T19n0945_大佛頂如來密因修證了義諸菩薩萬行首楞嚴經
大正藏第 19 冊 No. 0945 大佛頂如來密因修證了義諸菩薩萬行首楞嚴經
No. 945
新印大佛頂首楞嚴經序
前雄武軍節度推官許洞撰
楞嚴經者，括 諸佛萬行之樞紐也。通幽洞微，非二乘所賾；開物成務，乃十地攸宗。其文曲而達，其旨隱而暢，入于至妙之域，出於無生之表，鏗鏘磅礴群匯率化，窮玄絕聖其在茲乎。是知大和無私雖幽必煦，至神無跡雖微必貫，玄功無宰雖遐必達，率由心絕有為而大千同照，道躋無作而至感必通。
如來謂斯經可以鼓吹乎群心、開決乎佛性，爰集大眾會於室羅筏城，天龍鬼神共覃斯教。嗚呼！三界以五欲而成，故摩登伽以宣淫為發題之始也；眾生以愛纏而起，故阿難以破惑為成道之基也。是以論有心則以無心為攝，悲有生則以無生為誘，談有相則破一切色境為主，示有作則脫一切煩惱為樂，此蓋覺虛妄而歸真實也。至若舉三十六地獄之因果、十鬼十類之緣業，此蓋昧真實而起虛妄也。不明實相無以煥菩提之心，不破妄塵無以悟眾生之性，是法微妙，知之者亦已鮮矣；能深究於此復廣其利於天下，余見其。
大佛頂如來萬行首楞嚴經序
趙宋泉南沙門釋祖派述
至心歸命禮南謨無見頂相首楞嚴王。圓
【現代漢語翻譯】 現代漢語譯本
《首楞嚴經》序
前雄武軍節度推官許洞 撰
《楞嚴經》這部經書，概括了諸佛所有修行的關鍵。它能通達幽深之處，洞察細微之理，不是二乘（聲聞、緣覺）所能測度的；它能開啟萬物，成就事務，是十地菩薩所尊崇的。它的文字委婉而通達，它的旨意隱晦而暢明，進入到至妙的境界，超越了無生之境。其聲鏗鏘有力，氣勢磅礴，萬物都遵循其規律而變化，窮究玄妙，斷絕聖智，大概就在於此吧。由此可知，大道至公無私，即使幽深之處也必然照耀；至神無形無跡，即使細微之處也必然貫穿；玄妙的功用沒有主宰，即使遙遠也必然到達。這都是因為心絕滅了有為之法，而大千世界共同照耀；道達到了無作之境，而至誠的感應必然相通。
如來說這部經可以啓發眾人的心，開啟佛性，於是召集大眾在室羅筏城（Śrāvastī，古印度城市名）集會，天龍鬼神共同學習這部經。唉！三界因為五欲而形成，所以摩登伽（Mataṅgī，古印度 जाति制度下的賤民）以宣揚淫慾作為發端的緣由；眾生因為愛慾的纏縛而生起，所以阿難（Ānanda，佛陀的十大弟子之一）以破除迷惑作為成就道業的基礎。因此，論述有心，就以無心來攝伏；悲憫有生，就以無生來引導；談論有相，就以破除一切色境為主；顯示有為，就以脫離一切煩惱為樂。這大概是覺悟虛妄而回歸真實啊。至於列舉三十六種地獄的因果，十種鬼和十種型別的眾生的業緣，這大概是迷惑于真實而生起虛妄啊。不明白實相，就無法煥發菩提之心；不破除虛妄的塵勞，就無法覺悟眾生的本性。這種法微妙難測，瞭解它的人已經很少了；能夠深入研究這部經，又廣泛地使天下人受益，我看到……
《大佛頂如來萬行首楞嚴經序》
趙宋泉南沙門釋祖派 述
至誠歸命禮 南謨無見頂相首楞嚴王。 English version
Preface to the Shurangama Sutra (Newly Printed)
Written by Xu Dong, Former Military Commissioner of Xiongwu
The Shurangama Sutra encompasses the essence of all Buddhas' myriad practices. It penetrates the profound and discerns the subtle, beyond the comprehension of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna); it initiates creation and accomplishes tasks, revered by the Ten Grounds Bodhisattvas. Its language is nuanced yet accessible, its meaning profound yet clear, entering the realm of ultimate subtlety and transcending the state of non-birth. Its sound is powerful and resonant, its momentum vast, with all things transforming according to its principles. Exhausting the mysterious and severing the sacred lies within it. Thus, the Great Harmony is impartial; even the hidden is illuminated. The Supreme Spirit is traceless; even the minute is pervaded. Mysterious efficacy has no master; even the distant is reached. This is because the mind extinguishes conditioned actions, and the great thousand worlds are illuminated together; the path attains non-action, and sincere resonance is inevitably communicated.
The Tathagata said that this sutra can inspire the minds of the masses and awaken the Buddha-nature. Therefore, he gathered the assembly in Śrāvastī (an ancient Indian city), where gods, dragons, and spirits together studied this teaching. Alas! The Three Realms are formed by the five desires, so Mataṅgī (a low-caste woman in ancient India) used the propagation of lust as the starting point. Sentient beings arise from the entanglement of love and desire, so Ānanda (one of the Buddha's ten principal disciples) used the breaking of delusion as the foundation for attaining the path. Therefore, when discussing the mind with intention, it is subdued by the mind without intention; when lamenting birth, it is guided by non-birth; when discussing form, the breaking of all forms is the main focus; when showing action, the liberation from all afflictions is the joy. This is probably awakening from illusion and returning to reality. As for listing the causes and effects of the thirty-six hells, and the karmic conditions of the ten types of ghosts and ten types of beings, this is probably being deluded by reality and giving rise to illusion. Without understanding the true nature of reality, one cannot illuminate the Bodhi mind; without breaking the dust of delusion, one cannot awaken the nature of sentient beings. This Dharma is subtle and difficult to understand; those who know it are already few. To be able to deeply study this sutra and widely benefit the world, I see...
Preface to the Shurangama Sutra of the Great Buddha-Crown, the Myriad Practices of the Tathagata
Written by Śramaṇa Shizu Pai of Quanzhou, Zhao Song Dynasty
With utmost sincerity, I take refuge in the King of Shurangama, the Invisible Crown.
【English Translation】 English version
Preface to the Shurangama Sutra (Newly Printed)
Written by Xu Dong, Former Military Commissioner of Xiongwu
The Shurangama Sutra encompasses the essence of all Buddhas' myriad practices. It penetrates the profound and discerns the subtle, beyond the comprehension of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna); it initiates creation and accomplishes tasks, revered by the Ten Grounds Bodhisattvas. Its language is nuanced yet accessible, its meaning profound yet clear, entering the realm of ultimate subtlety and transcending the state of non-birth. Its sound is powerful and resonant, its momentum vast, with all things transforming according to its principles. Exhausting the mysterious and severing the sacred lies within it. Thus, the Great Harmony is impartial; even the hidden is illuminated. The Supreme Spirit is traceless; even the minute is pervaded. Mysterious efficacy has no master; even the distant is reached. This is because the mind extinguishes conditioned actions, and the great thousand worlds are illuminated together; the path attains non-action, and sincere resonance is inevitably communicated.
The Tathagata said that this sutra can inspire the minds of the masses and awaken the Buddha-nature. Therefore, he gathered the assembly in Śrāvastī (an ancient Indian city), where gods, dragons, and spirits together studied this teaching. Alas! The Three Realms are formed by the five desires, so Mataṅgī (a low-caste woman in ancient India) used the propagation of lust as the starting point. Sentient beings arise from the entanglement of love and desire, so Ānanda (one of the Buddha's ten principal disciples) used the breaking of delusion as the foundation for attaining the path. Therefore, when discussing the mind with intention, it is subdued by the mind without intention; when lamenting birth, it is guided by non-birth; when discussing form, the breaking of all forms is the main focus; when showing action, the liberation from all afflictions is the joy. This is probably awakening from illusion and returning to reality. As for listing the causes and effects of the thirty-six hells, and the karmic conditions of the ten types of ghosts and ten types of beings, this is probably being deluded by reality and giving rise to illusion. Without understanding the true nature of reality, one cannot illuminate the Bodhi mind; without breaking the dust of delusion, one cannot awaken the nature of sentient beings. This Dharma is subtle and difficult to understand; those who know it are already few. To be able to deeply study this sutra and widely benefit the world, I see...
Preface to the Shurangama Sutra of the Great Buddha-Crown, the Myriad Practices of the Tathagata
Written by Śramaṇa Shizu Pai of Quanzhou, Zhao Song Dynasty
With utmost sincerity, I take refuge in the King of Shurangama, the Invisible Crown.
如來之密因，具菩薩之萬行，真修行路，妙證悟門，大乘義以了明，一切事而究竟。爰自祇園休夏聖王延齋，紫金光聚耀十方，迦陵仙音流法界，恒沙薩埵咸來咨決心疑，闔國王臣畢集愿聞法要。教由緣起，阿難被溺於淫坊，道假人弘，師利承宣于秘咒。由是七處徴心，全是妄性凈元明；八還顯見，本來真覺圓常住。標迷悟之根本，令諸闡提而墮彌戾車；示同別之狂勞，俾一顛迦而摧惡叉聚。富樓那執相難性，四緣本紀于異同；波斯匿惑斷為常，一念元無于生滅。妙明覺體，非因非緣非自然；精真見元，不合不和不離即。以至六根虛妄無非菩提妙心，七大遍周儘是如來藏性。三緣永斷，不迷鏡里之頭；二義斯明，頓悟衣中之寶；金鐘擊處，聲滅而聞自不消。華㲲綰時，六忘而一不可得。譬夫天王賜屋，二十五聖而各陳悟入之門；遠客遊方，十河沙眾而盡識歸還之路。敕文殊之揀選，誰當其根；指觀音之圓通，實從中入。而況三無漏學，真為修習之要機，四凈律儀，實號秉持之明誨。欲誦秘密之章句，須嚴清凈之壇場，無邊積業悉冰消，一切所求皆果遂。復乃開三門之漸次，是先佛之規模；立五品之名題，作將來之眼目。良由兩種之顛倒，遂成十二之類生，歷七趣之輪迴，織五重之渾濁。於是回千光相攬七寶床，深憐恣
客迷主人，痛念認賊為己子。洗心非正，五十重之魔境現前；覺際入交，四十四之聖心超越。而後慶喜欽承于妙誨，能仁宣發於真慈，窮五陰之妄源，勝十方之獻寶。貧人七錢而佈施，尚獲輪王；行者一念以流通，定登佛果。真乘奧典，秘字靈文，《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》甚深法藏。
大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第一(一名中印度那蘭陀大道場經，于灌頂部錄出別行)
大唐神龍元年龍集乙巳五月己卯朔二十三日辛丑中天竺沙門般剌蜜帝于廣州制止道場譯出
菩薩戒弟子前正諫大夫同中書門下平章事清河房融筆授
烏長國沙門彌伽釋迦譯語
如是我聞：
一時，佛在室羅筏城祇桓精舍，與大比丘眾千二百五十人俱，皆是無漏大阿羅漢。佛子住持善超諸有，能於國土成就威儀，從佛轉輪妙堪遺囑，嚴凈毗尼弘范三界，應身無量度脫眾生，拔濟未來越諸塵累。其名曰：大智舍利弗、摩訶目乾連、摩訶拘絺羅、富樓那彌多羅尼子、須菩提、優波尼沙陀等而為上首。復有無量辟支無學並其初心同來佛所，屬諸比丘休夏自恣。十方菩薩咨決心疑，欽奉慈嚴將求密義。即時如來敷座宴安，為諸會中宣示深奧，法筵清眾得未曾有，迦陵仙音遍十方界
【現代漢語翻譯】 現代漢語譯本： 迷失的客人把主人當成賊，痛苦地執迷不悟，錯把賊人當成自己的孩子。如果不能洗心革面，端正思想，那麼五十種魔境就會顯現在眼前；如果覺悟的智慧能夠相互交融，就能超越四十四位聖者的境界。因此，阿難（Ananda）慶幸地接受了佛陀微妙的教誨，能仁（Sakyamuni）宣揚真正的慈悲，徹底揭示五陰（Pancha Skandha）虛妄的根源，勝過十方世界供獻的珍寶。貧窮的人用七個銅錢布施，尚且能夠獲得轉輪王的福報；修行的人只要一念之間流通佛法，必定能夠證得佛果。這部《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》（Śūraṅgama Sūtra）是真正的佛法，是奧妙的經典，是蘊含秘密文字的靈文，是甚深的法藏。 《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》第一卷（又名中印度那蘭陀大道場經，于灌頂部錄出別行） 大唐神龍元年，歲在乙巳，五月初一己卯日，二十三日辛丑，中天竺沙門般剌蜜帝（Pāramiti）在廣州制止道場翻譯 菩薩戒弟子、前正諫大夫、同中書門下平章事清河房融筆授 烏長國沙門彌伽釋迦（Maitreyaśākyā）譯語 如是我聞： 一時，佛陀在室羅筏城（Śrāvastī）的祇桓精舍（Jetavana Vihara），與一千二百五十位大比丘（Bhikkhu）在一起，他們都是沒有煩惱的阿羅漢（Arhat）。佛陀的弟子們能夠住持佛法，超越世間一切有為法，能夠在國土中成就威儀，能夠跟隨佛陀轉法輪，堪當佛陀的遺囑，嚴持戒律，成為三界的典範，應化無量化身，度脫眾生，救拔未來，超越一切塵世的煩惱。他們的名字是：大智舍利弗（Śāriputra）、摩訶目乾連（Mahāmaudgalyāyana）、摩訶拘絺羅（Mahākauṣṭhilya）、富樓那彌多羅尼子（Pūrṇa Maitrāyaṇīputra）、須菩提（Subhūti）、優波尼沙陀（Upaniṣada）等，他們是這些弟子中的佼佼者。還有無量的辟支佛（Pratyekabuddha）和初發心的菩薩，一同來到佛陀的住所，正值眾比丘安居結束，舉行自恣法會。十方菩薩前來請教，決心消除疑惑，恭敬地接受佛陀的慈悲教誨，想要尋求秘密的教義。這時，如來敷設座位，安詳地坐下，為大眾宣講深奧的佛法，法會的聽眾都感到前所未有，迦陵頻伽（Kalaviṅka）美妙的聲音傳遍十方世界。
【English Translation】 English version: The lost guest treats the host as a thief, painfully clinging to delusion, mistakenly taking the thief as his own child. If one cannot purify the mind and rectify thoughts, then fifty kinds of demonic states will appear before one's eyes; if the wisdom of enlightenment can intermingle, one can transcend the realm of forty-four sages. Therefore, Ānanda rejoiced in receiving the Buddha's subtle teachings, and Śākyamuni propagated true compassion, thoroughly revealing the illusory source of the five skandhas (Pancha Skandha), surpassing the treasures offered by the ten directions. A poor person who gives seven coins in charity can still obtain the reward of a Chakravartin (wheel-turning king); a practitioner who circulates the Dharma with a single thought will surely attain Buddhahood. This Śūraṅgama Sūtra is the true vehicle, the profound scripture, the spiritual text containing secret words, and the deep Dharma treasury. The Śūraṅgama Sūtra, Volume 1 (also known as the Great Dharma Assembly Sutra of Nālandā in Central India, separately recorded from the Abhiṣeka section) Translated by the Śramaṇa Pāramiti from Central India at the Zhizhi Monastery in Guangzhou in the first year of the Shenlong era of the Great Tang Dynasty, the year being Yisi, on the twenty-third day of the fifth month. Recorded by the Bodhisattva Precept Disciple, former Right Counselor, and Co-Administrator of the Chancellery, Fang Rong of Qinghe. Translated into Chinese by the Śramaṇa Maitreyaśākyā from the country of Udyāna. Thus have I heard: At one time, the Buddha was in the Jetavana Vihara in Śrāvastī, together with 1,250 great Bhikkhus, all of whom were Arhats free from afflictions. The Buddha's disciples were able to uphold the Dharma, transcend all conditioned phenomena, achieve dignified conduct in the land, follow the Buddha in turning the Dharma wheel, be worthy of the Buddha's entrustment, strictly uphold the precepts, become models for the three realms, manifest countless incarnations, liberate sentient beings, rescue the future, and transcend all worldly defilements. Their names were: the wise Śāriputra, Mahāmaudgalyāyana, Mahākauṣṭhilya, Pūrṇa Maitrāyaṇīputra, Subhūti, Upaniṣada, and others, who were the foremost among these disciples. There were also countless Pratyekabuddhas and newly aspiring Bodhisattvas who came to the Buddha's abode together, coinciding with the end of the Bhikkhus' summer retreat and the holding of the Pravāraṇā ceremony. Bodhisattvas from the ten directions came to inquire and resolve their doubts, respectfully receiving the Buddha's compassionate teachings, seeking the secret doctrines. At this time, the Tathāgata arranged a seat, sat down peacefully, and expounded the profound Dharma to the assembly, causing the audience to feel unprecedented joy, and the beautiful sound of the Kalaviṅka bird spread throughout the ten directions.
，恒沙菩薩來聚道場，文殊師利而為上首。
時，波斯匿王為其父王諱日營齋，請佛宮掖自迎如來，廣設珍羞無上妙味，兼復親延諸大菩薩；城中復有長者居士，同時飯僧佇佛來應。佛敕文殊分領菩薩及阿羅漢應諸齋主；唯有阿難先受別請，遠遊未還不遑僧次，既無上座及阿阇黎，途中獨歸其日無供。即時阿難執持應器，于所游城次第循乞，心中初求最後檀越以為齋主，無問凈穢剎利尊姓及旃陀羅，方行等慈不擇微賤，發意圓成一切眾生無量功德。阿難已知如來世尊訶須菩提及大迦葉為阿羅漢心不均平，欽仰如來開闡無遮度諸疑謗。經彼城隍徐步郭門，嚴整威儀肅恭齋法。
爾時，阿難因乞食次經歷淫室，遭大幻術摩登伽女以娑毗迦羅先梵天咒攝入淫席，淫躬撫摩將毀戒體。如來知彼淫術所加，齋畢旋歸；王及大臣長者居士，俱來隨佛愿聞法要。於時，世尊頂放百寶無畏光明，光中出生千葉寶蓮，有佛化身結跏趺坐，宣說神咒，敕文殊師利將咒往護，惡咒銷滅，提㢡阿難及摩登伽歸來佛所。阿難見佛頂禮悲泣，恨無始來一向多聞未全道力，慇勤啟請十方如來得成菩提妙奢摩他、三摩禪那最初方便。於時，復有恒沙菩薩及諸十方大阿羅漢、辟支佛等，俱愿樂聞，退坐默然承受聖旨。
佛告阿難：「汝
【現代漢語翻譯】 現代漢語譯本：當時，有如恒河沙數般眾多的菩薩聚集在道場，以文殊師利菩薩（Manjushri Bodhisattva，智慧的象徵）為首。
當時，波斯匿王（King Prasenajit）爲了紀念他父親的忌日而舉辦齋戒儀式，親自到王宮迎接佛陀，準備了各種珍貴的食物和無上的美味，同時也親自邀請了各位大菩薩。城中還有一些長者和居士，也同時準備了齋飯供養僧眾，等待佛陀前來應供。佛陀命令文殊菩薩帶領菩薩和阿羅漢去應各個齋主的邀請。只有阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）事先接受了其他的邀請，遠遊在外，沒有趕上僧眾的次序，既沒有上座也沒有阿阇黎（Acharya，導師），獨自返回途中，當天沒有得到供養。當時阿難拿著缽，在他所遊歷的城市中依次乞食，心中首先希望找到一位最後的施主作為齋主，不問對方是乾淨還是污穢，是剎帝利（Kshatriya，印度教種姓制度中的第二等級，武士和統治者）貴族還是旃陀羅（Chandala，印度教種姓制度外的賤民），平等地行慈悲，不選擇卑微貧賤的人，發願圓滿一切眾生無量的功德。阿難已經知道如來世尊呵斥須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）和大迦葉（Mahakasyapa，佛陀的十大弟子之一，以頭陀第一著稱），認為他們的心不平等，因此欽佩如來開示無遮大會，普度一切，消除各種疑惑和誹謗。他經過那座城市的城墻，緩緩地走過城門，儀容莊嚴整肅，恭敬地遵守齋戒的規矩。
當時，阿難在乞食的過程中經過一間淫室，遭遇大幻術的摩登伽女（Matangi，一位女子）用娑毗迦羅先梵天咒（Sabhikara, ancient Brahman spell）攝入淫席，用淫蕩的身體撫摸他，想要毀壞他的戒體。如來知道他被淫術所控制，齋戒完畢后立即返回；國王、大臣、長者和居士們都跟隨佛陀，希望聽聞佛法要義。當時，世尊從頭頂放出百寶無畏光明，光明中生出千葉寶蓮，有佛的化身結跏趺坐，宣說神咒，命令文殊師利菩薩將咒語送去護持，惡咒隨即消滅，提攜阿難和摩登伽女回到佛陀處。阿難見到佛陀，頂禮膜拜，悲傷地哭泣，後悔自己無始以來只是一味地多聞，沒有完全修成道力，懇切地請求十方如來成就菩提的妙奢摩他（Samatha，止）、三摩禪那（Samapatti，等至）最初的方便法門。當時，又有如恒河沙數般的菩薩以及十方的大阿羅漢、辟支佛（Pratyekabuddha，緣覺）等，都願意聽聞，退坐一旁，默默地接受佛的旨意。
佛告訴阿難：「你
【English Translation】 English version: At that time, countless Bodhisattvas, as many as the sands of the Ganges River, gathered at the Bodhimanda, with Manjushri Bodhisattva (Manjushri Bodhisattva, symbol of wisdom) as their leader.
