們應當知道，我過去蒙受佛陀的力量加持，得到了微妙的禪定，明晰地看見了無數的剎土（kṣetra），以及修行世間禪定的人。諸佛和佛子們，清凈的住所，在這些住所之中，只有密嚴（Ghanavyūha）最為安樂和第一。諸佛坐在蓮花之上，有如殊勝美妙的殿堂。我們從禪定中起身，一心一意地瞻仰，親自看見自己住在密嚴，被佛子們圍繞。又看見解脫藏（Mukti-garbha），住在宮殿之中，身量如指節般大小，色相非常明朗，如同虛空中清凈圓滿的月亮，如同阿恒思花（ahaṃsi-puṣpa）。我心中自念：『這是誰難以思議的事情？』隨即就看見了自己的身體，在那位解脫藏的腹內，並且在其中普遍地看見了一切諸世間。蓮花藏（Padmagarbha）佛子們，因為佛陀的神力，也都這樣看見，都感嘆不可思議。天中之天（devātideva，指佛陀）做了這些事之後，就收攝了威神力，'

【English Translation】 English version 『Accomplished Action Wisdom』 (kṛtyānuṣṭhāna-jñāna) is unchanging and indestructible, but worldly fools generate false distinctions about it. The inner 『Self』 that can act as 『I,』 and the 『Superior Self』 (viśiṣṭa-ātman) that transcends 『I,』 are both unattainable. Likewise, there is no such thing as a 『Mental Self』 (mano-ātman), nor are there accumulated causes, or causes of direct birth; these do not arise from the conditions of 『consciousness』 (vijñāna). This is the realm of the wise, produced by the power of skillful means, capable of extracting the thorns of afflictions, subduing demons and their retinues, and completely extinguishing worldly greed, just as honey can alleviate emaciation. Because the sages have greed, they transmigrate through various realms of existence. This is due to prolonged conditioning, like a snake filled with hatred. The fire of afflictions burns, causing beings to transmigrate through perilous realms. Liberation is attained by abandoning greed; one should always diligently practice contemplation.』

The Ghanavyūha-sūtra, Chapter 6: Entering the Ālaya

At that time, Vajragarbha (Diamond Womb) Bodhisattva-Mahāsattva, again addressed the assembly: 『You should know that in the past, I received the power of the Buddha's blessing and attained a wondrous samādhi (meditative absorption), clearly seeing countless kṣetras (Buddha-fields), and those who practice worldly samādhi. The pure abodes of the Buddhas and the Buddha-sons, among these abodes, only Ghanavyūha (Dense Array) is the most peaceful and foremost. The Buddhas sit upon lotuses, like magnificent and wondrous palaces. We arose from samādhi, and with one mind, we gazed in reverence, personally seeing ourselves dwelling in Ghanavyūha, surrounded by Buddha-sons. And we saw Mukti-garbha (Liberation Womb), dwelling in a palace, his body the size of a finger joint, his appearance exceedingly bright, like a pure and full moon in the sky, like an ahaṃsi-puṣpa (ahaṃsi flower). I thought to myself: 『Whose inconceivable deed is this?』 Immediately, I saw my own body within the abdomen of that Mukti-garbha, and within it, I universally saw all the worlds. The Padmagarbha (Lotus Womb) Buddha-sons, through the Buddha's divine power, also saw in this way, and all exclaimed in wonder. After the God of Gods (devātideva, referring to the Buddha) had done these things, he withdrew his majestic power,'

大眾悉如故，　　希有妙難思，　瑜祇種種色，　　是佛之境界。　諸仁應當知，　　佛昔為菩薩，　從彼歡喜地，　　得至於離垢，　發光及焰慧，　　難勝與現前，　遠行及不動，　　善慧法雲地，　獲得陀羅尼，　　生無盡句義，　首楞嚴等定，　　及以意成身，　細性與輕性，　　大性及意樂，　尊貴欲壽等，　　獲斯八自在，　如應而顯現，　　遊戲於密嚴。　名稱妙光明，　　功德皆成就，　轉復得清凈，　　現成等正覺。　化為佛菩薩，　　種種妙色像，　自然遍一切，　　而轉妙法輪，　速令諸眾生，　　以智斷諸惑，　利樂諸趣已，　　還住密嚴中。　或有諸大士，　　見佛現身色，　莊嚴吉祥相，　　光明自然發，　熾盛如火聚，　　住于蓮花宮，　與諸觀行人，　　嬉遊安樂定，　三摩地自在，　　處所最殊勝。　或見於大樹，　　緊那羅王身，　現於百千億，　　種種之變化，　光明皎如月，　　遍照諸國王。　或見兜率天，　　無量諸佛子，　身如帝青色，　　功德相莊嚴，　首飾摩尼冠，　　坐于殊勝殿，　光明普照耀，　　一切智通達。　或見於普賢，　　具有大威力，　得於一切智，　　四無礙辯才，　身相現光

【現代漢語翻譯】現代漢語譯本大眾都像往常一樣，這景象稀有奇妙難以思議，瑜祇（Yogi，指修行者）呈現種種色彩，這是佛的境界。各位仁者應當知道，佛過去作為菩薩時，從歡喜地開始，一直到離垢地，發光地、焰慧地、難勝地與現前地，遠行地、不動地，以及善慧法雲地，獲得了陀羅尼（Dharani，總持），生出無盡的句義，首楞嚴（Shurangama）等禪定，以及意成身，細性與輕性，大性及意樂，尊貴、欲樂、長壽等等，獲得了這八種自在，如其所應地顯現，在密嚴（Ghanavyuha）凈土中游戲。名稱、妙光明，功德都成就，轉而更加清凈，最終現成等正覺（Anuttara-samyak-sambodhi，無上正等正覺）。化身為佛和菩薩，呈現種種美妙的色像，自然遍佈一切處，而轉動著妙法輪（Dharmachakra，佛法之輪），迅速使眾生，以智慧斷除各種迷惑，利益安樂一切眾生之後，還住在密嚴凈土中。或者有些大士，見到佛顯現身色，莊嚴吉祥的相好，光明自然散發，熾盛如同火聚，住在蓮花宮中，與各位觀行者，嬉戲遊樂于安樂禪定中，三摩地（Samadhi，等持）自在，所處的地方最為殊勝。或者見到大樹，緊那羅（Kinnara，天龍八部之一，歌神）王的身相，顯現出百千億，種種的變化，光明皎潔如月亮，遍照各個國王。或者見到兜率天（Tushita Heaven），無量諸佛子，身如帝青色，功德相好莊嚴，頭戴摩尼寶冠，坐在殊勝的殿堂上，光明普遍照耀，一切智慧通達。或者見到普賢（Samantabhadra）菩薩，具有大威力，得到了於一切智慧，四無礙辯才，身相顯現光明

【English Translation】 English version The assembly was all as usual, this scene was rare, wonderful, and inconceivable, The Yogis displayed various colors, this is the realm of the Buddha. All virtuous ones should know that the Buddha, in the past as a Bodhisattva, Starting from the Joyful Ground (Pramudita-bhumi), reached the Immaculate Ground (Vimala-bhumi), The Luminous Ground (Prabhakari-bhumi), the Blazing Wisdom Ground (Arcismati-bhumi), the Difficult to Conquer Ground (Sudurjaya-bhumi), and the Manifest Ground (Abhimukhi-bhumi), The Far-Reaching Ground (Duramgama-bhumi), the Immovable Ground (Acala-bhumi), and the Good Wisdom Cloud Ground (Sadhumati-bhumi), Obtained Dharani (total retention), generating endless phrases and meanings, Samadhi such as Shurangama, and the Mind-Made Body, Subtlety and lightness, greatness and inclination, Nobility, desire, longevity, etc., obtained these eight freedoms, Appearing as appropriate, playing in the Ghanavyuha Pure Land. Name, wonderful light, merits all accomplished, Turning even more pure, finally manifesting Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Transforming into Buddhas and Bodhisattvas, displaying various wonderful forms and appearances, Naturally pervading everywhere, and turning the wonderful Dharmachakra (Wheel of Dharma), Quickly enabling sentient beings to cut off all delusions with wisdom, Benefiting and bringing joy to all beings, then returning to dwell in the Ghanavyuha Pure Land. Or some great beings see the Buddha manifesting body and form, Adorned with auspicious marks, natural light emanating, Blazing like a fire, dwelling in a lotus palace, Playing and enjoying peaceful Samadhi with all practitioners, Samadhi (concentration) is freely attained, the place is most excellent. Or seeing the great tree, the form of the Kinnara (a celestial musician) King, Manifesting hundreds of thousands of billions, various transformations, The light is as bright as the moon, illuminating all kings. Or seeing the Tushita Heaven, countless Buddha-sons, Bodies like indigo color, adorned with meritorious marks, Wearing Mani crowns, sitting in magnificent palaces, The light universally shines, all wisdom is attained. Or seeing Samantabhadra Bodhisattva, possessing great power, Obtained all wisdom, the four unimpeded eloquence, The body manifests light

明，　　獨勝無倫匹，　住于滿月殿，　　密嚴之定海，　遍現眾色像，　　賢聖所稱歎。　無量諸天眾，　　及乾闥婆等，　明仙及國王，　　眷屬眾圍繞。　或見最勝子，　　並諸觀行師，　寂靜而住禪，　　儼如在睡眠，　遠離於沈怠，　　順行諸佛教，　勤苦而清羸，　　示同於外道。　六慾及梵天，　　有頂至贍部，　于中而現化，　　多種之光明，　神通調御者，　　赫奕而熾盛。　或見為導師，　　降胎並誕育，　出家修靜慮，　　乃至般涅槃。　佛智不思議，　　一切皆圓滿，　得自在無畏，　　人天等歸依。　仁者應當知，　　諸佛之體性，　智慧最無比，　　唯佛所能知。　如釋迦已獲，　　人中勝師子，　汝等咸當得，　　生信勿懷疑，　信即為佛體，　　必當得解脫。　或為彼天主，　　及以諸粟散，　乃至生梵宮，　　而作轉輪王，　轉生蓮花藏，　　在彼佛會中，　蓮花而化生，　　獲大精進力。　由此降魔眾，　　及欲熏習因，　志意無怯弱，　　證成一道法，　紹繼于佛事，　　得王諸國土。　若欲得作佛，　　當凈佛性道，　種姓既凈已，　　諸佛即授記，　瑜祇轉覺悟，　　不久當成佛，　一切修行者，　　

【現代漢語翻譯】現代漢語譯本光明照耀，無比殊勝，安住于圓滿的月宮殿中，如同處於密嚴（Ghanavyūha）的禪定之海，普遍顯現各種色相，為賢聖所讚歎。無量的諸天眾，以及乾闥婆（Gandharva）等，明仙以及國王，眷屬大眾圍繞。或者見到最勝之子，以及各種觀行之師，寂靜地安住于禪定之中，就像在睡眠一樣，遠離沉迷和懈怠，順應奉行諸佛的教誨，勤奮刻苦而身形清瘦，示現如同外道。從六慾天以及梵天（Brahmā），到有頂天直至贍部洲（Jambudvīpa），在其中顯現化身，發出多種光明，以神通調伏眾生的人，威嚴顯赫而熾盛。或者見到佛陀作為導師，降生並誕生，出家修行靜慮，乃至進入般涅槃（Parinirvana）。佛陀的智慧不可思議，一切都圓滿具足，獲得自在無畏，人天等眾都歸依。仁者應當知曉，諸佛的體性，智慧最為無比，唯有佛陀才能知曉。如同釋迦牟尼佛（Śākyamuni）已經獲得，人中最勝的獅子，你們都應當獲得，生起信心不要懷疑，信心即是佛的體性，必定能夠得到解脫。或者作為彼天的天主，以及諸多的粟散王，乃至轉生到梵天宮，而作為轉輪聖王（cakravartin），轉生於蓮花藏世界，在那裡的佛陀集會中，從蓮花中化生，獲得巨大的精進力量。由此降伏魔眾，以及慾望的熏習之因，意志堅定不怯懦，證成唯一的道法，繼承佛陀的事業，獲得統治諸國土。如果想要成佛，應當清凈佛性的道路，種姓既然清凈之後，諸佛就會給予授記，瑜祇（Yogi）轉變覺悟，不久將會成佛，一切修行者，

【English Translation】 English version Bright, uniquely superior and incomparable, Abiding in the full moon palace, in the Samādhi sea of Ghanavyūha (密嚴，dense array), Universally manifesting various forms, praised by the wise and holy. Countless hosts of devas (諸天，gods), as well as Gandharvas (乾闥婆，celestial musicians), etc., Wise immortals and kings, surrounded by retinues. Or seeing the most excellent sons, along with various meditation masters, Quietly abiding in meditation, as if in sleep, Far from sloth and indolence, following the teachings of all Buddhas, Diligent and emaciated, appearing like non-Buddhists. From the six desire realms and Brahmā (梵天，creator god), to the peak of existence and Jambudvīpa (贍部洲，the continent where humans live), Manifesting transformations within them, emitting various kinds of light, Those who tame with supernatural powers, radiant and flourishing. Or seeing the Buddha as a guide, descending and being born, Leaving home to cultivate meditation, even entering Parinirvana (般涅槃，complete nirvana). The Buddha's wisdom is inconceivable, everything is perfectly complete, Obtaining freedom and fearlessness, humans and devas alike take refuge. The benevolent should know, the nature of all Buddhas, Wisdom is most incomparable, only the Buddha can know. Like Śākyamuni (釋迦牟尼佛，the historical Buddha) has already attained, the most excellent lion among humans, You should all attain it, generate faith and do not doubt, Faith is the body of the Buddha, you will surely attain liberation. Or as the lord of that heaven, and many scattered kings, Even being born in the Brahmā palace, and acting as a cakravartin (轉輪王，wheel-turning king), Reborn in the lotus treasury world, in that Buddha assembly, Born from a lotus, obtaining great power of diligence. Therefore, subduing the hordes of Māra (魔，demon), and the causes of desire's influence, With unwavering will, realizing the one Dharma, Continuing the Buddha's work, obtaining dominion over all lands. If you wish to become a Buddha, you should purify the path of Buddha-nature, Once the lineage is purified, all Buddhas will bestow predictions, The Yogi (瑜祇，practitioner of Yoga) transforms and awakens, soon to become a Buddha, All practitioners,

而為作依怙。　譬如彼大地，　　亦為眾所依，　如於妙行者，　　能療一切病，　覺者亦如是，　　能除虛妄疾。　得無分別心，　　支解不傾動，　內外之境界，　　了達皆唯識，　能遠離於我，　　亦離於我所。　無能害所害，　　及以于害具，　一切悉皆是，　　意識之境界，　皆依阿賴耶，　　如是妄分別。　如珠合日光，　　相感而生火，　此火非珠出，　　亦非從日生。　心意識亦爾，　　根境意和合，　能生於諸心，　　如海起波浪。　此性非陽焰，　　亦非於夢幻，　非同如是等，　　迷惑之所取，　非同龜蛙毛，　　及與于兔角。　又如雷電合，　　震發而生火，　此火為從水，　　為從雷電生，　竟無有定知，　　此火從生處。　如火為從水，　　造作于瓶等，　欲等諸心法，　　與心而共生，　和合無定性，　　當知亦如是。　心境不思議，　　密嚴者知見，　有情之藏護，　　無始妙俱生，　如涅槃虛空，　　擇滅無為性，　遠離於三世，　　清凈常圓滿。　如月有虧盈，　　顯現諸國土，　循環體是一，　　其性無增減；　愚夫所分別，　　見月有增減，　往來於四洲，　　而實無盈缺。　如是之藏識，　　普現有情

【現代漢語翻譯】現代漢語譯本並且成為眾生的依靠。譬如那大地，也是眾生所依靠的，如同對於善於修行的人，能夠治療一切疾病，覺悟者（Buddha）也像這樣，能夠去除虛妄的疾病。獲得無分別的心，像支解一樣不會傾動，內外之境界，完全了達都是唯識（Vijñāna，唯有意識），能夠遠離於我（ātman，自我），也遠離於我所（mamakāra，我所擁有）。沒有能傷害的、所傷害的，以及傷害的工具，一切全部都是意識的境界，都依靠阿賴耶識（Ālaya-vijñāna，藏識），像這樣虛妄分別。如同珠子和日光結合，相互感應而生火，這火不是珠子產生，也不是從日光產生。心、意識也是這樣，根、境、意和合，能夠產生各種心，如同大海興起波浪。此自性不是陽焰，也不是夢幻，不同於像這些迷惑的現象所取，不同於龜毛、蛙毛，以及兔角。又如雷電結合，震動爆發而生火，這火是從水產生，還是從雷電產生，最終沒有確定知道，這火從哪裡產生。如同火從水中產生，造作出瓶子等等，欲等各種心法，與心共同產生，和合沒有定性，應當知道也是這樣。心境不可思議，密嚴者（Guhyasamāja，密集金剛）才能知見，有情的藏護，無始以來美妙地俱生，如涅槃（Nirvana）虛空，擇滅無為的自性，遠離於過去、現在、未來三世，清凈常圓滿。如同月亮有虧缺和盈滿，顯現在各個國土，循環的本體是一個，它的自性沒有增減；愚昧的人所分別，看見月亮有增減，往來於四大洲，而實際上沒有盈虧。像這樣的藏識（Ālaya-vijñāna），普遍顯現有情。

【English Translation】 English version And become a refuge for beings. Like the great earth, which is the support of all, Like a skilled practitioner who can cure all diseases, The Awakened One (Buddha) is also like that, able to remove false illnesses. Having attained a mind without discrimination, unmoving like a dismembered body, The realms of inner and outer, completely understood as only consciousness (Vijñāna), Able to be apart from self (ātman), and also apart from what belongs to self (mamakāra). There is no one who harms, nor one who is harmed, nor the instrument of harm, All are realms of consciousness, All rely on the Ālaya-vijñāna (store consciousness), thus falsely discriminating. Like a jewel combined with sunlight, interacting to produce fire, This fire does not come from the jewel, nor does it come from the sun. Mind and consciousness are also like this, root, object, and mind combining, Able to generate various minds, like waves rising from the sea. This nature is not a mirage, nor a dream, Not like these deluded phenomena that are grasped, Not like turtle hair, frog hair, or rabbit horns. Again, like thunder and lightning combining, shaking and bursting forth to produce fire, Does this fire come from water, or does it come from thunder and lightning, Ultimately, there is no definite knowledge of where this fire comes from. Like fire produced from water, creating pots and so on, Desire and other mental phenomena, arising together with the mind, Combining without a fixed nature, know that it is also like this. The realm of mind is inconceivable, only known by the Guhyasamāja (Tantric deity), The store and protector of sentient beings, wonderfully co-arising from beginningless time, Like Nirvana (Nirvana) space, the unconditioned nature of cessation through discernment, Far from the three times of past, present, and future, pure, constant, and complete. Like the moon waxing and waning, appearing in various lands, The circulating body is one, its nature neither increasing nor decreasing; Fools discriminate, seeing the moon waxing and waning, Going back and forth across the four continents, but in reality, there is no waxing or waning. Such is the Ālaya-vijñāna (store consciousness), universally manifesting sentient beings.

界，　其體無增減，　　圓潔常光明；　愚夫妄分別，　　恒于賴耶識，　計著有增減，　　應知亦如是。　若有於此識，　　能正而了知，　即便得無漏，　　轉依位差別，　如是差別法，　　得者甚為難。　藏識亦如是，　　與七識俱轉，　熏習以相應，　　體性而無染。　猶如河中木，　　隨水以漂流，　而木與于流，　　體相各差別。　藏識亦如是，　　諸識習氣俱，　而恒性清凈，　　不為其所業。　清凈與雜染，　　皆依阿賴耶，　聖者現法樂，　　等引之境界，　人天等諸趣，　　一切佛剎土，　如是染凈法，　　如來藏為因，　由彼悟成佛，　　為諸乘種性。　一切諸眾生，　　有具于威力，　自在諸功德，　　殊勝諸吉祥，　乃至險惡處，　　上中下差別，　賴耶恒住中，　　遍為作依止。　悉是諸有情，　　無始時來果，　以諸業習氣，　　而能自增長，　亦復而增長，　　所餘之七識。　由是之愚夫，　　執以為內我，　能作所依我，　　輪迴于生死。　意識在身中，　　迅疾如風轉，　業風所吹動，　　遍住于諸根，　常與七識俱，　　流轉如波浪。　微塵與勝性，　　自在及時方，　悉是凈賴耶，　　于中妄分別。　

【現代漢語翻譯】現代漢語譯本界（Dhatu，指構成世界的元素），

其本體沒有增減，圓滿潔凈，常放光明；

愚昧的人妄加分別，總是執著于阿賴耶識（Ālaya-vijñāna，第八識，儲存一切業種子的識），

計較其中有增有減，應當知道這也是錯誤的。

如果有人對於這個識，能夠正確地瞭解，

就能得到無漏（Anāsrava，沒有煩惱）的智慧，轉變所依的位次和差別，

這樣的差別之法，得到的人非常稀少。

藏識（Ālaya-vijñāna，又名阿賴耶識）也是這樣，與前七識一同運轉，

通過熏習而相互應和，本體性質卻是沒有染污的。

就像河中的木頭，隨著水流而漂流，

但是木頭和水流，它們的體性和相狀各有差別。

藏識也是這樣，與各種識的習氣在一起，

但恒常保持清凈的本性，不被它們所影響。

清凈和雜染，都依賴於阿賴耶識，

聖者體驗到的現法樂（Dṛṣṭadharma-sukha，今生之樂），以及等引（Samāpatti，禪定）的境界，

人天等各種趣向，一切佛剎土（Buddhakṣetra，佛的國土），

這些染污和清凈的法，都以如來藏（Tathāgatagarbha，佛性）為原因，

通過它覺悟成佛，成為各種乘（Yāna，交通工具，比喻教法）的種性。

一切眾生，都具有威德力，

自在的功德，殊勝的吉祥，

乃至險惡之處，以及上中下的差別，

阿賴耶識恒常住在其中，普遍地作為它們的依止。

這些都是所有有情（Sattva，眾生）無始以來的果報，

憑藉各種業的習氣，而能夠自己增長，

也增長其餘的七識。

因此愚昧的人，執著它為內在的『我』，

能作主宰的『我』，在生死中輪迴。

意識（Manovijñāna，第六識，分別的識）在身中，迅速如風一樣運轉，

被業的風所吹動，遍佈于各個根（Indriya，感覺器官），

常與七識一起，流轉如波浪。

微塵（Aṇu，極小的物質）、勝性（Guna，事物的屬性）、自在天（Īśvara，印度教主神濕婆的別稱）、時間和方位，

都是在清凈的阿賴耶識中，妄加分別而產生的。

【English Translation】 English version The realm (Dhatu, elements constituting the world),

Its essence neither increases nor decreases, perfectly pure and always shining with light;

Foolish people make false distinctions, constantly clinging to the Ālaya-vijñāna (the eighth consciousness, the storehouse consciousness that stores all karmic seeds),

Calculating increases and decreases within it, you should know that this is also incorrect.

