T17n0821_大方廣如來秘密藏經
大正藏第 17 冊 No. 0821 大方廣如來秘密藏經
No. 821
大方廣如來秘密藏經卷上
失譯人名附三秦錄
如是我聞：
一時佛住王舍城祇阇崛山，與大比丘僧八千人俱；菩薩摩訶薩三萬二千——眾所知識，得陀羅尼無礙辯才，得無生法忍，降伏魔怨，一切法中快得自在；善能種種神通變化；善知一切禪定三昧入出自在，為諸眾生作不請友，永離蓋纏；善能了知諸眾生根；善知依止於了義法，凈修六度到于彼岸，遊戲五通，教化眾生心無厭倦，無量無邊百千萬億那由他劫久修諸行，已曾供養無量諸佛；善為諸佛之所護持，護正法城不斷佛種，常以聖德悅樂一切，轉妙法輪；善能往來無邊佛土奉覲諸佛，大師子吼、治大法船、擊大法鼓、吹大法䗍；善集一切福德莊嚴，相好嚴身，念慧堅進；善知慚愧，法喜自娛，具足成就大慈大悲，隱蔽日月所有光明，利、衰、毀、譽、稱、譏、苦、樂，是世八法所不能污，不高不下；善斷愛恚，常與方便智慧相應，隨眾生根善開化之，救無救者，有所為作善觀察之，身口意業無諸過患；善能集於定慧莊嚴，其心調柔猶如大龍，如大師子降伏外道；善能進趣大丈夫行，離諸怖畏；善能決斷諸眾生疑；善能勸請無量諸佛轉於法
【現代漢語翻譯】 現代漢語譯本
大方廣如來秘密藏經 捲上
失譯人名附三秦錄
如是我聞：
一時，佛住在王舍城（Rājagṛha）的祇阇崛山（Gṛdhrakūṭa），與八千位大比丘僧人在一起；還有三萬二千位菩薩摩訶薩——他們都是大眾所熟知，獲得了陀羅尼（dhāraṇī）的無礙辯才，證得了無生法忍（anutpattika-dharma-kṣānti），降伏了魔怨，在一切法中都能快速獲得自在；他們善於運用各種神通變化；善於瞭解一切禪定三昧（samādhi），出入自在，為一切眾生做不請之友，永遠遠離蓋纏（āvaraṇa）；善於瞭解眾生的根器；善於依止於了義法（nītārtha），清凈地修習六度（ṣaṭpāramitā）到達彼岸，遊戲於五神通（pañcābhijñā），教化眾生而心無厭倦，在無量無邊百千萬億那由他劫（nayuta-koṭi）中長久地修習各種行持，已經供養過無量諸佛；他們善於被諸佛所護持，守護正法之城，使佛種不斷絕，常常以聖德使一切眾生喜悅，轉動微妙法輪；他們善於往來於無邊佛土，奉覲諸佛，如大師子般吼叫，駕馭大法船，擊打大法鼓，吹響大法螺；他們善於積聚一切福德莊嚴，以相好莊嚴自身，念力、智慧堅固精進；他們善於慚愧，以法喜自娛，具足成就大慈大悲，隱蔽了日月的所有光明，利、衰、毀、譽、稱、譏、苦、樂，這世間八法所不能玷污他們，不高不下；他們善於斷除愛和嗔恚，常常與方便智慧相應，隨著眾生的根器善巧地開導化育他們，救助那些無助者，所作所為都善於觀察，身口意三業沒有過患；他們善於積聚定慧的莊嚴，他們的心調柔得猶如大龍，又如大師子般降伏外道；他們善於進趣大丈夫的行持，遠離各種怖畏；他們善於決斷眾生的各種疑惑；他們善於勸請無量諸佛轉動法輪。
【English Translation】 English version
The Great and Vast Tathāgata's Secret Treasury Sūtra, Volume 1
Attributed to an Unknown Translator from the Three Qin Records
Thus have I heard:
At one time, the Buddha was dwelling in Rājagṛha (王舍城), on Gṛdhrakūṭa Mountain (祇阇崛山), together with eight thousand great Bhikṣu (比丘) monks; and thirty-two thousand Bodhisattva-Mahāsattvas (菩薩摩訶薩)—all well-known to the assembly, having attained unobstructed eloquence in dhāraṇī (陀羅尼), having attained kṣānti (忍) of non-origination of dharmas (無生法忍), having subdued Māra's (魔) afflictions, quickly attaining mastery in all dharmas; skilled in various supernatural powers and transformations; skilled in knowing all samādhis (三昧), freely entering and emerging from them, acting as uninvited friends to all sentient beings, forever free from hindrances (āvaraṇa 蓋纏); skilled in understanding the faculties of all sentient beings; skilled in relying on definitive meaning (nītārtha 了義法), purely cultivating the six pāramitās (六度) to reach the other shore, playfully engaging in the five abhijñās (五通), teaching and transforming sentient beings without weariness, having cultivated various practices for countless, boundless hundreds of thousands of millions of nayutas (那由他劫) of kalpas, having already made offerings to countless Buddhas; skilled in being protected and upheld by all the Buddhas, safeguarding the city of the True Dharma, ensuring the unbroken lineage of the Buddha-seed, constantly delighting all with holy virtues, turning the wondrous Dharma wheel; skilled in traveling to and from boundless Buddha-lands, paying homage to all the Buddhas, roaring like great lions, steering the great Dharma-boat, beating the great Dharma-drum, blowing the great Dharma-conch; skilled in gathering all the adornments of merit and virtue, adorning themselves with excellent marks and characteristics, with steadfast mindfulness, wisdom, and diligence; skilled in shame and remorse, delighting in the joy of Dharma, fully accomplishing great loving-kindness and great compassion, concealing all the light of the sun and moon, gain, loss, disparagement, praise, commendation, ridicule, suffering, and joy—these eight worldly conditions cannot defile them, neither high nor low; skilled in severing love and hatred, constantly in accordance with skillful means and wisdom, skillfully guiding and transforming sentient beings according to their faculties, rescuing the helpless, observing well in all their actions, with no faults in body, speech, or mind; skilled in gathering the adornments of samādhi and wisdom, their minds are as tamed and gentle as great dragons, like great lions subduing heretics; skilled in advancing towards the conduct of great beings, free from all fears; skilled in resolving the doubts of all sentient beings; skilled in inviting countless Buddhas to turn the Dharma wheel.
輪；善住大愿永離二見，常勤度脫一切眾生；善知垢凈所起因緣；善修正念，不起聲聞、緣覺之念，不捨一切智寶之心，其心清凈猶如虛空，其身柔軟，心無染污志意無壞，隨所至處心無染著，妙音和軟，有所言說顯露易解，其言清白說無染法句，常觀他德，勇猛無侶，志欲道場——其名曰：山剛菩薩、大山菩薩、持山巖菩薩、山積王菩薩、石山王菩薩、大進菩薩、信進菩薩、極進菩薩、喜手菩薩、寶印手菩薩、寶手菩薩、德手菩薩、燈手菩薩、常舉手菩薩、常下手菩薩、常喜根菩薩、常思念菩薩、常勤菩薩、常觀菩薩、法勇王菩薩、凈寶光明威德王菩薩、摩尼光王菩薩、過諸蓋菩薩、總持自在王菩薩、發心轉法輪菩薩、法勇菩薩、凈眾生寶勇菩薩、道分味菩薩、捷辯菩薩、無礙辯菩薩、不動足進菩薩、金剛足進菩薩、金剛志菩薩、虛空藏菩薩、相好積嚴菩薩、壞魔網菩薩、勝志菩薩、導師菩薩、喜見菩薩、賢護等十六大士、彌勒等賢劫菩薩、兜率陀天曼陀羅華香等而為上首，他化自在天王等三萬二千。如是天子！及余趣向于大乘者，三千大千世界之中，釋梵護世，欲界、色界、凈居諸天，一切來集，恭敬供養禮拜如來！
爾時世尊為于無量百千大眾恭敬圍繞而演說法。是時東方去此佛土七十二億剎，彼有佛土
【現代漢語翻譯】 現代漢語譯本： 輪（cakra）；善住大愿，永遠脫離二見；經常勤奮地度化一切眾生；善於瞭解垢與凈產生的因緣；善於修正念，不起聲聞（Śrāvaka）、緣覺（Pratyekabuddha）之念，不捨棄一切智寶之心，其心清凈猶如虛空，其身柔軟，心無染污，志意堅定不移，無論到達何處，心無染著，妙音和雅柔順，所說之話顯露易懂，其言清白，宣說沒有染污的法句，經常觀察他人優點，勇猛無匹，立志于證得菩提道場——他們的名字是：山剛菩薩（Śānaga bodhisattva）、大山菩薩（Mahāśaila bodhisattva）、持山巖菩薩（Śailadhara bodhisattva）、山積王菩薩（Śailacayaraja bodhisattva）、石山王菩薩（Śilāśailaraja bodhisattva）、大進菩薩（Mahāvyūha bodhisattva）、信進菩薩（Śraddhāvyūha bodhisattva）、極進菩薩（Atyantavyūha bodhisattva）、喜手菩薩（Muditahasta bodhisattva）、寶印手菩薩（Ratnamudrahasta bodhisattva）、寶手菩薩（Ratnahasta bodhisattva）、德手菩薩（Guṇahasta bodhisattva）、燈手菩薩（Dīpahasta bodhisattva）、常舉手菩薩（Nityotthitahasta bodhisattva）、常下手菩薩（Nityāvanamitahasta bodhisattva）、常喜根菩薩（Nityapramuditendriya bodhisattva）、常思念菩薩（Nityasmṛti bodhisattva）、常勤菩薩（Nityodyukta bodhisattva）、常觀菩薩（Nityavalokita bodhisattva）、法勇王菩薩（Dharmavīryaraja bodhisattva）、凈寶光明威德王菩薩（Viśuddharatnaprabharājatejoraja bodhisattva）、摩尼光王菩薩（Maṇiprabharaja bodhisattva）、過諸蓋菩薩（Sarvāvaraṇavigatabodhisattva）、總持自在王菩薩（Dhāraṇīśvararaja bodhisattva）、發心轉法輪菩薩（Cittotpādadharmacakrapravartana bodhisattva）、法勇菩薩（Dharmavīrya bodhisattva）、凈眾生寶勇菩薩（Viśuddhasattvaratnavīrya bodhisattva）、道分味菩薩（Mārgāṃgarasa bodhisattva）、捷辯菩薩（Kṣiprapratibhāna bodhisattva）、無礙辯菩薩（Apratihatanirdeśa bodhisattva）、不動足進菩薩（Acalapādakrama bodhisattva）、金剛足進菩薩（Vajrapādakrama bodhisattva）、金剛志菩薩（Vajracitta bodhisattva）、虛空藏菩薩（Ākāśagarbha bodhisattva）、相好積嚴菩薩（Lakṣaṇālaṃkāra bodhisattva）、壞魔網菩薩（Mārajālavidhamana bodhisattva）、勝志菩薩（Adhimukticitta bodhisattva）、導師菩薩（Vināyaka bodhisattva）、喜見菩薩（Pramuditadarśana bodhisattva）、賢護（Bhadrapāla）等十六大士、彌勒（Maitreya）等賢劫菩薩、兜率陀天（Tuṣita Heaven）的曼陀羅華香等作為上首，他化自在天王（Paranirmitavaśavartin）等三萬二千。這些天子！以及其他趣向大乘者，三千大千世界之中，釋天（Śakra）、梵天（Brahmā）、護世四天王（Lokapāla），欲界（Kāmadhātu）、色界（Rūpadhātu）、凈居天（Śuddhāvāsa）諸天，一切都來聚集，恭敬供養禮拜如來！ 爾時世尊為于無量百千大眾恭敬圍繞而演說法。是時東方去此佛土七十二億剎，彼有佛土 那時，世尊被無量百千大眾恭敬圍繞而演說佛法。這時，從東方距離此佛土七十二億剎的地方，有一個佛土
【English Translation】 English version: Cakra; well-abiding in great vows, forever free from the two views; constantly and diligently delivering all sentient beings; well-knowing the causes and conditions of the arising of defilement and purity; well-cultivating right mindfulness, not giving rise to the thoughts of Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), not abandoning the mind of all-wisdom treasure, their minds are pure like empty space, their bodies are soft, their minds are without defilement, their aspirations are unwavering, wherever they go, their minds are without attachment, their wonderful voices are harmonious and gentle, their words are clear and easy to understand, their speech is pure, proclaiming undefiled Dharma verses, constantly observing the virtues of others, courageous and unparalleled, aspiring to the Bodhi-field—their names are: Śānaga bodhisattva, Mahāśaila bodhisattva, Śailadhara bodhisattva, Śailacayaraja bodhisattva, Śilāśailaraja bodhisattva, Mahāvyūha bodhisattva, Śraddhāvyūha bodhisattva, Atyantavyūha bodhisattva, Muditahasta bodhisattva, Ratnamudrahasta bodhisattva, Ratnahasta bodhisattva, Guṇahasta bodhisattva, Dīpahasta bodhisattva, Nityotthitahasta bodhisattva, Nityāvanamitahasta bodhisattva, Nityapramuditendriya bodhisattva, Nityasmṛti bodhisattva, Nityodyukta bodhisattva, Nityavalokita bodhisattva, Dharmavīryaraja bodhisattva, Viśuddharatnaprabharājatejoraja bodhisattva, Maṇiprabharaja bodhisattva, Sarvāvaraṇavigatabodhisattva, Dhāraṇīśvararaja bodhisattva, Cittotpādadharmacakrapravartana bodhisattva, Dharmavīrya bodhisattva, Viśuddhasattvaratnavīrya bodhisattva, Mārgāṃgarasa bodhisattva, Kṣiprapratibhāna bodhisattva, Apratihatanirdeśa bodhisattva, Acalapādakrama bodhisattva, Vajrapādakrama bodhisattva, Vajracitta bodhisattva, Ākāśagarbha bodhisattva, Lakṣaṇālaṃkāra bodhisattva, Mārajālavidhamana bodhisattva, Adhimukticitta bodhisattva, Vināyaka bodhisattva, Pramuditadarśana bodhisattva, the sixteen great beings such as Bhadrapāla, the bodhisattvas of the Bhadrakalpa (Fortunate Aeon) such as Maitreya, headed by the Mandārava flower incense of the Tuṣita Heaven, and thirty-two thousand Paranirmitavaśavartin kings. These devaputras! And others who are inclined towards the Mahāyāna, in the three thousand great thousand worlds, Śakra, Brahmā, the Lokapālas (Four Heavenly Kings), the devas of the Kāmadhātu (Desire Realm), Rūpadhātu (Form Realm), and Śuddhāvāsa (Pure Abodes), all gathered together, respectfully making offerings and prostrating to the Tathāgata! At that time, the World-Honored One was expounding the Dharma, respectfully surrounded by countless hundreds of thousands of people. At that time, to the east, seventy-two billion kshetras (Buddha-fields) away from this Buddha-land, there was a Buddha-land.