At that time, King Prasenajit (King Prasenajit) was holding a vegetarian feast to commemorate the anniversary of his father's death. He personally welcomed the Buddha to the palace, prepared various precious foods and supreme delicacies, and also personally invited all the great Bodhisattvas. In the city, there were also elders and lay people who were preparing vegetarian meals to offer to the monks, waiting for the Buddha to come and accept their offerings. The Buddha ordered Manjushri Bodhisattva to lead the Bodhisattvas and Arhats to respond to the invitations of the various patrons. Only Ananda (Ananda, one of the Buddha's ten major disciples, known for his strong memory) had previously accepted other invitations and was traveling far away, unable to catch up with the order of the monks. Without a senior monk or Acharya (Acharya, teacher), he returned alone and did not receive any offerings that day. At that time, Ananda held his alms bowl and begged for food in the city he was traveling through, hoping to find a final donor to be his patron. He did not ask whether the person was clean or defiled, whether they were Kshatriya (Kshatriya, the second rank in the Hindu caste system, warriors and rulers) nobles or Chandala (Chandala, outcastes outside the Hindu caste system). He practiced compassion equally, without choosing the humble and lowly, and vowed to perfect the immeasurable merits of all sentient beings. Ananda already knew that the Tathagata Buddha had scolded Subhuti (Subhuti, one of the Buddha's ten major disciples, known for his understanding of emptiness) and Mahakasyapa (Mahakasyapa, one of the Buddha's ten major disciples, known for his asceticism), considering their minds to be unequal. Therefore, he admired the Tathagata for opening the uninhibited assembly, universally saving all beings, and eliminating all doubts and slanders. He passed through the city walls and slowly walked through the city gate, with a solemn and dignified appearance, respectfully observing the rules of the vegetarian feast.
At that time, Ananda, while begging for food, passed by a brothel and encountered Matangi (Matangi, a woman) of great illusion, who used the Sabhikara, ancient Brahman spell (Sabhikara, ancient Brahman spell) to lure him into the brothel. She caressed him with her lustful body, trying to destroy his precepts. The Tathagata knew that he was being controlled by the lustful magic, and immediately returned after finishing the vegetarian feast. The king, ministers, elders, and lay people all followed the Buddha, hoping to hear the essence of the Dharma. At that time, the World Honored One emitted fearless light of a hundred treasures from the top of his head, and a thousand-petaled treasure lotus was born in the light. An incarnation of the Buddha sat in the lotus in the lotus position, proclaiming a divine mantra, and ordered Manjushri Bodhisattva to send the mantra to protect him. The evil spell was immediately destroyed, and he brought Ananda and Matangi back to the Buddha. Ananda saw the Buddha, prostrated himself, and wept sadly, regretting that he had only been focused on hearing and learning since beginningless time, and had not fully cultivated the power of the Way. He earnestly requested the ten directions of Tathagatas to attain the wonderful Samatha (Samatha, cessation), Samapatti (Samapatti, perfect concentration) of Bodhi, the initial expedient methods. At that time, there were also countless Bodhisattvas, as well as great Arhats and Pratyekabuddhas (Pratyekabuddha, solitary Buddhas) from the ten directions, who were all willing to listen, retreated to the side, and silently accepted the Buddha's decree.
The Buddha said to Ananda: 'You
我同氣情均天倫，當初發心，於我法中見何勝相，頓舍世間深重恩愛？」
阿難白佛：「我見如來三十二相勝妙殊絕，形體映徹猶如琉璃。常自思惟：『此相非是欲愛所生。何以故？欲氣粗濁，腥臊交遘膿血雜亂，不能發生勝凈妙明紫金光聚。』是以渴仰從佛剃落。」
佛言：「善哉，阿難！汝等當知，一切眾生從無始來生死相續，皆由不知常住真心性凈明體，用諸妄想，此想不真故有輪轉。汝今欲研無上菩提真發明性，應當直心酬我所問。十方如來同一道故，出離生死皆以直心，心言直故，如是乃至終始地位，中間永無諸委曲相。阿難！我今問汝，當汝發心緣于如來三十二相，將何所見誰為愛樂？」
阿難白佛言：「世尊！如是愛樂用我心目。由目觀見如來勝相心生愛樂，故我發心愿捨生死。」
佛告阿難：「如汝所說，真所愛樂因於心目，若不識知心目所在，則不能得降伏塵勞。譬如國王為賊所侵，發兵討除，是兵要當知賊所在。使汝流轉心目為咎。吾今問汝，唯心與目今何所在？」
阿難白佛言：「世尊！一切世間十種異生，同將識心居在身內；縱觀如來青蓮花眼亦在佛面，我今觀此浮根四塵只在我面，如是識心實居身內。」
佛告阿難：「汝今現坐如來講堂，觀祇陀林
【現代漢語翻譯】 現代漢語譯本：『你們同爲親眷，情誼深厚，當初發心出家，是因為在我佛的教法中看到了什麼殊勝之處，以至於能夠毅然決然地捨棄世間如此深重的恩愛呢？』 阿難回答佛說：『我見到如來三十二相是如此的殊勝美妙，形體清澈透亮猶如琉璃。我常常思惟：『這殊勝的相貌，絕不是由情慾愛戀所能產生的。』為什麼呢？因為情慾之氣粗俗污濁，腥臭污穢交織，膿血雜亂不堪，不可能產生如此殊勝清凈、光明澄澈的紫金光芒。』因此我渴求仰慕佛陀，所以剃髮出家。』 佛說：『很好，阿難！你們應當知道，一切眾生從無始以來生死相續不斷，都是因為不知道常住不滅的真心，以及本性清凈光明的本體，而使用了各種虛妄的念頭。這些念頭不真實，所以才會有輪迴流轉。你現在想要研究無上菩提，真正發明本有的佛性，就應當以正直的心來回答我的問題。十方如來都是遵循同一條道路，出離生死的關鍵在於正直的心，心和言語都正直，這樣乃至從開始到最終的成佛，中間永遠不會有任何虛偽委曲之處。阿難！我現在問你，當初你發心，是因為如來的三十二相，那麼你當時是用什麼來看，又是誰在愛慕歡喜呢？』 阿難回答佛說：『世尊！是我的心和眼睛在愛慕歡喜。因為眼睛看到如來殊勝的相貌，心中生起愛慕歡喜，所以我才發心，願意捨棄生死輪迴。』 佛告訴阿難：『正如你所說，你真正愛慕歡喜的原因在於心和眼睛。如果不能認識心和眼睛的所在之處，就不能降伏塵世的煩惱。譬如國王被盜賊侵犯，發兵去討伐剷除，那麼這些士兵一定要知道盜賊在哪裡。使你流轉生死的，正是你的心和眼睛所造成的過失。我現在問你，你的心和眼睛現在在哪裡呢？』 阿難回答佛說：『世尊！世間所有的十種眾生，都認為自己的識心住在身體裡面；縱然觀看如來清凈的青蓮花眼，也是在佛的面部，我現在觀察這浮在表面的眼根和四大所成的色塵，也只是在我的面部，因此我認為識心確實是住在身體裡面的。』 佛告訴阿難：『你現在正坐在我的講堂里，觀看祇陀林（Jeta Grove）……』
【English Translation】 English version: 『You are all related by blood, with deep affection for each other. What superior aspect did you see in my Dharma that you initially resolved to renounce the deep and profound love of the world?』 Ananda said to the Buddha, 『I saw the Tathagata』s (如來) [Thus Come One] thirty-two marks as supremely wonderful and unique, the form radiant and clear like crystal. I often thought to myself: 『These marks are certainly not born of lust and love.』 Why? Because the energy of desire is coarse and turbid, a foul and putrid mixture of pus and blood, incapable of producing such supremely pure, bright, and luminous clusters of purple-gold light.』 Therefore, I yearned to follow the Buddha and shaved my head to become a monk.』 The Buddha said, 『Excellent, Ananda! You should know that all sentient beings, from beginningless time, continue in the cycle of birth and death because they do not know the permanent, true mind, the pure and bright essence of their nature. Instead, they use false thoughts. Because these thoughts are not true, they are subject to the wheel of rebirth. Now, if you wish to investigate the unsurpassed Bodhi (菩提) [Enlightenment], to truly discover your inherent Buddha-nature, you should answer my questions with a straightforward mind. The Tathagatas (如來) [Thus Come Ones] of the ten directions all follow the same path. The key to liberation from birth and death lies in a straightforward mind. Because the mind and speech are straightforward, there will never be any deceit or crookedness from beginning to end. Ananda! I ask you now, when you initially resolved to follow me because of the Tathagata』s (如來) [Thus Come One] thirty-two marks, what did you use to see, and who was it that loved and rejoiced?』 Ananda replied to the Buddha, 『World Honored One (世尊) [Bhagavan]! It was my mind and eyes that loved and rejoiced. Because my eyes saw the Tathagata』s (如來) [Thus Come One] superior marks, my mind gave rise to love and joy. Therefore, I resolved to renounce birth and death.』 The Buddha told Ananda, 『As you say, the true cause of your love and joy lies in your mind and eyes. If you do not recognize where your mind and eyes are located, you will not be able to subdue the defilements of the world. It is like a king who is invaded by thieves and sends troops to suppress them. These troops must know where the thieves are. It is your mind and eyes that cause you to transmigrate in the cycle of birth and death. I ask you now, where are your mind and eyes located?』 Ananda replied to the Buddha, 『World Honored One (世尊) [Bhagavan]! All ten types of beings in the world believe that their consciousness resides within their bodies. Even when viewing the Tathagata』s (如來) [Thus Come One] pure blue lotus eyes, they are still on the Buddha』s face. I now observe that these superficial sense organs and the four elements that make up the physical form are only on my face. Therefore, I believe that consciousness truly resides within the body.』 The Buddha told Ananda, 『You are now sitting in my lecture hall, observing the Jeta Grove (祇陀林) [Anathapindika's Park]...』
今何所在？」
「世尊！此大重閣清凈講堂在給孤園，今祇陀林實在堂外。」
「阿難！汝今堂中先何所見？」
「世尊！我在堂中，先見如來，次觀大眾，如是外望方矚林園。」
「阿難！汝矚林園因何有見？」
「世尊！此大講堂戶牖開豁，故我在堂得遠瞻見。」
爾時，世尊在大眾中，舒金色臂摩阿難頂，告示阿難及諸大眾：「有三摩提名大佛頂首楞嚴王，具足萬行，十方如來一門超出妙莊嚴路。汝今諦聽！」阿難頂禮，伏受慈旨。
佛告阿難：「如汝所言身在講堂，戶牖開豁遠矚林園，亦有眾生在此堂中，不見如來見堂外者。」
阿難答言：「世尊！在堂不見如來能見林泉，無有是處。」
「阿難！汝亦如是！汝之心靈一切明瞭。若汝現前所明瞭心實在身內，爾時先合了知內身；頗有眾生先見身中后觀外物，縱不能見心、肝、脾、胃，爪生、髮長、筋轉、脈搖，誠合明瞭，如何不知？必不內知，云何知外？是故應知汝言：『覺了能知之心住在身內。』無有是處。」
阿難稽首而白佛言：「我聞如來如是法音，悟知我心實居身外。所以者何？譬如燈光然于室中，是燈必能先照室內，從其室門后及庭際，一切眾生不見身中獨見身外，亦如燈光居在
【現代漢語翻譯】 現代漢語譯本： 『現在（你）在哪裡？』 『世尊（Bhagavan，佛的尊稱）！這座宏偉的重閣清凈講堂位於給孤園（Anathapindika's Park），現在的祇陀林（Jeta Grove）確實在講堂之外。』 『阿難（Ananda，佛陀的十大弟子之一）！你現在在講堂中，首先看到了什麼？』 『世尊！我在講堂中，首先看到如來（Tathagata，佛的稱號），然後看到大眾，這樣向外望去才看到林園。』 『阿難！你觀看林園是因為什麼才能看到？』 『世尊！這座大講堂的門窗敞開寬闊，所以我才能在講堂中遠望得見。』 當時，世尊在大眾之中，伸出金色的手臂摩阿難的頭頂，告訴阿難和所有大眾：『有三摩提（Samadhi，禪定）名叫大佛頂首楞嚴王（Surangama Samadhi），具足萬行，十方如來（Tathagata，諸佛的通稱）都通過這一法門超出，到達妙莊嚴的道路。你現在仔細聽！』阿難頂禮，恭敬地接受佛的慈悲教誨。 佛告訴阿難：『正如你所說，身體在講堂中，門窗敞開才能遠望林園，也有眾生在這講堂中，看不見如來卻能看見講堂外面的東西。』 阿難回答說：『世尊！在講堂中看不見如來卻能看見林泉，沒有這樣的道理。』 『阿難！你也像這樣！你的心性一切明瞭。如果你的現前所明瞭的心確實在身體之內，那麼首先應該了知身體內部；難道有眾生先看見身體內部，然後才觀看外物嗎？即使不能看見心、肝、脾、胃，爪子的生長、頭髮的變長、筋的轉動、脈的跳動，也應該清楚明白，怎麼會不知道呢？必定是不能內知，又怎麼能知外呢？所以應該知道你說：『覺了能知的心住在身體之內。』沒有這樣的道理。』 阿難叩頭向佛稟告說：『我聽聞如來這樣的法音，領悟到我的心確實在身體之外。這是什麼原因呢？譬如燈光點燃在室內，這燈必定能先照亮室內，然後從它的室門照到庭院；一切眾生看不見身體內部，唯獨能看見身體外部，也像燈光住在
【English Translation】 English version: 『Where are you now?』 『Bhagavan (Buddha's honorific title)! This great, multi-storied, pure lecture hall is in Anathapindika's Park, and Jeta Grove is indeed outside the hall.』 『Ananda (one of the Buddha's ten principal disciples)! Now that you are in the hall, what do you see first?』 『Bhagavan! In the hall, I first see the Tathagata (Buddha's title), then I observe the assembly, and then, looking outward, I see the gardens and groves.』 『Ananda! What is the reason you can see the gardens and groves?』 『Bhagavan! The doors and windows of this great lecture hall are wide open, so I can see far away from within the hall.』 At that time, the Bhagavan, in the midst of the assembly, extended his golden arm and stroked Ananda's head, announcing to Ananda and all the assembly: 『There is a Samadhi (meditative state) called the Great Buddha's Crown Surangama King, complete with myriad practices. All the Tathagatas (generic term for Buddhas) of the ten directions transcend through this one gate, reaching the path of wondrous adornment. Now listen attentively!』 Ananda bowed and respectfully received the compassionate instruction. The Buddha told Ananda: 『As you said, your body is in the lecture hall, and you can see the gardens and groves far away because the doors and windows are open. Are there also beings in this hall who cannot see the Tathagata but can see what is outside the hall?』 Ananda replied: 『Bhagavan! There is no such thing as being in the hall and not seeing the Tathagata but being able to see the forests and springs.』 『Ananda! You are also like this! Your mind is clear about everything. If your present, clear mind is truly within the body, then you should first be able to know your inner body. Is there any being who first sees inside their body and then observes external objects? Even if you cannot see your heart, liver, spleen, stomach, the growth of your nails, the lengthening of your hair, the turning of your sinews, the throbbing of your veins, you should at least be clear about them. How could you not know? If you certainly cannot know what is inside, how can you know what is outside? Therefore, you should know that your statement: 『The mind that is aware and knows dwells within the body』 is not reasonable.』 Ananda bowed his head and reported to the Buddha: 『I have heard the Tathagata's Dharma sound, and I have realized that my mind truly dwells outside the body. What is the reason for this? For example, if a lamp is lit in a room, the lamp will certainly first illuminate the room, and then from its doorway, it will illuminate the courtyard. All beings cannot see inside their bodies, but they can only see outside their bodies, just like the lamp dwelling in
室外不能照室。是義必明將無所惑，同佛了義得無妄耶？」
佛告阿難：「是諸比丘適來從我室羅筏城，循乞摶食歸祇陀林，我已宿齋，汝觀比丘一人食時諸人飽不？」
阿難答言：「不也。世尊！何以故？是諸比丘雖阿羅漢，軀命不同，云何一人能令眾飽？」
佛告阿難：「若汝覺了知見之心實在身外，身心相外自不相干，則心所知身不能覺，覺在身際心不能知。我今示汝兜羅綿手，汝眼見時心分別不？」
阿難答言：「如是，世尊！」
佛告阿難：「若相知者，云何在外？是故應知汝言：『覺了能知之心住在身外。』無有是處。」
阿難白佛言：「世尊！如佛所言，不見內故不居身內；身心相知不相離故，不在身外。我今思惟，知在一處。」
佛言：「處今何在？」
阿難言：「此了知心，既不知內而能見外，如我思忖潛伏根里，猶如有人取琉璃碗合其兩眼，雖有物合而不留礙，彼根隨見隨即分別，然我覺了能知之心，不見內者為在根故，分明矚外無障礙者潛根內故。」
佛告阿難：「如汝所言，潛根內者猶如琉璃。彼人當以琉璃籠眼，當見山河見琉璃不？」
「如是，世尊！是人當以琉璃籠眼，實見琉璃。」
佛告阿難：「汝心若同琉璃
【現代漢語翻譯】 現代漢語譯本： 『室外不能照亮室內。』如果這個道理必定明確，就不會有什麼疑惑，與佛陀的究竟之義相符，能免於虛妄嗎？」
佛陀告訴阿難（Ananda）：『這些比丘（bhiksu）剛剛從我的室羅筏城（Sravasti），沿路乞食，返回祇陀林（Jetavana）。我已經吃過齋飯了，你觀察一下，一個比丘吃飯的時候，其他人能吃飽嗎？』
阿難回答說：『不能。世尊（World-Honored One）！為什麼呢？這些比丘雖然是阿羅漢（arhat），但他們的身體和生命各不相同，怎麼可能一個人吃飽，其他人也飽呢？』
佛陀告訴阿難：『如果你的覺了知見之心確實在身體之外，身體和心識互不相干，那麼心所知道的，身體就不能覺察，覺察發生在身體邊緣，心就不能知道。我現在給你看兜羅綿（tula）手，你的眼睛看到的時候，心能分別嗎？』
阿難回答說：『是的，世尊！』
佛陀告訴阿難：『如果互相知道，怎麼能說在外面呢？所以應該知道，你說『覺了能知之心住在身外』，是沒有道理的。』
阿難對佛陀說：『世尊！正如您所說，因為看不見內部，所以不在身體內部；身心互相知道，不相分離，所以不在身體外部。我現在思考，認為知覺在一個處所。』
佛陀說：『這個處所現在在哪裡？』
阿難說：『這個了知之心，既然不能知覺內部，卻能看見外部，就像我思考的那樣，它潛伏在根里，就像有人用琉璃碗蓋住眼睛，雖然有東西遮蓋，卻不留下阻礙，眼根隨著所見立即分別。然而我的覺了能知之心，看不見內部，是因為在根里的緣故，分明地注視外部沒有障礙，是因為潛藏在根內部的緣故。』
佛陀告訴阿難：『正如你所說，潛藏在根內部就像琉璃。如果那個人用琉璃罩住眼睛，能看見山河，能看見琉璃嗎？』
『是的，世尊！這個人用琉璃罩住眼睛，確實能看見琉璃。』
佛陀告訴阿難：『如果你的心像琉璃一樣，……』
English version: 『If the outside cannot illuminate the inside, if this meaning is necessarily clear, there will be no confusion, and it will be in accordance with the Buddha's ultimate meaning, and one can be free from delusion?』