If someone can correctly understand this consciousness,

they will attain Anāsrava (without outflows, free from defilements) wisdom, transforming the basis and distinctions of their position,

such a Dharma of distinction is very difficult to attain.

The storehouse consciousness (Ālaya-vijñāna) is also like this, it operates together with the seven consciousnesses,

responding through conditioning, yet its essential nature is undefiled.

Like wood in a river, drifting with the current,

but the wood and the current, their essence and characteristics are distinct.

The storehouse consciousness is also like this, together with the habitual energies of the various consciousnesses,

but it constantly maintains its pure nature, unaffected by their actions.

Purity and defilement both rely on the Ālaya-vijñāna,

the present-life happiness (Dṛṣṭadharma-sukha) experienced by the sages, and the state of Samāpatti (meditative absorption),

the various destinies such as humans and gods, all Buddha-fields (Buddhakṣetra),

these defiled and pure Dharmas all have the Tathāgatagarbha (Buddha-nature) as their cause,

through which one awakens to Buddhahood, becoming the seed nature of the various Yānas (vehicles).

All sentient beings possess power and virtue,

liberated merits, supreme auspiciousness,

even in dangerous places, and the distinctions of high, middle, and low,

the Ālaya-vijñāna constantly dwells within them, universally serving as their support.

These are all the results of all sentient beings from beginningless time,

relying on the habitual energies of various karmas, they are able to grow themselves,

and also grow the remaining seven consciousnesses.

Therefore, foolish people cling to it as an inner 'self',

a 'self' that can act and is the basis, thus transmigrating in Saṃsāra (cycle of birth and death).

The Manovijñāna (the sixth consciousness, the mind consciousness) in the body operates swiftly like the wind,

blown by the wind of karma, pervading all the Indriyas (sense organs),

constantly together with the seven consciousnesses, flowing like waves.

Minute particles (Aṇu), qualities (Guna), Īśvara (Shiva), time, and direction,

are all falsely discriminated within the pure Ālaya-vijñāna.

賴耶由業力，　　及愛以為因，　成就諸世間，　　種種之品類；　愚夫恒不了，　　執之為作者。　此識之體相，　　微細甚難知，　未見於真實，　　心迷不能覺，　常于根境意，　　而生於愛著。」　金剛藏復言：　　「無畏諸佛子！　如是賴耶體，　　云何不見聞，　眾身之所依，　　性凈恒無染，　具足三十二，　　佛相及輪王，　遍於三界中，　　而現種種色。　猶如凈空月，　　眾星所環繞，　藏識與諸識，　　住身亦如是。　亦如欲天主，　　天女眾圍繞，　顯于寶宮殿，　　藏識亦如是。　如江海諸神，　　水中而自在，　藏識處於世，　　當知亦如是。　如龍依水天，　　如百川歸海，　如樹王依地，　　現心亦如是。　如日在宮殿，　　旋繞妙高山，　諸天皆敬禮，　　佛地心亦爾。　十種諸地中，　　修行一切行，　在於菩薩身，　　顯現於大海，　遍利與安樂，　　如來常稱讚，　地地皆清凈，　　故號為佛子。　在於菩薩身，　　是即名菩薩，　佛與諸菩薩，　　皆是賴耶名。　佛及最勝子，　　已授當授記，　廣大阿賴耶，　　當成等正覺。　即此賴耶體，　　密嚴者能見，　由最勝瑜伽，　　妙定相應故。　諸佛

【現代漢語翻譯】現代漢語譯本『阿賴耶識（Ālaya-vijñāna，儲存一切經驗的意識）由業力（karma，行為的因果）和愛（貪愛）作為根本原因，成就世間萬物的種種品類；愚昧的人始終不明白這個道理，反而執著地認為有一個造物主。這個意識的體性和表相，極其微細難以察覺，沒有真正見到實相的人，心智迷亂而不能覺悟，常常在六根、六境和意念上，產生貪愛執著。』金剛藏菩薩（Vajragarbha，菩薩名）又說：『無畏的諸位佛子！像這樣的阿賴耶識的本體，為什麼人們不能見聞呢？它是一切眾生身心的所依，本性清凈恒常沒有污染，具足三十二種大丈夫相（lakṣaṇa，佛陀的身體特徵）和轉輪聖王（cakravartin，理想的統治者）的福德，遍在於三界（triloka，欲界、色界、無色界）之中，並且顯現種種不同的色相。就像清凈的天空中懸掛的月亮，被眾星所環繞一樣，藏識（阿賴耶識的別名）與各種意識，安住在眾生的身心中也是如此。也像欲界天（kāmadhātu，六道之一）的主神，被眾多天女所圍繞，顯現在珍寶裝飾的宮殿中，藏識也是如此。就像江河湖海的諸位神靈，在水中自由自在一樣，藏識處於世間，應當知道也是如此。就像龍依傍水和天空，就像百川歸於大海，就像樹王依傍大地，顯現於心也是如此。就像太陽在宮殿中，圍繞著妙高山（Sumeru，佛教宇宙觀中的聖山）旋轉，諸天都恭敬禮拜，佛地的清凈心也是如此。在十種階位的菩薩修行道路中，修行一切菩薩行，在菩薩的身上，顯現如大海般無量功德，普遍利益和安樂眾生，如來（Tathāgata，佛陀的稱號）常常稱讚，菩薩的每一地都是清凈的，所以被稱為佛子。存在於菩薩的身上，這就是所謂的菩薩，佛和諸位菩薩，都是阿賴耶識的別名。佛和最殊勝的佛子，已經得到或將要得到授記（vyākaraṇa，對未來成佛的預言），廣大的阿賴耶識，終將成就無上正等正覺（anuttarā-samyak-saṃbodhi，最高的覺悟）。只有密嚴國土（Ghanavyūha，佛國凈土）的眾生才能見到阿賴耶識的本體，這是由於最殊勝的瑜伽（yoga，修行方法），與甚深禪定（samādhi，精神集中狀態）相應合的緣故。』諸佛

【English Translation】 English version 『The Ālaya-vijñāna (storehouse consciousness) arises from karma (action and consequence) and attachment (craving) as its fundamental causes, bringing about the various categories of beings in the world. Foolish people are perpetually unaware of this, clinging instead to the notion of a creator. The nature and appearance of this consciousness are extremely subtle and difficult to perceive. Those who have not truly seen reality are deluded in mind and unable to awaken, constantly generating attachment and clinging to the roots, objects, and thoughts.』 Vajragarbha (a Bodhisattva) further said: 『Fearless children of the Buddhas! Why is it that such a nature of the Ālaya cannot be seen or heard? It is the basis of all beings' bodies and minds, inherently pure and eternally unblemished, possessing the thirty-two major marks (lakṣaṇa, physical characteristics of a Buddha) and the virtues of a Chakravartin (cakravartin, ideal ruler), pervading the three realms (triloka, realms of desire, form, and formlessness) and manifesting various forms. Just as the moon hangs in the clear sky, surrounded by stars, so too does the storehouse consciousness (another name for Ālaya-vijñāna) reside within the bodies and minds of beings. It is also like the lord of the desire realm gods (kāmadhātu, one of the six realms), surrounded by numerous celestial maidens, appearing in a palace adorned with jewels; the storehouse consciousness is also like this. Just as the various deities of rivers, lakes, and seas are free and at ease in the water, so too is the storehouse consciousness in the world; you should know that it is also like this. Just as dragons rely on water and sky, just as hundreds of rivers flow into the ocean, just as the king of trees relies on the earth, so too does the manifested mind rely on the Ālaya. Just as the sun revolves around Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology) in its palace, and all the gods pay homage, so too is the pure mind of the Buddha-ground. In the ten stages of the Bodhisattva path, practicing all Bodhisattva deeds, on the body of the Bodhisattva, manifesting limitless merits like the ocean, universally benefiting and bringing joy to beings, the Tathāgata (Tathāgata, title of the Buddha) constantly praises, each stage of the Bodhisattva is pure, therefore they are called children of the Buddha. Existing on the body of the Bodhisattva, this is what is called a Bodhisattva, the Buddha and all the Bodhisattvas are all other names for Ālaya-vijñāna. The Buddha and the most supreme children of the Buddha, have already received or will receive predictions (vyākaraṇa, prophecy of future Buddhahood), the vast Ālaya-vijñāna, will ultimately achieve Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment). Only the beings of Ghanavyūha (Ghanavyūha, a Buddha-land) can see the nature of the Ālaya-vijñāna, this is because of the most supreme yoga (yoga, spiritual practice), being in accordance with profound Samādhi (samādhi, state of mental concentration).』 The Buddhas

與緣覺，　　聲聞及外道，　證理無畏人，　　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，　　所見皆迷惑，　謂以諸熏習，　　妄生能所取。　體非如幻化，　　非陽焰毛輪，　非生非不生，　　空性空遠離，　有無皆無性，　　長短等亦然。　智者觀幻事，　　此皆唯幻術，　未曾有一物，　　與幻而同起。　有情所分別，　　如幻而可見，　陽焰毛輪相，　　二俱不可得，　離一亦無二，　　無過世當世。　此皆識變異，　　無幻無幻名，　諸性無所得，　　是幻幻所作。　世間有迷惑，　　其心不自在，　妄說有能幻，　　幻成種種物，　動搖及往來，　　雖見皆非實，　如鐵因磁石，　　所向而轉移。　藏識亦如是，　　隨於分別種，　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。　不死亦不生，　　本非流轉法，　如夢見生死，　　覺悟即解脫。　佛子若轉依，　　即名解脫者，　此即是諸佛，　　最勝之教理。　審量一切法，　　如稱如明鏡，　照曜如明燈，　　試驗如金石，　正道之標相，　　遠離於斷滅。　修習勝定者，

皆由清凈因，　令離諸雜染，　　轉依而顯現。」

大乘密嚴經卷中大正藏第 16 冊 No. 0682 大乘密嚴經

大乘密嚴經卷下

開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉　詔譯

我識境界品第七

爾時金剛藏菩薩摩訶薩遍觀十方，從髻珠中出大光明，照諸世界及他化自在天宮，並密嚴中諸佛子眾。放斯光已，即告一切佛法如實見菩薩言：「仁主！雪山之中有一惡獸名為能害，百千變詐以取諸獸，應可食者殺而食之；若見壯獸名能之者，即須便為呼子之聲害而食之；若時或見有角之獸，便現有角與其相似而往親附，無令所畏殺而食之；見牛羊等種種諸獸，悉同彼形而肆其害。仁主！如彼能害現種種形以殺諸獸，一切外道亦復如是，于阿賴耶所生我見執著我相，猶如惡獸變種種形，亦如彼彼自類計我各各差別，乃至極小猶如微塵。

「仁主！是諸我執依何而住？不住于余，但自住識。計我之人言：『我與意根境和合而有識生，本無有我。』如花與衣合即有香氣，若未和合衣即無香。是故當知但唯有識心及心法，若離於識心心所法則無有我。如器中果、如燈照瓶、如伊尸迦文阇之草而可得者，但以因

【現代漢語翻譯】《大乘密嚴經》卷下開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉　詔譯我識境界品第七爾時金剛藏菩薩摩訶薩（Vajragarbha Bodhisattva Mahasattva）遍觀十方，從髻珠中出大光明，照諸世界及他化自在天宮（Paranirmita-vasavartin），並密嚴（Ghanavyuha）中諸佛子眾。放斯光已，即告一切佛法如實見菩薩言：『仁主！雪山之中有一惡獸名為能害，百千變詐以取諸獸，應可食者殺而食之；若見壯獸名能之者，即須便為呼子之聲害而食之；若時或見有角之獸，便現有角與其相似而往親附，無令所畏殺而食之；見牛羊等種種諸獸，悉同彼形而肆其害。仁主！如彼能害現種種形以殺諸獸，一切外道亦復如是，于阿賴耶（Alaya）所生我見執著我相，猶如惡獸變種種形，亦如彼彼自類計我各各差別，乃至極小猶如微塵。『仁主！是諸我執依何而住？不住于余，但自住識。計我之人言：『我與意根境和合而有識生，本無有我。』如花與衣合即有香氣，若未和合衣即無香。是故當知但唯有識心及心法，若離於識心心所法則無有我。如器中果、如燈照瓶、如伊尸迦文阇（Isika-munja）之草而可得者，但以因

【English Translation】 Mahayana Dense Array Sutra, Lower Volume Translated under imperial decree by the Tripitaka Master Amoghavajra (不空, Bukong) of Daxingshan Temple, with the title Grand Master of Wisdom, Grand Benefactor, bestowed with the posthumous title Dajian, formerly holding the positions of Grand Master of the Three Divisions, Special Advanced Official of the Honglu Temple, Duke of Su of the State, enjoying a fief of three thousand households, and presented with purple robes. Chapter Seven: The Realm of My Consciousness At that time, Vajragarbha Bodhisattva Mahasattva, observing all directions, emitted great light from the jewel in his hair knot, illuminating all worlds and the Paranirmita-vasavartin heaven, as well as the assembly of Buddha's disciples in Ghanavyuha. Having emitted this light, he then said to the Bodhisattva who truly sees all Buddha-dharmas: 'Noble one! In the snowy mountains, there is a vicious beast named 'Able to Harm' (能害, Neng Hai), which uses hundreds and thousands of deceptions to capture various beasts, killing and eating those that are suitable for consumption. If it sees a strong beast named 'Able' (能, Neng), it immediately imitates the sound of calling its child to harm and eat it. If it sometimes sees a horned beast, it manifests horns similar to it and approaches it intimately, killing and eating it without causing fear. Seeing various beasts such as cattle and sheep, it assumes their forms and freely inflicts harm. Noble one! Just as that 'Able to Harm' manifests various forms to kill various beasts, all external paths (外道, waidao) are also like this, clinging to the 'I' view arising from the Alaya, grasping at the appearance of 'I,' just like the vicious beast transforming into various forms, and like those of different kinds calculating 'I' with various differences, even as small as a tiny dust mote. 'Noble one! Upon what do these 'I' attachments rely to abide? They do not abide on anything else, but only abide on consciousness itself. Those who calculate 'I' say: 'My consciousness arises from the union of 'I' with the root of mind and its object; there is originally no 'I.' Just as when a flower and clothing are combined, there is fragrance, but if they are not combined, the clothing has no fragrance. Therefore, one should know that there is only consciousness, mind, and mental phenomena; if one is separated from consciousness, mind, and mental factors, then there is no 'I.' Like a fruit in a vessel, like a lamp illuminating a bottle, like the Isika-munja grass that can be obtained, but only through causes.'

緣心心法生。此中無我亦無有生，微妙一相本來寂靜。此是覺悟勝觀行者自證境界。如彼惡獸多所傷殺，然諸外道亦復如是，養育增長世間惡見，無知法智而強分別執有執無、若一若多、我我所論。所以者何？由不覺悟唯識性故。思渴邪慧往來馳鶩生死輪轉，遠離諸佛菩薩善友，違背解脫動搖正慧，不能修治八支聖道，于彼三乘乃至一乘都無所證。由起執著不見聖諦，於密嚴名號尚不得聞，何況其土而能得入？

「仁主！諸深定者咸於此識凈除我見。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。」

大乘密嚴經阿賴耶即密嚴品第八

爾時金剛藏，　　為明此藏識，　即密嚴之義，　　告如實見言：「如磁石吸鐵，　　常能自轉動；　如蘊車性定，　　轉動由習氣；　草木土竹等，　　及繩以成舍，　和合而可見，　　身蘊亦如是。　起尸磁石鐵，　　轉動如有情，　一切皆亦然，　　如是蘊無我。」　時寶手菩薩，　　白眾色王言：「王今應請問，　　金剛藏定者，　一切諸世間，　　所有于眾汝，　無覺離於覺，　　遠離諸言詮，　相應不相應，　　二種之名字，　彼世間所有，　　自性云何住？　此會諸佛子，　　專心咸愿聞。」　眾色

【現代漢語翻譯】現代漢語譯本緣於心識生起心法。此中既沒有『我』，也沒有生滅，微妙的實相本來就是寂靜的。這是覺悟的勝觀行者自己證得的境界。就像兇惡的野獸會傷害殺戮很多生命一樣，那些外道也是如此，養育增長世間的邪惡見解，不瞭解佛法智慧，卻強行分別執著于『有』或『無』、『一』或『多』、『我』和『我所』的理論。這是什麼原因呢？因為他們沒有覺悟到唯識的本性。他們的思想像乾渴的人一樣追求邪惡的智慧，往來奔波于生死輪迴之中，遠離諸佛菩薩這些善友，違背了解脫之道，動搖了正確的智慧，不能修習八正道，對於聲聞乘、緣覺乘、菩薩乘乃至一佛乘的教法都無法證得。由於生起執著，所以不能見到聖諦，對於『密嚴』（Guhyavyūha）這個名號尚且不能聽聞，更何況能夠進入密嚴佛土呢？『仁主！』那些深入禪定的人都能夠在這種心識中清除我見。您和各位菩薩摩訶薩也應該這樣做，既要自己勤奮地修行，也要為他人宣說，讓他們迅速進入密嚴佛土。《大乘密嚴經·阿賴耶即密嚴品》第八這時，金剛藏（Vajragarbha），爲了闡明阿賴耶識（Ālayavijñāna）即是密嚴的含義，告訴如實見菩薩（Tathatadarshana）說：『就像磁石吸引鐵，常常能夠自己轉動；就像五蘊（Skandha）之車，其自性是決定的，轉動是由習氣所致；用草木、泥土、竹子等，以及繩子來建成房屋，和合在一起才能夠被看見，身體和五蘊也是這樣。』『起尸、磁石、鐵，轉動起來好像有情識一樣，一切事物也都是這樣，因此五蘊是無我的。』這時，寶手菩薩（Ratnapāṇi）對眾色王菩薩（Sarvarūparāja）說：『大王您現在應該請問金剛藏菩薩（Vajragarbha）關於禪定的問題，一切世間所有的人，對於眾生和您，無覺知和有覺知，遠離一切言語詮釋，相應和不相應，這兩種名稱，那些世間所有事物的自性是如何存在的？』『這次法會上的各位佛子，都專心致志地希望聽聞。』

【English Translation】 English version The Dharma of Mind arises from the Mind-consciousness. Within this, there is neither 『self』 nor arising; the subtle single aspect is originally tranquil. This is the self-realized realm of the awakened practitioner of superior insight. Just as ferocious beasts injure and kill many, so too are the non-Buddhist, nurturing and increasing evil views in the world, ignorant of the wisdom of Dharma, yet forcibly distinguishing and clinging to 『existence』 or 『non-existence,』『one』 or 『many,』 the theories of 『self』 and 『what belongs to self.』 Why is this so? Because they are not awakened to the nature of Mind-only (Vijñaptimātratā). Their thoughts, like the thirsty, pursue evil wisdom, rushing back and forth in the cycle of birth and death, far from the virtuous friends of Buddhas and Bodhisattvas, opposing liberation, shaking correct wisdom, unable to cultivate the Noble Eightfold Path, and unable to attain anything in the Three Vehicles, even the One Vehicle. Because they give rise to clinging, they do not see the Noble Truths, and they cannot even hear the name 『Guhyavyūha』 (密嚴), let alone enter that land. 『Benevolent Lord! Those who are deeply in Samadhi purify the view of self in this consciousness. You and all the Bodhisattva-Mahasattvas should also do likewise, both diligently cultivating yourselves and speaking for others, so that they may quickly enter the Guhyavyūha Buddha-land.』 Mahāyāna Guhyavyūha Sūtra, Chapter 8: Ālayavijñāna is Guhyavyūha At that time, Vajragarbha (金剛藏), in order to clarify that the meaning of Ālayavijñāna (阿賴耶識) is Guhyavyūha, said to Tathatadarshana (如實見): 『Like a magnet attracting iron, it is always able to rotate itself; like a chariot of Skandhas (五蘊), its nature is fixed, and its rotation is caused by habitual tendencies.』『Grass, wood, earth, bamboo, and so on, and ropes are used to build a house, which can be seen when they are combined; the body and the Skandhas are also like this.』『A corpse, a magnet, and iron, rotate as if they have consciousness; all things are also like this, therefore the Skandhas are without self.』 At that time, Ratnapāṇi (寶手菩薩) said to Sarvarūparāja (眾色王): 『O King, you should now ask Vajragarbha (金剛藏菩薩) about the question of Samadhi, all the people in all the worlds, regarding sentient beings and you, without awareness and with awareness, far from all verbal explanations, corresponding and not corresponding, these two names, how does the nature of those things in the world exist?』『All the Buddha-sons in this assembly are wholeheartedly hoping to hear.』

最勝王，　　即隨義而問：「名相等境界，　　一切世間法，　為唯是分別？　　為離分別有？　如其所立名，　　是名依何住？」　金剛藏聞已，　　即告色王言：「一切唯有名，　　亦唯想安立，　從能詮異故，　　所詮不可得。　四蘊唯名字，　　是故說為名，　如名摩納婆，　　但名無有體。　諸佛及佛子，　　說名唯在相，　離相而有名，　　不可得分別。　是故依諸相，　　分別有諸名，　如匿兔未勿，　　假名不可得。　于相無所有，　　愚夫妄分別，　世間亦如是，　　離相無有名。　瓶衣車乘等，　　名言所分別，　名相雖可說，　　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，　　散壞資與身，　如是等眾名，　　皆唯色之想。　想名及分別，　　體性本無異，　隨於世俗儀，　　建立名不同。　若舍離名字，　　而求於物體，　過去及未來，　　此皆不可得。　但諸識轉變