，名曰常出大法之音，其國有佛，號曰寶杖如來、應供、正遍知覺，今者現在。如是常出大法音國，一切江河、池泉諸水、一切樹林、一切眾華、一切諸葉、一切華果、一切臺觀，常出法寶無上法音。彼土眾生常聞如是勝妙法音。是寶杖佛常出大法音國有菩薩，名無量志莊嚴王。是菩薩觀寶杖佛已，猶如壯士屈伸臂頃，沒是常出大法音國，一念之頃而來至此娑婆世界。
時無量志莊嚴王菩薩化作八萬四千寶臺，妙寶所成，四方四柱縱廣正等莊嚴極妙，一一寶臺化作八萬四千寶樹，華果茂盛；一一樹下皆悉化作寶師子座，眾寶廁填，皆悉敷置百千妙衣。是諸座上皆見佛坐，形色相貌如釋迦牟尼！是無量志莊嚴王菩薩現是化已，于虛空中化作寶蓋，縱廣正等百千由旬，垂懸繒彩鈴網莊飾，風吹鈴網出柔和微妙可愛軟音，其音遍告三千大千佛之世界。時此三千大千世界，平坦如掌，生寶蓮華供養如來。時無量志莊嚴王菩薩以八萬四千寶臺而自圍繞來詣佛所。是時大眾，見是化已得未曾有，而作是言：「如今所見，此大士來莊嚴事相，必說大法，及此三千大千世界諸莊嚴事，又上空中垂懸寶蓋於如來上，一切天宮悉皆隱蔽。」是時大德摩訶迦葉承佛神力，從座而起整衣服，偏袒右肩右膝著地，向佛合掌而說偈言：
「
【現代漢語翻譯】 現代漢語譯本：那個世界名為常出大法之音（Cháng chū dàfǎ zhī yīn，constantly emitting the sound of the great Dharma），那個國家有佛，佛號為寶杖如來（Bǎozhàng rúlái，Tathagata with a jeweled staff）、應供（Yìnggòng，worthy of offerings）、正遍知覺（Zhèng biàn zhī jué，perfectly and completely enlightened），現在正在說法。在那個常出大法音國，所有的江河、池泉等水，所有的樹林，所有的花朵，所有的葉子，所有的花果，所有的樓臺亭閣，都經常發出法寶無上的法音。那個世界的眾生經常聽聞這樣殊勝美妙的法音。在寶杖佛（Bǎozhàng fó）的常出大法音國，有一位菩薩，名叫無量志莊嚴王（Wúliàng zhì zhuāngyán wáng，King adorned with immeasurable aspiration）。這位菩薩觀察寶杖佛（Bǎozhàng fó）后，就像壯士屈伸手臂一樣，從常出大法音國消失，在一念之間來到這個娑婆世界（Suōpó shìjiè，Sahā world）。 當時，無量志莊嚴王菩薩（Wúliàng zhì zhuāngyán wáng púsà）化作八萬四千個寶臺，由各種珍妙的寶物構成，四面四柱縱橫廣闊，莊嚴到了極點。每一個寶臺又化作八萬四千棵寶樹，花果茂盛；每一棵樹下都化作寶師子座，用各種珍寶裝飾，都鋪設著成百上千種美妙的衣物。在這些座位上都能看見佛陀端坐，形象相貌如同釋迦牟尼佛（Shìjiāmóunífó，Sakyamuni Buddha）！無量志莊嚴王菩薩（Wúliàng zhì zhuāngyán wáng púsà）顯現這些變化后，在虛空中化作寶蓋，縱橫廣闊達到百千由旬（yóuxún，yojana），垂掛著綵帶和鈴鐺網，風吹動鈴鐺網，發出柔和微妙、可愛動聽的軟音，這聲音遍告三千大千佛之世界（sānqiān dàqiān fó zhī shìjiè，three thousand great thousand Buddha-worlds）。當時，這個三千大千世界（sānqiān dàqiān shìjiè）平坦如手掌，生長出寶蓮花來供養如來。當時，無量志莊嚴王菩薩（Wúliàng zhì zhuāngyán wáng púsà）被八萬四千個寶臺圍繞著來到佛陀所在之處。當時，大眾見到這些變化后，感到前所未有，於是說道：『如今所見，這位大士前來莊嚴的景象，必定會宣說大法，以及這三千大千世界（sānqiān dàqiān shìjiè）的各種莊嚴之事，而且上空中垂懸的寶蓋遮蓋在如來之上，一切天宮都隱蔽不見了。』當時，大德摩訶迦葉（Móhējiāshè，Mahākāśyapa）承蒙佛陀的神力，從座位上站起來，整理衣服，袒露右肩，右膝著地，向佛陀合掌，用偈語說道：
【English Translation】 English version: That world is named 'Constantly Emitting the Sound of the Great Dharma' (Chang chu dafa zhi yin), and that country has a Buddha named 'Jeweled Staff Tathagata' (Baozhang rulai), 'Worthy of Offerings' (Yinggong), 'Perfectly and Completely Enlightened' (Zheng bian zhi jue), who is now present. In that country of 'Constantly Emitting the Sound of the Great Dharma', all the rivers, ponds, and springs, all the forests, all the flowers, all the leaves, all the blossoms and fruits, all the terraces and pavilions, constantly emit the supreme sound of the Dharma Jewel. The beings of that land constantly hear such excellent and wonderful Dharma sounds. In the 'Constantly Emitting the Sound of the Great Dharma' country of Jeweled Staff Buddha (Baozhang fo), there is a Bodhisattva named 'King Adorned with Immeasurable Aspiration' (Wuliang zhi zhuangyan wang). This Bodhisattva, having beheld the Jeweled Staff Buddha (Baozhang fo), vanished from that country of 'Constantly Emitting the Sound of the Great Dharma' as quickly as a strong man bends and stretches his arm, and arrived in this Sahā world (Suopo shijie) in a single thought. At that time, the Bodhisattva 'King Adorned with Immeasurable Aspiration' (Wuliang zhi zhuangyan wang pusa) transformed into eighty-four thousand jeweled platforms, made of exquisite treasures, with four pillars on each side, perfectly square and supremely adorned. Each jeweled platform transformed into eighty-four thousand jeweled trees, flourishing with blossoms and fruits; beneath each tree, a jeweled lion throne was transformed, adorned with various treasures, and covered with hundreds and thousands of wonderful garments. On each of these thrones, a Buddha could be seen seated, with a form and appearance like that of Sakyamuni Buddha (Shijiamounifo)! After the Bodhisattva 'King Adorned with Immeasurable Aspiration' (Wuliang zhi zhuangyan wang pusa) manifested these transformations, he transformed a jeweled canopy in the empty sky, perfectly square and hundreds of thousands of yojanas (youxun) in extent, hung with silken banners and adorned with bell-nets. The wind blew through the bell-nets, producing gentle, subtle, lovely, and soft sounds, which resounded throughout the three thousand great thousand Buddha-worlds (sanqian daqian fo zhi shijie). At that time, this three thousand great thousand world (sanqian daqian shijie) became as flat as the palm of a hand, and jeweled lotus flowers grew to offer to the Tathagata. Then, the Bodhisattva 'King Adorned with Immeasurable Aspiration' (Wuliang zhi zhuangyan wang pusa), surrounded by eighty-four thousand jeweled platforms, came to the place where the Buddha was. At that time, the assembly, seeing these transformations, felt that they had never seen anything like it before, and said, 'What we see now, this great being coming with such adorned appearances, he will surely speak the Great Dharma, and about the various adornments of this three thousand great thousand world (sanqian daqian shijie), and the jeweled canopy hanging in the sky above the Tathagata, concealing all the heavenly palaces.' At that time, the great virtuous Mahākāśyapa (Mohejiashe), relying on the Buddha's spiritual power, rose from his seat, arranged his robes, bared his right shoulder, knelt on his right knee, and, with palms joined, spoke in verse to the Buddha:
無垢凈光從空出， 隱蔽釋梵諸光明； 及蔽日月珠火光， 唯愿人尊說此相。 此空中現妙寶蓋， 遍覆百千由旬地； 幢幡鈴網以莊嚴， 世尊今將雨法雨。 鈴網所出妙聲音， 其音遍告此佛界； 有聞音者煩惱息， 為何利益說此事？ 三千世界平等掌， 百千蓮華從地出； 華香適意悅身心， 是何威德之所為？ 東方遍放金色光， 八萬四千妙寶臺； 臺內寶樹師子座， 見如導師釋師子！ 導師此是何利事？ 見此事者何增益？ 此是何種欲佛知？ 現此無量諸神變。」
爾時佛告摩訶迦葉：「東方去此七十二億佛土，有國名常出大法音，彼中有佛，號曰寶杖，今者現在。彼有菩薩名無量志莊嚴王，來至此土，見我禮拜咨受聽法，為諸菩薩，生大法欲、生大法力、集大法智，欲顯常出大法音國所有功德及寶杖佛所有功德。以此緣故，是無量志莊嚴王菩薩而來至此娑婆世界。一日一夜所利眾生，多於汝等滿此三千大千世界諸大聲聞，法利眾生。假令汝等數如稻、麻、竹葦、甘蔗、叢林，壽命一劫所利眾生，猶尚不等。」
大德迦葉白言：「世尊！閻浮提人若得聞是善丈夫名尚得大利，況有信心復聞說法？」
時無量志莊嚴王菩薩及諸
寶臺，住如來前，頂禮佛足。當禮佛時，令是三千大千世界六種震動，百千伎樂不鼓自鳴，一切大眾禮如來足。爾時無量志莊嚴王菩薩，繞佛三匝，及與八萬四千寶臺亦繞三匝，繞三匝已向佛合掌，以偈贊佛：
「善能柔軟微妙語， 無錯無雜凈無垢； 善名威德慧中勝， 我今稽首最勝仙。 多百千億功德滿， 施安隱樂滅百苦； 仁大悲喜等三界， 而演說法除塵垢。 十方諸佛嘆仁德， 善逝惡時得菩提； 度惡眾生無疲倦， 度一眾生尚為難。 一切諸佛悉平等、 智慧通等號人尊； 成佛無等白凈法， 示現卑劣調眾生。 尊若悉示佛境界， 一切眾生心迷亂； 大悲為利是等故， 修彼所行演說法。 人尊智勝眾所樂， 常先和顏柔軟語； 算數人天德無等， 是故歡喜頂禮尊！ 一切智等諸眾生， 盡諸法降降外道； 一切智見伏魔怨， 稽首百力降諸力。 常樂真實誠諦語， 善知如說如所行； 苦樂不動如山王， 我今稽首施世樂。」
爾時無量志莊嚴王菩薩偈贊佛已，而白佛言：「世尊！寶杖如來問訊世尊：『少病、少惱，起居輕利、安樂行不？』世尊！我今欲少請問如來、應供、正遍覺，若佛聽者，乃敢咨啟？」
【現代漢語翻譯】 現代漢語譯本 寶臺（寶物裝飾的樓臺），住在如來（佛的稱號）前，頂禮佛足。當頂禮佛足時，令這三千大千世界發生六種震動，無數的樂器不敲自鳴，一切大眾都禮拜如來的足。這時，無量志莊嚴王菩薩（菩薩名），繞佛三圈，以及與八萬四千個寶臺也繞佛三圈，繞完三圈後向佛合掌，用偈頌讚美佛： 『善於運用柔軟微妙的語言，沒有錯誤沒有混雜清凈沒有污垢；美好的名聲、威德、智慧都是最殊勝的，我今天稽首禮拜最殊勝的仙人。 具有無數百千億的功德圓滿，施予安穩快樂，滅除無數痛苦；以仁慈、大悲、喜舍平等對待三界，從而演說佛法，去除塵垢。 十方諸佛都讚歎您的仁德，善逝（如來的稱號）在惡劣的時代證得菩提（覺悟）；度化惡劣的眾生沒有疲倦，即使度化一個眾生也尚且困難。 一切諸佛都平等，智慧通達等等，號稱人中尊者；成就佛陀無與倫比的清凈法，示現卑微低下的形象來調伏眾生。 尊者如果完全示現佛的境界，一切眾生的心都會迷亂；因為大悲心爲了利益這些眾生，所以修習那些行為，演說佛法。 人中尊者，智慧殊勝，為大眾所喜樂，常常先用和藹的容顏和柔軟的語言；即使用算數也無法衡量人天所有的功德，因此歡喜地頂禮您！ 一切智慧都與眾生平等，窮盡一切法，降伏外道；以一切智慧見解，降伏魔怨，稽首禮拜具有百種力量，降伏一切力量的您。 常常喜樂於真實誠懇的話語，善於瞭解如所說的那樣如所行；面對痛苦和快樂都如山王般不動搖，我今天稽首禮拜您，施予世間安樂。』 這時，無量志莊嚴王菩薩用偈頌讚美佛后，對佛說：『世尊！寶杖如來問候世尊：『少病少惱，起居輕便順利，安樂嗎？』世尊！我現在想稍微請問如來、應供、正遍覺（佛的稱號），如果佛允許，才敢請教。』
【English Translation】 English version Baotai (a pavilion decorated with treasures), dwelling before the Tathagata (another name for the Buddha), prostrates at the Buddha's feet. When prostrating, it causes the three thousand great thousand worlds to shake in six ways, and hundreds of thousands of musical instruments play without being struck, as all the assembly bows to the Tathagata's feet. At that time, the Bodhisattva Wuliang Zhi Zhuangyan Wang (Bodhisattva's name) circumambulates the Buddha three times, and the eighty-four thousand Baotais also circumambulate three times. After circumambulating, he joins his palms towards the Buddha and praises the Buddha with a verse: 'Skillfully using gentle and subtle language, without error, without mixture, pure and without defilement; with a good name, majestic virtue, and surpassing wisdom, I now bow my head to the most supreme immortal. Filled with countless hundreds of thousands of merits, bestowing peace and happiness, extinguishing hundreds of sufferings; with benevolence, great compassion, joy, and equanimity towards the three realms, thereby expounding the Dharma and removing dust and defilement. The Buddhas of the ten directions praise your virtuous deeds, the Sugata (another name for the Buddha) attained Bodhi (enlightenment) in an evil age; tirelessly liberating evil beings, even liberating one being is difficult. All Buddhas are equal, with wisdom and understanding, honored as the尊者among humans; accomplishing the Buddha's unparalleled pure Dharma, manifesting a humble appearance to tame beings. If the尊者were to fully reveal the Buddha's realm, the minds of all beings would be confused; because of great compassion for the benefit of these beings, therefore practicing those actions and expounding the Dharma. The尊者among humans, with superior wisdom, is pleasing to all, always first using a kind face and gentle words; even with calculation, the merits of humans and devas cannot be equaled, therefore joyfully prostrating to you! All wisdom is equal to all beings, exhausting all dharmas, subduing external paths; with all-knowing vision, subduing demonic enemies, bowing to the one with a hundred powers, subduing all powers. Always delighting in truthful and sincere words, skillfully understanding as said, as practiced; unwavering in the face of suffering and happiness like a mountain king, I now bow to you, bestowing happiness upon the world.' At that time, after the Bodhisattva Wuliang Zhi Zhuangyan Wang praised the Buddha with a verse, he said to the Buddha: 'World Honored One! The Tathagata Baozhang inquires after the World Honored One: 'Are you free from illness and affliction, is your rising and living light and easy, are you at peace?' World Honored One! I now wish to ask the Tathagata, Arhat, Samyak-sambuddha (titles of the Buddha) a few questions; if the Buddha permits, then I dare to inquire.'
佛告無量志莊嚴王菩薩：「善男子！如來常聽，隨所有疑，恣汝所問，吾當隨汝所問，演說悅可汝心。」
「如是世尊！愿樂欲聞。」時無量志莊嚴王菩薩白言：「世尊！我從先佛、如來、應供、正遍覺聞，有法名如來秘密藏。若有菩薩住是秘藏，得無盡法，得無盡辯，見佛無盡，善能獲得無盡神通，為諸眾生作實依止。善哉世尊！愿為演說如來秘密藏法。」
爾時佛告無量志莊嚴王菩薩：「善哉善哉！善男子！乃能問佛如是之法。善男子！汝已曾於恒河沙佛所殖諸善根、咨受請問。善男子！汝今諦聽，善思念之！吾當少說如來密藏法。」
無量志莊嚴王菩薩即白佛言：「如是。世尊！」受教而聽。
佛言：「善男子！如來密藏法，謂一切智心。發是心已堅固守護，不退不捨無有嬈亂，善好憶念，熾然勸導，顯示教誨，善根先首，喜樂守護，常恒堅造應作之業，為是佈施、為是持戒、為是忍辱、為是精進、為是禪定、為是方便。是心為柱，不怯不弱，不羸不壞，無有懶惰，不背不捨，順向是心而覺了之。善業為首，質直無曲，正住端直，無幻無偽；作已無疑，未作者作，如所應作勤修行之，舍不正行勤修正行。善男子！是名如來秘密藏法所入法門。所謂堅固一切智心，好堅守護不棄捨
【現代漢語翻譯】 現代漢語譯本
佛告訴無量志莊嚴王菩薩（Wuliangzhi Zhuangyan Wang Pusa，Boundless Intention Adornment King Bodhisattva）：「善男子！如來經常傾聽，無論你有什麼疑問，都可以隨意提問，我將根據你所問的，演說讓你心悅誠服的道理。」 「正是這樣，世尊！我非常樂意聽聞。」當時，無量志莊嚴王菩薩說道：「世尊！我從過去的佛、如來（Rulai，Tathagata）、應供（Yinggong，Arhat）、正遍覺（Zheng Bianjue，Samyaksambuddha）那裡聽聞，有一種法叫做如來秘密藏（Rulai Mimizang，Tathagatagarbha）。如果有菩薩安住于這個秘密藏中，就能獲得無盡的法，獲得無盡的辯才，見到無盡的佛，善於獲得無盡的神通，為眾生提供真實的依靠。太好了，世尊！希望您能為我們演說如來秘密藏法。」 這時，佛告訴無量志莊嚴王菩薩：「好啊，好啊！善男子！你竟然能向佛詢問這樣的法。善男子！你已經在恒河沙數般的佛那裡種下了各種善根，並諮詢請教過。善男子！你現在仔細聽好，好好思考！我將簡要地說說如來秘密藏法。」 無量志莊嚴王菩薩立刻對佛說：「是的，世尊！」接受教誨並認真聽著。 佛說：「善男子！如來秘密藏法，指的是一切智心（Yiqie Zhixin，Sarvajna-citta）。發起這個心后，要堅定守護，不退轉，不捨棄，沒有擾亂，好好憶念，熾盛地勸導，顯示教誨，以善根為先導，歡喜守護，經常堅定地造作應該做的事業，爲了這個心而佈施（Bushi，Dana），爲了這個心而持戒（Chijie，Sila），爲了這個心而忍辱（Renru，Ksanti），爲了這個心而精進（Jingjin，Virya），爲了這個心而禪定（Chanding，Dhyana），爲了這個心而方便（Fangbian，Upaya）。這個心是支柱，不怯懦，不軟弱，不虛弱，不敗壞，沒有懶惰，不背離，不捨棄，順應這個心而覺悟它。以善業為首，正直沒有彎曲，端正安住，沒有虛幻，沒有虛偽；做了之後不懷疑，沒做的就去做，按照應該做的勤奮修行，捨棄不正當的行為，勤奮修正當的行為。善男子！這就是進入如來秘密藏法之門。也就是要堅定一切智心，好好堅定守護，不拋棄捨棄。」
【English Translation】 English version
The Buddha told Wuliangzhi Zhuangyan Wang Bodhisattva (Boundless Intention Adornment King Bodhisattva): 'Good man! The Tathagata (Rulai) is always listening. Whatever doubts you have, feel free to ask. I will, according to your questions, expound the principles that will delight your heart.' 'So it is, World Honored One! I am very eager to hear.' At that time, Wuliangzhi Zhuangyan Wang Bodhisattva said: 'World Honored One! I have heard from past Buddhas, Tathagatas (Rulai), Arhats (Yinggong), and Samyaksambuddhas (Zheng Bianjue), that there is a Dharma called the Tathagatagarbha (Rulai Mimizang). If a Bodhisattva dwells in this secret treasury, he will obtain endless Dharma, endless eloquence, see endless Buddhas, be skilled in obtaining endless supernatural powers, and provide a real refuge for all beings. Excellent, World Honored One! May you expound the Dharma of the Tathagatagarbha for us.' At that time, the Buddha told Wuliangzhi Zhuangyan Wang Bodhisattva: 'Good, good! Good man! You are able to ask the Buddha about such a Dharma. Good man! You have already planted various good roots at the places of Buddhas as numerous as the sands of the Ganges River, and have consulted and inquired. Good man! Listen carefully now, and contemplate well! I will briefly speak about the Dharma of the Tathagatagarbha.' Wuliangzhi Zhuangyan Wang Bodhisattva immediately said to the Buddha: 'Yes, World Honored One!' He received the teaching and listened attentively. The Buddha said: 'Good man! The Dharma of the Tathagatagarbha refers to the Sarvajna-citta (Yiqie Zhixin). After arousing this mind, one must firmly protect it, not regress, not abandon it, without disturbance, remember it well, fervently encourage it, display the teachings, take good roots as the guide, joyfully protect it, and constantly and firmly create the deeds that should be done. For this mind, give alms (Dana, Bushi), for this mind, uphold the precepts (Sila, Chijie), for this mind, practice patience (Ksanti, Renru), for this mind, practice diligence (Virya, Jingjin), for this mind, practice meditation (Dhyana, Chanding), for this mind, practice skillful means (Upaya, Fangbian). This mind is the pillar, not timid, not weak, not frail, not corrupt, without laziness, not turning away, not abandoning, following this mind and awakening to it. Take good deeds as the head, be honest without crookedness, dwell uprightly, without illusion, without hypocrisy; after doing it, do not doubt, do what has not been done, diligently practice as you should, abandon improper conduct, and diligently correct proper conduct. Good man! This is the gate to enter the Dharma of the Tathagatagarbha. That is, to firmly establish the Sarvajna-citta, to firmly protect it well, and not to abandon it.'