The Buddha told Ananda: 『These bhiksus (monks) have just come from my Sravasti (city), begging for alms along the way, and returning to Jetavana (grove). I have already had my meal. Observe, when one bhiksu eats, can everyone be full?』
Ananda replied: 『No, World-Honored One! Why? Although these bhiksus are arhats (enlightened beings), their bodies and lives are different. How can one person eating make everyone full?』
The Buddha told Ananda: 『If your mind of awareness and knowledge is truly outside the body, and the body and mind are independent of each other, then what the mind knows, the body cannot perceive, and when perception occurs at the edge of the body, the mind cannot know. Now I show you a tula (cotton) hand. When your eyes see it, can the mind distinguish it?』
Ananda replied: 『Yes, World-Honored One!』
The Buddha told Ananda: 『If they know each other, how can you say it is outside? Therefore, you should know that your statement, 『The mind of awareness and knowledge resides outside the body,』 is unreasonable.』
Ananda said to the Buddha: 『World-Honored One! As you said, because it cannot see the inside, it does not reside inside the body; because the body and mind know each other and are inseparable, it is not outside the body. Now I think that knowledge is in one place.』
The Buddha said: 『Where is this place now?』
Ananda said: 『This mind of awareness, since it cannot perceive the inside but can see the outside, as I think, it is hidden in the root, like someone covering their eyes with a crystal bowl. Although there is something covering, it does not leave any obstruction. The root immediately distinguishes what it sees. However, my mind of awareness and knowledge cannot see the inside because it is in the root, and it clearly gazes at the outside without obstruction because it is hidden inside the root.』
The Buddha told Ananda: 『As you said, being hidden inside the root is like crystal. If that person covers their eyes with crystal, can they see mountains and rivers, or can they see the crystal?』
『Yes, World-Honored One! That person covering their eyes with crystal can indeed see the crystal.』
The Buddha told Ananda: 『If your mind is like crystal, ...』
【English Translation】 English version: 『If the outside cannot illuminate the inside, if this meaning is necessarily clear, there will be no confusion, and it will be in accordance with the Buddha's ultimate meaning, and one can be free from delusion?』
The Buddha told Ananda (Ananda): 『These bhiksus (monks) have just come from my Sravasti (city), begging for alms along the way, and returning to Jetavana (grove). I have already had my meal. Observe, when one bhiksu eats, can everyone be full?』
Ananda replied: 『No, World-Honored One! Why? Although these bhiksus are arhats (enlightened beings), their bodies and lives are different. How can one person eating make everyone full?』
The Buddha told Ananda: 『If your mind of awareness and knowledge is truly outside the body, and the body and mind are independent of each other, then what the mind knows, the body cannot perceive, and when perception occurs at the edge of the body, the mind cannot know. Now I show you a tula (cotton) hand. When your eyes see it, can the mind distinguish it?』
Ananda replied: 『Yes, World-Honored One!』
The Buddha told Ananda: 『If they know each other, how can you say it is outside? Therefore, you should know that your statement, 『The mind of awareness and knowledge resides outside the body,』 is unreasonable.』
Ananda said to the Buddha: 『World-Honored One! As you said, because it cannot see the inside, it does not reside inside the body; because the body and mind know each other and are inseparable, it is not outside the body. Now I think that knowledge is in one place.』
The Buddha said: 『Where is this place now?』
Ananda said: 『This mind of awareness, since it cannot perceive the inside but can see the outside, as I think, it is hidden in the root, like someone covering their eyes with a crystal bowl. Although there is something covering, it does not leave any obstruction. The root immediately distinguishes what it sees. However, my mind of awareness and knowledge cannot see the inside because it is in the root, and it clearly gazes at the outside without obstruction because it is hidden inside the root.』
The Buddha told Ananda: 『As you said, being hidden inside the root is like crystal. If that person covers their eyes with crystal, can they see mountains and rivers, or can they see the crystal?』
『Yes, World-Honored One! That person covering their eyes with crystal can indeed see the crystal.』
The Buddha told Ananda: 『If your mind is like crystal, ...』
合者，當見山河何不見眼？若見眼者，眼即同境不得成隨；若不能見，云何說言此了知心，潛在根內如琉璃合？是故應知汝言：『覺了能知之心潛伏根里如琉璃合。』無有是處。」
阿難白佛言：「世尊！我今又作如是思惟：『是眾生身，府藏在中竅穴居外，有藏則暗有竅則明。』今我對佛，開眼見明名為見外，閉眼見暗名為見內，是義云何？」
佛告阿難：「汝當閉眼見暗之時，此暗境界為與眼對？為不對眼？若與眼對，暗在眼前云何成內？若成內者，居暗室中無日月燈，此室暗中皆汝焦府？若不對者，云何成見？若離外見內對所成，閤眼見暗名為身中，開眼見明何不見面？若不見面，內對不成。見面若成，此了知心及與眼根乃在虛空，何成在內？若在虛空，自非汝體。即應如來今見汝面亦是汝身，汝眼已知身合非覺，必汝執言身眼兩覺應有二知，即汝一身應成兩佛。是故應知汝言：『見暗名見內者。』無有是處。」
阿難言：「我常聞佛開示四眾：『由心生故，種種法生；由法生故，種種心生。』我今思惟，即思惟體實我心性，隨所合處心則隨有，亦非內、外、中間三處。」
佛告阿難：「汝今說言：『由法生故種種心生，隨所合處心隨有』者，是心無體則無所合。若無有體而能合者，
【現代漢語翻譯】 現代漢語譯本：佛陀問道：『如果說是聚合，那麼應當能看見山河，為什麼看不見眼睛呢？如果能看見眼睛，那麼眼睛就和外境一樣，不能成為能隨順的（主體）；如果不能看見，又怎麼說這個了知的心，潛藏在根內，像琉璃一樣聚合呢？所以應當知道，你說『覺了能知的心潛伏在根里，像琉璃一樣聚合』，是沒有道理的。』
阿難（Ananda，佛陀的十大弟子之一）對佛說：『世尊（World-Honored One，對佛的尊稱）！我現在又這樣思惟：這個眾生的身體，五臟六腑在內，竅穴在外，有藏的地方就暗，有竅的地方就明。現在我面對佛，睜眼看見光明，名為見外；閉眼看見黑暗，名為見內。這個道理怎麼樣呢？』
佛告訴阿難：『當你閉眼看見黑暗的時候，這個黑暗的境界是與眼睛相對，還是不與眼睛相對？如果與眼睛相對，黑暗就在眼前，怎麼能說是見內呢？如果說是見內，住在沒有日月燈光的暗室中，整個房間的黑暗都是你的五臟六腑嗎？如果不與眼睛相對，又怎麼能說是看見呢？如果離開外面的見，而由內對所成，閉眼見暗名為身中，那麼睜眼見明為什麼看不見自己的面孔？如果看不見自己的面孔，內對就不能成立。如果見面能夠成立，這個了知的心以及眼睛的根就在虛空中，怎麼能說是在內呢？如果在虛空中，就不是你的身體。那麼如來現在看見你的面孔，也應該是你的身體，你的眼睛已經知道了身體的聚合，就不是覺知了。如果你們堅持說身體和眼睛是兩種覺知，就應該有兩個知覺，那麼你一個身體就應該成為兩個佛。所以應當知道，你說『見暗名為見內』，是沒有道理的。』
阿難說：『我常常聽佛開示四眾（比丘、比丘尼、優婆塞、優婆夷）：『由於心生起，所以種種法生起；由於法生起，所以種種心生起。』我現在思惟，這個思惟的本體就是我的心性，隨著所聚合的地方，心就隨著存在，也不是內、外、中間這三個地方。』
佛告訴阿難：『你現在說『由於法生起，所以種種心生起，隨著所聚合的地方，心就隨著存在』，這個心沒有自體，就沒有可以聚合的地方。如果沒有自體而能夠聚合，
【English Translation】 English version: The Buddha asked: 'If it is aggregation, then one should be able to see mountains and rivers, why can't one see the eyes? If one can see the eyes, then the eyes are the same as the external environment and cannot become the compliant (subject); if one cannot see, how can one say that this knowing mind is hidden inside the root, aggregated like lapis lazuli? Therefore, you should know that your statement that 'the knowing mind that is aware is lurking in the root, aggregated like lapis lazuli' is unreasonable.'
Ananda (one of the Buddha's ten great disciples) said to the Buddha: 'World-Honored One (a respectful title for the Buddha)! Now I am thinking like this again: this body of sentient beings, the internal organs are inside, and the orifices are outside. Where there is storage, it is dark; where there are orifices, it is bright. Now I am facing the Buddha, opening my eyes to see the light is called seeing outside; closing my eyes to see the darkness is called seeing inside. What is the meaning of this?'
The Buddha told Ananda: 'When you close your eyes and see darkness, is this state of darkness facing the eyes or not facing the eyes? If it is facing the eyes, the darkness is in front of the eyes, how can it be said to be seeing inside? If it is said to be seeing inside, living in a dark room without sunlight or lamps, is the darkness of the entire room your internal organs? If it is not facing the eyes, how can it be said to be seeing? If it is separated from the external seeing and formed by internal facing, closing the eyes to see darkness is called being in the body, then why can't you see your face when you open your eyes to see light? If you can't see your face, the internal facing cannot be established. If seeing the face can be established, then this knowing mind and the root of the eyes are in the void, how can it be said to be inside? If it is in the void, it is not your body. Then the Tathagata (another name for the Buddha) now sees your face, it should also be your body, your eyes have already known the aggregation of the body, it is not awareness. If you insist that the body and eyes are two kinds of awareness, there should be two perceptions, then your one body should become two Buddhas. Therefore, you should know that your statement that 'seeing darkness is called seeing inside' is unreasonable.'
Ananda said: 'I often hear the Buddha explain to the four assemblies (bhikshus, bhikshunis, upasakas, upasikas): 'Because the mind arises, all kinds of dharmas arise; because the dharmas arise, all kinds of minds arise.' Now I am thinking, the essence of this thinking is my mind-nature, wherever it aggregates, the mind exists accordingly, and it is not in the three places of inside, outside, or middle.'
The Buddha told Ananda: 'Now you say that 'because the dharmas arise, all kinds of minds arise, wherever it aggregates, the mind exists accordingly', this mind has no self-nature, so there is no place to aggregate. If there is no self-nature and it can aggregate,
則十九界因七塵合。是義不然！若有體者，如汝以手自挃其體，汝所知心為復內出？為從外入？若復內出還見身中；若從外來先合見面。」
阿難言：「見是其眼，心知非眼，為見非義。」
佛言：「若眼能見，汝在室中門能見不？則諸已死尚有眼存應皆見物。若見物者，云何名死？阿難！又汝覺了能知之心若必有體，為復一體？為有多體？今在汝身，為復遍體？為不遍體？若一體者，則汝以手挃一𨈛時，四𨈛應覺，若咸覺者，挃應無在。若挃有所，則汝一體自不能成。若多體者，則成多人。何體為汝？若遍體者，同前所挃。若不遍者，當汝觸頭，亦觸其足，頭有所覺，足應無知。今汝不然，是故應知，隨所合處心則隨有，無有是處。」
阿難白佛言：「世尊！我亦聞佛與文殊等諸法王子談實相時，世尊亦言：『心不在內亦不在外。』如我思惟，內無所見外不相知，內無知故在內不成；身心相知在外非義。今相知故，復內無見，當在中間。」
佛言：「汝言中間，中必不迷，非無所在。今汝推中，中何為在？為覆在處？為當在身？若在身者，在邊非中，在中同內。若在處者，為有所表？為無所表？無表同無，表則無定。何以故？如人以表表為中時，東看則西，南觀成北。表體既混，心應雜亂
【現代漢語翻譯】 現代漢語譯本： 如果說十九界（指六根、六塵、六識加上阿賴耶識）是因為七塵（指地、水、火、風、空、見、識七種物質）聚合而成，這種說法是不對的！如果心有實體，就像你用手觸控自己的身體，你所認知的心是從身體內部產生，還是從外部進入？如果是從內部產生，那麼應該能看到身體內部；如果是從外部進入，那麼應該先看到（觸控到）臉面。」
阿難回答說：「見的功能是眼睛的，心是知覺，不是眼睛，所以用眼睛來看是不對的。」
佛說：「如果眼睛能看，你在房間里，門也能看嗎？那麼所有已經死去的人，如果眼睛還在，應該都能看到東西。如果能看到東西，怎麼能叫死呢？阿難！還有，你所覺察能知的心，如果一定有實體，那麼是一個整體，還是多個部分？現在在你身上，是遍佈全身，還是不遍佈全身？如果是一個整體，那麼你用手觸控一個地方的時候，四個肢體應該都有感覺，如果都有感覺，那麼觸控就沒有特定位置。如果觸控有特定位置，那麼你的整體就不能成立。如果是多個部分，那就成了多個人，哪個部分才是你呢？如果遍佈全身，就和前面觸控的情況一樣。如果不遍佈全身，當你觸控頭部的時候，也應該能感覺到腳部，頭部有感覺，腳部應該沒有知覺。現在你不是這樣，所以應該知道，心隨著所結合的地方而存在，沒有固定的處所。」
阿難對佛說：「世尊！我也聽佛和文殊（Manjusri，菩薩名）等各位法王子討論實相的時候，世尊也說過：『心不在內，也不在外。』按照我的思考，在內看不到東西，在外不能相互知覺，在內沒有知覺，所以在內不能成立；身心相互知覺，在外是不對的。現在能夠相互知覺，又在內看不到東西，那麼應該在中間。」
佛說：「你說在中間，中間一定不是迷惑的，不是沒有所在的。現在你推求中間，中間在哪裡？是在一個處所，還是在身體上？如果在身體上，在邊緣就不是中間，在中間就和在內部一樣。如果在一個處所，是有所指代，還是沒有所指代？沒有指代就和沒有一樣，有指代就沒有定準。為什麼呢？比如人用一個標誌來表示中間的時候，向東看，標誌就在西邊，向南看，標誌就在北邊。標誌的本體既然混淆不清，心也應該雜亂無章。」
【English Translation】 English version: If the nineteen realms (referring to the six sense organs, six sense objects, six consciousnesses, and the Alaya consciousness) are formed by the combination of the seven elements (referring to earth, water, fire, wind, space, seeing, and consciousness), this statement is incorrect! If the mind has a substance, like you touching your own body with your hand, does the mind you perceive arise from within the body, or does it enter from the outside? If it arises from within, then it should be able to see inside the body; if it enters from the outside, then it should first see (touch) the face.'
Ananda (a disciple of the Buddha) replied, 'Seeing is the function of the eyes, and the mind is knowing, not the eyes, so seeing with the eyes is not the correct meaning.'
The Buddha said, 'If the eyes can see, can the door see when you are in the room? Then all those who have died, if their eyes still exist, should be able to see things. If they can see things, how can they be called dead? Ananda! Also, if the mind that you perceive and knows certainly has a substance, is it a single entity or multiple parts? Now, in your body, does it pervade the entire body or not? If it is a single entity, then when you touch one limb with your hand, all four limbs should feel it. If all feel it, then there is no specific location for the touch. If the touch has a specific location, then your single entity cannot be established. If it is multiple parts, then it becomes multiple people. Which part is you? If it pervades the entire body, it is the same as the previous situation of touching. If it does not pervade, when you touch your head, you should also feel your feet. The head has sensation, but the feet should have no awareness. But this is not the case with you, so you should know that the mind exists wherever it combines, and there is no fixed place.'
Ananda said to the Buddha, 'World Honored One (a title for the Buddha)! I have also heard the Buddha discuss the true nature of reality with Manjusri (a Bodhisattva) and other Dharma princes. The World Honored One also said, 'The mind is neither inside nor outside.' According to my thinking, one cannot see things inside, and one cannot perceive each other outside. There is no perception inside, so it cannot be established inside; the body and mind perceive each other, which is not correct outside. Now that they can perceive each other, and one cannot see things inside, then it should be in the middle.'
The Buddha said, 'You say in the middle, the middle must not be confused, and it is not without a location. Now you seek the middle, where is the middle? Is it in a place, or is it on the body? If it is on the body, being on the edge is not the middle, and being in the middle is the same as being inside. If it is in a place, does it have a reference point, or does it not have a reference point? Without a reference point, it is the same as nothing, and with a reference point, there is no fixed standard. Why? For example, when a person uses a marker to indicate the middle, looking east, the marker is to the west, and looking south, the marker becomes north. Since the essence of the marker is confused, the mind should also be chaotic.'