【現代漢語翻譯】現代漢語譯本：最勝王（Maharajashreshtha），隨即按照含義提問：『名稱、相狀和境界，以及一切世間法，是僅僅由分別產生的呢？還是離開分別而獨立存在的？正如所建立的名稱，這個名稱又是依什麼而存在的呢？』金剛藏（Vajragarbha）聽了之後，就告訴色王（Ruparaja）說：『一切都只是名稱，也只是由想念安立的，由於能詮釋的詞語不同，所詮釋的實體是不可得的。四蘊（skandha）僅僅是名字，所以才說是名，比如『摩納婆（Manava）』這個名字，只是一個名字，沒有實體。諸佛和佛子們說，名稱僅僅存在於相狀上，離開相狀而獨立存在的名稱，是無法分別出來的。因此，依靠各種相狀，才分別出各種名稱，比如『匿兔（Nikata）』、『未勿（Vimata）』，這些假名是不可得的。對於相狀的無所有，愚夫才會妄加分別，世間也是這樣，離開相狀就沒有名稱。瓶子、衣服、車乘等等，都是由名言所分別的，名稱和相狀雖然可以述說，但其體性卻是無所有的。世間所有的色法，都只是相狀，沒有其他，僅僅依靠相狀來建立名稱，這樣的名稱沒有真實的事物。大王您應該觀察世間萬法，離開名稱就什麼都沒有，只是以分別心，才產生取著。如果離開了分別，取著就不會產生，沒有產生就是轉依（Paravrtti），證得無盡的法。因此，大王您們，應該經常觀想事物，都只是分別心，離開了分別心就沒有。形狀、相貌、體格增長、散壞、資財和身體，像這些眾多的名稱，都只是對色的想念。想念、名稱和分別，其體性本來就沒有差異，只是隨著世俗的儀軌，建立的名稱才不同。如果捨棄了名字，而去尋求物體，無論是過去還是未來，都是不可得的。只是各種識的轉變』

【English Translation】 English version: Maharajashreshtha then asked according to the meaning: 'Are names, appearances, and realms, and all worldly dharmas, merely produced by discrimination? Or do they exist independently apart from discrimination? As the established name, upon what does this name rely?' Vajragarbha, having heard this, then said to Ruparaja: 'Everything is only name, and only established by thought. Because the expressing words are different, the expressed entity is unattainable. The four skandhas (skandha) are merely names, therefore they are said to be names, such as the name 'Manava (Manava)', it is just a name, without substance. The Buddhas and Buddha-sons say that names only exist in appearances. Names that exist independently apart from appearances cannot be distinguished. Therefore, relying on various appearances, various names are distinguished. For example, 'Nikata (Nikata)', 'Vimata (Vimata)', these false names are unattainable. Regarding the non-existence of appearances, fools make false distinctions. The world is also like this; without appearances, there are no names. Pots, clothes, carts, and carriages, etc., are all distinguished by verbal expressions. Although names and appearances can be spoken of, their essence is non-existent. All worldly forms are merely appearances, nothing else. Names are established solely based on appearances; such names have no real substance. Your Majesty should observe worldly dharmas; apart from names, there is nothing. It is only with a discriminating mind that attachment arises. If one is free from discrimination, attachment will not arise. No arising is transformation (Paravrtti), realizing the endless dharma. Therefore, Your Majesties, you should constantly contemplate things as merely discriminating minds; apart from this, there is nothing. Shape, appearance, bodily growth, decay, wealth, and body—such numerous names are all merely thoughts of form. Thought, name, and discrimination are essentially no different. It is only according to worldly customs that different names are established. If one abandons names and seeks objects, whether in the past or the future, they are unattainable. Only the transformations of various consciousnesses.'

，　　無有所知法，　所知唯是名，　　世間悉如是。　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，　　相即無有體，　相無名亦無，　　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。　譬如人負擔，　　是人名負者，　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，　　體終不可得。　如德依瓶處，　　瓶依名亦然，　舍者而取瓶，　　瓶終不可得。　瓶不住瓶體，　　名豈住于名，　二合分別生，　　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，　習氣繩所牽，　　無人而若有，　遍滿有情身，　　周流于險趣，　如鐵與磁石，　　展轉不相知。　或離於險趣，　　而

【現代漢語翻譯】現代漢語譯本：沒有所謂的『知』法（可知的事物），所知的僅僅是名稱，世間的一切都是這樣。通過名稱來區分事物，但事物本身並不等同於名稱，事物的本性就是如此，不執著于分別。因為事物僅僅是名稱，所以現象沒有實體，現象不存在，名稱也不存在，哪裡還有分別呢？如果能夠達到沒有分別的狀態，身心就能永遠寂靜，就像木頭被火燒盡后，徹底不會再產生。譬如有人揹負重物，這個人被稱為『負者』（揹負東西的人），隨著他所揹負的東西不同，『負者』的相貌也不同。名稱就像所揹負的物品，分別心就像稱呼揹負者，因為名稱多種多樣，所以分別也各不相同。比如把木樁看成人，把人看成木樁，人與木樁這兩種分別，僅僅存在於名字上。在各種元素聚合之中，分別認為這是『色』（物質），如果脫離了這些元素，實體最終是無法得到的。就像德行依存於瓶子，瓶子依存於名稱一樣，捨棄德行而取瓶子，瓶子最終也是無法得到的。瓶子不住于瓶子的實體，名稱又怎麼會住于名稱呢？二者結合產生分別，名稱和衡量也並非真實存在，安住于這樣的禪定中，內心就不會動搖。譬如金、石等，本來沒有水的性質，與火共同作用，就像水一樣流動。阿賴耶識（藏識，儲存一切種子識）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，而圍繞著磁石轉移，鐵和磁石都沒有思維，但看起來好像有思維和感覺。賴耶識與七識，應當知道也是這樣，被習氣的繩索牽引，沒有人在操控卻好像有人，遍佈有情眾生的身體，在危險的境地中周流，就像鐵與磁石，互相之間並不知曉。或者脫離了危險的境地，而

【English Translation】 English version: There is no such thing as a knowable 'dharma' (thing to be known), What is known is merely a name; the world is entirely like this. Through names, dharmas are distinguished, But the dharmas themselves are not equivalent to the names, The nature of dharmas is such that it does not dwell in distinctions. Because dharmas are merely names, Phenomena have no substance, When phenomena do not exist, names also do not exist, Where then are distinctions? If one can attain a state without distinctions, Body and mind will be forever tranquil, Like wood that has been burned by fire, It will never be reborn. For example, a person carrying a burden, This person is called the 'bearer' (the one who carries things), Depending on what he carries, The appearance of the 'bearer' differs. Names are like the objects being carried, Discrimination is like calling the bearer, Because names are diverse, Distinctions are also different. For example, seeing a stump as a person, Seeing a person as a stump, The two distinctions of person and stump, Exist only in names. In the aggregation of various elements, It is distinguished as 'rupa' (matter), If separated from these elements, The substance is ultimately unattainable. Like virtue depending on a vase, The vase depends on a name as well, Abandoning virtue and taking the vase, The vase is ultimately unattainable. The vase does not dwell in the substance of the vase, How can a name dwell in a name? The combination of the two gives rise to distinctions, Names and measurements are also not real, Dwelling in such samadhi (meditative state), The mind will not be shaken. For example, gold, stone, etc., Originally have no water nature, But when combined with fire, They flow like water. The Alaya-vijnana (storehouse consciousness, the consciousness that stores all seeds) is also like this, Its essence is not a dharma of flowing and changing, It corresponds with various consciousnesses, And flows and changes together with dharmas. Like iron because of a magnet, Revolves around the magnet, Neither the iron nor the magnet has thought, But it appears as if they have thought and feeling. The Alaya-vijnana and the seven consciousnesses, Should be known to be like this as well, Pulled by the rope of habitual tendencies, As if there is someone controlling it, though there is no one, Pervading the bodies of sentient beings, Flowing through dangerous realms, Like iron and a magnet, Not knowing each other in their interaction. Or departing from dangerous realms, and

得住于地，　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，　雨花及衣服，　　頭冠與瓔珞，　種種寶莊嚴，　　積如須彌等，　供養薩婆若，　　佛及諸佛子。　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，　一切諸魔怨，　　自在而降伏，　得自覺聖智，　　正定以莊嚴。　已轉于所依，　　即見法無我，　五法三自性，　　及與八種識，　能成就諸明，　　住定常供養。　或現身廣大，　　或現如微塵，　種種諸色身，　　供養于諸佛。　或身納諸剎，　　剎入芥子中，　大海為牛跡，　　牛跡或為海，　其中諸有情，　　無有所逼惱。　平等施資用，　　如地及日月，　如水與火風，　　如寶洲妙藥，　普能作饒益，　　長養諸有情。　諸法不生滅，　　不斷亦不常，　不一亦不異，　　不來亦不去，　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，　　火輪云雷等

【現代漢語翻譯】現代漢語譯本安住于大地之上，以神通自在之力，如幻術般展現《首楞嚴經》（Śūraṅgama Sūtra）的境界，乃至各種《陀羅尼》（dhāraṇī），無不圓滿成就，讚歎佛的真實功德，以此作為供養。或者顯現無量化身，一身又顯現無量手臂，肩頭、口以及舌頭，各自都無量無盡，前往十方國土，供養諸位如來（Tathāgata），散佈鮮花和衣服，頭冠與瓔珞，種種珍寶莊嚴之物，堆積如須彌山（Sumeru）一般，供養一切智者（薩婆若，Sarvajña），佛以及諸佛之子（佛子）。或者化作寶宮殿，如彩雲般具備各種色彩，化現諸天女，在其中嬉戲遊樂，演奏各種美妙的音樂，以此供養諸佛。或者與佛菩薩，一同遊歷止住，常常在一起，對於一切魔怨，自在地降伏，獲得自覺的聖智，以正定來莊嚴自身。已經轉變了所依，就能證見法的無我性，五法、三自性，以及八種識，能夠成就各種明，安住于禪定中，恒常供養。或者顯現身形廣大，或者顯現如微塵般渺小，以種種不同的色身，供養諸佛。或者身體容納諸多的剎土（kṣetra），剎土進入芥子之中，大海變得像牛蹄印般大小，牛蹄印或者變得像大海一樣，其中的所有有情眾生，沒有絲毫的逼迫惱亂。平等地佈施資生之物，如同大地和日月，如同水、火、風，如同寶洲和妙藥，普遍地能夠利益眾生，長養諸有情。諸法不生不滅，不斷也不常，不一也不異，不來也不去，虛妄地安立種種名相，這就是遍計所執性。諸法猶如幻術，如同夢境與乾闥婆城，陽焰、水中月，火輪、云雷等。

【English Translation】 English version Abiding firmly on the earth, With the power of supernatural freedom, manifesting the realm of the Śūraṅgama Sūtra (首楞嚴經) like an illusion, Even the various dhāraṇīs (陀羅尼) are all perfectly fulfilled, Praising the Buddha's true merits and virtues, using this as an offering. Or manifesting immeasurable transformation bodies, one body manifesting immeasurable arms, Shoulders, mouths, and tongues, each being immeasurable and endless, Going to the ten directions of lands, making offerings to all the Tathāgatas (如來), Scattering flowers and clothes, crowns and necklaces, Various precious and adorned objects, piled up like Mount Sumeru (須彌山), Offering to the all-knowing one (Sarvajña, 薩婆若), the Buddha and all the Buddha's sons (佛子). Or transforming into jeweled palaces, like colorful clouds possessing various colors, Transforming into celestial maidens, playing and enjoying themselves within, Playing various wonderful music, using this to make offerings to all the Buddhas. Or traveling and dwelling together with the Buddhas and Bodhisattvas, always together, For all the demonic enemies, subduing them freely, Attaining self-aware sacred wisdom, adorning oneself with right concentration. Having already transformed the basis, one can realize the non-self nature of phenomena, The five dharmas, three self-natures, and the eight consciousnesses, Able to accomplish various illuminations, abiding in samādhi, constantly making offerings. Or manifesting a vast body, or manifesting as small as a mote of dust, With various different colored bodies, making offerings to all the Buddhas. Or the body containing many kṣetras (剎土), the kṣetras entering into a mustard seed, The great ocean becoming as small as a cow's footprint, the cow's footprint perhaps becoming like the great ocean, Among them, all sentient beings, without the slightest oppression or disturbance. Equally bestowing necessities, like the earth and the sun and moon, Like water, fire, and wind, like a treasure island and wonderful medicine, Universally able to benefit beings, nourishing all sentient beings. All dharmas are neither produced nor destroyed, neither continuous nor permanent, Neither one nor different, neither coming nor going, Falsely establishing various names and forms, this is the nature of parikalpita (遍計所執性). All dharmas are like illusions, like dreams and gandharva cities, Mirages, the moon in water, fire wheels, clouds and thunder, etc.

，　此中妄所取，　　是為遍計性。　由彼彼名詮，　　以名彼彼法，　于彼不可得，　　是為遍計性。　一切世間法，　　不離於名色，　若離於能詮，　　所詮不可得，　如是遍計性，　　我說為世間。　眼色等為緣，　　因三和合起，　聲依桴鼓發，　　芽從地種生，　宮殿與瓶衣，　　無依眾緣起，　有情及諸法，　　此悉依他性。　若法是無漏，　　其義不可舍，　自覺聖智境，　　此性名具實。　諸法相差別，　　已說其自性，　若離自性門，　　諸法不明瞭。　如眾物和合，　　現作幻化形，　眾色雖不同，　　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，　　非城而見似，　亦非無有因，　　而能如是見，　世間種種物，　　應知亦復然。　日月等宮殿，　　諸山及寶山，　煙雲相擊觸，　　未嘗有雜亂，　無共無自性，　　體性皆非有，　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

【現代漢語翻譯】現代漢語譯本：其中虛妄地執取，這就是遍計性（Parikalpita-svabhāva，虛妄分別的自性）。由於種種名稱的詮釋，用名稱來指代種種法，但在那些法中卻找不到名稱所指代的真實，這就是遍計性。一切世間法，都離不開名稱和色相，如果離開了能詮釋的名稱，所詮釋的法就無法獲得，像這樣的遍計性，我說它就是世間。眼、色等作為緣起，由三者和合而生起，聲音依賴於槌和鼓的敲擊而發出，芽從土地和種子中生長出來，宮殿和瓶子、衣服，都無所依賴而由眾多因緣生起，有情眾生和各種法，這些都屬於依他性（Paratantra-svabhāva，依他起性）。如果法是無漏的，它的意義就不可捨棄，這是自覺聖智所證的境界，這種性質名為具實性（Parinispanna-svabhāva，圓成實性）。諸法的相狀和差別，已經說明了它們的自性，如果離開了自性之門，諸法就無法明瞭。就像眾多事物和合，顯現出幻化的形狀，眾多顏色雖然不同，但其性質都沒有決定性。世間的事情都是這樣，種種現象都不是真實的，都是虛妄情識所執著的，這就是遍計性，沒有剩餘。譬如摩尼寶珠，隨著不同的顏色而顯現出不同的影像，世間也是這樣，只是隨著分別心而存在，本體和作用都無處可尋，這就是遍計性。如同乾闥婆城（Gandharva-nagara，海市蜃樓），不是真實的城池卻看起來像，也不是沒有原因，才能這樣顯現，世間種種事物，應當知道也是這樣。日月等宮殿，諸山以及寶山，煙雲相互撞擊，未曾有雜亂，沒有共同的自性，也沒有自身的自性，本體和性質都不是真實存在的，這些都只是分別心所產生的，是遍計性的自性。諸物不是由因而生，也不是沒有原因，若說是有，若說不是有，這些都是情識所執著的。名稱依賴於相狀而生起，名稱和相狀都從分別心產生，正

【English Translation】 English version: That which is falsely apprehended therein, is known as the Parikalpita-svabhāva (the nature of conceptual construction). Because of the various names that explain, using names to refer to various dharmas, yet in those dharmas, what the names refer to cannot be found, this is the Parikalpita-svabhāva. All worldly dharmas are inseparable from name and form. If separated from the explanatory name, the explained dharma cannot be obtained. Such Parikalpita-svabhāva, I say, is the world. Eye, form, etc., are the conditions, arising from the combination of three. Sound depends on the striking of drum and stick, a sprout grows from the earth and seed, palaces, pots, and clothes arise from numerous conditions without dependence. Sentient beings and all dharmas, these all belong to the Paratantra-svabhāva (the nature of dependence). If a dharma is without outflows, its meaning cannot be abandoned. This is the realm realized by self-aware noble wisdom. This nature is called the Parinispanna-svabhāva (the nature of perfect accomplishment). The characteristics and differences of dharmas, their own-nature has been explained. If separated from the gate of own-nature, dharmas will not be clear. Like numerous things combined, appearing as illusory forms, though numerous colors are different, their nature is not definite. Worldly affairs are all like this, various phenomena are not real, all are clung to by false emotions, this is the Parikalpita, without remainder. For example, a Mani jewel, manifests images according to the color it reflects. The world is also like this, only existing according to discrimination. Substance and function are nowhere to be found, this is the Parikalpita-svabhāva. Like a Gandharva-nagara (mirage), not a real city but appearing like one, and not without cause, that it can appear like this. The various things in the world, should be known to be like this as well. Palaces like the sun and moon, mountains and jeweled mountains, smoke and clouds colliding, never have they been mixed up. Without common or own-nature, substance and nature are all non-existent. These are only what is discriminated, the own-nature of Parikalpita. Things are not born from cause, nor are they without cause. Whether existing or non-existing, these are all clung to by emotions. Name arises dependent on form, both arise from discrimination, right

智及如如，　　遠離於分別，　心如相顯現，　　相為意所依，　意與五心生，　　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，　　是說為世間，　七識阿賴耶，　　展轉互相生，　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，　　藏亦不非緣，　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，　復增長餘載，　　余識亦復然，　如是生死轉，　　悟者心無轉。　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，　　成就三摩地，　眾聖由是生，　　從剎至於剎。　譬如微妙金，　　在礦不能見，　智者巧陶煉，　　其金乃明顯。　藏識亦如是

【現代漢語翻譯】現代漢語譯本智慧和真如（Tathata，事物的本然狀態），遠離一切分別。心識如現象般顯現，現象依賴於意念。意念與五種感官意識一同生起，就像海中的波浪。習氣（Vasanas，長期薰染形成的習慣性傾向）沒有起始，境界也是如此。心識因習氣而生，境界使心識迷惑。依靠阿賴耶識（Alaya-vijñana，藏識），一切種子（Bija，潛在的可能性）得以儲存。心識如境界般顯現，這就是所謂的世間。第七識末那識（Manas-vijnana）和阿賴耶識，輾轉互相產生。這八種識，既不是常恒不變，也不是斷滅。一切世間，看似存在而安立。有人認為，眾生的『我』（Atman，靈魂），與三種要素和合，產生種種意識，從而了別各種境界。或者有人錯誤地認為，由於作者（造物主）的業力，產生了梵天（Brahma，印度教的創造神）等，以及內外一切世間。世間不是由作者、業力或微塵所造，而是阿賴耶識變現出類似於境界的事物。藏識不是由因緣所造，但也不是完全沒有因緣。諸識雖然流轉變化，但沒有三種要素的和合。賴耶識的本體是常住的，眾識與它一同存在，就像輪子與水中的月影，也像星星與月亮。從此產生習氣，新的習氣不斷增長，又增長其他的習氣，其他的識也是如此。就這樣生死輪迴，覺悟者的心識不再流轉。譬如用火燒木頭，逐漸地轉移蔓延，這塊木頭燒完后，又繼續燒其他的木頭，依靠阿賴耶識，無漏心（Anasrava-citta，沒有煩惱的心）也是如此。逐漸去除各種有漏（Sasrava，有煩惱）的習氣，永遠止息輪迴之法。這就是現世的快樂，成就三摩地（Samadhi，禪定），眾聖由此而生，從一個佛剎到另一個佛剎。譬如微妙的黃金，在礦石中無法看見，智者巧妙地冶煉，黃金才能顯現出來。藏識也是如此。

【English Translation】 English version Wisdom and Tathata (the suchness of things), are far from all discriminations. The mind appears as phenomena, and phenomena depend on ideation. Ideation arises together with the five sense consciousnesses, like waves in the ocean. Habitual tendencies (Vasanas) have no beginning, and neither do the realms of experience. The mind arises from habitual tendencies, and the realms of experience confuse the mind. Relying on the Alaya-vijñana (storehouse consciousness), all seeds (Bija) are stored. The mind appears as the realms of experience, and this is what is called the world. The seventh consciousness, Manas-vijnana, and the Alaya-vijñana, arise mutually and reciprocally. These eight consciousnesses are neither permanent nor discontinuous. All the worlds appear to exist and are established. Some believe that the 'self' (Atman) of beings, combines with three elements, producing various consciousnesses, thereby distinguishing various realms of experience. Or some mistakenly believe that, due to the karma of a creator, Brahma (the Hindu god of creation) and all internal and external worlds are produced. The world is not created by a creator, karma, or particles, but the Alaya-vijñana manifests things similar to the realms of experience. The storehouse consciousness is not created by conditions, but it is not entirely without conditions. Although the consciousnesses flow and change, there is no combination of three elements. The essence of the Alaya-vijñana is permanent, and the consciousnesses exist together with it, like a wheel and the moon's reflection in water, also like stars and the moon. From this, habitual tendencies arise, and new habitual tendencies constantly increase, and further increase other habitual tendencies, and so do the other consciousnesses. Thus, birth and death revolve, but the mind of the enlightened does not revolve. For example, when fire burns wood, it gradually spreads and transfers, when this piece of wood is burned, it continues to burn other pieces of wood, relying on the Alaya-vijñana, so does the Anasrava-citta (undefiled mind). Gradually removing all Sasrava (defiled) habitual tendencies, forever ceasing the cycle of rebirth. This is the happiness of the present life, achieving Samadhi (meditative absorption), the saints are born from this, from one Buddha-field to another. For example, subtle gold cannot be seen in the ore, the wise skillfully refine it, and the gold then becomes visible. The storehouse consciousness is also like this.