之。
「善男子！何等一切智心堅固？善男子！一切智心堅固有四。何等四？不念余乘、不禮余天、不發余心、志意無轉。是為四。」而說頌曰：
「不生念余乘， 禮佛不禮天； 不生余欲心， 不禮外凡夫。 修行是法時， 一切智心堅； 非魔及外道， 得便如毛髮。
「善男子！復有四法，護一切智心。何等四？不為色醉及財封醉，非眷屬醉及自在醉。是為四。」而說頌曰：
「非色財封醉， 眷屬及自在； 色財封自在， 眷屬不放逸。 觀諸有為法， 皆悉是無常； 不放逸離慢， 守護菩提心。 斯行法功德， 趣菩提不退。」
(初偈是行半)
「善男子！復有四法，不退菩提心。何等四？集諸波羅蜜、親近實菩薩、修集大悲心、以四攝法攝諸眾生。是為四。」而說頌曰：
「常修六度無滿足， 生聞聞已心柔軟； 生於大欲離惡友， 親近善友隨所欲。 常修勝道近曏者， 常修悲心住四攝； 常好堅住菩提心， 佛功德聚不難得。
「善男子！菩薩具足四法，不捨一切智心。何等四。信佛功德、修集佛智、見佛神通、不斷佛種。是名為四。」而說頌曰：
「信解佛德已， 勤修集佛智； 見佛神通
【現代漢語翻譯】 現代漢語譯本： 『善男子！什麼是一切智心（sarvajñā citta，指通曉一切事物的智慧之心）的堅固？善男子！一切智心堅固有四種。是哪四種？不思念其他的乘（yāna，佛教的教法或修行方式，如聲聞乘、緣覺乘等）、不禮拜其他的神祇（deva，天神）、不生起其他的發心（citta-utpāda，發起菩提心以外的其他心念）、意志和意念沒有改變。這就是四種。』於是說了頌： 『不生思念其他乘，禮敬佛陀不敬天； 不生其他慾望心，不禮外道凡夫眾。 修行此法的時候，一切智心就堅固； 不是魔和外道徒，能夠輕易來侵擾。 『善男子！又有四種法，守護一切智心。是哪四種？不為美色所迷惑，不為財富權位所迷惑，不為親屬眷戀所迷惑，不為隨心所欲的自在所迷惑。這就是四種。』於是說了頌： 『不為美色財富迷，眷屬自在亦如是； 美色財富和自在，眷屬之中不放逸。 觀察所有有為法，一切都是無常的； 不放逸而離驕慢，守護菩提發心不動搖。 如此修行法的功德，趣向菩提永不退轉。』 （最初的偈頌是行半） 『善男子！又有四種法，使菩提心不退轉。是哪四種？積聚各種波羅蜜（pāramitā，到達彼岸的方法，如佈施、持戒、忍辱等）、親近真實的菩薩（bodhisattva，立志成佛的修行者）、修集廣大的慈悲心（mahākaruṇā，愿一切眾生離苦得樂的慈悲心）、用四攝法（saṃgraha-vastu，佈施、愛語、利行、同事）來攝受所有的眾生。這就是四種。』於是說了頌： 『常常修習六度無止境，聽聞佛法內心更柔順； 遠離惡友生起大愿欲，親近善友隨其所願行。 常常修習殊勝之道，親近那些趣向佛道的人，常常修習慈悲之心，安住於四攝法中； 常常很好地堅住菩提心，佛陀的功德聚集就不難獲得。 『善男子！菩薩具足四種法，不捨棄一切智心。是哪四種？深信佛陀的功德（guṇa，功德、優點）、修集佛陀的智慧（jñāna，智慧）、見到佛陀的神通（ṛddhi，超自然能力）、不斷絕佛種（buddha-gotra，成佛的可能性或潛力）。這叫做四種。』於是說了頌： 『深信理解佛功德，勤奮修集佛智慧； 見到佛陀神通力，'
【English Translation】 English version: 'Good man! What is the steadfastness of the mind of all-knowing wisdom (sarvajñā citta, the mind that knows all things)? Good man! There are four kinds of steadfastness of the mind of all-knowing wisdom. What are the four? Not thinking of other vehicles (yāna, Buddhist teachings or practices, such as the Śrāvakayāna, Pratyekabuddhayāna, etc.), not worshiping other gods (deva, deities), not generating other aspirations (citta-utpāda, generating aspirations other than Bodhicitta), and having unwavering will and intention. These are the four.' Then he spoke in verse: 'Not giving rise to thoughts of other vehicles, worshiping the Buddha, not worshiping gods; Not generating desires for other things, not worshiping external ordinary people. When practicing this Dharma, the mind of all-knowing wisdom is steadfast; Not even demons or externalists can easily take advantage. 'Good man! Furthermore, there are four dharmas that protect the mind of all-knowing wisdom. What are the four? Not being intoxicated by beauty, not being intoxicated by wealth and power, not being intoxicated by family and relatives, and not being intoxicated by freedom to do as one pleases. These are the four.' Then he spoke in verse: 'Not intoxicated by beauty or wealth, nor by family or freedom; Beauty, wealth, and freedom, in the midst of family, do not be negligent. Observing all conditioned dharmas, all are impermanent; Not being negligent, abandoning pride, protecting the Bodhi mind. The merit of practicing this Dharma leads to non-regression from Bodhi.' (The first verse is half of the practice) 'Good man! Furthermore, there are four dharmas that prevent regression from the Bodhi mind. What are the four? Accumulating all the perfections (pāramitā, ways to reach the other shore, such as generosity, morality, patience, etc.), associating with true Bodhisattvas (bodhisattva, practitioners who aspire to become Buddhas), cultivating great compassion (mahākaruṇā, the compassionate mind that wishes all beings to be free from suffering and attain happiness), and embracing all sentient beings with the four means of attraction (saṃgraha-vastu, giving, kind speech, beneficial action, and cooperation). These are the four.' Then he spoke in verse: 'Constantly cultivating the six perfections without satisfaction, hearing the Dharma and the mind becomes gentle; Generating great desire, abandoning evil friends, associating with good friends, following their wishes. Constantly cultivating the supreme path, approaching those who are heading towards it, constantly cultivating compassion, abiding in the four means of attraction; Constantly and well abiding in the Bodhi mind, the accumulation of the Buddha's merits is not difficult to obtain. 'Good man! A Bodhisattva who possesses four dharmas does not abandon the mind of all-knowing wisdom. What are the four? Having faith in the Buddha's merits (guṇa, merits, virtues), cultivating the Buddha's wisdom (jñāna, wisdom), seeing the Buddha's supernormal powers (ṛddhi, supernatural abilities), and not cutting off the Buddha-nature (buddha-gotra, the potential or possibility of becoming a Buddha). These are called the four.' Then he spoke in verse: 'Having faith and understanding in the Buddha's merits, diligently cultivating the Buddha's wisdom; Seeing the Buddha's supernormal powers,
已， 勤守護佛種。 修行如是法， 不捨菩提心； 隨所見諸佛， 倍生精進力。
「善男子！菩薩具足四法，終不嬈亂菩提之心。何等四？給侍諸佛面前、從於如來聞法、常嘆佛德、依止寂靜緣念于佛。是為四。」而說頌曰：
「給侍于如來！ 好尊重恭敬； 若有所聞法， 聞已如說行。 常讚歎如來！ 信敬愛樂之； 面聞勝法已， 智者依于義。 常讚歎功德， 調御世所有； 彼常勤依止， 正念于諸佛。 數數贊佛德， 常勤觀己行； 常樂獨靜處， 思念于如來。 善攝如是法， 修行心不亂； 斯人有三昧， 不忘菩提心。
「善男子！菩薩具足四法，憶菩提心。何等四？我要當爲一切眾生良福田、我當說道、我當隨趣如來所趣、我當實知諸眾生行。是為四。」而說偈曰：
「我當爲世勝福田， 趣邪道者示正路； 善逝所趣我當趣， 我當常知眾生行。 菩薩大士念此德， 常念菩提勝道心； 彼當速疾成法王， 得神通智世無等。
「善男子！菩薩具足四法，念一切智心。何等四？專志念意是諸法本、當念法本、發一切智心是世寶塔、當念寶塔。是為四。」而說頌曰：
「當專志念意， 極好專
【現代漢語翻譯】 現代漢語譯本： 已，應當勤奮守護佛種（Buddha-dhatu）。 修行這樣的法，不捨棄菩提心（bodhicitta）； 隨所見到的諸佛，倍增精進的力量。
『善男子！菩薩具足四種法，終究不會擾亂菩提之心。是哪四種？給侍在諸佛面前、從如來（Tathagata）那裡聽聞佛法、常常讚歎佛的功德、依止寂靜之處緣念于佛。這就是四種。』 於是說了頌：
『給侍于如來！好好地尊重恭敬； 若有所聽聞的佛法，聽聞后如所說修行。 常常讚歎如來！信敬愛樂他； 當面聽聞殊勝的佛法后，智者依從於佛法的義理。 常常讚歎（佛的）功德，調御世間所有（眾生）； 他們常常勤奮地依止，正念于諸佛。 數數讚歎佛的功德，常常勤奮地觀察自己的行為； 常常喜樂於獨處靜處，思念于如來。 善於攝取這樣的法，修行時心不散亂； 這樣的人有三昧（samadhi），不忘失菩提心。
『善男子！菩薩具足四種法，憶念菩提心。是哪四種？我應當成為一切眾生良善的福田、我應當宣說道理、我應當隨順趣向如來所趣向之處、我應當真實地瞭解諸眾生的行為。這就是四種。』 於是說了偈：
『我應當成為世間殊勝的福田，為趣向邪道的人指示正路； 善逝（Sugata）所趣向的我應當趣向，我應當常常瞭解眾生的行為。 菩薩大士憶念這些功德，常常憶念菩提殊勝的道心； 他們應當快速成就法王，得到神通智慧世間無與倫比。
『善男子！菩薩具足四種法，憶念一切智心。是哪四種？專心致志地憶念意念是諸法的根本、應當憶念法本、發起一切智心是世間的寶塔、應當憶念寶塔。這就是四種。』 於是說了頌：
『應當專心致志地憶念意念，極其專注地憶念；'
【English Translation】 English version: Yes, diligently protect the Buddha-dhatu (Buddha-nature). Cultivating such a Dharma, not abandoning the bodhicitta (mind of enlightenment); According to all the Buddhas seen, redouble the strength of diligence.
'Good man! A Bodhisattva who possesses four qualities will never disturb the mind of bodhi. What are the four? Serving in the presence of all the Buddhas, hearing the Dharma from the Tathagata (Thus Come One), constantly praising the virtues of the Buddha, relying on stillness and contemplating the Buddha. These are the four.' Then he spoke the following verse:
'Serving the Tathagata! Respecting and revering him well; If there is any Dharma heard, after hearing it, practice as it is said. Constantly praising the Tathagata! Believing, respecting, loving, and delighting in him; After hearing the supreme Dharma in person, the wise rely on the meaning. Constantly praising the merits, taming and subduing all in the world; They constantly diligently rely on, and rightly contemplate all the Buddhas. Repeatedly praising the virtues of the Buddha, constantly diligently observing one's own actions; Constantly delighting in being alone in quiet places, contemplating the Tathagata. Skillfully gathering such Dharmas, cultivating without a distracted mind; Such a person has samadhi (concentration), and does not forget the mind of bodhi.
'Good man! A Bodhisattva who possesses four qualities remembers the mind of bodhi. What are the four? I shall become a field of merit for all beings, I shall proclaim the Dharma, I shall follow where the Tathagata goes, I shall truly know the conduct of all beings. These are the four.' Then he spoke the following gatha:
'I shall become the supreme field of merit for the world, showing the right path to those who go to the wrong path; I shall go where the Sugata (Well-Gone One) goes, I shall always know the conduct of beings. The great Bodhisattva remembers these virtues, constantly remembering the supreme mind of the bodhi path; They shall quickly become Dharma Kings, obtaining supernatural powers and wisdom unparalleled in the world.
'Good man! A Bodhisattva who possesses four qualities remembers the mind of all-knowing wisdom. What are the four? Focusing the mind on the thought that it is the root of all Dharmas, one should remember the root of the Dharma, generating the mind of all-knowing wisdom is the precious pagoda of the world, one should remember the pagoda. These are the four.' Then he spoke the following verse:
'One should focus the mind on the thought, extremely well focused on the thought;'
念意； 此是諸法本， 一切世間塔。 常念菩提心， 住意好善住； 此是十力本， 當爲天世塔。
「善男子！菩薩具足四法，然一切智心。何等四？勢力通集不失本行、滿五根力、身心精進而無有我、勤行精進為利益他。是為四。」而說頌曰：
「所演說四法， 熾然菩提心； 若熾然智慧， 得止息煩惱。 勢力及通達， 如是勤精進； 安住服是已， 莊嚴無懈怠。 斯不失本誓， 善安住根力； 身心無疲倦， 勤進求實身。 住如是熾然， 增長菩提心； 彼智慧如是， 猶日月增長。
「善男子！菩薩有四法，勸菩提心。何等四？在大眾中稱揚讚歎菩提之心、令其開解菩提之心、善受教誨隨順師長發清凈心、一切煩惱不得自在。是為四。」而說頌曰：
「勸導唱道心， 先住此為本； 當有一切智， 是名知因者。 是一切智心， 清凈常照明； 常住於是中， 世間所頂禮。 常出柔軟語， 速疾受教誨； 咨問諸師長， 一切智勝心。 本性常清凈， 守護菩提心； 白凈離煩惱， 最勝不相違。
「善男子！菩薩有四法，顯示菩提心。何等四？此是我住處、住是處已開示顯說、知於是心有
【現代漢語翻譯】 現代漢語譯本 念意： 這是諸法的根本，一切世間的寶塔。 常念菩提心（bodhicitta，覺悟之心），心懷正念安住于善； 這是十力（dasabala，佛的十種力量）的根本，應當成為天界的寶塔。
『善男子！菩薩具足四法，才能生起一切智心（sarvajñāna-citta，遍知一切的心）。是哪四種？勢力通達，不失根本修行；圓滿五根之力；身心精進，而沒有我執；勤奮修行精進，爲了利益他人。這就是四種。』 於是說了頌：
『所演說這四法，熾盛菩提心； 若熾盛智慧，就能止息煩惱。 勢力以及通達，像這樣勤奮精進； 安住並服從這些，莊嚴而不懈怠。 這不失去根本誓願，善於安住根力； 身心沒有疲倦，勤奮精進尋求真實之身。 安住于這樣熾盛的狀態，增長菩提心； 他的智慧就像這樣，猶如日月增長。』
『善男子！菩薩有四法，勸發菩提心。是哪四種？在大眾中稱揚讚歎菩提之心；令他人開解菩提之心；善於接受教誨，隨順師長，發起清凈心；一切煩惱不得自在。這就是四種。』 於是說了頌：
『勸導唱揚菩提心，先安住於此為根本； 當證得一切智，這被稱為知因者。 這是一切智心，清凈常照明； 常安住于其中，為世間所頂禮。 常說柔軟語，迅速接受教誨； 請教諸位師長，爲了勝過一切智的心。 本性常清凈，守護菩提心； 清凈潔白遠離煩惱，最殊勝而不相違背。
『善男子！菩薩有四法，顯示菩提心。是哪四種？這是我所安住之處；安住於此之後，開示顯說；知道這顆心有
【English Translation】 English version Meaning: This is the root of all dharmas (phenomena), the stupa (shrine) of all the world. Constantly contemplate bodhicitta (the mind of enlightenment), abide in mindfulness and dwell in goodness; This is the root of the ten powers (dasabala, the ten powers of a Buddha), it should be the stupa of the heavenly world.
『Good man! A Bodhisattva possesses four qualities, then the mind of all-knowing wisdom (sarvajñāna-citta, the mind that knows everything) arises. What are the four? The power of thorough understanding, not losing the fundamental practice; fulfilling the power of the five roots; diligently advancing in body and mind, without self-attachment; diligently practicing advancement for the benefit of others. These are the four.』 Then he spoke the verse:
『The four dharmas (teachings) that are expounded, intensely ignite the bodhicitta (mind of enlightenment); If wisdom is intensely ignited, then afflictions can be stopped. Power and thorough understanding, thus diligently advance; Abiding and submitting to these, adorn without懈怠(xie dai, laziness). This does not lose the fundamental vow, well abiding in the power of the roots; Body and mind without weariness, diligently advance seeking the real body. Abiding in such an intense state, increasing the bodhicitta (mind of enlightenment); His wisdom is like this, like the sun and moon increasing.』
『Good man! A Bodhisattva has four qualities, encouraging the bodhicitta (mind of enlightenment). What are the four? Praising and extolling the bodhicitta (mind of enlightenment) in the assembly; causing others to understand the bodhicitta (mind of enlightenment); being good at receiving teachings, following teachers, and generating a pure mind; all afflictions cannot be free. These are the four.』 Then he spoke the verse:
『Guiding and proclaiming the bodhicitta (mind of enlightenment), first abide in this as the root; When attaining all-knowing wisdom, this is called the one who knows the cause. This is the mind of all-knowing wisdom, pure and constantly illuminating; Constantly abiding in it, revered by the world. Constantly speaking gentle words, quickly receiving teachings; Consulting all teachers, for the mind that surpasses all-knowing wisdom. The nature is always pure, guarding the bodhicitta (mind of enlightenment); Pure and white, free from afflictions, most supreme and not contradictory.』
『Good man! A Bodhisattva has four qualities, revealing the bodhicitta (mind of enlightenment). What are the four? This is where I abide; after abiding here, revealing and explaining; knowing that this mind has
無量德、亦為他說如是之事。是為四。」而說頌曰：
「善住于所住， 菩薩住是已； 稱揚如是法， 菩提之妙心。 道心德無量， 發及稱揚等； 稱揚已便行， 稱揚者所得。
「善男子！菩薩有四法，教修菩提心。何等四？謂不粗穬、言說柔軟、無有粗澀、顏色和悅。是為四。」而說偈言：
「柔軟解說義， 常無有粗穬； 和顏住是法， 彼教菩提心。
「善男子！菩薩有四法，菩提之心善根為首。何等四？成滿相好開門大施、修凈佛土行種種施、凈于智慧常伏憍慢、滿足智慧修集多聞。是名為四。」而說頌曰：
「常開門大施， 彼到相好岸； 善好種種施， 斯當有凈土。 常無有憍慢， 恒求集佛智； 集聞無滿足， 斯有利智慧。 如是勝妙相， 方便起道根； 是巧心所轉， 集先諸功德。
「善男子！菩薩有四法常喜樂。何等四？喜樂見佛。見余菩薩勝精進者生於喜樂，作如是言：『我當何時滿足受記？』受于無上菩提道記：『我當何時諸眾生前作諸佛事？』于佛智慧生喜樂心。是為四。」而說頌曰：
「我當何時現見佛？ 彼生喜樂欲見佛； 見余菩薩勝進者， 生喜欲修是精進。 我當何時滿德聚？
【現代漢語翻譯】 現代漢語譯本 『無量德（immeasurable virtues），也為他人宣說這樣的事。』這是第四種。 並以偈頌說： 『善於安住于所安住之處，菩薩安住於此之後； 稱揚這樣的佛法，菩提（bodhi，覺悟）的微妙之心。 道心（mind of the path）的功德無量，發起和稱揚等等； 稱揚之後便去實行，稱揚者所能得到的。
『善男子！菩薩有四種法，教導修習菩提心（bodhicitta，覺悟之心）。哪四種？就是不粗暴乖戾、言語柔和、沒有粗俗澀滯、容顏和藹喜悅。』這是四種。 並以偈頌說： 『柔和地解說義理，常常沒有粗暴乖戾； 和藹喜悅地安住於此法，他們教導菩提心（bodhicitta，覺悟之心）。』
『善男子！菩薩有四種法，以菩提之心（bodhicitta，覺悟之心）的善根為首要。哪四種？成就圓滿相好（marks and excellences），開啟佈施之門廣行大施；修凈佛土（Buddha-field），實行種種佈施；清凈智慧，常常降伏驕慢；滿足智慧，修習廣博的學問。』這稱為四種。 並以偈頌說： 『常常開啟佈施之門廣行大施，他們到達相好（marks and excellences）的彼岸； 美好地實行種種佈施，這將會擁有清凈的佛土（Buddha-field）。 常常沒有驕慢之心，恒常尋求積聚佛的智慧； 積聚學問沒有滿足的時候，這會有利於智慧的增長。 像這樣殊勝美妙的相，方便地生起道之根本； 這是巧妙的心所轉變，積聚先前的各種功德。
『善男子！菩薩有四種法常常歡喜快樂。哪四種？歡喜快樂地見到佛。見到其他菩薩勝過自己精進修行，生起歡喜快樂，這樣想：『我應當什麼時候圓滿得到授記？』接受無上菩提道（anuttara-samyak-sambodhi，無上正等正覺）的授記：『我應當什麼時候在一切眾生面前做諸佛的事業？』對於佛的智慧生起歡喜快樂的心。』這是四種。 並以偈頌說： 『我應當什麼時候親眼見到佛？他們生起歡喜快樂想要見到佛； 見到其他菩薩勝過自己精進修行，生起歡喜想要修習這種精進。 我應當什麼時候圓滿功德聚集？』
【English Translation】 English version 『Immeasurable virtues (amita-guna), and also speaks of such things to others.』 This is the fourth. And speaks in verse: 『Well abiding in what is abided, the Bodhisattva abides thus; Extolling such Dharma, the wondrous mind of Bodhi (bodhi, enlightenment). The merit of the mind of the path (marga-citta) is immeasurable, arising and extolling, etc.; Having extolled, then acts, what is obtained by the extoller.
『Good man! The Bodhisattva has four dharmas, teaching the cultivation of the mind of Bodhi (bodhicitta, mind of enlightenment). What are the four? Namely, not being coarse and rough, speech being gentle, without coarseness and astringency, countenance being harmonious and joyful.』 These are the four. And speaks in verse: 『Gently explaining the meaning, constantly without coarseness and roughness; Abiding in this Dharma with a harmonious countenance, they teach the mind of Bodhi (bodhicitta, mind of enlightenment).』
『Good man! The Bodhisattva has four dharmas, with the root of goodness of the mind of Bodhi (bodhicitta, mind of enlightenment) as the foremost. What are the four? Accomplishing and fulfilling the marks and excellences (lakshana-vyanjana), opening the door of great giving and practicing great generosity; cultivating pure Buddha-fields (Buddha-kshetra), practicing various kinds of giving; purifying wisdom, constantly subduing pride; fulfilling wisdom, cultivating extensive learning.』 These are called the four. And speaks in verse: 『Constantly opening the door of great giving, they reach the shore of marks and excellences (lakshana-vyanjana); Well practicing various kinds of giving, this will have a pure Buddha-field (Buddha-kshetra). Constantly without pride, constantly seeking to accumulate the wisdom of the Buddha; Accumulating learning without satisfaction, this will benefit the increase of wisdom. Such excellent and wondrous marks, expediently arising the root of the path; This is the transformation of the skillful mind, accumulating previous merits.
『Good man! The Bodhisattva has four dharmas that are constantly joyful. What are the four? Joyfully seeing the Buddha. Seeing other Bodhisattvas who are more diligent in their practice than oneself, giving rise to joy, thinking thus: 『When shall I fully receive the prediction?』 Receiving the prediction of unsurpassed Bodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment): 『When shall I perform the deeds of the Buddhas before all beings?』 Giving rise to a joyful mind towards the wisdom of the Buddha.』 These are the four. And speaks in verse: 『When shall I directly see the Buddha? They give rise to joy and desire to see the Buddha; Seeing other Bodhisattvas who are more diligent in their practice than oneself, giving rise to joy and desire to cultivate this diligence. When shall I fulfill the accumulation of merits?』
得授勝記證菩提； 勝智某方作法王， 菩薩常生是喜欲。 我何時世作佛事？ 得神通智到彼岸； 名聞普遍十方供， 菩薩常生此喜欲。
「善男子！菩薩有四法不喜。何等四？不喜稱譽不實功德得諸利養；不喜得諸釋梵護世人天富樂；不喜一切聲聞、緣覺；不喜一切外道所得勝供養事。是為四法不喜。」而說頌曰：
「不喜名稱大利養， 于身命財亦如是！ 不喜釋梵及護世， 是諸邪有悉無常。 不喜聲聞及緣覺， 唯除起何勝乘心； 不喜世禪及外道， 不喜身見及邊見。
「善男子！菩薩有四法，護一切智心。何等四？如說如住、如作而說、于諸眾生其心平等、生極欲心謂于善法。是為四。」而說頌曰：
「如說如住如作說， 等心眾生極欲道； 善住於是四勝法， 常護道心不忘失。
「善男子！菩薩有四法，是所應作。何等四？修集多聞、思念多聞、說于所聞、不退寂靜。是為四。」而說頌曰：
「斯常勤集於未聞， 是常修念思多聞； 是常勤說于多聞， 是常勤修為得禪。
「善男子！菩薩有二法，定一切智心而行佈施。何等二？專意念定；舍，不望果報。是為二。」而說頌曰：
「以歡喜心而施與， 施已生喜不
【現代漢語翻譯】 現代漢語譯本： 得蒙授記，證得無上菩提（Bodhī，覺悟）。 憑藉殊勝智慧，在某一方世界成為法王，菩薩常懷此喜悅與願望。 我何時才能在世間行佛事？獲得神通智慧，到達彼岸？ 名聲傳遍十方，接受供養，菩薩常懷此喜悅與願望。
『善男子！菩薩有四種不喜。哪四種呢？不喜因不實的功德而獲得稱讚與利益供養；不喜獲得諸如釋天（Śakra，帝釋天）、梵天（Brahmā，大梵天）和護世四天王（Lokapāla）等人天之富樂；不喜一切聲聞（Śrāvaka，阿羅漢）和緣覺（Pratyekabuddha，辟支佛）；不喜一切外道所得的殊勝供養之事。這就是四種不喜。』 於是以偈頌說道：
『不喜虛名大利養，對於身命資財也同樣如此！ 不喜釋天、梵天及護世四天王，這些邪見之有都是無常的。 不喜聲聞和緣覺，除非他們發起殊勝的大乘之心； 不喜世間禪定以及外道，不喜身見（Satkāya-dṛṣṭi，我見）和邊見（Antagrahadṛṣṭi，斷常二見）。』
『善男子！菩薩有四種法，守護一切智之心。哪四種呢？如所說而行持、如所行而宣說、對於一切眾生其心平等、生起極大的願望，即對於善法。這就是四種。』 於是以偈頌說道：
『如所說而行持，如所行而宣說，以平等心對待眾生，對正道生起極大願望； 善於安住這四種殊勝之法，常能守護菩提之心而不忘失。』
『善男子！菩薩有四種法，是應當修作的。哪四種呢？修集廣博的學識、思念所聽聞的教法、宣說所聽聞的教法、不退失寂靜禪定。這就是四種。』 於是以偈頌說道：
『菩薩常勤奮修集未曾聽聞的教法，常修習憶念所聽聞的教法； 菩薩常勤奮宣說所聽聞的教法，常勤奮修習禪定以證得解脫。』
『善男子！菩薩有兩種法，能堅定一切智之心而行佈施。哪兩種呢？專心致志地憶念禪定；佈施時，不期望果報。這就是兩種。』 於是以偈頌說道：
『以歡喜之心而施與，施捨之後心生歡喜，不
【English Translation】 English version: Having received the prediction, attaining unsurpassed Bodhi (Enlightenment). With supreme wisdom, becoming a Dharma King in a certain direction, the Bodhisattva constantly cherishes this joy and desire. When will I be able to perform Buddha-deeds in the world? Attaining supernatural powers and wisdom, reaching the other shore? Name and fame spreading throughout the ten directions, receiving offerings, the Bodhisattva constantly cherishes this joy and desire.
