T17n0810_諸佛要集經

大正藏第 17 冊 No. 0810 諸佛要集經

No. 810

諸佛要集經卷上

西晉月氏三藏竺法護譯

聞如是：

一時，佛游摩竭國柰叢樹間，于其鄉土北有山，名因沙舊(晉言帝樹石室)，與大比丘眾俱，比丘五千；菩薩二萬，皆不退轉不起法忍，身口意定總攝三世，獨步三界開化眾生，應病與藥各令得所，文殊師利、彌勒菩薩等；復有諸天八萬四千，悉志佛道。

爾時，四部各往詣佛，雖欲聽經不能專精厭所講法，各各匆匆多所務求，追逐五濁以為事業。

佛心念言：「眾人患厭所宣道教，不肯復來咨受法言，不見如來，不聞正典，不入心耳，心不思惟不能修立。」

佛自念言：「吾欲示現如像燕處，不自現形到他方佛土，與諸佛俱宣講諸佛之要集。」

佛復觀之，諸佛世尊會於何方？輒睹東方去是八萬四千億諸佛世界，國名普光，佛號天王如來、至真、等正覺，現在說法，諸佛會彼。

佛告阿難：「如來當入因沙舊室燕坐三月，諸天、龍、神、阿須倫、迦留羅、真陀羅、摩休勒、人與非人，若有來者解喻其意，勿令入室。」

阿難白佛：「大聖垂恩，有尊巍巍，神妙諸天，其威洞徹，身形微妙，心意叵見，往來周旋，

【現代漢語翻譯】現代漢語譯本大正藏第 17 冊 No. 0810 諸佛要集經

No. 810

諸佛要集經卷上

西晉月氏三藏竺法護譯

聞如是：

一時，佛在摩竭國（Magadha）的柰叢樹間游化，在那片土地的北面有一座山，名叫因沙舊（Indrasaila）（晉語意為帝釋石室），與眾多大比丘在一起，比丘有五千人；菩薩有兩萬人，他們都不再退轉，不起對法的忍耐，身口意都已安定，總攝過去、現在、未來三世，獨自在三界中行走，開導化育眾生，根據他們的病癥給予相應的藥物，使他們各得其所，其中包括文殊師利（Manjusri）、彌勒菩薩（Maitreya）等；還有八萬四千諸天，都立志于佛道。

當時，四部弟子各自前往佛陀處，雖然想聽經，卻不能專心致志，厭倦所講的佛法，各自匆匆忙忙，多方追求，追逐五濁（貪、嗔、癡、慢、疑）作為自己的事業。

佛陀心中想道：『眾人厭倦所宣講的道教，不肯再來請教佛法，不見如來，不聽聞正典，不入心入耳，心中不思惟，不能修習建立。』

佛陀自己想道：『我想要示現如同隱居一樣，不親自現身前往他方佛土，與諸佛一起宣講諸佛的要集。』

佛陀又觀察，諸佛世尊會在哪個地方集會呢？隨即看到東方距離此地八萬四千億個佛世界，有個國家名叫普光，佛號天王如來（Deva-raja-tathagata）、至真、等正覺，現在正在說法，諸佛都在那裡集會。

佛陀告訴阿難（Ananda）：『如來將進入因沙舊室閉關靜坐三個月，諸天、龍（Naga）、神、阿須倫（Asura）、迦留羅（Garuda）、真陀羅（Kinnara）、摩休勒（Mahoraga）、人與非人，若有來者，你要理解並解釋他們的意思，不要讓他們進入室內。』

阿難稟告佛陀：『大聖垂恩，有尊貴巍峨、神妙的諸天，他們的威勢洞徹，身形微妙，心意難以捉摸，往來周旋，

【English Translation】 English version Taisho Tripitaka Volume 17, No. 0810 The Essential Collection of All Buddhas Sutra

No. 810

The Essential Collection of All Buddhas Sutra, Volume 1

Translated by Dharmaraksa, a Tripitaka Master from Yuezhi of the Western Jin Dynasty

Thus have I heard:

At one time, the Buddha was wandering in the country of Magadha, among the Nayuta trees. To the north of that land was a mountain named Indrasaila (meaning 'Sakradevanam-Indra's Stone Chamber' in the Jin language), and he was with a large assembly of bhikshus, five thousand bhikshus in all; and twenty thousand bodhisattvas, all of whom were non-retrogressing, not giving rise to non-acceptance of dharmas, their body, speech, and mind were stable, encompassing the three times, walking alone in the three realms, enlightening and transforming sentient beings, giving medicine according to their illnesses, enabling each to obtain what they needed, including Manjusri and Maitreya Bodhisattvas; and there were also eighty-four thousand devas, all aspiring to the path of the Buddha.

At that time, the four assemblies each went to the Buddha, but although they wished to listen to the sutras, they could not concentrate and were weary of the teachings being expounded, each being hurried and seeking after many things, pursuing the five turbidities (greed, hatred, delusion, pride, and doubt) as their occupation.

The Buddha thought in his heart: 'The people are weary of the teachings being proclaimed, and are unwilling to come again to inquire and receive the Dharma, not seeing the Tathagata, not hearing the correct scriptures, not entering into their hearts and ears, their minds not contemplating, unable to cultivate and establish themselves.'

The Buddha thought to himself: 'I wish to manifest as if in secluded retreat, not personally appearing to go to other Buddha lands, to proclaim the essential collection of all Buddhas together with all the Buddhas.'

The Buddha further observed, where would the Buddhas, World Honored Ones, assemble? He immediately saw that to the east, at a distance of eighty-four thousand billion Buddha worlds, there was a country named Universal Light, where the Buddha named Deva-raja-tathagata, the Perfectly Genuine, the Equally Rightly Awakened One, was currently expounding the Dharma, and all the Buddhas were assembled there.

The Buddha said to Ananda: 'The Tathagata will enter the Indrasaila chamber for a three-month secluded meditation. If any devas, nagas, gods, asuras, garudas, kinnaras, mahoragas, humans, or non-humans come, understand and explain their intentions, and do not allow them to enter the chamber.'

Ananda reported to the Buddha: 'The Great Sage bestows grace, there are noble and majestic, wondrous devas, their power is penetrating, their forms are subtle, their minds are unfathomable, they come and go,

不能將護。難既弱劣，無神足力離大德鎧，神變所為不及目連。大目連者，如來咨嗟神足第一，飛到十方無所掛礙，獨可委付護於後事。」

佛告阿難：「勿有此言！如來至真不須人護。今佛觀察天上世間，諸魔、梵天、沙門、梵志，諸天人民阿須倫，無能作威動移如來無上至真之所建立也。汝且默然，如來在眾能自將護，不須衛者。

「又若阿難！若有毀除士、毀除女，薰士、薰女、諸天、龍、神、阿須倫、迦留羅、真陀羅、摩休勒、人若非人，來到爾所，如來至真如在燕坐，汝當爲說如是道教：『法難可遇，了義亦然，人身難得，經道希有，如來興世劫數時出，能信如來所宣經典，出家為道見善師友，能從啟受精進愛樂，亦復難遭。若復蒙睹明經比丘講清凈法，此不可得，心好放施。若遭眾祐授于供養，受能凈畢，是亦難遇。假使孝順反覆報恩，又勤學問遵持經戒死死不毀，是亦難值。若復有人愍哀眾生，而發無上正真道意，適發心已尋能奉順隨佛之教，究竟菩薩，是最難矣。』」

佛告阿難：「如來燕坐，四部之眾，諸天、龍、神、阿須倫等、人與非人，來到爾所欲聽經法，當爲宣傳如是法教。」

佛復語阿難：「汝承佛教為宣如斯：『如來至真無數方便隨時化人，棄捐非法迷惑邪見

【現代漢語翻譯】現代漢語譯本：不能保護您。因為您既虛弱又能力不足，沒有足夠的神通力量離開大德鎧（菩薩名），神通變化的能力也比不上目連（佛陀十大弟子之一，以神通著稱）。大目連，如來讚歎他神通第一，飛到十方沒有阻礙，唯獨可以委託他保護您身後的事情。』

佛告訴阿難（佛陀十大弟子之一，以多聞著稱）: 『不要說這樣的話！如來是至真之人，不需要別人保護。現在我觀察天上世間，所有的魔、梵天（色界天之主）、沙門（出家修道者）、梵志（婆羅門教修行者），諸天人民阿須倫（一種神道），沒有誰能用威力動搖如來無上至真的境界。你且安靜，如來在眾人之中能夠自己保護自己，不需要衛士。

『還有，阿難！如果有譭謗士（修行人）、譭謗女（修行女），誘惑士、誘惑女，諸天、龍、神、阿須倫、迦留羅（金翅鳥）、真陀羅（樂神）、摩休勒（大蟒神）、人或非人，來到你這裡，如來至真之人正在靜坐，你應當為他們宣說這樣的教導：『佛法難得遇到，了義（究竟的意義）也是如此，人身難得，經道稀有，如來出世在漫長的劫數中才出現一次，能夠相信如來所宣說的經典，出家修道見到善良的師友，能夠跟隨他們學習並精進愛樂，也是很難遇到的。如果能夠見到精通經典的僧侶講解清凈的佛法，這是很難得的，要心懷歡喜地佈施。如果遇到大眾的庇佑而接受供養，接受后能夠清凈地完成，這也是很難遇到的。即使孝順父母反覆報答恩情，又勤奮學習遵循持守經書戒律至死不渝，這也是很難遇到的。如果有人憐憫哀嘆眾生，併發起無上正真道的心意，剛發起心就能夠奉行順從佛的教導，最終成就菩薩，這是最難的。』

佛告訴阿難：『如來靜坐時，四部大眾（比丘、比丘尼、優婆塞、優婆夷），諸天、龍、神、阿須倫等、人與非人，來到你這裡想要聽聞經法，應當為他們宣講這樣的教導。』

佛又告訴阿難：『你秉承我的教導為他們宣說：『如來至真之人用無數方便隨時教化世人，拋棄非法和迷惑的邪見。

【English Translation】 English version: 'Unable to protect you. Because you are both weak and lack ability, without sufficient supernatural power to leave the Great Virtue Armor (a Bodhisattva's name), and the ability of supernatural transformation is not as good as Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers). The Great Maudgalyayana, praised by the Tathagata as the foremost in supernatural powers, flies to the ten directions without hindrance, and he alone can be entrusted to protect matters after you.'

The Buddha said to Ananda (one of the Buddha's ten great disciples, known for his extensive learning): 'Do not say such things! The Tathagata is the ultimate truth and does not need protection from others. Now I observe the heavens and the world, all the demons, Brahma (lord of the Form Realm), Sramanas (ascetics), Brahmanas (Brahmin ascetics), gods, people, Asuras (a type of deity), none can use power to shake the Tathagata's unsurpassed and ultimate truth that has been established. You should be silent, the Tathagata can protect himself among the crowd, and does not need guards.'

'Furthermore, Ananda! If there are those who slander monks, slander nuns, seduce monks, seduce nuns, gods, dragons, spirits, Asuras, Garudas (golden-winged birds), Gandharvas (celestial musicians), Mahoragas (great serpent deities), humans or non-humans, who come to you, and the Tathagata, the ultimate truth, is sitting in meditation, you should proclaim to them such teachings: 'The Dharma is difficult to encounter, and so is the definitive meaning (ultimate meaning), the human body is difficult to obtain, the scriptures and the path are rare, the Tathagata appears in the world only once in countless eons, to be able to believe in the scriptures proclaimed by the Tathagata, to leave home and practice the path, to see good teachers and friends, to be able to follow them in learning and to diligently love and rejoice, is also difficult to encounter. If one can see a monk who is well-versed in the scriptures explaining the pure Dharma, this is difficult to obtain, one should give with a joyful heart. If one encounters the blessings of the multitude and receives offerings, and is able to complete them purely, this is also difficult to encounter. Even if one is filial and repeatedly repays kindness, and diligently studies and follows the precepts of the scriptures until death without wavering, this is also difficult to encounter. If there is someone who pities and laments for sentient beings, and generates the intention for the unsurpassed and ultimate truth, and as soon as they generate the intention, they are able to follow the Buddha's teachings, and ultimately achieve Bodhisattvahood, this is the most difficult.'

The Buddha said to Ananda: 'When the Tathagata is sitting in meditation, if the fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas), gods, dragons, spirits, Asuras, humans and non-humans, come to you wanting to hear the scriptures and the Dharma, you should proclaim such teachings to them.'

The Buddha further said to Ananda: 'You should uphold my teachings and proclaim to them: 'The Tathagata, the ultimate truth, uses countless expedient means to teach people at all times, abandoning illegal and deluded wrong views.'

，汝等承命修正真教。』

「阿難！于彼何謂邪見？謂禮他人妖偽之術，順於諸天奉事鬼神、枯骨朽木山樹、江河泉原石神、天地日月、東西南北北斗社君，蟒蛇鳥獸麋鹿蛟龍，承事若干殊異魍魎，是謂邪見。

「複次，阿難！計受吾我，著人壽命，斷滅計常，是謂邪見。舉要言之，當復為汝說微邪見，若族姓子及族姓女，自起妄想，欲得聲聞緣覺之乘，若復得佛當取滅度，是悉為邪見。

「複次，阿難！如來至真在於燕處，當爲解說如斯法要：『汝等學人，常當慕法義、樂於法樂，以法為上，念修清凈，好於篤信多所歡悅，慚愧恭恪戰戰恐畏。在於三界不疑解脫，慈悲喜護行四等心，所逕歷處常能應時，忍辱和雅謙遜下意，但歸於義不取嚴飾，唯歸於慧不取識著，唯歸妙經不取綺辭，唯歸正法不取於人。』教令遵修深妙法忍。所言解度謂三脫門，勤奉空行不計吾我，修于無想棄捐希望，遵行無愿消除所誓。

「當爲眾生說十二因緣。一切諸法從因緣起，設無因緣則無所起亦無所滅。當審諦觀十二因緣起，察其根源而奉行之；彼若不諦觀十二因緣而致此難。當云何觀？阿難當知，十二牽連悉無所生，無所生者不起法忍，若不生念是為審諦觀十二因緣。

「當復分別賢聖正行，為眾說法

【現代漢語翻譯】『你們要接受使命，匡正真正的教義。』

『阿難（Ananda，佛陀的十大弟子之一）！什麼是邪見呢？就是崇拜他人虛假的法術，順從諸天，供奉鬼神、枯骨朽木山樹、江河泉源石神、天地日月、東西南北北斗星君、土地神，蟒蛇鳥獸麋鹿蛟龍，供奉各種各樣的奇異妖怪，這就是邪見。

『再者，阿難（Ananda）！執著于有『我』的觀念，執著於人的壽命，認為生命會斷滅或恒常不變，這就是邪見。總而言之，我再為你們說一些細微的邪見，如果善男子或善女人，自己產生妄想，想要得到聲聞（Sravaka，聽聞佛陀教誨而證悟的修行者）或緣覺（Pratyekabuddha，靠自己領悟佛法而得解脫者）的果位，或者想要成佛后就進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態），這些都是邪見。

『再者，阿難（Ananda）！如來（Tathagata，佛陀的稱號之一）至真至誠，當在閑暇之處，為你們解說這樣的重要法義：『你們這些學法之人，應當常常仰慕佛法真義，喜愛佛法的快樂，以佛法為最高準則，唸誦修行清凈之行，愛好篤實的信心，多多歡喜，心懷慚愧，恭敬謹慎，戰戰兢兢，心懷畏懼。對於三界（Trailokya，欲界、色界、無色界）的解脫毫不懷疑，以慈悲喜捨之心對待眾生，所經歷的地方常常能夠應時而動，忍辱柔和，謙遜虛心，只歸向真義而不追求華麗的裝飾，只歸向智慧而不執著于知識，只歸向微妙的經典而不追求華麗的辭藻，只歸向正法而不執著於人。』教導他們遵循修行深奧微妙的法忍。所說的解脫是指三解脫門（三三昧，即空、無相、無愿），勤奮奉行空性之行而不執著于『我』，修習無想之行而拋棄希望，遵循無愿之行而消除誓願。

『應當為眾生宣說十二因緣（Twelve Nidanas，佛教關於生命輪迴的理論）。一切諸法都是從因緣而生起，如果沒有因緣，就不會有生起，也不會有滅亡。應當審慎仔細地觀察十二因緣的生起，考察它的根源而奉行它；如果不能仔細觀察十二因緣，就會導致困難。應當如何觀察呢？阿難（Ananda）應當知道，十二因緣的牽連都是沒有自性的，沒有自性就不會產生法忍，如果不產生念頭，這就是審慎仔細地觀察十二因緣。

『應當進一步分別賢聖的正行，為大眾宣說佛法。

【English Translation】 'You must accept the mission and correct the true teachings.'

'Ananda (one of the ten principal disciples of the Buddha)! What is wrong view? It is worshipping the false arts of others, conforming to the heavens, serving ghosts and spirits, withered bones, decayed wood, mountains and trees, rivers, springs, stone gods, heaven and earth, sun and moon, east, west, north, south, the Big Dipper star lords, earth gods, snakes, birds, beasts, deer, dragons, serving various strange goblins. This is called wrong view.'

'Furthermore, Ananda (one of the ten principal disciples of the Buddha)! Clinging to the notion of 'self', clinging to the lifespan of people, believing in annihilation or permanence, this is called wrong view. In short, I will further explain to you some subtle wrong views. If a son or daughter of a good family arises with delusional thoughts, desiring to attain the vehicle of Sravaka (one who attains enlightenment by hearing the Buddha's teachings) or Pratyekabuddha (one who attains enlightenment on their own), or if they desire to enter Nirvana (the state of liberation from the cycle of birth and death) immediately after becoming a Buddha, all of these are wrong views.'

'Furthermore, Ananda (one of the ten principal disciples of the Buddha)! The Tathagata (one of the titles of the Buddha), being perfectly truthful, should, in a secluded place, explain such important Dharma teachings to you: 'You, the learners of the Dharma, should always admire the true meaning of the Dharma, delight in the joy of the Dharma, take the Dharma as the highest principle, recite and practice pure conduct, love steadfast faith, rejoice greatly, be ashamed, respectful, cautious, trembling, and fearful. Have no doubt about liberation from the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm), treat all beings with loving-kindness, compassion, joy, and equanimity, and always be able to act appropriately in the places you go, be patient and gentle, humble and modest, only return to the true meaning and do not pursue ornate decorations, only return to wisdom and do not cling to knowledge, only return to the wonderful scriptures and do not pursue flowery language, only return to the true Dharma and do not cling to people.' Teach them to follow and practice the profound and subtle Dharma-patience. The liberation that is spoken of refers to the three doors of liberation (three samadhis, namely emptiness, signlessness, and wishlessness), diligently practice the conduct of emptiness without clinging to 'self', cultivate the conduct of no-thought and abandon hope, follow the conduct of no-wish and eliminate vows.'

'You should explain the Twelve Nidanas (the Buddhist theory of the cycle of life) to all beings. All dharmas arise from causes and conditions. If there are no causes and conditions, there will be no arising and no ceasing. You should carefully and thoroughly observe the arising of the Twelve Nidanas, examine its roots and practice it; if you do not carefully observe the Twelve Nidanas, it will lead to difficulties. How should you observe it? Ananda (one of the ten principal disciples of the Buddha), you should know that the connections of the Twelve Nidanas have no inherent nature. If there is no inherent nature, Dharma-patience will not arise. If no thought arises, this is carefully and thoroughly observing the Twelve Nidanas.'

'You should further distinguish the correct conduct of the wise and holy, and proclaim the Dharma to the masses.'

。何謂聖諦？所行誠信。其聖諦者，若以心聽計于聖諦，無誠無欺；無誠無欺者，以是之故名曰聖諦。真諦之義是謂誠信而無所生，其真諦者實為真正，為離欲諦、為信解諦、無言辭諦、無所行諦、不造苦諦、無所有諦、無應不應無舉無下諦，則為一諦，無有罪諦、不滅度諦，則無為諦。

「假使，阿難！解一切法不起不滅，悉無所住無異眾生，是謂賢聖諦。以故如來說如此法，賢明弟子行於無為，欲曉了慧，令苦不起，至無所生，是謂苦諦。若遭惱患在於苦痛，不習諸行斷于因緣，因緣已斷，是曰棄捨于習諦矣。若能永滅盡一切苦長無所生，是謂盡諦。何謂道諦？若修道義不為二業，善不善法入一品明，求如是路，是則名曰為三脫門。諸過去佛及與弟子，由此道路至無所至而取滅度，是為名曰八賢聖路：一曰、正見；二曰、正念；三曰、正言；四曰、正業；五曰、正活；六曰、正方便；七曰、正意；八曰、正定。以此護意因說平等，性以平等則于諸法不懷妄想，此乃名曰還入徑路。

「又復，阿難！說法若茲，汝等精勤歸四意止，為諸眾會頒宣解說三十七品道行之法，使立法教。何謂于彼三十七品？若住順義，悉達自然假文字耳。若等文字，如來以此建立諸法。是諸文字亦自然空，不生不壞。若有說者

【現代漢語翻譯】現代漢語譯本：什麼是聖諦？就是所行之事真實可信。這聖諦，如果用心去理解，就是沒有虛假欺騙；沒有虛假欺騙，因此才稱為聖諦。真諦的意義在於真實可信且無所生起，這真諦實際上是真正的，是遠離慾望的真諦、是信解的真諦、是無法用言辭表達的真諦、是沒有行為造作的真諦、是不製造痛苦的真諦、是一無所有的真諦、是沒有應不應、沒有上下之分的真諦，因此是唯一的真諦，是沒有罪過的真諦、是不滅度的真諦，因此是無為的真諦。

『假設，阿難（Ananda）！理解一切法不生不滅，完全沒有執著，與眾生沒有區別，這就是賢聖諦。因此如來說明這樣的法，賢明的弟子奉行無為，想要明白智慧，使痛苦不再生起，達到無所生。這就是苦諦。如果遭遇煩惱痛苦，不學習各種行為，斷絕因緣，因緣斷絕，就叫做捨棄了習諦。如果能夠永遠滅盡一切痛苦，長久不再生起，這就是盡諦。什麼是道諦？如果修習道義，不造作兩種業，善與不善的法進入同一品性光明，尋求這樣的道路，就叫做三脫門。過去的諸佛以及他們的弟子，通過這條道路到達無所到達之處而進入滅度，這就叫做八賢聖道：一是正見；二是正念；三是正語；四是正業；五是正命；六是正精進；七是正意；八是正定。用這些來守護意念，因此宣說平等，自性平等，那麼對於諸法就不會懷有虛妄的想法，這就叫做返回的路徑。』

『此外，阿難（Ananda）！說法如果這樣，你們就應該精勤地歸依四念處，為大眾宣講解釋三十七道品，使佛法得以確立。什麼是那三十七道品？如果安住于順應真理的意義，一切都自然通達，文字只是工具而已。如果執著于文字，如來（Tathagata）用這些來建立諸法。這些文字本身也是空性的，不生不滅。如果有人說……』

【English Translation】 English version: What is the Noble Truth? It is acting with sincerity and trustworthiness. This Noble Truth, if understood with the mind, is without falsehood or deception; being without falsehood or deception, it is therefore called the Noble Truth. The meaning of True Truth lies in being truthful and trustworthy and without arising. This True Truth is in reality genuine, it is the truth of detachment from desire, the truth of faith and understanding, the truth beyond words, the truth of non-action, the truth of not creating suffering, the truth of having nothing, the truth of neither should nor should not, neither above nor below, therefore it is the one and only truth, the truth without sin, the truth of non-extinction, therefore it is the truth of non-doing (non-action).

'Suppose, Ananda! Understanding that all dharmas neither arise nor cease, being completely without attachment, and without difference from sentient beings, this is called the Noble Truth of the Wise. Therefore, the Tathagata speaks of such a dharma, that wise disciples practice non-doing, desiring to understand wisdom, so that suffering does not arise, reaching the state of non-arising. This is the Truth of Suffering. If one encounters afflictions and suffering, not learning various practices, severing the causes and conditions, when the causes and conditions are severed, it is called abandoning the Truth of Accumulation. If one can forever extinguish all suffering, and never arise again, this is called the Truth of Cessation. What is the Truth of the Path? If one cultivates the meaning of the Path, not creating two kinds of karma, good and bad dharmas entering into the same quality of light, seeking such a path, it is called the Three Doors of Liberation. The Buddhas of the past and their disciples, through this path, reached the place of non-reaching and entered into Nirvana, this is called the Eightfold Noble Path: first, Right View; second, Right Thought; third, Right Speech; fourth, Right Action; fifth, Right Livelihood; sixth, Right Effort; seventh, Right Mindfulness; eighth, Right Concentration. Using these to guard the mind, therefore speaking of equality, with self-nature being equal, then with regard to all dharmas, one will not harbor false thoughts, this is called the path of return.'

'Furthermore, Ananda! If the Dharma is spoken in this way, you should diligently take refuge in the Four Foundations of Mindfulness, and for the assembly, proclaim and explain the Thirty-Seven Factors of Enlightenment, so that the Buddha's teachings may be established. What are those Thirty-Seven Factors? If one abides in the meaning that accords with truth, everything is naturally understood, words are merely tools. If one clings to words, the Tathagata uses these to establish all dharmas. These words themselves are also empty in nature, neither arising nor ceasing. If someone says...'

不說亦等，不增不減，所以文字以等故等。假使，阿難！比丘等知文字，是道品法所住順義。

「又復，阿難！如來在燕，若有天、龍、鬼神、犍沓和、人非人來，當爲講說三世平等。何謂為三？過去已滅、當來不現、現在無住，墮在顛倒，是亦本凈。一切諸法亦復悉空，無有三世，亦無所住，過去已空，當來亦空，現在亦空，亦如空空，無空亦空，如三世空，人空亦如是。三世空名曰平等，入於一義無有若干，若為說法，能除三界，乃為安耳。

「何謂能除三界？若有比丘，應時思惟而觀察之，欲界、色界、無色界者，心想所生，其思想者亦無所有。其無所有了三界已，無想而想，無進無怠，無所建立，亦不誓願，不思不念，皆舍心念，得三脫門，慇勤專精而修明證，奉三脫門空無相愿。何謂三脫？得至明證不捨平等，暢于諸法無作不作，知一切法皆當歸盡，不入于禪意不墮落，不計有一亦無若干，是三脫門而得明證。

「又復，阿難！當爲說法使去五陰。何謂為五？色、痛、想、行、識，是為五陰。若受此者則為盛陰，不受無陰；假使修行處於閑居，當作此觀。如來常說，色如聚沫，痛癢如泡，想如野馬，行如芭蕉，心識如幻，佛光逾日，慧越虛空，親說言教告修行者，當作此觀。如來所講可

【現代漢語翻譯】現代漢語譯本：不說它相等，也不增多不減少，文字之所以相等是因為其本性就是相等。假設，阿難（Ananda，佛陀的十大弟子之一）！比丘（bhikkhu，佛教僧侶）們如果瞭解文字，就能明白道品之法所依據的順義。

『此外，阿難（Ananda）！如來（Tathagata，佛陀的稱號之一）在燕地時，如果有天（deva，天神）、龍（naga，一種神獸）、鬼神（yaksha，一種守護神）、犍沓和（gandharva，一種天上的樂神）、人非人等前來，我應當為他們講說三世平等。什麼是三世？過去已經滅去、未來尚未顯現、現在沒有停留，都處在顛倒之中，但其本性是清凈的。一切諸法也都是空性的，沒有三世，也沒有任何停留之處，過去是空的，未來也是空的，現在也是空的，就像空性本身也是空性一樣，沒有空性本身也是空性，就像三世皆空一樣，人空也是如此。三世皆空就叫做平等，進入到唯一的真義中沒有分別，如果能這樣說法，就能去除三界（欲界、色界、無色界），才能得到安寧。』

『如何才能去除三界？如果有比丘（bhikkhu），應當隨時思惟並觀察，欲界（kama-dhatu，眾生有情慾的境界）、色界（rupa-dhatu，有形物質的境界）、無色界（arupa-dhatu，沒有形體的精神境界）都是心念所生，而這些思想本身也是沒有實體的。當他了解三界都是虛無所有之後，就能做到無想而想，無進取也無懈怠，不建立任何事物，也不發任何誓願，不思慮也不憶念，捨棄一切心念，從而得到三脫門（解脫的三種途徑），勤奮專精地修習並親自證悟，奉行三脫門：空（sunyata，空性）、無相（animitta，沒有表象）、無愿（apranihita，沒有愿求）。什麼是三脫門？達到明證的境界而不捨棄平等之心，通達一切諸法無作無為，明白一切法最終都將歸於寂滅，不沉溺於禪定，意念不墮落，不執著于有一個實體，也沒有任何分別，這就是三脫門，從而獲得明證。』

『此外，阿難（Ananda）！應當為他們說法，使他們捨棄五陰（五蘊）。什麼是五陰？色（rupa，物質）、痛（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識），這就是五陰。如果執著于這些，就會被盛陰所覆蓋，如果不執著，就沒有陰的束縛；假設修行者處於閑靜之處，應當這樣觀想。如來（Tathagata）常說，色就像聚沫，痛癢就像水泡，想就像野馬（海市蜃樓），行就像芭蕉樹，心識就像幻象，佛光超越太陽，智慧超越虛空，親自宣說教言，告誡修行者，應當這樣觀想。如來（Tathagata）所講的道理是可以…

【English Translation】 English version: Not saying it is equal, nor increasing nor decreasing, the reason why words are equal is because their nature is equal. Suppose, Ananda (one of the ten principal disciples of the Buddha)! If bhikkhus (Buddhist monks) understand words, they will understand the meaning of the Dharma that the path practices rely on.

'Furthermore, Ananda! When the Tathagata (one of the titles of the Buddha) is in Yan, if there are devas (gods), nagas (a type of mythical serpent), yakshas (a type of guardian spirit), gandharvas (a type of celestial musician), or non-humans who come, I should explain to them the equality of the three times. What are the three times? The past has already ceased, the future has not yet appeared, and the present has no abiding place, all are in delusion, but their nature is pure. All dharmas are also empty, there are no three times, nor any abiding place, the past is empty, the future is also empty, and the present is also empty, just as emptiness itself is also empty, without emptiness itself also being empty, just as the three times are empty, the emptiness of self is also like this. The emptiness of the three times is called equality, entering into the one meaning without any difference, if one can explain the Dharma in this way, one can remove the three realms (the desire realm, the form realm, and the formless realm), and only then can one attain peace.'

'How can one remove the three realms? If there is a bhikkhu, he should constantly contemplate and observe, the desire realm (kama-dhatu, the realm of sentient beings' desires), the form realm (rupa-dhatu, the realm of material forms), and the formless realm (arupa-dhatu, the realm of immateriality) are all born from mental thoughts, and these thoughts themselves have no substance. When he understands that the three realms are all empty and without substance, he can achieve thinking without thought, without striving or laziness, without establishing anything, nor making any vows, without thinking or remembering, abandoning all mental thoughts, thereby attaining the three doors of liberation (the three paths to liberation), diligently and earnestly practicing and personally realizing, upholding the three doors of liberation: emptiness (sunyata, voidness), signlessness (animitta, absence of characteristics), and wishlessness (apranihita, absence of desires). What are the three doors of liberation? Reaching the state of clear realization without abandoning the mind of equality, being versed in all dharmas without action or non-action, understanding that all dharmas will eventually return to extinction, not indulging in meditation, the mind not falling, not clinging to having an entity, nor having any differences, these are the three doors of liberation, thereby attaining clear realization.'

'Furthermore, Ananda! One should explain the Dharma to them, so that they abandon the five skandhas (five aggregates). What are the five skandhas? Form (rupa, matter), sensation (vedana, feeling), perception (samjna, cognition), volition (samskara, mental formations), and consciousness (vijnana, awareness), these are the five skandhas. If one clings to these, one will be covered by the flourishing skandhas, if one does not cling, there will be no bondage of the skandhas; suppose a practitioner is in a quiet place, he should contemplate in this way. The Tathagata (Buddha) often says that form is like a mass of foam, sensation is like a bubble, perception is like a mirage, volition is like a banana tree, and consciousness is like an illusion, the Buddha's light surpasses the sun, wisdom surpasses the void, personally proclaiming the teachings, admonishing practitioners, one should contemplate in this way. The teachings spoken by the Tathagata are…

入義者，吾不解了不即啟解，欲界如聚沫是亦空耳，色界亦無，無色無處，不著三界，其不猗者則無處所，聚沫無我無人壽命，以是之故，一切諸法無人眾生，悉如聚沫水泡、野馬芭蕉。識如幻化亦空，不著三界，若游諸法不著三界，無有處所則無所猗，其幻化者不復處當我人壽命，其了實者亦無我人壽命之本，其觀五陰如是無處，則無五陰。

「又復，阿難！當復說法，分別消除內外六入，具分別之。何謂內外六入？如來常說，其吾我空。所以者何？悉本凈故，眼耳鼻口身意亦空，本凈無身。假使本凈空無諸入，則無色、聲、香、味、細滑、法處。設無眼、耳、鼻、口、身、意，無因緣識，無內外六入。何謂外六入？於一切法悉無所受，亦無所舍，從思想生外諸六入，不習諸入則無處所。」

佛語阿難：「如來燕坐，若有人來，當爲解說如此法義。佛建威神顯其變化，若有應器當應度者，悉聞此法；其餘眾人都不見聞，睹佛默然口無所說。」

講是法時，五千比丘漏盡意解，四萬二千天子遠塵離垢得法眼凈，三百比丘尼得阿羅漢，七千眾人得離愛慾。

爾時，世尊教阿難已，復告阿難：「汝詣石室，當爲如來布其座席，唯用芻草，如來坐上三月燕處。」

阿難白佛：「當施床榻布令

【現代漢語翻譯】現代漢語譯本：入義者，我不理解的，不會立即開始解釋，欲界就像聚攏的泡沫一樣，也是空虛的，沒有，也沒有無色界，不執著於三界，不依賴任何事物，就沒有處所。聚攏的泡沫沒有我、沒有人、沒有壽命，因此，一切諸法都沒有人、沒有眾生，都像聚攏的泡沫、水泡、陽焰和芭蕉一樣。意識就像幻化一樣也是空虛的，不執著於三界，如果在諸法中游歷而不執著於三界，沒有處所就沒有所依賴，幻化之物不會再執著於我、人、壽命，真正明白實相的人也沒有我、人、壽命的根本，如果觀察五陰是這樣沒有處所，就沒有五陰。

『此外，阿難（Ananda，佛陀的十大弟子之一）！應當再次說法，分別消除內外六入（指眼、耳、鼻、舌、身、意六根與色、聲、香、味、觸、法六塵），詳細地分別它們。什麼是內外六入？如來（Tathagata，佛陀的稱號之一）常說，我的自我是空虛的。為什麼呢？因為一切都本來清凈的緣故，眼、耳、鼻、口、身、意也是空虛的，本來清凈就沒有身體。假設本來清凈空無諸入，就沒有色、聲、香、味、細滑、法處。假設沒有眼、耳、鼻、口、身、意，沒有因緣識，就沒有內外六入。什麼是外六入？對於一切法都沒有接受，也沒有捨棄，從思想產生外在的六入，不習染諸入就沒有處所。』

佛告訴阿難：『如來安靜地坐禪，如果有人來，應當為他們解釋這樣的法義。佛建立威神，顯現他的變化，如果有適合接受教化應當被度化的人，都能聽到這個法；其餘的人都不能看見聽見，看到佛沉默不語。』

講這部經的時候，五千比丘（bhikkhu，佛教出家男眾）漏盡意解，四萬二千天子（deva，天神）遠離塵垢得到法眼凈，三百比丘尼（bhikkhuni，佛教出家女眾）得到阿羅漢（arhat，斷盡煩惱，證得解脫的聖者），七千人得到遠離愛慾。

當時，世尊（Bhagavan，佛陀的稱號之一）教導阿難后，又告訴阿難：『你到石室去，為如來鋪設座位，只用茅草，如來將在上面靜坐三個月。』

阿難稟告佛：『應當施用床榻鋪設令』

【English Translation】 English version: For those who enter into the meaning, I will not immediately begin to explain what I do not understand. The desire realm is like a gathering of foam, it is also empty, without existence, without the realm of formlessness, not attached to the three realms. Those who do not rely on anything have no place to dwell. Gathered foam has no self, no person, no lifespan. Therefore, all dharmas have no person, no sentient being, all are like gathered foam, water bubbles, mirages, and plantain trees. Consciousness is like illusion, also empty, not attached to the three realms. If one travels through all dharmas without being attached to the three realms, having no place to dwell, one has nothing to rely on. That which is illusory no longer clings to self, person, or lifespan. Those who truly understand reality have no root of self, person, or lifespan. If one observes the five skandhas (form, feeling, perception, mental formations, and consciousness) in this way, as having no place, then there are no five skandhas.

'Furthermore, Ananda! There should be further teachings, distinguishing and eliminating the inner and outer six entrances (the six sense organs and their corresponding objects), explaining them in detail. What are the inner and outer six entrances? The Tathagata always says that my self is empty. Why? Because everything is originally pure. The eyes, ears, nose, mouth, body, and mind are also empty; originally pure, there is no body. If the original purity is empty and without these entrances, then there would be no form, sound, smell, taste, touch, or dharma objects. If there were no eyes, ears, nose, mouth, body, or mind, no consciousness arising from conditions, then there would be no inner and outer six entrances. What are the outer six entrances? Regarding all dharmas, there is neither acceptance nor rejection. The external six entrances arise from thought. If one does not become accustomed to these entrances, then there is no place to dwell.'

The Buddha told Ananda: 'When the Tathagata is sitting in meditation, if someone comes, you should explain this Dharma meaning to them. The Buddha establishes his majestic power and manifests his transformations. If there are those who are suitable to be taught and should be liberated, they will all hear this Dharma; the rest of the people will not see or hear it, and will see the Buddha silent and without speaking.'

When this Dharma was being taught, five thousand bhikkhus (Buddhist monks) exhausted their outflows and understood the meaning, forty-two thousand devas (gods) were purified of dust and defilement and obtained the pure Dharma eye, three hundred bhikkhunis (Buddhist nuns) attained Arhatship (a perfected being who has attained nirvana), and seven thousand people were liberated from desire.

At that time, the Bhagavan, having instructed Ananda, further told Ananda: 'Go to the stone chamber and prepare a seat for the Tathagata, using only grass. The Tathagata will dwell there in meditation for three months.'

