T17n0761_佛說法集經

大正藏第 17 冊 No. 0761 佛說法集經

No. 761

佛說法集經卷第一

元魏天竺三藏菩提流支譯

如是我聞：

一時婆伽婆在虛空界法界差別住處——普皆嚴潔，清凈無垢，諸佛如來福智莊嚴如意所化，超於三界有為數行，過一切譬喻不可思議，諸佛如來果報所生——于最勝樓閣妙寶臺上，與大比丘眾千二百五十人俱，皆是阿羅漢，具四無礙，得俱解脫；與菩薩摩訶薩眾，皆悉清凈，得常無常三昧境界，觀一切智智行處，得無中無邊法界彼岸，滿足一切菩薩所愿，具足一切菩薩自在，得十無盡無量功德以自莊嚴，具足一切菩薩陀羅尼三昧、四無礙智；與大威德天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、釋提桓因、梵天、四天王，其數百千萬，及眷屬亦百千萬。

爾時，婆伽婆所說經，名入一切修行次第法門，所謂見諸賢聖能生信心，得信心者成就欲心，得善法欲心者成就不斷心，得不斷心者成就義心，得義心者成就增上心，修行檀波羅蜜者成就大富故、修行尸波羅蜜者成就人天果報故、修行羼提波羅蜜者成就一切莊嚴故、修行毗梨耶波羅蜜者成就一切佛法故、修行禪波羅蜜者成就調柔心故、修行般若波羅蜜者成就過一切世間智故

【現代漢語翻譯】現代漢語譯本：《佛說法集經》卷第一元魏天竺三藏菩提流支譯如是我聞：一時，婆伽婆（Bhagavan，世尊）在虛空界法界差別住處——普皆嚴潔，清凈無垢，諸佛如來福智莊嚴如意所化，超於三界有為數行，過一切譬喻不可思議，諸佛如來果報所生——于最勝樓閣妙寶臺上，與大比丘眾千二百五十人俱，皆是阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者），具四無礙（四種無礙辯才），得俱解脫（身心皆得解脫）；與菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）眾，皆悉清凈，得常無常三昧境界，觀一切智智行處，得無中無邊法界彼岸，滿足一切菩薩所愿，具足一切菩薩自在，得十無盡無量功德以自莊嚴，具足一切菩薩陀羅尼（Dharani，總持，憶持不忘的法門）三昧（Samadhi，禪定），四無礙智；與大威德天、龍、夜叉（Yaksa，一種鬼神）、乾闥婆（Gandharva，香音神）、阿修羅（Asura，非天，一種好戰的神）、迦樓羅（Garuda，金翅鳥）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）、釋提桓因（Śakro devānām indraḥ，帝釋天）、梵天（Brahma，色界天主）、四天王，其數百千萬，及眷屬亦百千萬。爾時，婆伽婆所說經，名入一切修行次第法門，所謂見諸賢聖能生信心，得信心者成就欲心，得善法欲心者成就不斷心，得不斷心者成就義心，得義心者成就增上心，修行檀波羅蜜（Dāna-pāramitā，佈施波羅蜜）者成就大富故、修行尸波羅蜜（Śīla-pāramitā，持戒波羅蜜）者成就人天果報故、修行羼提波羅蜜（Kṣānti-pāramitā，忍辱波羅蜜）者成就一切莊嚴故、修行毗梨耶波羅蜜（Vīrya-pāramitā，精進波羅蜜）者成就一切佛法故、修行禪波羅蜜（Dhyāna-pāramitā，禪定波羅蜜）者成就調柔心故、修行般若波羅蜜（Prajñā-pāramitā，智慧波羅蜜）者成就過一切世間智故。

【English Translation】 English version: 'The Buddha Speaks of the Collected Teachings Sutra', Volume 1 Translated by Tripiṭaka Bodhiruci from India of the Yuan Wei Dynasty Thus have I heard: At one time, the Bhagavan (Blessed One) was dwelling in a realm of differentiated abodes within the sphere of space and the sphere of Dharma—universally adorned and immaculate, purified and without defilement, transformed by the blessings, wisdom, and adornments of all Buddhas and Tathagatas according to their wishes, surpassing the conditioned activities of the three realms, beyond all metaphors and inconceivable, born from the fruition of all Buddhas and Tathagatas—upon a most excellent pavilion, a platform of wondrous jewels, together with a great assembly of twelve hundred and fifty Bhikshus (monks), all of whom were Arhats (liberated beings who have extinguished all afflictions), possessing the four unobstructed eloquences, having attained liberation in both body and mind; and with a great assembly of Bodhisattva-Mahasattvas (great Bodhisattvas), all of whom were pure, having attained the realm of the Samadhi (meditative absorption) of permanence and impermanence, observing the conduct of the wisdom of all-knowingness, having attained the other shore of the boundless Dharma realm without center or edge, fulfilling all the vows of the Bodhisattvas, possessing all the freedom of the Bodhisattvas, having attained the ten inexhaustible and immeasurable merits with which to adorn themselves, possessing all the Bodhisattva Dharanis (mnemonic devices) and Samadhis, and the four unobstructed wisdoms; and with great majestic Devas (gods), Nagas (dragons), Yakshas (demons), Gandharvas (celestial musicians), Asuras (titans), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), Śakro devānām indraḥ (Indra, lord of the gods), Brahmas (creator gods), the Four Heavenly Kings, numbering hundreds of thousands, and their retinues also numbering hundreds of thousands. At that time, the Sutra spoken by the Bhagavan was named 'Entering the Dharma Gate of the Sequential Stages of All Practices,' which means that seeing all the virtuous and noble ones can generate faith, those who attain faith will accomplish the mind of desire, those who attain the mind of desire for good Dharma will accomplish the unceasing mind, those who attain the unceasing mind will accomplish the mind of righteousness, those who attain the mind of righteousness will accomplish the superior mind, those who cultivate Dāna-pāramitā (perfection of giving) will accomplish great wealth, those who cultivate Śīla-pāramitā (perfection of morality) will accomplish the fruits of humans and gods, those who cultivate Kṣānti-pāramitā (perfection of patience) will accomplish all adornments, those who cultivate Vīrya-pāramitā (perfection of vigor) will accomplish all Buddha-dharmas, those who cultivate Dhyāna-pāramitā (perfection of meditation) will accomplish a tamed and gentle mind, and those who cultivate Prajñā-pāramitā (perfection of wisdom) will accomplish wisdom surpassing all worldly wisdom.

、修行方便波羅蜜者成就一切無障礙故、修行愿波羅蜜者自然成就一切事故、修行力波羅蜜者成就不可破壞故、修行智波羅蜜者成就一切世間歸依處故，出家者為成聖道故、著染衣者遠離一切世間事故、乞食者為破一切憍慢心故、住阿蘭若處者成就無怖畏故、處宴坐者成就神通無量等故、聞法受持者成就四無礙故、修念方便者成就陀羅尼故、修意方便者成就差別法智故、修堅固行者成就無大眾畏故、修樂說方便者成就記說不錯謬故、修陰方便者成就般若差別故、修界方便者成就微細般若差別故、修入方便者成就遠離內外迷心故、修諦方便者成就不誑一切眾生故、修念處方便者成就隨順一切佛意故、修舍摩他方便者成就寂靜心故、修毗婆舍那方便者成就調伏心故、修不高心者成就一切智智滿足故、修不憍慢者成就敬信心故、修不誑一切眾生者成就乃至能令一人信故、修行堅固般若者成就一切天人行故、修如說修行者成就滿足善知識法故、修行內思惟者成就自然覺故、修行降伏心者成就法王義故、修行不吝身者成就佛身故、修行恭敬三寶不壞心者成就是處非處智力故、修行善巧所作者成就業報智力故、修行不毀他智者成就諸根利鈍智力故、修行入微細因緣集智者成就種種性智力故、修行三寶中教化眾生者成就信欲智力故、

【現代漢語翻譯】現代漢語譯本：修行方便波羅蜜（upaya-paramita，善巧方便的圓滿）的人，能夠成就一切無有障礙的境界；修行愿波羅蜜（pranidhana-paramita，誓願的圓滿）的人，自然能夠成就一切事業；修行力波羅蜜（bala-paramita，力量的圓滿）的人，能夠成就不可破壞的境界；修行智波羅蜜（jnana-paramita，智慧的圓滿）的人，能夠成就一切世間眾生的歸依之處。出家修行的人，是爲了成就聖道；身穿染衣的人，是爲了遠離一切世間俗事；托缽乞食的人，是爲了破除一切驕慢之心；居住在阿蘭若（aranya，寂靜處）的人，能夠成就無有怖畏的境界；處於宴坐（冥想）狀態的人，能夠成就神通無量等等功德；聽聞佛法並受持的人，能夠成就四無礙辯才；修習憶念方便的人，能夠成就陀羅尼（dharani，總持）的能力；修習意念方便的人，能夠成就對差別之法的智慧；修習堅定不移的修行的人，能夠成就無有大眾畏懼的境界；修習善於演說方便的人，能夠成就記述演說沒有錯謬的境界；修習五陰方便的人，能夠成就般若（prajna，智慧）的差別；修習十二界方便的人，能夠成就微細的般若差別；修習十八界方便的人，能夠成就遠離內外迷惑之心的境界；修習四諦方便的人，能夠成就對一切眾生不欺騙的境界；修習四念處方便的人，能夠成就隨順一切佛意的境界；修習奢摩他（samatha，止）方便的人，能夠成就寂靜的心；修習毗婆舍那（vipasyana，觀）方便的人，能夠成就調伏的心。修習不高慢心的人，能夠成就一切智智圓滿的境界；修習不驕慢的人，能夠成就恭敬和信心；修習不欺騙一切眾生的人，能夠成就乃至能夠令一個人信服的境界；修習堅固的般若的人，能夠成就一切天人的行為；修習如所說而修行的人，能夠成就滿足善知識的法；修習內在的思惟的人，能夠成就自然的覺悟；修習降伏自心的人，能夠成就法王的意義；修習不吝惜自身的人，能夠成就佛身；修習恭敬三寶不退轉心的人，能夠成就知是處非處智力；修習善巧所作的人，能夠成就業報智力；修習不譭謗他人智慧的人，能夠成就諸根利鈍智力；修習深入微細因緣集智的人，能夠成就種種性智力；修習在三寶中教化眾生的人，能夠成就信欲智力。

【English Translation】 English version: Those who cultivate the Upaya-paramita (perfection of skillful means) achieve a state free from all obstacles; those who cultivate the Pranidhana-paramita (perfection of vows) naturally accomplish all endeavors; those who cultivate the Bala-paramita (perfection of strength) attain an indestructible state; those who cultivate the Jnana-paramita (perfection of wisdom) become a refuge for all beings in the world. Those who renounce the world and become monks do so to attain the holy path; those who wear dyed robes do so to distance themselves from worldly affairs; those who beg for food do so to break down all arrogance; those who dwell in Aranya (secluded places) achieve a state of fearlessness; those who engage in seated meditation attain limitless supernatural powers and other virtues; those who hear and uphold the Dharma achieve the four kinds of unobstructed eloquence; those who cultivate mindfulness attain the power of Dharani (retention); those who cultivate mental focus attain wisdom regarding the distinctions of the Dharma; those who cultivate steadfast practice attain freedom from fear in large assemblies; those who cultivate skillful speech attain the ability to speak and record without error; those who cultivate the Skandha (aggregates) attain distinctions in Prajna (wisdom); those who cultivate the Dhatu (elements) attain subtle distinctions in Prajna; those who cultivate the Ayatana (sense bases) attain freedom from internal and external confusion; those who cultivate the Four Noble Truths attain the ability to not deceive all sentient beings; those who cultivate the Four Foundations of Mindfulness attain accordance with the intentions of all Buddhas; those who cultivate Samatha (tranquility) attain a peaceful mind; those who cultivate Vipasyana (insight) attain a tamed mind. Those who cultivate a humble mind attain the complete fulfillment of all-knowing wisdom; those who cultivate non-arrogance attain respect and faith; those who cultivate not deceiving all sentient beings attain the ability to inspire even one person to believe; those who cultivate steadfast Prajna attain the conduct of all gods and humans; those who cultivate practice in accordance with what is taught attain the fulfillment of the qualities of a good spiritual friend; those who cultivate internal contemplation attain natural enlightenment; those who cultivate subduing the mind attain the meaning of a Dharma King; those who cultivate not being stingy with the body attain the body of a Buddha; those who cultivate unwavering respect for the Three Jewels attain the power of knowing what is possible and impossible; those who cultivate skillful actions attain the power of knowing the results of actions; those who cultivate not disparaging the wisdom of others attain the power of knowing the sharpness or dullness of faculties; those who cultivate entering into the wisdom of subtle causes and conditions attain the power of knowing various natures; those who cultivate teaching sentient beings within the Three Jewels attain the power of knowing faith and desire.

修行一切處不壞威儀為諸眾生平等說法者成就一切至處道智力故、修行禪法中教化眾生者成就禪定三昧三摩跋提垢凈起智力故，修行正道為失正道眾生示正道者成就天眼智力故、修行與一切眾生正念者成就宿命智力故、修行與一切眾生白凈法者成就漏盡智力故、修行多聞教化眾生者成就無大眾威德畏故。

如是，世尊說此名入一切修行次第法門時，彼大眾中有二菩薩：一、名無所發，二、名奮迅慧，與諸眷屬於別樓閣寶堂上坐。此二菩薩于彼處坐，起如是心：「有諸菩薩摩訶薩廣大法集我等應說。」作是語已，奮迅慧菩薩語無所發菩薩摩訶薩言：「善男子！云何菩薩摩訶薩知諸佛、如來、應供、正遍知生？云何菩薩摩訶薩知諸佛如來真實身？云何知諸佛如來為他因緣故成？云何知諸佛如來真實常住？云何菩薩知諸佛如來大般涅槃？云何菩薩知諸佛如來行？云何菩薩知譬喻相應？云何菩薩知幾種佛？云何菩薩知諸佛如來唯依言辭說法？云何菩薩知空義？云何菩薩知空所對法？云何菩薩知說空者？云何菩薩知法師義？云何菩薩知與法師相應譬喻？云何諸菩薩知不共住法？云何諸菩薩知應化事？云何菩薩知諸善根勝妙果報？善男子！云何菩薩知諸無漏善根得勝妙果報？」

爾時，無所發菩薩摩訶薩語奮迅慧菩薩

【現代漢語翻譯】現代漢語譯本：修行在任何情況下都不破壞威儀，為所有眾生平等說法的人，成就了一切處道智力（能夠到達一切地方的智慧力量）；在禪法中修行並教化眾生的人，成就了禪定、三昧、三摩跋提垢凈起智力（從禪定中生起，能夠清除煩惱的智慧力量）；修行正道，為迷失正道的眾生指引正道的人，成就了天眼智力（能夠看到遙遠和細微事物的智慧力量）；修行與所有眾生正念相應的人，成就了宿命智力（能夠知曉過去世的智慧力量）；修行與所有眾生清凈法相應的人，成就了漏盡智力（斷絕一切煩惱的智慧力量）；修行多聞並教化眾生的人，成就了無大眾威德畏（在任何大眾場合都不會感到畏懼）。世尊如此宣說這個名為『入一切修行次第法門』時，大眾中有兩位菩薩：一位名叫無所發（Anabhilāpya），另一位名叫奮迅慧（Tvaritabuddhi），他們與各自的眷屬在另一座樓閣寶堂上就坐。這兩位菩薩在那裡就坐時，心中生起這樣的想法：『有一些菩薩摩訶薩擁有廣大的法集，我們應當宣說。』說完這些話后，奮迅慧菩薩對無所發菩薩摩訶薩說：『善男子！菩薩摩訶薩如何知曉諸佛、如來、應供、正遍知（Tathāgata, Arhat, Samyaksaṃbuddha）的誕生？菩薩摩訶薩如何知曉諸佛如來的真實身？如何知曉諸佛如來是爲了他人的因緣而成就？如何知曉諸佛如來真實常住？菩薩如何知曉諸佛如來的大般涅槃（Mahāparinirvāṇa）？菩薩如何知曉諸佛如來的行持？菩薩如何知曉譬喻的相應之處？菩薩如何知曉佛的種類？菩薩如何知曉諸佛如來僅僅依靠言辭說法？菩薩如何知曉空（Śūnyatā）的含義？菩薩如何知曉空所對應的法？菩薩如何知曉宣說空性的人？菩薩如何知曉法師的含義？菩薩如何知曉與法師相應的譬喻？諸位菩薩如何知曉不共住法（Āveṇikadharma）？諸位菩薩如何知曉應化之事？菩薩如何知曉諸善根勝妙的果報？善男子！菩薩如何知曉諸無漏善根能夠獲得勝妙的果報？』這時，無所發菩薩摩訶薩對奮迅慧菩薩說：

【English Translation】 English version: Practicing without breaking decorum in all situations, and equally teaching the Dharma to all beings, one achieves the power of all-place wisdom (being able to reach all places with wisdom); practicing and teaching sentient beings within the practice of Dhyana, one achieves the power of wisdom arising from the purity of Dhyana, Samadhi, and Samapatti (wisdom arising from meditation, capable of clearing defilements); practicing the right path, and showing the right path to sentient beings who have lost it, one achieves the power of divine eye wisdom (being able to see distant and subtle things); practicing right mindfulness with all sentient beings, one achieves the power of knowledge of past lives; practicing pure Dharma with all sentient beings, one achieves the power of the wisdom of the extinction of outflows (cutting off all afflictions); practicing extensive learning and teaching sentient beings, one achieves fearlessness in great assemblies. When the World Honored One spoke this Dharma gate called 'Entering the Order of All Practices,' there were two Bodhisattvas in the assembly: one named Anabhilāpya (無所發), and the other named Tvaritabuddhi (奮迅慧), who were seated with their retinues on a separate pavilion treasure hall. These two Bodhisattvas, sitting there, arose such a thought: 'There are Bodhisattva Mahasattvas who possess vast collections of Dharma, and we should speak of them.' After saying these words, Bodhisattva Tvaritabuddhi spoke to Bodhisattva Mahasattva Anabhilāpya: 'Good man! How does a Bodhisattva Mahasattva know the birth of the Buddhas, Tathāgatas (如來), Arhats (應供), Samyaksaṃbuddhas (正遍知)? How does a Bodhisattva Mahasattva know the true body of the Buddhas Tathagatas? How does one know that the Buddhas Tathagatas achieve enlightenment for the sake of others? How does one know that the Buddhas Tathagatas are truly permanent? How does a Bodhisattva know the Great Parinirvana (大般涅槃) of the Buddhas Tathagatas? How does a Bodhisattva know the conduct of the Buddhas Tathagatas? How does a Bodhisattva know the correspondence of metaphors? How does a Bodhisattva know the types of Buddhas? How does a Bodhisattva know that the Buddhas Tathagatas only rely on words to teach the Dharma? How does a Bodhisattva know the meaning of emptiness (Śūnyatā 空)? How does a Bodhisattva know the Dharma corresponding to emptiness? How does a Bodhisattva know the one who speaks of emptiness? How does a Bodhisattva know the meaning of a Dharma master? How does a Bodhisattva know the metaphors corresponding to a Dharma master? How do Bodhisattvas know the unique Dharmas (Āveṇikadharma 不共住法)? How do Bodhisattvas know the matters of transformation? How does a Bodhisattva know the excellent and wonderful results of good roots? Good man! How does a Bodhisattva know that the undefiled good roots can obtain excellent and wonderful results?' At that time, Bodhisattva Mahasattva Anabhilāpya spoke to Bodhisattva Tvaritabuddhi:

言：「善男子！汝善能問此甚深法集。善男子！此是勝妙廣大法集法門。善男子！汝今諦聽，我當承佛威神、如來加力而為汝說何者是廣大法集法門。

「善男子！菩薩入十種法行能知如來、應供、正遍知生。何者為十？所謂遠離一切所作分別心故而生、轉離一切心意意識身故而行寂靜、一切生滅故而示現生滅行、依過去行起故而行一切果報行、得無障礙法界所作集故而集一切作業、以十大愿為首滿足百千萬阿僧祇愿莊嚴故而為莊嚴、得一切諸佛如來所加加故名諸佛加、隨教化一切眾生善根所作故而為一切作業集起、大慈大悲故而方便教化眾生、隨時住持眾生善根吹心故而得深心、隨眾生心行差別故而現種種生。善男子！是名菩薩摩訶薩入十種法行能知如來、應供、正遍知生。

「又，善男子！菩薩摩訶薩入十種法行能知如來真實身。何者為十？所謂真實為體，以清凈無垢故；法界為體，以無差別故；實際為體，以遍至故；空、無相、無愿為體，以真實寂靜故；幻化焰響、水中月、乾闥婆城、旋火輪為體，以為化因緣而有故；不生、不滅為體，以無物故；一切法自性為體，以自性鮮白故；過去不來，以無間故；未來不去，以無形故；現在不住，以過去、未來無故。善男子！是名菩薩摩訶薩入十種法行能知

【現代漢語翻譯】現代漢語譯本：佛說：『善男子！你很善於提問這些甚深的法集。善男子！這是殊勝微妙廣大的法集法門。善男子！你現在仔細聽好，我將憑藉佛的威神、如來的加持，為你解說什麼才是廣大的法集法門。』

『善男子！菩薩進入十種法行，能知如來（tathagata，如實而來者）、應供（arhat，值得供養者）、正遍知（samyaksambuddha，正等覺者）的生起。哪十種呢？就是：遠離一切由造作而產生的分別心，所以生起；轉化脫離一切心、意、意識的束縛，所以行於寂靜；因為一切生滅的現象，所以示現生滅之行；依靠過去的業行而生起，所以行於一切果報之行；得到無障礙的法界所造作的集合，所以集合一切作業；以十大愿為首，滿足百千萬阿僧祇（asamkhya，無數）的愿，莊嚴自己，所以名為莊嚴；得到一切諸佛如來所加持的加持，所以名為諸佛加；隨著教化一切眾生的善根所作，所以成為一切作業的集合生起；以大慈大悲之心，方便教化眾生；隨時安住並保持眾生的善根，吹拂其心，所以得到甚深之心；隨著眾生心行上的差別，所以顯現種種不同的生。善男子！這名為菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）進入十種法行，能知如來、應供、正遍知的生起。』

『又，善男子！菩薩摩訶薩進入十種法行，能知如來的真實身。哪十種呢？就是：以真實為體性，因為清凈無垢；以法界為體性，因為沒有差別；以實際為體性，因為普遍到達；以空、無相、無愿為體性，因為真實寂靜；以幻化、焰火、迴響、水中月、乾闥婆（gandharva，香神）城、旋轉的火輪為體性，因為是作為化現的因緣而存在；以不生、不滅為體性，因為沒有實體；以一切法自性為體性，因為自性鮮明潔白；過去不來，因為沒有間隔；未來不去，因為沒有形體；現在不住，因為過去、未來都不存在。善男子！這名為菩薩摩訶薩進入十種法行，能知……』

【English Translation】 English version: The Buddha said: 'Good man! You are skilled in asking about these profound collections of Dharma. Good man! This is a supremely wonderful and vast Dharma collection teaching. Good man! Listen attentively now, and I will, relying on the Buddha's majestic power and the Tathagata's (tathagata, one who comes thus) empowerment, explain to you what constitutes the vast Dharma collection teaching.'

'Good man! A Bodhisattva (bodhisattva, an enlightened being) who enters into ten kinds of Dharma practice can know the arising of the Tathagata (tathagata, one who comes thus), the Arhat (arhat, one who is worthy of offerings), the Samyaksambuddha (samyaksambuddha, perfectly enlightened one). What are the ten? They are: arising from being far removed from all discriminating thoughts produced by action; proceeding in tranquility by transforming and detaching from all mind, thought, and consciousness; manifesting the practice of arising and ceasing because of all arising and ceasing phenomena; practicing all actions of karmic retribution because of relying on past actions; gathering all actions because of obtaining the collection of unobstructed Dharmadhatu (dharmadhatu, the realm of dharma) actions; being called adornment because of taking the ten great vows as the head and fulfilling hundreds of thousands of millions of asamkhyas (asamkhya, countless) of vows to adorn oneself; being called the Buddha's empowerment because of obtaining the empowerment of all Buddhas and Tathagatas; becoming the collection and arising of all actions because of following the good roots created by teaching all sentient beings; skillfully teaching sentient beings with great compassion and great pity; obtaining a profound mind because of constantly abiding in and maintaining the good roots of sentient beings, blowing upon their minds; manifesting various kinds of births because of following the differences in the minds and practices of sentient beings. Good man! This is called a Bodhisattva-Mahasattva (bodhisattva-mahasattva, great bodhisattva) entering into ten kinds of Dharma practice, able to know the arising of the Tathagata, Arhat, Samyaksambuddha.'

'Furthermore, good man! A Bodhisattva-Mahasattva who enters into ten kinds of Dharma practice can know the true body of the Tathagata. What are the ten? They are: taking truth as its essence, because it is pure and without defilement; taking the Dharmadhatu as its essence, because there is no difference; taking reality as its essence, because it universally arrives; taking emptiness, signlessness, and wishlessness as its essence, because it is truly tranquil; taking illusion, flame, echo, the moon in water, a Gandharva (gandharva, celestial musician) city, and a revolving fire wheel as its essence, because they exist as causes and conditions for transformation; taking non-arising and non-ceasing as its essence, because there is no substance; taking the self-nature of all dharmas as its essence, because the self-nature is bright and white; the past does not come, because there is no interval; the future does not go, because there is no form; the present does not abide, because the past and future do not exist. Good man! This is called a Bodhisattva-Mahasattva entering into ten kinds of Dharma practice, able to know...'

如來、應供、正遍知真實身。

「又，善男子！菩薩摩訶薩入十種法行知如來為他因緣故成。何者為十？所謂以不放逸行為種子故而成善法果、以智慧方便生故而無過失、以尸波羅蜜行為足故而能善去、以菩提心為命根故而不死滅、以舍摩他、毗婆舍那為手故而能善巧作業、以信業果報為眼故而現見智慧、成就修行一切諸波羅蜜故而善住無上處、依四攝行住故而修行堅固、修空慧為首故而無所分別、修行不疲惓不驚不怖不畏故而不捨一切眾生所作事業。善男子！是名菩薩入十種法行能知諸佛、如來、應供、正遍知為他因緣故成。

「善男子！菩薩摩訶薩入十種法行知諸佛、如來、應供、正遍知真實常住。何者為十？所謂遠離一切瞋恨過故，不取我、我所事；常為一切眾生作善法依止故，猶如良醫；過去善愿滿足故，所得不退；依彼眾生起大慈故，善作諸業；唯為他事起心故，能利益一切眾生；舍自利益故，代他受苦；遠離分別涅槃心故，以世間涅槃為一味相；不疲惓行故，一切所作自然成就；遠離一切所求事故，無骨肉身；無障礙相故，於一切處示現涅槃。善男子！是名菩薩入十種法行能知諸佛、如來、應供、正遍知真實常住。

「善男子！菩薩摩訶薩入十種法行知諸佛、如來、應供、正遍知大般

【現代漢語翻譯】現代漢語譯本如來（Tathagata，佛的稱號之一）、應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，完全覺悟者）的真實身。

『又，善男子！菩薩摩訶薩進入十種法行，從而得知如來是因其他因緣而成就的。哪十種呢？就是以不放逸的行為作為種子，因此成就善法的果報；以智慧方便的產生，因此沒有過失；以尸波羅蜜（Śīla-pāramitā，持戒波羅蜜）的行為作為足，因此能夠很好地前行；以菩提心（bodhicitta，覺悟之心）作為命根，因此不會死亡消滅；以舍摩他（Śamatha，止）和毗婆舍那（Vipaśyanā，觀）作為手，因此能夠巧妙地作業；以相信業果報應作為眼睛，因此能夠顯現看見智慧；成就修行一切諸波羅蜜（pāramitā，到彼岸）的緣故，因此能夠安住在無上的境界；依靠四攝行（saṃgraha-vastu，四種攝取眾生的方法）安住的緣故，因此修行堅固；以修習空慧作為首要，因此沒有分別；修行不疲倦、不驚慌、不恐怖、不畏懼的緣故，因此不捨棄一切眾生所作的事業。善男子！這叫做菩薩進入十種法行，能夠得知諸佛、如來、應供、正遍知是因其他因緣而成就的。

『善男子！菩薩摩訶薩進入十種法行，從而得知諸佛、如來、應供、正遍知真實常住。哪十種呢？就是遠離一切瞋恨的過失，不執取我、我所的事物；常常為一切眾生作善法的依靠，猶如良醫；過去所發的善愿滿足的緣故，所得的果報不會退轉；依靠那些眾生生起大慈悲心，很好地做各種事業；唯獨爲了他人的事情而生起心念，能夠利益一切眾生；捨棄自己的利益，代替他人承受痛苦；遠離分別涅槃的心，以世間和涅槃為同一味道；不疲倦地修行，一切所作的事情自然成就；遠離一切所求的事情，沒有骨肉之身；沒有障礙的相，在一切地方示現涅槃。善男子！這叫做菩薩進入十種法行，能夠得知諸佛、如來、應供、正遍知真實常住。

『善男子！菩薩摩訶薩進入十種法行，從而得知諸佛、如來、應供、正遍知的大般

【English Translation】 English version The true body of the Tathagata (Thus Come One), Arhat (Worthy of Offerings), Samyaksambuddha (Perfectly Enlightened One).

『Furthermore, good man! A Bodhisattva-Mahasattva (great being Bodhisattva) enters into ten kinds of Dharma practices, thereby knowing that the Tathagata is accomplished due to other causes and conditions. What are the ten? They are: accomplishing the fruit of good Dharma by taking non-negligence as the seed of action; having no faults because of the arising of wisdom and skillful means; being able to go well by taking the practice of Śīla-pāramitā (Perfection of Morality) as feet; not dying or perishing by taking bodhicitta (the mind of enlightenment) as the root of life; being able to skillfully perform actions by taking Śamatha (tranquility) and Vipaśyanā (insight) as hands; being able to manifest and see wisdom by taking faith in the results of karma as eyes; being able to dwell well in the supreme state by accomplishing and practicing all the pāramitās (perfections); being able to cultivate steadfastly by dwelling in accordance with the four saṃgraha-vastus (means of gathering beings); having no discriminations by taking the cultivation of emptiness-wisdom as the foremost; and not abandoning the work done for all sentient beings because of cultivating without fatigue, alarm, terror, or fear. Good man! This is called a Bodhisattva entering into ten kinds of Dharma practices, being able to know that the Buddhas, Tathagatas, Arhats, Samyaksambuddhas are accomplished due to other causes and conditions.』

『Good man! A Bodhisattva-Mahasattva enters into ten kinds of Dharma practices, thereby knowing that the Buddhas, Tathagatas, Arhats, Samyaksambuddhas are truly permanent. What are the ten? They are: being far from all faults of anger, not grasping at things of 『I』 and 『mine』; always being a refuge of good Dharma for all sentient beings, like a good physician; not regressing from what is attained because past good vows are fulfilled; doing good deeds well because of arising great compassion towards those sentient beings; being able to benefit all sentient beings because of arising thoughts solely for the sake of others; enduring suffering on behalf of others by abandoning one's own benefit; regarding the world and Nirvana as having one flavor by being far from the mind that discriminates Nirvana; naturally accomplishing all that is done because of practicing without fatigue; having no body of bone and flesh because of being far from all things sought; and manifesting Nirvana in all places because of having no obstructing characteristics. Good man! This is called a Bodhisattva entering into ten kinds of Dharma practices, being able to know that the Buddhas, Tathagatas, Arhats, Samyaksambuddhas are truly permanent.』

『Good man! A Bodhisattva-Mahasattva enters into ten kinds of Dharma practices, thereby knowing the Great Parani

涅槃。何等為十？所謂畢竟離一切煩惱障、智障故；遍知我空、法空、無我故；得具足轉離意，生法身故；於一切眾生作佛事自然不休息，得具足智故；得一切諸佛無差別法身故；遠離世間、涅槃二心故；清凈一切法根本故；得修行一切法不生不滅智故；得真如法性實際平等智故；得一切法自性、涅槃性平等智故。善男子！是名菩薩摩訶薩入十種法行能知諸佛、如來、應供、正遍知大般涅槃。

「複次，善男子！菩薩摩訶薩入十種法行知諸佛、如來、應供、正遍知得大般涅槃。何者為十？所謂一切煩惱，求為根本，因求而起；諸佛無有彼求則離煩惱，離煩惱故得大涅槃。

「以不求故，名為如來不取一法；不取者，不行、不住；以不取故，名得涅槃。

「云何如來不行、不住？離彼二法，法身不滅，不滅、不生，是故如來名得涅槃。

「云何如來不生、不滅？彼佛如來無能說者，不可說故，是名如來得大涅槃。

「無我、無眾生，唯是生滅法，離彼依止法，是故如來名得涅槃。

「一切煩惱、隨煩惱等唯是客塵；法性寂靜，不來、不去，是故法性非客、非主；法性平等，是故如來得大涅槃。

「真如為實體、非真如法即是虛妄；實體即真如，真如即如來，是故如來名得涅

【現代漢語翻譯】現代漢語譯本：涅槃（Nirvana，梵文，指解脫生死輪迴的境界）。什麼是十種涅槃的體現？那就是：究竟地脫離一切煩惱障和智慧障的緣故；普遍了知我空（ātman-śūnyatā，梵文，指沒有永恒不變的自我）、法空（dharma-śūnyatā，梵文，指一切事物沒有自性）、無我（anātman，梵文，指沒有永恒不變的自我）的緣故；獲得具足的轉化和脫離意識，生起法身（dharmakāya，梵文，指佛的真理之身）的緣故；對於一切眾生行作佛事自然而不休息，獲得具足智慧的緣故；獲得一切諸佛沒有差別的法身的緣故；遠離世間和涅槃這兩種心念的緣故；清凈一切法的根本的緣故；獲得修行一切法不生不滅的智慧的緣故；獲得真如法性（tathatā，梵文，指事物的真實本性）實際平等智慧的緣故；獲得一切法自性、涅槃性平等的智慧的緣故。善男子！這名為菩薩摩訶薩（bodhisattva-mahāsattva，梵文，指偉大的菩薩）進入十種法行，能夠了知諸佛、如來（tathāgata，梵文，指佛的稱號之一）、應供（arhat，梵文，指值得供養的人）、正遍知（samyak-saṃbuddha，梵文，指完全覺悟者）的大般涅槃（mahāparinirvāṇa，梵文，指佛的最終涅槃）。

『再者，善男子！菩薩摩訶薩進入十種法行，了知諸佛、如來、應供、正遍知獲得大般涅槃。什麼是十種法行？那就是：一切煩惱，以追求為根本，因為追求而生起；諸佛沒有那些追求，所以脫離煩惱，脫離煩惱的緣故獲得大涅槃。

『因為不追求的緣故，名為如來不執取一法；不執取者，不行、不住；因為不執取的緣故，名為獲得涅槃。

『如何如來不行、不住？脫離那兩種法，法身不滅，不滅、不生，所以如來名為獲得涅槃。

『如何如來不生、不滅？那位佛如來沒有能說者，因為不可說的緣故，這名為如來獲得大涅槃。

『無我、無眾生，唯是生滅法，脫離那依止法，所以如來名為獲得涅槃。

『一切煩惱、隨煩惱等唯是客塵；法性寂靜，不來、不去，所以法性非客、非主；法性平等，所以如來獲得大涅槃。

『真如為實體、非真如法即是虛妄；實體即真如，真如即如來，所以如來名為獲得涅槃。

【English Translation】 English version: Nirvana (Nirvana, Sanskrit, referring to the state of liberation from the cycle of birth and death). What are the ten aspects of Nirvana? They are: ultimately being apart from all afflictive obstructions and cognitive obstructions; universally knowing the emptiness of self (ātman-śūnyatā, Sanskrit, referring to the absence of a permanent self), the emptiness of phenomena (dharma-śūnyatā, Sanskrit, referring to the absence of inherent existence in all things), and no-self (anātman, Sanskrit, referring to the absence of a permanent self); attaining the complete transformation and detachment from consciousness, giving rise to the Dharmakaya (dharmakāya, Sanskrit, referring to the body of truth of the Buddha); naturally and tirelessly performing Buddha-activities for all sentient beings, attaining complete wisdom; attaining the Dharmakaya of all Buddhas without any difference; being apart from the two mindsets of the world and Nirvana; purifying the root of all dharmas; attaining the wisdom of non-arising and non-ceasing in the practice of all dharmas; attaining the actual and equal wisdom of Suchness (tathatā, Sanskrit, referring to the true nature of things) and Dharmadhatu; attaining the equal wisdom of the self-nature of all dharmas and the nature of Nirvana. Good man! This is called a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, Sanskrit, referring to a great Bodhisattva) entering the ten practices of Dharma, being able to know the Great Nirvana (mahāparinirvāṇa, Sanskrit, referring to the final Nirvana of the Buddha) of all Buddhas, Tathagatas (tathāgata, Sanskrit, one of the titles of the Buddha), Arhats (arhat, Sanskrit, referring to one who is worthy of offerings), and Samyak-Sambuddhas (samyak-saṃbuddha, Sanskrit, referring to a fully enlightened one).

'Furthermore, good man! A Bodhisattva-Mahasattva enters the ten practices of Dharma, knowing that all Buddhas, Tathagatas, Arhats, and Samyak-Sambuddhas attain Great Nirvana. What are the ten practices of Dharma? They are: all afflictions have seeking as their root, arising because of seeking; the Buddhas do not have those seekings, therefore they are apart from afflictions, and because of being apart from afflictions, they attain Great Nirvana.

'Because of not seeking, it is called the Tathagata not grasping at a single dharma; one who does not grasp, does not act, does not abide; because of not grasping, it is called attaining Nirvana.

'How does the Tathagata not act, not abide? Being apart from those two dharmas, the Dharmakaya does not cease, does not cease, does not arise, therefore the Tathagata is called attaining Nirvana.

'How does the Tathagata not arise, not cease? That Buddha Tathagata has no one who can speak of it, because it is unspeakable, this is called the Tathagata attaining Great Nirvana.

'Without self, without sentient beings, only the dharma of arising and ceasing, being apart from that dependent dharma, therefore the Tathagata is called attaining Nirvana.

'All afflictions, secondary afflictions, etc., are only transient dust; the nature of Dharma is tranquil, does not come, does not go, therefore the nature of Dharma is neither transient nor permanent; the nature of Dharma is equal, therefore the Tathagata attains Great Nirvana.

'Suchness is the entity, that which is not Suchness is false; the entity is Suchness, Suchness is the Tathagata, therefore the Tathagata is called attaining Nirvana.'

槃。

「實際不戲論、余法即戲論；諸佛如來究竟實際，是故如來名得涅槃。

「不生為實，餘生滅法即是顛倒、虛誑、妄語；佛不妄語，離於虛妄，真實為體，是故如來名得涅槃。

「不實法可作、實法不可作；如來即實法，身身即無為，是故如來名得涅槃。

「善男子！是名菩薩摩訶薩入十種法行能知諸佛、如來、應供、正遍知大般涅槃。

「複次，善男子！菩薩摩訶薩入十種法行知諸佛、如來、應供、正遍知大般涅槃。何者為十？所謂佈施及佈施果報無我、無我所，如來善知佈施及佈施果報，遠離分別心，無有顛倒，是故如來名得涅槃。

「持戒及持戒果報無我、無我所，如來善知持戒及持戒果報，遠離分別心，無有顛倒，是故如來名得涅槃。

「忍辱及忍辱果報無我、無我所，如來善知忍辱及忍辱果報，遠離分別心，無有顛倒，是故如來名得涅槃。

「精進及精進果報無我、無我所，如來善知精進及精進果報，遠離分別心，無有顛倒，是故如來名得涅槃。

「禪定及禪定果報無我、無我所，如來善知禪定及禪定果報，遠離分別心，無有顛倒，是故如來名得涅槃。

「般若及般若果報無我、無我所，如來善知般若及般若果報，遠離分別心，無有

【現代漢語翻譯】現代漢語譯本：涅槃（Nirvana）。

『實際不戲論，其餘的法都是戲論；諸佛如來究竟的實際，因此如來名為得涅槃（Nirvana）。』

『不生為真實，其餘的生滅法都是顛倒、虛誑、妄語；佛不妄語，遠離虛妄，以真實為本體，因此如來名為得涅槃（Nirvana）。』

『不實之法可以造作，真實之法不可造作；如來即是真實之法，身身即是無為，因此如來名為得涅槃（Nirvana）。』

『善男子！這名為菩薩摩訶薩（Bodhisattva-Mahāsattva）進入十種法行，能知諸佛、如來（Tathāgata）、應供（Arhat）、正遍知（Samyak-saṃbuddha）大般涅槃（Mahāparinirvāṇa）。』

『複次，善男子！菩薩摩訶薩（Bodhisattva-Mahāsattva）進入十種法行，知諸佛、如來（Tathāgata）、應供（Arhat）、正遍知（Samyak-saṃbuddha）大般涅槃（Mahāparinirvāṇa）。哪十種呢？所謂佈施以及佈施的果報無我、無我所，如來善知佈施以及佈施的果報，遠離分別心，沒有顛倒，因此如來名為得涅槃（Nirvana）。』

『持戒以及持戒的果報無我、無我所，如來善知持戒以及持戒的果報，遠離分別心，沒有顛倒，因此如來名為得涅槃（Nirvana）。』

『忍辱以及忍辱的果報無我、無我所，如來善知忍辱以及忍辱的果報，遠離分別心，沒有顛倒，因此如來名為得涅槃（Nirvana）。』

『精進以及精進的果報無我、無我所，如來善知精進以及精進的果報，遠離分別心，沒有顛倒，因此如來名為得涅槃（Nirvana）。』

『禪定以及禪定的果報無我、無我所，如來善知禪定以及禪定的果報，遠離分別心，沒有顛倒，因此如來名為得涅槃（Nirvana）。』

『般若（Prajna）以及般若（Prajna）的果報無我、無我所，如來善知般若（Prajna）以及般若（Prajna）的果報，遠離分別心，沒有

【English Translation】 English version: Nirvana.

'The actual is non-discrimination, other dharmas are discrimination; the ultimate reality of all Buddhas and Tathagatas (Tathāgata) is why the Tathagata (Tathāgata) is named as attaining Nirvana.'

'Non-birth is real, other phenomena of birth and death are inverted, false, and lying; the Buddha does not lie, is away from falsehood, and takes reality as its essence, therefore the Tathagata (Tathāgata) is named as attaining Nirvana.'

'Unreal dharmas can be made, real dharmas cannot be made; the Tathagata (Tathāgata) is the real dharma, the body is non-action, therefore the Tathagata (Tathāgata) is named as attaining Nirvana.'

'Good man! This is called a Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva) entering the ten practices of Dharma, able to know the Buddhas, Tathagatas (Tathāgata), Arhats (Arhat), Samyak-saṃbuddhas (Samyak-saṃbuddha), and the Great Parinirvana (Mahāparinirvāṇa).'

'Furthermore, good man! The Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva) enters the ten practices of Dharma, knowing the Buddhas, Tathagatas (Tathāgata), Arhats (Arhat), Samyak-saṃbuddhas (Samyak-saṃbuddha), and the Great Parinirvana (Mahāparinirvāṇa). What are the ten? They are giving and the karmic result of giving, without self, without what belongs to self. The Tathagata (Tathāgata) knows well giving and the karmic result of giving, is away from the discriminating mind, and has no inversion, therefore the Tathagata (Tathāgata) is named as attaining Nirvana.'

'Holding precepts and the karmic result of holding precepts, without self, without what belongs to self. The Tathagata (Tathāgata) knows well holding precepts and the karmic result of holding precepts, is away from the discriminating mind, and has no inversion, therefore the Tathagata (Tathāgata) is named as attaining Nirvana.'

'Patience and the karmic result of patience, without self, without what belongs to self. The Tathagata (Tathāgata) knows well patience and the karmic result of patience, is away from the discriminating mind, and has no inversion, therefore the Tathagata (Tathāgata) is named as attaining Nirvana.'

'Diligence and the karmic result of diligence, without self, without what belongs to self. The Tathagata (Tathāgata) knows well diligence and the karmic result of diligence, is away from the discriminating mind, and has no inversion, therefore the Tathagata (Tathāgata) is named as attaining Nirvana.'

'Dhyana (meditative absorption) and the karmic result of Dhyana (meditative absorption), without self, without what belongs to self. The Tathagata (Tathāgata) knows well Dhyana (meditative absorption) and the karmic result of Dhyana (meditative absorption), is away from the discriminating mind, and has no inversion, therefore the Tathagata (Tathāgata) is named as attaining Nirvana.'

'Prajna (wisdom) and the karmic result of Prajna (wisdom), without self, without what belongs to self. The Tathagata (Tathāgata) knows well Prajna (wisdom) and the karmic result of Prajna (wisdom), is away from the discriminating mind, and has no

顛倒，是故如來名得涅槃。

「一切眾生非眾生、一切法無我，如來遠離一切顛倒相、遠離一切顛倒法相，是故如來名得涅槃。

「有我相者則有所求，以有求故有煩惱染；離我相者無一切求，以無求故離煩惱染。以離煩惱染，是故如來名得涅槃。

「有為法可量，無為法不可量。如來遠離有為、無為法故，唯有無為法身不可限量，是故如來名得涅槃。

「如來若離於空，不見眾生、亦不見法——空者即是法，法者即是法身，法身者即是如來——是故如來名得涅槃。

「善男子！是名菩薩摩訶薩入十種法行能知諸佛、如來、應供、正遍知大般涅槃。

「又，善男子！菩薩摩訶薩入十種法行知諸佛、如來、應供、正遍知行。何者為十？所謂法持為持，善清凈法故；眾生持為持，自願滿足故；自利、利他無有二相，以同事行故；如清凈摩尼無有分別，以不分別法界清凈故；得安隱處，滅除一切眾苦刺故；得無畏處，永斷一切煩惱怨故；得無大眾威德畏，遠離一切法中疑故；降伏一切諸魔怨敵，得一切眾生平等心故；能為無量百千萬億應化等身，得善清凈神通力故；善巧示現一切色像無所障礙，得如虛空善清凈故。善男子！是名菩薩摩訶薩入十種法行能知諸佛、如來、應供、正遍知行

【現代漢語翻譯】現代漢語譯本：顛倒，因此如來名為得涅槃（Nirvana，寂滅）。

『一切眾生非眾生、一切法無我，如來遠離一切顛倒相、遠離一切顛倒法相，因此如來名為得涅槃（Nirvana，寂滅）。』

『有我相者則有所求，因為有所求所以有煩惱染；離我相者無一切求，因為無所求所以離煩惱染。因為遠離煩惱染，因此如來名為得涅槃（Nirvana，寂滅）。』

『有為法可以衡量，無為法不可衡量。如來遠離有為、無為法，唯有無為法身不可量，因此如來名為得涅槃（Nirvana，寂滅）。』

『如來如果離開了空性，就既看不見眾生，也看不見法——空性就是法，法就是法身，法身就是如來——因此如來名為得涅槃（Nirvana，寂滅）。』

『善男子！這名為菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）進入十種法行，能夠知曉諸佛、如來（Tathagata，如來）、應供（Arhat，阿羅漢）、正遍知（Samyaksambuddha，正等覺者）的大般涅槃（Mahaparinirvana，大般涅槃）。』

『又，善男子！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）進入十種法行，知曉諸佛、如來（Tathagata，如來）、應供（Arhat，阿羅漢）、正遍知（Samyaksambuddha，正等覺者）之行。哪十種呢？所謂的法持為持，因為善於清凈法；眾生持為持，因為自願滿足眾生；自利、利他沒有二相，因為以同事行；如同清凈的摩尼（Mani，寶珠）沒有分別，因為不分別法界清凈；得到安隱處，滅除一切眾苦之刺；得到無畏處，永遠斷絕一切煩惱怨敵；得到沒有大眾威德的畏懼，遠離一切法中的疑惑；降伏一切諸魔怨敵，得到一切眾生平等心；能夠化為無量百千萬億應化等身，得到善於清凈的神通力；善巧地示現一切色像而沒有障礙，得到如同虛空般善於清凈的境界。善男子！這名為菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）進入十種法行，能夠知曉諸佛、如來（Tathagata，如來）、應供（Arhat，阿羅漢）、正遍知（Samyaksambuddha，正等覺者）之行。』

【English Translation】 English version: Inversion, therefore the Tathagata (Tathagata, Thus Come One) is named as attaining Nirvana (Nirvana, liberation).

'All beings are not beings, all dharmas are without self. The Tathagata (Tathagata, Thus Come One) is far from all inverted appearances, far from all inverted dharma appearances, therefore the Tathagata (Tathagata, Thus Come One) is named as attaining Nirvana (Nirvana, liberation).'

'One who has an 'I' appearance has desires. Because of desires, there are defilements of afflictions. One who is without an 'I' appearance has no desires. Because of no desires, there is freedom from the defilements of afflictions. Because of freedom from the defilements of afflictions, therefore the Tathagata (Tathagata, Thus Come One) is named as attaining Nirvana (Nirvana, liberation).'

'Conditioned dharmas are measurable, unconditioned dharmas are immeasurable. The Tathagata (Tathagata, Thus Come One) is far from conditioned and unconditioned dharmas, only the unconditioned Dharmakaya (Dharmakaya, Dharma body) is immeasurable, therefore the Tathagata (Tathagata, Thus Come One) is named as attaining Nirvana (Nirvana, liberation).'

'If the Tathagata (Tathagata, Thus Come One) is apart from emptiness, he will not see beings, nor will he see dharmas—emptiness is dharma, dharma is the Dharmakaya (Dharmakaya, Dharma body), the Dharmakaya (Dharmakaya, Dharma body) is the Tathagata (Tathagata, Thus Come One)—therefore the Tathagata (Tathagata, Thus Come One) is named as attaining Nirvana (Nirvana, liberation).'

'Good man! This is named a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, great Bodhisattva) entering into ten kinds of dharma practices, able to know the Great Nirvana (Mahaparinirvana, great passing into Nirvana) of all Buddhas, Tathagatas (Tathagata, Thus Come One), Arhats (Arhat, worthy one), Samyaksambuddhas (Samyaksambuddha, perfectly enlightened one).'

'Furthermore, good man! A Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, great Bodhisattva) entering into ten kinds of dharma practices knows the practices of all Buddhas, Tathagatas (Tathagata, Thus Come One), Arhats (Arhat, worthy one), Samyaksambuddhas (Samyaksambuddha, perfectly enlightened one). What are the ten? So-called dharma-holding is holding, because of skillfully purifying the dharma; sentient being-holding is holding, because of willingly fulfilling sentient beings; self-benefit and benefiting others are without two appearances, because of acting with shared endeavors; like a pure Mani (Mani, jewel) without distinctions, because of not distinguishing the purity of the Dharmadhatu (Dharmadhatu, the realm of dharma); attaining a place of peace and security, eliminating the thorns of all suffering; attaining a place of fearlessness, forever cutting off all afflictive enemies; attaining no fear of the majesty of the masses, being far from doubts in all dharmas; subduing all demonic enemies, attaining an equal mind towards all sentient beings; able to manifest limitless hundreds of thousands of millions of responsive bodies, attaining skillful and pure supernatural powers; skillfully manifesting all forms and appearances without obstruction, attaining skillful purity like space. Good man! This is named a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, great Bodhisattva) entering into ten kinds of dharma practices, able to know the practices of all Buddhas, Tathagatas (Tathagata, Thus Come One), Arhats (Arhat, worthy one), Samyaksambuddhas (Samyaksambuddha, perfectly enlightened one).'

。

「複次，善男子！菩薩摩訶薩入十種法行知諸佛、如來、應供、正遍知行。何者為十？所謂如來不起是心：『世間之法多諸過失，涅槃寂靜無量功德。』如來於世間、涅槃得平等心，不住世間、不住涅槃，而不棄捨利益一切諸眾生故。

「善男子！諸佛如來不起是心：『是諸眾生顛倒智慧，種種煩惱、隨煩惱染，我能度脫如是眾生。』而諸如來依過去願行，隨諸眾生根性、信等，彼彼行中無所分別，自然成故。

「善男子！諸佛如來不起是心：『我說如是修多羅、如是祇夜、如是和伽羅那、如是伽陀、如是優陀那、如是尼陀那、如是伊諦越多伽、如是阇陀伽、如是毗佛略。』善男子！諸佛如來不起是心：『我說阿浮陀達摩。』而諸如來無所分別，彼彼眾生隨所聞法自然成故。

「善男子！諸佛如來不起是心：『我為乞食入某國土大小城邑及諸聚落，我至如是剎利、婆羅門、毗舍、首陀、國王、王子、大臣、人民、諸眾生所。』而諸如來智慧為首，身、口、意業自然成故。

「善男子！諸佛如來無有飢渴、大小便利，身無羸損、疲乏、病苦，為眾生故，現行乞食。然諸眾生謂如來食，而諸如來實不食也。示現教化諸眾生事，於一切事無所分別，自然成故。

「善男子！諸佛如

【現代漢語翻譯】現代漢語譯本「再者，善男子！菩薩摩訶薩進入十種法行，從而瞭解諸佛、如來（Tathagata，佛的稱號之一）、應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，完全覺悟者）的行持。這十種是什麼呢？就是如來不起這樣的念頭：『世間的法充滿過失，涅槃（Nirvana，解脫）寂靜具有無量功德。』如來對於世間和涅槃持有平等之心，不住於世間，也不住于涅槃，但不捨棄利益一切眾生。「善男子！諸佛如來不起這樣的念頭：『這些眾生具有顛倒的智慧，種種煩惱和隨煩惱所染污，我能夠度脫這些眾生。』而諸如來依據過去所發的誓願和修行，隨著眾生的根性、信心等等，在他們各自的修行中沒有分別，自然成就。「善男子！諸佛如來不起這樣的念頭：『我說了這樣的修多羅（Sutra，經）、這樣的祇夜（Geya，重頌）、這樣的和伽羅那（Vyakaranas，記別）、這樣的伽陀（Gatha，偈頌）、這樣的優陀那（Udana，自說）、這樣的尼陀那（Nidana，因緣）、這樣的伊諦越多伽（Itivrttaka，本事）、這樣的阇陀伽（Jataka，本生）、這樣的毗佛略（Vaipulya，方廣）。』善男子！諸佛如來不起這樣的念頭：『我說阿浮陀達摩（Adbhuta Dharma，未曾有法）。』而諸如來沒有分別，各種眾生隨著所聽聞的法自然成就。「善男子！諸佛如來不起這樣的念頭：『我爲了乞食進入某個國土的大小城邑以及各個村落，我到這些剎利（Ksatriya，王族）、婆羅門（Brahmana，祭司）、毗舍（Vaisya，商人）、首陀（Sudra，奴隸）、國王、王子、大臣、人民、各種眾生那裡。』而諸如來以智慧為首，身、口、意業自然成就。「善男子！諸佛如來沒有飢渴、大小便利，身體沒有衰弱、疲乏、病苦，爲了眾生的緣故，示現乞食的行為。然而各種眾生認為如來在食用食物，而諸如來實際上並沒有食用。這是爲了示現教化眾生的事情，對於一切事情沒有分別，自然成就。「善男子！諸佛如

【English Translation】 English version 『Furthermore, noble son! A Bodhisattva-Mahasattva (great being Bodhisattva) enters into ten kinds of Dharma practices, thereby knowing the practices of all Buddhas, Tathagatas (one who has thus gone, an epithet of the Buddha), Arhats (worthy of offerings), and Samyaksambuddhas (perfectly enlightened ones). What are these ten? They are as follows: The Tathagata does not give rise to the thought: 『The laws of the world have many faults, while Nirvana (liberation) is tranquil and has immeasurable merits.』 The Tathagata holds an equal mind towards both the world and Nirvana, neither dwelling in the world nor dwelling in Nirvana, yet not abandoning the benefit of all sentient beings. 『Noble son! The Buddhas and Tathagatas do not give rise to the thought: 『These sentient beings have inverted wisdom, and are stained by various afflictions and secondary afflictions; I am able to liberate such sentient beings.』 Rather, the Tathagatas rely on past vows and practices, and according to the faculties, faith, etc., of sentient beings, they make no distinctions in their respective practices, thus naturally accomplishing their aims. 『Noble son! The Buddhas and Tathagatas do not give rise to the thought: 『I have spoken such Sutras (discourses), such Geyas (verses), such Vyakaranas (explanations), such Gathas (hymns), such Udanas (spontaneous utterances), such Nidanas (causes), such Itivrttakas (stories of past lives), such Jatakas (birth stories), such Vaipulyas (extensive scriptures).』 Noble son! The Buddhas and Tathagatas do not give rise to the thought: 『I have spoken Adbhuta Dharma (wondrous and unprecedented Dharma).』 Rather, the Tathagatas make no distinctions, and various sentient beings naturally accomplish their aims according to the Dharma they have heard. 『Noble son! The Buddhas and Tathagatas do not give rise to the thought: 『I enter such and such countries, large and small cities, and various villages for the sake of begging for food; I go to such Kshatriyas (warrior caste), Brahmanas (priest caste), Vaisyas (merchant caste), Sudras (laborer caste), kings, princes, ministers, people, and various sentient beings.』 Rather, the Tathagatas take wisdom as their head, and their actions of body, speech, and mind are naturally accomplished. 『Noble son! The Buddhas and Tathagatas have no hunger or thirst, no need for urination or defecation, and their bodies have no weakness, fatigue, sickness, or suffering. For the sake of sentient beings, they manifest the act of begging for food. However, various sentient beings think that the Tathagatas are eating, but the Tathagatas do not actually eat. This is to demonstrate the teaching and transformation of sentient beings, and they make no distinctions in all matters, thus naturally accomplishing their aims. 『Noble son! The Buddhas and Ta

來不起是心：『此諸眾生下、中、上根，我為此等下、中、上根諸眾生類隨順宣說下、中、上法。』而諸如來無分別心，所說之法自然而成，不增、不減，隨器受故。

「善男子！諸佛如來不起是心：『若諸眾生不供養我、不恭敬我、毀罵於我，如是眾生我不教化；復有眾生供養、恭敬、尊重、讚歎、給侍於我，如是眾生我應教化。』而諸如來寂靜三昧慈悲普覆于彼眾生，自然住于平等法故。

「善男子！如來無高心、無下心、無憍慢心、無愛心、無貪心、無瞋心、無隨貪心、無著心、無礙心、無障心、無雜心、無煩惱心、無隨煩惱心、無瞋心、無癡心、無隨瞋心、無隨癡心，善男子！而諸如來自然寂靜寂靜境界，住于讚歎寂靜境界故。

「善男子！如來無有一法不知、不解、不覺，於一切境界畢竟滿足，現前悉知，而諸如來見彼彼事、彼彼眾生所作諸業，自然成故。

「善男子！如來見諸眾生修行成就不以為喜、見諸眾生不修行者亦不生憂，而諸如來於修正行眾生無障大慈常現在前、于邪行眾生無障大悲常現在前。

「善男子！是名菩薩摩訶薩入十種法行能知如來、應供、正遍知行。

「善男子！菩薩摩訶薩入十種法行知諸佛、如來、應供、正遍知譬喻相應。何者為十？善男

【現代漢語翻譯】現代漢語譯本：不起這種念頭：『這些眾生有下根、中根、上根，我應當為這些下根、中根、上根的眾生，隨順他們的根器宣說下等法、中等法、上等法。』而諸位如來沒有分別心，所說的法自然成就，不增加也不減少，只是隨著眾生的根器接受而已。

『善男子！諸佛如來不起這種念頭：『如果這些眾生不供養我、不恭敬我、譭謗我，這樣的眾生我就不教化；如果有的眾生供養我、恭敬我、尊重我、讚歎我、侍奉我，這樣的眾生我就應該教化。』而諸位如來以寂靜的三昧（Samadhi，禪定）和慈悲普遍覆蓋這些眾生，自然安住于平等的法中。

『善男子！如來沒有高下的心、沒有驕慢的心、沒有愛戀的心、沒有貪婪的心、沒有嗔恨的心、沒有隨順貪婪的心、沒有執著的心、沒有障礙的心、沒有遮蔽的心、沒有雜染的心、沒有煩惱的心、沒有隨順煩惱的心、沒有嗔恨的心、沒有愚癡的心、沒有隨順嗔恨的心、沒有隨順愚癡的心。善男子！而諸位如來自然寂靜，安住于寂靜的境界，讚歎寂靜的境界。

『善男子！如來沒有一種法是不知道、不理解、不覺悟的，對於一切境界都究竟圓滿，當下完全知曉。而諸位如來見到種種事物、種種眾生所造作的種種業，都是自然成就的。

『善男子！如來見到眾生修行成就，不因此而歡喜；見到眾生不修行，也不因此而憂愁。而諸位如來對於修正行的眾生，沒有障礙的大慈悲心常常顯現；對於行邪行的眾生，沒有障礙的大悲心常常顯現。

『善男子！這叫做菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）進入十種法行，能夠了解如來（Tathāgata，如來）、應供（Arhat，阿羅漢）、正遍知（Samyak-saṃbuddha，正等覺者）的行持。

『善男子！菩薩摩訶薩進入十種法行，瞭解諸佛、如來、應供、正遍知譬喻相應。哪十種呢？善男子！'

【English Translation】 English version: They do not give rise to the thought: 『These beings have inferior, middling, and superior faculties. For these beings with inferior, middling, and superior faculties, I should accordingly expound the inferior, middling, and superior Dharma.』 But the Tathāgatas (Tathāgata, Thus Gone One) have no discriminating mind; the Dharma they speak is naturally accomplished, neither increasing nor decreasing, because it is received according to the capacity of the vessel.

『Good man! The Buddhas and Tathāgatas do not give rise to the thought: 『If these beings do not make offerings to me, do not respect me, and revile me, I will not teach such beings; and if there are beings who make offerings to me, respect me, honor me, praise me, and attend to me, I should teach such beings.』 But the Tathāgatas, with their tranquil Samadhi (Samadhi, concentration) and compassion, universally cover those beings, naturally abiding in the Dharma of equality.

『Good man! The Tathāgata has no high mind, no low mind, no arrogant mind, no loving mind, no greedy mind, no hateful mind, no mind that follows greed, no attached mind, no obstructed mind, no hindered mind, no mixed mind, no afflicted mind, no mind that follows affliction, no hateful mind, no deluded mind, no mind that follows hatred, no mind that follows delusion. Good man! But the Tathāgatas are naturally tranquil, in a state of tranquil quiescence, abiding in and praising the state of tranquil quiescence.

『Good man! There is no Dharma that the Tathāgata does not know, does not understand, does not realize; in all realms, they are ultimately complete, knowing everything directly. And the Tathāgatas, seeing the various things and the various karmas done by the various beings, are naturally accomplished.

『Good man! The Tathāgata, seeing beings who cultivate and achieve accomplishment, does not rejoice; seeing beings who do not cultivate, they do not grieve. But the Tathāgatas, for beings who practice correctly, have unobstructed great compassion constantly present; for beings who practice wrongly, have unobstructed great compassion constantly present.

『Good man! This is called the Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva, Great Bodhisattva) entering the ten kinds of Dharma practices, able to know the conduct of the Tathāgata (Tathāgata, Thus Gone One), Arhat (Arhat, Worthy One), Samyak-saṃbuddha (Samyak-saṃbuddha, Perfectly Enlightened One).

『Good man! The Bodhisattva-Mahāsattva enters the ten kinds of Dharma practices, knowing that the Buddhas, Tathāgatas, Arhats, and Samyak-saṃbuddhas are in accordance with metaphors. What are the ten? Good man!'

子！譬如日出，于上、中、下諸眾生等——若信、不信，若恭敬、不恭敬——平等出現、平等普照。善男子！如來、應供、正遍知亦復如是，于上、中、下諸眾生等——若信、不信，若恭敬、不恭敬——平等出現、平等智慧光明普照。

「善男子！譬如虛空於一切眾生無有障礙，而彼虛空為諸煙、云、塵、霧等事之所曀障。善男子！諸佛、如來亦復如是，於一切眾生無有障礙，而為煙、云、塵、霧、我見、煩惱、客塵所障，不見如來、不受如來功德利益。

「善男子！譬如樹木雖有火性，以無因緣而不現用。善男子！諸佛如來亦復如是，雖有無量神力自在，以諸眾生遠離精進、信等因緣，不出於世、不作佛事。

「善男子！譬如種種熏色置一器中熏種種衣，復以眾雜染色置一器中染所熏衣，隨其所熏受色不同，而彼諸色不生分別差別之心。善男子！諸佛如來亦復如是，種種善根功德莊嚴，隨諸眾生信等熏異，見佛如來所受功德差別不同，而佛如來不生分別差別之想。

「善男子！譬如諸河流水盈滿，若人讚、毀，悉皆順流；若逆流者，無有是處。善男子！諸佛如來亦復如是，若人讚、毀，悉皆常隨智慧而行；若隨憍慢，無有是處。

「善男子！譬如苷蔗，若人割截、若不割截，不失甘

【現代漢語翻譯】現代漢語譯本『善男子！譬如太陽升起，對於上等、中等、下等各種眾生——無論他們是相信還是不相信，是恭敬還是不恭敬——都平等地出現，平等地普照。善男子！如來（Tathagata，佛的稱號）、應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，完全覺悟的人）也是這樣，對於上等、中等、下等各種眾生——無論他們是相信還是不相信，是恭敬還是不恭敬——都平等地出現，平等地用智慧光明普照。『善男子！譬如虛空對於一切眾生沒有障礙，但是虛空卻會被煙、云、塵土、霧氣等事物所遮蔽。善男子！諸佛、如來也是這樣，對於一切眾生沒有障礙，卻被煙、云、塵土、霧氣、我見（belief in a separate self）、煩惱（kleshas，精神上的痛苦）、客塵（ adventitious defilements，外來的污染）所遮蔽，因此不能見到如來，不能接受如來的功德利益。『善男子！譬如樹木雖然有火的性質，如果沒有因緣就不會顯現出來。善男子！諸佛如來也是這樣，雖然有無量的神力自在，但是因為眾生遠離精進、信心等因緣，所以佛不出世，不作佛事。『善男子！譬如用各種顏色的染料放在一個容器中薰染各種衣服，再用各種混合的染色劑放在一個容器中染色被薰染過的衣服，隨著薰染的不同，衣服所接受的顏色也不同，但是那些顏色本身不會產生分別差別的想法。善男子！諸佛如來也是這樣，用各種善根功德來莊嚴自身，隨著眾生信心等薰染的不同，見到佛如來所接受的功德差別也不同，但是佛如來不會產生分別差別的想法。『善男子！譬如各種河流的水流滿了，如果有人讚美或者譭謗，水都順流而下；如果想要讓水逆流而上，那是不可能的。善男子！諸佛如來也是這樣，如果有人讚美或者譭謗，佛都始終隨著智慧而行；如果隨著驕慢而行，那是不可能的。『善男子！譬如甘蔗，如果有人砍斷它，或者不砍斷它，都不會失去它的甘甜。』

【English Translation】 English version 『Good man! It is like the rising sun, which appears equally and shines universally upon all beings, whether superior, middling, or inferior—whether they believe or do not believe, whether they are respectful or not respectful. Good man! The Tathagata (Tathagata, title of the Buddha), the Arhat (Arhat, one worthy of offerings), the Samyaksambuddha (Samyaksambuddha, perfectly enlightened one) is also like this, appearing equally and shining universally with the light of wisdom upon all beings, whether superior, middling, or inferior—whether they believe or do not believe, whether they are respectful or not respectful.』『Good man! It is like the sky, which has no obstruction for all beings, but that sky is obscured by things like smoke, clouds, dust, and fog. Good man! The Buddhas and Tathagatas are also like this, having no obstruction for all beings, but they are obscured by smoke, clouds, dust, fog, self-view (belief in a separate self), afflictions (kleshas, mental suffering), and adventitious defilements (adventitious defilements, external impurities), and therefore cannot see the Tathagata or receive the merits and benefits of the Tathagata.』『Good man! It is like a tree, which, although having the nature of fire, does not manifest it without the proper causes and conditions. Good man! The Buddhas and Tathagatas are also like this, although having limitless divine power and freedom, because beings are far from causes and conditions such as diligence and faith, the Buddha does not appear in the world and does not perform the deeds of a Buddha.』『Good man! It is like placing various colored dyes in one container to dye various clothes, and then placing various mixed dyes in another container to dye the clothes that have been dyed. Depending on the dyeing, the colors received by the clothes are different, but those colors themselves do not generate thoughts of distinction or difference. Good man! The Buddhas and Tathagatas are also like this, adorning themselves with various roots of goodness and merits. Depending on the different influences of beings' faith and so on, the merits received by the Buddha and Tathagata that they see are different, but the Buddha and Tathagata do not generate thoughts of distinction or difference.』『Good man! It is like the water in various rivers, when full, flows downstream whether people praise or criticize it; it is impossible for it to flow upstream. Good man! The Buddhas and Tathagatas are also like this, always following wisdom whether people praise or criticize them; it is impossible for them to follow arrogance.』『Good man! It is like sugarcane, which does not lose its sweetness whether someone cuts it or does not cut it.』

味。善男子！諸佛如來亦復如是，若人親近、供養、恭敬，及不親近、供養、恭敬，終不捨于解脫甘味。

「善男子！譬如大地，其性安固，于諸眾生無所分別。有人慾得求其果實，若能耕種隨時、隨時耘除草穢，彼人至時收穫果實；若不耕種、耘除草穢，是人終不得其果實。善男子！諸佛如來亦復如是，如彼大地寂然常住，于諸眾生無所分別。若有眾生求佛功德，能生信心、供養、恭敬，彼人成就功德果實；若不生信、供養、恭敬，則不能得功德果實。

「善男子！譬如有人若於栴檀、龍腦等香瞋謗、毀罵，然後涂身，而彼栴檀、龍腦等香終不為是而不出香。善男子！諸佛如來亦復如是，若人瞋謗、毀罵，而復親近、供養、恭敬、如說修行，然諸如來常與眾生具足功德。

「善男子！譬如橋樑、平坦王道，于諸眾生——上、中、下性——有往來者平等而住，與無障礙遊行之樂。善男子！諸佛如來亦復如是，于諸眾生——上、中、下性——有修行者平等而住，無有高下，與無障礙修行之樂。

「善男子！譬如雪山有藥樹王名曰善見，彼藥樹王其有見者即得遠離一切病苦。善男子！諸佛如來亦復如是，眾生見者遠離一切煩惱病苦。

「善男子！是名菩薩摩訶薩入十種法行能知諸佛、如來

【現代漢語翻譯】現代漢語譯本：『善男子！諸佛如來也是這樣，如果有人親近、供養、恭敬，或者不親近、供養、恭敬，（佛陀）最終都不會捨棄解脫的甘甜滋味。

『善男子！譬如大地，它的性質安穩堅固，對於一切眾生沒有分別。有人想要得到大地的果實，如果能夠耕種，並且隨時耘除雜草污穢，這個人到時就能收穫果實；如果不耕種、耘除雜草污穢，這個人最終就得不到果實。善男子！諸佛如來也是這樣，如同大地寂靜安穩地常住，對於一切眾生沒有分別。如果有眾生尋求佛的功德，能夠生起信心、供養、恭敬，這個人就能成就功德的果實；如果不生起信心、供養、恭敬，就不能得到功德的果實。

『善男子！譬如有人如果對栴檀（candana，一種香木）、龍腦（borneol，一種香料）等香產生嗔恨、誹謗、毀罵，然後塗抹在身上，而那些栴檀、龍腦等香最終不會因為這些行為而不散發香味。善男子！諸佛如來也是這樣，如果有人嗔恨、誹謗、毀罵，但又親近、供養、恭敬、如教修行，那麼諸位如來常常會給予眾生具足的功德。

『善男子！譬如橋樑、平坦的王道，對於一切眾生——上等、中等、下等根性——有來往的人都平等地存在，給予他們沒有障礙的快樂。善男子！諸佛如來也是這樣，對於一切眾生——上等、中等、下等根性——有修行的人都平等地存在，沒有高下之分，給予他們沒有障礙的修行之樂。

『善男子！譬如雪山有一種藥樹之王，名叫善見（Sudarsana），這種藥樹之王，只要有人見到它，就能遠離一切疾病痛苦。善男子！諸佛如來也是這樣，眾生見到（佛陀）就能遠離一切煩惱疾病痛苦。

『善男子！這叫做菩薩摩訶薩進入十種法行，能夠了解諸佛、如來。』

【English Translation】 English version: 『Good man! The Tathagatas (Tathagata, one who has thus gone) are also like this. Whether people are close to them, make offerings to them, and respect them, or are not close to them, do not make offerings to them, and do not respect them, they will never abandon the sweet taste of liberation.

『Good man! It is like the earth, whose nature is stable and firm, and which does not discriminate among all living beings. If someone wants to obtain its fruits, if they can cultivate it and constantly weed out the grass and filth, that person will harvest the fruits when the time comes; if they do not cultivate it and weed out the grass and filth, that person will never obtain its fruits. Good man! The Tathagatas are also like this, like the earth that remains still and constant, without discriminating among all living beings. If there are living beings who seek the merits of the Buddha, and can generate faith, make offerings, and respect, that person will achieve the fruits of merit; if they do not generate faith, make offerings, and respect, then they will not be able to obtain the fruits of merit.

『Good man! It is like someone who, if they harbor hatred, slander, and revile sandalwood (candana, a type of fragrant wood), borneol (borneol, a type of fragrance), and other fragrances, and then smear them on their body, those sandalwood, borneol, and other fragrances will ultimately not cease to emit fragrance because of these actions. Good man! The Tathagatas are also like this, if people harbor hatred, slander, and revile, but then are close to them, make offerings to them, respect them, and practice according to the teachings, then the Tathagatas will always grant beings complete merit.

『Good man! It is like a bridge, a flat royal road, which exists equally for all living beings—those of superior, middling, and inferior nature—who come and go, giving them the joy of unobstructed passage. Good man! The Tathagatas are also like this, existing equally for all living beings—those of superior, middling, and inferior nature—who practice, without any high or low distinction, giving them the joy of unobstructed practice.

『Good man! It is like the Snow Mountains, where there is a king of medicinal trees named Sudarsana (Sudarsana, good to see), that whoever sees this king of medicinal trees will immediately be able to be free from all the suffering of illness. Good man! The Tathagatas are also like this, living beings who see (the Buddha) will be able to be free from all the suffering of afflictions and illness.

『Good man! This is called the Bodhisattva Mahasattva (Bodhisattva Mahasattva, great being) entering the ten kinds of Dharma practices, being able to know the Buddhas, the Tathagatas.』

、應供、正遍知譬喻相應。

「善男子！菩薩摩訶薩入十種法行能知諸佛。何者為十？所謂習氣佛、果報佛、三昧佛、愿佛、心佛、實佛、同佛、化佛、供養佛、形像佛。

「善男子！云何習氣佛？習氣佛者，諸波羅蜜所得果報，諸波羅蜜能成彼法。彼依諸波羅蜜而生，是名習氣佛。

「善男子！云何果報佛？果報佛者，依彼習氣果報佛所生。以彼果報成色身報佛，依眾生住持、依法力住持，是名果報佛。

「善男子！云何三昧佛？三昧佛者，隨如來入何等三昧，以彼所入三昧之力自然不復作心，能現百千萬佛。依彼三昧住持力故而能示現，是名三昧佛。

「善男子！云何愿佛？愿佛者，諸菩薩等作如是愿：隨何等何等眾生，以何等因、何等法示現種種色身度彼眾生。彼彼眾生如是如是，示現形色、狀貌、威儀、去來。隨彼眾生應以佛身得度者而現佛身化彼眾生。是名愿佛。

「善男子！云何心佛？心佛者，諸菩薩等得心自在，是諸菩薩依心自在於種種法隨心成就。此諸菩薩隨彼眾生應見佛身而可化者即自在心即成佛身，是名心佛。又，善男子！復有異義：諸眾生等自心清凈能見於佛、知佛、信佛，是名心佛。

「善男子！云何實佛？實佛者，遠離一切諸煩惱染，不可思

【現代漢語翻譯】現代漢語譯本與應供（Arhat，阿羅漢）、正遍知（Samyak-saṃbuddha，又稱正等覺者）的譬喻相應。

『善男子！菩薩摩訶薩進入十種法行，能夠知曉諸佛。哪十種呢？所謂習氣佛、果報佛、三昧佛、愿佛、心佛、實佛、同佛、化佛、供養佛、形像佛。

『善男子！什麼是習氣佛？習氣佛是指，諸波羅蜜（pāramitā，到彼岸）所得到的果報，諸波羅蜜能夠成就那些法。那些法依靠諸波羅蜜而生，這叫做習氣佛。

『善男子！什麼是果報佛？果報佛是指，依靠那些習氣果報所生的佛。以那些果報成就色身報佛，依靠眾生住持、依靠法力住持，這叫做果報佛。

『善男子！什麼是三昧佛？三昧佛是指，如來進入何種三昧（samādhi，禪定），憑藉所入三昧的力量自然不再生起心念，能夠顯現百千萬佛。依靠三昧的住持力而能夠示現，這叫做三昧佛。

『善男子！什麼是愿佛？愿佛是指，諸菩薩等發這樣的愿：隨順什麼樣的眾生，以什麼樣的因、什麼樣的法，示現種種色身來度化那些眾生。對於那些眾生，就那樣示現形色、狀貌、威儀、去來。隨順那些應該以佛身得度的眾生，就顯現佛身來教化他們。這叫做愿佛。

『善男子！什麼是心佛？心佛是指，諸菩薩等得到心自在，這些菩薩依靠心自在，在種種法中隨心成就。這些菩薩隨順那些應該見到佛身才能被教化的眾生，就以自在的心成就佛身，這叫做心佛。還有，善男子！還有另外的意義：諸眾生等自己的心清凈，能夠見到佛、知道佛、相信佛，這叫做心佛。

『善男子！什麼是實佛？實佛是指，遠離一切諸煩惱染，不可思

【English Translation】 English version Corresponds to the metaphors of Arhat (應供), Samyak-saṃbuddha (正遍知, Perfectly Enlightened One).

'Good man! Bodhisattva-Mahāsattvas (菩薩摩訶薩) who enter into ten kinds of Dharma practices are able to know all Buddhas. What are the ten? They are so-called Habit Buddha, Retribution Buddha, Samādhi Buddha, Vow Buddha, Mind Buddha, Real Buddha, Same Buddha, Transformation Buddha, Offering Buddha, and Image Buddha.'

'Good man! What is Habit Buddha? Habit Buddha refers to the karmic reward obtained from all the pāramitās (波羅蜜, perfections), and all the pāramitās are able to accomplish those dharmas. Those dharmas arise relying on all the pāramitās, this is called Habit Buddha.'

'Good man! What is Retribution Buddha? Retribution Buddha refers to the Buddha born from those karmic rewards of habits. With those karmic rewards, the Reward Body Buddha of form is accomplished, relying on the sustenance of sentient beings and the sustenance of the power of Dharma, this is called Retribution Buddha.'

'Good man! What is Samādhi Buddha? Samādhi Buddha refers to, when the Tathāgata (如來) enters into any samādhi (三昧, meditative absorption), by the power of that samādhi entered, naturally without further mental activity, able to manifest hundreds of thousands of Buddhas. Relying on the sustaining power of that samādhi, it is able to manifest, this is called Samādhi Buddha.'

'Good man! What is Vow Buddha? Vow Buddha refers to, all Bodhisattvas make such vows: According to what kind of sentient beings, with what kind of cause, and what kind of Dharma, manifest various forms to liberate those sentient beings. For those sentient beings, in that way manifest forms, appearances, demeanor, comings and goings. According to those sentient beings who should be liberated by the body of a Buddha, then manifest the body of a Buddha to transform them. This is called Vow Buddha.'

'Good man! What is Mind Buddha? Mind Buddha refers to, all Bodhisattvas attain freedom of mind, these Bodhisattvas rely on freedom of mind, and accomplish all kinds of dharmas according to their minds. These Bodhisattvas, according to those sentient beings who should see the body of a Buddha to be transformed, then with the free mind accomplish the body of a Buddha, this is called Mind Buddha. Also, good man! There is another meaning: All sentient beings, with their own pure minds, are able to see the Buddha, know the Buddha, and believe in the Buddha, this is called Mind Buddha.'

'Good man! What is Real Buddha? Real Buddha refers to being far away from all defilements of afflictions, inconceivable.'

議無垢清凈，種種形色——三十二相、八十種好、大丈夫相——畢竟成就，佛微妙色而可現見，是名實佛。

「善男子！云何同佛？同佛者，與一切眾生共其資業受用、飲食、行、住、去、來、威儀、進止，是名同佛。

「善男子！云何化佛？化佛者，諸佛如來及諸菩薩得示現一切色身三昧。彼諸佛、菩薩成就自在，大慈大悲皆能示現，化佛色身度諸眾生，是名化佛。

「善男子！云何供養佛？供養佛者，有人若師、若和上如佛世尊，當如是見。彼人于師、和上如佛、世尊，應如是見、供養、供給，依彼受法滿足佛法、成就佛法，是名供養佛。

「善男子！云何形像佛？形像佛者，有人若他作佛像、若自作佛像，以一切供養、恭敬等事而供養、恭敬、尊重、讚歎、親近、給侍。此人如是依彼形像滿足佛法、成就佛法，是名形像佛。

「善男子！是名菩薩摩訶薩入十種法行能知十種佛。

「善男子！菩薩摩訶薩入十種法行知諸佛、如來、應供、正遍知唯依言辭說法。何者為十？所謂說陰唯是言辭，說界、說入、說眾生、說業、說生、說老、說死、說死已更生，為離彼事故說涅槃亦是言辭。

「善男子！云何說陰唯是言辭？

「善男子！第一義中無彼色陰。若第一義中

【現代漢語翻譯】現代漢語譯本：議論無垢清凈，種種形色——三十二相（佛陀的三十二種殊勝的身體特徵）、八十種好（佛陀的八十種細微的優點）、大丈夫相（偉人的特徵）——最終成就，佛陀微妙的色身可以顯現看見，這叫做實佛。『善男子！什麼是同佛？同佛就是，與一切眾生共同擁有資財產業，共同受用飲食、行走、居住、去、來、威儀、進退，這叫做同佛。』『善男子！什麼是化佛？化佛就是，諸佛如來以及諸菩薩得到示現一切色身的三昧（一種禪定狀態）。那些佛、菩薩成就自在，大慈大悲，都能示現化佛的色身來度化眾生，這叫做化佛。』『善男子！什麼是供養佛？供養佛就是，如果有人，無論是師父還是和尚，如同佛世尊一樣，應當這樣看待他們。這個人對於師父、和尚，如同佛、世尊一樣，應當這樣看待、供養、供給，依靠他們接受佛法，滿足佛法、成就佛法，這叫做供養佛。』『善男子！什麼是形像佛？形像佛就是，如果有人，無論是他人制作佛像，還是自己製作佛像，用一切供養、恭敬等事來供養、恭敬、尊重、讚歎、親近、給侍。這個人如此依靠那個佛像，滿足佛法、成就佛法，這叫做形像佛。』『善男子！這叫做菩薩摩訶薩（偉大的菩薩）進入十種法行，能夠知曉十種佛。』『善男子！菩薩摩訶薩進入十種法行，知道諸佛、如來（佛的稱號之一）、應供（值得供養的人）、正遍知（完全覺悟的人）僅僅依靠言辭說法。哪十種呢？就是說陰（構成個體的五種要素，即色、受、想、行、識）只是言辭，說界（十八界，感官和意識的對象）、說入（十二入，感官和意識的來源）、說眾生、說業（行為和其結果）、說生、說老、說死、說死後更生，爲了脫離那些事故而說的涅槃（解脫）也是言辭。』『善男子！什麼是說陰只是言辭？』『善男子！在第一義（終極真理）中沒有那個色陰。如果在第一義中

【English Translation】 English version: Discussing immaculate purity, various forms and appearances—the thirty-two marks (the Buddha's thirty-two auspicious physical characteristics), the eighty minor marks (the Buddha's eighty minor perfections), the marks of a great man (characteristics of a great person)—ultimately accomplished, the Buddha's subtle form can be visibly seen, this is called the Real Buddha. 'Good man! What is the Buddha-Same? The Buddha-Same is sharing resources and enjoyment, food and drink, walking, dwelling, going, coming, demeanor, advancing and retreating with all sentient beings, this is called the Buddha-Same.' 'Good man! What is the Transformation Buddha? The Transformation Buddha is that all Buddhas, Tathagatas (one of the titles of a Buddha), and all Bodhisattvas (enlightenment beings) attain the Samadhi (a state of meditative consciousness) of manifesting all forms. Those Buddhas and Bodhisattvas achieve freedom, with great compassion, they can all manifest the form of the Transformation Buddha to liberate sentient beings, this is called the Transformation Buddha.' 'Good man! What is Offering to the Buddha? Offering to the Buddha is that if someone, whether a teacher or a preceptor, is like the Buddha, the World-Honored One, they should be regarded as such. This person should regard, offer to, and provide for the teacher or preceptor as if they were the Buddha, the World-Honored One, rely on them to receive the Dharma (the teachings of the Buddha), fulfill the Buddha-Dharma, and accomplish the Buddha-Dharma, this is called Offering to the Buddha.' 'Good man! What is the Image Buddha? The Image Buddha is that if someone, whether another person makes a Buddha image or they make a Buddha image themselves, uses all offerings, reverence, and other things to offer, revere, respect, praise, draw near to, and serve it. This person thus relies on that image to fulfill the Buddha-Dharma and accomplish the Buddha-Dharma, this is called the Image Buddha.' 'Good man! This is called the Bodhisattva Mahasattva (great Bodhisattva) entering the ten practices of Dharma, able to know the ten kinds of Buddhas.' 'Good man! The Bodhisattva Mahasattva enters the ten practices of Dharma, knowing that all Buddhas, Tathagatas (one of the titles of a Buddha), Arhats (worthy ones), Samyak-sambuddhas (perfectly enlightened ones) only rely on words to speak the Dharma. What are the ten? That is, saying that the Skandhas (the five aggregates that constitute an individual, namely form, feeling, perception, volition, and consciousness) are only words, saying the Dhatus (the eighteen elements, objects of the senses and consciousness), saying the Ayatanas (the twelve sources, the origin of the senses and consciousness), saying sentient beings, saying Karma (actions and their consequences), saying birth, saying old age, saying death, saying rebirth after death, and saying Nirvana (liberation) to escape those events is also words.' 'Good man! What is saying that the Skandhas are only words?' 'Good man! In the ultimate meaning (ultimate truth) there is no such thing as the Skandha of Form. If in the ultimate meaning

有色陰者，舍彼色陰即是斷滅，舍彼法者即是解脫。若如是者，第一義中則為有色及以解脫去住之處；而義則不然，是故說色陰唯是言辭。

「善男子！受、想、行、識亦復如是。善男子！第一義中無彼識陰。若第一義中有識陰者，舍彼識法即是斷滅，舍彼法者即是解脫。若如是者，第一義中則為有識及以解脫去住之處；而義則不然，是故說識唯是言辭。

「善男子！界、入之義亦復如是。

「善男子！云何說眾生唯是言辭？善男子！唯是有為，無有眾生。若眾生實有者，不應同陰盡滅。若同陰盡滅，應如虛空；若不爾者，應同五陰，俱是有為；而義則不然，是故說眾生唯是言辭。

「善男子！云何說業唯是言辭？善男子！作業者，非有、非無。若作業是有者，作業之者無，彼作者猶如虛空。又如陰是有為、作者亦復如是。以是義故，無彼作者、亦無作業，猶如虛空。云何得有作者？是故無有作業者。離彼作者，云何有業？是故說業唯是言辭。

「善男子！云何說生唯是言辭？善男子！第一義中無生。若第一義中有生者，生即是常；若如是者，生則非生。又復，生能生生者、生能惱者竟為是誰？是故說生唯是言辭。

「善男子！云何說老唯是言辭？善男子！第一義中無老。若第

【現代漢語翻譯】現代漢語譯本『善男子，如果認為有色陰存在，捨棄色陰就是斷滅，捨棄法就是解脫。如果這樣，那麼在第一義諦中，就成了有色陰以及解脫的去處和住處；但義理並非如此，所以說色陰只是言辭上的概念。』『善男子，受、想、行、識也是如此。善男子，在第一義諦中沒有識陰。如果在第一義諦中有識陰，捨棄識法就是斷滅，捨棄法就是解脫。如果這樣，那麼在第一義諦中，就成了有識陰以及解脫的去處和住處；但義理並非如此，所以說識陰只是言辭上的概念。』『善男子，界（dhatu，構成要素）、入（ayatana，感官領域）的意義也是如此。』『善男子，為什麼說眾生只是言辭上的概念？善男子，只有有為法（conditioned phenomena），沒有真實的眾生。如果眾生真實存在，就不應該與五陰（skandha，構成要素）一同滅盡。如果與五陰一同滅盡，就應該像虛空一樣；如果不是這樣，就應該與五陰一樣，都是有為法；但義理並非如此，所以說眾生只是言辭上的概念。』『善男子，為什麼說業（karma，行為）只是言辭上的概念？善男子，造業者，既非有，也非無。如果造業是有，那麼造業的人就不存在，這個作者就像虛空一樣。又如五陰是有為法，作者也是如此。因為這個緣故，沒有作者，也沒有業，就像虛空一樣。怎麼會有作者呢？所以沒有造業者。離開作者，怎麼會有業呢？所以說業只是言辭上的概念。』『善男子，為什麼說生（birth，出生）只是言辭上的概念？善男子，在第一義諦中沒有生。如果在第一義諦中有生，生就是常恒不變的；如果這樣，生就不是生。而且，生能生生，生能惱害，究竟是誰？所以說生只是言辭上的概念。』『善男子，為什麼說老（aging，衰老）只是言辭上的概念？善男子，在第一義諦中沒有老。』

【English Translation】 English version 『Good man, if there is the skandha (skandha, aggregates) of form, abandoning that skandha of form is annihilation, abandoning that dharma (dharma, phenomena) is liberation. If it is like this, then in the ultimate meaning, there would be a place for the skandha of form and liberation to go and reside; but the meaning is not so, therefore it is said that the skandha of form is only a verbal expression.』『Good man, feeling, perception, volition, and consciousness are also like this. Good man, in the ultimate meaning, there is no skandha of consciousness. If there is a skandha of consciousness in the ultimate meaning, abandoning that dharma of consciousness is annihilation, abandoning that dharma is liberation. If it is like this, then in the ultimate meaning, there would be a place for the skandha of consciousness and liberation to go and reside; but the meaning is not so, therefore it is said that consciousness is only a verbal expression.』『Good man, the meaning of the realms (dhatu, elements) and entrances (ayatana, sense fields) is also like this.』『Good man, why is it said that sentient beings are only a verbal expression? Good man, there is only conditioned phenomena, there are no real sentient beings. If sentient beings really exist, they should not be extinguished together with the five skandhas (skandha, aggregates). If they are extinguished together with the five skandhas, they should be like empty space; if not, they should be like the five skandhas, all being conditioned phenomena; but the meaning is not so, therefore it is said that sentient beings are only a verbal expression.』『Good man, why is it said that karma (karma, action) is only a verbal expression? Good man, the doer of karma is neither existent nor non-existent. If the doing of karma is existent, then the doer of karma does not exist, that doer is like empty space. Moreover, just as the skandhas are conditioned phenomena, the doer is also like that. Because of this meaning, there is no doer, and there is no karma, just like empty space. How can there be a doer? Therefore, there is no doer of karma. Apart from the doer, how can there be karma? Therefore, it is said that karma is only a verbal expression.』『Good man, why is it said that birth (birth, arising) is only a verbal expression? Good man, in the ultimate meaning, there is no birth. If there is birth in the ultimate meaning, birth is permanent; if it is like this, then birth is not birth. Moreover, who is it that birth can give rise to birth, and birth can afflict? Therefore, it is said that birth is only a verbal expression.』『Good man, why is it said that aging (aging, decay) is only a verbal expression? Good man, in the ultimate meaning, there is no aging.』

一義中有老老者，則無一人而有老者。又復，若有老者，即是少時老。若少時老非老時老，以少者無老，是故少時無老。若離於老，云何名老？如是老不能老。若言老能老者，即是少時老，是故說老唯是言辭。

「善男子！說死唯是言辭。善男子！第一義中無死。若第一義中有死者，即是死法可得。若可得者，唯應一人得，余不應死；而更有死者，是故第一義中無有死法。又復，死者無所從來、去無所至，而是死法體性空寂，是故說死唯是言辭。

「善男子！云何說死已更生唯是言辭？善男子！第一義中死更不生。若第一義中死更生者，死即是生、生即是死。若如是者，死、生即是一法。又復，應是二身：一者、能託生，二者、已受生。若有受生者，必有五陰受生。何以故？以離五陰無彼識生。以依色、受、想、行等法，識心得生；以依止諸陰，識緣彼住。若離依止，則彼識心一念不住。如彼法住，如是受生如種生芽，是故說死已更生唯是言辭。

「善男子！云何為離彼事說般涅槃唯是言辭？善男子！第一義中無彼涅槃。涅槃者，知世間寂滅名為涅槃，而非即世間名為涅槃，亦不離世間而有涅槃。世間者，如夢、如幻，非有、非無、亦非有無。而是有法如是非有、非無、亦非有無，如是名生；如是

【現代漢語翻譯】現代漢語譯本：如果從第一義（Paramārtha，最高真理）的角度來看，有衰老這件事，那麼就沒有哪個人是真正衰老的。進一步說，如果真的有衰老這件事，那就是在年輕的時候就已經衰老了。如果年輕的時候衰老不是衰老時期的衰老，因為年輕的時候並沒有衰老，所以年輕的時候沒有衰老。如果脫離了衰老，又怎麼能稱之為衰老呢？因此，衰老無法使自己衰老。如果說衰老能夠使自己衰老，那就是在年輕的時候就已經衰老了，所以說衰老只不過是言語上的表達。『善男子！說死亡也只不過是言語上的表達。善男子！在第一義中沒有死亡。如果在第一義中有死亡，那就是說死亡這種法是可以被獲得的。如果可以被獲得，那麼就應該只有一個人會死，其餘的人不應該死；但是實際上還有其他人死亡，所以第一義中沒有死亡這種法。進一步說，死亡沒有從哪裡來，去也沒有到哪裡去，而死亡這種法的體性是空寂的，所以說死亡只不過是言語上的表達。』『善男子！為什麼說死亡之後又再生只不過是言語上的表達呢？善男子！在第一義中，死亡之後不會再生。如果在第一義中死亡之後又再生，那麼死亡就是生，生就是死。如果這樣的話，死亡和生就是同一種法。進一步說，應該有兩個身體：一個是能夠託生的，一個是已經受生的。如果有了受生者，必然有五陰（Pañca-skandha，色、受、想、行、識）受生。為什麼呢？因為離開了五陰，就沒有那個識的產生。因為依靠色、受、想、行等法，識才能產生；因為依靠諸陰，識才能緣著它們而住。如果離開了依靠，那麼那個識心一念都無法停留。就像法住一樣，受生就像種子生芽一樣，所以說死亡之後又再生只不過是言語上的表達。』『善男子！為什麼說脫離了那些事情而說般涅槃（Parinirvana，完全的涅槃）只不過是言語上的表達呢？善男子！在第一義中沒有那個涅槃。涅槃是指知道世間的寂滅叫做涅槃，而不是世間本身叫做涅槃，也不是脫離世間而有涅槃。世間就像夢、像幻，非有、非無、也非亦有亦無。而有法就像這樣非有、非無、也非亦有亦無，這樣叫做生；就像這樣

【English Translation】 English version: If, in the ultimate meaning (Paramārtha), there is such a thing as aging, then no one is truly aging. Furthermore, if there really is aging, then it is aging from a young age. If aging from a young age is not aging at the time of aging, because there is no aging in youth, therefore there is no aging in youth. If one is separated from aging, how can it be called aging? Thus, aging cannot age itself. If it is said that aging can age itself, then it is aging from a young age, therefore it is said that aging is merely a verbal expression. 'Good man! Saying death is merely a verbal expression. Good man! In the ultimate meaning, there is no death. If there is death in the ultimate meaning, then it means that the dharma of death can be obtained. If it can be obtained, then only one person should die, and the rest should not die; but in reality, there are others who die, so in the ultimate meaning, there is no such thing as the dharma of death. Furthermore, death has nowhere to come from and nowhere to go to, and the nature of the dharma of death is empty and still, so it is said that death is merely a verbal expression.' 'Good man! Why is it said that rebirth after death is merely a verbal expression? Good man! In the ultimate meaning, there is no rebirth after death. If in the ultimate meaning there is rebirth after death, then death is birth, and birth is death. If this is the case, then death and birth are the same dharma. Furthermore, there should be two bodies: one that can take rebirth, and one that has already received rebirth. If there is one who has received rebirth, then there must be the five skandhas (Pañca-skandha, form, feeling, perception, mental formations, and consciousness) receiving rebirth. Why? Because apart from the five skandhas, there is no arising of that consciousness. Because relying on form, feeling, perception, mental formations, and so on, consciousness can arise; because relying on the skandhas, consciousness dwells on them. If separated from reliance, then that consciousness cannot stay for even a single moment. Just as the dharma dwells, so is receiving rebirth like a seed sprouting, so it is said that rebirth after death is merely a verbal expression.' 'Good man! Why is it said that speaking of Parinirvana (complete Nirvana) apart from those things is merely a verbal expression? Good man! In the ultimate meaning, there is no such thing as Nirvana. Nirvana refers to knowing the quiescence of the world as Nirvana, but it is not the world itself that is called Nirvana, nor is there Nirvana apart from the world. The world is like a dream, like an illusion, neither existent, nor non-existent, nor both existent and non-existent. And the dharma of existence is like this, neither existent, nor non-existent, nor both existent and non-existent, this is called birth; like this

非有、非無、亦非有無，如是名滅。而寂滅一切世間相，名為涅槃。如是，想如陽焰、受如泡沫。如彼陽焰、泡沫，生、滅不實，世間涅槃亦復如是，是故說世間涅槃唯是言辭。

「善男子！是名菩薩摩訶薩入十種法行能知諸佛、如來、應供、正遍知唯依言辭說法。

「善男子！菩薩摩訶薩入十種法行善能知空義。何等為十？所謂知無我空、無眾生、無命、無壽者、無造者、無生、無滅、無作、無教者、無增上者。

「善男子！云何菩薩摩訶薩知無我空？善男子！空者，非有、非無。善男子！若空是有者，空即有為，如其實有應即是常。善男子！若空非無者，空即非空。是故，彼空非有、非無，如是名為知無我空。

「善男子！云何知無眾生空？善男子！眾生非空、非不空。若眾生空者，殺生之業應無有罪；若眾生不空者，即應是常。是故，如來說眾生非常、非不常，非有為、非不有為，如是名為知眾生空。

「善男子！云何知無命空？善男子！空者，不生、不死。何以故？善男子！眼空離我、我所。云何眼空離我、我所？彼法不生、不滅故。如是，耳、鼻、舌、身空離我、我所。云何耳、鼻等空離我、我所？彼法不生、不滅故。如是名為知無命空。

「善男子！云何知無壽者

【現代漢語翻譯】現代漢語譯本：『非有、非無、亦非有無』，這樣稱為『滅』。而寂靜消滅一切世間現象，稱為『涅槃』(Nirvana)。就像這樣，『想』(Saṃjñā)如陽焰，『受』(Vedanā)如泡沫。如同那陽焰、泡沫，生起、滅去都不真實，世間的涅槃(Nirvana)也同樣如此，所以說世間的涅槃(Nirvana)僅僅是言辭。『善男子！這稱為菩薩摩訶薩(Bodhisattva-mahāsattva)進入十種法行，能夠知道諸佛(Buddha)、如來(Tathāgata)、應供(Arhat)、正遍知(Sammasaṃbuddha)僅僅是依靠言辭說法。『善男子！菩薩摩訶薩(Bodhisattva-mahāsattva)進入十種法行，善於瞭解空的意義。哪十種呢？就是知道無我空、無眾生、無命、無壽者、無造者、無生、無滅、無作、無教者、無增上者。『善男子！菩薩摩訶薩(Bodhisattva-mahāsattva)如何知道無我空？善男子！空，不是有，也不是無。善男子！如果空是『有』，空就是有為法，如果它真實存在就應該是常。善男子！如果空不是『無』，空就不是空。因此，那個空不是『有』，也不是『無』，這樣稱為知道無我空。『善男子！如何知道無眾生空？善男子！眾生不是空，也不是不空。如果眾生是空，殺生的行為就不應該有罪；如果眾生不是空，就應該是常。因此，如來說眾生非常，也不是不常，不是有為，也不是不有為，這樣稱為知道眾生空。『善男子！如何知道無命空？善男子！空，是不生、不死的。為什麼呢？善男子！眼空，遠離我、我所。如何眼空遠離我、我所？因為那個法不生、不滅。像這樣，耳、鼻、舌、身空，遠離我、我所。如何耳、鼻等空遠離我、我所？因為那個法不生、不滅。這樣稱為知道無命空。『善男子！如何知道無壽者

【English Translation】 English version: 'Neither existent, nor non-existent, nor both existent and non-existent,' this is called 'cessation.' And the tranquil cessation of all worldly phenomena is called 'Nirvana' (Nirvana). Thus, 'perception' (Saṃjñā) is like a mirage, 'feeling' (Vedanā) is like a foam bubble. Just as that mirage and foam bubble are unreal in their arising and ceasing, so too is worldly Nirvana (Nirvana). Therefore, it is said that worldly Nirvana (Nirvana) is merely a matter of words. 'Good man! This is called a Bodhisattva-mahāsattva (Bodhisattva-mahāsattva) entering the ten practices of Dharma, able to know that all Buddhas (Buddha), Tathagatas (Tathāgata), Arhats (Arhat), and Sammasaṃbuddhas (Sammasaṃbuddha) teach the Dharma solely based on words.' 'Good man! A Bodhisattva-mahāsattva (Bodhisattva-mahāsattva) entering the ten practices of Dharma is skilled at understanding the meaning of emptiness. What are the ten? They are knowing the emptiness of no-self, no sentient beings, no life, no life-span, no creator, no arising, no ceasing, no agent, no instructor, and no supreme being.' 'Good man! How does a Bodhisattva-mahāsattva (Bodhisattva-mahāsattva) know the emptiness of no-self? Good man! Emptiness is neither existent nor non-existent. Good man! If emptiness were existent, then emptiness would be conditioned; if it truly existed, it would be permanent. Good man! If emptiness were not non-existent, then emptiness would not be empty. Therefore, that emptiness is neither existent nor non-existent; this is called knowing the emptiness of no-self.' 'Good man! How does one know the emptiness of no sentient beings? Good man! Sentient beings are neither empty nor not empty. If sentient beings were empty, then the karma of killing would be without fault; if sentient beings were not empty, then they would be permanent. Therefore, the Tathagata (Tathāgata) says that sentient beings are neither permanent nor not permanent, neither conditioned nor not conditioned; this is called knowing the emptiness of sentient beings.' 'Good man! How does one know the emptiness of no life? Good man! Emptiness is neither arising nor ceasing. Why? Good man! The emptiness of the eye is separate from self and what belongs to self. How is the emptiness of the eye separate from self and what belongs to self? Because that dharma does not arise or cease. Likewise, the emptiness of the ear, nose, tongue, and body is separate from self and what belongs to self. How is the emptiness of the ear, nose, etc., separate from self and what belongs to self? Because that dharma does not arise or cease. This is called knowing the emptiness of no life.' 'Good man! How does one know the emptiness of no life-span'

空？善男子！空者，不名壽者之數。彼陰界入皆悉是空，依彼陰界入等而有假名壽者。以假名故，彼有無相不可得說。如是名為知無壽者空。

「善男子！云何菩薩知無造者空？善男子！若離於空，無有一法名為造者。又，若空能有造者，無有是處。如是名為知無造者空。

「善男子！云何知不生空？善男子！空法不生，若空可生即非是空，如是空即非空；若本無空，則無空法。又，空始生者，此即非空。如是名為知無生空。

「善男子！云何知無滅空？若法生者則有其滅，空法不生，云何有滅？如是名為知無滅空。

「善男子！云何知無作空？善男子！空非他作亦非自作，陰界入等皆悉是空，依陰界入而有空法，如是名為知無作空。

「善男子！云何知無教者空？善男子！無有一人教於空者造作如是種種等事，如是名為知無教者空。

「善男子！云何知無增上者空？善男子！空無境界、離於境界，遠離心、意、意識，如是名為知無增上者空。

「善男子！是名菩薩摩訶薩入十種法行善能知空義。

「善男子！菩薩摩訶薩入十種法行能知空所對法。何等為十？所謂無明法、愛法、業法、識法、取法、見法、疑法、邪取法、慢法、掉法。善男子！是名十種空所對法。

【現代漢語翻譯】現代漢語譯本：『空？善男子！』空，不是指可以被計數的『壽者』（擁有壽命者）。『陰』（五蘊：色、受、想、行、識）、『界』（十八界：六根、六塵、六識）、『入』（十二入：六根、六塵）一切皆是空。依憑這些『陰』、『界』、『入』等，才有了『壽者』的假名。因為是假名，所以無法說它是有還是無。這叫做知曉沒有『壽者』的空。『善男子！菩薩如何知曉沒有『造者』（創造者）的空？』善男子！如果離開了空性，就沒有一種法可以被稱為『造者』。而且，如果空性可以有『造者』，這是不可能的。這叫做知曉沒有『造者』的空。『善男子！如何知曉不生空？』善男子！空法是不生的。如果空可以生，那就不是空了，這樣的空就不是真正的空。如果本來就沒有空，那就沒有空法。而且，如果空是開始產生的，那它就不是空。這叫做知曉沒有生滅的空。『善男子！如何知曉無滅空？』如果法是生起的，那它就會有滅。空法是不生起的，怎麼會有滅呢？這叫做知曉沒有滅的空。『善男子！如何知曉無作空？』善男子！空不是由他所作，也不是由自己所作。『陰』、『界』、『入』等一切皆是空，依憑『陰』、『界』、『入』才有空法。這叫做知曉沒有作者的空。『善男子！如何知曉無教者空？』善男子！沒有人教導空去造作種種事物。這叫做知曉沒有教導者的空。『善男子！如何知曉無增上者空？』善男子！空沒有境界，遠離境界，遠離心、意、意識。這叫做知曉沒有增上者的空。『善男子！這叫做菩薩摩訶薩進入十種法行，善於知曉空的意義。』『善男子！菩薩摩訶薩進入十種法行，能夠知曉空所對應的法。什麼是十種？』所謂『無明法』（無明的法則）、『愛法』（愛的法則）、『業法』（業的法則）、『識法』（識的法則）、『取法』（執取的法則）、『見法』（見解的法則）、『疑法』（懷疑的法則）、『邪取法』（錯誤執取的法則）、『慢法』（傲慢的法則）、『掉法』（掉舉的法則）。『善男子！』這叫做十種空所對應的法。

【English Translation】 English version: 『Emptiness? Good son! Emptiness is not a number of 『Sentient Beings』 (those who possess lifespan). Those 『Skandhas』 (five aggregates: form, feeling, perception, mental formations, consciousness), 『Realms』 (eighteen realms: six sense organs, six sense objects, six sense consciousnesses), 『Entrances』 (twelve entrances: six sense organs, six sense objects) are all empty. Relying on those 『Skandhas』, 『Realms』, 『Entrances』 and so on, there is a provisional name of 『Sentient Being』. Because it is a provisional name, it cannot be said whether it exists or does not exist. This is called knowing the emptiness of no 『Sentient Being』. 『Good son! How does a Bodhisattva know the emptiness of no 『Maker』 (creator)?』 Good son! If one is apart from emptiness, there is no dharma that can be called a 『Maker』. Moreover, if emptiness could have a 『Maker』, there is no such possibility. This is called knowing the emptiness of no 『Maker』. 『Good son! How to know the un-arising emptiness?』 Good son! The dharma of emptiness does not arise. If emptiness could arise, then it is not emptiness; such emptiness is not true emptiness. If there was originally no emptiness, then there is no dharma of emptiness. Moreover, if emptiness is newly arising, then it is not emptiness. This is called knowing the emptiness of no arising. 『Good son! How to know the un-ceasing emptiness?』 If a dharma arises, then it will have cessation. The dharma of emptiness does not arise, how can there be cessation? This is called knowing the emptiness of no cessation. 『Good son! How to know the un-made emptiness?』 Good son! Emptiness is neither made by others nor made by itself. 『Skandhas』, 『Realms』, 『Entrances』 and so on are all empty. Relying on 『Skandhas』, 『Realms』, 『Entrances』, there is the dharma of emptiness. This is called knowing the emptiness of no maker. 『Good son! How to know the emptiness of no teacher?』 Good son! There is no one who teaches emptiness to create such various things. This is called knowing the emptiness of no teacher. 『Good son! How to know the emptiness of no superior?』 Good son! Emptiness has no realm, is apart from realm, is far away from mind, intellect, and consciousness. This is called knowing the emptiness of no superior. 『Good son! This is called a Bodhisattva Mahasattva entering the ten kinds of dharma practices, being good at knowing the meaning of emptiness.』『Good son! A Bodhisattva Mahasattva entering the ten kinds of dharma practices can know the dharmas that emptiness opposes. What are the ten kinds?』 They are the 『dharma of ignorance』 (the principle of ignorance), the 『dharma of love』 (the principle of love/attachment), the 『dharma of karma』 (the principle of karma), the 『dharma of consciousness』 (the principle of consciousness), the 『dharma of grasping』 (the principle of grasping), the 『dharma of views』 (the principle of views), the 『dharma of doubt』 (the principle of doubt), the 『dharma of wrong grasping』 (the principle of wrong grasping), the 『dharma of pride』 (the principle of pride), and the 『dharma of restlessness』 (the principle of restlessness). 『Good son!』 These are called the ten kinds of dharmas that emptiness opposes.