'Good man! A Bodhisattva has four things he does not rejoice in. What are the four? Not rejoicing in praise and offerings of benefits gained from untrue merits; not rejoicing in gaining the wealth and happiness of gods and humans such as Śakra (Indra), Brahmā (Great Brahma), and the Lokapālas (Four Heavenly Kings); not rejoicing in all Śrāvakas (Arhats) and Pratyekabuddhas (Solitary Buddhas); not rejoicing in the superior offerings obtained by all non-Buddhist paths. These are the four things he does not rejoice in.' Then he spoke in verse:
'Not rejoicing in false fame and great offerings, likewise with regard to body, life, and wealth! Not rejoicing in Śakra, Brahmā, and the Lokapālas, these existences of wrong views are all impermanent. Not rejoicing in Śrāvakas and Pratyekabuddhas, unless they arouse the supreme Mahayana mind; Not rejoicing in worldly meditation and non-Buddhist paths, not rejoicing in Satkāya-dṛṣṭi (self-view) and Antagrahadṛṣṭi (extreme views).'
'Good man! A Bodhisattva has four dharmas that protect the mind of all-knowing wisdom. What are the four? Acting as one speaks, speaking as one acts, having equanimity towards all beings, generating extreme desire, namely for good dharmas. These are the four.' Then he spoke in verse:
'Acting as one speaks, speaking as one acts, treating beings with equanimity, generating extreme desire for the path; Dwelling well in these four supreme dharmas, constantly protecting the mind of enlightenment without forgetting.'
'Good man! A Bodhisattva has four dharmas that should be practiced. What are the four? Accumulating extensive learning, contemplating what has been heard, speaking about what has been heard, not regressing from tranquil meditation. These are the four.' Then he spoke in verse:
'Constantly diligently accumulating what has not been heard, constantly cultivating mindfulness of what has been heard; Constantly diligently speaking about what has been heard, constantly diligently cultivating meditation to attain liberation.'
'Good man! A Bodhisattva has two dharmas that fix the mind of all-knowing wisdom and practice giving. What are the two? Focusing the mind on meditation; giving without expecting rewards. These are the two.' Then he spoke in verse:
'Giving with a joyful heart, after giving, generating joy, not'
望報； 一切悉舍向菩提， 定心施已證菩提。
「善男子！菩薩有二法，一切智為首修持凈戒。何等二？于諸眾生無侵害心、毀戒者所生大悲心。是為二。」而說頌曰：
「不生毀害心， 等施上中下； 倍增生悲心， 于惡逆眾生。
「善男子！菩薩有二法，一切智為首修行忍辱。何等二？自捨己樂、施與他樂。是為二。」而說頌曰：
「不求于自樂， 常為利樂他； 斯有如是忍， 佛菩提為道。
「善男子！菩薩有二法，一切智為首修行精進。何等二？菩提心為首、不捨諸眾生。是為二。」而說頌曰：
「行一切白凈， 上道心為首； 不見我眾生， 精進無毀減。
「善男子！菩薩成就二法，一切智為首修行禪定。何等二？方便入禪、本願力出。是為二。」而說頌曰：
「勇健者常起， 智者行禪定； 降伏諸結使， 恒常欲得禪。 本願力持出， 當爲世導師； 斯有如是德， 獲得于禪定。
「善男子！菩薩成就二法，一切智為首有于智慧。何等二？自離諸見、為斷一切眾生見故修行智慧。是為二。」而說頌曰：
「彼離於諸見， 修利為眾生； 有勝智現前， 智安隱行道。
「善男子！菩薩成就四法
【現代漢語翻譯】 現代漢語譯本： 望報： 一切都捨棄，爲了趨向菩提（bodhi，覺悟），以堅定的心施捨，最終證得菩提。
『善男子！菩薩有二法，以一切智為首要，修持清凈的戒律。是哪二法？一是對一切眾生沒有侵害之心，二是對於毀犯戒律者生起大悲心。這就是二法。』 於是說了偈頌：
『不生起毀害之心，平等地施予上、中、下等的眾生；對於作惡違逆的眾生，更加倍地生起悲憫之心。
『善男子！菩薩有二法，以一切智為首要，修行忍辱。是哪二法？一是捨棄自己的快樂，二是施與他人快樂。這就是二法。』 於是說了偈頌：
『不追求自己的快樂，常常爲了利益和快樂他人；具有這樣的忍辱，才能以佛菩提（Buddha-bodhi，佛的覺悟）為道路。
『善男子！菩薩有二法，以一切智為首要，修行精進。是哪二法？一是菩提心為首要，二是不捨棄一切眾生。這就是二法。』 於是說了偈頌：
『奉行一切純潔善良的行為，以追求至高無上的道心為首要；心中沒有我與眾生的分別，這樣的精進才不會減退。
『善男子！菩薩成就二法，以一切智為首要，修行禪定。是哪二法？一是方便地進入禪定，二是依靠本願的力量出定。這就是二法。』 於是說了偈頌：
『勇猛精進的人常常奮起，有智慧的人修行禪定；降伏各種煩惱，恒常渴望獲得禪定。 依靠本願的力量出定，應當成為世間的導師；具有這樣的功德，才能獲得禪定。
『善男子！菩薩成就二法，以一切智為首要，具有智慧。是哪二法？一是自己遠離各種見解，二是為斷除一切眾生的各種見解而修行智慧。這就是二法。』 於是說了偈頌：
『他們遠離各種見解，修習利益眾生的行為；殊勝的智慧顯現於前，以智慧安穩地行走在正道上。
『善男子！菩薩成就四法
【English Translation】 English version: Aspiration for Reward: Abandoning everything, towards bodhi (bodhi, enlightenment), with a steadfast mind giving alms, ultimately attaining bodhi.
'Good man! A Bodhisattva has two qualities, with all-knowing wisdom as the foremost, practicing pure precepts. What are the two? One is having no intention to harm any sentient beings, and the other is generating great compassion for those who violate the precepts. These are the two.' Then he spoke in verse:
'Not generating a mind of harm, equally giving to beings of superior, middling, and inferior status; for those sentient beings who are evil and rebellious, increasing the compassionate mind even more.'
'Good man! A Bodhisattva has two qualities, with all-knowing wisdom as the foremost, practicing patience. What are the two? One is relinquishing one's own happiness, and the other is bestowing happiness upon others. These are the two.' Then he spoke in verse:
'Not seeking one's own happiness, constantly working to benefit and bring happiness to others; possessing such patience, one can take Buddha-bodhi (Buddha-bodhi, Buddha's enlightenment) as the path.'
'Good man! A Bodhisattva has two qualities, with all-knowing wisdom as the foremost, practicing diligence. What are the two? One is having the bodhi mind as the foremost, and the other is not abandoning all sentient beings. These are the two.' Then he spoke in verse:
'Practicing all pure and virtuous actions, with aspiring to the supreme path as the foremost; not seeing a distinction between self and sentient beings, such diligence will not diminish.'
'Good man! A Bodhisattva accomplishes two qualities, with all-knowing wisdom as the foremost, practicing meditation. What are the two? One is skillfully entering meditation, and the other is emerging from meditation by the power of one's original vows. These are the two.' Then he spoke in verse:
'The courageous and vigorous constantly arise, the wise practice meditation; subduing all afflictions, constantly desiring to attain meditation. Relying on the power of original vows to emerge from meditation, one should become a guide for the world; possessing such virtues, one can obtain meditation.'
'Good man! A Bodhisattva accomplishes two qualities, with all-knowing wisdom as the foremost, possessing wisdom. What are the two? One is personally being free from all views, and the other is cultivating wisdom in order to sever all sentient beings' views. These are the two.' Then he spoke in verse:
'They are free from all views, cultivating actions that benefit sentient beings; with superior wisdom manifesting before them, they walk the path of wisdom securely.'
'Good man! A Bodhisattva accomplishes four qualities
，有于方便。何等四？慈愍眾生而為作救、大悲真實無有疲倦、喜樂於法生歡喜故、舍離煩惱無有怯弱。是為四。」而說頌曰：
「修慈無瞋恚， 起悲無疲倦； 以法生歡喜， 舍煩惱無難。
「善男子！菩薩有四法無厭。何等四？多聞無厭、集德無滿、阿練兒處無滿、迴向無滿足。是為四。」而說頌曰：
「求聞無滿集福爾， 阿練兒處無滿足； 福德迴向無滿足， 菩薩如是四無厭。
「善男子！菩薩有四法無足。何等四？是菩薩念過去佛作如是念：『是諸佛等皆悉修集最勝菩提，我今云何而不修集？』念未來佛：『我亦入在是等數中。』念現在佛，念是佛時而作是念：『此諸佛等現悉了知一切諸法。』是諸念中無有怯弱。是為四。」而說頌曰：
「憶念過去佛， 無怯心增長； 彼佛得勝道， 我云何不得？ 念未來善逝， 我在是數中； 無怯倍精進， 我定在是數。 念現在導師， 本行菩薩時； 我當除諸結， 證寂滅菩提。 解了一切法， 所住如所欲； 終不生怯心， 倍生好勝進。
「善男子！菩薩有四法，不退大乘。何等四？其心如地、其心如水、其心如火、其心如風。是為四。」而說頌曰：
「其心如地水， 心
【現代漢語翻譯】 現代漢語譯本： 『爲了方便眾生，菩薩有四種法。是哪四種呢？以慈悲之心憐憫眾生併爲他們提供救助，以大悲之心真實不虛且永不疲倦，因喜好佛法而生歡喜心，捨棄煩惱而無所畏懼。這就是四種法。』於是說了頌詞： 『修習慈心沒有瞋恨怨懟，生起悲心沒有疲憊厭倦；因為佛法而生起歡喜心，捨棄煩惱沒有任何困難。 『善男子！菩薩有四種法是不會感到滿足的。是哪四種呢？廣聞佛法而不厭倦，積聚功德而不自滿，在寂靜處修行而不自滿，將功德迴向眾生而不滿足。這就是四種法。』於是說了頌詞： 『追求知識不滿足，積累福德不自滿，在寂靜處修行不滿足；將福德迴向眾生不滿足，菩薩就是這樣有四種永不滿足。 『善男子！菩薩有四種法是不會感到足夠的。是哪四種呢？這位菩薩憶念過去的佛，這樣想：『這些佛都修習了最殊勝的菩提（Bodhi，覺悟），我今天為什麼不修習呢？』憶念未來的佛：『我也要進入到他們之中。』憶念現在的佛，憶念這些佛時這樣想：『這些佛現在完全了知一切諸法。』在這些憶念中沒有絲毫的怯懦。這就是四種法。』於是說了頌詞： 『憶念過去的佛，沒有怯懦之心增長；那些佛獲得了殊勝的道，我為什麼不能獲得？憶念未來逝去的善者（Sugata，如來），我也在他們之列；沒有怯懦加倍精進，我一定在他們之列。 憶念現在的導師，過去行菩薩道的時候；我應當去除各種煩惱，證得寂滅的菩提。瞭解一切法，所居住的地方隨心所欲；最終不產生怯懦之心，加倍生起好勝的精進心。 『善男子！菩薩有四種法，不會從大乘（Mahayana，佛教宗派）退轉。是哪四種呢？其心像大地一樣、其心像水一樣、其心像火一樣、其心像風一樣。這就是四種法。』於是說了頌詞： 『其心像大地像水，心』
【English Translation】 English version: 『For the convenience of sentient beings, Bodhisattvas have four dharmas. What are the four? To have compassion for sentient beings and provide them with salvation, to have great compassion that is genuine and never weary, to rejoice in the Dharma and generate joy, and to abandon afflictions without fear. These are the four.』 Then he spoke in verse: 『Cultivating loving-kindness without anger or resentment, generating compassion without weariness or exhaustion; generating joy because of the Dharma, abandoning afflictions without any difficulty.』 『Good man! Bodhisattvas have four dharmas that they never find satisfaction in. What are the four? Hearing the Dharma extensively without weariness, accumulating merit without complacency, practicing in secluded places without complacency, and dedicating merit to sentient beings without satisfaction. These are the four.』 Then he spoke in verse: 『Seeking knowledge without satisfaction, accumulating blessings without complacency, practicing in secluded places without satisfaction; dedicating merit to sentient beings without satisfaction, Bodhisattvas are thus fourfold without satisfaction.』 『Good man! Bodhisattvas have four dharmas that are never enough. What are the four? This Bodhisattva remembers the Buddhas of the past, thinking: 『These Buddhas all cultivated the most supreme Bodhi (Enlightenment), why am I not cultivating it now?』 Remembering the Buddhas of the future: 『I will also enter into their number.』 Remembering the Buddhas of the present, thinking when remembering these Buddhas: 『These Buddhas now completely know all dharmas.』 In these recollections, there is no timidity. These are the four.』 Then he spoke in verse: 『Remembering the Buddhas of the past, without timidity, the mind grows; those Buddhas attained the supreme path, why can't I attain it? Remembering the future Sugatas (Tathagatas, the Well-Gone Ones), I am among their number; without timidity, redoubling diligence, I will certainly be among their number. Remembering the present teachers, when they practiced the Bodhisattva path in the past; I should remove all afflictions, and realize the quiescence of Bodhi. Understanding all dharmas, dwelling wherever one desires; ultimately not generating a timid mind, redoubling the generation of a competitive diligence.』 『Good man! Bodhisattvas have four dharmas that do not regress from the Mahayana (Great Vehicle, a school of Buddhism). What are the four? Their mind is like the earth, their mind is like water, their mind is like fire, their mind is like wind. These are the four.』 Then he spoke in verse: 『Their mind is like earth, like water, the mind』
亦如風火； 作不作同等， 不得道不退。
「善男子！菩薩有四法，解知無我。何等四？而是菩薩作如是念：『諸眾生界我當悉知是等心行。』『諸眾生界我當悉知是等諸根而為說法。』『諸眾生界我當除斷一切煩惱而為說法，無量佛智我等覺了，實非我身能覺此法，亦非我心。』『我諸善根能覺此法，無有我者名為菩薩！』是為四。」而說頌曰：
「眾生界諸心， 所行叵思議； 煩惱妄分別， 妄想生是非。 佛智亦如是， 無量叵思議； 非我之所能， 解了于佛智。 諸結使相違， 無色不可見； 我應悉除斷， 顯示解脫道。
「善男子！菩薩有四法，無有怯弱。何等四？愿諸善根、修方便慧、修信進念力、信無上道。是為四。」而說頌曰：
「善喜悅充潤， 慧方便眾香； 信精進念力， 斯有解脫道。 如是四慧法， 持法無有厭； 為厭倦者依， 亦為世作救。
大方廣如來秘密藏經卷上 大正藏第 17 冊 No. 0821 大方廣如來秘密藏經
大方廣如來秘密藏經卷下
失譯人名附三秦錄
「善男子！菩薩有四障法，應當覺知。何等四？譭謗正法、秘吝惜法、懷增上慢、修無色定。是為四。」而
【現代漢語翻譯】 現代漢語譯本 亦如風和火一樣。 造作與不造作是相同的，不得道的人不會退轉。
『善男子！菩薩有四種法，可以瞭解並認知無我（anatman）。是哪四種呢？就是菩薩這樣思念：『對於一切眾生界，我應當完全瞭解他們的心念和行為。』『對於一切眾生界，我應當完全瞭解他們的根器，然後為他們說法。』『對於一切眾生界，我應當斷除他們的一切煩惱，然後為他們說法，使他們覺悟無量的佛智，實際上不是我的身體能夠覺悟此法，也不是我的心能夠覺悟此法。』『我的諸種善根能夠覺悟此法，沒有我（atman）的存在，這才能被稱為菩薩！』這就是四種法。』於是說了頌：
『眾生界的心念，他們的行為難以思議；煩惱是虛妄的分別，虛妄的念頭產生是非。佛的智慧也是這樣，無量無邊難以思議；不是我所能做到的，去了解佛的智慧。諸種煩惱的束縛相互違背，沒有顏色也無法看見；我應當全部斷除，顯示解脫的道路。』
『善男子！菩薩有四種法，不會有怯弱。是哪四種呢？願力生出諸種善根、修習方便智慧、修習信心精進的念力、相信無上的佛道。這就是四種法。』於是說了頌：
『善的喜悅充滿滋潤，智慧和方便如同眾多的香；信心、精進和念力，這些都有解脫的道路。像這樣的四種智慧之法，持有佛法不會厭倦；為厭倦的人提供依靠，也為世間作救護。』
《大方廣如來秘密藏經》捲上 大正藏第 17 冊 No. 0821 《大方廣如來秘密藏經》
《大方廣如來秘密藏經》卷下
失譯人名附三秦錄
『善男子！菩薩有四種障礙之法，應當覺知。是哪四種呢？譭謗正法、吝惜佛法不肯傳授、懷有增上慢、修習無色定。這就是四種法。』
【English Translation】 English version It is also like wind and fire. Action and non-action are the same; those who have not attained the Way will not regress.