Ananda reported to the Buddha: 'Should I provide a bed and spread'

細濡，用芻草為？」

佛告阿難：「且止！且止！諸過去佛、如來、至真、等正覺皆用芻草以為座席，不以柔濡文飾重座為佳快也，修順道法乃為大安。」

阿難受教，即從坐起，舍于眾會，出外求草。應時無數百千億天，各取柔濡天上好草，著阿難前。阿難即取持詣石室，為佛敷設芻草之座。敷這竟已，應時無數百千億天，各取天衣敷著草上，所敷衣具其數甚多，設著天下不能悉受；佛之威神變所敷衣，高四寸耳。

佛從座起入帝樹石室，無量妓樂不鼓自鳴，天雨眾華大千世界積至於膝，佛這燕坐三昧正受，化其石室皆如水精，三千世界諸有眾生德本純淑，悉見如來坐于石室，猶如明鏡見其面像。佛演右掌百千億光，其光普照三千大千世界，日月之光悉為覆蔽。

當爾之時，一切眾生除淫怒癡，不懷自大貢高嫉妒，亦無勞倦斗訟之患，慈心相向如父如母、如兄如弟、如子如身等無有異。世尊三昧，其行永定無住無業，自然如空行無妄想。三千大千世界六反震動，應時佛土見佛威神神力變化，二萬二千天子皆發無上正真道意，各取天華散於石室以供養佛，繞室三匝忽然不現。天所散華悉覆山澗化為佛寺，其香普週三千世界莫不聞薰。佛便變身，詣于天王如來、至真、等正覺所，至普光世界。

【現代漢語翻譯】現代漢語譯本阿難問：『世尊，您通常使用什麼來鋪設座位，是柔軟的墊子嗎，還是用茅草？』

佛告訴阿難：『停止！停止！過去的諸佛、如來、至真、等正覺都使用茅草作為座位，不認為用柔軟華麗的裝飾重疊的座位是舒適的，遵循正道修行才是最大的安樂。』

阿難接受教誨，立刻從座位上站起來，離開大眾，出去尋找茅草。當時無數百千億天人，各自拿出柔軟的天上好草，放在阿難面前。阿難就拿了這些草，來到石室，為佛陀鋪設茅草座位。鋪設完畢后，當時無數百千億天人，各自拿出天衣鋪在茅草上，所鋪的衣物數量非常多，即使鋪滿天下也無法全部容納；佛陀以威神之力將所鋪的衣物變化成只有四寸高。

佛陀從座位上起身，進入帝釋樹下的石室，無數的伎樂無需敲打自然鳴響，天上降下各種鮮花，大千世界堆積到膝蓋的高度，佛陀就在這裡安詳地進入三昧正定，將石室化得如同水晶一般，三千世界所有具有純熟德行的眾生，都能看見如來坐在石室中，就像在明鏡中看見自己的面容一樣。佛陀伸出右掌，放出百千億道光芒，這些光芒普照三千大千世界，日月的光芒都被遮蔽。

在那個時候，一切眾生都消除了淫慾、憤怒和愚癡，不再懷有自大、傲慢和嫉妒，也沒有勞累、爭鬥和訴訟的憂患，大家慈愛地對待彼此，如同對待父母、兄弟姐妹、子女和自身一樣，沒有任何差別。世尊的三昧，其行為永遠安定，沒有執著，沒有造作，自然如虛空般執行，沒有虛妄的念頭。三千大千世界發生了六種震動，當時佛土顯現出佛陀的威神和神力變化，二萬二千天子都發起了無上正真道意（Anuttara-samyak-sambodhi，無上正等正覺之心），各自拿出天花散在石室中供養佛陀，繞著石室走了三圈后忽然消失。天人所散的花朵覆蓋了山澗，化為佛寺，其香氣普布三千世界，沒有誰聞不到。佛陀隨即變化身形，前往天王如來、至真、等正覺（Tathagata, Arhat, Samyak-sambuddha，如來、阿羅漢、正等覺）所在的地方，到達普光世界。

【English Translation】 English version Ananda asked: 'World Honored One, what do you usually use to spread out your seat, is it a soft cushion, or do you use thatch?'

The Buddha told Ananda: 'Stop! Stop! All the Buddhas of the past, the Tathagatas (如來，Thus Gone Ones), the Arhats (至真，Worthy Ones), the Samyak-sambuddhas (等正覺，Perfectly Enlightened Ones) all used thatch as their seats. They did not consider seats adorned with soft and luxurious decorations to be comfortable. Cultivating in accordance with the right path is the greatest peace.'

Ananda, receiving the teaching, immediately rose from his seat, left the assembly, and went out to seek thatch. At that time, countless hundreds of thousands of millions of devas (天，gods), each took soft, fine heavenly grass and placed it before Ananda. Ananda then took this grass and went to the stone chamber to spread out a seat of thatch for the Buddha. After the spreading was completed, countless hundreds of thousands of millions of devas, each took heavenly garments and spread them on the grass. The number of garments spread was so great that even if they were spread over the entire world, they could not all be accommodated. The Buddha, with his majestic spiritual power, transformed the garments that were spread out to be only four inches high.

The Buddha rose from his seat and entered the stone chamber under the Bodhi tree, countless musical instruments played without being struck, and heavenly flowers rained down, piling up to knee-height in the great thousand world system. The Buddha peacefully entered samadhi (三昧，concentration) in the correct reception, transforming the stone chamber to be like crystal. All beings in the three thousand world system who possessed pure virtue could see the Tathagata sitting in the stone chamber, just as they would see their own faces in a clear mirror. The Buddha extended his right palm, emitting hundreds of thousands of millions of rays of light, which illuminated the entire three thousand great thousand world system, overshadowing the light of the sun and moon.

At that time, all beings were free from lust, anger, and delusion, and no longer harbored arrogance, pride, or jealousy. There was also no suffering from fatigue, strife, or litigation. They treated each other with loving-kindness, as if they were fathers and mothers, brothers and sisters, sons and daughters, and as if they were their own bodies, without any difference. The World Honored One's samadhi (三昧，concentration) was eternally stable, without attachment, without action, naturally moving like the void, without deluded thoughts. The three thousand great thousand world system shook in six ways. At that time, the Buddha-land manifested the Buddha's majestic spiritual power and transformations. Twenty-two thousand devaputras (天子，heavenly beings) all generated the mind of Anuttara-samyak-sambodhi (無上正真道意，unsurpassed, right and perfect enlightenment), each took heavenly flowers and scattered them in the stone chamber to make offerings to the Buddha, circled the chamber three times, and suddenly disappeared. The flowers scattered by the devas covered the mountain streams and transformed into Buddhist temples, their fragrance pervading the three thousand world system, so that none could fail to smell it. The Buddha then transformed his body and went to the place of the Tathagata (如來，Thus Gone One), Arhat (至真，Worthy One), Samyak-sambuddha (等正覺，Perfectly Enlightened One), the Heavenly King, arriving at the Universal Light World.

爾時，十方江河沙等剎土諸佛，因五濁世眾生難化故，皆現詣天王佛所，亦如能仁如來至真，彼土若斯淫怒癡盛，自大憍慢反逆不孝，諛諂邪念志在下度。所以者何？本土眾生，不往見佛不肯啟受，既有所聞不聽不入不思奉行。以故諸佛善權方便而坐燕室，更化變形詣普光界天王佛所，講說分別諸佛要集。

「何謂佛要集？諸佛世尊，所載眾行以備無所，復進最後究竟，愍愛眾生故，名諸佛要集經典之義。如來至真滅度之後，當爲眾生髮去覆蓋，諸佛大聖則是法主，德過須彌、智超江海、道越虛空，不可為喻，用一切愚人懈怠放逸不順法教，復受經典。彼等何故懈廢迷荒，纏綿陰蓋不免三趣？諸佛世尊見此義故合要集法。

「於時于彼普光世界，不可計會無數諸佛，悉共集會其土。何故而謂普光？彼土純真無有聲聞緣覺之名，皆諸菩薩充滿備悉，其土菩薩各各自有金色光明，相好嚴身光耀普照靡不通遍，故謂普光。

「何謂諸佛要集？則如真諦遵崇諸法。何謂諸法？何謂為崇？何謂為遵？一切諸法悉為一法，此諸法者亦無有法，亦無非法，亦不可說。所以者何？其無法者，則無所生亦無所起，而為說法不久長存，以假言耳。內有六入外亦六入，五陰諸種及與諸入，是謂一切所有，以假言耳

【現代漢語翻譯】當時，十方如同恒河沙數一樣多的剎土（kshetra，佛土）的諸佛，因為五濁惡世（時代充滿五種污濁：劫濁、見濁、煩惱濁、眾生濁、命濁）的眾生難以教化，都顯現來到天王佛（Dēvarāja Buddha）的處所，也像能仁如來（Śākyamuni Buddha，釋迦牟尼佛）至真佛一樣。那些國土像這樣淫慾、嗔怒、愚癡盛行，自大驕慢、反叛不孝，阿諛諂媚、邪惡念頭，心志在於下劣的追求。為什麼呢？因為那些國土的眾生，不前往拜見佛，不肯接受教誨，即使聽到了佛法，也不聽從、不領悟、不思考、不奉行。因此，諸佛用善巧方便，在隱秘的住所，變化身形來到普光界（Sarvaprakāśa）天王佛的處所，講說分別諸佛要集。『什麼是佛要集？諸佛世尊，所包含的眾多修行，完備而無所遺漏，又進一步達到最後的究竟，憐憫愛護眾生，所以名為諸佛要集，這就是經典的意義。如來至真佛滅度之後，應當為眾生揭開發去覆蓋的煩惱，諸佛大聖則是法的主人，德行超過須彌山（Sumeru），智慧超越江海，道行超越虛空，無法比喻，但一切愚人懈怠放逸，不順從佛法教導，又接受經典。他們為什麼懈怠荒廢，迷惑荒唐，被陰暗覆蓋纏繞，不能免於三惡道（地獄、餓鬼、畜生）的苦難？諸佛世尊見到這個原因，所以彙集要集之法。』『當時在那個普光世界，有不可計數無數的諸佛，共同莊嚴那個國土。為什麼稱為普光？那個國土純凈真實，沒有聲聞（Śrāvaka，聽聞佛法而證悟者）、緣覺（Pratyekabuddha，通過自身觀察因緣而覺悟者）的名號，都是諸菩薩充滿完備，那個國土的菩薩各自都有金色光明，相好莊嚴其身，光芒普照沒有不通達遍及的地方，所以稱為普光。』『什麼是諸佛要集？就是如實地遵崇諸法。什麼是諸法？什麼是崇？什麼是遵？一切諸法都是一法，這些諸法也沒有法，也沒有非法，也不可說。為什麼呢？因為那無法者，就沒有生也沒有起，而為說法不能長久存在，只是假借言語而已。內有六入（六根：眼、耳、鼻、舌、身、意）外也有六入（六塵：色、聲、香、味、觸、法），五陰（色、受、想、行、識）諸種以及諸入，這就是一切所有，只是假借言語而已。

【English Translation】 At that time, the Buddhas from countless lands, as numerous as the sands of the Ganges River in the ten directions, all appeared at the abode of Dēvarāja Buddha (天王佛, the Heavenly King Buddha) because the beings in the world of the five turbidities (五濁世: the age of degeneration) were difficult to transform. They were like the Tathāgata (如來, Thus Come One), the perfectly enlightened Śākyamuni Buddha (釋迦牟尼佛), in that land where lust, anger, and ignorance were rampant, arrogance and pride prevailed, rebellion and unfilial conduct were common, and flattery and evil thoughts dominated, with minds set on inferior pursuits. Why was this so? Because the beings in those lands did not go to see the Buddha, nor were they willing to receive teachings. Even if they heard the Dharma, they did not listen, understand, contemplate, or practice it. Therefore, the Buddhas, with skillful means, resided in secluded chambers, transforming their forms to visit Dēvarāja Buddha in the Sarvaprakāśa realm (普光界, the Realm of Universal Light), where they expounded and elucidated the essential collection of all Buddhas. 『What is the essential collection of all Buddhas? The World Honored Ones, the Buddhas, possess all the practices, complete and without omission, and further advance to the ultimate consummation. Out of compassion and love for all beings, it is named the essential collection of all Buddhas; this is the meaning of the scripture. After the Parinirvana (滅度, passing away) of the Tathāgata, the perfectly enlightened Buddha, it should be used to uncover and remove the coverings of afflictions for all beings. The great sages, the Buddhas, are the masters of the Dharma, whose virtue surpasses Mount Sumeru (須彌山, the central world-mountain), whose wisdom exceeds the rivers and seas, and whose path transcends the void, beyond comparison. However, all foolish people are lazy and indulgent, disobeying the Dharma and teachings, yet they receive the scriptures. Why are they negligent and wasteful, confused and deluded, entangled in darkness and unable to escape the three evil destinies (三趣: hell, hungry ghosts, animals)? The World Honored Ones, the Buddhas, seeing this reason, compiled the essential collection of Dharma.』『At that time, in that Sarvaprakāśa world (普光世界), countless Buddhas, beyond measure, together adorned that land. Why is it called Sarvaprakāśa (普光)? That land is purely genuine, without the names of Śrāvakas (聲聞, Hearers) or Pratyekabuddhas (緣覺, Solitary Buddhas); it is filled and replete with Bodhisattvas. Each Bodhisattva in that land possesses golden light, with excellent marks adorning their bodies, their radiance universally illuminating without any place unreached; therefore, it is called Sarvaprakāśa.』『What is the essential collection of all Buddhas? It is to truly and respectfully follow all Dharmas. What are all Dharmas? What is respect? What is following? All Dharmas are one Dharma, and these Dharmas are neither Dharma nor non-Dharma, nor can they be spoken of. Why is this so? Because that which is without Dharma has no birth and no arising, and to speak of it cannot last long; it is merely a provisional expression. There are six entrances internally (六入: the six sense organs - eyes, ears, nose, tongue, body, mind) and six entrances externally (六入: the six sense objects - form, sound, smell, taste, touch, dharma), the five skandhas (五陰: form, feeling, perception, volition, consciousness), all kinds, and all entrances; this is all that exists, merely a provisional expression.』

分別章句。一切諸法如真諦觀，則無五陰、四種、諸入，無有斷滅亦無有常無有堅固，是故言曰諸法無言。一切諸法本凈則空，無有其名，其命所說亦無所有，一切諸法及與名號，皆亦自然悉無所有，是諸佛要集。

「何謂為崇？謂崇澹泊悉無所生，崇于無慾、崇于真諦、崇于無本，而崇法界、崇于本際，諸法悉空，崇此真諦，一切諸法皆無所住，無所習行，無行不行，威儀禮節，不取當來。無我所無諸所受業，則無君主亦無被服，不可睹見，為究竟盡故不可盡，假有文辭。其無盡者則無所生，其為本凈，謂志澹泊亦無所生，舍離所生及無所生，已所崇者無聲無寂，無能墮落亦無退者，除諸勸助，則無有底亦不無底，不起不生，講宣平等亦無想念，無近無遠亦無足跡，故謂為崇。

「是所崇者謂入法城，一切諸法假有號耳，無來無往，無得無不得，無有將往亦無還返，不正不邪，不聞不見，無念無知，不恐不懼，無愛無處，無寂不寂，不粗不細，不長不短，不中不彼，不來不藏，不得因緣，不安不危，悉不曉了亦無所行，無所興廢亦無蠲除，不令發起，不養不眠，不思不想，不達不念。無有限節，所念無量，無守無護，無所呼來，不度彼岸，不有處不無處，不斷滅不計常，不失不得，無去來今，無慧無不

【現代漢語翻譯】現代漢語譯本：若以真諦的視角來觀察一切諸法，那麼就沒有五陰（色、受、想、行、識，構成個體存在的五個要素）、四大種（地、水、火、風，構成物質世界的四種基本元素）、諸入（眼、耳、鼻、舌、身、意六根，以及色、聲、香、味、觸、法六塵，共十二處），沒有斷滅，也沒有常恒，沒有堅固不變的性質。因此說，一切諸法都無法用言語來表達。一切諸法從本以來就是清凈而空寂的，沒有固定的名稱，也沒有所謂的生命，所說的一切也都是空無所有的。一切諸法以及所有的名號，都是自然而然地空無所有，這就是諸佛所要彙集的要點。『什麼是崇高呢？』崇高就是指淡泊寧靜，沒有任何生起。崇尚于沒有慾望，崇尚于真諦，崇尚于沒有根本。進而崇尚於法界（一切諸法的總稱），崇尚于本際（事物最初的本源），諸法都是空性的，崇尚這種真諦。一切諸法都沒有任何的住處，沒有可以習行之處，沒有行，也沒有不行，威儀禮節，不執取未來。沒有我所，沒有諸所受的業，就沒有君主，也沒有被統治者，不可睹見，爲了究竟的止息所以不可窮盡，只是假借文字來表達。那沒有窮盡的，就沒有生起。那本性清凈的，是指心志淡泊，沒有任何生起，舍離了所生和無所生。已經崇尚的，沒有聲音，沒有寂靜，沒有能使之墮落的，也沒有退轉的，除了勸助之外，就沒有底，也不無底，不起不生，講說平等，也沒有想念，沒有近，沒有遠，也沒有足跡，所以稱為崇高。『這所崇尚的，是指進入法城（佛法的境界），一切諸法只是假借名號而已，沒有來，沒有往，沒有得，沒有不得，沒有將往，也沒有還返，不正是，也不邪，不聞，也不見，沒有念，沒有知，不恐，也不懼，沒有愛，沒有處所，沒有寂靜，也不不寂靜，不粗，也不細，不長，也不短，不中，也不偏，不來，也不藏匿，沒有得到因緣，不安穩，也不危險，完全不瞭解，也沒有所行，沒有興起，也沒有廢除，也沒有蠲除，不令發起，不養育，也不睡眠，不思，也不想，不通達，也不憶念。沒有有限的節制，所念的是無量的，沒有守護，沒有保護，沒有呼喚而來，不度過彼岸，不有處，也不無處，不斷滅，也不計為常，不失去，也沒有得到，沒有過去、現在、未來，沒有智慧，也沒有不智慧。』

【English Translation】 English version: If all dharmas (phenomena, teachings) are viewed according to the ultimate truth (Paramārtha-satya), then there are no five skandhas (pañca-skandha, the five aggregates of form, feeling, perception, mental formations, and consciousness), no four great elements (catu-dhātu, earth, water, fire, and air), no various entrances (āyatana, the six sense organs and their corresponding objects), there is neither annihilation nor permanence, nor is there any solidity. Therefore, it is said that all dharmas are beyond words. All dharmas are fundamentally pure and empty (śūnya), without name, without life, and what is spoken is also without substance. All dharmas and their names are naturally without any existence; this is the essential collection of all Buddhas. 『What is meant by sublime (崇)?』 Sublime means being tranquil and without any arising, revering non-desire, revering the ultimate truth (satya), revering the absence of origin, and revering the dharma-dhātu (the realm of all phenomena), revering the original limit (bhūta-koṭi, the ultimate reality). All dharmas are empty; revere this ultimate truth. All dharmas have no abiding place, no practice, neither practice nor non-practice, dignified conduct and etiquette, without grasping the future. Without 『I』 or 『mine,』 without any received karma, there is neither ruler nor ruled, invisible, for the sake of ultimate cessation, therefore inexhaustible, merely using words provisionally. That which is inexhaustible has no arising. That which is fundamentally pure means a tranquil mind without any arising, abandoning arising and non-arising. That which has been revered is without sound or silence, without the ability to fall, nor is there regression, except for encouragement, there is no bottom, nor is there no bottom, neither arising nor ceasing, expounding equality without thought, neither near nor far, without footprints; therefore, it is called sublime. 『That which is revered is entering the city of dharma (dharma-nagara, the realm of Dharma), all dharmas are merely provisional names, without coming, without going, without gaining, without not gaining, without going forth, without returning, neither right nor wrong, neither hearing nor seeing, without thought, without knowledge, without fear, without dread, without love, without a place, neither silent nor not silent, neither coarse nor fine, neither long nor short, neither middle nor other, neither coming nor hiding, without obtaining causes and conditions, neither peaceful nor dangerous, completely unknowing, without any action, without arising or ceasing, without elimination, without causing to arise, without nurturing or sleeping, without thinking or imagining, without understanding or remembering. Without limited restraint, what is thought is immeasurable, without guarding, without protecting, without calling forth, without crossing to the other shore, neither having a place nor not having a place, neither annihilation nor permanence, neither losing nor gaining, without past, present, or future, without wisdom, nor without wisdom.』

慧，不眾不寡，無音不言，亦不所入，無恐無字，亦不入文。不動不搖，不遠不近，無禮無不禮，不希名稱，亦無吾我。無人壽命，不戒不犯，不忍不諍，不進不怠，不可所不無所，非清非無清，非空非無空，不身不無身，不講名號等如空空。無畢無不畢，不教化，不願不離，不作無不作，以無殃釁亦不除罪，無想無不想，不動不捨，施亦不受之，初不與之，不調不寂，不滅不等，不使灰燼，不塵不離塵，不墮不落，不染無不染，不忘不念，亦不愁亦不憂戚。無思無不思，無應無不應，無雙無只，不游不在，不此際不彼岸，不彼不此，不臨岸不陸地，無底無中，不住度，無能度者，不動跡不志願，不退轉，不合會，不斷不壞，不還合，不相比，不著不脫，不取無不取，不虛空無不空，光明無底，不愛壽命，無人無教，常當講說舍諸處所，是入法城。其不入者著菩薩字，說無著法不見住處，斯曰為崇，是佛要集。

「何謂為遵？諸法常住住於法界，其能奉行如是法者，是謂為遵。何謂為法？所名法者不念於法，無所除毀，不懷希望，無不望，設無所望亦無想報，若不想報則除一切妄想，不造多不為少，不起不斷，不念過去、不想見當來、不住現在，如是行者等於三世，則無言說，不用住故而致眾生，是謂為法。

【現代漢語翻譯】現代漢語譯本慧（智慧），不眾多也不寡少，沒有聲音也不言語，也不進入任何事物，沒有恐懼也沒有文字，也不進入文章。不動搖，不遠離也不接近，沒有禮儀也沒有不禮儀，不希望名聲，也沒有自我。沒有人壽，不持戒也不犯戒，不忍耐也不爭辯，不精進也不懈怠，不可說沒有也不可說什麼都沒有，非清凈也非沒有清凈，非空也非沒有空，不執著于身體也不執著于沒有身體，不講說名號等同於空性。沒有終結也沒有不終結，不教化，不願求也不捨離，不作為也沒有不作為，以沒有災禍的開端也不消除罪過，沒有思念也沒有不想念，不動搖也不捨棄，佈施也不接受，最初不給予，不調伏也不寂靜，不滅度也不平等，不使之灰飛煙滅，不沾染塵埃也不脫離塵埃，不墮落也不墜落，不染著也沒有不染著，不忘記也不憶念，也不憂愁也不悲傷。沒有思慮也沒有不思慮，沒有迴應也沒有不迴應，沒有雙數也沒有單數，不遊走也不停留，不在此岸也不在彼岸，不執著于彼岸也不執著於此岸，不靠近岸邊也不在陸地上，沒有底部也沒有中間，不住于度量，沒有能度者，不留下痕跡也不發誓愿，不退轉，不聚合，不斷滅也不毀壞，不返回聚合，不互相比較，不執著也不脫離，不取捨也沒有不取捨，不虛空也沒有不虛空，光明沒有底部，不貪愛壽命，沒有人也沒有教導，應當經常講說捨棄各種處所，這是進入法城。那些不進入法城的人執著于菩薩之名，宣說無所執著的法卻不見安住之處，這可稱為崇高，是佛法的要義。

『什麼是遵從？諸法恒常安住於法界（Dharmadhatu），能夠奉行這些法的人，就稱為遵從。什麼是法？所謂的法是不思念法，沒有毀壞，不懷希望，也沒有不希望，即使沒有希望也沒有想要回報的想法，如果沒有想要回報的想法，就去除一切妄想，不造作多也不造作少，不起念也不斷滅，不思念過去、不想像未來、不住著現在，這樣修行的人等同於三世，就沒有言說，因為不用安住的緣故而利益眾生，這就是所謂的法。』

【English Translation】 English version Wisdom is neither many nor few, without sound it does not speak, nor does it enter anywhere, without fear and without words, nor does it enter into writing. It does not move or shake, neither far nor near, without etiquette and without non-etiquette, not desiring fame, and without self. Without human lifespan, neither keeping precepts nor breaking them, neither enduring nor contending, neither advancing nor being lazy, it cannot be said to be without anything, nor can it be said to have everything, neither pure nor without purity, neither empty nor without emptiness, neither attached to the body nor without the body, not speaking of names, equal to emptiness. Without end and without non-end, without teaching, without wishing and without leaving, without acting and without not acting, without the beginning of calamity and without removing sins, without thought and without non-thought, without moving and without abandoning, giving without receiving, initially not giving, neither taming nor being silent, neither extinguishing nor being unequal, not causing to turn to ashes, neither dusty nor leaving dust, neither falling nor dropping, neither staining nor without staining, neither forgetting nor remembering, neither sorrowing nor grieving. Without thinking and without not thinking, without responding and without not responding, without pairs and without being alone, not wandering and not staying, not on this shore and not on the other shore, not clinging to that shore and not clinging to this shore, not approaching the shore and not on land, without bottom and without middle, not dwelling on measure, without one who can cross over, without moving traces and without vows, without regression, without gathering, without ceasing and without breaking, without returning and gathering, without comparing, without clinging and without detaching, without taking and without not taking, without emptiness and without non-emptiness, light without bottom, not loving life, without people and without teaching, one should always speak of abandoning all places, this is entering the Dharma city (Dharmakshetra). Those who do not enter the Dharma city cling to the name of Bodhisattva (Bodhisattva), speaking of the Dharma of non-attachment but not seeing a place to dwell, this can be called sublime, it is the essence of the Buddha's teachings.

'What is following? All Dharmas (Dharmas) constantly abide in the Dharmadhatu (Dharmadhatu), those who can practice these Dharmas are called followers. What is Dharma? The so-called Dharma is not thinking of Dharma, without destruction, without hope, and without hopelessness, even without hope there is no thought of reward, if there is no thought of reward then all delusions are removed, not creating much and not creating little, not arising and not ceasing, not thinking of the past, not imagining the future, not dwelling in the present, those who practice in this way are equal to the three times, then there is no speech, because there is no need to dwell, sentient beings are benefited, this is called Dharma.'

「是故如來演此言教，佛興不興相住如故，法界亦然，法界住者法界寂然。以何等故，名曰為法？致寂然者以純淑喻，因此故曰諸法寂然。

「何謂無純？計是我所自謂有身，因緣諸見名色思想，處所言辭識知依猗，所謂名號心思稱量觀察本末，意所專惟，受諸五陰、四大、諸入，我當勸助開化三界，以當棄捐淫怒癡，名奉修道教證三脫門，致於道跡、往來、不還至羅漢道。吾當思念修四意止，意斷、神足、根、力、覺意至於八道，三十七品照明四事滅盡塵勞，是為聲聞，名曰不純。

「于彼何謂為寂然者？行菩薩乘，發大心言：『我當成佛務求道慧，於此所行，我當佈施舍于慳貪施以法財，凈其禁戒斷于眾缺，謹慎守行建立忍辱，刈其瞋恚為柔濡行，當修精進推懈怠垢，遵修勤力處於閑居修于正受，教化為師還得一心，從三昧起念般若波羅蜜奉行其義，智度無極開化眾生以求佛道。』一切諸佛由般若生，還成佛道降伏眾魔，則轉法輪度脫人民，以佛無為而令滅度，究竟佛慧學諸佛事，宣暢如來十力之業，佛十八法諸力根本四無所畏，分別辯才多所暢達。菩薩所說建立，應念出入進退，是為處所。一切望想諸所受取，敢可施行？無有此法，是謂純淑寂然之無。其寂然者，斯謂為法，是則名曰諸佛要

【現代漢語翻譯】現代漢語譯本：『因此，如來宣講這些言教，無論佛陀出現與否，（法的）相狀都保持不變，法界（Dharmadhatu，一切法的總稱）也是如此，法界安住即是法界的寂靜。為何稱之為『法』？達到寂靜狀態可以用純凈美好來比喻，因此說諸法寂然。『什麼是不純凈？執著于『我』和『我所』，自認為有身體，由因緣產生的各種見解、名色（Namarupa，精神和物質）、思想，處所、言辭、識知（Vijnana，識別）所依賴的事物，也就是名號、心思、稱量、觀察事物的本末，意念所專注的，承受五陰（Skandha，構成個體存在的五種要素：色、受、想、行、識）、四大（Mahabhuta，構成物質世界的四大元素：地、水、火、風）、諸入（Ayatana，感覺器官及其對像），認為『我應當勸導開化三界（Trailokya，欲界、色界、無色界），應當捨棄淫慾、嗔怒、愚癡，奉行修道，證得三解脫門（Trimoksha，空、無相、無愿），達到道跡（Magga，修行之道）、往來（Sakadagami，一來果）、不還（Anagami，不來果），直至阿羅漢道（Arhat，斷盡煩惱的聖者）。我應當思念修習四念處（Smrtyupasthana，四種觀禪修習：身、受、心、法）、四正勤（Samyakprahana，斷惡、修善）、四神足（Rddhipada，四種成就神通的基礎：欲、勤、心、觀）、五根（Indriya，信、精進、念、定、慧）、五力（Bala，信、精進、念、定、慧）、七覺支（Bojjhanga，七種覺悟的要素：念、擇法、精進、喜、輕安、定、舍），直至八正道（Astangika-marga，達到解脫的八個要素：正見、正思、正語、正業、正命、正精進、正念、正定），三十七道品（Bodhipaksika-dharma，三十七種有助於覺悟的修行方法），照明四事（四聖諦：苦、集、滅、道），滅盡塵勞，這就是聲聞（Sravaka，聽聞佛法而修行者）的境界，名為不純凈。』『那麼，什麼是寂然呢？行菩薩乘（Bodhisattvayana，菩薩的修行道路），發大心說：『我應當成佛，務必尋求智慧，對於所做的一切，我應當佈施，捨棄慳貪，施予法財，清凈我的禁戒，斷除各種缺失，謹慎守護我的行為，建立忍辱，去除嗔恚，以柔和的態度待人，應當修習精進，去除懈怠的污垢，遵循勤奮努力，處於閑居之處修習正定，教化眾生，成為導師，獲得一心不亂，從三昧（Samadhi，禪定）中起身，唸誦般若波羅蜜（Prajnaparamita，智慧的完美），奉行其中的意義，以無極的智慧度化眾生，以求佛道。』一切諸佛都由般若（Prajna，智慧）而生，最終成就佛道，降伏眾魔，從而轉法輪（Dharmacakra-pravartana，宣講佛法），度脫人民，以佛的無為（Asamskrta，不生不滅的境界）而令眾生滅度，究竟佛的智慧，學習諸佛的事業，宣揚如來的十力（Dasabala，佛的十種力量），佛的十八不共法（Avenika-dharma，佛獨有的十八種功德），諸力的根本——四無所畏（Vaisaradya，佛的四種無畏），分別辯才，多方暢達。菩薩所說所建立的，應念出入進退，這就是（菩薩的）處所。一切的希望、想法以及所接受和獲取的，怎麼可以施行呢？沒有這樣的法，這就是純凈美好和寂然的無。這寂然，就稱為法，這就是諸佛的要義。』

【English Translation】 English version: 『Therefore, the Tathagata (如來，Thus Come One) expounds these teachings, whether a Buddha appears or not, the characteristics remain the same. The Dharmadhatu (法界，Dharmadhatu, the realm of all dharmas) is also like this; the abiding of the Dharmadhatu is the stillness of the Dharmadhatu. Why is it called 『Dharma』? Attaining stillness can be likened to purity and goodness; therefore, it is said that all dharmas are still. 『What is impurity? Clinging to 『I』 and 『mine,』 considering oneself to have a body, the various views, Namarupa (名色，Namarupa, mind and matter), and thoughts arising from conditions, places, words, the things upon which Vijnana (識知，Vijnana, consciousness) relies, namely names, thoughts, measuring, observing the beginning and end of things, what the mind focuses on, enduring the five Skandhas (五陰，Skandha, the five aggregates: form, feeling, perception, mental formations, and consciousness), the four Mahabhutas (四大，Mahabhuta, the four great elements: earth, water, fire, and wind), the various Ayatanas (諸入，Ayatana, sense bases), thinking, 『I should advise and enlighten the three realms (三界，Trailokya, the realm of desire, the realm of form, and the formless realm), I should abandon lust, anger, and delusion, practice the teachings, attain the three doors of liberation (三解脫門，Trimoksha, emptiness, signlessness, and wishlessness), reach the path (道跡，Magga, the path of practice), Sakadagami (往來，Sakadagami, once-returner), Anagami (不還，Anagami, non-returner), and even the Arhat path (阿羅漢道，Arhat, a perfected being). I should contemplate and practice the four Smrtyupasthanas (四念處，Smrtyupasthana, the four foundations of mindfulness: body, feeling, mind, and dharmas), the four Samyakprahanas (四正勤，Samyakprahana, the four right efforts: to prevent evil, to abandon evil, to cultivate good, and to maintain good), the four Rddhipadas (四神足，Rddhipada, the four bases of power: zeal, effort, mind, and investigation), the five Indriyas (五根，Indriya, the five faculties: faith, effort, mindfulness, concentration, and wisdom), the five Balas (五力，Bala, the five powers: faith, effort, mindfulness, concentration, and wisdom), the seven Bojjhangas (七覺支，Bojjhanga, the seven factors of enlightenment: mindfulness, investigation of dharmas, effort, joy, tranquility, concentration, and equanimity), up to the eightfold path (八正道，Astangika-marga, the eight elements of the path to liberation: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), the thirty-seven Bodhipaksika-dharmas (三十七道品，Bodhipaksika-dharma, thirty-seven factors conducive to enlightenment), illuminating the four truths (四聖諦，the four noble truths: suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering), extinguishing defilements, this is the realm of the Sravaka (聲聞，Sravaka, a hearer of the teachings), called impurity.』『Then, what is stillness? Practicing the Bodhisattvayana (菩薩乘，Bodhisattvayana, the path of a Bodhisattva), making the great vow: 『I should become a Buddha, diligently seeking wisdom. In all that I do, I should practice generosity, abandoning stinginess, giving Dharma and wealth, purifying my precepts, cutting off all deficiencies, carefully guarding my conduct, establishing patience, cutting off anger, acting with gentleness, I should practice diligence, removing the defilement of laziness, following diligence and effort, dwelling in solitude, practicing right concentration, teaching and transforming beings, becoming a teacher, attaining one-pointedness of mind, arising from Samadhi (三昧，Samadhi, concentration), reciting Prajnaparamita (般若波羅蜜，Prajnaparamita, the perfection of wisdom), practicing its meaning, using boundless wisdom to liberate beings, seeking the Buddha path.』 All Buddhas are born from Prajna (般若，Prajna, wisdom), ultimately attaining Buddhahood, subduing all demons, thereby turning the Dharmacakra (轉法輪，Dharmacakra-pravartana, turning the wheel of Dharma), liberating people, leading beings to Nirvana (滅度，Nirvana, liberation) through the Buddha』s Asamskrta (無為，Asamskrta, unconditioned state), ultimately realizing the wisdom of the Buddha, learning the deeds of the Buddhas, proclaiming the ten powers of the Tathagata (如來十力，Dasabala, the ten powers of the Buddha), the eighteen Avenika-dharmas (佛十八不共法，Avenika-dharma, the eighteen unique qualities of a Buddha), the root of all powers—the four Vaisaradyas (四無所畏，Vaisaradya, the four fearlessnesses of a Buddha), discriminating eloquence, widely proclaiming. What the Bodhisattva speaks and establishes, the coming and going, advancing and retreating in thought, this is the (Bodhisattva』s) place. All hopes, thoughts, and what is received and obtained, how can they be practiced? There is no such Dharma; this is the purity, goodness, and absence of stillness. This stillness is called Dharma; this is the essence of all Buddhas.』

集。」

佛言：「次復所言諸佛要集，則是初發菩薩心者言教之謂。何謂初發菩薩心者？謂無從生。所以者何？於一切心而無有心。其無心者則無所生，無所生者是初發心，因得還致無所從生法忍。又若初發菩薩心者堅固其意，於此菩薩當發其心猶如金剛。

「何謂發心如金剛者？菩薩發心有十事行，為若金剛。何謂為十？一曰、游于無量生死之難；二曰、一切所有施無所吝；三曰、常有等心加於眾生；四曰、我皆當度一切眾生，以佛滅度而滅度之；五曰、度眾生已亦無有人至滅度者，解一切法無所生故；六曰、分別曉了一切諸法；七曰、常加精進無所遺漏；八曰、其慧普入靡所不達；九曰、具一切智了入一門；十曰、諸所愛重無有增減，不以貪惜斷諸所著。是為菩薩發心十事心如金剛，是佛要集。」

佛言：「菩薩復有發心，皆於三界不起眾想，不起無想。又佛要集，謂當奉行六度無極。何謂為六？有俗檀波羅蜜，沒於世俗不應度世，亦有度世檀波羅蜜，不墮于俗；持戒、忍辱、精進、一心、般若波羅蜜，亦復如是，或有行俗般若波羅蜜，不應度世，或有行度世般若波羅蜜，不墮于俗。

「何謂為俗檀波羅蜜不應度世？於是菩薩廣有所施，供給沙門、外學、梵志、貧窮乞丐不安己者，饑者

【現代漢語翻譯】現代漢語譯本：佛說：『其次所說的諸佛要集，是指初發菩薩心者的言教。什麼是初發菩薩心者呢？就是無所從來而生。為什麼這樣說呢？因為對於一切心而沒有心。沒有心的人就沒有所生，沒有所生就是初發心，因此得以證得無所從來而生的法忍。又如果初發菩薩心者能堅定其意志，那麼這位菩薩所發的心就如同金剛一樣。』

『什麼叫做發心如金剛呢？菩薩發心有十種行為，如同金剛一般。哪十種呢？第一，遊歷于無量生死的艱難之中；第二，一切所有都施捨而沒有吝惜；第三，常常以平等心對待眾生；第四，我應當度脫一切眾生，以如佛滅度的方式使他們滅度；第五，度脫眾生之後也沒有人真正達到滅度，因爲了解一切法都是無所生的；第六，分別明瞭一切諸法；第七，常常精進修行沒有遺漏；第八，其智慧普遍深入沒有不通達的地方；第九，具足一切智慧，從一個法門深入；第十，對於所愛重的事物沒有增加或減少，不因為貪戀吝惜而斷絕一切執著。這就是菩薩發心十種如金剛的行為，這就是佛的要集。』

佛說：『菩薩還有一種發心，就是對於三界不起眾想，也不起無想。還有佛的要集，就是應當奉行六度波羅蜜（Lục độ Ba La Mật: Six Perfections）。什麼是六度呢？有世俗的檀波羅蜜（Đàn Ba La Mật: Dāna pāramitā），沉沒於世俗之中不應度世，也有度世的檀波羅蜜，不墮入世俗；持戒波羅蜜（Trì giới Ba La Mật: Śīla pāramitā）、忍辱波羅蜜（Nhẫn nhục Ba La Mật: Kṣānti pāramitā）、精進波羅蜜（Tinh tấn Ba La Mật: Vīrya pāramitā）、一心波羅蜜（Nhất tâm Ba La Mật: Dhyāna pāramitā）、般若波羅蜜（Bát nhã Ba La Mật: Prajñā pāramitā），也是這樣，或者有行世俗般若波羅蜜，不應度世，或者有行度世般若波羅蜜，不墮入世俗。』

『什麼叫做世俗檀波羅蜜不應度世呢？就是這位菩薩廣泛地進行佈施，供給沙門（Sa môn: Śrāmaṇa）、外道、梵志（Phạm chí: Brahmin）、貧窮乞丐以及那些不安寧的人，給飢餓的人

【English Translation】 English version: The Buddha said: 'Furthermore, what is meant by the essential gathering of all Buddhas refers to the teachings for those who initially aspire to Bodhicitta (Bồ-đề tâm: Bodhi-citta). What is meant by one who initially aspires to Bodhicitta? It means without arising from anywhere. Why is this so? Because there is no mind within all minds. One without mind has nothing to arise from, and having nothing to arise from is the initial aspiration, thereby attaining the forbearance of the Dharma of non-arising. Moreover, if one who initially aspires to Bodhicitta strengthens their intention, then the Bodhicitta of this Bodhisattva (Bồ Tát: Bodhisattva) will be as firm as a diamond.'