「善男子！無明有二種能、四種因。何者二能？一者、煩惱障，二者、是智障。何者是四因？所謂貪慾界因、貪色界因、貪無色界因、貪無有因。

「善男子！愛有二種因、四種求。何者二種因？一者、有支根本，二者、資生根本。何者是四種求？一者、欲愛，二者、色愛，三者、無色愛，四者、無有愛。

「善男子！業有一種起因、三種相、三種果報。善男子！何者一種起因？所謂為心。何者三種相？所謂身、口、意業。善男子！何者三種果報？所謂黑黑果報、白白果報、黑白黑白果報。

「善男子！何者是識？所謂六種：眼、耳、鼻、舌、身、意等識，是名六種識。此識復有三種。何者是三？一、顛倒唸，二、不顛倒唸，三者、無念。善男子！何者是顛倒唸？所謂念欲界、念色界、念無色界。何者是不顛倒唸？謂念小乘涅槃。何者是無念？所謂離彼二念，名為無念。云何離彼二念？謂念無上諸佛法故。

「善男子！取因有四種：所謂欲取、見取、戒取、我取。

「善男子！何者是見取？見取有二種：所謂邪智、見智。邪智者，謂邪見智故。見智者，謂阿羅漢妄見涅槃、妄求涅槃，是名見智——如是見智諸佛所訶。

「善男子！何者是疑？疑有二種：一者、障于大乘

【現代漢語翻譯】現代漢語譯本：『善男子！無明有兩種作用、四種原因。哪兩種作用？一是煩惱障，二是智障。哪四種原因？就是貪慾界因、貪色界因、貪無色界因、貪無有因。

『善男子！愛有兩種原因、四種追求。哪兩種原因？一是有支根本，二是資生根本。哪四種追求？一是欲愛，二是色愛，三是無色愛，四是無有愛。

『善男子！業有一種起因、三種相、三種果報。善男子！哪一種起因？就是心。哪三種相？就是身業、口業、意業。善男子！哪三種果報？就是黑黑果報、白白果報、黑白黑白果報。

『善男子！什麼是識？就是六種：眼識、耳識、鼻識、舌識、身識、意識等，這叫做六種識。這識又有三種。哪三種？一、顛倒唸，二、不顛倒唸，三、無念。善男子！什麼是顛倒唸？就是念欲界、念色界、念無色界。什麼是不顛倒唸？就是念小乘涅槃（Nirvana）。什麼是無念？就是離開那兩種念，叫做無念。怎樣離開那兩種念？就是念無上諸佛法啊。

『善男子！取因有四種：就是欲取、見取、戒取、我取。

『善男子！什麼是見取？見取有兩種：就是邪智、見智。邪智，就是邪見智的緣故。見智，就是阿羅漢（Arhat）妄見涅槃（Nirvana）、妄求涅槃（Nirvana），這叫做見智——這樣的見智是諸佛所呵斥的。

『善男子！什麼是疑？疑有兩種：一是障礙大乘（Mahayana）

【English Translation】 English version: 『Good man! Ignorance has two functions and four causes. What are the two functions? First, it is the obstacle of afflictions (煩惱障, fan nao zhang), and second, it is the obstacle of knowledge (智障, zhi zhang). What are the four causes? They are the cause of desire realm (貪慾界因, tan yu jie yin), the cause of form realm (貪色界因, tan se jie yin), the cause of formless realm (貪無色界因, tan wu se jie yin), and the cause of non-existence (貪無有因, tan wu you yin).』

『Good man! Love has two causes and four kinds of seeking. What are the two causes? First, it is the root of existence (有支根本, you zhi gen ben), and second, it is the root of sustenance (資生根本, zi sheng gen ben). What are the four kinds of seeking? First, it is desire-love (欲愛, yu ai), second, it is form-love (色愛, se ai), third, it is formless-love (無色愛, wu se ai), and fourth, it is non-existence-love (無有愛, wu you ai).』

『Good man! Karma has one cause of arising, three characteristics, and three kinds of karmic retribution. Good man! What is the one cause of arising? It is the mind. What are the three characteristics? They are bodily karma, verbal karma, and mental karma. Good man! What are the three kinds of karmic retribution? They are black-black retribution, white-white retribution, and black-white black-white retribution.』

『Good man! What is consciousness (識, shi)? It is six kinds: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness, etc. These are called the six kinds of consciousness. This consciousness also has three kinds. What are the three? First, inverted thought, second, non-inverted thought, and third, no-thought. Good man! What is inverted thought? It is thinking of the desire realm, thinking of the form realm, and thinking of the formless realm. What is non-inverted thought? It is thinking of the Nirvana of the Small Vehicle (小乘涅槃, Xiao cheng Niepan). What is no-thought? It is being apart from those two thoughts, which is called no-thought. How is one apart from those two thoughts? It is by thinking of the unsurpassed Dharma of all Buddhas.』

『Good man! The causes of grasping are four kinds: desire-grasping, view-grasping, precept-grasping, and self-grasping.』

『Good man! What is view-grasping? View-grasping has two kinds: wrong wisdom and view-wisdom. Wrong wisdom is due to the wisdom of wrong views. View-wisdom is when an Arhat (阿羅漢, Arhat) falsely sees Nirvana (涅槃, Niepan) and falsely seeks Nirvana (涅槃, Niepan); this is called view-wisdom—such view-wisdom is rebuked by all Buddhas.』

『Good man! What is doubt? Doubt has two kinds: first, it obstructs the Mahayana (大乘, Mahayana)

，二者、障于正位。善男子！云何名為障大乘疑？謂聲聞等其心狹劣，悕求速證小乘菩提。何以故？彼作是念：『佛道長遠，無量諸行難可得成。是故我當求聲聞乘，速離諸苦。』以是義故，退于大乘，是名障大乘疑。何者障正位疑？以彼疑故，不證正位、不得菩薩大乘智地，是名障正位疑。

「善男子！何者是邪取？邪取者，所謂檀等諸行求有果報，起如是心：『我修如是佈施、持戒等行，取彼天人勝樂果報。』如是等一切邪求，是名邪取。

「善男子！何者是慢？起高下心，名之為慢。彼下於我、我高於彼，如是高下、勝負等心是名為慢。

「善男子！何者是掉？掉有二種：一者、能生煩惱，二者、動亂生煩惱者。妄想分別見色為凈，以是因緣，身、口、意業皆悉顛倒，是故為諸聖人所訶。何者是動亂？動亂者，彼于出世道中其心不住故，是名為掉。

「善男子！是名菩薩摩訶薩入十種法行能知空所對法。

「善男子！菩薩摩訶薩入十種法行知能說空者。何等為十？所謂不破壞者、不擾動者、不貪不厭者、不修行非不修行者、不諍不競者、不增不減者、聞說一切有為諸行自性寂滅能忍辱者、聞諸凡夫不生一法諸佛如來不滅一法不驚不怖者、聞世間性涅槃性是二平等不生疑者、聞諸

【現代漢語翻譯】現代漢語譯本：二者會障礙證得正確的地位。善男子！什麼叫做障礙大乘的疑惑？就是指那些聲聞乘（Śrāvakayāna，小乘佛教）行者，他們的心胸狹隘，希望快速證得小乘的菩提（Bodhi，覺悟）。為什麼呢？因為他們這樣想：『佛道漫長而遙遠，無量無邊的修行難以成就。所以，我應當尋求聲聞乘，迅速脫離各種痛苦。』因為這個緣故，他們退出了大乘，這就叫做障礙大乘的疑惑。什麼叫做障礙正位的疑惑？因為這種疑惑，他們不能證得正確的地位，不能獲得菩薩（Bodhisattva，覺悟的有情）的大乘智慧之地，這就叫做障礙正位的疑惑。

『善男子！什麼叫做邪取？邪取就是指，通過佈施（Dāna，給予）等各種行為來追求有漏的果報，生起這樣的想法：『我修習這樣的佈施、持戒等行為，就能獲得天人和阿修羅的殊勝快樂果報。』像這樣的一切不正當的追求，就叫做邪取。

『善男子！什麼叫做慢？生起高下之心的，就叫做慢。認為別人不如我，我高於別人，像這樣的高下、勝負等心，就叫做慢。

『善男子！什麼叫做掉？掉有兩種：一種是能產生煩惱的，另一種是動亂而產生煩惱的。虛妄地想像分別，認為色（Rūpa，物質）是清凈的，因為這個原因，身、口、意三業全都顛倒錯亂，所以被諸位聖人所呵斥。什麼叫做動亂？動亂就是指，對於出世的道路，他們的心不能安住，所以叫做掉。

『善男子！這叫做菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）進入十種法行，能夠知曉空所對應的法。

『善男子！菩薩摩訶薩進入十種法行，能夠知曉能說空的人。哪十種呢？就是不破壞者、不擾動者、不貪不厭者、不修行非不修行者、不諍不競者、不增不減者、聽聞宣說一切有為諸行的自性寂滅能夠忍辱者、聽聞諸位凡夫不生一法諸佛如來不滅一法不驚不怖者、聽聞世間（Loka，世界）的自性和涅槃（Nirvāṇa，寂滅）的自性這二者平等不生疑惑者、聽聞諸

【English Translation】 English version: These two obstruct the attainment of the correct position. Good man! What is called doubt that obstructs the Mahāyāna (Great Vehicle)? It refers to those Śrāvakayāna (Vehicle of Hearers) practitioners whose minds are narrow and who hope to quickly attain the Bodhi (Enlightenment) of the Small Vehicle. Why? Because they think: 'The Buddha's path is long and distant, and countless practices are difficult to accomplish. Therefore, I should seek the Śrāvakayāna to quickly escape all suffering.' Because of this, they retreat from the Mahāyāna, and this is called doubt that obstructs the Mahāyāna. What is doubt that obstructs the correct position? Because of this doubt, they cannot attain the correct position and cannot obtain the great wisdom ground of the Bodhisattva (Enlightenment Being) Mahāyāna, and this is called doubt that obstructs the correct position.

'Good man! What is wrong grasping? Wrong grasping refers to seeking conditioned retribution through practices such as Dāna (Giving), giving rise to thoughts such as: 'By practicing such giving, upholding precepts, and so on, I will obtain the superior joyful retribution of gods and humans.' All such improper seeking is called wrong grasping.'

'Good man! What is pride? Giving rise to a mind of superiority and inferiority is called pride. Thinking that others are inferior to me and I am superior to others, such minds of superiority, inferiority, victory, and defeat are called pride.'

'Good man! What is restlessness? There are two kinds of restlessness: one that can generate afflictions, and another that disturbs and generates afflictions. Vainly imagining and discriminating, seeing Rūpa (Form) as pure, because of this, the actions of body, speech, and mind are all inverted and disordered, and therefore they are rebuked by all the sages. What is disturbance? Disturbance refers to those whose minds cannot abide in the path of transcendence, and this is called restlessness.'

'Good man! This is called a Bodhisattva-mahāsattva (Great Bodhisattva) entering the ten kinds of Dharma practices, being able to know the Dharma corresponding to emptiness.'

'Good man! A Bodhisattva-mahāsattva entering the ten kinds of Dharma practices is able to know the one who can speak of emptiness. What are the ten? They are: one who does not destroy, one who does not disturb, one who is neither greedy nor averse, one who does not practice nor not practice, one who does not contend nor compete, one who does not increase nor decrease, one who, upon hearing the teaching that the nature of all conditioned phenomena is quiescent, is able to endure, one who, upon hearing that ordinary beings do not produce a single Dharma and that Buddhas Tathāgatas do not extinguish a single Dharma, is neither surprised nor afraid, one who, upon hearing that the nature of the Loka (World) and the nature of Nirvāṇa (Extinguishment) are equal, does not give rise to doubt, one who, upon hearing the teachings of'

佛如來常樂妙身無盡法身正信正入者。

「善男子！云何名不破壞能說空者？善男子！能說空者，世間之法所不能壞。何以故？心不依止世八法故。何者為八？而不依止於利、衰等事，不生憂喜、稱譏之音，而無欣戚、譭譽二法，心不高下，于諸苦樂不貪、不厭。如是世法不能破壞，是故名為不破壞能說空者。善男子！是名菩薩不破壞能說空者。

「善男子！云何知不擾動能說空者？善男子！能說空者，不取於法、不捨於法。於何等法而不取捨？即知是法空、即見是法空。若能如是不取、不捨，名為心不擾動能說空者。

「善男子！云何名不貪不厭能說空者？善男子！能說空者，無法可貪、無法可厭。於何等法而不貪厭？即知是法空、即見是法空。若於諸法生貪厭者，如是菩薩不名知空、不名見空；若能於法心無貪厭，名不貪不厭能說空者。

「善男子！云何名不修行非不修行能說空者？善男子！能說空者，不修行法、非不修行法。能說空者，於何等法不修行、非不修行？即知是法空、即見是法空，非不修行助菩提法。若能如是知空、見空，是名菩薩不修行非不修行能說空者。

「善男子！云何不諍不競能說空者？善男子！其說空者，若與眾生有所諍競，則不知空、不見於空。以是菩

【現代漢語翻譯】現代漢語譯本：佛如來具有常、樂、我、凈的妙身，以及無盡的法身，只有真正相信並正確修行的人才能證入。

『善男子！什麼叫做「不破壞能說空者」？善男子！能說空者，世間的法則無法破壞他。為什麼呢？因為他的心不依止於世間的八法。哪八法呢？就是不依止於利益和衰敗等事，對於稱讚和譏諷的聲音不生憂愁和喜悅，對於譭謗和讚譽這兩種說法沒有欣喜和厭惡，心不驕傲也不自卑，對於各種苦和樂不貪戀也不厭惡。像這樣，世間的法則就不能破壞他，所以叫做「不破壞能說空者」。善男子！這就叫做菩薩不破壞能說空者。』

『善男子！怎樣知道是「不擾動能說空者」？善男子！能說空者，不執取任何法，也不捨棄任何法。對於什麼樣的法不取不捨呢？就是知道這個法是空性的，見到這個法是空性的。如果能夠這樣不取不捨，就叫做心不擾動能說空者。』

『善男子！什麼叫做「不貪不厭能說空者」？善男子！能說空者，沒有什麼法可以貪戀，也沒有什麼法可以厭惡。對於什麼樣的法不貪戀不厭惡呢？就是知道這個法是空性的，見到這個法是空性的。如果對於各種法產生貪戀和厭惡，這樣的菩薩就不能叫做知空，也不能叫做見空；如果能夠對於法心無貪戀和厭惡，就叫做不貪不厭能說空者。』

『善男子！什麼叫做「不修行非不修行能說空者」？善男子！能說空者，不執著于修行法，但也不是不修行法。能說空者，對於什麼樣的法不修行，又不是不修行呢？就是知道這個法是空性的，見到這個法是空性的，但不是不修行幫助證得菩提的法。如果能夠這樣知空、見空，這就叫做菩薩不修行非不修行能說空者。』

『善男子！什麼叫做「不諍不競能說空者」？善男子！如果說空者與眾生有所爭論和競爭，那就是不知空，也不見空。因此，這位菩

【English Translation】 English version: The Buddha Tathagata possesses the eternal, blissful, true, and pure wondrous body, as well as the endless Dharma body, which can only be attained by those who truly believe and practice correctly.

『Good man! What is meant by 'the non-destructive expounder of emptiness'? Good man! The expounder of emptiness cannot be destroyed by worldly laws. Why? Because his mind does not rely on the eight worldly dharmas. What are the eight? They are not relying on gain and loss, not generating sorrow and joy from praise and blame, having no delight or aversion to defamation and honor, the mind is neither arrogant nor inferior, and does not crave or detest suffering and happiness. In this way, worldly laws cannot destroy him, therefore he is called 'the non-destructive expounder of emptiness'. Good man! This is called a Bodhisattva who is a non-destructive expounder of emptiness.』

『Good man! How do you know the 'undisturbed expounder of emptiness'? Good man! The expounder of emptiness neither grasps nor abandons any dharma. What kind of dharma does he neither grasp nor abandon? It is knowing that this dharma is empty, seeing that this dharma is empty. If one can neither grasp nor abandon in this way, it is called the undisturbed expounder of emptiness.』

『Good man! What is meant by 'the non-greedy, non-averse expounder of emptiness'? Good man! The expounder of emptiness has no dharma to be greedy for, and no dharma to be averse to. What kind of dharma does he neither crave nor detest? It is knowing that this dharma is empty, seeing that this dharma is empty. If one generates greed and aversion towards various dharmas, such a Bodhisattva cannot be called knowing emptiness, nor can he be called seeing emptiness; if one can have a mind without greed and aversion towards dharmas, it is called the non-greedy, non-averse expounder of emptiness.』

『Good man! What is meant by 'the non-practicing, non-non-practicing expounder of emptiness'? Good man! The expounder of emptiness does not cling to practicing dharma, but it is not that he does not practice dharma. What kind of dharma does the expounder of emptiness not practice, and yet not not practice? It is knowing that this dharma is empty, seeing that this dharma is empty, but not not practicing the dharmas that help attain Bodhi (enlightenment). If one can know emptiness and see emptiness in this way, it is called a Bodhisattva who is a non-practicing, non-non-practicing expounder of emptiness.』

『Good man! What is meant by 'the non-contending, non-competing expounder of emptiness'? Good man! If the expounder of emptiness has disputes and competitions with sentient beings, then he does not know emptiness, nor does he see emptiness. Therefore, this Bodhi

薩于諍競者知見空故，無所諍競，如是名為不諍不競能說空者。

「善男子！云何知不增不減能說空者？善男子！能說空者，不知一法增、不知一法減，不見一法增、不見一法減。若於諸法見增減者，如是菩薩則不知空、不見於空。若能知空、見空，即于諸法不見增減，是名不增不減能說空者。

「善男子！云何聞說一切有為諸行自性寂滅其心安忍能說空者？善男子！能說空者，不見一法生、不見一法滅，是名聞說一切有為諸行自性寂滅其心安忍能說空者。

「善男子！云何聞諸凡夫不生一法、諸佛如來不滅一法，不驚、不怖，能說空者？善男子！能說空者，不生是心：『此是凡夫、此是諸佛。』知佛如來及諸凡夫其相平等。若見凡法是下、佛法為勝，如是菩薩不知見空。若聞凡夫不生一法即是凡夫空、若聞諸佛不滅一法即諸佛空，如是聞說凡夫不生一法、諸佛如來不滅一法，不驚、不怖，是名不見一法生不見一法滅能說空者。

「善男子！云何知世間性、涅槃性是二平等，不生於疑，知能說空者？善男子！若見離世間性有涅槃性，如是菩薩不知見空。若見世間真如性、涅槃真如性，此二法性唯是一相，所謂無為之性。若見世間真如性、涅槃真如性其相平等，無有高下，不生於疑，不驚、不

【現代漢語翻譯】現代漢語譯本：薩于諍競者因爲了知諸法本性是空，所以不會與人爭論，這樣就叫做不爭不競而能宣說空性的人。

『善男子！怎樣才算是了知不增不減而能宣說空性的人呢？善男子！能宣說空性的人，既不認為有一種法是增加的，也不認為有一種法是減少的，既不見到有一種法是增加的，也不見到有一種法是減少的。如果對於諸法見到有增有減，這樣的菩薩就是不了知空性，也不見到空性。如果能夠了知空性、見到空性，那麼對於諸法就不會見到有增有減，這就叫做不增不減而能宣說空性的人。』

『善男子！怎樣才算是聽聞一切有為諸行的自性寂滅，內心安忍而能宣說空性的人呢？善男子！能宣說空性的人，既不見到有一種法是生起的，也不見到有一種法是滅去的，這就叫做聽聞一切有為諸行的自性寂滅，內心安忍而能宣說空性的人。』

『善男子！怎樣才算是聽聞凡夫不生一法、諸佛如來不滅一法，而不驚慌、不恐懼，而能宣說空性的人呢？善男子！能宣說空性的人，不會生起這樣的心念：『這是凡夫，這是諸佛。』而是了知佛如來以及諸凡夫，他們的體相是平等的。如果認為凡夫之法是低下的，佛法是殊勝的，這樣的菩薩就是不了知空性，也不見到空性。如果聽聞凡夫不生一法，就知道這是凡夫的空性；如果聽聞諸佛不滅一法，就知道這是諸佛的空性。這樣聽聞凡夫不生一法、諸佛如來不滅一法，而不驚慌、不恐懼，這就叫做不見一法生、不見一法滅而能宣說空性的人。

『善男子！怎樣才算是了知世間之性（Samsara-nature）、涅槃之性（Nirvana-nature）是二者平等的，不產生懷疑，而能宣說空性的人呢？善男子！如果認為離開世間之性，另有涅槃之性，這樣的菩薩就是不了知空性，也不見到空性。如果見到世間的真如之性（Tathata-nature）、涅槃的真如之性，這兩種法性唯一是一種體相，就是所謂的無為之性（Asamskrita-nature）。如果見到世間的真如之性、涅槃的真如之性，它們的體相是平等的，沒有高下之分，不產生懷疑，不驚慌、不'

【English Translation】 English version: Those who argue and compete do so because they do not understand the emptiness of phenomena. Therefore, they do not argue or compete. Such a person is called one who can speak of emptiness without arguing or competing.

『Good man! How does one know and speak of emptiness as neither increasing nor decreasing? Good man! One who can speak of emptiness neither knows of a single dharma (phenomenon) that increases nor knows of a single dharma that decreases; neither sees a single dharma that increases nor sees a single dharma that decreases. If a Bodhisattva sees increase or decrease in phenomena, then that Bodhisattva neither knows nor sees emptiness. If one can know and see emptiness, then one does not see increase or decrease in phenomena. This is called one who can speak of emptiness as neither increasing nor decreasing.』

『Good man! How does one hear that the self-nature of all conditioned (Samskrta) phenomena is quiescent and have a patient mind, and thus be able to speak of emptiness? Good man! One who can speak of emptiness neither sees a single dharma arising nor sees a single dharma ceasing. This is called one who can hear that the self-nature of all conditioned phenomena is quiescent and have a patient mind, and thus be able to speak of emptiness.』

『Good man! How does one hear that ordinary beings (Puthujana) do not produce a single dharma and that the Buddhas and Tathagatas do not extinguish a single dharma, and thus not be startled or afraid, and be able to speak of emptiness? Good man! One who can speak of emptiness does not give rise to the thought: 『These are ordinary beings, these are Buddhas.』 One knows that the characteristics of the Buddhas and Tathagatas and those of ordinary beings are equal. If one sees ordinary phenomena as inferior and Buddha-dharma as superior, then that Bodhisattva does not know or see emptiness. If one hears that ordinary beings do not produce a single dharma, one knows that this is the emptiness of ordinary beings. If one hears that the Buddhas do not extinguish a single dharma, one knows that this is the emptiness of the Buddhas. Thus, hearing that ordinary beings do not produce a single dharma and that the Buddhas and Tathagatas do not extinguish a single dharma, one is not startled or afraid. This is called one who can speak of emptiness without seeing a single dharma arising or a single dharma ceasing.』

『Good man! How does one know that the nature of Samsara (world) and the nature of Nirvana are equal, and not give rise to doubt, and thus know how to speak of emptiness? Good man! If one sees that there is a nature of Nirvana apart from the nature of Samsara, then that Bodhisattva does not know or see emptiness. If one sees that the Suchness (Tathata) of Samsara and the Suchness of Nirvana are of one and the same nature, namely, the unconditioned (Asamskrita) nature, and if one sees that the Suchness of Samsara and the Suchness of Nirvana are equal in their characteristics, without high or low, and does not give rise to doubt, and is not startled or』

怖，是名知世間性涅槃性二法平等能說空者。

「善男子！云何聞說諸佛如來常樂妙身、無盡法身，正信、正入，能說空者？善男子！若生是心：『諸佛如來是盡滅身。』如是菩薩不知見空。何以故？諸佛如來身是真如空身，非客塵煩惱、隨煩惱身。如是，名為聞說如來常樂妙身無盡法身能說空者。善男子！是名菩薩知聞說諸佛如來常樂妙身無盡法身正信正入能說空者。

「善男子！是名菩薩摩訶薩入十種法行知能說空者。

佛說法集經卷第一大正藏第 17 冊 No. 0761 佛說法集經

佛說法集經卷第二

元魏天竺三藏菩提流支譯

「善男子！菩薩摩訶薩入十種法行能知法師義。何等為十？所謂成就多聞；成就總持；成就聞慧海聚集聞慧藏，而於此聞慧不生高心；具足義無礙、法無礙、辭無礙、樂說無礙，而不休息，希求精進；知世、知時、知節、知法、知眾生，而不捨于修，敬長德所修行；知論、知義、知可化眾生，而不捨于咨問之事；成就少欲、知足等行，而不捨于供給尊者之業；成就妙靜寂靜、柔軟心、不怯弱，而不捨于慚愧正行；成就甚深不可稱量具足功德，而能示現世間垢行不得解脫；為隨順眾生故，成就自性直心、軟心、安樂心，而能現同一切破

【現代漢語翻譯】現代漢語譯本：恐懼，這就是所謂了知世間之性與涅槃之性這二者平等，並且能夠宣說空性的人。

『善男子！如何聽聞宣說諸佛如來具有常、樂、妙身以及無盡法身，從而產生正信、正確領悟，並且能夠宣說空性呢？善男子！如果產生這樣的想法：『諸佛如來是終將滅盡之身。』這樣的菩薩是不瞭解、不證悟空性的。為什麼呢？諸佛如來的身是真如空身，不是被客塵煩惱和隨煩惱所污染的身。像這樣，才叫做聽聞宣說如來的常、樂、妙身和無盡法身，並且能夠宣說空性的人。善男子！這叫做菩薩了知聽聞宣說諸佛如來的常、樂、妙身和無盡法身，從而產生正信、正確領悟，並且能夠宣說空性的人。

『善男子！這叫做菩薩摩訶薩進入十種法行，了知並且能夠宣說空性的人。

佛說法集經卷第一大正藏第 17 冊 No. 0761 佛說法集經

佛說法集經卷第二

元魏天竺三藏菩提流支譯

『善男子！菩薩摩訶薩進入十種法行，能夠了知說法師的意義。哪十種呢？就是：成就多聞；成就總持（dharani，記憶和保持的能力）；成就聞慧海，聚集聞慧藏，並且對於這種聞慧不生起驕慢之心；具足義無礙智（understanding of meaning without obstruction）、法無礙智（understanding of dharma without obstruction）、辭無礙智（eloquence without obstruction）、樂說無礙智（joyful preaching without obstruction），並且不休息，希求精進；了知世間、了知時節、了知分寸、了知佛法、了知眾生，並且不捨棄修行，尊敬年長有德者所修行的法門；了知論典、了知義理、了知可以教化的眾生，並且不捨棄請教諮詢之事；成就少欲知足等行為，並且不捨棄供養尊者的事業；成就微妙的寂靜、柔軟的心、不怯懦，並且不捨棄慚愧的正行；成就甚深不可稱量的具足功德，而能夠示現世間垢行不得解脫；爲了隨順眾生，成就自性正直的心、柔軟的心、安樂的心，而能夠示現與一切破戒者相同。

【English Translation】 English version: Fear, this is called knowing the equality of the nature of the world and the nature of nirvana, and being able to speak of emptiness.

'Good man! How does one, upon hearing the exposition of the Buddhas and Tathagatas possessing eternal, joyful, and wondrous bodies, as well as inexhaustible Dharma bodies, generate correct faith, enter correctly, and be able to speak of emptiness? Good man! If one generates this thought: 'The Buddhas and Tathagatas are bodies that will ultimately perish.' Such a Bodhisattva does not know or see emptiness. Why? The bodies of the Buddhas and Tathagatas are true suchness empty bodies, not bodies defiled by adventitious afflictions and secondary afflictions. Thus, it is called hearing the exposition of the Tathagata's eternal, joyful, and wondrous bodies and inexhaustible Dharma bodies, and being able to speak of emptiness. Good man! This is called a Bodhisattva knowing and hearing the exposition of the Buddhas and Tathagatas' eternal, joyful, and wondrous bodies and inexhaustible Dharma bodies, thereby generating correct faith, entering correctly, and being able to speak of emptiness.

'Good man! This is called a Bodhisattva-Mahasattva entering the ten kinds of Dharma practices, knowing and being able to speak of emptiness.

Buddha Speaks Dharma Collection Sutra, Volume 1 Taisho Tripitaka Volume 17, No. 0761 Buddha Speaks Dharma Collection Sutra

Buddha Speaks Dharma Collection Sutra, Volume 2

Translated by Tripitaka Bodhiruci of Yuan Wei, from India

'Good man! A Bodhisattva-Mahasattva enters the ten kinds of Dharma practices and is able to know the meaning of a Dharma teacher. What are the ten? They are: accomplishing extensive learning; accomplishing dharani (total retention); accomplishing a sea of wisdom from hearing, accumulating a treasury of wisdom from hearing, and not generating arrogance from this wisdom; possessing unobstructed understanding of meaning (artha-pratibhana), unobstructed understanding of Dharma (dharma-pratibhana), unobstructed eloquence (nirukti-pratibhana), unobstructed joyful preaching (pratibhana-pratibhana), and without resting, seeking diligent progress; knowing the world, knowing the times, knowing moderation, knowing the Dharma, knowing sentient beings, and not abandoning cultivation, respecting the practices of those with seniority and virtue; knowing treatises, knowing meanings, knowing those sentient beings who can be transformed, and not abandoning the matter of seeking advice and consultation; accomplishing practices such as having few desires and knowing contentment, and not abandoning the work of providing for venerable ones; accomplishing subtle stillness, a gentle mind, and non-cowardice, and not abandoning the correct practice of shame and remorse; accomplishing immeasurable and complete merits, and being able to demonstrate that worldly defiled actions do not lead to liberation; for the sake of according with sentient beings, accomplishing a naturally upright mind, a gentle mind, and a peaceful mind, and being able to appear the same as all those who break precepts.'

戒等行；成就佈施、持戒、忍辱、精進、禪定、智慧，而於一切處不生著心、不分別境界；遠離一切貪等隨煩惱刺，而不捨為一切眾生斷煩惱精進之行。善男子！是名菩薩摩訶薩入十種法行能知法師義。

「複次，善男子！菩薩摩訶薩入十種法行能知法師義。何等為十？所謂菩薩摩訶薩遠離一切諸求，而不捨一切菩薩摩訶薩功德精進；善知一切諸法寂滅，不證菩提，而不捨一切佈施精進；現知諸法畢竟無盡，而不捨于忍辱安樂之行；常在三昧甚深境界，而能不捨一切眾生善根所作之事；具足妙靜寂靜，而常不捨亂心、顛倒心教化眾生之行；成就陀羅尼及四無礙，而常不捨求于多聞智慧精進；成就諸法秘藏，而能不捨為於一偈逕百千由旬求法精進；知一切法不由於他，而常不捨親近師尊敬重精進；知一切法不生、不滅，而常不捨護法精進；不見眾生及眾生名，而常不捨化一切眾生得大菩提精進。善男子！是名菩薩摩訶薩入十種法行能知法師義。

「複次，善男子！菩薩摩訶薩入十種法行能知法師義。何等為十？所謂成就攝受語故，能行佈施、愛語、利益同事之行；成就柔軟語故，能起大慈悲心；成就隨順語故，則能隨順寂靜、隨順離煩惱、隨順解脫；成就隨順語故，則能隨順奢摩他、隨順毗婆舍那、隨順真

【現代漢語翻譯】現代漢語譯本：持守戒律等修行；成就佈施（dāna，給予）、持戒（śīla，道德行為）、忍辱（kṣānti，忍耐）、精進（vīrya，努力）、禪定（dhyāna，冥想）、智慧（prajñā，智慧），並且在一切處所不生執著之心、不分別境界；遠離一切貪婪等隨煩惱的煩惱之刺，但不捨棄爲了所有眾生斷除煩惱的精進行為。善男子！這被稱為菩薩摩訶薩進入十種法行，能夠了解法師的意義。

『再者，善男子！菩薩摩訶薩進入十種法行，能夠了解法師的意義。哪十種呢？所謂的菩薩摩訶薩遠離一切諸求，但不捨棄一切菩薩摩訶薩的功德精進；善於瞭解一切諸法寂滅，不證得菩提（bodhi，覺悟），但不捨棄一切佈施的精進；現知諸法畢竟無盡，但不捨棄忍辱安樂的行為；常在三昧（samādhi，專注）甚深境界，但能不捨棄一切眾生善根所作之事；具足妙靜寂靜，但常不捨棄亂心、顛倒心教化眾生的行為；成就陀羅尼（dhāraṇī，總持）及四無礙（catura-pratisamvidā，四無礙解），但常不捨棄求于多聞智慧的精進；成就諸法秘藏，但能不捨棄爲了一個偈頌經歷百千由旬求法的精進；知道一切法不由於他，但常不捨棄親近師長恭敬尊重的精進；知道一切法不生、不滅，但常不捨棄護法的精進；不見眾生及眾生之名，但常不捨棄教化一切眾生得到大菩提的精進。善男子！這被稱為菩薩摩訶薩進入十種法行，能夠了解法師的意義。』

『再者，善男子！菩薩摩訶薩進入十種法行，能夠了解法師的意義。哪十種呢？所謂成就攝受語的緣故，能夠實行佈施、愛語（priyavacana，悅耳的言語）、利益同事的行為；成就柔軟語的緣故，能夠生起大慈悲心；成就隨順語的緣故，就能隨順寂靜、隨順遠離煩惱、隨順解脫；成就隨順語的緣故，就能隨順奢摩他（śamatha，止）、隨順毗婆舍那（vipaśyanā，觀）、隨順真』

【English Translation】 English version: Maintaining precepts and other practices; accomplishing giving (dāna, generosity), moral conduct (śīla, ethical behavior), patience (kṣānti, forbearance), effort (vīrya, diligence), meditation (dhyāna, contemplation), and wisdom (prajñā, insight), and in all places not generating attachment, not discriminating realms; being far from all afflictions such as greed, like thorns, but not abandoning the diligent practice of cutting off afflictions for all beings. Good man! This is called a Bodhisattva-Mahāsattva entering the ten kinds of Dharma practices, able to understand the meaning of a Dharma teacher.

'Furthermore, good man! A Bodhisattva-Mahāsattva entering the ten kinds of Dharma practices is able to understand the meaning of a Dharma teacher. What are the ten? So-called a Bodhisattva-Mahāsattva being far from all seeking, but not abandoning all the meritorious diligence of a Bodhisattva-Mahāsattva; being skilled in knowing that all dharmas are quiescent, not realizing Bodhi (bodhi, enlightenment), but not abandoning all diligent giving; presently knowing that all dharmas are ultimately inexhaustible, but not abandoning the practice of patience and ease; constantly being in the profound state of Samādhi (samādhi, concentration), but being able to not abandon the deeds done by the roots of goodness of all beings; being complete with wonderful stillness and quiescence, but constantly not abandoning the practice of teaching and transforming beings with confused minds and inverted minds; accomplishing Dhāraṇī (dhāraṇī, retention) and the four unimpeded eloquence (catura-pratisamvidā, four kinds of perfect knowledge), but constantly not abandoning the diligent effort of seeking much learning and wisdom; accomplishing the secret treasury of all dharmas, but being able to not abandon the diligent effort of seeking the Dharma for one verse, traversing hundreds of thousands of yojanas; knowing that all dharmas do not depend on others, but constantly not abandoning the diligent effort of drawing near to teachers, respecting and honoring them; knowing that all dharmas are neither produced nor extinguished, but constantly not abandoning the diligent effort of protecting the Dharma; not seeing beings and the names of beings, but constantly not abandoning the diligent effort of transforming all beings to attain great Bodhi. Good man! This is called a Bodhisattva-Mahāsattva entering the ten kinds of Dharma practices, able to understand the meaning of a Dharma teacher.'

'Furthermore, good man! A Bodhisattva-Mahāsattva entering the ten kinds of Dharma practices is able to understand the meaning of a Dharma teacher. What are the ten? So-called accomplishing the speech of gathering in, therefore being able to practice giving, loving speech (priyavacana, kind words), and beneficial actions together; accomplishing gentle speech, therefore being able to generate great compassion; accomplishing compliant speech, then being able to comply with quiescence, comply with being far from afflictions, and comply with liberation; accomplishing compliant speech, then being able to comply with Śamatha (śamatha, calming), comply with Vipaśyanā (vipaśyanā, insight), and comply with truth』

如道；成就善巧語故，則能具足顯了語、無譏嫌語、無能奪語；成就字義語故，則能離於惡語，具足義語；成就遠離諂曲語故，則能破眾生無明欺誑；成就無疑語故，則能現見一切法相；成就遠離一切煩惱使語故，則能滅諸煩惱、隨煩惱因；成就不起根本語，以無垢無所發故。善男子！是名菩薩摩訶薩入十種法行能知法師義。

「複次，善男子！菩薩摩訶薩入十種法行能知法師義。何等為十？所謂菩薩摩訶薩諸所說法皆依妙法所持而說，不依供養恭敬所持而說；依一切諸佛所持說法，不依自心所持而說；依大慈大悲根本說法，不依煩惱、隨煩惱根本而說；依斷隨順凡夫使流說法，不依斷絕隨順佛、法、僧寶如法修行而說；依大慈悲利他說法，不依受樂自利而說；夫說法者依彼甚深法說，以空、無相、無愿畢竟故；說法者依彼勝人而說，以能隨順轉大法輪故；說法者降伏一切魔怨而說，以能降伏陰魔、死魔、煩惱魔、天魔故；說法者隨順道場而說，以一切世間所應供養故；說法者隨順一切智智而說，以畢竟得十力、四無所畏、十八不共法故。善男子！是名菩薩摩訶薩入十種法行能知法師義。

「複次，善男子！菩薩摩訶薩入十種法行能知法師義。何等為十？所謂樂於梵行資生之業，不樂世間資生之具；樂於

【現代漢語翻譯】現代漢語譯本：如是說道：成就善巧語的緣故，就能具備顯了語、無譏嫌語、無能奪語；成就字義語的緣故，就能遠離惡語，具備義語；成就遠離諂曲語的緣故，就能破除眾生無明欺誑；成就無疑語的緣故，就能現見一切法相；成就遠離一切煩惱使語的緣故，就能滅除諸煩惱、隨煩惱因；成就不起根本語，因為無垢無所發。善男子！這叫做菩薩摩訶薩進入十種法行，能夠了解法師的意義。再次，善男子！菩薩摩訶薩進入十種法行，能夠了解法師的意義。哪十種呢？就是菩薩摩訶薩所說的法都依據妙法所持而說，不依據供養恭敬所持而說；依據一切諸佛所持說法，不依據自心所持而說；依據大慈大悲根本說法，不依據煩惱、隨煩惱根本而說；依據斷除隨順凡夫使流說法，不依據斷絕隨順佛、法、僧寶如法修行而說；依據大慈悲利他說法，不依據受樂自利而說；說法者依據那甚深法說，因為空（Śūnyatā）、無相（Animitta）、無愿（Apranihita）畢竟的緣故；說法者依據那殊勝的人而說，因為能夠隨順轉大法輪的緣故；說法者降伏一切魔怨而說，因為能夠降伏陰魔（Skandha-māra）、死魔（Mṛtyu-māra）、煩惱魔（Kleśa-māra）、天魔（Devaputra-māra）的緣故；說法者隨順道場而說，因為一切世間所應供養的緣故；說法者隨順一切智智（Sarvākārajñatā）而說，因為畢竟得到十力（Daśa-bala）、四無所畏（Catvāri vaiśāradyāni）、十八不共法（Aṣṭādaśa āveṇikadharmāḥ）的緣故。善男子！這叫做菩薩摩訶薩進入十種法行，能夠了解法師的意義。再次，善男子！菩薩摩訶薩進入十種法行，能夠了解法師的意義。哪十種呢？就是樂於梵行資生之業，不樂世間資生之具；樂於

【English Translation】 English version: Thus it is said: Because of accomplishing skillful speech, one can possess clear speech, speech without criticism, and speech that cannot be taken away; because of accomplishing speech with meaning, one can be free from evil speech and possess meaningful speech; because of accomplishing speech that is free from flattery, one can break through the ignorance and deception of sentient beings; because of accomplishing speech without doubt, one can directly see all the characteristics of phenomena; because of accomplishing speech that is free from all afflictions, one can extinguish all afflictions and the causes of secondary afflictions; one accomplishes speech that does not arise from a fundamental basis, because it is without defilement and without origination. Good man! This is called a Bodhisattva-Mahasattva entering into ten kinds of Dharma practices, able to understand the meaning of a Dharma master. Furthermore, good man! A Bodhisattva-Mahasattva entering into ten kinds of Dharma practices is able to understand the meaning of a Dharma master. What are the ten? They are: the Bodhisattva-Mahasattva speaks all Dharma relying on the wonderful Dharma that is upheld, not relying on offerings and reverence; speaks Dharma relying on all Buddhas, not relying on what is upheld by one's own mind; speaks Dharma relying on the root of great loving-kindness and great compassion, not relying on the root of afflictions and secondary afflictions; speaks Dharma relying on cutting off the stream of afflictions that follow ordinary beings, not relying on cutting off the proper practice that follows the Buddha, Dharma, and Sangha jewels; speaks Dharma relying on benefiting others with great loving-kindness and compassion, not relying on receiving pleasure and benefiting oneself; the Dharma speaker speaks relying on that profound Dharma, because of emptiness (Śūnyatā), signlessness (Animitta), and wishlessness (Apranihita) ultimately; the Dharma speaker speaks relying on that superior person, because they are able to follow and turn the great Dharma wheel; the Dharma speaker speaks subduing all demonic enemies, because they are able to subdue the Skandha-māra (陰魔), Mṛtyu-māra (死魔), Kleśa-māra (煩惱魔), and Devaputra-māra (天魔); the Dharma speaker speaks in accordance with the Bodhimaṇḍa (道場), because it is worthy of offerings from all the world; the Dharma speaker speaks in accordance with Sarvākārajñatā (一切智智), because they ultimately attain the ten powers (Daśa-bala), the four fearlessnesses (Catvāri vaiśāradyāni), and the eighteen unshared qualities (Aṣṭādaśa āveṇikadharmāḥ). Good man! This is called a Bodhisattva-Mahasattva entering into ten kinds of Dharma practices, able to understand the meaning of a Dharma master. Furthermore, good man! A Bodhisattva-Mahasattva entering into ten kinds of Dharma practices is able to understand the meaning of a Dharma master. What are the ten? They are: delighting in the activities that support pure conduct, not delighting in worldly possessions; delighting in

聖人所行之法，而能不捨教化眾生凡夫所作可訶之事；菩薩常樂法食，不貪世味；常樂阿蘭若處，不著城邑聚落；常樂佛菩提，不求聲聞、辟支佛菩提；常樂斷智障，不樂斷煩惱障；常樂三十二相、八十種好成就色身，不樂唯證法身；常樂成就十力、四無所畏、十八不共法，不樂唯證四諦之法；常樂成就隨一切眾生善根，不樂唯集自身善根；常樂斷除一切煩惱及煩惱習氣，非唯樂斷煩惱障法。善男子！是名菩薩摩訶薩入十種法行能知法師義。

「善男子！菩薩摩訶薩入十種法行能知法師相應譬喻。何等為十？

「所謂，善男子！譬如大地，其性平等，廣能荷負一切眾生，而於眾生不求報恩。善男子！菩薩法師如彼大地，其心平等，普能荷負一切眾生，而於眾生不求報恩。

「善男子！譬如大水，其性普洽，澤潤一切皆令滋茂，而於彼物不求報恩。菩薩法師亦復如是，以己功德利潤眾生悉令安隱，而於眾生不求報恩。

「善男子！譬如火性，力能成熟一切果實，而於彼事無所悕望。菩薩法師亦復如是，以己功德智慧成熟一切眾生善根果實，而於眾生不求恩惠。

「善男子！譬如風性，力能生長一切藥草諸種，而於彼物不生分別，無所悕望。菩薩法師亦復如是，力能增長一切眾生生身、法

【現代漢語翻譯】現代漢語譯本：聖人所行之法，能夠不捨棄教化眾生的職責，即使是凡夫所做的應受呵責之事；菩薩常常喜樂於佛法的滋養，不貪戀世俗的享樂；常常喜樂於寂靜的阿蘭若（Aranya，意為寂靜處），不執著于城鎮村落；常常喜樂於證得佛菩提（Buddha-bodhi，意為佛的覺悟），不追求聲聞（Sravaka，意為聽聞佛法而悟道者）、辟支佛（Pratyekabuddha，意為獨自悟道者）的菩提；常常喜樂於斷除智慧上的障礙，不喜樂於斷除煩惱上的障礙；常常喜樂於成就具足三十二相、八十種好的色身，不喜樂於僅僅證得法身；常常喜樂於成就十力（Dasabala，意為佛的十種力量）、四無所畏（Catur-vaisaradya，意為佛的四種無所畏懼的自信）、十八不共法（Asta-dasa-avenika-dharma，意為佛獨有的十八種功德），不喜樂於僅僅證得四諦之法；常常喜樂於成就隨順一切眾生的善根，不喜樂於僅僅積聚自身的善根；常常喜樂於斷除一切煩惱以及煩惱的習氣，而不僅僅是喜樂於斷除煩惱障。善男子！這叫做菩薩摩訶薩（Bodhisattva-mahasattva，意為大菩薩）進入十種法行，能夠了解法師的真義。

『善男子！菩薩摩訶薩進入十種法行，能夠了解與法師相應的譬喻。哪十種呢？』

『所謂，善男子！譬如大地，它的性質平等，能夠廣泛地承載一切眾生，卻不向眾生索求報恩。善男子！菩薩法師就像那大地一樣，內心平等，普遍地承載一切眾生，卻不向眾生索求報恩。』

『善男子！譬如大水，它的性質普遍滋潤，澤被一切，使萬物都得到滋養茂盛，卻不向它們索求報恩。菩薩法師也像這樣，用自己的功德利益眾生，使他們都得到安穩，卻不向眾生索求報恩。』

『善男子！譬如火的性質，能夠使一切果實成熟，卻不為此事有所期望。菩薩法師也像這樣，用自己的功德智慧使一切眾生的善根果實成熟，卻不向眾生索求恩惠。』

『善男子！譬如風的性質，能夠生長一切藥草和各種種子，卻不對它們加以分別，也沒有任何期望。菩薩法師也像這樣，能夠增長一切眾生的生身、法

【English Translation】 English version: The Dharma practices of a sage are such that they do not abandon the teaching and transformation of sentient beings, even regarding the reprehensible actions of ordinary people. A Bodhisattva constantly delights in the nourishment of the Dharma, not craving worldly pleasures. They constantly delight in solitary Aranya (quiet place), not clinging to cities and villages. They constantly delight in attaining Buddha-bodhi (Buddha's enlightenment), not seeking the Bodhi of Sravakas (hearers) or Pratyekabuddhas (solitary Buddhas). They constantly delight in severing the obstructions of wisdom, not delighting in severing the obstructions of afflictions. They constantly delight in perfecting a physical body endowed with the thirty-two major marks and eighty minor characteristics, not delighting in merely realizing the Dharmakaya (Dharma body). They constantly delight in accomplishing the ten powers (Dasabala), the four fearlessnesses (Catur-vaisaradya), and the eighteen unique qualities (Asta-dasa-avenika-dharma), not delighting in merely realizing the Four Noble Truths. They constantly delight in fulfilling the roots of goodness of all sentient beings, not delighting in merely accumulating their own roots of goodness. They constantly delight in eradicating all afflictions and the habitual tendencies of afflictions, not merely delighting in severing the afflictive obstructions. Good man! This is called a Bodhisattva-mahasattva (great Bodhisattva) entering into the ten Dharma practices, capable of understanding the meaning of a Dharma teacher.

'Good man! A Bodhisattva-mahasattva entering into the ten Dharma practices is able to understand the corresponding metaphors of a Dharma teacher. What are the ten?'

'So-called, good man! It is like the earth, whose nature is equal, broadly able to bear all sentient beings, yet not seeking gratitude from sentient beings. Good man! A Bodhisattva Dharma teacher is like that earth, with an equal mind, universally able to bear all sentient beings, yet not seeking gratitude from sentient beings.'

'Good man! It is like great water, whose nature universally permeates, nourishing everything, causing all to flourish, yet not seeking gratitude from those things. A Bodhisattva Dharma teacher is also like this, using their own merits to benefit sentient beings, causing them all to attain peace and security, yet not seeking gratitude from sentient beings.'

'Good man! It is like the nature of fire, able to ripen all fruits, yet not hoping for anything in return for that matter. A Bodhisattva Dharma teacher is also like this, using their own merits and wisdom to ripen the roots of goodness and fruits of all sentient beings, yet not seeking favors from sentient beings.'

'Good man! It is like the nature of wind, able to grow all herbs and various seeds, yet not discriminating among them, without any expectations. A Bodhisattva Dharma teacher is also like this, able to increase the physical body and Dharma

身，而於眾生不求報恩。

「善男子！譬如空界，無量、無邊，體無障礙、容受一切，而於彼物無所分別、無所貪著。菩薩法師亦復如是，成就無量無邊諸善功德，體無障礙，利益一切眾生，而於眾生無所分別、無所貪著。

「善男子！譬如明月顯處虛空，清凈圓滿，眾生見者無不愛樂，光照世間一切群像，而不為彼昏翳所污。菩薩法師亦復如是，出現於世，功德具足，在在處處一切見者皆悉愛樂，救度世間而不為彼世法所染。

「善男子！譬如日出光明普照，破諸闇冥，無有翳障，一切眾生所作事業皆悉成就，而彼日性于諸眾生無有分別、悕報恩心。菩薩法師亦復如是，出現於世，破諸眾生無明黑闇，以智慧光普照眾生，種種善根皆令增長，而彼菩薩于諸眾生無有分別、求少報恩。

「善男子！譬如船舫，堅、厚、善縛，不破不壞，能于大海渡諸眾生，而於眾生不求價直。菩薩法師亦復如是，以智慧為厚、諸波羅蜜為堅、大慈悲為善縛，能于生死大海渡諸眾生，而於眾生不求價直。

「善男子！譬如暴河，漂流迅急，險難可畏。中有橋樑，于諸眾生平等，悉與濟渡之樂，而無分別濟渡之想。菩薩法師亦復如是，于煩惱暴河駛流難渡、險難可畏、駛流惡道，能于其中作大橋樑，于諸眾

【現代漢語翻譯】現代漢語譯本：身，卻不向眾生尋求報恩。

『善男子！譬如虛空，無量無邊，其體性沒有障礙，能夠容納一切，卻對其中的事物沒有分別，也沒有貪戀執著。菩薩法師也是這樣，成就無量無邊的各種善功德，其體性沒有障礙，利益一切眾生，卻對眾生沒有分別，也沒有貪戀執著。』

『善男子！譬如明月顯現在虛空中，清凈圓滿，眾生見到沒有不喜愛讚歎的，光明照耀世間一切景象，卻不會被昏暗遮蔽所污染。菩薩法師也是這樣，出現在世間，功德圓滿具足，無論在什麼地方，一切見到的人都喜愛讚歎，救度世間，卻不會被世俗的法則所污染。』

『善男子！譬如太陽出來，光明普照，破除一切黑暗，沒有遮蔽阻礙，一切眾生所做的事業都能成就，而太陽的本性對於眾生沒有分別，也沒有希望得到報恩的心。菩薩法師也是這樣，出現在世間，破除眾生無明的黑暗，用智慧的光芒普照眾生，使各種善根都得以增長，而菩薩對於眾生沒有分別，也不求絲毫報恩。』

『善男子！譬如船隻，堅固厚實，捆紮牢固，不會破損損壞，能夠在茫茫大海中運載眾生，卻不向眾生索取費用。菩薩法師也是這樣，以智慧為厚度，以諸波羅蜜（Paramita，到彼岸）為堅固，以大慈悲為牢固的捆紮，能夠在生死大海中運載眾生，卻不向眾生索取費用。』

『善男子！譬如湍急的河流，水流迅猛，險峻可怕。河中有橋樑，對於一切眾生平等，都給予渡河的快樂，而沒有分別渡誰不渡誰的想法。菩薩法師也是這樣，在煩惱的湍急河流中，水流迅猛難以渡過，險峻可怕，是通往惡道的快速水流，菩薩法師能在這煩惱之河中建造巨大的橋樑，對於一切眾』

【English Translation】 English version: He does not seek repayment from sentient beings for his body.

'Good man! It is like the empty space, immeasurable and boundless, its essence without obstruction, accommodating everything, yet without discrimination or attachment to anything within it. The Bodhisattva Dharma Master is also like this, accomplishing immeasurable and boundless good merits, his essence without obstruction, benefiting all sentient beings, yet without discrimination or attachment to any sentient beings.'

'Good man! It is like the bright moon appearing in the empty sky, pure and complete, all who see it cannot help but love and admire it, its light illuminating all forms in the world, yet it is not defiled by darkness or shadows. The Bodhisattva Dharma Master is also like this, appearing in the world, complete with merits, in every place, all who see him love and admire him, saving the world, yet he is not tainted by worldly dharmas.'

'Good man! It is like the sun rising, its light shining everywhere, breaking through all darkness, without obstruction or hindrance, all the endeavors of sentient beings are accomplished, yet the nature of the sun has no discrimination towards sentient beings, nor does it hope for repayment. The Bodhisattva Dharma Master is also like this, appearing in the world, breaking through the darkness of ignorance of sentient beings, illuminating sentient beings with the light of wisdom, causing all kinds of good roots to grow, yet the Bodhisattva has no discrimination towards sentient beings, nor does he seek the slightest repayment.'

'Good man! It is like a boat, sturdy, thick, and well-bound, not broken or damaged, able to carry sentient beings across the vast ocean, yet it does not ask for payment from sentient beings. The Bodhisattva Dharma Master is also like this, with wisdom as its thickness, the various Paramitas (Paramita, to the other shore) as its sturdiness, and great compassion as its firm binding, able to carry sentient beings across the ocean of birth and death, yet it does not ask for payment from sentient beings.'

'Good man! It is like a raging river, its current swift and rapid, dangerous and frightening. In the middle of it, there is a bridge, equal to all sentient beings, giving them all the joy of crossing, without the thought of discriminating who to ferry and who not to. The Bodhisattva Dharma Master is also like this, in the raging river of afflictions, its current swift and difficult to cross, dangerous and frightening, a fast current leading to evil paths, the Bodhisattva Dharma Master can build a great bridge in this river of afflictions, for all sent'

生平等施與解脫之樂，而無分別度脫之心。

「善男子！譬如闇室然大燈明，于下、中、上一切眾生平等普照，而彼燈明無我、我所照了之想。菩薩法師亦復如是，于無明闇室然智慧燈，于下、中、上一切眾生平等普照，而彼菩薩無我、我所能照之心。

「善男子！是名菩薩摩訶薩入十種法行能知法師相應譬喻。

「善男子！菩薩摩訶薩入十種法行知不共住法。何等為十？所謂小心、少求、狹劣眾生皆不共住；不起廣心、不起大行、懈怠眾生亦不共住；依止慢心、增上慢、我慢猶如高幢，如是眾生亦不共住；慳嫉、破戒、瞋恨、懈怠、亂心、愚癡眾生皆不共住；貪慾、瞋恚、惱害覺觀等心亦不共住；一切分別、差異分別、種種分別亦不共住；一切蓋障隨煩惱使亦不共住；一切聲聞、辟支佛及世間念亦不共住；一切悕求恭敬、讚歎、禮拜之念亦不共住；一切我、我所心亦不共住。善男子！是名菩薩摩訶薩入十種法行能知不共住法。

「複次，善男子！菩薩摩訶薩於十種舍心皆不共住。何等為十？所謂舍于攝受妙法之心亦不共住、舍于聽聞妙法之心亦不共住、舍于教化眾生之心亦不共住、舍於法施眾生之心亦不共住、舍於一切尊重恭敬供養之心亦不共住、舍于降伏魔等之心亦不共住、舍于摧滅外

【現代漢語翻譯】現代漢語譯本：平等地施予眾生平等解脫的快樂，而沒有分別心去度脫他們。

『善男子！譬如在黑暗的房間里點燃巨大的燈，對下、中、上一切眾生平等普遍地照耀，而那燈光明亮，卻沒有『我』、『我的』照耀的想法。菩薩法師也像這樣，在無明的黑暗房間里點燃智慧的燈，對下、中、上一切眾生平等普遍地照耀，而那位菩薩沒有『我』、『我的』能夠照耀的心。

『善男子！這叫做菩薩摩訶薩進入十種法行，能夠知道與法師相應的譬喻。

『善男子！菩薩摩訶薩進入十種法行，知道不共同居住的法。哪十種呢？就是說，小心眼、少欲求、狹隘低劣的眾生都不共同居住；不生起廣闊的心、不發起廣大的行為、懈怠的眾生也不共同居住；依靠傲慢心、增長的傲慢、我慢，就像高高的旗幟一樣，這樣的眾生也不共同居住；吝嗇嫉妒、毀犯戒律、嗔恨、懈怠、心緒散亂、愚癡的眾生都不共同居住；貪慾、嗔恚、惱害的覺觀等心也不共同居住；一切分別、差異的分別、種種的分別也不共同居住；一切蓋障和隨煩惱的使者也不共同居住；一切聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）、辟支佛（Pratyekabuddha，獨自悟道的修行者）以及世間的念頭也不共同居住；一切希望得到恭敬、讚歎、禮拜的念頭也不共同居住；一切我、我所的心也不共同居住。善男子！這叫做菩薩摩訶薩進入十種法行，能夠知道不共同居住的法。

『再者，善男子！菩薩摩訶薩對於十種捨棄的心，都不共同居住。哪十種呢？就是說，捨棄攝取接受微妙佛法的心也不共同居住，捨棄聽聞微妙佛法的心也不共同居住，捨棄教化眾生的心也不共同居住，捨棄用佛法佈施眾生的心也不共同居住，捨棄一切尊重恭敬供養的心也不共同居住，捨棄降伏魔等的心也不共同居住，捨棄摧毀外道的心

【English Translation】 English version: He equally bestows the joy of liberation upon all beings, without a discriminating mind to deliver them.

'Good man! It is like lighting a great lamp in a dark room, shining equally and universally upon all beings, high, middle, and low. Yet, that lamp has no thought of 'I' or 'mine' in its illumination. The Bodhisattva Dharma Master is also like this, lighting the lamp of wisdom in the dark room of ignorance, shining equally and universally upon all beings, high, middle, and low. Yet, that Bodhisattva has no thought of 'I' or 'mine' in being able to illuminate.

'Good man! This is called the Bodhisattva Mahasattva entering into ten kinds of Dharma practices, able to know the corresponding metaphors of a Dharma Master.

'Good man! The Bodhisattva Mahasattva enters into ten kinds of Dharma practices, knowing the Dharma of not dwelling together. What are the ten? That is to say, those with small minds, few desires, and narrow inferiority do not dwell together; those who do not generate vast minds, do not initiate great actions, and are lazy also do not dwell together; those who rely on arrogance, increased arrogance, and ego-arrogance, like a tall banner, such beings also do not dwell together; those who are stingy and jealous, break precepts, are hateful, lazy, have distracted minds, and are foolish also do not dwell together; minds of greed, anger, and harmful perceptions also do not dwell together; all discriminations, differentiated discriminations, and various discriminations also do not dwell together; all coverings and hindrances, along with the messengers of afflictions, also do not dwell together; all Śrāvakas (hearers of the Buddha's teachings who attain enlightenment), Pratyekabuddhas (solitary Buddhas who attain enlightenment on their own), and worldly thoughts also do not dwell together; all thoughts of hoping for respect, praise, and worship also do not dwell together; all thoughts of 'I' and 'mine' also do not dwell together. Good man! This is called the Bodhisattva Mahasattva entering into ten kinds of Dharma practices, able to know the Dharma of not dwelling together.

'Furthermore, good man! The Bodhisattva Mahasattva does not dwell together with ten kinds of abandoning minds. What are the ten? That is to say, abandoning the mind of embracing and receiving the wonderful Dharma also does not dwell together, abandoning the mind of listening to the wonderful Dharma also does not dwell together, abandoning the mind of teaching and transforming beings also does not dwell together, abandoning the mind of giving Dharma to beings also does not dwell together, abandoning all minds of respect, reverence, and offerings also does not dwell together, abandoning the mind of subduing demons and the like also does not dwell together, abandoning the mind of destroying external paths

道之心亦不共住、舍于護持妙法之心亦不共住、舍于諸波羅蜜修行之心亦不共住、舍於三聚迴向之心亦不共住。善男子！是名菩薩摩訶薩於十種舍心皆不共住。

「善男子！菩薩摩訶薩入十種法行知應化事。何等為十？所謂轉輪王化、帝釋王化、梵王化、聲聞化、辟支佛化、菩薩化、諸佛化、佛國土化、道場化、大眾化。善男子！此諸應化，菩薩摩訶薩皆依眾生諸根性慾。

「又，善男子！若諸眾生其心尊重轉輪聖王，持戒、修行十善威儀，彼時菩薩摩訶薩即現轉輪聖王莊嚴之事利益眾生。

「又，善男子！轉輪聖王輪寶莊嚴者，千輻具足，純是閻浮檀金，過於人天，非人所為，自願如意功德所生，觀者無厭，余凡輪王所不能有。

「像寶者，其身姝大，鮮白充潔，六牙具足，眾相圓滿，見者無厭，乘空而行，其去迅疾，猶如堙羅婆那、金翅鳥等，殊勝善根福力所生，余凡輪王所不能有。

「馬寶者，其色紺青，厥性良善，猶若婆羅呵馬王，飛空而行，駿疾如風，其猶如意寶珠，隨王所念無不稱意，余凡輪王所不能有。

「摩尼寶者，楞相成就，非工所造，自然而有，具足光明，其色照曜能蔽日、月、星宿、諸火明等，隨其所須一切稱意，余凡輪王所不能有。

「女寶者

【現代漢語翻譯】現代漢語譯本：捨棄道心，不與道心同住；捨棄護持妙法之心，不與護持妙法之心同住；捨棄諸波羅蜜修行之心，不與諸波羅蜜修行之心同住；捨棄三聚迴向之心，不與三聚迴向之心同住。善男子！這叫做菩薩摩訶薩於十種舍心皆不同住。

『善男子！菩薩摩訶薩進入十種法行，知道應該如何應化示現。哪十種呢？就是轉輪王化（Cakravarti-raja-rupa，以轉輪聖王的形象教化）、帝釋王化（Indra-rupa，以帝釋天的形象教化）、梵王化（Brahma-rupa，以梵天的形象教化）、聲聞化（Sravaka-rupa，以聲聞的形象教化）、辟支佛化（Pratyekabuddha-rupa，以辟支佛的形象教化）、菩薩化（Bodhisattva-rupa，以菩薩的形象教化）、諸佛化（Buddha-rupa，以佛的形象教化）、佛國土化（Buddha-ksetra-rupa，以佛國土的形象教化）、道場化（Bodhimanda-rupa，以道場的形象教化）、大眾化（Parishad-rupa，以大眾的形象教化）。善男子！這些應化示現，菩薩摩訶薩都依據眾生的各種根器。』

『又，善男子！如果眾生內心尊重轉輪聖王，持戒、修行十善威儀，那時菩薩摩訶薩就示現轉輪聖王的莊嚴之事來利益眾生。

『又，善男子！轉輪聖王的輪寶莊嚴，千輻具足，純粹是閻浮檀金（Jambudvipa gold，一種純金），勝過人天，非人力所為，由自願如意的功德所生，觀看者沒有厭倦，其餘凡俗的輪王所不能有。

『象寶，其身形美好巨大，鮮白純潔，六牙具足，各種相好圓滿，見者沒有厭倦，乘空而行，其速度迅疾，猶如堙羅婆那（Airavana，帝釋天的坐騎）、金翅鳥等，由殊勝的善根福力所生，其餘凡俗的輪王所不能有。

『馬寶，其顏色紺青，性情良善，猶如婆羅呵馬王（Balāhaka，馬王的名字），飛空而行，駿疾如風，其猶如如意寶珠，隨著國王所想沒有不稱心的，其餘凡俗的輪王所不能有。

『摩尼寶，楞相成就，非人工所造，自然而有，具足光明，其光芒照耀能遮蔽日、月、星宿、各種火光等，隨著所須一切稱心如意，其餘凡俗的輪王所不能有。

『女寶，

【English Translation】 English version: Not dwelling together with the mind of the Path; not dwelling together with the mind of protecting and upholding the wonderful Dharma; not dwelling together with the mind of practicing all the Paramitas; not dwelling together with the mind of the three accumulations of dedication. Good man! This is called the Bodhisattva-Mahasattva not dwelling together with the ten kinds of abandoning minds.

'Good man! The Bodhisattva-Mahasattva enters into the ten kinds of Dharma practices, knowing how to transform and manifest accordingly. What are the ten? They are the transformation of a Cakravarti-raja (Cakravarti-raja-rupa, transformation into a Wheel-Turning King), the transformation of an Indra (Indra-rupa, transformation into the King of Gods), the transformation of a Brahma (Brahma-rupa, transformation into a Brahma King), the transformation of a Sravaka (Sravaka-rupa, transformation into a Hearer), the transformation of a Pratyekabuddha (Pratyekabuddha-rupa, transformation into a Solitary Buddha), the transformation of a Bodhisattva (Bodhisattva-rupa, transformation into a Bodhisattva), the transformation of all Buddhas (Buddha-rupa, transformation into a Buddha), the transformation of a Buddha-land (Buddha-ksetra-rupa, transformation into a Buddha-land), the transformation of a Bodhimanda (Bodhimanda-rupa, transformation into a Bodhimanda), and the transformation of a great assembly (Parishad-rupa, transformation into a great assembly). Good man! All these transformations, the Bodhisattva-Mahasattva relies on the various faculties of sentient beings.'

'Moreover, good man! If sentient beings respect the Wheel-Turning Sage King, uphold precepts, and practice the ten virtuous conducts with dignity, then the Bodhisattva-Mahasattva manifests the majestic affairs of the Wheel-Turning Sage King to benefit sentient beings.'

'Moreover, good man! The Wheel Jewel of the Wheel-Turning Sage King is adorned with a thousand spokes, purely made of Jambudvipa gold (Jambudvipa gold, a type of pure gold), surpassing humans and gods, not made by human effort, born from the merit of self-willed wish-fulfillment, viewers never tire of it, and other ordinary Wheel Kings cannot possess it.'

'The Elephant Jewel, its body is beautiful and large, fresh white and pure, with six tusks complete, all features are perfect, viewers never tire of it, it travels through the air, its speed is swift, like Airavana (Airavana, Indra's mount), Garuda, etc., born from superior roots of goodness and blessings, other ordinary Wheel Kings cannot possess it.'

'The Horse Jewel, its color is dark blue, its nature is good and virtuous, like the Balāhaka horse king (Balāhaka, name of a horse king), it flies through the air, its speed is as swift as the wind, it is like a wish-fulfilling jewel, whatever the king thinks, it fulfills his wishes, other ordinary Wheel Kings cannot possess it.'

'The Mani Jewel, its facets are perfectly formed, not made by human hands, naturally existing, possessing complete light, its radiance can obscure the sun, moon, stars, and all firelight, whatever is needed is fulfilled as desired, other ordinary Wheel Kings cannot possess it.'

'The Woman Jewel,'

，膚艷鮮潔，妙相奇挺，黑、白，長、短，肥、瘦得所，威儀、動靜靡不具瞻，世間技術、五明論等無不通達，言音和雅，柔軟微妙，辭韻善巧，辯才成就。如如意寶具足一切勝妙之事，心常安樂諸善法行，余凡輪王所不能有。

「主藏臣寶者，其身廣大，志性堅固。猶如金剛力士毗沙門王，色貌端嚴，言辭流澤，其見聞者無不欣樂，成就肉眼具足慈悲。如如意寶所念皆得，此藏臣寶同彼輪王善根所生，余凡輪王所不能有。

「主兵臣寶者，一切功德、善根所生。如摩尼寶映象義故，王所未念，先已成辦。見相即知一切諸事，所依殊勝，無可譏嫌。飛空而行自在無礙，隨王所念導前而去，其所至處靡不摧伏，余凡輪王所不能有。

「如是一切輪王七寶莊嚴化事，皆是菩薩摩訶薩得心自在神力所為，欲與一切眾生安隱樂事。此人王寶及作業者一切殊勝，無可譏嫌，能以實心、深心、柔軟心、隨順法心轉大法輪，受持十善，具足三十二相，教化眾生，是名菩薩摩訶薩轉輪聖王莊嚴大化。

「善男子！若諸眾生其心尊重忉利天王，菩薩爾時化作帝釋身，有百眼，處三十三天，說：『一切諸法皆悉無常，汝等應當遠離放逸。』

「善男子！若諸眾生其心尊重大梵王，菩薩爾時化作梵王，威儀殊

【現代漢語翻譯】『她的面板紅潤光潔，容貌端莊秀麗，黑白分明，身材比例勻稱，舉止優雅，一舉一動都引人注目，世間技術和五明論（聲明、工巧明、醫方明、因明、內明）等無不精通，言語溫和文雅，輕柔微妙，措辭巧妙，辯才無礙。猶如如意寶珠，具備一切美好殊勝的特質，內心常常安樂，奉行各種善法，這是其他凡俗輪王所不具備的。』『主藏臣寶，身形高大，意志堅定。猶如金剛力士和毗沙門王（Vaisravana，四大天王之一，北方守護神），容貌端正莊嚴，言辭流暢動聽，凡是見到或聽到他的人沒有不感到欣喜快樂的，成就肉眼，具備慈悲之心。猶如如意寶珠，所想皆能如願，這位藏臣寶也是由於輪王的善根而生，這是其他凡俗輪王所不具備的。』『主兵臣寶，是一切功德和善根所生。猶如摩尼寶珠（Mani jewel）的映象一樣，輪王尚未想到，他已經辦妥。見到徵兆就能知道一切事情，所依靠的非常殊勝，無可挑剔。能夠飛行於空中，自在無礙，跟隨輪王的意念引導前進，他所到達的地方沒有不被摧毀降伏的，這是其他凡俗輪王所不具備的。』『像這樣一切輪王七寶莊嚴的化現之事，都是菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）獲得內心自在的神力所為，想要給予一切眾生安穩快樂的事情。這位人王寶和他的作業者一切都非常殊勝，無可挑剔，能夠以真實心、深心、柔軟心、隨順法的心來轉大法輪，受持十善業，具足三十二相，教化眾生，這叫做菩薩摩訶薩轉輪聖王莊嚴大化。』『善男子！如果眾生內心尊重忉利天王（Trāyastriṃśa，三十三天之主，即帝釋天），菩薩那時就化作帝釋（Indra）的身形，有百眼，處在三十三天，宣說：『一切諸法都是無常的，你們應當遠離放逸。』『善男子！如果眾生內心尊重大梵天王（Mahābrahmā），菩薩那時就化作梵王，威儀殊勝。

【English Translation】 'Her skin is radiant and pure, her appearance is dignified and beautiful, her black and white are distinct, her height and weight are proportionate, her demeanor is elegant, and every movement is captivating. She is proficient in all worldly skills and the five sciences (Inner Science, Logic, Medicine, Arts and Crafts, and Language), her speech is gentle and refined, soft and subtle, her words are skillful, and her eloquence is accomplished. Like a wish-fulfilling jewel, she possesses all excellent and wonderful qualities, her heart is always joyful, and she practices all good deeds. These are things that other ordinary wheel-turning kings do not have.' 'The Chief Treasurer Jewel is vast in body and firm in will. Like the Vajra warrior and Vaisravana (one of the Four Heavenly Kings, guardian of the north), his appearance is dignified and majestic, and his words are fluent and pleasing. Those who see or hear him cannot help but rejoice, he possesses the physical eye and is full of compassion. Like a wish-fulfilling jewel, all wishes are granted. This Treasurer Jewel is born from the good roots of the wheel-turning king, which other ordinary wheel-turning kings do not have.' 'The Chief Military General Jewel is born from all merits and good roots. Like the reflection of a Mani jewel, he accomplishes things before the king even thinks of them. Seeing the signs, he knows all things, his reliance is supremely excellent, and there is no fault to be found. He can fly through the air freely and without obstruction, following the king's thoughts and leading the way. Wherever he goes, nothing is not destroyed and subdued, which other ordinary wheel-turning kings do not have.' 'All these manifestations of the wheel-turning king's seven jewels are the work of the Bodhisattva-Mahāsattva (Great Bodhisattva) who has attained the power of inner freedom, desiring to give all sentient beings peace and happiness. This Human King Jewel and his workers are all supremely excellent, without fault, and can turn the great Dharma wheel with a true heart, a deep heart, a gentle heart, and a heart that accords with the Dharma, upholding the ten good deeds, possessing the thirty-two marks, and teaching sentient beings. This is called the Bodhisattva-Mahāsattva's majestic transformation as a wheel-turning sage king.' 'Good man! If sentient beings respect Indra (king of the Trāyastriṃśa Heaven), the Bodhisattva will then transform into the form of Indra, with a hundred eyes, residing in the Trāyastriṃśa Heaven, and say: 'All dharmas are impermanent, you should stay away from negligence.' 'Good man! If sentient beings respect Mahābrahmā (Great Brahma King), the Bodhisattva will then transform into Brahma, with majestic demeanor.

勝，為諸梵眾說四禪等。

「善男子！若諸眾生應以聲聞身得度者，不以辟支佛身、不以佛身而可度者，菩薩爾時化作聲聞身，為彼眾生說盡諸苦得無為樂。

「善男子！若諸眾生應以辟支佛身得度者，不以聲聞身、不以佛身而可度者，菩薩爾時化作辟支佛身，為說辟支佛道——明一切諸法皆悉無常，樂於空閑寂靜之處，說諸禪定解脫三昧、三摩拔提、四如意足，說辟支佛為大福田——說微妙法教化眾生令其正信。

「善男子！若諸眾生應以菩薩身得度者，菩薩爾時以己微妙清凈色身說六波羅蜜、四種寂法、大慈大悲、及諸自在、諸忍、諸地化彼眾生。

「善男子！若諸眾生具上根性應以佛身而得度者，菩薩爾時化作佛身，為說十力、四無所畏、十八不共法，示現諸佛殊勝神通化彼眾生。

「善男子！若諸眾生應以勝妙莊嚴清凈佛土而得度者，菩薩爾時即變三千大千世界平坦如掌，無有高下，其地柔軟如迦鄰陀草，其有觸者無不受樂。或如琉璃、頗梨等色，或出優羅伽、栴檀之香，無諸惡趣，亦無女人、黃門之身。或作種種莊嚴七寶之山、種種奇異華果香樹，無諸黑山、坑坎、堆阜、沙礫、荊棘、雜穢草木，現此勝事化彼眾生。

「善男子！若諸眾生應見勝妙莊嚴道場而得度者

【現代漢語翻譯】現代漢語譯本勝，為諸梵眾（brahmakayikas）說四禪等。

『善男子！若諸眾生應以聲聞身得度者，不以辟支佛身、不以佛身而可度者，菩薩爾時化作聲聞身，為彼眾生說盡諸苦得無為樂。』

『善男子！若諸眾生應以辟支佛身得度者，不以聲聞身、不以佛身而可度者，菩薩爾時化作辟支佛身，為說辟支佛道——明一切諸法皆悉無常，樂於空閑寂靜之處，說諸禪定解脫三昧（samadhi）、三摩拔提（samapatti）、四如意足，說辟支佛為大福田——說微妙法教化眾生令其正信。』

『善男子！若諸眾生應以菩薩身得度者，菩薩爾時以己微妙清凈色身說六波羅蜜（paramita）、四種寂法、大慈大悲、及諸自在、諸忍、諸地化彼眾生。』

『善男子！若諸眾生具上根性應以佛身而得度者，菩薩爾時化作佛身，為說十力、四無所畏、十八不共法，示現諸佛殊勝神通化彼眾生。』

『善男子！若諸眾生應以勝妙莊嚴清凈佛土而得度者，菩薩爾時即變三千大千世界平坦如掌，無有高下，其地柔軟如迦鄰陀草，其有觸者無不受樂。或如琉璃、頗梨等色，或出優羅伽、栴檀之香，無諸惡趣，亦無女人、黃門之身。或作種種莊嚴七寶之山、種種奇異華果香樹，無諸黑山、坑坎、堆阜、沙礫、荊棘、雜穢草木，現此勝事化彼眾生。』

『善男子！若諸眾生應見勝妙莊嚴道場而得度者

【English Translation】 English version Superior, speaking the four Dhyanas (meditative states) and so on for the Brahma hosts (brahmakayikas).

'Good man! If there are sentient beings who should be liberated by the body of a Sravaka (hearer), and cannot be liberated by the body of a Pratyekabuddha (solitary Buddha) or a Buddha, then the Bodhisattva transforms into the body of a Sravaka at that time, and speaks to those sentient beings about ending all suffering and attaining the bliss of non-action.'

'Good man! If there are sentient beings who should be liberated by the body of a Pratyekabuddha, and cannot be liberated by the body of a Sravaka or a Buddha, then the Bodhisattva transforms into the body of a Pratyekabuddha at that time, and speaks of the path of the Pratyekabuddha—clarifying that all dharmas are impermanent, delighting in empty and quiet places, speaking of the various Dhyanas, liberations, Samadhi (concentration), Samapatti (attainments), and the four bases of psychic power, saying that the Pratyekabuddha is a great field of merit—speaking subtle dharmas to teach and transform sentient beings, causing them to have right faith.'

'Good man! If there are sentient beings who should be liberated by the body of a Bodhisattva, then the Bodhisattva at that time uses his own subtle and pure form to speak of the six Paramitas (perfections), the four kinds of quiescence, great loving-kindness, great compassion, and all freedoms, all forbearances, and all Bhumis (grounds), to transform those sentient beings.'

'Good man! If there are sentient beings with superior faculties who should be liberated by the body of a Buddha, then the Bodhisattva transforms into the body of a Buddha at that time, and speaks of the ten powers, the four fearlessnesses, and the eighteen unshared dharmas, demonstrating the Buddhas' extraordinary spiritual powers to transform those sentient beings.'

'Good man! If there are sentient beings who should be liberated by a supremely wonderful, adorned, and pure Buddha-land, then the Bodhisattva at that time transforms the three thousand great thousand worlds into a flat surface like the palm of a hand, without any high or low places, its ground as soft as Kalandaka grass, so that all who touch it receive bliss. Or it is like the colors of lapis lazuli or crystal, or emits the fragrance of Uroja or sandalwood, without any evil destinies, and without the bodies of women or eunuchs. Or he creates mountains adorned with various kinds of seven treasures, various kinds of strange flowers, fruits, and fragrant trees, without any black mountains, pits, mounds, gravel, thorns, or mixed impure grasses and trees, manifesting these superior things to transform those sentient beings.'

'Good man! If there are sentient beings who should be liberated by seeing a supremely wonderful and adorned Bodhimanda (place of enlightenment)

，菩薩爾時示現莊嚴道場之樹，其形高廣十二由旬，根盤幽固，不可傾動，以閻浮檀金為莖，金、銀、琉、璃頗梨、馬瑙、種種諸寶以為枝葉，又現無量天女之身化彼眾生。

「善男子！若諸眾生應見勝眾而得度者，菩薩爾時即現大威德天、諸龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、釋提桓因、梵天王、四天王，或為聲聞得四無礙及俱解脫，或為菩薩住第十地得首楞嚴三昧化彼眾生。

「善男子！是名菩薩摩訶薩入十種法行能知應化事。

「善男子！菩薩摩訶薩入十種法行知諸善根勝妙果報。何等為十？所謂，善男子！譬如因彼虛空月形即見水中種種月像，而虛空月不至水中。善男子！如是，諸善根業行因緣而有種種勝妙果報，隨心所樂一切成就。如虛空月不至水中，如是所作諸善因緣不至於果，雖不至果，而依彼諸善根因緣有勝妙果報差別不同。

「善男子！譬如業行因緣于彼孔雀一毛輪中見種種色；如是，菩薩摩訶薩依諸善根業行因緣而有無量果報差別。如彼業行不至毛輪，雖復不至，而依彼業因緣力故於毛輪中有種種色。如是，所作諸善根業不至於果，雖不至果，而依彼諸善根因緣有勝果報差別不同。

「善男子！譬如依彼勝妙善根于虛空中雨種種華，如是諸

【現代漢語翻譯】現代漢語譯本：菩薩那時示現莊嚴的道場樹，樹的形狀高大寬廣，有十二由旬（Yojana，古印度長度單位）高，樹根盤結幽深而穩固，不可動搖，用閻浮檀金（Jambudvipa gold，一種黃金）做樹幹，用金、銀、琉璃、頗梨（Crystal，水晶）、瑪瑙以及各種各樣的寶物做樹枝和樹葉，又示現無量天女的身相來教化那些眾生。『善男子！如果各種眾生應該見到殊勝的大眾才能得度，菩薩那時就示現大威德天、各種龍、夜叉（Yaksa，一種守護神）、乾闥婆（Gandharva，一種天神，善於音樂）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種金翅鳥神）、緊那羅（Kinnara，一種半人半鳥的神，善於歌舞）、摩睺羅伽（Mahoraga，一種大蟒神）、釋提桓因（Śakra devānām Indra，帝釋天）、梵天王（Brahmā，大梵天）、四天王，或者爲了聲聞（Śrāvaka，聽聞佛法而修行的弟子）而示現四無礙解（Four Unimpeded Exegeses）以及俱解脫（Both Deliverances），或者爲了菩薩而示現安住于第十地（Tenth Bhumi）而得到首楞嚴三昧（Śūraṅgama Samādhi）來教化那些眾生。』『善男子！這叫做菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）進入十種法行，能夠知道應該如何應化示現。』『善男子！菩薩摩訶薩進入十種法行，能夠知道各種善根殊勝美妙的果報。哪十種呢？所謂，善男子！譬如因為虛空中的月亮，就能在水中看到各種各樣的月亮影像，而虛空中的月亮並沒有到水中。善男子！像這樣，各種善根業行的因緣，就會有各種各樣殊勝美妙的果報，隨著內心所喜愛的，一切都能成就。如同虛空中的月亮沒有到水中，像這樣所做的各種善因緣並沒有到果報中，雖然沒有到果報中，但是依靠那些善根因緣，就會有殊勝美妙的果報，差別各不相同。『善男子！譬如依靠業行因緣，在孔雀的一根羽毛輪紋中，就能看到各種各樣的顏色；像這樣，菩薩摩訶薩依靠各種善根業行的因緣，就會有無量果報的差別。如同那些業行沒有到羽毛輪紋中，雖然沒有到，但是依靠那些業因緣的力量，在羽毛輪紋中就有各種各樣的顏色。像這樣，所做的各種善根業並沒有到果報中，雖然沒有到，但是依靠那些善根因緣，就會有殊勝果報，差別各不相同。『善男子！譬如依靠那些殊勝美妙的善根，在虛空中降下各種各樣的花，像這樣各種

【English Translation】 English version: The Bodhisattva then manifested a majestic Bodhimaṇḍa (place of enlightenment) tree, its form tall and broad, twelve Yojanas (Yojana, an ancient Indian unit of distance) in height, its roots deeply and firmly planted, unshakeable, with Jambudvipa gold (Jambudvipa gold, a type of gold) as its trunk, and gold, silver, lapis lazuli, crystal (Crystal), agate, and various other jewels as its branches and leaves. Furthermore, he manifested countless celestial maiden forms to transform those beings. 『Good man! If various beings should be saved by seeing a victorious assembly, the Bodhisattva then manifests as a great powerful Deva (Deva, a deity), various Nāgas (Nāga, a serpent deity), Yakṣas (Yaksa, a guardian spirit), Gandharvas (Gandharva, a celestial musician), Asuras (Asura, a demon or titan), Garuḍas (Garuda, a mythical bird), Kinnaras (Kinnara, a mythical being, half-human and half-bird), Mahoragas (Mahoraga, a great serpent deity), Śakra devānām Indra (Śakra devānām Indra, the lord of the gods), Brahmā (Brahmā, the creator god), the Four Heavenly Kings, or for the Śrāvakas (Śrāvaka, a disciple who hears and practices the teachings) he manifests the Four Unimpeded Exegeses (Four Unimpeded Exegeses) and Both Deliverances (Both Deliverances), or for the Bodhisattvas he manifests abiding in the Tenth Bhumi (Tenth Bhumi) and attaining the Śūraṅgama Samādhi (Śūraṅgama Samādhi) to transform those beings.』『Good man! This is called the Bodhisattva-mahāsattva (Bodhisattva-mahāsattva, great Bodhisattva) entering the ten kinds of Dharma practices, able to know how to manifest transformations appropriately.』『Good man! The Bodhisattva-mahāsattva entering the ten kinds of Dharma practices is able to know the excellent and wonderful retributions of various good roots. What are the ten? So-called, good man! For example, because of the moon in the sky, one can see various moon images in the water, but the moon in the sky does not go into the water. Good man! Like this, the causes and conditions of various good root karmic actions will have various excellent and wonderful retributions, and whatever the mind desires, everything will be accomplished. Just as the moon in the sky does not go into the water, so the various good causes and conditions that are made do not go into the result, although they do not go into the result, relying on those good root causes and conditions, there will be excellent and wonderful retributions that are different and varied. 『Good man! For example, relying on the karmic actions, one can see various colors in the wheel pattern of a peacock's feather; like this, the Bodhisattva-mahāsattva relying on the causes and conditions of various good root karmic actions will have limitless differences in retributions. Just as those karmic actions do not go into the feather wheel, although they do not go, relying on the power of those karmic causes and conditions, there are various colors in the feather wheel. Like this, the various good root karmas that are done do not go into the result, although they do not go, relying on those good root causes and conditions, there will be excellent retributions that are different and varied. 『Good man! For example, relying on those excellent and wonderful good roots, various kinds of flowers rain down in the sky, like this various

華具足妙好色、香、味、觸，而彼善根不至華中，以諸善根與虛空華相各異故。如是，所作善根業行不至於果，雖不至果，而依彼善業因緣有勝果報差別不同。

「善男子！譬如依彼勝妙善行於虛空中自然而作種種伎樂、微妙音聲、歡娛之事以為供養，然彼善行不至伎樂音聲等中，以此善行與諸伎樂相各異故。其相雖異，而依彼業有虛空中種種伎樂。如是，依諸善根業行因緣有勝果報，然彼善行不至於果，雖不至果，而依彼善根因緣有勝果報差別不同。

「善男子！譬如虛空雜色虹起，依彼四大增上因緣，而彼四大不至虹中。雖不至虹，以彼四大因緣力故，生諸虹色種種不同——地大因緣而生黃色、水大因緣生於青色、火大因緣生於赤色及諸綺色、風大因緣生虹輪相。如是，依諸善根增上因緣而有勝妙果報具足。

「善男子！譬如輪王受持十善業道因緣得七寶具足及自然粳糧不假種殖，而彼受持十善業道因緣不至七寶、亦復不至自然粳糧，以依受持十善業道因緣而有輪王勝妙果報。如是，善發勝心、善起諸行、善能受持善根力故，有彼輪王勝妙果報，然彼業因不至果中，故說因果不相似。

「善男子！譬如諸天勝善因緣，自然而有曼陀羅華、諸妙天宮、百味甘膳，而彼善根不至果中，非不依

【現代漢語翻譯】現代漢語譯本：花具有美好的顏色、香味、味道和觸感，但那些善根並不會進入花中，因為各種善根與虛空中的花朵形態各不相同。同樣，所做的善根業行也不會直接變成果報，雖然不直接變成果報，但依靠那些善業的因緣，會有殊勝的果報，而且果報的差別也各不相同。

『善男子！譬如依靠殊勝美好的善行，在虛空中自然而然地出現各種伎樂、美妙的音聲、歡娛的事情來作為供養，然而這些善行並不會進入伎樂音聲等之中，因為這些善行與各種伎樂的形態各不相同。雖然形態各不相同，但依靠那些業力，在虛空中會出現種種伎樂。同樣，依靠各種善根業行的因緣，會有殊勝的果報，然而這些善行並不會直接變成果報，雖然不直接變成果報，但依靠那些善根的因緣，會有殊勝的果報，而且果報的差別也各不相同。』

『善男子！譬如虛空中出現各種顏色的彩虹，依靠地、水、火、風四大增上的因緣，然而這四大並不會進入彩虹之中。雖然不進入彩虹，但依靠這四大因緣的力量，會產生各種不同的彩虹顏色——地大的因緣產生黃色，水大的因緣產生青色，火大的因緣產生紅色以及各種綺麗的顏色，風大的因緣產生彩虹的輪廓形狀。同樣，依靠各種善根增上的因緣，會有殊勝美好的果報具足。』

『善男子！譬如轉輪聖王受持十善業道的因緣，得到七寶具足以及自然生長的粳米，不需要種植，然而他受持十善業道的因緣並不會進入七寶之中，也不會進入自然生長的粳米之中，因為依靠受持十善業道的因緣，才會有轉輪聖王殊勝美好的果報。同樣，善於發起殊勝的心念、善於發起各種行為、善於受持善根的力量，才會有轉輪聖王殊勝美好的果報，然而那些業因並不會直接變成果報，所以說因果並不相似。』

『善男子！譬如諸天殊勝的善因緣，自然而然地有曼陀羅花（Mandārava flower，天界的奇花）、各種美妙的天宮、百味的甘美食物，然而那些善根並不會進入果報之中，並非不依靠

【English Translation】 English version: Flowers possess beautiful colors, fragrances, tastes, and textures, but those wholesome roots do not enter into the flowers, because the various wholesome roots and the forms of flowers in the empty sky are different. Likewise, the wholesome roots of actions do not directly become the result. Although they do not directly become the result, relying on the causes and conditions of those wholesome deeds, there will be excellent results, and the differences in the results will also vary.

'Good man! For example, relying on excellent and wonderful wholesome deeds, various musical performances, exquisite sounds, and joyful events naturally arise in the empty sky as offerings. However, these wholesome deeds do not enter into the musical performances, sounds, and so on, because these wholesome deeds and the forms of various musical performances are different. Although the forms are different, relying on those karmic forces, various musical performances will appear in the empty sky. Likewise, relying on the causes and conditions of various wholesome roots of actions, there will be excellent results. However, these wholesome deeds do not directly become the result. Although they do not directly become the result, relying on the causes and conditions of those wholesome roots, there will be excellent results, and the differences in the results will also vary.'

'Good man! For example, various colors of rainbows appear in the empty sky, relying on the increasing causes and conditions of the four great elements (earth, water, fire, and wind), but these four great elements do not enter into the rainbows. Although they do not enter into the rainbows, relying on the power of these four great elements, various different colors of rainbows will arise—the cause and condition of the earth element produces yellow, the cause and condition of the water element produces blue, the cause and condition of the fire element produces red and various beautiful colors, and the cause and condition of the wind element produces the outline shape of the rainbow. Likewise, relying on the increasing causes and conditions of various wholesome roots, there will be excellent and wonderful results fully present.'

'Good man! For example, a Wheel-Turning King (Cakravartin, universal monarch) upholds the causes and conditions of the ten wholesome paths of action, obtaining the complete possession of the seven treasures and naturally growing rice that does not require planting. However, his upholding of the causes and conditions of the ten wholesome paths of action does not enter into the seven treasures, nor does it enter into the naturally growing rice, because relying on the causes and conditions of upholding the ten wholesome paths of action, there will be the excellent and wonderful results of the Wheel-Turning King. Likewise, being good at generating excellent thoughts, being good at initiating various actions, and being good at upholding the power of wholesome roots, there will be the excellent and wonderful results of the Wheel-Turning King. However, those karmic causes do not directly become the result, so it is said that cause and effect are not similar.'

'Good man! For example, due to the excellent wholesome causes and conditions of the gods, Mandārava flowers (Mandārava flower, celestial flower), various wonderful heavenly palaces, and delicacies of a hundred flavors naturally arise. However, those wholesome roots do not enter into the results, it is not that they do not rely on

彼善根因緣而有諸天勝妙果報。

「善男子！譬如殊勝如意神通因緣力故，于彼石壁無所障礙，而彼神通因緣不至無障礙中，而依彼神通因有無障礙。如是，不放逸善根因緣有彼勝妙果報。

「善男子！譬如依風生火，離彼不生。火既生已，力能成熟光色明照，而彼火性不從風來——以彼明色、熱觸風中無故。如是，一切善根果報從因緣生。應知，善男子！譬如法行比丘得無漏善根功德，自在隨念即成虛空處一切入——地、水、火、風，青、黃、赤、白——自在成就，無有障礙。而彼無障礙心不至虛空，無障礙等雖不至彼，而即念能成無障礙事，是故不離彼心能成地等無障礙事。如是，一切無漏善根因緣而有果報勝事。

「善男子！是名菩薩摩訶薩入十種法行能知諸善根勝妙果報。

「善男子！菩薩摩訶薩入十種法行能知得無漏善根勝妙果報。何等為十？所謂六通、三明、八解脫、八勝處、十一切入、十自在、十諦、九次第定、三摩拔提、十力、十智。

「善男子！何者是六通？所謂天眼、天耳、他心智、宿命智、如意通智、漏盡智，是名六通。

「善男子！菩薩摩訶薩天眼者，具足一切善根功德，無礙、無著、無量、無障、無住、無行、無錯、無謬，能如是見，無可譏嫌。不

【現代漢語翻譯】現代漢語譯本：他們憑藉善根的因緣，獲得諸天殊勝美妙的果報。

『善男子！譬如憑藉殊勝的如意神通的因緣和力量，在那石壁中沒有阻礙，但那神通的因緣並不到達沒有阻礙的地方，而是依靠那神通的因緣而有無阻礙。如此，不放逸的善根因緣才有那些殊勝美妙的果報。』

『善男子！譬如依靠風而生火，離開風就不能產生。火產生之後，能夠成熟光色，明亮照耀，但那火的性質不是從風而來——因為那明亮的光色、熱的觸感在風中是沒有的。如此，一切善根的果報都是從因緣而生。應當知道，善男子！譬如修習佛法的比丘獲得無漏的善根功德，自在地隨念就能成就虛空處的一切入——地、水、火、風，青、黃、赤、白——自在地成就，沒有阻礙。但那沒有阻礙的心並不到達虛空，沒有阻礙等等雖然不到達那裡，但立即以念就能成就沒有阻礙的事情，所以不離開那心就能成就地等等沒有阻礙的事情。如此，一切無漏的善根因緣才有果報的殊勝之事。』

『善男子！這叫做菩薩摩訶薩進入十種法行，能夠知道諸善根殊勝美妙的果報。』

『善男子！菩薩摩訶薩進入十種法行，能夠知道獲得無漏善根殊勝美妙的果報。哪十種呢？就是六通、三明、八解脫、八勝處、十一切入、十自在、十諦、九次第定、三摩拔提（Samapatti，等至）、十力、十智。』

『善男子！什麼是六通？就是天眼、天耳、他心智、宿命智、如意通智、漏盡智，這叫做六通。』

『善男子！菩薩摩訶薩的天眼，具足一切善根功德，沒有阻礙、沒有執著、沒有限量、沒有遮障、沒有停留、沒有造作、沒有錯誤、沒有謬誤，能夠這樣看見，無可指責。

【English Translation】 English version: They have those excellent and wonderful retributions of the heavens because of the causes and conditions of good roots.

'Good man! For example, because of the causes and conditions of the power of the extraordinary wish-fulfilling spiritual power (神通, magical or supernormal powers), there are no obstacles in that stone wall, but the causes and conditions of that spiritual power do not reach the place where there are no obstacles, but there is no obstruction because of that spiritual power. Thus, there are those excellent and wonderful retributions because of the causes and conditions of good roots of non-negligence.'

'Good man! For example, fire arises depending on the wind, and it does not arise without it. Once the fire has arisen, its power can mature light and color, and illuminate brightly, but the nature of that fire does not come from the wind—because that bright color and hot touch are not in the wind. Thus, the retributions of all good roots arise from causes and conditions. You should know, good man! For example, a Bhiksu (比丘, Buddhist monk) who practices the Dharma obtains the merits of undefiled good roots, and at will, he can immediately accomplish all-inclusiveness in the realm of space—earth, water, fire, wind, blue, yellow, red, white—accomplishing them freely, without any obstacles. But that unobstructed mind does not reach the realm of space, and although unobstructedness and so on do not reach there, he can immediately accomplish unobstructed things with his thought, so without leaving that mind, he can accomplish unobstructed things such as earth and so on. Thus, all undefiled good roots have excellent things as retributions because of causes and conditions.'

'Good man! This is called a Bodhisattva Mahasattva (菩薩摩訶薩, great being) entering the ten kinds of Dharma practices, being able to know the excellent and wonderful retributions of all good roots.'

'Good man! A Bodhisattva Mahasattva entering the ten kinds of Dharma practices is able to know the excellent and wonderful retributions of obtaining undefiled good roots. What are the ten? They are the six superknowledges (六通), the three kinds of knowledge (三明), the eight liberations (八解脫), the eight abodes of victory (八勝處), the ten all-inclusivenesses (十一切入), the ten kinds of mastery (十自在), the ten truths (十諦), the nine successive abidings (九次第定), the Samapatti (三摩拔提, meditative absorption), the ten powers (十力), and the ten wisdoms (十智).'

'Good man! What are the six superknowledges? They are the divine eye (天眼), the divine ear (天耳), the knowledge of others' minds (他心智), the knowledge of past lives (宿命智), the knowledge of the power of wish-fulfillment (如意通智), and the knowledge of the extinction of outflows (漏盡智). These are called the six superknowledges.'

'Good man! The divine eye of a Bodhisattva Mahasattva is complete with all the merits of good roots, without obstruction, without attachment, without limit, without hindrance, without abiding, without action, without error, without mistake, able to see in this way, without any fault to be found.

與一切世間聲聞、辟支佛共，遠離一切煩惱及一切煩惱習氣，不謬見、不謬記。菩薩摩訶薩天眼見諸眾生——若生、若死，若好、若丑，若粗、若妙——隨彼眾生業行所造、稱其因果，能如實知。菩薩摩訶薩天眼畢竟能得佛智、畢竟成就佛智，是名菩薩摩訶薩天眼。

「善男子！菩薩摩訶薩天耳者，無有障礙，具足一切善根功德，過一切凡夫、釋提桓因、四天王、天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、聲聞、辟支佛。以此勝妙無所障礙清凈天耳聞一切聲——天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽聲，乃至蚊、虻、蠅、蟻等聲。聖人、非聖人聲皆悉得聞，而於聖人聲不起樂心、于非聖人聲不起厭心。聞凡夫聲不生下想，聞聲聞、辟支佛聲不生勝想。聞非聖人聲，聽不生厭；聞聖人聲，聽不生樂。於一切聲不生美惡之想，雖聞一切聲悉如響空，離我、我所，寂靜空故，不著耳入、不著聲入，是名菩薩摩訶薩天耳。

「善男子！菩薩摩訶薩他心智者，菩薩摩訶薩如實知自心；以如實知自心故，如實知一切眾生心——所謂如實知貪心、離貪心。菩薩摩訶薩如實知貪心而不生瞋、知離貪心而不生喜，唯于貪心眾生生於大悲、于離貪心眾生生於大慈。如是，如實知瞋心、

【現代漢語翻譯】現代漢語譯本與一切世間的聲聞（Śrāvaka，聽聞佛法而證悟的修行者）、辟支佛（Pratyekabuddha，不依師教，自己證悟的修行者）共同，遠離一切煩惱以及一切煩惱的習氣，沒有錯誤的見解，沒有錯誤的記憶。菩薩摩訶薩（Bodhisattva-mahāsattva，發大心的菩薩）以天眼觀察眾生——無論是生、是死，是好、是醜，是粗糙、是美妙——隨著那些眾生所造的業行，依據他們的因果報應，能夠如實地知曉。菩薩摩訶薩的天眼最終能夠獲得佛智（Buddha-jñāna，佛的智慧），最終成就佛智，這叫做菩薩摩訶薩的天眼。

『善男子！菩薩摩訶薩的天耳，沒有任何障礙，具足一切善根功德，超過一切凡夫、釋提桓因（Śakro devānām indra，帝釋天）、四天王（Caturmahārājakāyikas，四大天王）、天、龍（Nāga，一種具有神力的生物）、夜叉（Yakṣa，一種守護神）、乾闥婆（Gandharva，一種天上的樂神）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuḍa，一種金翅鳥神）、緊那羅（Kiṃnara，一種半人半鳥的神）、摩睺羅伽（Mahoraga，一種大蟒神）、聲聞、辟支佛。憑藉這殊勝美妙、沒有障礙的清凈天耳，聽聞一切聲音——天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽的聲音，乃至蚊、虻、蠅、蟻等的聲音。聖人的聲音、非聖人的聲音都能夠聽聞，但是對於聖人的聲音不生起喜樂之心，對於非聖人的聲音不生起厭惡之心。聽聞凡夫的聲音不生起輕視的想法，聽聞聲聞、辟支佛的聲音不生起自以為是的想法。聽聞非聖人的聲音，聽了不生厭惡；聽聞聖人的聲音，聽了不生喜樂。對於一切聲音不生起美好或醜惡的想法，雖然聽聞一切聲音，都如同空谷迴響，遠離我、我所（屬於我的事物），因為寂靜空虛的緣故，不執著于聲音進入耳朵，不執著于聲音進入意識，這叫做菩薩摩訶薩的天耳。

『善男子！菩薩摩訶薩的他心智，菩薩摩訶薩如實地瞭解自己的心；因為如實地瞭解自己的心，所以如實地瞭解一切眾生的心——也就是如實地瞭解貪心、遠離貪心。菩薩摩訶薩如實地瞭解貪心而不生起嗔恨，瞭解遠離貪心而不生起歡喜，只是對於有貪心的眾生生起大悲心，對於遠離貪心的眾生生起大慈心。像這樣，如實地瞭解嗔心、

【English Translation】 English version Together with all the Śrāvakas (those who hear the teachings and attain enlightenment) and Pratyekabuddhas (those who attain enlightenment independently) in all the worlds, free from all afflictions and the habitual tendencies of all afflictions, without erroneous views or erroneous memories. The Bodhisattva-mahāsattva (a great-hearted Bodhisattva) sees all beings with the divine eye—whether they are born or die, whether they are good or bad, whether they are coarse or subtle—according to the karmic actions they have performed, in accordance with their causes and effects, and is able to know them as they truly are. The Bodhisattva-mahāsattva's divine eye is ultimately able to attain Buddha-jñāna (the wisdom of the Buddha) and ultimately accomplish Buddha-jñāna. This is called the Bodhisattva-mahāsattva's divine eye.

'Good man! The Bodhisattva-mahāsattva's divine ear is without any obstruction, complete with all good roots and merits, surpassing all ordinary people, Śakro devānām indra (the lord of the gods, Indra), the Caturmahārājakāyikas (Four Heavenly Kings), devas (gods), Nāgas (dragons), Yakṣas (demons), Gandharvas (celestial musicians), Asuras (demons), Garuḍas (mythical birds), Kiṃnaras (mythical beings, half-human and half-bird), Mahoragas (great serpents), Śrāvakas, and Pratyekabuddhas. With this supreme and wonderful, unobstructed, pure divine ear, he hears all sounds—the sounds of devas, Nāgas, Yakṣas, Gandharvas, Asuras, Garuḍas, Kiṃnaras, and Mahoragas, even the sounds of mosquitoes, gadflies, flies, and ants. He hears the sounds of sages and non-sages, but he does not give rise to joy in the sounds of sages, nor does he give rise to aversion in the sounds of non-sages. Hearing the sounds of ordinary people, he does not give rise to thoughts of inferiority; hearing the sounds of Śrāvakas and Pratyekabuddhas, he does not give rise to thoughts of superiority. Hearing the sounds of non-sages, he does not give rise to aversion; hearing the sounds of sages, he does not give rise to joy. He does not give rise to thoughts of beauty or ugliness in any sound. Although he hears all sounds, they are all like echoes in a valley, separate from self and what belongs to self, because they are silent and empty. He is not attached to the entry of sound into the ear, nor is he attached to the entry of sound into consciousness. This is called the Bodhisattva-mahāsattva's divine ear.'