，　　習氣之所纏，　三摩地凈除，　　覺者常明見。　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，　佛子勤修習，　　生於此剎中，　色及無色界，　　空識非非想，　于彼常勤修，　　而來生是處。　此中諸佛子，　　威光猶日月，　修行得正定，　　演說相應道，　諸佛與灌頂，　　咸皆授其位，　如來所證法，　　隨見而轉依。　雖處密嚴場，　　應物而變化，　隨彼愛樂法，　　住空而演說。」　是時金剛藏，　　復告大眾言：「賴耶無始來，　　為戲論薰習，　諸業所繫縛，　　輪轉無有窮；　亦如於大海，　　因風起波浪，　恒生亦恒滅，　　不斷亦不常，　由不悟自心，　　隨識境界現。　若了于自心，　　如火焚薪盡，　通達于無漏，　　則名為聖人。　藏識變眾境，　　彌綸於世間，　意執我我所，　　思量恒流轉。　諸識類差別，　　各各了自境，　積集業為心，　　遍積集名意，　了別名為識，　　五識取現境。　如翳見毛輪，　　隨見而迷惑，　于似色心中，　　非色計於色。　譬如摩尼珠，　　

【現代漢語翻譯】現代漢語譯本：　　為習氣所纏繞，　　三摩地（Samadhi，定）得以清凈去除，覺悟者常能明晰地見到。　　如同牛奶未經攪拌，酥油終究無法獲得，　　因此，有智慧的人，通過攪拌牛奶來獲得酥油。　　阿賴耶識（Alaya-vijnana，藏識）也是如此，被各種識所纏繞覆蓋，　　密嚴（Ghanavyuha）的各種禪定修行者，勤奮觀修才能證得。　　密嚴是偉大的光明，是妙智的殊勝名稱，　　佛子勤奮修習，便能生於此剎土之中。　　色界以及無色界，空無邊處、識無邊處、非想非非想處，　　在那些境界中常常勤奮修行，才能來生於這個地方。　　此地諸佛子，威德光明猶如日月，　　修行獲得正定，演說與正定相應的道理，　　諸佛為他們灌頂，全部授予他們地位，　　如來所證悟的法，隨著所見而轉變依靠。　　雖然身處密嚴道場，應事物而變化，　　隨著他們喜愛的法，安住于空性而演說。　　這時，金剛藏（Vajragarbha）菩薩，又告訴大眾說：　　『阿賴耶識（Alaya-vijnana，藏識）從無始以來，被虛妄分別的戲論所熏習，　　被各種業力所繫縛，輪迴流轉沒有窮盡；　　也像在大海中，因為風而生起波浪，　　恒常生起也恒常滅去，不是斷滅也不是恒常，　　由於不覺悟自己的心，隨著識的境界顯現。　　如果了悟了自己的心，就像火燃燒盡了柴薪，　　通達了無漏的境界，那就稱為聖人。　　藏識變現各種境界，充滿於世間，　　意識執著我與我所，思量不停地流轉。　　各種識的類別有差別，各自了別自己的境界，　　積集業力稱為心，普遍積集稱為意，　　了別稱為識，五識取著現在的境界。　　如同眼翳之人見到毛髮輪，隨著所見而迷惑，　　在相似於色的心中，不是色卻計為色。　　譬如摩尼寶珠（Mani）,

【English Translation】 English version: 　　Entangled by habitual tendencies, 　　Samadhi (Samadhi, concentration) is purified and removed, and the enlightened one constantly sees clearly. 　　Just as butter cannot be obtained if milk is not churned, 　　Therefore, wise ones obtain butter by churning milk. 　　The Alaya-vijnana (Alaya-vijnana, store consciousness) is also like this, covered and entangled by various consciousnesses, 　　Practitioners of various meditations in Ghanavyuha (Ghanavyuha, Dense Array), can attain it through diligent contemplation. 　　Ghanavyuha is great light, a special name for wonderful wisdom, 　　If a Buddha's disciple diligently practices, they will be born in this Buddha-field. 　　The Realm of Form and the Formless Realm, the Sphere of Infinite Space, the Sphere of Infinite Consciousness, the Sphere of Neither Perception nor Non-Perception, 　　By diligently practicing in those realms, one can be reborn in this place. 　　The Buddha's disciples in this place have majestic light like the sun and moon, 　　Having cultivated and attained right concentration, they expound the corresponding path, 　　The Buddhas give them abhiseka (initiation), and all bestow upon them their positions, 　　The Dharma realized by the Tathagata (Tathagata, Thus Come One) transforms according to what is seen and relied upon. 　　Although dwelling in the Ghanavyuha (Ghanavyuha, Dense Array) field, they transform in response to things, 　　According to the Dharma they love, they abide in emptiness and expound it.' 　　At that time, Vajragarbha (Vajragarbha) Bodhisattva, again said to the assembly: 　　'The Alaya-vijnana (Alaya-vijnana, store consciousness) from beginningless time, has been perfumed by the play of discrimination, 　　Bound by various karmas, it revolves without end; 　　It is also like the great ocean, where waves arise because of the wind, 　　Constantly arising and constantly ceasing, it is neither annihilation nor permanence, 　　Because of not awakening to one's own mind, it appears according to the realm of consciousness. 　　If one understands one's own mind, it is like fire burning up firewood, 　　Having penetrated the uncontaminated realm, that is called a sage. 　　The store consciousness transforms various realms, filling the world, 　　The mind clings to 'I' and 'mine', and thinking constantly flows. 　　The categories of various consciousnesses are different, each distinguishing its own realm, 　　Accumulating karma is called mind, universally accumulating is called thought, 　　Distinguishing is called consciousness, the five consciousnesses grasp the present realm. 　　Like someone with cataracts seeing hair-wheels, they are deluded by what they see, 　　In the mind that resembles form, they mistake what is not form for form. 　　For example, a Mani (Mani) jewel,

日月光所照，　隨其所應現，　　各雨自類物。　阿賴耶亦爾，　　如來清凈藏，　和合于習氣，　　變現周世間，　與無漏相應，　　雨諸功德法。　譬如乳變異，　　成酪至酪漿，　藏識亦如是，　　變似於眾色。　如翳見毛輪，　　有情亦復爾，　以惡習氣翳，　　住藏識眼中，　于諸非色處，　　此所見諸色，　猶如於陽焰，　　遠離於有無。　習賴耶所現，　　仁者依眼色，　而生似色識，　　如幻住眼中，　飄動猶熱焰，　　色皆是藏識，　與色習相應，　　變似體非有。　愚夫妄分別，　　諸惛醉放逸，　坐臥及狂走，　　頓起諸事業，　皆是賴耶識。　　猶如盛赫日，　舒光照于地，　　蒸氣如水流，　渴獸望之走。　　賴耶亦復爾，　體性實非色，　　而似於色現。　惡覺妄生者，　　如磁石吸鐵，　迅速而轉移，　　雖無于情識，　似情識而動。　　如是賴耶識，　為生死所攝，　　往來於諸趣，　非我而似我。　　如海中漂物，　無思隨水流，　　賴耶無分別，　依身而運動。

「譬如二象鬥，　　被傷者永退，　賴耶亦如是，　　斷染無流轉。　譬如凈蓮華，　　離泥而皎潔，　人天皆受用，　　莫不咸珍敬。　如是賴

【現代漢語翻譯】現代漢語譯本日月的光芒照耀，隨著所應照之處而顯現，各自降下同類的雨水。阿賴耶識（Ālaya-vijñāna，儲存一切種子識）也是如此，如來清凈藏（Tathāgatagarbha，如來藏）與習氣（vāsanā，熏習的勢力）和合，變現周遍世間，與無漏（anāsrava，沒有煩惱）相應，降下各種功德之法。譬如牛奶變異，成為乳酪乃至酪漿，藏識（alaya-vijñāna，又名阿賴耶識）也是這樣，變現得好像各種色法（rūpa，物質現象）。如同眼睛有翳（timira，眼病）的人看到毛髮輪，有情（sattva，眾生）也是如此，因為被惡習氣所矇蔽，住在藏識的眼中，對於那些非色法之處，所見到的各種色法，就像陽焰（marīci，海市蜃樓）一樣，遠離有和無的真實。由習氣阿賴耶識所顯現，仁者（jñānin，智者）依靠眼和色法，而生起好像色法的識（vijñāna，意識），就像幻術住在眼中，飄動如同熱焰，這些色法都是藏識，與色法的習氣相應，變現得好像實體存在但實際上沒有。愚夫（bāla，無知的人）妄加分別，那些昏聵、沉醉、放逸的人，坐臥以及狂奔，突然發起各種事業，這些都是阿賴耶識的作用。猶如盛大的太陽，舒展光芒照耀大地，蒸騰的水氣好像水流，口渴的野獸希望得到它而奔跑。阿賴耶識也是這樣，體性實際上不是色法，卻好像色法一樣顯現。錯誤的覺知妄生，就像磁石吸引鐵，迅速地轉移，雖然沒有情識，卻好像有情識一樣地動。像這樣，阿賴耶識被生死所攝持，往來於各個趣（gati，道），不是我（ātman，真我）卻好像我。如同海中漂浮的物體，沒有思慮地隨著水流，阿賴耶識沒有分別，依靠身體而運動。

譬如兩隻大象相鬥，受傷的那隻永遠退卻，阿賴耶識也是這樣，斷除染污就不再流轉。譬如清凈的蓮花，遠離污泥而潔白，人和天都受用它，沒有誰不珍視敬重。像這樣，阿賴耶

【English Translation】 English version The light of the sun and moon shines, manifesting according to where it should shine, each raining down its own kind of things. The Ālaya-vijñāna (storehouse consciousness) is also like this; the pure Tathāgatagarbha (Buddha-nature) combines with habitual tendencies (vāsanā), manifesting throughout the world, corresponding with the unconditioned (anāsrava), raining down all kinds of meritorious dharmas. For example, milk changes, becoming cheese and then whey; the storehouse consciousness (ālaya-vijñāna) is also like this, transforming to resemble various forms (rūpa, material phenomena). Like someone with cataracts (timira, eye disease) seeing a wheel of hairs, sentient beings (sattva) are also like that; because they are obscured by evil habitual tendencies, they dwell in the eye of the storehouse consciousness, and the various forms seen in places that are not forms are like mirages (marīci), far from the reality of existence or non-existence. What is manifested by the habitual Ālaya, the wise (jñānin) rely on the eye and form, and generate a consciousness (vijñāna) that resembles form, like an illusion dwelling in the eye, fluttering like heat haze; these forms are all the storehouse consciousness, corresponding with the habitual tendencies of form, transforming to appear as if they have substance but in reality do not. Foolish people (bāla) make false distinctions; those who are confused, intoxicated, and unrestrained, sitting, lying down, and running wildly, suddenly initiating various activities—all these are the workings of the Ālaya-vijñāna. Like the blazing sun, spreading its light to illuminate the earth, the rising vapor resembles a flowing stream, and thirsty beasts run hoping to reach it. The Ālaya-vijñāna is also like this; its essence is not actually form, yet it appears like form. False awareness arises wrongly, like a magnet attracting iron, quickly moving and transferring; although there is no sentience, it seems to move with sentience. Thus, the Ālaya-vijñāna is seized by birth and death, going back and forth in the various realms (gati), not the self (ātman) but resembling the self. Like objects floating in the sea, drifting without thought, the Ālaya has no discrimination, moving in dependence on the body.

For example, when two elephants fight, the wounded one retreats forever; the Ālaya-vijñāna is also like this: when defilements are cut off, there is no more transmigration. Like a pure lotus flower, immaculate from the mud, enjoyed by humans and gods alike, revered and esteemed by all. Thus, the Ālaya

耶識，　　出於習氣泥，　轉依得清凈，　　佛菩薩所重。　譬如殊勝寶，　　野人所輕賤，　若用飾冕旒，　　則為王頂戴。　如是賴耶識，　　是清凈佛性，　凡位恒雜染，　　佛果常寶持。　如美玉在水，　　苔衣所纏覆，　賴耶處生死，　　習氣縈不現。　於此賴耶識，　　有二取相生，　如蛇有二頭，　　隨樂而同往。　賴耶亦如是，　　與諸色相具，　一切諸世間，　　取之以為色。　惡覺者迷惑，　　計為我我所，　若有若非有，　　自在作世間。　賴耶雖變現，　　體性恒甚深，　于諸無知人，　　悉不能覺了。　譬如於幻師，　　幻作種種獸，　或行而或走，　　似有情非實。　賴耶亦如是，　　幻作於世間，　一切諸有情，　　體性無真實。　凡愚不能了，　　妄生於取著，　起微塵勝性，　　有無異分別，　及與于梵天，　　丈夫等諸見。　分別皆是意，　　分別於世間，　此之分別見，　　本來無有實。　譬如畫中質，　　亦如虹霓像，　及以雲中物，　　翳眼見毛輪，　女人窺鏡容，　　如夢觀眾色，　如帝弓谷響，　　樹影與干城，　熱時陽焰水，　　池中明月像，　如是諸計度，　　于賴耶妄取。　觀察是等時，　

【現代漢語翻譯】現代漢語譯本耶識（意識），從習氣（長期薰染形成的習慣）的泥土中產生，通過轉依（轉化所依賴的基礎）可以獲得清凈，這是佛和菩薩所重視的。譬如珍貴的寶物，被鄉野之人輕視賤賣，如果用來裝飾帝王的帽子，就會被國王所珍視。同樣，賴耶識（阿賴耶識，第八識，儲存一切種子）是清凈的佛性，在凡夫的地位上總是混雜著染污，在佛的果位上則永遠被珍視保持。如同美玉在水中，被苔蘚覆蓋，賴耶識處於生死輪迴中，被習氣纏繞而不能顯現。從這賴耶識中，產生兩種取相（執取外境的現象），如同蛇有兩個頭，隨著各自的喜好一同前往。賴耶識也是這樣，與各種色相（物質現象）相伴隨，一切世間，都執取這些色相作為真實。邪惡的覺悟者迷惑顛倒，計較執著于『我』和『我所』，認為有或者沒有，自在地創造世間。賴耶識雖然變現萬物，但其體性恒常深奧，對於無知的人來說，完全不能覺察瞭解。譬如幻術師，幻化出各種各樣的野獸，有的行走，有的奔跑，好像有情眾生但並非真實。賴耶識也是這樣，幻化出世間萬物，一切有情眾生，其體性都不是真實的。凡夫愚人不能明瞭，虛妄地產生執著，生起微塵（最小的物質單位）勝性（勝論學派的根本概念），有無等不同的分別，以及梵天（創造神），丈夫（自在大神）等各種見解。這些分別都是意識的作用，意識分別世間萬物，這些分別見解，本來就沒有真實性。譬如畫中的事物，又如彩虹的影像，以及雲中的物體，眼睛有翳病時所見的毛髮輪，女人照鏡子中的容貌，如同夢中觀看各種景象，如同山谷中的回聲，樹影和虛幻的城郭，熱天里陽焰所顯現的水，池塘中明月的倒影，像這樣的各種計度，都是對於賴耶識的虛妄執取。觀察這些現象時，

【English Translation】 English version The Ālaya-vijñāna (storehouse consciousness), arises from the mud of habitual tendencies, Through Parāvṛtti (transformation of the basis), it can attain purity, which is valued by Buddhas and Bodhisattvas. It is like a precious jewel, despised by uncivilized people, If used to adorn the emperor's crown, it will be cherished by the king. Likewise, the Ālaya-vijñāna (storehouse consciousness) is the pure Buddha-nature, In the position of ordinary beings, it is always mixed with defilements, while in the fruit of Buddhahood, it is constantly treasured and maintained. It is like a beautiful jade in water, covered by moss, The Ālaya-vijñāna (storehouse consciousness) is in Saṃsāra (cycle of rebirth), entangled by habitual tendencies and cannot manifest. From this Ālaya-vijñāna (storehouse consciousness), two grasping aspects arise, Like a snake with two heads, going together according to their respective preferences. The Ālaya-vijñāna (storehouse consciousness) is also like this, accompanied by various forms, All the worlds grasp these forms as real. Evil perceivers are deluded, clinging to 'I' and 'mine', Thinking there is or is not, freely creating the world. Although the Ālaya-vijñāna (storehouse consciousness) manifests all things, its nature is always profound, For ignorant people, they cannot perceive or understand it at all. It is like a magician, illusioning various beasts, Some walking, some running, seeming like sentient beings but not real. The Ālaya-vijñāna (storehouse consciousness) is also like this, illusioning the world, All sentient beings, their nature is not real. Ordinary fools cannot understand, falsely generating attachment, Giving rise to the ultimate nature of atoms (smallest unit of matter), different distinctions of existence and non-existence, As well as views of Brahma (creator god), Purusha (cosmic man), and other such views. These distinctions are all the function of mind, the mind distinguishing the world, These distinguishing views, originally have no reality. It is like the objects in a painting, also like the image of a rainbow, As well as objects in the clouds, seeing hair-wheels when the eyes are diseased, A woman looking at her face in a mirror, like watching various scenes in a dream, Like an echo in a valley, the shadow of a tree and an illusory city, Water appearing in heat haze, the reflection of the bright moon in a pond, Like these various calculations, are false grasping of the Ālaya-vijñāna (storehouse consciousness). When observing these phenomena,

諦了唯藏識，　即達世間相，　　所依一切法，　是諸分別見，　　即皆而轉滅。　賴耶是意等，　　諸法習氣依，　常為于分別，　　心之所擾濁。　若離於分別，　　即成無漏道，　常恒而不變，　　猶若於虛空。　若於阿賴耶，　　獲得三摩地，　則生無漏法，　　如意定解脫，　及以四無畏，　　十力並善巧，　自在與神通，　　如是諸功德，　起十究竟愿，　　意成微妙身，　永轉于所依，　　識界常安住，　體同虛空性，　　不壞亦不盡。　如來悉明見，　　世間無增減，　有情復不生，　　涅槃者非滅，　此剎及余剎，　　同於一法性。　諸佛出於世，　　或不出於世，　法性本常住，　　不常亦不斷。　又若解脫者，　　而有情界滅，　即壞於如來，　　一切之智性，　三世諸佛境，　　不得於平等。　又若般涅槃，　　有情界滅者，　是誰離於苦，　　得有餘無餘，　降魔伏邪見？　　皆應是妄說。　是故應當知，　　諸勝觀行者，　若證於解脫，　　其身則常住，　永離於取蘊，　　滅除諸習氣。　譬如以熱鐵，　　投之於冷水，　熱勢雖已除，　　其鐵體無壞。　諸仁應當知，　　阿賴耶如海，　常為於戲論，　　粗重風

【現代漢語翻譯】現代漢語譯本如果能夠真正理解阿賴耶識（Ālaya-vijñāna，儲存一切種子識），就能通達世間萬物的真相，一切法所依賴的根本，就是各種分別妄見，這些妄見都會隨之止息。阿賴耶識是意識等各種心識，以及一切法習氣的所依之處，它常常被分別心所擾亂，變得渾濁不清。如果能夠遠離這些分別心，就能成就無漏之道（Anāsrava-mārga，沒有煩惱的道路），這種道是永恒不變的，就像虛空一樣。如果對於阿賴耶識，能夠獲得三摩地（Samādhi，禪定），就能生起無漏之法，如意自在，獲得解脫，以及四無畏（Caturbhi-vaiśāradyaiḥ，佛的四種無所畏懼的品質），十力（Daśa-balāni，佛的十種力量）和善巧方便，自在和神通，像這樣的種種功德，發起十大究竟愿，成就意生身（Manomayakāya，由意念形成的身體），永遠轉變所依，識界（Vijñāna-dhātu，意識的領域）常安住，本體如同虛空的性質，不會毀壞也不會窮盡。如來（Tathāgata，佛的稱號）完全明瞭地看見，世間沒有增減，有情（Sattva，眾生）不會真正出生，涅槃（Nirvāṇa，寂滅）也不是真正的滅亡，這個剎土（Kṣetra，佛土）和其餘剎土，都同一於一個法性（Dharma-dhātu，法的本性）。諸佛（Buddha，覺悟者）出現於世，或者不出現於世，法性本來就是常住的，不是常有也不是斷滅。又如果解脫者，導致有情界滅亡，那就破壞了如來的一切智慧，三世諸佛的境界，就不能達到平等。又如果般涅槃（Parinirvāṇa，完全的涅槃），導致有情界滅亡，是誰離開了痛苦，得到了有餘涅槃（Sa-upadhiśeṣa-nirvāṇa，還有煩惱殘餘的涅槃）和無餘涅槃（Nirupadhiśeṣa-nirvāṇa，沒有煩惱殘餘的涅槃）？降伏魔和邪見，都應該是虛妄的說法。所以應當知道，那些殊勝的觀行者，如果證得了真正的解脫，他們的身體則是常住的，永遠脫離了五取蘊（Pañca-upādānaskandha，執取的五種聚合），滅除了各種習氣。譬如用燒紅的鐵，投入到冷水中，熱力雖然已經消除，但是鐵的本體並沒有損壞。諸位應當知道，阿賴耶識就像大海，常常被戲論（Prapañca，虛妄的言論）和粗重的風所擾動。

【English Translation】 English version If one truly understands the Ālaya-vijñāna (storehouse consciousness, the consciousness that stores all seeds), Then one can comprehend the true nature of the world; the foundation upon which all dharmas rely, Is none other than various discriminating perceptions, which will all cease to exist. The Ālaya-vijñāna is the basis for consciousness and other mental faculties, as well as the habitual tendencies of all dharmas, It is constantly disturbed by discriminating thoughts, becoming turbid and unclear. If one can be free from these discriminating thoughts, then one can achieve the Anāsrava-mārga (path free from defilements), This path is eternal and unchanging, like the void. If, with regard to the Ālaya-vijñāna, one can attain Samādhi (meditative absorption), Then one can generate undefiled dharmas, be free and at ease, and attain liberation, As well as the Caturbhi-vaiśāradyaiḥ (Four Fearlessnesses of a Buddha), Daśa-balāni (Ten Powers of a Buddha) and skillful means, Freedom and supernormal powers; such merits as these, Initiate the Ten Ultimate Vows, accomplish the Manomayakāya (mind-made body), Eternally transform the basis of reliance, the Vijñāna-dhātu (realm of consciousness) abides in permanence, Its essence is like the nature of the void, neither destroyed nor exhausted. The Tathāgata (Buddha) sees clearly that the world neither increases nor decreases, Sentient beings (Sattva) are not truly born, and Nirvāṇa (cessation) is not true annihilation, This Kṣetra (Buddha-field) and other Kṣetras are all identical in one Dharma-dhātu (Dharma-nature). Whether Buddhas (Buddha) appear in the world or do not appear, The Dharma-nature is inherently permanent, neither constant nor discontinuous. Furthermore, if the liberation of a liberated being leads to the extinction of the realm of sentient beings, Then it would destroy the all-knowing wisdom of the Tathāgata, The realm of the Buddhas of the three times would not attain equality. Moreover, if Parinirvāṇa (complete Nirvana) leads to the extinction of the realm of sentient beings, Then who is it that departs from suffering, attaining Sa-upadhiśeṣa-nirvāṇa (Nirvana with remainder) and Nirupadhiśeṣa-nirvāṇa (Nirvana without remainder)? Subduing demons and vanquishing wrong views would all be false claims. Therefore, it should be known that those who are superior practitioners of contemplation, If they attain true liberation, their bodies are permanent, Eternally free from the Pañca-upādānaskandha (Five Aggregates of Clinging), eliminating all habitual tendencies. For example, if red-hot iron is thrown into cold water, Although the heat is extinguished, the essence of the iron is not destroyed. You should know that the Ālaya-vijñāna is like the ocean, Constantly disturbed by Prapañca (conceptual proliferation) and heavy winds.