'What is meant by aspiring to Bodhicitta like a diamond? A Bodhisattva's aspiration has ten practices, like a diamond. What are the ten? First, wandering through the difficulties of limitless births and deaths; second, giving away everything without any stinginess; third, always having an equal mind towards all beings; fourth, I shall liberate all beings, liberating them with the Nirvana (Niết bàn: Nirvana) of the Buddha; fifth, after liberating beings, no one truly reaches Nirvana, because understanding that all dharmas (Pháp: Dharma) are without arising; sixth, clearly distinguishing all dharmas; seventh, always diligently practicing without any omissions; eighth, their wisdom universally penetrates without anything not reached; ninth, possessing all wisdom, entering deeply through one gate; tenth, there is no increase or decrease in what is loved and valued, not severing all attachments due to greed and stinginess. These are the ten practices of a Bodhisattva's aspiration like a diamond, this is the essential gathering of the Buddha.'

The Buddha said: 'Furthermore, Bodhisattvas have an aspiration in which they do not arise with thoughts of the three realms (Tam giới: Triloka), nor do they arise with no-thought. Also, the essential gathering of the Buddha is that one should uphold and practice the Six Perfections (Lục độ Ba La Mật: Six Pāramitās). What are the six? There is the mundane Dāna pāramitā (Đàn Ba La Mật: Dāna pāramitā), which is immersed in the mundane and should not liberate the world, and there is the world-liberating Dāna pāramitā, which does not fall into the mundane; Śīla pāramitā (Trì giới Ba La Mật: Śīla pāramitā), Kṣānti pāramitā (Nhẫn nhục Ba La Mật: Kṣānti pāramitā), Vīrya pāramitā (Tinh tấn Ba La Mật: Vīrya pāramitā), Dhyāna pāramitā (Nhất tâm Ba La Mật: Dhyāna pāramitā), Prajñā pāramitā (Bát nhã Ba La Mật: Prajñā pāramitā) are also like this, or there is the practice of mundane Prajñā pāramitā, which should not liberate the world, or there is the practice of world-liberating Prajñā pāramitā, which does not fall into the mundane.'

'What is meant by mundane Dāna pāramitā not liberating the world? It is that this Bodhisattva widely practices giving, providing for Śrāmaṇas (Sa môn: Śrāmaṇa), heretics, Brahmins (Phạm chí: Brahmin), poor beggars, and those who are not at peace, giving to the hungry'

與食，渴者與漿，車乘象馬、床臥衣被、金銀珍寶、妻子男女、國邑墟聚，外諸所有若干種物，無所愛惜悉能惠舍，作是施已計于吾我，猗其所施。今我出養，彼人受之，我為施主無所貪惜，以從佛教行檀波羅蜜，今所施者以反施心，愿及一切眾生之類，還此勸助令我所施，當使眾生永得安隱。作是施者有三著礙。何謂為三？一、計吾我；二、計他人；三、計妄想施；是為俗檀波羅蜜不應度世。何者爾乎？纏綿在俗不得度故。

「何謂度世檀波羅蜜不墮于俗？能凈三品。何謂為三？一、於是菩薩若佈施時不得吾我；二、不見受者而有所取；三、有所施未曾妄想而求還報也；是謂為三。有菩薩施以用勸助一切眾生，若施眾生不睹受者而有所取，則用勸助於無上正真之道。彼不察見所取食法，是則名曰度世檀波羅蜜。所以者何？得度世故。

「何謂在俗？謂五盛陰之所覆蓋。能捨此五，則曰度世。其無吾我無所想念，亦無所猗悉無所著，是曰度世。若已受戒，謂他毀禁不應法行，若復開化若干弟子，因我得度，我當成佛救濟眾生，自計有身不解本無，是俗尸波羅蜜不應度世。雖已持戒不計吾我，不見他人毀法亂禁，悉等濟之，不捨生死不猗無為，雖度眾生悉了無本，忍辱精進一心智慧，亦復如是。無所著者則

【現代漢語翻譯】現代漢語譯本：如果有人給飢餓的人食物，給口渴的人飲料，佈施車乘、象馬、床榻臥具、衣服被褥、金銀珍寶、妻子兒女、城池村落，以及其他各種各樣的財物，沒有絲毫吝惜，全部都能施捨。做了這些佈施之後，卻心存『我』的念頭，執著于自己所施捨的東西。心想：『現在我拿出東西佈施，那個人接受了我的佈施，我是施主，毫不吝惜。我爲了遵循佛教的教導而行佈施波羅蜜（Dāna-pāramitā，佈施到彼岸），現在我所佈施的東西，希望用這種反施的心，以及一切眾生的力量，來勸助我所施捨的功德，應當使一切眾生永遠得到安樂。』像這樣佈施的人，有三種執著障礙。哪三種呢？第一，執著于『我』；第二，執著于『他人』；第三，執著于虛妄的佈施。這叫做世俗的佈施波羅蜜（Dāna-pāramitā），不能夠度脫生死。為什麼呢？因為被世俗纏縛，不能得到解脫。

什麼叫做度世的佈施波羅蜜（Dāna-pāramitā），不落入世俗呢？能夠清凈三種品行。哪三種呢？第一，菩薩在佈施的時候，不執著于『我』；第二，不因為接受佈施的人而有所求；第三，佈施的時候，不曾虛妄地想要求得回報。這就叫做三種清凈。有菩薩用佈施來勸助一切眾生，如果佈施給眾生的時候，不因為接受佈施的人而有所求，那麼就是用佈施來勸助眾生證得無上正真之道。他不觀察所接受的食物的性質，這就叫做度世的佈施波羅蜜（Dāna-pāramitā）。為什麼這樣說呢？因為能夠度脫世間。

什麼叫做『在世俗』呢？就是被五蘊（pañca-skandha）所覆蓋。能夠捨棄這五蘊（pañca-skandha），就叫做度脫世間。心中沒有『我』的執著，沒有妄想，也沒有依靠，沒有任何執著，這就叫做度脫世間。如果已經受了戒，卻說別人毀犯戒律，行為不符合佛法，又開導教化了很多弟子，認為他們是因為自己才得以解脫，自己將來要成佛來救濟眾生，總是想著自己這個身體，不瞭解一切事物本性是空無的，這就是世俗的尸波羅蜜（Śīla-pāramitā，持戒到彼岸），不能夠度脫生死。雖然已經持戒，卻不執著于『我』，不去看別人毀犯戒律，擾亂佛法，平等地救濟他們，不捨棄生死，也不執著于無為，雖然度化眾生，卻了知一切事物本性是空無的，忍辱、精進、一心、智慧，也是這樣。心中沒有執著，那麼...

【English Translation】 English version: If someone gives food to the hungry, drink to the thirsty, and bestows carriages, elephants, horses, beds, bedding, clothing, gold, silver, precious jewels, wives, children, cities, villages, and various other kinds of possessions, without any stinginess, able to give them all away. After making these offerings, they still harbor thoughts of 'I,' clinging to what they have given. Thinking, 'Now I give something away, that person receives my offering, I am the donor, without any reluctance. I am practicing Dāna-pāramitā (Perfection of Giving) to follow the Buddha's teachings, and now what I give, I hope to use this reciprocal mind, along with the power of all beings, to encourage and assist the merit of my giving, which should enable all beings to attain lasting peace.' Such a giver has three attachments and hindrances. What are the three? First, attachment to 'I'; second, attachment to 'others'; third, attachment to illusory giving. This is called worldly Dāna-pāramitā (Perfection of Giving), which cannot liberate from birth and death. Why? Because it is entangled in worldliness and cannot attain liberation.

What is called transcendent Dāna-pāramitā (Perfection of Giving), which does not fall into worldliness? It can purify three qualities. What are the three? First, when a Bodhisattva gives, they do not cling to 'I'; second, they do not seek anything from the recipient; third, when giving, they never falsely expect a reward. These are called the three purities. If a Bodhisattva uses giving to encourage all beings, and when giving to beings, does not seek anything from the recipient, then they are using giving to encourage beings to attain the Unsurpassed Perfect Enlightenment. They do not examine the nature of the food received; this is called transcendent Dāna-pāramitā (Perfection of Giving). Why is this so? Because it can transcend the world.

What is meant by 'in the world'? It is being covered by the five skandhas (pañca-skandha). Being able to relinquish these five skandhas (pañca-skandha) is called transcending the world. If there is no attachment to 'I,' no delusion, no reliance, and no clinging, this is called transcending the world. If one has already taken precepts but says that others violate the precepts and do not act according to the Dharma, and also guides and teaches many disciples, thinking that they are liberated because of oneself, and that one will become a Buddha to save all beings, always thinking of this body and not understanding that the nature of all things is emptiness, this is worldly Śīla-pāramitā (Perfection of Morality), which cannot liberate from birth and death. Although one has upheld the precepts, one does not cling to 'I,' does not look at others violating the precepts and disrupting the Dharma, but equally saves them, does not abandon birth and death, and does not cling to non-action. Although one liberates beings, one knows that the nature of all things is emptiness. Patience, diligence, one-mindedness, and wisdom are also like this. If there is no attachment, then...

應度世，有所著者則墮于俗。又諸世間書疏咒術，章句算計，五經六藝，王者典籍，神仙之業，所學智慧而有悕望，是為墮俗般若波羅蜜。若於俗間所有希望不以為慧，曉空無相無愿之法，平等三世無去來今，等於三塗解法身一，不在生死不住滅度，開化一切普無所住，是為度世般若波羅蜜，是佛要集。」

說此語時，天王佛國七那術菩薩，悉逮得無所從生法忍。三千大千世界六反震動，天雨眾華，其大光明普照十方。

「又佛要集者，謂菩薩地所入之處。何謂為地？所云入者，於一切法悉無所入，諸法無來亦無有去，一切諸法亦無所失，不念道地亦無所想，修治其地不見處所。何謂修治其地？菩薩修學第一住者，有十事法。何謂為十？一曰、清和其性；二曰、愍哀哀諸有形；三曰、等心欲濟眾生；四曰、好喜佈施救諸窮乏；五曰、親近善友咨啟不逮；六曰、習求經典開化所疑；七曰、數念舍家不慕居業；八曰、志求佛身達之無形；九曰、開闡法施以示不及；十曰、蠲除自大常奉誠信。是為初發意菩薩所行十法。

「又菩薩行二住，常當慇勤奉行八法。何謂為八？一曰、奉戒清凈而無玷汙；二曰、常修孝順念報恩德；三曰、得住勢力忍辱為本；四曰、遵修恭恪常懷悅豫；五曰、不捨一切眾生之類；

【現代漢語翻譯】現代漢語譯本：應超越世俗，如果有所執著，就會墮入世俗。此外，世間所有的書籍、註釋、咒語、法術、文章、算術、五經六藝、帝王的典籍、神仙的行業，所學習的智慧如果帶有希求和期望，這就是墮入世俗的般若波羅蜜（Prajna Paramita，智慧到彼岸）。如果對於世俗間的所有希望不認為是智慧，明白空、無相、無愿的法則，平等看待過去、現在、未來三世，沒有過去、現在、未來，等同於三惡道，理解法身是一體的，不在生死中，也不停留在涅槃中，開化一切眾生而普遍沒有執著，這就是超越世俗的般若波羅蜜，這是佛陀重要的教誨彙集。在宣說這些話的時候，天王佛國七那術（name of a Bodhisattva）菩薩，都獲得了無所從生法忍（Anutpattika-dharma-kshanti，無生法忍）。三千大千世界發生了六種震動，天空降下各種花朵，巨大的光明普遍照耀十方。此外，佛陀重要的教誨彙集，指的是菩薩所進入的境界。什麼是地（Bhumi，菩薩的階位）？所說的進入，是指對於一切法都沒有進入，諸法沒有來處也沒有去處，一切諸法也沒有失去，不思念道地也沒有任何想法，修治這個地卻看不到處所。什麼是修治這個地？菩薩修學第一住（first stage of Bodhisattva）的人，有十件事要遵循。什麼是十件事？第一，清凈調和自己的心性；第二，慈悲憐憫一切有形體的眾生；第三，以平等心想要救濟眾生；第四，喜歡佈施，救濟那些貧窮困乏的人；第五，親近善友，請教自己不足的地方；第六，學習經典，開解自己疑惑的地方；第七，常常想著捨棄家庭，不貪戀世俗的產業；第八，立志追求佛身，通達佛身沒有形相；第九，開示闡明佛法，用來教導那些不足的人；第十，去除自大之心，常常奉行誠信。這就是初發心的菩薩所要修行的十種方法。此外，菩薩修行第二住（second stage of Bodhisattva），應當常常慇勤奉行八種方法。什麼是八種方法？第一，奉持戒律清凈而沒有沾染污垢；第二，常常修習孝順，想著報答恩德；第三，得到安住的勢力，以忍辱為根本；第四，遵循修行恭敬謙遜，常常懷著喜悅的心情；第五，不捨棄一切眾生的種類。

【English Translation】 English version: One should transcend the world; if one is attached to anything, one will fall into worldliness. Furthermore, all worldly books, commentaries, spells, incantations, writings, arithmetic, the Five Classics and Six Arts, the scriptures of kings, the practices of immortals, and the wisdom learned with hopes and expectations—this is falling into worldly Prajna Paramita (wisdom that has reached the other shore). If one does not regard all worldly hopes as wisdom, understands the laws of emptiness, signlessness, and wishlessness, views the three periods of past, present, and future equally, without coming or going, equates them to the three evil paths, understands that the Dharmakaya (Dharma body) is one, not in birth and death, nor abiding in Nirvana, enlightening all beings without any attachment, this is transcending worldly Prajna Paramita; this is the essential collection of the Buddha's teachings. When these words were spoken, seven Natas (name of a Bodhisattva) Bodhisattvas from the Buddha-land of the Heavenly King all attained Anutpattika-dharma-kshanti (the patience of non-origination). The three thousand great thousand worlds shook in six ways, the heavens rained down various flowers, and great light universally illuminated the ten directions. Moreover, the essential collection of the Buddha's teachings refers to the realm entered by Bodhisattvas. What is a Bhumi (stage of Bodhisattva)? What is meant by entering is that there is no entering into any dharma; dharmas have no coming or going, and all dharmas are not lost. One does not think of the Bodhi-bhumi (stage of enlightenment) and has no thoughts. Cultivating this Bhumi, one does not see a place. What is cultivating this Bhumi? A Bodhisattva who cultivates and studies the first stage (first stage of Bodhisattva) has ten things to follow. What are the ten things? First, purify and harmonize one's nature; second, have compassion and pity for all sentient beings with form; third, with an equal mind, desire to save all beings; fourth, be fond of giving and saving those who are poor and destitute; fifth, be close to good friends and ask about one's shortcomings; sixth, study the scriptures and resolve one's doubts; seventh, constantly think of abandoning the home and not coveting worldly possessions; eighth, aspire to seek the Buddha's body and understand that the Buddha's body has no form; ninth, expound and elucidate the Dharma to teach those who are lacking; tenth, eliminate arrogance and always uphold sincerity and trustworthiness. These are the ten practices for a Bodhisattva who has just aroused the aspiration for enlightenment. Furthermore, a Bodhisattva practicing the second stage (second stage of Bodhisattva) should always diligently practice eight methods. What are the eight methods? First, uphold the precepts purely without defilement; second, constantly cultivate filial piety and think of repaying kindness; third, attain the power of abiding, with forbearance as the foundation; fourth, follow and cultivate reverence and humility, always cherishing joy; fifth, do not abandon any kind of sentient beings.

六曰、行無極哀未曾忘舍；七曰、奉敬師長視如世尊；八曰、精進務求諸度無極。是為八。

「菩薩行三住，有五法。何謂為五？一曰、求于博聞而不厭足；二曰、開闡顯施離衣食法；三曰、所興德本勸助佛土；四曰、患厭無量生死之難；五曰、住于羞恥常懷慚愧。是為五。

「菩薩行四住，復有十法。何謂為十？一曰、習在閑居志常寂靜；二曰、知其限節心在止足；三曰、棄捐調戲嘲囈；四曰、常慎禁戒未曾毀犯；五曰、厭五所欲處調和地；六曰、而發其心永至成就；七曰、一切所有皆能惠施心無所著；八曰、其心常勇，不懷怯弱；九曰、一切所有無所愛惜；十曰、所集德本以施眾生。是為十。

「菩薩學五住，復有十法。何謂為十？一曰、舍於家業；二曰、遠比丘尼；三曰、棄捐種姓慳嫉之念；四曰、離於憒鬧眾會之黨；五曰、而釋瞋恚斗訟之本；六曰、不自嘆身不毀他人；七曰、除於十惡憍慢之意；八曰、常刈四倒不順之教；九曰、翦于貪淫瞋恚愚癡；十曰、去于掛礙妄想之著。是為十。

「菩薩學六住者，當具六法諸度無極，不習六事。何謂為六？一曰、其心靜然不求聲聞；二曰、其心明瞭不慕緣覺；三曰、其心不捨一切眾生；四曰、見乞求者不懷怯弱；五曰、未曾修行愁戚之法；

【現代漢語翻譯】現代漢語譯本六、行為上達到極致的悲憫，從不曾忘記佈施（舍）；七、恭敬侍奉師長，視同世尊（Buddha）；八、精進修行，務必達到諸波羅蜜（Paramita）的無極境界。以上是第八點。

『菩薩（Bodhisattva）修行有三種安住方式，包含五種方法。什麼是五種方法？一、追求廣博的知識，永不滿足；二、開導闡釋佛法，佈施衣食等資具；三、所修的功德善本，用來勸助莊嚴佛土；四、厭患無量生死輪迴的苦難；五、安住于羞恥之心，常常懷有慚愧之情。以上是第五點。

『菩薩（Bodhisattva）修行有四種安住方式，又包含十種方法。什麼是十種方法？一、習慣於在閑靜的地方居住，心志常常保持寂靜；二、知道適可而止，內心滿足於已經擁有的；三、拋棄調戲、嘲笑、戲謔等行為；四、常常謹慎地遵守戒律，從不違犯；五、厭惡五種慾望（五欲），安住在調和的環境中；六、發起菩提心（Bodhi-citta），永遠達到成就；七、對於一切所有的東西都能慷慨佈施，內心沒有執著；八、內心常常勇敢，不懷有怯懦；九、對於一切所有的東西都沒有愛惜之心；十、所積聚的功德善本，用來佈施給一切眾生。以上是第十點。

『菩薩（Bodhisattva）學習有五種安住方式，又包含十種方法。什麼是十種方法？一、捨棄家庭產業；二、遠離比丘尼（Bhikkhuni）；三、拋棄種姓制度和慳吝嫉妒的念頭；四、遠離喧鬧的聚會和人群；五、消除瞋恚和爭鬥的根源；六、不自我讚歎，也不詆譭他人；七、去除十惡業和驕慢之心；八、常常斷除四顛倒和不順從正法的教導；九、剪除貪慾、瞋恚、愚癡；十、去除掛礙和妄想的執著。以上是第十點。

『菩薩（Bodhisattva）學習有六種安住方式，應當具足六波羅蜜（Paramita），不學習六種事情。什麼是六種？一、內心安靜，不追求聲聞（Sravaka）果位；二、內心明瞭，不羨慕緣覺（Pratyekabuddha）果位；三、內心不捨棄一切眾生；四、見到乞求者不懷有怯懦之心；五、不曾修行愁苦憂戚之法；

【English Translation】 English version Sixth: In conduct, reaching the ultimate compassion, never forgetting to give (dana); Seventh: Respectfully serving teachers and elders, regarding them as the World Honored One (Buddha); Eighth: Diligently practicing, striving to attain the ultimate state of all perfections (Paramita). This is the eighth.

'A Bodhisattva (Bodhisattva) has three abodes in practice, containing five methods. What are the five? First: Seeking extensive knowledge without ever being satisfied; Second: Expounding and explaining the Dharma, giving alms of clothing, food, and other necessities; Third: Using the roots of virtue cultivated to encourage and adorn the Buddha-lands; Fourth: Loathing the suffering of endless cycles of birth and death; Fifth: Abiding in a sense of shame, constantly harboring remorse. This is the fifth.

'A Bodhisattva (Bodhisattva) has four abodes in practice, also containing ten methods. What are the ten? First: Being accustomed to dwelling in quiet places, with the mind constantly remaining in stillness; Second: Knowing one's limits and being content with what one has; Third: Abandoning frivolous behavior, mockery, and jesting; Fourth: Constantly and cautiously observing the precepts, never violating them; Fifth: Disgusted with the five desires (five sensual desires), dwelling in a harmonious environment; Sixth: Arousing the Bodhi-citta (Bodhi-citta), forever reaching accomplishment; Seventh: Being able to generously give away all possessions, with no attachment in the mind; Eighth: The mind is constantly courageous, without harboring cowardice; Ninth: Having no attachment to any possessions; Tenth: Using the accumulated roots of virtue to give to all sentient beings. This is the tenth.

'A Bodhisattva (Bodhisattva) has five abodes in learning, also containing ten methods. What are the ten? First: Abandoning family business; Second: Staying away from Bhikkhunis (Bhikkhuni); Third: Abandoning the notions of caste and the thoughts of stinginess and jealousy; Fourth: Staying away from noisy gatherings and crowds; Fifth: Eliminating the roots of anger and strife; Sixth: Not praising oneself, nor slandering others; Seventh: Removing the ten evil deeds and the intention of arrogance; Eighth: Constantly cutting off the four inversions and teachings that do not accord with the proper Dharma; Ninth: Cutting off greed, anger, and ignorance; Tenth: Removing attachments to hindrances and deluded thoughts. This is the tenth.

'A Bodhisattva (Bodhisattva) who studies the six abodes should be complete with the six perfections (Paramita), and not study the six things. What are the six? First: The mind is quiet and does not seek the fruit of a Sravaka (Sravaka); Second: The mind is clear and does not admire the fruit of a Pratyekabuddha (Pratyekabuddha); Third: The mind does not abandon all sentient beings; Fourth: Seeing beggars, one does not harbor cowardice; Fifth: Never practicing the Dharma of sorrow and distress;

六曰、不慕高處綺飾之座。是為六。

「菩薩學七住，舍二十事。何謂二十？一、不計身；二、不計人；三、不計壽；四、不計命；五、不計斷；六、不計常；七、不望想；八、不計報應見；九、不見名與色；十、不猗於五陰；十一、不貪於四大；十二、不依于衰入；十三、不著於三界；十四、而惡不親近；十五、永安無所著；十六、于無界無所作；十七、尚不著佛乃至究竟；十八、未曾順從六十二見；十九、悉解諸法不誹謗空；二十、悉知無本不希望道。以行此法具二十事。何謂二十？曉了空行、明於無想、分別無愿、凈修三場、常懷愍哀、慈于眾生、不計眾生、等觀諸法、明解止門、無從生法忍、無起聖慧、宣一品義、蠲除眾念、去諸妄想、舍諸邪見、滅塵勞穢、寂然觀地、其心調和、志不懷害、不染結著，是為二十。

「第八菩薩當行四法。何謂為四？一、心入眾生以神通慧而開化之；二、見佛土空所觀睹者令逮究竟；三、稽首佛身咨受不及；四、既見佛身觀而審諦，是為四。復有四法：一、具足曉了眾生根本，隨其所好而為示之；二、嚴凈佛土，慇勤精學如幻三昧；三、從其眾生好喜應脫而濟度之；四、察于眾生所生五趣，逐而解之。是為四。

「第九菩薩，當分別學善愿之本，從其所誓

【現代漢語翻譯】六、不羨慕高處的華麗座位。這是第六條。

『菩薩學習七住的階段，捨棄二十件事。什麼是二十件事？一、不執著于自身；二、不執著於他人；三、不執著于壽命的長短；四、不執著于性命；五、不執著于斷滅見；六、不執著于常見；七、不希望有所求；八、不執著于報應的見解；九、不見名與色（rūpa，物質現象）；十、不依賴於五陰（pañca-khandha，構成個體經驗的五種要素）；十一、不貪戀於四大（mahābhūta，地、水、火、風）；十二、不依賴於衰老和死亡；十三、不執著於三界（trayo dhātava，欲界、色界、無色界）；十四、厭惡不善，不親近惡友；十五、永遠安住于無所執著的狀態；十六、對於無邊際的境界也無所作為；十七、甚至不執著于佛，直至最終的覺悟；十八、從未順從六十二種邪見；十九、完全理解諸法（dharma，宇宙的真理）的本質，不誹謗空性；二十、完全知曉萬法無自性，不希求任何道果。通過實踐這些法，具備二十種功德。什麼是二十種功德？通曉空性的修行、明白無相的道理、分別無愿的境界、清凈地修習三種禪定場所、常懷慈悲憐憫之心、以慈悲對待眾生、不執著于眾生、平等地看待諸法、明白止息煩惱的法門、證得無生法忍（anutpattika-dharma-kṣānti，對法不生不滅的深刻理解）、不生起世俗的智慧、宣說第一義諦、去除各種雜念、去除各種虛妄的念頭、捨棄各種邪見、滅除塵世的煩惱和污穢、寂靜地觀察實相、內心調和、立志不懷有害人之心、不被煩惱所染著，這就是二十種功德。

『第八位菩薩應當修行四種法。什麼是四種法？一、以神通智慧進入眾生的內心，從而開導和教化他們；二、見到佛土的空性，使所觀察到的人達到究竟的境界；三、以恭敬心頂禮佛身，虛心接受自己所不瞭解的教義；四、既然見到了佛身，就要仔細地觀察和審視。這是四種法。還有四種法：一、完全瞭解眾生的根本，根據他們所喜好的而為他們開示；二、莊嚴清凈佛土，勤奮精進地學習如幻三昧（māyopama-samādhi，如幻的禪定）；三、根據眾生所喜好和應該脫離的，而救度他們；四、觀察眾生所生的五道（pañca-gati，地獄、餓鬼、畜生、人、天），逐一地為他們解脫。

『第九位菩薩，應當分別學習善愿的根本，從他所發的誓願開始。

【English Translation】 Sixth: Not admiring ornate seats in high places. This is the sixth.

'A Bodhisattva, learning the seven abodes, abandons twenty things. What are the twenty? First, not valuing the body; second, not valuing people; third, not valuing lifespan; fourth, not valuing life; fifth, not valuing annihilation; sixth, not valuing permanence; seventh, not hoping for thoughts; eighth, not valuing the view of retribution; ninth, not seeing name and form (rūpa, material phenomena); tenth, not relying on the five skandhas (pañca-khandha, the five aggregates that constitute individual experience); eleventh, not being greedy for the four great elements (mahābhūta, earth, water, fire, and wind); twelfth, not relying on decay and decline; thirteenth, not being attached to the three realms (trayo dhātava, the desire realm, the form realm, and the formless realm); fourteenth, hating and not associating with evil; fifteenth, eternally dwelling in non-attachment; sixteenth, not acting in the boundless realm; seventeenth, not even being attached to the Buddha, until ultimate enlightenment; eighteenth, never conforming to the sixty-two views; nineteenth, fully understanding the nature of all dharmas (dharma, the truth of the universe), not slandering emptiness; twentieth, fully knowing that all dharmas have no inherent nature, not hoping for any path or fruit. By practicing these dharmas, one possesses twenty merits. What are the twenty merits? Understanding the practice of emptiness, being clear about the principle of no-form, distinguishing the realm of no-desire, purely cultivating the three places of meditation, always cherishing compassion and pity, treating sentient beings with compassion, not being attached to sentient beings, viewing all dharmas equally, understanding the gate of cessation, attaining the patience of non-origination (anutpattika-dharma-kṣānti, profound understanding of the non-arising and non-ceasing of dharmas), not generating worldly wisdom, proclaiming the meaning of the first principle, removing all distractions, removing all false thoughts, abandoning all wrong views, extinguishing the defilements and impurities of the world, silently observing reality, harmonizing the mind, resolving not to harbor harmful intentions, not being tainted by afflictions, these are the twenty merits.'

'The eighth Bodhisattva should practice four dharmas. What are the four? First, entering the minds of sentient beings with supernatural powers and wisdom, thereby guiding and teaching them; second, seeing the emptiness of the Buddha-land, enabling those who observe it to attain ultimate enlightenment; third, prostrating respectfully to the Buddha's body, humbly accepting the teachings that one does not understand; fourth, having seen the Buddha's body, carefully observing and examining it. These are the four dharmas. There are also four dharmas: First, fully understanding the roots of sentient beings, revealing to them according to their preferences; second, adorning and purifying the Buddha-land, diligently and assiduously studying the illusion-like samadhi (māyopama-samādhi, illusion-like concentration); third, according to what sentient beings like and should be liberated from, saving them; fourth, observing the five realms (pañca-gati, hell, hungry ghosts, animals, humans, and gods) in which sentient beings are born, liberating them one by one.'

'The ninth Bodhisattva should separately study the root of good vows, starting from the vows he has made.'

輒得成就，識別諸天、龍、鬼神、犍沓和、阿須倫、迦留羅、真陀羅、摩休勒、人與非人所說言辭，則以辯才隨其音響而為說法。從在胎中悉曉了知，及生墮地，種姓眷屬在家出家，坐佛樹下莊嚴道場，一切功勛具足佛法，靡不周悉。

「第十菩薩，則當名之如來至真，若入此住處，其地者乃謂諸佛之道地也，號佛要集。

「又佛要集，等於文字所說亦等，入于文字所說空門。何謂文字所說空門？一切諸法悉為空門。以何謂空？令當來法無所生故，諸法欲門除所著故。其度門者，宣暢諸法究竟本末。其行門者，一切諸法無放無舍不沒不生。其名門者，一切諸法已離號字，其名本凈無逮無失。其輕門者，悉度諸法輕慢之惑，及恩愛根報應因緣之所由生。其順門者，宣暢諸法調定降伏。其縛門者，解一切法令興寂寞。其焚門者，燒除諸法令甚清凈。其焱門者，於一切法無有掛礙無著無脫。其趣門者，斷除諸法所歸音響不捨元本。其如門者，曉了元本不進不動。其隨門者，從一切法而發起之。其處門者，於一切法亦無所處不懷憂戚。其作門者，不見諸法所造種姓。其等門者，於一切法奉修平等而不退轉。其垢門者，計于諸法以離垢穢本末無疵。其受門者，攝取諸法而不可得，志於深妙，於六事入及一切法意得永

【現代漢語翻譯】現代漢語譯本：便能成就一切，能夠識別諸天（Devas，天神）、龍（Nagas，蛇神）、鬼神（Yakshas，夜叉）、犍沓和（Gandharvas，香神）、阿須倫（Asuras，阿修羅）、迦留羅（Garudas，金翅鳥）、真陀羅（Kinnaras，緊那羅，人非人）、摩休勒（Mahoragas，摩睺羅伽，大蟒神）、人與非人所說的各種語言，並且能夠以辯才隨著他們的音調而為他們說法。從在母胎中就完全明白知曉一切，以及出生落地之後，對於自己的種姓眷屬、在家出家、坐在菩提樹下莊嚴道場，一切功德和佛法，沒有不周全知曉的。

『第十位菩薩，應當稱之為如來至真，如果進入這個住處，這個地方就被稱為諸佛的道場，名為佛要集。』

『而且佛要集，與文字所說相等同，進入文字所說的空門。什麼叫做文字所說的空門呢？就是一切諸法都是空門。用什麼來表示空呢？就是使未來的法沒有產生的地方，諸法慾念之門去除執著的地方。它的度門，是宣揚諸法究竟的本末。它的行門，是一切諸法沒有放下沒有捨棄不滅不生。它的名門，是一切諸法已經脫離了名稱號字，它的名稱本來清凈沒有得到沒有失去。它的輕門，是完全度脫諸法輕慢的迷惑，以及恩愛根源報應因緣所產生的地方。它的順門，是宣揚諸法調伏和降伏。它的縛門，是解除一切法而使興起寂寞。它的焚門，是燒除諸法而使非常清凈。它的焱門，對於一切法沒有掛礙沒有執著沒有脫離。它的趣門，是斷除諸法所歸的音響不捨棄原本。它的如門，是曉了原本不前進不動搖。它的隨門，是從一切法而發起。它的處門，對於一切法也沒有處所不懷憂愁。它的作門，不見諸法所造的種姓。它的等門，對於一切法奉行平等而不退轉。它的垢門，認為諸法已經脫離了垢穢本末沒有瑕疵。它的受門，是攝取諸法而不可得，立志于深妙，對於六事入及一切法意念永遠』

【English Translation】 English version: Then one can achieve everything, being able to recognize the languages spoken by all the Devas (gods), Nagas (serpent deities), Yakshas (nature spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (mythical beings, half-human half-horse), Mahoragas (great serpents), humans, and non-humans, and with eloquence, preach the Dharma according to their respective sounds. From within the womb, one completely understands and knows everything, and after being born and falling to the ground, one knows about one's lineage, family, whether one will be a householder or leave home, sitting under the Bodhi tree, adorning the Bodhimanda (enlightenment site), all merits and virtues, and the Buddha-dharma, nothing is not completely known.

'The tenth Bodhisattva should be named Tathagata (the Thus Come One), the Perfectly Enlightened One. If one enters this abode, this place is called the path of all Buddhas, named Buddha Essential Gathering.'

'Moreover, Buddha Essential Gathering is equal to what is said in words, entering the emptiness gate spoken of in words. What is called the emptiness gate spoken of in words? It is that all dharmas are the emptiness gate. What is meant by emptiness? It is to cause future dharmas to have no place to arise, and the gate of desires for dharmas to remove attachments. Its gate of deliverance is to proclaim the ultimate beginning and end of all dharmas. Its gate of practice is that all dharmas are without abandonment, without rejection, without extinction, and without arising. Its gate of name is that all dharmas have already departed from names and designations, its name is originally pure, without attainment, without loss. Its gate of lightness is to completely deliver all dharmas from the delusion of contempt, as well as the origin of the roots of love and the causes and conditions of karmic retribution. Its gate of compliance is to proclaim the taming and subduing of all dharmas. Its gate of binding is to release all dharmas and cause tranquility to arise. Its gate of burning is to burn away all dharmas and cause them to be extremely pure. Its gate of flame is to have no hindrance, no attachment, and no detachment in all dharmas. Its gate of direction is to cut off the sounds to which all dharmas return, without abandoning the original source. Its gate of suchness is to understand the original source without advancing or moving. Its gate of following is to arise from all dharmas. Its gate of place is to have no place in all dharmas and to have no sorrow. Its gate of action is to not see the lineage created by all dharmas. Its gate of equality is to practice equality in all dharmas without retreating. Its gate of defilement is to consider that all dharmas have already departed from defilement, and that the beginning and end are without flaw. Its gate of reception is to gather all dharmas but not be able to attain them, aspiring to the profound and wonderful, and for the six entrances and all dharmas, the mind will eternally'

寂。其岸門者，一切諸法令度彼岸，不見彼此度與未度。其生門者，不得諸法生老病死。其思門者，一切諸法悉為寂靜，不念不捨無著不著。其法門者，法界常住則以隨時興顯諸經。其寂門者，一切諸法皆在澹泊靜寞之地而無患難。其虛門者，一切諸法，皆如虛空無本末無住。其盡門者，諸法悉盡而不退轉悉亦永滅。其住門者，諸法無動無能搖者。其慧門者，因從其慧無所習行，悉無能知亦無不知無思無見。其斯門者，一切諸法無應不應，亦無合散曠其言辭。其闡門者，雖游諸法蠲除諸戶。其蓋門者，於一切法去諸覆蓋，使知空無棄捐六事。其念門者，而於諸法消化所生不念不忘。其已門者，諸法皆由因空，而生恐懼緣生眾苦。其去門者，於一切法舍離斷滅有常之計。其數門者，悉于諸法不舉所生，諸所有數無高無下。其立門者，一切法住，住無所住除諸所處。其無門者，雖在諸法無來無去，不立不坐不游不寐無應不應。其具門者，存於諸法具足無六無度不度，無所周遍猶如虛空。其陰門者，皆于諸法解知五陰起無所起。其響門者，解一切法無有音聲，所謂無響永離文辭。其差門者，了于諸法雖處放逸而無馳騁。其固門者，明知諸法解散堅強永令滅度。其消門者，悉達諸法了其邊際，而無處所無有終始，亦無有生猶如

【現代漢語翻譯】寂門：到達彼岸的方法是，一切諸法（dharma，宇宙間一切事物和現象）的規律都導向彼岸（nirvana，涅槃），不執著於是否已經度過此岸（samsara，輪迴）。生門：不經歷諸法的生老病死。思門：一切諸法都歸於寂靜，沒有思念，沒有捨棄，沒有執著。法門：法界（dharma-dhatu，宇宙萬法所依之本體）常住，因此可以隨時顯現各種經典。寂門：一切諸法都處於澹泊靜寞之地，沒有患難。虛門：一切諸法，都像虛空一樣，沒有本末，沒有住處。盡門：諸法全部消盡，不再退轉，也永遠滅亡。住門：諸法不動搖，沒有能動搖它們的東西。慧門：因為智慧，沒有需要學習和修行的，完全沒有能知和不能知，沒有思慮和見解。斯門：一切諸法沒有應該和不應該，也沒有聚合和離散，超越了言辭。闡門：雖然遊歷于諸法之中，卻能去除各種障礙。蓋門：對於一切法，去除各種覆蓋，使人明白空性（sunyata，空）的道理，捨棄六事（六根或六塵）。念門：對於諸法，消化所產生的，不念不忘。已門：諸法都因為空性而生，產生恐懼，因緣而生眾苦。去門：對於一切法，捨棄斷滅和常有的計較。數門：對於諸法，不執著于所生，一切數量沒有高下之分。立門：一切法住立，住立於無所住立之處，去除各種處所。無門：雖然存在於諸法之中，沒有來去，不站立不坐臥，沒有迴應和不迴應。具門：存在於諸法之中，具足一切，沒有六（六根或六塵），沒有度與不度，沒有周遍，猶如虛空。陰門：對於諸法，瞭解五陰（skandha，色、受、想、行、識）的生起，沒有生起之處。響門：瞭解一切法沒有聲音，所謂沒有響聲，永遠脫離文辭。差門：瞭解諸法，雖然處於放逸之中，卻沒有馳騁。固門：明白諸法，解散堅強，永遠令其滅度。消門：完全通達諸法，瞭解其邊際，沒有處所，沒有終始，也沒有生，猶如虛空。

【English Translation】 The Gate of Stillness: The way to reach the other shore (nirvana) is that the laws of all dharmas (everything and phenomena in the universe) lead to the other shore, without attachment to whether one has crossed this shore (samsara, cycle of rebirth) or not. The Gate of Birth: Not experiencing the birth, aging, sickness, and death of all dharmas. The Gate of Thought: All dharmas return to stillness, without thought, without abandonment, without attachment. The Gate of Dharma: The dharma-dhatu (the fundamental essence upon which all dharmas rely) is constant, so various scriptures can manifest at any time. The Gate of Stillness: All dharmas are in a place of tranquility and solitude, without suffering. The Gate of Emptiness: All dharmas are like emptiness, without beginning or end, without a dwelling place. The Gate of Exhaustion: All dharmas are completely exhausted, no longer regressing, and also eternally extinguished. The Gate of Abiding: Dharmas are unmoving, and there is nothing that can move them. The Gate of Wisdom: Because of wisdom, there is no need for learning and practice, completely without knowing and not knowing, without thought and view. The Gate of This: All dharmas have no should and should not, and no gathering and dispersing, transcending words. The Gate of Elucidation: Although wandering among all dharmas, one can remove various obstacles. The Gate of Covering: For all dharmas, remove all coverings, so that people understand the principle of emptiness (sunyata), abandoning the six things (six senses or six sense objects). The Gate of Mindfulness: For dharmas, digesting what is produced, without remembering and forgetting. The Gate of Already: All dharmas are born because of emptiness, producing fear, and suffering arises from conditions. The Gate of Departure: For all dharmas, abandon the calculation of annihilation and permanence. The Gate of Number: For dharmas, do not cling to what is born, all numbers have no high or low. The Gate of Establishment: All dharmas abide, abiding in a place where there is nothing to abide, removing all places. The Gate of Non-Being: Although existing among all dharmas, there is no coming and going, not standing, not sitting, not sleeping, without responding and not responding. The Gate of Completeness: Existing among all dharmas, complete in everything, without the six (six senses or six sense objects), without crossing and not crossing, without pervasiveness, like emptiness. The Gate of Aggregates: For dharmas, understanding the arising of the five aggregates (skandha, form, feeling, perception, volition, consciousness), there is no place of arising. The Gate of Echo: Understanding that all dharmas have no sound, so-called no echo, forever separated from words. The Gate of Difference: Understanding dharmas, although in indulgence, there is no galloping. The Gate of Solidity: Clearly knowing dharmas, dissolving the strong, forever causing them to be extinguished. The Gate of Dissolution: Completely understanding dharmas, understanding their boundaries, without a place, without beginning or end, and without birth, like emptiness.