『Good man! The Bodhisattva has four dharmas by which he understands and knows no-self (anatman). What are the four? It is that the Bodhisattva thinks thus: 「Regarding all realms of sentient beings, I shall fully understand their thoughts and actions.」 「Regarding all realms of sentient beings, I shall fully understand their faculties and then preach the Dharma to them.」 「Regarding all realms of sentient beings, I shall cut off all their afflictions and then preach the Dharma to them, so that they awaken to immeasurable Buddha wisdom; in reality, it is not my body that can awaken to this Dharma, nor is it my mind that can awaken to this Dharma.」 「My various roots of goodness can awaken to this Dharma; there is no self (atman), and this is what is called a Bodhisattva!」 These are the four dharmas.』 Then he spoke the verse:
『The minds of sentient beings, their actions are inconceivable; afflictions are false discriminations, and false thoughts generate right and wrong. The wisdom of the Buddha is also like this, immeasurable and inconceivable; it is not something I can do, to understand the wisdom of the Buddha. The bonds of afflictions contradict each other, without color and invisible; I should completely cut them off, revealing the path of liberation.』
『Good man! The Bodhisattva has four dharmas, without timidity. What are the four? The power of vows generating various roots of goodness, cultivating skillful wisdom, cultivating the power of faith, diligence, and mindfulness, and believing in the unsurpassed Buddha Way. These are the four dharmas.』 Then he spoke the verse:
『Good joy fills and nourishes, wisdom and skillful means are like many fragrances; faith, diligence, and mindfulness, these all have the path of liberation. Such are the four wisdom dharmas, holding the Dharma without weariness; providing reliance for those who are weary, and also acting as a savior for the world.』
The Secret Treasury Sutra of the Great and Vast Buddha Taisho Tripitaka Volume 17 No. 0821 The Secret Treasury Sutra of the Great and Vast Buddha
The Secret Treasury Sutra of the Great and Vast Buddha, Volume Two
Name of the translator lost, appended to the Records of the Three Qin
『Good man! The Bodhisattva has four obstructing dharmas that should be known. What are the four? Slandering the True Dharma, being stingy with the Dharma and unwilling to transmit it, harboring arrogance, and cultivating formless samadhi. These are the four dharmas.』
說頌曰：
「菩提心有四， 說示名障礙； 菩薩應覺知， 應數數遠離。 譭謗于正法， 多聞懷吝惜； 增上慢貢高， 不善起禪定。 是故護正法， 聞已廣流佈； 舍慢無貢高， 遠離不禪定。
「善男子！菩薩有四法，所造速疾。何等四？所作以智不以憍慢；所有善根迴向菩提不趣下乘；一切諸趣不生染著，若生染著一向專為化于眾生；晝夜三時常修三分，滅過惡業、未來不造。是為四。」而說頌曰：
「所造以智不以慢， 回善上道非下乘； 慧者不信于諸有， 發心為利諸眾生。 晝日三時夜亦爾！ 三分悔過滅先惡； 不造眾惡集諸善， 慧者如是集善業。
「善男子！菩薩有四法極好。何等四？不自稱舉、不輕於他、遠離諸惡、舍除諸慢。是為四。」而說頌曰：
「不自稱舉不輕他， 所造諸惡悔不作； 不生憍慢及慢慢， 其心端直修善行。
「善男子！菩薩有二法，端直速疾。何等二？若有所問如實而答、先所見事無所覆藏。是為二。」而說頌曰：
「如問而演說， 不藏先所見； 寧舍于身命， 終不說妄語。 正直於是法， 是為賢善根； 彼得於質直， 疾覺勝菩提。
「善男子！菩薩有
【現代漢語翻譯】 現代漢語譯本： 總結性的偈語說： 『菩提心（bodhicitta，覺悟之心）有四種障礙， 宣說和指示這些障礙的名稱； 菩薩（bodhisattva，立志成佛的修行者）應當覺察， 應當時時遠離它們。 譭謗正確的佛法（dharma）， 對所學知識懷有吝嗇之心； 生起增上慢，貢高自大， 不善巧地進入禪定。 因此要守護正確的佛法， 聽聞后廣泛傳播； 捨棄傲慢，沒有貢高自大， 遠離不善巧的禪定。』 『善男子！菩薩有四種行為，能迅速成就功德。是哪四種？所作所為憑藉智慧而不是驕慢；所有的善根迴向菩提（bodhi，覺悟），不趨向小乘（Hinayana，聲聞、緣覺的果位）；對於一切輪迴的趣向不生起染著，如果生起染著，也一心一意地爲了教化眾生；日夜三個時段經常修習三種反省，滅除過去的惡業，未來不再造作。這就是四種行為。』 於是說了偈語： 『所作所為憑藉智慧而不是驕慢， 迴向善根于至上的菩提之道，而不是小乘； 有智慧的人不執著于輪迴中的存在， 發起菩提心是爲了利益一切眾生。 白天三個時段，夜晚也是這樣！ 用三分之一的時間懺悔過錯，滅除先前的惡業； 不造作各種惡業，積聚各種善行， 有智慧的人就這樣積累善業。』 『善男子！菩薩有四種極好的品德。是哪四種？不自我誇耀，不輕視他人，遠離各種惡行，捨棄各種傲慢。這就是四種品德。』 於是說了偈語： 『不自我誇耀，不輕視他人， 對於所造作的各種惡行，懺悔並且不再犯； 不生起憍慢以及慢慢（mana-mana，更細微的傲慢）， 內心端正正直，修習善行。』 『善男子！菩薩有兩種行為，能使修行端正迅速。是哪兩種？如果有人提問，就如實回答；對於先前所見的事情，沒有絲毫隱瞞。這就是兩種行為。』 於是說了偈語： 『如實地回答所提出的問題， 不隱瞞先前所見的事情； 寧願捨棄自己的身命， 最終也不說虛妄的言語。 正直是這種法的本質， 這是賢善的根本； 他們獲得了正直的品德， 迅速覺悟殊勝的菩提。』 『善男子！菩薩有
【English Translation】 English version: A summarizing verse says: 『The Bodhicitta (bodhicitta, mind of enlightenment) has four obstacles, Declaring and indicating the names of these obstacles; A Bodhisattva (bodhisattva, one who aspires to become a Buddha) should be aware, And should constantly stay away from them. Slandering the correct Dharma (dharma), Harboring stinginess towards what has been learned; Arising with increased arrogance, being haughty and conceited, Unskillfully entering into meditation. Therefore, protect the correct Dharma, After hearing it, spread it widely; Abandon arrogance, without haughtiness, Stay away from unskillful meditation.』 『Good man! A Bodhisattva has four actions that lead to swift accomplishment. What are the four? Acting with wisdom and not with arrogance; dedicating all roots of goodness to Bodhi (bodhi, enlightenment), not inclining towards the Lower Vehicle (Hinayana, the attainment of a Shravaka or Pratyekabuddha); not generating attachment to any of the realms of rebirth, and if attachment arises, focusing solely on transforming sentient beings; constantly practicing threefold reflection during the three periods of the day and night, extinguishing past evil deeds, and not creating future ones. These are the four.』 Then he spoke a verse: 『Acting with wisdom and not with arrogance, Dedicating goodness to the supreme path of Bodhi, not to the Lower Vehicle; The wise do not believe in the existences of samsara, Generating the mind of enlightenment to benefit all sentient beings. Three times during the day, and likewise at night! Using one-third of the time to repent for faults, extinguishing previous evil deeds; Not creating various evil deeds, accumulating various good deeds, The wise thus accumulate good karma.』 『Good man! A Bodhisattva has four extremely good qualities. What are the four? Not praising oneself, not belittling others, staying away from all evil deeds, abandoning all arrogance. These are the four.』 Then he spoke a verse: 『Not praising oneself, not belittling others, For all the various evil deeds committed, repenting and not committing them again; Not generating pride and mana-mana (mana-mana, more subtle arrogance), The mind being upright and honest, cultivating good deeds.』 『Good man! A Bodhisattva has two actions that make practice upright and swift. What are the two? If asked a question, answering truthfully; not concealing anything about what has been seen before. These are the two.』 Then he spoke a verse: 『Answering questions truthfully, Not concealing what has been seen before; Rather give up one's life, Than ever speak a false word. Uprightness is the essence of this Dharma, This is the root of virtue and goodness; They obtain the quality of uprightness, Swiftly awakening to supreme Bodhi.』 『Good man! A Bodhisattva has
二法，無有諂偽。何等二？雖多獲利不欲嘆德、不得利養不自稱舉。是為二。」而說頌曰：
「雖多獲利養， 不嘆示己德； 大智所不欲， 是不諂者得。 設不得利養， 此是我本業； 不欲他有過， 勿令彼業熟。
「善男子！菩薩有二法，不望他報。何等二？我應當利一切眾生，非諸眾生而利於我；我當覺知而為菩提。是為二。」而說頌曰：
「我應利眾生， 我荷擔彼等； 我求無為道， 不觀望他報。 我不求有為， 我求無為道； 我攝護世間， 不望報得道。
「善男子！菩薩有二法，作于不作。何等二？不知恩者而常供給、于知恩者作于重任。是為二。」而說頌曰：
「不知恩眾生， 于彼不望報； 諸陰、界、入等， 皆為作菩提。
「善男子！菩薩有二法，是所應處。何等二？常值諸佛、亦常值遇菩薩乘者。是為二。」而說頌曰：
「二種所應處， 是處增名稱； 得值諸如來， 菩薩所識知。
「善男子！菩薩有二法所不應修。何等二？不與願行聲聞乘者而共同止；不驚畏諸有，獨處宴默。是為二。」而說頌曰：
「不與修行者， 而共同止住； 不驚畏諸趣， 依止宴寂處。
「善男子！是名
【現代漢語翻譯】 現代漢語譯本： 『有兩種法，沒有諂媚虛偽。是哪兩種？即使獲得很多利益也不想讚歎自己的功德，沒有獲得利益供養也不自我誇耀。這就是兩種。』於是說了頌： 『即使獲得很多利益供養，也不讚嘆顯示自己的功德；這是大智慧的人所不想要的，是不諂媚的人才能得到的。 即使沒有獲得利益供養，這都是我本應承受的業報；不希望他人有過錯，不要讓他們的惡業成熟。』 『善男子！菩薩有兩種法，不期望他人回報。是哪兩種？我應當利益一切眾生，而不是眾生來利益我；我應當覺悟而成就菩提（覺悟）。這就是兩種。』於是說了頌： 『我應當利益眾生，我承擔他們的苦難；我尋求無為之道，不觀望他人的回報。 我不尋求有為之法，我尋求無為之道；我攝護世間，不期望回報而得道。』 『善男子！菩薩有兩種法，關於作為和不作為。是哪兩種？對於不知恩的人常常給予供給，對於知恩的人委以重任。這就是兩種。』於是說了頌： 『對於不知恩的眾生，不期望他們的回報；諸陰（五蘊）、界（十八界）、入（十二入）等，都爲了成就菩提。』 『善男子！菩薩有兩種法，是應當前往的地方。是哪兩種？常常遇到諸佛（一切諸佛），也常常遇到修菩薩乘的人。這就是兩種。』於是說了頌： 『兩種應當前往的地方，是能增長名聲的地方；能夠遇到諸如來（佛的稱號之一），是菩薩所認識和了解的。』 『善男子！菩薩有兩種法是不應當修習的。是哪兩種？不與追求聲聞乘（小乘）的人共同居住；不驚慌畏懼諸有（三有），獨自一人在安靜的地方。這就是兩種。』於是說了頌： 『不與修行者共同居住；不驚慌畏懼諸趣（六道），依止安靜寂寞的地方。 『善男子！這就是』
【English Translation】 English version: 『There are two dharmas, without flattery or falsehood. What are the two? Even if one obtains much profit, one does not desire to praise one's own virtues; if one does not obtain profit and offerings, one does not boast of oneself. These are the two.』 Then he spoke in verse: 『Even if one obtains much profit and offerings, one does not praise and display one's own virtues; this is what great wisdom does not desire, and it is what the unflattering obtain. Even if one does not obtain profit and offerings, this is my original karma; one does not desire others to have faults, and one should not let their karma ripen.』 『Good man! A Bodhisattva has two dharmas, not expecting repayment from others. What are the two? I should benefit all sentient beings, not that sentient beings benefit me; I should awaken and achieve Bodhi (enlightenment). These are the two.』 Then he spoke in verse: 『I should benefit sentient beings, I bear their burdens; I seek the unconditioned path, not looking for repayment from others. I do not seek conditioned dharmas, I seek the unconditioned path; I protect the world, not expecting repayment to attain the path.』 『Good man! A Bodhisattva has two dharmas, regarding what to do and what not to do. What are the two? Constantly providing for those who are ungrateful, and entrusting important tasks to those who are grateful. These are the two.』 Then he spoke in verse: 『For ungrateful sentient beings, one does not expect repayment from them; the skandhas (five aggregates), realms (eighteen realms), and entrances (twelve entrances), all serve to achieve Bodhi.』 『Good man! A Bodhisattva has two dharmas, places where one should go. What are the two? Constantly encountering all Buddhas (all Buddhas), and also constantly encountering those who practice the Bodhisattva vehicle. These are the two.』 Then he spoke in verse: 『Two kinds of places where one should go, are places that increase fame; being able to encounter all Tathagatas (one of the Buddha's titles), is what Bodhisattvas recognize and understand.』 『Good man! A Bodhisattva has two dharmas that should not be cultivated. What are the two? Not dwelling together with those who seek the Shravaka vehicle (Hinayana); not being alarmed and afraid of the three realms (three realms of existence), dwelling alone in quiet places. These are the two.』 Then he spoke in verse: 『Not dwelling together with practitioners; not being alarmed and afraid of the six realms (six paths of reincarnation), relying on quiet and solitary places. 『Good man! This is called』
初入如來密藏根本句也。菩薩若入是初根本句，是菩薩能成就如來秘密藏法。」
世尊說入如來密藏初句法時，六萬眾生及天與人發於無上正真道心，十千菩薩得無生法忍，五百比丘不受諸法、永盡諸漏、心得解脫。
時此三千大千世界，六種震動大光普照，人天伎樂不鼓自鳴，人、天、阿修羅等，同聲三唱作如是言：「其有眾生得聞於是如來密藏法快得善利，若有書寫、受持、讀誦，如說修行，是等眾生皆當不失如是如來秘密藏法。」
爾時無量志莊嚴王菩薩聞是如來密藏法已，即作是念：「我今當以何等供具供養如來、應供、正遍覺？」復作是念：「外物易舍、內事難捨，我今當以自身奉供如來世尊！」即升虛空而說偈言：
「我今奉獨覺， 以自身供養； 以此無上舍， 愿令如導師。 財供二足尊， 此事不為難； 云何為希有？ 所謂身供養。 我今供無等， 自身奉遍眼； 為世人天供， 如大智師子。」
爾時無量志莊嚴王菩薩即便放身投如來上。當於爾時，以佛神力，未曾有華——異華異色，甚為鮮凈極妙端嚴——散如來上。是菩薩身又不墜地亦不現空，此諸華等至佛身上，即復還踴住虛空中，成大華蓋覆四天下。是華蓋中垂懸華貫出大光明，是
【現代漢語翻譯】 現代漢語譯本：這是初入如來密藏（Tathāgata-guhya-dhātu，如來秘密藏）的根本句。菩薩如果能夠進入這個最初的根本句，就能成就如來的秘密藏法。 世尊宣說進入如來密藏初句法的時候，六萬眾生以及天人和阿修羅發起了無上正真道心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），一萬菩薩證得了無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的領悟），五百比丘不受諸法的影響，永遠斷盡了所有煩惱，心得解脫。 當時，這個三千大千世界發生了六種震動，大光明普遍照耀，人天伎樂無需敲擊自然鳴響，人、天、阿修羅等一同發出聲音，三次唱言：『如果有眾生能夠聽聞到這個如來密藏法，真是獲得了極大的利益。如果有人書寫、受持、讀誦，並且按照所說的去修行，這些眾生都將不會失去這個如來秘密藏法。』 當時，無量志莊嚴王菩薩（Ananta-mati-vyūha-rāja Bodhisattva）聽聞了這個如來密藏法后，立刻這樣想：『我現在應當用什麼樣的供具來供養如來（Tathāgata）、應供（Arhat）、正遍覺（Samyak-saṃbuddha）呢？』他又想：『外在的物品容易捨棄，內在的事物難以捨棄，我現在應當用自己的身體來奉獻供養如來世尊！』於是他升到空中，說了這樣的偈頌： 『我現在奉獻獨覺（Pratyekabuddha），用自己的身體來供養；用這種無上的捨棄，愿能像如導師（Tathāgata）一樣。用財物供養二足尊（dvipāda-śreṣṭha，佛的尊稱），這件事並不難；什麼才是稀有的呢？就是用身體來供養。我現在供養無與倫比的佛，用自己的身體奉獻給遍眼（samanta-netra，佛的眼睛能遍觀一切）的佛；爲了世間人天的供養，如同大智師子（mahā-jñānin siṃha，比喻佛的智慧如獅子般勇猛）。』 當時，無量志莊嚴王菩薩立刻放身投向如來。就在那個時候，憑藉佛的神力，出現了前所未有的花——奇異的花，奇異的顏色，非常鮮艷潔凈，極其美妙端莊——散落在如來身上。這位菩薩的身體既沒有墜落地面，也沒有消失在空中，這些花朵到了佛的身上，又重新涌起，停留在虛空中，形成巨大的華蓋，覆蓋了四天下。這個華蓋中垂掛著花串，發出巨大的光明。
【English Translation】 English version: This is the fundamental phrase for initially entering the Tathāgata-guhya-dhātu (Tathāgata's Secret Treasury). If a Bodhisattva can enter this initial fundamental phrase, that Bodhisattva can accomplish the secret treasury Dharma of the Tathāgata. When the World Honored One spoke about the Dharma of the initial phrase for entering the Tathāgata's Secret Treasury, sixty thousand beings, including gods and humans, generated the unsurpassed, right, and true mind of enlightenment (anuttarā-samyak-saṃbodhi-citta). Ten thousand Bodhisattvas attained the forbearance of the non-origination of dharmas (anutpattika-dharma-kṣānti), and five hundred Bhikshus were unaffected by all dharmas, permanently exhausted all defilements, and their minds were liberated. At that time, this great trichiliocosm shook in six ways, great light universally illuminated, and the music of gods and humans played without being struck. Humans, gods, Asuras, and others together uttered three times, saying: 'If there are beings who can hear this Tathāgata's Secret Treasury Dharma, they will quickly gain great benefit. If there are those who write, uphold, recite, and practice as spoken, these beings will not lose this Tathāgata's Secret Treasury Dharma.' At that time, the Bodhisattva Ananta-mati-vyūha-rāja (King Adorned with Boundless Intent) having heard this Tathāgata's Secret Treasury Dharma, immediately thought: 'What offerings should I now use to make offerings to the Tathāgata (Tathāgata), Arhat (Worthy of Offerings), Samyak-saṃbuddha (Perfectly Enlightened One)?' He further thought: 'External things are easy to give up, internal things are difficult to give up. I should now offer my own body to the World Honored One, the Tathāgata!' Then he ascended into the sky and spoke this verse: 'I now offer to the Pratyekabuddha (Solitary Buddha), using my own body as an offering; with this unsurpassed giving, may I be like the Tathāgata (Thus Come One), the guide. Offering wealth to the dvipāda-śreṣṭha (Two-Footed Honored One, an epithet for the Buddha), this is not difficult; what is rare? It is the offering of one's own body. I now offer to the incomparable one, offering my own body to the samanta-netra (All-Seeing Eye, referring to the Buddha's all-encompassing vision); for the offerings of humans and gods in the world, like the mahā-jñānin siṃha (Greatly Wise Lion, symbolizing the Buddha's courageous wisdom).' At that time, the Bodhisattva Ananta-mati-vyūha-rāja immediately released his body and threw himself upon the Tathāgata. At that very moment, by the Buddha's divine power, unprecedented flowers—extraordinary flowers, extraordinary colors, extremely fresh and pure, exceedingly wonderful and dignified—scattered upon the Tathāgata. This Bodhisattva's body neither fell to the ground nor disappeared into the sky. These flowers, upon reaching the Buddha's body, rose up again and remained in the empty space, forming a great flower canopy covering the four continents. From this flower canopy hung strings of flowers, emitting great light.