。」
阿難言：「我所說中，非此二種。如世尊言：『眼色為緣，生於眼識。』眼有分別，色塵無知，識生其中，則為心在。」
佛言：「汝心若在根、塵之中，此之心體為復兼二？為不兼二？若兼二者，物體雜亂，物非體知，成敵兩立云何為中？兼二不成，非知不知即無體性，中何為相？是故應知，當在中間，無有是處。」
阿難白佛言：「世尊！我昔見佛與大目連、須菩提、富樓那、舍利弗四大弟子共轉法輪，常言：『覺知分別心性，既不在內，亦不在外，不在中間，俱無所在。一切無著名之為心。』則我無著名為心不？」
佛告阿難：「汝言覺知分別心性俱無在者，世間虛空水陸飛行，諸所物象名為一切。汝不著者，為在為無？無則同於龜毛兔角，云何不著？有不著者不可名無，無相則無，非無則相，相有則在，云何無著？是故應知，一切無著名覺知心，無有是處。」
爾時，阿難在大眾中即從座起，偏袒右肩右膝著地，合掌恭敬而白佛言：「我是如來最小之弟，蒙佛慈愛，雖今出家猶恃憍憐，所以多聞未得無漏，不能折伏娑毗羅咒，為彼所轉溺於淫舍，當由不知真際所指。唯愿世尊大慈哀愍，開示我等奢摩他路，令諸闡提隳彌戾車。」作是語已，五體投地。及諸大眾傾渴翹佇
【現代漢語翻譯】 阿難說：『我所說的「在」，不是這兩種情況。正如世尊所說：『眼和色塵為緣，產生眼識。』眼有分別能力，色塵沒有知覺，眼識在其中產生，那麼就是心在其中了。』 佛說：『你的心如果在根（眼根）和塵（色塵）之中，那麼這個心的本體是兼具兩者，還是不兼具兩者呢？如果兼具兩者，物體就會雜亂無章，物體不是能知覺的本體，成為相互對立的兩者，怎麼能說是「在中間」呢？如果兼具兩者不成立，那麼非知非不知就失去了本體自性，「在中間」又是什麼樣子呢？所以應該知道，心在中間，是沒有道理的。』 阿難對佛說：『世尊！我過去常見佛陀與大目連（Mahāmaudgalyāyana）、須菩提（Subhūti）、富樓那（Pūrṇa）、舍利弗（Śāriputra）四大弟子一起轉法輪，常說：『覺知分別的心性，既不在內，也不在外，不在中間，沒有任何處所。一切不執著就叫做心。』那麼我所說的「無著」可以叫做心嗎？』 佛告訴阿難：『你說覺知分別的心性沒有任何處所，世間的虛空、水陸、飛行，各種物體現象都叫做「一切」。你說的不執著，是在還是不在呢？如果說不在，那就等同於龜毛兔角一樣不存在，怎麼能說是不執著呢？如果說在，不執著就不能叫做沒有，沒有相狀就等於沒有，不是沒有就等於有相狀，有相狀就等於在，怎麼能說是無著呢？所以應該知道，一切無著而能覺知的心，是沒有道理的。』 當時，阿難在大眾中立即從座位上站起來，袒露右肩，右膝跪地，合掌恭敬地對佛說：『我是如來最小的弟弟，蒙受佛的慈愛，雖然現在出家了，仍然依賴佛的憐憫，所以雖然多聞卻還沒有證得無漏，不能夠折服娑毗羅（Śabala）咒，被它所迷惑而沉溺於淫舍，這都是由於不知道真實究竟的旨歸所在。只希望世尊大慈大悲，憐憫我們，開示我們奢摩他（Śamatha）的道路，使那些闡提（caṇḍāla，斷善根者）能夠摧毀彌戾車（mleccha，邊地野蠻人）。』說完這些話，五體投地。以及所有的大眾都傾身渴望地注視著。
【English Translation】 Ānanda said, 'What I mean by 'being in' is not these two situations. Just as the World-Honored One said, 'Eye and form are the conditions for the arising of eye-consciousness.' The eye has the ability to discriminate, form-dust has no awareness, and consciousness arises within them; then the mind is within them.' The Buddha said, 'If your mind is within the root (eye-root) and the dust (form-dust), then is the substance of this mind inclusive of both, or not inclusive of both? If it is inclusive of both, then objects will be chaotic and disordered; an object is not the knowing substance, and becoming two opposing entities, how can it be said to be 'in the middle'? If being inclusive of both is not established, then neither knowing nor not-knowing loses its inherent nature; what is the appearance of 'being in the middle'? Therefore, it should be known that the mind being in the middle is not reasonable.' Ānanda said to the Buddha, 'World-Honored One! In the past, I often saw the Buddha turning the Dharma wheel together with the four great disciples, Mahāmaudgalyāyana (Great Maudgalyāyana), Subhūti (Good Existence), Pūrṇa (Fullness), and Śāriputra (Śāriputra), and often said, 'The nature of the mind that is aware and discriminates is neither within, nor without, nor in the middle, nor in any place at all. Non-attachment to everything is called the mind.' Then, can my 'non-attachment' be called the mind?' The Buddha told Ānanda, 'You say that the nature of the mind that is aware and discriminates is in no place at all; the space, water, land, and flying things in the world, all kinds of objects and phenomena are called 'everything'. Is your non-attachment existent or non-existent? If it is said to be non-existent, then it is the same as turtle hair or rabbit horns, how can it be said to be non-attachment? If it is said to be existent, non-attachment cannot be called non-existent; without appearance is equal to non-existence, not non-existence is equal to having appearance, having appearance is equal to being existent, how can it be said to be non-attachment? Therefore, it should be known that a mind that is non-attached to everything and yet is aware is not reasonable.' At that time, Ānanda, in the midst of the assembly, immediately rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined respectfully said to the Buddha, 'I am the youngest brother of the Tathāgata (Thus Come One), receiving the Buddha's loving-kindness, and although I have now left home, I still rely on the Buddha's compassion, so although I have heard much, I have not yet attained non-outflow, and cannot subdue the Śabala (Spotted) mantra, being deluded by it and drowning in the house of lust; this is all because I do not know where the true ultimate aim lies. I only hope that the World-Honored One, with great compassion, will have pity on us and reveal to us the path of Śamatha (Calm Abiding), so that those caṇḍālas (outcasts, those who have severed their roots of goodness) can destroy the mlecchas (barbarians).』 After saying these words, he prostrated himself with his five limbs touching the ground. And all the assembly leaned forward, eagerly gazing.
，欽聞示誨。
爾時，世尊從其面門放種種光，其光晃耀如百千日，普佛世界六種震動，如是十方微塵國土一時開現；佛之威神令諸世界合成一界，其世界中所有一切諸大菩薩，皆住本國合掌承聽。
佛告阿難：「一切眾生從無始來種種顛倒，業種自然如惡叉聚，諸修行人不能得成無上菩提，乃至別成聲聞、緣覺，及成外道、諸天魔王及魔眷屬，皆由不知二種根本，錯亂修習，猶如煮沙欲成嘉饌，縱經塵劫終不能得。云何二種？阿難！一者無始生死根本，則汝今者與諸眾生，用攀緣心為自性者；二者無始菩提涅槃元清凈體，則汝今者識精元明，能生諸緣緣所遺者。由諸眾生遺此本明，雖終日行而不自覺，枉入諸趣。
「阿難！汝今欲知奢摩他路愿出生死，今復問汝。」
即時，如來舉金色臂屈五輪指，語阿難言：「汝今見不？」
阿難言：「見。」
佛言：「汝何所見？」
阿難言：「我見如來舉臂屈指，為光明拳，曜我心目。」
佛言：「汝將誰見？」
阿難言：「我與大眾同將眼見。」
佛告阿難：「汝今答我。如來屈指為光明拳，耀汝心目，汝目可見。以何為心，當我拳耀？」
阿難言：「如來現今徴心所在，而我以心推窮尋逐，即能推
【現代漢語翻譯】 現代漢語譯本： 我恭敬地聽聞您的教誨。 這時，世尊從他的面門放出種種光明，那光明閃耀如同成百上千個太陽，整個佛世界發生六種震動。像這樣，十方無數國土一時都顯現出來；佛的威神使得各個世界合成為一個世界，這個世界中所有一切大菩薩，都安住在自己的國度，合掌恭敬地聽受。 佛告訴阿難（Ananda，佛陀的十大弟子之一）: 『一切眾生從無始以來就存在種種顛倒，業力的種子自然聚集在一起，就像惡叉聚（Akshajata，一種果核）一樣。修行人不能成就無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），甚至只是成就聲聞（Sravaka，聽聞佛法而悟道的修行者）、緣覺（Pratyekabuddha，不依師教，自己悟道的修行者），以及成為外道、諸天魔王以及魔的眷屬，都是因為不知道兩種根本，錯誤地修習，就像煮沙子想要做成美味的食物，即使經過無數劫也終究不能成功。什麼是這兩種根本呢？阿難！一是無始以來的生死根本，就是你現在和所有眾生，用攀緣心作為自己的本性；二是無始以來的菩提涅槃（Bodhi Nirvana，覺悟和寂滅）原本清凈的本體，就是你現在能分辨事物的精明元明，能夠產生各種因緣，但又超越所有因緣的那個東西。由於眾生遺忘了這個原本的光明，即使整天都在運用它，卻不自覺，白白地墮入各種輪迴。』 『阿難！你現在想要知道奢摩他（Samatha，止觀中的止）的道路，想要脫離生死輪迴，我現在再問你。』 這時，如來舉起金色的手臂，彎曲五根手指，對阿難說：『你現在看見了嗎？』 阿難回答說：『看見了。』 佛說：『你看見了什麼？』 阿難回答說：『我看見如來舉起手臂，彎曲手指，成為光明拳，照耀我的心和眼睛。』 佛說：『你用什麼看見的？』 阿難回答說：『我和大眾一起用眼睛看見的。』 佛告訴阿難：『你現在回答我。如來彎曲手指成為光明拳，照耀你的心和眼睛，你的眼睛可以看見。那麼用什麼作為你的心，來感受我的拳頭的照耀呢？』 阿難回答說：『如來現在問我的心在哪裡，而我用心去推究尋找，就是這個能推
【English Translation】 English version: I respectfully listen to your teachings. At that time, the World Honored One emitted various kinds of light from his face. The light shone brilliantly like hundreds of thousands of suns, and the entire Buddha-world experienced six kinds of tremors. In this way, countless lands in the ten directions manifested simultaneously. The Buddha's majestic power caused all the worlds to merge into one, and all the great Bodhisattvas (enlightened beings) in that world remained in their respective countries, joining their palms in reverence to listen. The Buddha said to Ananda (one of the Buddha's ten principal disciples): 'All sentient beings have been subject to various kinds of inversions since beginningless time. The seeds of karma naturally accumulate like Akshajata (a type of fruit pit). Practitioners are unable to attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), and even if they attain the level of Sravaka (a disciple who attains enlightenment by hearing the teachings), Pratyekabuddha (a solitary Buddha who attains enlightenment independently), or become followers of external paths, gods, demon kings, or members of demonic retinues, it is all because they do not know the two fundamental roots and cultivate wrongly, like trying to cook sand into a delicious meal, which will never succeed even after countless kalpas (eons). What are these two roots? Ananda! The first is the root of birth and death since beginningless time, which is your and all sentient beings' habit of using the clinging mind as your self-nature. The second is the originally pure essence of Bodhi Nirvana (enlightenment and liberation) since beginningless time, which is your discerning, bright, and fundamental awareness that can generate all conditions, yet transcends all conditions. Because sentient beings have forgotten this original brightness, they use it all day long without realizing it, and vainly enter the various realms of existence.' 'Ananda! Now you wish to know the path of Samatha (tranquility meditation) and desire to escape from birth and death. I will ask you again.' Immediately, the Tathagata (another name for the Buddha) raised his golden arm, bent his five fingers, and said to Ananda: 'Do you see this now?' Ananda replied: 'I see it.' The Buddha said: 'What do you see?' Ananda replied: 'I see the Tathagata raising his arm and bending his fingers into a fist of light, illuminating my mind and eyes.' The Buddha said: 'With what do you see?' Ananda replied: 'I and the assembly see with our eyes.' The Buddha said to Ananda: 'Now answer me. The Tathagata bends his fingers into a fist of light, illuminating your mind and eyes. Your eyes can see. Then what is used as your mind to experience the illumination of my fist?' Ananda replied: 'The Tathagata is now asking where my mind is, and I am using my mind to investigate and search for it. It is this ability to inves
者，我將為心。」
佛言：「咄！阿難！此非汝心。」
阿難矍然避座合掌，起立白佛：「此非我心，當名何等？」
佛告阿難：「此是前塵虛妄相想惑汝真性。由汝無始至於今生認賊為子，失汝元常故受輪轉。」
阿難白佛言：「世尊！我佛寵弟，心愛佛故令我出家，我心何獨供養如來，乃至遍歷恒沙國土，承事諸佛及善知識，發大勇猛，行諸一切難行法事皆用此心；縱令謗法永退善根亦因此心。若此發明不是心者，我乃無心同諸土木，離此覺知更無所有。云何如來說此非心？我實驚怖，兼此大眾無不疑惑，唯垂大悲開示未悟！」
爾時，世尊開示阿難及諸大眾，欲令心入無生法忍，于師子座摩阿難頂而告之言：「如來常說諸法所生唯心所現，一切因果世界微塵因心成體。阿難！若諸世界一切所有，其中乃至草葉縷結，詰其根元咸有體性，縱令虛空亦有名貌，何況清凈妙凈明心性一切心而自無體？若汝執吝分別覺觀，所了知性必為心者，此心即應離諸一切色、香、味、觸，諸塵事業別有全性，如汝今者承聽我法，此則因聲而有分別，縱滅一切見聞覺知，內守幽閑猶為法塵分別影事，我非敕汝執為非心，但汝於心微細揣摩，若離前塵有分別性即真汝心；若分別性離塵無體，斯則前塵分
【現代漢語翻譯】 現代漢語譯本：阿難說：『如果我沒有心，用什麼來辨別好壞、是非呢？既然能辨別，這就是我的心。』 佛說：『咄！阿難！這不是你的真心。』 阿難驚恐地離開座位，合掌站立，對佛說：『如果這不是我的心，那應該叫什麼呢？』 佛告訴阿難：『這是你被外在塵境虛妄的表象所迷惑，錯認了你的真性。由於你從無始以來直到今生，都認賊作子，喪失了你本有的常住真心，所以才在生死中輪迴。』 阿難對佛說：『世尊！我是佛陀您寵愛的弟弟，因為愛慕佛陀您才出家。我的心不僅供養如來，甚至遍歷恒河沙數國土，承事諸佛以及善知識，發起大勇猛心，修行一切難行的法事，都用這顆心；縱然是誹謗佛法，永遠失去善根，也是因為這顆心。如果這種能明白事理的作用不是心，那我就是沒有心，和那些泥土木頭一樣，除了這種覺知之外，就什麼都沒有了。為什麼如來說這不是心呢？我實在感到驚恐，而且在座的大眾沒有不疑惑的，希望您大發慈悲，開示我們這些還沒有覺悟的人！』 這時，世尊爲了開示阿難以及在座的大眾，想讓他們證入無生法忍，于獅子座上摩阿難的頭頂，並告訴他說：『如來常說諸法所生，唯心所現，一切因果世界微塵，都是因心而成立。阿難！如果各個世界的一切事物，其中乃至一草一葉、一絲一縷的纏結，追究它的根源，都有它的體性，即使是虛空，也有它的名稱和形貌，何況清凈、微妙、明凈的心性，作為一切心的根本，反而沒有自體呢？如果你執著于分別覺觀，認為所了知的那個能分別的自性就是心，那麼這個心就應該離開一切色、香、味、觸等塵境，獨立存在，具有完全的自性。就像你現在聽聞我的說法，這只是因為聲音而產生的分別。即使滅絕一切見聞覺知，內心保持幽靜閒適，仍然是法塵分別的影子。我不是命令你執著地認為它不是心，而是要你對心進行細緻的揣摩，如果離開外在塵境，還有分別的自性，那就是你的真心；如果分別的自性離開塵境就沒有自體，那麼這只是前塵的分別。』
【English Translation】 English version: Ananda said, 'If I do not have a mind, what would I use to distinguish between good and bad, right and wrong? Since I can distinguish, this is my mind.' The Buddha said, 'Tut! Ananda! This is not your true mind.' Ananda, startled, left his seat, put his palms together, stood up, and said to the Buddha, 'If this is not my mind, what should it be called?' The Buddha told Ananda, 'This is the false appearance of the external dust, deluding your true nature. Because you have, from beginningless time until this life, mistaken a thief for your son, you have lost your original, constant mind, and therefore you are subject to reincarnation.' Ananda said to the Buddha, 'World Honored One! I am the Buddha's beloved younger brother. Because of my love for the Buddha, I renounced the household life. My mind not only makes offerings to the Tathagata, but also travels through countless lands like the sands of the Ganges, serving all Buddhas and wise teachers, generating great courage, and practicing all difficult Dharma activities, all with this mind. Even slandering the Dharma and forever losing good roots is also because of this mind. If this ability to understand is not the mind, then I am mindless, like dirt and wood, and there is nothing else besides this awareness. Why does the Tathagata say this is not the mind? I am truly terrified, and the entire assembly is also in doubt. I hope you will have great compassion and enlighten those of us who have not yet awakened!' At that time, the World Honored One, in order to enlighten Ananda and the entire assembly, and to enable them to enter the forbearance of the unproduced Dharma, stroked Ananda's head on the lion throne and told him, 'The Tathagata often says that all phenomena arise from the mind, and all causes and effects, worlds, and fine dust particles are established by the mind. Ananda! If everything in all worlds, even a blade of grass or a strand of thread, when its root is investigated, has its own nature, and even empty space has its name and form, how much more so should the pure, subtle, and bright mind-nature, as the root of all minds, not have its own substance? If you cling to discrimination and perception, and think that the discriminating nature you understand is the mind, then this mind should be separate from all forms, sounds, smells, tastes, and tactile objects, and exist independently, possessing a complete nature. Just as you are now listening to my Dharma, this is only because of the discrimination arising from sound. Even if you extinguish all seeing, hearing, feeling, and knowing, and keep your mind quiet and at ease, it is still a shadow of the discrimination of Dharma dust. I am not ordering you to stubbornly believe that it is not the mind, but I want you to carefully examine the mind. If, apart from external dust, it still has a discriminating nature, then that is your true mind; if the discriminating nature has no substance apart from dust, then it is only a part of the external dust.'
別影事，塵非常住若變滅時，此心則同龜毛兔角，則汝法身同於斷滅，其誰修證無生法忍？」即時阿難與諸大眾默然自失。
佛告阿難：「世間一切諸修學人，現前雖成九次第定，不得漏盡成阿羅漢，皆由執此生死妄想誤為真實。是故汝今雖得多聞不成聖果。」
阿難聞已，重複悲淚五體投地，長跪合掌而白佛言：「自我從佛發心出家，恃佛威神，常自思惟無勞我修，將謂如來惠我三昧，不知身心本不相代，失我本心，雖身出家心不入道，譬如窮子舍父逃逝，今日乃知雖有多聞，若不修行與不聞等，如人說食終不能飽。世尊！我等今者二障所纏，良由不知寂常心性。唯愿如來哀愍窮露發妙明心，開我道眼。」
即時如來從胸卍字涌出寶光，其光晃昱有百千色，十方微塵普佛世界一時周遍，遍灌十方所有寶剎諸如來頂，旋至阿難及諸大眾。告阿難言：「吾今為汝建大法幢，亦令十方一切眾生，獲妙微密性凈明心得清凈眼。阿難！汝先答我見光明拳，此拳光明因何所有？云何成拳汝將誰見？」
阿難言：「由佛全體閻浮檀金赩如寶山，清凈所生故有光明，我實眼觀五輪指端屈握示人，故有拳相。」
佛告阿難：「如來今日實言告汝，諸有智者要以譬喻而得開悟。阿難！譬如我拳，若無我手
【現代漢語翻譯】 現代漢語譯本：『別影事』（不要執著于虛幻的影子），塵世的萬物並非永恒不變，如果它們變異消滅的時候，你的心識也就像烏龜的毛、兔子的角一樣不存在，那麼你的法身也就等同於斷滅，這樣的話，又有誰來修證那無生法忍呢？」當時阿難和所有的大眾都沉默不語，感到非常失落。
佛陀告訴阿難：『世間一切修學佛法的人，即使已經修成了九次第定，卻不能斷盡煩惱，證得阿羅漢果位，都是因為執著于這種生死的虛妄念想，誤以為它是真實的。所以你現在雖然聽了很多佛法，卻不能成就聖果。』
阿難聽了之後，再次悲傷地流下眼淚，五體投地，長跪合掌對佛陀說：『我自從跟隨佛陀發心出家以來，仰仗佛陀的威神之力，常常自己認為不用努力修行，以為如來會賜予我三昧（專注的境界）。不知道身和心本來不能互相代替，失去了我本來的真心。雖然身體出了家，心卻沒有入道，就像一個窮困的兒子，捨棄父親逃離。今天才知道，即使聽了很多佛法，如果不去修行，就和沒有聽一樣，就像一個人說食物，終究不能飽腹。世尊！我們現在被兩種障礙所纏繞，實在是因為不知道寂靜常住的心性。只希望如來慈悲憐憫我們這些貧窮的人，發起妙明真心，開啟我的道眼。』
當時，如來從胸前的卍字涌出寶光，那光芒閃耀，有百千種顏色，十方微塵數般的所有佛世界，一時都普遍照耀，普遍灌注十方所有寶剎中諸位如來的頭頂，然後迴旋來到阿難和所有大眾的頭頂。佛陀告訴阿難：『我現在為你建立大法幢（佛法的旗幟），也讓十方一切眾生，獲得微妙秘密、本性清凈光明的真心，得到清凈的眼。阿難！你先回答我，你看見光明拳，這個拳頭的光明是因為什麼而有的？如何成為拳頭？你用什麼看見的？』
阿難回答說：『因為佛陀的全體如同閻浮檀金（一種金色的礦物），紅潤如寶山，由清凈所生，所以有光明。我確實用眼睛看見五輪手指的指端彎曲握緊給人看，所以有拳頭的形狀。』
佛陀告訴阿難：『如來今天真實地告訴你，有智慧的人需要用比喻才能開悟。阿難！譬如我的拳頭，如果沒有我的手，
【English Translation】 English version: 『Do not dwell on illusory shadows.』 The things of the world are not permanent. If they change and vanish, then your mind will be like the horns of a tortoise or the fur of a rabbit, nonexistent. Then your Dharmakaya (body of the Dharma) will be equivalent to annihilation. Who then will cultivate and realize the Unborn Dharma-kṣānti (patience with the unarisen nature of phenomena)?」 At that moment, Ānanda and all the assembly were silent and felt lost.