世尊。

「計于文字無能堪任，倍加言辭亦無所有，亦復無名文字，無言亦不談語，不執所向無書無讀。所以然者，虛無實故。諸法如是，由此而有，是入總持。計于無者宣暢入空，其能入此近菩薩行。于諸文字解無瘡病，不為文字之所繫著，分別諸法所由次第，逮得聖慧音聲所由。

「假使菩薩入此文字空印門跡，若聞若受執念懷抱，為他人說心不墮落，則能蠲除二十眾結：一、其志強而不怯弱；二、意念常存不為恍惚；三、能獨步無所忌難；四、其心堅強不懷羸劣；五、志在羞恥慚愧不逮；六、意能覺了靡不通達；七、智慧巍巍莫不蒙曜；八、辯才之辭無一滯礙；九、致總持所聞悉持未曾忘失；十、除疑網無有猶豫；十一、通達不懷沉吟；十二、所在游居在於眾人不懷增減；十三、言辭柔和無不稽顙；十四、若聞粗言不以憂戚；十五、性不卒暴而常安詳；十六、所住明瞭分別音響；十七、了五陰品四大諸入報應因緣；十八、剖判諸法靡不通達曉了諸法，知人心念而為說法；十九、知處非處限與無限，曉了智慧明解善權隨時開化；二十、識別進退出入之事威儀禮節，解了羞恥執堅牢劍所可游入，興發無上正真之道。

「說此文字空印之門，若聞若受，奉持諷誦，這得聞之致十功勛：一、世世所生

【現代漢語翻譯】現代漢語譯本世尊（Bhagavan，佛陀）。

『執著于文字無法勝任，增加言辭也毫無用處，既沒有名稱文字，也沒有言語談論，不執著于任何方向，沒有書寫也沒有閱讀。之所以這樣，是因為虛空沒有實體。一切諸法都是如此，由此而產生，這就是進入總持（Dharani，總攝憶持）。執著于無，能夠宣揚進入空性，能夠進入這種狀態就接近菩薩的修行。對於文字的理解沒有缺陷，不被文字所束縛，能夠分辨諸法產生的次第，獲得聖人的智慧和音聲的來源。

『假使菩薩進入這種文字空印的門徑，如果聽聞、接受、執持、憶念，並且為他人宣說，心不墮落，就能消除二十種煩惱結縛：一、他的意志堅強而不怯懦；二、意念常存而不恍惚；三、能夠獨自前行而無所畏懼；四、他的心堅強而不懷羸弱；五、立志于羞恥，慚愧自己有所不及；六、意念能夠覺悟，沒有不通達的；七、智慧巍峨，沒有不蒙受光輝的；八、辯才的言辭沒有一絲滯礙；九、獲得總持，所聽聞的全部記住，未曾忘失；十、消除疑惑，沒有猶豫；十一、通達而不懷沉吟；十二、無論身處何地，在眾人之中不懷增減之心；十三、言辭柔和，無不令人敬服；十四、如果聽到粗惡的言語，不因此而憂愁；十五、性格不急躁暴烈，而常常安詳；十六、所居住的地方明瞭，能夠分辨音響；十七、瞭解五陰（Skandha，構成個體的五種要素）的品類、四大（Mahabhuta，構成物質世界的四大元素）、諸入（Ayatana，感覺器官及其對像）以及報應因緣；十八、剖析判斷諸法，沒有不通達的，曉了諸法，知道人心中的念頭而為之說法；十九、知道是處非處，界限與無限，曉了智慧，明瞭解善巧方便，隨時開導教化；二十、識別進退之事，威儀禮節，瞭解羞恥，執持堅牢的寶劍，所可以遊歷進入的地方，興發無上正真之道。

『宣說這種文字空印之門，如果聽聞、接受、奉持、諷誦，就能獲得聽聞此法的十種功德：一、世世代代所生之處』

【English Translation】 English version The World-Honored One (Bhagavan, the Buddha) said:

『Clinging to words is not sufficient, adding more words is also useless. There are neither names nor words, nor speech or talk. One does not cling to any direction, there is no writing or reading. The reason for this is that emptiness has no substance. All dharmas (phenomena) are like this, arising from this, and this is entering Dharani (total retention). Clinging to nothingness allows one to proclaim entry into emptiness, and being able to enter this state is close to the practice of a Bodhisattva. Understanding words without flaws, not being bound by words, being able to distinguish the order in which dharmas arise, and attaining the wisdom and source of sound of a sage.』

『Suppose a Bodhisattva enters this gate of the empty seal of words, if they hear, accept, hold, and remember it, and speak it for others, their mind will not fall, and they will be able to eliminate twenty kinds of afflictions and bonds: First, their will is strong and not timid; second, their mind is always present and not distracted; third, they can walk alone without fear; fourth, their heart is strong and not weak; fifth, they aspire to shame and are ashamed of their shortcomings; sixth, their mind can awaken and there is nothing they do not understand; seventh, their wisdom is majestic and all are illuminated; eighth, their eloquence is without any hindrance; ninth, they attain Dharani, remembering all that they have heard, never forgetting; tenth, they eliminate doubts and have no hesitation; eleventh, they are thorough and do not hesitate; twelfth, wherever they reside, among the people, they do not harbor thoughts of increase or decrease; thirteenth, their words are gentle and all are respectful; fourteenth, if they hear harsh words, they are not saddened; fifteenth, their nature is not hasty or violent, but always peaceful; sixteenth, the place where they live is clear, and they can distinguish sounds; seventeenth, they understand the categories of the five Skandhas (the five aggregates that constitute an individual), the four Mahabhutas (the four great elements that constitute the material world), the Ayatanas (sense organs and their objects), and the causes and conditions of karmic retribution; eighteenth, they analyze and judge all dharmas, and there is nothing they do not understand, knowing the thoughts in people's minds and speaking the Dharma for them; nineteenth, they know what is and is not the case, the limits and the unlimited, understand wisdom, clearly understand skillful means, and enlighten and transform at any time; twentieth, they recognize the matters of advancing and retreating, proper conduct and etiquette, understand shame, hold a firm sword, the places they can travel and enter, and develop the unsurpassed and true path.』

『Speaking of this gate of the empty seal of words, if one hears, accepts, upholds, and recites it, one will obtain ten merits from hearing this Dharma: First, in every life one is born』

不受女身；二、棄捐眾難八不閑處；三、所在游居常得閑暇不懷匆匆；四、常值佛世這見世尊，便生悅豫；五、其心亙然供養大聖；六、如來見心為說經典；七、聞其所說輒則奉行；八、尋便逮得立不退轉；九、曉了空慧逮無從生；十、疾成無上正真之道。是佛要集。

「又，所可宣佛要集者，等於三世，嚴凈三場，逮無所生了真諦法，解了三界，暢淫怒癡，自然無樂，無斷無常，無處無住。其三乘者歸於一門，通達諸法而無所諍，入無等倫，無行無步，無想無比。

「又計佛者，未曾覺成逮最正覺，不決諸法不知不得。佛不逮慧亦不無慧，不合塵勞亦無瞋恨亦不取證，不得不礙亦無所行，不住平等。佛不得道亦無所失，無法無眾，佛不得佛，不想菩薩，不解不縛，一切眾生本甚清凈。佛不見法不聞不念，亦無所教，尊無所說亦無言辭。

「解諸佛者乃知無言初不演音，于當來世亦無所宣，不教人說無慧不慧。佛非眾祐亦非凈畢眾祐之德，佛不飲食，不施人食。佛無有身亦無形體，莫觀如來有色身也，無相無好。無有經典及與法界，佛不出現亦不常存，未曾滅度亦無所滅。所以者何？一切諸法永滅度故。佛不獨立不處大眾，無能見佛亦無聞者，無有供養。計諸佛法無有若干，亦復非一。佛不得道，

【現代漢語翻譯】現代漢語譯本：一、不受女身；二、捨棄各種困難和八種無暇之處；三、所居住的地方常常能夠得到閑暇，不感到匆忙；四、常常遇到佛出世，見到世尊，便心生喜悅；五、內心坦誠地供養大聖；六、如來觀察其心，為之宣說經典；七、聽聞所說的經典，立刻奉行；八、隨即獲得不退轉的果位；九、明瞭空性的智慧，證得無生；十、迅速成就無上正真之道。這就是佛的要集。又，所要宣說的佛的要集，等於過去、現在、未來三世，嚴凈身、口、意三業，證得無生，了達真諦之法，瞭解三界，通暢地去除淫慾、嗔恚、愚癡，自然沒有快樂，沒有斷滅，沒有常恒，沒有處所，沒有住處。三乘最終歸於一門，通達諸法而沒有爭論，進入無與倫比的境界，沒有行為，沒有步履，沒有思想，沒有比擬。又，認為有佛存在的人，是未曾覺悟而成就最正覺，不能決斷諸法，不知不證得。佛不證得智慧，也不是沒有智慧，不與塵勞和合，也沒有嗔恨，也不執取證悟，不證得也不受阻礙，也沒有任何行為，不住于平等。佛不證得道，也沒有任何失去，沒有法，沒有眾生，佛不證得佛，不想菩薩，不解脫也不被束縛，一切眾生本來就是非常清凈的。佛不見法，不聞法，不念法，也沒有任何教導，尊者沒有什麼可說，也沒有任何言辭。理解諸佛的人才知道佛沒有言語，最初沒有發出聲音，對於未來世也沒有什麼可宣說，不教人說，沒有智慧也沒有不智慧。佛不是大眾的庇護者，也不是完全具備大眾庇護者的功德，佛不飲食，也不施捨食物給人。佛沒有身體，也沒有形體，不要觀察如來的色身，沒有相，沒有好。沒有經典以及法界，佛不出現，也不常存，未曾滅度，也沒有什麼可滅。為什麼呢？因為一切諸法都是永遠滅度的緣故。佛不獨自存在，也不處在大眾之中，沒有人能見到佛，也沒有人能聽到佛，沒有供養。認為諸佛的法沒有若干種，也不是一種。佛不證得道。

【English Translation】 English version: 'Not receiving a female body; second, abandoning all difficulties and the eight unfavorable conditions; third, always obtaining leisure in the places where one dwells, without feeling rushed; fourth, frequently encountering the Buddha's appearance in the world, and upon seeing the World Honored One, generating joy; fifth, sincerely making offerings to the Great Sage; sixth, the Tathagata, observing their mind, expounds the scriptures for them; seventh, upon hearing what is said, immediately practicing it; eighth, quickly attaining the stage of non-retrogression; ninth, understanding the wisdom of emptiness and attaining non-origination; tenth, swiftly accomplishing the Unsurpassed Perfect Enlightenment. This is the essential collection of the Buddha.' 'Furthermore, what can be proclaimed as the essential collection of the Buddha is equivalent to the three times (past, present, and future), purifying the three karmas (body, speech, and mind), attaining non-origination, understanding the Dharma of true reality, comprehending the three realms (desire realm, form realm, formless realm), thoroughly eliminating lust, anger, and delusion, naturally without pleasure, without cessation, without permanence, without place, without dwelling. The three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) ultimately converge into one gate, understanding all dharmas without contention, entering an unparalleled state, without action, without steps, without thought, without comparison.' 'Moreover, those who conceive of a Buddha have not yet awakened to achieve the Most Perfect Enlightenment, cannot determine all dharmas, and do not know or attain. The Buddha does not attain wisdom, nor is he without wisdom, does not unite with worldly defilements, nor does he have anger, nor does he grasp at attainment, does not attain nor is he obstructed, nor does he have any actions, does not dwell in equality. The Buddha does not attain the path, nor does he lose anything, without Dharma, without sentient beings, the Buddha does not attain Buddhahood, does not think of Bodhisattvas, is neither liberated nor bound, all sentient beings are fundamentally pure. The Buddha does not see the Dharma, does not hear, does not think, nor does he teach anything, the Honored One has nothing to say, nor any words.' 'Those who understand the Buddhas know that they have no words and initially do not utter sounds, nor will they proclaim anything in the future, do not teach people to speak, neither with wisdom nor without wisdom. The Buddha is not the protector of the masses, nor does he fully possess the virtues of the protector of the masses, the Buddha does not eat, nor does he give food to others. The Buddha has no body, nor any form, do not observe the physical body of the Tathagata, without characteristics, without marks of excellence. There are no scriptures or the Dharma realm, the Buddha does not appear, nor does he constantly exist, has never passed into Nirvana, nor is there anything to be extinguished. Why? Because all dharmas are eternally extinguished. The Buddha does not exist independently, nor does he dwell among the masses, no one can see the Buddha, nor can anyone hear the Buddha, there is no offering. The laws of the Buddhas are considered to be neither numerous nor one. The Buddha does not attain the path.'

不求處所，不轉法輪亦不退還。佛如假號，計如佛者音聲亦如，過去當來音響無異，去來平等。其平等者則無偏黨，其無偏黨彼無無量，其無無量彼無終亡，其無終亡不行醫藥，是佛要集。

「所以宣傳佛所講者，欲以愍傷度眾生故，佛無要集亦不分別，亦不講論要集之義。」

天王如來，講說於此佛諸要集經典義時，普光世界萬二千菩薩皆悉逮得無所從生法忍。時諸菩薩都不自見若干億佛，但睹一佛天王如來。

於是文殊師利住忍世界，心自念言：「今日十方各恒沙等諸佛世尊，悉來集會東方佛土天王佛所，普共頒宣佛要集法。吾寧可往詣彼世界，奉見諸佛咨受經典。吾常周行至於十方，稽首諸佛聽所說法，於今悉集會一佛土，是時難值希未曾有，如是比像無上聖土顯出於世，不可再遇難可見聞。」

文殊師利報彌勒曰：「可共俱往詣天王佛普光剎土，無央數佛百千億載悉會乎彼，俱同頒宣佛要集法，當共聽受並見諸佛。所以者何？諸大聖尊皆會一處，難可值遇。」

彌勒菩薩答文殊師利曰：「仁者欲往便可進路，吾不行也。所以者何？諸佛會者道德巍巍，不可攀喻，身不能見，亦不堪任睹形聞音。又，文殊師利！莫以像色觀諸如來，佛者法身，法身叵見無聞無養。」

文殊

【現代漢語翻譯】現代漢語譯本：不追求固定的處所，不轉法輪也不退還（已證得的果位）。如果把佛看作是虛假的名稱，那麼執著于佛的聲音也同樣是虛假的。過去和未來的聲音沒有差別，過去、現在、未來是平等的。這種平等之中沒有偏袒，沒有偏袒就沒有限量，沒有限量就沒有終結，沒有終結就不需要醫藥，這就是佛的精要集合（要集）。

『之所以宣講佛所說的法，是爲了憐憫和救度眾生。佛沒有固定的精要集合，也不分別，也不講論精要集合的意義。』

天王如來（Tianwang Tathagata）在講說這些關於佛的精要集合的經典時，普光世界（Puguang World）的一萬二千位菩薩都獲得了無所從生法忍（anutpattika-dharma-kshanti）。當時，這些菩薩都沒有看到若干億佛，只看到了一位佛，即天王如來。

於是，文殊師利（Manjushri）住在忍世界（Tolerance World），心中想道：『今天，十方如恒河沙數般的諸佛世尊，都來到東方佛土天王佛（Tianwang Buddha）的處所，共同宣講佛的精要集合之法。我何不前往那個世界，拜見諸佛，請教和接受經典？我經常周遊十方，向諸佛稽首，聽聞他們所說的法，如今都聚集在一個佛土，這是難得的、希有的、前所未有的，這樣的無上聖土顯現在世間，不可再次遇到，難以見到和聽聞。』

文殊師利告訴彌勒（Maitreya）說：『我們可以一起前往天王佛的普光剎土（Puguang Buddha-field），無數的佛，成百上千億年都會集在那裡，共同宣講佛的精要集合之法，我們應當一起聽受，並拜見諸佛。為什麼呢？諸位大聖尊都聚集在一處，難以遇到。』

彌勒菩薩回答文殊師利說：『仁者如果想去，就可以前進了，我不去。為什麼呢？諸佛的集會，道德高尚，不可攀比，我的身不能見到，也不堪忍受觀看他們的形貌和聽聞他們的聲音。而且，文殊師利！不要用外在的形象來觀察諸如來，佛是法身（Dharmakaya），法身難以見到，無法聽聞，也無需供養。』

文殊

【English Translation】 English version: Not seeking a fixed abode, not turning the Dharma wheel, nor retreating (from the attained state). If the Buddha is regarded as a false name, then attachment to the Buddha's voice is also false. The sounds of the past and future are no different; the past, present, and future are equal. In this equality, there is no partiality; where there is no partiality, there is no limit; where there is no limit, there is no end; where there is no end, there is no need for medicine. This is the essential collection (Yaoji) of the Buddha.

'The reason for propagating what the Buddha speaks is to have compassion and save sentient beings. The Buddha has no fixed essential collection, nor does he discriminate, nor does he discuss the meaning of the essential collection.'

When Tianwang Tathagata (Heavenly King Thus Come One) was expounding these scriptures on the essential collection of the Buddha, twelve thousand Bodhisattvas in the Puguang World (Universal Light World) all attained the Anutpattika-dharma-kshanti (Tolerance of the Non-arising of Dharmas). At that time, these Bodhisattvas did not see countless Buddhas, but only saw one Buddha, Tianwang Tathagata.

Then, Manjushri (Gentle Glory), dwelling in the Tolerance World (World of Patience), thought to himself: 'Today, countless Buddhas, as numerous as the sands of the Ganges, have all come to the place of Tianwang Buddha (Heavenly King Buddha) in the Eastern Buddha Land, to jointly proclaim the Dharma of the Buddha's essential collection. Why should I not go to that world, pay homage to the Buddhas, and seek instruction and receive the scriptures? I often travel throughout the ten directions, bowing to the Buddhas and listening to the Dharma they preach. Now, they are all gathered in one Buddha Land. This is a rare, precious, and unprecedented event. Such a supreme and sacred land is manifested in the world, impossible to encounter again, difficult to see and hear.'

Manjushri said to Maitreya (Loving-kindness): 'We can go together to the Puguang Buddha-field (Universal Light Buddha-field) of Tianwang Buddha. Countless Buddhas, hundreds of thousands of millions of years will gather there, jointly proclaiming the Dharma of the Buddha's essential collection. We should listen together and pay homage to the Buddhas. Why? The great and holy ones are all gathered in one place, difficult to encounter.'

Maitreya Bodhisattva replied to Manjushri: 'If you wish to go, you may proceed, but I will not go. Why? The assembly of Buddhas is of lofty virtue, incomparable. My body cannot see them, nor can I bear to behold their forms and hear their voices. Moreover, Manjushri! Do not observe the Tathagatas by their outward appearances. The Buddha is the Dharmakaya (Dharma Body), the Dharmakaya is difficult to see, cannot be heard, and needs no sustenance.'

Manjushri

問曰：「卿不供養于如來乎？」

彌勒答曰：「吾不供養。所以者何？如來至真不可供養，本無如來則無二故。」

文殊又謂：「所言無二，為何謂乎？」

彌勒答曰：「其無二者，謂無所著，不可稱載，無有若干。所言無二，不造二業。何謂二業？言此塵勞是懷瞋恨，興如是輩生滅之見，此為奉戒、是為毀禁，妄想彼此，斯謂為二；此為聲聞、是為緣覺，斯平等覺。妄想如是則為造二。斯為聲聞、為緣覺、為佛，懷如此想則曰為二。當除此法、奉行其法證明其法，此為二。分別其慧，其不解慧。假使，文殊！念持二慧志在進退，上至計佛則造二業。我於一劫若復過劫，講說諸二，所演辯才而無窮極。所以者何？計諸二者而無有二，敢可頒宣皆入一義，一切諸法皆無若干。」

文殊答曰：「卿身今者墮大顛倒，一切諸法悉無所生，強為分別，若干種辭反咨嗟身，我於一劫若復過劫，辯無窮盡。」

彌勒答曰：「因其文字言有所著，察一切法實無所生相不可動。」

時，文殊師利謂余菩薩：「諸族姓子！俱共往至天王佛所，見諸如來聽受所說。」

辯積菩薩報文殊曰：「如來至真不可得見，何因仁者而發此教，當共往見如來乎？如來何在，而欲見耶？曾聞佛說，如來至真無

【現代漢語翻譯】現代漢語譯本文殊菩薩問道：『您不供養如來（Tathagata，佛的稱號）嗎？』彌勒菩薩答道：『我不供養。為什麼呢？因為如來是至真（ultimate truth）的，不可供養。本來就沒有如來，所以沒有二元對立。』文殊菩薩又問：『所說的沒有二元對立，是什麼意思呢？』彌勒菩薩答道：『所謂的沒有二元對立，是指沒有執著，不可稱量，沒有差別。所說的沒有二元對立，是不造作二元對立的業。什麼是二元對立的業呢？說這塵世煩惱是懷有嗔恨，產生這樣的生滅之見，認為這是持戒、那是毀禁，妄想彼此的差別，這就是二元對立；認為這是聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）、那是緣覺（Pratyekabuddha，靠自己力量證悟的修行者），卻不明白他們都是平等覺悟的。像這樣妄想分別就是造作二元對立。認為這是聲聞、這是緣覺、這是佛，懷有這樣的想法就是二元對立。應當去除這種分別法，奉行某種法，證明某種法，這也是二元對立。分別智慧，認為有理解的智慧和不理解的智慧。假使，文殊菩薩！念持二種智慧，心懷進退之念，甚至計較佛的境界，那就是造作二元對立的業。我用一個劫（kalpa，極長的時間單位），甚至超過一個劫的時間，來講說各種二元對立，所演說的辯才也是無窮無盡的。為什麼呢？因為計較各種二元對立，實際上並沒有二元對立，所說的都可以歸入一個意義，一切諸法都沒有差別。』文殊菩薩答道：『您現在陷入了極大的顛倒之中，一切諸法本來就沒有生，卻強行分別，用各種言辭反而自尋煩惱，我用一個劫甚至超過一個劫的時間，也辯論不完。』彌勒菩薩答道：『因為執著于文字言說，觀察一切法的實相，本來就沒有生，其相不可動搖。』這時，文殊師利菩薩對其他菩薩說：『各位善男子！一起去天王佛（Deva-rāja Buddha）那裡，見諸如來，聽受他所說的法。』辯積菩薩（Benten-zeki Bodhisattva）回答文殊菩薩說：『如來是至真的，不可得見，為什麼您要發出這樣的教導，要一起去見如來呢？如來在哪裡，想要去見他呢？曾經聽佛說，如來是至真的，沒有……』

【English Translation】 English version Mañjuśrī (Bodhisattva of wisdom) asked: 'Do you not make offerings to the Tathagata (Buddha)?' Maitreya (Future Buddha) replied: 'I do not make offerings. Why? Because the Tathagata is the ultimate truth, and is not something that can be offered to. Originally, there is no Tathagata, therefore there is no duality.' Mañjuśrī then said: 'What do you mean by saying there is no duality?' Maitreya replied: 'What is meant by no duality is that there is no attachment, it cannot be measured, and there are no differences. What is meant by no duality is not creating dualistic karma. What is dualistic karma? Saying that worldly afflictions are filled with hatred, giving rise to such views of arising and ceasing, thinking this is keeping precepts and that is breaking prohibitions, falsely imagining differences between each other, this is duality; thinking this is a Śrāvaka (a disciple who attains enlightenment by hearing the teachings), that is a Pratyekabuddha (a solitary Buddha who attains enlightenment on their own), without understanding that they are all equally enlightened. Imagining such distinctions is creating duality. Thinking this is a Śrāvaka, this is a Pratyekabuddha, this is a Buddha, holding such thoughts is called duality. To remove this Dharma, to practice a certain Dharma, to prove a certain Dharma, this is duality. To differentiate wisdom, thinking there is wisdom that understands and wisdom that does not understand. Suppose, Mañjuśrī! Holding onto two kinds of wisdom, with thoughts of advancing and retreating, even calculating the state of Buddhahood, that is creating dualistic karma. If I were to spend one kalpa (an extremely long period of time), or even more than one kalpa, speaking about various dualities, the eloquence I would use would be endless. Why? Because calculating various dualities, there is actually no duality, and everything that is said can be included in one meaning, all Dharmas have no differences.' Mañjuśrī replied: 'You are now in a state of great delusion, all Dharmas originally have no arising, yet you forcibly make distinctions, using various words to only trouble yourself, I could debate for one kalpa or even more than one kalpa, and still not finish.' Maitreya replied: 'Because of attachment to words and language, observing the true nature of all Dharmas, there is originally no arising, and its form cannot be moved.' At that time, Mañjuśrī Bodhisattva said to the other Bodhisattvas: 'Good men of noble families! Let us all go together to Deva-rāja Buddha (Heavenly King Buddha), to see the Buddhas and listen to what they say.' Benten-zeki Bodhisattva (Bodhisattva of eloquence) replied to Mañjuśrī: 'The Tathagata is the ultimate truth, and cannot be seen, why do you issue such a teaching, wanting to go together to see the Tathagata? Where is the Tathagata, that you want to see him? I have heard the Buddha say that the Tathagata is the ultimate truth, without...'

去無來，今計三世法皆悉空無，故不可見。曏者文殊有此教言，往見如來。以何等眼觀如來乎？肉眼見耶？為用天眼？若以肉眼，肉眼無見。所以者何？肉眼空故，空無所見。若以天眼，計于天眼無有想念，不以想念可見如來。」

文殊告曰：「如族姓子今者所念，無有如來亦無經典，無見無養。如辯積意所趣云言，寧可稱說分別言辭。諸佛如來，眾生往來供養奉事，悉假文字，字自然空，以故平等此之謂也。如來無言無本無轉，悉自然空，謂此二事悉平等矣。如來無言無本無轉，其堪任者可共俱進，不肯者已，吾當獨往。

「無形而現形，　　亦不住於色，　欲以開化眾，　　現身而有教。　佛者無色會，　　亦不著有為，　皆度一切數，　　導師故現身。」

諸佛要集經卷上大正藏第 17 冊 No. 0810 諸佛要集經

諸佛要集經卷下

西晉月氏三藏竺法護譯

於是文殊師利，饑虛於法而無厭倦，獨己無侶佛神所制，使彼眾會無一從者。文殊師利如伸臂頃須臾之間，從忍世界忽然不現，至普光土天王佛所。於時，文殊皆繞三千大千世界至於七匝，稽首諸佛卻住一面。

爾時天王如來右面，有一女人名曰離意，結跏趺坐，以普月離垢光明三昧正受。

【現代漢語翻譯】現代漢語譯本『去』和『來』都不存在，現在計算過去、現在、未來三世的法，都是空無，所以不可見。剛才文殊菩薩有這樣的教言，要前往拜見如來（Tathagata）。那麼用什麼樣的眼睛去觀察如來呢？是用肉眼看呢？還是用天眼？如果用肉眼，肉眼是無法看見的。為什麼呢？因為肉眼是空性的，空性就什麼也看不見。如果用天眼，要知道天眼是沒有想念的，不能用想念去觀察如來。

文殊菩薩回答說：『如族姓子（Kulaputra，指善男子）現在所想的，沒有如來，也沒有經典，沒有看見，也沒有供養。就像辯積意（Bhāvanācaya，菩薩名）所說的，寧可稱說分別言辭。諸佛如來，眾生往來供養奉事，都依賴文字，而文字的自性是空性的，因此才是平等，這就是這個道理。如來沒有言語，沒有根本，沒有轉變，一切都是自然空性，這兩件事都是平等的。如來沒有言語，沒有根本，沒有轉變，能夠勝任的人可以一起前進，不肯的人就算了，我將獨自前往。』

『沒有形狀卻顯現形狀，也不停留在色相上，想要開化眾生，所以顯現身形而有教導。佛陀不執著於色相的聚集，也不執著于有為法，全部度脫一切數量的限制，導師因此顯現身形。』

《諸佛要集經》捲上大正藏第 17 冊 No. 0810 《諸佛要集經》

《諸佛要集經》卷下

西晉月氏三藏竺法護譯

於是，文殊師利菩薩，對於佛法如飢似渴而沒有厭倦，獨自一人沒有同伴，這是佛的神力所致，使得那些大眾沒有一個人跟隨他。文殊師利菩薩如伸展手臂那麼短的時間，從忍世界忽然消失不見，到達普光土天王佛（Deva-rāja Buddha）的處所。當時，文殊菩薩繞行三千大千世界七圈，頂禮諸佛後退到一旁。

這時，天王如來右邊，有一位名叫離意（Vigatacitta）的女人，結跏趺坐，以普月離垢光明三昧（Samantamukta-candra-vimalaprabhāsa-samādhi）進入正定。

【English Translation】 English version 『Going』 and 『coming』 do not exist; now, calculating the laws of the three times—past, present, and future—all are empty and without substance, therefore they cannot be seen. Just now, Mañjuśrī (文殊菩薩) had this teaching, intending to go and see the Tathagata (如來). With what kind of eyes does one observe the Tathagata? With the physical eye? Or with the heavenly eye? If with the physical eye, the physical eye cannot see. Why? Because the physical eye is empty, and emptiness sees nothing. If with the heavenly eye, know that the heavenly eye has no thought; one cannot use thought to observe the Tathagata.

Mañjuśrī (文殊菩薩) replied: 『As the Kulaputra (族姓子, a virtuous man) now thinks, there is no Tathagata (如來), nor are there scriptures, no seeing, and no offering. As Bhāvanācaya (辯積意, name of a Bodhisattva) said, it is better to speak of discriminating words. All Buddhas and Tathagatas, beings coming and going to make offerings and serve, all rely on words, and the nature of words is emptiness; therefore, it is equality, and this is the reason. The Tathagata has no speech, no origin, no transformation; all is naturally empty. These two things are all equal. The Tathagata has no speech, no origin, no transformation; those who are capable can advance together; those who are unwilling may stop, and I will go alone.』

『Without form, yet manifesting form, also not dwelling in color, desiring to enlighten beings, therefore manifesting a body and having teachings. The Buddha does not cling to the assembly of forms, nor does he cling to conditioned phenomena, completely delivering all limitations of number; therefore, the guide manifests a body.』

The Collection of Essential Teachings of All Buddhas, Scroll 1 Taisho Tripitaka, Volume 17, No. 0810, The Collection of Essential Teachings of All Buddhas

The Collection of Essential Teachings of All Buddhas, Scroll 2

Translated by the Tripiṭaka Master Zhu Fahu (竺法護) of the Yuezhi (月氏) during the Western Jin Dynasty

Then, Mañjuśrī Bodhisattva (文殊師利菩薩), hungry and thirsty for the Dharma without weariness, alone without companions, was empowered by the Buddha's divine power, causing none of the assembly to follow him. Mañjuśrī Bodhisattva, in the time it takes to stretch out an arm, suddenly disappeared from the Saha World (忍世界) and arrived at the place of Deva-rāja Buddha (天王佛) in the Land of Universal Light. At that time, Mañjuśrī Bodhisattva circumambulated the three thousand great thousand worlds seven times, prostrated to all the Buddhas, and retreated to one side.

At that time, to the right of Deva-rāja Tathagata (天王如來), there was a woman named Vigatacitta (離意), sitting in the lotus position, in the Samantamukta-candra-vimalaprabhāsa-samādhi (普月離垢光明三昧).

時天王佛心自念言：「文殊師利諸佛所嘆，深奧忍辱行於空慧，無能逮者，虛靜寂寞以為功勛。今從忍界興心念來，墮大顛倒，極受吾我而有所趣，當退立之鐵圍山頂。由是之故，令講無極深妙之法，當爲將來諸菩薩眾顯大光明。所以者何？諸佛之法不可思議，巍巍無量深不可逮。文殊師利博聞第一道慧超殊，如十方空尚令住于鐵圍山頂，爾乃能發起一切眾生。」

天王如來告文殊曰：「來至於此欲何所觀？」文殊白曰：「唯然，世尊！我在忍界心自念言：『諸佛興世甚難得值，講說經典亦復難遇，十方諸佛不可稱數億百千載，悉來集會普光世界宣要集法。吾當往詣見諸如來聽所說法，以法故舉詣此佛土。』」

天王如來即如其像，三昧正受而現神足，移文殊師利，自然立於鐵圍山頂。不自覺知誰為舉著於此山頂，于彼自念：「今何變怪？吾在大眾巍巍難量威神殊絕，處諸大聖嚴凈道場，忽至於此住鐵圍頂，誰之所為？」尋即知之，天王如來之所興變。文殊師利復自念言：「此何瑞應而有此變？于大眾會自然住斯，離意女人坐于天王如來之右，不徙彼女獨移吾身。又彼女人，將無德本純淑無侶，深入法忍總持無底，逾於我乎。所以者何？不遣彼女反遷我矣。」

文殊復言：「今顯神足威神變

【現代漢語翻譯】現代漢語譯本這時，天王佛（Tianwang Buddha）心中暗想：『文殊師利（Manjusri），是諸佛所讚歎的，他精通深奧的忍辱，通達空性智慧，無人能及，以虛靜寂寞為修行功德。如今他從忍界（Renjie）生起心念而來，陷入巨大的顛倒之中，極度執著于自我，並且有所追求，應當將他安置在鐵圍山頂（Tiewei Mountain）。通過這樣的方式，讓他宣講無極深妙的佛法，為將來的菩薩們顯現大光明。這是為什麼呢？諸佛的佛法不可思議，巍峨廣大，深不可測。文殊師利博聞強記，智慧超群，即使像十方虛空一樣，也應該讓他住在鐵圍山頂，這樣才能發起一切眾生。』天王如來（Tianwang Tathagata）告訴文殊說：『來到這裡想要觀看什麼？』文殊回答說：『是的，世尊！我在忍界心中暗想：『諸佛出世非常難得遇到，講說經典也同樣難以遇到，十方諸佛不可稱數，億百千載，都來到普光世界（Puguang World）宣講重要的佛法。我應當前往拜見諸位如來，聽聞他們所說的佛法，因此才來到這個佛土。』天王如來隨即如其所想，進入三昧正受（Samadhi）而顯現神通，將文殊師利移到鐵圍山頂，自然而立。文殊師利沒有意識到是誰將他安置於此山頂，心中自念：『現在發生了什麼變故？我在大眾之中，威儀難量，威神殊勝，身處諸大聖賢莊嚴清凈的道場，忽然來到這鐵圍山頂，是誰做的？』隨即他就明白了，是天王如來所施展的神通變化。文殊師利又自念：『這是什麼祥瑞的徵兆，而有這樣的變化？在大眾集會之中，自然而然地來到這裡，沒有移動那位坐在天王如來右邊的女子，反而移動了我。難道那位女子具有純粹的德行和獨特的善根，深入法忍，總持無盡，超過了我嗎？不然的話，為什麼不移動她，反而移動我呢？』文殊又說：『現在顯現神通威神變化』

【English Translation】 English version Then, Tianwang Buddha (Heavenly King Buddha) thought to himself: 'Manjusri (Bodhisattva of Wisdom), praised by all Buddhas, is proficient in profound forbearance, understands the wisdom of emptiness, and is unmatched by anyone. He takes stillness and solitude as his merit. Now, coming from the Realm of Forbearance (Renjie) with a thought, he has fallen into great inversion, extremely attached to self and having pursuits. He should be placed on the summit of Mount Tiewei (Iron Encircling Mountains). By doing so, he will expound the immeasurably profound Dharma and reveal great light to future Bodhisattvas. Why is this? The Dharma of all Buddhas is inconceivable, majestic, boundless, and unfathomable. Manjusri is the foremost in learning and has extraordinary wisdom. Even like the ten directions of space, he should be made to dwell on the summit of Mount Tiewei, so that he can awaken all beings.' Tianwang Tathagata (Heavenly King Thus Come One) said to Manjusri: 'Coming here, what do you wish to see?' Manjusri replied: 'Yes, World Honored One! In the Realm of Forbearance, I thought to myself: 'It is very rare to encounter Buddhas appearing in the world, and it is equally difficult to encounter the preaching of scriptures. The Buddhas of the ten directions, countless over hundreds of thousands of eons, all come to the Puguang World (Universal Light World) to proclaim the essential Dharma. I should go to see all the Tathagatas and listen to the Dharma they preach, and that is why I have come to this Buddha land.' Tianwang Tathagata then, as he intended, entered Samadhi (state of meditative consciousness) and manifested his supernatural power, moving Manjusri to the summit of Mount Tiewei, where he stood naturally. Manjusri did not realize who had placed him on the summit of this mountain, and he thought to himself: 'What strange event is this? I was among the great assembly, with immeasurable majesty and extraordinary divine power, in the solemn and pure Dharma assembly of the great sages, and suddenly I am on the summit of this Mount Tiewei. Who has done this?' Immediately he understood that it was the supernatural transformation performed by Tianwang Tathagata. Manjusri then thought to himself: 'What auspicious sign is this that has caused this transformation? In the great assembly, I naturally came to dwell here, without moving the woman sitting to the right of Tianwang Tathagata, but instead moving me. Could it be that the woman has pure virtue and unique roots of goodness, deeply penetrates the forbearance of Dharma, and has boundless total retention, surpassing me? Otherwise, why not move her, but move me instead?' Manjusri further said: 'Now manifesting supernatural power and divine transformation'

化，無極聖慧示其道力，還於眾會。」即如其像，三昧正受而現神足。發意之頃，越于東方恒沙佛土，不能捨遠。「彼佛世界大如毛牦，況入佛會未之有也。」於時文殊復至十方無量世界，作其威勢道力之變，不能還復入諸佛會。所以者何？諸佛威神之所建立。

文殊師利普至十方無央數億百千垓土，尋復還住鐵圍山頂，自思惟言：「諸佛世尊所立聖旨，威神無量道慧高遠，不可攀喻，吾之神足所不能及，不可作力與講神足。所以者何？諸佛說法終不虛妄，獨步十方而無儔匹，悉是我身之不及耳，至使不得聽受說法。諸如來法，未曾相枉，諸佛等心向于眾生，寧可於此鐵圍山頂，修四意止定意正受。」

文殊師利又心念言：「何謂意止？謂無有意不念諸法，諸法無處亦非無住。以何無住？無處所故。是誰為究暢本末遣諸法乎？所可住處亦無所住，是為住處。是四意止住無所住，所謂無意亦無所念。」

文殊師利遵修於是四意止時，四萬二千諸天子等，往到其所稽首足下，雨諸天華香供養文殊，遷住一面。時有天子名光明幢，問文殊曰：「曏者何定修何道行，這興起乎？」

文殊答曰：「天子！於今反問我言：『以何等定，而遵修行今乃興起？』所行定者，諸佛大聖所不得處，聲聞亦然，以是

【現代漢語翻譯】現代漢語譯本：化身無極聖慧，展示其道力，迴歸到大眾集會之中。隨即化作原來的形象，進入三昧正受的狀態，並展現神通。剛一動念，就超越了東方恒河沙數般的佛土，卻無法遠離。『那些佛的世界小如牛毛，更何況進入佛的集會呢。』當時，文殊菩薩又到達十方無量世界，施展他的威勢道力變化，卻無法返回進入諸佛的集會。這是什麼原因呢？因為諸佛的威神之力所建立的緣故。

文殊師利菩薩普遍到達十方無央數億百千垓的國土，之後又回到鐵圍山頂，心中思忖道：『諸佛世尊所設立的聖旨，威神無量，道慧高遠，不可攀比，我的神通也無法達到，不可強行用神通。這是什麼原因呢？諸佛說法終究不會虛妄，獨自行走十方而沒有匹敵，都是我自身所不及的，以至於不能聽受說法。諸如來的法，未曾有錯謬，諸佛平等對待眾生，不如就在這鐵圍山頂，修習四念處，進入禪定正受。』

文殊師利菩薩又心想：『什麼是念處呢？就是沒有意念，不思念諸法，諸法沒有處所，也不是沒有住處。因為什麼沒有住處呢？因為沒有固定的處所。是誰能夠究竟通達本末，遣除諸法呢？所可以住的地方也沒有所住，這就是住處。這四念處是住在無所住之處，就是沒有意念，也沒有思念。』

文殊師利菩薩遵循修習這四念處時，四萬二千諸天子等，來到他的住所，稽首禮拜他的腳下，散落諸天花香供養文殊菩薩，然後退到一邊。當時有一位天子名叫光明幢（Light Banner），問文殊菩薩說：『您先前修習什麼禪定，修習什麼道行，才會有這樣的興起呢？』

文殊菩薩回答說：『天子！你現在反過來問我：『以什麼禪定，而遵循修行，現在才興起？』我所修行的禪定，是諸佛大聖都無法得到的，聲聞乘也是如此，因此……』

【English Translation】 English version: The transformation, with limitless sacred wisdom, demonstrated its power of the Way and returned to the assembly. Immediately, it assumed its original form, entered the state of Samadhi and manifested supernatural powers. In the instant of intention, it surpassed countless Buddha lands in the East, yet could not escape far. 'Those Buddha worlds are as small as the tip of a hair, let alone entering the Buddha's assembly.' At that time, Manjushri (Bodhisattva of Wisdom) again reached countless worlds in the ten directions, performing transformations of his majestic power of the Way, but could not return to enter the assemblies of all Buddhas. What is the reason for this? It is because of the establishment of the majestic spiritual power of all Buddhas.