'Good man! The Bodhisattva-mahāsattva's knowledge of the minds of others: the Bodhisattva-mahāsattva truly knows his own mind; because he truly knows his own mind, he truly knows the minds of all beings—that is, he truly knows the greedy mind and the mind free from greed. The Bodhisattva-mahāsattva truly knows the greedy mind without giving rise to anger, and knows the mind free from greed without giving rise to joy, but only gives rise to great compassion for beings with greedy minds and great loving-kindness for beings with minds free from greed. In this way, he truly knows the mind of anger,'

離瞋心，癡心、離癡心，愛心、離愛心，取心、離取心，染心、離染心，思量心、不思量心，三昧心、離三昧心，如實知解脫心、不解脫心。菩薩摩訶薩如是如實知眾生心，于未得解脫眾生不生瞋心、得解脫眾生不生喜心，唯于未得解脫眾生生大悲心、得解脫眾生生大慈心。如實知一切法唯是一心，而於彼心、此心不生貪著。菩薩摩訶薩彼知他心智如實知一切眾生心；彼諸眾生，若菩薩不與念力，則不能知菩薩心，乃至天眼亦不能知，一切聲聞、辟支佛亦不能知，何況無智凡夫而能得知？是名菩薩摩訶薩他心智。

「善男子！菩薩摩訶薩宿命智者，一切善根具足故，能知自身過去無量宿命及一切眾生過去無量宿命，能知一生、二生、百生、千生、百千萬生，乃至無量阿僧祇生、無量百千億那由他生，善知劫成、善知劫壞，乃至善知無量阿僧祇劫成、劫壞，乃至善知無量無邊百千億那由他劫數成、壞，善知大劫成、善知大劫壞，善知大劫百劫、善知大劫千劫、善知大劫百千劫、百千萬劫，乃至善知大劫無量百千萬劫。菩薩摩訶薩彼宿命智，唯除諸佛如來及住地菩薩，一切世間天、人、聲聞、辟支佛之所迷悶。菩薩如是知我于彼處如是生、如是姓、如是色、如是名、如是飲食、如是命、如是住、如是長短、如是闊狹

【現代漢語翻譯】現代漢語譯本：遠離嗔恨心，遠離愚癡心，遠離愛慾心，遠離執取心，遠離染污心，遠離思量心，處於三昧狀態的心，也遠離對三昧的執著，如實地知曉解脫的心和不解脫的心。菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）如此如實地瞭解眾生的心，對於尚未得到解脫的眾生不生嗔恨心，對於已經得到解脫的眾生不生歡喜心，只是對於尚未得到解脫的眾生生起大悲心，對於已經得到解脫的眾生生起大慈心。如實地知曉一切法都只是一心所現，因此對於那個心、這個心都不生起貪著。菩薩摩訶薩以他心智如實地瞭解一切眾生的心；那些眾生，如果菩薩不給予念力加持，就不能瞭解菩薩的心，乃至天眼也不能瞭解，一切聲聞（śrāvaka，聽聞佛法而證悟者）、辟支佛（pratyekabuddha，緣覺）也不能瞭解，更何況沒有智慧的凡夫怎麼能夠了解？這叫做菩薩摩訶薩的他心智。『善男子！菩薩摩訶薩的宿命智，因為一切善根都具足的緣故，能夠知道自身過去無量次的宿命，以及一切眾生過去無量次的宿命，能夠知道一生、二生、百生、千生、百千生、乃至無量阿僧祇（asaṃkhya，無數）生、無量百千億那由他（nayuta，極大的數目）生，善於知曉劫的形成、善於知曉劫的壞滅，乃至善於知曉無量阿僧祇劫的形成、壞滅，乃至善於知曉無量無邊百千億那由他劫數的形成、壞滅，善於知曉大劫的形成、善於知曉大劫的壞滅，善於知曉大劫的百劫、善於知曉大劫的千劫、善於知曉大劫的百千劫、百千萬劫，乃至善於知曉大劫的無量百千萬劫。菩薩摩訶薩的這種宿命智，除了諸佛如來和住地菩薩之外，一切世間的天、人、聲聞、辟支佛都會感到迷惑。菩薩能夠這樣知道我在那個地方這樣出生、這樣的姓氏、這樣的容貌、這樣的名字、這樣的飲食、這樣的壽命、這樣的住所、這樣的長短、這樣的寬窄……』

【English Translation】 English version: To be apart from hatred, to be apart from foolishness, to be apart from lust, to be apart from grasping, to be apart from defilement, to be apart from deliberation, the mind in samadhi (samādhi, a state of meditative consciousness), and also to be apart from attachment to samadhi, to truly know the liberated mind and the unliberated mind. A Bodhisattva-Mahasattva (bodhisattva-mahāsattva, a great bodhisattva) thus truly knows the minds of sentient beings, not generating hatred towards those who have not attained liberation, nor generating joy towards those who have attained liberation, but only generating great compassion towards those who have not attained liberation, and generating great loving-kindness towards those who have attained liberation. To truly know that all dharmas (dharma, teachings or phenomena) are only manifestations of the one mind, and therefore not generating attachment to this mind or that mind. A Bodhisattva-Mahasattva, with their mind-reading wisdom, truly knows the minds of all sentient beings; those sentient beings, if the Bodhisattva does not grant them the power of mindfulness, cannot know the Bodhisattva's mind, not even with the heavenly eye, nor can all the Shravakas (śrāvaka, a hearer or disciple) and Pratyekabuddhas (pratyekabuddha, a solitary buddha) know it, let alone ignorant ordinary beings. This is called the Bodhisattva-Mahasattva's mind-reading wisdom. 『Good man! A Bodhisattva-Mahasattva's knowledge of past lives, because of the perfection of all good roots, can know their own past countless lives and the past countless lives of all sentient beings, can know one life, two lives, hundreds of lives, thousands of lives, hundreds of thousands of lives, even countless asamkhyas (asaṃkhya, an immeasurable number) of lives, countless hundreds of thousands of millions of nayutas (nayuta, a very large number) of lives, skillfully knowing the formation of kalpas (kalpa, an aeon), skillfully knowing the destruction of kalpas, even skillfully knowing the formation and destruction of countless asamkhya kalpas, even skillfully knowing the formation and destruction of countless boundless hundreds of thousands of millions of nayuta kalpas, skillfully knowing the formation of great kalpas, skillfully knowing the destruction of great kalpas, skillfully knowing hundreds of kalpas of great kalpas, skillfully knowing thousands of kalpas of great kalpas, skillfully knowing hundreds of thousands of kalpas of great kalpas, hundreds of millions of kalpas, even skillfully knowing countless hundreds of thousands of millions of kalpas of great kalpas. This knowledge of past lives of a Bodhisattva-Mahasattva, except for all Buddhas and Bodhisattvas abiding in the stages, is bewildering to all worldly beings, gods, humans, Shravakas, and Pratyekabuddhas. The Bodhisattva can thus know, 'I was born in that place with such a lineage, such an appearance, such a name, such food, such a lifespan, such a dwelling, such a length, such a width...'』

、如是好醜、如是苦樂，我于彼死生於某處、于彼處死於此處生，如是生、如是姓、如是色、如是名、如是飲食、如是命、如是住、如是長短、如是闊狹、如是好醜、如是苦樂。如知己身，知一切眾生身亦如是知；乃至蚊、虻、蠅、蟻等亦如是知。菩薩摩訶薩彼宿命無礙、無著、無住、無障、無滯，不失時，與大慈大悲相應，甚深不可思量，遠離使煩惱及習氣煩惱，一切清凈、功德、智慧以為莊嚴，是名菩薩摩訶薩宿命智。

「善男子！何者是菩薩摩訶薩如意通智？所謂一切福德智慧成就無障礙、自然無分別，無量阿僧祇百千萬億那由他劫修行佈施、持戒、忍辱、精進、禪定、三昧、三摩拔提，智慧增上自身力故、如來凈天增上緣故，是菩薩彼如意現前自然無障礙，勝一切世間，而作利益眾生。是菩薩如是隨心欲住能如是住、隨心欲示現如是境界能如是示現。

「是菩薩一切處自在如意通示現無障礙。是菩薩應以一眾生形相現一切眾生形相而可化者，是菩薩為彼現一眾生形色示現為一切眾生形色，隨彼眾生應受道器現諸化身作種種事、種種言語、種種威儀而現在前。是菩薩心念一切眾生色像欲作一切佛像，即時能現一切眾生色像成一切佛像；是菩薩心念一切佛色像欲作一切眾生色像，即時能成一切佛色像

【現代漢語翻譯】現代漢語譯本：『像這樣好或丑，像這樣苦或樂，我知道自己在某處死亡，又在彼處出生；在那裡死亡，又在這裡出生，像這樣生，像這樣的姓氏，像這樣的膚色，像這樣的名字，像這樣的飲食，像這樣的壽命，像這樣的住所，像這樣的長短，像這樣的寬窄，像這樣好或丑，像這樣苦或樂。』如同瞭解自己的身體，瞭解一切眾生的身體也像這樣；乃至蚊、虻（měng，牛虻）、蠅、蟻等也像這樣瞭解。菩薩摩訶薩對於過去世的生命沒有障礙、沒有執著、沒有停滯、沒有阻礙、沒有延誤，與大慈大悲相應，非常深奧不可思議，遠離了煩惱和習氣煩惱，一切清凈、功德、智慧都用來莊嚴自身，這叫做菩薩摩訶薩的宿命智。

『善男子！什麼是菩薩摩訶薩的如意通智？就是一切福德智慧成就，沒有障礙，自然而然沒有分別，經過無量阿僧祇（ā sēng qí，極大的數字單位）百千萬億那由他（nā yóu tā，極大的數字單位）劫修行佈施、持戒、忍辱、精進、禪定、三昧（sān mèi，佛教用語，指心神安定，進入忘我境界）、三摩拔提（sān mó bá tí，又譯三摩缽底，意為『等至』，指心住於一境，達到平等安定的狀態），因為智慧增長自身的力量，以及如來清凈天的增上緣故，這位菩薩的如意神通自然現前沒有障礙，勝過一切世間，從而利益眾生。這位菩薩能夠隨心所欲地安住，就能像那樣安住；隨心所欲地示現各種境界，就能像那樣示現。

『這位菩薩在一切處自在地示現如意神通，沒有障礙。這位菩薩應該以一個眾生的形相示現一切眾生的形相，來度化那些可以被度化的眾生，這位菩薩爲了他們示現一個眾生的形色，也示現為一切眾生的形色，隨著那些眾生應該接受的道器，示現各種化身，做出種種事情、說出種種言語、做出種種威儀，從而出現在他們面前。這位菩薩心中想著一切眾生的色像，想要做成一切佛像，立刻就能示現一切眾生的色像，成就一切佛像；這位菩薩心中想著一切佛的色像，想要做成一切眾生的色像，立刻就能成就一切佛的色像。

【English Translation】 English version: 'Such is good and bad, such is suffering and joy. I die in such a place and am born there; I die there and am born here. Such is birth, such is the family name, such is the complexion, such is the name, such is the food, such is the lifespan, such is the dwelling, such is the length, such is the width, such is good and bad, such is suffering and joy.' Just as one knows one's own body, one knows the bodies of all sentient beings in the same way; even mosquitoes, gadflies, flies, ants, and the like are known in the same way. The Bodhisattva-Mahasattva has unobstructed, unattached, unlingering, unhindered, and untardy knowledge of past lives, corresponding to great loving-kindness and great compassion, profoundly inconceivable, free from afflictions and habitual afflictions, adorned with all purity, merit, and wisdom. This is called the Bodhisattva-Mahasattva's knowledge of past lives.

'Good man! What is the Bodhisattva-Mahasattva's power of wish-fulfilling penetration? It is the unobstructed and naturally undifferentiated accomplishment of all merit and wisdom, cultivated through immeasurable asamkhya (ā saṃkhya, countless) hundreds of thousands of millions of nayutas (nā yuta, a large number) of kalpas (kalpa, an aeon) of giving, upholding precepts, patience, diligence, dhyana (dhyana, meditation), samadhi (samādhi, a concentrated state of mind), and samapatti (samāpatti, attainment), due to the increased power of one's own wisdom and the increased conditions of the pure heavens of the Tathagata (Tathāgata, 'the one who has thus come' or 'the one who has thus gone,' an epithet of the Buddha). The Bodhisattva's wish-fulfilling power naturally manifests without obstruction, surpassing all the world, and benefits sentient beings. The Bodhisattva can abide as desired and manifest such realms as desired.

'The Bodhisattva freely manifests the power of wish-fulfilling penetration without obstruction in all places. The Bodhisattva should manifest the form of one sentient being as the form of all sentient beings for those who can be transformed. The Bodhisattva manifests the form and appearance of one sentient being as the form and appearance of all sentient beings. According to the capacity of those sentient beings to receive the Dharma, the Bodhisattva manifests various transformation bodies, performing various deeds, speaking various languages, and displaying various dignified behaviors, appearing before them. If the Bodhisattva thinks of the forms and appearances of all sentient beings and wishes to create all Buddha images, the Bodhisattva can immediately manifest the forms and appearances of all sentient beings and accomplish all Buddha images. If the Bodhisattva thinks of the forms and appearances of all Buddhas and wishes to create the forms and appearances of all sentient beings, the Bodhisattva can immediately accomplish the forms and appearances of all Buddhas.'

成一切眾生色像。是菩薩念欲令成劫壞，即示成劫壞，彼諸眾生即見成劫作壞劫；是菩薩欲令壞劫作成劫，即能示現壞劫作成劫，彼諸眾生即見壞劫作成劫，如是一切成壞而示現成壞。是菩薩如是念欲令一劫示現一日初分即能示現，彼諸眾生即見一劫為日初分；是菩薩以日初分示現一劫，彼即如是成，彼諸眾生亦如是見。是名菩薩摩訶薩變化如意通。

「菩薩摩訶薩現前如意通者，是菩薩依不可思議功德、智慧增上自然無心現前，成就一切事不壞而能現前，是名菩薩摩訶薩現前如意通。

「善男子！何者是菩薩摩訶薩自然如意通？若諸眾生應如是信、如是見種種形色、種種威儀，是菩薩——不思量、不分別——自然而現色，是名菩薩摩訶薩自然如意通。

「是菩薩若干世界眾生應見諸佛出世而可度者，即時示現爾所世界佛出於世，從兜率天退、入胎、出胎、出家、苦行、詣道場降伏魔、成正覺、轉法輪、現大涅槃，如是教化彼諸眾生。

「善男子！菩薩摩訶薩如是如意通無量境界，是名菩薩摩訶薩如意神通智。

「善男子！何者是菩薩摩訶薩漏盡智通？善男子！菩薩遠離四漏：所謂欲漏、有漏、見漏、無明漏。菩薩摩訶薩遠離如是等漏，不復受生。是菩薩更不受生，而能隨順可化眾生

【現代漢語翻譯】現代漢語譯本成就一切眾生的各種形象。如果菩薩想要示現成劫（世界的形成時期）和壞劫（世界的毀滅時期），就能示現成劫和壞劫，那些眾生就能看到成劫變成壞劫；如果菩薩想要示現壞劫變成成劫，就能示現壞劫變成成劫，那些眾生就能看到壞劫變成成劫，像這樣一切的成劫和壞劫都能示現。如果菩薩想要將一劫的時間示現成一日的初分，就能示現，那些眾生就能看到一劫變成一日的初分；如果菩薩將一日的初分示現成一劫，就能如其所示現，那些眾生也能如其所見。這叫做菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）變化如意通。

『菩薩摩訶薩現前如意通，是指菩薩依靠不可思議的功德和智慧，自然而然地、無心地現前，成就一切事情而不破壞事物的本性，這叫做菩薩摩訶薩現前如意通。』

『善男子！什麼是菩薩摩訶薩自然如意通？如果眾生應該以某種方式相信、以某種方式看到各種形狀和各種威儀，那麼菩薩——不思量、不分別——自然而然地顯現出相應的形象，這叫做菩薩摩訶薩自然如意通。』

『如果菩薩看到某些世界的眾生應該通過諸佛（Buddha）出世才能得到度化，菩薩就會立即在那些世界示現佛出世，從兜率天（Tuṣita Heaven）退下、入胎、出胎、出家、苦行、到達道場降伏魔、成就正覺、轉法輪、示現大涅槃，像這樣教化那些眾生。』

『善男子！菩薩摩訶薩的如意通有無量的境界，這叫做菩薩摩訶薩如意神通智。』

『善男子！什麼是菩薩摩訶薩漏盡智通？善男子！菩薩遠離四漏：即欲漏、有漏、見漏、無明漏。菩薩摩訶薩遠離這些煩惱，不再受輪迴之苦。即使菩薩不再受生，也能隨順可以被教化的眾生。

【English Translation】 English version He embodies the various forms and appearances of all sentient beings. If the Bodhisattva wishes to manifest the formation (成劫) and destruction (壞劫) of a kalpa (劫, aeon), he can manifest the formation and destruction of a kalpa, and those beings will see the formation kalpa turning into a destruction kalpa; if the Bodhisattva wishes to manifest the destruction kalpa turning into a formation kalpa, he can manifest the destruction kalpa turning into a formation kalpa, and those beings will see the destruction kalpa turning into a formation kalpa. In this way, he manifests all formations and destructions. If the Bodhisattva wishes to manifest a kalpa as the first part of a day, he can manifest it, and those beings will see a kalpa as the first part of a day; if the Bodhisattva manifests the first part of a day as a kalpa, it will be so, and those beings will see it as such. This is called the Bodhisattva-Mahāsattva's (偉大的菩薩) transformation at will.

'The Bodhisattva-Mahāsattva's present-before-him supernatural power at will (現前如意通) is when the Bodhisattva, relying on inconceivable merit and wisdom, naturally and without intention manifests himself, accomplishing all things without destroying their nature. This is called the Bodhisattva-Mahāsattva's present-before-him supernatural power at will.'

'Good man! What is the Bodhisattva-Mahāsattva's natural supernatural power at will (自然如意通)? If beings should believe and see various forms and majestic demeanors in a certain way, then the Bodhisattva—without thinking or discriminating—naturally manifests the corresponding forms. This is called the Bodhisattva-Mahāsattva's natural supernatural power at will.'

'If the Bodhisattva sees that beings in certain worlds should be saved by the appearance of Buddhas (諸佛) in the world, he immediately manifests the Buddha's appearance in those worlds, descending from the Tuṣita Heaven (兜率天), entering the womb, being born, renouncing the household life, practicing asceticism, arriving at the Bodhi tree to subdue the demons, attaining perfect enlightenment, turning the wheel of Dharma, and manifesting great Nirvana, thus teaching those beings.'

'Good man! The Bodhisattva-Mahāsattva's supernatural power at will has limitless realms. This is called the Bodhisattva-Mahāsattva's wisdom of supernatural powers at will.'

'Good man! What is the Bodhisattva-Mahāsattva's wisdom of the exhaustion of outflows (漏盡智通)? Good man! The Bodhisattva is far from the four outflows: namely, the outflow of desire, the outflow of existence, the outflow of views, and the outflow of ignorance. The Bodhisattva-Mahāsattva is far from these afflictions and no longer undergoes rebirth. Even though the Bodhisattva no longer undergoes rebirth, he can still accord with those beings who can be transformed.'

示現一切處生，是名菩薩自然不休息行於菩薩道。是名菩薩摩訶薩六通。

「善男子！何者是菩薩摩訶薩三明？所謂天眼智明、宿命智明、漏盡智明。

「善男子！何者名為智？有天眼智、天眼明。云何為天？彼清凈天、勝妙上天等天眼智。菩薩摩訶薩畢竟得彼天眼智——清凈天者，謂聲聞、辟支佛、菩薩、諸佛如來；勝妙上天者，謂諸佛如來於聲聞、辟支佛、天等為上。是菩薩摩訶薩得彼諸佛如來天眼，是名初明。

「善男子！何者是菩薩摩訶薩宿命智明？善男子！諸佛如來過去、未來、現在無有境界不知、不見、不覺，菩薩摩訶薩得彼境界、彼宿命智明，此明不同一切聲聞、辟支佛，是名第二明。

「善男子！何者是菩薩摩訶薩漏盡智明？菩薩摩訶薩遠離四漏及煩惱習氣，所謂欲漏、有漏、見漏、無明漏。菩薩摩訶薩證見道時，即得遠離如是等煩惱及煩惱習氣，非但證斷煩惱障法，亦復不同聲聞、辟支佛等。得漏盡已，於一切生處及教化一切眾生而無障礙，是名菩薩漏盡智明。是名菩薩摩訶薩三明。

「善男子！何者是菩薩摩訶薩八解脫？所謂有色見色，是名初解脫；內有色相見外色，是名第二解脫；信凈是名第三解脫；是菩薩過一切色相，滅一切有對相，不念一切異相，知無邊

【現代漢語翻譯】現代漢語譯本示現於一切處受生，這被稱為菩薩自然而不停歇地行於菩薩道。這就是菩薩摩訶薩的六神通。

『善男子！什麼是菩薩摩訶薩的三明？就是天眼智明、宿命智明、漏盡智明。』

『善男子！什麼叫做智？有天眼智、天眼明。什麼是天？那清凈的天、殊勝美妙的上天等天眼智。菩薩摩訶薩最終獲得那樣的天眼智——清凈的天，指的是聲聞、辟支佛、菩薩、諸佛如來；殊勝美妙的上天，指的是諸佛如來對於聲聞、辟支佛、天等來說是至上的。這位菩薩摩訶薩獲得諸佛如來的天眼，這稱為初明。』

『善男子！什麼是菩薩摩訶薩的宿命智明？善男子！諸佛如來對於過去、未來、現在沒有不知道、不見、不覺的境界，菩薩摩訶薩獲得那樣的境界、那樣的宿命智明，此明不同於一切聲聞、辟支佛，這稱為第二明。』

『善男子！什麼是菩薩摩訶薩的漏盡智明？菩薩摩訶薩遠離四種漏以及煩惱習氣，就是欲漏、有漏、見漏、無明漏。菩薩摩訶薩證見道時，就能夠遠離像這樣的煩惱以及煩惱習氣，不僅僅是證斷煩惱障法，也不同於聲聞、辟支佛等。獲得漏盡之後，對於一切受生之處以及教化一切眾生都沒有障礙，這稱為菩薩的漏盡智明。這就是菩薩摩訶薩的三明。』

『善男子！什麼是菩薩摩訶薩的八解脫？就是有色身而能見色，這稱為初解脫；內心有色想而能見外面的色，這稱為第二解脫；信心的清凈，這稱為第三解脫；這位菩薩超越一切色相，滅除一切有對之相，不念一切差異之相，知道無邊

【English Translation】 English version Manifesting birth in all places is called the Bodhisattva's natural and unceasing practice on the Bodhisattva path. This is called the six superknowledges of a Bodhisattva-Mahasattva.

『Good man! What are the three kinds of clear knowing (三明) of a Bodhisattva-Mahasattva? They are the clear knowing of the divine eye (天眼智明), the clear knowing of past lives (宿命智明), and the clear knowing of the exhaustion of outflows (漏盡智明).』

『Good man! What is called wisdom (智)? There is the wisdom of the divine eye (天眼智), and the clarity of the divine eye (天眼明). What is meant by 『divine』 (天)? It refers to the divine eye wisdom of the pure heavens (清凈天), the supremely wonderful heavens (勝妙上天), and other heavens. A Bodhisattva-Mahasattva ultimately attains that divine eye wisdom—the pure heavens refer to Shravakas (聲聞), Pratyekabuddhas (辟支佛), Bodhisattvas, and all Buddhas-Tathagatas (諸佛如來); the supremely wonderful heavens refer to the fact that all Buddhas-Tathagatas are supreme to Shravakas, Pratyekabuddhas, and the heavens. This Bodhisattva-Mahasattva attains the divine eye of all Buddhas-Tathagatas; this is called the first clear knowing.』

『Good man! What is the clear knowing of past lives (宿命智明) of a Bodhisattva-Mahasattva? Good man! There is no realm in the past, future, or present that the Buddhas-Tathagatas do not know, see, or perceive. The Bodhisattva-Mahasattva attains that realm, that clear knowing of past lives. This clear knowing is different from that of all Shravakas and Pratyekabuddhas; this is called the second clear knowing.』

『Good man! What is the clear knowing of the exhaustion of outflows (漏盡智明) of a Bodhisattva-Mahasattva? The Bodhisattva-Mahasattva is far from the four outflows (四漏) and the habitual tendencies of afflictions, namely, the outflow of desire (欲漏), the outflow of existence (有漏), the outflow of views (見漏), and the outflow of ignorance (無明漏). When the Bodhisattva-Mahasattva realizes the path of seeing (見道), he immediately becomes distant from such afflictions and the habitual tendencies of afflictions. He not only realizes the cessation of the Dharma that obstructs afflictions, but he is also different from Shravakas and Pratyekabuddhas. Having attained the exhaustion of outflows, he has no obstruction in all places of birth and in teaching and transforming all sentient beings; this is called the clear knowing of the exhaustion of outflows of a Bodhisattva. This is called the three kinds of clear knowing of a Bodhisattva-Mahasattva.』

『Good man! What are the eight liberations (八解脫) of a Bodhisattva-Mahasattva? They are: having form and seeing form, which is called the first liberation; having internal form and seeing external form, which is called the second liberation; purity of faith, which is called the third liberation; this Bodhisattva transcends all forms, extinguishes all opposing forms, does not think of all different forms, and knows the boundless

虛空即入無邊虛空行，是名第四解脫；是菩薩過一切虛空無邊相，知無邊識即入無邊識行，是名第五解脫；是菩薩過一切無邊識相，知無所有即入無所有處行，是名第六解脫；是菩薩過一切無所有處，知非有想非無想安隱即入非有想非無想處行，是名第七解脫；是菩薩過一切非有想非無想行，滅一切受、想，入滅盡定行，是名第八解脫。

「善男子！云何有色見色？有色者皆是因緣而生，見空無壽者能如是見得脫于縛，是名解脫。

「云何內有色相見外色？見空無壽者皆是因緣生，能如是見得脫于縛，名為解脫。

「云何信凈？凈者，若分別凈、不凈相名為邪見，以信凈故得脫于縛，名為解脫。

「過一切色相，滅一切有對相，不念別異相，知無邊虛空即入無邊虛空行。無量虛空虛空空，能如是知得脫于縛，名為解脫。

「過一切虛空知無邊識即入無邊識行。無量識、無邊識，此無邊識即是空，能如是知得脫于縛，名為解脫。

「過無邊識知無所有少即入無所有行——所有者，名為貪、瞋、癡煩惱。入無所有行者滅彼煩惱，能如是知得脫于縛，名為解脫。

「過無所有者知非有想非無想安隱即入非有想非無想行。非有想者，性空寂靜；非無想者，以依因緣而有。能如是見

【現代漢語翻譯】現代漢語譯本：進入無邊虛空的境界，並在其中行動，這被稱為第四解脫；菩薩超越一切無邊虛空的表相，了知無邊識的境界，並進入其中行動，這被稱為第五解脫；菩薩超越一切無邊識的表相，了知一無所有的境界，並進入其中行動，這被稱為第六解脫；菩薩超越一切一無所有的境界，了知非有想非無想的安穩境界，並進入非有想非無想處行動，這被稱為第七解脫；菩薩超越一切非有想非無想的行動，滅盡一切感受和思想，進入滅盡定（Nirodha-samāpatti）的境界，這被稱為第八解脫。

『善男子！什麼叫做有色身的人觀察色身？有色身的人都是因緣和合而生，觀察到空性，沒有常住不變的自體，能夠這樣觀察就能脫離束縛，這叫做解脫。

『什麼叫做內在有色相的人觀察外在的色？觀察到空性，沒有常住不變的自體，都是因緣和合而生，能夠這樣觀察就能脫離束縛，這叫做解脫。

『什麼叫做信心的清凈？所謂的清凈，如果分別清凈和不清凈的表相，就叫做邪見，因為信心的清凈就能脫離束縛，這叫做解脫。

『超越一切色相，滅除一切有對立的表相，不念及任何差別異相，了知無邊虛空，並進入無邊虛空的境界。無量的虛空，虛空本性為空，能夠這樣了知就能脫離束縛，這叫做解脫。

『超越一切虛空，了知無邊識的境界，並進入無邊識的境界。無量的識，無邊的識，這無邊的識就是空性，能夠這樣了知就能脫離束縛，這叫做解脫。

『超越無邊識的境界，了知一無所有，並進入一無所有的境界——所謂的所有，指的是貪（Lobha）、嗔（Dosa）、癡（Moha）等煩惱。進入一無所有的境界，就能滅除這些煩惱，能夠這樣了知就能脫離束縛，這叫做解脫。

『超越一無所有的境界，了知非有想非無想的安穩境界，並進入非有想非無想的境界。所謂的非有想，指的是其自性為空性，寂靜無為；所謂的非無想，指的是它依賴因緣而存在。能夠這樣觀察

【English Translation】 English version: Entering the realm of boundless space and acting within it, this is called the fourth liberation; the Bodhisattva transcends all appearances of boundless space, knowing the realm of boundless consciousness and entering into action within it, this is called the fifth liberation; the Bodhisattva transcends all appearances of boundless consciousness, knowing the realm of nothingness and entering into action within it, this is called the sixth liberation; the Bodhisattva transcends all realms of nothingness, knowing the peace of neither perception nor non-perception and entering into action in the realm of neither perception nor non-perception, this is called the seventh liberation; the Bodhisattva transcends all actions of neither perception nor non-perception, extinguishing all feelings and thoughts, and entering into the state of cessation (Nirodha-samāpatti), this is called the eighth liberation.

'Good man! What is it called 'one with form seeing form'? Those with form are all born from conditions, seeing emptiness, without a self that endures, being able to see in this way, one is liberated from bondage, this is called liberation.'

'What is it called 'internally having form and seeing external form'? Seeing emptiness, without a self that endures, all born from conditions, being able to see in this way, one is liberated from bondage, this is called liberation.'

'What is called purity of faith? So-called purity, if one distinguishes between pure and impure appearances, this is called wrong view; because of the purity of faith, one is liberated from bondage, this is called liberation.'

'Transcending all appearances of form, extinguishing all appearances of opposition, not thinking of any different appearances, knowing boundless space and entering into action in boundless space. Immeasurable space, the nature of space is emptiness, being able to know in this way, one is liberated from bondage, this is called liberation.'

'Transcending all space, knowing boundless consciousness and entering into action in boundless consciousness. Immeasurable consciousness, boundless consciousness, this boundless consciousness is emptiness, being able to know in this way, one is liberated from bondage, this is called liberation.'

'Transcending boundless consciousness, knowing the scarcity of nothingness and entering into action in nothingness—that which is called 'something' refers to afflictions such as greed (Lobha), hatred (Dosa), and delusion (Moha). Entering into action in nothingness extinguishes those afflictions, being able to know in this way, one is liberated from bondage, this is called liberation.'

'Transcending nothingness, knowing the peace of neither perception nor non-perception and entering into action in neither perception nor non-perception. 'Neither perception' refers to its nature being emptiness, stillness and quiescence; 'neither non-perception' refers to its existence being dependent on conditions. Being able to see in this way

得脫于縛，名為解脫。

「過一切非有想非無想，滅一切受、想，入滅盡定行。是菩薩如是見，想如陽焰、受如泡，想即是受、受即是想，無知者、無壽者，能如是見得脫于縛，名為解脫。

「善男子！何者是菩薩摩訶薩八勝處？所謂有色見色，彼色中得自在而知、彼色中得自在而見，是名初勝處。

「內身有色想見外色——若好、若丑——彼色中得自在而知、彼色中得自在而見，是名第二勝處。

「內身有色相見外色無量——若好、若丑——彼色中得自在而知、彼色中得自在而見，是名第三勝處。

「內身有色相見外色少——若好、若丑——彼色中得自在而知。彼色中得自在而見，是名第四勝處。

「內身有色相見外色青，見青色青色、青光。譬如優摩歌華青見青色青色、青光；菩薩亦復如是，內有色相見外色青，見青色青色、青光。彼色中得自在而知、彼色中得自在而見，是名第五勝處。

「內身有色相見外色黃，見黃色黃色、黃光。譬如伽尼歌羅華黃見黃色黃色、黃光；菩薩摩訶薩亦如是，內身有色相見外色黃，見黃色黃色、黃光。彼色中得自在而知、彼色中得自在而見，是名第六勝處。

「內身有色相見外色赤，見赤色赤色、赤光。譬如槃頭視婆華赤見赤

【現代漢語翻譯】現代漢語譯本從束縛中解脫出來，這被稱為解脫。

『超越一切非有想非無想的境界，滅盡一切感受和思想，進入滅盡定這種修行狀態。菩薩這樣觀察：思想就像陽焰，感受就像水泡。思想就是感受，感受就是思想。沒有知者，沒有壽命者，能夠這樣觀察就能從束縛中解脫，這被稱為解脫。』

『善男子！什麼是菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）的八勝處？所謂有色身而能見色，對於所見之色能夠自在地了知，對於所見之色能夠自在地觀察，這叫做初勝處。

『自身內有色想，而能見外面的色——無論是好的還是醜的——對於所見之色能夠自在地了知，對於所見之色能夠自在地觀察，這叫做第二勝處。

『自身內有色想，而能見外面的無量之色——無論是好的還是醜的——對於所見之色能夠自在地了知，對於所見之色能夠自在地觀察，這叫做第三勝處。

『自身內有色想，而能見外面的少量之色——無論是好的還是醜的——對於所見之色能夠自在地了知，對於所見之色能夠自在地觀察，這叫做第四勝處。

『自身內有色想，而能見外面的青色，見到青色的色相、青色的光芒。譬如優摩歌華（Utpala，青蓮花）呈現青色時，所見即是青色的色相、青色的光芒；菩薩也是這樣，自身內有色想，而能見外面的青色，見到青色的色相、青色的光芒。對於所見之色能夠自在地了知，對於所見之色能夠自在地觀察，這叫做第五勝處。

『自身內有色想，而能見外面的黃色，見到黃色的色相、黃色的光芒。譬如伽尼歌羅華（Kanikara，黃色花）呈現黃色時，所見即是黃色的色相、黃色的光芒；菩薩摩訶薩也是這樣，自身內有色想，而能見外面的黃色，見到黃色的色相、黃色的光芒。對於所見之色能夠自在地了知，對於所見之色能夠自在地觀察，這叫做第六勝處。

『自身內有色想，而能見外面的赤色，見到赤色的色相、赤色的光芒。譬如槃頭視婆華（Bandhujivaka，紅色花）呈現赤

【English Translation】 English version Being freed from bondage is called liberation.

'Transcending all realms of neither perception nor non-perception, extinguishing all sensations and thoughts, and entering the state of cessation. A Bodhisattva (Enlightenment Being) sees in this way: thoughts are like mirages, sensations are like bubbles. Thought is sensation, and sensation is thought. There is no knower, no life-span, and being able to see in this way leads to freedom from bondage, which is called liberation.'

'Good man! What are the eight superiorities of a Bodhisattva-Mahāsattva (Great Bodhisattva)? Having form and seeing form, being able to freely know that form, and being able to freely see that form, this is called the first superiority.'

'Having the perception of form within oneself and seeing external forms—whether good or bad—being able to freely know that form, and being able to freely see that form, this is called the second superiority.'

'Having the perception of form within oneself and seeing limitless external forms—whether good or bad—being able to freely know that form, and being able to freely see that form, this is called the third superiority.'

'Having the perception of form within oneself and seeing a limited amount of external forms—whether good or bad—being able to freely know that form, and being able to freely see that form, this is called the fourth superiority.'

'Having the perception of form within oneself and seeing external blue color, seeing the blue color's hue and blue light. Just as when an Utpala (blue lotus) appears blue, one sees the blue color's hue and blue light; a Bodhisattva is also like this, having the perception of form within oneself and seeing external blue color, seeing the blue color's hue and blue light. Being able to freely know that form, and being able to freely see that form, this is called the fifth superiority.'

'Having the perception of form within oneself and seeing external yellow color, seeing the yellow color's hue and yellow light. Just as when a Kanikara (yellow flower) appears yellow, one sees the yellow color's hue and yellow light; a Bodhisattva-Mahāsattva is also like this, having the perception of form within oneself and seeing external yellow color, seeing the yellow color's hue and yellow light. Being able to freely know that form, and being able to freely see that form, this is called the sixth superiority.'

'Having the perception of form within oneself and seeing external red color, seeing the red color's hue and red light. Just as when a Bandhujivaka (red flower) appears red

色赤色、赤光；菩薩摩訶薩亦如是，內身有色相見外色赤，見赤色赤色、赤光。彼色中得自在而知、彼色中得自在而見，是名第七勝處。

「內身有色相見外色白，見白色白色、白光。譬如優沙私多羅白見白色白色、白光；菩薩摩訶薩亦如是，內身有色相見外色白，見白色白色、白光。彼色中得自在而知、彼色中得自在而見，是名第八勝處。

「是名菩薩摩訶薩八勝處。

佛說法集經卷第二大正藏第 17 冊 No. 0761 佛說法集經

佛說法集經卷第三

元魏天竺三藏菩提流支譯

「善男子！何者是菩薩摩訶薩十一切入？所謂地一切入、水一切入、火一切入、風一切入、虛空一切入、青一切入、黃一切入、赤一切入、白一切入、識一切入，是名十一切入。是菩薩若欲以一切界入一界者即一切界入一界，所謂入地界；若欲以一切界入一界者即一切界入一界，所謂入水界；若欲以一切界入一界者即一切界入一界，所謂入火界；若欲以一切界入一界者即入一界，所謂入風界；若欲以一切界入一界者即入一界，所謂入虛空界；若欲以一切入入一入即入一入，所謂青入；若欲以一切入入一入即入一入，所謂黃入；若欲以一切入入一入即入一入，所謂赤入；若欲以一切入入一

【現代漢語翻譯】現代漢語譯本『內身有色相，見外面也是紅色，見到紅色的物體發出紅色的光芒。菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）也是這樣，內身有色相，見到外面也是紅色，見到紅色的物體發出紅色的光芒。對於這種紅色，能夠自在地瞭解和觀察，這就是第七勝處。』『內身有色相，見外面是白色，見到白色的物體發出白色的光芒。譬如優沙私多羅（Usasitara），見到白色的物體發出白色的光芒。菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）也是這樣，內身有色相，見到外面是白色，見到白色的物體發出白色的光芒。對於這種白色，能夠自在地瞭解和觀察，這就是第八勝處。』『這被稱為菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）的八勝處。』佛說法集經卷第二大正藏第 17 冊 No. 0761 佛說法集經佛說法集經卷第三元魏天竺三藏菩提流支譯『善男子！什麼是菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）的十一切入？就是地一切入、水一切入、火一切入、風一切入、虛空一切入、青一切入、黃一切入、赤一切入、白一切入、識一切入，這稱為十一切入。如果菩薩想要將一切界融入一界，就能將一切界融入一界，也就是融入地界；如果想要將一切界融入一界，就能將一切界融入一界，也就是融入水界；如果想要將一切界融入一界，就能將一切界融入一界，也就是融入火界；如果想要將一切界融入一界，就能融入一界，也就是融入風界；如果想要將一切界融入一界，就能融入一界，也就是融入虛空界；如果想要將一切入融入一入，就能融入一入，也就是融入青入；如果想要將一切入融入一入，就能融入一入，也就是融入黃入；如果想要將一切入融入一入，就能融入一入，也就是融入赤入；如果想要將一切入融入一入，就能融入一入，也就是融入白入；如果想要將一切入融入一入，就能融入一入，也就是融入識入。』

【English Translation】 English version 'When the inner body has form, one sees external colors as red, seeing red objects emitting red light. A Bodhisattva Mahasattva (Great Bodhisattva) is also like this: when the inner body has form, one sees external colors as red, seeing red objects emitting red light. To be able to freely know and see within this red color is called the seventh superior state.' 'When the inner body has form, one sees external colors as white, seeing white objects emitting white light. For example, Usasitara sees white objects emitting white light. A Bodhisattva Mahasattva (Great Bodhisattva) is also like this: when the inner body has form, one sees external colors as white, seeing white objects emitting white light. To be able to freely know and see within this white color is called the eighth superior state.' 'These are called the eight superior states of a Bodhisattva Mahasattva (Great Bodhisattva).' The Buddha Speaks of the Collected Teachings Sutra, Volume Two Taisho Tripitaka, Volume 17, No. 0761, The Buddha Speaks of the Collected Teachings Sutra The Buddha Speaks of the Collected Teachings Sutra, Volume Three Translated by Bodhiruci, Tripitaka Master from Tianzhu (India) of the Yuan Wei Dynasty 'Good man! What are the ten all-encompassing spheres of a Bodhisattva Mahasattva (Great Bodhisattva)? They are the all-encompassing spheres of earth, water, fire, wind, space, blue, yellow, red, white, and consciousness. These are called the ten all-encompassing spheres. If a Bodhisattva wishes to merge all spheres into one, they can merge all spheres into one, that is, merge into the earth sphere. If they wish to merge all spheres into one, they can merge all spheres into one, that is, merge into the water sphere. If they wish to merge all spheres into one, they can merge all spheres into one, that is, merge into the fire sphere. If they wish to merge all spheres into one, they can merge into one, that is, merge into the wind sphere. If they wish to merge all spheres into one, they can merge into one, that is, merge into the space sphere. If they wish to merge all spheres into one, they can merge into one, that is, merge into the blue sphere. If they wish to merge all spheres into one, they can merge into one, that is, merge into the yellow sphere. If they wish to merge all spheres into one, they can merge into one, that is, merge into the red sphere. If they wish to merge all spheres into one, they can merge into one, that is, merge into the white sphere. If they wish to merge all spheres into one, they can merge into one, that is, merge into the consciousness sphere.'

入即入一入，所謂白入；若欲以一切入入一入即入一入，所謂識入。

「若欲以一切地、水、火、風、空、青、黃、赤、白、識入一入即入一入，是故名為一切入入一。一入即成一切入，是故名為一切入。是名菩薩摩訶薩十一切入。

「善男子！何者是菩薩摩訶薩十自在？所謂命自在、心自在、物自在、業自在、生自在、如意自在、信自在、愿自在、智自在、法自在，是名菩薩摩訶薩十自在。善男子！得上甘露名為命自在；能知一切唯是一心，名為心自在；于其掌中出諸珍寶，亦以虛空而為庫藏，名為物自在；遠離一切煩惱、煩惱習氣及無明使，名為業自在；于禪定解脫三昧、三摩跋提隨意迴轉，名為生自在；於一切行自然而行，名為如意自在；於一切入中得自在觀，名為信自在；即生心時，現前成就一切諸事，名為愿自在；一切身、口、意業以智為本，名為智自在；現得平等真如法界、實際無垢智慧，名為法自在。

「複次，善男子！得命自在故，對治一切世間死怖畏；得心自在故，對治一切世間煩惱怖畏；得物自在故，對治一切世間貧窮怖畏；得業自在故，對治一切世間惡行怖畏；得生自在故，對治一切世間惡道怖畏；得如意自在故，對治一切世間追求怖畏；得信自在故，對治一切世間謗法罪

【現代漢語翻譯】現代漢語譯本：入就是進入一種入，這被稱為白入；如果想要用一切入進入一種入，那就是進入一種入，這被稱為識入（Vijnana Ayatana）。

『如果想要用一切地入（Prthivi Ayatana，地界）、水入（Apah Ayatana，水界）、火入（Tejas Ayatana，火界）、風入（Vayu Ayatana，風界）、空入（Akasa Ayatana，空界）、青入（Nila Ayatana，青色界）、黃入（Pita Ayatana，黃色界）、赤入（Lohita Ayatana，紅色界）、白入（Avadata Ayatana，白色界）、識入（Vijnana Ayatana，識界）進入一種入，那就是進入一種入，所以這被稱為一切入入一。一種入就成為一切入，所以這被稱為一切入。這被稱為菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）的十一切入。』

『善男子！什麼是菩薩摩訶薩的十自在？就是命自在、心自在、物自在、業自在、生自在、如意自在、信自在、愿自在、智自在、法自在，這被稱為菩薩摩訶薩的十自在。善男子！得到上甘露（Amrita）被稱為命自在；能夠知道一切都只是一心，被稱為心自在；在手掌中能變出各種珍寶，也能以虛空作為庫藏，被稱為物自在；遠離一切煩惱、煩惱習氣以及無明使，被稱為業自在；對於禪定（Dhyana）、解脫（Moksha）、三昧（Samadhi）、三摩跋提（Samapatti）能夠隨意迴轉，被稱為生自在；對於一切行為能夠自然而行，被稱為如意自在；在一切入中得到自在的觀察，被稱為信自在；在生起念頭時，當下就能成就一切事情，被稱為愿自在；一切身、口、意業以智慧為根本，被稱為智自在；當下獲得平等真如法界（Tathata Dharmadhatu）、實際無垢的智慧，被稱為法自在。』

『此外，善男子！因為得到命自在，所以能對治一切世間的死亡恐懼；因為得到心自在，所以能對治一切世間的煩惱恐懼；因為得到物自在，所以能對治一切世間的貧窮恐懼；因為得到業自在，所以能對治一切世間的惡行恐懼；因為得到生自在，所以能對治一切世間的惡道恐懼；因為得到如意自在，所以能對治一切世間的追求恐懼；因為得到信自在，所以能對治一切世間的誹謗佛法罪。

【English Translation】 English version: Entering means entering one entry, which is called the white entry; if you want to enter one entry with all entries, then you enter one entry, which is called the Vijnana Ayatana (sphere of consciousness).

'If you want to enter one entry with all earth entry (Prthivi Ayatana, earth element), water entry (Apah Ayatana, water element), fire entry (Tejas Ayatana, fire element), wind entry (Vayu Ayatana, wind element), space entry (Akasa Ayatana, space element), blue entry (Nila Ayatana, blue color), yellow entry (Pita Ayatana, yellow color), red entry (Lohita Ayatana, red color), white entry (Avadata Ayatana, white color), and consciousness entry (Vijnana Ayatana, sphere of consciousness), then you enter one entry, therefore it is called entering one with all entries. One entry becomes all entries, therefore it is called all entries. This is called the ten all entries of a Bodhisattva-Mahasattva (Great Bodhisattva).'

'Good man! What are the ten freedoms of a Bodhisattva-Mahasattva? They are freedom over life, freedom over mind, freedom over possessions, freedom over karma, freedom over birth, freedom over wish fulfillment, freedom over faith, freedom over vows, freedom over wisdom, and freedom over Dharma. These are called the ten freedoms of a Bodhisattva-Mahasattva. Good man! Obtaining the supreme nectar (Amrita) is called freedom over life; being able to know that everything is only one mind is called freedom over mind; being able to produce various treasures from the palm of one's hand, and also using emptiness as a treasury, is called freedom over possessions; being far away from all afflictions, habitual tendencies of afflictions, and ignorance, is called freedom over karma; being able to freely transform in meditation (Dhyana), liberation (Moksha), samadhi (Samadhi), and samapatti (Samapatti), is called freedom over birth; being able to act naturally in all actions is called freedom over wish fulfillment; obtaining free observation in all entries is called freedom over faith; when a thought arises, immediately accomplishing all things is called freedom over vows; all actions of body, speech, and mind are based on wisdom, which is called freedom over wisdom; immediately obtaining equal true suchness Dharmadhatu (Tathata Dharmadhatu), actual undefiled wisdom, is called freedom over Dharma.'

'Furthermore, good man! Because of obtaining freedom over life, one can counteract all worldly fear of death; because of obtaining freedom over mind, one can counteract all worldly fear of afflictions; because of obtaining freedom over possessions, one can counteract all worldly fear of poverty; because of obtaining freedom over karma, one can counteract all worldly fear of evil deeds; because of obtaining freedom over birth, one can counteract all worldly fear of evil destinies; because of obtaining freedom over wish fulfillment, one can counteract all worldly fear of pursuit; because of obtaining freedom over faith, one can counteract all worldly sin of slandering the Dharma.'

怖畏；得愿自在故，對治一切世間心念縛怖畏；得智自在故，對治一切世間云何疑刺怖畏；得法自在故，對治一切世間大眾怖畏。

「複次，善男子！遠離殺生之罪，與一切眾生無瞋害心，是命自在因；于受樂眾生無障礙大慈、于受苦眾生無障礙大悲，是心自在因；平等心舍一切事，及迴向大菩提，是物自在因；入一切所作業——所謂清凈身、口、意業——是業自在因；以菩提心為本，攝取一切善根、十善業道，是生自在因；以一切供養、恭敬、禮拜、讚歎，像馬車乘舍與眾生，是如意自在因；於三寶中教化一切眾生，是信自在因；與一切眾生清凈身、口、意業，是愿自在因；遠離供養、恭敬、飲食貪心，能施一切眾生法食，是智自在因；平等教化一切眾生，說一切眾生平等法界，說一切眾生諸佛如來以為法身、非飲食身，是法自在因。是名諸菩薩摩訶薩得十自在。

「善男子！何者是菩薩摩訶薩十諦？所謂世諦、第一義諦、相諦、差別諦、觀諦、事諦、生諦、盡無生智諦、入道智諦、集如來智諦，是名十諦。

「善男子！世諦者，所謂有限齊名數為他人說，狹劣不廣，是名世諦。

「第一義諦者，所謂甚深空相應法，無有限齊，不斷絕處，非他因緣，平等一相，無有高下，不亂不靜相、一

【現代漢語翻譯】現代漢語譯本：由於獲得願望的自在，能對治一切世間因心念束縛而產生的怖畏；由於獲得智慧的自在，能對治一切世間因『云何』（如何）的疑惑之刺而產生的怖畏；由於獲得佛法的自在，能對治一切世間在大眾場合產生的怖畏。

『再者，善男子！遠離殺生的罪業，對一切眾生沒有嗔恨傷害之心，這是獲得生命自在的原因；對於享受快樂的眾生沒有障礙地施予大慈，對於承受痛苦的眾生沒有障礙地施予大悲，這是獲得心自在的原因；以平等之心捨棄一切事物，並且將功德迴向于偉大的菩提，這是獲得物質自在的原因；進入一切所作的行業——也就是清凈的身、口、意業——這是獲得行業自在的原因；以菩提心為根本，攝取一切善根、十善業道，這是獲得出生的自在的原因；以一切供養、恭敬、禮拜、讚歎，以及佈施象、馬、車乘給眾生，這是獲得如意自在的原因；在三寶（佛、法、僧）中教化一切眾生，這是獲得信仰自在的原因；給予一切眾生清凈的身、口、意業，這是獲得願望自在的原因；遠離對於供養、恭敬、飲食的貪心，能夠施予一切眾生佛法的食糧，這是獲得智慧自在的原因；平等地教化一切眾生，宣說一切眾生平等的法界，宣說一切眾生的法身是諸佛如來，而不是飲食之身，這是獲得佛法自在的原因。』這被稱為諸位菩薩摩訶薩獲得的十種自在。

『善男子！什麼是菩薩摩訶薩的十種真諦？也就是世俗諦、第一義諦、相諦、差別諦、觀諦、事諦、生諦、盡無生智諦、入道智諦、集如來智諦，這被稱為十種真諦。』

『善男子！世俗諦，就是指有限的、齊一的名數，爲了他人而宣說，狹隘淺薄而不廣博，這被稱為世俗諦。』

『第一義諦，就是指非常深奧的、與空性相應的佛法，沒有有限的界限，沒有斷絕之處，不是由其他因緣所生，平等而唯一，沒有高下之分，不混亂也不寂靜，具有單一的相。

【English Translation】 English version: Because of attaining the freedom of wishes, one can counteract all fears arising from mental bondages in the world; because of attaining the freedom of wisdom, one can counteract all fears arising from the 'how' (云何) doubts in the world; because of attaining the freedom of Dharma, one can counteract all fears arising in public gatherings in the world.

'Furthermore, good man! To be apart from the sin of killing, and to have no hatred or harmful intent towards all sentient beings, is the cause of the freedom of life; to bestow great loving-kindness without obstruction upon sentient beings who are enjoying happiness, and to bestow great compassion without obstruction upon sentient beings who are enduring suffering, is the cause of the freedom of mind; to relinquish all things with an equal mind, and to dedicate the merits to the great Bodhi, is the cause of the freedom of material possessions; to enter into all actions—that is, pure actions of body, speech, and mind—is the cause of the freedom of action; to take the Bodhi mind as the foundation, and to gather all good roots and the ten virtuous paths of action, is the cause of the freedom of birth; to offer all kinds of offerings, reverence, prostrations, and praises, and to give away elephants, horses, carriages, and vehicles to sentient beings, is the cause of the freedom of wish fulfillment; to teach and transform all sentient beings within the Three Jewels (Buddha, Dharma, Sangha), is the cause of the freedom of faith; to give all sentient beings pure actions of body, speech, and mind, is the cause of the freedom of wishes; to be apart from greed for offerings, reverence, and food, and to be able to bestow the food of Dharma upon all sentient beings, is the cause of the freedom of wisdom; to teach and transform all sentient beings equally, to proclaim the equal Dharmadhatu of all sentient beings, and to proclaim that the Dharmakaya of all sentient beings is the Thus Come One (Tathagata), not a body of food, is the cause of the freedom of Dharma.' This is called the ten freedoms attained by the Bodhisattvas Mahasattvas.

'Good man! What are the ten truths of the Bodhisattva Mahasattva? They are the mundane truth, the ultimate truth, the truth of characteristics, the truth of distinctions, the truth of observation, the truth of events, the truth of birth, the truth of the wisdom of the exhaustion of birth, the truth of the wisdom of entering the path, and the truth of gathering the wisdom of the Thus Come One (Tathagata). These are called the ten truths.'

'Good man! The mundane truth refers to limited, uniform names and numbers, spoken for the sake of others, narrow and shallow, not broad and extensive. This is called the mundane truth.'

'The ultimate truth refers to the very profound Dharma that corresponds to emptiness, without limited boundaries, without any place of cessation, not arising from other causes and conditions, equal and one in nature, without high or low distinctions, neither chaotic nor still, having a single characteristic.

切法真如相，是名第一義諦。

「相諦者，所謂逼惱者苦相、生者集相、凈者滅相、乘者道相，是名相諦。

「複次，善男子！知一切法自性無我相、證道相、作證相，是名相諦。如是知一切法自性凈相、知自性遠離相、知自性空相、知自性不生不滅相，證道相、作證道相，是名相諦。

「差別諦者，一切法皆是一相，依他因緣而差別說——一相者，所謂空相，彼空依他差別而說。

「又復，一切法無相、無愿、無行，不生、不滅，彼一切差別皆是空相、皆悉是空、不相違相，是名差別諦。

「何者是觀諦？觀者徹觀故，數見、思惟、知、見、覺，證智，于彼境不相違背，是名觀諦。

「事諦者，所謂事智——事者，謂陰界入——知彼陰界入唯是因緣生，無事、無壽者，能如是知而證於道，是名事諦。

「何者是生諦？所謂依彼知斷煩惱、依彼行斷煩惱、依彼道斷煩惱，而得十力、四無畏、十八不共法，復證一切法、得一切如來勝自在法，是名生諦。

「盡無生智諦者，說一切有為法盡，彼有為法盡不盡以盡無盡。若盡有盡者即有儘儘，是故盡不盡。是故，盡不生、不滅，是名盡無生智諦。

「何者是入道智諦？以何等智、以何等道、以何等功德聚集、以何

【現代漢語翻譯】現代漢語譯本切法真如相，這被稱為第一義諦（Paramārtha-satya，最高的真理）。『相諦（Lakṣaṇa-satya，特徵諦）是指，所謂逼迫惱亂是苦相（Duḥkha-lakṣaṇa，痛苦的特徵），產生是集相（Samudaya-lakṣaṇa，集起的特徵），寂靜是滅相（Nirodha-lakṣaṇa，寂滅的特徵），乘載是道相（Mārga-lakṣaṇa，道路的特徵），這被稱為相諦。』『此外，善男子！了知一切法自性無我相（Anātma-lakṣaṇa，無我的特徵），證得道相，作為證悟的表徵，這被稱為相諦。像這樣了知一切法自性清凈相，了知自性遠離相，了知自性空相（Śūnyatā-lakṣaṇa，空性的特徵），了知自性不生不滅相，證得道相，作為證得道相的表徵，這被稱為相諦。』『差別諦（Viśeṣa-satya，差別的真理）是指，一切法皆是一相，依隨他因緣而有差別的解說——一相是指空相，那空依隨他差別而說。』『又，一切法無相（Animitta，無相）、無愿（Apranihita，無愿）、無行（Anabhisaṃkhāra，無作），不生、不滅，那一切差別都是空相，都是空，不相違背，這被稱為差別諦。』『什麼是觀諦（Darśana-satya，觀的真理）？觀是指徹底的觀察，多次觀察、思惟、知、見、覺，證得智慧，對於那境界不相違背，這被稱為觀諦。』『事諦（Kṛtya-satya，作用的真理）是指，所謂事智——事是指陰（Skandha，蘊）、界（Dhātu，界）、入（Āyatana，處）——了知那陰界入只是因緣生，沒有事物、沒有壽命，能夠這樣了知而證得道，這被稱為事諦。』『什麼是生諦（Utpāda-satya，生起的真理）？是指依靠它了知而斷除煩惱，依靠它修行而斷除煩惱，依靠它道而斷除煩惱，從而獲得十力（Daśa-bala，如來的十種力量）、四無畏（Catvāri vaiśāradyāni，四種無所畏懼的自信）、十八不共法（Aṣṭādaśa āveṇikā buddha-dharmāḥ，佛的十八種不共功德），又證得一切法、獲得一切如來殊勝自在之法，這被稱為生諦。』『盡無生智諦（Kṣayājñāna-anutpādajñāna-satya，盡智無生智的真理）是指，說一切有為法（Saṃskṛta-dharma，有為法）滅盡，那有為法滅盡是不盡還是以盡而無盡。如果滅盡是有盡的，那麼就有滅盡的滅盡，所以滅盡是不盡的。因此，滅盡是不生、不滅的，這被稱為盡無生智諦。』『什麼是入道智諦（Mārgajñāna-satya，入道智的真理）？以什麼樣的智慧、以什麼樣的道、以什麼樣的功德聚集、以何

【English Translation】 English version The true aspect of cutting off dharmas, this is called the First Truth of Meaning (Paramārtha-satya, the highest truth). 『The Truth of Characteristics (Lakṣaṇa-satya, the truth of characteristics) refers to what is called the characteristic of suffering (Duḥkha-lakṣaṇa, the characteristic of suffering) as pressing and afflicting, the characteristic of arising (Samudaya-lakṣaṇa, the characteristic of origination) as being born, the characteristic of tranquility (Nirodha-lakṣaṇa, the characteristic of cessation) as being pure, and the characteristic of the path (Mārga-lakṣaṇa, the characteristic of the path) as carrying. This is called the Truth of Characteristics.』『Furthermore, good man! Knowing that the self-nature of all dharmas is without the characteristic of self (Anātma-lakṣaṇa, the characteristic of no-self), realizing the characteristic of the path, and making the sign of realization, this is called the Truth of Characteristics. Thus, knowing that the self-nature of all dharmas is the characteristic of purity, knowing the characteristic of self-nature as being remote, knowing the characteristic of self-nature as being empty (Śūnyatā-lakṣaṇa, the characteristic of emptiness), knowing the characteristic of self-nature as being neither born nor destroyed, realizing the characteristic of the path, and making the sign of realizing the path, this is called the Truth of Characteristics.』『The Truth of Difference (Viśeṣa-satya, the truth of difference) refers to all dharmas being of one characteristic, explained differently depending on other causes and conditions—the one characteristic refers to the characteristic of emptiness, and that emptiness is explained depending on other differences.』『Moreover, all dharmas are without characteristics (Animitta, signless), without wishes (Apranihita, wishless), without actions (Anabhisaṃkhāra, non-striving), neither born nor destroyed. All those differences are the characteristic of emptiness, all are empty, and do not contradict each other. This is called the Truth of Difference.』『What is the Truth of Observation (Darśana-satya, the truth of observation)? Observation means thorough observation, frequent seeing, contemplation, knowing, seeing, awareness, realizing wisdom, and not contradicting that state. This is called the Truth of Observation.』『The Truth of Action (Kṛtya-satya, the truth of action) refers to what is called the wisdom of action—action refers to the skandhas (Skandha, aggregates), dhātus (Dhātu, elements), and āyatanas (Āyatana, sense bases)—knowing that those skandhas, dhātus, and āyatanas are only born from causes and conditions, without substance, without a life-span, being able to know this and realize the path. This is called the Truth of Action.』『What is the Truth of Arising (Utpāda-satya, the truth of arising)? It refers to relying on that knowledge to cut off afflictions, relying on that practice to cut off afflictions, relying on that path to cut off afflictions, thereby obtaining the ten powers (Daśa-bala, the ten powers of a Tathāgata), the four fearlessnesses (Catvāri vaiśāradyāni, the four kinds of fearlessness), the eighteen unshared qualities (Aṣṭādaśa āveṇikā buddha-dharmāḥ, the eighteen unique qualities of a Buddha), and also realizing all dharmas, obtaining all the supreme and unhindered dharmas of the Tathāgata. This is called the Truth of Arising.』『The Truth of Exhaustion and Non-arising Wisdom (Kṣayājñāna-anutpādajñāna-satya, the truth of the wisdom of exhaustion and non-arising) refers to saying that all conditioned dharmas (Saṃskṛta-dharma, conditioned dharmas) are exhausted. Whether the exhaustion of those conditioned dharmas is exhaustive or inexhaustible is through exhaustion being inexhaustible. If exhaustion is exhaustive, then there would be an exhaustion of exhaustion, therefore exhaustion is inexhaustible. Therefore, exhaustion is neither born nor destroyed. This is called the Truth of Exhaustion and Non-arising Wisdom.』『What is the Truth of the Wisdom of Entering the Path (Mārgajñāna-satya, the truth of the wisdom of entering the path)? With what kind of wisdom, with what kind of path, with what kind of accumulation of merits, with what

等智聚集，知一切法不生、不滅，依彼法自入、令他入，是名入道智諦。

「何者是集如來智諦？謂法雲地、如來地中間，集如來智諦得彼自然道證如來智，是名集如來智諦。

「是名菩薩摩訶薩十諦。

「善男子！何者是諸菩薩摩訶薩九次第入三摩拔提？

「菩薩摩訶薩離諸欲、諸惡不善法，有覺、有觀，離生喜樂，入初禪行。善男子！離諸欲者，謂初禪所對愛染法，遠離彼法名離諸欲。離諸惡不善法者，謂因貪、瞋、癡起殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪瞋、邪見，是名諸惡不善法，遠離彼法是名初禪。有覺者，謂共覺故。何者是覺？依何境界？隨順初禪是覺有種種異名，謂知、覺、思惟、觀集、定等，是名為覺。何者是觀？即彼隨順初禪覺行思惟、觀受欲定知覺，是名為觀。依于厭行共彼有覺、有觀而成初禪，依于厭行共彼有喜、有樂而成初禪，是名有喜有樂入初禪行。行者，所謂受持護念喜、樂、知等，是名為行。菩薩摩訶薩住初禪中得無生法忍增上欲心，是故入禪求無生法忍。

「是菩薩摩訶薩為得轉勝無生法忍欲求心故，于彼初禪中生不堅固心，是故菩薩舍彼初禪求第二禪。是菩薩離彼初禪有覺觀心，滅于彼心、離於彼心、凈于彼心、寂靜彼心，為入第二

【現代漢語翻譯】現代漢語譯本等智聚集，了知一切法不生不滅的真理，依靠此法自己證入，也令他人證入，這稱為入道智諦（進入正道的智慧真諦）。

什麼是集如來智諦（積聚如來智慧的真諦）？謂法雲地（菩薩十地之一，能生大法雨）到如來地（佛的境界）之間，積聚如來智慧，獲得那自然而然的道，證得如來智慧，這稱為集如來智諦。

這稱為菩薩摩訶薩（偉大的菩薩）的十諦。

善男子！什麼是諸菩薩摩訶薩九次第入三摩拔提（九種次第進入禪定的方法）？

菩薩摩訶薩離開各種慾望、各種邪惡不善的法，有覺（初始的注意）、有觀（進一步的觀察），因遠離（惡法）而生喜樂，進入初禪的修行。善男子！所說的離開各種慾望，是指初禪所針對的愛染之法，遠離那些法就稱為離開各種慾望。離開各種邪惡不善的法，是指因為貪、瞋、癡而引起的殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪婪、嗔恨、邪見，這些稱為各種邪惡不善的法，遠離這些法就稱為初禪。有覺，是指共同的覺知。什麼是覺？依靠什麼境界？隨順初禪的覺有種種不同的名稱，如知、覺、思惟、觀集、定等，這稱為覺。什麼是觀？就是那些隨順初禪的覺的執行、思惟、觀察感受、慾念、禪定、知覺，這稱為觀。依靠厭離（五欲）的修行，共同具有覺、觀而成就初禪，依靠厭離的修行，共同具有喜、樂而成就初禪，這稱為有喜有樂地進入初禪的修行。行，是指受持、護念喜、樂、知等，這稱為行。菩薩摩訶薩安住在初禪中，獲得無生法忍（對一切法不生不滅的證悟）和增上的欲求心，因此進入禪定，尋求無生法忍。

這位菩薩摩訶薩爲了獲得更殊勝的無生法忍，生起欲求之心，因此對於那初禪生起不堅固的心，因此菩薩捨棄那初禪，尋求第二禪。這位菩薩離開那初禪的有覺有觀之心，滅除那些心、遠離那些心、凈化那些心、寂靜那些心，爲了進入第二禪。

【English Translation】 English version When the intelligence of equality gathers, one knows that all dharmas (phenomena, teachings) neither arise nor cease. Relying on this dharma, one enters oneself and enables others to enter. This is called the Truth of the Wisdom of Entering the Path (the wisdom truth of entering the right path).

What is the Truth of the Accumulated Tathagata Wisdom (the truth of accumulating the wisdom of the Tathagata)? It refers to the intermediate state between the Dharma Cloud Ground (one of the ten grounds of Bodhisattvas, capable of producing great Dharma rain) and the Tathagata Ground (the state of the Buddha). Accumulating the Tathagata wisdom and attaining the natural path, one realizes the Tathagata wisdom. This is called the Truth of the Accumulated Tathagata Wisdom.

This is called the Ten Truths of the Bodhisattva Mahasattva (great Bodhisattva).

Good man! What are the Nine Successive Entries into Samapatti (methods of entering meditative absorption in nine stages) of the Bodhisattva Mahasattvas?

The Bodhisattva Mahasattva, having separated from all desires and all evil unwholesome dharmas, with initial application (vitarka) and sustained application (vicara), experiences joy and happiness born of detachment, and enters and abides in the first dhyana (meditative state). Good man! 'Separated from all desires' means being separated from the dharmas of attachment and defilement associated with the first dhyana. Separating from those dharmas is called 'separated from all desires'. 'Separated from all evil unwholesome dharmas' means refraining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views, which arise from greed, hatred, and delusion. These are called all evil unwholesome dharmas, and separating from these dharmas is called the first dhyana. 'With initial application' means having shared awareness. What is initial application? Upon what object does it rely? Initial application, in accordance with the first dhyana, has various different names, such as knowing, awareness, thought, observation, concentration, and so on. This is called initial application. What is sustained application? It is the activity, thought, observation of feeling, desire, concentration, and awareness that accord with the initial application of the first dhyana. This is called sustained application. Relying on the practice of renunciation, together with initial and sustained application, the first dhyana is accomplished. Relying on the practice of renunciation, together with joy and happiness, the first dhyana is accomplished. This is called entering and abiding in the first dhyana with joy and happiness. 'Practice' refers to upholding, protecting, and remembering joy, happiness, knowledge, and so on. This is called practice. The Bodhisattva Mahasattva, abiding in the first dhyana, obtains the forbearance of non-origination (realization of the non-arising and non-ceasing of all dharmas) and an increased desire. Therefore, they enter dhyana seeking the forbearance of non-origination.

This Bodhisattva Mahasattva, in order to obtain a more excellent forbearance of non-origination, generates a desire for it. Therefore, they develop an unsteadfast mind towards that first dhyana. Therefore, the Bodhisattva abandons that first dhyana and seeks the second dhyana. This Bodhisattva, having separated from the initial and sustained application of that first dhyana, extinguishes those thoughts, separates from those thoughts, purifies those thoughts, and stills those thoughts, in order to enter the second dhyana.

禪、為成就第二禪思惟行。是菩薩離彼覺觀，內凈心一處，無覺、無觀，定生喜樂，入第二禪行。內凈者，謂對治障彼第二禪法。菩薩寂靜，彼法清凈無濁，是名內凈。心一處者，謂滅彼初禪一切覺觀，寂靜一味猶如大海。善男子！譬如一切諸水入于大海皆同一味，所謂鹹味。如是，菩薩摩訶薩入第二禪，滅彼初禪一切覺觀，寂靜一味，無覺、無觀，是名得無覺無觀三昧。是菩薩依彼三昧生喜——謂于佛、法、僧中生於喜心——依彼喜心，諸善功德自然滿足。

「是菩薩為彼無生法忍增勝光明、轉轉光明、轉轉勝妙、轉轉柔軟，得上欲心。是菩薩依彼無生法忍上欲心故，于彼第二禪中不住、不樂，更求勝上第三禪行。是菩薩生如是心，知彼喜心障第三禪及障無生法忍，是故菩薩離喜行，舍憶念安慧、身受樂——是樂聖人亦說、亦舍——遠離喜樂，入三禪行。是菩薩得三昧樂，厭于彼喜，生如是心：『此無喜樂，是無常樂、是盡滅法，非常、非恒，非真實樂、非究竟樂。』是菩薩知如是已，轉轉復得彼無生法忍增上欲心。

「是菩薩依彼無生法忍增上欲心不樂苦樂，是菩薩遠離苦樂，先滅憂喜，不苦、不樂，舍念清凈，入四禪行。是菩薩得第四禪三摩拔提，柔軟心、自在心、寂靜心、光明心、正直心，以彼

【現代漢語翻譯】現代漢語譯本禪，是爲了成就第二禪的思惟修行。這位菩薩離開了那些覺和觀，內心清凈，心專注於一處，沒有覺、沒有觀，從禪定中產生喜樂，進入第二禪的修行。內心清凈，是指對治那些障礙第二禪的法。菩薩寂靜，那些法清凈沒有污濁，這叫做內心清凈。心專注於一處，是指滅掉初禪的一切覺和觀，寂靜而純一，就像大海一樣。善男子！譬如一切水流入大海都成為同一種味道，就是鹹味。像這樣，菩薩摩訶薩進入第二禪，滅掉初禪的一切覺和觀，寂靜而純一，沒有覺、沒有觀，這叫做獲得無覺無觀三昧（Samadhi，禪定）。這位菩薩依靠那個三昧產生喜悅——是指對於佛（Buddha，覺悟者）、法（Dharma，佛法）、僧（Sangha，僧團）產生喜悅之心——依靠那個喜悅之心，各種善的功德自然圓滿。這位菩薩爲了使無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的證悟）增長殊勝的光明、越來越光明、越來越勝妙、越來越柔軟，得到對更高境界的嚮往之心。這位菩薩依靠那個無生法忍和對更高境界的嚮往之心，對於那個第二禪既不執著、也不喜歡，而尋求更殊勝的第三禪的修行。這位菩薩產生這樣的想法，知道那個喜悅之心會障礙第三禪以及障礙無生法忍，所以菩薩離開喜的修行，捨棄憶念安慧、身體感受的快樂——這種快樂聖人也說、也捨棄——遠離喜樂，進入三禪的修行。這位菩薩得到三昧的快樂，厭惡那個喜悅，產生這樣的想法：『這種沒有喜樂的狀態，是無常的快樂、是會窮盡滅亡的法，不是永恒的、不是恒常的，不是真實的快樂、不是究竟的快樂。』這位菩薩知道這些之後，越來越能得到那個無生法忍和增長的嚮往之心。這位菩薩依靠那個無生法忍和增長的嚮往之心，不執著于苦和樂，這位菩薩遠離苦和樂，先滅掉憂和喜，不苦、不樂，捨棄憶念，保持清凈，進入四禪的修行。這位菩薩得到第四禪的三摩拔提（Samapatti，等至），擁有柔軟的心、自在的心、寂靜的心、光明的心、正直的心，用這些...

【English Translation】 English version 『Zen』 is for accomplishing the contemplation and practice of the second Dhyana (禪那，meditative state). This Bodhisattva (菩薩，enlightenment being), having left behind those initial and sustained application of thought, with inner purity and singleness of mind, without initial or sustained application of thought, experiences joy and happiness born of Samadhi (禪定，meditative concentration), and enters the practice of the second Dhyana. 『Inner purity』 means counteracting the Dharmas (法，teachings/phenomena) that obstruct that second Dhyana. The Bodhisattva is tranquil, and those Dharmas are pure and without turbidity; this is called 『inner purity.』『Singleness of mind』 means extinguishing all initial and sustained application of thought of the first Dhyana, being tranquil and of one flavor, like the great ocean. Good man! Just as all waters entering the great ocean become of one flavor, namely, saltiness, so too, the Bodhisattva Mahasattva (摩訶薩，great being) entering the second Dhyana, extinguishes all initial and sustained application of thought of the first Dhyana, being tranquil and of one flavor, without initial or sustained application of thought; this is called attaining the Samadhi of no initial or sustained application of thought. This Bodhisattva, relying on that Samadhi, generates joy—namely, generating a joyful mind towards the Buddha (覺悟者，the awakened one), the Dharma (佛法，the teachings), and the Sangha (僧團，the community)—relying on that joyful mind, all virtuous merits are naturally fulfilled. This Bodhisattva, in order to increase the superior light, increasingly bright light, increasingly excellent and subtle, increasingly soft, of the Anutpattika-dharma-kshanti (無生法忍，acceptance of the non-arising of phenomena), obtains a desire for higher states. This Bodhisattva, relying on that Anutpattika-dharma-kshanti and the desire for higher states, neither dwells in nor delights in that second Dhyana, but seeks the more superior practice of the third Dhyana. This Bodhisattva generates such a thought, knowing that that joyful mind obstructs the third Dhyana and obstructs the Anutpattika-dharma-kshanti; therefore, the Bodhisattva leaves the practice of joy, abandons mindfulness of ease, bodily enjoyment—this enjoyment is also spoken of and abandoned by the sages—separates from joy and happiness, and enters the practice of the third Dhyana. This Bodhisattva obtains the happiness of Samadhi, is weary of that joy, and generates such a thought: 『This state without joy or happiness is impermanent happiness, is a Dharma of exhaustion and extinction, is not constant, not permanent, not true happiness, not ultimate happiness.』 This Bodhisattva, knowing thus, increasingly obtains that Anutpattika-dharma-kshanti and increased desire. This Bodhisattva, relying on that Anutpattika-dharma-kshanti and increased desire, does not delight in suffering or happiness; this Bodhisattva separates from suffering and happiness, first extinguishing sorrow and joy, neither suffering nor happy, abandoning mindfulness, maintaining purity, and enters the practice of the fourth Dhyana. This Bodhisattva obtains the Samapatti (等至，state of equanimity) of the fourth Dhyana, possessing a soft mind, a free mind, a tranquil mind, a bright mind, an upright mind, with these...

一切樂事舍與一切眾生。是菩薩與一切眾生現前安隱樂時，即得無生法忍光明現前。是菩薩得彼無生法忍光明現前故，令行速疾。

「是菩薩于彼第四禪勝妙樂中不生樂心，遠離彼樂，舍念清凈，唯見虛空現前。是菩薩過一切色相、滅一切有對相、不念種種相，知無邊虛空即入無邊虛空行。是菩薩如是觀色略有二種：一者、四大，二者、依四大。四大者，謂地、水、火、風；依四大者，謂色、香、味、觸。如是廣有八種色，離彼一切色相無彼色相。滅彼色相故，言過一切色相。隨何等法有其色相，彼法必有礙相。是故，過一切色相、滅一切有對相，不念、不行種種異相。以過種種異相、以不念種種異相故，唯見虛空相。是故，菩薩知無量虛空即入無邊虛空行。是菩薩入無邊虛空處三昧生如是心：『虛空無邊、虛空無際、虛空無崖，隨何等法以無邊等故，彼法無有前際、中際、后際。』如是觀一切法無前、中、后際。是菩薩入如是三昧，即於一切眾生起大慈心、即於一切法得平等智而現在前，是菩薩爾時于無生法忍中始得勝進光明現前。

「是菩薩過一切無邊虛空相，現前知無邊識相，入無邊識處行。是菩薩生如是心：『是無邊虛空相唯是識想分別。』是菩薩得如是心，知一切唯是識相，是識無量無邊。是

【現代漢語翻譯】現代漢語譯本：將一切快樂的事情佈施給一切眾生。當菩薩給予一切眾生當下的安穩快樂時，就能立即獲得無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的證悟）的光明顯現。菩薩因為獲得這種無生法忍的光明顯現，所以修行能迅速精進。

『這位菩薩對於第四禪（Fourth Dhyana，四禪定中的最高境界）殊勝美妙的快樂不生起貪戀之心，遠離這種快樂，捨棄雜念保持清凈，只見到虛空顯現在眼前。這位菩薩超越一切色相（rupa-samjna，對物質形態的認知）、滅除一切有對相（pratigha-samjna，對相互作用的認知）、不思念種種差別之相，了知無邊虛空，從而進入無邊虛空行（Ananta-akasasanitya，無邊虛空處）。這位菩薩這樣觀察色法（rupa，物質現象），大致有兩種：一是四大（Mahabhuta，組成物質世界的四種基本元素），二是依四大而生。四大是指地、水、火、風；依四大而生的是指色、香、味、觸。像這樣廣泛地存在八種色法，離開這一切色相，就沒有那些色相。滅除那些色相，所以說超越一切色相。無論什麼法具有色相，那個法必定具有障礙之相。因此，超越一切色相、滅除一切有對相，不思念、不行種種不同的相。因為超越種種不同的相、因為不思念種種不同的相，所以只見到虛空之相。因此，菩薩了知無量虛空，從而進入無邊虛空行。這位菩薩進入無邊虛空處三昧（Ananta-akasasanitya-samadhi，證入無邊虛空的禪定）時，生起這樣的心念：『虛空無邊無際、沒有邊際、沒有崖岸，無論什麼法因為具有無邊等等的特性，那個法就沒有前際、中際、后際。』像這樣觀察一切法沒有前際、中際、后際。這位菩薩進入這樣的三昧，就對一切眾生生起大慈心（Maha-karuna，偉大的慈悲），就對一切法獲得平等智慧（Samata-jnana，視一切平等無差別的智慧）而顯現在眼前，這位菩薩這時在無生法忍中才開始獲得殊勝精進的光明顯現。

『這位菩薩超越一切無邊虛空之相，當下了知無邊識相（Ananta-vijnana-samjna，對無邊意識的認知），進入無邊識處行（Ananta-vijnanayatana，無邊識處）。這位菩薩生起這樣的心念：『這無邊虛空之相僅僅是識想分別（vijnana-samjna-vikalpa，意識的認知和分別）。』這位菩薩獲得這樣的心念，了知一切都只是識相，這個識是無量無邊的。

【English Translation】 English version: Relinquishing all joyful things to all sentient beings. When a Bodhisattva gives all sentient beings present peace and joy, the light of Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of all dharmas) immediately appears. Because this Bodhisattva obtains the light of Anutpattika-dharma-kshanti, their practice becomes swift and diligent.

'This Bodhisattva does not generate a joyful mind towards the supremely wonderful joy of the Fourth Dhyana (the highest state in the four meditations), but remains far from that joy, relinquishes thoughts and maintains purity, only seeing emptiness manifest before them. This Bodhisattva transcends all rupa-samjna (perceptions of form), extinguishes all pratigha-samjna (perceptions of resistance), and does not contemplate various different characteristics, knowing that boundless emptiness is entering the practice of Ananta-akasasanitya (boundless space). This Bodhisattva observes form (rupa) in roughly two ways: first, the Mahabhuta (the four great elements); second, that which depends on the four great elements. The four great elements are earth, water, fire, and wind; that which depends on the four great elements are form, smell, taste, and touch. In this way, there are broadly eight types of form; apart from all these characteristics of form, there are no such characteristics of form. Because these characteristics of form are extinguished, it is said that all characteristics of form are transcended. Whatever dharma has characteristics of form, that dharma must have characteristics of obstruction. Therefore, all characteristics of form are transcended, all pratigha-samjna are extinguished, and various different characteristics are neither contemplated nor practiced. Because various different characteristics are transcended, and because various different characteristics are not contemplated, only the characteristic of emptiness is seen. Therefore, the Bodhisattva knows boundless emptiness and thus enters the practice of boundless space. When this Bodhisattva enters the Ananta-akasasanitya-samadhi (the samadhi of boundless space), such a thought arises: 'Space is boundless and limitless, without boundary or shore; whatever dharma has characteristics such as boundlessness, that dharma has no prior limit, middle limit, or subsequent limit.' In this way, all dharmas are observed as having no prior, middle, or subsequent limit. When this Bodhisattva enters such a samadhi, they generate great Maha-karuna (great compassion) towards all sentient beings, and Samata-jnana (wisdom of equality) towards all dharmas manifests before them; at this time, this Bodhisattva begins to obtain the light of supreme diligence in Anutpattika-dharma-kshanti.

'This Bodhisattva transcends all characteristics of boundless space, immediately knowing the Ananta-vijnana-samjna (perception of boundless consciousness), and enters the practice of Ananta-vijnanayatana (the sphere of boundless consciousness). This Bodhisattva generates such a thought: 'This characteristic of boundless space is merely vijnana-samjna-vikalpa (consciousness, perception, and discrimination).' When this Bodhisattva obtains such a thought, they know that everything is merely a characteristic of consciousness, and this consciousness is immeasurable and boundless.'

菩薩入如是三昧得無生法忍，非究竟成就無生法忍。

「是菩薩過一切無邊識相處現前知無所有處，入無所有無少處行。無所有者，無彼所有。何者是所有？謂貪、瞋、癡分別，種種分別、虛妄分別，一切有為法皆從虛妄分別心生。無彼所有，故言無所有。無少者，如向所說，法中少相、細相、微相等名為少相。無彼少相，故言無少。過彼一切粗細相故，言無所有、無少。是菩薩住如是三昧得轉勝無生法忍光明現前。

「是菩薩為得彼無生法忍，不樂彼無所有無少三昧，是菩薩更求增上三昧生勝欲心。是菩薩轉求增上三昧勝行，生如是心：『是無所有無少行相亦是細相，虛妄分別故。』次觀非相非非相。何等法是非相非非相？非相者是空，非非相者從因緣生。菩薩爾時得非相非非相三昧現前，是菩薩過一切無所有處少相入非想非非想處三昧行。菩薩住于彼處生如是心：『彼非想非非想處無所可樂。』是菩薩遠離彼處。

「是菩薩遠離彼處，即時一切法不生不滅現前。是菩薩知一切法不生、不滅，見一切法自性寂滅，是菩薩不行、不住，菩薩爾時得勝上清凈無生法忍。是菩薩自此以上得自然不休息菩薩道。

「是名菩薩摩訶薩九種次第入三摩拔提。

「善男子！何者是菩薩摩訶薩十力？

【現代漢語翻譯】現代漢語譯本：菩薩進入這樣的三昧（Samadhi，禪定），獲得無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的證悟），但並非究竟成就無生法忍。

『這位菩薩超越一切無邊識相處，現前了知無所有處，進入無所有無少處的修行。』無所有，是指沒有那些『所有』。什麼是『所有』呢？就是貪、嗔、癡的分別，種種的分別、虛妄的分別，一切有為法都是從虛妄分別心產生的。因為沒有那些『所有』，所以稱為無所有。無少，就像前面所說的，法中的少相、細相、微相等，都稱為少相。因為沒有那些少相，所以稱為無少。超越了一切粗細之相，所以說無所有、無少。這位菩薩安住于這樣的三昧中，獲得更加殊勝的無生法忍，光明現前。

『這位菩薩爲了獲得那無生法忍，不樂於那無所有無少三昧，這位菩薩更加尋求增上三昧，生起殊勝的欲求之心。』這位菩薩轉而尋求增上三昧的殊勝修行，生起這樣的心念：『這無所有無少的行相也是細相，因為是虛妄分別的緣故。』接著觀察非相非非相。什麼法是非相非非相呢？非相是指空（Sunyata，空性），非非相是指從因緣生。菩薩這時得到非相非非相三昧現前，這位菩薩超越一切無所有處少相，進入非想非非想處三昧的修行。菩薩安住于那個境界，生起這樣的心念：『那非想非非想處沒有什麼值得貪戀的。』這位菩薩遠離那個境界。

『這位菩薩遠離那個境界，當下一切法不生不滅的真理現前。』這位菩薩了知一切法不生、不滅，見到一切法自性寂滅，這位菩薩不行、不住，菩薩這時獲得殊勝清凈的無生法忍。這位菩薩從此以上，得到自然不休息的菩薩道。

『這稱為菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）九種次第進入三摩拔提（Samapatti，等至）。』

『善男子！什麼是菩薩摩訶薩的十力（Dasabala，十種力量）？』

【English Translation】 English version: A Bodhisattva entering such a Samadhi (禪定) obtains the Anutpattika-dharma-kshanti (對諸法不生不滅的證悟), but does not ultimately achieve the Anutpattika-dharma-kshanti.

'This Bodhisattva transcends all realms of boundless consciousness, directly knowing the realm of nothingness, and enters the practice of the realm of neither perception nor non-perception. 'Nothingness' means the absence of those 'somethings'. What are those 'somethings'? They are the discriminations of greed, hatred, and delusion, various discriminations, false discriminations; all conditioned dharmas arise from the mind of false discrimination. Because of the absence of those 'somethings', it is called nothingness. 'No little' means, as previously stated, the minor aspects, subtle aspects, and minute aspects in dharmas are called minor aspects. Because of the absence of those minor aspects, it is called 'no little'. Transcending all coarse and subtle aspects, it is said to be nothingness and no little. This Bodhisattva abiding in such a Samadhi obtains a more excellent Anutpattika-dharma-kshanti, and light manifests before him.

'This Bodhisattva, in order to obtain that Anutpattika-dharma-kshanti, does not delight in that Samadhi of nothingness and no little. This Bodhisattva further seeks higher Samadhi, generating a superior desire. 'This Bodhisattva then seeks the superior practice of higher Samadhi, generating such a thought: 'This aspect of nothingness and no little is also a subtle aspect, because it is due to false discrimination.' Next, he contemplates neither-aspect nor non-aspect. What dharma is neither-aspect nor non-aspect? Neither-aspect refers to emptiness (Sunyata, 空性), and non-non-aspect refers to arising from conditions. At this time, the Bodhisattva obtains the Samadhi of neither-aspect nor non-aspect manifesting before him. This Bodhisattva transcends all minor aspects of the realm of nothingness and enters the practice of the Samadhi of the realm of neither perception nor non-perception. Abiding in that realm, the Bodhisattva generates such a thought: 'That realm of neither perception nor non-perception has nothing to be delighted in.' This Bodhisattva departs from that realm.

'This Bodhisattva, departing from that realm, immediately the truth of the non-arising and non-ceasing of all dharmas manifests before him.' This Bodhisattva knows that all dharmas do not arise and do not cease, seeing that the self-nature of all dharmas is quiescent. This Bodhisattva neither practices nor abides. At this time, the Bodhisattva obtains the superior and pure Anutpattika-dharma-kshanti. From this point onward, this Bodhisattva obtains the naturally unceasing Bodhisattva path.

'This is called the nine sequential entrances into Samapatti (等至) of a Bodhisattva-Mahasattva (大菩薩).'

'Good man! What are the ten powers (Dasabala, 十種力量) of a Bodhisattva-Mahasattva?'

所謂信力、內力、修行力、忍辱力、智力、離力、聞慧力、樂說力、功德力、如實修行力。

「善男子！何者是信力？信力者，菩薩摩訶薩信何等何等法，彼彼法中隨心即成決定信力。是菩薩于信力中，一切世間天、人、諸魔不能擾動，是名菩薩摩訶薩信力。

「善男子！何者是菩薩摩訶薩內力？菩薩起貪心時，修不凈觀即滅貪心；起瞋心時，修行大慈即滅瞋心；起癡心時，修因緣行即滅癡心。是菩薩若為他人呵罵、打縛，生如是心：『此聲如響，呵罵等如夢。』菩薩爾時得平等智，信知打罵、系閉等唯是自業，能如是見即時消滅。是菩薩知此身中有何等事——所謂逼惱、割截等事——如水中月，菩薩爾時得平等智，能如是知即時消滅。舉要言之，菩薩能知諸煩惱門皆是清凈門，是名菩薩摩訶薩內力。

「善男子！何者是菩薩摩訶薩修行力？謂信行地力、見道地力所有對治障法，而彼障法所不能障是菩薩。彼信行地中、見道地中，一切世間天、人、魔、梵不能擾動，是名菩薩摩訶薩修行力。

「善男子！何者是菩薩摩訶薩忍辱力？若菩薩為他所罵而不加報，以得如響平等智力故；若菩薩為他人所打而不加報，以得映象平等智力故；若菩薩為他所惱而不加報，以得如幻平等智力故；若菩薩為他

【現代漢語翻譯】現代漢語譯本：所謂的信力、內力、修行力、忍辱力、智力、離力、聞慧力、樂說力、功德力、如實修行力。

『善男子！什麼是信力？信力是指，菩薩摩訶薩（Mahāsattva，偉大的菩薩）相信什麼樣的法，在那些法中隨心就能成就決定的信力。這位菩薩在信力之中，一切世間的天、人、諸魔都不能擾動他，這叫做菩薩摩訶薩的信力。

『善男子！什麼是菩薩摩訶薩的內力？菩薩生起貪心時，修習不凈觀就能滅除貪心；生起瞋心時，修行大慈就能滅除瞋心；生起癡心時，修習因緣行就能滅除癡心。這位菩薩如果被他人呵罵、毆打、捆綁，就生起這樣的心念：『這些聲音如同迴響，呵罵等事如同夢幻。』菩薩這時得到平等智，相信並知道毆打、謾罵、囚禁等都只是自己的業力所致，能夠這樣看待就能立刻消滅（煩惱）。這位菩薩知道自身中有任何事情——所謂逼迫、惱亂、割截等事——都如同水中的月亮，菩薩這時得到平等智，能夠這樣認知就能立刻消滅（煩惱）。總而言之，菩薩能夠知道各種煩惱之門都是清凈之門，這叫做菩薩摩訶薩的內力。

『善男子！什麼是菩薩摩訶薩的修行力？是指信行地（Śraddhānusārin，隨信行）的力量、見道地（Darśanamārga，見道）的力量，所有對治障礙的法，而那些障礙法不能夠障礙這位菩薩。他在信行地中、見道地中，一切世間的天、人、魔、梵都不能擾動他，這叫做菩薩摩訶薩的修行力。

『善男子！什麼是菩薩摩訶薩的忍辱力？如果菩薩被他人謾罵而不還報，因為他得到了如響的平等智力；如果菩薩被他人毆打而不還報，因為他得到了如映象的平等智力；如果菩薩被他人惱亂而不還報，因為他得到了如幻的平等智力；如果菩薩被他人……』

【English Translation】 English version: These are what are called the power of faith, inner power, power of practice, power of patience, power of wisdom, power of detachment, power of learning and wisdom, power of eloquent speech, power of merit, and power of true practice.

『Good man! What is the power of faith? The power of faith is when a Bodhisattva-Mahāsattva (Mahāsattva, Great Being) believes in certain dharmas, and in those dharmas, his mind immediately achieves a decisive power of faith. In this power of faith, all the gods, humans, and demons in the world cannot disturb this Bodhisattva. This is called the power of faith of a Bodhisattva-Mahāsattva.』

『Good man! What is the inner power of a Bodhisattva-Mahāsattva? When a Bodhisattva develops greed, practicing the contemplation of impurity immediately extinguishes the greed; when he develops anger, practicing great compassion immediately extinguishes the anger; when he develops delusion, practicing the contemplation of dependent origination immediately extinguishes the delusion. If this Bodhisattva is scolded, beaten, or bound by others, he generates the thought: 『These sounds are like echoes, and scolding and the like are like dreams.』 At that time, the Bodhisattva attains equal wisdom, believing and knowing that beating, scolding, imprisonment, and the like are solely the result of his own karma, and being able to see it in this way immediately extinguishes (afflictions). This Bodhisattva knows that whatever happens in this body—such as oppression, annoyance, cutting, and the like—is like the moon in water. At that time, the Bodhisattva attains equal wisdom, and being able to know it in this way immediately extinguishes (afflictions). In short, the Bodhisattva is able to know that all the gates of afflictions are gates of purity. This is called the inner power of a Bodhisattva-Mahāsattva.』

『Good man! What is the power of practice of a Bodhisattva-Mahāsattva? It refers to the power of the stage of faith-following (Śraddhānusārin, one who follows faith), the power of the stage of the path of seeing (Darśanamārga, the path of seeing reality), and all the dharmas that counteract obstacles, and those obstructing dharmas cannot obstruct this Bodhisattva. In that stage of faith-following and in that stage of the path of seeing, all the gods, humans, demons, and Brahmas in the world cannot disturb him. This is called the power of practice of a Bodhisattva-Mahāsattva.』

『Good man! What is the power of patience of a Bodhisattva-Mahāsattva? If a Bodhisattva is scolded by others and does not retaliate, it is because he has obtained the power of equal wisdom like an echo; if a Bodhisattva is beaten by others and does not retaliate, it is because he has obtained the power of equal wisdom like a mirror image; if a Bodhisattva is annoyed by others and does not retaliate, it is because he has obtained the power of equal wisdom like an illusion; if a Bodhisattva is...』

所瞋而不加報，以得內清凈平等智力故；世間八法所不能染，以得世法清凈平等智力故；一切煩惱不能染、不能勝，以得集因緣平等智力故。舉要言之，是菩薩見一切染法門皆是清凈門，是名菩薩摩訶薩忍辱力。

「善男子！何者是菩薩摩訶薩智力？謂菩薩摩訶薩知陰、界、入空，不生、不滅，以何等智慧集大菩提。于彼智中一切諸魔、外道、邪見現作佛形所不能動、亦不擾亂、不能令疑，是名菩薩摩訶薩智力。

「善男子！何者是菩薩摩訶薩離力？若菩薩身住一處，一切眾生到菩薩所惡口毀罵、誹謗菩薩，亦復毀罵佛、法、僧寶，或捉菩薩若割、若截，菩薩爾時于彼眾生不生惱害及以瞋心、亦復不起煩惱使心及習氣煩惱心。若有眾生來化菩薩令起諸惡，菩薩爾時化令從己，於三寶中得堅固心，是名菩薩摩訶薩離力。

「善男子！何者是菩薩摩訶薩聞慧力？善男子！菩薩摩訶薩多聞聞持聞慧海藏，聞慧聚集，是菩薩成就如是多聞慧力。若三千大千世界眾生懷種種疑詣菩薩所，一時發問各異不同，菩薩爾時其心不動，以一音答斷一切疑。如是，百千萬劫種種疑問，菩薩一時一音而答，是名菩薩摩訶薩聞慧力。

「善男子！何者是菩薩摩訶薩樂說力？菩薩在於百千萬那由他大眾中說法，彼菩薩不

【現代漢語翻譯】現代漢語譯本：所憎恨的事不加以報復，是因為獲得了內在清凈和平等智慧的力量；世間的八種法（利、衰、毀、譽、稱、譏、苦、樂）不能夠污染他，是因為獲得了對世間法的清凈和平等智慧的力量；一切煩惱不能夠污染、不能夠戰勝他，是因為獲得了對煩惱產生因緣的平等智慧的力量。總而言之，這位菩薩見到一切染污的法門都是清凈的法門，這叫做菩薩摩訶薩的忍辱力。『善男子！什麼是菩薩摩訶薩的智力？』菩薩摩訶薩知道陰（色、受、想、行、識）、界（十八界）、入（十二入）是空性的，不生不滅，用這樣的智慧來積累廣大的菩提。在這種智慧面前，一切諸魔、外道、邪見者即使顯現佛的形象也不能動搖他、擾亂他，也不能讓他產生懷疑，這叫做菩薩摩訶薩的智力。『善男子！什麼是菩薩摩訶薩的離力？』如果菩薩身處一地，一切眾生來到菩薩這裡惡語毀罵、誹謗菩薩，甚至毀罵佛、法、僧三寶，或者抓住菩薩進行割截，菩薩這時對於這些眾生不生惱害和嗔恨之心，也不生起煩惱和習氣煩惱之心。如果有眾生來誘惑菩薩生起各種惡念，菩薩這時會教化他們，使他們跟隨自己，在三寶中獲得堅固的信心，這叫做菩薩摩訶薩的離力。『善男子！什麼是菩薩摩訶薩的聞慧力？』善男子！菩薩摩訶薩博學多聞，能夠聽聞並保持記憶，擁有如大海般深廣的智慧寶藏，聞慧聚集，這位菩薩成就了這樣博學多聞的智慧力量。如果三千大千世界的眾生懷有各種各樣的疑問來到菩薩這裡，同時提出各種不同問題，菩薩這時內心不動搖，用一個聲音回答，斷除一切疑問。像這樣，即使經過百千萬劫，有各種各樣的疑問，菩薩也能同時用一個聲音回答，這叫做菩薩摩訶薩的聞慧力。『善男子！什麼是菩薩摩訶薩的樂說力？』菩薩在百千萬那由他（極大數目）的大眾中說法，這位菩薩不會

【English Translation】 English version: Not retaliating against what is hated is because of obtaining the power of inner purity, equanimity, and wisdom; being undefiled by the eight worldly conditions (gain, loss, disgrace, fame, praise, ridicule, suffering, and happiness) is because of obtaining the power of pure and equal wisdom regarding worldly conditions; being unable to be defiled or overcome by all afflictions is because of obtaining the power of equal wisdom regarding the causes and conditions of afflictions. In short, this Bodhisattva sees all defiled Dharmas as pure Dharmas; this is called the Bodhisattva Mahasattva's power of forbearance. 『Good man! What is the Bodhisattva Mahasattva's power of wisdom?』 The Bodhisattva Mahasattva knows that the skandhas (form, feeling, perception, volition, consciousness), realms (eighteen realms), and entrances (twelve entrances) are empty, without arising or ceasing, and accumulates great Bodhi with such wisdom. In the face of this wisdom, all demons, heretics, and those with wrong views, even if they manifest in the form of a Buddha, cannot move him, disturb him, or cause him to doubt; this is called the Bodhisattva Mahasattva's power of wisdom. 『Good man! What is the Bodhisattva Mahasattva's power of detachment?』 If a Bodhisattva dwells in one place, and all sentient beings come to the Bodhisattva, reviling and slandering him, even reviling the Buddha, Dharma, and Sangha, or seizing the Bodhisattva to cut or sever him, the Bodhisattva at that time does not generate annoyance or anger towards those sentient beings, nor does he generate afflictions, habitual afflictions, or afflicted mind. If there are sentient beings who come to tempt the Bodhisattva to generate evil thoughts, the Bodhisattva at that time will transform them, causing them to follow him and gain firm faith in the Three Jewels; this is called the Bodhisattva Mahasattva's power of detachment. 『Good man! What is the Bodhisattva Mahasattva's power of hearing and wisdom?』 Good man! The Bodhisattva Mahasattva is learned and well-versed, able to hear and retain in memory, possessing a treasury of wisdom as deep and vast as the ocean, with accumulated hearing and wisdom; this Bodhisattva has achieved such a power of learned wisdom. If sentient beings from the three thousand great thousand worlds come to the Bodhisattva with various doubts, asking different questions at the same time, the Bodhisattva at that time remains unmoved in his mind, answering with one voice and cutting off all doubts. Likewise, even after hundreds of thousands of millions of kalpas, with various questions, the Bodhisattva can answer with one voice at the same time; this is called the Bodhisattva Mahasattva's power of hearing and wisdom. 『Good man! What is the Bodhisattva Mahasattva's power of eloquent speech?』 The Bodhisattva preaches the Dharma in a great assembly of hundreds of thousands of millions of nayutas (extremely large numbers), and this Bodhisattva does not

思惟、不分別何等何等眾生樂何等何等法，菩薩隨彼眾生而為說法。菩薩說法不失字義，亦不重說、不遲疾說、不惡聲說、不多少說，是名菩薩摩訶薩樂說力。

「善男子！何者是菩薩摩訶薩功德力？菩薩若於樹下、若在自舍、若在空處，一切諸魔及其眷屬詣彼菩薩為作破壞、為欲擾亂，然彼諸魔及其眷屬不能壞亂彼菩薩行。彼諸魔眾而自驚怖，破壞離散，自見摧滅，無有救者。彼諸魔眾所持器仗，刀、劍、鉾、槊、長鉤、鉞斧、斗輪、罥索、弓箭、戈戟，如是等事猶如雲雨，以彼菩薩摩訶薩功德力故，即時變成種種諸華，所謂曼陀羅華、摩訶曼陀羅華、盧遮華、摩訶盧遮華、陀羅華、摩訶陀羅華、瞻婆華、修摩那華、優波羅華、缽頭摩華，如是等種種諸華如雲雨下供養菩薩。彼諸魔眾所有種種粗獷言語聞者驚怖，如是等聲以是菩薩功德力故，即時變成種種讚歎微妙音聲。是時菩薩于彼諸魔種種粗惡六塵境界，以是菩薩功德力故，彼惡境界即滅不現。是時菩薩即隨心念而虛空中一切妙境即時現前，是菩薩依自功德增上因緣以彼虛空而為庫藏，于自掌中成就一切殊勝財寶而現在前，悉令一切眾生受用，是菩薩掌中勝妙珍寶皆由自力功德而成。善男子！若以劫壽說是菩薩功德之力不可得盡，是名菩薩摩訶薩功德力。

【現代漢語翻譯】現代漢語譯本菩薩思索、不分別什麼樣的眾生喜歡什麼樣的佛法，菩薩就順應那些眾生而為他們說法。菩薩說法不遺漏字句的意義，也不重複地說、不說太慢或太快、不用難聽的聲音說、不多說或少說，這叫做菩薩摩訶薩（Mahāsattva，偉大的菩薩）的樂說力。

『善男子！什麼是菩薩摩訶薩的功德力？菩薩如果在樹下、在自己的住所、或在空曠的地方，一切諸魔（Māra，障礙修行的惡神）和他們的眷屬來到菩薩這裡，想要破壞、想要擾亂，然而那些諸魔和他們的眷屬不能破壞擾亂那位菩薩的修行。那些魔眾自己感到驚恐害怕，破壞離散，自見被摧毀消滅，沒有誰能救他們。那些魔眾所持的器仗，刀、劍、矛、槊、長鉤、鉞斧、斗輪、罥索、弓箭、戈戟，像這些東西猶如雲雨般襲來，因為那位菩薩摩訶薩的功德力，立刻變成種種鮮花，像是曼陀羅華（Mandārava，天界的鮮花）、摩訶曼陀羅華（Mahāmandārava，大曼陀羅華）、盧遮華（Ruci，光明的花）、摩訶盧遮華（Mahāruci，大光明花）、陀羅華（Dhāra，持有的花）、摩訶陀羅華（Mahādhāra，大持有的花）、瞻婆華（Campaka，金黃色的花）、修摩那華（Sumanas，令人愉悅的花）、優波羅華（Utpala，青蓮花）、缽頭摩華（Padma，紅蓮花），像這樣種種的鮮花如雲雨般降下供養菩薩。那些魔眾所有種種粗獷的言語，聽了讓人驚恐害怕，像這樣的聲音因為這位菩薩的功德力，立刻變成種種讚歎的微妙音聲。這時菩薩對於那些諸魔種種粗惡的六塵（色、聲、香、味、觸、法）境界，因為這位菩薩的功德力，那些惡劣的境界立刻消失不現。這時菩薩就隨心念想，虛空中一切美妙的景象立刻顯現眼前，這位菩薩依靠自己功德增上的因緣，把那虛空作為庫藏，在自己的掌中成就一切殊勝的財寶而顯現在前，全部讓一切眾生受用，這位菩薩掌中殊勝美妙的珍寶都是由自己的力量功德而成就。善男子！如果用一劫的時間來說這位菩薩的功德之力也說不完，這叫做菩薩摩訶薩的功德力。』

【English Translation】 English version Contemplating and not discriminating what kind of beings delight in what kind of Dharma, the Bodhisattva preaches the Dharma according to those beings. The Bodhisattva's preaching does not lose the meaning of the words, nor does he repeat himself, speak too slowly or too quickly, speak with a harsh voice, or speak too much or too little. This is called the eloquence of a Bodhisattva-Mahāsattva (Mahāsattva, Great Being).

'Good man! What is the power of merit of a Bodhisattva-Mahāsattva? If a Bodhisattva is under a tree, in his own dwelling, or in an empty place, all the Māras (Māra, demons obstructing practice) and their retinues come to that Bodhisattva to cause destruction and disturbance, but those Māras and their retinues cannot destroy or disturb the Bodhisattva's practice. Those Māra hosts become frightened and scattered, seeing themselves destroyed and annihilated, with no one to save them. The weapons held by those Māra hosts, such as knives, swords, spears, lances, long hooks, axes, battle wheels, snares, bows and arrows, and halberds, fall like rain, but because of the power of merit of that Bodhisattva-Mahāsattva, they immediately transform into various flowers, such as Mandārava flowers (Mandārava, heavenly flowers), Mahāmandārava flowers (Mahāmandārava, great Mandārava flowers), Ruci flowers (Ruci, bright flowers), Mahāruci flowers (Mahāruci, great bright flowers), Dhāra flowers (Dhāra, holding flowers), Mahādhāra flowers (Mahādhāra, great holding flowers), Campaka flowers (Campaka, golden flowers), Sumanas flowers (Sumanas, pleasing flowers), Utpala flowers (Utpala, blue lotus flowers), and Padma flowers (Padma, red lotus flowers). Such various flowers fall like rain to offer to the Bodhisattva. All the coarse and frightening words of those Māra hosts transform into subtle and wonderful sounds of praise because of the Bodhisattva's power of merit. At that time, the Bodhisattva, regarding the various coarse and evil realms of the six sense objects (sight, sound, smell, taste, touch, and dharma) of those Māras, sees those evil realms immediately disappear because of the Bodhisattva's power of merit. At that time, the Bodhisattva immediately manifests all wonderful scenes in the empty sky according to his thoughts. Relying on the causal conditions of his own increasing merit, the Bodhisattva uses that empty space as a treasury, and achieves all supreme treasures in his palm, presenting them to all beings for their enjoyment. The supreme and wonderful treasures in the Bodhisattva's palm are all achieved through his own power and merit. Good man! If one were to speak for an eon about the power of merit of this Bodhisattva, it could not be exhausted. This is called the power of merit of a Bodhisattva-Mahāsattva.'

「善男子！何者是菩薩摩訶薩如實修行力？善男子！菩薩摩訶薩有十種如實修行力。何者為十？所謂佈施修行力、持戒修行力、忍辱修行力、精進修行力、禪定修行力、般若修行力、方便修行力、愿修行力、力修行力、智修行力，是名菩薩摩訶薩波羅蜜相應十種如實修行力。善男子！諸菩薩摩訶薩其餘一切無量如實修行力皆悉攝在十種如實修行力。

「善男子！何者是菩薩摩訶薩佈施修行力？善男子！菩薩摩訶薩無有一物吝而不捨；唯除惱害諸眾生事。菩薩隨何等心能行施者，而彼施心唯除諸佛如來及得忍菩薩，餘一切眾生不能得信，何況能知？是名菩薩佈施修行力。

「善男子！何者是菩薩持戒修行力？善男子！菩薩持戒修行力有十種。何者為十？所謂聲聞持戒修行、辟支佛持戒修行、菩薩持戒修行、攝受一切善法持戒修行、求善知識不捨持戒修行、護攝受妙法持戒修行、常為利益他持戒修行、迴向大菩提持戒修行、常寂靜入三昧持戒修行、斷煩惱及煩惱習氣持戒修行。善男子！諸菩薩等善能分別微密持戒，以是義故，彼諸菩薩所修持戒非一切種智人不能得知，是名菩薩摩訶薩持戒修行力。

「善男子！何者是菩薩忍辱修行力？菩薩摩訶薩有三種忍辱：所謂諸苦忍辱、他所加惡不報忍辱

【現代漢語翻譯】現代漢語譯本『善男子！什麼是菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）如實修行力？善男子！菩薩摩訶薩有十種如實修行力。什麼是十種呢？就是佈施修行力、持戒修行力、忍辱修行力、精進修行力、禪定修行力、般若（prajna，智慧）修行力、方便修行力、愿修行力、力修行力、智修行力，這叫做菩薩摩訶薩波羅蜜（pāramitā，到達彼岸）相應的十種如實修行力。善男子！諸位菩薩摩訶薩其餘一切無量如實修行力都包含在這十種如實修行力中。

『善男子！什麼是菩薩摩訶薩佈施修行力？善男子！菩薩摩訶薩沒有一樣東西吝惜而不捨棄；唯獨除了惱害眾生的事情。菩薩隨順什麼樣的心能行佈施，而那種佈施心，除了諸佛如來（tathāgata，佛）以及得到忍的菩薩，其餘一切眾生都不能相信，更何況能瞭解？這叫做菩薩佈施修行力。

『善男子！什麼是菩薩持戒修行力？善男子！菩薩持戒修行力有十種。什麼是十種呢？就是聲聞（śrāvaka，聽聞佛法者）持戒修行、辟支佛（pratyekabuddha，緣覺佛）持戒修行、菩薩持戒修行、攝受一切善法持戒修行、求善知識不捨持戒修行、護攝受妙法持戒修行、常為利益他人持戒修行、迴向大菩提（bodhi，覺悟）持戒修行、常寂靜入三昧（samādhi，禪定）持戒修行、斷煩惱及煩惱習氣持戒修行。善男子！諸位菩薩等善於分別細微隱秘的持戒，因為這個緣故，那些菩薩所修的持戒，不是一切種智（sarvajñāna，一切智慧）的人不能得知，這叫做菩薩摩訶薩持戒修行力。

『善男子！什麼是菩薩忍辱修行力？菩薩摩訶薩有三種忍辱：就是諸苦忍辱、他人加害不報復的忍辱

【English Translation】 English version 『Good man! What is the Bodhisattva-Mahasattva's (bodhisattva-mahāsattva, great bodhisattva) power of true practice? Good man! The Bodhisattva-Mahasattva has ten kinds of power of true practice. What are the ten? They are the power of practice of giving, the power of practice of upholding precepts, the power of practice of patience, the power of practice of diligence, the power of practice of meditation, the power of practice of prajna (prajna, wisdom), the power of practice of skillful means, the power of practice of vows, the power of practice of strength, and the power of practice of wisdom. These are called the ten kinds of power of true practice corresponding to the Bodhisattva-Mahasattva's pāramitā (pāramitā, reaching the other shore). Good man! All other immeasurable powers of true practice of the Bodhisattva-Mahasattvas are included in these ten kinds of power of true practice.』

『Good man! What is the Bodhisattva-Mahasattva's power of practice of giving? Good man! The Bodhisattva-Mahasattva does not begrudge anything and gives it away; except for things that cause harm to sentient beings. The Bodhisattva practices giving according to whatever mind he has, and that mind of giving, except for the Buddhas, the Tathagatas (tathāgata, Buddha), and the Bodhisattvas who have attained patience, all other sentient beings cannot believe, let alone understand? This is called the Bodhisattva's power of practice of giving.』

『Good man! What is the Bodhisattva's power of practice of upholding precepts? Good man! The Bodhisattva's power of practice of upholding precepts has ten kinds. What are the ten? They are the practice of upholding precepts of the Śrāvakas (śrāvaka, hearers of the Dharma), the practice of upholding precepts of the Pratyekabuddhas (pratyekabuddha, solitary Buddhas), the practice of upholding precepts of the Bodhisattvas, the practice of upholding precepts of embracing all good dharmas, the practice of upholding precepts of seeking good teachers without abandoning, the practice of upholding precepts of protecting and embracing wonderful dharmas, the practice of upholding precepts of always benefiting others, the practice of upholding precepts of dedicating to great Bodhi (bodhi, enlightenment), the practice of upholding precepts of always being tranquil and entering samādhi (samādhi, meditation), and the practice of upholding precepts of cutting off afflictions and the habitual tendencies of afflictions. Good man! The Bodhisattvas are good at distinguishing subtle and secret precepts. Because of this reason, the precepts practiced by those Bodhisattvas cannot be known by those who do not have sarvajñāna (sarvajñāna, all-knowing wisdom). This is called the Bodhisattva-Mahasattva's power of practice of upholding precepts.』

『Good man! What is the Bodhisattva's power of practice of patience? The Bodhisattva-Mahasattva has three kinds of patience: namely, patience with all suffering, and patience of not retaliating against evil done by others.