所擊，　五法三自性，　　諸識浪相續，　所有于境界，　　其相而飄動，　于無義處中，　　似義實無體。　若悟則皆空，　　轉依恒無盡，　住密嚴如月，　　影現於十方。　應知賴耶識，　　行於蘊稠林，　末那為先導，　　意識能決了，　色等一切境，　　及以五識身，　與根境和合，　　了于現境界。　自境之所取，　　皆是阿賴耶，　藏識與壽暖，　　及觸和合性。　末那依此識，　　識覆住于意，　所餘五種識，　　亦住于自根。　心意及諸識，　　而安住于蘊，　為業習繫縛，　　流轉無有窮。　如是所有業，　　皆由於貪愛，　既以業受身，　　復以身造業。　舍於此身已，　　更受于余身，　前後以依因，　　徐行如水蛭。　心及諸心所，　　相續生諸趣，　更展轉積集，　　住諸蘊稠林。　壽暖及與識，　　若舍離於身，　身則無覺知，　　猶如於木石。　藏識是為心，　　執我名為意，　能取諸境界，　　以是說為識，　採集業為心，　　意為遍採集，　意識能遍了，　　五識現分別。　心能持于身，　　末那著諸趣，　意識能遍了，　　五識緣自境，　藏識以為因，　　從是生余識。　意意識所緣，　　無間而流轉，

【現代漢語翻譯】現代漢語譯本所擊（被擊打的目標），五法（五種法）、三自性（三種自性），各種識（vijñāna）的波浪相續不斷，所有對於境界（viṣaya）的認知，其相狀都在飄動，在沒有意義的地方，看似有意義，實則沒有實體。如果領悟到這些都是空性（śūnyatā），那麼轉依（āśraya-parivṛtti）將恒常無盡，安住在密嚴剎土（Ghanavyūha）如同明月，光影顯現在十方。應當瞭解阿賴耶識（ālayavijñāna），執行在五蘊（skandha）稠密的森林中，末那識（manas）作為先導，意識（vijñāna）能夠決斷明瞭，色（rūpa）等一切境界，以及五種識身（眼、耳、鼻、舌、身識），與根（indriya）、境（viṣaya）和合，了知顯現的境界。自境所取，都是阿賴耶識，藏識（ālayavijñāna）與壽暖（āyuṣman）以及觸（sparśa）的和合之性相關聯。末那識依靠此識，識又安住在意（manas）中，其餘五種識，也安住在各自的根（indriya）上。心（citta）、意（manas）以及諸識（vijñāna），都安住在五蘊（skandha）中，被業（karma）的習氣所繫縛，流轉沒有窮盡。像這樣所有的業（karma），都是由於貪愛（tṛṣṇā）而產生，既然因為業而承受身體，又因為身體而造作新的業。捨棄這個身體之後，又承受其他的身體，前後相互依存，緩慢移動如同水蛭。心（citta）以及各種心所（caitta），相續不斷地產生於各個趣（gati）中，更進一步輾轉積集，安住在五蘊（skandha）稠密的森林中。壽暖（āyuṣman）以及識（vijñāna），如果舍離了身體，身體就沒有覺知，如同木頭和石頭一樣。藏識（ālayavijñāna）就是心（citta），執著於我（ātman）的念頭稱為意（manas），能夠獲取各種境界（viṣaya），因此被稱為識（vijñāna），採集業的是心（citta），意（manas）是普遍的採集，意識（vijñāna）能夠普遍地了知，五識（pañca-vijñāna）顯現分別。心（citta）能夠維持身體，末那識（manas）執著于各個趣（gati），意識（vijñāna）能夠普遍地了知，五識（pañca-vijñāna）緣于各自的境界（viṣaya），藏識（ālayavijñāna）是根本原因，從這裡產生其餘的識（vijñāna）。意（manas）和意識（vijñāna）所緣，無間斷地流轉。

【English Translation】 English version What is struck, The five dharmas (pañca-dharma), the three self-natures (tri-svabhāva), the waves of all consciousnesses (vijñāna) continue uninterrupted, All cognitions of objects (viṣaya), their appearances are fluttering, In meaningless places, it seems meaningful, but in reality, there is no substance. If one realizes that all these are emptiness (śūnyatā), then the transformation of the basis (āśraya-parivṛtti) will be eternally inexhaustible, Dwelling in the Ghanavyūha like the bright moon, its light and shadow appear in the ten directions. It should be understood that the ālayavijñāna, operates in the dense forest of the five aggregates (skandha), The manas acts as a guide, and the vijñāna is able to decisively understand, All objects such as rūpa, and the five vijñāna bodies (eye, ear, nose, tongue, body consciousnesses), Unite with the faculties (indriya) and objects (viṣaya), knowing the manifested objects. What is taken by its own object is all ālayavijñāna, The storehouse consciousness (ālayavijñāna) is associated with life-warmth (āyuṣman) and the nature of contact (sparśa). The manas relies on this consciousness, and the consciousness dwells in the mind (manas), The remaining five consciousnesses also dwell in their respective faculties (indriya). The citta, manas, and all the vijñānas, all dwell in the five aggregates (skandha), Bound by the habits of karma, they transmigrate without end. All such karma arises from craving (tṛṣṇā), Since one receives a body because of karma, one creates new karma because of the body. After abandoning this body, one receives another body, Relying on each other before and after, moving slowly like a leech. The citta and all the mental factors (caitta), continuously arise in various destinies (gati), Further accumulating and dwelling in the dense forest of the five aggregates (skandha). If life-warmth (āyuṣman) and vijñāna depart from the body, The body will have no awareness, like wood and stone. The ālayavijñāna is the citta, the thought clinging to self (ātman) is called manas, It is able to grasp various objects (viṣaya), therefore it is called vijñāna, The citta collects karma, the manas is the universal collector, The vijñāna is able to universally understand, the five consciousnesses (pañca-vijñāna) manifest distinctions. The citta is able to maintain the body, the manas clings to various destinies (gati), The vijñāna is able to universally understand, the five consciousnesses (pañca-vijñāna) are related to their respective objects (viṣaya), The ālayavijñāna is the fundamental cause, from which the remaining vijñānas arise. What the manas and vijñāna cognize, flows uninterruptedly.

五識復更待，　　增上緣而生，　同時自根事，　　是為增上故。　是身如起尸，　　亦如熱時焰，　隨行因緣轉，　　非妄亦非實，　為受之所牽，　　性空無有我。　意等諸轉識，　　與心而共生，　五識復更依，　　意識而因起，　如是一切時，　　大地而俱轉。　賴耶為于愛，　　所熏而增長，　既自增長已，　　復增于余識，　展轉不斷絕，　　猶如於井輪。　以有諸識故，　　眾趣而生起，　於是諸趣中，　　識復得增長，　識與世間法，　　更互以為因。　譬如河水流，　　前後而不斷，　亦如芽與種，　　相續而轉生，　各各相差別，　　分明而顯現。　行識亦如是，　　既三和合已，　而復更和合，　　差別相而生，　如是而流轉，　　常無有斷絕。　內外一切法，　　皆因此而起，　愚不了唯心，　　汝等勤觀察。」　時眾色王等，　　復向金剛藏，　而作如是言：　　「金剛藏無畏，　善入於密嚴，　　能演一切法，　佛及諸佛子，　　正定而思惟，　無比甚奇特，　　顯明於法相，　金剛藏無畏，　　垂見為宣說。　尊處摩尼宮，　　居師子勝座，　最勝子圍繞，　　往於密嚴定，　愿為諸佛子，　　說瑜伽勝法。　此

【現代漢語翻譯】現代漢語譯本五識（眼識、耳識、鼻識、舌識、身識）還需要依靠增上緣（強有力的輔助條件）才能產生，它們同時依賴於各自的根（感覺器官）和所對的境（事物），這就是增上緣的緣故。這個身體就像一具行屍走肉，也像炎熱時節看到的海市蜃樓，隨著因緣的流轉而變化，既不是虛妄的，也不是真實的，被感受所牽引，其自性是空，沒有『我』的存在。意識等各種轉識，與心（第七識末那識）共同產生，五識又反過來依賴於意識而生起，像這樣，一切時，都與大地（第八識阿賴耶識）一同運轉。阿賴耶識因為被愛（執著）所薰染而增長，它自己增長之後，又反過來增長其他的識，這樣輾轉相續，永不間斷，就像水井裡的轆轤一樣。因為有了各種識，眾生輪迴的各個趣（道）才得以產生，在這些趣中，識又得到增長，識與世間法，互相作為因果。譬如河水流動，前後相續，永不停息，又如種子與芽，相續不斷地生長，它們各自有差別，清晰而明顯地顯現出來。行識（業識）也是這樣，在三者（根、境、識）和合之後，又再次和合，產生出種種差別的相，就這樣流轉變化，永遠沒有斷絕的時候。內外一切法，都是因此而生起，愚昧的人不瞭解萬法唯心所現，你們應當勤加觀察。』這時，眾色王等，又面向金剛藏（菩薩名），這樣說道：『金剛藏無畏（菩薩名），善於進入密嚴（佛國凈土），能夠演說一切法，佛和諸佛子，以正定而思惟，無比殊勝奇特，顯明諸法的實相，金剛藏無畏，請您慈悲為我們宣說。您安住在摩尼宮（寶宮），坐在獅子寶座上，被最勝的佛子們圍繞，進入密嚴的禪定，愿為諸佛子，宣說瑜伽（相應）的殊勝之法。這』

【English Translation】 English version The five consciousnesses (eye, ear, nose, tongue, and body consciousnesses) further rely on the Adhipati-pratyaya (dominant condition) to arise, They simultaneously depend on their respective roots (sense organs) and objects (things), which is why they are called Adhipati-pratyaya. This body is like a walking corpse, or like a mirage seen in hot weather, Changing with the flow of causes and conditions, it is neither false nor real, Drawn by sensations, its nature is empty, without a 'self'. The evolving consciousnesses, such as the mind consciousness, arise together with the mind (Manas, the seventh consciousness), The five consciousnesses, in turn, rely on the mind consciousness to arise, In this way, at all times, they all operate together with the Alaya (the eighth consciousness). The Alaya-consciousness grows because it is perfumed by love (attachment), Having grown itself, it in turn increases the other consciousnesses, Thus, they continuously revolve, like a well wheel. Because there are various consciousnesses, the various destinies of sentient beings arise, In these destinies, consciousnesses further grow, Consciousness and worldly dharmas mutually act as causes. For example, a river flows continuously, one after another, Also like a sprout and a seed, continuously growing, They each have differences, appearing clearly and distinctly. The Karma-consciousness is also like this, after the three (root, object, and consciousness) have combined, They combine again, giving rise to various different appearances, Thus, they flow and change, never ceasing. All internal and external dharmas arise because of this, Foolish people do not understand that all dharmas are manifestations of the mind; you should diligently observe.』 At this time, the assembled Color Kings, etc., turned to Vajragarbha (name of a Bodhisattva), And said: 'Vajragarbha the Fearless (name of a Bodhisattva), Is skilled at entering the Ghanavyuha (Pure Land), able to expound all dharmas, The Buddha and the Buddha's sons, contemplate with right samadhi, Incomparably wonderful and unique, revealing the characteristics of dharmas, Vajragarbha the Fearless, please have compassion and explain it for us. You reside in the Mani Palace (Jewel Palace), sitting on the Lion Throne, Surrounded by the most excellent Buddha's sons, entering the Ghanavyuha Samadhi, May you, for the sake of the Buddha's sons, expound the supreme Yoga (union) Dharma. This』

是月幢佛，　　為眾所開演，　彼眾當來此，　　愿說而無倦。」　此月幢如來，　　亦現多神變，　于欲界宮殿，　　及於色界中，　與佛子圍繞，　　諸天皆侍衛，　所說勝理趣，　　密嚴無畏法。　彼諸瑜伽者，　　聞說如是已，　得自覺聖智，　　內證之境界，　怖于尼夜摩，　　及正位之樂，　不住于實際，　　定中互觀察，　而皆各念言：　　「誰已證實相，　觀行之上首？　　愿得見斯人。」　此眾咸一心，　　復更重思惟：「何者是于定？　　云何為非定？　復於何所定？　　又復以何法，　為定所待緣？　　彼諸佛子等，　復於何所定？」　　以三摩地力，　見密嚴土中，　　清凈最勝子，　菩薩眾之王，　　首戴于寶冠，　具三十二相，　　及以隨形好，　而作于嚴飾。　　彼諸佛子等，　悉皆從定起，　　掛微妙寶瓔，　從無量佛土，　　而來於此會，　同共以一心，　　瞻仰金剛藏，　大力瑜伽尊。　　彼等皆思惟，　得法樂而請。

金剛藏見已，　　周顧於四方，　發於和雅音，　　微笑而告曰：「汝等諸佛子，　　一心咸諦聽，　瑜祇定境界，　　甚深不思議，　非分別所知，　　定及緣亦爾。　遠離欲不善，　　

【現代漢語翻譯】現代漢語譯本『月幢佛（Chandra Ketu Buddha），為大眾所開示演說，那些大眾將會來到這裡，愿您不倦地為他們說法。』這位月幢如來（Chandra Ketu Tathagata），也顯現出許多神通變化，在欲界宮殿，以及在**中，被佛子們圍繞，諸天都侍衛在他身旁，他所說的殊勝道理，是密嚴無畏之法。那些瑜伽行者，聽聞這些話后，獲得了自覺的聖智，內心證悟了境界，他們畏懼於尼夜摩（Niyama，約束）以及正位之樂，不住于實際，在禪定中互相觀察，並且各自心中想著：『誰已經證實了實相，是觀行之上首？愿能得見這個人。』這些大眾都一心一意，再次深入地思惟：『什麼是禪定？什麼又是非禪定？又在何處入定？又以什麼法，作為禪定所依賴的因緣？那些佛子們，又在何處入定？』以三摩地（Samadhi，禪定）的力量，他們看見在密嚴土（Ghanavyuha）中，清凈最殊勝的佛子，菩薩眾之王，頭上戴著寶冠，具足三十二相，以及隨形好，以此作為莊嚴。那些佛子們，全都從禪定中起身，佩戴著微妙的寶瓔，從無量佛土，來到這個集會，一同以一心，瞻仰金剛藏（Vajragarbha），大力瑜伽尊。他們都在思惟，獲得法樂而請法。金剛藏（Vajragarbha）看見他們后，環顧四方，發出柔和的聲音，面帶微笑地說道：『你們這些佛子，一心一意地仔細聽，瑜伽行者的禪定境界，非常深奧不可思議，不是分別心所能瞭解的，禪定和因緣也是如此。遠離慾望和不善，』

【English Translation】 English version 『Chandra Ketu Buddha (Moon Banner Buddha), expounds for the assembly, May that assembly come here, may you speak without weariness.』 This Chandra Ketu Tathagata (Thus Come One of Moon Banner), also manifests many miraculous transformations, In the palaces of the desire realm, and in **, Surrounded by Buddha's sons, all the devas attend him, The supreme principles he speaks are the secret, sublime, and fearless Dharma. Those yogis, having heard these words, Obtain self-aware sacred wisdom, the realm of inner realization, Fearing Niyama (restraints) and the joy of right position, Not dwelling in reality, observing each other in meditation, And each thinking: 『Who has verified the true nature, Is the foremost in contemplative practice? May we see this person.』 This assembly, with one mind, further contemplates deeply: 『What is meditation? What is non-meditation? And where does one enter meditation? And by what Dharma, Is meditation dependent on conditions? Those Buddha's sons, Where do they enter meditation?』 With the power of Samadhi (concentration), They see in Ghanavyuha (Dense Array Land), the purest and most excellent Buddha's son, The king of the Bodhisattva assembly, wearing a jeweled crown on his head, Possessing the thirty-two marks, and the minor marks, As adornments. Those Buddha's sons, All arise from meditation, wearing subtle jeweled necklaces, From immeasurable Buddha lands, they come to this assembly, Together with one mind, they gaze upon Vajragarbha (Vajra Womb), The powerful Yoga Lord. They are all contemplating, Obtaining the joy of Dharma and requesting the Dharma. Vajragarbha (Vajra Womb), having seen them, looks around in all directions, Emits a gentle and harmonious sound, and says with a smile: 『You Buddha's sons, listen attentively with one mind, The realm of the yogi's meditation is profound and inconceivable, It cannot be known by discrimination, neither can meditation and conditions. Away from desire and unwholesome things,』

及以諸散動，　有尋伺喜樂，　　寂靜入初禪，　如是漸次第，　　四八至於十。　著我諸外道，　　常修習此定，　聲聞辟支佛，　　亦復皆如是。　各知於世間，　　諸法之自相，　蘊處如空聚，　　一切皆無我。　無思無動作，　　但三和合生，　如機關起尸，　　本無能作者。　外道修是定，　　起于空性見，　此人迷法相，　　壞於一切法。　若修佛妙定，　　善知蘊無我，　即發勝福聚，　　滅除諸惡見。　一切皆唯心，　　無能相所相，　無界亦無蘊，　　一切皆無相，　分析至微塵，　　此皆無所住。　愚夫妄分別，　　彼地水等性，　不知其性者，　　取于如是相，　妙色及惡色，　　似色余亦然。　如空中虹霓，　　雲霞等眾彩，　思惟如骨瑣，　　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，　　善說于諸定，　破諸修定人，　　妄智所知法。　若人生劣慧，　　取法及於我，　自謂誠諦言，　　善巧說諸

【現代漢語翻譯】現代漢語譯本以及各種散亂的念頭，伴隨著尋伺（Vitarka-Vicara，初步的思考和深入的考察）的喜悅和快樂，寂靜下來進入初禪（Prathama Dhyana，禪定的第一階段），像這樣逐漸地，從四禪八定（catvāri dhyānāni aṣṭa samāpattayaḥ，四種禪定和八種三摩缽地）一直到十。那些執著于『我』的外道（Tirthika，佛教以外的修行者），常常修習這種禪定，聲聞（Śrāvaka，聽聞佛法而修行的弟子）和辟支佛（Pratyekabuddha，獨自覺悟者），也都是這樣修行的。他們各自知道世間諸法的自性，五蘊（Skandha，色、受、想、行、識）和十二處（Āyatana，六根和六塵）就像空虛的聚合，一切都沒有『我』（Anātman，非我）。沒有思慮，沒有動作，只是三種條件和合而生，就像機關控制的屍體，本來沒有能動作者。外道修習這種禪定，產生於空性（Śūnyatā，空）的見解，這些人迷惑於法的表相，破壞了一切法。如果修習佛陀的微妙禪定，善於了知五蘊無我，就能發起殊勝的福德聚集，滅除各種錯誤的見解。一切都只是心（Citta，心識）的顯現，沒有能相和所相，沒有界（Dhātu，構成要素）也沒有蘊，一切都沒有實在的相狀，分析到最小的微塵（Paramāṇu，物質的最小單位），這些微塵也沒有實在的住處。愚癡的人妄加分別，認為有地、水等自性，不瞭解事物真實本性的人，就執取這些虛假的相狀，美妙的顏色和醜惡的顏色，以及其他類似顏色的事物也是這樣。就像空中的彩虹，雲霞等各種色彩，思維這些都像骨骼的連線，遍滿於世間。以及修習遍處觀（Kṛtsnāyatana，一種禪修方法），觀想地、水、火、風等諸大種，身體是有色的還是無色的，修習禪定的人常常仔細地思惟。如果對於所緣境一心專注，就說這是清凈的，如同他所分別的那樣，那個境界就成為他所緣的對象，不是禪定也不是禪定者，卻妄自認為那是禪定。修習禪定的人在禪定中，了知世間一切都是藏識（Ālaya-vijñāna，阿賴耶識）的顯現，法和諸法的表相，一切都應該去除。獲得殊勝禪定的人，善於解說各種禪定，破斥那些修習禪定的人，用虛妄的智慧所瞭解的法。如果有人生來智慧低下，執取法和『我』，自認為說的是真實的話，卻不善於解說諸法。

【English Translation】 English version And also with all scattered thoughts, With joy and pleasure accompanied by Vitarka-Vicara (initial application of thought and sustained thinking), entering the first Dhyana (Prathama Dhyana, the first stage of meditation) in tranquility, Gradually in this way, from the four Dhyanas and eight Samapattis (catvāri dhyānāni aṣṭa samāpattayaḥ, the four meditations and eight attainments) all the way to ten. Those Tirthikas (Tirthika, non-Buddhist practitioners) who are attached to 'self', constantly practice this meditation, Śrāvakas (Śrāvaka, disciples who practice by hearing the Dharma) and Pratyekabuddhas (Pratyekabuddha, solitary Buddhas) also practice in this way. They each know the self-nature of all Dharmas (Dharma, teachings or phenomena) in the world, The five Skandhas (Skandha, form, feeling, perception, mental formations, and consciousness) and twelve Āyatanas (Āyatana, the six sense bases and their corresponding objects) are like empty aggregates, and everything is without 'self' (Anātman, non-self). Without thought, without action, but arising from the combination of three conditions, Like a corpse controlled by a machine, originally there is no agent. The Tirthikas practice this meditation, arising from the view of Śūnyatā (Śūnyatā, emptiness), These people are deluded by the appearances of Dharmas, destroying all Dharmas. If one practices the Buddha's wonderful meditation, and is good at understanding the non-self of the five Skandhas, Then one can generate a gathering of supreme merit, and eliminate all evil views. Everything is only a manifestation of Citta (Citta, mind), without subject and object, Without Dhātu (Dhātu, elements) and without Skandhas, everything is without real form, Analyzing down to the smallest Paramāṇu (Paramāṇu, the smallest unit of matter), these Paramāṇus also have no real dwelling place. Foolish people make false distinctions, thinking there are self-natures of earth, water, and so on, Those who do not understand the true nature of things, grasp these false appearances, Beautiful colors and ugly colors, and other things similar to colors are also like this. Like a rainbow in the sky, clouds and other colors, Thinking of these as connected bones, filling the world. And practicing Kṛtsnāyatana (Kṛtsnāyatana, a type of meditation), contemplating the great elements such as earth, water, fire, and wind, Whether the body is with form or without form, those who practice meditation often contemplate carefully. If one is single-mindedly focused on the object of meditation, it is said to be pure, As he distinguishes it, that realm becomes the object of his meditation, It is neither meditation nor a meditator, but they falsely think it is meditation. Those who practice meditation, in meditation, understand that everything in the world is a manifestation of Ālaya-vijñāna (Ālaya-vijñāna, storehouse consciousness), Dharmas and the appearances of Dharmas, everything should be removed. Those who attain supreme meditation, are good at explaining various meditations, Refuting those who practice meditation, with the Dharmas understood by false wisdom. If someone is born with inferior wisdom, grasping Dharmas and 'self', Thinking that they are speaking truthfully, but are not good at explaining the Dharmas.