The Buddha told Ānanda: 『All those in the world who study and practice, even if they have attained the Nine Successive Dhyānas (stages of meditative absorption), cannot exhaust their outflows and become Arhats (liberated beings) because they cling to this illusory thought of birth and death, mistaking it for reality. Therefore, although you have heard much, you have not attained the fruit of a sage.』
Having heard this, Ānanda again wept with sorrow, prostrated himself with his five limbs on the ground, knelt with his palms together, and said to the Buddha: 『Since I first resolved to renounce the world and follow the Buddha, I have relied on the Buddha's majestic power, constantly thinking that I did not need to cultivate diligently, assuming that the Tathāgata (the Thus-Come One, an epithet of the Buddha) would bestow Samādhi (a state of meditative concentration) upon me. I did not know that the body and mind are fundamentally not interchangeable, and I lost my original mind. Although my body has left the household life, my mind has not entered the Path, like a poor son who abandons his father and flees. Today I know that even if I have heard much, if I do not practice, it is the same as not hearing, like a person talking about food but never being full. World-Honored One! We are now entangled by the two obstructions (afflictions and karmic hindrances), truly because we do not know the nature of the still and constant mind. I only hope that the Tathāgata will have compassion on us poor and exposed ones, arouse the wonderfully bright mind, and open my eye of the Path.』
At that moment, the Tathāgata emitted a precious light from the Svastika (卍) symbol on his chest. The light shone brightly with hundreds of thousands of colors, and at once pervaded all the Buddha-worlds in the ten directions, as numerous as dust motes. It universally poured over the crowns of all the Tathāgatas in all the precious lands in the ten directions, and then circled back to Ānanda and all the assembly. The Buddha told Ānanda: 『I am now establishing a great Dharma banner (a symbol of the Dharma) for you, and also enabling all sentient beings in the ten directions to obtain the wonderfully subtle and secret, inherently pure, bright, and clear mind, and to attain a pure eye. Ānanda! You must first answer me, you see the light of the fist, what is the cause of this light of the fist? How is it formed into a fist? With what do you see it?』
Ānanda replied: 『Because the Buddha's entire body is like Jambudvipa gold (a type of golden ore), reddish and like a precious mountain, born of purity, therefore there is light. I truly see with my eyes the tips of the five fingers of the hand bent and clenched to show people, therefore there is the appearance of a fist.』
The Buddha told Ānanda: 『The Tathāgata truthfully tells you today that wise people need to use metaphors to gain enlightenment. Ānanda! For example, my fist, if there were no hand,
不成我拳；若無汝眼不成汝見。以汝眼根例我拳理，其義均不？」
阿難言：「唯然，世尊！既無我眼不成我見，以我眼根例如來拳，事義相類。」
佛告阿難：「汝言相類，是義不然。何以故？如無手人拳畢竟滅；彼無眼者非見全無。所以者何？汝試於途詢問盲人：『汝何所見？』彼諸盲人必來答汝：『我今眼前唯見黑暗，更無他矚。』以是義觀，前塵自暗，見何虧損？」
阿難言：「諸盲眼前唯睹黑暗，云何成見？」
佛告阿難：「諸盲無眼唯觀黑暗，與有眼人處於暗室，二黑有別？為無有別？」
「如是，世尊！此暗中人與彼群盲，二黑校量曾無有異。」
「阿難！若無眼人全見前黑，忽得眼光還於前塵，見種種色名眼見者；彼暗中人全見前黑，忽獲燈光，亦於前塵見種種色，應名燈見。若燈見者，燈能有見自不名燈，又則燈觀何關汝事？是故當知燈能顯色。如是見者是眼非燈，眼能顯色，如是見性是心非眼。」
阿難雖復得聞是言，與諸大眾口已默然心未開悟，猶冀如來慈音宣示，合掌清心佇佛悲誨。
爾時，世尊舒兜羅綿網相光手，開五輪指，誨敕阿難及諸大眾：「我初成道于鹿園中，為阿若多五比丘等及汝四眾言：『一切眾生不成菩提及阿羅漢，皆由
【現代漢語翻譯】 現代漢語譯本： 『如果我沒有握拳，你就看不到我的拳頭；如果沒有你的眼睛，你就無法看到事物。用你的眼根來比喻我的拳頭，這兩者的道理一樣嗎？』
阿難回答說：『是的，世尊！如果沒有我的眼睛，我就無法看到事物。用我的眼根來比喻如來的拳頭，這兩者的道理是相似的。』
佛告訴阿難：『你說相似，這個道理不對。為什麼呢？因為如果沒有手，握拳的動作就徹底消失了；但沒有眼睛的人，並非完全看不到東西。為什麼這麼說呢？你可以在路上問問盲人：『你看到了什麼？』那些盲人一定會回答你：『我現在眼前只能看到黑暗，什麼也看不到。』從這個角度來看，是外在的塵境本身就是黑暗的，你的見性又有什麼損失呢？』
阿難說：『盲人眼前只能看到黑暗，怎麼能說是『見』呢？』
佛告訴阿難：『盲人沒有眼睛，只能看到黑暗，和有眼睛的人處在黑暗的房間里，這兩種黑暗有什麼區別嗎？有區別還是沒有區別？』
『是的，世尊！這黑暗中的人和那些盲人，兩種黑暗比較起來，沒有任何區別。』
『阿難！如果沒眼睛的人完全看到的是黑暗，忽然得到了眼光，又能在原來的塵境中，看到各種顏色，這才能叫做眼睛的『見』；那黑暗中的人完全看到的是黑暗，忽然得到了燈光，也能在原來的塵境中，看到各種顏色，那應該叫做燈的『見』。如果說是燈的『見』，燈自己能『見』，那就不叫燈了，而且燈的『觀』和你又有什麼關係呢？所以應當知道，燈只能顯現顏色。同樣的道理，能『見』的是眼睛而不是燈，眼睛能顯現顏色，所以能『見』的本性是心而不是眼睛。』
阿難雖然聽到了這些話，和大眾一起口頭上保持沉默，但心裡並沒有開悟，仍然希望如來用慈悲的聲音宣講開示，合掌清凈身心，等待佛的慈悲教誨。
這時，世尊伸出像柔軟的兜羅綿一樣的，有網狀紋路的光明之手，張開五指，教誨阿難和大眾：『我最初成道的時候，在鹿野苑中，為阿若多（Ajñata，意為『已知』）五比丘等以及你們四眾說：『一切眾生不能成就菩提（Bodhi，意為『覺悟』）和阿羅漢（Arhat，意為『應供』），都是因為……』
【English Translation】 English version: 'If I didn't make a fist, you wouldn't see my fist; if there were no eyes of yours, you wouldn't have any seeing. Using your eye-faculty to exemplify my fist-principle, are their meanings the same?'
Ānanda (阿難, one of the principal disciples of the Buddha) said: 'Yes, World-Honored One! If there were no eyes of mine, I wouldn't have any seeing. Using my eye-faculty to exemplify the Tathāgata's (如來, 'Thus Come One', an epithet of the Buddha) fist, the matters and meanings are similar.'
The Buddha told Ānanda: 'Your saying they are similar, that meaning is not right. Why is that? If there were no hand, the fist-making would be completely extinguished; but those without eyes do not have a complete absence of seeing. Why is that? You try asking a blind person on the road: 'What do you see?' Those blind people will surely answer you: 'I now see only darkness before my eyes, and nothing else.' From this meaning, the preceding dust (前塵, external objects) is itself dark, so what loss is there to seeing?'
Ānanda said: 'The blind only perceive darkness before their eyes, how can that be considered 'seeing'?'
The Buddha told Ānanda: 'The blind have no eyes and only perceive darkness, is there a difference between that and a person with eyes being in a dark room? Is there a difference or no difference?'
'Thus it is, World-Honored One! This person in the dark room and those blind people, comparing the two darknesses, there is no difference.'
'Ānanda! If a person without eyes completely sees the darkness before them, and suddenly obtains eyesight, and then sees various colors in the preceding dust, that is called eye-seeing; if a person in the dark completely sees the darkness before them, and suddenly obtains lamplight, and also sees various colors in the preceding dust, that should be called lamp-seeing. If it is lamp-seeing, and the lamp itself can see, then it is not called a lamp, and also what does the lamp's seeing have to do with you? Therefore, you should know that the lamp can only reveal colors. Likewise, the one who sees is the eye and not the lamp, the eye can reveal colors, so the seeing-nature is the mind and not the eye.'
Although Ānanda heard these words, he and the assembly remained silent in their mouths but their minds were not enlightened, still hoping that the Tathāgata would declare and explain with a compassionate voice, joining their palms and purifying their minds, awaiting the Buddha's compassionate teachings.
At that time, the World-Honored One extended his hand, which was like soft cotton, with web-like light patterns, opened his five fingers, and instructed Ānanda and the assembly: 'When I first attained the Way in the Deer Park, I said to Ajñata-Kauṇḍinya (阿若多, 'known') and the five Bhikkhus (比丘, Buddhist monks) and your four assemblies: 'All sentient beings cannot attain Bodhi (菩提, 'enlightenment') and Arhatship (阿羅漢, 'worthy one'), all because...'
客塵煩惱所誤。』汝等當時因何開悟今成聖果？」
時，憍陳那起立白佛：「我今長老於大眾中獨得解名，因悟客塵二字成果。世尊！譬如行客投寄旅亭，或宿或食，食宿事畢，俶裝前途不遑安住；若實主人自無攸往。如是思惟不住名客、住名主人，以不住者名為客義。又如新霽清旸昇天光入隙中，發明空中諸有塵相，塵質搖動虛空寂然。如是思惟澄寂名空，搖動名塵，以搖動者名為塵義。」
佛言：「如是。」
即時，如來於大眾中屈五輪指，屈已復開，開已又屈，謂阿難言：「汝今何見？」
阿難言：「我見如來百寶輪掌眾中開合。」
佛告阿難：「汝見我手眾中開合，為是我手有開有合？為復汝見有開有合？」
阿難言：「世尊！寶手眾中開合，我見如來手自開合，非我見性自開自合。」
佛言：「誰動誰靜？」
阿難言：「佛手不住，而我見性尚無有靜，誰為無住。」
佛言：「如是。」
如來於是從輪掌中飛一寶光在阿難右，即時阿難回首右𥌊，又放一光在阿難左，阿難又則回首左𥌊。佛告阿難：「汝頭今日何因搖動？」
阿難言：「我見如來出妙寶光來我左右，故左右觀，頭自搖動。」
「阿難！汝𥌊佛光左右動頭，為汝頭
【現代漢語翻譯】 現代漢語譯本：『被客塵煩惱所迷惑。』你們當時因為什麼開悟，現在成就聖果呢？」
當時，憍陳那（Ajñata Kaundinya，五比丘之首）起立對佛說：『我現在是長老，在大眾中獨自獲得解脫之名，是因為領悟了『客』和『塵』這兩個字而成就的。世尊！譬如行路的客人投宿旅店，或者住宿或者吃飯，吃住的事情完畢后，整理行裝趕赴前程，沒有空閑安住；如果是真正的主人，自己就沒有去往別處的必要。這樣思惟，不住留的叫做『客』，住留的叫做『主人』，以不住留的意義稱為『客』。又如新雨過後，晴朗的陽光升起，光線從縫隙中射入，顯現出空中各種塵埃的形態，塵埃的本質是搖動的，而虛空是寂靜的。這樣思惟，澄澈寂靜的叫做『空』，搖動的叫做『塵』，以搖動的意義稱為『塵』。』
佛說：『是這樣的。』
當時，如來在大眾中屈起五輪指（五指），屈起之後又張開，張開之後又屈起，對阿難（Ananda，佛陀十大弟子之一，以記憶力強著稱）說：『你現在看到了什麼？』
阿難說：『我看見如來百寶輪掌在大眾中開合。』
佛告訴阿難：『你看見我的手在大眾中開合，是我的手有開有合呢？還是你看見的有開有合？』
阿難說：『世尊！寶手在大眾中開合，我看見如來的手自己在開合，不是我的見性自己在開合。』
佛說：『誰動誰靜？』
阿難說：『佛的手不住留，而我的見性尚且沒有靜止，誰是無住留的呢？』
佛說：『是這樣的。』
如來於是從輪掌中飛出一道寶光在阿難的右邊，當時阿難回頭看右邊，又放出一道光在阿難的左邊，阿難又回頭看左邊。佛告訴阿難：『你的頭今天因為什麼搖動？』
阿難說：『我看見如來放出美妙的寶光來到我的左右，所以我左右觀看，頭自己搖動。』
『阿難！你因為佛光在左右而動頭，是你頭
【English Translation】 English version: 『Deluded by the defilements of adventitious dust.』 Why were you enlightened at that time and now attained the holy fruit?』
Then, Ajñata Kaundinya (the first of the five Bhikkhus) stood up and said to the Buddha: 『I am now an elder, and I alone have gained the name of liberation among the assembly, because I realized the two words 『guest』 and 『dust』 and achieved the fruit. World-Honored One! For example, a traveler lodges in an inn, either staying or eating. When the eating and lodging are finished, he packs his bags and goes on his way, not having time to stay. If he is the real owner, he has no need to go anywhere else. Thinking in this way, that which does not stay is called 『guest,』 and that which stays is called 『owner.』 The meaning of not staying is called 『guest.』 Also, like after a new rain, the clear sunshine rises, and light enters through the cracks, revealing the forms of various dust particles in the air. The nature of dust is moving, while the void is still. Thinking in this way, that which is clear and still is called 『void,』 and that which is moving is called 『dust.』 The meaning of moving is called 『dust.』』
The Buddha said: 『It is so.』
At that time, the Tathagata (another name for Buddha) bent his five wheel-like fingers (five fingers) in the assembly, bent them and then opened them, opened them and then bent them again, and said to Ananda (one of the ten great disciples of the Buddha, known for his strong memory): 『What do you see now?』
Ananda said: 『I see the Tathagata's hundred-jeweled wheel-like palm opening and closing in the assembly.』
The Buddha told Ananda: 『You see my hand opening and closing in the assembly, is it my hand that has opening and closing? Or is it what you see that has opening and closing?』
Ananda said: 『World-Honored One! The jeweled hand opens and closes in the assembly. I see the Tathagata's hand opening and closing itself, not my seeing-nature opening and closing itself.』
The Buddha said: 『Who moves and who is still?』
Ananda said: 『The Buddha's hand does not stay, and my seeing-nature has not yet been still, who is without staying?』
The Buddha said: 『It is so.』
Then the Tathagata emitted a jeweled light from his wheel-like palm to Ananda's right, and immediately Ananda turned his head to look to the right. Then he emitted another light to Ananda's left, and Ananda turned his head to look to the left again. The Buddha told Ananda: 『Why is your head moving today?』
Ananda said: 『I saw the Tathagata emit wonderful jeweled light coming to my left and right, so I looked left and right, and my head moved by itself.』
『Ananda! You move your head because of the Buddha's light on the left and right, is it your head
動？為復見動？」
「世尊！我頭自動，而我見性尚無有止，誰為搖動。」
佛言：「如是。」
於是如來普告大眾：「若復眾生，以搖動者名之為塵，以不住者名之為客，汝觀阿難頭自動搖見無所動，又汝觀我手自開合見無舒捲，云何汝今以動為身、以動為境，從始洎終唸唸生滅，遺失真性顛倒行事，性心失真認物為己，輪迴是中自取流轉？」
大佛頂萬行首楞嚴經卷第一 大正藏第 19 冊 No. 0945 大佛頂如來密因修證了義諸菩薩萬行首楞嚴經
大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第二(一名中印度那蘭陀大道場經，于灌頂部錄出別行)
唐天竺沙門般剌蜜帝譯
爾時，阿難及諸大眾聞佛示誨身心泰然，念無始來失卻本心，妄認緣塵分別影事，今日開悟如失乳兒忽遇慈母，合掌禮佛，愿聞如來顯出身心真妄虛實現前生滅與不生滅二發明性。
波斯匿王起立白佛：「我昔未承諸佛誨敕，見迦旃延毗羅胝子，咸言：『此身死後斷滅，名為涅槃。』我雖值佛今猶狐疑，云何發揮證知此心不生滅地？令此大眾諸有漏者咸皆愿聞。」
佛告大王：「汝身現存，今復問汝，汝此肉身為同金剛常住不朽？為復變壞？」
「世尊！我今
【現代漢語翻譯】 現代漢語譯本：『動？為復見動？』 『世尊！（Bhagavan，意為『世尊』）我頭自動，而我見性尚無有止，誰為搖動。』 佛言：『如是。』 於是如來（Tathagata，意為『如來』）普告大眾：『若復眾生，以搖動者名之為塵，以不住者名之為客，汝觀阿難（Ananda，意為『阿難』）頭自動搖見無所動，又汝觀我手自開合見無舒捲，云何汝今以動為身、以動為境，從始洎終唸唸生滅，遺失真性顛倒行事，性心失真認物為己，輪迴是中自取流轉？』 大佛頂萬行首楞嚴經卷第一 大正藏第 19 冊 No. 0945 大佛頂如來密因修證了義諸菩薩萬行首楞嚴經 大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第二(一名中印度那蘭陀大道場經，于灌頂部錄出別行) 唐天竺沙門般剌蜜帝譯 爾時，阿難（Ananda，意為『阿難』）及諸大眾聞佛示誨身心泰然，念無始來失卻本心，妄認緣塵分別影事，今日開悟如失乳兒忽遇慈母，合掌禮佛，愿聞如來（Tathagata，意為『如來』）顯出身心真妄虛實現前生滅與不生滅二發明性。 波斯匿王（Prasenajit，意為『波斯匿王』）起立白佛：『我昔未承諸佛誨敕，見迦旃延（Katyayana，意為『迦旃延』）毗羅胝子，咸言：『此身死後斷滅，名為涅槃（Nirvana，意為『涅槃』）。』我雖值佛今猶狐疑，云何發揮證知此心不生滅地？令此大眾諸有漏者咸皆愿聞。』 佛告大王：『汝身現存，今復問汝，汝此肉身為同金剛常住不朽？為復變壞？』 『世尊！（Bhagavan，意為『世尊』）我今
【English Translation】 English version: 『Moves? Or does the seeing move?』 『World-Honored One! (Bhagavan) My head moves on its own, but my seeing nature has no cessation. Who is doing the shaking?』 The Buddha said, 『So it is.』 Thereupon, the Tathagata (Tathagata) universally announced to the assembly, 『If living beings call that which is shaking 『dust,』 and that which does not abide 『guest,』 you see Ananda's (Ananda) head shaking on its own, yet the seeing does not move. Also, you see my hand opening and closing on its own, yet the seeing has no stretching or contracting. How can you now take movement as the body and movement as the environment, from beginning to end, with thoughts arising and ceasing, losing your true nature and acting perversely, your nature and mind losing their truth, recognizing things as yourself, and taking rebirth within this, undergoing transmigration on your own?』 The Shurangama Sutra of the Great Buddha's Summit, First Volume Taisho Tripitaka Volume 19, No. 0945, The Shurangama Sutra of the Great Buddha's Summit, the Secret Cause of the Tathagata, the Meaning of Cultivation and Verification, and the Myriad Practices of All Bodhisattvas The Shurangama Sutra of the Great Buddha's Summit, the Secret Cause of the Tathagata, the Meaning of Cultivation and Verification, and the Myriad Practices of All Bodhisattvas, Second Volume (Also known as the Great Assembly Sutra of Nalanda in Central India, separately recorded from the Consecration Section) Translated by the Shramana Paramiti of Tang Dynasty, from India At that time, Ananda (Ananda) and the great assembly, hearing the Buddha's instruction, felt peaceful in body and mind, reflecting on how they had lost their original mind since beginningless time, falsely recognizing conditioned dust and discriminating shadows. Today, they awakened as if a lost infant suddenly encountered its loving mother. Joining their palms, they paid homage to the Buddha, wishing to hear the Tathagata (Tathagata) reveal the true and false, the illusory and real of body and mind, and the two illuminating natures of arising and ceasing and non-arising and non-ceasing. King Prasenajit (Prasenajit) rose and said to the Buddha, 『In the past, before receiving the Buddha's teachings, I saw Katyayana (Katyayana) and the sons of Virocana, who all said, 『After this body dies, it is annihilated, which is called Nirvana (Nirvana).』 Although I have now encountered the Buddha, I still doubt. How can you explain and prove that this mind is not subject to birth and death? May all those with outflows in this assembly wish to hear.』 The Buddha told the Great King, 『Your body is presently existing. Now I ask you again, is this physical body of yours like diamond, eternally abiding and imperishable? Or is it subject to change and decay?』 『World-Honored One! (Bhagavan) I now
此身終從變滅。」
佛言：「大王！汝未曾滅，云何知滅？」
「世尊！我此無常變壞之身雖未曾滅，我觀現前唸唸遷謝新新不住，如火成灰漸漸銷殞殞亡不息，決知此身當從滅盡。」
佛言：「如是，大王！汝今生齡已從衰老，顏貌何如童子之時？」
「世尊！我昔孩孺膚腠潤澤，年至長成血氣充滿，而今頹齡迫於衰耄，形色枯悴精神昏昧，發白面皺逮將不久，如何見比充盛之時。」
佛言：「大王！汝之形容應不頓朽。」
王言：「世尊！變化密移我誠不覺，寒暑遷流漸至於此。何以故？我年二十雖號年少，顏貌已老初十年時；三十之年又衰二十；於今六十又過於二；觀五十時宛然強壯。世尊！我見密移雖此殂落，其間流易且限十年，若復令我微細思惟，其變寧唯一紀二紀，實為年變；豈唯年變，亦兼月化；何直月化，兼又日遷；沉思諦觀剎那剎那，唸唸之間不得停住，故知我身終從變滅。」
佛言：「大王！汝見變化遷改不停，悟知汝滅；亦于滅時，知汝身中有不滅耶？」
波斯匿王合掌白佛：「我實不知！」
佛言：「我今示汝不生滅性。大王！汝年幾時見恒河水？」
王言：「我生三歲，慈母攜我謁耆婆天，經過此流。爾時即知是恒河水。
【現代漢語翻譯】 現代漢語譯本：『此身終將經歷變異和消滅。』
佛陀說：『大王！你尚未經歷過消滅，又怎麼知道消滅呢？』
『世尊！我這無常變壞之身雖然尚未消滅，但我觀察到眼前每一瞬間都在遷變衰謝，新的生起舊的滅去，沒有停息。就像火燃燒成灰燼，漸漸地消損殞滅，永不停息。因此我確信此身終將走向滅盡。』
佛陀說：『正是如此，大王！你現在的年齡已經開始衰老，容貌和童年時相比如何呢？』
『世尊！我小時候面板潤澤，到了成年血氣充盈。而現在年老體衰，形色枯槁，精神昏昧，頭髮變白，面容皺紋增多，壽命將盡，怎麼能和壯盛的時候相比呢？』
佛陀說：『大王！你的容貌變化不應該是一下子衰老的吧。』
國王說：『世尊！變化在不知不覺中發生，我確實沒有察覺。寒暑交替，漸漸到了現在這個地步。為什麼這麼說呢？我二十歲的時候雖然還算年輕，但容貌已經比剛滿十歲的時候衰老了；三十歲的時候又比二十歲的時候衰老；現在六十歲，又超過了之前的二十年。看五十歲的時候，還覺得身體強壯。世尊！我看到這種細微的變化雖然逐漸衰落，但其間流逝變化的時間還以十年為限。如果讓我仔細思考，這種變化難道僅僅以十年或二十年為單位嗎？實際上是每年都在變化；豈止是每年變化，也包括每月的變化；豈止是每月變化，還包括每天的變化；仔細觀察，每一剎那、每一瞬間都在變化，沒有停頓。所以我知道我的身體終將經歷變異和消滅。』
佛陀說：『大王！你看到變化遷改不停，領悟到你會消滅；那麼在消滅的時候，你是否知道你身中存在不滅的東西呢？』
波斯匿王合掌對佛說：『我實在不知道！』
佛陀說：『我現在為你展示不生不滅的本性。大王！你幾歲的時候見到恒河水？』
國王說：『我三歲的時候，母親帶我去拜謁耆婆天（Jiva Deva），經過這條河流。那時就知道這是恒河水。』
【English Translation】 English version: 'This body will ultimately undergo change and extinction.'