、知諸法無生忍辱。善男子！諸苦忍辱者，以知自作業故；不報惡忍辱者，以於一切眾生得一子心故；諸法忍辱者，以於一切法得無生智故。是名菩薩三種忍辱。善男子！是名菩薩摩訶薩忍辱修行力。

「善男子！何者是菩薩摩訶薩精進修行力？善男子！菩薩隨何等處、隨何等行，為成就彼善法修行力故，彼彼法中生如是心：『我成就此善法，為令一切眾生同得故。』是名菩薩摩訶薩精進修行力。

「善男子！何者是菩薩摩訶薩禪定修行力？善男子！菩薩不見一法而非寂靜、見一切法自性寂靜，滅一切諸覺，遠離心、意、意識，不生、不滅，不動、不亂。是菩薩不見自心定、他心亂，不見離自身、不見離他身更有三昧，而能修習一切功德精進不息，是名菩薩摩訶薩禪定修行力。

「善男子！何者是菩薩摩訶薩般若修行力？善男子！菩薩不見一法離因緣集、不見一法離於空、無相、無作解脫、不見一法離虛空解脫，而能修習助菩提法，精進不息，亦化眾生而不休息，是名菩薩摩訶薩般若修行力。

「善男子！何者是菩薩摩訶薩方便修行力？善男子！菩薩摩訶薩不見自身而常護自身密行、不見眾生而常教化眾生不息、不見煩惱而常守護諸情根行，菩薩見一切色不離佛色而常求見諸如來色、菩薩聞

【現代漢語翻譯】現代漢語譯本『了知諸法本無生起的忍辱。善男子！對於諸苦的忍辱，是因爲了知這是自己所造的業；不報復惡行的忍辱，是因為對於一切眾生生起如待獨子之心；對於諸法的忍辱，是因為對於一切法證得無生之智慧。這稱為菩薩的三種忍辱。善男子！這稱為菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）忍辱的修行力。

『善男子！什麼是菩薩摩訶薩精進的修行力？善男子！菩薩無論在任何處所、無論在進行任何行為，爲了成就那善法的修行力，在那各種法中生起這樣的心念：『我成就這善法，是爲了讓一切眾生都能一同獲得。』這稱為菩薩摩訶薩精進的修行力。

『善男子！什麼是菩薩摩訶薩禪定的修行力？善男子！菩薩不見任何一法不是寂靜的，見到一切法的自性都是寂靜的，滅除一切諸覺，遠離心、意、意識，不生、不滅，不動、不亂。這位菩薩不見自己的心是定的，他人的心是亂的，不見離開自身、不見離開他人身還有另外的三昧（Samadhi，禪定），而能夠修習一切功德精進不息，這稱為菩薩摩訶薩禪定的修行力。

『善男子！什麼是菩薩摩訶薩般若（Prajna，智慧）的修行力？善男子！菩薩不見任何一法離開因緣和合而生起，不見任何一法離開空、無相、無作的解脫，不見任何一法離開虛空的解脫，而能夠修習輔助菩提（Bodhi，覺悟）之法，精進不息，也教化眾生而不休息，這稱為菩薩摩訶薩般若的修行力。

『善男子！什麼是菩薩摩訶薩方便的修行力？善男子！菩薩摩訶薩不見自身，卻常常守護自身秘密的行為；不見眾生，卻常常教化眾生不休息；不見煩惱，卻常常守護諸情根的修行。菩薩見一切色不離佛色，而常常尋求見到諸如來的色身；菩薩聽聞

【English Translation】 English version 『Knowing the forbearance of the non-arising of all dharmas. Good man! The forbearance towards all sufferings is because of knowing that it is one's own karma; the forbearance of not retaliating against evil is because of having a mind like that of a single child towards all sentient beings; the forbearance towards all dharmas is because of attaining the wisdom of non-arising in all dharmas. This is called the three kinds of forbearance of a Bodhisattva. Good man! This is called the power of practice of forbearance of a Bodhisattva-Mahāsattva (Great Bodhisattva).』

『Good man! What is the power of practice of diligence of a Bodhisattva-Mahāsattva? Good man! Wherever a Bodhisattva is, whatever actions they are engaged in, for the sake of accomplishing the power of practice of that good dharma, in those various dharmas, they generate such a thought: 'I accomplish this good dharma, so that all sentient beings may attain it together.' This is called the power of practice of diligence of a Bodhisattva-Mahāsattva.』

『Good man! What is the power of practice of dhyana (meditation) of a Bodhisattva-Mahāsattva? Good man! A Bodhisattva does not see a single dharma that is not tranquil, sees that the self-nature of all dharmas is tranquil, extinguishes all perceptions, is far from mind, thought, and consciousness, neither arising nor ceasing, neither moving nor disturbed. This Bodhisattva does not see their own mind as being in samadhi (meditative absorption) and the minds of others as being disturbed, does not see that there is another samadhi apart from their own body or the bodies of others, and yet is able to practice all merits diligently and without ceasing. This is called the power of practice of dhyana of a Bodhisattva-Mahāsattva.』

『Good man! What is the power of practice of prajna (wisdom) of a Bodhisattva-Mahāsattva? Good man! A Bodhisattva does not see a single dharma arising apart from the aggregation of causes and conditions, does not see a single dharma apart from the liberation of emptiness, signlessness, and non-action, does not see a single dharma apart from the liberation of space, and yet is able to practice the dharmas that aid bodhi (enlightenment), diligently and without ceasing, and also transforms sentient beings without rest. This is called the power of practice of prajna of a Bodhisattva-Mahāsattva.』

『Good man! What is the power of practice of skillful means of a Bodhisattva-Mahāsattva? Good man! A Bodhisattva-Mahāsattva does not see their own body, yet constantly guards their own secret conduct; does not see sentient beings, yet constantly teaches sentient beings without rest; does not see afflictions, yet constantly guards the practice of the sense roots. A Bodhisattva sees that all forms are not separate from the forms of the Buddhas, and constantly seeks to see the forms of all the Tathagatas; a Bodhisattva hears

一切聲不離諸法聲而常求聞法無有厭足，不見世間而常厭離一切世間、不見涅槃而為得涅槃舍於一切內外之物、不見佛及菩提而恒為得佛及菩提而常作百千萬愿現前修行，是名菩薩摩訶薩方便修行力。

「善男子！何者是菩薩摩訶薩愿修行力？善男子！菩薩摩訶薩不見一法增、不見一法減，而能隨喜一切眾生所作善根迴向阿耨多羅三藐三菩提，亦以自己一切善根共諸眾生迴向阿耨多羅三藐三菩提，而作是言：『我因此諸善根必成阿耨多羅三藐三菩提，我因此諸善根成就如是如是佛國土，我因此諸善根得如是如是大眾。』菩薩如是大愿成就不可破壞。是菩薩修持凈戒，不破、不漏，不點、不污，智者讚歎。是菩薩住彼如是凈持戒中，所作大愿皆悉成就，是名菩薩摩訶薩愿修行力。

「善男子！何者是菩薩摩訶薩力修行力？若有眾生現作佛身，詣菩薩所欲退菩薩菩提之心而作是言：『何處當有此菩提法？』廣說種種破壞之言。然是菩薩不可得退轉、不可破壞轉，念菩提轉、念道場、念降伏魔、念轉法輪、念大慈悲，于彼破壞眾生、邪教眾生不生噁心，而以慈悲還教彼人置於善法，而是菩薩不失凈信、精進、正念、三昧、般若等力。是菩薩依彼不退轉力令無量阿僧祇眾生得佛菩提、入佛菩提，是名菩薩摩訶薩力

【現代漢語翻譯】現代漢語譯本：一切聲音都不離諸法之聲，卻常常尋求聽聞佛法而沒有厭倦滿足的時候；不見世間，卻常常厭惡遠離一切世間；不見涅槃（寂滅的境界），卻爲了得到涅槃而捨棄一切身外之物；不見佛以及菩提（覺悟的智慧），卻恒常爲了得到佛以及菩提而常常發起百千萬種願望，在眼前修行，這叫做菩薩摩訶薩（大菩薩）方便修行力。

『善男子！什麼是菩薩摩訶薩愿修行力？善男子！菩薩摩訶薩不見一法增長，不見一法減少，卻能夠隨喜一切眾生所作的善根，並將這些善根迴向阿耨多羅三藐三菩提（無上正等正覺），也以自己的一切善根與眾生共同迴向阿耨多羅三藐三菩提，並且這樣說：『我憑藉這些善根必定成就阿耨多羅三藐三菩提，我憑藉這些善根成就如此如此的佛國土，我憑藉這些善根得到如此如此的大眾。』菩薩這樣的大愿成就，不可破壞。這位菩薩修持清凈的戒律，不破損、不遺漏，沒有瑕疵、沒有污染，受到智者的讚歎。這位菩薩安住于這樣清凈持戒之中，所發的大愿都能夠成就，這叫做菩薩摩訶薩愿修行力。

『善男子！什麼是菩薩摩訶薩力修行力？如果有眾生顯現佛身，來到菩薩這裡，想要退轉菩薩的菩提之心，並且這樣說：『哪裡會有這種菩提法？』廣泛地說各種破壞的話語。然而這位菩薩不可能退轉、不可能被破壞轉變，心念菩提、心念道場、心念降伏魔、心念轉法輪、心念大慈悲，對於那些破壞的眾生、邪教的眾生不生噁心，而是以慈悲心還教導他們，將他們安置於善法之中，而且這位菩薩不失去清凈的信心、精進、正念、三昧（禪定）、般若（智慧）等力量。這位菩薩依靠這種不退轉的力量，使無量阿僧祇（無數）眾生得到佛菩提、進入佛菩提，這叫做菩薩摩訶薩力修行力。

【English Translation】 English version: Remaining constantly eager to hear the Dharma, without ever being satiated, while all sounds are inseparable from the sounds of all dharmas; constantly disliking and distancing themselves from all worldly things, while not seeing the world; relinquishing all internal and external possessions in order to attain Nirvana (the state of liberation), while not seeing Nirvana; constantly making hundreds of thousands of vows and diligently practicing in the present moment in order to attain Buddhahood and Bodhi (enlightenment), while not seeing the Buddha and Bodhi—this is called the power of expedient practice of a Bodhisattva-Mahasattva (great Bodhisattva).

『Good man! What is the power of aspirational practice of a Bodhisattva-Mahasattva? Good man! A Bodhisattva-Mahasattva, without seeing any dharma increase or decrease, is able to rejoice in all the roots of goodness that sentient beings have created, dedicating them to Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). They also dedicate all their own roots of goodness, together with all sentient beings, to Anuttara-samyak-sambodhi, and say: 『Through these roots of goodness, I will surely attain Anuttara-samyak-sambodhi. Through these roots of goodness, I will establish such and such a Buddha-land. Through these roots of goodness, I will obtain such and such a great assembly.』 The great vows of a Bodhisattva like this are accomplished and cannot be destroyed. This Bodhisattva upholds pure precepts, without breaking, without leaking, without blemish, without defilement, and is praised by the wise. This Bodhisattva, abiding in such pure precepts, accomplishes all the great vows they have made. This is called the power of aspirational practice of a Bodhisattva-Mahasattva.

『Good man! What is the power of strength practice of a Bodhisattva-Mahasattva? If there are sentient beings who manifest as Buddhas, come to the Bodhisattva, and try to cause the Bodhisattva to regress from their mind of Bodhi, saying: 『Where will there be such a thing as the Dharma of Bodhi?』 and speak all kinds of destructive words. However, this Bodhisattva cannot be made to regress, cannot be destroyed or turned away, but turns their mind towards Bodhi, towards the Bodhimanda (place of enlightenment), towards subduing demons, towards turning the Dharma wheel, and towards great compassion. They do not generate evil thoughts towards those destructive sentient beings or those of heretical teachings, but instead teach them with compassion and place them in good dharmas. This Bodhisattva does not lose the power of pure faith, diligence, right mindfulness, Samadhi (meditative absorption), Prajna (wisdom), and so on. This Bodhisattva, relying on this power of non-regression, causes immeasurable Asankhya (countless) sentient beings to attain Buddha-Bodhi and enter Buddha-Bodhi. This is called the power of strength practice of a Bodhisattva-Mahasattva.

修行力。

「善男子！何者是菩薩摩訶薩智修行力？善男子！菩薩如實知一切法無有眾生，不生、不老、不病、不死，唯見於法離我、我所。是菩薩依如是知諸法智力令無量阿僧祇眾生入彼智中。是菩薩一切世間諸魔外道尚不能轉彼真如心，何況回置世間法中？是名菩薩摩訶薩智修行力。

「善男子！是名菩薩摩訶薩十種修行力。

「善男子！何者是菩薩摩訶薩十智？所謂苦智、集智、滅智、道智、于苦中法智、于集滅道中法智、陰智、界智、入智、過去未來智、于道及果智，是名諸菩薩十智。

「善男子！何者是苦智？謂苦中苦智、于苦中集智、于苦中滅智、于苦中道智。複次，善男子！于苦空智、空無相智、苦無愿智、苦因緣生智，唯是苦生如是苦中苦智。複次，善男子！知無明智、知愛智、知取智，名為苦智。

「善男子！何者是集智？隨何等法集彼集，彼智中集智，彼集唯是苦，是名集智。複次，善男子！知愛是集智，名為集智。

「善男子！何者是滅智？謂過去無所從來智、未來不生智、現在不住智，是名滅智。複次，善男子！知過去法不滅，知未來、現在法不滅，是名滅智。

「善男子！何者是道智？謂苦智、集智、滅智、道智中求道智、知道智，是名道智

【現代漢語翻譯】現代漢語譯本：修行力。

『善男子！什麼是菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）的智修行力？善男子！菩薩如實地知曉一切法（dharma，事物、現象）中沒有眾生（sattva，有情），不生、不老、不病、不死，只見到法遠離了我（ātman，自我）、我所（mamakāra，屬於我的）。這位菩薩依靠如此知曉諸法的智力，令無量阿僧祇（asaṃkhya，無數）眾生進入那智慧之中。這位菩薩，一切世間的諸魔（māra，惡魔）外道（tīrthika，非佛教的修行者）尚且不能轉變他那真如（tathatā，真實如常的本性）之心，更何況能把他拉回到世間法中？這叫做菩薩摩訶薩的智修行力。

『善男子！這叫做菩薩摩訶薩的十種修行力。

『善男子！什麼是菩薩摩訶薩的十智？所謂苦智（duḥkha-jñāna，對苦的智慧）、集智（samudaya-jñāna，對苦的起因的智慧）、滅智（nirodha-jñāna，對苦的止息的智慧）、道智（mārga-jñāna，對導致苦止息的道路的智慧）、于苦中法智、于集滅道中法智、陰智（skandha-jñāna，對五蘊的智慧）、界智（dhātu-jñāna，對十八界的智慧）、入智（āyatana-jñāna，對十二入處的智慧）、過去未來智、于道及果智（phala-jñāna，對道和果的智慧），這些叫做諸菩薩的十智。

『善男子！什麼是苦智？謂苦中苦智、于苦中集智、于苦中滅智、于苦中道智。再次，善男子！于苦空智（śūnyatā-jñāna，對空的智慧）、空無相智（animitta-jñāna，對無相的智慧）、苦無愿智（apraṇihita-jñāna，對無愿的智慧）、苦因緣生智，唯有苦生起，像這樣是苦中苦智。再次，善男子！知無明智（avidyā-jñāna，對無明的智慧）、知愛智（tṛṣṇā-jñāna，對愛的智慧）、知取智（upādāna-jñāna，對取的智慧），名為苦智。

『善男子！什麼是集智？隨什麼法聚集，就於那聚集處生起智慧，那聚集唯是苦，這叫做集智。再次，善男子！知愛是集智，名為集智。

『善男子！什麼是滅智？謂過去無所從來智、未來不生智、現在不住智，這叫做滅智。再次，善男子！知過去法不滅，知未來、現在法不滅，這叫做滅智。

『善男子！什麼是道智？謂苦智、集智、滅智、道智中求道智、知道智，這叫做道智。

【English Translation】 English version: The Power of Practice.

『Good man! What is the power of wisdom and practice of a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great bodhisattva)? Good man! The Bodhisattva truly knows that in all dharmas (dharma, things, phenomena) there are no sentient beings (sattva, beings with sentience), no birth, no aging, no sickness, no death, only seeing the dharma as being apart from self (ātman, self) and what belongs to self (mamakāra, belonging to me). This Bodhisattva, relying on such wisdom of knowing all dharmas, causes immeasurable asaṃkhya (asaṃkhya, countless) beings to enter into that wisdom. This Bodhisattva, even all the maras (māra, demons) and non-Buddhist practitioners (tīrthika, non-Buddhist practitioners) in the world cannot turn his true suchness (tathatā, the true and constant nature) mind, how much less can they turn him back into worldly dharmas? This is called the power of wisdom and practice of a Bodhisattva-Mahasattva.

『Good man! This is called the ten powers of practice of a Bodhisattva-Mahasattva.

『Good man! What are the ten wisdoms of a Bodhisattva-Mahasattva? They are the wisdom of suffering (duḥkha-jñāna, wisdom of suffering), the wisdom of accumulation (samudaya-jñāna, wisdom of the cause of suffering), the wisdom of cessation (nirodha-jñāna, wisdom of the cessation of suffering), the wisdom of the path (mārga-jñāna, wisdom of the path leading to the cessation of suffering), the wisdom of dharma in suffering, the wisdom of dharma in accumulation, cessation, and the path, the wisdom of aggregates (skandha-jñāna, wisdom of the five aggregates), the wisdom of realms (dhātu-jñāna, wisdom of the eighteen realms), the wisdom of entrances (āyatana-jñāna, wisdom of the twelve entrances), the wisdom of past and future, the wisdom of the path and the fruit (phala-jñāna, wisdom of the path and the fruit). These are called the ten wisdoms of the Bodhisattvas.

『Good man! What is the wisdom of suffering? It is the wisdom of suffering in suffering, the wisdom of accumulation in suffering, the wisdom of cessation in suffering, the wisdom of the path in suffering. Furthermore, good man! The wisdom of emptiness in suffering (śūnyatā-jñāna, wisdom of emptiness), the wisdom of signlessness in emptiness (animitta-jñāna, wisdom of signlessness), the wisdom of wishlessness in suffering (apraṇihita-jñāna, wisdom of wishlessness), the wisdom of the arising of conditions in suffering, only suffering arises, like this is the wisdom of suffering in suffering. Furthermore, good man! Knowing the wisdom of ignorance (avidyā-jñāna, wisdom of ignorance), knowing the wisdom of craving (tṛṣṇā-jñāna, wisdom of craving), knowing the wisdom of grasping (upādāna-jñāna, wisdom of grasping), is called the wisdom of suffering.

『Good man! What is the wisdom of accumulation? According to whatever dharma accumulates, wisdom arises in that accumulation, that accumulation is only suffering, this is called the wisdom of accumulation. Furthermore, good man! Knowing that craving is the wisdom of accumulation, is called the wisdom of accumulation.

『Good man! What is the wisdom of cessation? It is the wisdom that the past has nowhere to come from, the wisdom that the future does not arise, the wisdom that the present does not abide, this is called the wisdom of cessation. Furthermore, good man! Knowing that past dharmas do not cease, knowing that future and present dharmas do not cease, this is called the wisdom of cessation.

『Good man! What is the wisdom of the path? It is seeking the wisdom of the path and knowing the wisdom in the wisdom of suffering, the wisdom of accumulation, the wisdom of cessation, and the wisdom of the path, this is called the wisdom of the path.

。善男子！何者是于苦中法智、集、滅、道中法智？菩薩生如是心：『此苦、集、滅、道唯是法。』如是知于苦中法智、于集、滅、道中法智，是名苦中法智乃至道中法智。

「善男子！何者是陰智？謂五陰中如幻夢智、五陰一合智、聚集智、和合智，是名陰智。複次，知色如聚沫、知受如水泡、知想如陽焰、知行如芭蕉、知識陰如幻，是名陰智。

「善男子！何者是界智？謂地界法界，而法界非堅相；如是水界法界，而法界非濕相；火界法界，而法界非熱相；風界法界，而法界非動相，如是知名為知界。複次，善男子！知微細智是名性智。知一切法根本，名為界智。複次，善男子！苦智、集智、滅智、道智，名為界智。複次，善男子！有二界：謂有為界、無為界。彼有為、無為中智，名為界智。複次，善男子！眼界、色界、眼識界法界，而法界非見相、亦非可見相、亦非可知相；如是，耳界、聲界、耳識界法界，而法界非聞相、亦非可聞相、亦非可知相；鼻界、香界、鼻識界法界，而法界非聞相、亦非可聞相、亦非可知相；舌界、味界、舌識界法界，而法界非嘗相、亦非可嘗相、亦非可知相；身界、觸界、身識界法界，而法界非聚集和合相、亦非觸相、亦非陽焰相；意界、法界、意識界法界，而法界非

【現代漢語翻譯】現代漢語譯本：『善男子！什麼是對於苦、集、滅、道四聖諦中的法智（Dharma-jñāna，對法的智慧）？菩薩生起這樣的心念：『這苦、集、滅、道僅僅是法。』像這樣了知對於苦的法智，對於集、滅、道的法智，這被稱為對於苦的法智，乃至對於道的法智。

『善男子！什麼是陰智（Skandha-jñāna，對蘊的智慧）？就是對於五蘊（Pañca-skandha）中，如幻如夢的智慧，五蘊一合的智慧，聚集的智慧，和合的智慧，這被稱為陰智。更進一步說，了知色蘊（Rūpa-skandha）如聚沫，了知受蘊（Vedanā-skandha）如水泡，了知想蘊（Saṃjñā-skandha）如陽焰，了知行蘊（Saṃskāra-skandha）如芭蕉，了知識蘊（Vijñāna-skandha）如幻，這被稱為陰智。

『善男子！什麼是界智（Dhātu-jñāna，對界的智慧）？就是地界（Pṛthivī-dhātu）法界（Dharma-dhātu），而法界並非堅硬之相；像這樣水界（Āpa-dhātu）法界，而法界並非潮濕之相；火界（Tejo-dhātu）法界，而法界並非炎熱之相；風界（Vāyu-dhātu）法界，而法界並非動搖之相，像這樣了知被稱為知界。更進一步說，善男子！了知微細的智慧，這被稱為性智（Prakṛti-jñāna）。了知一切法的根本，名為界智。更進一步說，善男子！苦智（Dukkha-jñāna）、集智（Samudaya-jñāna）、滅智（Nirodha-jñāna）、道智（Mārga-jñāna），名為界智。更進一步說，善男子！有二界：即有為界（Saṃskṛta-dhātu）、無為界（Asaṃskṛta-dhātu）。在那有為、無為中的智慧，名為界智。更進一步說，善男子！眼界（Cakṣur-dhātu）、色界（Rūpa-dhātu）、眼識界（Cakṣur-vijñāna-dhātu）法界，而法界並非能見之相，也非可見之相，也非可知之相；像這樣，耳界（Śrotra-dhātu）、聲界（Śabda-dhātu）、耳識界（Śrotra-vijñāna-dhātu）法界，而法界並非能聞之相，也非可聞之相，也非可知之相；鼻界（Ghrāṇa-dhātu）、香界（Gandha-dhātu）、鼻識界（Ghrāṇa-vijñāna-dhātu）法界，而法界並非能嗅之相，也非可嗅之相，也非可知之相；舌界（Jihvā-dhātu）、味界（Rasa-dhātu）、舌識界（Jihvā-vijñāna-dhātu）法界，而法界並非能嘗之相，也非可嘗之相，也非可知之相；身界（Kāya-dhātu）、觸界（Sparśa-dhātu）、身識界（Kāya-vijñāna-dhātu）法界，而法界並非聚集和合之相，也非觸之相，也非陽焰之相；意界（Mano-dhātu）、法界（Dharma-dhātu）、意識界（Mano-vijñāna-dhātu）法界，而法界並非……

【English Translation】 English version: 『Good man! What is Dharma-jñāna (knowledge of the Dharma) with respect to suffering, origination, cessation, and the path? It is when a Bodhisattva generates this thought: 『Suffering, origination, cessation, and the path are solely Dharma.』 Knowing in this way the Dharma-jñāna with respect to suffering, and the Dharma-jñāna with respect to origination, cessation, and the path, this is called Dharma-jñāna with respect to suffering, and so on, up to Dharma-jñāna with respect to the path.』

『Good man! What is Skandha-jñāna (knowledge of the aggregates)? It is the knowledge of the five aggregates (Pañca-skandha) as being like illusions and dreams, the knowledge of the unity of the five aggregates, the knowledge of their aggregation, and the knowledge of their combination. This is called Skandha-jñāna. Furthermore, knowing that form (Rūpa-skandha) is like a mass of foam, knowing that feeling (Vedanā-skandha) is like a water bubble, knowing that perception (Saṃjñā-skandha) is like a mirage, knowing that formations (Saṃskāra-skandha) are like a banana tree, and knowing that consciousness (Vijñāna-skandha) is like an illusion, this is called Skandha-jñāna.』

『Good man! What is Dhātu-jñāna (knowledge of the elements)? It is the earth element (Pṛthivī-dhātu) and the Dharma element (Dharma-dhātu), but the Dharma element is not characterized by solidity. Likewise, the water element (Āpa-dhātu) and the Dharma element, but the Dharma element is not characterized by wetness. The fire element (Tejo-dhātu) and the Dharma element, but the Dharma element is not characterized by heat. The wind element (Vāyu-dhātu) and the Dharma element, but the Dharma element is not characterized by movement. Knowing in this way is called knowing the elements. Furthermore, good man! Knowing subtle knowledge is called knowing the nature (Prakṛti-jñāna). Knowing the root of all dharmas is called Dhātu-jñāna. Furthermore, good man! Suffering-knowledge (Dukkha-jñāna), origination-knowledge (Samudaya-jñāna), cessation-knowledge (Nirodha-jñāna), and path-knowledge (Mārga-jñāna) are called Dhātu-jñāna. Furthermore, good man! There are two elements: the conditioned element (Saṃskṛta-dhātu) and the unconditioned element (Asaṃskṛta-dhātu). Knowledge of the conditioned and unconditioned is called Dhātu-jñāna. Furthermore, good man! The eye element (Cakṣur-dhātu), the form element (Rūpa-dhātu), and the eye-consciousness element (Cakṣur-vijñāna-dhātu) and the Dharma element, but the Dharma element is not characterized by seeing, nor by being seen, nor by being known. Likewise, the ear element (Śrotra-dhātu), the sound element (Śabda-dhātu), and the ear-consciousness element (Śrotra-vijñāna-dhātu) and the Dharma element, but the Dharma element is not characterized by hearing, nor by being heard, nor by being known. The nose element (Ghrāṇa-dhātu), the smell element (Gandha-dhātu), and the nose-consciousness element (Ghrāṇa-vijñāna-dhātu) and the Dharma element, but the Dharma element is not characterized by smelling, nor by being smelled, nor by being known. The tongue element (Jihvā-dhātu), the taste element (Rasa-dhātu), and the tongue-consciousness element (Jihvā-vijñāna-dhātu) and the Dharma element, but the Dharma element is not characterized by tasting, nor by being tasted, nor by being known. The body element (Kāya-dhātu), the touch element (Sparśa-dhātu), and the body-consciousness element (Kāya-vijñāna-dhātu) and the Dharma element, but the Dharma element is not characterized by aggregation and combination, nor by touch, nor by mirage. The mind element (Mano-dhātu), the Dharma element (Dharma-dhātu), and the mind-consciousness element (Mano-vijñāna-dhātu) and the Dharma element, but the Dharma element is not characterized by...

生、住、滅相，是名菩薩摩訶薩界智。

「善男子！何者是菩薩入智？謂入中廣智、深智、普智、縛智、刺智、怖智、誑智、無常智、障礙智，是名菩薩摩訶薩入智。複次，善男子！菩薩知入如空聚落——如彼空聚落而自不知是空聚落。如是，彼諸入自不知是空如空聚落。菩薩若如是知，是名入智。複次，善男子！菩薩如是知十二入——所謂眼入、色入、耳入、聲入、鼻入、香入、舌入、味入、身入、觸入、意入、法入——此諸入無我、無我所。菩薩若如是知，名為入智。

「善男子！何者是過去未來智？謂菩薩知過去、知未來，是名過去未來智。複次，善男子！知未來無作者、知過去滅盡，是名菩薩摩訶薩過去未來智。

「善男子！何者是于道中及果中智？謂於六波羅蜜中智，是名道智；謂十地中及如來地中智，是名果智。彼于道中及果中智，是名菩薩摩訶薩于道中及果中智。

「善男子！是名菩薩摩訶薩十智。」

說此法集法門時，七萬六千菩薩摩訶薩善聚集過去諸業得無生法忍。

爾時，奮迅慧菩薩語無所發菩薩摩訶薩言：「善男子！汝應當說菩薩摩訶薩諸波羅蜜相應法集。何以故？善男子！此是最勝所說法集，所謂說諸波羅蜜：何者是諸波羅蜜？何者是波羅蜜法集？」

【現代漢語翻譯】現代漢語譯本生、住、滅的現象，這被稱為菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）的界智。

『善男子！什麼是菩薩的入智？』是指對入的廣大智慧、深刻智慧、普遍智慧、束縛智慧、刺痛智慧、恐怖智慧、欺誑智慧、無常智慧、障礙智慧的理解，這被稱為菩薩摩訶薩的入智。再者，善男子！菩薩了知諸入如同空曠的村落——如同那空曠的村落，自身卻不知道它是空曠的。同樣，這些諸入自身也不知道它們是空曠的，如同空曠的村落。菩薩如果這樣了知，這被稱為入智。再者，善男子！菩薩這樣了知十二入——即眼入、色入、耳入、聲入、鼻入、香入、舌入、味入、身入、觸入、意入、法入——這些諸入是無我、無我所的。菩薩如果這樣了知，被稱為入智。

『善男子！什麼是過去未來智？』是指菩薩了知過去、了知未來，這被稱為過去未來智。再者，善男子！了知未來沒有作者、了知過去已經滅盡，這被稱為菩薩摩訶薩的過去未來智。

『善男子！什麼是于道中及果中智？』是指對六波羅蜜（Six Pāramitās，六度）的智慧，這被稱為道智；是指對十地（Ten Bhūmis，菩薩修行的十個階段）以及如來地（Tathāgata-bhūmi，佛的境界）的智慧，這被稱為果智。他對道中及果中的智慧，這被稱為菩薩摩訶薩的于道中及果中智。

『善男子！這被稱為菩薩摩訶薩的十智。』

當宣說此法集法門時，七萬六千菩薩摩訶薩善於聚集過去諸業，獲得了無生法忍（Anutpattika-dharma-kṣānti，對諸法不生不滅的證悟）。

這時，奮迅慧菩薩（Samantabhadra Bodhisattva，普賢菩薩）對無所發菩薩摩訶薩說：『善男子！你應當宣說菩薩摩訶薩諸波羅蜜（Pāramitā，度，到彼岸）相應的法集。為什麼呢？善男子！這是最殊勝的所說法集，即宣說諸波羅蜜：什麼是諸波羅蜜？什麼是波羅蜜法集？』

【English Translation】 English version The characteristics of arising, abiding, and ceasing are called the realm-wisdom of a Bodhisattva-Mahāsattva (great being Bodhisattva).

'Good man, what is the wisdom of entering of a Bodhisattva?' It refers to the understanding of entering into vast wisdom, profound wisdom, universal wisdom, binding wisdom, piercing wisdom, fearful wisdom, deceptive wisdom, impermanent wisdom, and obstructive wisdom. This is called the entering wisdom of a Bodhisattva-Mahāsattva. Furthermore, good man, a Bodhisattva knows the entrances as an empty village—like that empty village that does not know itself to be empty. Likewise, these entrances do not know themselves to be empty, like an empty village. If a Bodhisattva knows in this way, it is called entering wisdom. Furthermore, good man, a Bodhisattva knows the twelve entrances in this way—namely, the eye-entrance, the form-entrance, the ear-entrance, the sound-entrance, the nose-entrance, the scent-entrance, the tongue-entrance, the taste-entrance, the body-entrance, the touch-entrance, the mind-entrance, and the dharma-entrance—these entrances are without self, without what belongs to self. If a Bodhisattva knows in this way, it is called entering wisdom.

'Good man, what is the wisdom of the past and future?' It refers to a Bodhisattva knowing the past and knowing the future, which is called the wisdom of the past and future. Furthermore, good man, knowing that the future has no maker and knowing that the past has ceased, this is called the past and future wisdom of a Bodhisattva-Mahāsattva.

'Good man, what is the wisdom in the path and in the fruit?' It refers to wisdom in the Six Pāramitās (perfections), which is called path-wisdom; it refers to wisdom in the Ten Bhūmis (ten stages of Bodhisattva practice) and in the Tathāgata-bhūmi (Buddha-realm), which is called fruit-wisdom. This wisdom in the path and in the fruit is called the wisdom in the path and in the fruit of a Bodhisattva-Mahāsattva.

'Good man, this is called the ten wisdoms of a Bodhisattva-Mahāsattva.'

When this Dharma-collection Dharma-gate was spoken, seventy-six thousand Bodhisattva-Mahāsattvas, being good at gathering past karmas, obtained the Anutpattika-dharma-kṣānti (patience with the non-arising of dharmas).

At that time, Samantabhadra Bodhisattva (Universal Worthy Bodhisattva) said to the Unobstructed Bodhisattva-Mahāsattva: 'Good man, you should speak of the Dharma-collection corresponding to the Pāramitās (perfections, going to the other shore) of the Bodhisattva-Mahāsattvas. Why? Good man, this is the most supreme Dharma-collection that is spoken, namely, speaking of the Pāramitās: What are the Pāramitās? What is the Dharma-collection of the Pāramitās?'

爾時，無所發菩薩語奮迅慧菩薩言：「善男子！諸波羅蜜者，謂檀波羅蜜、尸波羅蜜、羼提波羅蜜、毗離耶波羅蜜、禪波羅蜜、般若波羅蜜、方便波羅蜜、愿波羅蜜、力波羅蜜、智波羅蜜。善男子！是名諸波羅蜜。

「何者是波羅蜜法集？所謂不見佈施名為檀波羅蜜，而常舍一切內外之物；不見持戒名為尸波羅蜜，而常修持一切凈戒頭陀功德等；不見忍辱名為羼提波羅蜜，而常修行忍辱安樂之行；不見精進名為毗離耶波羅蜜，而常修習一切善根無有休息；不見禪定名為禪波羅蜜，而常尊重寂靜之心；不見慧名為般若波羅蜜，而常修習聞慧之法；不見方便名為方便波羅蜜，而常現同一切外道，為諸眾生髮起所念善根事故；不見愿名為愿波羅蜜，而常求一切善根共一切眾生迴向阿耨多羅三藐三菩提；不見力名為力波羅蜜，而常求那羅延身金剛力士，為教化眾生降伏憍慢故；不見智名為智波羅蜜，而常修行一切功巧技術、五明論等。善男子！是名菩薩摩訶薩諸波羅蜜相應法集。

「複次，善男子！菩薩不求一切果報而常不捨施心，於一切時舍一切事；不分別持戒，而能捨于身命，不毀凈戒；一切諸法不能擾動，而常遠離瞋害之心；不求一切法，而常念一切善根；不分別寂靜心，而常修行禪定神通三昧；

【現代漢語翻譯】現代漢語譯本：　　這時，無所發菩薩對奮迅慧菩薩說：『善男子！所謂的諸波羅蜜（到達彼岸的方法）是指：檀波羅蜜（佈施波羅蜜）、尸波羅蜜（持戒波羅蜜）、羼提波羅蜜（忍辱波羅蜜）、毗離耶波羅蜜（精進波羅蜜）、禪波羅蜜（禪定波羅蜜）、般若波羅蜜（智慧波羅蜜）、方便波羅蜜（善巧方便波羅蜜）、愿波羅蜜（願力波羅蜜）、力波羅蜜（力量波羅蜜）、智波羅蜜（知識波羅蜜）。善男子！這些就叫做諸波羅蜜。』　　『什麼是波羅蜜法集呢？就是說，不執著于佈施，這叫做檀波羅蜜，但經常捨棄一切身外之物和內在的煩惱；不執著于持戒，這叫做尸波羅蜜，但經常修持一切清凈的戒律和頭陀（苦行）功德等；不執著于忍辱，這叫做羼提波羅蜜，但經常修行忍辱和安樂的行為；不執著于精進，這叫做毗離耶波羅蜜，但經常修習一切善根，沒有休息；不執著于禪定，這叫做禪波羅蜜，但經常尊重寂靜的心；不執著于智慧，這叫做般若波羅蜜，但經常修習聽聞佛法的智慧；不執著于方便，這叫做方便波羅蜜，但經常示現和一切外道相同，爲了讓眾生髮起所想的善根；不執著于愿，這叫做愿波羅蜜，但經常祈求一切善根，和一切眾生一起迴向阿耨多羅三藐三菩提（無上正等正覺）；不執著于力量，這叫做力波羅蜜，但經常祈求那羅延（大力神）的身和金剛力士的力量，爲了教化眾生，降伏驕慢；不執著于知識，這叫做智波羅蜜，但經常修行一切工巧技術、五明論（聲明、工巧明、醫方明、因明、內明）等。善男子！這些就叫做菩薩摩訶薩諸波羅蜜相應的法集。』　　『再次，善男子！菩薩不追求一切果報，但經常不捨棄佈施的心，在一切時候捨棄一切事物；不分別持戒，但能夠捨棄身命，不毀壞清凈的戒律；一切諸法不能擾動他，但經常遠離嗔恨和傷害的心；不追求一切法，但經常憶念一切善根；不分別寂靜的心，但經常修行禪定神通三昧（正定）。』

【English Translation】 English version: At that time, the Bodhisattva Inexhaustible Utterance spoke to the Bodhisattva Swift Wisdom, saying: 'Good man! The perfections (Pāramitā) are: Dāna Pāramitā (Perfection of Giving), Śīla Pāramitā (Perfection of Morality), Kṣānti Pāramitā (Perfection of Patience), Vīrya Pāramitā (Perfection of Diligence), Dhyāna Pāramitā (Perfection of Meditation), Prajñā Pāramitā (Perfection of Wisdom), Upāya Pāramitā (Perfection of Skillful Means), Praṇidhāna Pāramitā (Perfection of Vow), Bala Pāramitā (Perfection of Strength), and Jñāna Pāramitā (Perfection of Knowledge). Good man! These are called the perfections.' 'What is the collection of Dharma of the perfections? It is said that not seeing giving is called Dāna Pāramitā, but constantly relinquishing all internal and external things; not seeing holding precepts is called Śīla Pāramitā, but constantly cultivating all pure precepts, ascetic practices (dhūta) and merits; not seeing patience is called Kṣānti Pāramitā, but constantly practicing patience and the conduct of happiness; not seeing diligence is called Vīrya Pāramitā, but constantly cultivating all good roots without rest; not seeing meditation is called Dhyāna Pāramitā, but constantly respecting the mind of stillness; not seeing wisdom is called Prajñā Pāramitā, but constantly cultivating the Dharma of wisdom through hearing; not seeing skillful means is called Upāya Pāramitā, but constantly appearing the same as all non-Buddhists, for the sake of initiating the good roots contemplated by all beings; not seeing vow is called Praṇidhāna Pāramitā, but constantly seeking all good roots together with all beings, dedicating them towards Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment); not seeing strength is called Bala Pāramitā, but constantly seeking the body of Nārāyaṇa (a powerful deity) and the strength of a Vajra warrior, for the sake of teaching and transforming beings and subduing arrogance; not seeing knowledge is called Jñāna Pāramitā, but constantly practicing all skillful arts and techniques, the five sciences (Pañcavidyāsthāna) and so on. Good man! These are called the collection of Dharma corresponding to the perfections of a Bodhisattva-Mahāsattva.' 'Furthermore, good man! The Bodhisattva does not seek any rewards, but constantly does not abandon the mind of giving, relinquishing all things at all times; without discriminating holding precepts, he is able to relinquish his life, without violating pure precepts; all Dharmas cannot disturb him, but he constantly stays away from the mind of anger and harm; without seeking all Dharmas, he constantly remembers all good roots; without discriminating the mind of stillness, he constantly practices meditation, supernormal powers, and samādhi (concentration).'

於一切法中無有疑心，而常求于聞思修慧；不求一切法，而心常念種種善根之法；常住寂靜心，而常修行一切諸愿；斷除一切憍慢高心，而常修行成就堅固金剛之身；善知一切諸經論等，而常求於一切尊重諸善知識。善男子！是名菩薩摩訶薩諸波羅蜜相應法集。

「複次，善男子！菩薩摩訶薩心常愛樂檀波羅蜜，而現隨順慳嫉眾生；心常愛樂修持凈戒，而現隨順破戒眾生；心常愛樂忍辱之事，而現隨順不能忍辱顛倒眾生；心常愛樂精進之行，而現隨順懈怠懶惰顛倒眾生；心常愛樂禪定三昧，而現隨順多事散亂顛倒眾生；心常愛樂般若妙慧，而現隨順信非善處癡啞眾生；心常愛樂方便善巧，而現不求一切所作事；心常愛樂大愿善根，而現隨順厭離世間眾生等行；心常愛樂有力，而現隨順無力眾生；心常愛樂勝智，而現隨順無智眾生。善男子！是名菩薩摩訶薩諸波羅蜜相應法集。

「複次，善男子！菩薩摩訶薩修行檀波羅蜜者，得如意寶手及以虛空而為庫藏；修行尸羅波羅蜜者，超過一切惡道，而得生死自在，及柔軟心、隨自在心；修行羼提波羅蜜者，得如來色身莊嚴，成就三十二相、八十種好，見者無厭；修行毗離耶波羅蜜者，得四無畏及四無礙；修行禪波羅蜜者，得一切聲中自在及一切所作業中自在；修

【現代漢語翻譯】現代漢語譯本：對於一切法沒有疑惑，並且經常尋求聽聞、思考、修習的智慧；不貪求一切法，而心中常常思念各種善根之法；常住在寂靜的心境中，並且經常修行一切諸愿；斷除一切驕傲自滿的高慢之心，並且經常修行成就堅固的金剛之身；善於瞭解一切諸經論等，並且經常尋求一切尊重諸善知識。善男子！這叫做菩薩摩訶薩諸波羅蜜相應法集。

再次，善男子！菩薩摩訶薩心中常常喜愛佈施波羅蜜（Dāna-pāramitā，佈施到彼岸），卻示現隨順慳吝嫉妒的眾生；心中常常喜愛修持凈戒，卻示現隨順毀犯戒律的眾生；心中常常喜愛忍辱之事，卻示現隨順不能忍辱、顛倒的眾生；心中常常喜愛精進行為，卻示現隨順懈怠懶惰、顛倒的眾生；心中常常喜愛禪定三昧（Dhyāna-samādhi，禪定），卻示現隨順多事散亂、顛倒的眾生；心中常常喜愛般若妙慧（Prajñā，智慧），卻示現隨順不信善法、愚癡瘖啞的眾生；心中常常喜愛方便善巧，卻示現不追求一切所作之事；心中常常喜愛大愿善根，卻示現隨順厭離世間的眾生等行為；心中常常喜愛有力，卻示現隨順無力眾生；心中常常喜愛殊勝智慧，卻示現隨順無智眾生。善男子！這叫做菩薩摩訶薩諸波羅蜜相應法集。

再次，善男子！菩薩摩訶薩修行佈施波羅蜜的人，得到如意寶手以及虛空作為庫藏；修行尸羅波羅蜜（Śīla-pāramitā，持戒到彼岸）的人，超過一切惡道，而得到生死自在，以及柔軟心、隨自在心；修行羼提波羅蜜（Kṣānti-pāramitā，忍辱到彼岸）的人，得到如來色身莊嚴，成就三十二相、八十種好，見者無厭；修行毗離耶波羅蜜（Vīrya-pāramitā，精進到彼岸）的人，得到四無畏及四無礙；修行禪波羅蜜（Dhyāna-pāramitā，禪定到彼岸）的人，得到一切聲中自在及一切所作業中自在；修

【English Translation】 English version: In all dharmas, having no doubts, and constantly seeking wisdom through hearing, thinking, and cultivation; not craving all dharmas, but with the mind constantly mindful of various roots of goodness; constantly abiding in a peaceful mind, and constantly practicing all vows; cutting off all arrogance and pride, and constantly practicing to achieve a firm, diamond-like body; being well-versed in all sutras and treatises, and constantly seeking all respected virtuous teachers. Good man! This is called the collection of dharmas corresponding to the Paramitas of a Bodhisattva-Mahasattva.

Furthermore, good man! A Bodhisattva-Mahasattva constantly cherishes the Dāna-pāramitā (perfection of giving), yet appears to accord with stingy and jealous beings; constantly cherishes upholding pure precepts, yet appears to accord with beings who break precepts; constantly cherishes the practice of patience, yet appears to accord with beings who cannot endure and are inverted; constantly cherishes the practice of diligence, yet appears to accord with beings who are lazy and indolent and inverted; constantly cherishes Dhyāna-samādhi (meditative absorption), yet appears to accord with beings who are busy, scattered, and inverted; constantly cherishes Prajñā (wisdom), yet appears to accord with beings who do not believe in goodness, are foolish and mute; constantly cherishes skillful means, yet appears not to seek all actions; constantly cherishes great vows and roots of goodness, yet appears to accord with beings who are weary of and renounce the world; constantly cherishes strength, yet appears to accord with weak beings; constantly cherishes supreme wisdom, yet appears to accord with unwise beings. Good man! This is called the collection of dharmas corresponding to the Paramitas of a Bodhisattva-Mahasattva.

Furthermore, good man! A Bodhisattva-Mahasattva who practices Dāna-pāramitā obtains hands like wish-fulfilling jewels and emptiness as a treasury; one who practices Śīla-pāramitā (perfection of morality) transcends all evil paths and obtains freedom in birth and death, as well as a gentle heart and a freely-willed heart; one who practices Kṣānti-pāramitā (perfection of patience) obtains the adornment of the Tathagata's physical body, accomplishing the thirty-two major marks and eighty minor characteristics, pleasing all who see; one who practices Vīrya-pāramitā (perfection of vigor) obtains the four fearlessnesses and four unobstructed eloquences; one who practices Dhyāna-pāramitā (perfection of meditation) obtains freedom in all sounds and freedom in all actions;

行般若波羅蜜者，得一切法中無所障礙，謂一切法菩提平等故；修行方便波羅蜜者，得所作業自然，謂得身、口、意業自然故；修行愿波羅蜜者，得於一切生中宿命自在，及隨順行、隨順所作事；修行力波羅蜜者，一切煩惱及一切諸魔外道不能擾亂，則得一切世間最高大身故；修行智波羅蜜者，謂能超過陰、死、煩惱、天魔等故。善男子！是名菩薩摩訶薩諸波羅蜜相應法集。

「複次，善男子！菩薩摩訶薩讚歎佈施而不以彼佈施為清凈；讚歎持戒、忍辱、精進、禪定、般若、方便、愿、力、讚歎智等，而不以彼等為清凈。何以故？雖修如是一切法等，以能捨故，是一切法以分別心故有，是故分別心及分別心所生法皆悉舍離。是故，菩薩分別心及分別一切法心所生法不與共住，不生心以為清凈，而是菩薩生如是心知無分別、無戲論境界，證阿耨多羅三藐三菩提心。」

奮迅慧菩薩言：「善男子！言菩提者，於何法而說？」

無所發菩薩言：「善男子！言菩提者，無分別、無戲論法即其言也。

「善男子！見我者，名為戲論，此非菩提；遠離我見，無有戲論，名為菩提。善男子！著我所者，名為戲論，此非菩提；遠離我所，無有戲論，名為菩提。隨順老、病、死者，名為戲論，此非菩提；不隨順

【現代漢語翻譯】現代漢語譯本：修行般若波羅蜜（Prajnaparamita，智慧到彼岸）的修行者，在一切法中都能無所障礙，因為一切法與菩提（Bodhi，覺悟）平等無二；修行方便波羅蜜（Upayaparamita，善巧方便到彼岸）的修行者，所作所為皆能自然成就，因為他們身、口、意三業皆能自然而然地運作；修行愿波羅蜜（Pranidhanaparamita，願力到彼岸）的修行者，能在一切輪迴轉生中自在憶起宿命，並且能隨順自己的願望行事、隨順自己的願望成就；修行力波羅蜜（Balaparamita，力量到彼岸）的修行者，一切煩惱以及一切諸魔外道都不能擾亂他們，因此能獲得世間最高大的身軀；修行智波羅蜜（Jnanaparamita，智慧到彼岸）的修行者，能夠超越五陰（Skandha，構成個體存在的五種要素）、死亡、煩惱、天魔等等障礙。善男子！這被稱為菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）諸波羅蜜相應的法集。

『再者，善男子！菩薩摩訶薩讚歎佈施，卻不認為佈施本身是清凈的；讚歎持戒、忍辱、精進、禪定、般若、方便、愿、力，讚歎智慧等等，卻不認為這些本身是清凈的。為什麼呢？雖然修習如上一切法等等，因為能夠捨棄的緣故，而這一切法因為分別心的緣故才存在，因此分別心以及分別心所產生的法都應當舍離。因此，菩薩的分別心以及分別一切法的心所產生的法不與它們共住，不生起認為它們是清凈的心，而是這位菩薩生起這樣的心，了知無分別、無戲論的境界，證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）之心。』

奮迅慧菩薩問道：『善男子！所說的菩提，是指什麼法而言的呢？』

無所發菩薩回答說：『善男子！所說的菩提，是指無分別、無戲論的法就是它所指的。』

『善男子！見到「我」的存在，就稱為戲論，這不是菩提；遠離「我」的見解，沒有戲論，這才是菩提。善男子！執著于「我所擁有」的，就稱為戲論，這不是菩提；遠離「我所擁有」的執著，沒有戲論，這才是菩提。隨順衰老、疾病、死亡的，就稱為戲論，這不是菩提；不隨順衰老、

【English Translation】 English version: A practitioner who cultivates Prajnaparamita (Perfection of Wisdom) attains unobstructedness in all dharmas, because all dharmas are equal to Bodhi (Enlightenment); a practitioner who cultivates Upayaparamita (Perfection of Skillful Means) attains naturalness in their actions, because they attain naturalness in their body, speech, and mind; a practitioner who cultivates Pranidhanaparamita (Perfection of Vow) attains freedom in remembering past lives in all rebirths, and acts and accomplishes things in accordance with their vows; a practitioner who cultivates Balaparamita (Perfection of Strength) is undisturbed by all afflictions and all demons and heretics, and thus attains the highest and greatest body in all the world; a practitioner who cultivates Jnanaparamita (Perfection of Knowledge) is able to transcend the Skandhas (the five aggregates that constitute individual existence), death, afflictions, heavenly demons, and other obstacles. Good man! This is called the collection of dharmas corresponding to the Paramitas of a Bodhisattva-Mahasattva (Great Bodhisattva).'

'Furthermore, good man! A Bodhisattva-Mahasattva praises generosity but does not consider that generosity itself to be pure; praises morality, patience, diligence, meditation, prajna, skillful means, vow, strength, praises wisdom, etc., but does not consider these themselves to be pure. Why? Although cultivating all these dharmas, etc., because of being able to relinquish them, and all these dharmas exist because of discriminating mind, therefore both discriminating mind and the dharmas arising from discriminating mind should be relinquished. Therefore, the Bodhisattva does not dwell with discriminating mind and the dharmas arising from the mind that discriminates all dharmas, does not give rise to the thought that they are pure, but rather this Bodhisattva gives rise to such a thought, knowing the realm of non-discrimination and non-conceptual proliferation, and attains the mind of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).'

The Bodhisattva Fervent Wisdom asked: 'Good man! When speaking of Bodhi, to what dharma does it refer?'

The Bodhisattva Without Utterance replied: 'Good man! When speaking of Bodhi, it refers to the dharma of non-discrimination and non-conceptual proliferation.'

'Good man! Seeing 'I' is called conceptual proliferation, this is not Bodhi; being apart from the view of 'I', without conceptual proliferation, this is called Bodhi. Good man! Being attached to 'what is mine' is called conceptual proliferation, this is not Bodhi; being apart from the attachment to 'what is mine', without conceptual proliferation, this is called Bodhi. Conforming to old age, sickness, and death is called conceptual proliferation, this is not Bodhi; not conforming to old age,

老、病、死，寂靜、無戲論，名為菩提。慳、嫉、破戒、瞋恨、懈怠、散亂、愚癡，無智戲論，此非菩提；佈施、持戒、忍辱、精進、禪定、智慧，無戲論法，名為菩提。邪見、惡覺觀、惡愿，名為戲論，此非菩提；空、無相、無愿，無戲論法，名為菩提。複次，善男子！亦得言一切法是菩提、亦得言一切法非為菩提。」

問曰：「以何義故，一切法名為菩提？一切法非菩提？」

答曰：「於一切法著我、我所，此非菩提；覺一切法平等、知一切法真如，名為菩提。複次，善男子！言菩提者，名為寂靜；寂靜者，名為一切法真如。」

問曰：「善男子！所言真如，真如者於何法說？」

答曰：「善男子！言真如，真如者名為空，彼空不生、不滅。」

問曰：「若如是，一切法空。是故，一切法不生、不滅。」

無所發菩薩言：「如是，如是。善男子！如汝所說，一切法不生、不滅。」

問曰：「若如是，何故如來說有為法皆悉生滅？佛說有為法皆生滅者，此言何謂？」

無所發菩薩言：「善男子！為愚癡凡夫著生滅法故，諸佛如來以大慈悲為護驚怖，隨順世諦作如是說諸法生、滅，而一切諸法不生、不滅。是故，善男子！菩薩摩訶薩應知諸佛、應知諸佛法、應知諸

【現代漢語翻譯】現代漢語譯本：衰老、疾病、死亡，寂靜、沒有虛妄的言論，這叫做菩提（bodhi，覺悟）。慳吝、嫉妒、毀犯戒律、嗔恨、懈怠、散亂、愚癡，以及沒有智慧的虛妄言論，這些不是菩提；佈施、持守戒律、忍辱、精進、禪定、智慧，這些沒有虛妄言論的法，叫做菩提。邪見、錯誤的覺知和觀念、惡毒的願望，這叫做虛妄言論，這些不是菩提；空性（śūnyatā）、無相（animitta）、無愿（apraṇihita），這些沒有虛妄言論的法，叫做菩提。再者，善男子！也可以說一切法都是菩提，也可以說一切法都不是菩提。」

有人問：「根據什麼道理，說一切法都叫做菩提？又根據什麼道理，說一切法都不是菩提？」

回答說：「對於一切法執著于『我』和『我的所有』，這不是菩提；覺悟一切法平等、了知一切法真實如是，這叫做菩提。再者，善男子！所說的菩提，就是寂靜；寂靜，就是一切法真實如是的狀態（真如，tathātā）。」

有人問：「善男子！所說的真如，真如是指什麼法說的？」

回答說：「善男子！所說的真如，真如就是空性，那空性不生、不滅。」

有人問：「如果這樣，一切法都是空性。因此，一切法不生、不滅。」

無所發菩薩（A bodhisattva named 'Anutpāda'）說：「是的，是的。善男子！正如你所說，一切法不生、不滅。」

有人問：「如果這樣，為什麼如來（Tathāgata，佛的稱號）說有為法（saṃskṛta-dharma，因緣和合而成的法）都生滅？佛說有為法都生滅，這話是什麼意思？」

無所發菩薩說：「善男子！爲了愚癡的凡夫執著于生滅法，諸佛如來以大慈悲爲了保護他們免受驚嚇，隨順世俗的諦理（世諦，saṃvṛti-satya）才這樣說諸法生、滅，而一切諸法實際上是不生、不滅的。所以，善男子！菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）應該瞭解諸佛、應該瞭解諸佛的法、應該瞭解諸

【English Translation】 English version: Old age, sickness, death, quiescence, and non-conceptualization are called Bodhi (bodhi, enlightenment). Stinginess, jealousy, breaking precepts, anger, laziness, distraction, ignorance, and non-wise conceptualization are not Bodhi; giving, upholding precepts, patience, diligence, meditation, and wisdom, these non-conceptual dharmas are called Bodhi. Wrong views, evil perceptions and conceptions, and evil wishes are called conceptualization, and are not Bodhi; emptiness (śūnyatā), signlessness (animitta), and wishlessness (apraṇihita), these non-conceptual dharmas are called Bodhi. Furthermore, good man! It can also be said that all dharmas are Bodhi, and it can also be said that all dharmas are not Bodhi.』

Someone asked: 『According to what meaning are all dharmas called Bodhi? And according to what meaning are all dharmas not Bodhi?』

The answer is: 『Attaching to 『I』 and 『mine』 in all dharmas is not Bodhi; realizing that all dharmas are equal and knowing the true suchness of all dharmas is called Bodhi. Furthermore, good man! What is called Bodhi is quiescence; quiescence is the true suchness (tathātā) of all dharmas.』

Someone asked: 『Good man! What is meant by true suchness? To what dharma does true suchness refer?』

The answer is: 『Good man! What is called true suchness is emptiness, and that emptiness neither arises nor ceases.』

Someone asked: 『If that is so, all dharmas are empty. Therefore, all dharmas neither arise nor cease.』

The Bodhisattva Anutpāda (A bodhisattva named 'Anutpāda') said: 『So it is, so it is. Good man! As you say, all dharmas neither arise nor cease.』

Someone asked: 『If that is so, why does the Tathāgata (Tathāgata, title of the Buddha) say that conditioned dharmas (saṃskṛta-dharma, dharmas that arise from causes and conditions) all arise and cease? What does the Buddha mean by saying that conditioned dharmas all arise and cease?』

The Bodhisattva Anutpāda said: 『Good man! Because foolish ordinary people are attached to the arising and ceasing of dharmas, the Buddhas and Tathāgatas, with great compassion, in order to protect them from being frightened, speak of the arising and ceasing of dharmas in accordance with conventional truth (saṃvṛti-satya), but in reality, all dharmas neither arise nor cease. Therefore, good man! A Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great bodhisattva) should understand the Buddhas, should understand the Buddhas' dharmas, should understand the

眾生、應知諸法、應知自身、應知身法。」

爾時，無所發菩薩摩訶薩欲重宣此義，而說偈言：

「佛及佛出世、　　諸佛法實體，　菩薩如彼法，　　不放逸而知。　諸善無漏聚，　　佛世智者最，　依眾生心成。　　修善行因緣，　是能知諸法、　　是能覺諸法，　是人到諸行。　　若能知諸佛、　菩提無與者，　　亦無人取彼，　實知自身法，　　名為覺覺者。　若能知自身，　　唯是相無實，　是能知如佛，　　及知菩提法。　唯相諸眾生，　　虛妄分別說，　菩薩如實知，　　如夢幻等相。　妄覺實覺者，　　無能知此行，　若調諸根馬，　　是能依定知。　是人無怨、親，　　及作、不可作，　亦無取、舍法，　　是名真法集。　能正知諸法，　　故說法集義；　不正知諸法，　　是故說惡法。　貪法及離貪，　　清凈平等見，　見貪癡亦然，　　是名真法集。　為利諸眾生，　　發大慈悲心，　而不見眾生，　　若離於真空。　若如是知法，　　平等無垢處，　得妙洲覺處，　　彼黠成正覺。　如世間幻師，　　發心度幻人，　彼幻不著幻，　　以未曾有故。　知三界如幻，　　發大菩提心，　為度諸眾生，　　實知彼眾生，　自

【現代漢語翻譯】現代漢語譯本『眾生、應知諸法（dharma，佛法）、應知自身、應知身法。』

當時，無所發菩薩摩訶薩（Bodhisattva-Mahāsattva， महान्तं सत्त्वं ）想要再次宣揚這個道理，於是用偈語說道：

『佛陀以及佛陀的出世，諸佛法的真實本體，菩薩就像那些佛法，不放逸地去了解。各種善良無漏的聚集，在佛陀的時代，智者最為重要，依靠眾生的心而成就。修習善行的因緣，是能夠了解諸法的，是能夠覺悟諸法的，這樣的人到達各種行為的終點。如果能夠了解諸佛，菩提（bodhi，覺悟）是無與倫比的，也沒有人能夠奪取它，真實地瞭解自身和佛法，這被稱為覺悟的覺悟者。如果能夠了解自身，僅僅是現象而沒有實體，這樣就能像佛陀一樣瞭解，並且瞭解菩提之法。僅僅是現象的眾生，虛妄地分別述說，菩薩如實地瞭解，就像夢幻等現象。虛妄地覺悟和真實地覺悟者，沒有人能夠了解這種行為，如果調伏各種感官像調伏馬一樣，就能依靠禪定而瞭解。這樣的人沒有怨恨、親近，以及造作、不可造作，也沒有取、舍之法，這被稱為真正的佛法聚集。能夠正確地瞭解諸法，所以說佛法聚集的意義；不能正確地瞭解諸法，所以說邪惡的佛法。貪戀佛法以及遠離貪戀，清凈平等地看待，看待貪婪和愚癡也是這樣，這被稱為真正的佛法聚集。爲了利益各種眾生，發出廣大的慈悲心，但是不執著于眾生的存在，如果遠離了真空的境界。如果像這樣瞭解佛法，平等沒有污垢的地方，得到美妙的洲嶼覺悟之處，那些聰明的人成就正覺。就像世間的幻術師，發心度化幻化的人，那些幻化的人不執著于幻化，因為從未真實存在過。瞭解三界（trailokya，欲界、色界、無色界）如幻化，發出廣大的菩提心，爲了度化各種眾生，真實地瞭解那些眾生，自身』

【English Translation】 English version 『Sentient beings, should know all dharmas (dharma, teachings), should know themselves, should know the dharma of the body.』

At that time, the Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva, great being) Wu Suo Fa, wishing to reiterate this meaning, spoke in verse:

『The Buddha and the Buddha's appearance in the world, The true essence of all Buddha-dharmas, Bodhisattvas are like those dharmas, Knowing without negligence. All good, un-leaking accumulations, In the Buddha's era, the wise are the most important, Accomplished by relying on the minds of sentient beings. Cultivating the causes and conditions of good deeds, Is being able to know all dharmas, Is being able to awaken to all dharmas, Such a person reaches the end of all actions. If one can know all the Buddhas, Bodhi (bodhi, enlightenment) is unparalleled, And no one can take it away, Truly knowing oneself and the dharma, This is called the awakened one of awakening. If one can know oneself, Merely as phenomena without substance, Then one can understand like the Buddha, And understand the dharma of bodhi. Sentient beings are merely phenomena, Vainly distinguishing and speaking, Bodhisattvas know the truth, Like dreams and illusions. Those who falsely awaken and those who truly awaken, No one can understand this practice, If one tames the various senses like taming horses, Then one can rely on samadhi (samādhi, concentration) to know. Such a person has no resentment or affection, And no creation or non-creation, Also no taking or abandoning of dharmas, This is called the true gathering of dharmas. Being able to correctly know all dharmas, Therefore, it is said to be the meaning of the gathering of dharmas; Not being able to correctly know all dharmas, Therefore, it is said to be evil dharmas. Attachment to dharma and detachment from attachment, Seeing purity and equality, Seeing greed and ignorance as well, This is called the true gathering of dharmas. For the benefit of all sentient beings, Arousing great compassion, But not clinging to the existence of sentient beings, If one is apart from the realm of emptiness. If one knows the dharma in this way, A place of equality without defilement, Obtaining the wonderful island of awakening, Those wise ones achieve perfect enlightenment. Like illusionists in the world, Arousing the mind to liberate illusory people, Those illusory people do not cling to illusion, Because it has never truly existed. Knowing the three realms (trailokya, desire realm, form realm, formless realm) as illusions, Arousing the great bodhi mind, In order to liberate all sentient beings, Truly knowing those sentient beings, Oneself』

身如虛空。　　眾生自性空，　一切處見法，　　得忍住勝洲。　不行於諸法，　　亦不還諸法，　以不行、不還，　　得住凈行洲。　若住如是實，　　平等法界心，　即時諸佛記，　　是必成大覺。　自身佛亦然，　　及得受佛記，　見彼法平等，　　即時諸佛記。　得無障礙處，　　證滅行世間，　一切處無過，　　以大悲為身。　若菩薩有智，　　欲如是法集，　修行是法行，　　必得是法集。」

無所發菩薩說此偈時，六萬二千菩薩得無生法忍，八千天子遠塵離垢得法眼凈。

複次，無所發菩薩摩訶薩語奮迅慧菩薩言：「善男子！菩薩應修行實諦法集。何以故？諸菩薩以實諦智以為法集。善男子！何者是實諦？善男子！菩薩發阿耨多羅三藐三菩提心，乃至捨身命不捨彼心、不捨諸眾生，是名菩薩摩訶薩實諦。善男子！若菩薩發阿耨多羅三藐三菩提心，又時舍心、舍眾生者，如是菩薩則為可呵，是人名為最上妄語。」

問曰：「云何菩薩發阿耨多羅三藐三菩提心不復舍彼心、不捨諸眾生？」

答曰：「若菩薩知苦諦、集諦、滅諦、道諦，是菩薩不復舍彼心。何以故？是菩薩知實諦，是故菩提心不退轉。」

問曰：「何者是苦？云何知苦？」

答

【現代漢語翻譯】現代漢語譯本身如虛空。眾生自性本空，在任何地方都能見到佛法，獲得安忍，安住于殊勝的境界。不執著于任何事物，也不捨棄任何事物，因為不執著、不捨棄，所以能安住于清凈的行為境界。如果安住于這樣的真實，以平等之心對待一切法界，立刻就會得到諸佛的授記，必定成就偉大的覺悟。自身與佛一樣，也能得到佛的授記，見到佛法的平等性，立刻就會得到諸佛的授記。獲得無障礙的境界，證得寂滅，在世間行走，在任何地方都沒有過失，以偉大的慈悲為身。如果菩薩有智慧，想要獲得這樣的佛法聚集，修行這樣的佛法行為，必定能得到這樣的佛法聚集。

無所發菩薩說這段偈語時，六萬二千位菩薩證得了無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的真理的領悟），八千位天人遠離塵垢，獲得了清凈的法眼。

此外，無所發菩薩摩訶薩（Mahasattva，偉大的菩薩）對奮迅慧菩薩說：『善男子！菩薩應該修行真實不虛的佛法聚集。為什麼呢？因為諸位菩薩以真實的智慧作為佛法聚集。善男子！什麼是真實不虛呢？善男子！菩薩發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），乃至捨棄生命也不捨棄這個心，不捨棄一切眾生，這叫做菩薩摩訶薩的真實不虛。善男子！如果菩薩發起了阿耨多羅三藐三菩提心，又時常捨棄這個心、捨棄眾生，這樣的菩薩就應該受到呵責，這個人被稱為最嚴重的妄語者。』

有人問：『怎樣才能使菩薩發起了阿耨多羅三藐三菩提心后，不再捨棄這個心，不捨棄一切眾生呢？』

回答說：『如果菩薩瞭解苦諦（Dukkha-satya，關於苦的真理）、集諦（Samudaya-satya，關於苦的起因的真理）、滅諦（Nirodha-satya，關於苦的止息的真理）、道諦（Marga-satya，關於達到苦的止息的道路的真理），這位菩薩就不會再捨棄這個心。為什麼呢？因為這位菩薩瞭解真實的道理，所以菩提心不會退轉。』

有人問：『什麼是苦？怎樣才能瞭解苦呢？』

回答說：

【English Translation】 English version The body is like empty space. The self-nature of sentient beings is empty; seeing the Dharma everywhere, attaining forbearance, and dwelling in the supreme realm. Not clinging to any dharmas, nor abandoning any dharmas; because of not clinging and not abandoning, one can dwell in the realm of pure conduct. If one dwells in such reality, with a mind of equality towards all Dharmadhatu (Dharmadhatu, the realm of all phenomena), immediately the Buddhas will predict that one will surely attain great enlightenment. Oneself is like the Buddha, and one will receive the Buddha's prediction; seeing the equality of that Dharma, immediately the Buddhas will predict. Attaining a place without obstacles, realizing extinction, walking in the world, without fault in all places, with great compassion as the body. If a Bodhisattva has wisdom and desires to gather such Dharma, practicing such Dharma conduct, one will surely attain such Dharma gathering.'

When the Bodhisattva Wu Suo Fa (Wu Suo Fa, The Bodhisattva 'No Utterance') spoke this verse, sixty-two thousand Bodhisattvas attained Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, the patience with the unoriginated nature of reality), and eight thousand devas (devas, celestial beings) were purified from dust and defilement and obtained the pure Dharma eye.

Furthermore, the Bodhisattva Mahasattva (Mahasattva, Great Being) Wu Suo Fa said to the Bodhisattva Fen Xun Hui (Fen Xun Hui, Swift Wisdom): 'Good man! Bodhisattvas should practice the true Dharma gathering. Why? Because all Bodhisattvas use true wisdom as the Dharma gathering. Good man! What is the true reality? Good man! When a Bodhisattva generates the Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment), even if it means sacrificing their life, they will not abandon this mind, nor will they abandon all sentient beings. This is called the true reality of a Bodhisattva Mahasattva. Good man! If a Bodhisattva generates the Anuttara-samyak-sambodhi-citta, but then sometimes abandons this mind and abandons sentient beings, such a Bodhisattva should be reproached, and that person is called the greatest liar.'

Someone asked: 'How can a Bodhisattva generate the Anuttara-samyak-sambodhi-citta and not abandon that mind or all sentient beings?'

He replied: 'If a Bodhisattva understands the Dukkha-satya (Dukkha-satya, the truth of suffering), the Samudaya-satya (Samudaya-satya, the truth of the origin of suffering), the Nirodha-satya (Nirodha-satya, the truth of the cessation of suffering), and the Marga-satya (Marga-satya, the truth of the path to the cessation of suffering), that Bodhisattva will not abandon that mind. Why? Because that Bodhisattva understands the true reality, therefore the Bodhi-citta (Bodhi-citta, mind of enlightenment) will not regress.'

Someone asked: 'What is suffering? How can one understand suffering?'

He replied:

曰：「於五陰愛、不愛逼惱，是名為苦。菩薩知于彼苦，空、無壽者，無我、我所，唯是因緣和合而生，是名知苦。菩薩見彼苦唯是集，虛妄不堅固、無壽者，名為知集。菩薩知彼苦從本際不來、不至未來際、不在現在際，無始、無終，自體本來寂滅、自體空、自體寂靜，如是知名為知滅。」

問曰：「所言滅者，此說何法？」

答曰：「善男子！言滅者不可言。」

問曰：「善男子！若言滅者不可言，何故言滅？」

答曰：「善男子！說滅者，謂客煩惱、諸障不實、虛妄分別法，菩薩不分別彼不實法，爾時得言名為滅滅。而虛妄法本來無法可滅，是故如來說一切法本來寂滅。」

問曰：「善男子！如來說菩薩不證滅，若菩薩證滅，是菩薩墮聲聞、辟支佛地。如來何故作如是說？」

答曰：「善男子！言證者，名為現見。然滅法不可現見，是故如來說滅法不可見。若法不可見，彼法亦不可證。是故，如來說菩薩不見滅、不證滅。依此義故，如來說菩薩不證滅。聲聞取法相故，證滅。

「知以何等念、何等觀、何等行，如是知、如是見、如是決定，名為知道。

「複次，善男子！言苦者，名為我。彼我有相，若如是集名為知集。菩薩見彼集，不見一法能集，如是知名

【現代漢語翻譯】現代漢語譯本：他說：『對於五蘊（panchaskandha，構成個體存在的五種要素，即色、受、想、行、識）的愛與不愛所帶來的逼迫惱亂，這被稱為苦。菩薩了知那苦是空性的，其中沒有壽者（jiva，有情），沒有我，也沒有我所（atman and atmaniya，靈魂和靈魂所屬之物），僅僅是因緣和合而生起，這被稱為知苦。菩薩見到那苦僅僅是集（samudaya，苦的生起），虛妄不堅固，沒有壽者，這被稱為知集。菩薩了知那苦從根本上不從過去而來，不往未來而去，也不在現在停留，無始無終，其自體本來就是寂滅的，自體是空性的，自體是寂靜的，像這樣了知被稱為知滅（nirodha，苦的止息）。』

問道：『所說的滅，是指什麼法？』

答道：『善男子！所說的滅是不可言說的。』

問道：『善男子！如果說滅是不可言說的，為什麼還要說滅呢？』

答道：『善男子！說滅，是指客塵煩惱（agantuka-klesha，外來的煩惱）、各種障礙是不真實的，是虛妄分別的法。菩薩不分別那些不真實的法，那時才能說名為滅滅。而虛妄的法本來就沒有法可以滅除，所以如來說一切法本來就是寂滅的。』

問道：『善男子！如來說菩薩不證滅，如果菩薩證滅，那麼這位菩薩就墮入了聲聞（shravaka，聽聞佛法而悟道的弟子）、辟支佛（pratyekabuddha，無師自悟的聖者）的境界。如來為什麼這樣說呢？』

答道：『善男子！所說的證，是指現見。然而滅法是不可現見的，所以如來說滅法是不可見的。如果法是不可見的，那麼那個法也是不可證的。因此，如來說菩薩不見滅，不證滅。依據這個意義，如來說菩薩不證滅。聲聞因為執取法相，所以證滅。

『知道用什麼樣的念、什麼樣的觀、什麼樣的行，像這樣知道、像這樣見到、像這樣決定，這被稱為知道（marga，道）。』

『再者，善男子！所說的苦，是指我（atman，靈魂）。那個我是有相的，如果像這樣集，被稱為知集。菩薩見到那個集，見不到有一個法能夠積集，像這樣知道

【English Translation】 English version: He said: 'Affliction and distress arising from love and non-love of the five skandhas (panchaskandha, the five aggregates constituting individual existence, namely form, feeling, perception, mental formations, and consciousness) are called suffering. A Bodhisattva knows that suffering is empty, without a living being (jiva, sentient being), without a self, and without anything belonging to a self (atman and atmaniya, soul and what belongs to the soul), arising only from the combination of causes and conditions; this is called knowing suffering. A Bodhisattva sees that suffering is merely accumulation (samudaya, the arising of suffering), unreal, impermanent, and without a living being; this is called knowing accumulation. A Bodhisattva knows that suffering fundamentally does not come from the past, does not go to the future, and does not stay in the present; it is without beginning and without end, its very nature is originally quiescent, its very nature is empty, its very nature is peaceful; knowing in this way is called knowing cessation (nirodha, the cessation of suffering).'

He asked: 'What dharma is referred to by cessation?'

He answered: 'Good man! Cessation is beyond words.'

He asked: 'Good man! If cessation is beyond words, why speak of cessation?'

He answered: 'Good man! Speaking of cessation refers to adventitious defilements (agantuka-klesha, adventitious afflictions), various obstructions that are unreal, and falsely discriminating dharmas. A Bodhisattva does not discriminate those unreal dharmas; at that time, it can be said to be the cessation of cessation. And unreal dharmas originally have no dharma to be eliminated; therefore, the Tathagata says that all dharmas are originally quiescent.'

He asked: 'Good man! The Tathagata says that a Bodhisattva does not realize cessation; if a Bodhisattva realizes cessation, then that Bodhisattva falls into the realm of a Shravaka (shravaka, a disciple who attains enlightenment by hearing the Buddha's teachings) or a Pratyekabuddha (pratyekabuddha, a solitary enlightened being who attains enlightenment without a teacher). Why does the Tathagata say this?'

He answered: 'Good man! Realization means direct seeing. However, the dharma of cessation cannot be directly seen; therefore, the Tathagata says that the dharma of cessation is invisible. If a dharma is invisible, then that dharma is also unrealizable. Therefore, the Tathagata says that a Bodhisattva does not see cessation and does not realize cessation. Based on this meaning, the Tathagata says that a Bodhisattva does not realize cessation. Shravakas, because they grasp the characteristics of dharmas, realize cessation.'

'Knowing with what kind of thought, what kind of contemplation, and what kind of practice, knowing in this way, seeing in this way, and deciding in this way, is called knowing the path (marga, the path).'

'Furthermore, good man! What is called suffering refers to the self (atman, soul). That self has characteristics; if it accumulates in this way, it is called knowing accumulation. A Bodhisattva sees that accumulation and does not see a single dharma that can accumulate; knowing in this way

為知滅。若能如是觀、若能如是求，名為知道。

「複次，善男子！隨所隨所法上心著名為苦。何以故？善男子！如來常說：隨所心著名為苦，隨所心著處不實。是故，從心著生集，名為集；苦不著心苦，名為滅。以何等智不著彼智，名為知道。

「善男子！我今依實諦智慧說，諸菩薩若一劫及無量劫說而不可得盡。」

說此實諦智時，六萬菩薩依實諦熏修智得不退轉地，虛空中無量百千天女于諸法中遠塵離垢得法眼凈。

佛說法集經卷第三大正藏第 17 冊 No. 0761 佛說法集經

佛說法集經卷第四

元魏天竺三藏菩提流支譯

爾時，奮迅慧菩薩語無所發菩薩言：「善男子！何者是菩薩摩訶薩心念處智？何者是念？云何心念處？」

爾時，無所發菩薩摩訶薩語奮迅慧菩薩言：「善男子！菩薩摩訶薩已於一切法中無生智，為心念處智，以無生智為最勝。諸菩薩彼無生智以無生智業得名一切處不亂、一切處直、一切處不動，如大海水不可量，一切聲聞、辟支佛無能知。以何等心念能聞持一切諸佛如來所說法而不散失？是菩薩心念處諸佛如來現前知，此是如是菩薩心念處。

「彼菩薩心念處有十種處。何等為十？所謂身念處、受念處、心念處、

【現代漢語翻譯】現代漢語譯本『為知滅。若能這樣觀察、若能這樣尋求，就叫做知道。』

『再者，善男子！無論在什麼法上，只要心有所執著，就叫做苦。為什麼呢？善男子！如來常說：只要心有所執著，就叫做苦，心所執著的地方都不是真實的。因此，從心執著產生聚集，叫做集；苦不執著於心，就叫做滅。用什麼樣的智慧不執著于那些智慧，就叫做知道。』

『善男子！我現在依靠真實的諦智才能說，諸位菩薩即使花費一劫乃至無量劫的時間來說，也無法完全說完。』

當宣說這真實諦智時，六萬菩薩依靠真實諦的熏修，獲得了不退轉地，虛空中無數百千天女在各種法中遠離塵垢，獲得了法眼清凈。

《佛說法集經》卷第三大正藏第 17 冊 No. 0761 《佛說法集經》

《佛說法集經》卷第四

元魏天竺三藏菩提流支譯

當時，奮迅慧菩薩（Vigatakrodha Bodhisattva）對無所發菩薩（Anupalabdhi Bodhisattva）說：『善男子！什麼是菩薩摩訶薩的心念處智？什麼是念？什麼是心念處？』

當時，無所發菩薩摩訶薩對奮迅慧菩薩說：『善男子！菩薩摩訶薩已經在一切法中證得無生智，這就是心念處智，以無生智為最殊勝。諸位菩薩憑藉這無生智的業力，被稱為在一切處都不混亂、一切處都正直、一切處都不動搖，如同大海水一樣不可測量，一切聲聞、辟支佛都無法知曉。用什麼樣的心念能夠聽聞並保持一切諸佛如來所說的法而不散失呢？這就是菩薩的心念處，諸佛如來現前知曉，這就是這樣的菩薩心念處。

『那位菩薩的心念處有十種處所。哪十種呢？就是身念處、受念處、心念處、』

【English Translation】 English version 'Whence knowledge ceases. If one can thus observe, if one can thus seek, it is called knowing.'

'Furthermore, good son! To attach the mind to any dharma whatsoever is called suffering. Why? Good son! The Tathagata (如來) always says: To attach the mind to anything is called suffering, and where the mind is attached is not real. Therefore, from attachment of the mind arises accumulation, which is called accumulation; when suffering does not attach to the mind, it is called cessation. With what kind of wisdom does one not attach to that wisdom, which is called knowing.'

'Good son! I can now speak based on true wisdom, but even if all the Bodhisattvas (菩薩) were to speak for one kalpa (劫) or countless kalpas, they could not exhaust it.'

When this true wisdom was spoken, sixty thousand Bodhisattvas, relying on the cultivation of true wisdom, attained the ground of non-retrogression, and countless hundreds of thousands of heavenly maidens in the empty sky, far from dust and defilement in all dharmas, attained the pure Dharma eye.

The Buddha's Collection of Dharma Discourses, Volume 3 Taisho Tripitaka Volume 17, No. 0761, The Buddha's Collection of Dharma Discourses

The Buddha's Collection of Dharma Discourses, Volume 4

Translated by Tripitaka Bodhiruci (菩提流支) of Yuan Wei (元魏) from India

At that time, Vigatakrodha Bodhisattva (奮迅慧菩薩) said to Anupalabdhi Bodhisattva (無所發菩薩): 'Good son! What is the wisdom of the Bodhisattva-Mahasattva's (菩薩摩訶薩) mindfulness of mind? What is mindfulness? What is mindfulness of mind?'

At that time, Anupalabdhi Bodhisattva-Mahasattva said to Vigatakrodha Bodhisattva: 'Good son! The Bodhisattva-Mahasattva has already attained the wisdom of non-origination in all dharmas, which is the wisdom of mindfulness of mind, with the wisdom of non-origination being the most supreme. These Bodhisattvas, through the karma of this wisdom of non-origination, are called undisturbed in all places, upright in all places, and unmoving in all places, like the immeasurable ocean water, which all Sravakas (聲聞) and Pratyekabuddhas (辟支佛) cannot know. With what kind of mindfulness can one hear and retain all the dharmas spoken by all the Buddhas-Tathagatas (諸佛如來) without losing them? This is the Bodhisattva's mindfulness of mind, which all the Buddhas-Tathagatas know directly, this is such a Bodhisattva's mindfulness of mind.'

'That Bodhisattva's mindfulness of mind has ten places. What are the ten? They are mindfulness of body, mindfulness of feeling, mindfulness of mind,'

法念處、唸佛念處、念法、念僧、念戒、念舍、念天心念處，是名十種念處。

「善男子！何者是菩薩身念處？菩薩如是安心：『此身來不從本際、去不至后際，不住本際、未來際，唯從虛妄分別心而生，無作者、無壽者，無前、中、后際，不住、無根本，無教者、無取者，而但以客塵言語而說若身體形狀、若質、若入。』若如是觀身，此身不堅固，唯是父母赤白和合不凈而生，臭穢以為體，貪、瞋、癡怖以為賊亂、破壞、不住，種種無量百千萬病以為家宅。

「複次，善男子！菩薩于身中如是安念：『是身從頭至足眾分聚集，所謂足、足指、跟踝、𨄔、脛、髀、膝、臗骨、腰脊、胸脅、腹肋、觀手、手指、肘、腕、肩、臂、頰、頤、頸、項、髑髏、眼、耳，如是等事積聚成身，以業有為作者，以種種煩惱隨煩惱虛妄分別百千萬種為窟宅。此身多有種種不凈，所謂發、毛、爪、齒、血、肉、皮、骨、肝、膽、腸、胃、生熟二臟、脾、腎、心、肺、肪、膏、腦膜、黃白痰陰、涕唾、目淚、大小便利，臭穢可惡。是等無量不凈物聚集，如是等中何者是身？』

「菩薩如是觀身，作是思惟：『此身無實，猶如虛空。』是名菩薩如虛空念處。如是安心，見一切法皆如虛空。菩薩如是知身，于諸法中無有動心

【現代漢語翻譯】現代漢語譯本：法念處（Dharma mindfulness），唸佛念處（Buddha mindfulness），念法（Dharma），念僧（Sangha），念戒（Precepts），念舍（Generosity），念天心念處（Deva mindfulness），是名為十種念處。

『善男子！何者是菩薩身念處？菩薩如是安心：『此身來不從本際（original beginning），去不至后際（final end），不住本際、未來際（future end），唯從虛妄分別心而生，無作者、無壽者，無前、中、后際，不住、無根本，無教者、無取者，而但以客塵言語而說若身體形狀、若質、若入。』若如是觀身，此身不堅固，唯是父母赤白和合不凈而生，臭穢以為體，貪、瞋、癡怖以為賊亂、破壞、不住，種種無量百千萬病以為家宅。

『複次，善男子！菩薩于身中如是安念：『是身從頭至足眾分聚集，所謂足、足指、跟踝、𨄔、脛、髀、膝、臗骨、腰脊、胸脅、腹肋、觀手、手指、肘、腕、肩、臂、頰、頤、頸、項、髑髏、眼、耳，如是等事積聚成身，以業有為作者，以種種煩惱隨煩惱虛妄分別百千萬種為窟宅。此身多有種種不凈，所謂發、毛、爪、齒、血、肉、皮、骨、肝、膽、腸、胃、生熟二臟、脾、腎、心、肺、肪、膏、腦膜、黃白痰陰、涕唾、目淚、大小便利，臭穢可惡。是等無量不凈物聚集，如是等中何者是身？』

『菩薩如是觀身，作是思惟：『此身無實，猶如虛空。』是名菩薩如虛空念處。如是安心，見一切法皆如虛空。菩薩如是知身，于諸法中無有動心。

【English Translation】 English version: Dharma mindfulness, Buddha mindfulness, Dharma, Sangha, Precepts, Generosity, Deva mindfulness, these are called the ten kinds of mindfulness.

『Good man! What is the Bodhisattva's body mindfulness? The Bodhisattva settles his mind thus: 『This body comes not from an original beginning, goes not to a final end, abides not in the original beginning or future end, but arises solely from false discriminating thought. It has no maker, no life-span, no past, present, or future end. It does not abide, has no root, no teacher, no taker, but is spoken of in terms of transient, defiled language as having a body shape, substance, or entry.』 If one thus contemplates the body, this body is not firm, but is born from the impure union of the red and white substances of parents, with foulness and stench as its essence, and with greed, hatred, delusion, and fear as thieves that disturb, destroy, and prevent it from abiding. It is a dwelling place for countless hundreds of thousands of diseases.

『Furthermore, good man! The Bodhisattva settles his mind on the body thus: 『This body is an accumulation of parts from head to foot, namely, feet, toes, heels, ankles, calves, shanks, thighs, knees, hip bones, waist, spine, chest, ribs, abdomen, sides, hands, fingers, elbows, wrists, shoulders, arms, cheeks, jaws, necks, nape, skulls, eyes, ears. Such things accumulate to form the body, with karma as the active agent, and with various afflictions, secondary afflictions, and false discriminations in hundreds of thousands of ways as its dwelling place. This body has many kinds of impurities, namely, hair, body hair, nails, teeth, blood, flesh, skin, bones, liver, gallbladder, intestines, stomach, raw and cooked organs, spleen, kidneys, heart, lungs, fat, grease, meninges, yellow and white phlegm, mucus, saliva, tears, urine, and feces, which are foul and disgusting. These countless impure things accumulate. Among these, what is the body?』

『The Bodhisattva thus contemplates the body, thinking: 『This body is unreal, like empty space.』 This is called the Bodhisattva's mindfulness of the body as empty space. Settling his mind thus, he sees all dharmas as being like empty space. The Bodhisattva thus knows the body, and in all dharmas, his mind is without agitation.』

、不住心，是菩薩不動、不住，名住念處。如是住念中能如是知，如菩提身亦如是，此中不可得生厭心。何以故？一切是邪念、非正念，於何等法中生厭心？是名菩薩摩訶薩身念處。

「又，善男子！何者是菩薩受念處？

「善男子！菩薩生如是心：言受者名為覺。彼覺有三種：謂顛倒、不顛倒、離彼二。又，顛倒受者，謂一切凡夫散亂心、顛倒心。彼諸凡夫以無常受為常、以苦受為樂、以無我受為我、以不凈受為凈，是名顛倒受。不顛倒受者，受無常為無常、受苦為苦、受無我為無我、受不凈為不凈，此謂聲聞、辟支佛受，是名不顛倒受。離彼二受者，受無常，非常、非無常；受苦，非苦、非無苦；受無我，非我、非無我；受不凈，非凈、非不凈，是名菩薩受念處。

「菩薩如是受而不見受者、不見能受者、亦不見所受。菩薩作是思惟：『如來常說一切有為法以為受。若以一切法為受者，此中何等法以為受者？非所受以為能受，以彼所受非能受故，而非無為法能受有為法，離無為法，有為法無受者。』菩薩如是，彼所受不見能受、復不見所受者，能教彼所受者。是菩薩見如菩提所能受亦如是，是名菩薩摩訶薩受念處。

「又，善男子！何者是菩薩心念處？善男子！菩薩作是思惟：『彼受唯

【現代漢語翻譯】現代漢語譯本：不執著於心，是菩薩的不動和不住，這被稱為安住于念處。像這樣安住于念中能夠如此了知，如同菩提之身也是如此，在此中不可能生起厭惡之心。為什麼呢？因為一切都是邪念而非正念，要在什麼樣的法中生起厭惡之心呢？這被稱為菩薩摩訶薩的身念處。

『又，善男子！什麼是菩薩的受念處呢？』

『善男子！菩薩生起這樣的心念：所謂『受』，就是覺。這種覺有三種：顛倒、不顛倒、以及遠離這二者。顛倒的受，是指一切凡夫散亂的心、顛倒的心。這些凡夫以無常的受為常，以苦的受為樂，以無我的受為我，以不凈的受為凈，這被稱為顛倒的受。不顛倒的受，是指受無常為無常，受苦為苦，受無我為無我，受不凈為不凈，這指的是聲聞、辟支佛的受，這被稱為不顛倒的受。遠離這二者的受，是指受無常，非（是）常，也非（是）無常；受苦，非（是）苦，也非（是）無苦；受無我，非（是）我，也非（是）無我；受不凈，非（是）凈，也非（是）不凈，這被稱為菩薩的受念處。』

『菩薩這樣感受，卻不見感受者，不見能感受者，也不見所感受的。菩薩這樣思惟：『如來常說一切有為法都是受。如果一切法都是受，那麼這其中什麼法是能感受者呢？不是所受作為能受，因為那所受不是能受；而且無為法也不能感受有為法，離開無為法，有為法就沒有感受者。』菩薩像這樣，對於所受不見能受，也不見所受者，能夠教導那所受。這是菩薩見到如同菩提所能感受的也是如此，這被稱為菩薩摩訶薩的受念處。』

『又，善男子！什麼是菩薩的心念處呢？善男子！菩薩這樣思惟：『那受只是』

【English Translation】 English version: Not dwelling in the mind is the non-moving and non-dwelling of a Bodhisattva, which is called abiding in the mindfulness place. Abiding in mindfulness in this way, one can know thus, just as the body of Bodhi is also thus, and it is impossible to generate aversion in this. Why? Because everything is wrong thought and not right thought. In what kind of dharma should one generate aversion? This is called the body mindfulness place of a Bodhisattva-Mahasattva (great being).

『Furthermore, good man! What is the feeling mindfulness place of a Bodhisattva?』

『Good man! A Bodhisattva generates such a thought: that 『feeling』 is called awareness. This awareness is of three kinds: distorted, undistorted, and apart from these two. Moreover, distorted feeling refers to the scattered mind and distorted mind of all ordinary beings. These ordinary beings take impermanent feeling as permanent, suffering feeling as pleasure, selfless feeling as self, and impure feeling as pure. This is called distorted feeling. Undistorted feeling refers to experiencing impermanence as impermanence, suffering as suffering, selflessness as selflessness, and impurity as impurity. This refers to the feeling of Sravakas (hearers) and Pratyekabuddhas (solitary Buddhas), which is called undistorted feeling. Feeling apart from these two refers to experiencing impermanence as neither permanent nor impermanent; suffering as neither suffering nor non-suffering; selflessness as neither self nor non-self; impurity as neither pure nor impure. This is called the feeling mindfulness place of a Bodhisattva.』

『A Bodhisattva feels in this way but does not see the one who feels, does not see the one who can feel, and also does not see what is felt. A Bodhisattva thinks thus: 『The Tathagata (Thus Come One) always says that all conditioned dharmas are feeling. If all dharmas are feeling, then what dharma among these is the one who can feel? It is not what is felt that is the one who can feel, because what is felt is not the one who can feel; and unconditioned dharma cannot feel conditioned dharma. Apart from unconditioned dharma, conditioned dharma has no one who feels.』 A Bodhisattva is like this; regarding what is felt, not seeing the one who can feel and also not seeing what is felt, is able to teach what is felt. This is a Bodhisattva seeing that what can be felt is like Bodhi (enlightenment) is also thus. This is called the feeling mindfulness place of a Bodhisattva-Mahasattva.』

『Furthermore, good man! What is the mind mindfulness place of a Bodhisattva? Good man! A Bodhisattva thinks thus: 『That feeling is only』

是心，而心不住、不可取、無形。何等法不可取、無形？彼所受法為何所似？非心、非心知，非心、非心見。』復作是思惟：『隨何等心從因緣生？』見彼諸心皆由他力而有。是菩薩不見離心而有菩提，知此心法即是菩提，菩薩爾時即得心自在。以得心自在故，即于大乘而得自在。爾時，即於一切眾生得平等心。是菩薩爾時住于大乘中，不依他力，是名菩薩心念處。

「善男子！何者是菩薩摩訶薩法念處？善男子！菩薩隨何等法而生正念——若善法、不善法，若可訶法、不可訶法，若有漏、無漏，世間、出世間法，若聲聞、辟支佛法，若凡夫法、非凡夫法。是菩薩于彼彼法而生正念，善巧能知、善業柔軟、善能修習，善修畢竟、善修自力、善修自在，知平等法不生、不滅。是菩薩不見一法離於不生、不滅，不見一法離於空、無相、無愿。

「菩薩作是思惟：『一切諸法無有壽者，以自性寂靜故；一切法無我，以自性不二故；一切法無障礙，以自性如虛空故；一切法無分別，以遠離心意識故；一切法寂靜，以無煩惱性故；一切法無言語，以自性不可說故；一切法不盡，以無為性凈故；一切法不可數，以過一切數量故；一切法正直，以過一切戲論故；一切法無根本，以無種子故；一切法無過失，以根本自凈故

【現代漢語翻譯】現代漢語譯本：『是心，而心不住、不可取、無形。』什麼樣的法是『不可取、無形』的呢？他所感受的法又像什麼呢？既不是心，也不是心所知，既不是心，也不是心所見。菩薩又這樣思惟：『任何心是從因緣而生的嗎？』他看到所有這些心都是由其他力量而產生的。這位菩薩不見離開心之外還有菩提，知道這心法就是菩提，菩薩那時就得到了心的自在。因為得到了心的自在，就在大乘中得到了自在。那時，就對一切眾生得到了平等心。這位菩薩那時安住于大乘中，不依靠其他力量，這叫做菩薩的心念處。

『善男子！什麼是菩薩摩訶薩的法念處呢？善男子！菩薩隨什麼法而生起正念呢？——無論是善法、不善法，無論是可呵責的法、不可呵責的法，無論是有漏法、無漏法，世間法、出世間法，無論是聲聞法、辟支佛法，無論是凡夫法、非凡夫法。這位菩薩對這些法都生起正念，善於巧妙地知曉，善業柔軟，善於修習，善修達到究竟，善修依靠自力，善修達到自在，知道平等法不生、不滅。這位菩薩不見任何一個法離開不生、不滅，不見任何一個法離開空、無相、無愿。

菩薩這樣思惟：『一切諸法沒有壽命，因為自性寂靜的緣故；一切法無我，因為自性不二的緣故；一切法沒有障礙，因為自性如同虛空的緣故；一切法沒有分別，因為遠離心意識的緣故；一切法寂靜，因為沒有煩惱性的緣故；一切法沒有言語，因為自性不可說的緣故；一切法沒有窮盡，因為無為性清凈的緣故；一切法不可計數，因為超過一切數量的緣故；一切法正直，因為超過一切戲論的緣故；一切法沒有根本，因為沒有種子的緣故；一切法沒有過失，因為根本自性清凈的緣故。

【English Translation】 English version: 'It is mind, yet the mind does not abide, cannot be grasped, and is formless.' What kind of dharma is 'ungraspable and formless'? What does the dharma he experiences resemble? It is neither mind nor what the mind knows; it is neither mind nor what the mind sees.' Again, the Bodhisattva contemplates: 'From what causes and conditions does any mind arise?' He sees that all these minds exist due to other's power. This Bodhisattva does not see Bodhi existing apart from the mind, knowing that this mind-dharma is Bodhi. At that time, the Bodhisattva attains freedom of mind. Having attained freedom of mind, he attains freedom in the Great Vehicle (Mahayana). At that time, he attains equanimity towards all beings. This Bodhisattva then dwells in the Great Vehicle, not relying on other's power; this is called the Bodhisattva's mindfulness of mind.

'Good man! What is the Bodhisattva Mahasattva's mindfulness of dharma? Good man! With what dharma does the Bodhisattva generate right mindfulness? -- Whether it is wholesome dharma, unwholesome dharma, whether it is blamable dharma, unblamable dharma, whether it is defiled (with outflows) dharma, undefiled dharma, mundane dharma, supramundane dharma, whether it is the dharma of Sravakas (hearers), Pratyekabuddhas (solitary Buddhas), whether it is the dharma of ordinary beings, non-ordinary beings. This Bodhisattva generates right mindfulness towards each of these dharmas, skillfully knowing, with wholesome karma being gentle, skillfully cultivating, cultivating to the end, cultivating relying on one's own power, cultivating attaining freedom, knowing that the equal dharma is neither born nor destroyed. This Bodhisattva does not see a single dharma apart from non-birth and non-destruction, does not see a single dharma apart from emptiness (sunyata), signlessness (animitta), and wishlessness (apranihita).'

The Bodhisattva contemplates thus: 'All dharmas have no life, because of their self-nature being tranquil; all dharmas are without self (anatman), because of their self-nature being non-dual; all dharmas have no obstruction, because their self-nature is like space; all dharmas have no discrimination, because they are apart from mind, consciousness, and intellect; all dharmas are tranquil, because they are without the nature of afflictions; all dharmas have no language, because their self-nature is unspeakable; all dharmas are inexhaustible, because their unconditioned nature is pure; all dharmas are uncountable, because they transcend all numbers; all dharmas are upright, because they transcend all playfulness; all dharmas have no root, because they have no seed; all dharmas have no fault, because their root nature is self-purified.'

；一切法不來，以無形故；一切法不去，以無住故；一切法光明，以自性空故；一切法空，以從因緣而有故；一切法無諍，以無分別故；一切法依自智力，以隨所念而覺故；一切法菩提，以智境界故；一切法唯是名字，以無實物故；一切法離諸見，以不可見故；一切法不縛不脫，以無形相故；一切法不去，以真如為體故；一切法一界，以不差別于真法界故；一切法不差別，以實諦平等故。』

「菩薩如是觀一切法、修行一切法，不見眾生差別、不見法差別、不見乘差別、不見佛國土差別、不見法差別、不見妙法差別，不見縛、不見脫，不見世間、不見涅槃，不捨、不取，不行、不住，不受、不捨，而住于寂靜、住于不動。諸佛如來能見如是寂靜解脫菩薩在彼諸佛國土，即時諸佛為是菩薩授阿耨多羅三藐三菩提記，是名菩薩摩訶薩法念處。

「又，善男子！何者是菩薩唸佛？善男子！菩薩修行唸佛念一切眾生：『我為一切眾產生就阿耨多羅三藐三菩提。』是菩薩安住如是念處，念諸佛如來有十力、四無畏、十八不共法，彼諸佛法我必成就。復能念彼諸佛如來有如是念不可思議、廣大清凈、無垢光明，離一切使煩惱及斷煩惱習氣，以智慧為首、智慧為增上，以諸佛無為增上至一切所證增上法，遠離一切智障煩

【現代漢語翻譯】現代漢語譯本：『一切法不來，因為沒有形狀；一切法不去，因為沒有住處；一切法光明，因為自性本空；一切法空，因為由因緣和合而生；一切法沒有爭論，因為沒有分別；一切法依靠自身的智慧力量，因為隨著所念而覺悟；一切法就是菩提（bodhi，覺悟），因為是智慧的境界；一切法只是名字，因為沒有實體；一切法遠離各種見解，因為不可見；一切法不被束縛也不解脫，因為沒有形狀和相貌；一切法不去，因為以真如為本體；一切法是一個界，因為與真實的法界沒有差別；一切法沒有差別，因為實諦是平等的。』

『菩薩這樣觀察一切法、修行一切法，不見眾生的差別、不見法的差別、不見乘（yāna，交通工具，比喻教法）的差別、不見佛國土的差別、不見法的差別、不見妙法的差別，不見束縛、不見解脫，不見世間、不見涅槃（nirvāṇa，寂滅），不捨棄、不取著，不行動、不住留，不接受、不捨棄，而安住在寂靜之中、安住在不動搖之中。諸佛如來能夠見到這樣寂靜解脫的菩薩在那些佛國土，即時諸佛為這位菩薩授阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的記別，這叫做菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）的法念處。

『還有，善男子！什麼是菩薩唸佛？善男子！菩薩修行唸佛，也念一切眾生：『我爲了所有眾產生就阿耨多羅三藐三菩提。』這位菩薩安住在這樣的念處，念諸佛如來具有十力、四無畏、十八不共法，那些佛法我必定成就。又能念那些諸佛如來具有這樣不可思議、廣大清凈、沒有垢染的光明，遠離一切煩惱，以及斷除煩惱的習氣，以智慧為首要、智慧為增上，以諸佛的無為作為增上，直至一切所證悟的增上法，遠離一切智障煩惱

【English Translation】 English version: 'All dharmas do not come, because they are without form; all dharmas do not go, because they are without abiding; all dharmas are luminous, because their self-nature is empty; all dharmas are empty, because they arise from causes and conditions; all dharmas are without contention, because they are without discrimination; all dharmas rely on their own wisdom power, because they awaken according to what is thought; all dharmas are bodhi (覺悟, enlightenment), because they are the realm of wisdom; all dharmas are only names, because they are without substance; all dharmas are free from all views, because they are invisible; all dharmas are neither bound nor liberated, because they are without form or appearance; all dharmas do not go, because their essence is Suchness (真如); all dharmas are one realm, because they are not different from the true Dharma Realm; all dharmas are not different, because the ultimate truth is equal.'

'A Bodhisattva thus contemplates all dharmas, cultivates all dharmas, sees no difference in sentient beings, sees no difference in dharmas, sees no difference in yāna (交通工具，比喻教法, vehicle), sees no difference in Buddha-lands, sees no difference in dharmas, sees no difference in wonderful dharmas, sees no bondage, sees no liberation, sees no world, sees no nirvāṇa (寂滅, cessation), neither abandoning nor grasping, neither acting nor abiding, neither receiving nor relinquishing, but dwells in stillness, dwells in immovability. The Tathāgatas can see such a still and liberated Bodhisattva in those Buddha-lands, and immediately the Buddhas bestow upon this Bodhisattva the prediction of anuttarā-samyak-saṃbodhi (無上正等正覺, unsurpassed, complete and perfect enlightenment), this is called the Dharma Mindfulness Place of a Bodhisattva-mahāsattva (大菩薩, great being).'

'Furthermore, good man! What is a Bodhisattva's mindfulness of the Buddha? Good man! A Bodhisattva cultivates mindfulness of the Buddha, and also thinks of all sentient beings: 'I will accomplish anuttarā-samyak-saṃbodhi (無上正等正覺, unsurpassed, complete and perfect enlightenment) for all sentient beings.' This Bodhisattva abides in such a mindfulness place, thinking that the Tathāgatas have the ten powers, the four fearlessnesses, and the eighteen unshared dharmas, those Buddha-dharmas I will surely accomplish. Again, he can think that those Tathāgatas have such inconceivable, vast, pure, and stainless light, free from all afflictions, and having severed the habitual tendencies of afflictions, with wisdom as the foremost, wisdom as the supreme, with the non-action of the Buddhas as the supreme, up to all the supreme dharmas attained, far from all afflictions that are obstacles to wisdom.