法，　計著諸法相，　　自壞亦壞他，　無能相所相，　　妄生差別見，　甜味能除熱，　　苦酸咸上淡，　辛味除于冷，　　咸能已風疾，　黃痰變異故，　　共生於瘧病，　或時但因風，　　或因三和合。　疾既有差別，　　古仙設眾方，　石蜜等六分，　　沙糖及諸味，　能除有情身，　　種種諸瘧病。　若法有自性，　　及以諸相者，　藥無除病能，　　病者不應差。　云何世咸見，　　服藥病消除？　定者了世間，　　但是賴耶識，　變異而相續，　　譬如眾幻獸。　無能相所相，　　無蘊及蘊者，　亦無支分德，　　及以有支分。　世間無能作，　　亦無有所作，　無塵積世間，　　無方處往者。　無初最微細，　　漸次如一指，　乃至三指量，　　寶物轉和合，　求那各差別，　　如是義皆無。　非勝性作世，　　亦非時能生，　亦非愛樂性，　　及三法所作。　亦非無有因，　　自然而得有，　由斯業習氣，　　擾濁于內心。　依心及眼根，　　種種妄分別，　意及於意識，　　有情阿賴耶，　普現於世間，　　如幻師造物。　若能入唯識，　　是則證轉依，　若說于空性，　　則知相唯識。　瓶等本無境，　　體相皆心作，　

【現代漢語翻譯】現代漢語譯本執著于諸法（dharma）的表相，既會自我毀滅，也會毀滅他人。因為實際上沒有能相（nimitta，能取相）和所相（grahaka，所取相），只是虛妄地產生差別之見。甜味可以消除熱癥，苦、酸、鹹味可以消除淡癥，辛味可以消除寒癥，鹹味可以治療風疾。由於黃痰的變異，共同引發瘧疾，有時僅僅因為風，有時因為三種因素的和合。既然疾病有差別，古代的仙人就設立了各種藥方，用石蜜等六種成分，加上砂糖及各種味道，能夠消除有情眾生身上的各種瘧疾。如果法（dharma）有自性（svabhava）以及各種表相，那麼藥物就沒有消除疾病的能力，病人也不應該痊癒。為什麼世人都看到，服用藥物后疾病就消除了呢？入定者了知世間的一切，都只是阿賴耶識（ālayavijñāna）的變異和相續，譬如各種幻化的野獸。沒有能相（nimitta，能取相）和所相（grahaka，所取相），沒有蘊（skandha）以及蘊的執持者，也沒有支分和德，以及有支分。世間沒有能作者，也沒有所作的事物，沒有塵埃積聚的世間，沒有方向和去往者。沒有最初的最微細的物質，逐漸增長如一指，乃至三指的量，寶物轉化和合，求那（guna）各有差別，這些意義都是不存在的。不是勝性（prakṛti）創造了世界，也不是時間能夠產生萬物，也不是愛樂的本性，以及三種法所能創造的。也不是沒有原因，自然而然地存在，由於這種業的習氣，擾亂了內心。依靠心和眼根，產生種種虛妄的分別，意和意識，有情眾生的阿賴耶識（ālayavijñāna），普遍顯現在世間，如同幻術師創造的幻象。如果能夠進入唯識（vijñānamātra），那就是證得了轉依（āśrayaparāvṛtti），如果宣說空性（śūnyatā），就能了知相唯識（ākāra-vijñapti）。瓶子等事物本來沒有外境，它們的體性和表相都是心所造作的。

【English Translation】 English version Clinging to the appearances of all dharmas (phenomena), one destroys oneself and others. Because there is actually no perceiver (nimitta, apprehending aspect) and perceived (grahaka, apprehended aspect), one falsely generates differentiated views. Sweetness can eliminate heat, while bitter, sour, and salty tastes can eliminate blandness. Pungent taste can eliminate cold, and saltiness can cure wind disorders. Due to the alteration of yellow phlegm, malaria is jointly caused, sometimes solely by wind, and sometimes by the combination of three factors. Since diseases are differentiated, ancient immortals established various prescriptions, using six ingredients such as rock candy, along with sugar and various flavors, to eliminate various malarial diseases in sentient beings. If dharmas (phenomena) had inherent existence (svabhava) and various characteristics, then medicine would have no ability to eliminate disease, and patients should not recover. Why do people universally see that diseases are eliminated after taking medicine? Those in meditative absorption realize that all in the world are merely transformations and continuations of the Ālayavijñāna (storehouse consciousness), like various illusory beasts. There is no perceiver (nimitta, apprehending aspect) and perceived (grahaka, apprehended aspect), no skandhas (aggregates) and no possessor of skandhas, no parts and qualities, and no possessor of parts. In the world, there is no agent and no action, no world accumulated by dust, no direction and no goer. There is no initial, most subtle matter, gradually increasing like one finger, up to the measure of three fingers, treasures transforming and combining, gunas (qualities) each being different; all these meanings are non-existent. The world is not created by Prakṛti (primordial nature), nor can time produce things, nor is it created by the nature of love and desire, or by the three dharmas. Nor does it exist without cause, naturally arising; due to the habitual tendencies of karma, the inner mind is disturbed and turbid. Relying on the mind and the eye faculty, various false discriminations arise; the mind and consciousness, the Ālayavijñāna (storehouse consciousness) of sentient beings, universally appear in the world, like illusions created by a magician. If one can enter into Vijñānamātra (consciousness-only), then one realizes Āśrayaparāvṛtti (transformation of the basis); if one speaks of Śūnyatā (emptiness), then one knows Ākāra-vijñapti (representation-only). Objects like pots originally have no external reality; their substance and appearance are all created by the mind.

非瓶似瓶現，　　是故說為空。　世間所有色，　　諸天等宮殿，　變異而可見，　　皆是阿賴耶。　有情身所有，　　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。　我如妙高山，　　此見未為礙，　憍慢而著空，　　此惡過於彼。　自處為相應，　　不應非處說，　若演于非處，　　甘露即為毒。　一切諸有情，　　生於種種見，　欲令斷諸見，　　是故說空理。　聞空執為實，　　不能斷諸見，　此見不可除，　　如病翳所舍。　譬如火燒木，　　木盡火不留，　見木若已燒，　　空火亦應滅。　諸見得滅時，　　生於智慧火，　普燒煩惱薪，　　一切皆清凈。　牟尼由此智，　　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，　何有石女兒，　　能造于宮室？　一切法空性，　　與法常同體。　始於胎藏時，　　色生便壞滅，　離空無有滅，　　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，　展轉無差

別，　　所為皆得成。　是身如死屍，　　本來無自性，　貪愛繩繫縛，　　境界所牽動。　說微妙空理，　　為凈于諸見，　其有智慧人，　　應當一心學。　譬如工幻師，　　以諸咒術力，　草木等眾數，　　隨意之所作。　依于根及愛，　　色明與作意，　發生于明識，　　無實如幻焰。　是識無來處，　　亦不去余方，　諸識性皆爾，　　有無不變著。　如毛輪兔角，　　及以石女兒，　本來無有體，　　妄立於名字。　師子虎熊羆，　　馬驢馲駝類，　𪚻龜與玳瑁，　　彼等皆無角，　何故不分別，　　唯言兔角無？　最勝談論人，　　云何不成立，　為慧者顯示，　　但彼妄分別。　外道眾迷惑，　　如喑及聾瞽，　彼無超度智，　　亦無內證法，　但隨他語轉，　　何用分別為？　若妄起分別，　　不生於密嚴，　定者獲等至，　　及能生此國。　譬如天宮殿，　　日月及眾星，　環繞妙高山，　　皆由風力轉；　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，　　能生卉木類，　一切諸有情，　　乃至眾珍寶；　如是賴耶識，　　眾識之所依。　譬如孔雀鳥，　　毛羽多光色，　雄雌相愛樂，　　

【現代漢語翻譯】現代漢語譯本：捨棄（別）啊，所做的事情都能成功。這身體就像死屍一樣，本來就沒有自性（svabhāva）。被貪愛像繩索一樣束縛，被外在境界所牽動。宣說微妙的空性（śūnyatā）之理，是爲了清凈各種錯誤的見解，那些有智慧的人，應當一心學習。譬如善於變幻的幻術師，用各種咒語的力量，將草木等眾多事物，隨意變化出來。依靠根（indriya）和愛（tṛṣṇā），色（rūpa）、明（ālokā）和作意（manaskāra），產生明瞭的識（vijñāna），這些都像幻象火焰一樣沒有實體。這識沒有來處，也不會去往其他地方，各種識的性質都是這樣，對於有和無都不會執著。就像毛輪、兔角，以及石女兒一樣，本來就沒有實體，只是虛妄地安立名字。獅子、老虎、熊、羆，馬、驢、駱駝等，𪚻、烏龜和玳瑁，它們都沒有角，為什麼不加以分別，只說兔角不存在呢？最善於辯論的人，為什麼不能成立（兔角不存在的說法），爲了有智慧的人顯示，那只是虛妄的分別。外道（tīrthika）眾人迷惑顛倒，就像又聾又瞎的人一樣，他們沒有超越世間的智慧，也沒有內在證悟的法，只是隨順他人言語而轉，何必與他們分別呢？如果虛妄地生起分別，就不能生於密嚴剎土（Ghanavyūha），入定的人獲得等至（samāpatti），並且能夠往生到這個剎土。譬如天宮殿宇，日月和眾多星辰，環繞著妙高山（Sumeru），都是由風的力量轉動；七識（sapta vijñāna）也是這樣，依靠阿賴耶識（Ālaya-vijñāna），被習氣（vāsanā）所執持，在各處恒常流轉。譬如依靠大地，能夠生長花草樹木，一切諸有情（sattva），乃至各種珍寶；如此阿賴耶識，是眾識所依。譬如孔雀鳥，羽毛具有多種光彩顏色，雄孔雀和雌孔雀相互愛戀，

【English Translation】 English version: Abandon (vye), all that is done will be accomplished. This body is like a corpse, originally without self-nature (svabhāva). Bound by the ropes of craving, stirred by external realms. Speaking of the subtle principle of emptiness (śūnyatā), it is to purify all kinds of wrong views, Those who have wisdom should learn with one mind. For example, a skilled illusionist, with the power of various mantras, Transforms grass, trees, and many other things at will. Relying on the roots (indriya) and craving (tṛṣṇā), form (rūpa), light (ālokā), and attention (manaskāra), Arises clear consciousness (vijñāna), which is as unreal as illusory flames. This consciousness has no origin, nor does it go to other places, The nature of all consciousnesses is like this, without attachment to being or non-being. Like a hair-wheel, a rabbit's horn, and a stone woman, Originally without substance, falsely establishing names. Lions, tigers, bears, grizzlies, horses, donkeys, camels, 𪚻, turtles, and hawksbill turtles, they all have no horns, Why not distinguish them, only saying that a rabbit's horn does not exist? The most excellent debater, why cannot establish (the statement that a rabbit's horn does not exist), To show to the wise, it is only false discrimination. The heretics (tīrthika) are confused, like the deaf and blind, They have no wisdom to transcend the world, nor do they have inner realization of the Dharma, They only follow the words of others, why bother to distinguish them? If false discriminations arise, one cannot be born in Ghanavyūha (Ghanavyūha), Those in samādhi (samāpatti) attain equanimity and can be born in this land. For example, heavenly palaces, the sun, the moon, and many stars, Surround Mount Sumeru (Sumeru), all turned by the power of the wind; The seven consciousnesses (sapta vijñāna) are also like this, relying on the Ālaya-consciousness (Ālaya-vijñāna), Held by habitual tendencies (vāsanā), constantly flowing everywhere. For example, relying on the earth, it can grow flowers, plants, and trees, All sentient beings (sattva), and even various treasures; Thus, the Ālaya-consciousness is the basis of all consciousnesses. For example, the peacock, its feathers have many bright colors, The male and female peacocks love each other,

鼓舞共歡游；　如是阿賴耶，　　種子及諸法，　展轉相依住，　　定者能觀見。　譬如百川注，　　日夜歸大海，　眾流無斷絕，　　海亦不分別；　如是賴耶識，　　甚深無涯底，　諸識之習氣，　　日夜常歸往。　如地有眾寶，　　種種色相殊，　諸有情受用，　　隨福而招感；　如是賴耶識，　　與諸分別俱，　增長於生死，　　轉依成正覺，　善修清凈行，　　出過於十地，　入于佛地中，　　十力皆圓滿，　正住于實際，　　常恒不壞滅，　現種種變化，　　如地無分別。　如春眾花色，　　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，　　誑惑于有情，　諸法別異住，　　而別起言說。　譬如工幻師，　　善用於咒術，　亦現種種花，　　花果實無有。　如是佛菩薩，　　善巧智方便，　世間別異住，　　別異而變現，　說種種教門，　　誘誨無窮已，　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，　　有情以流轉。　八識諸界處，　　共起而和合，　從於意繩轉，　　前身復後身。　此流轉丈夫，　　隨世因示

【現代漢語翻譯】現代漢語譯本鼓舞大家一同歡快地遊玩；就像這樣，阿賴耶識（Ālaya-vijñāna，儲存一切種子識），種子和各種法，輾轉互相依靠而存在，禪定者能夠觀察到。譬如成百上千的河流，日日夜夜流歸大海，眾多的水流沒有斷絕，大海也不會加以分別；就像這樣，阿賴耶識，極其深邃沒有邊際，各種識的習氣，日日夜夜常常歸向它。譬如大地有各種寶藏，種種顏色和形態各不相同，各種有情眾生受用，隨著福報而招感；就像這樣，阿賴耶識，與各種分別念一同存在，增長於生死輪迴之中，轉變依靠成為正覺，好好修習清凈的德行，超出十地菩薩的境界，進入到佛的境界中，十種力量都圓滿具足，安住在真如實際的境界，常恒不變壞滅，顯現種種變化，如同大地沒有分別。如同春天各種花朵盛開，人們和鳥兒都欣喜地觀賞；執持識也是這樣，禪定者常常迷惑而取著。就像這樣，各位佛的弟子，沒有智慧遠離真實，對於義理不能好好了解，胡亂說而生起決定，用不符合佛法的離間之語，欺騙迷惑有情眾生，認為諸法是分別差異而存在的，並且分別地發起言說。譬如善於變幻的幻術師，擅長使用咒語法術，也能顯現出各種花朵，但花和果實實際上並不存在。就像這樣，佛和菩薩，善於運用巧妙的智慧和方便，在世間分別差異而存在，分別差異地變現，宣說種種教法，引導教誨沒有窮盡，決定真實之法，在密嚴國土中顯現。六界和十八界，十二處，大丈夫，被意念的繩索所牽引，有情眾生因此而流轉。八識、諸界、諸處，共同生起而和合，跟隨著意念的繩索而運轉，前世之後又是來世。這個流轉的丈夫，隨著世間的因緣而示現。

【English Translation】 English version Encouraging everyone to joyfully wander together; Thus, the Ālaya-vijñāna (storehouse consciousness), seeds and all dharmas, Interdependently abide, those in samadhi can observe. Like hundreds of rivers, flowing into the great sea day and night, The many streams are without ceasing, the sea also does not discriminate; Thus is the Ālaya consciousness, profoundly deep without limit, The habitual energies of all consciousnesses, constantly return to it day and night. Like the earth has many treasures, various colors and forms are distinct, Various sentient beings enjoy, according to their blessings they attract; Thus is the Ālaya consciousness, together with all discriminations, Increasing in the cycle of birth and death, transforming reliance into perfect enlightenment, Well cultivating pure conduct, exceeding the ten Bhumis (stages) of Bodhisattvas, Entering into the Buddha's realm, the ten powers are all perfectly complete, Rightly abiding in the realm of true reality, constant and imperishable, Manifesting various transformations, like the earth without discrimination. Like the various colors of spring flowers, people and birds all joyfully admire; The clinging consciousness is also like this, those in samadhi often become deluded and attached. Thus, all disciples of the Buddha, without wisdom are far from reality, Not understanding the meaning well, recklessly speaking and giving rise to certainty, Using divisive speech that does not accord with the Dharma, deceiving and bewildering sentient beings, Thinking that all dharmas exist separately and differently, and separately initiating speech. Like a skilled illusionist, adept at using spells and incantations, Can also manifest various flowers, but the flowers and fruits do not actually exist. Thus, Buddhas and Bodhisattvas, skillfully use wisdom and expedient means, Existing separately and differently in the world, manifesting transformations separately and differently, Expounding various teachings, guiding and instructing without end, The definitive and true Dharma, is manifested in the Akaniṣṭha (密嚴) Pure Land. The six elements and eighteen realms, twelve entrances, great person, Are pulled by the rope of mind, sentient beings therefore transmigrate. The eight consciousnesses, all realms, all entrances, arise together and harmonize, Following the rope of mind, the previous life and then the next life. This transmigrating person, manifests according to the causes and conditions of the world.