The Buddha said, 'Great King! You have not yet experienced extinction, how do you know about extinction?'
'World Honored One! Although this impermanent and decaying body of mine has not yet become extinct, I observe that every moment in front of me is changing and declining, with the new arising and the old ceasing, without stopping. Just like fire turning into ashes, gradually diminishing and perishing, without ceasing. Therefore, I am certain that this body will eventually head towards extinction.'
The Buddha said, 'That is so, Great King! Your current age has already begun to decline. How does your appearance compare to when you were a child?'
'World Honored One! When I was a child, my skin was smooth and radiant. When I reached adulthood, my blood and energy were abundant. But now, in my declining years, I am frail and weak, my complexion is withered, my spirit is dim, my hair has turned white, my face is wrinkled, and my life is nearing its end. How can it compare to when I was in my prime?'
The Buddha said, 'Great King! The changes in your appearance should not have happened all at once.'
The King said, 'World Honored One! The subtle changes occurred without my noticing. The changing of seasons has gradually brought me to this state. Why do I say this? When I was twenty years old, although I was still considered young, my appearance was already older than when I was just ten years old. At thirty, I was even more aged than at twenty. Now, at sixty, I have surpassed the previous twenty years. Looking back at fifty, I still felt strong. World Honored One! I see that these subtle changes, although gradually declining, still have a limit of ten years between them. If I were to think about it carefully, are these changes only in units of ten or twenty years? In reality, there are changes every year. And not only yearly changes, but also monthly changes. And not only monthly changes, but also daily changes. Contemplating carefully, every instant, every moment, there is change without stopping. Therefore, I know that my body will ultimately undergo change and extinction.'
The Buddha said, 'Great King! You see the changes occurring without stopping, and you realize that you will become extinct. Then, at the time of extinction, do you know if there is something within your body that does not become extinct?'
King Pasenadi (Prasenajit) clasped his hands and said to the Buddha, 'I truly do not know!'
The Buddha said, 'Now I will show you the nature of non-birth and non-extinction. Great King! At what age did you see the Ganges River (Ganga River)?'
The King said, 'When I was three years old, my mother took me to visit Jiva Deva (a celestial being), and we passed by this river. At that time, I knew it was the Ganges River.'
」
佛言：「大王！如汝所說，二十之時衰於十歲，乃至六十，日月歲時念念遷變，則汝三歲見此河時，至年十三其水云何？」
王言：「如三歲時，宛然無異，乃至於今年六十二，亦無有異。」
佛言：「汝今自傷發白面皺，其面必定皺于童年，則汝今時觀此恒河，與昔童時觀河之見有童耄不？」
王言：「不也，世尊！」
佛言：「大王！汝面雖皺，而此見精性未曾皺，皺者為變、不皺非變，變者受滅、彼不變者元無生滅，云何于中受汝生死，而猶引彼末伽梨等都言此身死後全滅？」
王聞是言，信知身後捨生趣生，與諸大眾踴躍歡喜得未曾有。
阿難即從座起禮佛，合掌長跪白佛：「世尊！若此見聞必不生滅，云何世尊名我等輩遺失真性顛倒行事？愿興慈悲洗我塵垢。」
即時，如來垂金色臂，輪手下指示阿難言：「汝今見我母陀羅手為正為倒？」
阿難言：「世間眾生以此為倒，而我不知誰正誰倒。」
佛告阿難：「若世間人以此為倒，即世間人將何為正？」
阿難言：「如來豎臂，兜羅綿手上指于空，則名為正。」
佛即豎臂，告阿難言：「若此顛倒首尾相換，諸世間人一倍瞻視，則知汝身與諸如來清凈法身比類發明，如來之
【現代漢語翻譯】 現代漢語譯本 佛說：『大王！正如你所說，二十歲時（的身體狀況）不如十歲時，乃至六十歲，日月歲時都在念念遷變。那麼你三歲時看到這條河，到十三歲時，河水怎麼樣了呢？』 國王說：『和三歲時一樣，完全沒有不同，乃至今年六十二歲，也沒有什麼不同。』 佛說：『你現在自己感傷頭髮變白、面容起皺，你的面容必定比童年時更皺。那麼你現在看這條恒河，和童年時看河的見解，有衰老的變化嗎？』 國王說：『沒有，世尊！』 佛說：『大王！你的面容雖然起皺，但這個能見的精性卻未曾起皺。起皺的是會變化的，不起皺的則不會變化。會變化的會經歷生滅，那不變的原本就沒有生滅。怎麼會在其中承受你的生死呢？而你還引用末伽梨（Makali，一種外道）等人，都說這個身體死後就完全消滅了呢？』 國王聽了這些話，相信死後捨棄此生還會再有來生，與大眾一起踴躍歡喜，得到前所未有的體驗。 阿難（Ananda，佛陀的十大弟子之一）立刻從座位上站起來，向佛行禮，合掌長跪，對佛說：『世尊！如果這個見聞性必定不生不滅，為什麼世尊說我們這些人遺失了真性，顛倒行事呢？希望您能興起慈悲，洗去我們的塵垢。』 當時，如來垂下金色的手臂，輪手向下指示阿難說：『你現在看我的母陀羅手（Mudra hand，手印）是正是倒？』 阿難說：『世間眾生認為這樣是倒的，而我不知道誰正誰倒。』 佛告訴阿難：『如果世間人認為這樣是倒的，那麼世間人認為什麼是正的呢？』 阿難說：『如來豎起手臂，兜羅綿手（Tula cotton hand，柔軟的手）向上指著天空，就叫做正。』 佛立刻豎起手臂，告訴阿難：『如果這個顛倒首尾互換，世間人更加仔細地觀看，那麼就知道你的身體與諸如來清凈法身相比，顯發明了，如來的……』
【English Translation】 English version The Buddha said, 'Great King! As you said, at twenty, you are weaker than at ten, and even up to sixty, the days, months, years, and times are constantly changing. So, when you saw this river at the age of three, what was the water like when you were thirteen?' The King said, 'It was exactly the same as when I was three, and even now at sixty-two, there is no difference.' The Buddha said, 'Now you grieve over your white hair and wrinkled face. Your face must be more wrinkled than when you were a child. So, when you look at this Ganges River now, is there any aging change in your perception of the river compared to when you were a child?' The King said, 'No, World Honored One!' The Buddha said, 'Great King! Although your face is wrinkled, the essence of this seeing has never wrinkled. What wrinkles changes, and what doesn't wrinkle doesn't change. What changes undergoes birth and death, but what doesn't change originally has no birth or death. How can you undergo your birth and death within it? Yet you still quote Makali (Makali, a type of heterodox) and others, who all say that this body is completely annihilated after death?' Upon hearing these words, the King believed that after death, abandoning this life, there would be another life. Together with the assembly, he rejoiced and was filled with unprecedented joy. Ananda (Ananda, one of the Buddha's ten great disciples) immediately rose from his seat, bowed to the Buddha, joined his palms, knelt and said to the Buddha, 'World Honored One! If this seeing and hearing are certainly not subject to birth and death, why does the World Honored One say that we have lost our true nature and act in a deluded manner? May you arouse compassion and wash away our defilements.' At that moment, the Tathagata lowered his golden arm, and with his wheel-marked hand, pointed downwards to Ananda, saying, 'Do you now see my Mudra hand (Mudra hand, hand gesture) as right or upside down?' Ananda said, 'Worldly beings consider this upside down, but I do not know who is right and who is upside down.' The Buddha told Ananda, 'If worldly people consider this upside down, then what do worldly people consider right?' Ananda said, 'When the Tathagata raises his arm, with his Tula cotton hand (Tula cotton hand, soft hand) pointing towards the sky, that is called right.' The Buddha immediately raised his arm and told Ananda, 'If this upside down is reversed, worldly people will look even more closely, then they will know that your body, compared to the pure Dharma body of all Tathagatas, is clearly revealed, the Tathagata's...'
身名正遍知，汝等之身號性顛倒，隨汝諦觀汝身佛身，稱顛倒者名字何處號為顛倒？」
於時，阿難與諸大眾瞪瞢瞻佛目精不瞬，不知身心顛倒所在。佛興慈悲哀愍阿難及諸大眾，發海潮音遍告同會：「諸善男子！我常說言：『色心諸緣及心所使諸所緣法，唯心所現。』汝身汝心皆是妙明真精妙心中所現物，云何汝等遺失本妙圓妙明心寶明妙性，認悟中迷晦昧為空，空晦暗中結暗為色，色雜妄想想相為身，聚緣內搖趣外奔逸，昏擾擾相以為心性。一迷為心，決定惑為色身之內，不知色身外洎山河虛空大地，咸是妙明真心中物。譬如澄清百千大海，棄之，唯認一浮漚體，目為全潮窮盡瀛渤。汝等即是迷中倍人，如我垂手等無差別，如來說為可憐愍者。」
阿難承佛悲救深誨，垂泣叉手而白佛言：「我雖承佛如是妙音，悟妙明心元所圓滿常住心地；而我悟佛現說法音，現以緣心允所瞻仰，徒獲此心未敢認為本元心地。愿佛哀愍宣示圓音，拔我疑根歸無上道。」
佛告阿難：「汝等尚以緣心聽法，此法亦緣非得法性。如人以手指月示人，彼人因指當應看月；若復觀指以為月體，此人豈唯亡失月輪，亦亡其指。何以故？以所標指為明月故。豈唯亡指，亦復不識明之與暗。何以故？即以指體為月明性，明暗二
【現代漢語翻譯】 現代漢語譯本：身名正遍知（如來十號之一，意為佛陀具有正等正覺的智慧），你們的身號稱性顛倒，隨著你們仔細觀察你們的身和佛身，這個被稱為顛倒的名字，在何處可以稱之為顛倒呢？』
當時，阿難（佛陀的十大弟子之一，以多聞第一著稱）和所有大眾瞪大眼睛，專注地看著佛陀的眼睛，一眨也不眨，不知道身心顛倒在哪裡。佛陀生起慈悲心，憐憫阿難和所有大眾，發出如海潮般的聲音，遍告在場的所有人：『各位善男子！我常說：『色（物質現象）、心（精神現象）諸緣以及心所驅使的諸所緣法，都只是心的顯現。』你們的身和你們的心，都是妙明真精妙心中所顯現的物體，為什麼你們遺失了本妙圓妙明心寶明妙性，在覺悟中錯認迷昧為空，在空晦暗中結暗為（原文如此，可能指某種障礙或執著），雜妄想想相為身，聚集因緣在內搖動，向外奔逸，把昏擾擾的相當作心性。因為一時的迷惑而執著於心，就決定性地迷惑於色身之內，不知道色身之外，乃至山河虛空大地，都是妙明真心中的物體。譬如在澄清的百千大海中，捨棄大海，只認一個浮漚（水泡）的形體，就認為這就是全部的潮水，窮盡了整個海洋。你們就是迷惑中的加倍迷惑之人，就像我垂下手一樣，沒有什麼差別，如來說你們是可憐憫的人。』
阿難承受佛陀悲憫救護的深刻教誨，流著眼淚，合掌對佛陀說：『我雖然承受佛陀如此美妙的聲音，領悟到妙明心本來就是圓滿常住的心地；但我領悟佛陀現在說法之音，現在用緣心來瞻仰佛陀，只是徒然獲得了這個心，還不敢認為這是本元的心地。希望佛陀慈悲，宣示圓滿的聲音，拔除我的疑惑之根，使我歸向無上道。』
佛陀告訴阿難：『你們還用緣心來聽法，這個法也是緣起的，不能得到法性。就像有人用手指指月亮給別人看，那個人應該順著手指去看月亮；如果反而看著手指，以為手指就是月亮的本體，這個人豈止是失去了月亮，也失去了手指。為什麼呢？因為他把所標示的手指當作了明月。豈止是失去了手指，也不認識明與暗的區別。為什麼呢？因為他把手指的形體當作了月亮的明亮之性，把明暗二
【English Translation】 English version: 'Your name, Samyak-sambuddha (one of the ten titles of the Tathagata, meaning the Buddha possesses perfect and complete enlightenment), your bodies are called inverted in nature. As you carefully observe your bodies and the Buddha's body, where can this name called inversion be said to be inverted?'
At that time, Ananda (one of the Buddha's ten principal disciples, known for his great memory) and all the assembly stared intently at the Buddha's eyes without blinking, not knowing where the inversion of body and mind lay. The Buddha, with compassion, took pity on Ananda and all the assembly, and proclaimed in a voice like the ocean's tide to all present: 'Good men! I have often said: 'All phenomena of form (material phenomena), mind (mental phenomena), and the various conditions, as well as all the objects of mind's activity, are merely manifestations of the mind.' Your body and your mind are objects manifested from the wonderful, bright, true, essential, and subtle mind. Why have you lost the original, wonderful, complete, bright, and subtle mind's precious, bright, and subtle nature, mistaking delusion for emptiness in enlightenment, and in the emptiness and darkness, forming darkness into * (as in the original text, possibly referring to some kind of obstacle or attachment), mixing * with deluded thoughts and appearances as the body, gathering conditions to shake internally and rush externally, taking the confused appearance as the nature of the mind. Because of a moment's delusion and attachment to the mind, you are decisively deluded within the physical body, not knowing that outside the physical body, even mountains, rivers, empty space, and the great earth, are all objects within the wonderful, bright, and true mind. It is like abandoning a clear ocean of hundreds of thousands of miles, only recognizing the form of a floating bubble, and thinking that this is the entire tide, exhausting the entire ocean. You are doubly deluded people in delusion, just like my hand hanging down, there is no difference. The Tathagata says you are pitiable.'
Ananda, receiving the Buddha's compassionate and saving profound teachings, weeping and placing his palms together, said to the Buddha: 'Although I receive the Buddha's wonderful voice and realize that the wonderful, bright mind is originally the complete and permanent ground of the mind, I only understand the Buddha's present teaching voice, and now use the conditioned mind to look up to the Buddha. I have only obtained this mind in vain, and I dare not consider it the original ground of the mind. I hope the Buddha will be compassionate and proclaim the complete sound, uproot my roots of doubt, and lead me back to the unsurpassed path.'