光明中現妙蓮華，是蓮華上有菩薩坐，如無量志莊嚴王。是菩薩等從華臺起，頂禮佛足同聲請言：「唯愿世尊！說如來秘密藏法，無令斷絕，及護如來密藏眷屬。」
爾時大德摩訶迦葉生希有心嘆未曾有，白言：「世尊！是無量志莊嚴王菩薩以身莊嚴供養如來，以身供養于如來已，現是菩薩諸莊嚴事。世尊！愿令一切諸眾生等得於如是莊嚴之身，愿使如來常壽住世。世尊！我等今者快得大利，乃得見是善大丈夫聞其說法」。
爾時佛告摩訶迦葉：「汝今見是無量志莊嚴王菩薩不？」
「已見，世尊！」
「迦葉！是善男子！于恒河沙等佛所，恒得咨請如是如來秘密藏法；賢劫諸佛所，亦當請問如是如來秘密藏法。」
爾時大德摩訶迦葉復白佛言：「善哉世尊！唯愿敷演，說是如來秘密藏法，如此菩薩所啟請者！」
爾時世尊告大迦葉：「汝今善聽！如來密藏少許法分。何以故？若於一劫演說此法，不可窮盡。」
迦葉白言：「如是。世尊！」爾時迦葉及諸大眾受教而聽。
佛言：「迦葉！于意云何？汝謂我行菩薩道時，所舍手足、頭目、耳鼻、皮肉、骨髓、血及妻子，略說乃至一切財物，處處遍惱于菩薩者，是諸眾生不墮地獄、畜生、餓鬼及諸惡趣。何以故？本菩
【現代漢語翻譯】 現代漢語譯本：光明中顯現美妙的蓮花，蓮花上有菩薩端坐，如同無量志莊嚴王（Immeasurable Aspiration Adornment King）。這些菩薩從蓮花臺上起身，頂禮佛足，同聲祈請道：『唯愿世尊！宣說如來秘密藏法，不要讓它斷絕，並且護持如來密藏的眷屬。』 當時，大德摩訶迦葉（Mahākāśyapa）生起稀有之心，讚歎前所未有，稟告道：『世尊！這位無量志莊嚴王菩薩以自身莊嚴供養如來，以自身供養如來之後，顯現出菩薩的各種莊嚴之事。世尊！愿令一切眾生都能得到如此莊嚴之身，愿使如來長久住世。世尊！我們今天真是獲得了大利益，竟然能夠見到這位善大丈夫，聽聞他的說法。』 當時，佛告訴摩訶迦葉：『你現在見到這位無量志莊嚴王菩薩了嗎？』 『已經見到了，世尊！』 『迦葉！這位善男子，在恒河沙數般的佛所，經常能夠請問這樣的如來秘密藏法；在賢劫諸佛那裡，也應當請問這樣的如來秘密藏法。』 當時，大德摩訶迦葉再次稟告佛說：『太好了，世尊！唯愿您能詳細演說，宣講這如來秘密藏法，就像這位菩薩所啟請的那樣！』 當時，世尊告訴大迦葉：『你現在好好聽著！如來密藏只有少許法分。為什麼呢？如果用一個劫的時間來演說此法，也無法窮盡。』 迦葉稟告道：『是的，世尊！』當時，迦葉以及所有大眾接受教誨，專心聽講。 佛說：『迦葉！你認為如何？你認為我行菩薩道時，所捨棄的手足、頭目、耳鼻、皮肉、骨髓、血以及妻子，簡略地說乃至一切財物，處處遍惱菩薩的那些眾生，不會墮入地獄、畜生、餓鬼以及各種惡趣嗎？為什麼呢？根本的菩
【English Translation】 English version: Amidst the light, wondrous lotus flowers appear, and upon these lotus flowers sit Bodhisattvas, like Immeasurable Aspiration Adornment King (Wúliáng Zhì Zhuāngyán Wáng). These Bodhisattvas rise from the lotus platforms, prostrate at the Buddha's feet, and say in unison, 'We beseech the World-Honored One to expound the secret Dharma treasury of the Tathāgata, lest it be cut off, and to protect the retinue of the Tathāgata's secret treasury.' At that time, the great worthy Mahākāśyapa (Móhējiāyè) conceived a rare thought, marveling at what had never been seen before, and said, 'World-Honored One! This Bodhisattva, Immeasurable Aspiration Adornment King, adorns and makes offerings to the Tathāgata with his own body. Having made offerings to the Tathāgata with his body, he manifests these adornments of a Bodhisattva. World-Honored One! May all beings attain such an adorned body, and may the Tathāgata live long in this world. World-Honored One! We are fortunate to have gained great benefit today, to be able to see this great and virtuous man and hear his teachings.' At that time, the Buddha said to Mahākāśyapa, 'Do you now see this Bodhisattva, Immeasurable Aspiration Adornment King?' 'I have seen him, World-Honored One!' 'Kāśyapa! This virtuous man constantly seeks and inquires about such secret Dharma treasury of the Tathāgata at the places of Buddhas as numerous as the sands of the Ganges River. He shall also inquire about such secret Dharma treasury of the Tathāgata at the places of all the Buddhas of the Bhadrakalpa (Xiánjié).' At that time, the great worthy Mahākāśyapa again said to the Buddha, 'Excellent, World-Honored One! We beseech you to expound in detail and speak of this secret Dharma treasury of the Tathāgata, as requested by this Bodhisattva!' At that time, the World-Honored One said to Mahākāśyapa, 'Listen carefully now! Only a small portion of the Tathāgata's secret treasury will be revealed. Why? If one were to expound this Dharma for an entire kalpa (jié), it could not be exhausted.' Kāśyapa said, 'So it is, World-Honored One!' At that time, Kāśyapa and all the assembly received the teaching and listened attentively. The Buddha said, 'Kāśyapa! What do you think? Do you think that when I practiced the Bodhisattva path, those beings who took my hands, feet, head, eyes, ears, nose, skin, flesh, bones, marrow, blood, and wives, and briefly speaking, even all my possessions, and who constantly troubled the Bodhisattva, will not fall into hell, the realm of animals, the realm of hungry ghosts, and all the evil realms? Why? The fundamental Bodh
薩時志意凈故，及大誓願凈戒聚故，于諸眾生大悲純至及堅忍故。以大慈故、大功德法故、牢強精進定向大乘故、自心凈故、大愿豐饒故、不嬉自樂故。其有眾生觸嬈菩薩毀罵之者，菩薩德故不墮惡道。迦葉！我今引喻以明斯義。迦葉！猶如病人，良醫授藥，而是病人毀罵是藥及與良醫，先毀已后乃服此藥。迦葉！汝意云何？藥以罵故不為藥耶？病不除耶？」
「不也。世尊！雖復毀罵，不失藥勢而能除病。」
「如是迦葉！菩薩如彼藥及良醫，雖不恭敬種種觸惱，然是菩薩純凈志意無有缺減。迦葉！如大寶珠眾德所成，其性純凈除諸瑕穢。若有人天毀罵是寶而不恭敬。迦葉！于意云何？是大寶珠畏毀罵故失寶力耶？」
「不也。世尊！」
佛言：「迦葉！是凈寶珠猶彼菩薩志意清凈，一切眾生雖不恭敬，所有功德無有折減。迦葉！如大油燈，假令人天而毀罵之，以毀罵故便闇冥耶？」
「不也。世尊！」
佛言：「迦葉！菩薩志意純凈如是，雖復觸惱不失其性。迦葉！以是事故當知眾生雖有觸嬈于菩薩者，不墮惡道。何以故？由是菩薩本願凈故，所愿皆成。」
爾時大德摩訶迦葉白言：「世尊！如我解佛所說義趣，若於如來起不善業，是眾生等亦復不畏墮于惡道？」
【現代漢語翻譯】 現代漢語譯本：菩薩之所以能夠不讓觸惱、毀罵他們的眾生墮入惡道，是因為他們具有清凈的意念（薩時志意凈故），以及清凈的廣大誓願和戒律（大誓願凈戒聚故），對於一切眾生懷有純粹而深切的慈悲（于諸眾生大悲純至及堅忍故）。這是因為他們具有偉大的慈悲心（以大慈故）、偉大的功德法（大功德法故）、堅定強烈的精進和明確的大乘方向（牢強精進定向大乘故）、清凈的自心（自心凈故）、豐饒的廣大誓願（大愿豐饒故），以及不以自身安樂為滿足的精神（不嬉自樂故）。如果有眾生觸犯、擾亂、譭謗、謾罵菩薩，這些眾生因為菩薩的功德而不墮入惡道。迦葉（Kasyapa，佛陀的弟子）！我現在用一個比喻來說明這個道理。迦葉！就像一個病人，良醫給他藥，而這個病人卻譭謗、謾罵這藥和良醫，先譭謗之後才服用這藥。迦葉！你認為如何？這藥因為被謾罵就不起作用了嗎？病就不能被治癒了嗎？」 「不，世尊（Bhagavan，佛陀的稱號）！即使被譭謗謾罵，藥的效力也不會喪失，仍然能夠治病。」 「正是這樣，迦葉！菩薩就像那藥和良醫，即使受到不恭敬的對待和種種觸惱，菩薩純凈的意念也不會有絲毫的減少。迦葉！就像一顆偉大的寶珠，由眾多美德構成，其本性純凈，能夠去除一切瑕疵。如果有人天譭謗、謾罵這顆寶珠，而不恭敬它。迦葉！你認為如何？這顆偉大的寶珠會因為害怕被譭謗謾罵而失去它的寶貴力量嗎？」 「不會的，世尊！」 佛說：「迦葉！這顆純凈的寶珠就像菩薩清凈的意念，一切眾生即使不恭敬，菩薩所有的功德也不會減少。迦葉！就像一盞巨大的油燈，即使有人天譭謗、謾罵它，這燈會因為被譭謗謾罵而變得昏暗嗎？」 「不會的，世尊！」 佛說：「迦葉！菩薩純凈的意念就是這樣，即使受到觸惱也不會失去其本性。迦葉！因為這個緣故，應當知道眾生即使觸犯、擾亂菩薩，也不會墮入惡道。為什麼呢？因為菩薩的本願清凈，所發的愿都能夠成就。」 這時，大德摩訶迦葉（Mahakasyapa，佛陀的弟子）說道：「世尊！如我理解佛所說的意義，如果對如來（Tathagata，佛陀的稱號）造作不善的業，這些眾生也不用害怕墮入惡道嗎？」
【English Translation】 English version: Because the Bodhisattva's intention is pure, and because of the pure great vows and the accumulation of precepts, and because of the great compassion that is pure and steadfast towards all sentient beings. Because of great loving-kindness, because of the Dharma of great merit, because of firm and strong diligence directed towards the Great Vehicle, because of the purity of one's own mind, because of the abundance of great vows, and because of not delighting in one's own pleasure. If there are sentient beings who offend, disturb, revile, or scold the Bodhisattva, these beings will not fall into evil destinies because of the Bodhisattva's virtues. Kasyapa (Kasyapa, a disciple of the Buddha)! I will now use a metaphor to explain this meaning. Kasyapa! It is like a sick person, a good doctor gives him medicine, but this sick person reviles and scolds the medicine and the good doctor, first reviling and then taking the medicine. Kasyapa! What do you think? Does the medicine not work because it is reviled? Is the disease not cured?」 「No, Bhagavan (Bhagavan, title of the Buddha)! Even if it is reviled and scolded, the power of the medicine is not lost and it can still cure the disease.」 「Just so, Kasyapa! The Bodhisattva is like that medicine and good doctor, even if treated with disrespect and various disturbances, the Bodhisattva's pure intention will not be diminished in the slightest. Kasyapa! It is like a great precious jewel, made of many virtues, its nature is pure and it can remove all impurities. If humans and devas revile and scold this jewel and do not respect it. Kasyapa! What do you think? Does this great precious jewel lose its precious power because it is afraid of being reviled and scolded?」 「No, Bhagavan!」 The Buddha said: 「Kasyapa! This pure precious jewel is like the Bodhisattva's pure intention, even if all sentient beings do not respect it, all the Bodhisattva's merits will not be diminished. Kasyapa! It is like a great oil lamp, even if humans and devas revile and scold it, will the lamp become dim because it is reviled and scolded?」 「No, Bhagavan!」 The Buddha said: 「Kasyapa! The Bodhisattva's pure intention is like this, even if disturbed, it will not lose its nature. Kasyapa! For this reason, it should be known that sentient beings, even if they offend and disturb the Bodhisattva, will not fall into evil destinies. Why? Because the Bodhisattva's original vow is pure, and all the vows made can be fulfilled.」 At that time, the great virtuous Mahakasyapa (Mahakasyapa, a disciple of the Buddha) said: 「Bhagavan! As I understand the meaning of what the Buddha said, if one creates unwholesome karma towards the Tathagata (Tathagata, title of the Buddha), will these beings also not fear falling into evil destinies?」
佛言：「如是迦葉！若有眾生於大悲如來生信敬心、解入進趣，若佛現在、若滅度后，若有奉施如來及塔，若幢幡蓋、華鬘涂香及與末香，若寶、若衣及諸飲食，隨於種種所有諸物；若取、若食，若自取、若教取，迦葉！我說是人無有所犯。迦葉！貧為最苦，不恭敬故、作劫奪故、無畏懼故、不信敬故、不解業故、不慮報故、以貪求故、難調伏故、貪瞋癡故、無慚愧故、兇橫惡故，不思如來有大慈悲，不信如來多利眾生，取如來塔物乃至一線，若自取、若使人取，我說是人不名少犯，我不說彼不墮惡道。迦葉！若有眾生於如來物及佛塔物，若自取、若教人取，如來今者悉知是人、悉見是人，當墮惡趣；又以此緣當得斷結。何以故？是人心行為佛護故。迦葉！若於如來、若如來塔，生心緣念，乃至起于少許悔心，迦葉！是眾生心自當改悔，以緣如來生悔心故，背棄生死一切之罪，結使微緩。迦葉！假有人天墜墮于地，墮大地已還依大地而得起住。如是迦葉！是眾生等於如來所，生不善故墮在惡道，墮惡道已還緣如來速得出離。云何名為緣于如來？于如來所生殷重心」。
爾時大德迦葉白言：「世尊！是人以是惡賊之心，若能生心緣念如來尚得大利，況凈心者？」
佛言：「迦葉！如汝所言，若有眾生
【現代漢語翻譯】 現代漢語譯本 佛說：『迦葉，確實是這樣！如果有眾生對大悲如來生起信心和敬意，理解並深入，無論是佛在世時還是涅槃之後，如果有人供奉如來和佛塔，無論是幢幡寶蓋、鮮花花環、涂香還是末香，無論是珍寶、衣服還是各種飲食，對於種種所有的物品；無論是自己取用還是食用，無論是自己取用還是教唆他人取用，迦葉，我說這個人沒有犯任何罪過。迦葉，貧窮是最痛苦的，因為不恭敬、因為搶劫偷盜、因為沒有畏懼、因為不相信不敬重、因為不瞭解業報、因為不考慮後果、因為貪婪索取、因為難以調伏、因為貪嗔癡、因為沒有慚愧心、因為兇狠邪惡，不思念如來有大慈大悲，不相信如來能利益眾生，拿取如來塔中的物品哪怕是一根線，無論是自己拿取還是指使他人拿取，我說這個人罪過不小，我不能說他不會墮入惡道。迦葉，如果有眾生對於如來的物品以及佛塔的物品，無論是自己拿取還是教唆他人拿取，如來現在完全知道這個人、完全看見這個人，他應當墮入惡趣；又因為這個因緣，他應當能夠斷除煩惱結縛。為什麼呢？因為這個人的心行是佛所護佑的緣故。迦葉，如果對於如來或者如來塔，生起心念憶念，乃至生起少許的後悔之心，迦葉，這個眾生的心自然會改變悔過，因為憶念如來而生起後悔之心，就能背離生死輪迴的一切罪業，煩惱結縛也會稍微鬆緩。迦葉，譬如有人從天上墜落到地上，墜落到大地之後還能依靠大地而站立。像這樣，迦葉，這些眾生因為對如來生起不善之心而墮入惡道，墮入惡道之後還能因為憶念如來而迅速得到解脫。什麼叫做憶念如來呢？就是對於如來生起殷重之心。』
當時，大德迦葉稟告佛說：『世尊！這個人以這樣惡賊的心，如果能夠生起心念憶念如來尚且能夠得到大利益，更何況是清凈心的人呢？』
佛說：『迦葉，正如你所說，如果有眾生……』
【English Translation】 English version The Buddha said: 'So it is, Kashyapa! If there are sentient beings who generate faith and reverence towards the Tathagata (如來，one of the titles of a Buddha, meaning 'Thus Gone One' or 'Thus Come One') of Great Compassion, understanding and entering into it, whether the Buddha is present or after his Parinirvana (涅槃，the final liberation from the cycle of rebirth), if someone offers to the Tathagata and the stupa (塔，a mound-like or hemispherical structure containing relics), whether it be banners, canopies, flower garlands, scented paste, or powdered incense, whether it be treasures, clothing, or various foods, regarding all kinds of possessions; whether they take or eat, whether they take themselves or instruct others to take, Kashyapa! I say that this person has committed no offense. Kashyapa! Poverty is the greatest suffering, because of disrespect, because of robbery and theft, because of lack of fear, because of lack of faith and reverence, because of not understanding karmic retribution, because of not considering the consequences, because of greed, because of being difficult to tame, because of greed, anger, and delusion, because of lack of shame, because of being fierce and evil, not thinking that the Tathagata has great compassion, not believing that the Tathagata greatly benefits sentient beings, taking even a single thread from the Tathagata's stupa, whether taking it themselves or instructing others to take it, I say that this person's offense is not small, I do not say that they will not fall into evil realms. Kashyapa! If there are sentient beings who take from the Tathagata's possessions or the stupa's possessions, whether they take themselves or instruct others to take, the Tathagata now fully knows this person, fully sees this person, they should fall into evil realms; and also because of this cause, they should be able to sever the bonds of affliction. Why? Because this person's mind and actions are protected by the Buddha. Kashyapa! If towards the Tathagata or the Tathagata's stupa, they generate a thought of remembrance, even generating a little remorse, Kashyapa! This sentient being's mind will naturally change and repent, because of generating remorse due to remembering the Tathagata, they can turn away from all the sins of samsara (生死輪迴，the cycle of birth, death, and rebirth), and the bonds of affliction will be slightly loosened. Kashyapa! Suppose a person falls from the heavens to the earth, and after falling to the earth, they can still rely on the earth to stand and dwell. Like this, Kashyapa! These sentient beings, because of generating unwholesome thoughts towards the Tathagata, fall into evil realms, and after falling into evil realms, they can quickly be liberated because of remembering the Tathagata. What is called remembering the Tathagata? It is generating a profound and earnest heart towards the Tathagata.'
At that time, the Venerable Kashyapa said to the Buddha: 'World Honored One (世尊，an epithet of the Buddha), if this person, with such a wicked thief's mind, can still obtain great benefit by generating a thought of remembrance of the Tathagata, how much more so for those with pure minds?'
The Buddha said: 'Kashyapa, as you say, if there are sentient beings...'
起念如來、思憶如來、觀緣如來，是等一切悉皆當得涅槃果證。」
「大德！」迦葉白言：「世尊！如我解知佛所說義，寧于如來起不善業，非於外道邪見者所施作供養。何以故？若如來所起不善業，當有悔心，究竟必得至於涅槃；隨外道見，當墮地獄、餓鬼、畜生。」
佛言：「迦葉！如汝所言。迦葉！設有人天罵赤栴檀，以手打捶速撩棄地。迦葉！于意云何？如是人者有何等香？」
迦葉白言：「而是人者有栴檀香。」
「如是迦葉！若有眾生眼見、耳聞及口宣說于如來者，當知是人有解脫香。迦葉！有人執把于糞污已，以諸伎樂一切眾華而供養之，如是人者有何等香？」
迦葉白言：「世尊！是人唯有糞穢臭惡。」
「如是迦葉！其有親近恭敬供養諸外道者，當知是人亦復如是！有諸見畏，地獄、畜生、餓鬼等畏。迦葉！若善男子、善女人信于如來有大慈悲，殷重敬信除慢不憍，無有貪瞋及與愚癡，意志決定解知業報，質直無諂無有幻偽，于如來所得凈信心，諸根無貪無有諂曲，志意不壞凈信成就，信佛大悲多利眾生，信佛本行信于如來，不捨一切諸眾生等。有如是心有如是意，設乏于食病藥所須，未得道果未入正位，若得所須，能得道果入于正位，若其不得飢渴羸劣，
【現代漢語翻譯】 現代漢語譯本：『憶念如來（Tathagata，如來），思念如來，觀察因緣而念如來，像這樣的一切眾生都應當能夠證得涅槃（Nirvana）的果位。』 迦葉（Kasyapa）說道：『大德！世尊！依我所理解的佛所說之義，寧可對如來生起不善之業，也不對外道邪見之人施作供養。為什麼呢？如果對如來生起不善之業，尚且會有悔改之心，最終必定能夠達到涅槃；而隨順外道邪見，則會墮入地獄、餓鬼、畜生道。』 佛說：『迦葉！正如你所說。迦葉！假若有人用手打罵赤栴檀（red sandalwood），並迅速將其丟棄在地。迦葉！你認為如何？這樣的人身上會有什麼香氣？』 迦葉回答說：『這樣的人身上仍然會有栴檀的香氣。』 『正是這樣，迦葉！如果眾生用眼睛看到、用耳朵聽到、用口宣說如來，應當知道這個人身上有解脫的香氣。迦葉！如果有人拿著糞便污穢之物，卻用各種伎樂和鮮花來供養它，這樣的人身上會有什麼香氣？』 迦葉回答說：『世尊！這樣的人身上只有糞便的臭味。』 『正是這樣，迦葉！如果有人親近、恭敬、供養各種外道，應當知道這個人也是如此！他會有各種對惡道的恐懼，例如地獄、畜生、餓鬼等的畏懼。迦葉！如果善男子、善女人相信如來有大慈悲，慇勤恭敬地信奉，去除傲慢不驕傲，沒有貪婪、嗔恨以及愚癡，意志堅定地瞭解業報，正直沒有諂媚，沒有虛幻偽裝，對如來獲得清凈的信心，諸根沒有貪婪沒有諂曲，意志不被破壞，清凈的信心得以成就，相信佛的大悲能夠利益眾生，相信佛的本行，相信如來不會捨棄一切眾生。有這樣的心，有這樣的意念，即使缺乏食物和醫藥等所需之物，尚未證得道果，尚未進入正位，如果能夠得到所需之物，就能證得道果，進入正位；如果得不到所需之物，就會因為飢渴而變得虛弱。』
【English Translation】 English version: 'To generate thoughts of the Tathagata (如來, Thus Come One), to contemplate and remember the Tathagata, to observe the conditions and contemplate the Tathagata, all beings like these shall attain the fruit of Nirvana (涅槃, liberation).' Kasyapa (迦葉, one of the principal disciples of the Buddha) said: 'Great Virtue! World Honored One! As I understand the meaning of what the Buddha has said, it is better to generate unwholesome karma towards the Tathagata than to make offerings to those with heretical views. Why? If one generates unwholesome karma towards the Tathagata, one will have remorse and ultimately attain Nirvana; but following heretical views, one will fall into hell, the realm of hungry ghosts, and the realm of animals.' The Buddha said: 'Kasyapa! It is as you say. Kasyapa! Suppose someone were to scold and beat red sandalwood (赤栴檀, a type of fragrant wood) and quickly throw it on the ground. Kasyapa! What do you think? What kind of fragrance would such a person have?' Kasyapa replied: 'That person would still have the fragrance of sandalwood.' 'Just so, Kasyapa! If beings see with their eyes, hear with their ears, and speak with their mouths about the Tathagata, know that such a person has the fragrance of liberation. Kasyapa! If someone holds onto filth and excrement and offers it with various musical instruments and flowers, what kind of fragrance would such a person have?' Kasyapa replied: 'World Honored One! That person would only have the foul odor of excrement.' 'Just so, Kasyapa! If someone associates with, respects, and makes offerings to various heretics, know that such a person is the same! They will have various fears of evil destinies, such as fear of hell, the animal realm, and the realm of hungry ghosts. Kasyapa! If a good man or good woman believes in the great compassion of the Tathagata, reverently and sincerely believes, removes arrogance and is not conceited, is without greed, hatred, and ignorance, firmly understands the retribution of karma, is honest without flattery, is without illusion and falsehood, obtains pure faith in the Tathagata, the senses are without greed and without crookedness, the will is not destroyed, pure faith is accomplished, believes that the Buddha's great compassion benefits all beings, believes in the Buddha's fundamental practices, believes that the Tathagata does not abandon all beings. With such a mind, with such intentions, even if lacking food, medicine, and other necessities, not yet having attained the fruit of the path, not yet having entered the right position, if they can obtain what they need, they can attain the fruit of the path and enter the right position; if they cannot obtain what they need, they will become weak from hunger and thirst.'