Manjushri Bodhisattva universally reached countless billions of nayutas of lands in the ten directions, and then returned to the summit of Mount Iron Ring (Cakravāḍa), contemplating in his mind: 'The sacred decree established by all Buddhas, World Honored Ones, is immeasurable in majestic power, and the wisdom of the Way is lofty and far-reaching, beyond comparison. My supernatural powers cannot reach it, and I cannot force it with supernatural powers. What is the reason for this? The Dharma spoken by all Buddhas is ultimately not false, walking alone in the ten directions without peer, all of which is beyond my own capabilities, to the point that I cannot hear and receive the Dharma. The Dharma of all Tathagatas has never been mistaken, and all Buddhas have an equal mind towards sentient beings. It is better to cultivate the Four Foundations of Mindfulness (Cattāro Satipaṭṭhānā) and enter meditative absorption (Samadhi) on this summit of Mount Iron Ring.'

Manjushri Bodhisattva further thought: 'What are the Foundations of Mindfulness? It means having no intention, not thinking about all dharmas, and dharmas have no place, nor are they without a place. Why is there no place? Because there is no fixed place. Who can thoroughly understand the beginning and the end, and dispel all dharmas? The place where one can abide also has no abiding place, and this is the abiding place. These Four Foundations of Mindfulness abide in the place of non-abiding, which means having no intention and no thought.'

When Manjushri Bodhisattva followed and cultivated these Four Foundations of Mindfulness, forty-two thousand devas (gods) and others came to his place, bowed their heads at his feet, scattered heavenly flowers and incense to make offerings to Manjushri Bodhisattva, and then withdrew to one side. At that time, there was a deva named Light Banner (Prakāśadhvaja), who asked Manjushri Bodhisattva: 'What Samadhi were you practicing earlier, and what practices of the Way were you cultivating, that this has arisen?'

Manjushri Bodhisattva replied: 'Deva! You are now asking me in return: 'With what Samadhi did you follow and cultivate, that it has now arisen?' The Samadhi that I practice is unattainable by all Buddhas and great sages, and it is the same for the Śrāvakas (Disciples), therefore...'

定意而遵修行，因斯所行，使諸眾生淫怒癡俱，吾奉此行。」

時光明幢天子問曰：「其行何類？諸佛大聖所不得處。」

答曰：「行空無相無愿，諸佛大聖所不得處。」

天子又問：「諸佛大聖所不得處，於今仁者修此行乎？」

文殊答曰：「假使有行，吾當行之。曏者所行，永無所行。何者然乎？一切諸法悉澹泊故。」

向天子問：「以何等定，而遵修行修四意止？」天子又問：「何謂意止，一切諸法無意無念？」天子又問：「假使無意無有念者，何有行乎？」

文殊答曰：「無意無念為第一行，其惟此行為平等行。其行平等則無偏黨，其無偏黨則無五趣，其無五趣不見癡本，其無癡本不生慧明，不生明者則無所起，其無所起則無所壞，其無所壞則無律儀，其無律儀則無所成，其無所成則無所壞，其無所壞是則名曰本末清凈，是賢聖行永離塵勞。」

又問文殊：「所謂塵勞，為何謂乎？」

文殊答曰：「其識退轉樂於佛慧，是謂塵勞。受于思想而計有身，有所依猗而興思惟，憍慢自大，有所依慕希望誓願，校計稱量圖度遠近，思惟觀察念應不應。除去貢高而計斷滅，心念有常，于無所受受止宿處而歸所見，取于所有受無所有，乃至放逸思惟調戲，稱量其心欲至

【現代漢語翻譯】現代漢語譯本：『如果我立意並遵照某種修行方式，而這種修行方式導致所有眾生都沉溺於淫慾、嗔怒和愚癡之中，那我寧願奉行這種修行。』

時光明幢天子問道：『那是什麼樣的修行方式呢？那是諸佛大聖都無法達到的境界。』

文殊菩薩回答說：『那是修行空性、無相、無愿，是諸佛大聖都無法達到的境界。』

天子又問：『既然是諸佛大聖都無法達到的境界，那麼現在您在修這種行嗎？』

文殊菩薩回答說：『如果真有這樣的修行，我才會去修。而我過去所修的，是永遠不執著于任何修行。為什麼呢？因為一切諸法的本性都是清凈淡泊的。』

天子問：『以什麼樣的禪定，才能遵照修行四念處呢？』天子又問：『什麼是念處？難道是一切諸法都沒有意念和思想嗎？』天子又問：『如果既沒有意念也沒有思想，那還會有修行嗎？』

文殊菩薩回答說：『無意無念是第一修行，只有這種修行才是平等修行。這種修行平等，就沒有偏袒，沒有偏袒就沒有五道輪迴，沒有五道輪迴就看不到愚癡的根本，沒有愚癡的根本就不會產生智慧光明，不產生光明就沒有生起，沒有生起就沒有壞滅，沒有壞滅就沒有律儀，沒有律儀就沒有成就，沒有成就就沒有壞滅，沒有壞滅就叫做本末清凈，這是賢聖的修行，永遠脫離塵世的煩惱。』

天子又問文殊菩薩：『所謂的塵勞，指的是什麼呢？』

文殊菩薩回答說：『如果心識退轉，反而喜歡世俗的快樂而背離佛的智慧，這就是塵勞。如果執著于思想，認為有『我』的存在，有所依賴而產生思慮，驕傲自大，有所依戀、希望和誓願，校量比較，衡量遠近，思惟觀察，考慮應不應該。如果除去貢高我慢，卻又認為一切斷滅，心念執著于常，對於無所執受的止宿之處卻歸於自己的見解，取于所有，又受于無所有，乃至放縱思惟，調戲玩樂，衡量自己的心想要達到……』

【English Translation】 English version: 『If I were to resolve and follow a practice that causes all beings to be consumed by lust, anger, and delusion, I would rather devote myself to that practice.』

The Light-Radiant Banner Deva (Shiguangmingchuang tianzi) asked: 『What kind of practice is that? It is a place unattainable by all Buddhas and great sages.』

The answer was: 『It is the practice of emptiness, signlessness, and wishlessness, a place unattainable by all Buddhas and great sages.』

The deva further asked: 『Since it is a place unattainable by all Buddhas and great sages, are you, benevolent one, currently practicing this?』

Manjushri (Wenshu) replied: 『If there were such a practice, I would engage in it. What I have practiced in the past is never clinging to any practice. Why is that? Because all dharmas are inherently tranquil and pure.』

The deva asked: 『With what kind of samadhi (ding) does one follow the practice of the Four Foundations of Mindfulness (si yi zhi)?』 The deva further asked: 『What are the Foundations of Mindfulness? Is it that all dharmas are without intention and thought?』 The deva further asked: 『If there is neither intention nor thought, how can there be practice?』

Manjushri replied: 『Without intention and thought is the foremost practice; only this practice is the practice of equality. When the practice is equal, there is no partiality; when there is no partiality, there are no Five Destinies (wu qu); when there are no Five Destinies, one does not see the root of delusion; when there is no root of delusion, wisdom-light does not arise; when light does not arise, there is no arising; when there is no arising, there is no destruction; when there is no destruction, there are no precepts; when there are no precepts, there is no accomplishment; when there is no accomplishment, there is no destruction; when there is no destruction, this is called purity from beginning to end; this is the practice of the wise and holy, forever free from the toils of the world (chen lao).』

Again, the deva asked Manjushri: 『What is meant by the so-called toils of the world?』

Manjushri replied: 『If the consciousness regresses, delighting in worldly pleasures and turning away from the wisdom of the Buddha, this is called the toils of the world. If one clings to thoughts, believing in the existence of a self, relying on something and giving rise to thoughts, being arrogant and conceited, having attachments, hopes, and vows, comparing and measuring, estimating distances, contemplating and observing, considering what should or should not be. If one removes pride and arrogance but then believes in annihilation, the mind clinging to permanence, clinging to one's own views regarding places of rest where there is nothing to cling to, grasping at existence and clinging to non-existence, even to the point of indulging in frivolous thoughts and playful amusement, measuring one's mind, desiring to reach…』

平等，計如是行、賢聖法律，皆為塵勞。」

時光明幢天子贊曰：「善哉，善哉！文殊師利！快說斯言，乃能以此四意止行。」

文殊師利尋告之曰：「無得妄想，于諸名色悉無所生亦無所成，復無現在亦無言辭，假隨時說，諸法無住亦無不住，反稱善哉！」

又問天子：「不說意止則不可說，亦無能講令辭所趣。所以者何？一切諸法悉無所說，欲宣諸法不可分別，未曾有教，各各隨時而開化之。」

時光明幢問文殊曰：「曏者所說，順從一切愚癡凡夫，所住處所行淫怒癡，住於此行而復興起。愚癡凡夫為住何所行淫怒癡？」

文殊答曰：「愚癡凡夫住無所有，行淫怒癡立在法界，處於本際而住無本。所以者何？天子當知，法界所在，不可分別亦不可說，無本本際亦復若茲。」

天子又問：「所言本際，為何謂乎？」

文殊答曰：「眾生之原名曰本際。」

天子又問：「眾生之原，為何謂乎？」

文殊答曰：「生死之本，為眾生原。」

天子又問：「于彼何謂為生死本？」

文殊答曰：「虛空之本為生死原，由如，天子！虛空之界，本際無斷無有邊岸，不長不短，不粗不細，不廣不狹，無遠無近，無方無圓，其虛空者假有號耳，亦復無名。一切

【現代漢語翻譯】現代漢語譯本：『平等，像這樣實行、賢聖的法律，都不過是塵世的煩惱。』時光明幢天子讚歎道：『說得好，說得好！文殊師利（Manjushri，智慧的象徵）！能如此快速地說出這些話，才能用這四種意念止息煩惱。』文殊師利接著告訴他：『不要妄想，對於各種名色（nama-rupa，構成個體存在的要素）都沒有產生也沒有成就，既沒有現在也沒有言辭，只是暫時隨著情況說說而已，一切法既不是常住也不是不常住，反而稱讚說得好！』又問天子：『如果不說意念止息，就無法說，也沒有人能講清楚言辭所指向的意義。為什麼呢？因為一切法都無法用言語表達，想要宣說諸法是無法分別的，從未有過固定的教導，只是各自隨著情況來開導教化。』時光明幢問文殊：『您剛才所說的，順應一切愚癡凡夫，他們所居住的地方充滿淫慾、憤怒和愚癡，安住於此而又不斷興起。愚癡凡夫安住在什麼地方而行淫慾、憤怒和愚癡呢？』文殊回答說：『愚癡凡夫安住在無所有之處，在法界（dharma-dhatu，一切法的本性）中行淫慾、憤怒和愚癡，處於本際（bhutakoti，實相的終極境界）而安住于無本。為什麼呢？天子應當知道，法界所在之處，不可分別也不可說，無本的本際也是如此。』天子又問：『所說的本際，是指什麼呢？』文殊回答說：『眾生的根源叫做本際。』天子又問：『眾生的根源，是指什麼呢？』文殊回答說：『生死的根本，是眾生的根源。』天子又問：『在那裡，什麼叫做生死的根本呢？』文殊回答說：『虛空的根本是生死的根源，就像，天子！虛空的界限，本際沒有斷絕也沒有邊岸，不長不短，不粗不細，不廣不狹，無遠無近，無方無圓，這虛空只是假借一個名稱罷了，實際上也沒有名字。一切』

【English Translation】 English version: 'Equality, such practices, and the laws of the virtuous and sages are all worldly afflictions.' The Time Light Banner Deva (Shi Guang Ming Chuang Tian Zi) praised: 'Excellent, excellent! Manjushri (Manjushri, symbol of wisdom)! You speak so quickly, and only in this way can these four intentions cease afflictions.' Manjushri then told him: 'Do not have delusions; in all nama-rupa (nama-rupa, the elements constituting individual existence), there is neither arising nor accomplishment, neither present nor words. It is just temporarily speaking according to circumstances. All dharmas are neither permanent nor impermanent. Instead, you praise it as excellent!' He further asked the deva: 'If one does not speak of the cessation of intention, it cannot be spoken, and no one can clearly explain the meaning to which the words point. Why? Because all dharmas cannot be expressed in words. If you want to proclaim the dharmas, they cannot be distinguished. There has never been a fixed teaching; it is just guiding and teaching each according to the circumstances.' Time Light Banner asked Manjushri: 'What you just said conforms to all ignorant ordinary beings. The places where they dwell are full of lust, anger, and ignorance, abiding in this and constantly arising. Where do ignorant ordinary beings abide when they practice lust, anger, and ignorance?' Manjushri replied: 'Ignorant ordinary beings abide in nothingness, practice lust, anger, and ignorance in the dharma-dhatu (dharma-dhatu, the nature of all dharmas), and dwell in the bhutakoti (bhutakoti, the ultimate state of reality) while abiding in no basis. Why? Deva, you should know that the place where the dharma-dhatu is located cannot be distinguished or spoken, and the bhutakoti without a basis is also like this.' The deva then asked: 'What is meant by the bhutakoti?' Manjushri replied: 'The origin of sentient beings is called bhutakoti.' The deva then asked: 'What is meant by the origin of sentient beings?' Manjushri replied: 'The root of birth and death is the origin of sentient beings.' The deva then asked: 'In that, what is called the root of birth and death?' Manjushri replied: 'The root of space is the origin of birth and death, just like, Deva! The boundary of space, the bhutakoti has no end and no shore, is neither long nor short, neither coarse nor fine, neither wide nor narrow, neither far nor near, neither square nor round. This space is just a borrowed name; in reality, it has no name. All'

諸法亦復若斯，猶如虛空，但假有名。亦如虛空不生不壽，不病不老，亦復不死，亦無往生，無有妄想，不懷瞋恨，亦無所失，亦無不失悉無所著，不懷憂戚，一切諸法皆為歸趣，此一本際亦無所歸，無有計數。天子當知，一切諸法無進無退，無合無散，不可恕當，無處所故。是故，天子！一切諸法悉無處所，無所志願，無將不將，無有科律，是為一切諸法悉等而無偏黨，故曰無本，本無如是。」

說是語時，諸天子眾皆悉逮得無所從生法忍。時諸天子住於法空，則行恭恪，便雨天華，供養散於文殊師利。文殊師利威神所感，諸華皆住于虛空中無執持者，猶如根生。

文殊師利告光明幢：「于天子意所志云何？今此諸華依因何住？」

天子答曰：「無所依住。」

文殊告曰：「是故，天子！當知諸法住無所住，如虛空住，如空無動，不墮不搖，無念無想。所以者何？一切諸法等如虛空，是故無動不墮不搖。」

時光明幢白文殊曰：「仁者！神足巍巍乃爾，不可稱限，發意之頃，至於十方無央數億百千載土，尋即復還。」

文殊答曰：「諸佛不得神足變化威神無量，諸聲聞等亦不能及。所以者何？道慧無際尚不得聞，安能逮耶！一切愚癡凡夫之士，所逮神足，一切諸佛、諸菩薩眾

【現代漢語翻譯】現代漢語譯本：一切諸法的本性也是如此，就像虛空一樣，只是假借一個名稱而已。也像虛空一樣，不生不滅，不病不老，也不會死亡，也沒有往生，沒有虛妄的念頭，不懷有嗔恨，也沒有失去什麼，也沒有不失去什麼，完全沒有任何執著，不懷有憂愁悲傷，一切諸法都以虛空為歸宿，而這根本的實際也沒有任何歸宿，無法用數字來計算。天子應當知道，一切諸法沒有前進也沒有後退，沒有聚合也沒有離散，不可以寬恕，也不可以阻擋，因為它沒有固定的處所。所以，天子！一切諸法都沒有固定的處所，沒有願望，沒有接受也沒有不接受，沒有固定的規律，這就是一切諸法平等而沒有偏袒，所以說沒有本性，本性本來就是如此。'

當文殊師利菩薩說完這些話的時候，眾天子都獲得了無所從生的法忍（一種對佛法的深刻理解）。當時，眾天子安住在法空（對事物空性的理解）之中，於是恭敬地行禮，並降下天花，供養文殊師利菩薩。由於文殊師利菩薩的威神力，這些天花都停留在虛空中，沒有任何東西支撐，就像從根里生長出來一樣。

文殊師利菩薩問光明幢天子：『你認為這些天花是依靠什麼而停留在空中的呢？』

天子回答說：『沒有什麼可以依靠的。』

文殊師利菩薩說：『所以，天子！應當知道一切諸法都安住在無所住的地方，就像安住在虛空中一樣，就像虛空一樣沒有動搖，不墜落也不搖動，沒有念頭也沒有想法。為什麼呢？因為一切諸法都等同於虛空，所以沒有動搖，不墜落也不搖動。』

這時，光明幢天子對文殊師利菩薩說：『仁者！您的神通威力如此強大，無法稱量，從發願的那一刻起，就能到達十方無數億百千個世界，並且立刻返回。』

文殊師利菩薩回答說：『諸佛所擁有的神通變化和威神力量是無法估量的，諸位聲聞（聽聞佛法而修行的人）等也無法達到。為什麼呢？因為道的智慧沒有邊際，尚且無法聽聞，又怎麼能夠證得呢！一切愚癡的凡夫俗子所能達到的神通，一切諸佛、諸菩薩眾（覺悟的有情）...

【English Translation】 English version: All dharmas are also like this, like empty space, but merely having a nominal existence. Just like empty space, it is neither born nor long-lived, neither sick nor old, nor does it die, nor is there rebirth, without deluded thoughts, not harboring anger, nor is there loss, nor is there no loss, completely without attachment, not harboring sorrow, all dharmas take it as their refuge, this ultimate reality has no refuge, and cannot be counted. O son of the gods, you should know that all dharmas have neither advance nor retreat, neither union nor dispersion, cannot be forgiven or resisted, because they have no location. Therefore, O son of the gods! All dharmas have no location, no aspirations, neither accepting nor not accepting, without fixed rules, this is all dharmas being equal without partiality, therefore it is said to have no origin, the origin is inherently like this.'

When Manjushri (Bodhisattva of Wisdom) finished speaking these words, all the sons of the gods attained the Dharma-kshanti (acceptance of the truth) of non-origination. At that time, the sons of the gods dwelt in the emptiness of Dharma (understanding of the emptiness of phenomena), and then respectfully paid homage, and rained down heavenly flowers, offering them to Manjushri. Due to the power of Manjushri's divine might, all the flowers remained in empty space without anything holding them, as if growing from roots.

Manjushri said to Light Banner, 'What do you think, O son of the gods? Upon what do these flowers rely to remain?'

The son of the gods replied, 'They rely on nothing to remain.'

Manjushri said, 'Therefore, O son of the gods! You should know that all dharmas abide in non-abiding, like abiding in empty space, like empty space without movement, not falling, not shaking, without thought, without conception. Why is that? Because all dharmas are equal to empty space, therefore there is no movement, no falling, no shaking.'

Then Light Banner said to Manjushri, 'O benevolent one! Your divine powers are so majestic, immeasurable, in the space of a thought, reaching countless hundreds of thousands of worlds in the ten directions, and immediately returning.'

Manjushri replied, 'The Buddhas possess immeasurable divine powers of transformation, which even the Shravakas (listeners and followers of the Buddha's teachings) cannot attain. Why is that? Because the wisdom of the path is boundless, and cannot even be heard, how can it be attained! The divine powers attained by all ignorant ordinary people, all Buddhas and Bodhisattvas (enlightened beings)...'

及諸聲聞，于無央數阿僧祇劫所不能得，亦無逮者，亦無當得。一切愚癡凡夫之士，獨能得耳。為何所得？得我人壽及命意識、斷滅計常、得淫怒癡，諸佛世尊所不得者。所謂得者道所不興，無所生者而反使生。是故，天子！一切愚癡凡夫之士所可得者，諸佛菩薩弟子緣覺所不能逮。」

諸佛說是諸佛要集時，各還本處。於是天王如來心自念言：「吾可現應，使文殊師利還詣此乎！」時天王佛則舍神足，從其右掌演紫金光，其明照于文殊師利繞之七匝，于文殊師利頂上不現。

文殊師利尋即知之，天王如來念欲相見。文殊因告光明幢曰：「當往俱至天王如來，稽首作禮咨受所問深妙之義，今說法門。」

天子答曰：「善哉！行矣，宜知是時。」

文殊師利發意之頃，光明幢俱，鐵圍山頂忽然不見，尋住天王如來之前，稽首足下右繞三匝，退住一面叉手恭立；十方世界諸天子等，亦復如是也。

文殊師利白天王佛：「若善男子及善女人，俱殖德本修深妙法，不當懷疑，成已法器一切蒙恩。所以者何？見諸大聖逾于龍象，又諸大聖既共會焉！吾在於外不得預數，離於如是輩深妙法義，其離意女身續獨存，專坐於斯而不動移，不見退去；如我見遣咨嗟如此，無極微妙經典之要，我反徙住鐵圍

【現代漢語翻譯】現代漢語譯本：還有那些聲聞乘的修行者，在無數阿僧祇劫（asaṃkhya-kalpa，極長的時間單位）中都無法獲得的境界，也無法達到，也無法將來獲得。只有那些愚癡的凡夫俗子才能獲得。他們獲得什麼呢？獲得對『我』、『人』、『壽命』以及『命』和『意識』的執著，獲得斷滅論和常見論的邪見，獲得淫慾、嗔怒、愚癡等煩惱，這些都是諸佛世尊所不能獲得的。他們所謂的『獲得』，是指那些與正道背道而馳，本來沒有的東西反而使之產生。所以，天子！一切愚癡凡夫俗子所能獲得的，都是諸佛、菩薩、弟子、緣覺所不能達到的。」

諸佛說完這些諸佛要集的重要內容后，各自回到原來的地方。這時，天王如來心中想：『我可以顯現神通，讓文殊師利菩薩回到這裡來！』當時，天王佛就捨棄了神足通，從他的右掌中放出紫金色的光芒，這光芒照耀著文殊師利菩薩，圍繞他七圈，然後在文殊師利菩薩的頭頂上消失。

文殊師利菩薩立刻就知道，這是天王如來想要見他。文殊師利菩薩於是告訴光明幢菩薩說：『我們應當一起去拜見天王如來，恭敬地接受他所提出的深奧微妙的義理，現在就開始說法。』

天子回答說：『很好！出發吧，應該知道時機。』

文殊師利菩薩發起這個念頭的時候，就和光明幢菩薩一起，忽然從鐵圍山頂消失不見，立刻來到天王如來面前，頭面接足，右繞三圈，然後退到一邊，合掌恭敬地站立；十方世界的諸天子等，也都是這樣。

文殊師利菩薩對天王佛說：『如果善男子和善女人，共同種下德行的根本，修習深奧微妙的佛法，就不應該懷疑，已經成為法器的人都會蒙受恩澤。為什麼呢？因為他們見到的諸位大聖，超越了龍象（比喻非常殊勝），而且諸位大聖已經聚集在這裡了！我身在外，不能參與其中，遠離了如此深奧微妙的法義，那個執著于女身的人卻獨自存在，專心坐在這裡而不動搖，不見她退去；就像我被派遣來請教，讚歎如此無極微妙經典的要義，我反而被遷到鐵圍山。』

【English Translation】 English version: And those Śrāvakas (hearers), what they cannot obtain in countless asaṃkhya-kalpas (incalculable eons), they cannot reach, nor will they ever attain. Only foolish ordinary beings can obtain them. What do they obtain? They obtain attachment to 『self,』『person,』『lifespan,』 and 『consciousness,』 the wrong views of annihilationism and eternalism, and afflictions such as lust, anger, and delusion, which the Buddhas, World Honored Ones, cannot obtain.

What they call 『obtaining』 refers to things that run counter to the right path, causing things that originally do not exist to arise. Therefore, O son of heaven! What foolish ordinary beings can obtain, the Buddhas, Bodhisattvas, disciples, and Pratyekabuddhas (solitary realizers) cannot reach.

When the Buddhas finished speaking these essential points of the Buddhas' assembly, they each returned to their original places. At that time, the Tathāgata (Buddha) Heavenly King thought to himself: 『I can manifest my spiritual powers and cause Mañjuśrī (Bodhisattva of Wisdom) to return here!』 Then, the Buddha Heavenly King relinquished his supernatural powers and emitted a purple-golden light from his right palm. This light illuminated Mañjuśrī, circling him seven times, and then disappeared on top of Mañjuśrī's head.

Mañjuśrī immediately knew that the Tathāgata Heavenly King wanted to see him. Mañjuśrī then said to Bodhisattva Light Banner: 『We should go together to see the Tathāgata Heavenly King, respectfully receive the profound and subtle meanings he presents, and begin to expound the Dharma (teachings).』

The son of heaven replied: 『Excellent! Let us go, we should know the right time.』

In the moment Mañjuśrī conceived this thought, he and Bodhisattva Light Banner suddenly disappeared from the summit of Mount Iron Ring and immediately arrived before the Tathāgata Heavenly King. They bowed at his feet, circumambulated him three times to the right, and then retreated to one side, standing with their palms together in reverence; the sons of heaven from the ten directions were also like this.

Mañjuśrī said to the Buddha Heavenly King: 『If good men and good women together plant the roots of virtue and cultivate the profound and subtle Dharma, they should not doubt, and all who have become vessels of the Dharma will receive grace. Why? Because they have seen the great sages, who surpass even dragons and elephants (an analogy for great excellence), and these great sages have gathered here! I am on the outside, unable to participate, separated from such profound and subtle Dharma meanings, while that person attached to the female body exists alone, sitting here intently without moving, not seen to retreat; just as I was sent to inquire and praise the essentials of such an infinitely subtle scripture, I am instead moved to Mount Iron Ring.』

山頂。吾自憶念，一旦食頃遍至東方不可計會恒沙佛土，稽首諸佛聽所演法執持在心，啟問諸佛解決所疑，未曾識念而見發遣處他佛土。諸佛世尊察我志操，尚復相勸頒宣經道，於今大聖反徙我著鐵圍山頂，因此興發無極法教，多所歡悅咸共渴仰，饑虛道化若干法教，其心兀兀欲睹如來，而發念言：『以何等故獨徙吾身舍于眾會，其離意女安然不出？』復更念言：『如來至真所演經教不見侵枉，心非不受是我不及，彼所說法非其器故，以故相移住於此耳，獨不徙女。』」

天王如來報文殊曰：「諸佛世尊所宣經道，仁者于彼靡不應受。又諸佛世尊道慧玄殊不可攀逮，以是之故不可如常，一等如意演諸佛要集。

「又，文殊師利！曏者從忍世界發起來時，心自念言：『今普光界講佛要集經典之義，我當往至稽首諸佛聽所演法。』當爾之時墮大艱難，在無極倒不順思想。從彼剎來欲得見佛聽所說法，則以三事自著掛礙，懷抱此意至斯佛土。何謂為三？一、得己身；二、得諸佛；三、逮諸法。文殊當知，不可倒行致諸菩薩無礙慧行。于文殊意所趣云何？從古以來，頗有能睹見如來乎？如來寧可復觀察耶？」

文殊白佛：「唯然，世尊！真諦觀法無有諸佛及與諸法，一切諸法悉無所生，如來無見不可睹佛。

【現代漢語翻譯】現代漢語譯本：山頂。我回憶起，曾經有一次在很短的時間內，就遍至東方無數如恒河沙數般的佛土（Buddhakṣetra，諸佛居住的清凈世界），稽首（qǐ shǒu，佛教的一種禮拜儀式，表示極度的尊敬）諸佛，聽聞他們所演說的佛法，並牢記在心。我請教諸佛，解決心中的疑惑，從未想過會被髮遣到其他的佛土。諸佛世尊（Buddha-loka，對佛的尊稱）洞察我的志向和操守，還勸勉我宣揚經道。如今，大聖（對佛的尊稱）反而將我遷徙到鐵圍山（Cakravāḍa，佛教宇宙觀中圍繞須彌山的鐵山）頂，因此興起了無上的佛法教義，讓許多人歡喜，共同渴望和仰慕。我飢渴于佛法的教化，心中思緒萬千，想要瞻仰如來（Tathāgata，佛的稱號之一），於是心中想：『因為什麼緣故，唯獨將我遷徙，捨棄于大眾之中，而離意女（指具有智慧的女性）卻安然無恙？』我又想到：『如來至真至純，所演說的經教不會有任何錯誤，不是我不接受，而是我的根器不夠，他們所說的佛法不適合我，所以才將我遷徙到這裡，唯獨沒有遷徙離意女。』天王如來（Deva-Tathāgata，具有天神身份的如來）告訴文殊（Mañjuśrī，文殊菩薩的簡稱）說：『諸佛世尊所宣說的經道，你沒有不接受的。而且諸佛世尊的智慧玄妙殊勝，不可攀比和企及，因此不能像平常一樣，以同等的如意來演說諸佛要集。』『還有，文殊師利（Mañjuśrī，文殊菩薩的尊稱）！之前從忍世界（Sahā，指我們所居住的這個充滿煩惱和痛苦的世界）出發來的時候，心中想：『現在普光界（Sarvaprabhā，佛的凈土之一）正在講解佛要集經典的意義，我應當前往稽首諸佛，聽聞他們所演說的佛法。』當那個時候，你陷入了巨大的艱難之中，處於無極顛倒不順的思想狀態。從那個佛土來，想要見到佛，聽聞佛所說的法，卻因為三件事而自我束縛，懷抱著這樣的想法來到這個佛土。哪三件事呢？一、執著于自己的身體；二、執著于諸佛；三、執著于諸法。文殊應當知道，不可顛倒行事，以致菩薩的無礙智慧之行受到阻礙。在文殊看來，你認為如何？從古以來，可曾有人能夠真正見到如來？如來難道是可以被觀察的嗎？』文殊回答佛說：『是的，世尊！真諦（Paramārtha，佛教用語，指最高的真理）觀法中，沒有諸佛以及諸法，一切諸法都沒有產生，如來沒有可見之相，不可睹見。』

【English Translation】 English version: Mountain peak. I recall that once, in a very short time, I traveled to countless Buddha-lands (Buddhakṣetra, pure lands where Buddhas reside) in the east, as numerous as the sands of the Ganges. I prostrated (qǐ shǒu, a Buddhist ritual expressing extreme respect) before all the Buddhas, listened to the Dharma they expounded, and kept it firmly in my mind. I asked the Buddhas to resolve my doubts, never imagining that I would be sent to another Buddha-land. The Buddhas, World Honored Ones (Buddha-loka, a respectful title for Buddhas), perceived my aspirations and conduct, and even encouraged me to proclaim the scriptures. Now, the Great Sage (a respectful title for Buddhas) has instead moved me to the summit of Mount Iron Ring (Cakravāḍa, the iron mountains surrounding Mount Sumeru in Buddhist cosmology), thus giving rise to the supreme Dharma teachings, bringing joy to many, who together yearn and admire. I am hungry for the Dharma's teachings, my mind filled with thoughts, wanting to behold the Tathāgata (Tathāgata, one of the titles of a Buddha). So I thought: 'For what reason am I alone moved, forsaken among the assembly, while the Daughter of Meaning (referring to a woman with wisdom) remains safe and sound?' I further thought: 'The Tathāgata is perfectly true and pure, the scriptures he expounds cannot be wrong. It is not that I do not accept, but that my capacity is insufficient. The Dharma they speak is not suitable for me, so I have been moved here, but not the Daughter of Meaning.' The Deva-Tathāgata (Deva-Tathāgata, a Tathāgata with the identity of a deva) said to Mañjuśrī (Mañjuśrī, abbreviation for Mañjuśrī Bodhisattva): 'The scriptures proclaimed by the Buddhas, World Honored Ones, you have not failed to receive. Moreover, the wisdom of the Buddhas, World Honored Ones, is profound and extraordinary, beyond comparison and attainment. Therefore, it cannot be like ordinary matters, expounding the essential teachings of all Buddhas with equal ease.' 'Furthermore, Mañjuśrī (Mañjuśrī, respectful title for Mañjuśrī Bodhisattva)! When you set out from the World of Endurance (Sahā, referring to the world we live in, filled with afflictions and suffering), you thought: 'Now, in the Land of Universal Light (Sarvaprabhā, one of the Buddha's pure lands), they are explaining the meaning of the essential scriptures of the Buddhas. I should go there, prostrate before the Buddhas, and listen to the Dharma they expound.' At that time, you fell into great difficulty, in a state of extreme inverted and unfavorable thoughts. Coming from that Buddha-land, wanting to see the Buddha and hear the Dharma he speaks, you were bound by three things, harboring such thoughts as you came to this Buddha-land. What are the three things? First, attachment to one's own body; second, attachment to the Buddhas; third, attachment to the Dharmas. Mañjuśrī should know that one cannot act in reverse, causing the unobstructed wisdom practice of the Bodhisattvas to be hindered. In Mañjuśrī's view, what do you think? Since ancient times, has anyone been able to truly see the Tathāgata? Can the Tathāgata be observed?' Mañjuśrī replied to the Buddha: 'Yes, World Honored One! In the ultimate truth (Paramārtha, Buddhist term referring to the highest truth), there are no Buddhas and no Dharmas. All Dharmas are without origination. The Tathāgata has no visible form and cannot be seen.'

所以者何？一切諸法悉無所見。」

時佛復問文殊師利：「以何等眼通暢之行欲見如來？以何等耳清徹諸義欲聽如來所說經典？」文殊師利默然無言。

於時彼會余菩薩眾，各心念言：「文殊師利實不堪任答報如來所問法義。所以者何？如來曏者有所難問，默而無言。」

天王如來知諸菩薩心之所念，告諸菩薩：「止族姓子！莫觀文殊想言不及。所以者何？解深法忍權慧悉備，靡不通達智逾虛空，默然不言以報如來。」

諸菩薩問：「唯諾，世尊！以何等意究暢慧義發遣此問？」

世尊告曰：「是，族姓子！文殊師利心自念言：『設我報說有此眼耳有所見聞，則計有常；若復說言無眼無耳，則墮斷滅。其行斷滅及計有常，不曉了法。其如法者，彼無斷滅、不計常矣。其不斷滅、不計有常，則無所生，其無所生則無言辭。』以故，文殊見所難問，默然無言則為答佛。」說是語時，六百菩薩逮得無所從生法忍。

爾時，世尊告文殊師利：「仁以三事著于掛礙，以故相遣住鐵圍山頂。又仁復問：『以何因緣，離意女身獨存不出？』是離意女，普月離垢光明三昧而正受矣。心永無念，諸佛來至、若不來耶，為說經法、若不說乎，永無佛想亦不想法，無彼我想，蠲除一切諸念妄想。女住此

【現代漢語翻譯】現代漢語譯本：這是什麼原因呢？因為一切諸法實際上都是沒有實在可見之物的。

當時，佛陀再次問文殊師利（Manjushri，智慧的象徵）: 『你用什麼樣的眼睛才能通達無礙地見到如來（Tathagata，佛的稱號）？用什麼樣的耳朵才能清晰透徹地領會如來所說的經典？』文殊師利沉默不語。

當時，法會上的其他菩薩（Bodhisattva，追求覺悟的修行者）都在心裡想：『文殊師利實在不能勝任回答如來所問的佛法要義。這是什麼原因呢？因為如來剛才提出的問題，他卻沉默不語。』

天王如來（Tathagata，佛的稱號）知道這些菩薩心中所想，於是告訴諸位菩薩：『停止吧，各位善男子！不要認為文殊師利的智慧不足以回答。這是什麼原因呢？因為他通達甚深的法忍，權巧方便和智慧都已具備，沒有什麼不通達的，他的智慧超越虛空。他之所以沉默不語來回答如來，自有其深意。』

諸位菩薩問道：『是的，世尊（Bhagavan，佛的稱號）！您以什麼樣的用意來探究通暢智慧的含義，並提出這樣的問題呢？』

世尊告訴他們說：『是的，各位善男子！文殊師利心裡這樣想：『如果我說有這樣的眼和耳，能夠有所見聞，那就執著于常有；如果我說沒有眼和耳，那就落入斷滅。執著于斷滅和執著于常有，都不能真正理解佛法。真正如法的人，既不落入斷滅，也不執著于常有。既不落入斷滅，也不執著于常有，那就沒有生起，沒有生起就沒有言辭。』因此，文殊師利認為這個問題難以回答，所以沉默不語，這就是對佛陀的回答。』當佛陀說這些話的時候，六百位菩薩證得了無所從生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的深刻理解）。

這時，世尊告訴文殊師利：『你因為三件事而受到掛礙，所以被遣送到鐵圍山頂。而且你還問：『因為什麼因緣，離意女（Liyi woman）離開了女身，獨自存在而不出來？』這位離意女，正在普月離垢光明三昧（Puyue Ligou Guangming Samadhi，一種禪定狀態）中入定。她的心中永遠沒有念頭，諸佛來或不來，為她說經說法或不說，她都沒有佛的念頭，也沒有法的念頭，更沒有我的念頭，她已經去除了一切念頭和妄想。這位女子安住於此

【English Translation】 English version: What is the reason for this? It is because all dharmas (phenomena, teachings) are actually without anything that can be truly seen.'