The Buddha told Ananda: 'You are still using the conditioned mind to listen to the Dharma, this Dharma is also conditioned and cannot attain the nature of Dharma. It is like a person pointing to the moon for others to see, that person should look at the moon following the finger; if instead, they look at the finger and think that the finger is the body of the moon, this person will not only lose the moon, but also lose the finger. Why? Because they take the indicated finger as the bright moon. Not only do they lose the finger, but they also do not recognize the difference between brightness and darkness. Why? Because they take the form of the finger as the bright nature of the moon, and the two
性無所了故。汝亦如是，若以分別我說法音為汝心者，此心自應離分別音有分別性。譬如有客寄宿旅亭，暫止便去終不常住，而掌亭人都無所去名為亭主；此亦如是，若真汝心則無所去。云何離聲無分別性？斯則豈唯聲分別心，分別我容離諸色相無分別性，如是乃至分別都無非色非空。拘舍離等昧為冥諦，離諸法緣無分別性，則汝心性各有所還，云何為主？」
阿難言：「若我心性各有所還，則如來說妙明元心云何無還？惟垂哀愍為我宣說。」
佛告阿難：「且汝見我見精明元，此見雖非妙精明心，如第二月非是月影，汝應諦聽，今當示汝無所還地。阿難！此大講堂洞開東方，日輪昇天則有明耀，中夜黑月雲霧晦暝則復昏暗，戶牖之隙則復見通，墻宇之間則復觀擁，分別之處則復見緣，頑虛之中遍是空性，郁𡋯之象則紆昏塵，澄霽斂氛又觀清凈。阿難！汝咸看此諸變化相，吾今各還本所因處。云何本因？阿難！此諸變化明還日輪。何以故？無日不明，明因屬日，是故還日；暗還黑月；通還戶牖；擁還墻宇；緣還分別；頑虛還空；郁𡋯還塵；清明還霽。則諸世間一切所有，不出斯類。汝見八種，見精明性當欲誰還？何以故？若還於明，則不明時無復見暗，雖明暗等種種差別，見無差別；諸可還者自然非汝，
【現代漢語翻譯】 現代漢語譯本：『因為自性沒有固定的處所。你也像這樣，如果認為分別我說法聲音的是你的心，那麼這個心本身就應該離開分別聲音而具有分別的自性。譬如有客人寄宿在旅店，暫時停留就離開，終究不會常住，而掌管旅店的人卻無處可去，被稱為旅店的主人；這也像這樣，如果真是你的心，那就無處可去。怎麼能說離開聲音就沒有分別的自性呢？這樣說來，豈止是聲音的分別心，分別我的容貌，離開各種色相就沒有分別的自性，像這樣乃至分別一切都沒有，既不是色也不是空。拘舍離（Kusali，外道仙人名）等人迷惑于認為是冥諦（Pradhana，數論派所說的宇宙根本因），離開各種法緣就沒有分別的自性，那麼你的心性各自有所歸還，怎麼能作為主宰呢？』 阿難（Ananda，佛陀的十大弟子之一）說：『如果我的心性各自有所歸還，那麼如來（Tathagata，佛陀的稱號之一）所說的妙明元心，又怎麼會沒有歸還之處呢？希望您慈悲憐憫，為我宣說。』 佛告訴阿難：『且說你所見的見精明元，這個見雖然不是妙精明心，就像第二個月亮不是真正的月亮一樣，你應該仔細聽，現在我將告訴你沒有歸還之處的道理。阿難！這個大講堂洞開東方，太陽升起就有光明照耀，半夜沒有月亮，雲霧昏暗就又變得昏暗，從門窗的縫隙看出去就又見到通達，在墻壁之間就又看到阻礙，在分別之處就又見到因緣，在頑固空虛之處遍佈都是空性，陰暗昏沉的景象就好像是盤旋的塵埃，澄澈晴朗，收斂雲氣，又看到清凈。阿難！你們都看到了這些變化的景象，我現在將它們各自歸還到原本的因緣之處。什麼是原本的因緣之處呢？阿難！這些變化，光明歸還給太陽。為什麼呢？沒有太陽就沒有光明，光明的因緣屬於太陽，所以歸還給太陽；昏暗歸還給黑月；通達歸還給門窗；阻礙歸還給墻壁；因緣歸還給分別；頑固空虛歸還給空；陰暗昏沉歸還給塵埃；清明歸還給晴朗。那麼世間一切所有，都離不開這些種類。你所見的這八種現象，見精明性的本體，你想要歸還給誰呢？為什麼呢？如果歸還給光明，那麼沒有光明的時候，就無法再見到黑暗，雖然光明、黑暗等種種差別，但見的本性卻沒有差別；那些可以歸還的東西，自然不是你自己的。』
【English Translation】 English version: 'Because the nature has no fixed place. You are also like this, if you think that what distinguishes my Dharma sound is your mind, then this mind itself should have the nature of distinguishing apart from distinguishing sound. For example, if a guest lodges in an inn, he stays temporarily and then leaves, and will never stay permanently, but the person in charge of the inn has nowhere to go and is called the owner of the inn; it is also like this, if it is really your mind, then there is nowhere to go. How can it be said that there is no distinguishing nature without sound? In this case, it is not only the distinguishing mind of sound, distinguishing my appearance, without the distinguishing nature apart from various forms, like this, even distinguishing everything that is neither form nor emptiness. Kusali (Kusali, name of a heretical immortal) and others are confused and think it is Pradhana (Pradhana, the fundamental cause of the universe according to the Samkhya school), without the distinguishing nature apart from various Dharma conditions, then your mind nature will each return to its place, how can it be the master?' Ananda (Ananda, one of the Buddha's ten major disciples) said: 'If my mind nature each returns to its place, then how can the wonderful bright original mind said by the Tathagata (Tathagata, one of the Buddha's titles) have no place to return? I hope you will have compassion and explain it to me.' The Buddha told Ananda: 'Let's talk about the seeing essence and bright origin that you see. Although this seeing is not the wonderful bright mind, just like the second moon is not the real moon, you should listen carefully, now I will show you the principle of having no place to return. Ananda! This great lecture hall is wide open to the east, and when the sun rises, there is bright light, and in the middle of the night, when there is no moon and the clouds are dark, it becomes dark again, and when you look out from the cracks in the doors and windows, you see through again, and between the walls, you see obstacles again, and in the place of distinguishing, you see causes and conditions again, and in the stubborn and empty place, there is emptiness everywhere, and the dark and dim image is like swirling dust, and when it is clear and sunny and the clouds are gone, you see purity again. Ananda! You have all seen these changing images, and now I will return them to their original causes and conditions. What are the original causes and conditions? Ananda! These changes, the light returns to the sun. Why? Without the sun, there is no light, and the cause of light belongs to the sun, so it returns to the sun; darkness returns to the black moon; passage returns to the doors and windows; obstacles return to the walls; causes and conditions return to distinguishing; stubborn emptiness returns to emptiness; darkness and dimness return to dust; clarity returns to clear weather. Then everything in the world cannot be separated from these categories. The eight phenomena that you see, the essence of seeing and bright nature, who do you want to return it to? Why? If it is returned to light, then when there is no light, you can no longer see darkness, although there are various differences such as light and darkness, the nature of seeing has no difference; those things that can be returned are naturally not your own.'
不汝還者非汝而誰？則知汝心本妙明凈。汝自迷悶喪本受輪，于生死中常被漂溺，是故如來名可憐愍。」
阿難言：「我雖識此見性無還，云何得知是我真性？」
佛告阿難：「吾今問汝，今汝未得無漏清凈，承佛神力，見於初禪得無障礙；而阿那律見閻浮提，如觀掌中庵摩羅果；諸菩薩等見百千界；十方如來窮盡微塵清凈國土無所不矚。眾生洞視不過分寸。阿難！且吾與汝觀四天王所住宮殿，中間遍覽水陸空行，雖有昏明種種形像，無非前塵分別留礙，汝應於此分別自他。今吾將汝擇于見中，誰是我體？誰為物象？阿難！極汝見源，從日月宮，是物非汝；至七金山周遍諦觀，雖種種光亦物非汝；漸漸更觀云騰、鳥飛、風動塵起、樹木山川、草芥人畜，咸物非汝。阿難！是諸近遠諸有物性，雖復差殊，同汝見精清凈所矚，則諸物類自有差別，見性無殊，此精妙明誠汝見性。若見是物，則汝亦可見吾之見？若同見者名為見吾；吾不見時，何不見吾不見之處？若見不見，自然非彼不見之相；若不見吾不見之地，自然非物，云何非汝？又則汝今見物之時，汝既見物物亦見汝，體性紛雜，則汝與我並諸世間不成安立。阿難！若汝見時是汝非我，見性周遍非汝而誰？云何自疑汝之真性，性汝不真取我求實。」
【現代漢語翻譯】 現代漢語譯本：如果不是你歸還，又是誰歸還呢？由此可知你的心本來就是微妙光明清凈的。你因為自己迷惑昏昧，喪失了根本，所以才在生死輪迴中常常被漂流沉溺，因此如來稱你為可憐憫者。
阿難（Ananda，佛陀的十大弟子之一）說：『我雖然知道這個見性沒有歸還，但如何才能知道這是我的真性呢？』
佛告訴阿難：『我現在問你，現在你還沒有得到無漏清凈，憑藉佛的神力，看到初禪境界沒有障礙；而阿那律（Aniruddha，佛陀的十大弟子之一，以天眼第一著稱）能看到閻浮提（Jambudvipa，我們所居住的這個世界），就像觀看掌中的庵摩羅果（Amalaka，一種水果）一樣；諸位菩薩能看到百千世界；十方如來能窮盡微塵數目的清凈國土，沒有看不到的。而眾生能看到的範圍不過幾寸。阿難！暫且我和你一起觀看四天王（Caturmaharajika，佛教的護法天神）所居住的宮殿，中間遍覽水陸空中的各種景象，雖然有昏暗明亮種種形狀，但無非是以前的塵境分別留下的阻礙，你應該在這裡分辨自己和他物。現在我將和你一起選擇在見性之中，誰是我的本體？誰是外物形象？阿難！窮盡你的見性的源頭，從日月宮開始，這些都是外物不是你；到七金山（Sapta Kanchanagiri，佛教傳說中的山）周圍仔細觀看，雖然有種種光芒也是外物不是你；漸漸再觀看雲彩升騰、鳥兒飛翔、風吹動、塵土飛揚、樹木山川、草芥人畜，都是外物不是你。阿難！這些近處遠處的各種事物，雖然各有不同，但都是你的見精清凈所照見的，那麼各種事物自然有差別，而見性沒有差別，這個精妙光明才是你的見性。如果見性是外物，那麼你也應該能看到我的見性？如果能共同看到，那才叫做看到我；我沒有見的時候，為什麼你不能看到我沒有見的地方？如果能看到不見，自然不是那不見的景象；如果不能看到我沒有見的地方，自然不是外物，怎麼就不是你呢？而且你現在看到外物的時候，你既然看到外物，外物也看到你，本體性質紛雜，那麼你和我以及所有世間都不能安立。阿難！如果你的見性是你在見的時候是你而不是我，見性周遍，如果不是你又是誰呢？為什麼還要懷疑你的真性，捨棄你的真性而向外求實呢？』
【English Translation】 English version: If it is not you who returns, then who is it? From this, you should know that your mind is originally wonderfully bright and pure. Because you are deluded and confused, losing your root, you are constantly drifting and drowning in the cycle of birth and death. Therefore, the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) calls you pitiable.
Ananda (Ananda, one of the ten great disciples of the Buddha) said, 'Although I know that this seeing-nature does not return, how can I know that this is my true nature?'
The Buddha told Ananda, 'Now I ask you, now that you have not yet attained the un-leaking purity, relying on the Buddha's divine power, you can see the first Dhyana (Dhyana, meditation state) without obstruction; and Aniruddha (Aniruddha, one of the ten great disciples of the Buddha, known as the foremost in divine sight) can see Jambudvipa (Jambudvipa, the world we live in) as if observing an Amalaka fruit (Amalaka, a kind of fruit) in his palm; the Bodhisattvas (Bodhisattva, an enlightened being) can see hundreds of thousands of worlds; the Tathagatas of the ten directions can exhaust the pure lands of countless dust motes, without anything unseen. Ordinary beings can only see within a few inches. Ananda! Let us temporarily observe together the palaces where the Four Heavenly Kings (Caturmaharajika, the guardian deities of Buddhism) reside, and in between, survey all the sights on land, water, and in the air. Although there are various forms of darkness and light, they are nothing more than the obstructions left by the discriminations of past dusts. You should distinguish between yourself and others in this. Now I will choose with you within the seeing-nature, who is my essence? Who is the external form? Ananda! Exhaust the source of your seeing, starting from the palaces of the sun and moon, these are external objects, not you; to the Seven Gold Mountains (Sapta Kanchanagiri, mountains in Buddhist cosmology), observe carefully all around, although there are various lights, they are also external objects, not you; gradually observe further the rising clouds, flying birds, moving wind, rising dust, trees, mountains, rivers, grass, and animals, all are external objects, not you. Ananda! These various things, near and far, although different, are all illuminated by your seeing-essence, which is pure. Then the various things naturally have differences, but the seeing-nature has no difference. This subtle and bright essence is truly your seeing-nature. If the seeing-nature is an external object, then you should also be able to see my seeing-nature? If you can see together, then that is called seeing me; when I do not see, why can't you see the place where I do not see? If you can see the unseen, then it is naturally not the aspect of the unseen; if you cannot see the place where I do not see, then it is naturally not an external object, how can it not be you? Moreover, when you see external objects now, since you see the external objects, the external objects also see you, the essence of the bodies are mixed, then you and I and all the worlds cannot be established. Ananda! If your seeing-nature is you when you are seeing, and not me, and the seeing-nature is pervasive, then if it is not you, who is it? Why do you still doubt your true nature, abandon your true nature and seek reality externally?'
阿難白佛言：「世尊！若此見性必我非余，我與如來觀四天王勝藏寶殿居日月宮，此見周圓遍娑婆國；退歸精舍只見伽藍，清心戶堂但瞻檐廡。世尊！此見如是，其體本來周遍一界，今在室中唯滿一室，為復此見縮大為小？為當墻宇夾令斷絕？我今不知斯義所在，愿垂弘慈為我敷演。」
佛告阿難：「一切世間大小內外諸所事業各屬前塵，不應說言見有舒縮。譬如方器，中見方空，吾復問汝，此方器中所見方空，為復定方？為不定方？若定方者，別安圓器空應不圓；若不定者，在方器中應無方空。汝言不知斯義所在，義性如是云何為在。阿難！若復欲令入無方圓，但除器方空體無方，不應說言更除虛空方相所在。若如汝問，入室之時縮見令小，仰觀日時汝豈挽見齊于日面？若築牆宇能夾見斷，穿為小竇寧無竇跡？是義不然。一切眾生從無始來迷己為物，失於本心為物所轉，故於是中觀大觀小；若能轉物則同如來，身心圓明不動道場，於一毛端遍能含受十方國土。」
阿難白佛言：「世尊！若此見精必我妙性，令此妙性現在我前，見必我真，我今身心復是何物？而今身心分別有實，彼見無別分辨我身，若實我心令我今見，見性實我，而身非我，何殊如來先所難言：『物能見我？』惟垂大慈開發未悟。」
【現代漢語翻譯】 現代漢語譯本： 阿難對佛說：『世尊！如果這個見性一定是我而不是其他，我和如來一起觀看四大天王的殊勝寶殿，居住在日月宮中，這個見性周遍圓滿整個娑婆世界；回到精舍，卻只能看見伽藍，清凈的心在廳堂里，只能看到屋檐。世尊！這個見性如果是這樣，它的本體本來周遍整個法界，現在在室內卻只能充滿一室，是這個見性縮小了嗎？還是被墻壁阻擋隔斷了？我現在不明白這個道理在哪裡，希望您能慈悲地為我詳細解說。』 佛告訴阿難：『一切世間的大小內外各種事物都屬於外在的塵境，不應該說見性有舒張和收縮。譬如方形的器皿，中間顯現方形的空，我再問你，這個方形器皿中所見的方形空，是固定的方形嗎？還是不固定的方形？如果是固定的方形，另外安放圓形的器皿，空就不應該是圓形的；如果是不固定的方形，在方形器皿中就不應該有方形的空。你說不明白這個道理在哪裡，道理的性質本來就是這樣，怎麼能說它在哪裡呢？阿難！如果想要讓它進入沒有方圓的狀態，只要除去器皿的方形，空的本體就沒有方形，不應該說再除去虛空的方形相在哪裡。如果像你問的，進入室內的時候見性就縮小，抬頭看太陽的時候，你難道能拉伸見性使它和太陽一樣大嗎？如果建造墻壁就能阻擋隔斷見性，穿鑿一個小孔難道沒有小孔的痕跡嗎？這個道理是不對的。一切眾生從無始以來，迷惑于把自身當作外物，喪失了本來的真心，被外物所轉動，所以在這裡觀察到大和小；如果能夠轉動外物，就和如來一樣，身心圓滿光明，安住于不動的道場，在一根毫毛的尖端，就能普遍容納十方國土。』 阿難對佛說：『世尊！如果這個見精一定是我奇妙的本性，讓這個奇妙的本性現在我的面前，見性一定是我真實的自我，那我現在的身心又是什麼呢？現在身心有分別而且是真實的，那個見性沒有分別，分辨我的身體，如果真實的是我的心，讓我現在能看見，見性是真實的自我，而身體不是我，這和如來先前所說的『外物能看見我嗎？』有什麼區別呢？希望您能大發慈悲，開導我這個還沒有覺悟的人。』
【English Translation】 English version: Ananda said to the Buddha: 'World Honored One, if this seeing-nature is definitely me and not something else, and I, together with the Tathagata, observe the magnificent treasure palaces of the Four Heavenly Kings, residing in the palaces of the sun and moon, this seeing encompasses the entire Saha world; returning to the monastery, I can only see the Sangharama, and with a pure mind in the hall, I can only see the eaves. World Honored One, if this seeing is like this, its essence originally pervades the entire realm, but now in the room it only fills the room. Is this seeing shrinking from large to small? Or is it being blocked and cut off by the walls? I do not know where this meaning lies, and I hope you will compassionately explain it to me in detail.' The Buddha told Ananda: 'All worldly affairs, large and small, internal and external, belong to the external dust, and it should not be said that seeing has expansion and contraction. For example, a square container has a square space inside. I ask you again, is the square space seen in this square container fixed or unfixed? If it is fixed, then if a round container is placed in it, the space should not be round; if it is unfixed, then there should be no square space in the square container. You say you do not understand where this meaning lies; the nature of meaning is like this, how can it be said to be located somewhere? Ananda, if you want it to enter a state without squareness or roundness, just remove the squareness of the container, and the essence of space will have no squareness. It should not be said to remove the location of the square aspect of emptiness. If it is as you ask, when entering the room, seeing shrinks to become small, when looking up at the sun, can you stretch seeing to be as large as the sun? If building walls can block and cut off seeing, would there be no trace of a small hole if one were drilled? This reasoning is not correct. All sentient beings, from beginningless time, are deluded into taking themselves as external objects, losing their original true mind, and being turned by external objects, so they observe large and small in this. If they can turn external objects, they will be like the Tathagata, with body and mind perfectly enlightened, abiding in the immovable Bodhimanda, and at the tip of a single hair, they can universally contain the ten directions of lands.' Ananda said to the Buddha: 'World Honored One, if this seeing-essence is definitely my wonderful nature, let this wonderful nature appear before me. Seeing must be my true self. Then what are my present body and mind? Now the body and mind have distinctions and are real, but that seeing has no distinctions and distinguishes my body. If it is truly my mind that allows me to see now, and seeing-nature is my true self, and the body is not me, how is this different from what the Tathagata previously said: 'Can an external object see me?' I hope you will have great compassion and enlighten me who is not yet enlightened.'