現，　是一切身者，　　續生無斷絕。　六界與丈夫，　　及以十二處，　十八界意行，　　說為自在者。」　爾時金剛藏，　　菩薩摩訶薩，　說于諸界處，　　丈夫之義已，　他化清凈宮，　　摩尼寶藏殿，　諸無畏佛子，　　悉皆稽首禮。　他方佛菩薩，　　來居此會者，　悉皆共同聲，　　而贊言善哉。　復有諸菩薩，　　諸天及天女，　皆從本座起，

合掌一心敬，　　遞共相瞻顧，　而作如是言：　　「定中上首尊，　善為諸菩薩，　　說妙丈夫義，　遠離外道論。　　最勝子宣示，　六界凈丈夫，　　但是諸界合，　隨因以流轉。

「譬如眾飛鳥，　　空中現其跡，　又如離於木，　　而火得熾然，　空中見鳥跡，　　離木而有火。　我及諸世間，　　未曾睹是事，　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，　　功必不唐捐，　此果成熟已，　　能生於後果。　身者于身中，　　而修于善行，　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，　　成於無上

【現代漢語翻譯】現代漢語譯本『是一切有情眾生，相續不斷地產生。六界（地、水、火、風、空、識）與補特伽羅（pudgala，意為「人」或「丈夫」），以及十二處（六根和六塵），十八界（六根、六塵、六識）的意念活動，都被說成是自在之物。』當時，金剛藏菩薩摩訶薩（Vajragarbha Bodhisattva-Mahāsattva），在闡述了諸界、處和補特伽羅的含義之後，他化自在天（Paranirmita-vasavartin）的清凈宮殿，摩尼寶藏殿中，所有無畏的佛子們，都稽首禮拜。來自其他佛土的菩薩們，前來參加這次法會的，都共同發出聲音，讚歎說：『善哉！』還有諸位菩薩，諸天以及天女們，都從各自的座位上站起來，合掌一心恭敬，互相瞻望，然後這樣說道：『定中之上首，您善於為諸位菩薩，闡述微妙的補特伽羅之義，遠離了外道的邪論。最殊勝的佛子宣示，六界清凈的補特伽羅，只是諸界的聚合，隨著因緣而流轉。『譬如眾多的飛鳥，在空中顯現它們的軌跡，又如離開了木柴，火才能燃燒起來，空中看見鳥的痕跡，離開木柴而有火。我和諸世間的人們，從未曾見過這樣的事情，鳥飛翔依靠翅膀，在空中不會留下痕跡。仁者您所說的補特伽羅，與鳥跡相似，為何在諸有之中，會有輪迴的意義呢？而說界和補特伽羅，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，他的努力必定不會白費，此果實成熟之後，能夠產生後續的果實。修行者在自身之中，修習善行，前生和後生之處，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，從而解脫和成就各種波羅蜜（pāramitā），成就無上菩提（anuttarā-samyak-saṃbodhi）。』

【English Translation】 English version 『They are all sentient beings, continuously arising. The six elements (earth, water, fire, wind, space, and consciousness) and the pudgala (meaning 'person' or 'individual'), as well as the twelve āyatanas (six sense organs and six sense objects), and the mental activities of the eighteen dhātus (six sense organs, six sense objects, and six consciousnesses), are all said to be self-existent.』 At that time, Vajragarbha Bodhisattva-Mahāsattva, after explaining the meaning of the elements, āyatanas, and pudgala, in the pure palace of Paranirmita-vasavartin, in the Mani Treasury Hall, all the fearless sons of the Buddha bowed their heads in reverence. Bodhisattvas from other Buddha-lands, who came to attend this Dharma assembly, all spoke in unison, praising: 『Excellent!』 Furthermore, the Bodhisattvas, devas, and goddesses, all rose from their seats, joined their palms together in reverence, looked at each other, and then said: 『The foremost one in meditation, you are skilled at explaining the subtle meaning of the pudgala for the Bodhisattvas, distancing yourself from the heretical doctrines of external paths. The most excellent son of the Buddha declares that the pure pudgala of the six elements is merely an aggregation of elements, transmigrating according to conditions. 『For example, many birds show their traces in the sky, and like fire that can only burn when separated from wood, bird tracks are seen in the sky, and fire exists apart from wood. I and the people of the world have never seen such a thing; birds fly with wings, leaving no traces in the sky. The pudgala you speak of, O Noble One, is similar to bird tracks. How can there be the meaning of reincarnation in all existences? And how can you say that the elements and the pudgala constantly transmigrate in birth and death, experiencing various fruits of suffering and happiness, and that the karma created is not lost? 『Just as a farmer's work will surely not be in vain, and after the fruit matures, it can produce subsequent fruits. A practitioner cultivates good deeds within himself, and in his previous and subsequent lives, he constantly enjoys the pleasures of humans and devas. Or he constantly cultivates merit and virtue, using the accumulation of resources as the cause for becoming a Buddha, thereby liberating and perfecting various pāramitās, achieving Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment).』

覺，　生天自在果，　　觀行見真我。　若離趣丈夫，　　一切悉無有。　于業業果報，　　所作無虛棄，　下從阿鼻獄，　　上至於諸天，　謂有趣丈夫，　　流轉于生死。　內外諸世間，　　種現牙生果，　此法似於彼，　　彼從於此生。　若離趣丈夫，　　得有輪迴者，　如言石女子，　　威儀而進退，　兔角有铦利，　　從沙而出油。」　會中諸菩薩，　　諸天及天女，　說如是語已，　　供養應供者，　即金剛藏尊，　　及諸菩薩眾。　供養事畢已，　　同作如是言：「法眼具無缺，　　因喻皆莊嚴，　能摧諸異論，　　外道諸宗過。　既降伏他已，　　顯示于自宗，　是故大勇猛，　　宜為速開演。　我等咸愿聞，　　大慧者應說。」　爾時金剛藏，　　菩薩摩訶薩，　聞諸天殷請，　　即時而告言：「汝等諸天人，　　一心應諦聽，　此法深難思，　　分別不能及。　瑜伽清凈理，　　因喻所開敷，　我現於密嚴，　　今為汝宣說，　密嚴甚微妙，　　定者殊勝處。」　爾時金剛藏，　　說如是語已，　復告于大樹，　　緊那羅王言：「大樹緊那王！　　汝應當觀察，　云何諸法性？　　性空無所有。　如是見相應，　　于定不迷惑

【現代漢語翻譯】現代漢語譯本覺悟，生天得自在的果報，通過觀行才能見到真正的自我。如果離開了『趣丈夫』（Puruṣa，補特伽羅，指常一不變的靈魂），一切都將不存在。對於所作的業及其果報，所做的一切都不會白費，下至阿鼻地獄（Avīci，八大地獄中最下層），上至諸天，都說有『趣丈夫』，在生死輪迴中流轉。內外一切世間，種子、顯現、發芽、結果，此法類似於彼法，彼法又從此法而生。如果離開了『趣丈夫』，還能有輪迴這件事，那就好比說石女（沒有生育能力的女子）能威儀端莊地進退，兔角能有鋒利的刃，從沙子里能榨出油一樣不可能。會中的各位菩薩（Bodhisattva），諸天（Deva）及天女（Devakanya），說完這些話后，供養應供者，也就是金剛藏（Vajragarbha）尊，以及各位菩薩眾。供養完畢后，一同說道：『您的法眼具足無缺，因緣譬喻都莊嚴圓滿，能摧毀各種不同的論點，以及外道（Tīrthika）的各種宗派的過失。既已降伏了他人，又能顯示自己的宗義，因此您是大勇猛者，應該儘快開示演說。我們都願意聽聞，大智慧者您應該宣說。』這時，金剛藏菩薩摩訶薩（Bodhisattva-mahāsattva），聽到諸天的殷切請求，立刻說道：『你們這些天人，應當一心諦聽，此法深奧難以思議，分別心無法企及。瑜伽（Yoga）清凈的道理，通過因緣譬喻來開顯，我如今在密嚴（Ghanavyūha）凈土，現在為你們宣說，密嚴非常微妙，是禪定者殊勝的住所。』這時，金剛藏說完這些話后，又告訴大樹緊那羅王（Kinnara-rāja）說：『大樹緊那王！你應當觀察，諸法的自性如何？自性本空，一無所有。像這樣如實地見，在禪定中就不會迷惑。

【English Translation】 English version Enlightenment, The fruit of being born in the heavens and attaining freedom, one sees the true self through contemplation and practice. If one departs from the 『Puruṣa』 (the unchanging soul), everything will cease to exist. Regarding the karma and its results, nothing done is ever in vain, From the Avīci (the lowest of the eight great hells) below, up to the heavens, It is said that there is a 『Puruṣa』 who transmigrates in the cycle of birth and death. In all the worlds, internal and external, seeds, manifestations, sprouting, and fruiting, This dharma is similar to that dharma, and that dharma arises from this dharma. If, apart from the 『Puruṣa,』 there could still be rebirth, It would be like saying that a barren woman could advance and retreat with dignity, Or that a rabbit's horn could have a sharp edge, or that oil could be extracted from sand—impossible. The Bodhisattvas (Bodhisattva) in the assembly, the Devas (Deva) and Devakanyas (Devakanya), Having spoken these words, made offerings to the worthy recipients, That is, the venerable Vajragarbha (Vajragarbha), and the assembly of Bodhisattvas. Having completed the offerings, they all said together: 『Your Dharma-eye is complete and without defect, and your causes and metaphors are adorned and perfect, Able to destroy various different arguments and the faults of various Tīrthika (non-Buddhist) schools. Having subdued others, you also reveal your own doctrine, Therefore, you are of great courage, and it is fitting that you quickly expound and explain. We all wish to hear; the one of great wisdom should speak.』 At that time, the Bodhisattva-mahāsattva (Bodhisattva-mahāsattva) Vajragarbha, Hearing the earnest request of the Devas, immediately said: 『You Devas and humans, you should listen attentively with one mind, This Dharma is profound and difficult to fathom, and the discriminating mind cannot reach it. The pure principle of Yoga (Yoga), unfolded through causes and metaphors, I now manifest in the Ghanavyūha (Dense Array) Pure Land, and now I will proclaim it to you, Ghanavyūha is extremely subtle, a supreme abode for those in meditation.』 At that time, Vajragarbha, having spoken these words, Again said to the Kinnara-rāja (Kinnara-rāja) Great Tree: 『Great Tree, Kinnara King! You should observe, What is the nature of all dharmas? Their nature is empty, without anything at all. Seeing in accordance with this, one will not be deluded in meditation.』

，　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。」　大樹緊那王，　　即時而問曰：「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，　聞其所說已，　　而告如是言：「善哉大樹王！　　能發甚深問，　愿令修定者，　　得詣于真實，　我今為汝說，　　琴師應諦聽。　汝昔自他化，　　與諸眷屬俱，　鼓樂從空來，　　乘于寶宮殿。　如是諸天侶，　　而同詣佛會，　撫奏妙寶琴，　　其聲甚和雅。　聲聞在會者，　　各遞相謂言：『我樂見樹王，　　緊那眾遊戲，　及所乘宮殿，　　妙寶以莊嚴。』　汝奏琉璃琴，　　眾心皆悅動，　迦葉聲聞等，　　不覺起而舞，　由妙音和樂，　　不能持本心。　時天冠菩薩，　　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：『佛子有大力，　　譬如毗嵐風，　聲聞無定智，　　如黑山搖動，　雖離惑分別，　　尚染習氣泥，　分證於實際，　　未斷于諸習

【現代漢語翻譯】現代漢語譯本：　就像一粒米飯煮熟了，其他的米粒的情況也就可以知道了，　一切諸法也是這樣，瞭解了一個法，也就瞭解了其他的法。　譬如製作奶酪的人，用指尖嘗一下，　像這樣，諸法的體性，可以通過觀察一個法來了解。　法性不是實有，也不是空無，　而是藏識（Alaya-vijñana）所變現的，藏識以空性為它的相狀。　大樹緊那王（Mahavriksha Kinnara-raja），立刻問道：『為什麼在心量之中，會有界限的丈夫（purusha）存在？　又是如何產生諸界，即堅硬、潮濕、溫暖和運動這些要素的？』　這時金剛藏（Vajragarbha），菩薩摩訶薩（Bodhisattva-Mahasattva），　聽了他的問題后，這樣回答說：『善哉，大樹王！能夠提出如此深刻的問題，　希望能夠讓修習禪定的人，能夠達到真實的境界，　我現在為你解說，就像琴師一樣，你應該仔細聽。　你過去在自在天（Paranirmita-vasavartin），與你的眷屬們一起，　演奏音樂從空中而來，乘坐在珍寶的宮殿里。　像這樣的天人眷屬，一同來到佛的集會，　彈奏美妙的寶琴，那聲音非常和諧優雅。　在集會中的聲聞（Shravaka），各自互相說道：『我喜歡看到樹王，緊那羅（Kinnara）眾的嬉戲，　以及他們所乘坐的宮殿，用美妙的珍寶來莊嚴。』　你彈奏琉璃琴，眾人的心都感到喜悅和感動，　迦葉（Kashyapa）等聲聞，不知不覺地站起來跳舞，　因為美妙的音樂和諧快樂，不能保持自己的本心。　當時天冠菩薩（Deva-mukuta Bodhisattva），告訴迦葉等人說：『你們這些已經遠離慾望的人，為什麼會跳舞嬉戲呢？』　這時大迦葉（Mahakashyapa），對那位天冠菩薩說：『佛子有很大的力量，譬如毗嵐風（Velamba），　聲聞沒有堅定的智慧，就像黑山一樣被搖動，　雖然已經離開了迷惑的分別，還沾染著習氣的污泥，　只是部分地證得了實際，還沒有斷除所有的習氣。

【English Translation】 English version: 　Just as knowing one cooked grain of rice allows one to know the state of the remaining grains, 　So it is with all dharmas; knowing one is to know the others. 　Like a cheesemaker who tastes with the tip of a finger, 　So it is that the nature of all dharmas can be observed through one. 　The nature of dharma is neither existent nor non-existent, 　But is transformed by the Alaya-vijñana (storehouse consciousness), which takes emptiness as its characteristic. 　The Kinnara-raja (Kinnara king) Mahavriksha (Great Tree), then asked: 『Why is there a limited purusha (person) within the measure of the mind? 　How are the elements of solidity, moisture, warmth, and motion produced?』　At that time, Vajragarbha (Diamond Womb), the Bodhisattva-Mahasattva (Great Bodhisattva), 　Having heard his words, spoke thus: 『Excellent, Great Tree King! You are able to ask such profound questions, 　May it enable those who cultivate samadhi (meditative absorption) to reach the realm of truth, 　I will now explain to you, like a lute player, you should listen carefully. 　In the past, in Paranirmita-vasavartin (Heaven of Free Enjoyment of Others' Creations), you and your retinue, 　Played music that came from the sky, riding in a palace of jewels. 　Such heavenly companions came together to the Buddha's assembly, 　Playing wonderful jeweled lutes, their sound was very harmonious and elegant. 　The Shravakas (listeners) in the assembly said to each other: 『I enjoy seeing the Tree King, the Kinnara (a celestial musician) host at play, 　And the palace they ride in, adorned with wonderful jewels.』　You played the lapis lazuli lute, and the hearts of all were delighted and moved, 　The Shravakas such as Kashyapa (one of the Buddha's principal disciples), unknowingly rose and danced, 　Because of the wonderful harmonious music, they could not maintain their original minds. 　At that time, Deva-mukuta Bodhisattva (Heavenly Crown Bodhisattva), said to Kashyapa and the others: 『You who have left desire, why do you dance and play?』　Then Mahakashyapa (Great Kashyapa), said to that Deva-mukuta Bodhisattva (Heavenly Crown Bodhisattva): 『The Buddha's son has great power, like the Velamba (a type of strong wind), 　The Shravakas (listeners) have no firm wisdom, like the Black Mountain being shaken, 　Although they have left behind the discriminations of delusion, they are still stained by the mud of habitual tendencies, 　They have only partially realized actuality, and have not yet cut off all habitual tendencies.』

，　若舍諸粗重，　　必當得菩提。』　汝于微細境，　　巧慧具諸論，　帝釋世間明，　　于彼法通達，　及緊那羅論，　　如來清凈理，　善於諸地相，　　明瞭而決定，　端居寶殿中，　　眷屬共圍繞，　光明凈嚴好，　　猶如盛滿月，　觀行得自在，　　處眾能問答。　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，　　因斯起風界。　從於色分齊，　　有虛空及地，　識與諸境界，　　習氣能生身。　眼及諸色等，　　相狀各不同，　此無門作門，　　諸有恒相續。」　時摩尼寶藏，　　自在之宮殿，　持進大菩薩，　　與諸最勝子，　俱時從座起，　　稽首而作禮，　各持妙供具，　　供養金剛藏，　覆以寶羅網，　　同聲而贊佛：「聖者善安住，　　菩薩法雲地，　悟入如來境，　　應現實難量，　能為諸大士，　　開示佛知見。」　時緊那羅王，　　並諸婇女等，　供養而讚歎：　　「金剛藏無畏，　摩尼寶宮殿，　　嚴凈勝道場，　為我等開演，　　如來微妙法。」

爾時聖者觀自在菩薩摩

【現代漢語翻譯】現代漢語譯本：『如果捨棄各種粗重的煩惱，必定能夠證得菩提（Bodhi，覺悟）。』你在微細的境界中，具備巧妙的智慧和各種論述，帝釋（帝釋天，佛教的護法神）是世間的明燈，通達那些法理，以及緊那羅（Kinnara，一種非人，善於音樂）的論述，如來（Tathagata，佛的稱號）清凈的道理，擅長於各種地的相狀，明瞭而能決斷。端正地安坐在寶殿中，眷屬共同圍繞著你，光明清凈而莊嚴美好，猶如盛滿的月亮，觀行得到自在，在眾人之中能夠提問和回答。請問我，界（Dhatu，構成世界的元素）的丈夫，是如何從心（Citta，意識）生起的？你和各位佛子，都應當一心諦聽。如同在各種界之內，心被稱為丈夫，各種界因此而生，這個道理我將要說。滋潤產生於水界（Ap-dhatu），炎熱熾盛產生於火界（Tejo-dhatu），動搖和各種作業，因此而生起風界（Vayo-dhatu）。從於色的區分，有虛空界（Akasa-dhatu）和地界（Prthivi-dhatu），識（Vijnana，意識）與各種境界，習氣能夠產生身體。眼（ চক্ষু，cakṣu）和各種色等，相狀各自不同，這是無門而作門，各種存在恒常相續。」當時摩尼寶藏（Mani-bhadra），自在的宮殿，持進大菩薩（Mahasattva），與各位最殊勝的佛子，同時從座位上站起，稽首而作禮，各自拿著美妙的供具，供養金剛藏（Vajragarbha），覆蓋以寶羅網，同聲讚歎佛：『聖者善於安住，在菩薩的法雲地（Dharmamegha-bhumi，菩薩十地中的第十地），悟入如來的境界，應化顯現難以衡量，能夠為各位大士，開示佛的知見。』當時緊那羅王（Kinnararaja），以及各位婇女等，供養而讚歎：『金剛藏無所畏懼，摩尼寶宮殿，莊嚴清凈的殊勝道場，為我們等開演，如來微妙的法。』爾時聖者觀自在菩薩摩（Avalokitesvara bodhisattva-maha）

【English Translation】 English version: 'If one abandons all coarse burdens, one will surely attain Bodhi (Enlightenment).' In subtle realms, you possess skillful wisdom and various treatises. Indra (Śakra, king of the gods) is the light of the world, understanding those doctrines, as well as the treatises of the Kinnaras (a type of celestial musician), the pure principles of the Tathagata (Thus Gone One, an epithet of the Buddha), skilled in the characteristics of various grounds, clear and decisive. Righteously seated in the jeweled palace, surrounded by your retinue, your light is pure, dignified, and beautiful, like a full moon. You have attained freedom in contemplation and practice, and are able to ask and answer questions among the assembly. I ask you, the 'husband' of the Dhatus (elements), how does it arise from the Citta (mind)? You and all the Buddha's sons should listen attentively with one mind. Just as within the various Dhatus, the mind is called the 'husband,' and the various Dhatus arise from it, I will explain this meaning. Moisture arises from the water element (Ap-dhatu), intense heat arises from the fire element (Tejo-dhatu), movement and various actions arise from the wind element (Vayo-dhatu). From the distinctions of form, there are the space element (Akasa-dhatu) and the earth element (Prthivi-dhatu). Consciousness (Vijnana) and various realms, habitual tendencies can generate the body. The eye (cakṣu) and various forms, their appearances are each different. This is making a door where there is no door, and all existences are constantly continuous.' At that time, Mani-bhadra (Treasure Store), the palace of freedom, the great Bodhisattva (Mahasattva), together with the most excellent Buddha's sons, simultaneously arose from their seats, bowed their heads and paid homage, each holding wonderful offerings, offering them to Vajragarbha (Diamond Womb), covering it with a jeweled net, and praised the Buddha in unison: 'The Holy One dwells well in the Dharmamegha-bhumi (Cloud of Dharma Ground, the tenth bhumi of a Bodhisattva), awakened to the realm of the Tathagata, manifesting immeasurable realities, able to reveal the Buddha's knowledge and vision to all great beings.' At that time, the Kinnararaja (Kinnara King), along with all the consorts, made offerings and praised: 'Vajragarbha is fearless, the Mani-bhadra palace, a dignified and pure, supreme Bodhimanda (place of enlightenment), expounding for us the subtle Dharma of the Tathagata.' At that time, the holy Avalokitesvara bodhisattva-maha

訶薩、慈氏菩薩摩訶薩、得大勢菩薩摩訶薩、曼殊室利法王子菩薩摩訶薩、神通王菩薩摩訶薩、寶髻菩薩摩訶薩、天冠菩薩摩訶薩、總持王菩薩摩訶薩、一切義成就菩薩摩訶薩，如是等菩薩摩訶薩及余無量修勝定者，皆是佛子，威德自在，決定無畏，善能開示觀行之心，俱從座起，互相觀察，問金剛藏菩薩摩訶薩而說偈言：

「金剛自在尊，　　能示於法眼，　諸佛所加護，　　菩薩皆宗仰，　善達于地相，　　巧能而建立。　佛子大力眾，　　同心皆勸請，　定王愿哀愍，　　顯示於密嚴，　佛及佛子等，　　甚深奇特事。　此法最清凈，　　遠離於言說，　化佛諸菩薩，　　昔所未開敷，　自覺智所行，　　見真無漏界，　微妙現法樂，　　清凈最無比，　具眾三摩地，　　無量陀羅尼，　諸自在解脫，　　意成身十種，　殊勝色清凈，　　照明於法界。　善逝不思議，　　嚴剎亦如是，　佛及諸菩薩，　　身量如極微，　乃至如毛端，　　百分中之一，　密嚴殊妙剎，　　諸土中最勝。　如是觀行者，　　咸來生此中，　是皆何所因？　　佛子愿宣說。」　爾時金剛藏，　　菩薩摩訶薩，　身如師子臆，　　具三十二相，　以隨好莊嚴，　　將欲廣開示，　觀

【現代漢語翻譯】現代漢語譯本訶薩（Khasa），慈氏菩薩摩訶薩（Maitreya Bodhisattva-Mahasattva，即彌勒菩薩）、得大勢菩薩摩訶薩（Mahāsthāmaprāpta Bodhisattva-Mahasattva）、曼殊室利法王子菩薩摩訶薩（Mañjuśrī Dharma Prince Bodhisattva-Mahasattva，即文殊師利菩薩）、神通王菩薩摩訶薩（Supernatural Power King Bodhisattva-Mahasattva）、寶髻菩薩摩訶薩（Ratnaketu Bodhisattva-Mahasattva）、天冠菩薩摩訶薩（Heavenly Crown Bodhisattva-Mahasattva）、總持王菩薩摩訶薩（Dhāraṇī King Bodhisattva-Mahasattva）、一切義成就菩薩摩訶薩（Sarvārthasiddha Bodhisattva-Mahasattva），如是等等的菩薩摩訶薩以及其餘無量修習殊勝禪定的人，他們都是佛的弟子，具有威德和自在，堅定而無畏懼，善於開示觀行之心。他們一同從座位上站起，互相觀察，向金剛藏菩薩摩訶薩（Vajragarbha Bodhisattva-Mahasattva）提問並用偈頌說道：『金剛自在尊，能夠展示法眼，諸佛所加持護佑，菩薩都敬仰遵從，善於通達地相，巧妙地能夠建立。佛的弟子，大力的大眾，同心同德都來勸請，定王啊，愿您哀憐我們，顯示那密嚴凈土，關於佛以及佛的弟子等，甚深奇特的事蹟。此法最為清凈，遠離一切言語表達，化佛和諸位菩薩，過去所未曾開示闡揚，自覺的智慧所行之處，見證真實無漏的境界，微妙的現法之樂，清凈無比最為殊勝，具足眾多三摩地（samādhi，禪定），無量的陀羅尼（dhāraṇī，總持），諸種自在的解脫，意生身十種神通，殊勝的色身清凈，照明整個法界。善逝（Sugata，佛的稱號之一）不可思議，嚴凈的剎土也同樣如此，佛以及諸位菩薩，身量可以小如極微，乃至小如毛髮的末端，百分之一，密嚴殊勝美妙的剎土，在所有國土中最為殊勝。像這樣觀行的人，都能夠來到這裡出生，這都是什麼原因呢？佛的弟子啊，愿您宣說。』這時，金剛藏菩薩摩訶薩，身軀如同獅子的胸膛般雄偉，具足三十二種殊勝之相，用隨形好來莊嚴自身，將要廣泛地開示闡明，觀察著大眾。

【English Translation】 English version Khasa, Maitreya Bodhisattva-Mahasattva, Mahāsthāmaprāpta Bodhisattva-Mahasattva, Mañjuśrī Dharma Prince Bodhisattva-Mahasattva, Supernatural Power King Bodhisattva-Mahasattva, Ratnaketu Bodhisattva-Mahasattva, Heavenly Crown Bodhisattva-Mahasattva, Dhāraṇī King Bodhisattva-Mahasattva, Sarvārthasiddha Bodhisattva-Mahasattva, these Bodhisattva-Mahasattvas and other immeasurable practitioners of supreme samādhi, all being Buddha's disciples, possessing majestic virtue and freedom, resolute and fearless, skilled in expounding the mind of contemplation, arose together from their seats, observed each other, and questioned Vajragarbha Bodhisattva-Mahasattva with verses, saying: 'Vajra-like, free and sovereign one, able to reveal the Dharma-eye, Protected and blessed by all Buddhas, revered and followed by all Bodhisattvas, Skilled in understanding the characteristics of the earth, cleverly able to establish. Disciples of the Buddha, a great assembly of powerful ones, with one heart, earnestly request, King of Samādhi, may you have compassion, reveal the Ghanavyūha (Dense Array) Pure Land, Concerning the Buddha and the Buddha's disciples, profound and extraordinary events. This Dharma is most pure, far removed from verbal expression, The manifested Buddhas and Bodhisattvas, have not previously expounded, The realm traversed by self-awakened wisdom, witnessing the true, unconditioned realm, The subtle bliss of the present Dharma, pure, incomparable, and most supreme, Possessing numerous samādhis, immeasurable dhāraṇīs, Various liberated states of freedom, ten kinds of mind-made bodies, The supreme form is pure, illuminating the entire Dharma-realm. The Sugata (One Thus Gone, an epithet of the Buddha) is inconceivable, so too is the adorned Buddha-field, The Buddha and the Bodhisattvas, their body size can be as small as an extremely minute particle, Even as small as the tip of a hair, one-hundredth part thereof, The Ghanavyūha, a supremely wondrous Buddha-field, is the most excellent among all lands. Those who practice contemplation in this way, are all able to be born here, What is the cause of this? Disciples of the Buddha, may you explain.' At that time, Vajragarbha Bodhisattva-Mahasattva, Whose body was as majestic as a lion's chest, possessing the thirty-two excellent marks, Adorning himself with the minor marks, preparing to extensively expound and clarify, Observed the assembly.