At that time, the Buddha (Buddha) again asked Manjushri (Manjushri, the Bodhisattva of Wisdom): 'With what kind of eyes do you wish to see the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) with unobstructed passage? With what kind of ears do you wish to hear the sutras (discourses) spoken by the Tathagata with clarity and thoroughness?' Manjushri remained silent and without words.

At that time, the other Bodhisattvas (Bodhisattva, beings on the path to Buddhahood) in the assembly each thought in their minds: 'Manjushri is truly incapable of answering the Dharma (Dharma, the teachings) questions asked by the Tathagata. What is the reason for this? It is because he remains silent and without words to the questions that the Tathagata has just posed.'

The Tathagata, King of Gods (Tathagata), knowing the thoughts in the minds of the Bodhisattvas, told the Bodhisattvas: 'Stop, sons of good families! Do not think that Manjushri's wisdom is insufficient. What is the reason for this? It is because he has mastered profound Dharma-acceptance, and is fully equipped with skillful means and wisdom. There is nothing that he does not understand, and his wisdom surpasses the void. He remains silent and without words to answer the Tathagata for a profound reason.'

The Bodhisattvas asked: 'Yes, World-Honored One (Bhagavan, 'Blessed One', an epithet of the Buddha)! With what intention do you investigate and elucidate the meaning of wisdom, and pose such a question?'

The World-Honored One told them: 'Yes, sons of good families! Manjushri thought to himself: 'If I were to say that there are such eyes and ears that can see and hear, then one would be attached to permanence; if I were to say that there are no eyes and ears, then one would fall into annihilation. Attachment to annihilation and attachment to permanence both fail to understand the Dharma. One who is truly in accordance with the Dharma neither falls into annihilation nor is attached to permanence. One who neither falls into annihilation nor is attached to permanence is without arising, and without arising there are no words.' Therefore, Manjushri considered the question difficult to answer, so he remained silent and without words, and this is his answer to the Buddha.' When these words were spoken, six hundred Bodhisattvas attained the Acceptance of the Non-arising of Dharmas (anutpattika-dharma-ksanti, the patient acceptance of the non-arising of all phenomena).

At that time, the World-Honored One told Manjushri: 'You are attached and hindered by three things, and therefore you were sent to the summit of Mount Iron Ring (Mount Iron Ring). Moreover, you also asked: 'For what reason has the Liyi woman (Liyi woman) left her female body, existing alone and not emerging?' This Liyi woman is now in the Samadhi (Samadhi, a state of meditative concentration) of Universal Moon, Free from Defilement, and Radiant Light (Puyue Ligou Guangming Samadhi). Her mind is forever without thoughts. Whether the Buddhas come or do not come, whether they speak the Dharma or do not speak it, she has no thought of the Buddha, nor of the Dharma, nor of the self. She has eliminated all thoughts and delusions. This woman abides in this

定，普聞十方無央數垓百千億載現在佛土諸佛說法，而無所著。所可聽受為他人說。有此女身不從此剎到他佛土，在諸剎土無剎土想，處於諸佛無諸佛想，聞所說法無經典想，無吾我想、無他人想，猶月宮殿未曾動移下於人間，光明普照靡不見者。月之所照不念遠近，亦無想念：『我當照某，若不照也。』此女如是，住三昧定，現於無量無際世界，度脫開化無數眾生，所可顯現諸佛國土，不想眾生等說經典。佛於一劫復過一劫，咨嗟嘆此離意女德，不能盡暢得其邊際。其女功勛不可思議，巍巍若斯！」

文殊白佛：「其此佛土諸菩薩眾億百千垓，諸佛會時，徙諸菩薩著他界乎？如我見遣耶！」

佛言：「且默，文殊師利！無得稱限如來聖慧，亦勿平相如來變化之所建立。所以者何？此，文殊師利！三千大千世界充備諸佛，猶如甘蔗竹蘆稻麻叢林，諸如來集其數若斯。於此剎土，諸菩薩眾，天、龍、鬼神、犍沓和、阿須倫、迦留羅、真陀羅、摩休勒、人與非人，無一見者，唯見於吾一如來身，亦復不聞諸佛說法，但見吾身頒宣道化。文殊且觀，如來至真之所建立，神足變化不可稱限，其身微妙諸佛充滿，三千大千世界靡不周遍，諸菩薩眾則以道眼見一如來，豈況餘人，欲得見乎未之有也？諸天、龍、神、犍

沓和等及人非人，游此三千大千世界，周旋往來立坐臥寐，寂寞澹泊威儀禮節，所行齊整亦不妨礙，諸如來身無有限蔽。

「是故，文殊當造斯觀，諸如來等則為法身，無有色像，佛身無漏，諸漏已盡亦無有身，觀之無類，無生無起，無見無聞，無意無處，亦如虛空，無有諸漏，無因緣根，無像無見不可捉持，欲睹虛空而不可見，無有五眼。何謂五眼？一曰、天眼；二曰、肉眼；三曰、慧眼；四曰、法眼；五曰、佛眼。其虛空者假有名耳，其如來身亦復如是，無漏無色亦無見者，無有根也。無見如來，佛無五眼，如來至真假有名矣，則無所應。文殊！觀此諸如來眾，神足變化，身如虛空，而反隨時示現色身三十二相八十種好。

「文殊師利！曏者所見諸如來身，悉是諸佛威神建立之所感動。所以者何？用仁者故，當顯無極深妙法教。」

時彼佛土諸會菩薩，異口同音舉聲贊曰：「至未曾有驚喜悅豫，諸佛世尊，威神變化巍巍若此。十方如來皆來會斯，充滿佛土。吾等菩薩，不見一佛，不憶形響，誰來誰去，何所解說分別經誼？但共見此一如來尊。唯愿大聖！今睹大乘無極聖慧，一一人故，恒邊沙劫地獄見煮，行菩薩道宜忍此患，不當違舍如是比慧。」

文殊師利問天王佛：「今此女子，發無

【現代漢語翻譯】現代漢語譯本：沓和等以及人和非人，遊歷這三千大千世界，周旋往來，或站立，或坐臥，或睡眠，寂靜淡泊，威儀禮節，所行之事整齊劃一，也不妨礙（他們），諸如來的身體沒有有限的遮蔽。『因此，文殊（Manjusri，菩薩名）應當造作這樣的觀想，諸如來等同於法身，沒有色相，佛身沒有漏失，各種煩惱已經斷盡，也沒有身體，觀想起來沒有類別，沒有生，沒有起，沒有見，沒有聞，沒有意，沒有處所，也像虛空一樣，沒有各種煩惱，沒有因緣根，沒有形象，沒有見解，不可捉摸把持，想要看到虛空卻不可見，沒有五眼。什麼是五眼？一是天眼，二是肉眼，三是慧眼，四是法眼，五是佛眼。那虛空只是假名而已，那如來的身體也像這樣，沒有漏失，沒有色相，也沒有能見者，沒有根源。沒有能見如來的（事物），佛沒有五眼，如來至真，只是假名而已，因此沒有什麼需要回應的。文殊！觀察這些如來眾，神足變化，身體像虛空一樣，卻反過來隨時示現色身三十二相八十種好。』『文殊師利（Manjusri，菩薩名）！先前所見到的諸如來身，都是諸佛威神建立所感動的。為什麼呢？因為仁者的緣故，應當顯現無極深妙的法教。』當時，那個佛土的各位菩薩，異口同聲地高聲讚歎說：『真是前所未有，驚喜悅豫，諸佛世尊，威神變化如此巍峨盛大。十方如來都來集會於此，充滿佛土。我們這些菩薩，不見一佛，不憶形響，誰來誰去，用什麼來解說分別經義？但共同見到這一如來尊。唯愿大聖！如今得見大乘無極聖慧，爲了每一個人，即使恒河沙劫在地獄中被煮，行菩薩道也應當忍受這種苦難，不應當違背捨棄這樣的智慧。』文殊師利（Manjusri，菩薩名）問天王佛：『現在這個女子，發（起）無

【English Translation】 English version: Together with Tapah (name of a being) and others, including humans and non-humans, they travel through this three thousand great thousand worlds, moving around, standing, sitting, lying down, or sleeping, in stillness and tranquility, with dignified manners and proper etiquette. Their actions are orderly and do not hinder (them). The bodies of all Tathagatas (如來，another name for Buddha) have no limited obscurations. 『Therefore, Manjusri (文殊，a Bodhisattva's name) should cultivate this contemplation. The Tathagatas (如來，another name for Buddha) are equivalent to the Dharmakaya (法身，Dharma body), without form or appearance. The Buddha's body has no outflows, all defilements have been exhausted, and there is also no body. Contemplating it, there is no category, no birth, no arising, no seeing, no hearing, no intention, no place. It is like empty space, without any outflows, without causal roots, without image, without seeing, and cannot be grasped or held. One desires to see empty space but cannot see it, and there are no Five Eyes. What are the Five Eyes? First is the Deva Eye (天眼，divine eye), second is the Flesh Eye (肉眼，physical eye), third is the Wisdom Eye (慧眼，eye of wisdom), fourth is the Dharma Eye (法眼，eye of Dharma), and fifth is the Buddha Eye (佛眼，eye of Buddha). That empty space is merely a provisional name, and the body of the Tathagata (如來，another name for Buddha) is also like this, without outflows, without form, and without a seer, without roots. There is no seeing of the Tathagata (如來，another name for Buddha). The Buddha has no Five Eyes. The Tathagata (如來，another name for Buddha) is supremely true, merely a provisional name, and therefore there is nothing to respond to. Manjusri! Observe these Tathagata (如來，another name for Buddha) assemblies, with their supernatural powers and transformations, their bodies like empty space, yet they manifest colored bodies with the thirty-two major marks and eighty minor marks at any time.』『Manjusri (文殊，a Bodhisattva's name)! The bodies of the Tathagatas (如來，another name for Buddha) previously seen are all moved by the establishment of the Buddhas' majestic power. Why is that? Because of the sake of the benevolent, the profound and subtle Dharma teachings of the ultimate should be revealed.』 At that time, the Bodhisattvas (菩薩，enlightenment being) in that Buddha-land, with one voice, praised aloud: 『It is unprecedented, joyful, and delightful. The Buddhas, World Honored Ones, have such majestic and powerful transformations. The Tathagatas (如來，another name for Buddha) of the ten directions all come to assemble here, filling the Buddha-land. We Bodhisattvas (菩薩，enlightenment being) do not see a single Buddha, do not recall form or sound. Who comes, who goes, what is used to explain and differentiate the meaning of the scriptures? But we all see this one Tathagata (如來，another name for Buddha) Honored One. We only wish, Great Sage! Now we see the Great Vehicle's (大乘，Mahayana) ultimate sacred wisdom. For the sake of each individual, even if we are boiled in hell for countless kalpas (劫，aeon), we should endure this suffering while practicing the Bodhisattva Path (菩薩道，Bodhisattva path), and we should not violate or abandon such wisdom.』 Manjusri (文殊，a Bodhisattva's name) asked the Devaraja Buddha (天王佛，Deva King Buddha): 『Now, this woman, initiates no』

上正真道心以來久如？所行寂寞誓願高遠，定意若斯？」

佛言：「發無上正真道意以來，不可計也，勤力懷信常無放逸，施戒忍精進一心智慧，具足佛道，所行已備，隨諸佛教。於過去佛殖眾德本，供養無數億百千垓諸大聖尊。

「文殊師利！今此女子從三昧起，仁可問之，發道意來，為能久如？當見發遣。」

於是，文殊師利聞佛教詔，即從坐起，到其女所，至心彈指，謦揚大音，欲令女起，其女寂靜三昧不興。文殊師利即如其像，變無限身益高彈指，其彈指聲，聞於十方無數世界，女亦寂靜不從定起。於時文殊即如色像，三昧正受現大神足，三千大千世界所有眾生，世間人民、諸天、龍、鬼神、犍沓和等，億百千垓，一切妓樂不鼓自鳴，及復亦化琴瑟箏笛萬種之妓，俱時同作演柔軟音，清明和雅悲哀之聲，其樂各各宣無數響，徹聞十方無量世界，不能令女從三昧起。

時於十方今現在佛邊，諸侍者各各問佛：「今日何故，諸大樂音無數無量，清和之聲聞諸佛土？其音柔軟，悲哀之曲，莫不歡然。」

於時諸佛各謂侍者：「有族姓子！普光世界天王如來，其土有女名曰離意，在佛右面，普月離垢光明三昧而正受矣。有菩薩名文殊師利，被大德鎧過不退轉，欲令此女從三昧覺故，感

【現代漢語翻譯】現代漢語譯本：『您發起無上正真道心有多久了？所修行的寂靜之道，誓願如此高遠，心意如此堅定？』佛說：『發起無上正真道意以來，已經不可計數了。她勤奮努力，心懷信念，從不懈怠，佈施、持戒、忍辱、精進、一心、智慧，具足佛道，所修行的已經完備，遵循諸佛的教誨。在過去諸佛那裡種下眾多功德之本，供養了無數億百千垓諸大聖尊。』（垓：古代數字單位，相當於10的20次方）『文殊師利！（Manjusri，智慧的象徵）現在這位女子從三昧（Samadhi，佛教中的一種精神集中狀態）中醒來，你可以問問她，發起道意以來，有多久了？到時候讓她離開這裡。』於是，文殊師利聽到佛的教誨，立即從座位上起身，來到那位女子所在的地方，至誠地彈指，發出洪亮的聲音，想要讓她從三昧中醒來，但那位女子仍然寂靜無聲，三昧之境沒有動搖。文殊師利於是像她一樣，變化出無數化身，更加高聲地彈指，那彈指的聲音，傳遍十方無數世界，那位女子仍然寂靜無聲，沒有從禪定中醒來。當時文殊師利就以原來的形象，以三昧正受的狀態，顯現大神足通，三千大千世界所有眾生，世間人民、諸天（Deva，天神）、龍（Naga，印度神話中的蛇神）、鬼神、犍沓和（Gandharva，天上的樂神）等，億百千垓，一切樂器不敲自鳴，並且還幻化出琴瑟箏笛等各種樂器，同時演奏出柔和的音樂，清澈明亮，和諧優雅，充滿悲憫之聲，每種樂器都發出無數種聲音，響徹十方無量世界，仍然不能讓那位女子從三昧中醒來。這時，在十方現在佛的身邊，各位侍者各自問佛：『今天是什麼緣故，有如此眾多無量的樂音，清澈和諧的聲音傳遍諸佛國土？那音樂柔和，曲調悲憫，令人歡喜。』這時，諸佛各自對侍者說：『有善男子！普光世界的天王如來（Tathagata，如來是佛的稱號之一），他的國土中有一位女子，名叫離意（Liyi），在佛的右邊，處於普月離垢光明三昧的正受狀態。有一位菩薩名叫文殊師利，身披大德鎧甲，永不退轉，想要讓這位女子從三昧中覺醒，所以感應到了這些樂音。』

【English Translation】 English version: 'How long has it been since you awakened the supreme and true Bodhi mind? The path of tranquility you practice, the vows you make are so lofty, and your determination is so firm?' The Buddha said, 'It has been immeasurable since she awakened the supreme and true Bodhi mind. She is diligent and hardworking, with faith in her heart, never negligent, practicing generosity, discipline, patience, diligence, concentration, and wisdom, fully equipped with the Buddha's path, and her practice is complete, following the teachings of all Buddhas. She has planted many roots of merit in the past Buddhas, and has made offerings to countless billions of hundreds of thousands of Gai (an ancient Chinese numeral unit, equivalent to 10 to the power of 20) great and holy beings.' 'Manjusri! (Manjusri, symbol of wisdom) Now that this woman is arising from Samadhi (Samadhi, a state of mental concentration in Buddhism), you can ask her how long it has been since she awakened the Bodhi mind. Then let her leave this place.' Thereupon, Manjusri, hearing the Buddha's instruction, immediately rose from his seat and went to the place where the woman was. With utmost sincerity, he snapped his fingers and made a loud sound, wanting to awaken her from Samadhi, but the woman remained silent and unmoved in her Samadhi. Manjusri then, like her, transformed into countless bodies and snapped his fingers even louder. The sound of his snapping fingers spread throughout countless worlds in the ten directions, but the woman remained silent and did not awaken from her meditation. At that time, Manjusri, in his original form, with the state of Samadhi, manifested great supernatural powers. All beings in the three thousand great thousand worlds, the people of the world, Devas (Deva, gods), Nagas (Naga, serpent deities in Indian mythology), ghosts and spirits, Gandharvas (Gandharva, celestial musicians), etc., numbering billions of hundreds of thousands of Gai, all musical instruments played themselves without being struck, and also transformed into various instruments such as zithers, harps, and flutes, simultaneously playing soft music, clear and bright, harmonious and elegant, filled with sounds of compassion. Each instrument emitted countless sounds, resounding throughout the immeasurable worlds in the ten directions, but still could not awaken the woman from Samadhi. At that time, beside the Buddhas now present in the ten directions, the attendants each asked the Buddha, 'What is the reason that today there are so many immeasurable musical sounds, clear and harmonious sounds, resounding throughout the Buddha lands? The music is soft, the melody is compassionate, and it is pleasing to all.' At that time, the Buddhas each said to their attendants, 'There is a virtuous man! The Tathagata (Tathagata, one of the titles of the Buddha) Heavenly King of the Universal Light World, in his land there is a woman named Liyi, who is on the right side of the Buddha, in the state of perfect Samadhi of Universal Moon Free from Defilement Light. There is a Bodhisattva named Manjusri, wearing the armor of great virtue, never retreating, wanting to awaken this woman from Samadhi, so these musical sounds are felt.'

動如此。諸世間人、天、龍、鬼神、犍沓和等，若干妓樂億百千垓，俱自然作諸化妓樂，亦復如是不鼓自鳴，欲令斯女從三昧起，不能使興。以是之故，諸大音樂普遍世間。」

侍者白佛：「至未曾有不可逮及，此女三昧寂然巍巍不可稱限，如是比像，若干種樂清和之曲，女續三昧而不興焉。」

諸佛告曰：「如諸族姓子之所言也，此女三昧不可思議。」

說是語時，十方無量不可計會眾生之類，皆發無上正真道意，各歌頌言：「愿令我等逮得如是寂定三昧，如今此女，獲致神足無極變化聖通徹暢，如文殊師利。」

時，文殊師利復如其像三昧正受，變三千大千世界，須彌山王、雪山、黑山、目鄰山、大目鄰山、鐵圍、大鐵圍山，展轉相搏不能自安。譬如勇士以大勢力兩掌相拍，亦如大雷其音暢逸無不聞者。須彌、鐵圍諸山，如是展轉相掁各各崩落，諸山躄地其形可畏，斯聲甚悲，又彼大聲，聞于無量無際世界，其女三昧亦不移興。

時文殊師利，不近彼女，以權方便兩手牽女，欲令起坐，乃動下方恒河沙等諸佛剎土，不能移女大如毛髮，亦不能令從三昧興。加復興顯一切勢力，欲舉彼女，恒河沙等諸佛剎土皆拔反仰，不能令女從三昧興。文殊師利截斷其女所坐地處，舉著右掌掉擲梵

【現代漢語翻譯】現代漢語譯本：就是這樣的震動。世間所有的人、天、龍、鬼神、犍沓和（Gandharva，一種天神）等，無數的歌舞伎樂，成千上萬億垓，都自然演奏各種變化的伎樂，也像這樣不敲擊而自鳴，想要讓這位女子從三昧（Samadhi，禪定）中起身，卻不能使她動搖。因為這個緣故，各種盛大的音樂遍佈世間。

侍者稟告佛陀：『真是前所未有，無法企及！這位女子的三昧寂靜而莊嚴，無法衡量，像這樣，各種清和的樂曲，女子持續在三昧中而不為所動。』

諸佛告訴他說：『正如你所說的，這位女子的三昧不可思議。』

說這些話的時候，十方無量無數的眾生，都發起了無上正真道意（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），各自歌頌說：『愿我們也能獲得像這樣的寂定三昧，像這位女子一樣，獲得神通具足、無極變化的聖通，通達無礙，如同文殊師利（Manjushri，智慧的象徵）。』

當時，文殊師利又像先前那樣進入三昧正受，變化三千大千世界，須彌山王（Sumeru，宇宙中心）、雪山、黑山、目鄰山（Mucalinda，蛇王）、大目鄰山、鐵圍山（Chakravada，環繞世界的山）、大鐵圍山，輾轉相撞，不能自安。譬如勇士用大力氣兩掌相拍，又像巨大的雷聲，聲音暢快傳遍，沒有聽不到的。須彌山、鐵圍山等山，像這樣輾轉相撞，各自崩塌墜落，諸山倒地，形狀可怕，這聲音非常悲慘，而且這巨大的聲音，傳到無量無際的世界，這位女子的三昧也不為所動。

當時文殊師利，不靠近她，用權巧方便，兩手拉著女子，想要讓她起身，乃至於震動下方恒河沙數那麼多的諸佛剎土（Buddha-kshetra，佛的凈土），也不能移動女子一根毫毛，也不能讓她從三昧中起身。更加顯現一切勢力，想要舉起她，恒河沙數那麼多的諸佛剎土都被拔起翻轉，也不能讓女子從三昧中起身。文殊師利截斷了女子所坐的地方，舉到右掌上，拋向梵

【English Translation】 English version: It moved in such a way. All the people, Devas (gods), Nagas (dragons), demons, Gandharvas (celestial musicians), and others in the world, countless musical instruments, hundreds of thousands of billions of nayutas, all naturally played various transformed musical instruments, also like this, playing without being struck, wanting to make this woman rise from Samadhi (meditative absorption), but could not make her stir. Because of this, all great music pervaded the world.

The attendant said to the Buddha: 'It is unprecedented and unattainable! This woman's Samadhi is serene and majestic, immeasurable. Like this, various clear and harmonious melodies, the woman continues in Samadhi without being moved.'

The Buddhas said: 'As you have said, this woman's Samadhi is inconceivable.'

While speaking these words, countless beings in the ten directions all aroused the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), each singing praises: 'May we also attain such serene Samadhi, like this woman, attaining divine powers, infinitely transforming sacred powers, thoroughly penetrating without obstruction, like Manjushri (Bodhisattva of wisdom).'

At that time, Manjushri again entered Samadhi as before, transforming the three thousand great thousand worlds, Mount Sumeru (cosmic mountain), the Snow Mountains, Black Mountains, Mucalinda Mountain, Great Mucalinda Mountain, Chakravada (iron ring mountains), Great Chakravada Mountains, colliding with each other, unable to be at peace. It was like a warrior clapping his hands together with great force, or like a great thunder, its sound spreading freely, with none who did not hear it. Mount Sumeru, Chakravada Mountains, and other mountains, colliding with each other in this way, each collapsing and falling, the mountains falling to the ground, their forms terrifying, the sound very sorrowful, and this great sound, heard in immeasurable and boundless worlds, did not move the woman from her Samadhi.

At that time, Manjushri, not approaching her, using skillful means, held the woman with both hands, wanting to make her rise, even shaking the Buddha-kshetras (Buddha-fields) as numerous as the sands of the Ganges River below, could not move the woman even a hair's breadth, nor could he make her rise from Samadhi. Further manifesting all his power, wanting to lift her, the Buddha-kshetras as numerous as the sands of the Ganges River were all uprooted and overturned, but he could not make the woman rise from Samadhi. Manjushri cut off the place where the woman was sitting, lifted it onto his right palm, and tossed it towards the Brahma

天，覆在梵天天上地坐，不能令女從三昧起。

於時文殊復從梵天，舉其女身著其右掌，過於東方恒河沙佛土，南方、西方、北方、四維、上下各恒河沙等諸佛剎土，亦復如是。十方剎土眾音妓樂悉鳴，諸山崩落音聲可畏，雨諸天華，其響暢逸無可為喻，不能令女從三昧興。

於時文殊，舉女投擲遍於十方不能令覺，還安故處，叉手前白天王如來：「唯然，大聖！諸菩薩行至未曾有，不可逮及思惟稱量，吾能令變處虛空諸器，起立周旋行來談語，於今顯現無極神足，變化感動諸大聲音，崩毀須彌鐵圍諸山，拔諸佛土移十方界，永不能使從三昧起。吾當謙恭為女作禮，及復余學大士之眾，諸族姓子、若族姓女、初發無上正真道意者，以成未成甫欲學者，慕樂如斯無極大慧，亦當歸之。所以者何？菩薩所行不可攀喻。」

文殊師利舉離意女，至於十方諸佛剎土，周旋往來所感動聲，不能令女從三昧興。當爾之時，開化十方無數眾生令發道意，不可限人成眾德本。

天王如來報文殊曰：「誠如所云，菩薩大士所被德鎧不可思議，一切聲聞若與緣覺所不及知，況復凡庶所能逮乎？猶如三千大千世界成為大鼓，別異世界鼓大，亦如其鼓乃爾，廣長無量。時彼忽有大丈夫現，其身高大，如三千世界，舉一

【現代漢語翻譯】現代漢語譯本：天（Deva），又在梵天天上坐于地上，卻不能使離意女（Liyi Woman）從三昧（Samadhi，一種高度集中的冥想狀態）中醒來。當時，文殊（Manjusri，智慧菩薩）又從梵天（Brahma）那裡，拿起離意女的身軀放在他的右掌中，經過東方恒河沙數（Ganges river sands，形容極多）的佛土（Buddha-lands），南方、西方、北方、四維（四個角落）、上方和下方，每個方向都經過恒河沙數般的諸佛剎土，情況也是如此。十方剎土（Ten directions of Buddha-lands）的各種音樂和歌舞都響了起來，諸山崩塌，聲音可怕，天空中下著各種天花，其響亮而自由的聲音無法比喻，但仍然不能使離意女從三昧中醒來。當時，文殊菩薩舉起離意女，投擲到十方（Ten directions）都不能使她覺醒，然後將她放回原來的地方，合掌向天王如來（Deva King Tathagata）稟告說：『是的，大聖！諸菩薩（Bodhisattvas）的修行達到了前所未有的境界，無法企及，無法思議和衡量。我能使虛空中的各種器物變化，站立、旋轉、行走、交談，現在顯現出無極的神足（divine powers），變化和感動各種巨大的聲音，崩毀須彌山（Mount Sumeru）和鐵圍山（Iron Mountains），拔起諸佛土，移動十方世界，但仍然不能使她從三昧中醒來。我應當謙恭地為離意女作禮，以及其餘學習的大士（Great beings）們，各種姓的男子、女子，初發無上正真道意（supreme enlightenment）的人，那些已經成就或即將成就，或者剛剛開始學習的人，都會羨慕和樂於這種無極的大智慧，也應當歸向她。這是為什麼呢？菩薩的修行是無法攀比和比喻的。』文殊師利（Manjusri）舉起離意女，到達十方諸佛剎土，周旋往來所感動的聲音，都不能使離意女從三昧中醒來。當時，開化了十方無數的眾生，使他們發起道意（enlightenment），不可限量的人成就了各種功德之本。天王如來（Deva King Tathagata）告訴文殊（Manjusri）說：『確實如你所說，菩薩大士（Bodhisattvas）所披戴的功德鎧甲是不可思議的，一切聲聞（Sravakas，聲聞乘的修行者）和緣覺（Pratyekabuddhas，緣覺乘的修行者）都無法知曉，更何況是凡夫俗子所能達到的呢？猶如三千大千世界（Three Thousand Great Thousand Worlds）變成一個大鼓，其他世界的鼓也像這個鼓一樣，廣闊而長遠，無法衡量。這時忽然出現一個大丈夫（great man），他的身高像三千大千世界一樣，舉起一'

【English Translation】 English version: The Deva (celestial being), again, sat on the ground in the Brahma Heaven (highest heaven in the realm of form), but could not awaken the Liyi Woman (Woman of Detached Intent) from Samadhi (a state of deep concentration). At that time, Manjusri (Bodhisattva of Wisdom) again, from the Brahma Heaven (heaven of Brahma), took the woman's body in his right palm, passing eastward through Buddha-lands as numerous as the sands of the Ganges River (Ganges river sands, used to describe a very large number), and likewise to the south, west, north, four intermediate directions, above and below, each direction passing through Buddha-lands as numerous as the sands of the Ganges River. Various music and dances resounded throughout the ten directions of Buddha-lands (Ten directions of Buddha-lands), mountains collapsed with frightening sounds, and heavenly flowers rained down, their resounding and unrestrained sound beyond comparison, yet still unable to awaken the woman from Samadhi. At that time, Manjusri (Bodhisattva of Wisdom) lifted the woman and threw her in all ten directions (Ten directions), but could not awaken her. Then he returned her to her original place, and with palms together, reported to the Deva King Tathagata (Deva King Tathagata), 'Yes, Great Sage! The practice of the Bodhisattvas (Bodhisattvas) has reached an unprecedented level, unattainable, beyond thought and measure. I can transform various objects in the void, make them stand, spin, walk, and talk. Now I manifest limitless divine powers (divine powers), transforming and moving various great sounds, collapsing Mount Sumeru (Mount Sumeru) and the Iron Mountains (Iron Mountains), uprooting Buddha-lands, and moving the worlds of the ten directions, but still cannot awaken her from Samadhi. I should humbly pay homage to the woman, as well as to the other great beings (Great beings) who are learning, men and women of various clans, those who have initially aspired to unsurpassed perfect enlightenment (supreme enlightenment), those who have already achieved or are about to achieve it, or those who have just begun to learn, will admire and delight in such limitless great wisdom, and should also turn to her. Why is this? The practice of the Bodhisattvas is incomparable and beyond analogy.' Manjusri (Bodhisattva of Wisdom) lifted the Liyi Woman (Woman of Detached Intent), reaching the Buddha-lands of the ten directions (Ten directions), and the sounds that moved back and forth could not awaken the woman from Samadhi. At that time, countless beings in the ten directions were enlightened, causing them to aspire to enlightenment (enlightenment), and an immeasurable number of people achieved the root of various merits. The Deva King Tathagata (Deva King Tathagata) told Manjusri (Bodhisattva of Wisdom), 'Indeed, as you say, the armor of merit worn by the Bodhisattvas (Bodhisattvas) is inconceivable, beyond the knowledge of all Sravakas (Sravakas, practitioners of the Hearer Vehicle) and Pratyekabuddhas (Pratyekabuddhas, practitioners of the Solitary Realizer Vehicle), let alone what ordinary people can attain. It is as if the Three Thousand Great Thousand Worlds (Three Thousand Great Thousand Worlds) became a great drum, and the drums of other worlds were like this drum, vast and long, immeasurable. Then suddenly a great man (great man) appeared, his height like the Three Thousand Great Thousand Worlds, lifting a'

大桴如千世界，於是女前撾此大鼓，具足一劫若復過劫，不能令女耳聞音聲，況復欲使從三昧興，未之有也。文殊！欲知此女三昧，寂定靜安終不興移，道慧如是威德無限。」

文殊問佛：「誰能堪任感動此女從三昧興？」

佛報文殊：「唯有如來能令興起，復有菩薩名棄諸陰蓋，亦能使興。」

佛這發意，此族姓子名德之勛，三千大千世界六反震動。天王佛邊有一菩薩，名曰燈明王，為佛侍者，前問佛言：「今何因緣地大震動？」

佛告侍者：「曏者這嘆棄諸陰蓋菩薩名故，三千大千世界為大震動，又及他方諸佛剎土諸如來等，所在方面嘆斯名者，其地亦復六反震動。」

時會菩薩皆懷饑虛，欲得見棄諸陰蓋菩薩所在，文殊師利亦復俱然。文殊師利見諸菩薩心之所念，亦自敬樂欲令女興，白天王佛：「善哉！世尊！愿垂威光，一切會者悉懷渴仰，咸欲得見棄諸陰蓋菩薩大士。如來普愍，唯顯神足無極道聖，使族姓子詣斯佛土，講演深法，諸菩薩聞，因當習學至真之誼，並使女從三昧興，開示不及。」

爾時燈明王菩薩大士，問天王佛：「其族姓子，為在何方何佛剎土？其土如來所號為何？」

其佛報曰：「下方過此恒河沙等諸佛剎土，界名錦幢，其佛名曰師子鷹象頂吼

【現代漢語翻譯】現代漢語譯本： '譬如一個像千世界那麼大的鼓，然後你在這位女子面前敲打這個大鼓，即使經歷一個劫或者更長的時間，也不能讓這位女子聽到聲音，更不用說讓她從三昧（Samadhi，禪定）中醒來。文殊（Manjusri）！要知道這位女子的三昧，寂靜安定，終究不會改變，她的道慧就是這樣威德無限。' '文殊（Manjusri）問佛：'誰能夠感動這位女子，讓她從三昧（Samadhi，禪定）中醒來？' '佛告訴文殊（Manjusri）：'只有如來（Tathagata）能夠讓她醒來，還有一位菩薩（Bodhisattva）名叫棄諸陰蓋（Ksitigarbha），也能讓她醒來。' '佛剛一發意，這位族姓子（kulaputra）名叫德之勛（Dharmakirti）的菩薩，就讓三千大千世界發生了六次震動。天王佛（Deva Raja Buddha）身邊有一位菩薩（Bodhisattva），名叫燈明王（Dipamkara Raja），作為佛的侍者，上前問佛：'今天是什麼因緣導致大地震動？' '佛告訴侍者：'剛才讚歎棄諸陰蓋（Ksitigarbha）菩薩（Bodhisattva）的名字，所以三千大千世界發生了大震動，而且其他方世界的諸佛剎土（Buddha-ksetra）的諸如來（Tathagata）等，在他們所在的地方讚歎這個名字，他們的地方也會發生六次震動。' '當時在法會上的菩薩（Bodhisattva）們都感到飢渴，想要見到棄諸陰蓋（Ksitigarbha）菩薩（Bodhisattva）在哪裡，文殊師利（Manjusri）也是如此。文殊師利（Manjusri）看到諸位菩薩（Bodhisattva）心中的想法，自己也敬佩並希望這位女子醒來，於是對天王佛（Deva Raja Buddha）說：'太好了！世尊（Bhagavan）！希望您能垂下威光，讓所有在法會上的人都懷著渴望仰慕之心，都想見到棄諸陰蓋（Ksitigarbha）菩薩（Bodhisattva）大士。如來（Tathagata）普施慈悲，請您顯現神足無極道聖的力量，讓這位族姓子（kulaputra）來到這個佛土（Buddha-ksetra），講演深奧的佛法，讓諸位菩薩（Bodhisattva）聽聞后，因此學習至真之理，並且讓這位女子從三昧（Samadhi，禪定）中醒來，開示她所不瞭解的道理。' '這時，燈明王（Dipamkara Raja）菩薩（Bodhisattva）大士問天王佛（Deva Raja Buddha）：'這位族姓子（kulaputra），在哪個方向的哪個佛剎土（Buddha-ksetra）？那個佛土（Buddha-ksetra）的如來（Tathagata）名號是什麼？' '天王佛（Deva Raja Buddha）回答說：'在下方，經過像恒河沙數那麼多的佛剎土（Buddha-ksetra），有一個世界名叫錦幢（Kincana），那裡的佛名叫師子鷹象頂吼（Simhavikrantagamin）。'

【English Translation】 English version: 'Suppose there is a drum as large as a thousand worlds. If you were to beat this great drum in front of this woman, even for a kalpa (aeon) or more, you could not make her hear the sound, let alone awaken her from her samadhi (meditative absorption). Manjusri (Bodhisattva of Wisdom)! Know that this woman's samadhi is tranquil and still, never wavering. Her wisdom of the path is thus, with limitless power.' 'Manjusri (Bodhisattva of Wisdom) asked the Buddha: 'Who is capable of moving this woman to arise from her samadhi (meditative absorption)?'' 'The Buddha told Manjusri (Bodhisattva of Wisdom): 'Only the Tathagata (Thus Gone One) can cause her to arise. Furthermore, there is a Bodhisattva (Enlightenment Being) named Ksitigarbha (Earth Womb), who can also cause her to arise.' 'As soon as the Buddha conceived this thought, this kulaputra (noble son) named Dharmakirti (Glory of Dharma) caused the three-thousand-great-thousand world system to shake six times. Beside Deva Raja Buddha (God King Buddha) was a Bodhisattva (Enlightenment Being) named Dipamkara Raja (Lamp Light King), who served as the Buddha's attendant. He stepped forward and asked the Buddha: 'What is the cause and condition for this great earth to shake today?' 'The Buddha told the attendant: 'Just now, because of praising the name of the Bodhisattva (Enlightenment Being) Ksitigarbha (Earth Womb), the three-thousand-great-thousand world system shook greatly. Moreover, in other directions, in the Buddha-ksetras (Buddha-fields) of all the Tathagatas (Thus Gone Ones), wherever they praise this name, their lands will also shake six times.' 'At that time, the Bodhisattvas (Enlightenment Beings) in the assembly all felt hungry and thirsty, desiring to see where the Bodhisattva (Enlightenment Being) Ksitigarbha (Earth Womb) was. Manjusri (Bodhisattva of Wisdom) also felt the same. Manjusri (Bodhisattva of Wisdom), seeing the thoughts in the minds of the Bodhisattvas (Enlightenment Beings), and also respecting and desiring to awaken the woman, said to Deva Raja Buddha (God King Buddha): 'Excellent, World Honored One (Bhagavan)! May you bestow your majestic light, so that all those in the assembly, with longing and admiration, may desire to see the Bodhisattva (Enlightenment Being) Mahasattva (Great Being) Ksitigarbha (Earth Womb). May the Tathagata (Thus Gone One) have universal compassion and reveal the power of the unexcelled and holy path, so that this kulaputra (noble son) may come to this Buddha-ksetra (Buddha-field) and expound the profound Dharma (teachings), so that the Bodhisattvas (Enlightenment Beings), upon hearing it, may learn the truth, and also cause the woman to arise from her samadhi (meditative absorption) and reveal what she does not yet understand.' 'At that time, the Bodhisattva (Enlightenment Being) Mahasattva (Great Being) Dipamkara Raja (Lamp Light King) asked Deva Raja Buddha (God King Buddha): 'In which direction and in which Buddha-ksetra (Buddha-field) is this kulaputra (noble son)? What is the name of the Tathagata (Thus Gone One) in that land?' 'The Buddha replied: 'Below, passing through as many Buddha-ksetras (Buddha-fields) as there are sands in the Ganges River, there is a world called Kincana (Brocade Banner), and the Buddha there is named Simhavikrantagamin (Lion Overpowering Elephant Top Roar).'