惱，一切聲聞、辟支佛不能測量，以無分別為體，以自然無障礙為無行、無礙、不住，照一切眾生心如虛空無分別；諸佛如來有如是念。菩薩念彼諸佛念寶、諸佛如來財寶、諸佛如來庫藏，念如是等法名爲念佛。

「善男子！諸佛不念、亦非不念，於一切處自然無分別。諸佛如來有如是念，菩薩念于彼念，故名唸佛。諸佛於一切眾生、一切法不差別相，念于彼念，故名唸佛。諸佛無分別、亦非無分別，不取、亦非不取，不去、亦非不去，不生、不滅，念如是念，故名唸佛。

「複次，善男子！諸佛如來以大功德智慧莊嚴、以大慈大悲為行、以度眾生聚以為救者，為大醫師拔煩惱刺，於一切眾生起平等心，常在寂靜，三昧境界不住，離世間、涅槃，到一切煩惱障、智障彼岸，大眾生住持、大眾生依止，滅一切生身得法身，住法境界，一切處心無障礙，於一切時利益一切眾生身、口無失，不虛妄授記，於一切事不可嫌身、口、意業，遠離貪、瞋、癡等一切煩惱，降伏一切諸魔外道，不與一切世間諍訟，深於一切世間大海、重於一切須彌寶山、不動不搖過於大地、柔軟於水、光明於火、不著于風、無垢于空、去速于意、如意逾于摩尼寶，一切種智平等無二，於一切眾生遠離一切著處，度一切眾生精進不休息。無

【現代漢語翻譯】現代漢語譯本：『惱，一切聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）、辟支佛（Pratyekabuddha，獨自證悟的修行者）不能測量諸佛的境界，因為諸佛以無分別為本體，以自然無障礙為無行、無礙、不住的境界，照見一切眾生的心如同虛空一樣沒有分別；諸佛如來有這樣的念。菩薩念彼諸佛所念的寶、諸佛如來所擁有的財寶、諸佛如來所擁有的庫藏，念如是等法，這叫做唸佛。『善男子！諸佛不念、也並非不念，對於一切處都是自然而沒有分別的。諸佛如來有這樣的念，菩薩念于彼念，所以叫做唸佛。諸佛對於一切眾生、一切法都沒有差別之相，念于彼念，所以叫做唸佛。諸佛沒有分別、也並非沒有分別，不取、也並非不取，不去、也並非不去，不生、也不滅，念如是念，所以叫做唸佛。『複次，善男子！諸佛如來以大功德智慧莊嚴自身、以大慈大悲作為行為、以救度眾生聚集作為救助者，作為偉大的醫師拔除眾生的煩惱之刺，對於一切眾生生起平等心，常在寂靜的三昧（Samādhi，禪定）境界中安住，不滯留於世間和涅槃（Nirvāṇa，寂滅），到達一切煩惱障、智障的彼岸，是大眾生的住持者、大眾生的依靠，滅除一切生身而得到法身，安住在法的境界中，在一切處心中都沒有障礙，在一切時利益一切眾生，身、口都沒有過失，不虛妄地授記，對於一切事沒有可以嫌棄的身、口、意業，遠離貪（Lobha，貪婪）、瞋（Dveṣa，嗔恨）、癡（Moha，愚癡）等一切煩惱，降伏一切諸魔外道，不與一切世間爭訟，深於一切世間大海、重於一切須彌寶山（Sumeru，佛教宇宙觀中的聖山）、不動不搖過於大地、柔軟於水、光明於火、不著于風、無垢于空、去速于意、如意逾于摩尼寶（Maṇi，如意寶珠），一切種智平等無二，對於一切眾生遠離一切執著之處，度一切眾生精進不休息。無』

【English Translation】 English version: 『O, all Śrāvakas (those who attain enlightenment by hearing the Dharma), and Pratyekabuddhas (those who attain enlightenment independently) cannot fathom the realm of the Buddhas, because the Buddhas take non-discrimination as their essence, and natural, unobstructedness as their state of no-action, no-hindrance, and non-abiding, illuminating the minds of all sentient beings like the emptiness of space without discrimination; the Buddhas Tathagatas have such a thought. Bodhisattvas contemplate the treasures contemplated by those Buddhas, the treasures of the Buddhas Tathagatas, the storehouses of the Buddhas Tathagatas, contemplating such Dharmas, this is called Buddha-recollection. 『Good man! The Buddhas do not contemplate, nor do they not contemplate, they are naturally without discrimination in all places. The Buddhas Tathagatas have such a thought, and Bodhisattvas contemplate that thought, therefore it is called Buddha-recollection. The Buddhas have no differentiated characteristics towards all sentient beings and all Dharmas, contemplating that thought, therefore it is called Buddha-recollection. The Buddhas have no discrimination, nor do they have no discrimination, they do not grasp, nor do they not grasp, they do not go, nor do they not go, they do not arise, nor do they cease, contemplating such a thought, therefore it is called Buddha-recollection. 『Furthermore, good man! The Buddhas Tathagatas adorn themselves with great merit and wisdom, take great compassion and great mercy as their conduct, take the gathering of saving sentient beings as their savior, as great physicians extracting the thorns of afflictions, they generate equal minds towards all sentient beings, constantly abide in the tranquil Samādhi (meditative absorption) realm, not dwelling in the world or Nirvāṇa (liberation), reaching the other shore of all affliction-obscurations and wisdom-obscurations, they are the upholders of the great assembly of sentient beings, the reliance of the great assembly of sentient beings, extinguishing all physical bodies and attaining the Dharma body, abiding in the realm of Dharma, their minds are unobstructed in all places, at all times benefiting all sentient beings, their body and speech have no faults, they do not give false prophecies, in all matters there is no objectionable karma of body, speech, and mind, they are far from all afflictions such as Lobha (greed), Dveṣa (hatred), and Moha (delusion), subduing all demons and heretics, not contending with any worldly disputes, they are deeper than all the oceans of the world, heavier than all the Sumeru (the central world-mountain) mountains, unmoving and unshakable beyond the earth, softer than water, brighter than fire, unattached to wind, stainless like space, faster than thought, more wish-fulfilling than a Maṇi (wish-fulfilling jewel), all-knowing wisdom is equal and non-dual, towards all sentient beings they are far from all attachments, liberating all sentient beings with tireless diligence. Without』

量色身、無量音聲、無量功德、無量境界不可思議，得畢竟不思議法身，超過心、意、意識境界，以明行心斷除三趣惡法，大悲增上，所有功德與一切眾生共，於一切眾生猶如父母，怨親平等，于諸眾生香涂不生憂喜心。住一切處有大光明不可限量，究竟彼岸，大心眾生、大法賢財，成就大明行、成就大法師能說大法、成大丈夫、畢竟成就大丈夫相，一切世間不能降伏，能照一切世間光明，大方便行大善境界，畢竟大解脫、畢竟大身，以大眾生為眷屬，大身眾生圍繞無障礙，見聞、供養、修行、親近，遠離自樂、愛樂，滅他苦，愛樂正法，以法為錢財、以法為食、以法為衣糧、以法為根本、以法為自在，為大法王、為法施主，常樂舍法、常不放逸、常樂寂靜，一切眾生以為橋樑，如大王道平坦無障、大日光明破諸闇冥、如大梵王大智金剛，是大法箭，清凈色身見無厭足。諸佛、如來有如是等無量功德。菩薩念彼諸功德已，為成就彼功德故修行、為成就彼功德故正念，是故名爲念佛。是名菩薩摩訶薩唸佛處。

「善男子！何者菩薩摩訶薩念法處？

「善男子！菩薩作是思惟：『諸佛如是無量功德皆從法生、從法化、從法得、從法增上、從法有、從法境界、從法依、從法成就。』復作是思惟：『諸佛如來有相

【現代漢語翻譯】現代漢語譯本量色身（具有度量的色身）、無量音聲、無量功德、無量境界不可思議，得到究竟不可思議的法身，超過心、意、意識的境界，以明行心斷除三惡道（地獄、餓鬼、畜生）的惡法，大悲心增長，所有功德與一切眾生共有，對於一切眾生猶如父母，怨家和親人平等對待，對於諸眾生涂香不生憂愁和歡喜心。安住於一切處有大光明不可**，究竟到達彼岸，具有大心的眾生、具有大法的賢善之人，成就大明行、成就大法師能說大法、成為大丈夫、畢竟成就大丈夫相，一切世間不能降伏，能照亮一切世間光明，以大方便行於大善境界，畢竟得到大解脫、畢竟得到大身，以大眾生為眷屬，大身眾生圍繞沒有障礙，見聞、供養、修行、親近，遠離自身的快樂、愛樂，滅除他人的痛苦，愛樂正法，以法為錢財、以法為食物、以法為衣糧、以法為根本、以法為自在，成為大法王、成為法施主，常常樂於舍法、常常不放逸、常常樂於寂靜，以一切眾生作為橋樑，如大王道平坦沒有障礙、如大日光芒破除諸黑暗，如大梵天王具有大智慧金剛，是大法箭，清凈的色身見了沒有厭足。諸佛、如來有如此等等無量功德。菩薩憶念這些功德之後，爲了成就這些功德而修行、爲了成就這些功德而正念，所以名爲念佛。這是名為菩薩摩訶薩唸佛之處。『善男子！何者是菩薩摩訶薩念法之處？』『善男子！菩薩這樣思惟：『諸佛如此無量功德都從法產生、從法化生、從法得到、從法增長、從法存在、從法顯現境界、從法依靠、從法成就。』又這樣思惟：『諸佛如來有相

【English Translation】 English version Immeasurable physical form, immeasurable voice, immeasurable merits, immeasurable and inconceivable realms, attaining the ultimate inconceivable Dharmakaya (Dharma body), surpassing the realms of mind, intellect, and consciousness, eradicating the evil deeds of the three evil destinies (hell, hungry ghosts, animals) with the mind of clear conduct, increasing great compassion, sharing all merits with all sentient beings, treating all sentient beings like parents, regarding enemies and relatives equally, and not generating sorrow or joy in the mind when applying fragrance to sentient beings. Abiding in all places with great and immeasurable light, ultimately reaching the other shore, being beings of great mind, virtuous individuals of great Dharma, accomplishing great clear conduct, accomplishing great Dharma masters capable of expounding the great Dharma, becoming great heroes, ultimately accomplishing the characteristics of a great hero, unconquerable by all the world, capable of illuminating the light of all the world, practicing great skillful means in the realm of great goodness, ultimately attaining great liberation, ultimately attaining a great body, having a great multitude of beings as retinue, surrounded by great-bodied beings without obstruction, seeing, hearing, making offerings, practicing, drawing near, distancing oneself from self-pleasure and attachment, extinguishing the suffering of others, loving and delighting in the true Dharma, taking the Dharma as wealth, taking the Dharma as food, taking the Dharma as clothing and provisions, taking the Dharma as the foundation, taking the Dharma as freedom, becoming a great Dharma king, becoming a Dharma benefactor, constantly delighting in relinquishing the Dharma, constantly not being negligent, constantly delighting in tranquility, taking all sentient beings as a bridge, like a great king's road, flat and without obstacles, like the great sunlight breaking through all darkness, like the great Brahma king with great wisdom and vajra, being a great Dharma arrow, with a pure physical form that is never tiring to behold. The Buddhas and Tathagatas have such immeasurable merits. After Bodhisattvas contemplate these merits, they cultivate in order to accomplish these merits, and they maintain mindfulness in order to accomplish these merits, therefore they are called mindful of the Buddha. This is called the place where Bodhisattva-Mahasattvas are mindful of the Buddha. 『Good man! What is the place where Bodhisattva-Mahasattvas are mindful of the Dharma?』『Good man! Bodhisattvas think thus: 『All the immeasurable merits of the Buddhas arise from the Dharma, are transformed from the Dharma, are obtained from the Dharma, are increased from the Dharma, exist from the Dharma, manifest realms from the Dharma, rely on the Dharma, and are accomplished from the Dharma.』 Again, they think thus: 『The Buddhas and Tathagatas have forms

好莊嚴，彼亦從法生、從法化、從法得、從法成就。諸佛如來有十力、四無畏、十八不共法，亦從法生、從法化、從法得、從法成就。諸佛如來有十八不共法，彼法亦從法生、從法化、從法得、從法成就。所有世間、出世間樂，彼諸樂事亦從法生、從法化、從法得、從法成就。是故，我求諸佛菩提，應尊重法，依法境界、依法修行、依法畢竟、依法堅固。』是名菩薩法念處。

「複次，善男子！菩薩作是思惟：『法平等住於一切眾生，法非見高下眾生而生差別；我亦如法，心無分別，平等無異。法非見面而起作業，以法不朋黨故；我亦如法，其心平等。法非見時而起作業，以法無時來而知內心自解故；我亦如法，其心平等。法非於大眾生而起作業、于下眾生不作業，以法不高不下故；我亦如法，其心平等，不生分別。法非於凈眾生而作利益、于不凈眾生不作利益，以法遠離高下心故；我亦如是，其心平等，不生分別。法非於聖人作利益、于非聖人不作利益，以遠離福田、非福田心故；我亦如是，其心平等，不生分別。法非晝作利益、夜不作利益，非晝不作利益、夜作利益，以法常不休息作利益故；我亦如是，其心平等，不生分別。法不過可化眾生時節；我亦如是，其心平等，不生分別。法非於瞋眾生不作利益、

【現代漢語翻譯】現代漢語譯本『太莊嚴了，這些都是從法而生、從法而化、從法而得、從法而成就的。諸佛如來具有十力（ten powers of a Buddha）、四無畏（four fearlessnesses）、十八不共法（eighteen unique qualities of a Buddha），也是從法而生、從法而化、從法而得、從法而成就的。諸佛如來的十八不共法，這些法也是從法而生、從法而化、從法而得、從法而成就的。所有世間和出世間的快樂，這些快樂的事情也是從法而生、從法而化、從法而得、從法而成就的。因此，我追求諸佛的菩提（bodhi，覺悟），應當尊重法，依照法的境界、依照法來修行、依照法而究竟、依照法而堅固。』這叫做菩薩法念處。

『再者，善男子！菩薩這樣思考：『法平等地存在於一切眾生之中，法不會因為看到眾生有高下之分而產生差別；我也應該像法一樣，心中沒有分別，平等而沒有差異。法不會因為看對象是誰而決定是否起作用，因為法不偏袒任何一方；我也應該像法一樣，內心保持平等。法不會因為看時間而決定是否起作用，因為法不需要等待時機，而是自然而然地瞭解內心的需求；我也應該像法一樣，內心保持平等。法不會只對大眾生起作用，而對下等眾生不起作用，因為法沒有高低之分；我也應該像法一樣，內心保持平等，不產生分別。法不會只對清凈的眾生施加利益，而對不清凈的眾生不施加利益，因為法遠離了高下之心；我也應該像法一樣，內心保持平等，不產生分別。法不會只對聖人施加利益，而對非聖人不施加利益，因為法遠離了福田和非福田之心；我也應該像法一樣，內心保持平等，不產生分別。法不會白天施加利益，晚上不施加利益，或者白天不施加利益，晚上施加利益，因為法總是持續不斷地施加利益；我也應該像法一樣，內心保持平等，不產生分別。法不會錯過可以教化的眾生的時機；我也應該像法一樣，內心保持平等，不產生分別。法不會對嗔恨的眾生不施加利益、』

【English Translation】 English version 'How sublime! These are born of Dharma, transformed by Dharma, obtained from Dharma, and accomplished by Dharma. The Buddhas and Tathagatas (Tathagata, 'Thus Gone One', an epithet of the Buddha) possess the ten powers (ten powers of a Buddha), the four fearlessnesses (four fearlessnesses), and the eighteen unique qualities (eighteen unique qualities of a Buddha), also born of Dharma, transformed by Dharma, obtained from Dharma, and accomplished by Dharma. The eighteen unique qualities of the Buddhas and Tathagatas, these Dharmas are also born of Dharma, transformed by Dharma, obtained from Dharma, and accomplished by Dharma. All worldly and other-worldly joys, these joyful things are also born of Dharma, transformed by Dharma, obtained from Dharma, and accomplished by Dharma. Therefore, I seek the Bodhi (bodhi, enlightenment) of all Buddhas, I should respect the Dharma, abide by the realm of Dharma, practice according to Dharma, ultimately rely on Dharma, and be steadfast in Dharma.' This is called the Bodhisattva's contemplation of Dharma.

'Furthermore, good man! The Bodhisattva contemplates thus: 'The Dharma dwells equally in all sentient beings, the Dharma does not arise with discrimination upon seeing sentient beings of high or low status; I too should be like the Dharma, with no discrimination in my mind, equal and without difference. The Dharma does not decide whether to act based on who it sees, because the Dharma does not favor any side; I too should be like the Dharma, keeping my mind equal. The Dharma does not decide whether to act based on the time it sees, because the Dharma does not need to wait for an opportune moment, but naturally understands the needs of the heart; I too should be like the Dharma, keeping my mind equal. The Dharma does not only act upon the majority of beings, and not act upon the lower beings, because the Dharma is neither high nor low; I too should be like the Dharma, keeping my mind equal, not giving rise to discrimination. The Dharma does not only bestow benefits upon pure beings, and not bestow benefits upon impure beings, because the Dharma is far from a mind of high and low; I too should be like the Dharma, keeping my mind equal, not giving rise to discrimination. The Dharma does not only bestow benefits upon the saints, and not bestow benefits upon non-saints, because it is far from a mind of fields of merit and non-fields of merit; I too should be like the Dharma, keeping my mind equal, not giving rise to discrimination. The Dharma does not bestow benefits during the day and not bestow benefits at night, or not bestow benefits during the day and bestow benefits at night, because the Dharma is constantly and unceasingly bestowing benefits; I too should be like the Dharma, keeping my mind equal, not giving rise to discrimination. The Dharma does not miss the opportune time to transform sentient beings; I too should be like the Dharma, keeping my mind equal, not giving rise to discrimination. The Dharma does not withhold benefits from beings filled with anger, '

于不瞋眾生欲作利益，以一切處不著故；我亦如是，其心平等，不生分別。法不增、不減，法無量阿僧祇如虛空，不盡、不增長；我亦如是，其心平等，不生分別。眾生不護，法不護眾生；我亦如是，其心平等，不生分別。法與一切世間作歸依；我亦如是，其心平等，不生分別。法無有處生瞋害心，以無害相故；我亦如是，其心平等，不生分別。法不住煩惱使，以法遠離使煩惱故；我亦如是，其心平等，不生分別。法非怖世間、求涅槃，以法常無分別故；我亦如是，其心平等，不生分別。』菩薩如是於法中正念，是故名爲念法。善男子！是名菩薩摩訶薩念法處。

「善男子！何者是菩薩摩訶薩念僧？善男子！菩薩作是思惟：『僧者，名為如法語者、名為法行者、名為思法者、名為福田法者、名為住持法者、名為依法者、名為供養法者、名為所作如法者、名為如境界法者、名為修行成就法者、名為實法者、名為直法者、名為實清凈法者、名為救眾生者、名為大慈悲者、名為常寂靜境界者、名為常歸依法者、名為常自凈行法者。』

「複次，善男子！菩薩作是思惟：『如來說僧非唯一種，所謂世諦僧、第一義諦僧、慚愧僧、無慚愧僧、聖人僧、調伏僧、不退轉僧。』

「又，善男子！菩薩於世諦僧攝受

【現代漢語翻譯】現代漢語譯本：對於不嗔恨的眾生想要給予利益，因為在一切處都不執著；我也應當如此，內心平等，不生分別。法不增加、不減少，法的數量無量阿僧祇（asaṃkhya，無數），如同虛空，不會窮盡，也不會增長；我也應當如此，內心平等，不生分別。眾生不守護法，法也不守護眾生；我也應當如此，內心平等，不生分別。法為一切世間提供歸依；我也應當如此，內心平等，不生分別。法不會在任何地方生起嗔恨傷害之心，因為它具有無害的相狀；我也應當如此，內心平等，不生分別。法不住于煩惱的驅使，因為法遠離了驅使煩惱的原因；我也應當如此，內心平等，不生分別。法不是爲了恐嚇世間或尋求涅槃（Nirvana，寂滅），因為法常常沒有分別；我也應當如此，內心平等，不生分別。』菩薩像這樣在法中保持正念，因此被稱爲念法。善男子！這被稱為菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）的念法處。

「善男子！什麼是菩薩摩訶薩念僧？善男子！菩薩這樣思惟：『僧被稱為如實宣說佛法者、被稱為依法修行者、被稱為思惟佛法者、被稱為眾生的福田、被稱為住持佛法者、被稱為依止佛法者、被稱為供養佛法者、被稱為所作所為皆如法者、被稱為如實證悟境界者、被稱為修行成就佛法者、被稱為真實不虛者、被稱為正直無私者、被稱為真實清凈者、被稱為救度眾生者、被稱為具有大慈大悲者、被稱為常處於寂靜境界者、被稱為常歸依佛法者、被稱為常常自我凈化行為者。』

「再次，善男子！菩薩這樣思惟：『如來所說的僧並非只有一種，有所謂世俗諦僧、第一義諦僧、有慚愧心的僧、沒有慚愧心的僧、聖人僧、調伏煩惱的僧、不退轉的僧。』

「又，善男子！菩薩對於世俗諦僧加以攝受

【English Translation】 English version: Towards sentient beings who are not filled with hatred, desiring to benefit them, because of non-attachment in all places; I should also be like that, with a mind of equanimity, not giving rise to discrimination. The Dharma (law, teaching) does not increase or decrease, the Dharma is immeasurable asaṃkhya (countless) like space, it does not end, nor does it increase; I should also be like that, with a mind of equanimity, not giving rise to discrimination. Sentient beings do not protect the Dharma, nor does the Dharma protect sentient beings; I should also be like that, with a mind of equanimity, not giving rise to discrimination. The Dharma provides refuge for all the world; I should also be like that, with a mind of equanimity, not giving rise to discrimination. The Dharma does not give rise to hatred or harmful thoughts in any place, because it has the characteristic of harmlessness; I should also be like that, with a mind of equanimity, not giving rise to discrimination. The Dharma does not dwell in the instigation of afflictions, because the Dharma is far from the causes that instigate afflictions; I should also be like that, with a mind of equanimity, not giving rise to discrimination. The Dharma is not for frightening the world or seeking Nirvana (liberation), because the Dharma is always without discrimination; I should also be like that, with a mind of equanimity, not giving rise to discrimination.』 A Bodhisattva (enlightenment being) thus maintains right mindfulness in the Dharma, therefore it is called mindfulness of the Dharma. Good man! This is called the Bodhisattva-mahāsattva's (great Bodhisattva) place of mindfulness of the Dharma.

『Good man! What is the Bodhisattva-mahāsattva's mindfulness of the Sangha (community)? Good man! The Bodhisattva thinks thus: 『The Sangha is called those who speak according to the Dharma, called those who practice the Dharma, called those who contemplate the Dharma, called the field of merit for sentient beings, called those who uphold the Dharma, called those who rely on the Dharma, called those who offer to the Dharma, called those whose actions are in accordance with the Dharma, called those who realize the realm of truth, called those who achieve the Dharma through practice, called those who are truthful, called those who are upright, called those who are truly pure, called those who save sentient beings, called those who have great compassion, called those who are constantly in a state of tranquility, called those who constantly take refuge in the Dharma, called those who constantly purify their own conduct.』

『Furthermore, good man! The Bodhisattva thinks thus: 『The Sangha spoken of by the Tathagata (Buddha) is not of only one kind, namely, the conventional truth Sangha, the ultimate truth Sangha, the Sangha with shame, the Sangha without shame, the Sangha of sages, the Sangha that tames, the Sangha that does not regress.』

『Moreover, good man! The Bodhisattva embraces the conventional truth Sangha

修行、于第一義諦僧供養修行、慚愧僧令得解脫修行、無慚愧僧訶責修行、聖人僧供養恭敬親近修行、調伏僧如佛如是修行、不退轉僧說法修行。

「複次，善男子！菩薩作是思惟：『僧者，名為不斷佛種，以佛子故；僧者能與所樂果報，以其福田故；僧者離煩惱，以無畏故；僧者舍一切所著，以得解脫故；僧者名為寂靜，以調伏心故；僧者名為不雜，以無煩惱故；僧者遠離惡法，以有慚愧故；僧者名為隨順語，以可化故；僧者名為知自身，以無憍慢故；僧者名為寂靜，以無高心故；僧者名為知足，以無顛倒心故；僧者名為斷絕分別，以無病故；僧者名為到妙洲渚，以得無畏處故；僧者名為見實，以不放逸故；僧者名為彼岸，以能到彼妙洲彼岸故；僧者名為不惡，以行阿蘭若行故；僧者名為快，以畢竟趣道場故；僧者名為知三學，以修行弟子行故；僧者名為行於四念境界，以勝諸念修行者故；僧者名為修行四正勤境界，以修行精進故；僧者名為修行四如意足境界，以不疲倦故；僧者名為修行五根境界，以不破壞故；僧者名為修行五力境界，以降伏諸煩惱刺故；僧者名為修行七覺行，以無障礙故；僧者名為修行八聖道境界，以正見故；僧者名為修行實諦境界，以得歸處故；僧者名為修行諸禪境界，以定心故；僧者

【現代漢語翻譯】現代漢語譯本修行，于第一義諦（paramārtha-satya，最高真理）僧供養修行，于慚愧僧令得解脫修行，于無慚愧僧訶責修行，于聖人僧供養恭敬親近修行，于調伏僧如佛如是修行，于不退轉僧說法修行。

『複次，善男子！菩薩作是思惟：『僧者，名為不斷佛種，以佛子故；僧者能與所樂果報，以其福田故；僧者離煩惱，以無畏故；僧者舍一切所著，以得解脫故；僧者名為寂靜，以調伏心故；僧者名為不雜，以無煩惱故；僧者遠離惡法，以有慚愧故；僧者名為隨順語，以可化故；僧者名為知自身，以無憍慢故；僧者名為寂靜，以無高心故；僧者名為知足，以無顛倒心故；僧者名為斷絕分別，以無病故；僧者名為到妙洲渚，以得無畏處故；僧者名為見實，以不放逸故；僧者名為彼岸，以能到彼妙洲彼岸故；僧者名為不惡，以行阿蘭若（araṇya，寂靜處）行故；僧者名為快，以畢竟趣道場故；僧者名為知三學，以修行弟子行故；僧者名為行於四念處（catu-smṛtyupasthāna）境界，以勝諸念修行者故；僧者名為修行四正勤（catvāri prahāṇāni）境界，以修行精進故；僧者名為修行四如意足（catvāra ṛddhipādāḥ）境界，以不疲倦故；僧者名為修行五根（pañcendriyāṇi）境界，以不破壞故；僧者名為修行五力（pañca balāni）境界，以降伏諸煩惱刺故；僧者名為修行七覺支（sapta bodhyaṅgāni），以無障礙故；僧者名為修行八聖道（āryāṣṭāṅgamārga）境界，以正見故；僧者名為修行實諦（satya）境界，以得歸處故；僧者名為修行諸禪（dhyāna）境界，以定心故；僧者』

【English Translation】 English version Practicing, making offerings to the Saṅgha (community) in accordance with the ultimate truth (paramārtha-satya); practicing to liberate the Saṅgha of those with shame; practicing to rebuke the Saṅgha of those without shame; practicing to make offerings, respect, and be close to the Saṅgha of noble ones; practicing to regard the tamed Saṅgha as the Buddha; practicing to preach the Dharma to the Saṅgha of those who do not regress.

'Furthermore, good man! The Bodhisattva contemplates thus: 『The Saṅgha is named the unbroken seed of the Buddha, because they are children of the Buddha; the Saṅgha can give the desired fruits, because they are fields of merit; the Saṅgha is free from afflictions, because they are without fear; the Saṅgha abandons all attachments, because they have attained liberation; the Saṅgha is named tranquility, because they have tamed their minds; the Saṅgha is named unmixed, because they are without afflictions; the Saṅgha is far from evil dharmas, because they have shame; the Saṅgha is named compliant in speech, because they are able to be transformed; the Saṅgha is named knowing themselves, because they are without arrogance; the Saṅgha is named tranquility, because they are without pride; the Saṅgha is named content, because they are without inverted minds; the Saṅgha is named severing discriminations, because they are without illness; the Saṅgha is named arriving at the wonderful island, because they have attained a place of fearlessness; the Saṅgha is named seeing reality, because they are not negligent; the Saṅgha is named the other shore, because they can reach the other shore of that wonderful island; the Saṅgha is named not evil, because they practice the araṇya (secluded place) practice; the Saṅgha is named quick, because they ultimately go to the bodhimaṇḍa (enlightenment place); the Saṅgha is named knowing the three learnings, because they practice the conduct of disciples; the Saṅgha is named practicing the realm of the four mindfulnesses (catu-smṛtyupasthāna), because they are superior to those who practice mindfulness; the Saṅgha is named practicing the realm of the four right exertions (catvāri prahāṇāni), because they practice diligence; the Saṅgha is named practicing the realm of the four bases of magical power (catvāra ṛddhipādāḥ), because they are not weary; the Saṅgha is named practicing the realm of the five roots (pañcendriyāṇi), because they are not destroyed; the Saṅgha is named practicing the realm of the five powers (pañca balāni), because they subdue the thorns of all afflictions; the Saṅgha is named practicing the seven factors of enlightenment (sapta bodhyaṅgāni), because they are without obstacles; the Saṅgha is named practicing the realm of the eightfold noble path (āryāṣṭāṅgamārga), because they have right view; the Saṅgha is named practicing the realm of the true reality (satya), because they have attained a place of refuge; the Saṅgha is named practicing the realm of all dhyānas (meditations), because they have a concentrated mind; the Saṅgha is』

名為修行因緣集境界，以能轉法輪故；僧者名為大慈悲，以不退轉處故；僧者名為一切功德聚集，以一生得大菩提故。』

「又，善男子！菩薩如是念僧已，作是思惟：『僧者如是無量功德，我皆欲得，亦令一切眾生畢竟成就。』

「善男子！是名菩薩摩訶薩念僧處。

「善男子！何者是菩薩摩訶薩念戒？善男子！菩薩作是思惟：『所有世間、出世間一切勝妙果報，彼諸果報皆因持戒而得。何以故？依因凈戒根本力故。』善男子！譬如一切草木、叢林依地為根本；如是，一切世間、出世間妙果依戒為根本，菩薩摩訶薩住于持戒能與一切天人作大福田，復能滿足施者功德。

「善男子！菩薩住于持戒，生歡喜心；心歡喜故，不生憂惱；不憂惱故，心得踴悅；得踴悅故，得身心倚；身心倚故，心得樂心；心得樂心故而得三昧；得三昧故，得如實知；以如實知故，菩薩於一切眾生生大慈悲。菩薩作是思惟：『我今以此如實三昧法門如實知，為令一切眾產生就。』是菩薩以大慈悲心熏修，依彼大慈悲心修持增上戒、增上三昧、增上慧滿足，得阿耨多羅三藐三菩提。『是故，我今修持妙戒，不動、不放逸。我憶念一切眾生而修持戒。何以故？若菩薩不憶念一切眾生持戒則非菩薩戒。是故，我今為令一切

【現代漢語翻譯】現代漢語譯本：『名為修行因緣集境界（修行因緣彙集的境界），是因為能夠轉法輪的緣故；僧被稱為大慈悲（偉大的慈悲），是因為處於不退轉之地的緣故；僧被稱為一切功德聚集（所有功德的集合），是因為一生就能獲得大菩提的緣故。』『還有，善男子！菩薩這樣憶念僧之後，這樣思惟：『僧有這樣無量的功德，我都想要得到，也令一切眾生最終成就。』『善男子！這叫做菩薩摩訶薩憶念僧之處。『善男子！什麼是菩薩摩訶薩憶念戒？善男子！菩薩這樣思惟：『所有世間、出世間一切殊勝美妙的果報，那些果報都是因為持戒而得到的。為什麼呢？因為依靠清凈戒律的根本力量的緣故。』善男子！譬如一切草木、叢林依靠大地作為根本；像這樣，一切世間、出世間的妙果依靠戒律作為根本，菩薩摩訶薩安住于持戒，能夠為一切天人做大福田，又能滿足佈施者的功德。『善男子！菩薩安住于持戒，生起歡喜心；因為心歡喜的緣故，不生憂愁煩惱；不憂愁煩惱的緣故，心得踴躍喜悅；得到踴躍喜悅的緣故，得到身心輕安；身心輕安的緣故，心得安樂；心得安樂的緣故，就能得到三昧（禪定）；得到三昧的緣故，就能得到如實知（如實的智慧）；因為如實知的緣故，菩薩對一切眾生生起大慈悲。菩薩這樣思惟：『我現在用這如實三昧法門如實地知曉，爲了令一切眾生都成就。』這位菩薩用大慈悲心熏修，依靠那大慈悲心修持增上戒（更高的戒律）、增上三昧（更高的禪定）、增上慧（更高的智慧）而滿足，得到阿耨多羅三藐三菩提（無上正等正覺）。『因此，我現在修持殊勝的戒律，不動搖、不放逸。我憶念一切眾生而修持戒律。為什麼呢？如果菩薩不憶念一切眾生而持戒，那就不是菩薩戒。因此，我現在爲了令一切

【English Translation】 English version: 'It is called the realm of accumulated causes and conditions for practice (the realm where the causes and conditions for practice converge), because it is able to turn the Dharma wheel; the Sangha is called great compassion (great compassion), because it is in a state of non-retrogression; the Sangha is called the gathering of all merits (the collection of all merits), because one can attain great Bodhi in one lifetime.' 'Furthermore, good man! After the Bodhisattva remembers the Sangha in this way, he thinks: 'The Sangha has such immeasurable merits, I want to obtain them all, and also enable all sentient beings to ultimately achieve them.' 'Good man! This is called the place where the Bodhisattva Mahasattva remembers the Sangha.' 'Good man! What is the Bodhisattva Mahasattva's mindfulness of precepts? Good man! The Bodhisattva thinks: 'All the supreme and wonderful rewards of the world and beyond the world, those rewards are all obtained because of upholding the precepts. Why? Because it relies on the fundamental power of pure precepts.' Good man! Just as all grasses, trees, and forests rely on the earth as their foundation; in the same way, all the wonderful fruits of the world and beyond the world rely on the precepts as their foundation. The Bodhisattva Mahasattva, abiding in upholding the precepts, can be a great field of merit for all gods and humans, and can also fulfill the merits of the giver.' 'Good man! The Bodhisattva abides in upholding the precepts and generates a joyful mind; because the mind is joyful, he does not generate worry and distress; because he does not worry and distress, the mind is delighted; because he is delighted, he obtains physical and mental ease; because he has physical and mental ease, the mind obtains joy; because the mind obtains joy, he obtains Samadhi (meditative absorption); because he obtains Samadhi, he obtains true knowledge; because of true knowledge, the Bodhisattva generates great compassion for all sentient beings. The Bodhisattva thinks: 'I now use this true Samadhi Dharma gate to truly know, in order to enable all sentient beings to achieve it.' This Bodhisattva cultivates with great compassion, and relying on that great compassion, cultivates higher precepts (higher precepts), higher Samadhi (higher Samadhi), and higher wisdom (higher wisdom) to fulfillment, and attains Anuttara-Samyak-Sambodhi (unexcelled complete enlightenment). 'Therefore, I now cultivate wonderful precepts, without wavering, without negligence. I remember all sentient beings and cultivate precepts. Why? If a Bodhisattva does not remember all sentient beings when upholding precepts, then it is not a Bodhisattva precept. Therefore, I now, in order to enable all'

眾生得安隱樂修持凈戒。』

「複次，善男子！菩薩作是思惟：『菩薩出家修持凈戒，則能遠離一切世務之事；菩薩著于染衣，則能滿足舍一切所愛之物；菩薩受持凈戒，則能滿足身、口、意清凈；菩薩愛念持戒，則能滿足六通；菩薩宴坐持戒，則能滿足菩提分法；菩薩聞于妙法修持凈戒，則能滿足四無礙智；菩薩推求多聞智慧修持凈戒，則能滿足不自高心；菩薩親近善知識修持凈戒，則能滿足一切功德；菩薩修持施波羅蜜戒，則能滿足一切智智；菩薩如所聞法如說修持凈戒，則能滿足為大法師；菩薩如所聞法思惟持戒，則能滿足得陀羅尼；菩薩念菩提心修持凈戒，則能超過一切諸惡得滿足戒；菩薩不生害心修持凈戒，則能滿足不失菩提心；菩薩不失菩提心修持凈戒，則能滿足不失三寶心。』

「菩薩作是思惟：『若有能護修持戒者，世間所有可護之者皆悉能護。』

「是名菩薩摩訶薩念戒。

「善男子！何者是菩薩摩訶薩念舍？善男子！菩薩作是思惟：『所有一切可舍之法皆悉攝於二種舍中：謂法舍、財舍。』

「善男子！菩薩資生施者，悉能滿足三十二相、八十種好，凈佛國土教化眾生；菩薩法舍者，亦能滿足十力、四無畏、十八不共法，能斷煩惱及以煩惱習氣。

「複次

【現代漢語翻譯】現代漢語譯本：『（菩薩持戒能令）眾生得到安穩快樂，修持清凈的戒律。』

『再者，善男子！菩薩這樣思惟：『菩薩出家修持清凈的戒律，就能遠離一切世俗事務；菩薩身著染衣，就能滿足捨棄一切所愛之物；菩薩受持清凈的戒律，就能滿足身、口、意清凈；菩薩愛念持戒，就能滿足六神通（Abhijñā）；菩薩靜坐持戒，就能滿足菩提分法（bodhipākṣika-dharmas）；菩薩聽聞妙法修持清凈的戒律，就能滿足四無礙智（catasra-pratisaṃvidā）；菩薩推求多聞智慧修持清凈的戒律，就能滿足不自高之心；菩薩親近善知識修持清凈的戒律，就能滿足一切功德；菩薩修持佈施波羅蜜（dāna-pāramitā）戒，就能滿足一切智智（sarvajñā）；菩薩如所聞之法如說修持戒律，就能滿足成為大法師；菩薩如所聞之法思惟持戒，就能滿足獲得陀羅尼（dhāraṇī）；菩薩念菩提心修持清凈的戒律，就能超過一切諸惡，得到圓滿的戒律；菩薩不生害心修持清凈的戒律，就能滿足不失去菩提心；菩薩不失去菩提心修持清凈的戒律，就能滿足不失去三寶心。』

菩薩這樣思惟：『若有人能夠守護修持戒律，世間所有可以守護的事物都能守護。』

這就是菩薩摩訶薩（bodhisattva-mahāsattva）念戒。

『善男子！什麼是菩薩摩訶薩念舍？善男子！菩薩這樣思惟：『所有一切可以捨棄的法都包含在兩種舍中：即法舍和財舍。』

『善男子！菩薩佈施資生之物，完全能夠滿足三十二相（lakṣaṇa-mahāpuruṣa）、八十種好（anuvyañjana），清凈佛國土，教化眾生；菩薩佈施佛法，也能夠滿足十力（daśa-balāni）、四無畏（catu-vaiśāradyāni）、十八不共法（aṣṭādaśa-āveṇikabuddha-dharmāḥ），能夠斷除煩惱以及煩惱習氣。

再者

【English Translation】 English version: 『(A Bodhisattva's upholding of precepts enables) sentient beings to attain peaceful and happy lives, cultivating pure precepts.』

『Furthermore, noble son! A Bodhisattva contemplates thus: 『A Bodhisattva, by leaving home and cultivating pure precepts, is able to distance themselves from all worldly affairs; a Bodhisattva, by wearing dyed robes, is able to fulfill the relinquishment of all beloved things; a Bodhisattva, by upholding pure precepts, is able to fulfill purity of body, speech, and mind; a Bodhisattva, by cherishing the upholding of precepts, is able to fulfill the six supernormal knowledges (Abhijñā); a Bodhisattva, by engaging in meditative sitting and upholding precepts, is able to fulfill the factors of enlightenment (bodhipākṣika-dharmas); a Bodhisattva, by hearing the wondrous Dharma and cultivating pure precepts, is able to fulfill the four unimpeded wisdoms (catasra-pratisaṃvidā); a Bodhisattva, by seeking extensive learning and wisdom and cultivating pure precepts, is able to fulfill a mind free from arrogance; a Bodhisattva, by associating with virtuous friends and cultivating pure precepts, is able to fulfill all merits; a Bodhisattva, by cultivating the precept of giving (dāna-pāramitā), is able to fulfill all-knowing wisdom (sarvajñā); a Bodhisattva, by practicing precepts according to the Dharma as heard, is able to fulfill becoming a great Dharma master; a Bodhisattva, by contemplating and upholding precepts according to the Dharma as heard, is able to fulfill obtaining dhāraṇī; a Bodhisattva, by contemplating the Bodhi mind and cultivating pure precepts, is able to transcend all evils and attain complete precepts; a Bodhisattva, by not generating harmful thoughts and cultivating pure precepts, is able to fulfill not losing the Bodhi mind; a Bodhisattva, by not losing the Bodhi mind and cultivating pure precepts, is able to fulfill not losing the mind of the Three Jewels.』

A Bodhisattva contemplates thus: 『If one is able to protect and cultivate precepts, then all things in the world that can be protected can be protected.』

This is called a Bodhisattva-Mahasattva's (bodhisattva-mahāsattva) mindfulness of precepts.

『Noble son! What is a Bodhisattva-Mahasattva's mindfulness of giving? Noble son! A Bodhisattva contemplates thus: 『All Dharmas that can be relinquished are encompassed within two types of giving: namely, Dharma giving and wealth giving.』

『Noble son! A Bodhisattva's giving of livelihood provisions is fully capable of fulfilling the thirty-two major marks (lakṣaṇa-mahāpuruṣa) and eighty minor marks (anuvyañjana), purifying Buddha lands, and teaching sentient beings; a Bodhisattva's giving of the Dharma is also capable of fulfilling the ten powers (daśa-balāni), four fearlessnesses (catu-vaiśāradyāni), and eighteen unique qualities of a Buddha (aṣṭādaśa-āveṇikabuddha-dharmāḥ), and is able to sever afflictions and the habitual tendencies of afflictions.

Furthermore

，善男子！菩薩于資生能捨慳心，舍法因緣能過聲聞、辟支佛地。

「複次，舍財者能清凈生身，舍法者能清凈法身。

「複次，舍財功德能捨父母生身。何者有此舍力？唯除初地菩薩，一切世間所無。舍法者能成就為意通力。誰有此力？唯除諸佛如來及住地菩薩，一切世間所無。

「複次，舍財能教化眾生，施法能令得解脫。

「複次，舍財能得聚集功德，施法能令到于彼岸。

「複次，舍財能施半，施法一切舍。

「複次，施財能得斷煩惱解脫，施法能成就離智障解脫。

「複次，舍者若能捨于虛妄分別，此舍中最勝第一——謂舍虛妄分別之心。何以故？菩薩舍于虛妄分別，是故名為清凈。」

菩薩問曰：「言虛妄者，此說何法？」

答曰：「善男子！言虛妄者，說不實戲論法。」

問曰：「云何名為不實戲論？」

答曰：「若人如是思惟：『我貪、我瞋、我癡，我染、我凈、我不凈，我行世間、我入涅槃。』如是等一切皆是不實虛妄分別戲論之法。何以故？一切唯是因緣，而為無我、無我所，無眾生、無人、無命、無我、無壽者、無作者、無教者。彼諸因緣自性空寂，遠離心、心意識；彼諸因緣不能思惟、不能分別、不能染、不能凈、不

【現代漢語翻譯】現代漢語譯本：『善男子！菩薩對於生活所需的物資能夠捨棄慳吝之心，捨棄佛法的因緣能夠超越聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）、辟支佛（Pratyekabuddha，不依師教，自己證悟的修行者）的境界。

『再者，捨棄財物能夠清凈生身，捨棄佛法能夠清凈法身。

『再者，捨棄財物的功德能夠捨棄父母所生的身體。誰有這樣的捨棄之力？只有初地菩薩（初地菩薩，菩薩修行階位的第一個階段），一切世間眾生都沒有。捨棄佛法能夠成就無礙的智慧神通之力。誰有這樣的力量？只有諸佛如來以及安住于菩薩地的菩薩，一切世間眾生都沒有。

『再者，捨棄財物能夠教化眾生，佈施佛法能夠使眾生得到解脫。

『再者，捨棄財物能夠積聚功德，佈施佛法能夠使眾生到達彼岸（到達解脫的境界）。

『再者，捨棄財物只是捨棄一半，佈施佛法是完全的捨棄。

『再者，佈施財物能夠得到斷除煩惱的解脫，佈施佛法能夠成就遠離智慧障礙的解脫。

『再者，捨棄的人如果能夠捨棄虛妄分別，這種捨棄是最殊勝、最第一的——就是捨棄虛妄分別的心。為什麼這麼說呢？菩薩捨棄虛妄分別，所以才被稱為清凈。』

菩薩問道：『所說的虛妄，是指什麼法呢？』

回答說：『善男子！所說的虛妄，是指不真實的戲論法。』

問道：『什麼叫做不真實的戲論呢？』

回答說：『如果有人這樣思惟：『我貪婪、我嗔恨、我愚癡，我染污、我清凈、我不清凈，我行走於世間、我進入涅槃（Nirvana，佛教修行的最終目標，指脫離輪迴的狀態）。』像這樣等等一切都是不真實的虛妄分別戲論之法。為什麼這麼說呢？一切都只是因緣和合，而沒有我、沒有我所（屬於我的事物），沒有眾生、沒有人、沒有命、沒有自我、沒有壽命、沒有作者、沒有教導者。那些因緣的自性是空寂的，遠離心、意識；那些因緣不能思惟、不能分別、不能染污、不能清凈、不

【English Translation】 English version: 『Good man! Bodhisattvas, with regard to the necessities of life, are able to relinquish miserly thoughts; the causal conditions of relinquishing the Dharma enable them to surpass the stages of Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment independently, without a teacher).』

『Furthermore, relinquishing wealth can purify the physical body, while relinquishing the Dharma can purify the Dharma body.』

『Furthermore, the merit of relinquishing wealth can relinquish the body born of parents. Who possesses such power of relinquishment? Only Bodhisattvas of the first ground (the first stage of a Bodhisattva's path), which is absent in all worldly beings. Relinquishing the Dharma can accomplish unobstructed wisdom and supernatural powers. Who possesses such power? Only the Buddhas Tathagatas and Bodhisattvas abiding in the grounds, which is absent in all worldly beings.』

『Furthermore, relinquishing wealth can teach and transform sentient beings, while bestowing the Dharma can enable them to attain liberation.』

『Furthermore, relinquishing wealth can accumulate merit, while bestowing the Dharma can enable beings to reach the other shore (the state of liberation).』

『Furthermore, relinquishing wealth is only relinquishing half, while bestowing the Dharma is relinquishing everything.』

『Furthermore, bestowing wealth can attain liberation from severing afflictions, while bestowing the Dharma can accomplish liberation from the obstructions of wisdom.』

『Furthermore, if the one who relinquishes is able to relinquish false discriminations, this relinquishment is the most supreme and foremost—namely, relinquishing the mind of false discriminations. Why is this so? Because Bodhisattvas relinquish false discriminations, therefore they are called pure.』

The Bodhisattva asked: 『What Dharma is referred to as false?』

The answer: 『Good man! What is referred to as false refers to unreal, playful dharmas.』

Asked: 『What is called unreal, playful talk?』

The answer: 『If a person thinks like this: 『I am greedy, I am hateful, I am ignorant, I am defiled, I am pure, I am impure, I walk in the world, I enter Nirvana (the ultimate goal of Buddhist practice, referring to the state of liberation from the cycle of rebirth).』 All such things are unreal, false discriminations, and playful dharmas. Why is this so? Everything is only due to causes and conditions, and there is no self, no what belongs to self, no sentient being, no person, no life, no ego, no lifespan, no creator, no teacher. The nature of those causes and conditions is empty and still, far from mind, consciousness; those causes and conditions cannot think, cannot discriminate, cannot defile, cannot purify, cannot

能行世間、不能入涅槃。是故，菩薩能知如是虛妄法，不能作是思惟：『是其實有。』舍如是心，故名為舍。

「菩薩若能念如是法，名爲念舍。

「複次，善男子！菩薩摩訶薩有三種舍，謂舍、大舍、增上舍。

「何者是菩薩摩訶薩舍？謂飲食、穀米、倉庫、衣服、騎乘、燈明、香薰、華鬘、涂香、末香、幡蓋、幢帳、車輿、瓔珞帳、首冠、金銀珍寶，諸如是等不為惱害眾生之具，唯除能害眾生之事，餘一切物無有不捨，是名菩薩摩訶薩舍。

「何者是諸菩薩摩訶薩大舍？善男子！菩薩摩訶薩成就舍已，能捨所愛妻子、男女、大小、奴婢、僕使、臣佐、吏民、舍宅、園觀、國土、王位，是名菩薩摩訶薩大舍。

「何者是菩薩摩訶薩增上舍？善男子！菩薩成就於舍及以大舍故，成就增上之舍——所謂能捨手、足、耳、鼻、頭、目、髓、腦、血、肉、筋、骨、唇、舌、牙齒、連膚爪發，如是一切悉皆能捨，是名菩薩摩訶薩增上舍。

「又，善男子！菩薩念如是舍、大舍、增上舍：『我當畢竟成就舍、大舍、增上舍。』爾時得名念舍菩薩。

「善男子！是名菩薩摩訶薩念舍。

「善男子！何者是菩薩摩訶薩念天？善男子！菩薩念清凈天——所謂念聲聞、辟支佛、菩薩、

【現代漢語翻譯】現代漢語譯本：『能在世間行事，卻不能進入涅槃（Nirvana，解脫）。因此，菩薩能知曉這些虛妄不實的法，不會這樣思惟：』這是真實存在的。『捨棄這樣的想法，就叫做』舍『。』

『菩薩如果能憶念這樣的法，就叫做』念舍『。』

『再者，善男子！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）有三種』舍『，分別是』舍『、』大舍『、』增上舍『。』

『什麼是菩薩摩訶薩的』舍『呢？就是指飲食、穀米、倉庫、衣服、騎乘、燈明、香薰、華鬘（garland，花環）、涂香、末香、幡蓋、幢帳、車輿、瓔珞帳、首冠、金銀珍寶，所有這些不用於惱害眾生的器具，唯獨排除那些會傷害眾生的事物，其餘一切物品沒有不能捨棄的，這叫做菩薩摩訶薩的』舍『。』

『什麼是諸菩薩摩訶薩的』大舍『呢？善男子！菩薩摩訶薩成就了』舍『之後，能夠捨棄所愛的妻子、兒女、大小奴婢、僕人、臣佐、吏民、舍宅、園林、國土、王位，這叫做菩薩摩訶薩的』大舍『。』

『什麼是菩薩摩訶薩的』增上舍『呢？善男子！菩薩成就了』舍『以及』大舍『之後，成就了』增上舍『——也就是能夠捨棄手、足、耳、鼻、頭、目、髓、腦、血、肉、筋、骨、唇、舌、牙齒，甚至連面板、爪發，像這樣的一切都能夠捨棄，這叫做菩薩摩訶薩的』增上舍『。』

『又，善男子！菩薩憶念這樣的』舍『、』大舍『、』增上舍『：』我應當最終成就』舍『、』大舍『、』增上舍『。『這時就叫做』念舍菩薩『。』

『善男子！這叫做菩薩摩訶薩』念舍『。』

『善男子！什麼是菩薩摩訶薩』念天『呢？善男子！菩薩憶念清凈的天——也就是憶念聲聞（Śrāvaka，聽聞佛法而悟道者）、辟支佛（Pratyekabuddha，緣覺佛）、菩薩。

【English Translation】 English version: 『They can act in the world but cannot enter Nirvana (liberation). Therefore, a Bodhisattva (Enlightenment Being) can know such illusory dharmas (teachings, phenomena) and will not think, 『This is truly existent.』 Abandoning such a thought is called 『giving』 (舍, she).』

『If a Bodhisattva can contemplate such dharmas, it is called 『contemplating giving』 (念舍, nian she).』

『Furthermore, good man! A Bodhisattva-Mahasattva (great Bodhisattva) has three kinds of 『giving』: namely, 『giving』 (舍, she), 『great giving』 (大舍, da she), and 『supreme giving』 (增上舍, zeng shang she).』

『What is a Bodhisattva-Mahasattva』s 『giving』? It refers to food, grains, storehouses, clothing, riding vehicles, lamps, incense, garlands (華鬘, hua man), scented paste, powdered incense, banners, canopies, carriages, jeweled nets, head ornaments, gold, silver, and precious jewels—all such things that are not used to harm sentient beings. Except for things that can harm sentient beings, there is nothing that is not given away. This is called a Bodhisattva-Mahasattva』s 『giving』.』

『What is a Bodhisattva-Mahasattva』s 『great giving』? Good man! After a Bodhisattva-Mahasattva has accomplished 『giving』, they can give away their beloved wives, children, male and female servants, attendants, ministers, officials, people, houses, gardens, lands, and royal positions. This is called a Bodhisattva-Mahasattva』s 『great giving』.』

『What is a Bodhisattva-Mahasattva』s 『supreme giving』? Good man! After a Bodhisattva has accomplished 『giving』 and 『great giving』, they accomplish 『supreme giving』—that is, they can give away their hands, feet, ears, nose, head, eyes, marrow, brain, blood, flesh, tendons, bones, lips, tongue, teeth, and even skin, nails, and hair. All such things can be given away. This is called a Bodhisattva-Mahasattva』s 『supreme giving』.』

『Moreover, good man! A Bodhisattva contemplates such 『giving』, 『great giving』, and 『supreme giving』: 『I shall ultimately accomplish 『giving』, 『great giving』, and 『supreme giving』.』 At that time, they are called a 『Bodhisattva who contemplates giving』.』

『Good man! This is called a Bodhisattva-Mahasattva』s 『contemplating giving』.』

『Good man! What is a Bodhisattva-Mahasattva』s 『contemplating the heavens』 (念天, nian tian)? Good man! A Bodhisattva contemplates the pure heavens—that is, contemplating Śrāvakas (hearers, disciples), Pratyekabuddhas (solitary Buddhas), and Bodhisattvas.

諸佛如來。云何念？念彼修行、念功德、念不生、念所受境界、念始行、念修行、念成就，是名念天。

「複次，善男子！菩薩念諸天。云何念諸天？修善業行得勝果報。何者是善業行？所謂十善業道，遠離不善業道，以此善業因緣得彼諸天色妙樂清凈諸根勝妙果報。

「又，菩薩于彼勝妙果報起隨喜心而生大慈，以彼妙樂果報共一切眾生，迴向阿耨多羅三藐三菩提。菩薩作是念：『欲令眾生得天妙樂。』復為成就彼諸善根發大精進，于生惡道眾生起大悲心。菩薩作是思惟：『我應教一切眾生修行善業，令生天上，即于天中得阿耨多羅三藐三菩提。』菩薩作是念已，教諸眾生修善生天，令不退失彼天妙果，即從彼樂得無上樂——所謂如來寂靜妙樂。

「是名菩薩念天。

「善男子！是名菩薩摩訶薩十種念處。」

爾時，無所發菩薩摩訶薩欲重宣此義而說偈言：

「不見苦為苦，　　以見苦即空，　若不離於苦，　　空法不可得。　欲得見空者，　　應見於苦義，　以苦為空義，　　彼空無為故。　苦無有作者，　　以苦非作法，　離苦誰作者？　　而亦無前後。　無有實集者，　　若能實集苦，　此中何處集？　　以苦非作者。　苦無所從來、　　去無所至處，

【現代漢語翻譯】現代漢語譯本諸佛如來，應當如何憶念？憶念他們的修行、憶念他們的功德、憶念不生不滅的境界、憶念所領受的境界、憶念最初的修行、憶念持續的修行、憶念最終的成就，這叫做憶念天（Deva，天神）。

『再者，善男子！菩薩憶念諸天。應當如何憶念諸天？他們通過修習善業而獲得殊勝的果報。什麼是善業行？就是十善業道，遠離不善業道，憑藉這種善業的因緣，獲得諸天美妙快樂、清凈諸根的殊勝果報。』

『而且，菩薩對於諸天殊勝美妙的果報生起隨喜之心，並且生起大慈悲心，將諸天的美妙快樂果報與一切眾生共同分享，迴向于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。菩薩這樣想：『希望令一切眾生獲得天上的美妙快樂。』又爲了成就這些善根而發起大精進，對於墮入惡道的眾生生起大悲心。菩薩這樣思惟：『我應當教導一切眾生修行善業，讓他們往生天上，並且在天上證得阿耨多羅三藐三菩提。』菩薩這樣想了之後，教導眾生修習善業以求生天，使他們不退失天上的美妙果報，並且從天上的快樂中獲得無上的快樂——也就是如來寂靜的微妙快樂。』

『這叫做菩薩憶念天。』

『善男子！這叫做菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）的十種念處。』

當時，無所發菩薩摩訶薩想要再次宣說這個道理，於是用偈頌說道：

『不見苦為苦，以見苦即空，若不離於苦，空法不可得。欲得見空者，應見於苦義，以苦為空義，彼空無為故。苦無有作者，以苦非作法，離苦誰作者？而亦無前後。無有實集者，若能實集苦，此中何處集？以苦非作者。苦無所從來、去無所至處，

【English Translation】 English version How should the Tathagatas (Thus Come Ones) be recollected? Recollecting their practice, recollecting their merits, recollecting non-arising, recollecting the realms they experience, recollecting the initial practice, recollecting the continuous practice, recollecting the final accomplishment, this is called recollecting the Devas (gods).

『Furthermore, good man! The Bodhisattva recollects the Devas. How does he recollect the Devas? They obtain superior rewards through cultivating good deeds. What are good deeds? They are the ten good karmic paths, abstaining from non-virtuous karmic paths. Through the cause of these good deeds, they obtain the wonderful and joyful, pure and superior rewards of the Devas』 senses.』

『Moreover, the Bodhisattva generates joy towards the superior and wonderful rewards of the Devas, and arises great compassion, sharing the wonderful and joyful rewards of the Devas with all sentient beings, dedicating it towards Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). The Bodhisattva thinks thus: 『I wish to enable all sentient beings to obtain the wonderful joy of the heavens.』 Furthermore, in order to accomplish these good roots, he generates great diligence, and arises great compassion towards sentient beings who have fallen into evil paths. The Bodhisattva thinks thus: 『I should teach all sentient beings to cultivate good deeds, so that they may be reborn in the heavens, and attain Anuttara-samyak-sambodhi in the heavens.』 Having thought thus, the Bodhisattva teaches sentient beings to cultivate good deeds in order to be reborn in the heavens, so that they do not lose the wonderful rewards of the heavens, and from the joy of the heavens, they obtain unsurpassed joy – that is, the quiet and wonderful joy of the Tathagata.』

『This is called the Bodhisattva recollecting the Devas.』

『Good man! These are called the ten places of mindfulness of the Bodhisattva-Mahasattva (great Bodhisattva).』

At that time, the Bodhisattva-Mahasattva Wu Suo Fa (Inexhaustible Intellect) wanted to reiterate this meaning, and spoke in verse:

『Not seeing suffering as suffering, Seeing suffering as emptiness, If not departing from suffering, The Dharma of emptiness cannot be attained. Those who wish to see emptiness, Should see the meaning of suffering, Because suffering is the meaning of emptiness, That emptiness is unconditioned. Suffering has no maker, Because suffering is not a created thing, Apart from suffering, who is the maker? And there is also no before or after. There is no real collector, If one can really collect suffering, Where is it collected here? Because suffering is not a creator. Suffering has nowhere to come from, Nowhere to go to,

與何法共合？　　離苦何處有？　說愛以為集，　　若能集於苦，　愛實無有愛，　　離愛云何集？　以苦無所來，　　是誰得未來？　說滅以為定，　　離於去來法。　諸法自性滅，　　根本清凈明；　諸法同寂靜，　　以離前後際。　法若是先生，　　后則應有滅，　離滅云何生？　　離生無彼滅。　如是求智慧，　　說名無漏道，　說道如筏喻，　　以必舍筏喻。　若聚集舍法，　　彼法何應樂？　舍道住妙洲，　　是名得解脫。　說得解脫相，　　不諍于諸法，　以於一切法，　　證真如道故。　發、毛、及爪、齒、　　脂、膚、血、肉、骨、　涕、唾、大、小便、　　肝、膽、以腦膜、　心、肺、大、小腸，　　聚積名為身，　虛妄分別宅，　　智者如是觀。　無有實作者、　　及離於受者，　猶如空聚落，　　如是虛妄身。　說受名為受，　　彼受誰能受？　受者離於受，　　差別不可得。　智者如是念：　　『彼智者觀受，　其相如菩提，　　寂滅清凈明。　身中不見心、　　心中不見心，　是人離熱惱，　　雖離而不喜。　見法唯是心，　　遠離於分別，　不捨真如行，　　以得無障境。　諸法不自生，　　亦復非他生，　離諸數

【現代漢語翻譯】現代漢語譯本與什麼法相結合？苦的解脫在何處？說愛是苦的根源，如果愛能聚集苦，那麼愛就不是真正的愛，沒有愛又怎麼會聚集苦呢？如果苦沒有來源，那麼誰會承受未來的苦果呢？說滅是寂定的狀態，是超越了生滅變化的法則。一切法的自性本就是寂滅的，其根本是清凈光明的；一切法都是相同的寂靜，因為它們超越了過去和未來的界限。如果法是先產生的，那麼之後就應該有滅亡，沒有滅亡，又怎麼會有產生呢？沒有產生，也就沒有所謂的滅亡。像這樣尋求智慧，就叫做無漏之道（anāsrava-mārga）。說道就像用筏子作比喻，最終一定要捨棄筏子。如果聚集了應該捨棄的法，那麼這種法有什麼值得留戀的呢？捨棄道而安住于妙洲（adbhuta-dvīpa），這叫做獲得解脫。說獲得解脫的特徵，就是不與一切法爭論，因為對於一切法，都證悟了真如之道。頭髮、毛髮、指甲、牙齒、脂肪、面板、血液、肌肉、骨骼、鼻涕、唾液、大小便、肝臟、膽囊以及腦膜、心臟、肺臟、大腸、小腸，這些聚集在一起叫做身體，是虛妄分別的住所，智者應該這樣觀察。沒有真實的作者，也沒有脫離於作者的受者，就像空無一人的村落，這個身體也是如此虛妄。說感受叫做受，那麼誰能感受這個受呢？感受者脫離於感受，這種差別是無法得到的。智者應該這樣思考：『智者觀察感受，它的相狀如同菩提（bodhi），寂滅、清凈而光明。在身體中找不到心，在心中也找不到心，這樣的人遠離了熱惱，即使遠離了熱惱也不會感到歡喜。見到法僅僅是心，遠離了分別，不捨棄真如的修行，從而獲得無障礙的境界。一切法不是自己產生，也不是由其他事物產生，超越了一切數量。

【English Translation】 English version With what dharma (law, teaching) does it unite? Where is the liberation from suffering? It is said that love is the origin of suffering; if love can accumulate suffering, Then love is not truly love; without love, how can suffering accumulate? If suffering has no origin, then who will receive the future consequences? It is said that cessation is a state of stillness, transcending the laws of coming and going. The self-nature of all dharmas (laws, phenomena) is inherently extinguished; its root is pure and luminous; All dharmas (laws, phenomena) are equally silent, because they transcend the boundaries of past and future. If a dharma (law, phenomenon) arises first, then there should be extinction later, Without extinction, how can there be arising? Without arising, there is no so-called extinction. Seeking wisdom in this way is called the anāsrava-mārga (path free from outflows). Speaking of the path is like using a raft as a metaphor; one must eventually abandon the raft. If one accumulates dharmas (laws, phenomena) that should be abandoned, then what is there to cherish in such dharmas (laws, phenomena)? Abandoning the path and dwelling on the adbhuta-dvīpa (wonderful island) is called attaining liberation. It is said that the characteristic of attaining liberation is not to contend with any dharmas (laws, phenomena), Because, regarding all dharmas (laws, phenomena), one has realized the path of Suchness. Hair, body hair, nails, teeth, fat, skin, blood, flesh, bones, Snot, saliva, feces, urine, liver, gallbladder, and meninges, Heart, lungs, large intestine, small intestine, these gathered together are called the body, It is the dwelling place of false discriminations; the wise should observe it in this way. There is no real actor, nor is there a receiver separate from the actor, Like an empty village, this body is also so illusory. It is said that feeling is called sensation; then who can feel this sensation? The feeler is separate from the feeling; this difference cannot be obtained. The wise should think in this way: 『The wise observe sensation, Its appearance is like bodhi (enlightenment), silent, pure, and luminous. The mind cannot be found in the body, nor can the mind be found in the mind, Such a person is free from afflictions, and even when free from afflictions, they do not rejoice. Seeing that dharma (law, phenomenon) is only the mind, being far from discriminations, Not abandoning the practice of Suchness, thereby attaining a realm without obstacles. All dharmas (laws, phenomena) do not arise from themselves, nor do they arise from other things, transcending all numbers.

盡相，　　平等如虛空。　如實知此法，　　智者無去相，　知法亦不住，　　以住于平等。』　若能如是念，　　于諸法不動，　是人到彼岸，　　如諸佛福田。　知諸法名佛，　　一切處無垢，　聚集清白法，　　安隱諸眾生。　念寂及妙色、　　亦念諸功德，　菩薩滿諸法，　　必得無上道。　是菩薩供養，　　三世諸如來，　法中念不動，　　以常定境界，　善縛堅固鎧，　　念妙法境界，　得無上菩提，　　菩薩堅固行。　如法我亦然，　　若作如是念：『此念法應知，　　所謂諸菩薩，　離我及我所；　　如法我亦然。』　若能如是念，　　名修妙法念。　諸佛弟子僧，　　是無上福田，　必得佛菩提，　　常念如是人。　如海不可量，　　我念如是人，　回此諸功德，　　令一切成佛。　善修不退戒，　　我念彼戒行，　所有諸功德，　　盡欲與眾生，　迴向無上道，　　令得畢竟樂，　如是名念戒，　　能與眾生樂。　舍資生及法，　　亦舍諸煩惱，　有福為眾生，　　迴向無上道。　如是成舍念，　　不住於二道，　離相自然行，　　所在如日照。　一切凡、聖人，　　皆從善業得，　以彼諸因果，　　大悲施一切。　如是諸妙

【現代漢語翻譯】現代漢語譯本『諸法的實相，平等如同虛空一般。如實地瞭解這個法，有智慧的人不會有離開的念頭，了解法之後也不會執著於法，因為安住于平等之中。』如果能夠這樣思念，對於諸法就不會動搖，這樣的人就能到達彼岸，如同諸佛的福田。瞭解諸法的本性就稱為佛，在一切處都沒有垢染，聚集清凈的法，使一切眾生得到安穩。思念寂靜和微妙的色相，也思念各種功德，菩薩圓滿了諸法，必定能夠證得無上的道。這樣的菩薩供養了過去、現在、未來三世的一切如來（Tathagata，佛的稱號之一），在法中思念而不動搖，因為常處於禪定的境界，善於穿戴堅固的鎧甲，思念微妙的法之境界，證得無上的菩提（Bodhi，覺悟），菩薩的行持是如此的堅固。如同法所說的那樣，我也是如此，如果這樣思念：『這個思念法應當知道，所說的諸菩薩（Bodhisattva，追求覺悟的修行者），遠離了我以及我所擁有的；如同法所說的那樣，我也是如此。』如果能夠這樣思念，就稱為修習微妙的法念。諸佛的弟子僧團（Sangha，佛教僧侶團體），是無上的福田，必定能夠證得佛的菩提（Bodhi，覺悟），常常思念這樣的人。如同大海不可測量，我思念這樣的人，迴向這些功德，使一切眾生都能夠成佛。好好地修習不退轉的戒律，我思念他們的戒行，所有的一切功德，都想要給予眾生，迴向于無上的道，使他們得到究竟的快樂，這樣稱爲念戒，能夠給予眾生快樂。捨棄生活所需的物品和法，也捨棄各種煩惱，以所擁有的福報爲了眾生，迴向于無上的道。這樣成就了舍念，不執著于兩種道路，遠離一切相而自然地行事，所到之處如同太陽照耀。一切凡夫和聖人，都是從善業中得到的，以那些因果，以大悲心施予一切眾生。像這樣各種美好的...

【English Translation】 English version 'The true nature of all dharmas is equal, like empty space. Truly knowing this Dharma, the wise have no thought of leaving, Knowing the Dharma, they also do not dwell on it, because they abide in equality.' If one can contemplate in this way, one will not be moved by all dharmas, Such a person reaches the other shore, like a field of merit for all Buddhas. Knowing the nature of all dharmas is called Buddha, without defilement in all places, Gathering pure dharmas, bringing peace to all beings. Contemplating tranquility and subtle forms, also contemplating all merits, The Bodhisattva fulfills all dharmas, and will surely attain the unsurpassed path. Such a Bodhisattva makes offerings to all the Tathagatas (One of the titles of a Buddha) of the past, present, and future, Contemplating the Dharma without wavering, because they are always in a state of samadhi, Skillfully wearing firm armor, contemplating the realm of subtle Dharma, Attaining unsurpassed Bodhi (Enlightenment), the Bodhisattva's practice is so firm. As the Dharma says, so am I, if I contemplate in this way: 'This contemplation of Dharma should be known, referring to all Bodhisattvas (A person who is on the path to Buddhahood), Being apart from 'I' and 'what is mine'; as the Dharma says, so am I.' If one can contemplate in this way, it is called cultivating the subtle Dharma contemplation. The Sangha (Buddhist monastic order) of the Buddha's disciples is the unsurpassed field of merit, They will surely attain the Bodhi (Enlightenment) of the Buddha, always contemplating such people. Like the ocean, immeasurable, I contemplate such people, I dedicate these merits, so that all beings may become Buddhas. Well cultivating the non-retreating precepts, I contemplate their practice of precepts, All the merits I have, I want to give to all beings, Dedicating them to the unsurpassed path, so that they may attain ultimate happiness, This is called contemplating the precepts, which can give happiness to beings. Relinquishing the necessities of life and the Dharma, also relinquishing all afflictions, Using the blessings one has for the sake of all beings, dedicating them to the unsurpassed path. Thus, accomplishing the contemplation of relinquishment, not dwelling on two paths, Acting naturally, free from all forms, shining like the sun wherever one goes. All ordinary and noble people are obtained from good karma, With those causes and effects, giving everything with great compassion to all beings. Like these wonderful...

行，　　為與增上樂，　即于彼天中，　　成無上正覺。」

爾時，無所發菩薩摩訶薩、奮迅慧菩薩摩訶薩是二大士及無量眷屬俱詣佛所。到佛所已，頭面禮足，繞百千匝，奉承尊意，退坐一面，並諸眷屬亦坐一面，而白佛言：「世尊！我等二人于勝樓閣妙寶臺上說法集時，諸佛如來於一切法悉知見覺，無有障礙。世尊！我等二人所說法集，隨順佛意不耶？」

爾時，佛告二菩薩言：「善男子！如汝所說，諸佛如來於一切法悉知見覺，無有障礙。善男子！汝等二人所說法集，善順我意。善男子！一切菩薩所有言說，皆是諸佛如來威神之力。善哉，善哉。善男子！汝今快說此妙法集。若有諸菩薩欲說法集者，應如汝等所說。善男子！汝等所說妙法集者，則為已作諸佛如來所作之事。善男子！我于汝等二人所說法集生隨喜心。」

爾時，慧命舍利弗語無所發菩薩摩訶薩言：「善男子！汝以何義名無所發？」

無所發菩薩言：「大德舍利弗！若有菩薩休息一切身、口、意業，不著一切所作之事，不求一法、不離煩惱、不欲得法，見過去、未來諸法真如平等，亦不見法有下、中、上，是故名為無所發。複次，大德舍利弗！一切諸法皆無所發，以本無故。舍利弗！法若有始，則有所發。諸法無始，無

【現代漢語翻譯】現代漢語譯本：『爲了獲得更殊勝的快樂，就在那兜率天中，成就無上正等正覺。』當時，無所發菩薩摩訶薩、奮迅慧菩薩摩訶薩這兩位大菩薩以及無量的眷屬，一同前往佛陀的住所。到達佛陀住所后，他們以頭面頂禮佛足，繞佛百千圈，恭敬地聽從佛的旨意，然後退到一旁坐下，所有的眷屬也都在一旁坐下，並向佛陀說道：『世尊！我們二人在勝樓閣妙寶臺上舉行說法集會時，諸佛如來對於一切法都完全知曉、見到和覺悟，沒有任何障礙。世尊！我們二人所說的法集，是否順應佛陀的心意呢？』當時，佛陀告訴這兩位菩薩說：『善男子！正如你們所說，諸佛如來對於一切法都完全知曉、見到和覺悟，沒有任何障礙。善男子！你們二人所說的法集，完全順應我的心意。善男子！一切菩薩所說的話，都是諸佛如來的威神之力所加持。好啊，好啊。善男子！你們現在可以盡情宣說這微妙的法集。如果有菩薩想要宣說法集，就應該像你們這樣說。善男子！你們所說的微妙法集，就是已經做了諸佛如來所做的事情。善男子！我對你們二人所說的法集生起隨喜之心。』當時，慧命舍利弗對無所發菩薩摩訶薩說：『善男子！你以什麼意義被稱為無所發呢？』無所發菩薩說：『大德舍利弗！如果有菩薩停止一切身、口、意業的活動，不執著於一切所做的事情，不追求任何一種法，不遠離煩惱，不希望得到任何法，見到過去、未來諸法的真如平等之性，也不認為法有下、中、上之分，因此被稱為無所發（Anutpattika）。再者，大德舍利弗！一切諸法都是無所發的，因為它們本來就是不存在的。舍利弗！如果法有開始，那麼就有所發。諸法沒有開始，沒有

【English Translation】 English version: 『In order to gain even greater joy, Right there in the Tushita Heaven, One attains Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment).』 At that time, the Bodhisattva-Mahasattva Anutpattika (Non-arising) and the Bodhisattva-Mahasattva Ksudrabuddhi (Swift Wisdom), these two great beings, together with countless attendants, went to the place where the Buddha was. Having arrived at the Buddha's place, they bowed their heads to his feet, circumambulated him hundreds of thousands of times, respectfully attended to his wishes, and then withdrew to sit on one side. All the attendants also sat on one side, and they said to the Buddha: 'World-Honored One! When we two were holding a Dharma assembly on the wonderful jeweled platform in the Victorious Pavilion, the Tathagatas (Thus Come Ones), fully know, see, and are aware of all dharmas (teachings), without any obstruction. World-Honored One! Is the Dharma assembly that we two spoke in accordance with the Buddha's intention?' At that time, the Buddha said to the two Bodhisattvas: 'Good men! As you have said, the Tathagatas fully know, see, and are aware of all dharmas, without any obstruction. Good men! The Dharma assembly that you two spoke is in complete accordance with my intention. Good men! All the words spoken by all Bodhisattvas are due to the power of the majestic spirit of the Tathagatas. Excellent, excellent. Good men! You may now freely speak of this wonderful Dharma assembly. If there are Bodhisattvas who wish to speak of a Dharma assembly, they should speak as you have. Good men! The wonderful Dharma assembly that you have spoken is equivalent to having done what the Tathagatas have done. Good men! I rejoice in the Dharma assembly that you two have spoken.' At that time, the wise Shariputra (one of the Buddha's foremost disciples) said to the Bodhisattva-Mahasattva Anutpattika: 'Good man! With what meaning are you named Anutpattika?' The Bodhisattva Anutpattika said: 'Great virtuous Shariputra! If a Bodhisattva ceases all activities of body, speech, and mind, does not cling to anything that is done, does not seek any dharma, does not depart from afflictions, does not desire to attain any dharma, sees the Suchness (true nature) of past and future dharmas as equal, and does not see dharmas as having inferior, middling, or superior qualities, therefore he is called Anutpattika (Non-arising). Furthermore, great virtuous Shariputra! All dharmas are Anutpattika, because they are fundamentally non-existent. Shariputra! If a dharma has a beginning, then it has arising. Dharmas have no beginning, no

始云何言有所發？」

慧命舍利弗言：「法若如是，汝云何言說於法集？」

無所發菩薩言：「大德舍利弗！我無所發而說法集。」

無所發菩薩謂舍利弗言：「舍利弗！于意云何？汝之所問，為有所發問？為無所發問？若言有所發問者，依何因緣而有所發？然不離於法而有法所發，不離於法而有所問。大德舍利弗！若是無發問者，則為入我所說法集。」

慧命舍利弗言：「善男子！我有所問，汝亦有說；云何而言無所發耶？」

無所發菩薩言：「大德舍利弗！汝之所問、我之所說，皆如幻說。如是，菩薩摩訶薩安住真如法界所說應知。大德舍利弗！夫幻人者，無心、無心數法；一切眾生亦復如是，無心、無心數法。若如是者，云何有發？大德舍利弗！如因幻師幻有所說；如是，菩薩摩訶薩依真如法界能有所說，應如是知。」

慧命舍利弗言：「善男子！譬如幻師所作幻事，非實、非不實；若如此者，汝亦應爾，非實、非不實。」

無所發菩薩言：「大德舍利弗！諸佛如來覺一切法皆如幻相，故說諸法虛妄如幻。」

舍利弗言：「如是，善男子！諸佛如來覺一切法如幻，說一切法如幻。」

無所發菩薩言：「大德舍利弗！猶如彼幻非實、非不實；一切諸法亦

【現代漢語翻譯】現代漢語譯本：『最初是如何說有所發起的呢？』

慧命舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）說：『如果法是這樣的，你又如何說關於法集呢？』

無所發菩薩（Anabhilapya Bodhisattva，名字意為「不可言說」的菩薩）說：『大德舍利弗！我無所發起而說法集。』

無所發菩薩對舍利弗說：『舍利弗！你認為如何？你的提問，是有所發起的提問？還是無所發起的提問？如果說是有所發起的提問，是依據什麼因緣而有所發起？然而不離於法而有法所發起，不離於法而有所提問。大德舍利弗！如果是無發起的提問，那就是進入了我所說的法集。』

慧命舍利弗說：『善男子！我有所提問，你也有所說；怎麼能說無所發起呢？』

無所發菩薩說：『大德舍利弗！你的提問、我的所說，都如幻象般。如此，菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）安住于真如法界所說，應當這樣理解。大德舍利弗！幻術師，沒有心、沒有心數法（Citta-caitta，心和與心相關的心理活動）；一切眾生也同樣如此，沒有心、沒有心數法。如果這樣，怎麼會有發起呢？大德舍利弗！如同幻術師因幻術而有所說；如此，菩薩摩訶薩依真如法界能有所說，應當這樣理解。』

慧命舍利弗說：『善男子！譬如幻術師所作的幻事，非實、非不實；如果這樣，你也應當如此，非實、非不實。』

無所發菩薩說：『大德舍利弗！諸佛如來（Tathagata，如來）覺悟一切法都如幻相，所以說諸法虛妄如幻。』

舍利弗說：『是的，善男子！諸佛如來覺悟一切法如幻，說一切法如幻。』

無所發菩薩說：『大德舍利弗！猶如那幻象非實、非不實；一切諸法也一樣。』

【English Translation】 English version: 'How does one initially speak of something being initiated?'

The Venerable Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom) said, 'If the Dharma is like this, how do you speak of the collection of Dharmas?'

The Anabhilapya Bodhisattva (Anabhilapya Bodhisattva, whose name means 'unspeakable' Bodhisattva) said, 'Great Virtue Sariputra! I speak of the collection of Dharmas without any initiation.'

The Anabhilapya Bodhisattva said to Sariputra, 'Sariputra! What do you think? Is your question an initiated question? Or is it a question without initiation? If you say it is an initiated question, based on what cause and condition is it initiated? However, there is no initiation of Dharma apart from Dharma, and there is no question apart from Dharma. Great Virtue Sariputra! If it is a question without initiation, then it enters into the collection of Dharmas that I speak of.'

The Venerable Sariputra said, 'Good man! I have a question, and you have a response; how can you say there is no initiation?'

The Anabhilapya Bodhisattva said, 'Great Virtue Sariputra! Your question and my response are all like illusory speech. Thus, it should be known that the Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, Great Bodhisattva) abides in the realm of Suchness (Tathata, 真如) and speaks. Great Virtue Sariputra! A magician has no mind, no mental functions (Citta-caitta, mind and mental activities); all sentient beings are also like this, without mind, without mental functions. If this is so, how can there be initiation? Great Virtue Sariputra! Just as a magician speaks based on illusion; thus, the Bodhisattva-Mahasattva can speak based on the realm of Suchness, it should be known in this way.'

The Venerable Sariputra said, 'Good man! Just as the illusory things created by a magician are neither real nor unreal; if this is so, you should also be like that, neither real nor unreal.'

The Anabhilapya Bodhisattva said, 'Great Virtue Sariputra! All Buddhas (Tathagata, 如來) realize that all Dharmas are like illusions, therefore they say that all Dharmas are false and like illusions.'

Sariputra said, 'Yes, good man! All Buddhas realize that all Dharmas are like illusions, and say that all Dharmas are like illusions.'

The Anabhilapya Bodhisattva said, 'Great Virtue Sariputra! Just as that illusion is neither real nor unreal; all Dharmas are also the same.'

復如是，非實、非不實，應如是知。」

無所發菩薩言：「舍利弗！若諸法有實、不實者，不應說言一切諸法猶如幻相。」

慧命舍利弗言：「善男子！汝何所為行菩薩行？」

無所發菩薩言：「大德舍利弗！我行菩薩行，不為于義、非不為義。何以故？若有菩薩為義行者，如是菩薩則有所見而行於行。若有所見而行其行，如是菩薩則不隨順諸佛如來。何以故？若有所見而行其行者，如是之人尚不能隨無生法忍，何況即入無生法忍？若離無生法忍，則不隨順諸佛如來。若不為義而行於行，如是之人行於邪道。行邪道者，此則無實義。」

慧命舍利弗言：「善男子！若不為義、非不為義，如是菩薩於何處行？」

無所發菩薩言：「大德舍利弗！隨在何處，一切毛道凡夫所行，菩薩即彼處行。」

舍利弗言：「善男子！毛道凡夫於何處行？」

無所發菩薩言：「大德舍利弗！隨諸佛如來於何處行，毛道凡夫即彼處行，而毛道凡夫不知諸佛隨處行，我亦彼處行。」

慧命舍利弗言：「善男子！若毛道凡夫不知諸佛所行境界，云何而言諸佛如來隨何處行，毛道凡夫即彼處行？」

無所發菩薩言：「慧命舍利弗！汝今能知佛境界不？」

舍利弗言：「善男子！我

【現代漢語翻譯】現代漢語譯本：『同樣，既非真實，也非不真實，應當這樣理解。』

無所發菩薩說：『舍利弗（Śāriputra，智慧第一的佛陀弟子）！如果諸法有真實和不真實之分，就不應該說一切諸法都像幻相一樣。』

慧命舍利弗（Śāriputra，智慧第一的佛陀弟子）說：『善男子！你爲了什麼而行菩薩行？』

無所發菩薩說：『大德舍利弗（Śāriputra，智慧第一的佛陀弟子）！我行菩薩行，不是爲了義利，也不是不爲了義利。為什麼呢？如果菩薩爲了義利而修行，這樣的菩薩就是有所執著而修行。如果有所執著而修行，這樣的菩薩就不隨順諸佛如來。為什麼呢？如果有所執著而修行，這樣的人尚且不能隨順無生法忍（anutpāda-dharma-kṣānti，對諸法不生不滅的真理的證悟），更何況證入無生法忍？如果遠離無生法忍，就不隨順諸佛如來。如果不爲了義利而修行，這樣的人就是在行邪道。行邪道的人，就沒有真實的意義。』

慧命舍利弗（Śāriputra，智慧第一的佛陀弟子）說：『善男子！如果不爲了義利，也不是不爲了義利，這樣的菩薩在何處修行？』

無所發菩薩說：『大德舍利弗（Śāriputra，智慧第一的佛陀弟子）！無論在何處，一切毛道凡夫（bāla-pṛthag-jana，指未開悟的普通人）所行之處，菩薩就在那裡修行。』

舍利弗（Śāriputra，智慧第一的佛陀弟子）說：『善男子！毛道凡夫在何處修行？』

無所發菩薩說：『大德舍利弗（Śāriputra，智慧第一的佛陀弟子）！諸佛如來在何處修行，毛道凡夫就在那裡修行，但是毛道凡夫不知道諸佛隨處修行，我也在那裡修行。』

慧命舍利弗（Śāriputra，智慧第一的佛陀弟子）說：『善男子！如果毛道凡夫不知道諸佛所行的境界，怎麼說諸佛如來在何處修行，毛道凡夫就在那裡修行呢？』

無所發菩薩說：『慧命舍利弗（Śāriputra，智慧第一的佛陀弟子）！你現在能知道佛的境界嗎？』

舍利弗（Śāriputra，智慧第一的佛陀弟子）說：『善男子！我……』

【English Translation】 English version: 『Likewise, it is to be known as neither real nor unreal.』

The Bodhisattva Inexhaustible Utterance said: 『Śāriputra (foremost in wisdom among the Buddha's disciples)! If phenomena were real or unreal, it should not be said that all phenomena are like illusions.』

The Venerable Śāriputra (foremost in wisdom among the Buddha's disciples) said: 『Good man! For what purpose do you practice the Bodhisattva path?』

The Bodhisattva Inexhaustible Utterance said: 『Great Worthy Śāriputra (foremost in wisdom among the Buddha's disciples)! I practice the Bodhisattva path neither for the sake of benefit nor not for the sake of benefit. Why? If a Bodhisattva practices for the sake of benefit, such a Bodhisattva practices with attachment. If one practices with attachment, such a Bodhisattva does not accord with all the Buddhas and Tathāgatas. Why? If one practices with attachment, such a person is not even able to accord with the Acceptance of the Non-origination of Phenomena (anutpāda-dharma-kṣānti, the realization of the truth of the non-arising and non-ceasing of all phenomena), how much less to enter into the Acceptance of the Non-origination of Phenomena? If one is apart from the Acceptance of the Non-origination of Phenomena, one does not accord with all the Buddhas and Tathāgatas. If one practices without the sake of benefit, such a person is practicing a wrong path. One who practices a wrong path has no real meaning.』

The Venerable Śāriputra (foremost in wisdom among the Buddha's disciples) said: 『Good man! If it is neither for the sake of benefit nor not for the sake of benefit, where does such a Bodhisattva practice?』

The Bodhisattva Inexhaustible Utterance said: 『Great Worthy Śāriputra (foremost in wisdom among the Buddha's disciples)! Wherever all ordinary people of hairlike wisdom (bāla-pṛthag-jana, referring to unenlightened ordinary people) go, the Bodhisattva practices there.』

Śāriputra (foremost in wisdom among the Buddha's disciples) said: 『Good man! Where do ordinary people of hairlike wisdom go?』

The Bodhisattva Inexhaustible Utterance said: 『Great Worthy Śāriputra (foremost in wisdom among the Buddha's disciples)! Wherever all the Buddhas and Tathāgatas go, ordinary people of hairlike wisdom go there, but ordinary people of hairlike wisdom do not know that the Buddhas go everywhere, and I also go there.』

The Venerable Śāriputra (foremost in wisdom among the Buddha's disciples) said: 『Good man! If ordinary people of hairlike wisdom do not know the realm in which the Buddhas go, how can you say that wherever the Buddhas and Tathāgatas go, ordinary people of hairlike wisdom go there?』

The Bodhisattva Inexhaustible Utterance said: 『Venerable Śāriputra (foremost in wisdom among the Buddha's disciples)! Are you now able to know the realm of the Buddha?』

Śāriputra (foremost in wisdom among the Buddha's disciples) said: 『Good man! I...』

但如彼文字而取，云何能知諸佛境界？善男子！然諸聲聞從於如來聞聲分別而言得知。善男子！諸佛境界無量無邊，而不離諸佛境界更有凡夫境界。」

無所發菩薩言：「大德舍利弗！若不離諸佛境界更有凡夫境界者，舍利弗向言諸毛道凡夫不知佛境界，此言云何？」

慧命舍利弗言：「善男子！諸佛如來超過世間，毛道凡夫行於世間，是故諸毛道凡夫不知諸佛境界。」

無所發菩薩言：「大德舍利弗！于意云何？諸佛如來有所得、有所住、有所利益不？」

舍利弗言：「善男子！諸佛如來無法不知，知一切法、覺一切法已，能于有為法中利益眾生。」

無所發菩薩言：「若舍利弗如是知，何故言諸佛如來超過世間？此是大德舍利弗不思量而說？舍利弗！若如來超過世間，即如來無所得、無所住、無所作利益。舍利弗！汝言已壞。」

爾時，慧命舍利弗語無所發菩薩言：「善男子！我先已壞，非適今也，曾於過去退善根及一切智智心故。善男子！我于仁者樂說辯才深生隨喜，愿一切眾生皆得是辯才。」

說此法集時，八萬菩薩得無生法忍，六萬天子遠塵離垢得法眼凈；五千比丘轉聲聞心，發阿耨多羅三藐三菩提心——彼諸比丘佛為授記，各于種種佛國土中成阿耨多羅三藐

【現代漢語翻譯】現代漢語譯本：『如果只是按照字面意思去理解文字，又怎麼能瞭解諸佛的境界呢？善男子！那些聲聞弟子是從如來那裡聽聞佛法，然後通過言語分別來理解。善男子！諸佛的境界是無量無邊的，但並不是在諸佛境界之外，還存在凡夫的境界。』

無所發菩薩問道：『大德舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）！如果不是在諸佛境界之外還存在凡夫境界，那麼舍利弗之前說那些處於毛道（指微細的境界）的凡夫不知道佛的境界，這話又該怎麼解釋呢？』

慧命舍利弗回答說：『善男子！諸佛如來是超越世間的，而毛道凡夫是行於世間的，所以那些處於毛道的凡夫不知道諸佛的境界。』

無所發菩薩問道：『大德舍利弗！您認為如何？諸佛如來有所得、有所住、有所利益嗎？』

舍利弗回答說：『善男子！諸佛如來沒有什麼是不知道的，知道一切法、覺悟一切法之後，能夠在有為法（指因緣和合而生的事物）中利益眾生。』

無所發菩薩問道：『如果舍利弗是這樣理解的，為什麼又說諸佛如來是超越世間的呢？這難道不是大德舍利弗您沒有經過深思熟慮就說出來的嗎？舍利弗！如果如來是超越世間的，那麼如來就應該是無所得、無所住、無所作利益的。舍利弗！您的話已經自相矛盾了。』

這時，慧命舍利弗對無所發菩薩說：『善男子！我說的話早就已經有問題了，不是現在才有的，我曾經在過去退失了善根以及對一切智智（指佛的智慧）的追求。善男子！我對您能言善辯的才能深感隨喜，希望一切眾生都能獲得這種辯才。』

在宣說這部經法的時候，八萬菩薩證得了無生法忍（指對諸法不生不滅的深刻理解），六萬天子遠離了塵垢，獲得了法眼凈（指清凈的智慧之眼）；五千比丘轉變了聲聞之心，發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）——佛陀為這些比丘授記，預言他們將在各種不同的佛國土中成就阿耨多羅三藐三菩提。

【English Translation】 English version: 'If one merely grasps the words as they are written, how can one understand the realm of the Buddhas? Good son! Those Sravakas (Śrāvaka, a disciple who listens to the teachings of a Buddha) learn and understand through the sounds they hear from the Tathagata (Tathāgata, 'the one who has thus come,' an epithet of the Buddha), analyzing them with words. Good son! The realm of the Buddhas is immeasurable and boundless, yet the realm of ordinary beings does not exist apart from the realm of the Buddhas.'

The Bodhisattva (Bodhisattva, an enlightened being) Inexhaustible Utterance asked: 'Great Worthy Sariputra (Śāriputra, one of the Buddha's chief disciples, known for his wisdom)! If the realm of ordinary beings does not exist apart from the realm of the Buddhas, then how can Sariputra's earlier statement that ordinary beings in the realm of subtle perception do not know the realm of the Buddhas be explained?'

The Venerable Sariputra replied: 'Good son! The Buddhas, the Tathagatas, transcend the world, while ordinary beings in the realm of subtle perception dwell within the world. Therefore, those ordinary beings in the realm of subtle perception do not know the realm of the Buddhas.'

The Bodhisattva Inexhaustible Utterance asked: 'Great Worthy Sariputra! What do you think? Do the Buddhas, the Tathagatas, gain anything, abide anywhere, or benefit anyone?'

Sariputra replied: 'Good son! There is nothing that the Buddhas, the Tathagatas, do not know. Having known all dharmas (dharmas, teachings or phenomena) and awakened to all dharmas, they are able to benefit sentient beings within conditioned dharmas (conditioned dharmas, phenomena that arise from causes and conditions).'

The Bodhisattva Inexhaustible Utterance asked: 'If Sariputra understands it in this way, why do you say that the Buddhas, the Tathagatas, transcend the world? Is this not something that the Great Worthy Sariputra spoke without careful consideration? Sariputra! If the Tathagata transcends the world, then the Tathagata should gain nothing, abide nowhere, and perform no benefit. Sariputra! Your words have contradicted themselves.'

At that time, the Venerable Sariputra said to the Bodhisattva Inexhaustible Utterance: 'Good son! My words have long been flawed, not just now. In the past, I retreated from my roots of goodness and my aspiration for all-knowing wisdom (sarvajñāna, the wisdom of a Buddha). Good son! I deeply rejoice in your eloquent and skillful speech, and I hope that all sentient beings may attain such eloquence.'

When this Dharma (Dharma, the teachings of the Buddha) discourse was being spoken, eighty thousand Bodhisattvas attained the forbearance of the non-arising of dharmas (anutpattika-dharma-kshanti, acceptance that phenomena do not truly arise or cease), and sixty thousand devas (devas, gods or celestial beings) were purified of defilements and attained the pure Dharma eye (dharma-caksu, the eye of wisdom). Five thousand Bhikshus (Bhikshus, Buddhist monks) transformed their Sravaka minds and generated the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment)—the Buddha prophesied that these Bhikshus would attain Anuttara-samyak-sambodhi in various Buddha lands.

三菩提。◎

◎爾時，無所發菩薩摩訶薩白佛言：「世尊！云何菩薩摩訶薩善知可取、能取法？」

佛言：「善男子！若菩薩知一切法，菩薩爾時善知可取、能取法。」

無所發菩薩言：「世尊！云何善知一切法？」

佛言：「見一切法如夢、幻、乾闥婆城、陽焰、火輪、水中月、化、鏡中像。」

無所發菩薩言：「世尊！何者是一切法而見如夢、幻、乾闥婆城、陽焰、火輪、水中月、化、鏡中像？」

佛言：「善男子！言一切法者，謂眼色、耳聲、鼻香、舌味、身觸、意法。善男子！是名一切法見如夢、幻、乾闥婆城、陽焰、火輪、化、水中月、鏡中像。能取者，謂眼、耳、鼻、舌、身、意；可取者，色、聲、香、味、觸、法。菩薩摩訶薩悉見知覺能取、可取諸法，亦能善說，是故名為一切智者。若一切智者，是人離使煩惱；若能離使煩惱，是人無我、無我所，如虛空無分別，於一切眾生得平等心；以得平等心故，得一切處寂靜心；得寂靜心故，名為法行自然堅固者、於一切眾生作上首者、一切法中無障礙者、大慈大悲者、不可動轉者、三藐三佛陀者。」

無所發菩薩言：「世尊！菩薩欲得如諸佛如來妙法，云何修行？」

佛言：「菩薩欲得諸佛如來如是法，應

【現代漢語翻譯】現代漢語譯本三菩提（Sambodhi，正覺）。

這時，無所發菩薩摩訶薩問佛說：『世尊！菩薩摩訶薩如何才能善於瞭解能取和可取之法？』

佛說：『善男子！如果菩薩瞭解一切法，那時菩薩就能善於瞭解能取和可取之法。』

無所發菩薩說：『世尊！如何才能善於瞭解一切法？』

佛說：『觀察一切法如同夢、幻、乾闥婆城（Gandharva-pura，海市蜃樓）、陽焰（mirage，日光下的塵霧）、火輪（fire wheel，旋轉的火把）、水中月、化（illusion，幻術）、鏡中像。』

無所發菩薩說：『世尊！什麼是一切法，而要觀察它們如同夢、幻、乾闥婆城、陽焰、火輪、水中月、化、鏡中像？』

佛說：『善男子！說一切法，指的是眼、色，耳、聲，鼻、香，舌、味，身、觸，意、法。善男子！這被稱為觀察一切法如同夢、幻、乾闥婆城、陽焰、火輪、化、水中月、鏡中像。能取指的是眼、耳、鼻、舌、身、意；可取指的是色、聲、香、味、觸、法。菩薩摩訶薩完全瞭解能取和可取之法，也能善於解說，因此被稱為一切智者。如果是一切智者，這個人就遠離了煩惱；如果能遠離煩惱，這個人就無我、無我所，如同虛空沒有分別，對一切眾生得到平等心；因為得到平等心，所以得到一切處寂靜心；得到寂靜心，就被稱為法行自然堅固者、於一切眾生作上首者、一切法中無障礙者、大慈大悲者、不可動轉者、三藐三佛陀（Samyak-sambuddha，正等覺者）。』

無所發菩薩說：『世尊！菩薩想要得到如諸佛如來一樣的妙法，應該如何修行？』

佛說：『菩薩想要得到諸佛如來那樣的法，應該……』

【English Translation】 English version Sambodhi (Enlightenment).

At that time, the Bodhisattva-Mahasattva, Wu Suo Fa (An Unoriginated One), said to the Buddha: 'World Honored One! How does a Bodhisattva-Mahasattva skillfully understand the graspable and the grasping dharmas?'

The Buddha said: 'Good man! If a Bodhisattva understands all dharmas, then the Bodhisattva skillfully understands the graspable and the grasping dharmas.'

The Bodhisattva Wu Suo Fa said: 'World Honored One! How does one skillfully understand all dharmas?'

The Buddha said: 'See all dharmas as like a dream, an illusion, a Gandharva-pura (city of Gandharvas, mirage), a mirage, a fire wheel, the moon in water, a transformation, an image in a mirror.'

The Bodhisattva Wu Suo Fa said: 'World Honored One! What are all dharmas that are seen as like a dream, an illusion, a Gandharva-pura, a mirage, a fire wheel, the moon in water, a transformation, an image in a mirror?'

The Buddha said: 'Good man! When speaking of all dharmas, it refers to eye and form, ear and sound, nose and smell, tongue and taste, body and touch, mind and dharma. Good man! This is called seeing all dharmas as like a dream, an illusion, a Gandharva-pura, a mirage, a fire wheel, a transformation, the moon in water, an image in a mirror. The grasping refers to eye, ear, nose, tongue, body, and mind; the graspable refers to form, sound, smell, taste, touch, and dharma. The Bodhisattva-Mahasattva completely understands the grasping and graspable dharmas, and can also skillfully explain them, therefore is called one who knows all. If one knows all, that person is free from afflictions; if one can be free from afflictions, that person is without self, without what belongs to self, like space without distinctions, and obtains an equal mind towards all beings; because of obtaining an equal mind, one obtains a peaceful mind in all places; because of obtaining a peaceful mind, one is called one whose Dharma practice is naturally firm, one who is the leader of all beings, one who is without obstacles in all dharmas, one of great loving-kindness and great compassion, one who is immovable, a Samyak-sambuddha (Perfectly Enlightened One).'

The Bodhisattva Wu Suo Fa said: 'World Honored One! If a Bodhisattva wishes to obtain the wonderful Dharma like the Buddhas and Tathagatas, how should they cultivate?'

The Buddha said: 'If a Bodhisattva wishes to obtain such Dharma of the Buddhas and Tathagatas, they should...'

生平等心猶如大地，以能忍受一切眾生諸不善行及惡語言故。又，應生平等心猶如凈水，以能洗除身及眾生虛妄分別微煩惱垢故。又，應生等心猶如猛火，能以智火焚燒自及諸眾生煩惱薪故。又，應生等心其相如風，以能遠離一切著故。又，應生等心猶如虛空，以一切處無障礙故。

「善男子！如師子王，菩薩亦爾，以一切處不驚不怖故。譬如龍象，菩薩亦爾，以調伏心荷負一切眾生諸重擔故。譬如大雨，菩薩亦爾，以其降澍妙雨故。譬如日光，菩薩亦爾，以智慧光照一切眾生故。譬如明月，菩薩亦爾，以一切眾生隨其所在見者愛樂故。譬如大商主，菩薩亦爾，將導眾生趣一切智大寶洲故。譬如良醫，菩薩亦爾，以能療治一切眾生煩惱病故。如拔刺者，菩薩亦爾，以能拔出一切眾生於諸法中疑惑故。譬如海導師，菩薩亦爾，以能善知一切智、知諸方義故。譬如船舫，菩薩亦爾，以能善度諸世間眾生大海水故。譬如眾水河池等，菩薩亦爾，以能資潤一切眾生故。如王大道，菩薩亦爾，平等能津通諸眾生故。譬如寶洲，菩薩亦爾，以能具足一切菩提分法故。譬如如意寶，須者皆得，菩薩亦爾，能與眾生無量利益所求法故。譬如良馬，菩薩亦爾，以能運代疲苦眾生故。譬如大海，菩薩亦爾，智慧甚深難測量故。譬如須

【現代漢語翻譯】現代漢語譯本應以平等之心對待眾生，如同大地一般，因為它能忍受一切眾生的不善行為和惡劣言語。又，應以平等之心對待眾生，如同清澈的水一般，因為它能洗凈自身和眾生虛妄分別產生的細微煩惱污垢。又，應以平等之心對待眾生，如同猛烈的火焰一般，能以智慧之火焚燒自身和所有眾生的煩惱之薪。又，應以平等之心對待眾生，其狀態如同風一般，因為它能遠離一切執著。又，應以平等之心對待眾生，如同虛空一般，因為它在任何地方都沒有障礙。

『善男子！如同師子王（Śīla-samādhi-prajñā-vimukti-vimukti-jñānadarśana-sampanna），菩薩（Bodhisattva）也是如此，因為在任何地方都不會驚慌恐懼。譬如龍象，菩薩也是如此，因為以調伏之心承擔一切眾生的各種重擔。譬如大雨，菩薩也是如此，因為它降下美妙的法雨。譬如日光，菩薩也是如此，以智慧之光照亮一切眾生。譬如明月，菩薩也是如此，因為一切眾生無論身在何處，見到他都會喜愛和快樂。譬如大商主，菩薩也是如此，引導眾生前往一切智（sarvajña）的大寶洲。譬如良醫，菩薩也是如此，因為他能醫治一切眾生的煩惱疾病。如同拔刺者，菩薩也是如此，因為他能拔除一切眾生在諸法中的疑惑。譬如海導師，菩薩也是如此，因為他能很好地瞭解一切智，瞭解各種方向的意義。譬如船舫，菩薩也是如此，因為它能很好地度過世間眾生的大海水。譬如眾水、河流、池塘等，菩薩也是如此，因為它能滋潤一切眾生。如同王家大道，菩薩也是如此，平等地能讓所有眾生通行。譬如寶洲，菩薩也是如此，因為它能具足一切菩提分法。譬如如意寶，需要的人都能得到滿足，菩薩也是如此，能給予眾生無量的利益和所求的佛法。譬如良馬，菩薩也是如此，因為它能運送和替代疲憊痛苦的眾生。譬如大海，菩薩也是如此，智慧深邃難以測量。譬如須

【English Translation】 English version One should generate an equal mind like the earth, because it can endure all beings' unwholesome actions and evil words. Also, one should generate an equal mind like pure water, because it can wash away the subtle defilements of false discriminations of oneself and all beings. Also, one should generate an equal mind like a fierce fire, because it can burn the fuel of afflictions of oneself and all beings with the fire of wisdom. Also, one should generate an equal mind whose characteristic is like the wind, because it can be far away from all attachments. Also, one should generate an equal mind like space, because it is unobstructed in all places.

'Good man! Like the lion king (Śīla-samādhi-prajñā-vimukti-vimukti-jñānadarśana-sampanna), so is the Bodhisattva (Bodhisattva), because he is not frightened or afraid in all places. Like the dragon elephant, so is the Bodhisattva, because with a tamed mind he bears all the heavy burdens of all beings. Like the great rain, so is the Bodhisattva, because he pours down the wonderful rain of Dharma. Like the sunlight, so is the Bodhisattva, because he illuminates all beings with the light of wisdom. Like the bright moon, so is the Bodhisattva, because all beings, wherever they are, see him and love and rejoice. Like the great merchant leader, so is the Bodhisattva, leading beings to the great treasure island of all-knowing wisdom (sarvajña). Like the good doctor, so is the Bodhisattva, because he can heal the sickness of afflictions of all beings. Like the thorn remover, so is the Bodhisattva, because he can pull out the doubts of all beings in all dharmas. Like the sea guide, so is the Bodhisattva, because he can well know all-knowing wisdom, know the meaning of all directions. Like the boat, so is the Bodhisattva, because he can well cross the great sea of sentient beings. Like the rivers, ponds, etc., so is the Bodhisattva, because he can nourish all beings. Like the royal road, so is the Bodhisattva, because he can equally allow all beings to pass through. Like the treasure island, so is the Bodhisattva, because he can fully possess all the factors of enlightenment. Like the wish-fulfilling jewel, those who need it can all obtain it, so is the Bodhisattva, able to give beings limitless benefits and the Dharma they seek. Like the good horse, so is the Bodhisattva, because he can transport and replace weary and suffering beings. Like the great sea, so is the Bodhisattva, his wisdom is so deep and difficult to measure. Like the Su

彌山，菩薩亦爾，于佛菩提不傾動故。譬如一切諸妙寶樹，菩薩亦爾，以能具足勝莊嚴故。譬如閻浮檀金，菩薩亦爾，以希有難得故。譬如帝釋王，菩薩亦爾，于諸法中能得增上自在力故。譬如大梵王，菩薩亦爾，具足寂靜、諸威儀故。譬如護世四天王等，菩薩亦爾，以能護持勝妙法故。譬如轉輪王，菩薩亦爾，以能修行十善業故。譬如大臣，菩薩亦爾，以能守護諸佛如來秘密法故。

「菩薩應生出家心，以善住沙門法故。菩薩住沙門法中，以寂靜身、口、意業故。菩薩住阿蘭若處，以成就禪定三昧、三摩跋提通明解脫故。菩薩住禪定中，以得真如甚深空故。菩薩住寂靜處，以能教化乾闥婆、緊那羅、摩睺羅伽，成就咒術、妙藥、聖人法故。菩薩安住明智，以能具足成就三明故。菩薩住于勝寂，以得殊妙六通法故。菩薩住多聞慧，以能善知陰界入等差別法故。菩薩住于師處，以能善知一切諸論故。菩薩住法師地，以能離飲食供養說法教化故。菩薩善住毗尼法中，以能遠貪、瞋、癡等諸煩惱故。菩薩住于摩夷處，以能一切處寂靜故。菩薩住于柔軟心，以能遠離一切所求故。

「菩薩不住掉心，以能遠離貪煩惱故。菩薩不住高心，以能遠離瞋煩惱故。菩薩不住諸惡語言，以能遠離癡心故。菩薩不住雜亂語言，

【現代漢語翻譯】現代漢語譯本：彌山（須彌山），菩薩也是這樣，對於佛的菩提心不動搖的緣故。譬如一切美好的寶樹，菩薩也是這樣，因為能夠具足殊勝的莊嚴的緣故。譬如閻浮檀金（一種珍貴的黃金），菩薩也是這樣，因為稀有難得的緣故。譬如帝釋王（忉利天之主），菩薩也是這樣，在一切法中能夠得到增上自在力的緣故。譬如大梵王（色界之主），菩薩也是這樣，具足寂靜和各種威儀的緣故。譬如護世四天王等，菩薩也是這樣，因為能夠護持殊勝微妙的佛法的緣故。譬如轉輪王（擁有統治世界的輪寶的國王），菩薩也是這樣，因為能夠修行十善業的緣故。譬如大臣，菩薩也是這樣，因為能夠守護諸佛如來的秘密之法的緣故。

『菩薩應當生起出家之心，因為能夠安住于沙門（出家修行者）的法則的緣故。菩薩安住于沙門的法則中，因為寂靜身、口、意三業的緣故。菩薩安住于阿蘭若處（寂靜的處所），因為成就禪定、三昧（專注的狀態）、三摩跋提（等持，更深層次的專注）、通明（神通和智慧）、解脫的緣故。菩薩安住于禪定中，因為得到真如（事物的真實本性）和甚深的空性的緣故。菩薩安住于寂靜處，因為能夠教化乾闥婆（天上的音樂家）、緊那羅（天上的歌者）、摩睺羅伽（大蟒神），成就咒術、妙藥和聖人的法則的緣故。菩薩安住于明智，因為能夠具足成就三明（宿命明、天眼明、漏盡明）的緣故。菩薩安住于殊勝的寂靜，因為得到殊妙的六通（六種神通）之法的緣故。菩薩安住于多聞的智慧，因為能夠善於了知陰（五蘊）、界（十八界）、入（十二入）等差別之法的緣故。菩薩安住于師長之處，因為能夠善於了知一切諸論的緣故。菩薩安住於法師之地，因為能夠遠離飲食供養而說法教化的緣故。菩薩善於安住于毗尼（戒律）的法則中，因為能夠遠離貪、瞋、癡等各種煩惱的緣故。菩薩安住于摩夷處（清凈之地），因為能夠在一切處都寂靜的緣故。菩薩安住于柔軟的心，因為能夠遠離一切所求的緣故。

『菩薩不住于掉舉之心（心神不定），因為能夠遠離貪慾煩惱的緣故。菩薩不住于高慢之心，因為能夠遠離嗔恚煩惱的緣故。菩薩不住于各種惡劣的語言，因為能夠遠離愚癡之心的緣故。菩薩不住于雜亂的語言，

【English Translation】 English version: Just like Mount Meru (Sumeru), a Bodhisattva is unshakeable in their aspiration for Buddha's Bodhi (enlightenment). Just like all the wonderful and precious trees, a Bodhisattva is complete with excellent adornments. Just like Jāmbūnada gold (a precious type of gold), a Bodhisattva is rare and difficult to find. Just like King Śakra (ruler of the Trāyastriṃśa Heaven), a Bodhisattva has supreme mastery and power over all dharmas (teachings). Just like Mahābrahmā (the Great Brahma King, ruler of the Form Realm), a Bodhisattva is complete with serenity and dignified conduct. Just like the Four Guardian Kings of the World, a Bodhisattva protects the excellent and wonderful Dharma. Just like a Cakravartin (wheel-turning king), a Bodhisattva practices the ten wholesome actions. Just like a great minister, a Bodhisattva guards the secret Dharma of all the Buddhas and Tathāgatas (Thus Come Ones).

'A Bodhisattva should generate the mind of renunciation (leaving home), because they dwell well in the Dharma of a Śrāmaṇa (ascetic). A Bodhisattva dwells in the Dharma of a Śrāmaṇa, because of the serenity of their body, speech, and mind. A Bodhisattva dwells in a forest hermitage (araṇya), because they accomplish dhyana (meditation), samadhi (concentration), samapatti (attainment), penetrating clarity, and liberation. A Bodhisattva dwells in dhyana, because they attain Suchness (the true nature of reality) and profound emptiness. A Bodhisattva dwells in a quiet place, because they can teach Gandharvas (celestial musicians), Kinnaras (mythical beings, half-human and half-horse), and Mahoragas (great serpent deities), accomplishing mantras, wonderful medicines, and the Dharma of the sages. A Bodhisattva abides in clear wisdom, because they fully accomplish the three kinds of knowledge (threefold wisdom). A Bodhisattva dwells in supreme serenity, because they attain the extraordinary six supernormal powers. A Bodhisattva dwells in vast learning and wisdom, because they can skillfully know the distinctions of the skandhas (aggregates), dhātus (elements), and āyatanas (sense bases). A Bodhisattva dwells in the presence of a teacher, because they can skillfully know all the treatises. A Bodhisattva dwells in the position of a Dharma teacher, because they can teach and transform others by expounding the Dharma without seeking food and offerings. A Bodhisattva dwells well in the Dharma of Vinaya (discipline), because they can stay far away from all afflictions such as greed, hatred, and delusion. A Bodhisattva dwells in a pure place (mahi), because they are serene in all places. A Bodhisattva dwells in a gentle heart, because they can stay far away from all seeking.