不能修善不得道果。是人若取如來佛物，衣服、飲食、病藥所須自服食之。迦葉！我不說是有惡道果。迦葉！是名如來秘密藏法。應當密持善好守護，不應在彼見著者前開示演說，勿令是人重增所見。
「迦葉！云何為解？謂解如來說一切法。云何為縛？迦葉！所言縛者，所謂貪著。云何為解？謂不貪著，不分別二。迦葉！我今不說是無著者名之為犯。何以故？迦葉！羸劣煩惱從虛妄生。迦葉！若其不實不以生故，名之為實。迦葉！我今引喻為示不實妄想事故。迦葉！猶如人天持芥子火吹令增長，漸燒諸物成大火聚。如是迦葉！愚小凡夫起少不正思惟妄念，堅著諸見隨所妄想，隨是諸處增長結使。迦葉！若有火聚如須彌山無有所依。迦葉！于意云何？而是火者，為當增長，為當漸滅？」
迦葉白言：「是火當滅，更不增長。」
佛言：「迦葉！不實妄想諸煩惱等，若更不起，若更不著、更不妄想、更不嬉樂、更不分別，此當漸滅而不增長。迦葉！以是事故，應當解知羸劣不實妄想煩惱是不真實。迦葉！猶如有人至毒家舍，竟不服毒，自生驚怖受大苦痛發聲大呼：『我今遇毒，我今遇毒。』有善良醫持不實藥，令是病人除不實病得離眾苦。迦葉！于意云何？若是良醫持于實藥與是人者，是人活不？」
【現代漢語翻譯】 現代漢語譯本： 不能修行善法就不能證得道果。如果有人拿取如來佛的財物，比如衣服、飲食、治病的藥物等自己享用。迦葉（Mahākāśyapa，摩訶迦葉，佛陀十大弟子之一）！我不是說這樣的人會墮入惡道。迦葉！這被稱為如來的秘密藏法。應當秘密地持有，好好地守護，不應該在那些執著于見解的人面前開示演說，不要讓他們加重自己的錯誤見解。
『迦葉！什麼是解脫？』 所謂解脫，就是理解如來說的一切法。『什麼是束縛？』 迦葉！所說的束縛，就是貪著。『什麼是解脫？』 就是不貪著，不分別二元對立。迦葉！我現在不是說沒有執著的人就叫做犯戒。為什麼呢？迦葉！微弱的煩惱是從虛妄中產生的。迦葉！如果它是不真實的，不是由真實而生，就不能稱之為真實。迦葉！我現在用一個比喻來展示不真實的妄想之事。迦葉！就像有人用人或天所持有的芥子大小的火，吹它使之增長，逐漸燃燒各種東西，成為巨大的火堆。如此，迦葉！愚昧弱小的凡夫產生少許不正的思惟妄念，堅固地執著于各種見解，隨著自己的妄想，在這些地方增長煩惱。迦葉！如果有火堆像須彌山（Sumeru，佛教宇宙觀中的山名）一樣大，沒有可以依靠的東西。迦葉！你認為怎麼樣？這火是會增長，還是會逐漸熄滅？』
迦葉回答說：『這火會熄滅，不會再增長。』
佛說：『迦葉！不真實的妄想和各種煩惱等，如果不再生起，不再執著、不再妄想、不再嬉戲玩樂、不再分別，這些煩惱就會逐漸熄滅而不會增長。迦葉！因此，應當瞭解微弱不實的妄想煩惱是不真實的。迦葉！就像有人到了有毒的人家，最終沒有服毒，自己卻驚恐害怕，承受巨大的苦痛，大聲呼喊：『我中了毒，我中了毒。』 有善良的醫生拿著不真實的藥物，使這個病人去除不真實的疾病，得以脫離各種痛苦。迦葉！你認為怎麼樣？如果這位良醫用真實的藥物給這個人，這個人能活嗎？』
【English Translation】 English version: One cannot attain the fruit of enlightenment without cultivating good deeds. If someone takes the property of the Tathāgata (如來，another name for the Buddha), such as clothing, food, or medicine needed for their own consumption, Kāśyapa (迦葉，one of the Buddha's ten great disciples)! I do not say that such a person will fall into evil realms. Kāśyapa! This is called the secret treasury of the Tathāgata's Dharma. It should be held secretly and well-guarded, and should not be revealed or expounded in front of those who are attached to views, lest they increase their erroneous views.
'Kāśyapa! What is liberation?' Liberation is understanding all the Dharmas (法，teachings) spoken by the Tathāgata. 'What is bondage?' Kāśyapa! Bondage is attachment. 'What is liberation?' It is non-attachment, non-discrimination of duality. Kāśyapa! I do not say that one without attachments is called a transgressor. Why? Kāśyapa! Weak afflictions arise from falsehood. Kāśyapa! If it is unreal, not born from reality, it cannot be called real. Kāśyapa! I will now use a metaphor to illustrate the matter of unreal妄想(wangxiang, delusional) thoughts. Kāśyapa! It is like a person or a Deva (天，god) holding a mustard seed-sized fire, blowing on it to make it grow, gradually burning things and becoming a great fire. Thus, Kāśyapa! Foolish and small ordinary beings give rise to a few incorrect thoughts and delusions, firmly clinging to various views, and according to their delusions, they increase their afflictions in those places. Kāśyapa! If there is a fire as large as Mount Sumeru (須彌山，the central mountain in Buddhist cosmology) with nothing to rely on, Kāśyapa! What do you think? Will this fire grow, or will it gradually diminish?'
Kāśyapa replied: 'This fire will diminish and will not grow further.'
The Buddha said: 'Kāśyapa! Unreal delusions and various afflictions, if they no longer arise, no longer cling, no longer妄想(wangxiang, delusional) think, no longer frolic and enjoy, no longer discriminate, these afflictions will gradually diminish and not grow. Kāśyapa! Therefore, one should understand that weak and unreal delusions and afflictions are not real. Kāśyapa! It is like someone who goes to a poisonous household, but does not take the poison, yet becomes frightened and suffers great pain, shouting loudly: 'I have been poisoned, I have been poisoned.' A good doctor holds unreal medicine, causing the patient to remove the unreal disease and be freed from various sufferings. Kāśyapa! What do you think? If this good doctor gives this person real medicine, will this person live?'
「不也。世尊！是人實不服食于毒，自生毒想，須不實藥以療治之。」
佛言：「如是迦葉！諸小凡夫為于不實煩惱所惱，是故如來說不實法。」
爾時迦葉白言：「世尊！如來說法不真實耶？」
佛言：「迦葉！汝所解說，為是真實、為不真實？」
迦葉白言：「我所解說無有真實。何以故？世尊！所有貪慾以不凈對、瞋恚慈對、癡因緣對。世尊！若不凈是實則不能除不實貪慾，亦非貪慾生不凈觀。若愚癡是實，起愚癡已非因緣對，亦非因緣能除愚癡。是故世尊！一切結使及斷結法，二俱不實，無物、無定、無有成就。是故不實諸煩惱等，習近不實便得除去。世尊！結使無去。何以故？若有除去則為有去，若已有去則便有來。是故世尊！一切結使無去無來，是故知諸一切有為，無來無去，名離煩惱。」
佛言：「迦葉！此如來密藏，說一切法本性清凈。」
爾時大德摩訶迦葉白言：「世尊！是十惡道如佛所說，其性無垢本性凈耶？」
佛言：「如是如是。迦葉！何以故？無有自在而犯于殺；無可親信而犯于盜；非無主無護而犯邪淫；非為護他而犯妄語；非為調伏而犯惡口；非為破壞外道邪增(恐慢)而犯兩舌；無隨應器而犯綺語；無粗惡教而犯瞋恚；無有希望
【現代漢語翻譯】 現代漢語譯本 『不，世尊！那個人實際上並沒有服用毒藥，而是自己產生了中毒的想法，所以需要虛假的藥物來治療。』 佛說：『是的，迦葉（Kāśyapa，人名，大迦葉，佛陀十大弟子之一）！那些凡夫俗子被虛假的煩惱所困擾，所以如來說虛假之法。』 當時，迦葉（Kāśyapa）稟告佛說：『世尊！如來說法是不真實的嗎？』 佛說：『迦葉（Kāśyapa）！你所理解和解釋的，是真實的還是不真實的？』 迦葉（Kāśyapa）稟告佛說：『我所理解和解釋的沒有真實。為什麼呢？世尊！所有的貪慾用不凈觀來對治，瞋恚用慈悲來對治，愚癡用因緣觀來對治。世尊！如果說不凈觀是真實的，那就不能去除虛假的貪慾，也不是貪慾產生不凈觀。如果愚癡是真實的，生起愚癡之後就不能用因緣觀來對治，也不是因緣觀能夠去除愚癡。所以，世尊！一切煩惱和斷除煩惱的方法，兩者都是不真實的，沒有實體、沒有定性、沒有成就。所以，虛假的煩惱等，通過修習虛假的方法就能去除。世尊！煩惱沒有來去。為什麼呢？如果有去除，那就是有去處，如果已經有去處，那就必然有來處。所以，世尊！一切煩惱沒有來去，因此知道一切有為法，沒有來去，就叫做遠離煩惱。』 佛說：『迦葉（Kāśyapa）！這是如來的秘密藏，說一切法的本性是清凈的。』 當時，大德摩訶迦葉（Mahākāśyapa，人名，大迦葉）稟告佛說：『世尊！這十惡道，如佛所說，它的本性也是沒有垢染、本性清凈的嗎？』 佛說：『是的，是的。迦葉（Kāśyapa）！為什麼呢？沒有人是自在的而會去犯殺戒；沒有什麼是可以親信的而會去犯盜戒；沒有什麼是無主無護的而會去犯邪淫；不是爲了保護他人而會去犯妄語；不是爲了調伏而會去犯惡口；不是爲了破壞外道增長邪見（恐怕是增上慢）而會去犯兩舌；沒有隨順相應的根器而會去犯綺語；沒有粗暴惡劣的教導而會去犯瞋恚；沒有希望
【English Translation】 English version 『No, World Honored One! That person does not actually ingest poison, but generates the thought of being poisoned himself, so he needs unreal medicine to cure it.』 The Buddha said, 『So it is, Kāśyapa (name of a person, Mahākāśyapa, one of the Buddha's ten great disciples)! Ordinary people are troubled by unreal afflictions, therefore the Tathagata speaks of unreal dharmas.』 At that time, Kāśyapa (Kāśyapa) said to the Buddha, 『World Honored One! Is the Dharma spoken by the Tathagata unreal?』 The Buddha said, 『Kāśyapa (Kāśyapa)! Is what you understand and explain real or unreal?』 Kāśyapa (Kāśyapa) said to the Buddha, 『What I understand and explain is not real. Why? World Honored One! All greed is counteracted by the contemplation of impurity, hatred is counteracted by loving-kindness, and ignorance is counteracted by the contemplation of dependent origination. World Honored One! If the contemplation of impurity is real, then it cannot remove unreal greed, nor does greed generate the contemplation of impurity. If ignorance is real, then after ignorance arises, it cannot be counteracted by the contemplation of dependent origination, nor can the contemplation of dependent origination remove ignorance. Therefore, World Honored One! All fetters and the methods of severing fetters are both unreal, without substance, without fixed nature, and without accomplishment. Therefore, unreal afflictions and the like can be removed by practicing unreal methods. World Honored One! Afflictions have no coming or going. Why? If there is removal, then there is a place to go; if there is already a place to go, then there must be a place to come from. Therefore, World Honored One! All afflictions have no coming or going, therefore knowing that all conditioned dharmas have no coming or going is called being free from afflictions.』 The Buddha said, 『Kāśyapa (Kāśyapa)! This is the Tathagata's secret treasury, which says that the inherent nature of all dharmas is pure.』 At that time, the Venerable Mahākāśyapa (Mahākāśyapa) said to the Buddha, 『World Honored One! Are the ten evil paths, as the Buddha said, also without defilement and inherently pure?』 The Buddha said, 『So it is, so it is. Kāśyapa (Kāśyapa)! Why? No one is free to commit murder; nothing is trustworthy enough to commit theft; nothing is ownerless and unprotected enough to commit sexual misconduct; it is not to protect others that one commits false speech; it is not to tame that one commits harsh speech; it is not to destroy the growth of heretical views of external paths (perhaps arrogance) that one commits divisive speech; there is no corresponding capacity that one commits frivolous speech; there is no crude and evil teaching that one commits anger; there is no hope
增上善根名之為貪；無有將護自在者意少不正言而犯邪見。迦葉！是十惡道若不堅著，我不說彼名之有過。迦葉！是十惡道若不堅著，名為不犯。如是迦葉！一切煩惱若不堅著，我說無犯。迦葉！諸不著者，名曰離見。」
迦葉白言：「世尊！十惡業道何者最重？」
佛言：「迦葉！是十惡業道，殺及邪見，名為最重。迦葉！隨在在處諸惡不善，若不堅住、若不堅執、若不堅著，一切我說名為不犯。迦葉！若少不善，若其堅住、堅執、堅著，一切我說名之為犯。迦葉！五無間罪，若不堅住、堅執、堅著，生於見者，我不說彼名曰為犯，況復余小不善業道？迦葉！我不以不善法而得菩提；亦不以善法而得菩提。迦葉！若以不善得於菩提，諸小凡夫亦得菩提；若以善法得菩提者，一切被燒草木叢林應還生長。迦葉！我今問汝，如來云何得於菩提？」
迦葉白言：「佛是法本，世尊是眼，世尊是依，如世尊說當共奉行。」
佛言：「迦葉！解知煩惱從因緣生，名得菩提。迦葉！云何為解知從因緣所生煩惱？解知是無自性起法、是無生法，如是解知名得菩提。迦葉！但假名字名得菩提，而是菩提不以文字言說而得。若無文字、無言無說、無得菩提，是第一義。迦葉！如汝所問：『十惡業道何者為重？
【現代漢語翻譯】 現代漢語譯本：增長善的根源被稱為貪婪；沒有守護自己心意的人，稍微不正的言語就會觸犯邪見。迦葉（Kasyapa，人名）！這十惡道如果不是非常執著，我就不會說那是過錯。迦葉！這十惡道如果不是非常執著，就叫做不犯。像這樣，迦葉！一切煩惱如果不是非常執著，我就說沒有犯錯。迦葉！那些不執著的人，就叫做遠離見解。'
迦葉（Kasyapa）問：'世尊！十惡業道中哪個最重？'
佛說：'迦葉！這十惡業道中，殺生和邪見，被稱為最重。迦葉！無論在什麼地方，各種惡和不善，如果不堅固地安住、不堅固地執取、不堅固地執著，我都說那是不犯。迦葉！如果稍微有一點不善，如果堅固地安住、堅固地執取、堅固地執著，我都說那是犯錯。迦葉！五無間罪（Panca-anantarya，佛教中最重的五種罪），如果不堅固地安住、堅固地執取、堅固地執著，生起這種見解的人，我就不會說那是犯錯，更何況其他小的惡業道呢？迦葉！我不以不善法而得到菩提（Bodhi，覺悟）；也不以善法而得到菩提。迦葉！如果以不善法得到菩提，那麼所有的小凡夫也能得到菩提；如果以善法得到菩提，那麼所有被燒燬的草木叢林應該還會生長。迦葉！我現在問你，如來（Tathagata，佛的稱號）如何得到菩提？'
迦葉（Kasyapa）回答說：'佛是法的根本，世尊是眼，世尊是依靠，如世尊所說應當共同奉行。'
佛說：'迦葉！理解並知道煩惱是從因緣（Hetupratyaya，事物產生的原因和條件）而生，就叫做得到菩提。迦葉！怎樣是理解並知道從因緣所生的煩惱呢？理解並知道那是沒有自性的生起之法、是沒有生之法，這樣理解就叫做得到菩提。迦葉！只是假借名字叫做得到菩提，而菩提不是通過文字言說而得到的。如果沒有文字、沒有言語、沒有述說，沒有得到菩提，這就是第一義諦（Paramartha-satya，最高的真理）。迦葉！正如你所問的：『十惡業道中哪個最重？'
【English Translation】 English version: Increasing the roots of goodness is called greed; without guarding one's own mind, slightly improper speech will violate wrong views. Kasyapa! If one is not firmly attached to these ten evil paths, I would not say that is a fault. Kasyapa! If one is not firmly attached to these ten evil paths, it is called non-offense. Thus, Kasyapa! If one is not firmly attached to all afflictions, I say there is no offense. Kasyapa! Those who are not attached are called detached from views.'
Kasyapa asked: 'World Honored One! Which of the ten evil karmic paths is the most serious?'
The Buddha said: 'Kasyapa! Among these ten evil karmic paths, killing and wrong views are called the most serious. Kasyapa! Wherever there are various evils and unwholesome deeds, if one does not firmly abide, firmly grasp, or firmly attach, I say that is not an offense. Kasyapa! If there is even a little unwholesome deed, if one firmly abides, firmly grasps, or firmly attaches, I say that is an offense. Kasyapa! The five heinous crimes (Panca-anantarya), if one does not firmly abide, firmly grasp, or firmly attach, for those who generate such views, I would not say that is an offense, let alone other minor evil karmic paths? Kasyapa! I do not attain Bodhi (Enlightenment) through unwholesome dharmas; nor do I attain Bodhi through wholesome dharmas. Kasyapa! If one attains Bodhi through unwholesome dharmas, then all small ordinary beings could also attain Bodhi; if one attains Bodhi through wholesome dharmas, then all burnt grass and forests should grow back. Kasyapa! I now ask you, how does the Tathagata (Title of the Buddha) attain Bodhi?'
Kasyapa replied: 'The Buddha is the root of the Dharma, the World Honored One is the eye, the World Honored One is the reliance, as the World Honored One says, we should all practice accordingly.'