如來、至真、等正覺，現在說法。彼之佛土純諸菩薩，被大德鎧不可思議，具足充滿於其佛土，如來恒宣不退轉輪。棄諸陰蓋菩薩大士，游于彼國。」

天王如來自在其座，右足大指演金色光，其光名曰請諸菩薩，這放此明，照下方恒河沙等諸佛剎土。其明則曜棄諸陰蓋菩薩之身，繞之七匝于頂上沒。

棄諸陰蓋菩薩自念：「今何以故，柔軟清和無極光明，繞吾七匝沒其頂乎？」尋即知之，天王如來快欲相見。時便往詣師子鷹象頂吼如來所，稽首足下，白其佛言：「欲詣上方普光世界天王佛所，今彼如來欲得相見。」

佛言：「往。族姓子！宜知是時。」

師子鷹象頂吼如來邊，有菩薩名眾告義，為佛侍者，前白佛言：「我等欲見普光世界及天王如來。」師子鷹象頂吼至真正覺悅可之。尋時演出眉間相光，照于上方恒河沙等諸佛剎土，通普光界，悉共遙見天王如來諸菩薩眾眷屬圍繞，而為說經。佛身獨顯如紫金山，其佛光明逾日月明，猶明眼者對觀人面，悉了了分明，一切眾會見天王佛，亦復若斯，及諸菩薩。

時棄諸陰蓋菩薩，與五十萬菩薩，沒彼佛土，發意之頃，至普光界天王佛所。棄諸陰蓋與諸菩薩，偏出右肩禮天王佛，頭面自歸繞之三匝退住虛空。

時諸菩薩解了諸身

【現代漢語翻譯】現代漢語譯本：如來（Tathagata，佛的稱號之一）、至真（the ultimate truth）、等正覺（perfectly enlightened），現在正在說法。那個佛土全部都是菩薩，披著不可思議的大功德鎧甲，具足充滿在那個佛土中，如來恒常宣說不退轉的法輪。棄諸陰蓋（Eliminating All Obscurations）菩薩大士，遊歷于那個佛國。

天王如來（Deva King Tathagata）自在地坐在座位上，右腳大拇指放出金色的光芒，那光的名字叫做『請諸菩薩』，放出這光明，照耀下方恒河沙數那麼多的佛土。那光明照耀著棄諸陰蓋菩薩的身體，圍繞他七圈后從頭頂消失。

棄諸陰蓋菩薩自己思忖：『現在是什麼緣故，有如此柔軟、清和、無極的光明，圍繞我七圈后從頭頂消失呢？』隨即知道，是天王如來想要相見。當時就前往師子鷹象頂吼如來（Lion Hawk Elephant Peak Roar Tathagata）那裡，頂禮他的腳下，稟告佛說：『想要前往上方普光世界（Universally Radiant World）的天王佛那裡，現在那位如來想要見我。』

佛說：『去吧。善男子！應該知道時機。』

在師子鷹象頂吼如來身邊，有一位菩薩名叫眾告義（Meaning of Proclamation to the Assembly），作為佛的侍者，上前稟告佛說：『我們想要見普光世界和天王如來。』師子鷹象頂吼至真正覺對此感到高興。隨即從眉間放出相光，照耀上方恒河沙數那麼多的佛土，通達到普光世界，所有人都遙遠地看見天王如來和諸菩薩眾眷屬圍繞著他，為他們說法。佛身獨自顯現如同紫金山，佛的光明超過日月的光明，就像明眼人面對面觀看人臉，完全清楚明白，一切眾會看見天王佛，也像這樣，以及諸菩薩。

當時棄諸陰蓋菩薩，與五十萬菩薩，在那佛土消失，在發願的瞬間，到達普光世界天王佛那裡。棄諸陰蓋與諸菩薩，偏袒右肩禮敬天王佛，頭面投地歸依，圍繞他三圈，退到虛空中。

當時諸菩薩解開了身上的裝飾。

【English Translation】 English version: The Tathagata (Thus Come One), the ultimate truth, the perfectly enlightened one, is now expounding the Dharma. That Buddha-land is filled purely with Bodhisattvas, adorned with the inconceivable armor of great merit, fully present in that Buddha-land. The Tathagata constantly proclaims the irreversible wheel of Dharma. The Bodhisattva-mahasattva Eliminating All Obscurations dwells in that Buddha-land.

Deva King Tathagata is seated comfortably on his seat, his right big toe emitting golden light. The name of that light is 'Inviting All Bodhisattvas'. This light shines, illuminating the Buddha-lands as numerous as the sands of the Ganges River below. The light shines upon the body of the Bodhisattva Eliminating All Obscurations, circling him seven times before disappearing into the top of his head.

The Bodhisattva Eliminating All Obscurations thought to himself: 'What is the reason that such gentle, pure, and boundless light circles me seven times and disappears into the top of my head?' He immediately knew that it was Deva King Tathagata who wished to see him. At that moment, he went to Lion Hawk Elephant Peak Roar Tathagata, prostrated at his feet, and reported to the Buddha: 'I wish to go to Deva King Buddha in the Universally Radiant World above, as that Tathagata wishes to see me now.'

The Buddha said: 'Go. Son of good family! You should know the right time.'

Beside Lion Hawk Elephant Peak Roar Tathagata, there was a Bodhisattva named Meaning of Proclamation to the Assembly, who served as the Buddha's attendant. He stepped forward and reported to the Buddha: 'We wish to see the Universally Radiant World and Deva King Tathagata.' Lion Hawk Elephant Peak Roar, the perfectly enlightened one, was pleased by this. Immediately, he emitted a light from the space between his eyebrows, illuminating the Buddha-lands as numerous as the sands of the Ganges River above, reaching the Universally Radiant World. Everyone remotely saw Deva King Tathagata and the assembly of Bodhisattvas surrounding him, as he expounded the Dharma for them. The Buddha's body stood out alone like a mountain of purple gold, and the Buddha's light surpassed the brightness of the sun and moon, just as a person with clear eyes can see the face of another person clearly. All the assembly saw Deva King Buddha in the same way, as well as the Bodhisattvas.

At that time, the Bodhisattva Eliminating All Obscurations, along with five hundred thousand Bodhisattvas, disappeared from that Buddha-land and, in the space of a thought, arrived at Deva King Buddha in the Universally Radiant World. Eliminating All Obscurations and the Bodhisattvas bared their right shoulders, paid homage to Deva King Buddha, prostrated their heads to the ground in refuge, circled him three times, and retreated into the sky.

At that time, the Bodhisattvas unfastened the ornaments on their bodies.

三昧正受，棄諸陰蓋即如其像而見瑞應，顯示神足空中散花其墮如雨，其華皆散天王如來前後左右，此華暢音說微妙義：「師子鷹象頂吼如來至真，敬問無量：聖體康寧，進止輕利，勢力安耶？」

時彼眾會怪未曾有：「誰之威神，令此眾華出柔軟音宣傳意敬？」

文殊師利問天王佛：「唯然，世尊！誰之聖旨，雨此眾花演微妙音？」

佛報文殊：「棄諸陰蓋菩薩威變。」

又問世尊：「今為所在？」

佛言：「在上空中，解了諸身三昧正受。」

又問：「諸菩薩眾何以不現？」

佛言：「棄諸陰蓋菩薩威神，使不得現。」

文殊師利心自念言：「吾當以是三昧正受，求諸菩薩為在何所？」

棄諸陰蓋菩薩即知，便沒形而謂文殊：「于意云何？唯有是一解了諸身三昧定乎？莫造斯觀，解了諸身三昧定數不可稱限。曏者三昧，如大海中別一渧耳。我身諸定三昧坐興不可稱載，仁者造來所未聞名。」

文殊師利復自念言：「寧可思察吾本往世所修妙行，緣是必得成此三昧。」尋如所念即如其像，一彈指頃具諸三昧。

時天王佛告眾菩薩：「諸族姓子！皆共觀斯精進之業，而致超逾殊特之義，諸餘菩薩億百千劫，勤行積德乃逮此定。今者文殊，一彈指

【現代漢語翻譯】現代漢語譯本：

進入三昧正受（Samadhi Samapatti，一種禪定狀態），捨棄諸陰蓋（五蓋，即貪慾、嗔恚、睡眠、掉舉惡作、疑），就能如實地見到瑞應，顯示出神通，在空中散花，花朵像雨一樣落下。這些花都散落在天王如來（Deva-raja Tathagata）的前後左右，這些花朵發出美妙的聲音，宣說微妙的義理：『如獅子、鷹、像一樣威猛的如來至真（Tathagata），恭敬地問候您無量：聖體是否安康，行動是否輕便敏捷，勢力是否安穩？』當時在場的眾人感到非常驚異，從未見過這樣的景象：『是誰的威神之力，使得這些花朵發出柔和的聲音，宣揚敬意？』文殊師利（Manjusri）菩薩問天王佛：『世尊，是誰的聖旨，降下這些花朵，演奏微妙的聲音？』佛告訴文殊：『是捨棄諸陰蓋菩薩（Sarva-nivarana-vishkambhin Bodhisattva）的威神變化。』又問世尊：『現在他在哪裡？』佛說：『在上面的空中，以解了諸身三昧正受（Sarva-kaya-vimoksha-samadhi Samapatti）安住。』又問：『為什麼諸菩薩眾沒有顯現出來？』佛說：『是捨棄諸陰蓋菩薩的威神之力，使他們無法顯現。』文殊師利心中暗自思忖：『我應當用這三昧正受，去尋找諸菩薩在哪裡。』捨棄諸陰蓋菩薩立刻知道了文殊的想法，便隱沒身形，對文殊說：『你認為如何？只有這一種解了諸身三昧定嗎？不要這樣認為，解了諸身三昧定的數量是不可稱量、不可窮盡的。剛才所展現的三昧，就像大海中的一滴水而已。我身所具有的各種禪定三昧，多得無法計算，你所聽聞的只是其中尚未聽過的名稱而已。』文殊師利又暗自思忖：『不如思索我過去世所修的妙行，憑藉這些因緣，必定能夠成就這種三昧。』隨即如他所想，立刻進入那種狀態，一彈指間就具備了各種三昧。當時，天王佛告訴眾菩薩：『各位善男子！都來觀看這種精進的修行，所獲得的超越殊勝的意義。其他的菩薩要經過億百千劫的勤奮修行，積累功德才能達到這種禪定。現在文殊，一彈指頃……』

【English Translation】 English version:

Entering Samadhi Samapatti (perfect absorption in meditation), abandoning all the hindrances (the five hindrances: desire, aversion, sloth, restlessness, and doubt), one can truly see the auspicious signs and manifestations of miraculous powers. Flowers are scattered in the air, falling like rain. These flowers are scattered around Deva-raja Tathagata (the Thus-Gone One, King of Gods), before, behind, left, and right. These flowers emit melodious sounds, proclaiming profound meanings: 'Like a lion, eagle, or elephant, the mighty Tathagata (the Thus-Gone One), with utmost respect, inquires about your immeasurable well-being: Is your sacred body healthy, are your movements light and agile, is your power secure?' At that time, the assembly felt astonished, having never seen such a sight: 'Whose majestic power is it that causes these flowers to emit gentle sounds, proclaiming reverence?' Manjusri (the Bodhisattva of Wisdom) asked Deva-raja Buddha (the Buddha, King of Gods): 'World Honored One, by whose sacred decree are these flowers raining down, performing subtle sounds?' The Buddha replied to Manjusri: 'It is the majestic transformation of Sarva-nivarana-vishkambhin Bodhisattva (the Bodhisattva who dispels all hindrances).' He further asked the World Honored One: 'Where is he now?' The Buddha said: 'He is in the sky above, abiding in Sarva-kaya-vimoksha-samadhi Samapatti (the Samadhi of complete liberation of all bodies).' He further asked: 'Why are the other Bodhisattvas not appearing?' The Buddha said: 'It is the majestic power of Sarva-nivarana-vishkambhin Bodhisattva that prevents them from appearing.' Manjusri thought to himself: 'I shall use this Samadhi Samapatti to seek where the Bodhisattvas are.' Sarva-nivarana-vishkambhin Bodhisattva immediately knew Manjusri's thought, and concealed his form, saying to Manjusri: 'What do you think? Is there only one Samadhi of complete liberation of all bodies? Do not hold such a view. The number of Samadhis of complete liberation of all bodies is immeasurable and limitless. The Samadhi just displayed is like a single drop of water in the vast ocean. The various Samadhis possessed by my body are countless and beyond description. What you have heard is only the names of those you have not yet heard.' Manjusri again thought to himself: 'Perhaps I should contemplate the wonderful practices I cultivated in my past lives. By virtue of these causes and conditions, I will surely be able to attain this Samadhi.' Immediately, as he thought, he entered that state, and in an instant, he possessed all the Samadhis. At that time, Deva-raja Buddha told the assembly of Bodhisattvas: 'All you sons of noble families! All of you should observe this diligent practice, which leads to surpassing and extraordinary meaning. Other Bodhisattvas must diligently practice and accumulate merit for hundreds of thousands of kalpas (eons) to attain this Samadhi. Now Manjusri, in an instant...'

頃輒悉具之。」

文殊師利白天王佛：「唯垂當現，此諸菩薩眾會族姓，咸欲見之。」

棄諸陰蓋與諸菩薩，稽首佛足尋沒其身，問文殊曰：「寧相見乎？」

答曰：「不見。」

天王如來告棄諸陰蓋菩薩：「敢來眾會咸欲相見，當自現身。」及諸菩薩尋即受教，與諸正士菩薩之等從三昧興，稽首佛足，繞之三匝，退在一面，如本所誓化作蓮華而坐其上。

於是，文殊師利謂棄諸陰蓋菩薩：「感此女子令三昧起。」

答曰：「且止！虛空界者無有三昧，亦不興起，又虛空者不可動搖。曏者文殊而發此言，感令是女從三昧起，當以其名從定起耶？若以色乎？為以識也？計色自然，不為三昧，亦不正受亦不興起。其識自然，不為正受，亦不興起。一切諸法亦無本凈，亦不正受無所興起。今我當起何所法乎？假使，文殊！諸法三昧吾當令興，永無正受當何所興？所以者何？一切諸法悉無興立亦無存亡。」

天王如來告棄諸陰蓋：「汝族姓子，感此女人從三昧起。」

白佛：「我不堪任於如來前興顯己功，我身宜當覆感，至真如來應當感此女人從三昧興，正使我任能令此女從三昧起，如來至真普了諸法慧無掛礙，隨時說法靡不通暢，應當令女從三昧起，見佛道神莫不欣悅皆

【現代漢語翻譯】現代漢語譯本：『我將立刻全部告訴你。』

文殊師利（Manjushri，智慧的象徵）對白天王佛（Deva King Buddha）說：『希望您能顯現，這些菩薩（Bodhisattva，覺悟的有情）大眾都想見您。』

棄諸陰蓋菩薩（Give Up All Coverings of the Skandhas Bodhisattva）與諸位菩薩一起，頂禮佛足后消失了身形，問文殊師利：『（您）看見我了嗎？』

文殊師利回答說：『沒有看見。』

天王如來（Deva King Tathagata）告訴棄諸陰蓋菩薩：『既然你來了，大眾都想見你，你應該自己顯現身形。』諸位菩薩立刻接受教誨，與各位正士菩薩一起從三昧（Samadhi，禪定）中起身，頂禮佛足，繞佛三圈，退到一邊，如先前所發誓愿，化作蓮花坐在上面。

於是，文殊師利對棄諸陰蓋菩薩說：『請您感化這位女子，讓她從三昧中起身。』

棄諸陰蓋菩薩回答說：『請停止！虛空界（Space realm）中沒有三昧，也不會興起，而且虛空是不可動搖的。剛才文殊師利您說要感化這位女子從三昧中起身，那麼您是要用她的名字讓她從禪定中起身嗎？還是用她的色（Rupa，物質）？還是用她的識（Vijnana，意識）？如果認為是色自然而然，那麼色就不會因為三昧而起，也不會進入正受（Right concentration）也不會興起。如果認為是識自然而然，那麼識就不會因為正受而起，也不會興起。一切諸法（Dharma，佛法）本來就是清凈的，不會進入正受，也不會興起。現在我要讓什麼法興起呢？假設，文殊師利！諸法的三昧我能讓它興起，但永遠沒有正受，又要讓什麼興起呢？原因是什麼呢？一切諸法都沒有興起和存亡。』

天王如來告訴棄諸陰蓋菩薩：『你這位族姓之子，感化這位女子從三昧中起身吧。』

棄諸陰蓋菩薩稟告佛陀：『我不適合在如來面前顯揚自己的功德，我應該隱藏起來。至真如來（Tathagata，如來）應該感化這位女子從三昧中起身，即使我能夠讓這位女子從三昧中起身，如來至真普了諸法，智慧沒有阻礙，隨時說法沒有不通暢的，應該讓這位女子從三昧中起身，見到佛道的神通，沒有不欣悅的。』

【English Translation】 English version: 'I will tell you everything immediately.'

Manjushri (symbol of wisdom) said to Deva King Buddha: 'May you appear, these Bodhisattvas (enlightened beings) all wish to see you.'

Give Up All Coverings of the Skandhas Bodhisattva, together with the other Bodhisattvas, bowed at the Buddha's feet and disappeared, asking Manjushri: 'Did you see me?'

Manjushri replied: 'I did not see you.'

Deva King Tathagata told Give Up All Coverings of the Skandhas Bodhisattva: 'Since you have come, and the assembly wishes to see you, you should reveal yourself.' The Bodhisattvas immediately accepted the teaching, and together with the other righteous Bodhisattvas, arose from Samadhi (meditative absorption), bowed at the Buddha's feet, circumambulated the Buddha three times, and retreated to one side, transforming into lotuses as they had vowed, and sat upon them.

Then, Manjushri said to Give Up All Coverings of the Skandhas Bodhisattva: 'Please inspire this woman to arise from Samadhi.'

Give Up All Coverings of the Skandhas Bodhisattva replied: 'Please stop! In the Space realm there is no Samadhi, nor does it arise, and space is immovable. Just now, Manjushri, you said to inspire this woman to arise from Samadhi, so are you going to use her name to make her arise from Samadhi? Or are you going to use her Rupa (form)? Or are you going to use her Vijnana (consciousness)? If it is considered that form is natural, then form will not arise because of Samadhi, nor will it enter Right concentration, nor will it arise. If it is considered that consciousness is natural, then consciousness will not arise because of Right concentration, nor will it arise. All Dharmas (teachings) are originally pure, they will not enter Right concentration, nor will they arise. What Dharma am I to make arise now? Suppose, Manjushri! I can make the Samadhi of all Dharmas arise, but there is never Right concentration, so what is to arise? What is the reason? All Dharmas have no arising or ceasing.'

Deva King Tathagata told Give Up All Coverings of the Skandhas Bodhisattva: 'You, son of a good family, inspire this woman to arise from Samadhi.'

Give Up All Coverings of the Skandhas Bodhisattva reported to the Buddha: 'I am not suitable to display my merits before the Tathagata, I should hide myself. The Tathagata (the Thus Come One) should inspire this woman to arise from Samadhi, even if I am able to make this woman arise from Samadhi, the Tathagata fully understands all Dharmas, wisdom is unobstructed, speaking the Dharma at any time is always fluent, the Tathagata should make this woman arise from Samadhi, seeing the spiritual powers of the Buddha's path, there is none who is not delighted.'

發大意。」

時天王佛，以興定意三昧正受。這定意已，應時于彼三千大千世界，諸天、龍、神及世間人，諸菩薩眾三昧正受者，及與彼女，皆從定起。這從坐起，十方尋時六反震動，咸皆踴上住虛空中。當爾之時，無數百千諸天來會。女住虛空，僉雨青蓮紅黃白蓮華供養如來。

於時，文殊問離意女：「至未曾有寂然之行，所得三昧不可及逮。」

其女報曰：「文殊！且止！勿懷妄想，寂三昧定永無逮得。所以者何？諸佛世尊所修道慧無所得也，其有得者則有所失，諸法澹泊默然寂靜，其寂靜者無所復寂，又其寂靜亦不三昧，無有正受亦不興起。」

文殊答曰：「誠如女辭，女之永定甚為殊特，設無微妙不逮三昧則有所得，興發曠大無極音聲而不起耶！」

女又問曰：「其法界者，寧有三昧復興起耶！」

文殊答曰：「不也。」

女又問曰：「其不三昧可令起耶！寧有色像比類貌耶？」

文殊報曰：「設無形像比類貌者，誰三昧乎？」

其女答曰：「諸法本凈為三昧也，不復定意亦無所興，是故諸法悉如呼響。譬如諸天及世間人若干種樂，寧能演出各妙音不？」

曰：「如姊言。」又問：「其虛空界豈有此念？念是妓樂暢若干種悲和音耶？」

【現代漢語翻譯】現代漢語譯本：『請講述其大意。』

當時的天王佛（Tianwang Buddha），以興定意三昧（Xingdingyi Samadhi）進入正受。進入此定后，隨即在彼三千大千世界（Three Thousand Great Thousand Worlds），諸天（Devas）、龍（Nagas）、神（Devas）以及世間之人，以及諸菩薩眾（Bodhisattvas）中進入三昧正受者，以及那位離意女（Liyi Woman），都從定中起身。他們從座位起身時，十方世界同時發生六種震動，全都踴躍升上，停留在虛空中。在那時，無數百千諸天前來集會。離意女停留在虛空中，共同降下青蓮（blue lotus）、紅黃白蓮華（red, yellow and white lotuses）供養如來（Tathagata）。

當時，文殊（Manjusri）問離意女：『達到了前所未有的寂然之行，所證得的三昧是不可及的。』

那位女子回答說：『文殊！請停止！不要懷有妄想，寂三昧定（Silent Samadhi）永遠無法證得。這是為什麼呢？諸佛世尊（Buddhas）所修的道慧（wisdom of the path）是無所得的，如果有所得，那就有所失。諸法（Dharmas）淡泊、默然、寂靜，其寂靜是無所再寂靜的，而且其寂靜也不是三昧，沒有正受，也沒有興起。』

文殊回答說：『誠如你所說，你的永定（eternal samadhi）非常殊勝特別，假設沒有微妙而不及的三昧，那就有所得，興發曠大無極的音聲而不生起嗎！』

女子又問：『那法界（Dharmadhatu）中，難道有三昧會興起嗎！』

文殊回答說：『沒有。』

女子又問：『那不三昧（non-samadhi）可以令其生起嗎！難道有色像可以比類描繪嗎？』

文殊回答說：『如果沒有形像可以比類描繪，那麼誰在三昧中呢？』

那位女子回答說：『諸法（Dharmas）本性清凈就是三昧，不再需要定意，也沒有什麼興起，所以諸法都像呼喚的迴響。譬如諸天（Devas）以及世間之人演奏各種樂器，難道能演出各自美妙的聲音嗎？』

文殊回答：『如你所說。』又問：『那虛空界（space realm）難道有這樣的念頭？念著這些妓樂暢奏各種悲傷和諧的聲音嗎？』

【English Translation】 English version: 『Please explain the main idea.』

At that time, Tianwang Buddha (Heavenly King Buddha), was in the state of perfect absorption through the Xingdingyi Samadhi (Samadhi of Arousing Fixed Intention). Upon entering this samadhi, immediately in that Three Thousand Great Thousand Worlds, the Devas (gods), Nagas (dragons), and spirits, as well as the people of the world, and those Bodhisattvas who were in samadhi, and that Liyi Woman (Woman Separated from Intention), all arose from their samadhi. As they rose from their seats, the ten directions simultaneously shook in six ways, and they all leaped up and remained in the empty space. At that time, countless hundreds of thousands of devas came to assemble. The woman remained in the empty space, and together they rained down blue lotuses, red, yellow, and white lotuses to offer to the Tathagata (Thus Come One).

At that time, Manjusri (Bodhisattva of Wisdom) asked the Liyi Woman: 『Having attained the unprecedented practice of stillness, the samadhi you have attained is unattainable.』

That woman replied: 『Manjusri! Please stop! Do not harbor deluded thoughts, the Silent Samadhi can never be attained. Why is that? The wisdom of the path cultivated by all Buddhas is without attainment; if there is attainment, then there is loss. All dharmas (phenomena) are indifferent, silent, and still; their stillness is without further stillness, and that stillness is not samadhi, there is no perfect absorption, nor is there arising.』

Manjusri replied: 『Indeed, as you say, your eternal samadhi is exceedingly special and unique. If there were no subtle and unattainable samadhi, then there would be something to be attained, and would a vast and limitless sound arise without arising?』

The woman then asked: 『In the Dharmadhatu (Realm of Dharma), is there a samadhi that arises?』

Manjusri replied: 『No.』

The woman then asked: 『Can non-samadhi be made to arise? Is there a form or image that can be compared or depicted?』

Manjusri replied: 『If there is no form or image that can be compared or depicted, then who is in samadhi?』

That woman replied: 『The inherent purity of all dharmas is samadhi; there is no further need for fixed intention, nor is there anything that arises. Therefore, all dharmas are like the echo of a call. For example, when devas and people of the world play various musical instruments, can they each produce their own wonderful sounds?』

Manjusri replied: 『As you say.』 He then asked: 『Does the space realm have such a thought? Thinking of these musical performances playing various sorrowful and harmonious sounds?』

答曰：「不也。是故，文殊！一切諸法等如虛空，誰聞彼音？若有耳識乃得聞聲。」

文殊問曰：「女無耳耶？何不聞乎？」女默無言。文殊復問，如是至三，女默不報。

女又答曰：「不為不聞。」

又問：「何故默然？」

其女答曰：「常無所得。」

離意女子復問文殊：「猶如，文殊！大亂風起而普流佈入大樹里，無能見者為何像類，風無想念樹無所思，風不念：『是我入大樹而動搖之。』樹亦不念：『風入我體。』菩薩如是，恒常奉行摩訶般若波羅蜜慧，悉除諸想，不自念言：『我三昧定。』亦復不念：『從三昧起。』所以者何？一切諸法悉本凈故。」

文殊師利曰：「姊！宜當從虛空來下，住如來前乃說此事。」

其女答曰：「我立己行，不用他行。」

文殊又問：「何謂己行？」

其女答曰：「一切眾生皆因虛空。所以者何？眾生之類，悉依虛空周旋往來，眾生居業衣被飲食，諸所興造不離虛空。是故眾生，自然游空，一切諸法，虛空見印。」

時女即從虛空來下，退在一面蓮華上坐，不禮如來，亦不佔謝。

文殊師利問：「于離意女甚憍慢不懷恭恪，不禮如來默然坐乎？」

其女答曰：「審如來言實無恭恪。所以者何？

{ "translations": [ "現代漢語譯本：", "回答說：『不是的。所以，文殊（Manjusri，菩薩名）！一切諸法平等如同虛空，誰能聽到那聲音呢？如果具有耳識才能聽到聲音。』", "", "文殊（Manjusri）問道：『你沒有耳朵嗎？為什麼聽不到呢？』女子沉默不語。文殊（Manjusri）再次詢問，如此三次，女子都沉默不回答。", "", "女子又回答說：『不是因為聽不到。』", "", "又問：『為什麼沉默不語？』", "", "那女子回答說：『常常一無所得。』", "", "離意女子又問文殊（Manjusri）：『比如，文殊（Manjusri）！大風猛烈颳起，普遍吹入大樹之中，沒有人能看見它的形狀，風沒有思想，樹也沒有思慮，風不會想：『是我進入大樹並搖動它。』樹也不會想：『風進入我的身體。』菩薩也是這樣，恒常奉行摩訶般若波羅蜜（Mahaprajnaparamita，偉大的智慧到彼岸），完全去除各種妄想，不自己想：『我入定了。』也不想：『我從禪定中出來。』為什麼呢？因為一切諸法本來就是清凈的。』", "", "文殊師利（Manjusri）說：『姊姊！應該從虛空下來，在如來（Tathagata，佛的稱號）面前再說這些話。』", "", "那女子回答說：『我立足於自己的修行，不用別人的修行。』", "", "文殊（Manjusri）又問：『什麼叫做自己的修行？』", "", "那女子回答說：『一切眾生都依賴虛空。為什麼呢？眾生這類生命，都依靠虛空周旋往來，眾生的居住、衣物、飲食，各種興造都不離開虛空。所以眾生自然地在虛空中游動，一切諸法都以虛空為印記。』", "", "當時，女子就從虛空下來，退到一邊，坐在蓮花上，不向如來（Tathagata）頂禮，也不道歉。", "", "文殊師利（Manjusri）問：『你對離意女非常傲慢，不懷恭敬之心，不向如來（Tathagata）頂禮，默默地坐著嗎？』", "", "那女子回答說：『確實如如來（Tathagata）所說，我確實沒有恭敬之心。為什麼呢？』" ], "english_translations": [ "English version:", "She answered, 'No. Therefore, Manjusri (Manjusri, name of a Bodhisattva)! All dharmas are equal like the void; who hears that sound? Only with ear-consciousness can one hear a sound.'", "", "Manjusri (Manjusri) asked, 'Do you not have ears? Why do you not hear?' The woman remained silent. Manjusri (Manjusri) asked again, and so it went on for three times, but the woman did not reply.", "", "The woman then answered, 'It is not because I do not hear.'", "", "He asked again, 'Why are you silent?'", "", "The woman answered, 'There is always nothing to be obtained.'", "", "The woman named 'Free from Intentions' further asked Manjusri (Manjusri), 'For example, Manjusri (Manjusri)! When a great storm arises and spreads everywhere into the great trees, no one can see its form. The wind has no thought, and the trees have no consideration. The wind does not think, \'It is I who enter the great trees and shake them.\' Nor do the trees think, \'The wind enters my body.\' Bodhisattvas are like this, constantly practicing the Maha Prajnaparamita (Mahaprajnaparamita, the great perfection of wisdom), completely eliminating all thoughts, not thinking to themselves, \'I am in samadhi.\' Nor do they think, \'I am emerging from samadhi.\' Why is this? Because all dharmas are fundamentally pure.'", "", "Manjusri (Manjusri) said, 'Sister! You should come down from the void and speak of these matters before the Tathagata (Tathagata, title of the Buddha).'", "", "The woman answered, 'I stand on my own practice, not on the practice of others.'", "", "Manjusri (Manjusri) then asked, 'What is meant by one's own practice?'", "", "The woman answered, 'All beings depend on the void. Why is this? Beings of all kinds rely on the void to move around, and their dwellings, clothing, food, and all their creations do not depart from the void. Therefore, beings naturally roam in the void, and all dharmas have the seal of the void.'", "", "At that time, the woman came down from the void, retreated to one side, and sat on a lotus flower, without bowing to the Tathagata (Tathagata) or offering apologies.", "", "Manjusri (Manjusri) asked, 'Are you, as the woman free from intentions, so arrogant, without reverence, not bowing to the Tathagata (Tathagata), and sitting in silence?'", "", "The woman answered, 'Indeed, as the Tathagata (Tathagata) says, I truly have no reverence. Why is this?'" ] }

不有所作亦不無作。于意云何？其本無者寧可禮乎？」

答曰：「不也。」

其女報曰：「以是之故，佛不可禮。所以者何？計于本無及如來尊，無有二也，當等觀之。」

又問文殊：「見如來乎？」

文殊答曰：「等觀之耳。」

又問：「以何等觀？」

文殊答曰：「無本等故，以是等觀；以無形像，是故等觀。吾之正觀，平等如是。」

其女又問：「如是等觀為見何等？」

答曰：「如是觀者為無所見。」

女又問：「為以肉眼無所見乎？」

答曰：「不以肉眼，亦不天眼。所以者何？眼無所生亦無所起，猶如幻化，不有不無，亦不當說有無之行。」

文殊師利問其女曰：「於今何故不轉女身？」

其女答曰：「文殊且止！勿懷妄想，仁有意觀，達諸法者有男女乎？」

答曰：「無也。」

又問：「計於色者有男女乎？」

答曰：「無也。」

「痛想行識有男女乎？」答曰：「無也。」

「地水火風有男女乎？」答曰：「無也。」

「虛空曠然無有邊際，不見處所，有男女乎？」

答曰：「無也。」

又問文殊：「所說文字本末有處所，得男女乎？」

答曰：「無也。」

【現代漢語翻譯】現代漢語譯本：『不執著于任何作為，也不執著于沒有任何作為。』你認為如何？對於原本不存在的事物，難道可以禮敬嗎？」

回答說：『不可以。』

那位女子迴應說：『因為這個緣故，佛（Buddha）是不可禮敬的。為什麼呢？執著于原本不存在的事物，和執著于如來（Tathagata），沒有兩樣，應當平等地看待它們。』

又問文殊（Manjusri）：『見到如來（Tathagata）了嗎？』

文殊（Manjusri）回答說：『平等地看待罷了。』

又問：『用什麼方式平等地看待？』

文殊（Manjusri）回答說：『因為沒有本初的自性，所以用這種方式平等地看待；因為沒有具體的形象，所以平等地看待。我的正確觀察，就是這樣平等。』

那位女子又問：『這樣平等地看待，能見到什麼？』

回答說：『這樣觀察的人，是無所見的。』

女子又問：『是用肉眼什麼都見不到嗎？』

回答說：『不是用肉眼，也不是用天眼。為什麼呢？眼睛沒有產生，也沒有起始，猶如幻化，不能說是有，也不能說是沒有，也不應當說有或沒有的行相。』

文殊師利（Manjusri）問那位女子說：『如今為什麼不轉變為男身？』

那位女子回答說：『文殊（Manjusri）請停止！不要懷有虛妄的念頭，您如果有意觀察，通達諸法的人會有男女之分嗎？』

回答說：『沒有。』

又問：『執著於色（form）會有男女之分嗎？』

回答說：『沒有。』

『對於受（feeling）、想（perception）、行（mental formations）、識（consciousness）會有男女之分嗎？』回答說：『沒有。』

『地（earth）、水（water）、火（fire）、風（wind）會有男女之分嗎？』回答說：『沒有。』

『虛空（space）曠遠空虛，沒有邊際，看不到處所，會有男女之分嗎？』

回答說：『沒有。』

又問文殊（Manjusri）：『所說的文字，從頭到尾都有處所，能得到男女之分嗎？』

回答說：『沒有。』

【English Translation】 English version: 'Not adhering to any action, nor adhering to non-action. What do you think? Can something that originally does not exist be venerated?'

The answer was: 'No.'

The woman replied: 'For this reason, the Buddha (Buddha) is not to be venerated. Why? Adhering to something that originally does not exist is no different from adhering to the Tathagata (Tathagata); they should be viewed equally.'

Again, she asked Manjusri (Manjusri): 'Have you seen the Tathagata (Tathagata)?'

Manjusri (Manjusri) replied: 'Just viewing them equally.'

Again, she asked: 'In what way do you view them equally?'

Manjusri (Manjusri) replied: 'Because there is no original nature, I view them equally in this way; because there is no concrete form, I view them equally. My correct observation is equal in this way.'

The woman then asked: 'What is seen by viewing them equally in this way?'

The answer was: 'One who observes in this way sees nothing.'

The woman asked: 'Is it that nothing is seen with the physical eye?'

The answer was: 'Not with the physical eye, nor with the divine eye. Why? The eye has no arising and no beginning, like an illusion, it cannot be said to exist, nor can it be said not to exist, nor should one speak of the characteristics of existence or non-existence.'

Manjusri (Manjusri) asked the woman: 'Why do you not transform from a female body now?'

The woman replied: 'Manjusri (Manjusri), please stop! Do not harbor deluded thoughts. If you intentionally observe, do those who understand all dharmas have male or female distinctions?'

The answer was: 'No.'

Again, she asked: 'Does clinging to form (rupa) have male or female distinctions?'

The answer was: 'No.'

'Do feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) have male or female distinctions?' The answer was: 'No.'

'Do earth (prthivi), water (ap), fire (tejas), and wind (vayu) have male or female distinctions?' The answer was: 'No.'

'Is empty space (akasa), vast and boundless, with no place to be seen, having male or female distinctions?'

The answer was: 'No.'

Again, she asked Manjusri (Manjusri): 'Do the words spoken, from beginning to end, having a place, obtain male or female distinctions?'

The answer was: 'No.'