'A Bodhisattva does not dwell in a distracted mind, because they can stay far away from the affliction of greed. A Bodhisattva does not dwell in an arrogant mind, because they can stay far away from the affliction of hatred. A Bodhisattva does not dwell in evil speech, because they can stay far away from the mind of delusion. A Bodhisattva does not dwell in confused speech,

以能成就善護言語故。

「菩薩住于大師，以能修行大乘法故。菩薩善住荷擔負重，以能成就大菩提心故。譬如大水，菩薩亦爾，以能利潤受用眾生故。譬如大城，菩薩亦爾，以能滿足一切智智功德故。譬如僮僕，菩薩亦爾，以大慈悲代諸眾生勤苦事故。

「複次，善男子！菩薩于惡眾生生柔和心、于憍慢眾生生恭敬心、于諂曲眾生生質直心、于稠林行眾生不生稠林行心、于不修行眾生生救度心、于無慚眾生生於慚心、于無愧眾生生於愧心、于邪論眾生生不怯弱心、處於大眾不生怖心，世間之法不能染污、一切諸魔不能破壞、外道邪論不能降伏，于所尊者生敬重心、常于師長生供養心、于多聞者生奇特心、于得禪定者生希有心、于黠慧者生深行心、于諸法師生如愛敬佛心、于諸菩薩生歸依心、于諸如來生究竟心、于如實修行者生堅固心，於一切煩惱不驚不怖，不證涅槃，起大慈悲行世間行為度眾生。

「不以染心說法教化，而常遠離一切供養恭敬故；遠離顛倒心，以如實知無常苦、空、無我、不凈故；具足解脫心，以能遠離境界故；成就如實生，以生聖人如實家故；成就如實智慧，以常出家心故；成就聖行，以如實知苦、集、滅、道故；成就大人相，以具足持戒、多聞、不放逸故；成就一切眾生平

【現代漢語翻譯】以能成就善護言語的緣故。

『菩薩安住于大師之位，因為能夠修行大乘佛法的緣故。菩薩能夠很好地承擔重任，因為能夠成就廣大的菩提心的緣故。譬如巨大的水流，菩薩也是如此，因為能夠利益和滋潤一切眾生的緣故。譬如巨大的城池，菩薩也是如此，因為能夠圓滿一切智慧的功德的緣故。譬如（對待主人的）僮僕，菩薩也是如此，以大慈大悲之心代替一切眾生承擔勤勞和辛苦的事務。

『此外，善男子！菩薩對於兇惡的眾生生起柔和之心，對於傲慢的眾生生起恭敬之心，對於諂媚虛偽的眾生生起正直之心，對於行為不正的眾生不生起效仿之心，對於不修行的眾生生起救度之心，對於沒有慚愧心的眾生生起慚愧之心，對於不知羞恥的眾生生起羞恥之心，對於持邪見的眾生生起不怯懦之心，處於大眾之中不生起恐懼之心，世間的法則不能夠污染他，一切魔眾不能夠破壞他，外道的邪說不能夠降伏他，對於所尊敬的人產生敬重之心，常常對於師長生起供養之心，對於博學多聞的人產生驚奇之心，對於獲得禪定的人產生稀有之心，對於聰明智慧的人產生深入修行的心，對於講經說法的法師生起如同愛戴和尊敬佛陀的心，對於諸位菩薩生起皈依之心，對於諸位如來生起究竟圓滿之心，對於如實修行的人產生堅固之心，對於一切煩惱不驚慌不害怕，不急於自己證得涅槃，而是發起廣大的慈悲心在世間行菩薩道來度化眾生。

『不以被染污的心態說法教化眾生，並且常常遠離一切供養和恭敬；遠離顛倒妄想的心，因為如實地知曉世間萬法無常、是苦、是空、無我、不凈的緣故；具足解脫之心，因為能夠遠離一切境界的緣故；成就如實的生命，因為出生在聖人真實的家族中的緣故；成就如實的智慧，因為常常懷有出離世俗的心的緣故；成就聖潔的行為，因為如實地知曉苦、集、滅、道四聖諦的緣故；成就大丈夫的相貌，因為具足持戒、多聞、不放逸的緣故；成就對一切眾生的平等心

【English Translation】 Because one can accomplish skillful protection of speech.

『A Bodhisattva dwells in the position of a great master because he can practice the Mahayana (Great Vehicle) Dharma. A Bodhisattva dwells well in bearing heavy burdens because he can accomplish the great Bodhicitta (mind of enlightenment). Just like a great river, so too is a Bodhisattva, because he can benefit and nourish all sentient beings. Just like a great city, so too is a Bodhisattva, because he can fulfill all the merits of all-knowing wisdom. Just like a servant, so too is a Bodhisattva, because with great compassion, he takes on the hard work and suffering for all sentient beings.』

『Furthermore, good man! A Bodhisattva generates a gentle heart towards evil beings, a respectful heart towards arrogant beings, a sincere heart towards deceitful beings, does not generate imitative behavior towards those who act improperly, generates a heart of salvation towards those who do not practice, generates a sense of shame towards those who are shameless, generates a sense of guilt towards those who are without remorse, generates a fearless heart towards those with wrong views, does not generate fear when in a crowd, worldly laws cannot defile him, all demons cannot destroy him, and heretical doctrines cannot subdue him. He generates a respectful heart towards those who are venerable, always generates an offering heart towards teachers, generates a wondrous heart towards those who are learned, generates a rare heart towards those who have attained Samadhi (meditative absorption), generates a profound practice heart towards those who are wise, generates a heart of love and respect for the Dharma masters as if they were the Buddha, generates a heart of refuge towards all Bodhisattvas, generates a heart of ultimate completion towards all Tathagatas (Buddhas), generates a steadfast heart towards those who practice truthfully, is neither alarmed nor afraid of all afflictions, does not hasten to attain Nirvana (liberation), but rather arises with great compassion to walk the path of a Bodhisattva in the world to liberate sentient beings.』

『He does not teach and transform sentient beings with a defiled mind, and constantly stays away from all offerings and respects; he stays away from a deluded mind, because he truly knows that all phenomena are impermanent, suffering, empty, without self, and impure; he possesses a heart of liberation, because he can stay away from all realms; he accomplishes a true life, because he is born into a true family of sages; he accomplishes true wisdom, because he always has a mind of renunciation; he accomplishes holy conduct, because he truly knows the Four Noble Truths of suffering, accumulation, cessation, and the path; he accomplishes the marks of a great man, because he is complete in upholding precepts, learning widely, and not being lax; he accomplishes equanimity towards all sentient beings.』

等心，善知世間無我故；成就不顛倒法，以聖印為印故；成就道場心，以不退印為印故。

「諸菩薩等常成就清凈心行、成就普莊嚴威儀行，不樂說世間技術語言、不樂近惡知識、不樂供養恭敬諸事、不樂說世間雜語、不樂說諸國土事、不樂說諸王事、不樂說賊盜事、不樂說婦女事、不樂說吉會事、不樂說征戰事、不樂朋黨諍訟、不樂諸惡國城邑聚落邊地難處、不樂近伎樂歌舞戲笑等人。

「複次，善男子！不樂與慳、嫉人俱，不樂與破戒、邪見、多集諸惡、放逸、輕法等人俱，不樂與多瞋恨、顛倒亂心人俱，不樂愚癡、瘖啞，如是等人悉不與俱。

「菩薩摩訶薩常樂勇猛舍法、資生、無畏等施，斷除貪、瞋、癡煩惱，大妙行者，樂離憒亂處，樂於靜默，常樂閑獨——所謂高山、巖嶺、溝壑、草木、叢林、清泉、流水，樂如是等清閑之處。初夜、后夜捐于睡眠，精勤修行，發聞、思、修慧及諸禪定三昧陀羅尼、自在神通，無量無邊百千萬億法門而現在前、見無量百千萬億佛、得百千萬億三昧百千萬億陀羅尼門、能教化百千萬億眾生。菩薩應成就如是等心，則能得彼如來妙法。」

爾時，無所發菩薩摩訶薩白佛言：「世尊！若能如實修行者，此大乘法故，即是如說修行者所乘之法。若能不放逸

【現代漢語翻譯】現代漢語譯本：等同於佛的心，因為善於了知世間萬法皆無自性（無我）；成就不會顛倒的佛法，以諸佛的聖印作為印證；成就菩提道場之心，以永不退轉的印記作為印證。諸位菩薩常常成就清凈的身心行為，成就普遍莊嚴的威儀舉止，不喜歡談論世間的技術性語言，不喜歡親近惡知識（不良的朋友或導師），不喜歡供養恭敬各種世俗事務，不喜歡說世間的雜亂言語，不喜歡說各個國家的事情，不喜歡說諸位國王的事情，不喜歡說盜賊的事情，不喜歡說婦女的事情，不喜歡說吉利聚會的事情，不喜歡說戰爭的事情，不喜歡結黨營私、爭論訴訟，不喜歡去各種邪惡的國家、城市、村莊、聚落、邊遠地區和危險的地方，不喜歡親近演奏音樂、唱歌跳舞、嬉戲歡笑等等的人。再者，善男子！不喜歡與吝嗇、嫉妒的人在一起，不喜歡與毀犯戒律、持有邪見、聚集各種惡行、放縱懈怠、輕視佛法等等的人在一起，不喜歡與充滿嗔恨、心神顛倒錯亂的人在一起，不喜歡與愚癡、瘖啞的人在一起，像這樣的人都不與他們在一起。菩薩摩訶薩常常喜歡勇猛地佈施佛法、生活所需、無畏等等，斷除貪婪、嗔恨、愚癡等煩惱，作為偉大的修行者，喜歡遠離喧囂混亂的地方，喜歡安靜寂寞，常常喜歡獨處——例如高山、巖石山嶺、山溝、草木、叢林、清澈的泉水、流動的河水，喜歡像這樣的清凈安閑的地方。在初夜和后夜捨棄睡眠，精進勤奮地修行，開發聽聞、思考、修習而得的智慧以及各種禪定、三昧（專注的狀態）、陀羅尼（總持法門）、自在神通，無量無邊數以百千萬億的法門都顯現在眼前，見到無量數以百千萬億的佛，獲得數以百千萬億的三昧，數以百千萬億的陀羅尼法門，能夠教化數以百千萬億的眾生。菩薩應當成就像這樣的心，就能夠得到如來微妙的佛法。這時，無所發菩薩摩訶薩（an Unexcelled Bodhisattva-Mahasattva）對佛說：『世尊！如果能夠如實地修行，那麼這大乘佛法，就是如教奉行者所乘坐的法門。如果能夠不放逸'

【English Translation】 English version: Equal to the mind of the Buddha, because of skillfully knowing that all phenomena in the world have no inherent nature (no self); accomplishing the Dharma that is not inverted, using the sacred seal of all Buddhas as the seal of verification; accomplishing the mind of the Bodhi-field, using the mark of non-retrogression as the seal of verification. All Bodhisattvas constantly accomplish pure physical and mental conduct, accomplish universally adorned dignified behavior, do not delight in speaking worldly technical languages, do not delight in associating with evil advisors (bad friends or teachers), do not delight in making offerings and showing respect to various worldly affairs, do not delight in speaking worldly miscellaneous languages, do not delight in speaking about the affairs of various countries, do not delight in speaking about the affairs of various kings, do not delight in speaking about thieves, do not delight in speaking about women, do not delight in speaking about auspicious gatherings, do not delight in speaking about wars, do not delight in forming factions and engaging in disputes and lawsuits, do not delight in going to various evil countries, cities, villages, settlements, remote areas, and dangerous places, do not delight in associating with people who play music, sing, dance, play, and laugh. Furthermore, good man! Do not delight in being with stingy and jealous people, do not delight in being with those who violate precepts, hold wrong views, accumulate various evil deeds, are indulgent and lazy, and despise the Dharma, do not delight in being with those who are full of anger and have inverted and confused minds, do not delight in being with the foolish and mute, do not associate with such people. Bodhisattva-Mahasattvas constantly delight in courageously giving Dharma, necessities of life, fearlessness, etc., cutting off greed, hatred, ignorance, and other afflictions. As great practitioners, they delight in leaving noisy and chaotic places, delight in quiet solitude, and constantly delight in being alone—such as high mountains, rocky ridges, ravines, grasses, forests, clear springs, flowing rivers, delighting in such pure and peaceful places. In the first and last watches of the night, they abandon sleep, diligently cultivate, develop wisdom from hearing, thinking, and practicing, as well as various meditations, Samadhi (state of concentration), Dharani (total retention of Dharma), unhindered supernatural powers, countless and boundless hundreds of thousands of millions of Dharma doors appear before them, they see countless hundreds of thousands of millions of Buddhas, obtain hundreds of thousands of millions of Samadhis, hundreds of thousands of millions of Dharani doors, and are able to teach hundreds of thousands of millions of sentient beings. Bodhisattvas should accomplish such a mind, then they will be able to obtain the wonderful Dharma of the Tathagata. At that time, the Unexcelled Bodhisattva-Mahasattva (無所發菩薩摩訶薩) said to the Buddha: 'World Honored One! If one can truly practice accordingly, then this Mahayana Dharma is the vehicle for those who practice as taught. If one can be non-negligent'

者，是人名為如實修行。

「世尊！又，如實修行者謂發菩提愿，不放逸者謂滿足菩提愿。複次，如實修行者謂修行佈施，不放逸者謂不求報。複次，如實修行者受持凈戒，不放逸者成就不退戒。複次，修行者始修忍辱行，不放逸者得無生法忍。複次，修行者求一切善根而不疲倦，不放逸者舍一切所作事故。複次，修行者始修禪定，不放逸者不住禪定。複次，修行者滿足智慧，不放逸者不戲論諸法。複次，修行者守護妙法，不放逸者不見諸法。複次，修行者令諸眾生得大菩提，不放逸者不見諸眾生。複次，如實修行者聚集一切善根，不放逸者回向大菩提。複次，如實修行者以菩提為實法，不放逸者如實知一切法如菩提相。複次，如實修行者得無生法忍，不放逸者愿取有生。複次，如實修行者往詣道場示現一切勝莊嚴事，不放逸者如實知阿僧祇劫。複次，如實修行者如實知菩提，不放逸者過去諸業皆善修故。複次，如實修行者至大涅槃，不放逸者善知諸法本性寂滅。

「世尊！菩薩摩訶薩善能如是修行及不放逸，于得菩提不以為難。世尊！以是義故，菩薩摩訶薩應當修習如實修行及不放逸。世尊！是則名微妙法集。」

爾時，慧命舍利弗白佛言：「世尊！如我解佛所說義者，若有菩薩摩訶薩于佛如來

【現代漢語翻譯】現代漢語譯本：這樣的人才稱得上是如實修行。

『世尊！再者，如實修行是指發起菩提愿（bodhicitta-pranidhana，覺悟之心），不放逸是指圓滿菩提愿。其次，如實修行是指修行佈施（dāna，給予），不放逸是指不求回報。其次，如實修行是指受持凈戒（śīla，道德規範），不放逸是指成就永不退轉的戒律。其次，修行者開始修習忍辱行（kṣānti，忍耐），不放逸者獲得無生法忍（anutpattika-dharma-kṣānti，對事物不生不滅的領悟）。其次，修行者尋求一切善根而不疲倦，不放逸者捨棄一切所作之事。其次，修行者開始修習禪定（dhyāna，冥想），不放逸者不住于禪定。其次，修行者圓滿智慧（prajñā，洞察力），不放逸者不戲論諸法（dharma，真理）。其次，修行者守護微妙之法，不放逸者不見諸法。其次，修行者令諸眾生獲得大菩提，不放逸者不見諸眾生。其次，如實修行者聚集一切善根，不放逸者回向大菩提。其次，如實修行者以菩提為真實之法，不放逸者如實知曉一切法如菩提之相。其次，如實修行者獲得無生法忍，不放逸者愿取有生。其次，如實修行者前往道場示現一切殊勝莊嚴之事，不放逸者如實知曉阿僧祇劫（asaṃkhyeya-kalpa，無數劫）。其次，如實修行者如實知曉菩提，不放逸者過去諸業皆已善修。其次，如實修行者證得大涅槃（mahā-nirvāṇa，最終解脫），不放逸者善於知曉諸法本性寂滅。

『世尊！菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）善於如此修行及不放逸，對於獲得菩提不認為困難。世尊！因為這個緣故，菩薩摩訶薩應當修習如實修行及不放逸。世尊！這便名為微妙法集。』

當時，慧命舍利弗（Śāriputra，佛陀的弟子）對佛說：『世尊！如我理解佛所說之義，若有菩薩摩訶薩對於佛如來

【English Translation】 English version: Such a person is called a true practitioner.

『World Honored One! Furthermore, 'true practice' refers to generating the aspiration for Bodhi (bodhicitta-pranidhana, the mind of enlightenment), and 'non-negligence' refers to fulfilling the aspiration for Bodhi. Moreover, 'true practice' refers to practicing generosity (dāna, giving), and 'non-negligence' refers to not seeking reward. Moreover, 'true practice' refers to upholding pure precepts (śīla, moral discipline), and 'non-negligence' refers to accomplishing irreversible precepts. Moreover, the practitioner begins to cultivate patience (kṣānti, forbearance), and the non-negligent one attains the forbearance of the unproduced dharmas (anutpattika-dharma-kṣānti, acceptance of the non-arising of phenomena). Moreover, the practitioner seeks all good roots without weariness, and the non-negligent one abandons all activities. Moreover, the practitioner begins to cultivate meditation (dhyāna, contemplation), and the non-negligent one does not dwell in meditation. Moreover, the practitioner perfects wisdom (prajñā, insight), and the non-negligent one does not engage in frivolous discussions about dharmas (dharma, truth). Moreover, the practitioner guards the wonderful Dharma, and the non-negligent one does not see dharmas. Moreover, the practitioner enables all beings to attain great Bodhi, and the non-negligent one does not see all beings. Moreover, the true practitioner gathers all good roots, and the non-negligent one dedicates them to great Bodhi. Moreover, the true practitioner regards Bodhi as the real Dharma, and the non-negligent one truly knows that all dharmas are like the aspect of Bodhi. Moreover, the true practitioner attains the forbearance of the unproduced dharmas, and the non-negligent one wishes to take birth. Moreover, the true practitioner goes to the Bodhi tree and displays all excellent adornments, and the non-negligent one truly knows countless kalpas (asaṃkhyeya-kalpa, immeasurable eons). Moreover, the true practitioner truly knows Bodhi, and the non-negligent one has well cultivated all past karmas. Moreover, the true practitioner attains great Nirvana (mahā-nirvāṇa, ultimate liberation), and the non-negligent one is skilled in knowing that the nature of all dharmas is quiescent extinction.』

『World Honored One! A Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great bodhisattva) who is skilled in such practice and non-negligence does not find it difficult to attain Bodhi. World Honored One! For this reason, a Bodhisattva-Mahasattva should cultivate true practice and non-negligence. World Honored One! This is called the collection of subtle dharmas.』

At that time, the Venerable Śāriputra (Śāriputra, a disciple of the Buddha) said to the Buddha: 『World Honored One! As I understand the meaning of what the Buddha has said, if a Bodhisattva-Mahasattva towards the Thus Come One

及諸菩薩所說法集聞而生信及能修行，是諸菩薩有妙法集。何以故？若不信法者則無法集，若不行精進者亦無法集。若人能于諸聖所說法中生希有心、生如實心，是菩薩有妙法集。世尊！若人不自讚己、亦不毀他，是人有妙法集。世尊！若人于聖慈心、于非聖攝受心，若有人不見自勝、不見他劣，若人于平等法生於等心、于不平等法亦生等心，于等亦生等心、于等不等亦生等心，而不分別等以不等，是人有妙法集。若人但聞一句而能了知百千萬句，當知是人有妙法集。若人聞法不靜、不亂，若人聞法不縛、不解，若人聞法不行、不住，若人聞法不增、不減，若人聞法不喜、不瞋，若人聞法不住世間、不入涅槃，世尊！若能如是入於法集，當知是人有妙法集。世尊！我今所說法集，為得隨順如來所說法集不耶？」

佛言：「如是。舍利弗！舍利弗！汝之所說隨順佛意。」◎

法集經卷第四大正藏第 17 冊 No. 0761 佛說法集經

佛說法集經卷第五

元魏天竺三藏菩提流支譯

◎爾時，慧命大目揵連白佛言：「世尊！若菩薩作是思惟：『我能說法集。』如是菩薩則不能說。何以故？有我見者生如是心：『我能說法，彼人聽法。』若人遠離我相，是人不見我能說法、他能

【現代漢語翻譯】以及諸位菩薩所說的佛法彙集，聽聞后能生起信心並能依教奉行，這些菩薩就擁有精妙的佛法彙集。為什麼這麼說呢？如果有人不相信佛法，那就沒有佛法彙集；如果有人不精進修行，也沒有佛法彙集。如果有人能對諸位聖者所說的佛法生起稀有之心、生起如實之心，這位菩薩就擁有精妙的佛法彙集。世尊！如果有人不自我讚揚，也不詆譭他人，這個人就擁有精妙的佛法彙集。世尊！如果有人對聖者懷有慈悲之心，對非聖者也懷有攝受之心；如果有人不認為自己比別人強，也不認為別人比自己差；如果有人對於平等之法生起平等之心，對於不平等之法也生起平等之心；對於相等之法生起平等之心，對於相等與不相等之法也生起平等之心，而不分別相等與不相等，這個人就擁有精妙的佛法彙集。如果有人僅僅聽聞一句佛法，就能理解百千萬句佛法，應當知道這個人擁有精妙的佛法彙集。如果有人聽聞佛法時既不散亂也不昏沉，如果有人聽聞佛法時不被束縛也不求解脫，如果有人聽聞佛法既不執著于修行也不停滯不前，如果有人聽聞佛法既不增加也不減少，如果有人聽聞佛法既不歡喜也不嗔怒，如果有人聽聞佛法既不住於世間也不入于涅槃，世尊！如果有人能夠這樣進入佛法彙集，應當知道這個人擁有精妙的佛法彙集。世尊！我現在所說的佛法彙集，能夠隨順如來（Tathagata，佛的稱號）所說的佛法彙集嗎？」

佛說：「是的。舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）！舍利弗！你所說的符合佛的本意。」

《法集經》卷第四大正藏第17冊 No. 0761 《佛說法集經》

《佛說法集經》卷第五

元魏天竺三藏菩提流支（Bodhiruci，北魏時期來華譯經的印度僧人）譯

當時，慧命大目犍連（Mahamaudgalyayana，佛陀十大弟子之一，以神通著稱）對佛說：「世尊！如果菩薩這樣想：『我能宣說佛法彙集。』這樣的菩薩就不能宣說佛法。為什麼呢？因為有我見的人會生起這樣的想法：『我能說法，別人聽法。』如果有人遠離我相，這個人就不會認為自己能說法，別人能聽法。

【English Translation】 And those Bodhisattvas who, upon hearing the Dharma collections spoken by other Bodhisattvas, generate faith and are able to practice accordingly, these Bodhisattvas possess wonderful Dharma collections. Why is this so? If one does not believe in the Dharma, then there is no Dharma collection; if one does not practice diligently, there is also no Dharma collection. If one can generate a rare and precious mind and a truthful mind towards the Dharma spoken by all the sages, this Bodhisattva possesses a wonderful Dharma collection. World Honored One! If one does not praise oneself nor denigrate others, this person possesses a wonderful Dharma collection. World Honored One! If one has a compassionate mind towards the holy and an accepting mind towards the non-holy; if one does not see oneself as superior nor others as inferior; if one generates an equal mind towards equal Dharmas and also generates an equal mind towards unequal Dharmas; if one generates an equal mind towards the equal and also generates an equal mind towards the equal and unequal, without distinguishing between equal and unequal, this person possesses a wonderful Dharma collection. If one can understand hundreds of thousands of sentences upon hearing just one sentence, know that this person possesses a wonderful Dharma collection. If one hears the Dharma without agitation or confusion; if one hears the Dharma without being bound or unbound; if one hears the Dharma without practicing or dwelling; if one hears the Dharma without increasing or decreasing; if one hears the Dharma without joy or anger; if one hears the Dharma without dwelling in the world or entering Nirvana, World Honored One! If one can enter the Dharma collection in this way, know that this person possesses a wonderful Dharma collection. World Honored One! Is the Dharma collection that I am now speaking in accordance with the Dharma collection spoken by the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) ?

The Buddha said: 'So it is. Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom)! Sariputra! What you have said is in accordance with the Buddha's intention.'

Dharma Collection Sutra, Volume 4 Taisho Tripitaka Volume 17, No. 0761, Buddha Speaks Dharma Collection Sutra

Buddha Speaks Dharma Collection Sutra, Volume 5

Translated by Bodhiruci (Bodhiruci, an Indian monk who came to China during the Northern Wei Dynasty to translate scriptures) of the Yuan Wei Dynasty from India

At that time, the Venerable Mahāmaudgalyāyana (Mahamaudgalyayana, one of the Buddha's ten great disciples, known for his supernatural powers) said to the Buddha: 'World Honored One! If a Bodhisattva thinks, 'I am able to speak the Dharma collection,' such a Bodhisattva will not be able to speak it. Why is this? Because one who has a self-view will generate such a thought: 'I am able to speak the Dharma, and others are able to listen to the Dharma.' If one is far from the self-image, this person will not see that he is able to speak the Dharma and that others are able to listen to the Dharma.

聞法，不見彼二、非不見二。世尊！一切有法皆非實有，隨何等法生分別心謂是實有，當知是法虛妄無實。諸菩薩等於彼法中不生分別是法實有。何以故？不生分別謂是實有。菩薩摩訶薩知一切法虛妄不實，猶如幻人有所言說。世尊！夫虛妄者，實無而似有，如是之法隨順於空，不違因緣，隨順不生、不滅。是人不違空法及諸因緣，隨順不生、不滅，舍離種種分別，斷我、我見，遠離一切邪見。諸菩薩摩訶薩知諸法虛妄，而能隨順世間說名為有。若能如是說虛妄法令他人知，是名法集能說者。說何等法以為法集？說一切法法皆一相，如是法集是名微妙法集。世尊！我今所說法集，為得隨順如來所說法集不耶？」

佛言：「如是，目揵連！汝之所說隨順佛意。」

爾時，慧命富樓那彌多羅尼子白佛言：「世尊！世尊！若人為求福故說於法集，是人所說則為可呵。何以故？以著我故。若著我、我所相，是人所作罪行、福行、不動行，不離邪見所作事，當知是人不能自利亦不利他。

「世尊！若人不能知如是法集，是人不起罪行、福行及不動行。若人能知法集，是人不集五陰、亦非不集，不集十八界、亦非不集，不集十二入、亦非不集，是人不取眾生、亦非不取，法亦非不取，不取實、亦不取虛，不取境

【現代漢語翻譯】現代漢語譯本聽聞佛法，既不執著于『二』（二元對立），也不否定『二』。世尊！一切有為法都不是真實存在的，無論對什麼法產生分別心，認為它是真實存在的，應當知道這個法是虛妄不實的。諸位菩薩對於這些法，不生起分別心，認為它是真實存在的。為什麼呢？因為他們不生起分別心，認為它是真實存在的。菩薩摩訶薩知道一切法都是虛妄不實的，就像幻術師所說的話一樣。世尊！所謂的虛妄，就是實際上沒有，但看起來好像有，這樣的法是順應于空的，不違背因緣，順應于不生不滅。這樣的人不違背空法以及各種因緣，順應于不生不滅，捨棄種種分別，斷除我執和我見，遠離一切邪見。諸位菩薩摩訶薩知道諸法是虛妄的，但能夠順應世間的說法，稱之為『有』。如果能夠這樣說虛妄法，讓其他人明白，這就叫做『法集』，是能夠說法的人。說什麼樣的法可以稱為『法集』呢？說一切法在法性上都是同一相狀，這樣的法集就叫做微妙法集。世尊！我現在所說的法集，能夠隨順如來所說的法集嗎？」

佛說：『是的，目犍連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）！你所說的符合佛的本意。』

這時，慧命富樓那彌多羅尼子（Purna Maitrayani-putra，佛陀十大弟子之一，以說法第一著稱）對佛說：『世尊！如果有人爲了求福而說法集，這個人所說的話是應該被呵斥的。為什麼呢？因為他執著於我。如果執著於我、我所（屬於我的事物）的相狀，這個人所做的罪行、福行、不動行（指禪定），都不能脫離邪見所做的事情，應當知道這個人不能自利，也不能利他。

世尊！如果有人不能瞭解這樣的法集，這個人就不會發起罪行、福行以及不動行。如果有人能夠了解法集，這個人就不會積聚五陰（五蘊，構成個體經驗的五個要素）、也不是不積聚，不積聚十八界（六根、六塵、六識）、也不是不積聚，不積聚十二入（六根、六塵）、也不是不積聚，這個人不執取眾生、也不是不執取，法也不是不執取，不執取真實、也不執取虛妄，不執取境界

【English Translation】 English version Hearing the Dharma, one neither sees those two (duality) nor does one not see two. World Honored One! All conditioned dharmas are not truly existent. Whatever dharma one generates discriminating thoughts about, considering it to be truly existent, one should know that this dharma is false and unreal. Bodhisattvas do not generate discriminating thoughts in those dharmas, considering them to be truly existent. Why? Because they do not generate discriminating thoughts, considering them to be truly existent. Bodhisattva-Mahasattvas know that all dharmas are false and unreal, like the words spoken by a magician. World Honored One! What is false is actually non-existent but appears to be existent. Such a dharma accords with emptiness, does not contradict conditions, and accords with non-arising and non-ceasing. Such a person does not contradict the Dharma of emptiness and all conditions, accords with non-arising and non-ceasing, abandons various discriminations, cuts off self and self-views, and stays far away from all wrong views. Bodhisattva-Mahasattvas know that all dharmas are false, yet they can accord with worldly speech and call them 'existent'. If one can speak of false dharmas in this way, causing others to understand, this is called 'Dharma Collection', one who is able to speak the Dharma. What kind of Dharma is called 'Dharma Collection'? Speaking of all dharmas as being of one aspect in Dharma-nature, such a Dharma Collection is called the Subtle Dharma Collection. World Honored One! Is the Dharma Collection that I am now speaking in accordance with the Dharma Collection spoken by the Tathagata (Thus Come One, another name for the Buddha) or not?'

The Buddha said: 'So it is, Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers)! What you have said accords with the Buddha's intention.'

At that time, the Wise Life Purna Maitrayani-putra (one of the Buddha's ten great disciples, known as foremost in expounding the Dharma) said to the Buddha: 'World Honored One! If a person speaks of the Dharma Collection for the sake of seeking blessings, what that person says should be rebuked. Why? Because he is attached to self. If one is attached to the characteristics of self and what belongs to self, the sinful actions, meritorious actions, and unmoving actions (referring to meditative states) that this person does cannot be separated from the things done with wrong views. One should know that this person cannot benefit himself, nor can he benefit others.

World Honored One! If a person cannot understand such a Dharma Collection, this person will not initiate sinful actions, meritorious actions, and unmoving actions. If a person can understand the Dharma Collection, this person does not accumulate the five skandhas (the five aggregates, the five elements that constitute individual experience), nor does he not accumulate them; he does not accumulate the eighteen realms (six sense organs, six sense objects, six consciousnesses), nor does he not accumulate them; he does not accumulate the twelve entrances (six sense organs, six sense objects), nor does he not accumulate them; this person does not grasp sentient beings, nor does he not grasp them; he also does not not grasp the Dharma; he does not grasp reality, nor does he grasp unreality, he does not grasp realms.

界、亦不離境界，是人不取貪瞋癡、亦不離貪瞋癡，不取世間、不取涅槃，不取諍訟、亦不取默然，不取空、亦不取邪見，不取無相、亦不取覺觀，不取無愿、亦非不取，不取諸佛法、亦不取凡夫法，不取法、亦不取非法，不取聖僧、亦不取外道僧。

「世尊！菩薩摩訶薩知一切法，不求究竟處。何以故？是菩薩知一切法無非究竟故。是菩薩不求解脫，一切諸法本性寂滅，無非解脫。是菩薩不樂一法、亦不厭一法。是菩薩知諸佛法非是自法、亦非他法。不取一法、不捨一法，若有取捨則為可呵；不行、不住，若有行住是亦可呵；不喜、不憂，若有憂喜是亦可呵。

「世尊！如是所說名為法集。世尊！我今所說法集，為得隨順如來所說不耶？」

佛言：「富樓那！汝之所說隨順佛意。」

爾時，慧命摩訶迦旃延白佛言：「世尊！若人有法相、非法相，依此二相說法者，是人名為住無明中。何以故？若人見非法如實見則是真法。世尊！若菩薩如實見非法，即是真如。世尊！夫真法者，無所從來、無所至去，法不依人。世尊！法於人不遠、不近，法于處所亦無遠近。世尊！法無是念：『我于上眾生行、于下中眾生不行，于下中眾生行、于上眾生不行。』世尊！法非相得名、亦非非相得名。何以故？

【現代漢語翻譯】現代漢語譯本不執著于界（dhatu，構成存在的元素），也不脫離境界，這樣的人不執著于貪婪、嗔恨、愚癡，也不脫離貪婪、嗔恨、愚癡；不執著於世間，也不執著于涅槃（nirvana，解脫）；不執著于爭論，也不執著于沉默；不執著于空（sunyata，空性），也不執著于邪見；不執著于無相（animitta，無相），也不執著于覺觀（vitarka-vicara，初始和持續的思考）；不執著于無愿（apranihita，無愿），也不是不執著；不執著于諸佛法，也不執著于凡夫法；不執著於法（dharma，佛法），也不執著于非法；不執著于聖僧（arya-sangha，聖僧），也不執著于外道僧。

『世尊！菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）瞭解一切法，不尋求究竟之處。為什麼呢？因為這位菩薩知道一切法無非是究竟。這位菩薩不求解脫，因為一切諸法的本性是寂滅的，無非是解脫。這位菩薩不樂於一種法，也不厭惡一種法。這位菩薩知道諸佛法不是自法，也不是他法。不執著於一種法，也不捨棄一種法，如果有所取捨，那就是應該呵責的；不行，不住，如果有行住，這也是應該呵責的；不喜，不憂，如果有憂喜，這也是應該呵責的。』

『世尊！像這樣所說的，名為法集。世尊！我現在所說的法集，能夠隨順如來（tathagata，如來）所說的嗎？』

佛說：『富樓那（Purna，富樓那）！你所說的隨順佛意。』

這時，慧命摩訶迦旃延（Mahakatyayana，摩訶迦旃延）對佛說：『世尊！如果有人有法相、非法相，依據這兩種相來說法，這個人就叫做住在無明之中。為什麼呢？如果有人如實地見到非法，那就是真法。世尊！如果菩薩如實地見到非法，那就是真如（tathata，真如）。世尊！真法，無所從來，無所至去，法不依賴於人。世尊！法對於人不遠不近，法對於處所也沒有遠近。世尊！法沒有這樣的念頭：『我對於上等眾生行，對於下等和中等眾生不行；對於下等和中等眾生行，對於上等眾生不行。』世尊！法不是通過相而得名，也不是通過非相而得名。為什麼呢？

【English Translation】 English version Not clinging to realms (dhatu, elements of existence), nor departing from realms; such a person does not cling to greed, hatred, and delusion, nor depart from greed, hatred, and delusion; does not cling to the world, nor cling to nirvana (liberation); does not cling to contention, nor cling to silence; does not cling to emptiness (sunyata, emptiness), nor cling to wrong views; does not cling to signlessness (animitta, absence of signs), nor cling to initial and sustained thought (vitarka-vicara); does not cling to wishlessness (apranihita, absence of wishes), nor is it not clinging; does not cling to the Buddha-dharmas, nor cling to the dharmas of ordinary beings; does not cling to dharma (the teachings), nor cling to non-dharma; does not cling to the noble sangha (arya-sangha, noble community), nor cling to the sangha of non-Buddhists.

'World-Honored One! A bodhisattva-mahasattva (bodhisattva-mahasattva, great bodhisattva) knows all dharmas and does not seek an ultimate place. Why? Because this bodhisattva knows that all dharmas are none other than ultimate. This bodhisattva does not seek liberation, because the nature of all dharmas is quiescent, none other than liberation. This bodhisattva does not delight in one dharma, nor is averse to one dharma. This bodhisattva knows that the Buddha-dharmas are neither self-dharmas nor other-dharmas. Not clinging to one dharma, nor abandoning one dharma; if there is grasping and abandoning, that is blameworthy; not acting, not abiding; if there is acting and abiding, that is also blameworthy; not rejoicing, not grieving; if there is grief and joy, that is also blameworthy.'

'World-Honored One! What has been said in this way is called the Collection of Dharmas. World-Honored One! Is this Collection of Dharmas that I am now speaking in accordance with what the Tathagata (tathagata, the Thus-Gone One) has said?'

The Buddha said, 'Purna (Purna, name of a disciple)! What you have said is in accordance with the Buddha's intention.'

At that time, the Venerable Mahakatyayana (Mahakatyayana, name of a disciple) said to the Buddha, 'World-Honored One! If a person has the appearance of dharma and the appearance of non-dharma, and speaks the dharma based on these two appearances, that person is said to dwell in ignorance. Why? If a person sees non-dharma as it truly is, that is true dharma. World-Honored One! If a bodhisattva sees non-dharma as it truly is, that is Suchness (tathata, thusness). World-Honored One! True dharma has nowhere to come from and nowhere to go to; dharma does not depend on a person. World-Honored One! Dharma is neither far nor near from a person; dharma is neither far nor near from a place. World-Honored One! Dharma does not have the thought: 'I act for the superior beings, but not for the inferior and middling beings; I act for the inferior and middling beings, but not for the superior beings.' World-Honored One! Dharma is not named through appearance, nor is it named through non-appearance. Why?'

世尊！聖人見所有相者皆是縛、非相者亦是縛。世尊！法非離、亦非修行。世尊！能知法者，遠離離、修行。世尊！法不與他、亦不自取，而隨所欲利益不同，以無作者故。世尊！法于諸佛不生親想、毛道凡夫不起怨心，世尊！以無分別戲論想故。世尊！法不近佛、不遠凡夫，而隨所行得法不同。世尊！如是之法是名法集。世尊！我所說法集，為得隨順如來所說法集不耶？」

佛言：「摩訶迦旃延！汝之所說隨順佛意。」

爾時，慧命大迦葉白佛言：「世尊！若人求于寂靜而說法集，如是之人則無法集。世尊！一切諸法不離寂靜，以無二故。夫二法者不知於二，以其遠離心、意、意識智故；一法者亦不求二，以其遠離求欲法故；一法者亦不二，以無所造作故。複次，世尊！夫寂靜者則不二法；不二法者，不離諸法。世尊！一切諸法不二相，以自性空故，自性無相、自性無愿、自性無行，自性不生、不滅，非清凈相而亦可得、亦非不凈相而是可得，非慳者得、非能施者得，非破戒者得、非持戒者得，非瞋恨者得、非忍辱者得，非懈怠者得、非精進者得，非散亂者得、非禪定者得，非愚癡者得、非智慧者得。若能如是不得諸法，是則名為真實得法。若於諸法有所得者則不能得、有所行境界者則不能得，心行境

【現代漢語翻譯】現代漢語譯本世尊（Bhagavan，佛陀）！聖人認為執著於一切表象是有束縛，不執著于表象也是一種束縛。世尊！法（Dharma，佛法）既不是脫離，也不是修行。世尊！能夠理解法的人，才能遠離脫離和修行。世尊！法不給予他人，也不為自己獲取，而是根據不同的願望帶來不同的利益，因為它沒有作者。世尊！法對於諸佛不會產生親近的想法，對於無知的凡夫也不會產生怨恨之心，世尊！因為法沒有分別和虛妄的念頭。世尊！法不接近佛，也不遠離凡夫，而是根據所行之路的不同而獲得不同的法益。世尊！這樣的法被稱為法集（Dharmasangraha，法的集合）。世尊！我所說的法集，是否與如來說的法集相符呢？'

佛陀說：'摩訶迦旃延（Mahākātyāyana，佛陀的弟子）！你所說的符合佛陀的本意。'

這時，慧命大迦葉（Mahākāśyapa，佛陀的弟子）對佛陀說：'世尊！如果有人爲了追求寂靜而談論法集，這樣的人實際上並沒有理解法集。世尊！一切諸法都離不開寂靜，因為它們沒有對立的二元性。執著於二元對立的人不瞭解二元性，因為他們遠離了心、意、意識和智慧；理解一法的人也不會追求二元性，因為他們遠離了追求慾望的法；理解一法的人也不會認為一法是對立的，因為它沒有造作。此外，世尊！寂靜就是不二之法；不二之法，不離一切諸法。世尊！一切諸法都沒有二元對立的相狀，因為它們的自性是空性的，自性沒有相狀，自性沒有願望，自性沒有行為，自性不生不滅，它不是清凈的相狀但可以獲得，也不是不清凈的相狀但也可以獲得，不是吝嗇的人可以獲得，也不是樂於佈施的人可以獲得，不是毀犯戒律的人可以獲得，也不是持守戒律的人可以獲得，不是充滿嗔恨的人可以獲得，也不是能夠忍辱的人可以獲得，不是懈怠的人可以獲得，也不是精進的人可以獲得，不是散亂的人可以獲得，也不是禪定的人可以獲得，不是愚癡的人可以獲得，也不是有智慧的人可以獲得。如果能夠這樣不執著于任何法，這就被稱為真正地獲得了法。如果對於諸法有所執著，就不能真正獲得，如果心有所行、有所執著的境界，就不能真正獲得。'

【English Translation】 English version Bhagavan (Lord Buddha)! Saints see attachment to all appearances as bondage, and non-attachment to appearances as also bondage. Bhagavan! The Dharma (Law, Teaching) is neither detachment nor practice. Bhagavan! One who knows the Dharma is far from detachment and practice. Bhagavan! The Dharma neither gives to others nor takes for itself, but brings different benefits according to different desires, because it has no author. Bhagavan! The Dharma does not generate thoughts of closeness to the Buddhas, nor does it arouse resentment in ignorant ordinary people, Bhagavan! Because it has no discriminating and delusive thoughts. Bhagavan! The Dharma is neither close to the Buddha nor far from ordinary people, but one obtains different Dharma benefits according to the path one takes. Bhagavan! Such a Dharma is called Dharmasangraha (Collection of Dharmas). Bhagavan! Is the Dharmasangraha that I speak of in accordance with the Dharmasangraha spoken of by the Tathagata (Buddha)?'

The Buddha said, 'Mahākātyāyana (one of Buddha's disciples)! What you have said is in accordance with the Buddha's intention.'

At that time, Mahākāśyapa (one of Buddha's disciples), the wise and venerable, said to the Buddha, 'Bhagavan! If someone seeks tranquility and speaks of Dharmasangraha, such a person does not truly understand Dharmasangraha. Bhagavan! All Dharmas are inseparable from tranquility, because they have no duality. Those who cling to duality do not understand duality, because they are far from mind, thought, consciousness, and wisdom; one who understands the one Dharma does not seek duality, because they are far from the Dharma of seeking desires; one who understands the one Dharma does not consider the one Dharma as dualistic, because it has no fabrication. Furthermore, Bhagavan! Tranquility is the non-dual Dharma; the non-dual Dharma is inseparable from all Dharmas. Bhagavan! All Dharmas have no dualistic characteristics, because their self-nature is emptiness, self-nature has no characteristics, self-nature has no wishes, self-nature has no actions, self-nature is neither born nor extinguished, it is not a pure characteristic but can be attained, nor is it an impure characteristic but can also be attained, it is not attained by the miserly, nor is it attained by the generous, it is not attained by the one who breaks the precepts, nor is it attained by the one who upholds the precepts, it is not attained by the hateful, nor is it attained by the patient, it is not attained by the lazy, nor is it attained by the diligent, it is not attained by the distracted, nor is it attained by the meditative, it is not attained by the ignorant, nor is it attained by the wise. If one can thus not cling to any Dharma, this is called truly attaining the Dharma. If one is attached to Dharmas, one cannot truly attain it; if the mind has actions and clings to realms, one cannot truly attain it.'

界者、行二法者、見所有法者、依止法者、求證法者、離煩惱者、求究竟者、見佛者、見法僧者、見世間者、見涅槃者，則不能得如是境界。

「複次，世尊！若人求法者，於一切法應無所求。世尊！於一切法無所求者，名真求法。世尊！正見菩薩不見於法及以非法，而於諸法如是思惟：『遠離我所心無所著，名為真法；若遠離虛妄不實，名為真法；若遠離一切求，名為真法；若知一切法離戲論，名為真法。』若有菩薩能如是說，是則名為真實法集。世尊！我今所說妙法集，為得隨順如來法集不耶？」

佛言：「迦葉！汝之所說隨順佛意。」

爾時，慧命須菩提白佛言：「世尊！夫言法者，名為不諍。若能不諍，是人有法。世尊！眼之與色無有諍競；耳、聲，鼻、香，舌、味，身、觸，意、法亦無所諍，是名為法。又，云何眼、色二法無所諍競？以不和合故、以此二法不相到故。耳、聲，鼻、香，舌、味，身、觸，意、法，亦不和合、不相到故。夫不到、不合法皆無違諍。世尊！法無有二，是故法不諍。世尊！諸法無二，各不相知，不知不分別、離種種分別，不生、不滅，不增、不減，不樂、不厭，不住世間、不住涅槃。夫真法者，不言人能得法、法為人得。世尊！諸法不厭、不樂，不染、不凈。

【現代漢語翻譯】現代漢語譯本：執著于界限者、執著于修行二法者、執著于所見之法者、依止於法者、尋求驗證法者、未能脫離煩惱者、追求究竟者、執著于見佛者（Buddha，覺悟者）、執著于見法（Dharma，佛法）僧（Sangha，僧團）者、執著于見世間者、執著于見涅槃（Nirvana，寂滅）者，都無法獲得這樣的境界。

『再者，世尊！如果有人尋求佛法，就應該對一切法都無所求。世尊！對於一切法都無所求的人，才叫做真正尋求佛法。世尊！具有正見的菩薩，不執著於法，也不執著于非法，而是這樣思維諸法：『遠離以「我」為中心的執著，沒有任何貪戀，這叫做真法；如果遠離虛妄不實，這叫做真法；如果遠離一切求取，這叫做真法；如果明白一切法都遠離戲論，這叫做真法。』如果有菩薩能夠這樣說，這就叫做真實法集。世尊！我現在所說的妙法集，能夠隨順如來的法集嗎？』

佛說：『迦葉（Kasyapa，人名）！你所說的符合佛的本意。』

這時，慧命須菩提（Subhuti，人名）對佛說：『世尊！所謂「法」，就是不爭論。如果能夠不爭論，這個人就與法相應。世尊！眼（eye）和色（form）之間沒有爭論；耳（ear）和聲（sound），鼻（nose）和香（smell），舌（tongue）和味（taste），身（body）和觸（touch），意（mind）和法（dharma）之間也沒有爭論，這叫做「法」。還有，為什麼說眼和色這兩種法沒有爭論呢？因為它們不和合，因為這兩種法不互相接觸。耳和聲，鼻和香，舌和味，身和觸，意和法，也是不和合，不互相接觸。凡是不接觸、不和合的，都沒有違背和爭論。世尊！法不是二元的對立，所以法不爭論。世尊！諸法不是二元的對立，各自不相知，不知不分別，遠離種種分別，不生不滅，不增不減，不喜不厭，不住於世間，也不住于涅槃。真正的法，不是說人能夠得到法，也不是說法為人所得。世尊！諸法不喜不厭，不染不凈。』

【English Translation】 English version: One who is attached to boundaries, one who is attached to practicing two dharmas, one who is attached to all perceived dharmas, one who relies on dharmas, one who seeks to verify dharmas, one who is not free from afflictions, one who seeks ultimate attainment, one who is attached to seeing the Buddha (Buddha, the awakened one), one who is attached to seeing the Dharma (Dharma, the teachings) and Sangha (Sangha, the monastic community), one who is attached to seeing the world, one who is attached to seeing Nirvana (Nirvana, liberation), cannot attain such a state.

'Furthermore, World Honored One! If a person seeks the Dharma, they should seek nothing in all dharmas. World Honored One! One who seeks nothing in all dharmas is called a true seeker of the Dharma. World Honored One! A Bodhisattva (Bodhisattva, an enlightened being) with right view does not see Dharma or non-Dharma, but contemplates all dharmas in this way: 『Being free from the mind of 「I」 and without attachment is called true Dharma; being free from falsehood and untruth is called true Dharma; being free from all seeking is called true Dharma; knowing that all dharmas are free from conceptual proliferation is called true Dharma.』 If a Bodhisattva can speak in this way, it is called a true collection of Dharma. World Honored One! Is this collection of wonderful Dharma that I am now speaking in accordance with the Tathagata』s (Tathagata, 'Thus Gone One', an epithet of the Buddha) collection of Dharma?'

The Buddha said, 'Kasyapa (Kasyapa, a proper noun)! What you have said is in accordance with the Buddha』s intention.'

At that time, the Venerable Subhuti (Subhuti, a proper noun) said to the Buddha, 'World Honored One! The term 「Dharma」 means non-contention. If one can be non-contentious, that person possesses Dharma. World Honored One! There is no contention between the eye (eye) and form (form); nor between ear (ear) and sound (sound), nose (nose) and smell (smell), tongue (tongue) and taste (taste), body (body) and touch (touch), mind (mind) and dharma (dharma). This is called Dharma. Furthermore, why is it said that there is no contention between the two dharmas of eye and form? Because they do not combine, because these two dharmas do not come into contact with each other. Ear and sound, nose and smell, tongue and taste, body and touch, mind and dharma, also do not combine and do not come into contact with each other. Whatever does not come into contact or combine has no contradiction or contention. World Honored One! Dharma is not dualistic, therefore Dharma does not contend. World Honored One! All dharmas are non-dualistic, each not knowing the other, not knowing, not discriminating, free from various discriminations, not arising, not ceasing, not increasing, not decreasing, not liking, not disliking, not abiding in the world, nor abiding in Nirvana. True Dharma does not say that a person can attain Dharma, nor that Dharma is attained by a person. World Honored One! All dharmas neither like nor dislike, neither are defiled nor pure.'

世尊！若人言我知、我覺、我說，如是之言皆是虛妄分別十二入法。世尊！而此諸入無如是心：『我能分別。』若人能知如是之法，當知是人不與物諍；若能不與物諍，是人隨順沙門道法；若能隨順沙門行法，是人不去、不來，不行、不住，不進、不退，見諸法則法行、見諸法則解脫行、見諸法則法界、見諸法則究竟，而不見有究竟之者。諸所見法唯是名字、唯是虛假、唯是幻偽，若能如是見虛假不實，如是等人名為見法。

「世尊！見法者名為見佛，見非法名為見佛，見佛者名見諸眾生，見非眾生名見因緣，見非因緣名為見空，見非空名為不見。世尊！是名正見諸法。世尊！若能如是正見諸法，當知是人能隨佛意、隨順於法、隨順於僧。

「世尊！若諸菩薩得如是等無諍法忍，尚不與彼諸魔共諍，況復與其同行菩薩而生違諍？若與違諍，無有是處。何以故？是菩薩見一切語言皆能成就我行，是故不應與彼諍訟。以無諍訟故，菩薩畢竟得無諍法。以畢竟得無諍法故，是菩薩名為得一切畢竟法、於一切法中得平等。如見自身平等，見一切法亦復如是，平等住、平等忍，是故名為得畢竟。諸法平等，無所去、無所來，是故名為得畢竟。世尊！菩薩如是得諸法畢竟，如是菩薩所有言說皆是法集，悉與眾生安隱樂

【現代漢語翻譯】現代漢語譯本：『世尊！（Bhagavan，佛陀的尊稱）如果有人說『我知道』、『我覺悟了』、『我宣說』，這樣的話都是虛妄分別十二入法（dvādaśa āyatanāni，指眼、耳、鼻、舌、身、意六根及其對應的色、聲、香、味、觸、法六塵）。世尊！這些諸入並沒有這樣的心念：『我能夠分別。』如果有人能夠了解這樣的法，應當知道這個人不與外物爭執；如果能夠不與外物爭執，這個人就隨順沙門（śrāmaṇa，指修行者）的道法；如果能夠隨順沙門的修行方法，這個人就不去、不來，不行、不住，不進、不退，見到諸法則以法修行、見到諸法則以解脫修行、見到諸法則即是法界（dharmadhātu，指一切法的本性），見到諸法則即是究竟，但並不認為有一個究竟的實體存在。所有見到的法都只是名字、只是虛假、只是幻象，如果能夠這樣看待虛假不實，這樣的人就叫做見法。

『世尊！見法的人就叫做見佛（Buddha，覺悟者），見非法也叫做見佛，見佛的人就叫做見到一切眾生，見非眾生就叫做見到因緣（hetupratyaya，事物產生的條件和關係），見非因緣就叫做見到空（śūnyatā，無自性），見非空就叫做不見。世尊！這叫做正確地看待諸法。世尊！如果能夠這樣正確地看待諸法，應當知道這個人能夠隨順佛的意旨、隨順於法、隨順於僧（saṃgha，僧團）。』

『世尊！如果各位菩薩（bodhisattva，指追求覺悟的修行者）得到像這樣無諍法忍（anutpattikadharmakṣānti，對法不生不滅的領悟和安忍），尚且不與那些魔（māra，指障礙修行的力量）爭執，更何況與同行的菩薩產生違背和爭執？如果發生違背和爭執，那是不可能的。為什麼呢？因為這位菩薩見到一切語言都能夠成就我的修行，因此不應該與他們爭訟。因為沒有爭訟的緣故，菩薩最終能夠得到無諍法。因為最終得到無諍法的緣故，這位菩薩被稱為得到一切究竟法、在一切法中得到平等。如同見到自身平等，見到一切法也是這樣，平等安住、平等忍受，因此被稱為得到究竟。諸法平等，無所去、無所來，因此被稱為得到究竟。世尊！菩薩像這樣得到諸法的究竟，像這樣菩薩的所有言說都是法的集合，完全給予眾生安穩和快樂。』

【English Translation】 English version: 『Bhagavan (World-Honored One)! If someone says, 『I know,』『I perceive,』『I speak,』 such words are all false discriminations of the twelve entrances (dvādaśa āyatanāni, referring to the six sense organs and their corresponding six sense objects). Bhagavan! These entrances do not have such a thought: 『I am able to discriminate.』 If someone can understand such a Dharma, it should be known that this person does not contend with things; if one can not contend with things, this person follows the Dharma of a śrāmaṇa (ascetic); if one can follow the practice of a śrāmaṇa, this person neither goes nor comes, neither acts nor dwells, neither advances nor retreats, sees all Dharmas as practice according to Dharma, sees all Dharmas as practice for liberation, sees all Dharmas as the Dharmadhātu (Dharma-realm), sees all Dharmas as ultimate, but does not see that there is an ultimate entity. All that is seen is only names, only falsities, only illusions; if one can see falsities and unrealities in this way, such a person is called one who sees the Dharma.』

『Bhagavan! One who sees the Dharma is called one who sees the Buddha (Buddha, the awakened one), seeing what is not Dharma is also called seeing the Buddha, one who sees the Buddha is called seeing all sentient beings, seeing what is not sentient beings is called seeing the hetupratyaya (cause and condition), seeing what is not cause and condition is called seeing śūnyatā (emptiness), seeing what is not emptiness is called not seeing. Bhagavan! This is called rightly seeing all Dharmas. Bhagavan! If one can rightly see all Dharmas in this way, it should be known that this person can follow the Buddha's intention, follow the Dharma, and follow the Saṃgha (community).』

『Bhagavan! If all Bodhisattvas (bodhisattva, one who seeks enlightenment) obtain such anutpattikadharmakṣānti (acceptance of the non-arising of dharmas), they would not even contend with those Māras (demons), how much less would they create discord and contention with fellow Bodhisattvas? If there is discord and contention, that is impossible. Why? Because this Bodhisattva sees that all language can accomplish my practice, therefore one should not dispute with them. Because there is no dispute, the Bodhisattva ultimately obtains the Dharma of non-contention. Because one ultimately obtains the Dharma of non-contention, this Bodhisattva is called one who has obtained all ultimate Dharmas, and has obtained equality in all Dharmas. Just as one sees oneself as equal, one sees all Dharmas in the same way, dwelling in equality, enduring in equality, therefore one is called one who has obtained the ultimate. All Dharmas are equal, neither going nor coming, therefore one is called one who has obtained the ultimate. Bhagavan! The Bodhisattva obtains the ultimate of all Dharmas in this way, and all the words of such a Bodhisattva are a collection of Dharma, completely giving sentient beings peace and happiness.』

。」

須菩提白佛言：「世尊！我今所說法集，為得隨順如來法集不耶？」

佛言：「須菩提！汝之所說隨順佛意。須菩提！汝今說是法集時，五千天子遠塵離垢于諸法中得法眼凈，五千天子發阿耨多羅三藐三菩提心。須菩提！若有菩薩聞汝所說微妙法集，是菩薩即知自身到大法海、即知此身為不空過，必得妙樂。須菩提！是名諸佛如來第一法集。」

爾時，慧命阿那律白佛言：「世尊！一切法文字名為法集。何以故？文字之性無有盡相，無盡相者則是文字。世尊！我說言語唯是文字。世尊！夫文字者，不從自身出、不從他身出。是諸名字不作是念：『我出音聲。』世尊！諸文字者，不增、不減。

「世尊！菩薩知諸文字與一切法其性平等。世尊！菩薩若能如是畢竟知諸法音聲，是故菩薩不為音聲之所障礙，諸有所聞一切音聲皆是佛聲、皆是空聲、是無相聲、是無愿聲、是法界聲、是實際聲。是菩薩無有一法能為障礙一切智，是菩薩不見有法離佛菩提。是菩薩見一切法悉無障礙，能見諸法同佛菩提不相違背。是菩薩不見諸法有進有退，是菩薩不見諸法而常利益一切眾生。

「菩薩如是于諸法中得畢竟忍，得是忍故，成就甚深樂說辯才。何者是甚深樂說辯才？隨諸菩薩所有辯才，聲聞、

【現代漢語翻譯】現代漢語譯本須菩提對佛說：『世尊！我現在所說的這些法集，是否符合如來的法集呢？』佛說：『須菩提！你所說的符合佛意。須菩提！你現在宣說這個法集時，有五千天子遠離塵垢，在各種法中獲得清凈的法眼，五千天子發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。須菩提！如果有菩薩聽聞你所說的微妙法集，這位菩薩就知道自己已經到達大法海，知道此身沒有空過，必定獲得妙樂。須菩提！這被稱為諸佛如來第一法集。』這時，慧命阿那律（Aniruddha）對佛說：『世尊！一切法的文字被稱為法集。為什麼呢？因為文字的性質沒有窮盡之相，沒有窮盡之相就是文字。世尊！我說言語只是文字。世尊！文字，不是從自身產生，也不是從他身產生。這些名字不會這樣想：『我發出聲音。』世尊！文字，不增加，也不減少。『世尊！菩薩知道所有文字與一切法的性質是平等的。世尊！菩薩如果能夠這樣究竟地瞭解所有法的音聲，因此菩薩不會被音聲所障礙，所有聽到的聲音都是佛聲，都是空聲，是無相聲，是無愿聲，是法界聲，是實際聲。這位菩薩沒有任何一種法能夠障礙一切智，這位菩薩看不到有任何法離開佛菩提（Buddha-bodhi，佛的覺悟）。這位菩薩看到一切法都沒有障礙，能夠看到所有法與佛菩提相同，不相違背。這位菩薩看不到諸法有前進有後退，這位菩薩看不到諸法，但常常利益一切眾生。『菩薩像這樣在諸法中獲得究竟的忍，因為獲得這種忍，成就甚深的樂說辯才。什麼是甚深的樂說辯才？隨著各位菩薩所有的辯才，聲聞（Śrāvaka，小乘修行者），

【English Translation】 English version Subhuti (須菩提) said to the Buddha: 'World Honored One! Are the Dharma collections that I am now expounding in accordance with the Tathagata's (如來) Dharma collections?' The Buddha said: 'Subhuti! What you are saying is in accordance with the Buddha's intention. Subhuti! When you are now expounding this Dharma collection, five thousand devas (天子) will be far from dust and defilement, and will attain purity of the Dharma-eye in all Dharmas, and five thousand devas will generate the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心). Subhuti! If there are Bodhisattvas who hear the subtle Dharma collections that you are expounding, these Bodhisattvas will know that they have reached the great ocean of Dharma, and will know that this body has not been wasted, and will surely attain wonderful bliss. Subhuti! This is called the foremost Dharma collection of all Buddhas and Tathagatas.' At that time, the Venerable Aniruddha (阿那律) said to the Buddha: 'World Honored One! The letters of all Dharmas are called Dharma collections. Why? Because the nature of letters has no end, and that which has no end is letters. World Honored One! I say that speech is only letters. World Honored One! Letters do not arise from themselves, nor do they arise from others. These names do not think: 'I produce sound.' World Honored One! Letters neither increase nor decrease.' 'World Honored One! Bodhisattvas know that the nature of all letters is equal to the nature of all Dharmas. World Honored One! If Bodhisattvas can thus ultimately know the sounds of all Dharmas, therefore Bodhisattvas are not obstructed by sounds. All sounds that are heard are the Buddha's voice, are the voice of emptiness, are the voice of no-form, are the voice of no-desire, are the voice of the Dharma-realm, are the voice of reality. These Bodhisattvas have no Dharma that can obstruct all-knowing wisdom, and these Bodhisattvas do not see any Dharma that is separate from Buddha-bodhi (佛菩提). These Bodhisattvas see that all Dharmas are without obstruction, and can see that all Dharmas are the same as Buddha-bodhi, and are not contradictory. These Bodhisattvas do not see that Dharmas advance or retreat, and these Bodhisattvas do not see Dharmas, but constantly benefit all sentient beings.' 'Bodhisattvas thus attain ultimate forbearance in all Dharmas, and because they attain this forbearance, they achieve profound eloquence in joyful speech. What is profound eloquence in joyful speech? According to the eloquence that all Bodhisattvas possess, Śrāvakas (聲聞),

辟支佛不能測量。

「是菩薩得安隱樂說辯才——安隱辯才者，隨以辯才能令與一切眾生得安隱樂。

「得應說辯才——應說辯才者，隨諸眾生所應聞法稱彼根性廣略說法，是名應說辯才。

「又得捷疾辯才——捷疾辯才者，隨以辯才言辭速疾教化一切眾生。

「又得聰利辯才——聰利辯才者，隨諸眾生上根利智為其說法，令得利疾解脫。

「又得共上樂說辯才——共上辯才者，所有說法上與佛同。

「又，增長辯才——增長辯才者，隨以辯才說一字句能生百千萬億上上辯才。

「得輕樂說辯才。何者是輕樂說辯才？隨何等辯才知相貌而說法。

「又得愛樂辯才——愛樂辯才者，隨以辯才令聞法者無有厭足。

「又得調順辯才——調順辯才者，所有辯才不違佛意。

「又得柔軟辯才——柔軟辯才者，所有辯才不生憍慢，無放逸心。

「又得寂靜辯才——寂靜辯才者，隨以辯才能令自他寂靜。

「又得隨順音聲辯才——隨順音聲辯才者，隨以辯才教化眾生入聲聞乘。

「又得遠離辯才——遠離辯才者，隨以辯才教化眾生令得辟支佛乘。

「又得最勝辯才——最勝辯才者，隨以辯才說辯才，隨何等辯才教化眾生令入大乘。

【現代漢語翻譯】現代漢語譯本：辟支佛（Pratyekabuddha，獨自覺悟者）是無法測量的。

『菩薩獲得安隱樂說辯才——安隱辯才，是指憑藉這種辯才，能夠使一切眾生獲得安穩快樂。

『獲得應說辯才——應說辯才，是指能夠根據眾生的根性和接受能力，或廣或略地說法，這稱為應說辯才。

『又獲得捷疾辯才——捷疾辯才，是指憑藉這種辯才，能夠快速地用言辭教化一切眾生。

『又獲得聰利辯才——聰利辯才，是指能夠針對具有上等根器和敏銳智慧的眾生說法，使他們迅速獲得解脫。

『又獲得共上樂說辯才——共上辯才，是指所說的法與佛陀相同。

『又，增長辯才——增長辯才，是指憑藉這種辯才，說出一個字或一句，就能生出百千萬億種更勝一籌的辯才。

『獲得輕樂說辯才。什麼是輕樂說辯才？是指憑藉任何一種辯才，瞭解事物的表象而說法。

『又獲得愛樂辯才——愛樂辯才，是指憑藉這種辯才，使聽法的人不會感到厭倦。

『又獲得調順辯才——調順辯才，是指所擁有的辯才不違背佛陀的意願。

『又獲得柔軟辯才——柔軟辯才，是指所擁有的辯才不會產生驕慢，沒有放逸之心。

『又獲得寂靜辯才——寂靜辯才，是指憑藉這種辯才，能夠使自己和他人達到寂靜的狀態。

『又獲得隨順音聲辯才——隨順音聲辯才，是指憑藉這種辯才，教化眾生進入聲聞乘（Śrāvakayāna，聽聞佛法而修行的乘）。』

『又獲得遠離辯才——遠離辯才，是指憑藉這種辯才，教化眾生證得辟支佛乘（Pratyekabuddhayāna，獨自覺悟的乘）。』

『又獲得最勝辯才——最勝辯才，是指憑藉這種辯才來說明辯才，憑藉任何一種辯才教化眾生進入大乘（Mahāyāna，普度眾生的乘）。』

【English Translation】 English version: A Pratyekabuddha (one who attains enlightenment on their own) cannot be measured.

'A Bodhisattva obtains the eloquence of peaceful and joyful speech—peaceful eloquence, which means using eloquence to enable all sentient beings to attain peace and joy.

'Obtains the eloquence of appropriate speech—appropriate eloquence, which means speaking according to the roots and capacities of sentient beings, sometimes broadly and sometimes concisely, which is called appropriate eloquence.

'Also obtains swift eloquence—swift eloquence, which means using eloquence to quickly teach and transform all sentient beings with rapid speech.

'Also obtains intelligent eloquence—intelligent eloquence, which means speaking to sentient beings with superior roots and sharp wisdom, enabling them to attain swift liberation.

'Also obtains shared supreme eloquence—shared supreme eloquence, which means that all the teachings are the same as the Buddha's.

'Furthermore, increasing eloquence—increasing eloquence, which means using eloquence to speak a single word or phrase that can generate hundreds of thousands of millions of supreme eloquence.

'Obtains light and joyful eloquence. What is light and joyful eloquence? It means using any kind of eloquence to speak by understanding the appearances of things.

'Also obtains beloved eloquence—beloved eloquence, which means using eloquence to ensure that those who hear the Dharma are never weary.

'Also obtains harmonious eloquence—harmonious eloquence, which means that all eloquence does not contradict the Buddha's intention.

'Also obtains gentle eloquence—gentle eloquence, which means that all eloquence does not give rise to arrogance and has no laxity.

'Also obtains tranquil eloquence—tranquil eloquence, which means using eloquence to enable oneself and others to attain tranquility.

'Also obtains eloquence that accords with sound—eloquence that accords with sound, which means using eloquence to teach sentient beings to enter the Śrāvakayāna (the vehicle of those who hear the teachings).'

'Also obtains distancing eloquence—distancing eloquence, which means using eloquence to teach sentient beings to attain the Pratyekabuddhayāna (the vehicle of solitary Buddhas).'

'Also obtains supreme eloquence—supreme eloquence, which means using eloquence to explain eloquence, using any kind of eloquence to teach sentient beings to enter the Mahāyāna (the Great Vehicle).'

「又得不共辯才——不共辯才者，隨以辯才能說十力、四無畏、十八不共法。

「又得寂滅辯才——寂滅辯才者，隨以辯才能說諸菩提分法。

「又得無譏嫌辯才——無譏嫌辯才者，隨以辯才令眾生歡喜信樂。

「又得諸力辯才——諸力辯才者，隨以辯才悉能降伏一切眾魔、外道邪論。

「又得善說辯才——善說辯才者，所有辯才為四眾說法不生畏懼。

「世尊！如是名妙法集。世尊！我今所說法集，為得隨順如來所說不耶？」

佛言：「阿那律！汝之所說隨順佛意。」

爾時，慧命羅睺羅白佛言：「世尊！菩薩欲說法集應當推求受持法者。何以故？從受持者而得於法，是故應求。唯以專心求法為最。何以故？由於重法而能得法，不由重食得正法利；知捨身命必有來果，非於所觀而得其報；常求靜處，不樂憒鬧，近安隱者、非破戒者，近恭敬者、非憍慢者，近安樂行者、非剛獷者，近柔軟心者、非堅硬者，近寂靜心者、非著心者，近發露罪者、非覆藏惡者，近樂一切施者、非慳嫉者，近持戒者、非破戒者，近忍辱者、非瞋恨者，近精進者、非懈怠者，近禪定者、非散心者，近智慧者、非愚癡者，近多聞者、非少聞者，近正念者、非邪念者，近修善業者、非行惡業者，近

【現代漢語翻譯】現代漢語譯本『又獲得不共辯才（不可與他人共享的辯才）——不共辯才，是指憑藉這種辯才能夠宣說如來的十力（Ten Powers of a Tathagata）、四無畏（Four Fearlessnesses）、十八不共法（Eighteen Unique Qualities of a Buddha）。』『又獲得寂滅辯才（與寂靜涅槃相關的辯才）——寂滅辯才，是指憑藉這種辯才能夠宣說各種菩提分法（Factors of Enlightenment）。』『又獲得無譏嫌辯才（不會引起他人批評的辯才）——無譏嫌辯才，是指憑藉這種辯才能夠使眾生歡喜信樂。』『又獲得諸力辯才（各種力量的辯才）——諸力辯才，是指憑藉這種辯才完全能夠降伏一切眾魔、外道邪論。』『又獲得善說辯才（善於演說的辯才）——善說辯才，是指擁有這種辯才，為四眾（比丘、比丘尼、優婆塞、優婆夷）說法時不會產生畏懼。』『世尊！這叫做妙法集。世尊！我現在所說的法集，是否隨順如來所說呢？』佛說：『阿那律（Aniruddha）！你所說的隨順佛意。』這時，慧命羅睺羅（Rahula）對佛說：『世尊！菩薩想要說法集，應當尋求受持佛法的人。為什麼呢？因為從受持者那裡才能得到佛法，所以應當尋求。唯有專心求法才是最重要的。為什麼呢？因為重視佛法才能得到佛法，而不是重視飲食才能得到正法利益；知道捨棄身命必定會有未來的果報，而不是通過觀察就能得到回報；應當常求靜處，不喜好喧鬧，親近安穩的人、而不是破戒的人，親近恭敬的人、而不是驕慢的人，親近安樂修行的人、而不是粗暴的人，親近柔軟心的人、而不是堅硬的人，親近寂靜心的人、而不是執著心的人，親近發露罪過的人、而不是覆藏罪惡的人，親近樂於一切佈施的人、而不是慳吝嫉妒的人，親近持戒的人、而不是破戒的人，親近忍辱的人、而不是嗔恨的人，親近精進的人、而不是懈怠的人，親近禪定的人、而不是散亂心的人，親近智慧的人、而不是愚癡的人，親近多聞的人、而不是少聞的人，親近正念的人、而不是邪念的人，親近修習善業的人、而不是行惡業的人，近……』

【English Translation】 English version 『Furthermore, one obtains the unshared eloquence (辯才) – unshared eloquence means that with this eloquence, one can expound the Ten Powers (十力) of a Tathagata, the Four Fearlessnesses (四無畏), and the Eighteen Unique Qualities (十八不共法) of a Buddha.』『Furthermore, one obtains the quiescence eloquence (寂滅辯才) – quiescence eloquence means that with this eloquence, one can expound the various Factors of Enlightenment (菩提分法).』『Furthermore, one obtains the eloquence free from criticism (無譏嫌辯才) – eloquence free from criticism means that with this eloquence, one can cause sentient beings to rejoice and have faith.』『Furthermore, one obtains the eloquence of all powers (諸力辯才) – the eloquence of all powers means that with this eloquence, one can completely subdue all demons, heretical doctrines of externalists.』『Furthermore, one obtains the eloquence of skillful speaking (善說辯才) – eloquence of skillful speaking means that with this eloquence, one does not feel fear when teaching the Dharma to the four assemblies (比丘, 比丘尼, 優婆塞, 優婆夷).』『World Honored One! This is called the Collection of Wonderful Dharma. World Honored One! Is the Dharma Collection that I am now speaking in accordance with what the Tathagata has spoken?』 The Buddha said, 『Aniruddha (阿那律)! What you have spoken is in accordance with the Buddha's intention.』 At that time, the Venerable Rahula (羅睺羅) said to the Buddha, 『World Honored One! A Bodhisattva who wishes to speak on the Dharma Collection should seek out those who uphold and maintain the Dharma. Why? Because one obtains the Dharma from those who uphold it, therefore one should seek them out. Only seeking the Dharma with a focused mind is most important. Why? Because one can obtain the Dharma by valuing the Dharma, not by valuing food can one obtain the benefits of the True Dharma; knowing that abandoning one's life will surely have future consequences, not by observation can one obtain rewards; one should always seek quiet places, not delight in noisy places, be close to those who are peaceful, not those who break the precepts, be close to those who are respectful, not those who are arrogant, be close to those who practice in peace and joy, not those who are harsh, be close to those with soft hearts, not those who are hard, be close to those with quiet minds, not those with attached minds, be close to those who reveal their transgressions, not those who conceal their evil deeds, be close to those who delight in all giving, not those who are stingy and jealous, be close to those who uphold the precepts, not those who break the precepts, be close to those who are patient, not those who are angry, be close to those who are diligent, not those who are lazy, be close to those who are in meditative concentration, not those with scattered minds, be close to those who are wise, not those who are foolish, be close to those who are learned, not those who are unlearned, be close to those who are mindful, not those who are misguided, be close to those who cultivate good deeds, not those who perform evil deeds, be close to...』

愛樂佛法者、非樂世法者，近樂空者、非於邪見退沒者，近持戒者、非自歸者。

「複次，世尊！若人能持戒，是人則有法。何者是戒？世尊！一切諸戒悉皆攝在三種戒中。何等為三？所謂增上戒、增上定、增上慧。世尊！若菩薩能於此三種戒中學者，當知是人已於一切大乘戒中學。

「世尊！何者是菩薩摩訶薩增上戒？世尊！菩薩能持波羅提木叉戒而不以波羅提木叉戒為清凈，以依修持菩薩戒；菩薩成就諸威儀境界，而不以威儀為清凈，以住菩薩威儀境界故；乃至小罪心懷怖懼，以依菩薩智慧故。何者是菩薩智慧？謂菩薩如實知一切法，以其不畏諸業煩惱故，是名菩薩智慧。何者是菩薩境界？所謂為空，非是種種分別境界。知平等戒以學于戒、知空平等而學于戒，是故言知空平等而學于戒。知無相平等、知無愿平等、知無行平等、知無生無滅平等而學于戒，是故言知平等而學于戒。複次，世尊！菩薩作是念：『我今以此波羅提木叉戒令一切眾生受持。』是名菩薩增上戒學。

「世尊！何者是菩薩增上定學？所謂修習四禪、四空、三摩跋提。菩薩又作是念：『我今以此增上定學成就一切眾生。』是名菩薩增上定學。

「何者是菩薩增上慧學？所謂菩薩學十八空。菩薩又作是念：『我今以此十

【現代漢語翻譯】現代漢語譯本喜愛佛法的人，不喜愛世俗之法；親近於空性的人，不會在邪見中沉淪；親近持戒的人，不是自我放縱的人。

『再者，世尊！如果有人能夠持戒，這個人就擁有佛法。什麼是戒呢？世尊！一切戒律都包含在三種戒之中。哪三種呢？就是增上戒、增上定、增上慧。世尊！如果菩薩能夠在這三種戒中學習，應當知道這個人已經在一切大乘戒中學習了。

『世尊！什麼是菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）的增上戒呢？世尊！菩薩能夠持守波羅提木叉戒（Prātimokṣa，別解脫戒）但不認為持守波羅提木叉戒就是清凈，因為他依止修持菩薩戒；菩薩成就各種威儀境界，但不認為成就威儀就是清凈，因為他安住于菩薩的威儀境界；乃至對於微小的罪過也心懷怖畏，因為他依止菩薩的智慧。什麼是菩薩的智慧呢？就是菩薩如實地知曉一切法，因為他不畏懼諸業和煩惱，這就是菩薩的智慧。什麼是菩薩的境界呢？就是空性，而不是種種分別的境界。了知戒的平等性從而學習戒律，了知空性的平等性從而學習戒律，所以說，了知空性的平等性從而學習戒律。了知無相的平等性、了知無愿的平等性、了知無行的平等性、了知無生無滅的平等性從而學習戒律，所以說，了知平等性從而學習戒律。再者，世尊！菩薩這樣想：『我現在用這波羅提木叉戒令一切眾生受持。』這就是菩薩的增上戒學。

『世尊！什麼是菩薩的增上定學呢？就是修習四禪（catuḥ-dhyāna，四種禪定）、四空（catasraḥ-samāpattayaḥ，四種空定）、三摩跋提（samāpatti，等至）。菩薩又這樣想：『我現在用這增上定學成就一切眾生。』這就是菩薩的增上定學。

『什麼是菩薩的增上慧學呢？就是菩薩學習十八空（aṣṭādaśa-śūnyatā，十八種空性）。菩薩又這樣想：『我現在用這十

【English Translation】 English version Those who love the Buddha's teachings do not love worldly affairs; those who are close to emptiness do not fall into wrong views; those who are close to upholding precepts are not self-indulgent.

『Furthermore, World Honored One! If a person can uphold the precepts, that person possesses the Dharma. What are the precepts? World Honored One! All precepts are contained within three types of precepts. What are the three? They are the higher precepts, higher concentration, and higher wisdom. World Honored One! If a Bodhisattva can learn in these three types of precepts, know that this person has already learned in all the Mahayana precepts.』

『World Honored One! What is the higher precept of a Bodhisattva-Mahāsattva (great Bodhisattva)? World Honored One! A Bodhisattva can uphold the Prātimokṣa (rules of individual liberation) but does not consider upholding the Prātimokṣa as purity, because he relies on cultivating the Bodhisattva precepts; a Bodhisattva achieves all kinds of dignified conduct, but does not consider achieving dignified conduct as purity, because he abides in the dignified conduct of a Bodhisattva; even towards small offenses, he harbors fear, because he relies on the wisdom of a Bodhisattva. What is the wisdom of a Bodhisattva? It is that the Bodhisattva truly knows all dharmas, because he is not afraid of karmas and afflictions, this is called the wisdom of a Bodhisattva. What is the realm of a Bodhisattva? It is emptiness, not the realm of various discriminations. Knowing the equality of precepts to learn the precepts, knowing the equality of emptiness to learn the precepts, therefore it is said, knowing the equality of emptiness to learn the precepts. Knowing the equality of no-characteristics, knowing the equality of no-wishing, knowing the equality of no-action, knowing the equality of no-birth and no-death to learn the precepts, therefore it is said, knowing equality to learn the precepts. Furthermore, World Honored One! A Bodhisattva thinks thus: 『I will now use this Prātimokṣa to cause all sentient beings to uphold it.』 This is called the higher precept learning of a Bodhisattva.』

『World Honored One! What is the higher concentration learning of a Bodhisattva? It is cultivating the four dhyānas (four meditations), the four samāpattis (four formless attainments), and samāpatti (attainment). The Bodhisattva also thinks thus: 『I will now use this higher concentration learning to accomplish all sentient beings.』 This is called the higher concentration learning of a Bodhisattva.』

『What is the higher wisdom learning of a Bodhisattva? It is that the Bodhisattva learns the eighteen śūnyatās (eighteen emptinesses). The Bodhisattva also thinks thus: 『I will now use these eigh

八空法令諸眾生皆悉知見。』是名菩薩增上慧學。

「世尊！菩薩此三種學悉能攝取一切諸學。

「複次，世尊！若有菩薩能護眾生，如是菩薩能持凈戒；若持凈戒而不著持戒，如是菩薩依彼持戒滿足一切諸眾生心。世尊！出家持戒菩薩於一切物不生愛著；寂靜持戒菩薩於一切言語不生樂心；宴坐持戒菩薩於一切所說音聲不生樂心；禪定持戒菩薩於一切境界不生樂心；解脫持戒菩薩於一切生處不生樂心；聞法持戒菩薩於世間所說不生樂心；說法持戒菩薩乃至往詣百千萬億由旬說法而不疲倦；護法持戒菩薩於一切惱害、逼切事中不生疲倦；菩提心持戒菩薩諸所修行悉為安樂一切眾生，不為自身；深心持戒菩薩欲令一切眾生先得菩提，不求自證；增上深心持戒菩薩于利他事多生歡喜，不於己利而生喜心；修行持戒菩薩為一一菩提分法于無量劫精勤修行，能成彼法而不疲倦；佈施持戒菩薩乃至能捨頭、目、髓、腦利益眾生；尸羅持戒菩薩不捨破戒眾生；忍辱持戒菩薩不畏一切諸魔擾亂；精進持戒菩薩為諸眾生修習菩提而不疲倦；禪定持戒菩薩於一切音聲及一切所作事不生染著；般若持戒菩薩見一切法其性平等，如菩提相；空行持戒菩薩不行世間行；大悲持戒菩薩不入涅槃。

「世尊！如是持戒名為法集。

【現代漢語翻譯】現代漢語譯本：『八空法令所有眾生都完全知曉。』這被稱為菩薩的增上慧學。

『世尊！菩薩這三種學問能夠涵蓋一切學問。

『再者，世尊！如果菩薩能夠守護眾生，這樣的菩薩就能持守清凈的戒律；如果持守清凈的戒律而不執著于持戒，這樣的菩薩就能依靠持戒來滿足一切眾生的心願。世尊！出家持戒的菩薩對於一切事物不生愛戀執著；寂靜持戒的菩薩對於一切言語不生喜愛之心；宴坐持戒的菩薩對於一切所說的音聲不生喜愛之心；禪定持戒的菩薩對於一切境界不生喜愛之心；解脫持戒的菩薩對於一切出生之處不生喜愛之心；聞法持戒的菩薩對於世間所說的不生喜愛之心；說法持戒的菩薩乃至前往百千萬億由旬（yóu xún，古印度長度單位）說法也不感到疲倦；護法持戒的菩薩在一切惱害、逼迫的事情中不生疲倦；菩提心持戒的菩薩所做的一切修行都是爲了安樂一切眾生，而不是爲了自身；深心持戒的菩薩希望一切眾生先得到菩提（pú tí，覺悟），不求自己先證得；增上深心持戒的菩薩對於利益他人的事情多生歡喜，不為自己的利益而生歡喜之心；修行持戒的菩薩爲了每一個菩提分法（pú tí fēn fǎ，導向覺悟的要素）在無量劫中精勤修行，能夠成就這些法而不感到疲倦；佈施持戒的菩薩甚至能夠捨棄頭、目、髓、腦來利益眾生；尸羅（shī luó，戒律）持戒的菩薩不捨棄破戒的眾生；忍辱持戒的菩薩不畏懼一切諸魔的擾亂；精進持戒的菩薩爲了眾生修習菩提而不感到疲倦；禪定持戒的菩薩對於一切音聲以及一切所作的事情不生染著；般若（bō rě，智慧）持戒的菩薩見到一切法的本性平等，如同菩提之相；空行持戒的菩薩不修行世間的行為；大悲持戒的菩薩不入涅槃（niè pán，寂滅）。

『世尊！這樣的持戒稱為法集。』

【English Translation】 English version: 『All beings know and see the eight emptiness laws.』 This is called the superior wisdom learning of a Bodhisattva (bú sà, a being on the path to Buddhahood).

『World Honored One! These three learnings of a Bodhisattva can encompass all learnings.』

『Furthermore, World Honored One! If a Bodhisattva can protect sentient beings, such a Bodhisattva can uphold pure precepts; if one upholds pure precepts without being attached to upholding precepts, such a Bodhisattva relies on upholding precepts to satisfy the minds of all sentient beings. World Honored One! A Bodhisattva who has left home and upholds precepts does not generate attachment to all things; a Bodhisattva who upholds precepts in silence does not generate delight in all speech; a Bodhisattva who upholds precepts in secluded sitting does not generate delight in all spoken sounds; a Bodhisattva who upholds precepts in meditation does not generate delight in all realms; a Bodhisattva who upholds precepts in liberation does not generate delight in all places of birth; a Bodhisattva who upholds precepts by hearing the Dharma (fǎ, the teachings of Buddhism) does not generate delight in worldly speech; a Bodhisattva who upholds precepts by teaching the Dharma, even going to hundreds of thousands of millions of yojanas (yóu xún, an ancient Indian unit of distance) to teach the Dharma, does not become weary; a Bodhisattva who upholds precepts by protecting the Dharma does not become weary in all afflictions and pressing matters; a Bodhisattva who upholds precepts with the Bodhi (pú tí, enlightenment) mind performs all practices for the happiness of all sentient beings, not for oneself; a Bodhisattva who upholds precepts with a profound mind desires all sentient beings to attain Bodhi first, not seeking self-realization; a Bodhisattva who upholds precepts with an increasingly profound mind generates much joy in benefiting others, not generating joy in one's own benefit; a Bodhisattva who upholds precepts through practice diligently cultivates each Bodhi-part-of-the-Dharma (pú tí fēn fǎ, factors leading to enlightenment) for immeasurable kalpas (jié, eons), able to accomplish those Dharmas without becoming weary; a Bodhisattva who upholds precepts through generosity is even able to give up head, eyes, marrow, and brain to benefit sentient beings; a Bodhisattva who upholds precepts through Śīla (shī luó, moral conduct) does not abandon sentient beings who have broken precepts; a Bodhisattva who upholds precepts through forbearance is not afraid of the disturbances of all demons; a Bodhisattva who upholds precepts through diligence cultivates Bodhi for sentient beings without becoming weary; a Bodhisattva who upholds precepts through meditation does not generate attachment to all sounds and all actions; a Bodhisattva who upholds precepts through Prajñā (bō rě, wisdom) sees the nature of all Dharmas as equal, like the aspect of Bodhi; a Bodhisattva who upholds precepts through emptiness practice does not practice worldly practices; a Bodhisattva who upholds precepts through great compassion does not enter Nirvāṇa (niè pán, cessation).』

『World Honored One! Such upholding of precepts is called the Dharma Collection.』

世尊！我今所說法集，為得隨順如來所說不耶？」

佛言：「羅睺羅！汝之所說隨順佛意。」

爾時，慧命優婆離白佛言：「世尊！若菩薩自遠離煩惱，亦令眾生遠離煩惱、所有眾生界、法界、貪瞋癡界。菩薩作是念：『乃至眾生界盡、法界盡、貪瞋癡界盡，于爾所時教化眾生而不疲倦。』菩薩又作是念：『一切諸法本性寂滅，而諸眾生不覺不知。』何以故？諸法空寂，彼處不行——所謂一切邪見及諸諍訟皆悉不行；一切法無相滅，彼處一切覺觀、思惟、等心皆悉不行；一切法無愿滅，彼處一切所求愿欲等法皆悉不行；一切法無我滅，彼處一切所著皆悉不行；一切法無眾生滅，彼處一切種種皆悉不行；一切法無命滅，彼處一切生死皆悉不行；一切法實諦滅，彼處一切虛妄皆悉不行；一切法因緣集滅，彼處一切壽者皆悉不行；一切法四念處滅，彼處一切諸念、諸行皆悉不行；一切法四正勤滅，彼處一切諸法無取、無舍不行；一切法四如意足滅，彼處無去、無來不行；一切法五根滅，彼處一切高下不行；一切法五力滅，彼處一切降伏不行；一切法七覺分滅，彼處一切闇相不行；一切法八聖道滅，彼處惡業、邪思惟皆悉不行；一切法十力滅，彼處一切習氣不行；一切法四無畏滅，彼處一切驚怖畏懼不行；一切法

【現代漢語翻譯】現代漢語譯本：『世尊！我現在所說的法集，是否符合如來所說的教義呢？』佛說：『羅睺羅（Rahula，佛陀的兒子）！你所說的符合佛的意旨。』當時，慧命優婆離（Upali，佛陀的十大弟子之一，持戒第一）對佛說：『世尊！如果菩薩自己遠離煩惱，也令眾生遠離煩惱，以及所有的眾生界、法界、貪瞋癡界。菩薩這樣想：『乃至眾生界窮盡、法界窮盡、貪瞋癡界窮盡，在那樣的時段里教化眾生而不感到疲倦。』菩薩又這樣想：『一切諸法的本性都是寂滅的，而眾生卻不覺悟也不知道。』為什麼呢？諸法是空寂的，在空寂之處，一切邪見以及各種爭訟都不存在；一切法在無相的寂滅中，一切覺觀、思惟、平等心都不存在；一切法在無愿的寂滅中，一切所求的願望等法都不存在；一切法在無我的寂滅中，一切執著都不存在；一切法在無眾生的寂滅中，一切種種差別都不存在；一切法在無命的寂滅中，一切生死都不存在；一切法在真實的寂滅中，一切虛妄都不存在；一切法在因緣和合而滅的寂滅中，一切壽命長短的執著都不存在；一切法在四念處（Four Foundations of Mindfulness）的寂滅中，一切諸念、諸行都不存在；一切法在四正勤（Four Right Exertions）的寂滅中，一切諸法的取捨都不存在；一切法在四如意足（Four Paths to Magical Powers）的寂滅中，沒有去來；一切法在五根（Five Roots）的寂滅中，一切高下之分都不存在；一切法在五力（Five Powers）的寂滅中，一切降伏都不存在；一切法在七覺分（Seven Factors of Enlightenment）的寂滅中，一切黑暗之相都不存在；一切法在八聖道（Eightfold Noble Path）的寂滅中，惡業、邪思惟都不存在；一切法在十力（Ten Powers of a Buddha）的寂滅中，一切習氣都不存在；一切法在四無畏（Four Kinds of Fearlessness）的寂滅中，一切驚慌恐懼都不存在；一切法……』

【English Translation】 English version: 『Venerable One! Are the Dharma teachings that I am now expounding in accordance with what the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) has taught?』 The Buddha said, 『Rahula (Rahula, Buddha's son)! What you are saying is in accordance with the Buddha's intention.』 At that time, the Venerable Upali (Upali, one of the ten great disciples of the Buddha, foremost in upholding the precepts) said to the Buddha, 『Venerable One! If a Bodhisattva (Bodhisattva, an enlightened being) personally distances themselves from afflictions, and also causes sentient beings to distance themselves from afflictions, as well as all realms of sentient beings, realms of Dharma, and realms of greed, hatred, and delusion, and the Bodhisattva thinks thus: 『Even until the realms of sentient beings are exhausted, the realms of Dharma are exhausted, and the realms of greed, hatred, and delusion are exhausted, during all that time, I will teach and transform sentient beings without weariness.』 The Bodhisattva also thinks thus: 『All Dharmas (Dharmas, teachings or phenomena) are inherently in a state of tranquil extinction, yet sentient beings are not aware and do not know.』 Why is this so? Because all Dharmas are empty and still; in that place, nothing proceeds—namely, all wrong views and all disputes do not proceed; in the extinction of all Dharmas without characteristics, all perceptions, thoughts, and equanimity do not proceed; in the extinction of all Dharmas without aspirations, all sought-after desires and similar Dharmas do not proceed; in the extinction of all Dharmas without self, all attachments do not proceed; in the extinction of all Dharmas without sentient beings, all kinds of differences do not proceed; in the extinction of all Dharmas without life, all birth and death do not proceed; in the extinction of all Dharmas that are truly real, all falsehoods do not proceed; in the extinction of all Dharmas that arise and cease due to conditions, all notions of a long-lived being do not proceed; in the extinction of all Dharmas related to the Four Foundations of Mindfulness (Four Foundations of Mindfulness), all thoughts and actions do not proceed; in the extinction of all Dharmas related to the Four Right Exertions (Four Right Exertions), all grasping and abandoning of Dharmas do not proceed; in the extinction of all Dharmas related to the Four Paths to Magical Powers (Four Paths to Magical Powers), there is no going or coming; in the extinction of all Dharmas related to the Five Roots (Five Roots), all high and low distinctions do not proceed; in the extinction of all Dharmas related to the Five Powers (Five Powers), all subjugation does not proceed; in the extinction of all Dharmas related to the Seven Factors of Enlightenment (Seven Factors of Enlightenment), all aspects of darkness do not proceed; in the extinction of all Dharmas related to the Eightfold Noble Path (Eightfold Noble Path), evil karma and wrong thinking do not proceed; in the extinction of all Dharmas related to the Ten Powers of a Buddha (Ten Powers of a Buddha), all habitual tendencies do not proceed; in the extinction of all Dharmas related to the Four Kinds of Fearlessness (Four Kinds of Fearlessness), all panic and fear do not proceed; all Dharmas...』

十八不共法滅，彼處一切功用行不行；一切法智慧滅，彼處一切無明不行；一切法無作者滅，彼處一切行不行；一切法無念滅，彼處一切智識不行；一切法無覺滅，彼處一切名色不行；一切法無依滅，彼處一切六入不行；一切法不盡滅，彼處一切觸不行；一切法不智滅，彼處一切受不行；一切法無我滅，彼處一切愛不行；一切法無所取滅，彼處一切取不行；一切法無身滅，彼處一切有不行；一切法不滅，彼處一切生不行；一切諸法堅固滅，彼處一切老不行；一切法不盡滅，彼處一切死不行。

「世尊！是名諸菩薩無障礙智門。菩薩住此無障礙智門，一切諸魔不能降伏、外道論師不能破壞，知一切煩惱不能染污、一切諸佛常共讚歎、一切諸天之所歸敬。世尊！菩薩摩訶薩能到如是畢竟智門，名為得大法藏、名為不貧窮、名為守護諸佛、如來密藏、名為諸佛如來所可信者、名為所應作已作、所應辦已辦、名為逮得己利，猶如大海不可測量、如須彌山不可傾動。

「世尊！如是名為勝妙法集。世尊！我今所說法集，為得隨順如來所說不耶？」

佛言：「優波離！汝今所說隨順佛意。優波離！諸菩薩摩訶薩依此法集而修行者，能得阿耨多羅三藐三菩提。」◎

◎爾時，慧命阿難白佛言：「世尊！諸菩

【現代漢語翻譯】現代漢語譯本十八不共法（Buddha's eighteen unique qualities）的滅盡，在那裡一切功用行（karmic actions）都不起作用；一切法智慧的滅盡，在那裡一切無明（ignorance）都不起作用；一切法無作者的滅盡，在那裡一切行（actions）都不起作用；一切法無念的滅盡，在那裡一切智識（consciousness）都不起作用；一切法無覺的滅盡，在那裡一切名色（name and form）都不起作用；一切法無依的滅盡，在那裡一切六入（six sense bases）都不起作用；一切法不盡的滅盡，在那裡一切觸（contact）都不起作用；一切法不智的滅盡，在那裡一切受（feeling）都不起作用；一切法無我的滅盡，在那裡一切愛（craving）都不起作用；一切法無所取的滅盡，在那裡一切取（grasping）都不起作用；一切法無身的滅盡，在那裡一切有（existence）都不起作用；一切法不滅的滅盡，在那裡一切生（birth）都不起作用；一切諸法堅固的滅盡，在那裡一切老（aging）都不起作用；一切法不盡的滅盡，在那裡一切死（death）都不起作用。

『世尊（World-Honored One）！這被稱為諸菩薩無障礙智門（unobstructed wisdom gate）。菩薩（Bodhisattva）安住於此無障礙智門，一切諸魔（demons）不能降伏、外道論師不能破壞，知一切煩惱不能染污、一切諸佛（Buddhas）常共讚歎、一切諸天（devas）之所歸敬。世尊！菩薩摩訶薩（Bodhisattva-Mahasattva）能到達如此畢竟智門，名為得大法藏（great Dharma treasure）、名為不貧窮、名為守護諸佛如來（Tathagatas）密藏、名為諸佛如來所可信者、名為所應作已作、所應辦已辦、名為逮得己利，猶如大海不可測量、如須彌山（Mount Sumeru）不可傾動。

『世尊！如此名為勝妙法集（supreme Dharma collection）。世尊！我今所說法集，為得隨順如來（Tathagata）所說不耶？』

佛（Buddha）言：『優波離（Upali）！汝今所說隨順佛意。優波離！諸菩薩摩訶薩依此法集而修行者，能得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。』

爾時，慧命阿難（Ananda）白佛言：『世尊！諸菩

【English Translation】 English version The cessation of the eighteen unshared qualities (of a Buddha), in that place all karmic actions do not function; the cessation of the wisdom of all dharmas, in that place all ignorance does not function; the cessation of all dharmas without a maker, in that place all actions do not function; the cessation of all dharmas without thought, in that place all consciousness does not function; the cessation of all dharmas without awareness, in that place all name and form do not function; the cessation of all dharmas without reliance, in that place all six sense bases do not function; the cessation of all dharmas without exhaustion, in that place all contact does not function; the cessation of all dharmas without knowledge, in that place all feeling does not function; the cessation of all dharmas without self, in that place all craving does not function; the cessation of all dharmas without grasping, in that place all grasping does not function; the cessation of all dharmas without body, in that place all existence does not function; the cessation of all dharmas without cessation, in that place all birth does not function; the cessation of all dharmas being firm, in that place all aging does not function; the cessation of all dharmas without exhaustion, in that place all death does not function.

'World-Honored One! This is called the unobstructed wisdom gate of the Bodhisattvas. Bodhisattvas abiding in this unobstructed wisdom gate, all demons cannot subdue, heretical teachers cannot destroy, knowing that all afflictions cannot defile, all Buddhas constantly praise together, all devas pay homage. World-Honored One! Bodhisattva-Mahasattvas who can reach such an ultimate wisdom gate are called possessors of the great Dharma treasure, called not poor, called protectors of the secret treasury of the Buddhas Tathagatas, called those who are trusted by the Buddhas Tathagatas, called those who have done what should be done, accomplished what should be accomplished, called those who have attained their own benefit, like the great ocean immeasurable, like Mount Sumeru unshakeable.'

'World-Honored One! Such is called the supreme Dharma collection. World-Honored One! Is the Dharma collection that I now speak in accordance with what the Tathagata has said?'

The Buddha said: 'Upali! What you have now said is in accordance with the Buddha's intention. Upali! Bodhisattva-Mahasattvas who cultivate according to this Dharma collection can attain Anuttara-samyak-sambodhi.'

At that time, the Venerable Ananda said to the Buddha: 'World-Honored One! All the

薩護持妙法，于諸業中最為殊勝。世尊！菩薩若能修行護持妙法，隨順菩提及諸佛如來。何以故？諸佛如來尊重法故。世尊！云何是護持妙法？所謂菩薩能說諸佛一切甚深修多羅，能讀、能誦、思惟、修習，是名菩薩護持妙法。

「複次，世尊！若菩薩攝受修行，名為護持妙法。世尊！何者是菩薩攝受修行？世尊！諸菩薩等所有身業、口業、意業皆為利益一切眾生，大悲為首、大慈增上，加護眾生得安隱樂。護法菩薩如是深心作是思惟：『隨以何行能與眾生安隱樂事，我應修行如是等行。』是故則成五陰中觀，雖作此觀而能不求舍離五陰。觀界如毒蛇以修於行，而心不求舍十八界；觀入如空聚落以修於行，而心不求舍十二入；如是，觀色如聚沫以修於行，而心不捨成就諸佛如來色身莊嚴；觀受如泡以修於行，而心不捨成就諸佛如來禪定三昧、三摩跋提、諸佛妙樂；觀想如陽焰以修於行，而心不捨成就諸佛如來智慧修行；觀行如芭蕉以修於行，而心不捨成就諸佛如來妙法修行；觀識如幻以修於行，而心不捨成就智慧為首，身、口、意業清凈修行。修行佈施不求果報，修行持戒救破戒眾生，修行忍辱能調伏眾生，修行精進成就一切善法，修行禪定成就身心柔軟，修行般若照了一切法相，修行四念處則身心無垢，修行

【現代漢語翻譯】現代漢語譯本薩護持妙法（Sad-dharma-paripalana），在所有行業中最為殊勝。世尊（Bhagavan）！菩薩如果能夠修行護持妙法，就能隨順菩提（Bodhi）以及諸佛如來。為什麼呢？因為諸佛如來尊重佛法。世尊！什麼是護持妙法呢？就是菩薩能夠宣說諸佛一切甚深修多羅（Sutra），能夠讀誦、思惟、修習，這就叫做菩薩護持妙法。

『再者，世尊！如果菩薩攝受修行，就叫做護持妙法。世尊！什麼是菩薩攝受修行呢？世尊！諸位菩薩的身業、口業、意業都是爲了利益一切眾生，以大悲心為首，以大慈心為增上，加持保護眾生得到安穩快樂。護法菩薩這樣用心，作這樣的思惟：『無論用什麼行為能夠給予眾生安穩快樂的事情，我就應當修行這樣的行為。』因此就成就了五陰（Skandha）的中觀，雖然作這樣的觀想，卻不尋求舍離五陰。觀五界（Dhatu）如同毒蛇一樣來修行，而內心不尋求捨棄十八界（Dasa-attha-rasa）；觀十二入（Ayatana）如同空曠的村落一樣來修行，而內心不尋求捨棄十二入；像這樣，觀色（Rupa）如同聚沫一樣來修行，而內心不捨棄，成就諸佛如來的色身莊嚴；觀受（Vedana）如同水泡一樣來修行，而內心不捨棄，成就諸佛如來的禪定三昧（Samadhi）、三摩跋提（Samapatti）、諸佛的妙樂；觀想（Samjna）如同陽焰一樣來修行，而內心不捨棄，成就諸佛如來的智慧修行；觀行（Samskara）如同芭蕉一樣來修行，而內心不捨棄，成就諸佛如來的妙法修行；觀識（Vijnana）如同幻象一樣來修行，而內心不捨棄，成就以智慧為首的身、口、意業清凈修行。修行佈施（Dana）不求果報，修行持戒（Sila）救助破戒的眾生，修行忍辱（Ksanti）能夠調伏眾生，修行精進（Virya）成就一切善法，修行禪定成就身心柔軟，修行般若（Prajna）照了一切法相，修行四念處（Smarana）則身心沒有垢染，修行』

【English Translation】 English version The protection of the wonderful Dharma (Sad-dharma-paripalana) is the most excellent among all actions. World Honored One (Bhagavan)! If a Bodhisattva can cultivate and protect the wonderful Dharma, they will be in accordance with Bodhi and all the Buddhas and Tathagatas. Why? Because all the Buddhas and Tathagatas respect the Dharma. World Honored One! What is the protection of the wonderful Dharma? It is when a Bodhisattva can speak of all the profound Sutras of the Buddhas, and can read, recite, contemplate, and practice them. This is called a Bodhisattva protecting the wonderful Dharma.

'Furthermore, World Honored One! If a Bodhisattva embraces and cultivates, it is called protecting the wonderful Dharma. World Honored One! What is a Bodhisattva embracing and cultivating? World Honored One! All the bodily, verbal, and mental actions of the Bodhisattvas are for the benefit of all sentient beings, with great compassion as the foremost and great loving-kindness as the increase, blessing and protecting sentient beings to obtain peace and happiness. A Dharma-protecting Bodhisattva, with such a deep mind, contemplates thus: 『Whatever action can give sentient beings peace and happiness, I should cultivate such actions.』 Therefore, they accomplish the Middle Way view of the five aggregates (Skandha), and although they make such observations, they do not seek to abandon the five aggregates. They observe the elements (Dhatu) like poisonous snakes to cultivate practice, but their minds do not seek to abandon the eighteen elements (Dasa-attha-rasa); they observe the twelve entrances (Ayatana) like empty villages to cultivate practice, but their minds do not seek to abandon the twelve entrances; in this way, they observe form (Rupa) like foam to cultivate practice, but their minds do not abandon it, accomplishing the adornment of the form body of all Buddhas and Tathagatas; they observe feeling (Vedana) like bubbles to cultivate practice, but their minds do not abandon it, accomplishing the Samadhi, Samapatti, and the wonderful bliss of all Buddhas; they observe perception (Samjna) like mirages to cultivate practice, but their minds do not abandon it, accomplishing the wisdom practice of all Buddhas and Tathagatas; they observe formations (Samskara) like banana trees to cultivate practice, but their minds do not abandon it, accomplishing the wonderful Dharma practice of all Buddhas and Tathagatas; they observe consciousness (Vijnana) like illusions to cultivate practice, but their minds do not abandon it, accomplishing the pure practice of body, speech, and mind, with wisdom as the foremost. They cultivate giving (Dana) without seeking reward, they cultivate upholding precepts (Sila) to save those who have broken precepts, they cultivate patience (Ksanti) to tame sentient beings, they cultivate diligence (Virya) to accomplish all good dharmas, they cultivate meditation to achieve gentleness of body and mind, they cultivate Prajna (Prajna) to illuminate all Dharma characteristics, they cultivate the Four Foundations of Mindfulness (Smarana) so that body and mind are without defilement, they cultivate』

四正勤得無障礙智，修行五根能成進趣行，修行五力則不退菩提，修行七覺分則無疑網，修行八正道則無過失，修行四梵行得如意自在。

「複次，世尊！若菩薩知空則能攝受妙法。又，空者，名無戲論。世尊！有戲論者則無攝受妙法。世尊！若知空無相，是人名為攝受妙法；若取相者，則為無有攝受妙法。世尊！以諸法空無相故則無有愿，無有愿者則能攝受妙法；依止愿者則無攝受妙法。

「世尊！見諸法者則無攝受妙法，依止我、我所者則無攝受妙法，有憍慢者則無攝受妙法，依供養、恭敬、讚歎者則無攝受妙法，依嫉妒、慳吝者則無攝受妙法，著欲害、瞋恚者則無攝受妙法。世尊！攝受妙法者，以菩薩于眾生不生差別相、於法不生差別相故。世尊！如是，菩薩攝受妙法。

「世尊！菩薩見諸法不生、不滅，是名菩薩攝受妙法；菩薩見諸眾生不去、不來，是名菩薩攝受妙法；見自身不染、不凈，是名菩薩攝受妙法；于諸佛法不樂、于外道法不厭，是名菩薩攝受妙法；受持八萬四千法藏而不起法相之心，是名菩薩攝受妙法；不共一切煩惱、隨煩惱及住一切惡不善法而不起非法相，是名菩薩攝受妙法；得解脫心而不起心：『我得解脫。』是名菩薩攝受妙法；於一切諸佛作弟子之業，而不起身、口、

【現代漢語翻譯】現代漢語譯本：精進修習四正勤（Sì Zhèngqín，四種正確的努力），能獲得無礙的智慧；修行五根（Wǔ Gēn，信、進、念、定、慧五種根基），能成就進步的修行；修行五力（Wǔ Lì，信、進、念、定、慧五種力量），就不會從菩提（Pútí，覺悟）退轉；修行七覺分（Qī Juéfēn，七種覺悟的因素），就不會有疑惑；修行八正道（Bā Zhèngdào，八種正確的道路），就不會有過失；修行四梵行（Sì Fànxíng，慈、悲、喜、舍四種高尚的行為），能獲得如意的自在。

『再者，世尊！如果菩薩了知空性（kōngxìng），就能攝受微妙的佛法。而且，空性，意味著沒有戲論（xìlùn，無意義的爭論）。世尊！有戲論的人就不能攝受微妙的佛法。世尊！如果了知空性是無相的，這個人就叫做攝受微妙的佛法；如果執著于相，那就是沒有攝受微妙的佛法。世尊！因為一切法都是空無自性的，所以沒有愿求，沒有愿求的人就能攝受微妙的佛法；依賴愿求的人就不能攝受微妙的佛法。』

『世尊！如果見諸法實相，就不會攝受微妙的佛法；如果依賴於我（wǒ，自我）和我所（wǒ suǒ，屬於我的事物），就不會攝受微妙的佛法；有驕慢心的人就不會攝受微妙的佛法；依賴供養、恭敬、讚歎的人就不會攝受微妙的佛法；有嫉妒、慳吝心的人就不會攝受微妙的佛法；執著于慾望、嗔恨的人就不會攝受微妙的佛法。世尊！攝受微妙的佛法，是因為菩薩對於眾生不生差別之相，對於佛法不生差別之相。世尊！這樣，菩薩才能攝受微妙的佛法。』

『世尊！菩薩見諸法不生、不滅，這叫做菩薩攝受微妙的佛法；菩薩見諸眾生不去、不來，這叫做菩薩攝受微妙的佛法；見自身不染、不凈，這叫做菩薩攝受微妙的佛法；對於諸佛的佛法不特別喜愛，對於外道的法不特別厭惡，這叫做菩薩攝受微妙的佛法；受持八萬四千法藏（Bā wàn sìqiān fǎzàng，大量的佛法教義）而不生起執著於法的念頭，這叫做菩薩攝受微妙的佛法；不與一切煩惱、隨煩惱以及一切惡不善法相應，而不生起執著于非法之相的念頭，這叫做菩薩攝受微妙的佛法；獲得解脫之心而不生起『我得到了解脫』的念頭，這叫做菩薩攝受微妙的佛法；對於一切諸佛做弟子的行為，而不生起身、口、意三業的執著，

【English Translation】 English version: By diligently practicing the Four Right Exertions (Sì Zhèngqín, Four Right Efforts), one obtains unobstructed wisdom. By cultivating the Five Roots (Wǔ Gēn, Five Roots of Faith, Diligence, Mindfulness, Concentration, and Wisdom), one can achieve progressive practice. By cultivating the Five Powers (Wǔ Lì, Five Powers of Faith, Diligence, Mindfulness, Concentration, and Wisdom), one will not regress from Bodhi (Pútí, Enlightenment). By cultivating the Seven Factors of Enlightenment (Qī Juéfēn, Seven Factors of Awakening), one will have no doubts. By cultivating the Eightfold Path (Bā Zhèngdào, Eightfold Path), one will have no faults. By cultivating the Four Brahmaviharas (Sì Fànxíng, Four Immeasurables of Loving-kindness, Compassion, Joy, and Equanimity), one obtains wish-fulfilling freedom.