The Buddha said: 'Kasyapa! Understanding and knowing that afflictions arise from causes and conditions (Hetupratyaya), is called attaining Bodhi. Kasyapa! How is understanding and knowing afflictions arising from causes and conditions? Understanding and knowing that it is a dharma of arising without self-nature, it is a dharma without birth, such understanding is called attaining Bodhi. Kasyapa! It is only nominally called attaining Bodhi, but Bodhi is not attained through words and speech. If there are no words, no speech, no expression, no attaining Bodhi, that is the ultimate truth (Paramartha-satya). Kasyapa! As you asked: 『Which of the ten evil karmic paths is the most serious?』'
』迦葉！如人有父得緣覺道，子斷父命，名殺中重；奪三寶物，名盜中重；若復有人其母出家得羅漢道，共為不凈，是淫中重；若以不實謗毀如來，是妄語中重；若兩舌語壞賢聖僧，是兩舌中重；若罵聖人，是惡口中重；言說壞亂求法之人，是綺語中重；若五逆初業，是瞋恚中重；若欲劫奪持凈戒人物，是貪中重、邪見中重，謂之邊見。迦葉！此十惡道，是為最重。迦葉！如來知是十惡業是為最重。迦葉！若有一人具是十惡，迦葉！是惡眾生若解知如來說因緣法，是中無有眾生、壽命，無人、無丈夫、無我、無年少、無作業者、無受者起者；無知者見者、無福伽羅；無生、無滅、無行，是為盡法，無染無著，無善不善，本性清凈。一切諸法本性常凈，解知信入，迦葉！我不說彼趣向惡道，無惡道果。何以故？迦葉！法無積聚，法無集無惱。迦葉！一切諸法生滅不住，因緣和合而得生起，起已還滅。迦葉！若心生滅，一切結使亦生已滅；若如是解，無犯犯處。迦葉！若犯有住，無有是處。迦葉！如百千歲極大闇室不然燈明，是極闇室無門窗牖，乃至無有如針鼻孔日月珠火，所有光明無能得入。迦葉！若闇室中然火燈明，是闇頗能作如是說：『我百千歲住，今不應去？』」
迦葉白言：「不也。世尊！當然燈時，是
【現代漢語翻譯】 現代漢語譯本： 迦葉！譬如有人，他的父親證得了緣覺道（Pratyekabuddha，一種不依靠佛陀教導，通過自身努力證悟的聖者），兒子卻殺害了父親，這叫做殺業中最重的；盜取三寶（佛、法、僧）之物，這叫做盜業中最重的；如果有人，他的母親出家證得了阿羅漢道（Arhat，斷盡煩惱，證得解脫的聖者），卻與母親行不凈之事，這叫做淫業中最重的；如果用不真實的話語誹謗如來（Tathagata，佛的稱號之一），這叫做妄語中最重的；如果用兩舌（挑撥離間）的言語破壞賢聖僧團，這叫做兩舌中最重的；如果謾罵聖人，這叫做惡口中最重的；如果用言語破壞擾亂求法之人，這叫做綺語中最重的；如果犯下五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）的最初行為，這叫做瞋恚中最重的；如果想要劫奪持有清凈戒律的人的財物，這叫做貪心中最重的、邪見中最重的，這被稱為邊見（極端錯誤的見解）。 迦葉！這十惡道，是罪業最重的。迦葉！如來知道這十惡業是最重的。迦葉！如果有一個人具足這十種惡業，迦葉！這個惡劣的眾生如果能夠理解如來說的因緣法（Pratītyasamutpāda，諸法生起是由於各種條件的相互作用），明白其中沒有眾生、沒有壽命，沒有人、沒有丈夫、沒有我、沒有年少、沒有作業者、沒有受者、沒有起者；沒有知者、沒有見者、沒有補特伽羅（Pudgala，意為『人』或『有情』）；沒有生、沒有滅、沒有行，這就是盡法（涅槃，Nirvana），沒有染污、沒有執著，沒有善與不善，本性清凈。一切諸法的本性都是常凈的，如果能夠理解並信入，迦葉！我不說這個人會趣向惡道，也不會有惡道的果報。為什麼呢？迦葉！法沒有積聚，法沒有聚集也沒有惱害。迦葉！一切諸法生滅不住，因緣和合而生起，生起之後還會滅去。迦葉！如果心生滅，一切結使（Kleshas，煩惱）也隨著生起而滅去；如果能夠這樣理解，就沒有犯與不犯之處。迦葉！如果認為罪業有住留，那是不可能的。迦葉！譬如一個百千年的極大的黑暗房間，如果沒有點燃燈火，這個極暗的房間沒有門窗，甚至連針尖大小的孔隙都沒有，日月珠火所有的光明都無法進入。 迦葉！如果在黑暗的房間里點燃燈火，這黑暗難道會說：『我已經住了百千年，現在不應該離去嗎？』" 迦葉回答說：『不會的，世尊！當點燃燈火的時候，黑暗自然就會消失。』
【English Translation】 English version: 『Kashyapa! If a person's father attains the state of a Pratyekabuddha (one who attains enlightenment independently), and the son kills his father, this is the heaviest among killings; stealing from the Three Jewels (Buddha, Dharma, Sangha), this is the heaviest among thefts; if someone's mother becomes a renunciant and attains the state of an Arhat (one who has extinguished all defilements), and he engages in impure acts with her, this is the heaviest among sexual misconduct; if one falsely slanders the Tathagata (one of the titles of the Buddha), this is the heaviest among false speech; if one uses divisive speech to destroy the virtuous Sangha (community of monks), this is the heaviest among divisive speech; if one curses a sage, this is the heaviest among harsh speech; if one's speech disrupts those seeking the Dharma, this is the heaviest among frivolous speech; if one commits the initial act of the Five Heinous Offenses (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, creating disunity in the Sangha), this is the heaviest among anger; if one desires to rob someone who upholds pure precepts, this is the heaviest among greed and wrong views, which is called extreme view (a fundamentally incorrect perspective). Kashyapa! These ten evil paths are the heaviest. Kashyapa! The Tathagata knows that these ten evil deeds are the heaviest. Kashyapa! If a person possesses these ten evil deeds, Kashyapa! if this evil being understands the Dharma of Dependent Origination (Pratītyasamutpāda, the principle that all phenomena arise due to the interaction of various conditions) as taught by the Tathagata, realizing that there is no being, no life, no person, no man, no self, no youth, no doer, no receiver, no initiator; no knower, no seer, no Pudgala (meaning 'person' or 'sentient being'); no birth, no death, no action, this is the cessation of Dharma (Nirvana), without defilement, without attachment, neither good nor bad, its fundamental nature is pure. The fundamental nature of all Dharmas is always pure; if one understands and believes in this, Kashyapa! I do not say that such a person will go to evil realms, nor will there be the result of evil realms. Why? Kashyapa! Dharma has no accumulation, Dharma has no gathering and no affliction. Kashyapa! All Dharmas arise and cease without abiding, arising from the combination of causes and conditions, and ceasing after arising. Kashyapa! If the mind arises and ceases, all Kleshas (afflictions) also arise and cease along with it; if one understands in this way, there is no place for offense or non-offense. Kashyapa! If offenses are considered to abide, that is not possible. Kashyapa! It is like a vast, dark room that has been dark for hundreds of thousands of years, if a lamp is not lit, and this extremely dark room has no doors or windows, not even a hole the size of a needle's eye, all the light from the sun, moon, jewels, or fire cannot enter. Kashyapa! If a lamp is lit in the dark room, would the darkness say: 『I have resided here for hundreds of thousands of years, I should not leave now?』』 Kashyapa replied: 『No, World Honored One! When the lamp is lit, the darkness naturally disappears.』
闇已去。」
佛言：「如是迦葉！百千萬劫所造業障，信如來語、解知緣法，修觀察行、修于定慧，觀無我、無命、無人、無丈夫等，我說是人名為無犯、無處、無集。迦葉！以是事故，當知羸劣諸煩惱等，智慧燈照勢不能住。
「迦葉！是說如來密藏住處無上，大師子吼轉凈法輪，天、人、魔、梵所不能轉。迦葉！若有眾生信是如來秘密藏法，如是受持如是觀察，彼當如是大師子吼。」
是時大德阿難白言：「世尊！是無量志莊嚴王菩薩自以其身供養如來，當以何身覺菩提道？」
時華臺中諸菩薩等，問阿難言：「于意云何？可以身覺于菩提耶？阿難！勿作斯觀（當以身心覺于菩提）。」
阿難報言：「諸善丈夫！若非身心覺于菩提，當用何等而覺菩提？」
諸菩薩言：「大德阿難！身之實性是菩提實性，菩提實性是心實性，心之實性即是一切法之實性，覺是一切諸實性，故名覺菩提。」
時諸華臺所有菩薩，頂禮佛足說如是言：「世尊！我等若至此大地時，是無量志莊嚴王菩薩乃當得成阿耨多羅三藐三菩提。」
是時阿難白言：「世尊！是諸華臺眾菩薩等，幾時當至於此大地？」
佛告阿難：「是諸菩薩于下方界分恒河沙等諸佛如來所，咨受請問於是如
【現代漢語翻譯】 『黑暗已經消逝。』
佛說：『是的，迦葉（Kasyapa）！百千萬劫所造的業障，如果有人相信如來的話語，理解並知曉緣起之法，修習觀察之行，修習禪定與智慧，觀察無我、無命、無人、無丈夫等，我說這樣的人名為無犯、無處、無集。迦葉（Kasyapa）！因此，應當知道，微弱的各種煩惱，在智慧之燈的照耀下，勢必不能停留。』
『迦葉（Kasyapa）！這說的是如來密藏的住處是無上的，大師子吼轉動清凈的法輪，天、人、魔、梵都不能轉動。迦葉（Kasyapa）！如果有眾生相信這如來秘密藏法，如此受持，如此觀察，他們應當也能像這樣發出大師子吼。』
這時，大德阿難（Ananda）稟告說：『世尊！這位無量志莊嚴王菩薩（Immeasurable Aspiration Adornment King Bodhisattva）以自身供養如來，應當以何種身覺悟菩提之道呢？』
這時，蓮花臺中的諸位菩薩問阿難（Ananda）說：『你認為如何？可以用身體覺悟菩提嗎？阿難（Ananda）！不要這樣認為（應當以身心覺悟菩提）。』
阿難（Ananda）回答說：『各位善丈夫！如果不是以身心覺悟菩提，那麼應當用什麼來覺悟菩提呢？』
諸位菩薩說：『大德阿難（Ananda）！身體的實性就是菩提的實性，菩提的實性就是心的實性，心的實性就是一切法的實性，覺悟了一切諸實性，所以名為覺悟菩提。』
這時，所有蓮花臺上的菩薩，頂禮佛足，說道：『世尊！我們如果到達此大地時，這位無量志莊嚴王菩薩（Immeasurable Aspiration Adornment King Bodhisattva）就將證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。』
這時，阿難（Ananda）稟告說：『世尊！這些蓮花臺上的眾菩薩，何時才能到達此大地呢？』
佛告訴阿難（Ananda）：『這些菩薩在下方世界，于恒河沙數般的諸佛如來處，諮詢請問關於此事』
【English Translation】 'The darkness has gone.'
The Buddha said: 'So it is, Kasyapa! The karmic obstacles created over hundreds of thousands of kalpas, if one believes in the words of the Tathagata, understands and knows the law of dependent origination, cultivates the practice of observation, cultivates meditation and wisdom, observes no self, no life, no person, no man, etc., I say that such a person is called without offense, without place, without accumulation. Kasyapa! Therefore, you should know that the weak and feeble afflictions cannot remain under the light of wisdom.'
'Kasyapa! This speaks of the abode of the Tathagata's secret treasury as supreme, the great lion's roar turns the pure Dharma wheel, which cannot be turned by gods, humans, demons, or Brahma. Kasyapa! If there are sentient beings who believe in this secret treasury Dharma of the Tathagata, uphold it in this way, observe it in this way, they should also be able to roar like a great lion.'
At this time, the Venerable Ananda said: 'World Honored One! This Immeasurable Aspiration Adornment King Bodhisattva, who offers his own body to the Tathagata, with what body should he awaken to the path of Bodhi?'
At this time, the Bodhisattvas in the lotus dais asked Ananda: 'What do you think? Can one awaken to Bodhi with the body? Ananda! Do not think like this (one should awaken to Bodhi with body and mind).'
Ananda replied: 'Virtuous gentlemen! If not with body and mind, then with what should one awaken to Bodhi?'
The Bodhisattvas said: 'Venerable Ananda! The true nature of the body is the true nature of Bodhi, the true nature of Bodhi is the true nature of the mind, the true nature of the mind is the true nature of all dharmas. Awakening to the true nature of all dharmas is called awakening to Bodhi.'
At this time, all the Bodhisattvas on the lotus dais prostrated at the Buddha's feet and said: 'World Honored One! When we arrive at this great earth, this Immeasurable Aspiration Adornment King Bodhisattva will attain Anuttara-samyak-sambodhi.'
At this time, Ananda said: 'World Honored One! When will these Bodhisattvas on the lotus dais arrive at this great earth?'
The Buddha told Ananda: 'These Bodhisattvas, in the lower realms, at the places of Buddhas and Tathagatas as numerous as the sands of the Ganges River, are consulting and inquiring about this matter.'
來秘密藏法，聞已解義。」
阿難白言：「世尊！是無量志莊嚴王菩薩，幾時當成阿耨多羅三藐三菩提？」
佛告阿難：「是賢劫中千佛已出當出，阿難！最後如來號名盧志。阿難！盧志如來、應、正遍覺諸聲聞眾，多先諸佛所有聲聞僧。阿難！是盧志如來乃當授是無量志莊嚴王菩薩無上道記，云：『無量志莊嚴王菩薩過九十八劫，當得成佛，號莊嚴王，亦於是界得無上道。』是莊嚴王如來坐此地時，是華臺中諸菩薩等爾乃至地，復當聞此如來密藏法。阿難！爾時是莊嚴王如來世界，名作無量功德莊嚴。阿難！一切欲界諸天宮殿，等彼莊嚴王佛國土中一寶臺耳！是娑婆界，爾時當名妙好色土。阿難！莊嚴王如來壽命百劫，佛滅度后正法住世滿足十劫，純菩薩僧。」
說是莊嚴王如來記已，佛土華蓋便沒不現，無量志莊嚴王菩薩現佛前住。
是時阿難白言：「世尊！護持此法令得久住，于閻浮提增廣流佈，令善丈夫能持如來密藏法者，成滿功德手得是法？」
爾時世尊告阿難言：「假令四大變易其性，終不令是善丈夫等不聞是法而取命終。阿難！若有書寫受持讀誦，當知是人即是如來所持。阿難！若有人能右手執持恒沙佛界滿中七寶，左手復持恒沙世界滿中七寶，若晝三時、夜三時持用
【現代漢語翻譯】 現代漢語譯本：來秘密藏法，聽聞后理解其含義。'
阿難問佛說：'世尊！這位無量志莊嚴王菩薩，何時才能成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）？'
佛告訴阿難：'在這賢劫（Bhadrakalpa，賢善劫）中，已經出現和將要出現的千佛之中，阿難！最後一位如來名為盧志（Ruchi）。阿難！盧志如來、應供、正遍知（Tathagata，Arhat，Samyak-sambuddha）的聲聞眾（Śrāvaka，聽聞佛法而證悟的弟子），比之前的諸佛的聲聞僧還要多。阿難！這位盧志如來將會為無量志莊嚴王菩薩授記無上菩提，說：『無量志莊嚴王菩薩經過九十八劫后，將會成佛，佛號為莊嚴王（Vyūharāja），也在這片佛土證得無上菩提。』當莊嚴王如來坐在這片土地上時，這蓮花臺中的諸位菩薩等，乃至此地，都將再次聽聞這位如來的秘密藏法。阿難！那時莊嚴王如來的世界，名為無量功德莊嚴。阿難！一切欲界（Kāmadhātu，六道輪迴中的欲界天）的諸天宮殿，都比不上莊嚴王佛國土中的一座寶臺！這個娑婆世界（Sahā，我們所居住的堪忍世界），那時將名為妙好色土。阿難！莊嚴王如來的壽命有一百劫，佛陀滅度后，正法住世的時間將有整整十劫，僧團都是由菩薩組成。'
說完莊嚴王如來的授記后，佛土的華蓋便消失不見，無量志莊嚴王菩薩顯現在佛前。
這時阿難問佛說：'世尊！如何護持此法，使其能夠長久住世，在閻浮提（Jambudvīpa，我們所居住的南贍部洲）廣泛流傳，讓有善根的男子能夠持有如來的秘密藏法，圓滿功德，得到此法？'
這時世尊告訴阿難：'即使四大（catvāri mahābhūtāni，地、水、火、風）的性質發生改變，也不會讓這些有善根的男子等，在沒有聽聞此法的情況下就死去。阿難！如果有人書寫、受持、讀誦此法，應當知道這個人就是如來所護持的人。阿難！如果有人能夠右手執持如恒河沙數佛土中充滿的七寶（saptaratna，七種珍寶），左手也執持如恒河沙數世界中充滿的七寶，如果白天三個時辰、夜晚三個時辰都用
【English Translation】 English version: 'To come [to hear] the secret treasury Dharma, and having heard it, understand its meaning.'
Ananda said to the Buddha: 'World Honored One! When will this Bodhisattva Inexhaustible Intelligence Adornment King attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment)?'
The Buddha told Ananda: 'Among the thousand Buddhas who have already appeared and will appear in this Bhadrakalpa (Fortunate Aeon), Ananda! The last Tathagata (Thus Come One) will be named Ruchi (Liking). Ananda! The assembly of Śrāvakas (Voice-Hearers) of the Tathagata, Arhat (Worthy of Offerings), Samyak-sambuddha (Perfectly Enlightened One) Ruchi will be more numerous than the Śrāvaka Sangha of all the previous Buddhas. Ananda! That Tathagata Ruchi will bestow the prediction of unsurpassed enlightenment upon this Bodhisattva Inexhaustible Intelligence Adornment King, saying: 'Bodhisattva Inexhaustible Intelligence Adornment King, after ninety-eight kalpas (aeons), will attain Buddhahood, with the name Vyūharāja (Adornment King), and will also attain unsurpassed enlightenment in this land.' When that Tathagata Adornment King sits on this ground, the Bodhisattvas and others in this lotus dais, even down to this ground, will again hear this secret treasury Dharma of the Tathagata. Ananda! At that time, the world of the Tathagata Adornment King will be named Inexhaustible Merit Adornment. Ananda! All the palaces of the heavens in the Kāmadhātu (Desire Realm) are equal to just one jeweled platform in the Buddha-land of Adornment King! This Sahā (endurance) world will then be named Wonderful Color Land. Ananda! The lifespan of the Tathagata Adornment King will be one hundred kalpas, and after the Buddha's Parinirvana (complete extinction), the Proper Dharma will remain in the world for a full ten kalpas, and the Sangha will be purely composed of Bodhisattvas.'
After speaking the prediction of the Tathagata Adornment King, the flower canopy of the Buddha-land disappeared, and Bodhisattva Inexhaustible Intelligence Adornment King appeared standing before the Buddha.
At that time, Ananda said: 'World Honored One! How can we protect and uphold this Dharma, so that it may abide long in the world, be widely propagated in Jambudvīpa (the continent where we live), and enable good men to hold the secret treasury Dharma of the Tathagata, perfect their merits, and obtain this Dharma?'
At that time, the World Honored One told Ananda: 'Even if the four elements (catvāri mahābhūtāni, earth, water, fire, and wind) were to change their nature, it would never happen that these good men and others would die without hearing this Dharma. Ananda! If someone writes, receives, upholds, and recites this Dharma, know that this person is protected by the Tathagata. Ananda! If someone can hold in their right hand seven treasures (saptaratna) filling as many Buddha-lands as there are sands in the Ganges River, and also hold in their left hand seven treasures filling as many worlds as there are sands in the Ganges River, and if they use
佈施，是人不懈經恒沙劫，阿難！是佈施功德；若有書寫、受持、讀誦是經典者，所得功德復過於是！是故阿難！汝今受持、讀誦是經，令諸法器普得聞知，是諸人等則為受持如來秘密藏法。」
佛說此經已，無量志莊嚴王菩薩，大德阿難、大德迦葉，一切大眾，天、人、阿修羅等，聞佛所說，皆大歡喜。
大方廣如來秘密藏經卷下
【現代漢語翻譯】 現代漢語譯本： 佛陀說：『阿難！一個人不懈地佈施，持續像恒河沙粒數一樣多的劫數，這樣的佈施功德很大。但是，如果有人書寫、受持、讀誦這部經典，所獲得的功德又超過了前者！所以，阿難！你現在應當受持、讀誦這部經，讓所有堪能接受佛法教誨的人都能普遍聽聞知曉，這些人就等於受持瞭如來的秘密藏法。』 佛陀說完這部經后，無量志莊嚴王菩薩（Bodhisattva Wuliangzhi Zhuangyan Wang），大德阿難（Mahākāśyapa）、大德迦葉（Ānanda），以及所有的大眾，包括天人、阿修羅（Asura）等，聽聞佛陀所說，都非常歡喜。 《大方廣如來秘密藏經》卷下
【English Translation】 English version: The Buddha said: 'Ānanda! A person who tirelessly gives alms for as many kalpas (aeons) as there are grains of sand in the Ganges River, the merit of such almsgiving is great. However, if someone writes, upholds, reads, and recites this scripture, the merit they obtain will surpass that of the former! Therefore, Ānanda! You should now uphold and recite this scripture, so that all those who are vessels for the Dharma can universally hear and know it. These people will then be upholding the secret treasury of the Tathāgata's (如來) Dharma.' After the Buddha finished speaking this scripture, Bodhisattva Wuliangzhi Zhuangyan Wang (無量志莊嚴王菩薩), the venerable Ānanda (阿難), the venerable Mahākāśyapa (迦葉), and all the assembly, including devas (天), humans, asuras (阿修羅), and others, having heard what the Buddha said, were all greatly delighted. The End of the Lower Volume of the Great Vaipulya Tathāgata Secret Treasury Sutra (大方廣如來秘密藏經卷下)