其女報曰：「曏者何故而發此言：『於今何故不轉女身？』假使我已自得女處見於男女，則舍女像當受男形？我不得女不見男子，何因舍女成男子形？計于諸法無合無散，無本本際，空靜虛空無合無散，一切諸法悉如虛空，當以何因轉于女像成男子乎？所以者何？是為如來之所頒宣第一法教。」

又問女曰：「眼無男女，耳鼻口身意亦無男女，假使諸法無男女者，無合無散則無男女。」

文殊師利又問女曰：「汝發道意為幾何乎？」

其女答曰：「如幻師化，神識所存。吾發道意遠近亦然。所以者何？一切諸法悉如幻化。曏者文殊發此問言：『女發道意為幾何乎？』如是所悟非問之理。所以者何？無所生者不可令生，亦不可恕心之處所，其無處所，彼無所生亦無所滅。」

文殊又問：「設以此者，所遵何所應順智慧？」

其女答曰：「無聞無言是應智慧。」

又復問曰：「何謂應順？」

其女答曰：「其無所生則為應順。」

又復問女：「得法忍來為幾何乎？」

答曰：「無也。」

又問：「女為逮得無所從生法忍乎？」

答曰：「不也。」

又問：「何故？」

答曰：「其無所生則無所得，以是之故不得法忍，亦不逮成無

【現代漢語翻譯】現代漢語譯本：

那女子回答說：『先前是什麼緣故問我：『如今為什麼不轉為男身？』假使我已經從女性的角度看到了男女之間的差別，那麼我才應該捨棄女身而接受男身。我沒有從女性的角度看到男女之間的差別，又怎麼能捨棄女身而變成男身呢？考慮到一切諸法都是無合無散的，沒有根本的邊際，空寂虛空，無合無散，一切諸法都如同虛空一樣，應當用什麼原因來轉變女身成為男身呢？這是什麼緣故呢？這是如來所宣說的第一法教。』　　文殊師利菩薩又問那女子說：『眼、耳、鼻、口、身、意都沒有男女之分，假使一切諸法都沒有男女之分，無合無散，那麼就沒有男女之別。』　　文殊師利菩薩又問那女子說：『你發菩提心有多久了？』　　那女子回答說：『如同幻術師所變現的幻象，神識所存在的地方。我發菩提心的遠近也是這樣。這是什麼緣故呢？一切諸法都如同幻化一樣。先前文殊菩薩問我：『你發菩提心有多久了？』這樣的領悟並非提問的真意。這是什麼緣故呢？沒有生起的事物是無法讓它生起的，也沒有可以寬恕心思的地方，既然沒有處所，那麼就沒有生起也沒有滅亡。』　　文殊菩薩又問：『如果像你所說的那樣，那麼你所遵循的應當順應什麼樣的智慧呢？』　　那女子回答說：『無聞無言就是應當順應的智慧。』　　文殊菩薩又問：『什麼叫做應順呢？』　　那女子回答說：『沒有生起就是應順。』　　文殊菩薩又問那女子：『你得到法忍有多久了？』　　那女子回答說：『沒有。』　　文殊菩薩又問：『你是否證得了無所從生的法忍呢？』　　那女子回答說：『沒有。』　　文殊菩薩又問：『為什麼呢？』　　那女子回答說：『因為沒有生起，所以沒有所得，因為這個緣故，我沒有得到法忍，也沒有證得無……』

【English Translation】 English version:

The girl replied, 'What was the reason for asking me earlier: 'Why don't you transform into a male body now?' If I had already perceived the difference between male and female from a female perspective, then I should abandon the female form and accept the male form. Since I have not perceived the difference between male and female from a female perspective, how can I abandon the female form and become a male form? Considering that all dharmas are without combination or dispersion, without a fundamental boundary, empty and still like space, without combination or dispersion, and all dharmas are like empty space, what reason should there be to transform the female form into a male form? What is the reason for this? This is the first Dharma teaching proclaimed by the Tathagata (如來, one of the titles of a Buddha, meaning 'the one who has thus come').' 　　Manjushri (文殊師利, Bodhisattva of Wisdom) then asked the girl, 'The eye, ear, nose, mouth, body, and mind have no male or female distinctions. If all dharmas have no male or female distinctions, without combination or dispersion, then there is no distinction between male and female.' 　　Manjushri (文殊師利, Bodhisattva of Wisdom) then asked the girl, 'How long have you aspired to enlightenment (道意, Bodhicitta)?' 　　The girl replied, 'Like the illusions created by a magician, where consciousness resides. The distance of my aspiration to enlightenment is also like that. What is the reason for this? All dharmas are like illusions. Earlier, Manjushri (文殊, Bodhisattva of Wisdom) asked me: 'How long have you aspired to enlightenment?' Such an understanding is not the true meaning of the question. What is the reason for this? That which is unproduced cannot be made to be produced, nor is there a place for forgiving thoughts. Since there is no place, there is neither birth nor death.' 　　Manjushri (文殊, Bodhisattva of Wisdom) then asked, 'If that is the case, what wisdom should you follow and accord with?' 　　The girl replied, 'Non-hearing and non-speaking is the wisdom to accord with.' 　　He further asked, 'What is meant by according with?' 　　The girl replied, 'That which is unproduced is according with.' 　　He further asked the girl, 'How long have you attained Dharma-kshanti (法忍, acceptance of the truth of Dharma)?' 　　She replied, 'None.' 　　He then asked, 'Have you attained the Dharma-kshanti (法忍, acceptance of the truth of Dharma) of non-origination?' 　　She replied, 'No.' 　　He then asked, 'Why?' 　　She replied, 'Because there is no origination, there is nothing to be attained. For this reason, I have not attained Dharma-kshanti (法忍, acceptance of the truth of Dharma), nor have I achieved non-...'

所從生法忍。」

文殊又問：「女睹何義被弘誓鎧、發道心乎？」

其女答曰：「一切眾生無滅度故，是故菩薩發於道心，修弘誓鎧。」

又問：「何故？」

答曰：「一切眾生及與諸法極滅度故。云何？文殊！諸過去佛平等正覺，不度眾生，當來現在亦無所度。所以者何？一切眾生從虛無出。」

文殊又問：「佛以何因興現世間乎？」

答曰：「欲使無造無所作故，故興於世。所以者何？遵修斯者無作不作。」

文殊又問：「何故出家受具足戒為比丘乎？」

其女答曰：「欲得具足五逆業故。」

又問：「誰當信汝如是言辭？」

答曰：「其不生令無所起無所懷者，乃信此耳。」

又問：「以何信樂？」

答曰：「以無所說謂之信樂。」

又問：「其不樂脫，有何結礙？」

答曰：「其不樂脫，脫為結礙。」

文殊答曰：「至未曾有難及難及，所演辯才而無掛礙。」

其女答曰：「且止！文殊！勿造反行。今處諸礙闇蔽眾前，何因咨嗟無礙之義？」

又問：「無說乎？」

答曰：「無說，是故我身無掛礙說。」

又問：「虛空迥然有辯才乎？」文殊又問：「所言辯才為何謂乎？」

【現代漢語翻譯】現代漢語譯本『從何處產生這種對法的忍耐？』

文殊菩薩又問：『你領悟了什麼道理，而披上弘誓鎧甲，發起菩提心呢？』

那位女子回答說：『因為一切眾生都沒有被度盡，所以菩薩才發起菩提心，修習弘大的誓願鎧甲。』

文殊菩薩又問：『為什麼這樣說呢？』

女子回答說：『因為一切眾生以及一切諸法，最終都是寂滅的。為什麼呢？文殊菩薩！過去的諸佛平等正覺，沒有度化眾生，未來的佛和現在的佛也沒有度化眾生。這是什麼原因呢？因為一切眾生都是從虛無中產生的。』

文殊菩薩又問：『佛陀因為什麼原因出現在世間呢？』

女子回答說：『爲了使眾生不造作，無所作為，所以才出現在世間。這是什麼原因呢？因為遵循修行這種道理的人，無作也無不作。』

文殊菩薩又問：『為什麼出家受具足戒成為比丘呢？』

女子回答說：『爲了能夠具足五逆的業。』

文殊菩薩又問：『誰會相信你這樣的話呢？』

女子回答說：『那些不生起任何念頭，沒有任何執著和牽掛的人，才會相信這些話。』

文殊菩薩又問：『憑藉什麼信樂呢？』

女子回答說：『以無所說是信樂。』

文殊菩薩又問：『那些不樂於解脫的人，有什麼樣的束縛和障礙呢？』

女子回答說：『對於那些不樂於解脫的人來說，解脫本身就是一種束縛和障礙。』

文殊菩薩回答說：『真是前所未有，難以企及！你所演說的辯才，沒有任何阻礙。』

女子回答說：『請停止吧，文殊菩薩！不要造作顛倒的行為。現在身處各種障礙和黑暗的遮蔽之中，面對大眾，為什麼要讚歎無礙的意義呢？』

文殊菩薩又問：『沒有說法嗎？』

女子回答說：『沒有說法，所以我的身體才能無掛礙地說法。』

文殊菩薩又問：『虛空空曠，有辯才嗎？』文殊菩薩又問：『所說的辯才，是指什麼呢？』

【English Translation】 English version 『From what does the forbearance of the law arise?』

Manjushri (Bodhisattva of wisdom) then asked: 『What meaning have you perceived that you don the armor of great vows and awaken the mind of enlightenment?』

The woman replied: 『Because all sentient beings are not yet completely liberated, therefore Bodhisattvas awaken the mind of enlightenment and cultivate the armor of great vows.』

He further asked: 『Why is that?』

She replied: 『Because all sentient beings and all dharmas (teachings, phenomena) are ultimately extinguished. Why is that, Manjushri? The Buddhas of the past attained equal and correct enlightenment, but did not liberate sentient beings; neither will those of the future or present. Why is that? All sentient beings arise from nothingness.』

Manjushri (Bodhisattva of wisdom) then asked: 『For what reason does the Buddha appear in the world?』

She replied: 『To cause beings to be without fabrication and without action, therefore he appears in the world. Why is that? Those who follow and cultivate this path are without action and without non-action.』

Manjushri (Bodhisattva of wisdom) then asked: 『Why does one renounce the household life, receive the full precepts, and become a Bhikshu (Buddhist monk)?』

The woman replied: 『In order to fully accomplish the five rebellious acts.』

He further asked: 『Who would believe such words of yours?』

She replied: 『Those who do not give rise to any thoughts, who have no attachments or concerns, will believe this.』

He further asked: 『With what faith and joy?』

She replied: 『With non-speaking, it is called faith and joy.』

He further asked: 『For those who do not delight in liberation, what are their bonds and hindrances?』

She replied: 『For those who do not delight in liberation, liberation itself is a bond and hindrance.』

Manjushri (Bodhisattva of wisdom) replied: 『It is unprecedented, difficult to attain, difficult to attain! The eloquence you expound is without any hindrance.』

The woman replied: 『Enough, Manjushri! Do not create inverted actions. Now, being in the midst of various obstacles and obscured darkness before the assembly, why praise the meaning of non-hindrance?』

He further asked: 『Is there no speaking?』

She replied: 『There is no speaking, therefore my body can speak without hindrance.』

Manjushri (Bodhisattva of wisdom) then asked: 『Does empty space have eloquence?』 Manjushri (Bodhisattva of wisdom) then asked: 『What is meant by the eloquence that is spoken of?』

其女答曰：「無所生者乃謂辯才。」

又問：「何謂無生？」

答曰：「無生者謂遵修行，順奉法界，本際無本，是謂修行。」又問文殊：「其不修行是遵修行。」

又問：「何謂不修行？」

答曰：「於三界行而無所行，存於三界而無所處，是所行者悉無所著。」

文殊又問：「女當久如成最正覺？」

其女答曰：「如天王佛成最正覺，吾亦如斯。于仁者意所趣云何？道可成乎？得處所耶？」文殊師利則時默然。

其女重謂文殊師利：「宜當時說，不應然耶！」

文殊答曰：「道無言說，以是之故，不知云何？」

於時，文殊白天王佛：「至未曾有。天中之天！此女惠明不可思議，殊異之德無以為喻，今所宣暢巍巍如是，發道意來其以久如，后當亦如成最正覺。剎土云何？佛號何類？」

佛言：「在仁之前，九十六億百千垓阿僧祇劫，遵修道行過若干劫，文殊於後乃發道意。」

文殊又問：「此女本從於何佛所發道意乎？」

佛言：「從寶成如來興發道意，寶成如來國土德凈不可稱限，假使咨嗟恒邊沙劫，不能究盡剎土之善功勛之快，因從彼佛而發道意。」

又問：「是女彼世之時，為女人耶？」

答曰：「不也。爾時此

【現代漢語翻譯】現代漢語譯本其女回答說：『無所生者，就叫做辯才（bian cai，雄辯的才能）。』又問：『什麼叫做無生？』回答說：『無生是指遵循修行，順應奉行法界（fa jie，宇宙萬法存在的境界），本源之處沒有本源，這就叫做修行。』又問文殊（Wen Shu，文殊菩薩）：『不修行就是遵循修行嗎？』又問：『什麼叫做不修行？』回答說：『在三界（san jie，欲界、色界、無色界）中行走卻沒有執著于任何行為，存在於三界中卻沒有固定的處所，這樣所做的一切都沒有任何執著。』文殊又問：『你多久才能成就最正覺（zui zheng jue，無上正等正覺，即成佛）？』那女子回答說：『像天王佛（Tian Wang Fo）成就最正覺一樣，我也像那樣。在您看來，我的意向如何？道可以成就嗎？能得到處所嗎？』文殊師利（Wen Shu Shi Li，文殊菩薩的另一種稱呼）當時就沉默了。那女子再次對文殊師利說：『應該及時說出來，不應該這樣沉默啊！』文殊回答說：『道是無法用言語表達的，因為這個緣故，我不知道該說什麼？』這時，文殊對天王佛說：『真是前所未有。天中之天（tian zhong zhi tian，佛的尊稱）！這位女子的智慧光明不可思議，殊勝的德行無法比喻，現在所宣揚的道理如此崇高偉大，發起道心以來已經多久了，將來也會像您一樣成就最正覺。她的剎土（cha tu，佛國凈土）是怎樣的？佛號是什麼？』佛說：『在她之前，九十六億百千垓阿僧祇劫（a seng qi jie，極長的時間單位）之前，她就遵循修行，經過了若干劫，文殊你之後才發起道心。』文殊又問：『這位女子最初是從哪尊佛那裡發起道心的呢？』佛說：『是從寶成如來（Bao Cheng Ru Lai）那裡興起發起道心的，寶成如來的國土清凈美好，無法用言語來衡量，即使讚歎恒河沙數般的劫數，也無法完全描述她的剎土的善妙功德，她就是因為在那尊佛那裡而發起道心的。』又問：『這位女子在那一世的時候，是女人嗎？』回答說：『不是的。那時她』

【English Translation】 English version The woman replied, 'That which is unproduced is called eloquence (bian cai, the ability to speak eloquently).' Again he asked, 'What is unproduced?' She replied, 'Unproduced means following practice, complying with and upholding the Dharma Realm (fa jie, the realm where all phenomena exist), the origin has no origin, this is called practice.' Again, Manjusri (Wen Shu, Manjusri Bodhisattva) asked, 'Is non-practice following practice?' Again he asked, 'What is non-practice?' She replied, 'Acting in the Three Realms (san jie, the desire realm, the form realm, and the formless realm) without any attachment to actions, existing in the Three Realms without a fixed abode, so that all actions are without any clinging.' Manjusri then asked, 'How long will it be before you attain perfect enlightenment (zui zheng jue, unsurpassed complete enlightenment, i.e., Buddhahood)?' The woman replied, 'Just as Tian Wang Buddha (Tian Wang Fo) attained perfect enlightenment, so shall I. What do you think of my intention? Can the Path be attained? Can a place be found?' Manjusri (Wen Shu Shi Li, another name for Manjusri Bodhisattva) then remained silent. The woman said again to Manjusri, 'You should speak at the right time, you should not be silent like this!' Manjusri replied, 'The Path cannot be expressed in words, and for this reason, I do not know what to say?' At that time, Manjusri said to Tian Wang Buddha, 'This is unprecedented. O, Lord of Gods (tian zhong zhi tian, an honorific title for the Buddha)! This woman's wisdom and light are inconceivable, her extraordinary virtues are beyond comparison, and the doctrines she proclaims are so lofty and great. How long has it been since she first aspired to enlightenment, and in the future, she will also attain perfect enlightenment like you. What will her Buddha-land (cha tu, Buddha-land) be like? What will her Buddha-name be?' The Buddha said, 'Before you, ninety-six billion hundred thousand kotis of asankhyeya kalpas (a seng qi jie, an extremely long unit of time), she followed and cultivated the Path, passing through countless kalpas, and only after that did you, Manjusri, aspire to enlightenment.' Manjusri then asked, 'From which Buddha did this woman first aspire to enlightenment?' The Buddha said, 'She arose and aspired to enlightenment from Bao Cheng Tathagata (Bao Cheng Ru Lai). The land of Bao Cheng Tathagata is pure and beautiful, beyond measure, even if one praised it for kalpas as numerous as the sands of the Ganges, one could not fully describe the goodness and merits of that land. It was because of that Buddha that she aspired to enlightenment.' Again he asked, 'In that life, was this woman a woman?' He replied, 'No. At that time, she'

女作轉輪王，名曰無數。文殊當知，此非女人亦非男子。所以者何？已逮曉瞭如幻三昧，所欲能現隨時顯化。又，文殊師利！此女當更如三千大千世界地塵，花實上塵，更若干數百千阿僧祇劫，當得無上正真之道成最正覺，號曰普光如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、世尊，在大功勛佛土之中，亦如寶成如來至真土地所有嚴凈功勛，此女亦然等無有異。」

於時，棄諸陰蓋菩薩白天王佛：「文殊師利多所饒益，乃念過去當來諸法。」

文殊答曰：「誠如仁言，所可饒益不可窮盡，由以法界不可盡故。」

天王如來謂文殊師利：「仁者！莫與棄諸陰蓋菩薩大士俱講辯才。所以者何？此族姓子所得辯才不可思議。棄諸陰蓋所逮三昧正受，若所興立，仁者不及。其三昧名號字云何？」

時彼會中，新學菩薩各心念言：「棄諸陰蓋不可逮及，普無等侶，行如來慧。」

天王如來知諸新學心之所念，告善調菩薩：「族姓子！合三千大千世界人民，為一勇猛，令如文殊，計此眾生亦如斯，不能逮及三昧，百倍千倍萬倍億倍，于百千劫，不逮此女所獲三昧定者。

「文殊師利不及知其名號，假使三千大千世界游居眾生，令得定慧如離意女，皆不能

【現代漢語翻譯】現代漢語譯本：『她』將轉世為轉輪王，名字叫做無數（Wúshù，Boundless）。文殊（Wénshū，Manjusri）你應該知道，這既非女人也非男子。這是為什麼呢？因為她已經獲得了曉瞭如幻三昧（xiǎoliǎo rú huàn sānmèi，understanding the illusion-like samadhi），能夠隨心所欲地顯現各種化身。而且，文殊師利（Wénshū shīlì，Manjusri）！這個女子將會經歷如三千大千世界（sānqiān dàqiān shìjiè，three thousand great thousand worlds）的土地微塵、花朵果實上的微塵那樣多的若干百千阿僧祇劫（ā sēngqí jié，asamkhya kalpas），最終證得無上正真之道（wúshàng zhēnzhèng zhī dào，unsurpassed perfect enlightenment），成就最正覺（zuì zhèngjué，supreme perfect enlightenment），名號叫做普光如來（Pǔguāng rúlái，Universal Light Tathagata）、至真（zhìzhēn，Perfect Truth）、等正覺（děngzhèngjué，Equally Enlightened）、明行成為（míngxíng chéngwéi，Perfect in Knowledge and Conduct）、善逝（shànshì，Well-Gone）、世間解（shìjiān jiě，Understanding the World）、無上士（wúshàngshì，Unsurpassed One）、道法御（dàofǎ yù，Tamer of Beings）、天人師（tiānrén shī，Teacher of Gods and Humans），為佛（fó，Buddha）、世尊（shìzūn，World-Honored One），在大功勛佛土（dà gōngxūn fó tǔ，great meritorious Buddha-land）之中，也像寶成如來（Bǎochéng rúlái，Jewel Accomplishment Tathagata）的佛土一樣莊嚴清凈，這位女子也將如此，沒有任何差別。』當時，棄諸陰蓋菩薩（Qì zhū yīncài púsà，Abandoning All Hindrances Bodhisattva）對白天王佛（Báitiānwáng fó，White Heavenly King Buddha）說：『文殊師利（Wénshū shīlì，Manjusri）真是利益眾多，能夠憶念過去和未來的諸法。』文殊（Wénshū，Manjusri）回答說：『確實像您所說的那樣，所能帶來的利益是無窮無盡的，因為法界（fǎjiè，dharma-realm）是不可窮盡的。』天王如來（Tiānwáng rúlái，Heavenly King Tathagata）對文殊師利（Wénshū shīlì，Manjusri）說：『仁者！不要與棄諸陰蓋菩薩大士（Qì zhū yīncài púsà dàshì，Abandoning All Hindrances Bodhisattva Mahasattva）一起辯論口才。這是為什麼呢？因為這位族姓子（zúxìng zǐ，noble one）所獲得的辯才不可思議。棄諸陰蓋（Qì zhū yīncài，Abandoning All Hindrances）所獲得的三昧正受（sānmèi zhèngshòu，samadhi of right concentration），以及他所建立的功德，您都無法企及。他的三昧（sānmèi，samadhi）的名字叫什麼呢？』當時，法會中的新學菩薩（xīnxué púsà，newly learning Bodhisattvas）各自心中想：『棄諸陰蓋（Qì zhū yīncài，Abandoning All Hindrances）是無法企及的，普天下沒有可以與之相比的，他的行為如同如來（rúlái，Tathagata）的智慧。』天王如來（Tiānwáng rúlái，Heavenly King Tathagata）知道這些新學菩薩（xīnxué púsà，newly learning Bodhisattvas）心中的想法，於是告訴善調菩薩（Shàntiáo púsà，Well-Tamed Bodhisattva）說：『族姓子（zúxìng zǐ，noble one）！即使將三千大千世界（sānqiān dàqiān shìjiè，three thousand great thousand worlds）的所有人民合為一個勇猛之人，讓他們都像文殊（Wénshū，Manjusri）一樣，就算有這麼多眾生，也仍然無法企及棄諸陰蓋（Qì zhū yīncài，Abandoning All Hindrances）的三昧（sānmèi，samadhi），即使經過百倍千倍萬倍億倍的百千劫（bǎiqiān jié，hundreds of thousands of kalpas），也無法企及這位女子所獲得的三昧定（sānmèi dìng，samadhi concentration）。』『文殊師利（Wénshū shīlì，Manjusri）也無法知道他的名號，即使讓三千大千世界（sānqiān dàqiān shìjiè，three thousand great thousand worlds）中所有游居的眾生，都獲得像離意女（Líyì nǚ，Free-Minded Woman）一樣的定慧（dìnghuì，concentration and wisdom），也全都不能……』

【English Translation】 English version: 'She will be reborn as a Chakravartin King, named Boundless (Wúshù). Manjusri (Wénshū), you should know that this is neither a woman nor a man. Why is that? Because she has already attained the samadhi of understanding illusion-like phenomena (xiǎoliǎo rú huàn sānmèi), and can manifest various forms at will. Moreover, Manjusri (Wénshū shīlì)! This woman will pass through as many hundreds of thousands of asamkhya kalpas (ā sēngqí jié) as there are dust particles on the earth of the three thousand great thousand worlds (sānqiān dàqiān shìjiè), and dust on flowers and fruits, and will eventually attain unsurpassed perfect enlightenment (wúshàng zhēnzhèng zhī dào), becoming a supreme perfect Buddha (zuì zhèngjué), named Universal Light Tathagata (Pǔguāng rúlái), Perfect Truth (zhìzhēn), Equally Enlightened (děngzhèngjué), Perfect in Knowledge and Conduct (míngxíng chéngwéi), Well-Gone (shànshì), Understanding the World (shìjiān jiě), Unsurpassed One (wúshàngshì), Tamer of Beings (dàofǎ yù), Teacher of Gods and Humans (tiānrén shī), Buddha (fó), World-Honored One (shìzūn), in a great meritorious Buddha-land (dà gōngxūn fó tǔ), as glorious and pure as the Buddha-land of Jewel Accomplishment Tathagata (Bǎochéng rúlái), this woman will be the same, without any difference.' At that time, Abandoning All Hindrances Bodhisattva (Qì zhū yīncài púsà) said to White Heavenly King Buddha (Báitiānwáng fó): 'Manjusri (Wénshū shīlì) truly benefits many, being able to remember the dharmas of the past and future.' Manjusri (Wénshū) replied: 'Indeed, as you say, the benefits that can be brought are inexhaustible, because the dharma-realm (fǎjiè) is inexhaustible.' Heavenly King Tathagata (Tiānwáng rúlái) said to Manjusri (Wénshū shīlì): 'Noble one! Do not debate eloquence with Abandoning All Hindrances Bodhisattva Mahasattva (Qì zhū yīncài púsà dàshì). Why is that? Because the eloquence attained by this noble one (zúxìng zǐ) is inconceivable. The samadhi of right concentration (sānmèi zhèngshòu) attained by Abandoning All Hindrances (Qì zhū yīncài), and the merits he has established, you cannot reach. What is the name of his samadhi (sānmèi)?' At that time, the newly learning Bodhisattvas (xīnxué púsà) in the assembly each thought in their hearts: 'Abandoning All Hindrances (Qì zhū yīncài) is unattainable, there is no equal in all the world, his conduct is like the wisdom of the Tathagata (rúlái).' Heavenly King Tathagata (Tiānwáng rúlái), knowing the thoughts in the hearts of these newly learning Bodhisattvas (xīnxué púsà), told Well-Tamed Bodhisattva (Shàntiáo púsà): 'Noble one (zúxìng zǐ)! Even if all the people of the three thousand great thousand worlds (sānqiān dàqiān shìjiè) were combined into one courageous person, and they were all like Manjusri (Wénshū), even with so many beings, they still could not reach the samadhi (sānmèi) of Abandoning All Hindrances (Qì zhū yīncài), even after hundreds of thousands of kalpas (bǎiqiān jié) multiplied by a hundred, a thousand, ten thousand, or a hundred million times, they could not reach the samadhi concentration (sānmèi dìng) attained by this woman.' 'Manjusri (Wénshū shīlì) also cannot know his name, even if all the wandering beings in the three thousand great thousand worlds (sānqiān dàqiān shìjiè) were to attain the concentration and wisdom (dìnghuì) of Free-Minded Woman (Líyì nǚ), they all could not...'

逮棄諸陰蓋菩薩大士，所得三昧定力聖慧，百千億倍無以為喻。不能察知棄諸陰蓋菩薩之力之所興發，正使十方一切眾生悉得定慧，如棄諸陰蓋菩薩聖慧，不及如來舉足下足舉動進止之所開化，如來聖慧不可思議，巍巍如是不可攀喻。」

時佛嘆此諸佛慧德，七萬二千人，悉發無上正真道意，異口同音各舉嘆曰：「令我等身逮得聖慧，亦當如斯。」

彼時世尊告善調菩薩：「是離意女，本勸文殊令發道意，如文殊等，東方世界如恒沙等，南方、西方、北方、四維、上下，亦復如是，悉女所化。

「又，族姓子！棄諸陰蓋菩薩大士，勸離意女使發道意，八維上下各恒沙等，亦復如是。所開化者，如離意女等無差特。今我於此得成佛道，亦轉法輪，本因族姓子亦勸化吾使發道意。乃至往久遠過去世時，須彌幡等佛，在世教化如我等類，在於十方各恒沙等如來現在，其滅度者不可稱限，皆見開化。」

這說此語，三千大千世界六反震動，箜篌樂器不鼓自鳴，飛鳥禽獸相向悲鳴，自慶鳥獸得值佛聖，地獄餓鬼悉得解脫，心中悅豫如冥睹明，婦女珠環相掁作聲。當爾之時，莫不欣慶。說是法時，普光世界九十二載諸天及人，皆得無所從生法忍。於是世界承佛威神，悉聞斯法咸共勸助，代其悅豫欣慶無量

【現代漢語翻譯】現代漢語譯本：逮棄諸陰蓋菩薩（possessing the power to abandon all hindrances）大士，所得三昧（samadhi，一種禪定狀態）定力聖慧，百千億倍無以為喻。不能察知棄諸陰蓋菩薩之力之所興發，正使十方一切眾生悉得定慧，如棄諸陰蓋菩薩聖慧，不及如來舉足下足舉動進止之所開化，如來聖慧不可思議，巍巍如是不可攀喻。

時佛嘆此諸佛慧德，七萬二千人，悉發無上正真道意（anuttara-samyak-sambodhi-citta，無上正等正覺之心），異口同音各舉嘆曰：『令我等身逮得聖慧，亦當如斯。』

彼時世尊告善調菩薩：『是離意女，本勸文殊（Manjusri，文殊菩薩）令發道意，如文殊等，東方世界如恒沙等，南方、西方、北方、四維、上下，亦復如是，悉女所化。

『又，族姓子！棄諸陰蓋菩薩大士，勸離意女使發道意，八維上下各恒沙等，亦復如是。所開化者，如離意女等無差特。今我於此得成佛道，亦轉法輪，本因族姓子亦勸化吾使發道意。乃至往久遠過去世時，須彌幡等佛，在世教化如我等類，在於十方各恒沙等如來現在，其滅度者不可稱限，皆見開化。』

這說此語，三千大千世界六反震動，箜篌樂器不鼓自鳴，飛鳥禽獸相向悲鳴，自慶鳥獸得值佛聖，地獄餓鬼悉得解脫，心中悅豫如冥睹明，婦女珠環相掁作聲。當爾之時，莫不欣慶。說是法時，普光世界九十二載諸天及人，皆得無所從生法忍（anutpattika-dharma-kshanti，無生法忍）。於是世界承佛威神，悉聞斯法咸共勸助，代其悅豫欣慶無量

【English Translation】 English version: The Samadhi (samadhi, a state of meditative consciousness), concentration, power, and sacred wisdom attained by the Bodhisattva Mahasattva Who Abandons All Hindrances are beyond comparison, even multiplied by hundreds of thousands of billions. One cannot fathom the power manifested by the Bodhisattva Who Abandons All Hindrances. Even if all beings in the ten directions were to attain concentration and wisdom equal to the sacred wisdom of the Bodhisattva Who Abandons All Hindrances, it would not equal the transformative power of the Tathagata's (Tathagata, 'Thus Come One', an epithet of the Buddha) every movement, step, and gesture. The Tathagata's sacred wisdom is inconceivable, majestic, and beyond comparison.

Then the Buddha praised the virtuous wisdom of these Buddhas, and seventy-two thousand people all generated the unsurpassed, right, and true mind of enlightenment (anuttara-samyak-sambodhi-citta, the mind of unsurpassed perfect enlightenment), exclaiming in unison, 'May we attain such sacred wisdom as well!'

At that time, the World Honored One told the Bodhisattva Good Taming, 'This Daughter of Detachment initially encouraged Manjusri (Manjusri, the Bodhisattva of Wisdom) to generate the mind of enlightenment. Like Manjusri, beings in the eastern world, as numerous as the sands of the Ganges, and likewise in the southern, western, northern, four intermediate directions, above and below, were all transformed by this daughter.

'Furthermore, son of good family! The Bodhisattva Mahasattva Who Abandons All Hindrances encouraged the Daughter of Detachment to generate the mind of enlightenment. In the eight directions, above and below, as numerous as the sands of the Ganges, it was the same. Those who were transformed were no different from the Daughter of Detachment. Now, I have attained Buddhahood here and am turning the Dharma wheel. Originally, son of good family, you also encouraged me to generate the mind of enlightenment. Even in the distant past, Buddhas like Sumeru Banner and others taught beings like us in the world. In the ten directions, there are Tathagatas as numerous as the sands of the Ganges present now, and those who have passed into extinction are countless, all having been transformed by seeing him.'

As he spoke these words, the three thousand great thousand worlds shook in six ways. The konghou (a type of Chinese harp) instruments played without being struck. Birds and beasts cried out to each other in sorrow, rejoicing that they had encountered the holy Buddha. The hell-beings and hungry ghosts were all liberated, their hearts filled with joy as if seeing light in the darkness. The pearl rings of the women clattered against each other. At that time, all were filled with joy. As this Dharma was being taught, the gods and humans in the World of Universal Light for ninety-two years all attained the patience of non-origination of dharmas (anutpattika-dharma-kshanti, the acceptance that phenomena do not arise). Then, this world, empowered by the Buddha's majestic power, all heard this Dharma and encouraged each other, sharing in the joy and rejoicing without measure.

。

彌勒菩薩亦受此法，益加恭敬，於斯佛土聞是法者，六十四億諸天及人，皆發無上正真道意。又七萬人，僉復逮得無所從生法忍。萬四千比丘意解漏盡，五百比丘尼心亦解脫，二十六載世間人民，遠塵離垢諸法眼凈。

於是，釋迦文佛告彌勒菩薩：「仁當受此經典之要，於後末世少有信者，唯以相付使得廣佈。」

彌勒白佛：「唯當受之，如聖所教，不敢違命。」

「此經典者，若於後世所流佈處，若受持者，德不可量。若有菩薩，供養過去諸滅度佛，又現十方無極聖尊，及諸發意建志學道，方當學者悉令長存。一切聲聞並與緣覺及其菩薩，若有一人，于當來世，悉供養此諸如來眾，一切施安過去當來今現在佛，等奉無異，福寧多不？」

彌勒白佛：「多矣，世尊！吾聞此喻，其心惘然不識所趣，其數浩浩不可稱載，福無限量。」

佛言：「若有菩薩，受是經典，持諷誦讀，為他人說，得一反聞而悅信者，福多於彼供養諸佛。」

佛語彌勒：「我今現在、若滅度后，假使女人，聞離意女名德之稱、棄諸陰蓋菩薩之號、天王如來並此經典，因聞斯經名德變化，竟是一世轉女人身得為男子，疾成無上正真之道，為最正覺。未成佛頃，世世所生，常值佛世，棄捐八難諸懅不

【現代漢語翻譯】現代漢語譯本　　彌勒菩薩（Maitreya Bodhisattva）也接受了這個法，更加恭敬。在這個佛土中，聽到這個法的人，有六十四億諸天和人，都發起了無上正真道意（Anuttara-samyak-sambodhi-citta）。又有七萬人，都獲得了無所從生法忍（anutpattika-dharma-kshanti）。一萬四千比丘（bhikshu）意解脫，漏盡煩惱，五百比丘尼（bhikshuni）心也得到解脫，二十六年裡，世間人民遠離塵垢，得到了清凈的法眼。

於是，釋迦牟尼佛（Shakyamuni Buddha）告訴彌勒菩薩（Maitreya Bodhisattva）：「你應該接受這部經典的關鍵，在後世末法時代，很少有人相信，只有把它交付給值得信任的人，才能廣泛傳播。」

彌勒（Maitreya）回答佛：「我一定接受它，如佛所教導的，不敢違背您的命令。」

「這部經典，如果在後世流傳的地方，如果有人受持它，他的功德不可衡量。如果有菩薩（bodhisattva），供養過去已經滅度的諸佛，以及現在十方無極的聖尊，和那些發心立志學道，將要學習的人，都讓他們長久存在。一切聲聞（shravaka）和緣覺（pratyekabuddha）以及菩薩（bodhisattva），如果有一個人，在未來世，供養這些如來（tathagata）眾，一切施安過去、未來、現在佛，同樣地奉獻，沒有差別，這樣的福報難道不多嗎？」

彌勒（Maitreya）回答佛：「很多啊，世尊（Bhagavan）！我聽到這個比喻，心裡茫然不知所措，其數量浩瀚不可稱量，福報沒有窮盡。」

佛說：「如果有菩薩（bodhisattva），接受這部經典，持誦讀，為他人解說，得到一個人稍微聽聞而喜悅相信，他的福報多於供養諸佛。」

佛告訴彌勒（Maitreya）：「我現在在世，或者滅度后，假使有女人，聽到離意女（Vimati-nari）名德的稱讚、棄諸陰蓋菩薩（Sarva-nivaranaviskambhin Bodhisattva）的稱號、天王如來（Devendra-raja Tathagata）以及這部經典，因為聽聞這部經的名德變化，竟然在一世中轉女人身成為男子，迅速成就無上正真之道（Anuttara-samyak-sambodhi），成為最正覺。未成佛之前，世世所生，常能遇到佛出世，捨棄八難，沒有各種恐懼。

【English Translation】 English version 　　Maitreya Bodhisattva also received this Dharma, with increased reverence. In this Buddha-land, those who heard this Dharma, sixty-four billion devas and humans, all generated the unsurpassed, right, and true mind of enlightenment (Anuttara-samyak-sambodhi-citta). Furthermore, seventy thousand people all attained the forbearance of the non-origination of all dharmas (anutpattika-dharma-kshanti). Fourteen thousand bhikshus (monks) attained liberation of mind, with outflows exhausted, and five hundred bhikshunis (nuns) also attained liberation of mind. For twenty-six years, the people of the world were far from dust and defilement, and their Dharma-eyes were purified.

Then, Shakyamuni Buddha said to Maitreya Bodhisattva: 'You should receive the essence of this Sutra. In the future, in the Dharma-ending age, few will believe in it. Only by entrusting it to those who are worthy can it be widely propagated.'

Maitreya replied to the Buddha: 'I will certainly receive it, as the Holy One has taught, and dare not disobey your command.'

'This Sutra, wherever it is propagated in the future, if there are those who receive and uphold it, their merit will be immeasurable. If there are Bodhisattvas who make offerings to all the Buddhas who have passed into extinction in the past, as well as the supreme and limitless Holy Ones in the ten directions now, and all those who have generated the intention and aspiration to learn the Way, and those who are about to learn, may they all long endure. All Shravakas (hearers) and Pratyekabuddhas (solitary realizers), as well as Bodhisattvas, if there is even one person who, in the future, makes offerings to all these Tathagatas (Thus Come Ones), offering peace to all Buddhas of the past, future, and present, offering equally without difference, would this merit be great or not?'

Maitreya replied to the Buddha: 'Very great, World Honored One (Bhagavan)! When I hear this analogy, my mind is bewildered and does not know where to go. Its number is vast and immeasurable, and the merit is inexhaustible.'

The Buddha said: 'If there is a Bodhisattva who receives this Sutra, upholds it, recites it, and explains it to others, and if even one person hears it and rejoices and believes, their merit is greater than making offerings to all the Buddhas.'

The Buddha told Maitreya: 'Whether I am present now or after my extinction, if a woman hears the praise of the name and virtues of Vimati-nari (Doubt-cutting Woman), the title of Sarva-nivaranaviskambhin Bodhisattva (All Hindrance Removing Bodhisattva), Devendra-raja Tathagata (King of Gods Tathagata), and this Sutra, because of hearing the name, virtues, and transformations of this Sutra, she will, in one lifetime, transform from a woman's body into a man's body, and quickly attain the unsurpassed, right, and true Way (Anuttara-samyak-sambodhi), becoming the most perfectly enlightened one. Before becoming a Buddha, in every lifetime, she will always encounter the Buddhas appearing in the world, abandon the eight difficulties, and be without all fears.

閑，常識宿命，逮得總持，三十二相莊嚴其身，所在游居不更胞胎，常得化生。所以者何？諸大正士威神廣大不可稱計，若有女人得聞其名，然後亦當逮得如此功勛。」

佛說如是，彌勒菩薩，諸天、人民、阿須倫聞佛所說，莫不歡喜，稽首禮佛。

諸佛要集經卷下

【現代漢語翻譯】現代漢語譯本：佛陀開示說：『如果有人能夠清凈閑暇，通達常識宿命的道理，獲得總持（Dharani，總攝憶持一切法而不忘失的智慧），並且以三十二相（32 major marks，佛陀所具有的三十二種殊勝的身體特徵）莊嚴自身，那麼他無論身在何處，都不會再經歷胞胎出生，而是常常能夠化生（spontaneous birth，無父母而生）。這是什麼原因呢？因為這些大正士（great Bodhisattvas，偉大的菩薩）的威神力量廣大，不可估量。如果有女人聽聞他們的名字，之後也應當能夠獲得這樣的功德。』佛陀說完這些話，彌勒菩薩（Maitreya Bodhisattva），以及諸天、人民、阿修羅（Asura，一種非天神）聽聞佛陀所說，沒有不歡喜的，都叩頭頂禮佛陀。《諸佛要集經》卷下

【English Translation】 English version: The Buddha said, 'If someone can be free from distractions, understand the principle of common-sense destiny, attain Dharani (Dharani, the wisdom of comprehensively remembering and retaining all Dharmas without forgetting), and adorn themselves with the thirty-two major marks (32 major marks, the thirty-two auspicious physical characteristics of the Buddha), then wherever they reside, they will no longer experience birth from the womb, but will often be able to have spontaneous birth (spontaneous birth, birth without parents). What is the reason for this? Because the majestic and divine power of these great Bodhisattvas (great Bodhisattvas, great Bodhisattvas) is vast and immeasurable. If a woman hears their names, then she should also be able to attain such merit.' After the Buddha spoke these words, Maitreya Bodhisattva (Maitreya Bodhisattva), as well as the devas, people, and Asuras (Asura, a type of demigod), upon hearing what the Buddha said, were all delighted and bowed their heads to pay homage to the Buddha. The Essential Collection of All Buddhas Sutra, Volume 2