『Furthermore, World Honored One! If a Bodhisattva understands emptiness (kōngxìng), they can receive the wonderful Dharma. Moreover, emptiness means no proliferation (xìlùn, meaningless debates). World Honored One! Those who engage in proliferation cannot receive the wonderful Dharma. World Honored One! If one knows emptiness as without characteristics, that person is said to receive the wonderful Dharma; if one grasps at characteristics, then one does not receive the wonderful Dharma. World Honored One! Because all dharmas are empty and without characteristics, there is no aspiration; one without aspiration can receive the wonderful Dharma; one who relies on aspiration cannot receive the wonderful Dharma.』

『World Honored One! Seeing dharmas does not mean receiving the wonderful Dharma; relying on self (wǒ, ego) and what belongs to self (wǒ suǒ, what belongs to me) does not mean receiving the wonderful Dharma; having arrogance does not mean receiving the wonderful Dharma; relying on offerings, respect, and praise does not mean receiving the wonderful Dharma; having jealousy and stinginess does not mean receiving the wonderful Dharma; being attached to desire, harm, and anger does not mean receiving the wonderful Dharma. World Honored One! Receiving the wonderful Dharma means that the Bodhisattva does not create distinctions among beings and does not create distinctions among dharmas. World Honored One! Thus, the Bodhisattva receives the wonderful Dharma.』

『World Honored One! When a Bodhisattva sees that all dharmas neither arise nor cease, this is called the Bodhisattva receiving the wonderful Dharma. When a Bodhisattva sees that all beings neither go nor come, this is called the Bodhisattva receiving the wonderful Dharma. Seeing oneself as neither defiled nor pure, this is called the Bodhisattva receiving the wonderful Dharma. Not being particularly fond of the Buddhas' Dharma and not being particularly averse to the teachings of other paths, this is called the Bodhisattva receiving the wonderful Dharma. Upholding the eighty-four thousand Dharma teachings (Bā wàn sìqiān fǎzàng, vast collection of Dharma teachings) without giving rise to a mind attached to Dharma, this is called the Bodhisattva receiving the wonderful Dharma. Not associating with all afflictions, secondary afflictions, and all evil and unwholesome dharmas without giving rise to a mind attached to non-Dharma, this is called the Bodhisattva receiving the wonderful Dharma. Attaining a mind of liberation without giving rise to the thought, 『I have attained liberation,』 this is called the Bodhisattva receiving the wonderful Dharma. Performing the duties of a disciple to all Buddhas without giving rise to attachment in body, speech,

意心以修於行，是名菩薩攝受妙法；於一切法皆悉自在，而不起法、非法想，是名菩薩攝受妙法；於一切諸法不取、不捨而修於行，是名菩薩攝受妙法；不為得法、亦不為證而修於行，是名菩薩攝受妙法；於一切物中不生著心，是名菩薩攝受妙法；若菩薩起非凡夫、非學人、非羅漢心，無所依止而斷貪、瞋、癡結，是名菩薩攝受妙法；若菩薩于菩提得受記莂而不求佛菩提，是名菩薩攝受妙法；若菩薩詣道場時，於一切處皆見道場，是名菩薩攝受妙法；若能降伏諸魔而不見諸魔及魔眷屬，是名菩薩攝受妙法；若能成佛菩提而不證先所無法，是名菩薩攝受妙法；若能轉大法輪而不成眾生、不壞眾生，是名菩薩攝受妙法；若能降伏諸魔外道而不鬥諍，是名菩薩攝受妙法；若能生而非新生而非故生，是名菩薩攝受妙法；若能死而不盡，是名菩薩攝受妙法；若能超過三界而無去處，是名菩薩攝受妙法；若能離諸言語、音聲而無言語，是名菩薩攝受妙法；若能於一切法不貪、於一切法不厭，是名菩薩攝受妙法。

「世尊！是名勝妙法集。世尊！我今所說法集，隨順如來所說法集不耶？」

佛言：「阿難！汝所說法集深得我意。」

阿難說是妙法集時，八萬天子發阿耨多羅三藐三菩提心，三萬二千菩薩得無生法忍

【現代漢語翻譯】現代漢語譯本：以意念專注于修行，這被稱為菩薩攝受妙法；對於一切法都能自在運用，卻不生起對法或非法的執著，這被稱為菩薩攝受妙法；對於一切諸法不執取也不捨棄，而專注于修行，這被稱為菩薩攝受妙法；不爲了獲得什麼法，也不爲了證得什麼而專注于修行，這被稱為菩薩攝受妙法；對於一切事物不生起執著之心，這被稱為菩薩攝受妙法；如果菩薩生起非凡夫、非學人、非阿羅漢的心，不依賴任何事物而斷除貪、瞋、癡的煩惱，這被稱為菩薩攝受妙法；如果菩薩對於菩提（bodhi，覺悟）得到授記（vyākaraṇa，預言）卻不追求佛菩提（buddha-bodhi，佛的覺悟），這被稱為菩薩攝受妙法；如果菩薩前往道場時，在一切處都能見到道場，這被稱為菩薩攝受妙法；如果能降伏諸魔（māra，惡魔）卻不見諸魔及魔的眷屬，這被稱為菩薩攝受妙法；如果能成就佛菩提卻不證得先前所沒有的法，這被稱為菩薩攝受妙法；如果能轉大法輪（dharma-cakra，佛法之輪）卻不成就眾生，也不毀壞眾生，這被稱為菩薩攝受妙法；如果能降伏諸魔外道卻不與他們爭鬥，這被稱為菩薩攝受妙法；如果能生，卻不是新生的，也不是舊有的生，這被稱為菩薩攝受妙法；如果能死，卻不是完全的消盡，這被稱為菩薩攝受妙法；如果能超越三界（tri-dhātu，欲界、色界、無色界）卻沒有去處，這被稱為菩薩攝受妙法；如果能遠離諸種言語、音聲，卻又不是沒有言語，這被稱為菩薩攝受妙法；如果能對於一切法不貪戀，對於一切法不厭惡，這被稱為菩薩攝受妙法。

『世尊（Bhagavan，佛的尊稱）！這被稱為勝妙法集。世尊！我現在所說的法集，是否隨順如來（Tathāgata，如來）所說的法集呢？』

佛說：『阿難（Ānanda，佛陀的十大弟子之一）！你所說的法集深得我意。』

阿難在宣說這個妙法集時，八萬天子發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），三萬二千菩薩獲得了無生法忍（anutpattika-dharma-kṣānti，對不生不滅之法的證悟）。

【English Translation】 English version: To cultivate conduct with intention is called the Bodhisattva's (bodhi-sattva, an enlightened being) embracing of the wonderful Dharma (dharma, the teachings of the Buddha); to be free in all Dharmas, yet not giving rise to thoughts of Dharma or non-Dharma, is called the Bodhisattva's embracing of the wonderful Dharma; to neither grasp nor abandon all Dharmas, but to cultivate conduct, is called the Bodhisattva's embracing of the wonderful Dharma; to cultivate conduct not for the sake of attaining Dharma, nor for the sake of realization, is called the Bodhisattva's embracing of the wonderful Dharma; to not generate attachment in all things is called the Bodhisattva's embracing of the wonderful Dharma; if a Bodhisattva generates a mind that is neither that of an ordinary person, nor that of a learner, nor that of an Arhat (arhat, one who has attained nirvana), and cuts off the bonds of greed, hatred, and delusion without any reliance, it is called the Bodhisattva's embracing of the wonderful Dharma; if a Bodhisattva receives a prediction (vyākaraṇa) of Bodhi (bodhi, enlightenment) but does not seek Buddha-Bodhi (buddha-bodhi, the enlightenment of a Buddha), it is called the Bodhisattva's embracing of the wonderful Dharma; if a Bodhisattva goes to the Bodhimaṇḍa (bodhimaṇḍa, the place of enlightenment), seeing the Bodhimaṇḍa in all places, it is called the Bodhisattva's embracing of the wonderful Dharma; if one can subdue all Māras (māra, demons) without seeing the Māras and their retinue, it is called the Bodhisattva's embracing of the wonderful Dharma; if one can accomplish Buddha-Bodhi without realizing what was previously non-existent, it is called the Bodhisattva's embracing of the wonderful Dharma; if one can turn the great Dharma-wheel (dharma-cakra, the wheel of Dharma) without creating beings or destroying beings, it is called the Bodhisattva's embracing of the wonderful Dharma; if one can subdue all Māras and heretics without engaging in strife, it is called the Bodhisattva's embracing of the wonderful Dharma; if one can be born, yet it is neither a new birth nor an old birth, it is called the Bodhisattva's embracing of the wonderful Dharma; if one can die without being completely extinguished, it is called the Bodhisattva's embracing of the wonderful Dharma; if one can transcend the three realms (tri-dhātu, the realm of desire, the realm of form, and the formless realm) without having a place to go, it is called the Bodhisattva's embracing of the wonderful Dharma; if one can be apart from all speech and sound, yet not be without speech, it is called the Bodhisattva's embracing of the wonderful Dharma; if one can be without greed for all Dharmas and without aversion to all Dharmas, it is called the Bodhisattva's embracing of the wonderful Dharma.

『Bhagavan (Bhagavan, the Blessed One)! This is called the collection of supreme and wonderful Dharmas. Bhagavan! Is this collection of Dharmas that I am now speaking in accordance with the collection of Dharmas spoken by the Tathāgata (Tathāgata, the Thus Come One)?』

The Buddha said, 『Ānanda (Ānanda, one of the ten principal disciples of the Buddha)! The collection of Dharmas that you have spoken is deeply in accordance with my intention.』

When Ānanda spoke this wonderful collection of Dharmas, eighty thousand devas (deva, deities) generated the mind of Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment), and thirty-two thousand Bodhisattvas attained the Kṣānti (anutpattika-dharma-kṣānti, acceptance) of the non-arising of Dharmas.

，五百比丘遠離諸漏心得解脫。

爾時，彌勒菩薩摩訶薩白佛言：「世尊！世尊！譬如舍于糠糟，取于米實。世尊！菩薩亦復如是，舍于非法、取于正法。又，菩薩舍于慳貪、取于佈施，舍于破戒、取于持戒，舍于瞋恨、取于忍辱，舍于懈怠、取于精進，舍于散亂、取于禪定，舍于愚癡、取于般若，是名勝妙法集。

「複次，世尊！有所求者則是非法；若不求者則是不取；若不取者則是不護；若不護者則是不染；若不染者則是不諍；若不諍者則是不吝；若不吝者則是不損；若不損者則是不行；若不行者則不退轉；若菩薩不退轉者，是菩薩諸佛如來為授阿耨多羅三藐三菩提記。世尊！是名為法、是名勝妙法集。

「複次，世尊！若菩薩生如是心：『我不退轉阿耨多羅三藐三菩提心。』是菩薩諸佛如來則不與授記。何以故？世尊！一切煩惱以求為根本。世尊！遠離諸求名為離煩惱，以離煩惱故，諸佛如來為其授記。

「複次，世尊！菩薩作是思惟：『受記者是世間虛妄言說。何以故？受記之人是無、能授記者亦無，若俱無者，何處受記？』唯然，世尊！大悲隨順世間有是言說。若菩薩能知如是諸法，是名菩薩受記。世尊！譬如幻師為幻授記，而彼幻化者無如是心：『我受記、我成正覺。』世尊！

【現代漢語翻譯】現代漢語譯本：五百位比丘遠離了各種煩惱，心得解脫。

這時，彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahasattva）對佛說：『世尊！世尊！譬如捨棄糠秕糟粕，取用米粒精華。世尊！菩薩也是這樣，捨棄非法，取用正法。又，菩薩捨棄慳吝貪婪，取用慷慨佈施；捨棄違犯戒律，取用堅持戒律；捨棄嗔恨惱怒，取用忍辱柔和；捨棄懈怠懶惰，取用精進努力；捨棄散亂放逸，取用禪定專注；捨棄愚癡無知，取用般若智慧，這叫做殊勝微妙的法集。』

『再者，世尊！有所求就是非法；如果不求，就是不執取；如果不執取，就是不守護；如果不守護，就是不染著；如果不染著，就是不爭執；如果不爭執，就是不吝嗇；如果不吝嗇，就是不損害；如果不損害，就是不行動；如果不行動，就不會退轉；如果菩薩不退轉，諸佛如來就會為這位菩薩授阿耨多羅三藐三菩提記（anuttara-samyak-sambodhi-jnana，無上正等正覺的預記）。世尊！這叫做「法」，這叫做殊勝微妙的法集。』

『再者，世尊！如果菩薩生起這樣的心念：「我不會從阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）退轉。」那麼，諸佛如來就不會為這位菩薩授記。為什麼呢？世尊！一切煩惱都以「求」為根本。世尊！遠離各種「求」就叫做遠離煩惱，因為遠離煩惱的緣故，諸佛如來才為他們授記。

『再者，世尊！菩薩這樣思惟：「授記只是世間的虛妄言說。為什麼呢？接受授記的人是空無的，能夠授記的人也是空無的，如果兩者都是空無的，在哪裡接受授記呢？」確實如此，世尊！大悲心隨順世間的說法，才有了這樣的言說。如果菩薩能夠了解這樣的諸法實相，這就叫做菩薩受記。世尊！譬如幻術師為幻化之物授記，而那些幻化之物並沒有這樣的心念：「我接受了授記，我將成就正覺。」世尊！』

【English Translation】 English version: Five hundred Bhikshus (monks) were freed from defilements and their minds were liberated.

At that time, Maitreya Bodhisattva Mahasattva (a great being) said to the Buddha: 'World Honored One! World Honored One! It is like discarding chaff and husks to take the essence of rice. World Honored One! Bodhisattvas are also like this, abandoning what is unlawful and taking what is lawful. Furthermore, Bodhisattvas abandon stinginess and greed, and take generosity and giving; abandon breaking precepts, and take upholding precepts; abandon anger and hatred, and take patience and forbearance; abandon laziness and indolence, and take diligence and effort; abandon distraction and dissipation, and take meditative concentration; abandon ignorance and delusion, and take prajna (wisdom), this is called a collection of supreme and wonderful Dharma.'

'Furthermore, World Honored One! Having something to seek is unlawful; if there is no seeking, then there is no grasping; if there is no grasping, then there is no guarding; if there is no guarding, then there is no attachment; if there is no attachment, then there is no contention; if there is no contention, then there is no miserliness; if there is no miserliness, then there is no harm; if there is no harm, then there is no action; if there is no action, then there is no regression; if a Bodhisattva does not regress, then the Tathagatas (Buddhas) will bestow upon that Bodhisattva the prediction of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). World Honored One! This is called Dharma, this is called a collection of supreme and wonderful Dharma.'

'Furthermore, World Honored One! If a Bodhisattva generates such a thought: 「I will not regress from the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment).」 Then the Tathagatas (Buddhas) will not bestow a prediction upon that Bodhisattva. Why is that? World Honored One! All afflictions have seeking as their root. World Honored One! To be free from all seeking is called being free from afflictions, and because of being free from afflictions, the Tathagatas (Buddhas) bestow predictions upon them.'

'Furthermore, World Honored One! A Bodhisattva thinks thus: 「The prediction is merely worldly, false speech. Why is that? The one who receives the prediction is non-existent, and the one who bestows the prediction is also non-existent; if both are non-existent, where is the prediction received?」 Indeed, World Honored One! Great compassion follows the world's conventions and thus there is such speech. If a Bodhisattva can understand such dharmas, this is called a Bodhisattva receiving a prediction. World Honored One! It is like a magician giving a prediction to an illusion, but that illusion does not have such a thought: 「I have received a prediction, I will attain perfect enlightenment.」 World Honored One!'

菩薩亦復如是，如彼幻化無分別心。而菩薩作是思惟：『菩提非可證相、亦非可舍相；菩提非是生相、亦非滅相；菩提非是身證、亦非心證；菩提不在內、亦不在外、亦非中間；菩提無如是心：「我是菩提，菩薩能證於我。」』世尊！是名勝妙法集。

「複次，世尊！菩薩于歡喜地中不慚愧、不憂惱，于離垢地中不增、不減，于明地中不闇、不明，于焰地中不取、不捨，于難勝地中無勝、無負，于現前地中不自覺、不因他覺，于遠行地中不去、不住，于不動地中不動、不分別，于善慧地中不成、亦不欲成，於法云地中不自覺、亦不他覺，于佛地中能作一切事而亦不作一切事。是故，如來自然無戲論。世尊！是名菩薩摩訶薩勝妙法集。

「世尊！菩薩如是至隨順智，于所說法中而得自在。云何說法自在？於一切言語不著故。又得清凈自在。云何清凈自在？於一切處不染故。又得樂說自在。云何樂說自在？謂依一法字句不暫休息，于百千萬劫說不可盡故。又得智自在。云何智自在？於一一法字句能說為百千萬法門故。又得生自在。云何生自在？隨所隨所利益眾生之處於彼彼處生故。又得三昧自在。云何三昧自在？于唸唸中，若欲入三昧即能入三昧故。又得住持自在。云何住持自在？隨所隨所住持加故——所謂

【現代漢語翻譯】現代漢語譯本：菩薩也是這樣，就像幻化一樣沒有分別心。而菩薩這樣思惟：『菩提（bodhi，覺悟）不是可以證得的相，也不是可以捨棄的相；菩提不是生起的相，也不是滅去的相；菩提不是身體證得的，也不是心意證得的；菩提不在內，也不在外，也不在中間；菩提沒有這樣的心：「我是菩提，菩薩能夠證得我。」』世尊！這叫做殊勝微妙的法集。

『再者，世尊！菩薩在歡喜地（Pramudita，菩薩修行階位的第一地）中不感到慚愧，也不感到憂惱；在離垢地（Vimala，菩薩修行的第二地）中不增加，也不減少；在明地（Prabhakari，菩薩修行的第三地）中不黑暗，也不明亮；在焰地（Arcismati，菩薩修行的第四地）中不取，也不捨；在難勝地（Sudurjaya，菩薩修行的第五地）中沒有勝，也沒有負；在現前地（Abhimukhi，菩薩修行的第六地）中不自己覺悟，也不因他人覺悟；在遠行地（Duramgama，菩薩修行的第七地）中不去，也不住；在不動地（Acala，菩薩修行的第八地）中不動，也不分別；在善慧地（Sadhumati，菩薩修行的第九地）中不成，也不想成；在法雲地（Dharmamegha，菩薩修行的第十地）中不自己覺悟，也不由他人覺悟；在佛地（Buddhabhumi，佛的境界）中能夠做一切事，但也不做一切事。』因此，如來自然沒有戲論。世尊！這叫做菩薩摩訶薩殊勝微妙的法集。

『世尊！菩薩這樣達到隨順智，對於所說的法能夠自在。什麼是說法自在？因為對於一切言語不執著。又得到清凈自在。什麼是清凈自在？因為在一切處不被染污。又得到樂說自在。什麼是樂說自在？就是依靠一個法字句不停歇，在百千萬劫中也說不完。又得到智自在。什麼是智自在？因為對於每一個法字句能夠說成百千萬法門。又得到生自在。什麼是生自在？隨著所要利益眾生的地方就在那些地方出生。又得到三昧自在。什麼是三昧自在？在念念之中，如果想要入三昧就能夠入三昧。又得到住持自在。什麼是住持自在？隨著所要住持的加持——所謂

【English Translation】 English version: A Bodhisattva is also like that, like an illusion without discriminating mind. And the Bodhisattva thinks thus: 'Bodhi (覺悟, enlightenment) is neither an object to be attained nor an object to be abandoned; Bodhi is neither a arising nor a ceasing; Bodhi is neither attained by the body nor attained by the mind; Bodhi is neither within, nor without, nor in between; Bodhi has no such thought as: 'I am Bodhi, and a Bodhisattva can attain me.'' World-Honored One! This is called the collection of supreme and wonderful Dharma.

'Furthermore, World-Honored One! A Bodhisattva in the Joyful Ground (Pramudita, the first of the ten bhumis of a Bodhisattva) feels neither shame nor sorrow; in the Stainless Ground (Vimala, the second bhumi) neither increases nor decreases; in the Luminous Ground (Prabhakari, the third bhumi) is neither dark nor bright; in the Blazing Ground (Arcismati, the fourth bhumi) neither takes nor abandons; in the Difficult-to-Conquer Ground (Sudurjaya, the fifth bhumi) has neither victory nor defeat; in the Manifest Ground (Abhimukhi, the sixth bhumi) is neither self-aware nor aware because of others; in the Far-Reaching Ground (Duramgama, the seventh bhumi) neither goes nor stays; in the Immovable Ground (Acala, the eighth bhumi) neither moves nor discriminates; in the Good Wisdom Ground (Sadhumati, the ninth bhumi) neither becomes nor desires to become; in the Dharma-Cloud Ground (Dharmamegha, the tenth bhumi) is neither self-aware nor aware because of others; in the Buddha Ground (Buddhabhumi, the state of Buddhahood) is able to do all things and yet does not do all things.' Therefore, the Tathagata is naturally free from discursive fabrications. World-Honored One! This is called the collection of supreme and wonderful Dharma of a Bodhisattva-Mahasattva.

'World-Honored One! A Bodhisattva thus attains the intelligence of accordance, and is free in the Dharma that is spoken. What is freedom in speaking Dharma? It is because one is not attached to all languages. Furthermore, one attains pure freedom. What is pure freedom? It is because one is not defiled in all places. Furthermore, one attains freedom in joyful speaking. What is freedom in joyful speaking? It means that relying on one Dharma word or phrase, one does not rest even for a moment, and yet one cannot exhaust it even in hundreds of thousands of kalpas. Furthermore, one attains freedom in wisdom. What is freedom in wisdom? It is because for each Dharma word or phrase, one can speak of hundreds of thousands of Dharma doors. Furthermore, one attains freedom in birth. What is freedom in birth? It is that one is born in whatever place is beneficial to sentient beings. Furthermore, one attains freedom in samadhi. What is freedom in samadhi? It is that in every moment, if one wishes to enter samadhi, one can enter samadhi. Furthermore, one attains freedom in sustaining. What is freedom in sustaining? It is that one adds sustaining power to whatever one wishes to sustain—that is to say,'

若獐鹿、若鳥獸、若草木、若石壁——能說諸佛妙法故。又得眷屬自在。云何眷屬自在？得無量眷屬、不可壞眷屬故。又得見自在。云何見自在？謂見妙色故。又得聞自在。云何聞自在？謂聞妙聲故。又得鼻自在。云何鼻自在？所聞一切香唯是妙法香故。又得舌自在。云何舌自在？謂食法味、不食食味故。又得身自在。云何身自在？得成就法身、非食身故。又得心自在。云何心自在？乃至蚊、虻、蟻子知行、知心故。世尊！是名勝妙法集。」

爾時，見者愛樂菩薩白佛言：「世尊！世尊！菩薩如是如是行，以是等行，眾生見者即生歡喜。何以故？世尊！菩薩余無所作，唯教化眾生。世尊！是名菩薩根本勝妙法集。

「世尊！是故菩薩應當修學樂法之行。世尊！何者為愛樂法？菩薩有四種愛樂法。何者為四？所謂不求果報而施一切眾生平等之心、以愛語防護一切眾生惡行、利益成就、愛一切眾生猶如自身以同事故。世尊！是名菩薩四種愛樂法，為一切眾生之所愛樂。

「複次，菩薩摩訶薩有四種法能作愛樂事。何者為四？謂多聞慧，以無憍慢心故；說法忘相，以離供膳心故；于彼尊者生於尊重，以求智慧故；發行精進，以教化一切眾生故，是名菩薩四種法能作愛樂事。

「複次，菩薩有四種法

【現代漢語翻譯】現代漢語譯本：『無論是獐鹿、鳥獸、草木、還是石壁——都能宣說諸佛的微妙之法。因此，菩薩能獲得眷屬自在。什麼是眷屬自在呢？就是能獲得無量的眷屬，以及不可破壞的眷屬。菩薩還能獲得見自在。什麼是見自在呢？就是能見到美妙的顏色。菩薩還能獲得聞自在。什麼是聞自在呢？就是能聽到美妙的聲音。菩薩還能獲得鼻自在。什麼是鼻自在呢？就是所聞到的一切香氣都只是微妙之法的香氣。菩薩還能獲得舌自在。什麼是舌自在呢？就是品嚐的是法的味道，而不是食物的味道。菩薩還能獲得身自在。什麼是身自在呢？就是能成就法身，而不是由食物滋養的色身。菩薩還能獲得心自在。什麼是心自在呢？就是乃至蚊子、虻蟲、螞蟻等微小生物的行動和心念，菩薩都能知曉。世尊！這就是名為勝妙法集。』

當時，見者愛樂菩薩（Jianzhe Aile Pusa，見到眾生就心生愛樂的菩薩）對佛說：『世尊！世尊！菩薩應當這樣這樣地修行，通過這些修行，眾生見到菩薩就會心生歡喜。為什麼呢？世尊！菩薩沒有其他的作為，只是教化眾生。世尊！這就是名為菩薩根本勝妙法集。』

『世尊！因此，菩薩應當修學愛樂佛法的行為。世尊！什麼是愛樂佛法呢？菩薩有四種愛樂佛法。哪四種呢？就是不求果報而以平等之心施捨一切眾生、用慈愛的言語來保護一切眾生免於惡行、利益眾產生就功德、愛一切眾生如同愛自己一樣，並且與眾生同甘共苦。世尊！這就是名為菩薩四種愛樂佛法，為一切眾生所喜愛。』

『再次，菩薩摩訶薩（Pusa Mohesa，偉大的菩薩）有四種法能夠帶來快樂的事情。哪四種呢？就是擁有廣博的智慧，並且沒有驕慢之心；說法時忘卻自我形象，因為已經遠離了對供養和膳食的貪求；對於那些值得尊敬的人心生尊重，因為是爲了尋求智慧；發起精進之心，爲了教化一切眾生，這就是名為菩薩四種法能夠帶來快樂的事情。』

『再次，菩薩有四種法

【English Translation】 English version: 'Whether it be gazelles, deer, birds, beasts, grasses, trees, or stone walls—they can all speak the wonderful Dharma of all Buddhas. Therefore, one obtains freedom over one's retinue. What is freedom over one's retinue? It is obtaining limitless retinues and indestructible retinues. One also obtains freedom over sight. What is freedom over sight? It is seeing wondrous colors. One also obtains freedom over hearing. What is freedom over hearing? It is hearing wondrous sounds. One also obtains freedom over the nose. What is freedom over the nose? It is that all fragrances smelled are only the fragrance of the wondrous Dharma. One also obtains freedom over the tongue. What is freedom over the tongue? It is tasting the flavor of the Dharma, not the flavor of food. One also obtains freedom over the body. What is freedom over the body? It is attaining the Dharma body, not a body nourished by food. One also obtains freedom over the mind. What is freedom over the mind? It is knowing the actions and thoughts of even mosquitoes, gadflies, and ants. World-Honored One! This is called the Supreme and Wonderful Dharma Collection.'

At that time, Jianzhe Aile Pusa (The Bodhisattva who loves to see beings), said to the Buddha, 'World-Honored One! World-Honored One! Bodhisattvas should practice in this way, and through these practices, beings will rejoice upon seeing the Bodhisattva. Why is that? World-Honored One! Bodhisattvas have no other actions, only teaching and transforming beings. World-Honored One! This is called the Fundamental Supreme and Wonderful Dharma Collection of the Bodhisattva.'

'World-Honored One! Therefore, Bodhisattvas should cultivate the practice of delighting in the Dharma. World-Honored One! What is delighting in the Dharma? Bodhisattvas have four kinds of delight in the Dharma. What are the four? They are: giving to all beings with an equal mind without seeking reward; protecting all beings from evil deeds with loving speech; benefiting and accomplishing them; loving all beings as oneself and sharing their experiences. World-Honored One! These are called the four kinds of delight in the Dharma of the Bodhisattva, which are loved by all beings.'

'Furthermore, Bodhisattva-Mahasattvas (Pusa Mohesa, Great Bodhisattvas) have four kinds of Dharmas that can bring about joyful matters. What are the four? They are: having extensive learning and wisdom, without arrogance; speaking the Dharma forgetting one's own image, because one has abandoned the desire for offerings and food; having respect for those who are venerable, because one seeks wisdom; and generating diligent effort, in order to teach and transform all beings. These are called the four kinds of Dharmas of the Bodhisattva that can bring about joyful matters.'

'Furthermore, Bodhisattvas have four kinds of Dharmas

能作愛樂事。何等為四？所謂成就凈戒，以法施施故；成就知足，以寂靜處住故；以住閑默處故，得於禪定；善住城邑聚落，以不破諸威儀境界故。是名菩薩四種法能作愛樂事。

「復有四法，所謂：實語者以樂說故、法語者以說空故、忍辱語者以平等心故、寂滅語者以護諸根故，是名菩薩四法能作愛樂事。

「複次，菩薩有四種法能作愛樂事。何者為四？所謂先意問訊，以善語故；其意易滿，以隨得少事而知足故；成就不諂曲，以如語如說行故；無欺詐稠林行，以不誑一切眾生故。是名菩薩四種法能作愛樂事。

「複次，菩薩有四種法能作愛樂事。何者為四？所謂不生噁心，以內寂靜故；不生癡心，以外不顛倒故；不生慳心，以觀一切事無常故；不生憍慢心，以如實知諸法故。是名菩薩四種法能作愛樂事。

「複次，菩薩有四種法能作愛樂事。何者為四？所謂得甚深心，先意問訊故；遠離愛染，得柔濡愛語故；舍離一切諸心而常不捨菩提心故；深心第一義而隨順世諦故。是名菩薩四種法能作愛樂事故。

「世尊！是名勝妙法集。

「複次，世尊！菩薩得第一空、得大通明、得大自在，善知說於法集，愛樂甚深之法，隨順諸眾生，畢竟得不可思議希有法者、得柔濡法者、得大通

【現代漢語翻譯】現代漢語譯本：能得安樂的事。哪四種呢？就是成就清凈的戒律，因為以佛法佈施的緣故；成就知足少欲，因為安住在寂靜處的緣故；因為安住于閑靜之處，而得到禪定；善於安住在城邑聚落中，因為不破壞各種威儀境界的緣故。這被稱為菩薩四種能得安樂的事。

又有四種法，就是：說實話的人因為喜歡演說的緣故，說法的人因為宣說空性的緣故，說忍辱話的人因為有平等心的緣故，說寂滅話的人因為守護諸根的緣故，這被稱為菩薩四種能得安樂的事。

再次，菩薩有四種能得安樂的事。哪四種呢？就是先主動問候，因為善言善語的緣故；他的心意容易滿足，因為隨隨便便得到一點東西就知足的緣故；成就不諂媚，因為如實地按照所說的話去做的緣故；沒有欺詐的稠林行為，因為不欺騙一切眾生的緣故。這被稱為菩薩四種能得安樂的事。

再次，菩薩有四種能得安樂的事。哪四種呢？就是不生噁心，因為內心寂靜的緣故；不生愚癡心，因為外在不顛倒的緣故；不生慳吝心，因為觀察一切事物都是無常的緣故；不生驕慢心，因為如實地瞭解諸法的緣故。這被稱為菩薩四種能得安樂的事。

再次，菩薩有四種能得安樂的事。哪四種呢？就是得到甚深的心，因為先主動問候的緣故；遠離愛戀染著，因為得到柔和溫潤的愛語的緣故；捨棄一切諸心而常常不捨棄菩提心的緣故；深刻理解第一義諦而隨順世俗諦的緣故。這被稱為菩薩四種能得安樂的事。

世尊！這被稱為殊勝微妙的法集。

再次，世尊！菩薩得到第一空性、得到大神通光明、得到大自在，善於宣說法集，喜愛甚深的佛法，隨順一切眾生，最終得到不可思議稀有之法的人、得到柔和溫潤之法的人、得到大神通

【English Translation】 English version: Things that bring happiness. What are the four? They are: accomplishing pure precepts, because of giving through the Dharma; accomplishing contentment, because of dwelling in quiet places; because of dwelling in secluded places, obtaining dhyana (禪定, meditation); skillfully dwelling in cities and villages, because of not violating the boundaries of various dignified behaviors. These are called the four things that bring happiness to a Bodhisattva.

Furthermore, there are four dharmas (法, teachings): speaking truthfully because of enjoying speaking; speaking the Dharma because of speaking about emptiness; speaking with forbearance because of having an equal mind; speaking of quiescence because of guarding the senses. These are called the four dharmas that bring happiness to a Bodhisattva.

Furthermore, a Bodhisattva has four things that bring happiness. What are the four? They are: initiating greetings, because of kind words; being easily satisfied, because of being content with little; accomplishing non-hypocrisy, because of acting as one speaks; acting without deceitful thickets, because of not deceiving all sentient beings. These are called the four things that bring happiness to a Bodhisattva.

Furthermore, a Bodhisattva has four things that bring happiness. What are the four? They are: not generating evil thoughts, because of inner tranquility; not generating foolish thoughts, because of external non-reversal; not generating miserly thoughts, because of observing that all things are impermanent; not generating arrogant thoughts, because of truly knowing all dharmas. These are called the four things that bring happiness to a Bodhisattva.

Furthermore, a Bodhisattva has four things that bring happiness. What are the four? They are: obtaining a profound mind, because of initiating greetings; being far from love and attachment, because of obtaining gentle and tender loving words; abandoning all thoughts while constantly not abandoning the Bodhi mind (菩提心, the mind of enlightenment); deeply understanding the ultimate truth while conforming to conventional truth. These are called the four things that bring happiness to a Bodhisattva.

World Honored One (世尊, Buddha)! These are called the supremely wonderful Dharma collections.

Furthermore, World Honored One! A Bodhisattva who obtains the first emptiness, obtains great penetrating light, obtains great freedom, is skilled in speaking about Dharma collections, loves profound Dharma, conforms to all sentient beings, ultimately obtains inconceivable and rare dharmas, obtains gentle and tender dharmas, obtains great penetrating

者、得大法師者、得大法王者、得大所作者、作大眾生依者、得大通奮迅者，為教化眾生不退、而生不生、而死不死，所作已成而成菩提、得解脫心而發精進，入于涅槃而行滿足、而求不求、而修行一切智、而問於他。

「世尊！一切諸海可以量知，而彼菩薩摩訶薩大乘智海不可量知。世尊！虛空清凈可以塵垢，而彼菩薩摩訶薩心不可得染。世尊！風雖無形，可以手執，而彼菩薩摩訶薩心六塵境界所不能著。世尊！春陽之炎可以撮摩，而彼菩薩摩訶薩我、我所心不可而得。世尊！是名勝妙法集。」

爾時，善目菩薩摩訶薩白佛言：「世尊！世尊！菩薩修一切諸法，唯是發菩提心以為根本。何以故？世尊！一切諸法皆是虛妄，唯心分別，體無諸物。離一切物，如幻無根本，隨所求而成；遠離作者、受者，其性不住，離於諸住故。世尊！一切諸法無始、無終，以無二、離二故。世尊！諸法無我、無我所，以無主故；諸法平等如彼法界，以非客故。世尊！諸法非主，以遠離諸貪故；諸法離於分別及種種分別，以遠離可取及舍心故；諸法不來、不去，唯是智境界故，以其無知空主者故。

「世尊！是諸毛頭凡夫于無我法中而生我想、于無眾生中而生眾生想，菩薩作是思惟：『我以如是妙法令諸眾生而得解悟

【現代漢語翻譯】現代漢語譯本：這樣的人，得到了大法師的稱號，得到了大法王的稱號，得到了能成大事者的稱號，成爲了大眾生所依靠的對象，得到了大神通奮迅者的稱號，爲了教化眾生不退轉，而生卻不執著于生，而死卻不真正死去，所作的事情已經完成併成就菩提（覺悟），獲得了脫離煩惱的心而發起精進，進入了涅槃（寂滅）卻仍然行菩薩道以求圓滿，看似有所求卻無所求，看似在修行一切智慧，卻又向他人請教。

『世尊！一切諸海都可以用尺度來測量，而那些菩薩摩訶薩（偉大的菩薩）的大乘智慧之海卻無法測量。世尊！虛空雖然清凈，卻可以被塵垢污染，而那些菩薩摩訶薩的心卻不會被染污。世尊！風雖然沒有形狀，卻可以用手抓住，而那些菩薩摩訶薩的心卻不會被六塵（色、聲、香、味、觸、法）境界所束縛。世尊！春天的陽光雖然炎熱，卻可以用手觸控，而那些菩薩摩訶薩的我執和對屬於我的東西的執著卻無法獲得。世尊！這被稱為殊勝微妙的法集。』

這時，善目菩薩摩訶薩（具有善良眼睛的偉大菩薩）對佛說：『世尊！世尊！菩薩修習一切諸法，只是以發菩提心（覺悟之心）作為根本。為什麼呢？世尊！一切諸法都是虛妄的，只是心的分別，本體並沒有任何事物。遠離一切事物，就像幻象一樣沒有根本，隨著所求而顯現；遠離作者和受者，其自性不住于任何地方，因為遠離了各種執著。世尊！一切諸法沒有開始，也沒有終結，因為沒有對立，遠離對立。世尊！諸法沒有我，也沒有屬於我的東西，因為沒有主宰；諸法平等，如同法界一樣，因為不是外來的。世尊！諸法沒有主宰，因為遠離了各種貪婪；諸法遠離了分別和種種分別，因為遠離了可取和捨棄的心；諸法不來不去，只是智慧的境界，因為沒有無知的空虛主宰者。

『世尊！這些像毛髮一樣微不足道的凡夫，在沒有我的法中產生我執，在沒有眾生的法中產生眾生之想，菩薩這樣思考：『我用這樣微妙的法，使眾生得以理解和覺悟。』

【English Translation】 English version: Those who have attained the title of Great Dharma Master, Great Dharma King, Great Accomplisher, Reliance of the Great Assembly of Beings, and Greatly Powerful and Vigorous One, teach and transform sentient beings without regression, living without clinging to life, dying without truly dying, having completed their tasks and attained Bodhi (enlightenment), having attained a mind liberated from afflictions and generating diligence, entering Nirvana (extinction) yet continuing to practice the Bodhisattva path to seek fulfillment, seemingly seeking yet seeking nothing, seemingly cultivating all wisdom, yet asking others for guidance.

'World Honored One! All the seas can be measured, but the Great Vehicle wisdom sea of those Bodhisattva Mahasattvas (great Bodhisattvas) cannot be measured. World Honored One! Although the empty space is pure, it can be defiled by dust, but the minds of those Bodhisattva Mahasattvas cannot be defiled. World Honored One! Although the wind has no form, it can be grasped by hand, but the minds of those Bodhisattva Mahasattvas are not attached to the realms of the six sense objects (form, sound, smell, taste, touch, and dharma). World Honored One! Although the heat of the spring sun can be touched, the ego and the attachment to what belongs to me of those Bodhisattva Mahasattvas cannot be obtained. World Honored One! This is called the collection of supreme and wonderful Dharma.'

At that time, the Bodhisattva Mahasattva Good Eyes (having kind eyes) said to the Buddha: 'World Honored One! World Honored One! Bodhisattvas cultivate all dharmas, only taking the arising of Bodhicitta (the mind of enlightenment) as the root. Why is that? World Honored One! All dharmas are illusory, only the discriminations of the mind, the substance has no things. Being apart from all things, like an illusion without a root, manifesting according to what is sought; being apart from the maker and the receiver, its nature does not abide, because it is apart from all abidings. World Honored One! All dharmas have no beginning and no end, because there is no duality, being apart from duality. World Honored One! Dharmas have no self and nothing belonging to self, because there is no master; dharmas are equal, like the Dharma Realm, because they are not external. World Honored One! Dharmas have no master, because they are apart from all greed; dharmas are apart from discriminations and all kinds of discriminations, because they are apart from the mind of taking and discarding; dharmas do not come and do not go, only the realm of wisdom, because there is no ignorant empty master.'

'World Honored One! These insignificant ordinary people, like hairs, generate the thought of self in the dharma of no self, and generate the thought of sentient beings in the dharma of no sentient beings, Bodhisattvas think like this: 'I will use such wonderful dharma to enable sentient beings to understand and awaken.'

。』世尊！是名菩提心、一切眾生安隱心、樂心無上心、法界心光明心、眾生住持心。依如是心而生，名為發菩提心。

「複次，世尊！修行檀波羅蜜名為寂靜心、修行尸波羅蜜名為不缺心、修行忍辱波羅蜜名為不損心、修行精進波羅蜜名為不退心、修行禪波羅蜜名為不亂心、修行般若波羅蜜名為不分別虛妄心、修行大慈名為柔濡心、修行大悲名為不退轉心、修行大喜名為無厭足心、修行大舍名為無垢心、修行大施名為不吝心、修行愛行名為不稠林心、修行利益行名為平等心、修行同事名為最上心、修行空慧名為無分別心、修行無相智名為無念心、修行無愿名為不住心、修行菩提行名為三十七菩提分心、修行進趣行名爲念佛心、修行不破壞行名爲念法心、修行法界心名爲念僧心、修行無量心名爲念戒心、修行不取心名爲念舍心、修行念天心名爲念諸善根——以為諸善根聚集莊嚴故、以彼勝生為發菩提心聚集諸善根故。

「世尊！我依發菩提心說彼一劫、若無量劫而不可盡。如是，諸菩薩聚集無量因緣而發菩提心。是故，世尊！菩薩欲推求諸善法者，應于發菩提心中而知而求。世尊！是名勝妙法集。」

爾時，善生菩薩白佛言：「世尊！世尊！諸法善生以根本清凈故。世尊！何者是諸法根本？世尊！

【現代漢語翻譯】現代漢語譯本：『世尊！這被稱為菩提心（bodhicitta，覺悟之心）、一切眾生安穩之心、快樂之心、無上之心、法界之心、光明之心、眾生住持之心。依憑這樣的心而生起，就叫做發菩提心。』

『再者，世尊！修行檀波羅蜜（dānapāramitā，佈施波羅蜜）名為寂靜心、修行尸波羅蜜（śīlapāramitā，持戒波羅蜜）名為不缺心、修行忍辱波羅蜜（kṣāntipāramitā，忍辱波羅蜜）名為不損心、修行精進波羅蜜（vīryapāramitā，精進波羅蜜）名為不退心、修行禪波羅蜜（dhyānapāramitā，禪定波羅蜜）名為不亂心、修行般若波羅蜜（prajñāpāramitā，智慧波羅蜜）名為不分別虛妄心、修行大慈名為柔濡心、修行大悲名為不退轉心、修行大喜名為無厭足心、修行大舍名為無垢心、修行大施名為不吝心、修行愛行名為不稠林心、修行利益行名為平等心、修行同事名為最上心、修行空慧名為無分別心、修行無相智名為無念心、修行無愿名為不住心、修行菩提行名為三十七菩提分心、修行進趣行名爲念佛心、修行不破壞行名爲念法心、修行法界心名爲念僧心、修行無量心名爲念戒心、修行不取心名爲念舍心、修行念天心名爲念諸善根——因為諸善根聚集莊嚴的緣故、以那殊勝的生起作為發起菩提心聚集諸善根的緣故。

『世尊！我依憑發起菩提心來說，即使一個劫、乃至無量劫也說不盡。像這樣，諸菩薩聚集無量因緣而發起菩提心。因此，世尊！菩薩如果想要推求諸善法，應當在發起菩提心中去了解和尋求。世尊！這被稱為殊勝微妙的法集。』

這時，善生菩薩（Sughata Bodhisattva）對佛說：『世尊！世尊！諸法善生是因為根本清凈的緣故。世尊！什麼是諸法的根本？世尊！』

【English Translation】 English version: 『Venerable One! This is called the bodhicitta (mind of enlightenment), the mind of peace for all beings, the mind of joy, the unsurpassed mind, the mind of the Dharma realm, the mind of light, the mind that sustains beings. To arise based on such a mind is called generating the bodhicitta.』

『Furthermore, Venerable One! Practicing dānapāramitā (perfection of generosity) is called the mind of tranquility; practicing śīlapāramitā (perfection of moral discipline) is called the mind of completeness; practicing kṣāntipāramitā (perfection of patience) is called the mind of non-harm; practicing vīryapāramitā (perfection of diligence) is called the mind of non-regression; practicing dhyānapāramitā (perfection of meditation) is called the mind of non-disturbance; practicing prajñāpāramitā (perfection of wisdom) is called the mind of non-discriminating falsehood; practicing great loving-kindness is called the gentle mind; practicing great compassion is called the mind of non-retrogression; practicing great joy is called the mind of non-satiety; practicing great equanimity is called the mind of purity; practicing great giving is called the mind of non-stinginess; practicing loving conduct is called the mind of non-dense forest; practicing beneficial conduct is called the mind of equality; practicing acting in concert is called the supreme mind; practicing wisdom of emptiness is called the mind of non-discrimination; practicing wisdom of no-characteristics is called the mind of no-thought; practicing no-desire is called the mind of non-abiding; practicing the conduct of enlightenment is called the mind of the thirty-seven factors of enlightenment; practicing progressive conduct is called the mind of mindfulness of the Buddha; practicing non-destructive conduct is called the mind of mindfulness of the Dharma; practicing the mind of the Dharma realm is called the mind of mindfulness of the Sangha; practicing immeasurable mind is called the mind of mindfulness of precepts; practicing non-grasping mind is called the mind of mindfulness of giving; practicing mindfulness of heavenly mind is called the mind of mindfulness of all wholesome roots—because of the accumulation and adornment of all wholesome roots, because of that superior birth as the generation of bodhicitta accumulating all wholesome roots.』

『Venerable One! I, relying on the generation of bodhicitta, say that even one kalpa, or immeasurable kalpas, cannot exhaust it. Thus, all Bodhisattvas gather immeasurable causes and conditions to generate bodhicitta. Therefore, Venerable One! If Bodhisattvas wish to seek out all wholesome dharmas, they should understand and seek them in the generation of bodhicitta. Venerable One! This is called the collection of supreme and wonderful dharmas.』

At that time, Sughata Bodhisattva (善生菩薩) said to the Buddha: 『Venerable One! Venerable One! The good arising of all dharmas is because of the fundamental purity. Venerable One! What is the root of all dharmas? Venerable One!』

諸法以空為根本，以彼處無諸見故；諸法以無相為根本，以彼處無諸覺觀故；諸法以無愿為根本，以彼處無三界煩惱故；諸法以無行為根本，以彼處無作者故；諸法以無我為根本，以彼處不見我行故；諸法以離眾生為根本，以彼處不見眾生行故；諸法以無命為根本，以彼處見命不行故；諸法不生，以彼處不行常見故；諸法不滅，以彼處不行斷見故；諸法無物，以彼處不行有見故；諸法如涅槃平等，以彼處不行離有見故；諸法如菩提，以彼處不行見佛故；諸法不作，以彼處不行見法故；諸法不和合，以彼處不行見僧故。世尊！是名勝妙法集。」

爾時，大導師菩薩白佛言：「世尊！世尊！若菩薩欲先與一切眾生大菩提、不為自身證大菩提，若菩薩諸所作業為一切眾生、不為自身，而不見眾生、而不捨大慈大悲心，是名菩薩。

「世尊！何者是諸菩薩大慈、大悲？世尊！若菩薩不見眾生而不捨一切諸善根，修行彼諸善根迴向大菩提，是名大慈；若菩薩不捨諸眾生所作之事，是名大悲。若菩薩見世間法則是涅槃，而不捨集道精進，是名大慈；若不捨眾生，是名大悲。若自身發菩提心，是名大慈；若教化諸眾生，是名大悲。若舍內外一切諸物，是名大慈；若舍內外善根，為一切眾生得佛菩提，迴向無上道，是名大

【現代漢語翻譯】現代漢語譯本諸法的根本是空性（Śūnyatā），因為在那裡沒有任何見解存在；諸法的根本是無相（Animitta），因為在那裡沒有任何覺知和觀察存在；諸法的根本是無愿（Apranihita），因為在那裡沒有三界的煩惱；諸法的根本是無行（Anabhisaṃkhāra），因為在那裡沒有作者；諸法的根本是無我（Anātman），因為在那裡沒有我行的顯現；諸法的根本是遠離眾生（Nirjīva），因為在那裡沒有眾生行的顯現；諸法的根本是無命（Nispudgala），因為在那裡看到生命並不存在；諸法不生，因為在那裡沒有常見的執著；諸法不滅，因為在那裡沒有斷見的執著；諸法無物，因為在那裡沒有有見的執著；諸法如涅槃（Nirvāṇa）般平等，因為在那裡沒有脫離有見的執著；諸法如菩提（Bodhi），因為在那裡沒有見到佛陀的執著；諸法不造作，因為在那裡沒有見到法的執著；諸法不和合，因為在那裡沒有見到僧伽（Saṃgha）的執著。世尊！這被稱為殊勝微妙的法集。

這時，大導師菩薩（Mahānāyaka Bodhisattva）對佛說：『世尊！世尊！如果菩薩想要先給予一切眾生大菩提，而不是爲了自身證得大菩提，如果菩薩所做的一切都是爲了眾生，而不是爲了自身，並且不見眾生，也不捨棄大慈大悲心，這被稱為菩薩。』

『世尊！什麼是諸菩薩的大慈、大悲？世尊！如果菩薩不見眾生，但不捨棄一切諸善根，修行這些善根迴向大菩提，這被稱為大慈；如果菩薩不捨棄諸眾生所作之事，這被稱為大悲。如果菩薩見世間法則是涅槃，但不捨棄集道精進，這被稱為大慈；如果不捨棄眾生，這被稱為大悲。如果自身發起菩提心，這被稱為大慈；如果教化諸眾生，這被稱為大悲。如果捨棄內外一切諸物，這被稱為大慈；如果捨棄內外善根，為一切眾生得到佛菩提，迴向無上道，這被稱為大悲。』

【English Translation】 English version All dharmas are rooted in emptiness (Śūnyatā), because no views exist there; all dharmas are rooted in signlessness (Animitta), because no perceptions or observations exist there; all dharmas are rooted in wishlessness (Apranihita), because no afflictions of the three realms exist there; all dharmas are rooted in non-action (Anabhisaṃkhāra), because no agent exists there; all dharmas are rooted in non-self (Anātman), because no manifestation of self-action is seen there; all dharmas are rooted in being apart from sentient beings (Nirjīva), because no manifestation of sentient beings' actions is seen there; all dharmas are rooted in no-life (Nispudgala), because seeing life not existing there; dharmas are not born, because the view of permanence is not practiced there; dharmas do not cease, because the view of annihilation is not practiced there; dharmas are without substance, because the view of existence is not practiced there; dharmas are equal like Nirvāṇa (Nirvāṇa), because the view of departing from existence is not practiced there; dharmas are like Bodhi (Bodhi), because the view of seeing the Buddha is not practiced there; dharmas do not act, because the view of seeing the Dharma is not practiced there; dharmas do not unite, because the view of seeing the Saṃgha (Saṃgha) is not practiced there. World Honored One! This is called the collection of supreme and wonderful dharmas.'

At that time, the Great Guide Bodhisattva (Mahānāyaka Bodhisattva) said to the Buddha: 'World Honored One! World Honored One! If a Bodhisattva wishes to first give great Bodhi to all sentient beings, and not to attain great Bodhi for themselves, if a Bodhisattva does all that they do for all sentient beings, and not for themselves, and does not see sentient beings, and does not abandon the great heart of loving-kindness and compassion, this is called a Bodhisattva.'

'World Honored One! What is the great loving-kindness and great compassion of the Bodhisattvas? World Honored One! If a Bodhisattva does not see sentient beings but does not abandon all good roots, cultivates those good roots and dedicates them to great Bodhi, this is called great loving-kindness; if a Bodhisattva does not abandon the affairs undertaken by all sentient beings, this is called great compassion. If a Bodhisattva sees that worldly dharmas are Nirvāṇa, but does not abandon diligent practice of the path of accumulation, this is called great loving-kindness; if one does not abandon sentient beings, this is called great compassion. If one generates the Bodhi mind oneself, this is called great loving-kindness; if one teaches and transforms all sentient beings, this is called great compassion. If one relinquishes all things, internal and external, this is called great loving-kindness; if one relinquishes internal and external good roots, for all sentient beings to attain Buddha Bodhi, dedicating them to the unsurpassed path, this is called great compassion.'

悲。若凈持諸戒，不毀、不犯，是名大慈；若自持凈戒增長眾生凈戒，是名大悲。若自修行安隱忍辱樂行，是名大慈；若以安隱樂與諸眾生，是名大悲。若於自身常能修行精進之行，為得諸佛無上菩提，是名大慈；若以大精進行令諸眾生得此精進，是名大悲。若於自身常行寂靜，是名大慈；若以寂靜行令諸眾生得此寂靜，是名大悲。若為自身修滿智慧，是名大慈；若以自智慧增長一切眾生智慧，是名大悲。若不修行、非不修行，是名大慈；若不作、亦非不作，是名大悲。若生而不去，是名大慈；若去而不動，是名大悲。若說而無言，是名大慈；若著而不縛，是名大悲。若縛而不得，是名大慈；若入涅槃而不滅，是名大悲。若出自身舍利而無骨、肉、筋、血，是名大慈；若彼修身骨不增、不減，是名大悲。若舍施而不捨物，是名大慈；若護諸護而不成就，是名大慈；若增長而不高，是名大悲。世尊！是名勝妙法集。」

爾時，光明幢菩薩白佛言：「世尊！世尊！菩薩以寂靜定心為最上業。何以故？菩薩住寂靜心中，諸佛妙法自然現前。世尊！菩薩尊重寂靜，定心安隱樂故，而得菩提及得諸陀羅尼門。

「世尊！何者是菩薩陀羅尼？所謂隨所隨所聞法能不忘失、隨所隨所聞法而能受持、隨所隨所聞法而能了知

【現代漢語翻譯】現代漢語譯本：悲是指，如果清凈地持守各種戒律，不毀壞、不違犯，這叫做大慈；如果自己持守清凈的戒律，並且增長眾生的清凈戒律，這叫做大悲。如果自己修行安穩的忍辱，並且樂於實行，這叫做大慈；如果把安穩的快樂給予眾生，這叫做大悲。如果對於自身常常能夠修行精進行，爲了得到諸佛無上的菩提（bó tí，覺悟），這叫做大慈；如果用大的精進使令眾生得到這種精進，這叫做大悲。如果對於自身常常實行寂靜，這叫做大慈；如果用寂靜的修行使令眾生得到這種寂靜，這叫做大悲。如果爲了自身修滿智慧，這叫做大慈；如果用自己的智慧增長一切眾生的智慧，這叫做大悲。如果不修行，也不是不修行，這叫做大慈；如果不作為，也不是不作為，這叫做大悲。如果生起而不離去，這叫做大慈；如果離去而不動搖，這叫做大悲。如果說卻無言語，這叫做大慈；如果執著而不被束縛，這叫做大悲。如果束縛卻無法得到，這叫做大慈；如果進入涅槃（niè pán，寂滅）而不滅亡，這叫做大悲。如果從自身舍利（shè lì，遺骨）中取出而沒有骨、肉、筋、血，這叫做大慈；如果他修身的骨頭不增加、不減少，這叫做大悲。如果捨棄施捨而不捨棄物品，這叫做大慈；如果守護各種守護而不成就，這叫做大慈；如果增長而不高傲，這叫做大悲。世尊（shì zūn，佛的尊稱）！這叫做殊勝微妙的法集。

這時，光明幢菩薩（Guāngmíng chuáng pú sà）對佛說：『世尊（shì zūn，佛的尊稱）！世尊（shì zūn，佛的尊稱）！菩薩以寂靜的定心作為最上的事業。為什麼呢？菩薩住在寂靜的心中，諸佛的妙法自然顯現。世尊（shì zūn，佛的尊稱）！菩薩尊重寂靜，因為定心安穩快樂的緣故，而得到菩提（bó tí，覺悟）以及得到各種陀羅尼門（tuó luó ní mén，總持法門）。』

『世尊（shì zūn，佛的尊稱）！什麼是菩薩的陀羅尼（tuó luó ní，總持）呢？就是無論聽到什麼法都能不忘記，無論聽到什麼法都能接受並且持守，無論聽到什麼法都能瞭解。』

【English Translation】 English version: Compassion: If one purely upholds all precepts, without destroying or violating them, this is called great loving-kindness (Mahā-maitrī); if one upholds pure precepts and increases the pure precepts of sentient beings, this is called great compassion (Mahā-karuṇā). If one cultivates peaceful endurance and joyfully practices it, this is called great loving-kindness; if one gives peaceful joy to all sentient beings, this is called great compassion. If one constantly cultivates diligent practice for oneself, in order to attain the unsurpassed Bodhi (enlightenment) of all Buddhas, this is called great loving-kindness; if one uses great diligence to enable all sentient beings to attain this diligence, this is called great compassion. If one constantly practices tranquility for oneself, this is called great loving-kindness; if one uses tranquil practice to enable all sentient beings to attain this tranquility, this is called great compassion. If one cultivates complete wisdom for oneself, this is called great loving-kindness; if one uses one's own wisdom to increase the wisdom of all sentient beings, this is called great compassion. If one does not cultivate, yet is not not cultivating, this is called great loving-kindness; if one does not act, yet is not not acting, this is called great compassion. If one arises and does not depart, this is called great loving-kindness; if one departs and does not move, this is called great compassion. If one speaks without words, this is called great loving-kindness; if one is attached without being bound, this is called great compassion. If one binds but cannot obtain, this is called great loving-kindness; if one enters Nirvana (extinction of suffering) without ceasing, this is called great compassion. If one extracts from one's own Śarīra (relics) without bones, flesh, tendons, or blood, this is called great loving-kindness; if the bones of his cultivated body neither increase nor decrease, this is called great compassion. If one gives alms without giving up the object, this is called great loving-kindness; if one protects all protections without achieving, this is called great loving-kindness; if one increases without being arrogant, this is called great compassion. World Honored One (Śakyamuni Buddha)! This is called the collection of supreme and wonderful Dharma.

At that time, Bodhisattva Light Banner (Guāngmíng chuáng pú sà) said to the Buddha: 'World Honored One (Śakyamuni Buddha)! World Honored One (Śakyamuni Buddha)! Bodhisattvas regard the mind of tranquil concentration as the supreme activity. Why? Because when Bodhisattvas dwell in a tranquil mind, the wonderful Dharma of all Buddhas naturally appears. World Honored One (Śakyamuni Buddha)! Bodhisattvas respect tranquility, and because of the peace and joy of the concentrated mind, they attain Bodhi (enlightenment) and obtain various Dhāraṇī gates.'

'World Honored One (Śakyamuni Buddha)! What is the Bodhisattva's Dhāraṇī (total retention)? It is the ability to not forget whatever Dharma is heard, to receive and uphold whatever Dharma is heard, and to understand whatever Dharma is heard.'

、及諸眾生亦令了知，是名陀羅尼。隨何等陀羅尼不增長、不分別；隨何等陀羅尼能受持八萬四千法門而不忘失、而不遺漏；隨何等陀羅尼知諸眾生心心所行，以知諸眾生心故，隨彼彼眾生如是如是說法；隨何等陀羅尼能聞一切眾生語言，以聞諸聲聞凡夫聲得於大悲、聞諸聖人聲得於大慈；隨何等陀羅尼聞取一句法能于無量劫說，如是菩薩樂說辯才不留、不盡、亦無際畔；隨何等陀羅尼如實知諸言音；隨何等陀羅尼知一切言說皆是佛語；隨何等陀羅尼於十方世界諸佛、菩薩所住之處說法音聲，所聞之者一切受持，如是菩薩於一佛所聞法、如是于第二佛所說法無有障礙。世尊！是名菩薩受持陀羅尼。

「世尊！菩薩得起陀羅尼，隨何等陀羅尼現前說一切法如說一法、一字、一句。如是說一切法界，然是菩薩不生憍慢之心、不起放逸之行，得增上陀羅尼；隨何等陀羅尼能說一切世間現前見法及一切世間現前見，得集陀羅尼；隨何等陀羅尼能斷一切眾生疑惑及斷一切煩惱，得為增上及集陀羅尼；隨何等陀羅尼能令增長一切白法、能令盡一切煩惱，得行陀羅尼。隨何等陀羅尼知一切法、知一切法光明，是菩薩如實知諸法而不分別，修行諸法而自身心實不修行、說于諸法而不說諸字、舍于諸法而亦不失、增長諸法而不增一

【現代漢語翻譯】現代漢語譯本：並且讓所有眾生也能瞭解，這叫做陀羅尼（Dharani，總持）。什麼樣的陀羅尼是不增長、不分別的？什麼樣的陀羅尼能夠受持八萬四千法門而不忘失、不遺漏？什麼樣的陀羅尼能夠知道所有眾生的心和心中所想，因為知道眾生的心，所以能針對不同的眾生，以適合他們的方式說法？什麼樣的陀羅尼能夠聽懂一切眾生的語言，因為聽懂聲聞（Sravaka，小乘修行者）、凡夫的聲音而生起大悲心，聽懂聖人的聲音而生起大慈心？什麼樣的陀羅尼聽取一句佛法，就能在無量劫的時間裡演說，這樣的菩薩擁有雄辯的才能，永不停止、永不窮盡、也沒有邊際？什麼樣的陀羅尼能夠如實地瞭解各種語言的聲音？什麼樣的陀羅尼知道一切言說都是佛語？什麼樣的陀羅尼對於十方世界諸佛、菩薩所居住的地方說法的聲音，所有聽到的都能接受並保持，這樣的菩薩在一個佛那裡聽聞佛法，同樣在第二個佛那裡說法也沒有障礙。世尊！這叫做菩薩受持陀羅尼。

世尊！菩薩得到起陀羅尼（Utpatti-dharani，生起陀羅尼），什麼樣的陀羅尼能夠當下說一切法，就像說一法、一字、一句一樣。這樣說一切法界，然而這位菩薩不生起驕慢之心，不起放逸的行為，得到增上陀羅尼（Adhisthana-dharani，加持陀羅尼）；什麼樣的陀羅尼能夠說一切世間當下可見的法和一切世間當下可見的事物，得到集陀羅尼（Samgraha-dharani，攝持陀羅尼）；什麼樣的陀羅尼能夠斷除一切眾生的疑惑，以及斷除一切煩惱，得到增上和集陀羅尼；什麼樣的陀羅尼能夠增長一切善法，能夠使一切煩惱消盡，得到行陀羅尼（Caritra-dharani，行持陀羅尼）。什麼樣的陀羅尼知道一切法、知道一切法光明，這位菩薩如實地瞭解諸法而不分別，修行諸法而自身心實際上沒有修行，說諸法而不說諸字，捨棄諸法而也沒有失去，增長諸法而不增加一。

【English Translation】 English version: And also cause all beings to understand, this is called Dharani (總持). What kind of Dharani is non-increasing and non-discriminating? What kind of Dharani can uphold the eighty-four thousand Dharma doors without forgetting or omitting them? What kind of Dharani can know the minds and thoughts of all beings, and because of knowing the minds of beings, can teach the Dharma to each of them in a way that is suitable for them? What kind of Dharani can understand the languages of all beings, and because of hearing the voices of Sravakas (聲聞, Hearers) and ordinary people, generate great compassion, and because of hearing the voices of sages, generate great loving-kindness? What kind of Dharani, upon hearing a single phrase of the Dharma, can expound it for countless kalpas (劫, eons), such that the Bodhisattva's eloquence is unceasing, inexhaustible, and without limit? What kind of Dharani can truly know all sounds of speech? What kind of Dharani knows that all speech is the Buddha's word? What kind of Dharani, regarding the sounds of Dharma teaching in the abodes of Buddhas and Bodhisattvas in the ten directions, enables all who hear to receive and uphold them, such that the Bodhisattva, having heard the Dharma from one Buddha, can teach the Dharma at the place of the second Buddha without obstruction. World Honored One! This is called the Bodhisattva's upholding of Dharani.

World Honored One! When a Bodhisattva attains Utpatti-dharani (起陀羅尼, arising Dharani), what kind of Dharani can immediately speak all Dharmas as if speaking one Dharma, one word, one phrase? Thus, speaking of all the Dharma realms, yet this Bodhisattva does not generate arrogance or engage in laxity, and attains Adhisthana-dharani (增上陀羅尼, empowering Dharani); what kind of Dharani can speak of all worldly phenomena that are presently seen and all worldly things that are presently seen, and attains Samgraha-dharani (集陀羅尼, gathering Dharani); what kind of Dharani can cut off all doubts of beings and cut off all afflictions, and attains both Adhisthana and Samgraha Dharani; what kind of Dharani can increase all wholesome Dharmas and cause all afflictions to be exhausted, and attains Caritra-dharani (行陀羅尼, acting Dharani). What kind of Dharani knows all Dharmas and knows the light of all Dharmas, such that the Bodhisattva truly knows all Dharmas without discrimination, cultivates all Dharmas but in reality does not cultivate with body and mind, speaks of Dharmas without speaking of words, relinquishes Dharmas without losing them, and increases Dharmas without adding one.

物、損減諸法而不損一法、說于諸法而無言說、令入涅槃而於世間不動、令得聖人地而不離於凡夫地、降伏一切諸魔而非身心意所起作業，世尊！是名諸菩薩勝妙法集。」

爾時，解脫月菩薩白佛言：「世尊！一切諸法以解脫為相。世尊！菩薩不分別是縛、是脫。何以故？世尊！解脫非他、他非解脫。世尊！解脫者，不增一法、亦非不減一法。世尊！解脫無所從來，世尊！縛亦無所至去。世尊！得解脫菩薩不生如是心：『我得解脫。』其心唯知：『猶如解脫，一切諸法亦復如是。』世尊！若菩薩起如是心：『世間是垢染法，涅槃是清凈法。』是菩薩不得解脫。何以故？有我見者生如是心。世尊！若人起如是心：『我厭陰界入，求入涅槃。』是人不得解脫。何以故？有我見，有我見者生如是心。世尊！得解脫心比丘作是思惟：『一切諸法如解脫相，而諸毛頭凡夫不識、不知，生如是心。我以如是法令一切眾生知故。』世尊！得解脫心比丘我得解脫生如是心：『是諸凡夫於一切法常解脫中而求解脫，我于彼彼眾生生大悲心。何以故？若人求解脫，是人不得解脫。』是故，世尊！比丘欲得解脫者，應觀能縛及所縛，應知能縛及所縛，是人不分別解脫；若不分別者，是人則得解脫。世尊！是名菩薩勝妙法集。」◎

【現代漢語翻譯】現代漢語譯本：『不執著於事物，卻能減少各種現象而不減少任何一個現象；宣說各種法，卻沒有任何言語；引導眾生進入涅槃（Nirvana，寂滅），卻在世間不為所動；使眾生證得聖人的境界，卻不離開凡夫的境界；降伏一切魔障，卻並非由身、口、意所造作的行為。』世尊（Bhagavan，佛陀）！這被稱為菩薩殊勝微妙的法門集合。

這時，解脫月菩薩（Vimoksha-chandra Bodhisattva）對佛說：『世尊（Bhagavan，佛陀）！一切諸法的本質是以解脫為相的。世尊（Bhagavan，佛陀）！菩薩不分別什麼是束縛，什麼是解脫。為什麼呢？世尊（Bhagavan，佛陀）！解脫不是其他，其他也不是解脫。世尊（Bhagavan，佛陀）！解脫不會增加任何一個法，也不會減少任何一個法。世尊（Bhagavan，佛陀）！解脫沒有從哪裡來，世尊（Bhagavan，佛陀）！束縛也沒有到哪裡去。世尊（Bhagavan，佛陀）！得到解脫的菩薩不會生起這樣的念頭：「我得到了解脫。」他的心中只是知道：「猶如解脫一樣，一切諸法也是如此。」世尊（Bhagavan，佛陀）！如果菩薩生起這樣的念頭：「世間是污穢染著的法，涅槃（Nirvana，寂滅）是清凈的法。」這位菩薩就不能得到解脫。為什麼呢？因為有我見的人才會生起這樣的念頭。世尊（Bhagavan，佛陀）！如果有人生起這樣的念頭：「我厭惡五陰、十二界、十八入，想要進入涅槃（Nirvana，寂滅）。」這個人就不能得到解脫。為什麼呢？因為有我見，有我見的人才會生起這樣的念頭。世尊（Bhagavan，佛陀）！得到解脫的比丘這樣思維：「一切諸法都如解脫之相，但是那些無知的凡夫卻不認識、不知道，因此生起這樣的念頭。我用這樣的法，令一切眾生知曉。」世尊（Bhagavan，佛陀）！得到解脫的比丘生起這樣的念頭：「這些凡夫在一切法常處於解脫的狀態中，卻還在求解脫，我對這些眾生生起大悲心。為什麼呢？如果有人求解脫，這個人就不能得到解脫。」因此，世尊（Bhagavan，佛陀）！想要得到解脫的比丘，應當觀察能束縛的和被束縛的，應當知道能束縛的和被束縛的，這個人就不分別解脫；如果不分別，這個人就能得到解脫。世尊（Bhagavan，佛陀）！這被稱為菩薩殊勝微妙的法門集合。』

【English Translation】 English version: 'Not attached to things, yet diminishing all phenomena without diminishing a single phenomenon; speaking of all dharmas, yet without any speech; leading beings into Nirvana (extinction), yet remaining unmoved in the world; enabling beings to attain the stage of a saint, yet not departing from the stage of an ordinary person; subduing all demons, yet not through actions arising from body, mind, or intention.' World-Honored One (Bhagavan, the Buddha)! This is called the collection of the Bodhisattva's (enlightenment being) supreme and wonderful dharmas.

At that time, Vimoksha-chandra Bodhisattva (Moon of Liberation Bodhisattva) said to the Buddha: 'World-Honored One (Bhagavan, the Buddha)! All dharmas (teachings, phenomena) are characterized by liberation. World-Honored One (Bhagavan, the Buddha)! A Bodhisattva (enlightenment being) does not distinguish between bondage and liberation. Why? World-Honored One (Bhagavan, the Buddha)! Liberation is not other, and other is not liberation. World-Honored One (Bhagavan, the Buddha)! Liberation does not increase a single dharma (teaching, phenomena), nor does it decrease a single dharma (teaching, phenomena). World-Honored One (Bhagavan, the Buddha)! Liberation does not come from anywhere, and World-Honored One (Bhagavan, the Buddha)! bondage does not go anywhere. World-Honored One (Bhagavan, the Buddha)! A Bodhisattva (enlightenment being) who has attained liberation does not give rise to the thought: 'I have attained liberation.' Their mind only knows: 'Just like liberation, all dharmas (teachings, phenomena) are also like that.' World-Honored One (Bhagavan, the Buddha)! If a Bodhisattva (enlightenment being) gives rise to the thought: 'The world is defiled and impure, and Nirvana (extinction) is pure,' that Bodhisattva (enlightenment being) cannot attain liberation. Why? Because someone with a self-view gives rise to such a thought. World-Honored One (Bhagavan, the Buddha)! If someone gives rise to the thought: 'I am weary of the skandhas (aggregates), realms, and entrances, and I seek to enter Nirvana (extinction),' that person cannot attain liberation. Why? Because they have a self-view, and someone with a self-view gives rise to such a thought. World-Honored One (Bhagavan, the Buddha)! A Bhikshu (monk) with a liberated mind thinks: 'All dharmas (teachings, phenomena) are like the aspect of liberation, but ignorant ordinary people do not recognize or know this, and thus give rise to such thoughts. I will use this dharma (teaching, phenomena) to make all beings know.' World-Honored One (Bhagavan, the Buddha)! A Bhikshu (monk) with a liberated mind gives rise to the thought: 'These ordinary people are constantly seeking liberation in all dharmas (teachings, phenomena) that are already liberated, and I have great compassion for those beings. Why? If someone seeks liberation, that person cannot attain liberation.' Therefore, World-Honored One (Bhagavan, the Buddha)! A Bhikshu (monk) who wishes to attain liberation should observe what can bind and what is bound, and should know what can bind and what is bound; that person does not distinguish liberation; if they do not distinguish, that person will attain liberation. World-Honored One (Bhagavan, the Buddha)! This is called the collection of the Bodhisattva's (enlightenment being) supreme and wonderful dharmas.'

法集經卷第五大正藏第 17 冊 No. 0761 佛說法集經

佛說法集經卷第六

元魏天竺三藏菩提流支譯

◎爾時，大海慧菩薩白佛言：「世尊！世尊！菩薩不應畏諸煩惱。何以故？以有煩惱，隨何處有煩惱，彼處有菩提，斷煩惱者則無菩提。世尊！空及一切煩惱，此二即一，無差別。世尊！菩提及一切煩惱、一切眾生，此等諸法亦即是一，無有差別，但諸毛頭凡夫墮顛倒心，分別我染、我凈。世尊！正行菩薩不斷煩惱、不取凈法，而是菩薩觀諸煩惱門得諸三昧及諸陀羅尼門。是故，世尊！菩薩知諸佛法以煩惱為性，彼如是煩惱隨何等眾生具散亂心、顛倒心，彼毛頭凡夫眾生必入惡道受諸苦惱，諸菩薩如是正觀能得諸佛菩提。是故，世尊！諸菩薩則應修行隨順逆流，不隨順順流。世尊！諸菩薩得解脫者，于涅槃中，非於世間中。何以故？諸菩薩應畏於涅槃，不畏世間，以觀世間得於大悲及證大菩提故。若分別涅槃、厭畏世間，如是菩薩以厭世間故，退于諸佛無上菩提。世尊！諸菩薩於世間眾產生大慈大悲，非於得涅槃涅槃眾生。世尊！所言涅槃，涅槃者，是于寂滅虛妄分別不實之心。世尊！是故，菩薩愿見涅槃，應觀虛妄分別寂滅之心，如是之處得於涅槃。世尊！是名勝妙法集。

【現代漢語翻譯】現代漢語譯本《法集經》卷第五大正藏第17冊 No. 0761 佛說法集經

《佛說法集經》卷第六

元魏天竺三藏菩提流支譯

◎ 爾時，大海慧菩薩對佛說：『世尊！世尊！菩薩不應該畏懼各種煩惱。為什麼呢？因為有了煩惱，無論哪裡有煩惱，那裡就有菩提（覺悟），斷除煩惱就沒有菩提。世尊！空性和一切煩惱，這兩者就是一，沒有差別。世尊！菩提和一切煩惱、一切眾生，這些法也是一，沒有差別，只是那些無知的凡夫墮入顛倒之心，分別什麼是我的染污，什麼是我的清凈。世尊！真正修行的菩薩不斷除煩惱，也不執取清凈之法，而是菩薩觀察各種煩惱之門，從而獲得各種三昧（禪定）以及各種陀羅尼（總持）之門。因此，世尊！菩薩了知諸佛之法以煩惱為本性，這樣的煩惱，如果哪個眾生具有散亂之心、顛倒之心，那麼這個無知的凡夫眾生必定會墮入惡道，遭受各種苦惱，而諸菩薩如果這樣正確地觀察，就能獲得諸佛的菩提。所以，世尊！諸菩薩應該修行隨順逆流，不隨順順流。世尊！諸菩薩獲得解脫，是在涅槃（寂滅）中，而不是在世間中。為什麼呢？諸菩薩應該畏懼涅槃，而不畏懼世間，因為觀察世間才能獲得大悲心，才能證得大菩提。如果分別涅槃，厭惡畏懼世間，這樣的菩薩因為厭惡世間，就會退失諸佛的無上菩提。世尊！諸菩薩對於世間眾生生起大慈大悲，而不是對於已經得到涅槃的眾生。世尊！所說的涅槃，涅槃，就是對於寂滅虛妄分別不實之心的狀態。世尊！因此，菩薩希望見到涅槃，就應該觀察虛妄分別寂滅之心，在這樣的地方才能得到涅槃。世尊！這叫做殊勝微妙的法集。』

【English Translation】 English version The Dharma Collection Sutra, Volume 5 Taisho Tripitaka Volume 17, No. 0761, The Buddha Speaks the Dharma Collection Sutra

The Buddha Speaks the Dharma Collection Sutra, Volume 6

Translated by Bodhiruci of Tianzhu (India) during the Yuan Wei Dynasty

◎ At that time, the Bodhisattva Great Ocean Wisdom said to the Buddha: 'World Honored One! World Honored One! Bodhisattvas should not fear afflictions (kleshas). Why? Because with afflictions, wherever there are afflictions, there is Bodhi (enlightenment); those who sever afflictions will have no Bodhi. World Honored One! Emptiness and all afflictions are one and the same, without difference. World Honored One! Bodhi and all afflictions, all sentient beings, these dharmas are also one and the same, without difference, but foolish ordinary beings fall into inverted minds, distinguishing between my defilement and my purity. World Honored One! Bodhisattvas who practice correctly neither sever afflictions nor grasp at pure dharmas, but rather, these Bodhisattvas observe the gates of afflictions and thereby attain various Samadhis (meditative states) and various Dharani (mantra) gates. Therefore, World Honored One! Bodhisattvas know that the Buddhadharma takes afflictions as its nature; if any sentient being with such afflictions has a scattered mind and an inverted mind, then that foolish ordinary being will surely fall into evil paths and suffer various torments, while Bodhisattvas who observe correctly in this way can attain the Bodhi of all Buddhas. Therefore, World Honored One! Bodhisattvas should cultivate following the reverse flow, not following the favorable flow. World Honored One! Bodhisattvas attain liberation in Nirvana (liberation), not in the world. Why? Bodhisattvas should fear Nirvana, not fear the world, because by observing the world, they attain great compassion and realize great Bodhi. If they discriminate Nirvana and厭惡fear the world, such Bodhisattvas, because they厭惡fear the world, will regress from the unsurpassed Bodhi of all Buddhas. World Honored One! Bodhisattvas generate great loving-kindness and great compassion for sentient beings in the world, not for sentient beings who have attained Nirvana. World Honored One! What is called Nirvana, Nirvana, is the state of寂滅quiescence of虛妄false discrimination and不實untrue mind. World Honored One! Therefore, Bodhisattvas who wish to see Nirvana should observe the寂滅quiescence of虛妄false discrimination, and in such a place, they can attain Nirvana. World Honored One! This is called the supreme and wonderful Dharma Collection.'

」

爾時，觀世音菩薩白佛言「世尊！菩薩不須修學多法。世尊！菩薩若受持一法、善知一法，餘一切諸佛法自然如在掌中。世尊！何者是一法？所謂大悲。菩薩若行大悲，一切諸佛法如在掌中。世尊！譬如轉輪王所乘輪寶，隨往何處，一切四兵隨順而去。世尊！菩薩摩訶薩亦復如是，乘大悲心隨至何處，彼諸佛法隨順大悲自然而去。世尊！譬如日出朗照萬品，一切眾生作業無難。世尊！菩薩摩訶薩亦復如是，隨於何處大慈悲日照於世間，彼處眾生於一切菩提分法修行則易。世尊！譬如諸根以意為本，悉能隨意取于境界。世尊！菩薩摩訶薩亦復如是，依于大悲住持一切菩提分法，隨諸分中、隨可作事中自然修行。世尊！譬如依彼命根有餘諸根。世尊！菩薩摩訶薩亦復如是，依于大悲有餘一切菩提分法。世尊！是名勝妙法集。」

爾時，堅意菩薩白佛言：「世尊！諸法，直心、深心以為根本。世尊！若菩薩無直心、深心，是菩薩則為遠離諸佛妙法。世尊！成就直心、深心菩薩，若無佛說法，于上虛空及樹木、石壁等中自然出於法聲。世尊！直心、深心菩薩意自能念，聞於法聲，隨順一切諸佛妙法。是故，世尊！菩薩摩訶薩應當修行直心、深心。世尊！如人有足則能遊行。如是，世尊！菩薩摩訶薩亦復如是，

【現代漢語翻譯】現代漢語譯本那時，觀世音菩薩（Avalokiteśvara Bodhisattva，觀察世間聲音，救苦救難的菩薩）對佛說：『世尊！菩薩不需要修學很多法門。世尊！菩薩如果受持一個法門、善於瞭解一個法門，其餘一切諸佛的法門自然就像在掌握之中一樣。世尊！哪一個是一個法門呢？就是所謂的大悲心。菩薩如果行持大悲心，一切諸佛的法門就像在掌握之中一樣。世尊！譬如轉輪聖王（Chakravarti，擁有輪寶的統治者）所乘坐的輪寶，無論前往何處，一切四種軍隊都會跟隨順從地前往。世尊！菩薩摩訶薩（Bodhisattva-Mahāsattva，發大心的菩薩）也是這樣，憑藉大悲心無論到達何處，那些諸佛的法門都會跟隨順從大悲心自然而然地前往。世尊！譬如太陽出來，明亮地照耀萬物，一切眾生從事勞作都沒有困難。世尊！菩薩摩訶薩也是這樣，無論在何處，大慈悲的太陽照耀世間，那裡的眾生對於一切菩提分法（bodhi-pakṣa-dharma，通往覺悟的要素）的修行就容易了。世尊！譬如各種根（感官）以意（manas，意識）為根本，都能隨意地獲取境界。世尊！菩薩摩訶薩也是這樣，依靠大悲心住持一切菩提分法，在各種要素中、在可以做的事情中自然而然地修行。世尊！譬如依靠生命之根（命根）才有其餘的各種根。世尊！菩薩摩訶薩也是這樣，依靠大悲心才有其餘的一切菩提分法。世尊！這叫做殊勝微妙的法門集合。』那時，堅意菩薩（Dṛḍhamati Bodhisattva，心意堅定的菩薩）對佛說：『世尊！一切法，以直心（straightforward mind）和深心（profound mind）作為根本。世尊！如果菩薩沒有直心和深心，這位菩薩就遠離了諸佛的妙法。世尊！成就直心和深心的菩薩，如果沒有佛說法，在上方的虛空以及樹木、石壁等之中，自然會發出法音。世尊！直心和深心的菩薩，意念自然能夠憶念，聽到法音，隨順一切諸佛的妙法。所以，世尊！菩薩摩訶薩應當修行直心和深心。世尊！如人有腳就能行走。如是，世尊！菩薩摩訶薩也是這樣，

【English Translation】 English version At that time, Avalokiteśvara Bodhisattva (the Bodhisattva who observes the sounds of the world and rescues from suffering) said to the Buddha: 'World Honored One! Bodhisattvas do not need to study many Dharmas. World Honored One! If a Bodhisattva upholds one Dharma and understands it well, all the other Buddha-dharmas will naturally be as if in the palm of their hand. World Honored One! What is that one Dharma? It is called great compassion. If a Bodhisattva practices great compassion, all the Buddha-dharmas will be as if in the palm of their hand. World Honored One! For example, the jewel wheel ridden by a Chakravarti (wheel-turning king, a ruler possessing a wheel jewel), wherever it goes, all the four divisions of the army follow and obey. World Honored One! The Bodhisattva-Mahāsattva (a great-hearted Bodhisattva) is also like this; wherever they go with great compassion, those Buddha-dharmas follow great compassion and naturally go there. World Honored One! For example, when the sun rises, it brightly illuminates all things, and all beings have no difficulty in their work. World Honored One! The Bodhisattva-Mahāsattva is also like this; wherever the sun of great compassion shines upon the world, it is easy for beings there to cultivate all the bodhi-pakṣa-dharmas (factors leading to enlightenment). World Honored One! For example, all the senses take the mind (manas, consciousness) as their basis, and they can all freely grasp their objects. World Honored One! The Bodhisattva-Mahāsattva is also like this; relying on great compassion, they uphold all the bodhi-pakṣa-dharmas, and they naturally cultivate in each factor and in whatever can be done. World Honored One! For example, relying on the life-faculty (jīvitendriya) there are the other faculties. World Honored One! The Bodhisattva-Mahāsattva is also like this; relying on great compassion, there are all the other bodhi-pakṣa-dharmas. World Honored One! This is called the collection of supreme and wonderful Dharmas.' At that time, Dṛḍhamati Bodhisattva (the Bodhisattva of firm intention) said to the Buddha: 'World Honored One! All dharmas take straightforward mind and profound mind as their root. World Honored One! If a Bodhisattva does not have straightforward mind and profound mind, that Bodhisattva is far from the wonderful Dharmas of all the Buddhas. World Honored One! If a Bodhisattva who has achieved straightforward mind and profound mind does not have a Buddha to teach them, then in the sky above, and in trees, stone walls, and so on, a Dharma sound will naturally arise. World Honored One! A Bodhisattva with straightforward mind and profound mind can naturally remember in their mind, hear the Dharma sound, and follow all the wonderful Dharmas of all the Buddhas. Therefore, World Honored One! The Bodhisattva-Mahāsattva should cultivate straightforward mind and profound mind. World Honored One! Just as a person with feet can walk. Likewise, World Honored One! The Bodhisattva-Mahāsattva is also like this,

有直心，深心，諸佛妙法自然修行。世尊！譬如有人具足上分則有壽命。世尊！菩薩摩訶薩亦復如是，若有直心、深心，如是菩薩則有諸佛菩提。世尊！如人有命則得諸事。世尊！菩薩摩訶薩亦復如是，若菩薩有直心、深心，是菩薩則得成就一切佛法。世尊！譬如有于可然，故有能然；離於可然，則無能然。世尊！菩薩摩訶薩亦復如是，若有直心、深心，則能熾然諸佛妙法；若離直心、深心，則不熾然諸佛妙法。世尊！譬如有云則能有雨。世尊！菩薩摩訶薩亦復如是，以有直心、深心，則有諸佛法雨。世尊！譬如樹根腐敗則不能生芽葉華果。世尊！菩薩摩訶薩亦復如是，若無直心、深心，則一切諸佛善法不復生長。是故，世尊！菩薩欲得諸佛菩提，應自善取直心、深心，善自守護直心、深心，善自清凈直心、深心。世尊！是名勝妙法集。」

爾時，善護菩薩白佛言：「世尊！菩薩不須守護諸法。世尊！若菩薩但能善護自心，是菩薩善護自心故，則能成就諸佛妙法。世尊！若菩薩守護諸法，是菩薩則不能得無生法忍。世尊！若菩薩不護諸法而入禪定，是菩薩則無過失，亦不違于諸佛、菩薩，則能自心知諸佛法而不護自心。見如是心依因緣生，如是見一切諸法依因緣生；見自心如幻，如是見諸法如幻，而心非內、非

外、非二中間可得；如是見一切諸法，見即如心無於色相，不可得示、不可得見，無于形礙，不可執捉、不照、不住，見一切諸法其相如是。若能如是見者，是菩薩則能得於平等之心；以得平等心故，如是菩薩不復更得於法。是菩薩不復住、不復行，不取、不捨及以不求，以不求故而能不取，以不取故而無所著，以不著故而能不染，以是菩薩不染一切法。世尊！是名勝妙法集。」

爾時，虛空菩薩白佛言：「世尊！菩薩不作如是言：『以何等言說能生他人瞋心？』菩薩不作如是言：『以何等言說能生他人惱心？』菩薩不作如是言：『以何等言說能令他人不知？』菩薩不作如是言：『以何等言說無義虛妄？』菩薩不作如是言：『以何等言說能令不生智慧光明？』菩薩不作如是言：『以何等言說能令其心不生歡喜、亦不具足、及以耳聞不生喜樂？』菩薩不作如是言：『以何等言說令破壞二處？』世尊！菩薩不作如是言：『以何等言說令他不能解空？』何以故？世尊！一切言說，彼如是言說最為堅固：『以何等言說令他能知于空？』世尊！若菩薩能知諸法空義，無心、無我，其相不二，遠離二相而不捨一切眾生所作事業，是名菩薩無障礙大悲。若菩薩行無障礙大悲，是菩薩能學諸佛所學；若學諸佛所學，是菩薩能知諸

【現代漢語翻譯】現代漢語譯本：『外』和『非』這兩者之間是可以領悟的；像這樣看待一切諸法，所見如同心一般沒有色相，無法指示、無法看見，沒有形體阻礙，無法執取，不照見，不住留，看待一切諸法，它們的相狀就是這樣。如果能夠這樣看待，這位菩薩就能獲得平等之心；因為獲得了平等心，這樣的菩薩不再執著于任何法。這位菩薩不住留、不行動，不取捨也不尋求，因為不尋求所以能夠不執取，因為不執取所以沒有執著，因為沒有執著所以能夠不被污染，因此這位菩薩不被一切法所污染。世尊！這叫做殊勝微妙的法集。

當時，虛空菩薩（Akasagarbha Bodhisattva）對佛說：『世尊！菩薩不會說這樣的話：『用什麼樣的言語能夠使他人產生嗔恨心？』菩薩不會說這樣的話：『用什麼樣的言語能夠使他人產生惱怒心？』菩薩不會說這樣的話：『用什麼樣的言語能夠使他人不明白事理？』菩薩不會說這樣的話：『用什麼樣的言語是無意義且虛妄的？』菩薩不會說這樣的話：『用什麼樣的言語能夠使智慧光明不產生？』菩薩不會說這樣的話：『用什麼樣的言語能夠使他們的心不生歡喜，也不具足，並且耳朵聽了也不生喜樂？』菩薩不會說這樣的話：『用什麼樣的言語會破壞兩個地方（指自己和他人）？』世尊！菩薩不會說這樣的話：『用什麼樣的言語使他人不能理解空性？』為什麼呢？世尊！一切言語中，這種言語最為堅固：『用什麼樣的言語能使他人瞭解空性？』世尊！如果菩薩能夠了解諸法空性的意義，無心、無我，它們的相狀不二，遠離二相而不捨棄一切眾生所作的事業，這叫做菩薩無障礙的大悲。如果菩薩行無障礙的大悲，這位菩薩就能學習諸佛所學；如果學習諸佛所學，這位菩薩就能瞭解諸

【English Translation】 English version: One can attain understanding in the middle between 'outer' and 'non-outer'; seeing all dharmas in this way, the seeing is like the mind, without color or form, impossible to indicate, impossible to see, without physical obstruction, impossible to grasp, not illuminating, not abiding, seeing all dharmas, their characteristics are thus. If one can see in this way, that Bodhisattva can attain a mind of equality; because of attaining a mind of equality, such a Bodhisattva no longer clings to any dharma. That Bodhisattva does not abide, does not act, does not take, does not abandon, and does not seek; because of not seeking, one is able to not grasp; because of not grasping, one has no attachment; because of no attachment, one is able to not be defiled; therefore, this Bodhisattva is not defiled by any dharma. World Honored One! This is called the collection of supreme and wonderful dharmas.

At that time, Akasagarbha Bodhisattva (虛空菩薩, Bodhisattva of Empty Space) said to the Buddha: 'World Honored One! A Bodhisattva does not say such words: 'With what kind of speech can one cause anger in others?' A Bodhisattva does not say such words: 'With what kind of speech can one cause annoyance in others?' A Bodhisattva does not say such words: 'With what kind of speech can one cause others to not understand?' A Bodhisattva does not say such words: 'With what kind of speech is meaningless and false?' A Bodhisattva does not say such words: 'With what kind of speech can one prevent the arising of wisdom light?' A Bodhisattva does not say such words: 'With what kind of speech can one prevent joy from arising in their minds, nor be complete, and also not generate joy and happiness upon hearing?' A Bodhisattva does not say such words: 'With what kind of speech can one destroy two places (referring to oneself and others)?' World Honored One! A Bodhisattva does not say such words: 'With what kind of speech can one prevent others from understanding emptiness?' Why? World Honored One! Among all speech, this speech is the most steadfast: 'With what kind of speech can one enable others to understand emptiness?' World Honored One! If a Bodhisattva can understand the meaning of the emptiness of all dharmas, without mind, without self, their characteristics are non-dual, being apart from the two characteristics without abandoning the activities undertaken by all sentient beings, this is called the Bodhisattva's unobstructed great compassion. If a Bodhisattva practices unobstructed great compassion, this Bodhisattva can learn what all Buddhas learn; if one learns what all Buddhas learn, this Bodhisattva can understand all

法如虛空；以知諸法如虛空故，是菩薩得虛空藏。是菩薩為欲舍者能捨諸舍，而於舍及慳不生二心；破戒、持戒，忍辱、瞋恨，精進、懈怠，散亂、禪定，愚癡、智慧，不生二想。是菩薩不復求諸佛妙法，不捨諸凡夫惡法。世尊！譬如一切諸水入于大海皆同一味，所謂鹹味。世尊！菩薩亦復如是，入于第一義大海，所見一切諸法皆是一味，所謂真解脫味。世尊！譬如日光等照一切眾生。世尊！菩薩智慧亦復如是，等照一切諸法。世尊！一切諸法不違于空。世尊！若菩薩能如是知，是菩薩能於一切法中見真菩提。若菩薩於一切法中見真菩提，是菩薩知所說言音皆是佛語。是菩薩無所著而說於法，是菩薩名為得無障礙樂說辯才。世尊！是名勝妙法集。」◎

◎爾時，文殊師利菩薩白佛言：「世尊！世尊！世間之人顛倒妄取。若如是言：『依波羅蜜故，菩薩得名。』此則不然。何以故？世尊！依于菩薩，諸波羅蜜得名故。世尊！若依波羅蜜菩薩得名者，亦應依諸眾生名為菩薩，此義不然。何以故？世尊！菩薩生諸波羅蜜、菩薩知諸波羅蜜，以菩薩生諸波羅蜜為諸眾生說。是故，如來常說：『菩薩未曾生法而能生、未曾成法而能成、未曾說法而能說。』世尊！諸波羅蜜不能護菩薩，而菩薩能護諸波羅蜜，是故說菩薩能護

【現代漢語翻譯】現代漢語譯本：法就像虛空一樣；因為知道一切法都像虛空一樣，這位菩薩就獲得了虛空藏（虛空般的智慧寶藏）。這位菩薩爲了想要佈施的人能夠捨棄一切，但對於佈施和吝嗇不產生兩種不同的心；對於毀犯戒律和持守戒律，忍辱和嗔恨，精進和懈怠，散亂和禪定，愚癡和智慧，都不產生兩種不同的想法。這位菩薩不再尋求諸佛的微妙之法，也不捨棄凡夫的惡法。世尊！譬如一切水流入大海都只有一種味道，那就是鹹味。世尊！菩薩也是這樣，進入第一義（最高真理）的大海，所見到的一切法都是一種味道，那就是真解脫的味道。世尊！譬如日光平等照耀一切眾生。世尊！菩薩的智慧也是這樣，平等照耀一切法。世尊！一切法都不違背空性。世尊！如果菩薩能夠這樣理解，這位菩薩就能在一切法中見到真正的菩提（覺悟）。如果菩薩在一切法中見到真正的菩提，這位菩薩就知道所說的一切言語都是佛語。這位菩薩不執著任何事物而說法，這位菩薩被稱為獲得了無障礙的樂說辯才。世尊！這叫做殊勝微妙的法集。』爾時，文殊師利菩薩（Manjushri Bodhisattva）對佛說：『世尊！世尊！世間之人顛倒妄取。如果這樣說：『依靠波羅蜜（pāramitā，到彼岸）的緣故，菩薩才得到這個名稱。』這是不對的。為什麼呢？世尊！因為依靠菩薩，諸波羅蜜才得到名稱。世尊！如果依靠波羅蜜菩薩才得到名稱，也應該依靠眾生而稱名為菩薩，這個道理是不成立的。為什麼呢？世尊！菩薩產生諸波羅蜜、菩薩瞭解諸波羅蜜，因為菩薩產生諸波羅蜜才為眾生宣說。所以，如來（Tathāgata，佛的稱號）常說：『菩薩未曾生法而能生、未曾成法而能成、未曾說法而能說。』世尊！諸波羅蜜不能保護菩薩，而是菩薩能夠保護諸波羅蜜，所以說菩薩能夠保護。

【English Translation】 English version: The Dharma is like space; because the Bodhisattva knows all dharmas are like space, this Bodhisattva obtains the Treasury of Space (wisdom treasure like space). This Bodhisattva, for those who wish to give, is able to give all things, but does not generate two minds towards giving and stinginess; towards breaking precepts and upholding precepts, patience and anger, diligence and laziness, distraction and meditation, ignorance and wisdom, he does not generate two thoughts. This Bodhisattva no longer seeks the wonderful Dharma of all Buddhas, nor does he abandon the evil dharmas of ordinary beings. World Honored One! Just as all waters entering the great ocean have only one taste, which is the taste of salt. World Honored One! The Bodhisattva is also like this, entering the great ocean of the First Principle (highest truth), all the dharmas he sees are of one taste, which is the taste of true liberation. World Honored One! Just as the sunlight equally illuminates all sentient beings. World Honored One! The wisdom of the Bodhisattva is also like this, equally illuminating all dharmas. World Honored One! All dharmas do not contradict emptiness. World Honored One! If a Bodhisattva can understand in this way, this Bodhisattva can see true Bodhi (enlightenment) in all dharmas. If a Bodhisattva sees true Bodhi in all dharmas, this Bodhisattva knows that all the words spoken are the words of the Buddha. This Bodhisattva speaks the Dharma without attachment, this Bodhisattva is called one who has obtained unobstructed joyful eloquence. World Honored One! This is called the collection of supremely wonderful Dharmas.』 At that time, Manjushri Bodhisattva (Manjushri Bodhisattva) said to the Buddha: 『World Honored One! World Honored One! People in the world are deluded and grasp wrongly. If it is said: 『Because of relying on the pāramitā (pāramitā, to the other shore), the Bodhisattva obtains this name.』 This is not correct. Why? World Honored One! Because it is by relying on the Bodhisattva that the pāramitās obtain their names. World Honored One! If the Bodhisattva obtains his name by relying on the pāramitās, then one should also rely on sentient beings to be called a Bodhisattva, this reasoning is not valid. Why? World Honored One! The Bodhisattva generates the pāramitās, the Bodhisattva understands the pāramitās, because the Bodhisattva generates the pāramitās, he speaks for the sake of sentient beings. Therefore, the Tathāgata (Tathāgata, title of the Buddha) often says: 『The Bodhisattva has not generated dharmas, yet is able to generate them; has not accomplished dharmas, yet is able to accomplish them; has not spoken dharmas, yet is able to speak them.』 World Honored One! The pāramitās cannot protect the Bodhisattva, but the Bodhisattva can protect the pāramitās, therefore it is said that the Bodhisattva can protect.

諸法。世尊！諸波羅蜜不能住持菩薩，菩薩能住持諸波羅蜜，是故說菩薩能受持法。

「世尊！一切諸法無病，以自體無垢故。世尊！一切諸法不二，以遠離眾生、我身故；一切諸法無心，以遠離可取捨故；一切諸法無意識，以無始發故；一切諸法無來相，以無間故；一切諸法無去，以不動故；一切諸法無死，以無命故；一切諸法不活，以本來不食故；一切諸法無物，以不和合故；一切諸法不減，以法界無差別故；一切諸法不可割截，以無形故；一切諸法如金剛，以實際平等故。

「世尊！知如是諸法，是菩薩能知諸法實體；若知諸法實體，是菩薩能知于空；若能知空，是菩薩不與他諍競；若不與他諍競，是菩薩能住沙門法中；若能住沙門法中，是菩薩則能不住；若能不住，是菩薩于諸漏境界不起于漏；若於諸境界不起于漏，是菩薩能無諸病；若無諸病，是菩薩名為如來；若菩薩得名如來，是菩薩不說二語；若不說二語，是菩薩不捨世間、不取涅槃，唯為一切眾生而說遠離一切分別虛妄煩惱。世尊！是名勝妙法集、不顛倒集、名為空集、無相無愿無行不生不滅集、無生法忍集、大乘集、轉大法輪集、大波羅蜜集、諸大地集、一切諸法不顛倒集。

「世尊！諸菩薩依大法集修持受行，或於國土作轉輪

【現代漢語翻譯】現代漢語譯本『世尊！一切法（dharma）都是如此。諸波羅蜜（pāramitā，到彼岸）不能住持菩薩（bodhisattva），菩薩能住持諸波羅蜜，所以說菩薩能受持法。』

『世尊！一切諸法沒有病，因為它們的自性沒有污垢。世尊！一切諸法不是二元的，因為它們遠離眾生和我身；一切諸法沒有心，因為它們遠離可取和可舍；一切諸法沒有意識，因為它們沒有初始的生起；一切諸法沒有來相，因為它們沒有間隔；一切諸法沒有去，因為它們不動；一切諸法沒有死，因為它們沒有命；一切諸法不活，因為它們本來不食；一切諸法沒有事物，因為它們不和合；一切諸法不減少，因為法界沒有差別；一切諸法不可分割，因為它們沒有形狀；一切諸法如金剛（vajra），因為實際是平等的。』

『世尊！知道這樣的諸法，是菩薩能知諸法的實體；如果知道諸法的實體，是菩薩能知空性（śūnyatā）；如果能知空性，是菩薩不與他人爭競；如果不與他人爭競，是菩薩能住在沙門（śrāmaṇa）法中；如果能住在沙門法中，是菩薩則能不住；如果能不住，是菩薩于諸漏（āsrava）境界不起漏；如果於諸境界不起漏，是菩薩能沒有諸病；如果沒有諸病，是菩薩名為如來（tathāgata）；如果菩薩得名如來，是菩薩不說二語；如果不說二語，是菩薩不捨棄世間、不取涅槃（nirvāṇa），唯為一切眾生而說遠離一切分別虛妄煩惱。世尊！這名為勝妙法集、不顛倒集、名為空集、無相無愿無行不生不滅集、無生法忍集、大乘（mahāyāna）集、轉大法輪集、波羅蜜集、諸大地集、一切諸法不顛倒集。』

『世尊！諸菩薩依靠大法集修持受行，或於國土作轉輪。』

【English Translation】 English version 『Lord, all dharmas (phenomena, teachings) are such. The pāramitās (perfections) cannot sustain a Bodhisattva (enlightenment being), but a Bodhisattva can sustain the pāramitās. Therefore, it is said that a Bodhisattva can uphold the Dharma.』

『Lord, all dharmas are without disease, because their own nature is without defilement. Lord, all dharmas are non-dual, because they are far from beings and the self; all dharmas are without mind, because they are far from what can be taken or rejected; all dharmas are without consciousness, because they have no beginning; all dharmas have no coming aspect, because they are without interval; all dharmas have no going, because they are unmoving; all dharmas have no death, because they have no life; all dharmas are not alive, because they originally do not eat; all dharmas have no thing, because they are not combined; all dharmas do not diminish, because the Dharmadhātu (realm of phenomena) has no difference; all dharmas cannot be cut, because they have no form; all dharmas are like vajra (diamond), because reality is equal.』

『Lord, knowing such dharmas, the Bodhisattva can know the substance of all dharmas; if one knows the substance of all dharmas, the Bodhisattva can know emptiness (śūnyatā); if one can know emptiness, the Bodhisattva does not contend with others; if one does not contend with others, the Bodhisattva can abide in the śrāmaṇa (ascetic) Dharma; if one can abide in the śrāmaṇa Dharma, the Bodhisattva can then not abide; if one can not abide, the Bodhisattva does not generate outflows (āsrava) in the realm of outflows; if one does not generate outflows in all realms, the Bodhisattva can be without all diseases; if one is without all diseases, the Bodhisattva is called Tathāgata (Thus-Gone One); if the Bodhisattva obtains the name Tathāgata, the Bodhisattva does not speak two words; if one does not speak two words, the Bodhisattva does not abandon the world, nor take Nirvāṇa (liberation), but only speaks for all beings, being far from all discriminating, false, and afflictive emotions. Lord, this is called the collection of supreme and wonderful Dharma, the collection of non-invertedness, called the collection of emptiness, the collection of no-sign, no-wish, no-action, no-birth, and no-death, the collection of non-origination forbearance, the Mahāyāna (Great Vehicle) collection, the collection of turning the great Dharma wheel, the collection of pāramitās, the collection of all great grounds, the collection of non-invertedness of all dharmas.』

『Lord, the Bodhisattvas rely on the great Dharma collection to cultivate, uphold, receive, and practice, or turn the wheel in the land.』

王，受持十善業道，能令眾生安住十善業道；或作勝首，教化眾生令得出世間勝事；或作大長者，能令眾生厭世間惡事；或作天帝釋，能令諸天不起放逸；或作梵王，能令眾生住于禪定、四無量等；或作四天王，能令眾生於諸法中不能染心；或作沙門，教化眾生令不聞惡法；或作婆羅門，教化眾生令知寂靜之處，自身寂靜、令諸眷屬亦住寂靜，自身柔軟、令諸眷屬亦得柔軟，具足住於一切處，以得大自在；能作大法師，以能斷一切眾生疑故；於一切處不生怯弱，以一切煩惱盡故。世尊！是名勝妙法集。」

爾時，世尊告文殊師利菩薩摩訶薩：「文殊師利！若有眾生聞說文殊師利如是勝妙法集、及聞諸菩薩勝妙法集、及諸聲聞勝妙法集而能知能信，彼諸眾生深種善根，非於一佛而修供養，非於一佛、二佛而種善根。何以故？文殊師利！諸佛如來甚深菩提，是黠慧者、能知法者深妙境界。

「文殊師利！是妙法門，微少善根眾生不能得聞，假令得聞亦不能信。若菩薩自身能證，是菩薩能信，復有諸善知識護故，是人能信而能受持、能得無生忍。

「文殊師利！離此法行，無有一人成佛。文殊師利！過去恒河沙諸佛如來成佛菩提，彼諸佛行如是法行得阿耨多羅三藐三菩提。

「文殊師利！若人遠離

【現代漢語翻譯】現代漢語譯本：國王如果受持十善業道，就能使眾生安住於十善業道；或者成為殊勝的領袖，教化眾生從而能夠脫離世間的煩惱；或者成為大長者，能夠使眾生厭惡世間的惡事；或者成為天帝釋（Indra，眾神之王），能夠使諸天不起放逸之心；或者成為梵王（Brahma，色界天之王），能夠使眾生安住于禪定、四無量心（慈、悲、喜、舍）等境界；或者成為四大天王（Four Heavenly Kings，佛教的護法神），能夠使眾生在一切法中不生染著之心；或者成為沙門（Śrāmaṇa，出家修行者），教化眾生使他們不聽聞惡法；或者成為婆羅門（Brahmin，古印度祭司階層），教化眾生使他們知道寂靜之處，自身寂靜，使眷屬也安住于寂靜，自身柔和，使眷屬也得到柔和，具足安住於一切處，從而得到大自在；能夠成為大法師，因為能夠斷除一切眾生的疑惑；在一切處不生怯弱，因為一切煩惱都已斷盡。世尊！這叫做殊勝微妙的法集。

這時，世尊告訴文殊師利菩薩摩訶薩（Mañjuśrī Bodhisattva Mahāsattva，大菩薩）：『文殊師利！如果有眾生聽聞宣說文殊師利這樣的殊勝微妙法集，以及聽聞諸菩薩的殊勝微妙法集，以及諸聲聞（Śrāvaka，聽聞佛法而修行的弟子）的殊勝微妙法集而能夠理解並且能夠相信，這些眾生就已深深種下善根，不是僅僅在一尊佛前修習供養，不是僅僅在一尊佛、兩尊佛前種下善根。為什麼呢？文殊師利！諸佛如來甚深的菩提（Bodhi，覺悟），是聰明有智慧的人、能夠了解佛法的人才能理解的深妙境界。』

『文殊師利！這種微妙的法門，微少善根的眾生不能夠聽聞，即使聽聞也不能夠相信。如果菩薩自身能夠證悟，這位菩薩就能夠相信，再加上有諸善知識（Kalyāṇa-mitra，良師益友）護持的緣故，這個人就能夠相信並且能夠受持，能夠得到無生法忍（Anutpattika-dharma-kṣānti，對諸法不生不滅的真理的證悟）。』

『文殊師利！離開這種法行，沒有一個人能夠成佛。文殊師利！過去恒河沙數諸佛如來成就佛的菩提，那些佛就是修行這樣的法行而得到阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。』

『文殊師利！如果有人遠離

【English Translation】 English version: O King, upholding the ten wholesome paths of action can enable sentient beings to abide in the ten wholesome paths of action; or becoming a supreme leader, teaching and transforming sentient beings so that they can escape worldly afflictions; or becoming a great elder, able to make sentient beings detest worldly evils; or becoming Śakra（Indra, the king of gods）, able to prevent the gods from becoming heedless; or becoming Brahmā（Brahma, king of the Form Realm）, able to enable sentient beings to abide in meditation, the four immeasurables（loving-kindness, compassion, joy, and equanimity）, and so on; or becoming the Four Heavenly Kings（Four Heavenly Kings, the guardian deities of Buddhism）, able to prevent sentient beings from developing defiled minds towards all dharmas; or becoming a Śrāmaṇa（Śrāmaṇa, a renunciate practitioner）, teaching and transforming sentient beings so that they do not hear evil dharmas; or becoming a Brahmin（Brahmin, the priestly class of ancient India）, teaching and transforming sentient beings so that they know the place of tranquility, being tranquil themselves, enabling their family members to also abide in tranquility, being gentle themselves, enabling their family members to also attain gentleness, fully abiding in all places, thereby attaining great freedom; able to become a great Dharma master, because of being able to cut off all doubts of sentient beings; not generating timidity in all places, because all afflictions are exhausted. World-Honored One! This is called the supreme and wonderful Dharma collection.