察彼大會，　　猶如師子王，　知眾堪聽聞，　　古先佛秘旨，　我今演法眼，　　離於能所覺。　金剛藏即發，　　清凈梵音聲、　迦陵頻伽聲、　　廣長舌相聲、　巧妙無粗獷、　　世間稱歎聲、　廣略美暢聲、　　克諧鐘律聲、　高韻朗徹聲、　　干馱羅中聲、　雄聲與直聲、　　罽尸迦哀聲、　歌詠相應聲、　　急聲及緩聲、　深遠和暢聲，　　一切皆具足，　眾德以相應，　　聞之而離著，　心無有厭倦，　　一切皆欣樂，　悉能盡通達，　　所有音聲相，　自然而普應，　　無作無功用。　金剛藏菩薩，　　口未曾言說，　所有諸音聲，　　但由本願力，　從眉額及頂、　　鼻端肩與膝，　猶如於變化，　　自然出妙音，　普為諸大眾，　　開示於法眼。　勇猛金剛藏，　　住于自在宮，　最勝子圍繞，　　清凈而嚴潔，　如鵝王在地，　　群鵝而翼從。　大定金剛藏，　　處於師子座，　映蔽於一切，　　所有修行人，　猶如月在空，　　光映于列宿。　如月與光明，　　而無有差別，　金剛藏威德，　　與佛亦復然。　爾時如實見，　　菩薩之大力，　修行中最勝，　　住于瑜伽道，　即從座而起，　　觀察大眾言：「奇哉大乘法

【現代漢語翻譯】現代漢語譯本觀察那場盛大的集會，就像雄獅之王一般。知道大眾有能力聽聞，過去諸佛的秘密旨意。我現在要闡演佛法之眼，遠離能見和所見的對立。金剛藏菩薩隨即發出，清凈的梵天之音。迦陵頻伽鳥的鳴叫聲，廣長舌相所發出的聲音。巧妙而沒有粗獷之感，世間眾人稱讚嘆美的聲音。內容廣博簡略都恰到好處，美妙流暢的聲音，音調和諧如同鐘律的聲音。高亢的韻律朗朗清澈的聲音，如同乾闥婆（Gandharva）中所發出的聲音。雄渾的聲音與正直的聲音，罽尸迦（Keshika）哀婉的聲音。歌詠和諧相應的聲音，急速的聲音以及舒緩的聲音。深沉悠遠而和諧流暢的聲音，一切都具備圓滿。以各種功德相互輝映，聽聞之後便能遠離執著。心中沒有厭倦之感，一切都感到欣喜快樂。完全能夠通達，所有音聲的相狀。自然而然地普遍應現，沒有造作，不假功用。金剛藏菩薩，口中未曾說過一句話。所有這些音聲，都只是由於本願的力量。從眉間、額頭以及頭頂，鼻尖、肩膀和膝蓋。就像是變化所顯現，自然發出美妙的聲音。普遍地為諸位大眾，開示佛法的眼界。勇猛的金剛藏菩薩，安住在自在宮殿之中。被最殊勝的佛子們圍繞，清凈而又莊嚴。就像鵝王在陸地上，被眾多的鵝圍繞著。具有大禪定的金剛藏菩薩，處於獅子座上。光芒掩蓋一切，所有的修行之人。就像月亮在空中，光芒照耀著眾星。如同月亮與光明，沒有差別。金剛藏菩薩的威德，與佛陀也是如此。這時，如實地見到，菩薩的大力。在修行者中最殊勝，安住在瑜伽之道。隨即從座位上站起，觀察大眾說道：『奇妙啊，這大乘佛法！』

【English Translation】 English version Observing that great assembly, like a lion king, Knowing the assembly is capable of hearing, the secret teachings of the ancient Buddhas, I will now expound the Dharma eye, detached from the perceiver and the perceived. Vajragarbha (Diamond Womb) Bodhisattva then emitted, a pure Brahma sound, The sound of the Kalavinka bird, the sound from the broad and long tongue, Skillful without roughness, a sound praised by the world, A sound that is broad and concise, beautiful and smooth, a sound harmonious like bells and chimes, A high-pitched, clear and penetrating sound, a sound like that from the Gandharvas (celestial musicians), A majestic and upright sound, the mournful sound of Keshika, A sound of harmonious singing, a rapid sound and a slow sound, A deep, far-reaching, harmonious and smooth sound, all perfectly complete, Corresponding with all virtues, hearing it brings detachment, The mind has no weariness, all are delighted, All are able to fully understand, all aspects of the sound, Naturally and universally responding, without effort or exertion. Vajragarbha (Diamond Womb) Bodhisattva, his mouth never uttered a word, All these sounds, are only due to the power of his original vows, From between his eyebrows, forehead, and crown, the tip of his nose, shoulders, and knees, Like a transformation, naturally emitting wondrous sounds, Universally for all the assembly, revealing the Dharma eye. The valiant Vajragarbha (Diamond Womb), dwells in the palace of freedom, Surrounded by the most excellent sons of the Buddha, pure and adorned, Like a swan king on the ground, with a flock of swans following. The greatly meditative Vajragarbha (Diamond Womb), sits on a lion throne, Outshining all, all practitioners, Like the moon in the sky, its light shining on the stars. Like the moon and its light, without difference, The majestic power of Vajragarbha (Diamond Womb), is also like that of the Buddha. At that time, seeing in reality, the great power of the Bodhisattva, Most excellent among practitioners, dwelling on the path of Yoga, Then arose from his seat, observing the assembly and said: 'Wonderful, this Mahayana Dharma!'

，　　如來微妙境，　一切佛國中，　　佛子應頂禮。　無思離垢法，　　諸佛所觀察，　希有甚微密，　　大乘清凈理，　非惡覺境界，　　轉依之妙道。　八種識差別，　　三自性不同，　五法二無我，　　各各而開示。　五種習所緣，　　生諸妄分別，　見此微妙法，　　清凈如真金。　得於真性者，　　則住佛種性，　如來性微妙，　　離聲聞外道，　密嚴諸剎勝，　　證者乃能往。　尊者金剛藏！　　已得何等持？　所說凈法眼，　　是何等持境？」　時無量菩薩，　　復禮金剛藏：「大智金剛尊，　　愿為我開演，　住何三摩地，　　而能說是法？　此諸佛子等，　　一切皆樂聞。」　爾時金剛藏，　　處自在宮殿，　觀察于大會，　　自心而念言：「此法不思議，　　十力微妙境，　由慧之所持，　　離當堪聽受。」　已見堪住者，　　皆諸佛之子，　即時而告言：　　「汝等當諦聽，　我今為汝說，　　轉依之妙道。　我為諸佛子，　　他化自在眾，　以得三摩地，　　名大乘成德。　住於此定中，　　演清凈法眼，　亦見億塵剎，　　所有諸善逝，　那庾多塵億，　　在前而讚歎：『善哉汝所說，　　此是瑜伽道，　我等悉皆行

【現代漢語翻譯】現代漢語譯本：　　如來微妙的境界，　　在一切佛國之中，佛子應當頂禮。　　無思慮且遠離垢染的法，是諸佛所觀察的，　　稀有且極其微密的，是大乘清凈的道理，　　不是邪惡覺悟的境界，是轉變所依的妙道。　　八種識的差別，三種自性的不同，　　五法和二無我，都各自開示。　　五種習氣所緣，產生各種虛妄分別，　　見到這微妙的法，就如清凈的真金。　　得到真性的人，就安住于佛的種性，　　如來的自性微妙，遠離聲聞和外道，　　密嚴國土勝妙，證悟者才能前往。　　尊者金剛藏（Vajragarbha）！已經得到什麼樣的禪定？　　所說的清凈法眼，是什麼樣的禪定境界？' 　　這時無量的菩薩，再次向金剛藏（Vajragarbha）頂禮：『大智金剛尊（Vajragarbha），愿為您開演，　　安住于什麼樣的三摩地（Samadhi），而能說此法？　　這些佛子們，一切都樂於聽聞。' 　　這時金剛藏（Vajragarbha），處於自在宮殿，　　觀察著大會，心中想：『此法不可思議，是十力（Dasabala）微妙的境界，　　由智慧所持，遠離才能聽受。' 　　已經見到堪能安住的人，都是諸佛之子，　　即時告訴他們：『你們應當仔細聽，　　我現在為你們說，轉變所依的妙道。　　我為諸佛子，他化自在天眾，　　以得到三摩地（Samadhi），名為大乘成德。　　安住於此定中，演說清凈法眼，　　也見到億萬塵沙數的世界，所有諸佛，　　那由他（Nayuta）塵沙數億，在前面讚歎：『善哉你所說，這是瑜伽之道，　　我們都修行。'

【English Translation】 English version: The subtle realm of the Tathagata (Thus Come One), In all Buddha lands, Buddha's disciples should prostrate. The thought-free, defilement-free Dharma, observed by all Buddhas, Rare and extremely subtle, is the pure principle of the Mahayana (Great Vehicle), Not the realm of evil enlightenment, but the wondrous path of transformation of the basis. The differences of the eight consciousnesses, the distinctions of the three self-natures, The five dharmas and two non-selves, are each individually revealed. The five kinds of habitual objects, give rise to various false discriminations, Seeing this subtle Dharma, is like pure, genuine gold. Those who attain true nature, then abide in the Buddha-nature, The Tathagata's (Thus Come One) nature is subtle, far from Sravakas (Hearers) and heretics, The Secret Adornment (密嚴, Ghansavyuha) surpasses all lands; only those who realize it can go there. Venerable Vajragarbha (Diamond Womb)! What kind of Samadhi (concentration) have you attained? What is the realm of the pure Dharma-eye that you speak of?' Then countless Bodhisattvas (Enlightening beings), again prostrated to Vajragarbha (Diamond Womb): 'Great Wisdom Vajra (Diamond) Venerable One, we wish you to expound, Abiding in what kind of Samadhi (concentration), are you able to speak this Dharma? All these Buddha's disciples, all delight in hearing it.' At that time, Vajragarbha (Diamond Womb), dwelling in the palace of self-mastery, Observing the great assembly, thought in his heart: 'This Dharma is inconceivable, the subtle realm of the Ten Powers (Dasabala), Held by wisdom, those who are detached are capable of listening.' Having seen those who are capable of abiding, all are sons of the Buddhas, Immediately he said: 'You should listen attentively, I will now speak to you, the wondrous path of transformation of the basis. I, for the Buddha's disciples, the Paranirmitavasavartin (Those who delight in transforming things created by others) assembly, Having attained Samadhi (concentration), am named the Great Vehicle Accomplished Virtue. Abiding in this Samadhi (concentration), I expound the pure Dharma-eye, And also see billions of dust-mote worlds, all the Sugatas (Well-gone ones), Nayuta (A large number) dust-mote billions, praising in front: 'Excellent is what you say, this is the path of Yoga (union), We all practice it.'

，　　如是三摩地，　於斯得自在，　　清凈成正覺。　十方一切佛，　　皆從此定生，　當知最殊勝，　　非思量所及。』　若有諸菩薩，　　得住此定中，　即住不思議，　　諸佛之境界，　證於自智境，　　見三摩地佛，　變化百千億，　　乃至如微塵，　自覺聖智境，　　諸佛所安立，　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，　遠離於名相，　　是名第一義，　藏識住于身，　　隨處而流轉，　習氣如山積，　　深意之所纏。　求那有二門，　　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，　藏識暴流水，　　境界風所飄。　種種識浪生，　　相續恒無斷，　佛及諸佛子，　　能知法無我，　已得成如來，　　復為人宣說。　分析于說蘊，　　見人無我性，　不知法無我，　　是說為聲聞。　菩薩所修行，　　善達二無我，　觀已即便舍，　　不住于實際；　若住于實際，　　便舍大悲心，　功業悉不成，　　不得成正覺。　希有難思智，　　普利諸有情，　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，　或主乾闥婆，　　阿修羅王等，　了悟大乘法，　　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，　所有雜染法，　　及與清凈法，　恒于生死中，　　皆因賴耶轉。　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，　了達于清凈，　　賴耶不可得，　賴耶若可得，　　清凈非是常。　如來清凈藏，　　亦名無垢智，　常住無終始，　　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。　現法樂聖人，　　證自覺智境，　功德轉增勝，　　自共無能說。　現法諸定者，　　了達境唯心，　得於第七地，　　悉皆而轉滅，　心識之所緣，　　一切外境界，　見種種差別，　　無境但唯心。　瓶衣等眾幻，　　一切皆無

【現代漢語翻譯】現代漢語譯本色相非常莊嚴美好，諸天和聖人們，見到都會心生愛慕和尊敬。像這樣，佛和菩薩，從生死輪迴的泥沼中脫離出來，成就清凈的佛體，為諸天所欣喜仰慕。從最初的菩薩位開始，或者示現為轉輪王，或者主宰乾闥婆（Gandharva，一種天神），阿修羅王（Asura，一種惡神）等，徹悟大乘佛法，獲得這樣的清凈之身，逐漸修行，最終必定能夠成佛。因此，各位佛子，應該一心學習，所有雜染的法，以及清凈的法，在生死輪迴中，都是依賴阿賴耶識（Ālaya-vijñāna，藏識）的轉變。這個因是無比殊勝的，證悟真理的人會宣說，它不同於能作一切的主宰，自在天（Īśvara，印度教主神）等。世尊說這個識，是爲了去除各種習氣，如果能了達清凈的境界，就會發現阿賴耶識是不可得的。如果阿賴耶識是可得的，那麼清凈就不是永恒的。如來的清凈藏，也叫做無垢智，常住不變，沒有終始，超越了四句的言說。佛說如來藏（Tathāgatagarbha，如來藏），就是阿賴耶識，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，就是世間的阿賴耶識，就像黃金和指環，轉變運用而本質沒有差別。譬如一位手藝精巧的金匠，用純凈美好的真金，製造指環等裝飾品，想要用來莊嚴手指，它的形狀不同於其他物品，所以被稱作指環。體驗現法之樂的聖人，證悟了自覺的智慧境界，功德越來越增勝，這種境界是自己才能體會，無法用語言描述的。體驗現法諸禪定的人，了達一切境界都唯是自心所現，證得第七地菩薩果位時，所有心識的活動都會止息。心識所緣的一切外在境界，所見到的種種差別現象，實際上沒有外境存在，一切都只是心的顯現。瓶子、衣服等各種幻象，一切都是虛無的。

【English Translation】 English version Its form and appearance are extremely solemn and pure, Gods, saints, and others, upon seeing it, generate love and reverence. Thus, Buddhas and Bodhisattvas, emerge from the mud of birth and death, Achieving a pure Buddha-body, admired and revered by all the gods. From the initial Bodhisattva stage, they may manifest as a Chakravartin King (universal ruler), Or preside over Gandharvas (a type of celestial musician), Asura Kings (a type of demon), and so on, Thoroughly understanding the Mahayana Dharma, obtaining such a body, Gradually cultivating, they are certain to attain Buddhahood. Therefore, all disciples of the Buddha, should learn with one mind, All defiled dharmas, as well as pure dharmas, In the cycle of birth and death, are all transformed by the Ālaya-vijñāna (store consciousness). This cause is incomparably superior, proclaimed by those who have verified the truth, It is not similar to the all-powerful creator, Īśvara (a Hindu deity), and others. The World-Honored One spoke of this consciousness, to eliminate all habitual tendencies, If one understands the state of purity, the Ālaya-vijñāna is unattainable. If the Ālaya-vijñāna were attainable, then purity would not be eternal. The Tathāgata's pure treasury, is also called immaculate wisdom, It is constant and without beginning or end, beyond the expression of the four propositions. The Buddha said that the Tathāgatagarbha (Buddha-nature), is the Ālaya-vijñāna, Those with evil wisdom cannot understand, the treasury is the Ālaya consciousness. The Tathāgata's pure treasury, is the Ālaya-vijñāna in the world, Like gold and a finger ring, transforming without difference in essence. For example, a skillful goldsmith, using pure and fine gold, Creates ornaments such as finger rings, wanting to adorn the finger, Its form is different from other objects, so it is called a finger ring. Saints who experience the joy of the present Dharma, realize the realm of self-aware wisdom, Merit and virtue increasingly grow, this state can only be experienced by oneself and cannot be described. Those who experience the various samadhis of the present Dharma, understand that all realms are only manifestations of the mind, Upon attaining the seventh Bodhisattva ground, all activities of consciousness cease. All external realms that are the objects of the mind's consciousness, The various differentiated phenomena that are seen, in reality, there are no external realms, everything is only a manifestation of the mind. Illusions such as bottles, clothes, and so on, are all unreal.

有，　心變似彼現，　　有能取所取。　譬如星月等，　　依須彌執行，　諸識亦復然，　　恒依賴耶轉。　賴耶即密嚴，　　妙體本清凈，　無心亦無覺，　　光潔如真金，　不可得分別，　　性與分別離，　體實是圓成，　　瑜伽者當見。　意識緣于境，　　但縛于愚夫，　聖見悉清凈，　　猶如陽焰等。」

爾時世尊說是經已，金剛藏等無量菩薩摩訶薩，及從他方來此會者微塵數眾，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：有，心識的變現就像外境的顯現一樣，具有能取和所取兩個方面。譬如星辰和月亮等，依傍著須彌山（Sumeru，佛教宇宙觀中的中心山）執行，各種識（consciousness）也是這樣，恒常依賴著阿賴耶識（Ālaya-vijñāna，藏識，根本識）而運轉。阿賴耶識就是密嚴（Ghanavyūha，密嚴凈土），其微妙的本體本來就是清凈的，沒有心念也沒有覺知，光亮潔凈如同真金一般。阿賴耶識不可用分別心去理解，它的自性與分別念是分離的，它的本體實際上是圓滿成就的，瑜伽行者應當能夠證見。意識緣于外境，只會束縛愚昧的人，聖者所見的一切都是清凈的，就像陽焰（mirage）一樣。

這時，世尊說完這部經后，金剛藏（Vajragarbha）等無量菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩），以及從其他世界來到法會的無數大眾，聽聞佛陀所說，都非常歡喜，信受奉行。

《大乘密嚴經》卷下

【English Translation】 English version: Yes, the transformations of the mind resemble external appearances, possessing both the grasper and the grasped. Just as stars and the moon, etc., revolve relying on Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), so too do the various consciousnesses, constantly relying on the Ālaya-vijñāna (storehouse consciousness, the fundamental consciousness) to function. The Ālaya-vijñāna is Ghanavyūha (Dense Array, the Pure Land of Ghanavyūha), its subtle essence is originally pure, without mind or awareness, bright and clean like pure gold. The Ālaya-vijñāna cannot be understood through discrimination; its nature is separate from discriminative thought. Its essence is truly perfectly accomplished, and yogis should be able to realize it. Consciousness, when attached to external objects, only binds the foolish. The vision of the sages is entirely pure, like a mirage.

At that time, after the World Honored One finished speaking this sutra, countless Bodhisattva-mahāsattvas (Great Bodhisattvas) such as Vajragarbha (Vajra Essence), and countless beings like dust particles who came to this assembly from other worlds, having heard what the Buddha said, were all greatly delighted, believed, accepted, and practiced it accordingly.

The Ghanavyūha Sūtra of the Mahāyāna, Volume 2