At that time, the World-Honored One said to Mañjuśrī Bodhisattva Mahāsattva（Mañjuśrī Bodhisattva Mahāsattva, great bodhisattva）: 'Mañjuśrī! If there are sentient beings who hear the exposition of such a supreme and wonderful Dharma collection of Mañjuśrī, and hear the supreme and wonderful Dharma collections of the Bodhisattvas, and the supreme and wonderful Dharma collections of the Śrāvakas（Śrāvaka, a disciple who practices by hearing the Buddha's teachings） and are able to understand and believe, those sentient beings have deeply planted good roots, not merely having practiced offerings to one Buddha, not merely having planted good roots before one or two Buddhas. Why is that? Mañjuśrī! The profound Bodhi（Bodhi, enlightenment） of the Tathāgatas is a profound and wonderful realm that only the wise and those who can understand the Dharma can comprehend.'

'Mañjuśrī! This wonderful Dharma gate cannot be heard by sentient beings with meager good roots, and even if they hear it, they cannot believe it. If a Bodhisattva can realize it themselves, that Bodhisattva can believe it, and furthermore, because they are protected by good spiritual friends（Kalyāṇa-mitra, virtuous friends）, that person can believe and uphold it, and can attain the patience with the unoriginated nature of phenomena（Anutpattika-dharma-kṣānti, realization of the truth of the non-arising and non-ceasing of all dharmas）.'

'Mañjuśrī! Apart from this Dharma practice, no one can become a Buddha. Mañjuśrī! The Buddhas, Tathāgatas, as numerous as the sands of the Ganges River in the past, attained Buddhahood, and those Buddhas attained Anuttarā-samyak-saṃbodhi（Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment） by practicing such Dharma practices.'

'Mañjuśrī! If a person is far away from

此法行欲得菩提者，是人如縛虛空，不能得法。離此法行，隨順法忍尚不可得，何況能得無生法忍而成阿耨多羅三藐三菩提？

「文殊師利！我諸聲聞得俱解脫、得八解脫及四無礙，彼諸聲聞亦不離此法行而得解脫。

「文殊師利！寧聞此深妙法門起謗生於惡道，不能于余淺法門起信生於善道。何以故？謗此法門者生於地獄，因聞此法門現前得於解脫，非聞余淺法門生於善道。

「文殊師利！菩薩摩訶薩有四種法聞此法門能生於信。何者為四？所謂是人過去世曾聞此法門、聞已隨喜有大善根、有大善根莊嚴諸善知識、善護成就受持聞慧之行。文殊師利！是名菩薩四種法聞此法門能生於信。

「複次，文殊師利！菩薩更有四種法聞此法門能生於信。何者為四？所謂常思惟正念，常畏諸不善業，常作大菩提愿，自性質直柔軟安隱樂修勝行。文殊師利！是名菩薩成就四種法聞此法門能生於信。

「複次，文殊師利！菩薩成就四種法聞此法門不生於謗。何者為四？所謂畢竟成就菩提愿、得無生法忍、成就正見、得不退阿耨多羅三藐三菩提心。文殊師利！是名得畢竟成就四種法聞此法門不生於謗。

「文殊師利！菩薩復有四種法聞此法門能生於信。何等為四？所謂成就聞慧、成就般若、成

【現代漢語翻譯】現代漢語譯本：如果有人想通過這種修行方式獲得菩提（Bodhi，覺悟），這個人就像在束縛虛空一樣，不可能獲得佛法。如果離開這種修行方式，就連隨順法忍（Kshanti，安忍于佛法）都難以得到，更何況能夠得到無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的安忍）而成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）呢？『文殊師利（Manjushri，智慧的象徵）！我的那些聲聞（Shravaka，聽聞佛法而修行的弟子）弟子，得到俱解脫（Ubhayatobhaga，身心都得到解脫）、得到八解脫（Ashta-vimoksha，八種解脫禪定）以及四無礙（Chatur-pratisamvida，四種無礙辯才），這些聲聞弟子也是不離開這種修行方式而得到解脫的。』『文殊師利！寧願聽聞這種深奧微妙的法門而產生誹謗，從而墮入惡道，也不願聽聞其他淺顯的法門而產生信仰，從而生於善道。為什麼呢？因為誹謗這種法門的人，雖然會墮入地獄，但因為聽聞過這種法門，當下就能得到解脫，而不是因為聽聞其他淺顯的法門而生於善道。』『文殊師利！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）有四種因緣，聽聞這種法門能夠產生信仰。哪四種呢？就是這個人過去世曾經聽聞過這種法門、聽聞后隨喜讚歎，具有很大的善根、具有很大的善根來莊嚴各種善知識（Kalyanamitra，善友）、善於守護併成就受持和聞慧（Shruta-jnana，聽聞佛法所獲得的智慧）的修行。文殊師利！這叫做菩薩的四種因緣，聽聞這種法門能夠產生信仰。』『再次，文殊師利！菩薩還有四種因緣，聽聞這種法門能夠產生信仰。哪四種呢？就是常常思惟正念（Samyak-smriti，正確的念頭），常常畏懼各種不善業，常常發起廣大的菩提愿（Bodhi-pranidhana，覺悟的誓願），自身性質正直、柔軟、安穩，並且樂於修習殊勝的修行。文殊師利！這叫做菩薩成就四種因緣，聽聞這種法門能夠產生信仰。』『再次，文殊師利！菩薩成就四種因緣，聽聞這種法門不會產生誹謗。哪四種呢？就是畢竟成就菩提愿、得到無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的安忍）、成就正見（Samyag-drishti，正確的見解）、得到不退轉的阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，永不退轉的無上正等正覺之心）。文殊師利！這叫做得到畢竟成就的四種因緣，聽聞這種法門不會產生誹謗。』『文殊師利！菩薩還有四種因緣，聽聞這種法門能夠產生信仰。哪四種呢？就是成就聞慧（Shruta-jnana，聽聞佛法所獲得的智慧）、成就般若（Prajna，智慧）、成就……』

【English Translation】 English version: If someone practices this method desiring to attain Bodhi (Enlightenment), that person is like binding empty space and cannot attain the Dharma. Apart from this practice, even attaining acceptance of the Dharma (Kshanti, Patience with the Dharma) is difficult, let alone attaining Anutpattika-dharma-kshanti (the Patience with the non-arising of all dharmas) and accomplishing Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)? 『Manjushri (Symbol of Wisdom)! My Shravaka (Disciples who hear and practice the Dharma) disciples who attain Ubhayatobhaga (Liberation of both body and mind), attain the Eight Liberations (Ashta-vimoksha, Eight stages of meditative liberation), and the Four Unimpeded Knowledges (Chatur-pratisamvida, Four kinds of unobstructed eloquence), these Shravaka disciples also attain liberation without departing from this practice.』『Manjushri! It is better to hear this profound and subtle Dharma and give rise to slander, thereby falling into evil realms, than to hear other shallow Dharmas and give rise to faith, thereby being born in good realms. Why? Because those who slander this Dharma, although they may fall into hell, will attain liberation in the present moment due to having heard this Dharma, rather than being born in good realms by hearing other shallow Dharmas.』『Manjushri! Bodhisattva-Mahasattvas (Great Bodhisattvas) have four conditions by which they can generate faith upon hearing this Dharma. What are the four? They are: having heard this Dharma in past lives, rejoicing upon hearing it, possessing great roots of goodness, adorning all good teachers (Kalyanamitra, Spiritual Friends) with great roots of goodness, and being skilled in protecting and accomplishing the practice of upholding and the wisdom of hearing (Shruta-jnana, Wisdom gained from hearing the Dharma). Manjushri! These are called the four conditions by which Bodhisattvas generate faith upon hearing this Dharma.』『Furthermore, Manjushri! Bodhisattvas have four more conditions by which they can generate faith upon hearing this Dharma. What are the four? They are: constantly contemplating with right mindfulness (Samyak-smriti, Correct mindfulness), constantly fearing all unwholesome actions, constantly making great Bodhi vows (Bodhi-pranidhana, Vows for enlightenment), and being naturally upright, gentle, peaceful, and delighting in cultivating superior practices. Manjushri! These are called the four conditions accomplished by Bodhisattvas by which they generate faith upon hearing this Dharma.』『Furthermore, Manjushri! Bodhisattvas accomplish four conditions by which they do not give rise to slander upon hearing this Dharma. What are the four? They are: ultimately accomplishing the Bodhi vow, attaining Anutpattika-dharma-kshanti (the Patience with the non-arising of all dharmas), accomplishing right view (Samyag-drishti, Correct view), and attaining an irreversible mind towards Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-citta, Irreversible mind towards Unsurpassed Perfect Enlightenment). Manjushri! These are called the four conditions of ultimate accomplishment by which one does not give rise to slander upon hearing this Dharma.』『Manjushri! Bodhisattvas have four more conditions by which they can generate faith upon hearing this Dharma. What are the four? They are: accomplishing the wisdom of hearing (Shruta-jnana, Wisdom gained from hearing the Dharma), accomplishing Prajna (Wisdom), accomplishing...』

就空、以禪定得大陀羅尼。文殊師利！是名菩薩有四種法聞此法門能生於信。

「文殊師利！菩薩復有四種法聞此法門而能了知。何等為四？所謂成就功德莊嚴、成就聞慧莊嚴、成就智莊嚴、成就諸禪定柔軟心莊嚴。文殊師利！是名菩薩四種法聞此法門而能了知。

「文殊師利！菩薩復有四法聞此法門得受阿耨多羅三藐三菩提記。何等為四？所謂菩薩見一切色佛色、聞一切法佛法、遠離一切諸求乃至不求佛菩提、不退于大悲。文殊師利！是名菩薩有四種法得受阿耨多羅三藐三菩提記。

「是故，文殊師利！諸菩薩常應求聞讀誦此經。文殊師利！菩薩愿速得菩提，常應勤求聞此法門；菩薩愿速得受記，常應勤求聞此法門；菩薩愿得斷于業障、愿得斷于煩惱障、愿得斷于智障，是菩薩常應求聞此經；菩薩愿得諸佛如來無上供養，是菩薩常應求聞此經；愿得常護妙法，是菩薩常應聞、受持、讀誦此經。文殊師利！若人聞此法門，能信、能忍，不生於謗，文殊師利！我授是人阿耨多羅三藐三菩提記。」

爾時，無所發菩薩摩訶薩于頸上脫八千萬阿僧祇寶瓔珞奉散如來，作如是言：「世尊！因此功德，令一切眾產生就諸佛、如來、應、正遍知。」

爾時，彼瓔珞于如來頂上住虛空中，作種種勝妙

【現代漢語翻譯】現代漢語譯本：就空性而言，通過禪定獲得偉大的陀羅尼（dharani，總持）。文殊師利（Manjushri，菩薩名）！這被稱為菩薩的四種法，聽聞此法門能生起信心。

『文殊師利！菩薩又有四種法，聽聞此法門而能了知。哪四種呢？即成就功德莊嚴、成就聞慧莊嚴、成就智莊嚴、成就諸禪定柔軟心莊嚴。文殊師利！這被稱為菩薩的四種法，聽聞此法門而能了知。』

『文殊師利！菩薩又有四種法，聽聞此法門能得到阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的授記。哪四種呢？即菩薩見一切色皆是佛色、聞一切法皆是佛法、遠離一切諸求乃至不求佛菩提、不退于大悲。文殊師利！這被稱為菩薩的四種法，能得到阿耨多羅三藐三菩提的授記。』

『是故，文殊師利！諸菩薩常應求聞讀誦此經。文殊師利！菩薩若愿迅速得到菩提，常應勤求聽聞此法門；菩薩若愿迅速得到授記，常應勤求聽聞此法門；菩薩若愿斷除業障、愿斷除煩惱障、愿斷除智障，這樣的菩薩常應求聞此經；菩薩若愿得到諸佛如來無上的供養，這樣的菩薩常應求聞此經；若愿常護持妙法，這樣的菩薩常應聽聞、受持、讀誦此經。文殊師利！若有人聽聞此法門，能夠相信、能夠忍受，不生起誹謗，文殊師利！我將授予這個人阿耨多羅三藐三菩提的授記。』

爾時，無所發菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）從頸上解下八千萬阿僧祇（asamkhya，無數）寶瓔珞，奉獻散佈于如來，這樣說道：『世尊！以此功德，令一切眾產生就諸佛、如來（tathagata，如來）、應（arhat，阿羅漢）、正遍知（samyak-sambuddha，正等覺）。』

爾時，那些瓔珞在如來的頂上，停留在虛空中，顯現種種殊勝美妙。

【English Translation】 English version: Regarding emptiness, one obtains great dharani (總持) through meditation. Manjushri (菩薩名)! This is called the four dharmas of a Bodhisattva; hearing this Dharma-gate can generate faith.

'Manjushri! Furthermore, a Bodhisattva has four dharmas; hearing this Dharma-gate enables understanding. What are the four? They are: accomplishing the adornment of merit and virtue, accomplishing the adornment of learning and wisdom, accomplishing the adornment of intelligence, and accomplishing the adornment of a soft heart through various meditations. Manjushri! These are called the four dharmas of a Bodhisattva; hearing this Dharma-gate enables understanding.'

'Manjushri! Furthermore, a Bodhisattva has four dharmas; hearing this Dharma-gate enables receiving the prediction of anuttara-samyak-sambodhi (無上正等正覺). What are the four? They are: the Bodhisattva sees all forms as Buddha-forms, hears all dharmas as Buddha-dharmas, stays far away from all seeking, even not seeking Buddha-bodhi, and does not retreat from great compassion. Manjushri! These are called the four dharmas of a Bodhisattva; one can receive the prediction of anuttara-samyak-sambodhi.'

'Therefore, Manjushri! All Bodhisattvas should constantly seek to hear, read, and recite this sutra. Manjushri! If a Bodhisattva wishes to quickly attain bodhi, they should constantly diligently seek to hear this Dharma-gate; if a Bodhisattva wishes to quickly receive a prediction, they should constantly diligently seek to hear this Dharma-gate; if a Bodhisattva wishes to cut off karmic obstacles, wishes to cut off afflictive obstacles, and wishes to cut off intellectual obstacles, such a Bodhisattva should constantly seek to hear this sutra; if a Bodhisattva wishes to receive the unsurpassed offerings of all Buddhas and Tathagatas, such a Bodhisattva should constantly seek to hear this sutra; if one wishes to constantly protect the wonderful Dharma, such a Bodhisattva should constantly hear, receive, uphold, read, and recite this sutra. Manjushri! If a person hears this Dharma-gate and is able to believe and endure it, and does not give rise to slander, Manjushri! I will bestow upon this person the prediction of anuttara-samyak-sambodhi.'

At that time, the Bodhisattva-Mahasattva (大菩薩) Universally Emitting Light took off eighty million asamkhya (無數) jeweled necklaces from his neck and offered them, scattering them upon the Tathagata, and said, 'World Honored One! By means of this merit and virtue, may all sentient beings accomplish all Buddhas, Tathagatas (如來), Arhats (阿羅漢), and Samyak-sambuddhas (正等覺).'

At that time, those necklaces remained in the empty space above the Tathagata's head, manifesting various supreme and wonderful things.

莊嚴大寶帳而住，四角形量過於天人，妙相莊嚴，彼諸聲聞及一切菩薩、釋提桓因梵天王、四天王未曾見聞，是大寶帳隨如來去而去、隨如來住而住。現如是妙事時，無量諸天人等皆生希有奇特之心，僉于頂上，合掌而住，讚歎如來、瞻仰如來，目不暫瞬。

爾時，無所發菩薩摩訶薩生於歡喜希有之心，偏袒右肩，禮如來足，合掌向佛以偈贊言：

「諸功德眾如來器，　　天人眾生唯佛救，　佛於世間無勝者，　　無勝寂靜及平等。　等心無諂行亦然，　　於世以悲牽縛心，　如空平等心無染，　　安樂多人而說法。　世尊無親、無諸怨，　　無有諸憂、無歡喜，　能救世間如良醫，　　於世行慈無分別。　修羅、天、人、龍、夜叉，　　歸依于佛得寂靜，　佛於三界為最上，　　是故今者我歸命。　善逝有為更無過，　　而於寂靜靡功德，　舍於二道無分別，　　已得寂滅行世間。　寂滅境界不可測，　　唯乃十力知如來，　如地及空不可量，　　是故合掌而頂戴。　不沈不浮大波浪，　　不漂不住無上人，　有海彼岸唯佛到，　　無比智海我歸命。　如蓮處水無能污，　　佛行世間法不染，　更無有能與佛等，　　以無等故我歸依。　如來無法而不知，　　以有十力過

【現代漢語翻譯】現代漢語譯本：如來居住在莊嚴的大寶帳中，這寶帳的四角形制勝過天人所能想像，以微妙的相好莊嚴。那些聲聞弟子以及一切菩薩、釋提桓因（Śakro devānām indraḥ，天帝）、梵天王（Brahmā，色界之主）、四天王（Caturmahārājakāyika devas，四大天王）都未曾見過或聽聞過這樣的寶帳。這大寶帳隨著如來移動而移動，隨著如來安住而安住。當顯現如此奇妙的事情時，無數的天人和眾生都生起稀有奇特之心，都聚集在頂上，合掌而住，讚歎如來、瞻仰如來，眼睛片刻也不敢離開。這時，無所發菩薩摩訶薩（Anutpattikadharmakṣānti-bodhisattva-mahāsattva，證得無生法忍的大菩薩）生起歡喜和稀有之心，偏袒右肩，禮拜如來的雙足，合掌向佛，用偈頌讚嘆道：『諸功德的聚集是如來的器宇，天人和眾生唯有佛能救度，佛在世間沒有勝過者，沒有勝過佛的寂靜和平等。以平等心待人，沒有諂媚，行為也是如此。對於世間眾生，以慈悲心牽繫，如虛空般平等，心無染著，安樂大眾而說法。世尊沒有親疏，沒有怨敵，沒有憂愁，沒有歡喜，能救度世間，如同良醫，在世間行慈悲，沒有分別。修羅（Asura，阿修羅）、天（Deva，天人）、人（Manuṣya，人類）、龍（Nāga，龍族）、夜叉（Yakṣa，夜叉）都歸依于佛，得到寂靜，佛在三界中最為至上，因此現在我歸命于佛。善逝（Sugata，如來）的有為法沒有過失，而對於寂靜涅槃也沒有功德可言，捨棄了有為和無為二道，沒有分別，已經證得寂滅，卻仍然行走於世間。寂滅的境界不可測度，只有具足十力的佛才能完全瞭解如來，如同大地和虛空不可衡量，因此我合掌頂禮。不沉沒也不漂浮於**浪之中，不漂流也不停留在任何地方的無上之人，有生死之海的彼岸只有佛能到達，對於無比智慧之海，我歸命。如同蓮花處在水中卻不被污染，佛行走在世間，卻不被世間法所染污，再也沒有誰能與佛相等，因為沒有能與佛相等者，所以我歸依。如來沒有不能知曉的法，因為具有十力，超越一切。』

【English Translation】 English version: The Thus-Come One dwelt in a majestic great jeweled tent, its quadrangular dimensions surpassing those of gods and humans, adorned with wondrous marks. Those Śrāvakas (śrāvaka, Hearers) and all Bodhisattvas, Śakro devānām indraḥ (Lord of the Gods), Brahmā (Brahma, the creator god), and the Four Heavenly Kings (Caturmahārājakāyika devas, the Four Great Kings) had never seen or heard of such a tent. This great jeweled tent followed the Thus-Come One wherever he went and remained wherever he stayed. When such wondrous events manifested, immeasurable gods and humans all developed rare and extraordinary minds, gathering above, holding their palms together, praising the Thus-Come One, gazing at the Thus-Come One, their eyes not blinking for a moment. At that time, the Anutpattikadharmakṣānti-bodhisattva-mahāsattva (Great Bodhisattva who has attained the Patience with the Non-arising of Dharmas) developed a joyful and rare mind, bared his right shoulder, bowed at the feet of the Thus-Come One, and, with palms together, praised the Buddha with a verse: 'The assembly of all merits is the vessel of the Thus-Come One, gods and beings are saved only by the Buddha, in the world there is no one superior to the Buddha, no peace and equality superior to the Buddha. With an equal mind, without flattery, and so is his conduct, in the world, with compassion, he binds hearts, like the sky, with an equal mind, without defilement, bringing joy to many while teaching the Dharma. The World-Honored One has no relatives, no enemies, no worries, no joys, able to save the world like a good doctor, practicing compassion in the world without discrimination. Asuras (Asura, demigods), Devas (Deva, gods), Humans (Manuṣya, humans), Nāgas (Nāga, serpent beings), Yakṣas (Yakṣa, nature spirits) all take refuge in the Buddha and attain peace, the Buddha is the most supreme in the three realms, therefore now I take refuge. The Well-Gone One (Sugata, the Buddha) has no faults in conditioned existence, and in peaceful quiescence, there is no merit, abandoning the two paths without discrimination, having attained quiescence, yet walking in the world. The realm of quiescence is immeasurable, only the Ten Powers know the Thus-Come One, like the earth and the sky, immeasurable, therefore I join my palms and bow my head. Not sinking, not floating in the **waves, not drifting, not dwelling, the unsurpassed person, the other shore of the ocean of existence, only the Buddha reaches, to the incomparable ocean of wisdom, I take refuge. Like a lotus in water, unable to be defiled, the Buddha walks in the world, yet the Dharma is not stained, there is no one equal to the Buddha, because there is no equal, I take refuge. There is no Dharma that the Thus-Come One does not know, because he has the Ten Powers, surpassing all.'

一切，　于眾奮迅無與比，　　是故名佛勇獨步。　能受諸佛甘露法，　　是故遠離一切畏；　無上醫師勝應供，　　是故歸命大悲者。」

爾時，無所發菩薩摩訶薩白佛言：「世尊！世尊唯知我心，我不為自身供養如來。世尊！我奉瓔珞供養如來及讚歎如來，因此善根功德愿令一切眾生得於無上諸佛菩提。世尊！此是我意。」

爾時，世尊熙怡而笑——諸佛如來熙怡而笑必不虛妄。爾時，如來從面門放種種色無量光明，譬如青、黃、赤、白、紅、紫、頗梨、金、銀等無量種色，普照十方無量無邊世界，滅除一切惡趣眾生無量苦惱、生諸天人無量喜樂已，還攝光明，圍繞如來百千萬匝，于如來頂上而沒。

爾時，彼諸大眾見是光明心生歡喜，踴躍安樂，合掌向佛於一面住，而作是念：「如來何因熙怡而笑？」

爾時，阿難從座而起，偏袒右肩，合掌向佛，以偈而問微笑因緣：

「無上第一尊！　　世間及天人，　瞻仰如來住，　　疑于喜笑事。　大師離煩惱，　　知法及化人，　熙怡必不空，　　愿佛為解說。　面門放光明，　　清凈生喜悅，　天人及惡道，　　光觸身安樂。　大人放光明，　　于其面門出，　是光為何義？　　唯愿大慈說。　齒出勝妙光，　　

【現代漢語翻譯】現代漢語譯本一切，于大眾之中奮勇精進無人能比，因此被稱為佛，是勇猛精進的獨行者。能夠領受諸佛的甘露妙法，因此遠離一切畏懼；是無上的醫師，殊勝的應供者，因此我歸命于大慈大悲的佛陀。

這時，無所發菩薩摩訶薩（Wu Suo Fa Pusa Mohesa，意為「無所發」的大菩薩）對佛說：『世尊！世尊您完全瞭解我的心意，我不是爲了自身而供養如來。世尊！我以瓔珞供養如來，並且讚歎如來，憑藉這善根功德，愿一切眾生都能獲得無上諸佛的菩提智慧。世尊！這就是我的心意。』

這時，世尊歡喜而笑——諸佛如來歡喜而笑必定不是沒有原因的。這時，如來從面門放出種種顏色的無量光明，譬如青色、黃色、赤色、白色、紅色、紫色、頗梨色（Po Li Se，意為水晶色）、金色、銀色等無量種顏色，普遍照耀十方無量無邊的世界，滅除一切惡道眾生的無量苦惱，使諸天人和人道眾生生起無量喜樂。光明照耀之後，又收回光明，圍繞如來百千萬圈，最後從如來的頭頂消失。

這時，那些大眾見到這光明，心中生起歡喜，踴躍安樂，合掌向佛，在佛的一面站立，心中想著：『如來是因為什麼原因而歡喜微笑呢？』

這時，阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）從座位上站起來，袒露右肩，合掌向佛，用偈頌來詢問微笑的因緣：

『無上第一的至尊！世間以及天人，瞻仰著如來安住於此，心中疑惑這歡喜微笑之事。大師您遠離煩惱，通曉佛法以及度化眾生之法，這歡喜微笑必定不是沒有原因的，愿佛陀為我們解說。從面門放出光明，清凈而令人心生喜悅，天人以及惡道眾生，被光明觸及身體都感到安樂。大人您放出光明，從您的面門而出，這光明是什麼含義呢？唯愿大慈大悲的佛陀為我們解說。從牙齒間放出殊勝美妙的光明，』

【English Translation】 English version Everything, Among the multitude, vigorously striving without compare, therefore named Buddha, the courageous and solitary walker. Able to receive the nectar of the Dharma from all Buddhas, therefore far from all fear; The unsurpassed physician, the supreme worthy of offerings, therefore I take refuge in the greatly compassionate one.

At that time, Wu Suo Fa Bodhisattva Mahasattva (Wu Suo Fa Pusa Mohesa, meaning 'Bodhisattva of No Attachment') said to the Buddha: 'World Honored One! The World Honored One knows my mind completely. I do not make offerings to the Tathagata for my own sake. World Honored One! I offer necklaces to the Tathagata and praise the Tathagata, and by this root of goodness and merit, I wish that all sentient beings may attain the unsurpassed Bodhi wisdom of all Buddhas. World Honored One! This is my intention.'

At that time, the World Honored One smiled joyfully—the joyful smile of all Buddhas and Tathagatas is certainly not without cause. At that time, the Tathagata emitted from his face countless lights of various colors, such as blue, yellow, red, white, crimson, purple, Po Li (Po Li Se, meaning crystal color), gold, silver, and countless other colors, universally illuminating the immeasurable and boundless worlds of the ten directions, extinguishing the immeasurable suffering of all sentient beings in the evil realms, and causing the gods and humans to generate immeasurable joy and happiness. After the light shone, it was withdrawn, circling the Tathagata hundreds of thousands of times, and finally disappeared from the top of the Tathagata's head.

At that time, those great assemblies, seeing this light, felt joy in their hearts, leaping with happiness and peace, joining their palms and facing the Buddha, standing on one side, thinking in their hearts: 'What is the reason for the Tathagata's joyful smile?'

At that time, Ananda (Ananda, one of the ten great disciples of the Buddha, known for his exceptional memory) arose from his seat, bared his right shoulder, joined his palms, and asked the cause of the smile in verse:

'The unsurpassed and foremost honored one! The world and the gods, Gaze upon the Tathagata abiding here, doubting the matter of this joyful smile. Great Master, you are free from afflictions, knowing the Dharma and the methods of transforming beings, This joyful smile must not be without cause, may the Buddha explain it for us. Light emanates from your face, pure and generating joy, Gods, humans, and beings in evil realms, feel peace and happiness when touched by the light. Great One, you emit light, coming from your face, What is the meaning of this light? May the greatly compassionate Buddha explain it for us. From your teeth emanates supreme and wondrous light,'

明艷甚鮮白，　顯現最殊勝，　　隱蔽一切光，　餘明闇不現，　　以是世間喜。　佛悲何所為？　　何人功德起？　愿說慈所為，　　除斷我等疑。　遠離煩惱人，　　非無因緣笑，　妙光出面門，　　普照於十方，　所作已還攝，　　入于如來頂。　此光起佛意，　　為表聖心出，　如電晝在空，　　普照而不停。」

爾時，佛告阿難：「阿難！此無所發菩薩摩訶薩于未來世過十二劫，當成阿耨多羅三藐三菩提，佛號大光明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，劫名諸天讚歎，世界名大歡喜。阿難！彼大光明如來、應供、正遍知壽命住一大劫，彼國眾生壽命十二小劫。阿難！譬如他化自在天所受妙樂，彼佛國土眾生所受妙樂亦復如是。」

爾時，慧命須菩提語無所發菩薩言：「大士！快得善利，如來今日授仁者記，必得阿耨多羅三藐三菩提。」

無所發菩薩言：「大德須菩提！汝見何法名為成佛？」

須菩提言：「善男子！我不見有法成阿耨多羅三藐三菩提。」

問曰：「若大德須菩提若不見有法得成佛，何故誑我大士授于阿耨多羅三藐三菩提記？」

須菩提言：「善男子！如來與仁者授記必得成佛，是

【現代漢語翻譯】現代漢語譯本：『明亮鮮艷極其潔白，顯現出最為殊勝的光芒，遮蔽了一切其他的光芒，其餘的光芒都黯淡不顯，因此世間都感到歡喜。佛陀的慈悲是爲了什麼？是誰的功德才引發了這種現象？愿您能說說佛陀慈悲的作為，解除我們心中的疑惑。遠離煩惱的人，不會無緣無故地微笑，美妙的光芒從佛陀的面門發出，普遍照耀十方世界，光芒所作的事情已經完成，又收回，進入如來的頭頂。這光芒從佛陀的意念而起，是爲了表明佛陀聖潔的心意，就像閃電在白晝的空中，普遍照耀而不會停止。』

這時，佛陀告訴阿難（Ananda，佛陀的十大弟子之一）: 『阿難！這位無所發菩薩摩訶薩（Wusuo Fa Pusa Mohesa，菩薩名，意為「無所不發」的大菩薩）在未來世經過十二劫后，將會成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），佛號大光明如來（Da Guangming Rulai，佛名）、應供（Arhat，阿羅漢）、正遍知（Samyak-sambuddha，正等覺者）、明行足（Vidya-charana-sampanna，具有圓滿的智慧和德行）、善逝（Sugata，善於逝世，到達涅槃者）、世間解（Lokavidu，瞭解世間一切事理者）、無上士（Anuttara，無與倫比的人）、調御丈夫（Purusa-damya-sarathi，善於調御眾生的人）、天人師（Sasta deva-manusyanam，天和人的導師）、佛（Buddha，覺悟者）、世尊（Bhagavat，世間最尊貴的人）。劫名為諸天讚歎，世界名為大歡喜。阿難！那位大光明如來、應供、正遍知的壽命住世一大劫，那個國度的眾生的壽命是十二小劫。阿難！譬如他化自在天（Paranirmita-vasavartin，欲界第六天）所享受的美妙快樂，那位佛陀國土的眾生所享受的美妙快樂也像這樣。』

這時，慧命須菩提（Huiming Xuputi，須菩提的別稱，意為「智慧的生命」）對無所發菩薩說：『大士！您真是獲得了極大的利益，如來今天給您授記，必定能夠獲得阿耨多羅三藐三菩提。』

無所發菩薩說：『大德須菩提！您見到什麼法才能稱為成佛？』

須菩提說：『善男子！我沒有見到任何法可以成就阿耨多羅三藐三菩提。』

有人問：『如果大德須菩提沒有見到任何法可以成就佛果，為什麼欺騙我說如來給大士您授阿耨多羅三藐三菩提的記別？』

須菩提說：『善男子！如來給您授記必定能夠成佛，這是

【English Translation】 English version: 『Bright and fresh, exceedingly white, Manifesting the most supreme and extraordinary, concealing all other lights, The remaining lights are dimmed and unseen, therefore the world rejoices. What is the purpose of the Buddha's compassion? Whose merit has given rise to this phenomenon? May you explain the actions of the Buddha's compassion, and dispel our doubts. One who is free from afflictions does not smile without a reason, Wonderful light emanates from the Buddha's face, Universally illuminating the ten directions, The work that the light has done is completed, and it is withdrawn, Entering the Tathagata's (Tathagata, one of the titles of a Buddha) crown. This light arises from the Buddha's intention, To signify the emergence of the Buddha's sacred mind, Like lightning in the daytime sky, Universally illuminating without ceasing.』

At that time, the Buddha told Ananda (Ananda, one of the ten great disciples of the Buddha): 『Ananda! This Bodhisattva Mahasattva Wusuo Fa Pusa Mohesa (Wusuo Fa Pusa Mohesa, the name of a Bodhisattva, meaning 'Bodhisattva who emits everything') will, in a future age, after twelve kalpas, attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), and his Buddha name will be Da Guangming Rulai (Da Guangming Rulai, the name of a Buddha), Worthy of Offerings (Arhat), Perfectly Enlightened (Samyak-sambuddha), Perfect in Knowledge and Conduct (Vidya-charana-sampanna), Well-Gone (Sugata), Knower of the World (Lokavidu), Unsurpassed One (Anuttara), Tamer of Men (Purusa-damya-sarathi), Teacher of Gods and Men (Sasta deva-manusyanam), Buddha (Buddha), World-Honored One (Bhagavat). The kalpa will be named Praised by the Gods, and the world will be named Great Joy. Ananda! That Da Guangming Rulai, Worthy of Offerings, Perfectly Enlightened, will live for one great kalpa, and the beings in that land will live for twelve small kalpas. Ananda! Just as the wonderful pleasures enjoyed by the Paranirmita-vasavartin (Paranirmita-vasavartin, the sixth heaven of the desire realm), so too are the wonderful pleasures enjoyed by the beings in that Buddha-land.』

At that time, the Venerable Subhuti (Huiming Xuputi, another name for Subhuti, meaning 'wisdom life') said to the Bodhisattva Wusuo Fa: 『Great being! You have gained great benefit, for the Tathagata has today given you a prediction that you will surely attain Anuttara-samyak-sambodhi.』

The Bodhisattva Wusuo Fa said: 『Virtuous Subhuti! What dharma do you see that is called becoming a Buddha?』

Subhuti said: 『Good man! I do not see any dharma that attains Anuttara-samyak-sambodhi.』

Someone asked: 『If the virtuous Subhuti does not see any dharma that attains Buddhahood, why do you deceive me by saying that the Tathagata has given you, a great being, a prediction of Anuttara-samyak-sambodhi?』

Subhuti said: 『Good man! The Tathagata's prediction that you will surely become a Buddha is

故我作此說。」

無所發菩薩言：「大德須菩提！諸佛如來如實知法，是故佛言：『汝當得阿耨多羅三藐三菩提。』云何如來如實知法？須菩提！若有菩薩求菩提者，諸佛不與是人授記；若有菩薩不求菩提者，諸佛如來則與授記。諸佛、如來如實知法無授記相，而為眾生種諸善根故，作是記汝當成佛。須菩提！汝見何法而作是言：『大士必得阿耨多羅三藐三菩提。』」

須菩提言：「善男子！諸佛如來依世俗文字而說授記，我諸聲聞隨佛世尊故如是說。」

無所發菩薩言：「大德須菩提！夫文字者，若依世俗名為文字、若於聖人則非文字。何以故？聖人所說皆是真實，世俗言語悉為虛妄。是故，大德須菩提！不應以此世俗邪語聖法中說。大德須菩提！諸菩薩等為護眾生，若聞甚深第一義諦驚怖不信，是故聖人以大悲心舍真實法而說世間虛妄之語，為欲將護毛道凡夫，終不為聖作如是說。若為聖人則說實法，以此實法聖所愛樂。何等名為聖人實法？大德須菩提！聖實法者，菩提之法本性常寂名為真實。如菩提相本性清凈，一切諸法亦如是相，是則名為聖人實法。」

須菩提言：「善男子！有四真諦名為實諦。何等為四？苦諦、集諦、滅諦、道諦。」

無所發菩薩言：「大德須菩提！汝不

【現代漢語翻譯】故我作此說。』

無所發菩薩言：『大德須菩提（Subhuti）！諸佛如來如實知法，是故佛言：『汝當得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』云何如來如實知法？須菩提（Subhuti）！若有菩薩求菩提者，諸佛不與是人授記；若有菩薩不求菩提者，諸佛如來則與授記。諸佛、如來如實知法無授記相，而為眾生種諸善根故，作是記汝當成佛。須菩提（Subhuti）！汝見何法而作是言：『大士必得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』』

須菩提（Subhuti）言：『善男子！諸佛如來依世俗文字而說授記，我諸聲聞隨佛世尊故如是說。』

無所發菩薩言：『大德須菩提（Subhuti）！夫文字者，若依世俗名為文字、若於聖人則非文字。何以故？聖人所說皆是真實，世俗言語悉為虛妄。是故，大德須菩提（Subhuti）！不應以此世俗邪語聖法中說。大德須菩提（Subhuti）！諸菩薩等為護眾生，若聞甚深第一義諦驚怖不信，是故聖人以大悲心舍真實法而說世間虛妄之語，為欲將護毛道凡夫，終不為聖作如是說。若為聖人則說實法，以此實法聖所愛樂。何等名為聖人實法？大德須菩提（Subhuti）！聖實法者，菩提之法本性常寂名為真實。如菩提相本性清凈，一切諸法亦如是相，是則名為聖人實法。』

須菩提（Subhuti）言：『善男子！有四真諦名為實諦。何等為四？苦諦、集諦、滅諦、道諦。』

無所發菩薩言：『大德須菩提（Subhuti）！汝不

【English Translation】 Therefore, I make this statement.』

The Bodhisattva Universally Manifesting said: 『Great Virtue Subhuti (Subhuti)! The Buddhas and Tathagatas truly know the Dharma, therefore the Buddha said: 『You shall attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).』 How does the Tathagata truly know the Dharma? Subhuti (Subhuti)! If there are Bodhisattvas who seek Bodhi, the Buddhas do not give predictions to these people; if there are Bodhisattvas who do not seek Bodhi, the Buddhas and Tathagatas give predictions to them. The Buddhas and Tathagatas truly know the Dharma, which has no characteristic of prediction, but for the sake of planting good roots for sentient beings, they make this prediction that you shall become a Buddha. Subhuti (Subhuti)! What Dharma have you seen that you make this statement: 『The great being will surely attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).』?』

Subhuti (Subhuti) said: 『Good man! The Buddhas and Tathagatas rely on conventional language to give predictions, and we, the Shravakas, follow the Buddha, the World Honored One, and speak in this way.』

The Bodhisattva Universally Manifesting said: 『Great Virtue Subhuti (Subhuti)! Language, when based on worldly conventions, is called language, but for sages, it is not language. Why? What sages say is all true, while worldly language is all false. Therefore, Great Virtue Subhuti (Subhuti)! One should not speak of this worldly, false language in the sacred Dharma. Great Virtue Subhuti (Subhuti)! If Bodhisattvas and others, for the sake of protecting sentient beings, hear the profound first principle and are frightened and do not believe, therefore sages, with great compassion, abandon the true Dharma and speak worldly, false words, in order to protect ignorant ordinary people, and never make such statements for sages. If it is for sages, then they speak the true Dharma, and this true Dharma is loved by sages. What is called the true Dharma of sages? Great Virtue Subhuti (Subhuti)! The true Dharma of sages is that the Dharma of Bodhi is inherently always tranquil, which is called true. Just as the characteristic of Bodhi is inherently pure, all Dharmas are also like this characteristic, and this is called the true Dharma of sages.』

Subhuti (Subhuti) said: 『Good man! There are Four Noble Truths, which are called true truths. What are the four? The Truth of Suffering, the Truth of Accumulation, the Truth of Cessation, and the Truth of the Path.』

The Bodhisattva Universally Manifesting said: 『Great Virtue Subhuti (Subhuti)! You do not

說苦是有為耶？」

須菩提言：「如是，善男子！我常說苦是有為法。」

無所發菩薩言：「大德須菩提！如來常說一切有為皆是虛妄。」

須菩提言：「如是，善男子！如來常說有為之法皆是虛妄。」

無所發菩薩言：「若如是者，汝云何言苦是實諦？大德須菩提！若言苦是有為法者，即是虛妄。」

須菩提言：「善男子！苦是有為，虛妄不實。我說知苦以為實諦。」

無所發菩薩言：「須菩提！若苦是有為，虛妄不實，知彼苦智亦應虛妄，非是真實。」

須菩提言：「善男子！如是如是，知苦智者亦是虛妄。」

無所發菩薩言：「大德須菩提！若如是者，云何知苦是聖諦智？」

須菩提言：「善男子！滅諦是無為法。若爾，何故非聖諦？」

無所發菩薩言：「大德須菩提！滅何等法名為滅諦？為即自滅故名為滅？更有所滅稱為滅耶？」

須菩提言：「善男子！有為說者言滅盡諸苦名為滅諦。」

無所發菩薩言：「須菩提！汝不說苦是有為，虛妄不實耶？」

須菩提言：「如是，善男子！我向說言：『苦是有為法，虛妄不實。』」

無所發菩薩言：「大德須菩提！若法虛妄不實，是法無滅。若如是者，云何而言滅盡諸苦名

【現代漢語翻譯】現代漢語譯本『苦』是指有為法嗎？須菩提（Subhuti）說：『是的，善男子！我經常說苦是有為法。』無所發菩薩（Anupalabdhi Bodhisattva）說：『大德須菩提！如來（Tathagata）經常說一切有為法都是虛妄的。』須菩提說：『是的，善男子！如來經常說有為之法皆是虛妄的。』無所發菩薩說：『如果這樣，你為什麼說苦是真實諦？大德須菩提！如果說苦是有為法，那就是虛妄的。』須菩提說：『善男子！苦是有為，虛妄不實。我說認識苦是真實諦。』無所發菩薩說：『須菩提！如果苦是有為，虛妄不實，那麼認識苦的智慧也應該是虛妄的，不是真實的。』須菩提說：『善男子！是的，是的，認識苦的智慧也是虛妄的。』無所發菩薩說：『大德須菩提！如果這樣，怎麼能說認識苦是聖諦智呢？』須菩提說：『善男子！滅諦是無為法。如果是這樣，為什麼不能是聖諦呢？』無所發菩薩說：『大德須菩提！滅的是什麼法才叫做滅諦？是自己滅亡所以叫做滅，還是有其他所滅的東西才叫做滅呢？』須菩提說：『善男子！有為法說的是滅盡諸苦才叫做滅諦。』無所發菩薩說：『須菩提！你不是說苦是有為，虛妄不實嗎？』須菩提說：『是的，善男子！我剛才說：『苦是有為法，虛妄不實。』』無所發菩薩說：『大德須菩提！如果法是虛妄不實的，那麼這個法就沒有滅。如果這樣，怎麼能說滅盡諸苦叫做滅諦呢？』

【English Translation】 English version Is 'suffering' conditioned? Subhuti said, 'Yes, good man! I often say that suffering is conditioned.' Anupalabdhi Bodhisattva said, 'Venerable Subhuti! The Tathagata (如來) [One Thus Gone] often says that all conditioned things are false.' Subhuti said, 'Yes, good man! The Tathagata often says that all conditioned dharmas are false.' Anupalabdhi Bodhisattva said, 'If that is so, why do you say that suffering is a true truth? Venerable Subhuti! If you say that suffering is conditioned, then it is false.' Subhuti said, 'Good man! Suffering is conditioned, false, and unreal. I say that knowing suffering is a true truth.' Anupalabdhi Bodhisattva said, 'Subhuti! If suffering is conditioned, false, and unreal, then the wisdom that knows that suffering should also be false, not real.' Subhuti said, 'Good man! Yes, yes, the wisdom that knows suffering is also false.' Anupalabdhi Bodhisattva said, 'Venerable Subhuti! If that is so, how can knowing suffering be the wisdom of the noble truth?' Subhuti said, 'Good man! Cessation (滅諦) [Nirodha, the Truth of Cessation] is unconditioned. If so, why can't it be a noble truth?' Anupalabdhi Bodhisattva said, 'Venerable Subhuti! What dharma is extinguished that is called the Truth of Cessation? Is it extinguished by itself, or is there something else that is extinguished?' Subhuti said, 'Good man! Those who speak of the conditioned say that the complete cessation of all suffering is called the Truth of Cessation.' Anupalabdhi Bodhisattva said, 'Subhuti! Didn't you say that suffering is conditioned, false, and unreal?' Subhuti said, 'Yes, good man! I said earlier that suffering is conditioned, false, and unreal.' Anupalabdhi Bodhisattva said, 'Venerable Subhuti! If a dharma is false and unreal, then that dharma has no cessation. If that is so, how can you say that the complete cessation of all suffering is called the Truth of Cessation?'

為滅諦？」

爾時，慧命須菩提白無所發菩薩摩訶薩言：「善男子！我于大士如是無礙樂說辯才生隨喜心。善男子！愿諸眾生皆得是辯才。」

須菩提言：「善男子！何者是諸菩薩摩訶薩實諦證智？」

無所發菩薩言：「須菩提！一切諸法與實諦行不相違背，是故證一切法名證實諦。須菩提！一切諸法從因緣生，能如實知因緣生法名為實諦。一切法空如實知空名實諦，證空者名證實諦；一切諸法不生，證諸法不生名為證實諦。隨何法證於實諦，于彼法中乃至無有一法可取、一法可舍。須菩提！是名諸菩薩摩訶薩證實智。須菩提！言實諦者，即是宣說無分別法。何以故？須菩提！所有分別者皆是邪法。須菩提！汝向所言：『大士快得善利，授阿耨多羅三藐三菩提記必得成佛。』須菩提！若人自謂快得善利，佛則不與是人授記；若人遠離快得善利，如是之人佛則授記。若人于得利養不生歡喜、若失利養亦不憂惱，是人授記；若人不離世間而得涅槃，是人授記；若人不捨凡法而證聖道，是人授記；若人聞得記不喜，是人授記。」

須菩提言：「善男子！所向所知，若如是知，其義甚深。」

無所發菩薩言：「須菩提！若人不見有去來，是人則知甚深。」

須菩提言：「此甚深法難可得

【現代漢語翻譯】現代漢語譯本『什麼是滅諦？』

這時，慧命須菩提對無所發菩薩摩訶薩說：『善男子！我對大士您如此無礙的樂說辯才生起隨喜之心。善男子！愿一切眾生都能得到這種辯才。』

須菩提說：『善男子！什麼是諸位菩薩摩訶薩的實諦證智？』

無所發菩薩說：『須菩提！一切諸法與實諦的行持不相違背，因此證悟一切法就叫做證實諦。須菩提！一切諸法從因緣而生，能夠如實地知曉因緣所生的法，就叫做實諦。一切法是空性的，如實地知曉空性就叫做實諦，證悟空性的人就叫做證實諦；一切諸法不生不滅，證悟諸法不生不滅就叫做證實諦。無論以什麼法證悟實諦，對於那個法來說，乃至沒有一法可以取，也沒有一法可以舍。須菩提！這就叫做諸位菩薩摩訶薩的證實智。須菩提！所說的實諦，就是宣說無分別的法。為什麼呢？須菩提！所有的分別都是邪法。須菩提！你剛才所說：『大士您很快就能得到善利，得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的授記，必定能夠成佛。』須菩提！如果有人自認為很快就能得到善利，佛陀就不會給這個人授記；如果有人遠離這種快得善利的念頭，這樣的人佛陀才會授記。如果有人對於得到利益供養不生歡喜，對於失去利益供養也不憂愁煩惱，這樣的人佛陀會授記；如果有人不離開世間而能證得涅槃（Nirvana，寂滅），這樣的人佛陀會授記；如果有人不捨棄凡夫之法而能證得聖人之道，這樣的人佛陀會授記；如果有人聽到自己得到授記不歡喜，這樣的人佛陀會授記。』

須菩提說：『善男子！您所指向的，您所知曉的，如果像這樣去理解，其中的意義非常深奧。』

無所發菩薩說：『須菩提！如果有人不見有去來，這個人就知曉了甚深之義。』

須菩提說：『這種甚深之法難以獲得。』

【English Translation】 English version 'What is the Cessation of Suffering (Nirodha Satya)?'

At that time, the Venerable Subhuti (Subhuti) said to the Bodhisattva-Mahasattva Asamudgata (Asamudgata): 'Good man! I rejoice in the unobstructed and delightful eloquence of the Great Being. Good man! May all beings attain this eloquence.'

Subhuti said: 'Good man! What is the wisdom of the actual truth realized by the Bodhisattva-Mahasattvas?'

The Bodhisattva Asamudgata said: 'Subhuti! All dharmas (dharmas) are not contrary to the practice of the actual truth, therefore, realizing all dharmas is called realizing the actual truth. Subhuti! All dharmas arise from causes and conditions, and to truly know the dharmas that arise from causes and conditions is called the actual truth. All dharmas are empty, and to truly know emptiness is called the actual truth; one who realizes emptiness is called one who realizes the actual truth; all dharmas are unborn, and to realize that all dharmas are unborn is called realizing the actual truth. Whatever dharma is used to realize the actual truth, with respect to that dharma, there is not even one dharma to be grasped or one dharma to be abandoned. Subhuti! This is called the wisdom of actual realization of the Bodhisattva-Mahasattvas. Subhuti! The actual truth is the declaration of the dharma of non-discrimination. Why? Subhuti! All discriminations are evil dharmas. Subhuti! What you said earlier: 'Great Being, you will quickly attain good benefits, receive the prediction of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), and surely attain Buddhahood.' Subhuti! If someone thinks that they will quickly attain good benefits, the Buddha will not give that person a prediction; if someone is far from the thought of quickly attaining good benefits, the Buddha will give that person a prediction. If someone does not rejoice in gaining benefits and offerings, nor is distressed by losing benefits and offerings, that person will receive a prediction; if someone attains Nirvana (Nirvana, liberation) without leaving the world, that person will receive a prediction; if someone attains the path of the saints without abandoning the ways of ordinary beings, that person will receive a prediction; if someone does not rejoice upon hearing that they have received a prediction, that person will receive a prediction.'

Subhuti said: 'Good man! What you point to, what you know, if understood in this way, its meaning is very profound.'

The Bodhisattva Asamudgata said: 'Subhuti! If someone does not see coming and going, that person knows the profound meaning.'

Subhuti said: 'This profound dharma is difficult to attain.'

知。」

無所發菩薩言：「須菩提！若人慾見是甚深，是人則不能見。」

須菩提言：「如是知者，難可了知。」

無所發菩薩言：「須菩提！無修行者亦難了知。」

須菩提言：「善男子！何等眾生於甚深法能生信心？」

無所發菩薩言：「須菩提！若人已曾供養過去無量佛，是人能信。須菩提！若人不能種諸善根、亦不修行供養諸佛，如是之人終不能得聞此法門。」

須菩提言：「善男子！云何得為供養諸佛？」

無所發菩薩言：「若人能住如實修行，是人名為供養諸佛。」

須菩提言：「善男子！云何能住如實修行？」

無所發菩薩言：「若人能為諸眾生髮心修行。」

須菩提言：「云何為諸眾生髮心修行？」

無所發菩薩言：「若能不捨大慈、大悲。」

須菩提言：「何等名為菩薩大慈？」

無所發菩薩言：「若有菩薩能捨身命及諸善根，施與眾生而不求報恩，是名大慈。」

須菩提言：「何等名為菩薩大悲？」

無所發菩薩言：「若菩薩先與眾生無上菩提，然後自證，是名大悲。」

說此甚深法門時，七萬六千眾生髮阿耨多羅三藐三菩提心，二百比丘遠離諸漏心得解脫。

爾時，會中有一天子

【現代漢語翻譯】現代漢語譯本無所發菩薩說：『須菩提（Subhuti）！如果有人想見到這甚深之法，那他反而不能見到。』須菩提說：『像這樣認知的人，很難真正瞭解。』無所發菩薩說：『須菩提！沒有修行的人也難以瞭解。』須菩提說：『善男子！什麼樣的眾生對於這甚深之法能夠生起信心呢？』無所發菩薩說：『須菩提！如果有人曾經供養過過去無量的佛，這樣的人才能相信。須菩提！如果有人不能種植各種善根，也不修行供養諸佛，這樣的人終究不能聽聞到此法門。』須菩提說：『善男子！怎樣才能算是供養諸佛呢？』無所發菩薩說：『如果有人能夠安住于如實修行，這樣的人就叫做供養諸佛。』須菩提說：『善男子！怎樣才能安住于如實修行呢？』無所發菩薩說：『如果有人能夠爲了所有眾生髮心修行。』須菩提說：『怎樣為所有眾生髮心修行呢？』無所發菩薩說：『如果能夠不捨棄大慈、大悲之心。』須菩提說：『什麼叫做菩薩的大慈之心呢？』無所發菩薩說：『如果有菩薩能夠捨棄身命以及各種善根，施與眾生而不求回報，這就叫做大慈。』須菩提說：『什麼叫做菩薩的大悲之心呢？』無所發菩薩說：『如果菩薩先將無上菩提給予眾生，然後自己才證悟，這就叫做大悲。』在宣說這甚深法門的時候，七萬六千眾生髮起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），二百位比丘遠離各種煩惱，獲得了心得解脫。當時，法會中有一位天子

【English Translation】 English version The Bodhisattva Wu Suo Fa said: 'Subhuti! If someone wants to see this profound Dharma, they will not be able to see it.' Subhuti said: 'Those who know in this way are difficult to truly understand.' The Bodhisattva Wu Suo Fa said: 'Subhuti! Those who do not practice are also difficult to understand.' Subhuti said: 'Good man! What kind of beings can generate faith in this profound Dharma?' The Bodhisattva Wu Suo Fa said: 'Subhuti! If someone has made offerings to countless Buddhas in the past, that person can believe. Subhuti! If someone cannot plant various good roots, nor practice making offerings to the Buddhas, such a person will ultimately not be able to hear this Dharma teaching.' Subhuti said: 'Good man! How can one be considered to be making offerings to the Buddhas?' The Bodhisattva Wu Suo Fa said: 'If someone can abide in practicing according to reality, that person is called making offerings to the Buddhas.' Subhuti said: 'Good man! How can one abide in practicing according to reality?' The Bodhisattva Wu Suo Fa said: 'If someone can generate the mind to practice for all beings.' Subhuti said: 'How does one generate the mind to practice for all beings?' The Bodhisattva Wu Suo Fa said: 'If one can not abandon great loving-kindness (maitri) and great compassion (karuna).' Subhuti said: 'What is called the great loving-kindness of a Bodhisattva?' The Bodhisattva Wu Suo Fa said: 'If a Bodhisattva can give up their life and all good roots, giving them to sentient beings without seeking repayment, this is called great loving-kindness.' Subhuti said: 'What is called the great compassion of a Bodhisattva?' The Bodhisattva Wu Suo Fa said: 'If a Bodhisattva first gives unsurpassed Bodhi (anuttara-samyak-sambodhi, perfect enlightenment) to sentient beings, and then realizes it themselves, this is called great compassion.' When this profound Dharma teaching was being spoken, seventy-six thousand beings generated the mind of anuttara-samyak-sambodhi (unexcelled, right and perfect enlightenment), and two hundred monks, being free from all defilements, obtained liberation of mind. At that time, a Deva (celestial being) in the assembly

名善思惟，白佛言：「世尊！云何菩薩住佛菩提根本行處？」

佛言：「天子！菩薩若能成就深直之心，發無上意，是名菩提根本住處。」

善思惟天子言：「如是發心諸菩薩等，以何等法而為境界？」

佛言：「若能修行佈施境界而不悕求報恩等門、若能修行持戒境界而不分別持戒行門、若能修行忍辱境界而不見盡滅法門、若能修行精進境界而不發起修行等門、常行禪境界而能現見一切法門、修行般若境界而不見彼無戲論門現前、常求聞慧境界而不見於語言等門現前、修行舍摩他境界而見諸法本來清凈寂靜法門、修行毗婆舍那境界而一切法不可見門現前、修行四念處境界而無念無思惟門現前、修行四正勤境界而無所作門現前、修行四如意足境界而斷一切愿欲門現前、修行五根境界而過諸根法門現前、修行五力境界而不破壞法門現前、修行七覺分境界而佛菩提門現前、修行八聖道境界為救行邪道眾生故、修行教化眾生境界而無眾生無度脫法門現前、修行斷煩惱境界而見諸法本性離煩惱門現前、修行諸波羅蜜境界而不著於此岸彼岸故、修行世間境界而涅槃門現前、修行涅槃境界而不行諸行門現前、修行生境界而不生不滅門現前、修行陰境界而無煩惱門現前、修行界境界而無差別門現前、修行入境界而

【現代漢語翻譯】現代漢語譯本：名善思惟（菩薩名），稟告佛說：『世尊！菩薩如何安住于佛菩提的根本修行之處？』佛說：『天子！菩薩如果能夠成就深厚的正直之心，發起無上的菩提心，這就是菩提的根本安住之處。』善思惟天子說：『像這樣發心的諸位菩薩，以什麼樣的法作為境界呢？』佛說：『如果能夠修行佈施的境界，而不希望求得報恩等，如果能夠修行持戒的境界，而不分別持戒的行為，如果能夠修行忍辱的境界，而不執著于斷滅之法，如果能夠修行精進的境界，而不發起任何修行的念頭，經常處於禪定的境界，而能夠親眼見到一切法，修行般若（智慧）的境界，而不執著于沒有戲論的境界，經常尋求聽聞智慧的境界，而不執著于語言等，修行奢摩他（止）的境界，而見到諸法本來清凈寂靜的法門，修行毗婆舍那（觀）的境界，而一切法不可見的法門現前，修行四念處（觀身不凈、觀受是苦、觀心無常、觀法無我）的境界，而無念無思惟的法門現前，修行四正勤（已生惡令斷滅，未生惡令不生，未生善令生起，已生善令增長）的境界，而無所作為的法門現前，修行四如意足（欲如意足、勤如意足、心如意足、觀如意足）的境界，而斷除一切願望的法門現前，修行五根（信根、精進根、念根、定根、慧根）的境界，而超越諸根的法門現前，修行五力（信力、精進力、念力、定力、慧力）的境界，而不破壞任何法門的法門現前，修行七覺分（念覺分、擇法覺分、精進覺分、喜覺分、輕安覺分、定覺分、舍覺分）的境界，而佛菩提的法門現前，修行八聖道（正見、正思惟、正語、正業、正命、正精進、正念、正定）的境界，是爲了救度行走于邪道的眾生，修行教化眾生的境界，而沒有眾生可度脫的法門現前，修行斷除煩惱的境界，而見到諸法本性遠離煩惱的法門現前，修行諸波羅蜜（佈施、持戒、忍辱、精進、禪定、般若）的境界，而不執著於此岸和彼岸，修行世間的境界，而涅槃的法門現前，修行涅槃的境界，而不進行任何行為，修行生的境界，而不生不滅的法門現前，修行陰（色、受、想、行、識）的境界，而沒有煩惱的法門現前，修行界（十八界）的境界，而沒有差別的法門現前，修行入（十二入）的境界，而……』

【English Translation】 English version: The Bodhisattva named 'Good Contemplation', addressed the Buddha, saying: 'World Honored One! How does a Bodhisattva abide in the fundamental practice place of Buddha's Bodhi?' The Buddha said: 'Son of the gods! If a Bodhisattva can accomplish a profound and upright mind and generate the unsurpassed intention, this is called the fundamental abiding place of Bodhi.' The Son of the gods, Good Contemplation, said: 'How do Bodhisattvas who have generated such a mind take what Dharma as their realm?' The Buddha said: 'If one can practice the realm of giving without hoping for repayment or gratitude; if one can practice the realm of moral discipline without distinguishing the practices of moral conduct; if one can practice the realm of patience without seeing the Dharma of complete extinction; if one can practice the realm of diligence without initiating thoughts of practice; constantly abide in the realm of Dhyana (meditation) and be able to directly see all Dharmas; practice the realm of Prajna (wisdom) without seeing the manifestation of the realm of non-conceptual proliferation; constantly seek the realm of hearing and wisdom without seeing the manifestation of language; practice the realm of Shamatha (tranquility) and see the Dharma gate of the original purity and stillness of all Dharmas; practice the realm of Vipassana (insight) and the Dharma gate of the invisibility of all Dharmas manifests; practice the realm of the Four Foundations of Mindfulness (mindfulness of body, sensations, mind, and phenomena) and the Dharma gate of no thought and no contemplation manifests; practice the realm of the Four Right Exertions (preventing unwholesome states from arising, abandoning unwholesome states that have arisen, arousing wholesome states that have not yet arisen, and maintaining wholesome states that have arisen) and the Dharma gate of no action manifests; practice the realm of the Four Bases of Supernormal Powers (zeal, effort, mind, and investigation) and the Dharma gate of severing all desires manifests; practice the realm of the Five Roots (faith, effort, mindfulness, concentration, and wisdom) and the Dharma gate of transcending all roots manifests; practice the realm of the Five Powers (faith, effort, mindfulness, concentration, and wisdom) and the Dharma gate of non-destruction manifests; practice the realm of the Seven Factors of Enlightenment (mindfulness, investigation of phenomena, effort, joy, tranquility, concentration, and equanimity) and the Dharma gate of Buddha's Bodhi manifests; practice the realm of the Eightfold Noble Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) for the sake of saving sentient beings who are walking on the wrong path; practice the realm of teaching and transforming sentient beings, and the Dharma gate of no sentient beings to be delivered manifests; practice the realm of severing afflictions and see the Dharma gate of the original nature of all Dharmas being free from afflictions manifests; practice the realm of the Paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom) without being attached to this shore or the other shore; practice the realm of the world, and the Dharma gate of Nirvana manifests; practice the realm of Nirvana without engaging in any actions; practice the realm of birth, and the Dharma gate of neither birth nor death manifests; practice the realm of Skandhas (form, feeling, perception, mental formations, and consciousness) and the Dharma gate of no afflictions manifests; practice the realm of Dhatus (elements) and the Dharma gate of no difference manifests; practice the realm of Ayatanas (sense bases) and...'

聖入門現前、修行聞法境界而寂靜禪定門現前、修行說法境界而無言說門現前、修行成就色相境界而法身門現前、修行轉法輪境界而不轉不說門現前、修行聲聞境界而諸佛法門現前、修行辟支佛境界而行諸菩薩勝行門現前，天子！是名菩薩摩訶薩境界。」

善思惟天子白佛言：「世尊！何等名為諸菩薩行？」

佛言：「天子！自捨己樂，能與一切眾生樂；常在世間而能持戒、多聞，心無放逸；常在涅槃而不捨大悲，涅槃門現前而不求證。為化眾生故，隨順世間行，護諸眾生。能于眾生其心平等，令一切眾生得清凈心，於一切眾生心無差別，所有之物與一切共。為人說法不為飲食，畜清凈物而常知足，常樂空閑，正念思惟，常處大眾說法不懈。入城邑、聚落，慈悲現前，不求讚歎、供養、恭敬，常能遠離世間雜語。凡有言說不違佛法，廣略得所，愛語柔軟，一切身份禮敬三寶，先意問訊。心常愛樂第一義諦，於一切法心無所著，于諸資生心不貪染。常近聖人，遠離非法。愛法如身，重佛如命，愛敬修行猶如身首。於一切衣服、飲食、臥具、湯藥、資生之事得少為足，敬重師長猶如世尊，乃至喪失身命終不捨于菩提之心。初夜、后夜精勤修行，禪定三昧常現在前。如所聞法思惟正觀，以微妙慧求于解脫。若修

【現代漢語翻譯】現代漢語譯本：修行聖道，聖入門自然顯現；修行聽聞佛法，寂靜禪定之門自然顯現；修行說法，不言說之門自然顯現；修行成就色相，法身之門自然顯現；修行轉法輪，不轉不說之門自然顯現；修行聲聞乘，諸佛法門自然顯現；修行辟支佛乘，行諸菩薩殊勝行之門自然顯現。天子（Devaputra）！這叫做菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）的境界。」

善思惟天子（Suvicintita-devaputra）對佛說：「世尊（Bhagavan）！什麼叫做諸菩薩行？」

佛說：「天子（Devaputra）！自己捨棄快樂，能給予一切眾生快樂；常在世間而能持戒、多聞，心中沒有放逸；常在涅槃（Nirvana，寂滅）而不捨棄大悲心，涅槃之門顯現而不尋求證悟。爲了教化眾生的緣故，隨順世間行事，護持諸眾生。能夠對眾生心懷平等，令一切眾生得到清凈心，對一切眾生心無差別，所有之物與一切眾生共同分享。為人說法不為飲食，擁有清凈之物而常常知足，常常喜愛空閑，以正念思惟，常常處在大眾之中說法而不懈怠。進入城邑、村落，慈悲心自然顯現，不求讚歎、供養、恭敬，常常能夠遠離世間雜語。凡有言說不違背佛法，內容廣略得當，言語柔和，一切身份禮敬三寶（Triratna，佛、法、僧），先主動問候。心中常常愛樂第一義諦（Paramārtha-satya，最高的真理），對於一切法心無所執著，對於各種資生之物心中不貪染。常常親近聖人，遠離非法。愛護佛法如同愛護自身，尊重佛如同尊重生命，愛敬修行如同愛護身首。對於一切衣服、飲食、臥具、湯藥、資生之事得到少量就感到滿足，敬重師長如同世尊，乃至喪失身命也終不捨棄菩提之心（Bodhi-citta，覺悟之心）。初夜、后夜精勤修行，禪定三昧（Samadhi，正定）常常現在眼前。如所聽聞的佛法進行思惟正觀，以微妙的智慧尋求解脫。若修

【English Translation】 English version: 'By cultivating the path to enlightenment, the gate of the Holy Ones manifests. By cultivating the hearing of the Dharma, the gate of tranquil Samadhi manifests. By cultivating the exposition of the Dharma, the gate of non-speaking manifests. By cultivating the attainment of form, the gate of the Dharmakaya (Dharmakāya, the body of the Dharma) manifests. By cultivating the turning of the Dharma wheel, the gate of non-turning and non-speaking manifests. By cultivating the Sravaka (Śrāvaka, Hearer) vehicle, the Dharma gates of all Buddhas manifest. By cultivating the Pratyekabuddha (Pratyekabuddha, Solitary Buddha) vehicle, the gate of practicing the superior conduct of all Bodhisattvas manifests. Devaputra (Devaputra, heavenly being)! This is called the realm of a Bodhisattva-Mahasattva (Bodhisattva-Mahāsattva, great Bodhisattva).'

The Devaputra Suvicintita (Suvicintita-devaputra, well-thinking heavenly being) said to the Buddha: 'Bhagavan (Bhagavan, Blessed One)! What is called the conduct of all Bodhisattvas?'

The Buddha said: 'Devaputra (Devaputra, heavenly being)! It is to relinquish one's own happiness and be able to give happiness to all beings; to constantly be in the world and be able to uphold the precepts, be learned, and have a mind without negligence; to constantly be in Nirvana (Nirvana, liberation) and not abandon great compassion, with the gate of Nirvana manifesting but not seeking to attain it. For the sake of transforming beings, to accord with the ways of the world and protect all beings. To be able to have equanimity towards all beings, enabling all beings to attain a pure mind, to have no differentiation in mind towards all beings, and to share all possessions with everyone. To expound the Dharma for others not for the sake of food and drink, to possess pure things and always be content, to always delight in solitude, to contemplate with right mindfulness, and to constantly be in the midst of the assembly expounding the Dharma without懈怠. Upon entering cities and villages, compassion manifests, not seeking praise, offerings, or reverence, and always being able to stay away from worldly chatter. All speech does not violate the Buddha-dharma, with content that is appropriate in both breadth and brevity, with loving and gentle speech, and with all parts of the body reverently paying homage to the Three Jewels (Triratna, Buddha, Dharma, Sangha), taking the initiative to inquire. The mind constantly loves and delights in the ultimate truth (Paramārtha-satya, highest truth), with no attachment in mind to all dharmas, and without greed or defilement in mind towards all necessities. To constantly be near the holy ones and stay away from what is unlawful. To love the Dharma as one's own body, to respect the Buddha as one's own life, and to love and revere practice as one's own head. To be content with little in all matters of clothing, food, bedding, medicine, and necessities, to respect teachers as the World Honored One, and even at the cost of losing one's life, never abandoning the Bodhi-citta (Bodhi-citta, mind of enlightenment). To diligently practice in the early and late nights, with Samadhi (Samadhi, concentration) constantly present. To contemplate and rightly observe the Dharma as it has been heard, seeking liberation with subtle wisdom. If cultivating

習清凈無垢濁心，能捨一切所有之物，觀于內身，不隨外身。能捨所施，遠離瞋恚；能滅愚癡，增長般若；能護于戒，不違修行。

「於一切處生柔軟心、於一切處智慧為首，不顛倒心，無垢光明。心常修諸波羅蜜，心不捨精進，常求善根。如所聞法而不忘失，如所聞法而為他說。離諸供養、飲食等心，常護諸根、常在定心、常隨順涅槃心、常不捨世間心，得失、利衰、譭譽、稱譏、苦樂不能動心。

「於一切處生如是心：佈施得大富、持戒生天人、忍辱得端政、精進舍煩惱、禪定三昧得心柔軟、修習般若能知世間出世間法、修行四攝無諸過失、修行四無量心無憍慢、修行諦舍滅慧得寂靜調柔、修行禪定得自在心、修習三昧得於深心、修行于諦如實知諸法、修行于定遠離諸見、修行無相得無分別、修行無愿得無著心、修行諸波羅蜜得究竟大乘心、修行方便波羅蜜得一切智智處、修行菩薩十地滿足諸菩薩行、親近善知識得一切功德門、敬順和上阿阇梨能得隨順一切諸佛、知自身心得一切種智、習無憍慢得大威勢、恭敬禮拜一切眾生得諸眾生無能見頂、修行種種佈施得具足妙相身、隨順諸眾生得具足八十種好、說大乘法得墮自在地、教眾生髮菩提心得不退地、說諸法空能斷煩惱及煩惱習、以法佈施得四無礙、

【現代漢語翻譯】現代漢語譯本修習清凈無垢的心，能夠捨棄一切所有的事物，觀察內在的身體，不隨順外在的身體。能夠捨棄所施之物，遠離嗔恚；能夠滅除愚癡，增長般若（智慧）；能夠守護戒律，不違背修行。

『在一切處生起柔軟的心、在一切處以智慧為首要，不顛倒的心，沒有污垢的光明。內心常常修習諸波羅蜜（到達彼岸的方法），內心不捨棄精進，常常尋求善根。對於所聽聞的佛法而不忘記，對於所聽聞的佛法而為他人宣說。遠離各種供養、飲食等貪戀之心，常常守護諸根（眼、耳、鼻、舌、身、意），常常安住在禪定之心，常常隨順涅槃（寂滅）之心，常常不捨棄利益世間眾生之心，對於得失、利衰、譭譽、稱譏、苦樂不能動搖其心。

『在一切處生起這樣的心：佈施能夠得到大富，持戒能夠生到天界，忍辱能夠得到端正的相貌，精進能夠捨棄煩惱，禪定三昧能夠得到柔軟的心，修習般若能夠知曉世間和出世間的佛法，修行四攝法（佈施、愛語、利行、同事）沒有各種過失，修行四無量心（慈、悲、喜、舍）沒有驕慢，修行諦舍滅慧能夠得到寂靜調柔，修行禪定能夠得到自在的心，修習三昧能夠得到深刻的心，修行于諦（真諦）能夠如實地知曉諸法，修行于定能夠遠離各種見解，修行無相能夠得到沒有分別，修行無愿能夠得到沒有執著的心，修行諸波羅蜜能夠得到究竟的大乘心，修行方便波羅蜜能夠得到一切智智之處，修行菩薩十地能夠圓滿各種菩薩行，親近善知識能夠得到一切功德之門，恭敬順從和尚阿阇梨（導師）能夠得到隨順一切諸佛，瞭解自身的心能夠得到一切種智（佛的智慧），修習沒有驕慢能夠得到大的威勢，恭敬禮拜一切眾生能夠得到諸眾生無法見到頂相，修行種種佈施能夠得到具足妙相之身，隨順諸眾生能夠得到具足八十種好，宣說大乘佛法能夠得到墮入自在之地，教導眾生髮起菩提心能夠得到不退轉地，宣說諸法空效能夠斷除煩惱以及煩惱的習氣，以佛法佈施能夠得到四無礙辯才。

【English Translation】 English version Cultivating a pure and undefiled mind, one is able to relinquish all possessions, observing the inner body without following the external body. Able to give up what is given, one is far from anger; able to extinguish ignorance, one increases prajna (wisdom); able to protect the precepts, one does not violate practice.

'In all places, generate a gentle mind; in all places, let wisdom be foremost, with a non-inverted mind, and undefiled light. The mind constantly cultivates the Paramitas (perfections), the mind does not abandon diligence, and constantly seeks good roots. One does not forget what is heard of the Dharma, and speaks it to others. One is detached from offerings, food, and other such desires, constantly guarding the senses (eyes, ears, nose, tongue, body, mind), constantly abiding in a state of samadhi, constantly following the mind of Nirvana (liberation), and constantly not abandoning the mind of benefiting sentient beings. Gain and loss, prosperity and decline, defamation and praise, commendation and ridicule, suffering and joy cannot move the mind.

'In all places, generate such a mind: giving brings great wealth, upholding precepts leads to rebirth in the heavens, patience brings a handsome appearance, diligence relinquishes afflictions, samadhi brings a gentle mind, cultivating prajna enables one to know the Dharma of the world and beyond, practicing the Four Embracing Dharmas (giving, kind speech, beneficial action, cooperation) has no faults, practicing the Four Immeasurable Minds (loving-kindness, compassion, joy, equanimity) has no arrogance, practicing the Truth of Cessation and Wisdom brings peacefulness and gentleness, practicing dhyana (meditation) brings a free mind, cultivating samadhi brings a profound mind, practicing the Truth (ultimate truth) enables one to truly know all dharmas, practicing dhyana enables one to be far from all views, practicing non-form enables one to have no discrimination, practicing non-wish enables one to have no attachment, practicing the Paramitas enables one to attain the ultimate Mahayana mind, practicing skillful means Paramita enables one to attain the place of all-knowing wisdom, practicing the Ten Bhumis (stages) of a Bodhisattva fulfills all Bodhisattva practices, associating with good teachers enables one to attain all doors of merit, respectfully obeying the Upadhyaya (preceptor) and Acharya (teacher) enables one to follow all Buddhas, knowing one's own mind enables one to attain all-knowing wisdom, practicing without arrogance brings great power, respectfully bowing to all sentient beings enables one to attain that sentient beings cannot see the crown of one's head, practicing various kinds of giving enables one to attain a body adorned with wonderful marks, following sentient beings enables one to attain the eighty minor marks, speaking the Mahayana Dharma enables one to attain the state of freedom, teaching sentient beings to generate Bodhicitta (the mind of enlightenment) enables one to attain the state of non-retrogression, speaking of the emptiness of all dharmas enables one to cut off afflictions and the habits of afflictions, giving the Dharma enables one to attain the Four Unobstructed Eloquences.'

與眾生念得陀羅尼、令眾生知法得四無礙、與眾生樂說因得無錯謬記、于羸劣眾生起忍辱心得那羅延身、于破戒眾生起忍辱心得諸眾生見者恭敬心、能滅瞋恨心眾生得常定心、勤修精進得速證法修行、以三昧施諸眾生得陰密藏相、施與威儀得一切普莊嚴事、令眾生近善知識得佛、菩薩、聲聞、辟支佛常現在前、舍于欲心常為一切世間所信、舍于瞋心得一切世間之所愛樂、舍慳嫉心得一切名聞利養、能與眾生作依止處得一切世間之所歸依、舍一切供養恭敬讚歎得法喜食得美名聞、施先問訊得清凈言音、施於愛語得梵音聲、施柔軟語得迦陵頻伽聲、遠離瞋恨得諸世間勝妙之身、不誑眾生得悉為一切世間所信、不說他過得不入胎、遠離殺生得壽無量命、遠離劫盜得以虛空而為庫藏、舍所愛事得如意寶手、迴向菩提得無盡資財、遠離邪淫得大丈夫身、遠離妄語得口業密、遠離兩舌得不失菩提心、遠離惡口得一切世間讚歎、遠離綺語得不壞眷屬、遠離貪心得無盡藏、遠離瞋心得與一切眾生而作橋樑、遠離邪見得於正見教化眾生、住于大乘得佛十力、能施一切不求果報得十八不共法、舍諸所著得四無畏。

「天子！若我廣說如是菩薩無量境界、菩薩無量修行者，乃至百千萬億劫不能窮盡。天子！是名菩薩境界修行。天子！若

【現代漢語翻譯】現代漢語譯本如果（菩薩）能讓眾生唸誦陀羅尼（dharani，總持、真言），就能讓眾生知曉佛法，獲得四無礙辯才（catasra-pratisamvidah，四種無礙的辯才：義無礙、法無礙、辭無礙、樂說無礙）；如果（菩薩）能讓眾生樂於說法，就能因為這個原因而得到沒有錯謬的記憶力；如果（菩薩）對於羸弱的眾生生起忍辱之心，就能得到那羅延（Narayana，毗濕奴神的別名，意為堅固）身；如果（菩薩）對於破戒的眾生生起忍辱之心，就能得到一切眾生見到都恭敬的心；如果（菩薩）能滅除瞋恨心，眾生就能得到常定的心；如果（菩薩）勤奮修行精進，就能迅速證得佛法；如果（菩薩）以三昧（samadhi，禪定）佈施給眾生，就能得到陰藏相（男性性器官隱藏的相）；如果（菩薩）佈施威儀，就能得到一切普遍莊嚴的事物；如果（菩薩）讓眾生親近善知識，就能得到佛、菩薩、聲聞（sravaka，聽聞佛法而證悟者）、辟支佛（pratyekabuddha，緣覺、獨覺）常在眼前；如果（菩薩）捨棄慾望之心，就能常為一切世間所信任；如果（菩薩）捨棄瞋恨心，就能得到一切世間的喜愛；如果（菩薩）捨棄慳吝嫉妒心，就能得到一切名聞利養；如果（菩薩）能為眾生作依靠之處，就能得到一切世間的歸依；如果（菩薩）捨棄一切供養、恭敬、讚歎，就能得到法喜食，得到美好的名聲；如果（菩薩）先行問訊，就能得到清凈的言語聲音；如果（菩薩）佈施愛語，就能得到梵音聲；如果（菩薩）佈施柔軟語，就能得到迦陵頻伽（kalavinka，妙音鳥）聲；如果（菩薩）遠離瞋恨，就能得到諸世間殊勝美妙的身體；如果（菩薩）不欺誑眾生，就能得到一切世間的信任；如果（菩薩）不說他人過失，就能不入胎；如果（菩薩）遠離殺生，就能得到壽命無量；如果（菩薩）遠離劫盜，就能以虛空作為庫藏；如果（菩薩）捨棄所喜愛的事物，就能得到如意寶手；如果（菩薩）迴向菩提（bodhi，覺悟），就能得到無盡的資財；如果（菩薩）遠離邪淫，就能得到大丈夫身；如果（菩薩）遠離妄語，就能得到口業清凈；如果（菩薩）遠離兩舌，就能不失菩提心；如果（菩薩）遠離惡口，就能得到一切世間的讚歎；如果（菩薩）遠離綺語，就能得到不壞的眷屬；如果（菩薩）遠離貪心，就能得到無盡藏；如果（菩薩）遠離瞋心，就能與一切眾生作為橋樑；如果（菩薩）遠離邪見，就能以正見教化眾生；如果（菩薩）安住于大乘（mahayana），就能得到佛的十力（dasabala）；如果（菩薩）能佈施一切而不求果報，就能得到十八不共法（astadasa-avenika-buddha-dharma）；如果（菩薩）捨棄一切執著，就能得到四無畏（catvari-vaisaradyani）。

『天子！如果我廣泛地說這些菩薩無量的境界、菩薩無量的修行，乃至百千萬億劫也說不完。天子！這叫做菩薩的境界修行。天子！如果……』

【English Translation】 English version If (a Bodhisattva) enables sentient beings to recite dharanis (dharani, mantras), they can enable sentient beings to know the Dharma and attain the Fourfold Eloquence (catasra-pratisamvidah, four kinds of unimpeded eloquence: eloquence in meaning, eloquence in Dharma, eloquence in expression, and eloquence in delightful speech); if (a Bodhisattva) enables sentient beings to delight in preaching the Dharma, they can, for this reason, attain unerring memory; if (a Bodhisattva) generates forbearance towards weak sentient beings, they can attain the Narayana (Narayana, another name for Vishnu, meaning firm) body; if (a Bodhisattva) generates forbearance towards those who break the precepts, they can attain the mind of reverence from all sentient beings who see them; if (a Bodhisattva) can extinguish hatred, sentient beings can attain a constant mind; if (a Bodhisattva) diligently cultivates vigor, they can quickly realize the Dharma; if (a Bodhisattva) bestows samadhi (samadhi, meditation) upon sentient beings, they can attain the hidden mark of the male organ; if (a Bodhisattva) bestows dignified conduct, they can attain all universally adorned things; if (a Bodhisattva) enables sentient beings to draw near to good teachers, they can have Buddhas, Bodhisattvas, Sravakas (sravaka, those who attain enlightenment by hearing the Dharma), and Pratyekabuddhas (pratyekabuddha, solitary Buddhas) constantly present before them; if (a Bodhisattva) abandons the mind of desire, they can always be trusted by all the world; if (a Bodhisattva) abandons the mind of hatred, they can be loved by all the world; if (a Bodhisattva) abandons stinginess and jealousy, they can attain all fame and gain; if (a Bodhisattva) can be a place of reliance for sentient beings, they can be relied upon by all the world; if (a Bodhisattva) abandons all offerings, reverence, and praise, they can attain the joy of Dharma as food and attain a good reputation; if (a Bodhisattva) first offers greetings, they can attain pure speech and sound; if (a Bodhisattva) bestows loving speech, they can attain the Brahma sound; if (a Bodhisattva) bestows gentle speech, they can attain the Kalavinka (kalavinka, a bird with a beautiful voice) sound; if (a Bodhisattva) is far from hatred, they can attain the most excellent and wonderful body in all the worlds; if (a Bodhisattva) does not deceive sentient beings, they can be trusted by all the world; if (a Bodhisattva) does not speak of the faults of others, they will not enter the womb; if (a Bodhisattva) is far from killing, they can attain immeasurable life; if (a Bodhisattva) is far from robbery, they can use the void as a treasury; if (a Bodhisattva) abandons what they love, they can attain the wish-fulfilling jewel hand; if (a Bodhisattva) dedicates merit to Bodhi (bodhi, enlightenment), they can attain inexhaustible wealth; if (a Bodhisattva) is far from sexual misconduct, they can attain the body of a great man; if (a Bodhisattva) is far from false speech, they can attain purity of speech karma; if (a Bodhisattva) is far from divisive speech, they will not lose the Bodhi mind; if (a Bodhisattva) is far from harsh speech, they can attain the praise of all the world; if (a Bodhisattva) is far from frivolous speech, they can attain an indestructible retinue; if (a Bodhisattva) is far from greed, they can attain an inexhaustible treasury; if (a Bodhisattva) is far from hatred, they can be a bridge for all sentient beings; if (a Bodhisattva) is far from wrong views, they can teach sentient beings with right views; if (a Bodhisattva) abides in the Mahayana (mahayana), they can attain the ten powers of the Buddha (dasabala); if (a Bodhisattva) can give everything without seeking reward, they can attain the Eighteen Unshared Dharmas (astadasa-avenika-buddha-dharma); if (a Bodhisattva) abandons all attachments, they can attain the Four Fearlessnesses (catvari-vaisaradyani).

'Son of the gods! If I were to extensively describe these immeasurable realms of Bodhisattvas and the immeasurable practices of Bodhisattvas, it would not be possible to exhaust them even in hundreds of thousands of millions of kalpas. Son of the gods! This is called the realm and practice of Bodhisattvas. Son of the gods! If...'

菩薩如是成就境界、如是修行，于得菩提則為不難。」

善思惟天子言：「世尊！云何菩薩名為安隱？」

佛言：「天子！若菩薩常不捨離三昧，而不依三昧生。得三昧已，隨有利益眾生之處彼彼處生。天子！菩薩如是名為安隱。」

善思惟天子言：「世尊！云何菩薩名為寂靜？」

佛言：「天子！若菩薩見一切真如法界實際，是菩薩處於大眾而能寂靜。應如是知，天子！是則名為菩薩寂靜。天子！若菩薩不起二處心，名為菩薩寂靜。」

天子言：「世尊！菩薩云何名為常在三昧？」

佛言：「天子！若菩薩心常不求一切諸事、不見一法可取、不見一法可舍，是菩薩隨所見法悉知空寂，無有真實。天子！菩薩如是，名為常在三昧。」

善思惟天子言：「世尊！菩薩云何名為到一切處？」

佛言：「天子！若菩薩能見自身及諸眾生平等空寂，天子！菩薩如是名為到一切處。」

善思惟天子言：「世尊！云何菩薩名為調伏？」

佛言：「天子！若菩薩一切分別所不能動，名為調伏。」

天子言：「云何菩薩名為得滅？」

佛言：「若菩薩不染、不凈，名為得滅。」

善思惟天子言：「世尊！如我解佛所說義者，依止自心而得菩提。世尊

【現代漢語翻譯】現代漢語譯本：『菩薩如果這樣成就境界、這樣修行，那麼獲得菩提就不是難事了。』

善思惟天子問：『世尊！什麼樣的菩薩可以稱為安隱（an'yin，安全穩固）？』

佛說：『天子！如果菩薩常常不捨離三昧（sanmei，禪定），但不依賴三昧而生。得到三昧后，隨順於利益眾生的地方而生。天子！這樣的菩薩可以稱為安隱。』

善思惟天子問：『世尊！什麼樣的菩薩可以稱為寂靜？』

佛說：『天子！如果菩薩見到一切真如（zhenru，事物的真實本性）、法界（fajie，諸法聚集的境界）實際（shiji，真實的體性），這樣的菩薩即使身處大眾之中也能保持寂靜。應該這樣理解，天子！這就是菩薩的寂靜。天子！如果菩薩不起二處心（erchuxin，對立的心），就稱為菩薩寂靜。』

天子問：『世尊！菩薩如何才能稱為常在三昧？』

佛說：『天子！如果菩薩的心常常不追求一切諸事，不見任何一法可以執取，不見任何一法可以捨棄，這樣的菩薩隨所見之法都知曉其空寂，沒有真實。天子！這樣的菩薩，就稱為常在三昧。』

善思惟天子問：『世尊！菩薩如何才能稱為到一切處？』

佛說：『天子！如果菩薩能見到自身及所有眾生平等空寂，天子！這樣的菩薩就稱為到一切處。』

善思惟天子問：『世尊！什麼樣的菩薩可以稱為調伏？』

佛說：『天子！如果菩薩不被一切分別所動搖，就稱為調伏。』

天子問：『什麼樣的菩薩可以稱為得滅？』

佛說：『如果菩薩不執著于染污，也不執著于清凈，就稱為得滅。』

善思惟天子說：『世尊！依我理解佛所說的意義，是依止自心而獲得菩提。世尊！』

【English Translation】 English version: 'If a Bodhisattva thus accomplishes realms and thus cultivates, then attaining Bodhi will not be difficult.'

The Deva Good Thinker said: 'World Honored One! What kind of Bodhisattva is called secure and peaceful (an'yin)?'

The Buddha said: 'Deva! If a Bodhisattva constantly does not abandon Samadhi (sanmei, meditative absorption), but does not rely on Samadhi for rebirth. Having attained Samadhi, they are reborn wherever there is benefit for sentient beings. Deva! Such a Bodhisattva is called secure and peaceful.'

The Deva Good Thinker said: 'World Honored One! What kind of Bodhisattva is called tranquil?'

The Buddha said: 'Deva! If a Bodhisattva sees the Suchness (zhenru, true nature of things), the Reality Limit (fajie, realm of all dharmas), the Actual (shiji, true essence) of all Dharmas, such a Bodhisattva can remain tranquil even when among a crowd. You should understand it this way, Deva! This is called the tranquility of a Bodhisattva. Deva! If a Bodhisattva does not give rise to a mind of duality (erchuxin, mind of opposition), this is called the tranquility of a Bodhisattva.'

The Deva said: 'World Honored One! How can a Bodhisattva be called constantly in Samadhi?'

The Buddha said: 'Deva! If a Bodhisattva's mind constantly does not seek all things, does not see any Dharma as graspable, and does not see any Dharma as rejectable, such a Bodhisattva knows that all Dharmas they see are empty and still, without reality. Deva! Such a Bodhisattva is called constantly in Samadhi.'

The Deva Good Thinker said: 'World Honored One! How can a Bodhisattva be called reaching everywhere?'

The Buddha said: 'Deva! If a Bodhisattva can see themselves and all sentient beings as equally empty and still, Deva! Such a Bodhisattva is called reaching everywhere.'

The Deva Good Thinker said: 'World Honored One! What kind of Bodhisattva is called tamed and subdued?'

The Buddha said: 'Deva! If a Bodhisattva cannot be moved by any discriminations, they are called tamed and subdued.'

The Deva said: 'What kind of Bodhisattva is called attaining extinction?'

The Buddha said: 'If a Bodhisattva is neither attached to defilement nor attached to purity, they are called attaining extinction.'

The Deva Good Thinker said: 'World Honored One! As I understand the meaning of what the Buddha has said, it is by relying on one's own mind that one attains Bodhi. World Honored One!'

！菩薩如是離諸煩惱，如是如是取于佛法。世尊！諸佛法者，無所從來、去無所至。世尊！于諸法中清凈智，名為菩提。」

「天子！菩薩如是隨順忍辱，名為菩提。能如是知，名為一切智者。」

「世尊！若能入如是平等法界，是菩薩名為成就檀波羅蜜；若能如是知得成就平等法界，是菩薩名為成就尸波羅蜜；若能如是知忍平等法界，名為成就忍辱波羅蜜；若能於此法門修行聞、思、修、慧，名為成就毗離耶波羅蜜；若能思惟是法平等法界，名為成就禪波羅蜜；若能了達如是法平等法界，名為般若波羅蜜。世尊！若人能信此法門者，是人名為見法、名為證法、名降伏魔。世尊！若人能說此法門者，是人于如來所轉法輪而得隨轉。世尊！若人能得此法門者，是人名得最上妙法。」

爾時，世尊于善思惟天子所說法門贊言：「善哉，善哉。天子！如是如是，如汝所說。天子！一切諸佛阿耨多羅三藐三菩提藏皆悉在此法門中攝。天子！一切諸佛所有意趣於此法門皆已示現。天子！若人聞此法門者，當知是菩薩快得善利。天子！若人手執此法門者，當知是菩薩得大法藏。天子！若人攝受此法門者，當知是菩薩名為可信者、名為受持如來密藏者、名為以最上供養供養如來者、名為攝受如來法門者。天子！若

【現代漢語翻譯】現代漢語譯本：『菩薩這樣遠離各種煩惱，像這樣、像這樣地領悟佛法。世尊（Bhagavan，對佛的尊稱）！諸佛的法，沒有從哪裡來，去也沒有到哪裡去。世尊！在一切法中清凈的智慧，就叫做菩提（Bodhi，覺悟）。』

『天子（Devaputra，天神之子）！菩薩這樣隨順忍辱，就叫做菩提。能夠像這樣瞭解，就叫做一切智者。』

『世尊！如果能夠進入像這樣平等的法界，這位菩薩就叫做成就檀波羅蜜（Dānapāramitā，佈施波羅蜜）；如果能夠像這樣瞭解而成就平等的法界，這位菩薩就叫做成就尸波羅蜜（Śīlapāramitā，持戒波羅蜜）；如果能夠像這樣瞭解忍耐平等的法界，就叫做成就忍辱波羅蜜（Kṣāntipāramitā，忍辱波羅蜜）；如果能夠在這個法門中修行聽聞、思考、修習、智慧，就叫做成就毗離耶波羅蜜（Vīryapāramitā，精進波羅蜜）；如果能夠思惟這個法平等的法界，就叫做成就禪波羅蜜（Dhyānapāramitā，禪定波羅蜜）；如果能夠了達像這樣法平等的法界，就叫做般若波羅蜜（Prajñāpāramitā，智慧波羅蜜）。世尊！如果有人能夠相信這個法門，這個人就叫做見到法、就叫做證得法、就叫做降伏了魔。世尊！如果有人能夠宣說這個法門，這個人就在如來（Tathāgata，佛的稱號）所轉的法輪中得以隨之轉動。世尊！如果有人能夠得到這個法門，這個人就叫做得到最上妙法。』

這時，世尊對善思惟天子所說的法門讚歎說：『好啊，好啊。天子！像這樣、像這樣，正如你所說。天子！一切諸佛的阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）的寶藏都包含在這個法門中。天子！一切諸佛所有的意趣都已在這個法門中顯示出來。天子！如果有人聽聞這個法門，應當知道這位菩薩很快就能得到善利。天子！如果有人手持這個法門，應當知道這位菩薩得到大法藏。天子！如果有人攝受這個法門，應當知道這位菩薩叫做可信者、叫做受持如來密藏者、叫做以最上供養供養如來者、叫做攝受如來法門者。天子！若

【English Translation】 English version: 『Bodhisattvas thus depart from all afflictions, and thus, thus, grasp the Buddha-dharma. World-Honored One (Bhagavan, title of the Buddha)! The dharmas of all Buddhas, from nowhere do they come, and to nowhere do they go. World-Honored One! Pure wisdom in all dharmas is called Bodhi (Bodhi, enlightenment).』

『Son of the gods (Devaputra, son of a deity)! Bodhisattvas thus accord with forbearance, and this is called Bodhi. To be able to know thus is called one who knows all.』

『World-Honored One! If one can enter such an equal dharma-realm, that Bodhisattva is called accomplished in Dānapāramitā (Dānapāramitā, perfection of giving); if one can thus know and attain the equal dharma-realm, that Bodhisattva is called accomplished in Śīlapāramitā (Śīlapāramitā, perfection of morality); if one can thus know and endure the equal dharma-realm, it is called accomplished in Kṣāntipāramitā (Kṣāntipāramitā, perfection of patience); if one can cultivate hearing, thinking, practice, and wisdom in this dharma-gate, it is called accomplished in Vīryapāramitā (Vīryapāramitā, perfection of vigor); if one can contemplate this dharma, the equal dharma-realm, it is called accomplished in Dhyānapāramitā (Dhyānapāramitā, perfection of meditation); if one can understand such a dharma, the equal dharma-realm, it is called Prajñāpāramitā (Prajñāpāramitā, perfection of wisdom). World-Honored One! If someone can believe in this dharma-gate, that person is called one who sees the dharma, called one who realizes the dharma, called one who subdues the demons. World-Honored One! If someone can speak this dharma-gate, that person is able to follow the turning of the Dharma wheel turned by the Tathāgata (Tathāgata, title of the Buddha). World-Honored One! If someone can obtain this dharma-gate, that person is called one who obtains the supreme and wonderful dharma.』

At that time, the World-Honored One praised the dharma-gate spoken by the Son of Good Thought: 『Excellent, excellent. Son of the gods! Thus, thus, as you have said. Son of the gods! All the treasures of the Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment) of all the Buddhas are contained within this dharma-gate. Son of the gods! All the intentions of all the Buddhas have been shown in this dharma-gate. Son of the gods! If someone hears this dharma-gate, know that this Bodhisattva will quickly obtain good benefits. Son of the gods! If someone holds this dharma-gate in their hand, know that this Bodhisattva obtains a great dharma treasure. Son of the gods! If someone embraces this dharma-gate, know that this Bodhisattva is called trustworthy, called one who upholds the secret treasury of the Tathāgata, called one who makes offerings to the Tathāgata with the supreme offering, called one who embraces the dharma-gate of the Tathāgata. Son of the gods! If

人聞此法門、聞已能信者，當知是菩薩名為報如來恩。天子！若人信此法門者，當知是菩薩於十方界無有闇障。」

爾時，世尊告一切大眾唱如是言：「誰能于未來世護持此法門？」

爾時，無所發菩薩即從座起，偏袒右肩，右膝著地，合掌向佛而作是言：「世尊！我當能于未來世護持此法門。世尊！若菩薩有所發者，不能護持此法。是故，我不發、不起、不受，於一切眾生平等心，能護持此甚深無生法忍法門。我遠離飲食心，不求一切供養、恭敬、讚歎。何以故？世尊！若依供養、恭敬者，不能護持此法。世尊！于如來滅后，若有人聞此法能受、能持、能書寫、能讀誦，書寫已乃至受持經卷者，當知皆是無所發菩薩威神力故。」

爾時，世尊贊無所發菩薩言：「善哉，善哉。善男子！若有如是心者，是人則能護持妙法。」

觀世音菩薩言：「世尊！若人不斷大悲，是人則能護持妙法。是故，我今依大悲心護持此法門。」

彌勒菩薩言：「世尊！若人有大慈心，是人能攝受妙法。何以故？若人多瞋恚，是人不能攝受妙法。是故，我依慈心流通此法門。」

見者愛樂菩薩言：「世尊！若菩薩眾生見者無厭，是人則能護持妙法。世尊！是故，我於一切眾生不起瞋心，護持此法門。」

【現代漢語翻譯】現代漢語譯本：如果有人聽聞這個法門，聽聞后能夠相信，應當知道這位菩薩名為報答如來之恩。天子！如果有人相信這個法門，應當知道這位菩薩在十方世界沒有黑暗的阻礙。

這時，世尊告訴所有大眾說：『誰能在未來世護持這個法門？』

這時，無所發菩薩（Anutpāda Bodhisattva，指不生不滅的菩薩）即從座位上站起，袒露右肩，右膝跪地，合掌向佛說道：『世尊！我應當能在未來世護持這個法門。世尊！如果菩薩有所求，就不能護持這個法門。所以，我不求、不起、不受，以平等心對待一切眾生，就能護持這個甚深無生法忍法門。我遠離貪求飲食的心，不求一切供養、恭敬、讚歎。為什麼呢？世尊！如果依賴供養、恭敬，就不能護持這個法門。世尊！在如來滅度后，如果有人聽聞這個法能接受、能奉持、能書寫、能讀誦，書寫后乃至受持經卷，應當知道這都是無所發菩薩的威神力所致。』

這時，世尊讚歎無所發菩薩說：『好啊，好啊。善男子！如果有人有這樣的心，這個人就能護持妙法。』

觀世音菩薩（Avalokiteśvara Bodhisattva，又稱觀音菩薩，代表慈悲）說：『世尊！如果人不捨棄大悲心，這個人就能護持妙法。所以，我現在依靠大悲心護持這個法門。』

彌勒菩薩（Maitreya Bodhisattva，未來佛）說：『世尊！如果人有大慈心，這個人就能攝受妙法。為什麼呢？如果人多有嗔恚，這個人就不能攝受妙法。所以，我依靠慈心流通這個法門。』

見者愛樂菩薩（Darśana-prīti Bodhisattva，指見到就心生愛樂的菩薩）說：『世尊！如果菩薩讓眾生見到后沒有厭倦，這個人就能護持妙法。世尊！所以，我對一切眾生不起嗔恨心，護持這個法門。』

【English Translation】 English version: 'If people hear this Dharma gate and, having heard it, are able to believe, know that this Bodhisattva is named 'Repaying the Kindness of the Tathāgata'. Heavenly Son! If people believe in this Dharma gate, know that this Bodhisattva has no darkness or obstruction in the ten directions.'

At that time, the World-Honored One told the entire assembly, saying, 'Who can uphold this Dharma gate in the future?'

At that time, Anutpāda Bodhisattva (Bodhisattva of Non-arising, referring to the non-arising and non-ceasing nature) immediately rose from his seat, bared his right shoulder, knelt on his right knee, and, with palms together, addressed the Buddha, saying, 'World-Honored One! I shall be able to uphold this Dharma gate in the future. World-Honored One! If a Bodhisattva has any seeking, he cannot uphold this Dharma. Therefore, I do not seek, do not arise, do not receive, and with an equal mind towards all beings, I can uphold this profound Dharma gate of the forbearance of non-arising. I stay away from the mind that craves food and drink, and I do not seek any offerings, reverence, or praise. Why? World-Honored One! If one relies on offerings and reverence, one cannot uphold this Dharma. World-Honored One! After the Tathāgata's Parinirvana, if there are people who hear this Dharma and can accept it, uphold it, write it, and recite it, and even uphold the sutra scrolls after writing them, know that all of this is due to the majestic spiritual power of Anutpāda Bodhisattva.'

At that time, the World-Honored One praised Anutpāda Bodhisattva, saying, 'Excellent, excellent. Good man! If someone has such a mind, that person can uphold the wonderful Dharma.'

Avalokiteśvara Bodhisattva (Bodhisattva of Compassion, also known as Guanyin Bodhisattva) said, 'World-Honored One! If people do not abandon great compassion, they can uphold the wonderful Dharma. Therefore, I now rely on great compassion to uphold this Dharma gate.'

Maitreya Bodhisattva (Future Buddha) said, 'World-Honored One! If people have great loving-kindness, they can embrace the wonderful Dharma. Why? If people have much anger, they cannot embrace the wonderful Dharma. Therefore, I rely on loving-kindness to circulate this Dharma gate.'

Darśana-prīti Bodhisattva (Bodhisattva who brings joy upon being seen) said, 'World-Honored One! If a Bodhisattva causes beings to not be weary of seeing him, that person can uphold the wonderful Dharma. World-Honored One! Therefore, I do not generate anger towards all beings, and I uphold this Dharma gate.'

導師菩薩言：「世尊！若菩薩為一切眾生起心：『我拔一切眾生苦。』若一切眾生欲聚集佛菩提、欲度一切眾生，是菩薩能受持此法門。是故，世尊！我為一切眾產生佛菩提。世尊！我先度一切眾生然後自度，而不見能度可度者、亦不見度眾生法。是故，世尊！我畢竟起如是心護持此法門。」

文殊師利菩薩言：「世尊！世間人顛倒，若人生如是心：『我護持妙法。』即是顛倒。何以故？世尊！菩薩調柔自身、寂靜自身，是菩薩自調柔、自寂靜實法身即是護持妙法。是故，世尊！我自身柔軟、自身寂靜、自身法身即護持妙法。」

爾時，世尊贊彼護持妙法菩薩言：「善哉，善哉。善男子！汝真是大士。汝今能安樂一切眾生故，護持妙法。護法菩薩正應如是。何以故？此是諸菩薩最妙勝業，所謂護持妙法。善男子！是諸法相應法集法門，若菩薩受持、讀誦、修行，是菩薩于諸佛所得光明現前，一切諸佛身不生、不滅；於法中得大光明現前，知一切法非作、非有為；于僧中得光明現前，如來弟子僧無我、無我所；于菩薩修持戒得光明現前，菩薩于諸學中大悲為根本；得樂說光明現前，一切語言樂說以無生為體。善男子！是法門多行於娑伽羅龍王世界、多行帝釋住處、多行於阿那波達多龍王住處，然後

【現代漢語翻譯】現代漢語譯本導師菩薩說：『世尊！如果菩薩為一切眾生髮起這樣的心念：『我要拔除一切眾生的痛苦。』如果一切眾生想要聚集佛菩提（覺悟），想要度脫一切眾生，這樣的菩薩才能受持這個法門。所以，世尊！我爲了使一切眾產生就佛菩提。世尊！我先度脫一切眾生然後自己得度，但我不見能度者和可度者，也不見度脫眾生的方法。因此，世尊！我最終發起這樣的心來護持這個法門。』文殊師利菩薩說：『世尊！世間人是顛倒的，如果有人生起這樣的心念：『我護持妙法。』這就是顛倒。為什麼呢？世尊！菩薩調伏自身、寂靜自身，這樣的菩薩自身調伏、自身寂靜，真實法身就是護持妙法。所以，世尊！我自身柔軟、自身寂靜、自身法身就是護持妙法。』這時，世尊讚歎那些護持妙法的菩薩說：『好啊，好啊。善男子！你真是大士。你現在爲了安樂一切眾生，所以護持妙法。護法菩薩正應該這樣做。為什麼呢？這是諸菩薩最妙最殊勝的行業，就是護持妙法。善男子！這是諸法相應、法集的法門，如果菩薩受持、讀誦、修行，這樣的菩薩在諸佛那裡得到光明現前，一切諸佛身不生不滅；在法中得到大光明現前，知道一切法非造作、非有為；在僧中得到光明現前，如來的弟子僧無我、無我所；在菩薩修持戒律時得到光明現前，菩薩在各種學處中以大悲為根本；得到樂說光明現前，一切語言的樂說以無生為本體。善男子！這個法門多流行於娑伽羅龍王（Sāgara-nāgarāja）的世界、多流行於帝釋（Indra）的住處、多流行於阿那波達多龍王（Anavatapta-nāgarāja）的住處，然後……』

【English Translation】 English version The Teacher Bodhisattva said: 'World Honored One! If a Bodhisattva generates the thought for all sentient beings: 'I will remove the suffering of all sentient beings.' If all sentient beings desire to gather Buddha-bodhi (enlightenment), desire to liberate all sentient beings, then this Bodhisattva can uphold this Dharma gate. Therefore, World Honored One! I am for all sentient beings to achieve Buddha-bodhi. World Honored One! I will first liberate all sentient beings and then liberate myself, but I do not see a liberator or those to be liberated, nor do I see a method for liberating sentient beings. Therefore, World Honored One! I ultimately generate such a thought to protect and uphold this Dharma gate.' Manjushri Bodhisattva said: 'World Honored One! People in the world are inverted. If a person generates such a thought: 'I will protect and uphold the wonderful Dharma,' that is inverted. Why? World Honored One! A Bodhisattva tames himself, pacifies himself. Such a Bodhisattva's self-taming, self-pacifying, the true Dharmakaya (Dharma body) is the protection and upholding of the wonderful Dharma. Therefore, World Honored One! My own gentleness, my own tranquility, my own Dharmakaya is the protection and upholding of the wonderful Dharma.' At that time, the World Honored One praised those Bodhisattvas who protect and uphold the wonderful Dharma, saying: 'Excellent, excellent. Good man! You are truly a great being. You now protect and uphold the wonderful Dharma for the sake of bringing peace and happiness to all sentient beings. A Dharma-protecting Bodhisattva should act in this way. Why? This is the most wonderful and supreme activity of all Bodhisattvas, namely, protecting and upholding the wonderful Dharma. Good man! This is a Dharma gate of Dharma correspondence and Dharma collection. If a Bodhisattva upholds, recites, and practices it, such a Bodhisattva will have the light obtained from all the Buddhas appear before him. The bodies of all the Buddhas neither arise nor perish; in the Dharma, he will have great light appear before him, knowing that all dharmas are uncreated and non-conditioned; in the Sangha, he will have light appear before him, the Sangha of the Thus Come One's (Tathagata) disciples is without self and without what belongs to self; when a Bodhisattva practices and upholds the precepts, he will have light appear before him, the Bodhisattva takes great compassion as the foundation in all the trainings; he will have the light of eloquent speech appear before him, all eloquent speech takes non-arising as its essence. Good man! This Dharma gate is mostly practiced in the world of Sāgara-nāgarāja (Sāgara Dragon King), mostly practiced in the abode of Indra (Emperor Shakra), mostly practiced in the abode of Anavatapta-nāgarāja (Anavatapta Dragon King), and then...'

行於閻浮提中。雖行閻浮提，常于諸佛所護眾生中行、于直心不諂曲心眾生中行、于能信深法者，常在如是眾生心手中行。」

如來說此法門時，無所發菩薩、奮迅慧菩薩及彼諸菩薩摩訶薩，及大聲聞，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，一切大眾聞說此法門歡喜奉行。

佛說法集經卷第六

【現代漢語翻譯】現代漢語譯本：『在閻浮提（Jambudvipa，人世間）中行走。即使行走在閻浮提，也常在受到諸佛護佑的眾生中行走、在具有正直不諂媚之心的眾生中行走、在能夠相信甚深佛法的人中行走，常在這樣的眾生的心中行走。』

如來說此法門時，無所發菩薩、奮迅慧菩薩以及其他的菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），以及大聲聞（Sravaka，聽聞佛法而證悟者），天（Deva，天神）、龍（Naga，龍族）、夜叉（Yaksa，夜叉）、乾闥婆（Gandharva，香神）、阿修羅（Asura，非天）、迦樓羅（Garuda，金翅鳥）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）、人非人等，所有大眾聽聞解說此法門，都歡喜地信受奉行。

《佛說法集經》卷第六

【English Translation】 English version: 'Walks in Jambudvipa (the world of human beings). Even while walking in Jambudvipa, [he] constantly walks among beings protected by all Buddhas, walks among beings with upright and non-flattering minds, walks among those who can believe in profound Dharma, and constantly walks in the hearts of such beings.'

When the Thus-Come One (Tathagata) spoke this Dharma gate, the Unobstructed Bodhisattva, the Vigorous Wisdom Bodhisattva, and those other Bodhisattva-Mahasattvas (Great Bodhisattvas), as well as the great Sravakas (Hearers), Devas (gods), Nagas (dragons), Yakshas (demons), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), humans and non-humans, and all the assembly, hearing this Dharma gate, joyfully accepted and practiced it.

The Buddha Speaks of the Collected Dharma Sutra, Volume Six