佛告阿難：「今汝所言：『見在汝前』是義非實。若實汝前，汝實見者，則此見精既有方所非無指示。且今與汝坐祇陀林，遍觀林渠及與殿堂，上至日月前對恒河，汝今於我師子座前，舉手指陳是種種相，陰者是林，明者是日，礙者是壁，通者是空，如是乃至草樹纖毫大小雖殊，但可有形無不指著。若必有見現在汝前，汝應以手確實指陳何者是見。阿難！當知若空是見，既已成見，何者是空？若物是見，既已是見，何者為物？汝可微細披剝萬象，析出精明凈妙見元，指陳示我，同彼諸物分明無惑。」
阿難言：「我今於此重閣講堂，遠洎恒河上觀日月，舉手所指縱目所觀，指皆是物無是見者。世尊！如佛所說，況我有漏初學聲聞，乃至菩薩亦不能于萬物象前剖出精見，離一切物別有自性。」
佛言：「如是，如是！」
佛復告阿難：「如汝所言，無有精見，離一切物別有自性，則汝所指是物之中無是見者。今復告汝！汝與如來坐祇陀林更觀林苑，乃至日月種種象殊，必無見精受汝所指；汝又發明此諸物中何者非見？」
阿難言：「我實遍見此祇陀林，不知是中何者非見？何以故？若樹非見，云何見樹？若樹即見，復云何樹？如是乃至若空非見，云何為空？若空即見，復云何空？我又思
【現代漢語翻譯】 現代漢語譯本： 佛陀告訴阿難（Ananda）：『現在你所說的：『見在你的面前』，這個說法是不真實的。如果『見』真的在你面前，你確實能看見它，那麼這個『見精』（見性的精妙之處）就應該有確定的方位，而不是無法指明的。現在我和你一同坐在祇陀林（Jetavana），遍觀林中的水渠以及殿堂，向上能看到日月，前面對著恒河（Ganges）。現在你在我的獅子座前，舉起手指來指陳這些種種景象，陰暗的是樹林，明亮的是太陽，有阻礙的是墻壁，通達無礙的是天空。像這樣乃至草木纖細的毫毛，大小雖然不同，但凡是有形體的，沒有不能指出來的。如果必定有『見』現在你的面前，你應該用手確實地指出來，哪個是『見』。阿難！你應該知道，如果天空是『見』，既然已經是『見』，那麼什麼是天空呢？如果物體是『見』，既然已經是『見』，那麼什麼又是物體呢？你可以仔細地剖析萬象，分析出精明、清凈、微妙的『見元』（見性的本源），指出來給我看，像指陳那些物體一樣，分明而沒有疑惑。』 阿難說：『我現在在這重閣講堂，遠到恒河，向上觀看日月，舉手所指，縱目所觀，指的都是物體，沒有一個是『見』。世尊！正如佛所說，何況我這個有煩惱的初學聲聞（Sravaka），乃至菩薩，也不能在萬物景象前剖析出精妙的『見』，離開一切物體而另外具有自性。』 佛說：『是這樣的，是這樣的！』 佛又告訴阿難：『正如你所說，沒有精妙的『見』，離開一切物體而另外具有自性，那麼你所指的這些物體之中，就沒有一個是『見』。現在我再告訴你！你和如來一同坐在祇陀林，再次觀看林苑，乃至日月種種不同的景象，必定沒有『見精』接受你所指；你又說明，這些物體之中，哪個不是『見』？』 阿難說：『我確實遍見了這祇陀林，不知道這裡面哪個不是『見』？為什麼呢？如果樹不是『見』，怎麼能看見樹呢？如果樹就是『見』，又怎麼是樹呢？像這樣乃至如果天空不是『見』，怎麼能看見天空呢？如果天空就是『見』，又怎麼是天空呢？我又思
【English Translation】 English version: The Buddha told Ananda (Ananda): 'What you now say, 'Seeing is before you,' is not actually true. If it were truly before you, and you truly saw it, then this essence of seeing (the subtle essence of the seeing nature) would have a location and not be without indication. Now, I am sitting with you in Jetavana (Jetavana), observing all the streams and ponds, as well as the halls and pavilions. Above, we see the sun and moon, and in front, the Ganges (Ganges). Now, before my lion throne, point out these various appearances with your finger. The dark is the forest, the bright is the sun, the obstructing is the wall, and the unobstructed is the sky. Thus, even the smallest hairs of grass and trees, though different in size, anything that has form can be pointed out. If there must be seeing present before you, you should point out with certainty what is seeing. Ananda! You should know that if the sky is seeing, then since it is already seeing, what is the sky? If an object is seeing, then since it is already seeing, what is the object? You can subtly dissect the myriad phenomena, analyze out the refined, clear, and wondrous source of seeing (the origin of the seeing nature), and point it out to me, as clearly and without doubt as you point out those objects.' Ananda said: 'Now, in this double-storied lecture hall, far to the Ganges, and looking up at the sun and moon, whatever I point to with my hand, whatever I observe with my eyes, are all objects, and none of them is seeing. World Honored One! As the Buddha has said, how much less can I, a beginner Sravaka (Sravaka) with outflows, or even a Bodhisattva, dissect out the refined seeing before the appearances of the myriad things, and have a separate nature apart from all things?' The Buddha said: 'It is so, it is so!' The Buddha further told Ananda: 'As you say, there is no refined seeing that has a separate nature apart from all things, then among the objects you point to, there is none that is seeing. Now I tell you again! You and the Tathagata are sitting in Jetavana, observing the gardens and forests again, and even the various different appearances of the sun and moon. There is certainly no essence of seeing that receives your pointing; you must also explain which of these objects is not seeing?' Ananda said: 'I have indeed seen all of this Jetavana, and I do not know which of them is not seeing. Why? If a tree is not seeing, how can one see a tree? If a tree is seeing, then how is it a tree? Thus, even if the sky is not seeing, how can one see the sky? If the sky is seeing, then how is it the sky? I also think
惟是萬象中，微細發明無非見者。」
佛言：「如是，如是！」
於是大眾非無學者，聞佛此言茫然不知是義終始，一時惶悚失其所守。如來知其魂慮變懾，心生憐愍，安慰阿難及諸大眾：「諸善男子！無上法王是真實語，如所如說不誑不妄，非末伽梨四種不死矯亂論議，汝諦思惟無忝哀慕。」
是時，文殊師利法王子愍諸四眾，在大眾中即從座起，頂禮佛足合掌恭敬而白佛言：「世尊！此諸大眾，不悟如來發明二種精見色空，是非是義。世尊！若此前緣色空等象，若是見者應有所指；若非見者應無所矚。而今不知是義所歸故有驚怖，非是疇昔善根輕鮮，唯愿如來大慈，發明此諸物象與此見精元是何物，于其中間無是非是。」
佛告文殊及諸大眾：「十方如來及大菩薩，于其自住三摩地中，見與見緣並所想相，如虛空花本無所有。此見及緣元是菩提妙凈明體，云何于中有是非是？文殊！吾今問汝，如汝文殊，更有文殊是文殊者？為無文殊？」
「如是，世尊！我真文殊，無是文殊。何以故？若有是者，則二文殊。然我今日非無文殊，于中實無是非二相。」
佛言：「此見妙明與諸空塵亦復如是，本是妙明無上菩提凈圓真心，妄為色空及與聞見，如第二月，誰為是月？又誰非月？
【現代漢語翻譯】 『正因為在這萬象之中，極其細微的顯現無一不是見性的作用。』
佛說：『正是這樣，正是這樣！』
這時，在場的大眾，即使是有學之人，聽了佛的這些話，也茫然不知其真實含義，一時驚慌恐懼，失去了主張。如來知道他們的心神動搖恐懼，心生憐憫，安慰阿難（Ananda，佛陀的十大弟子之一）及所有大眾：『各位善男子！無上法王所說的是真實之語，如實而說，不欺騙不虛妄，不是末伽梨（Makali Gosala，古印度六師外道之一）的四種不死的詭辯之論。你們仔細思惟，不要辜負了我的哀愍。』
這時，文殊師利（Manjusri，智慧的象徵）法王子憐憫在場的四眾弟子，在大眾中立即從座位上站起，頂禮佛足，合掌恭敬地對佛說：『世尊！這些大眾，不明白如來所闡明的兩種精妙的見性，以及色（rupa，物質）空（sunyata，空性）的道理，不知什麼是是，什麼是非。世尊！如果此前的色空等現象，如果是見性的作用，應該有所指；如果不是見性的作用，應該沒有所見。而現在不知道這個道理歸於何處，所以感到驚慌恐懼，這不是因為他們往昔的善根淺薄，只是懇請如來大慈大悲，闡明這些物象與這見性的精元到底是什麼，在其中間有沒有是與非。』
佛告訴文殊（Manjusri）及所有大眾：『十方如來及大菩薩，在他們安住的三摩地（samadhi，禪定）中，所見的見性與見性的緣起，以及所想的現象，都像虛空中的花朵一樣，本來就不存在。這見性及緣起，原本就是菩提（bodhi，覺悟）妙凈明體，怎麼會有是與非呢？文殊（Manjusri）！我現在問你，就像你文殊（Manjusri），還有另外一個文殊（Manjusri）是文殊（Manjusri）嗎？還是沒有另外一個文殊（Manjusri）？』
文殊（Manjusri）回答說：『正是這樣，世尊！我就是真正的文殊（Manjusri），沒有另外一個文殊（Manjusri）。為什麼呢？如果還有另外一個文殊（Manjusri），那就成了兩個文殊（Manjusri）了。然而我今天並非沒有文殊（Manjusri）的體性，其中實在沒有是與非的兩種對立相。』
佛說：『這見性的妙明與諸空塵也是這樣，本來就是妙明無上菩提（bodhi，覺悟）的清凈圓滿真心，虛妄地顯現為色空以及聞見，就像第二個月亮一樣，誰是真正的月亮？又有誰不是月亮呢？』
【English Translation】 'Precisely because within all phenomena, the subtle manifestations are none other than the function of seeing.'
The Buddha said, 'So it is, so it is!'
At that time, the assembly, even those who were learned, upon hearing these words of the Buddha, were bewildered and did not know the true meaning. For a moment, they were alarmed and fearful, losing their composure. The Tathagata (如來, Thus Come One) knew that their minds were shaken and fearful, and with compassion, comforted Ananda (阿難, one of the ten principal disciples of the Buddha) and the entire assembly: 'Good men! The words of the Supreme Dharma King are true, spoken as they are, without deception or falsehood, not like the sophistry of Makali Gosala's (末伽梨, an ancient Indian philosopher) four kinds of immortal confusion. Contemplate carefully, and do not fail to appreciate my compassion.'
At that time, Manjusri (文殊師利, Bodhisattva of Wisdom), the Dharma Prince, out of compassion for the fourfold assembly, immediately rose from his seat in the assembly, prostrated at the Buddha's feet, and with palms joined respectfully said to the Buddha: 'World Honored One! This assembly does not understand the two kinds of subtle seeing that the Tathagata (如來, Thus Come One) has elucidated, nor the principles of form (rupa, 色) and emptiness (sunyata, 空), and does not know what is right and what is wrong. World Honored One! If the preceding phenomena of form and emptiness are the function of seeing, there should be something to point to; if they are not the function of seeing, there should be nothing to see. Now, not knowing where this principle leads, they are alarmed and fearful. This is not because their good roots from the past are shallow, but only because they implore the Tathagata (如來, Thus Come One) to explain with great compassion what these phenomena and the essence of this seeing are, and whether there is right or wrong in between.'
The Buddha told Manjusri (文殊師利) and the entire assembly: 'The Tathagatas (如來) of the ten directions and the great Bodhisattvas, in their own abiding in samadhi (三摩地, meditative absorption), see the seeing and the conditions of seeing, as well as the phenomena they imagine, like flowers in the sky, originally nonexistent. This seeing and its conditions are originally the wondrously pure and bright essence of Bodhi (菩提, enlightenment), how can there be right or wrong in it? Manjusri (文殊師利)! I now ask you, just like you, Manjusri (文殊師利), is there another Manjusri (文殊師利) who is Manjusri (文殊師利)? Or is there no other Manjusri (文殊師利)?'
Manjusri (文殊師利) replied: 'So it is, World Honored One! I am the true Manjusri (文殊師利), there is no other Manjusri (文殊師利). Why? If there were another Manjusri (文殊師利), then there would be two Manjusris (文殊師利). However, I am not without the nature of Manjusri (文殊師利) today, and there are truly no two opposing aspects of right and wrong within it.'
The Buddha said: 'This wondrous brightness of seeing and all the dust of emptiness are also like this, originally the wondrously bright, supreme Bodhi (菩提, enlightenment), pure and perfect true mind, falsely manifesting as form and emptiness, as well as hearing and seeing, like a second moon. Who is the real moon? And who is not the moon?'
文殊！但一月真，中間自無是月非月。是以汝今觀見與塵，種種發明名為妄想，不能于中出是非是，由是精真妙覺明性，故能令汝出指非指。」
阿難白佛言：「世尊！誠如法王所說，覺緣遍十方界，湛然常住性非生滅，與先梵志裟毗迦羅所談冥諦，及投灰等諸外道種說有真我遍滿十方，有何差別？世尊亦曾於楞伽山，為大慧等敷演斯義，彼外道等常說自然，我說因緣非彼境界。我今觀此覺性自然非生非滅，遠離一切虛妄顛倒，似非因緣與彼自然，云何開示不入群邪，獲真實心妙覺明性？」
佛告阿難：「我今如是開示方便，真實告汝，汝猶未悟，惑為自然。阿難！若必自然，自須甄明有自然體。汝且觀此妙明見中，以何為自？此見為復以明為自？以暗為自？以空為自？以塞為自？阿難！若明為自，應不見暗；若復以空為自體者，應不見塞。如是乃至諸暗等相以為自者，則于明時見性斷滅，云何見明？」
阿難言：「必此妙見性非自然。我今發明是因緣性，心猶未明，諮詢如來是義云何合因緣性？」
佛言：「汝言因緣，吾復問汝。汝今同見，見性現前，此見為復因明有見？因暗有見？因空有見？因塞有見？阿難！若因明有，應不見暗；如因暗有，應不見明。如是乃至因空、因塞，同於明暗
【現代漢語翻譯】 現代漢語譯本：文殊菩薩（Manjusri）！正如只有一個真正的月亮，當人們看著它時，不應該爭論哪個部分是月亮，哪個部分不是月亮。同樣，你現在所看到的，以及與塵境（感官對像）相關的種種顯現，都被稱為妄想。你不能在其中分辨哪個是真，哪個是假。因此，正是因為精妙、真實、覺悟、光明的本性，才能讓你分辨出哪個手指在指月，哪個手指不在指月。
阿難（Ananda）對佛陀（Buddha）說：『世尊（World-Honored One）！正如法王（Dharma King，指佛陀）所說，覺悟的因緣遍及十方世界，其湛然常住的本性不生不滅。這與先前的梵志（brahmanas）裟毗迦羅（Sabhakara）所說的冥諦，以及投灰外道（ascetics who cover themselves with ashes）等所說的真我遍滿十方，有什麼區別呢？世尊也曾在楞伽山（Lanka Mountain）為大慧（Mahamati）等闡述過這個道理。那些外道常常說一切是自然而然的，而我說一切是因緣和合的，這不是他們的境界。我現在觀察這種覺性，它自然而非生滅，遠離一切虛妄顛倒，似乎不是因緣和合，而是自然而然的。如何開示才能不落入邪見，獲得真實的心，以及精妙覺悟的光明本性呢？』
佛陀告訴阿難：『我現在這樣開示方便法門，真實地告訴你，你仍然沒有領悟，反而迷惑地認為是自然而然的。阿難！如果一定是自然而然的，就必須明確地辨別出什麼是自然之體。你且觀察這精妙光明的見性之中，以什麼作為它的自體？這個見性是以光明為自體呢？還是以黑暗為自體呢？還是以空虛為自體呢？還是以阻塞為自體呢？阿難！如果以光明為自體，就應該看不見黑暗；如果以空虛為自體，就應該看不見阻塞。像這樣，如果以黑暗等相作為自體，那麼在光明的時候，見性就應該斷滅，又怎麼能看見光明呢？』
阿難說：『看來這精妙的見性並非自然而然。我現在認為它是因緣和合的，但心中仍然不明白，想請教如來，這個道理如何與因緣和合的性質相符呢？』
佛陀說：『你說因緣，我再問你。你現在共同擁有的見性顯現在眼前，這個見性是因為光明才有見呢？還是因為黑暗才有見呢？還是因為空虛才有見呢？還是因為阻塞才有見呢？阿難！如果是因光明才有見，就應該看不見黑暗；如果是因為黑暗才有見，就應該看不見光明。像這樣，無論是因空虛還是因阻塞，都和光明與黑暗的情況一樣。』
【English Translation】 English version: Manjusri! Just as there is only one true moon, there should be no arguing about which part is the moon and which is not when people look at it. Similarly, what you now see, and the various manifestations related to the dust realms (sense objects), are all called illusions. You cannot distinguish which is true and which is false among them. Therefore, it is precisely because of the subtle, true, enlightened, and luminous nature that you can distinguish which finger is pointing at the moon and which finger is not.
Ananda said to the Buddha: 'World-Honored One! Just as the Dharma King (referring to the Buddha) said, the causes and conditions of enlightenment pervade the ten directions, and its serene and constant nature is neither born nor dies. What is the difference between this and the primordial principle (pradhana) spoken of by the brahmana Sabhakara, and the true self pervading the ten directions spoken of by the ascetics who cover themselves with ashes and other externalist sects? The World-Honored One also expounded this meaning to Mahamati and others on Lanka Mountain. Those externalists often say that everything is natural, while I say that everything is caused by conditions, which is not their realm. I now observe this enlightened nature, which is natural rather than born or dying, and is far from all false inversions. It seems not to be caused by conditions, but to be natural. How can I be taught not to fall into heretical views, and to obtain the true mind, as well as the subtle and enlightened luminous nature?'
The Buddha told Ananda: 'I am now teaching you this expedient method, and I truly tell you that you still have not understood, but are confused and think it is natural. Ananda! If it must be natural, then you must clearly distinguish what the natural substance is. You should observe this subtle and luminous seeing nature, and what do you take as its self-nature? Is this seeing nature taking light as its self-nature? Or is it taking darkness as its self-nature? Or is it taking emptiness as its self-nature? Or is it taking obstruction as its self-nature? Ananda! If it takes light as its self-nature, then it should not see darkness; if it takes emptiness as its self-nature, then it should not see obstruction. Like this, if it takes darkness and other appearances as its self-nature, then the seeing nature should be extinguished in the light, and how can it see the light?'
Ananda said: 'It seems that this subtle seeing nature is not natural. I now think that it is caused by conditions, but my mind is still not clear. I would like to ask the Tathagata, how does this principle conform to the nature of being caused by conditions?'
The Buddha said: 'You speak of conditions, and I will ask you again. The seeing nature that you now commonly possess is manifested before you. Is this seeing because of light? Or is it because of darkness? Or is it because of emptiness? Or is it because of obstruction? Ananda! If it is because of light, then it should not see darkness; if it is because of darkness, then it should not see light. Like this, whether it is because of emptiness or because of obstruction, it is the same as the situation with light and darkness.'
。複次，阿難！此見又復緣明有見？緣暗有見？緣空有見？緣塞有見？阿難！若緣空有，應不見塞；若緣塞有，應不見空。如是乃至緣明、緣暗，同於空塞。當知如是精覺妙明非因非緣，亦非自然非不自然，無非不非無是非是，離一切相即一切法。汝今云何于中措心，以諸世間戲論名相而得分別？如以手掌撮摩虛空，只益自勞！虛空云何隨汝執捉？」
阿難白佛言：「世尊！必妙覺性非因非緣。世尊云何常與比丘，宣說見性具四種緣，所謂因空、因明、因心、因眼。是義云何？」
佛言：「阿難！我說世間諸因緣相，非第一義。阿難！吾復問汝。諸世間人說我能見，云何名見？云何不見？」
阿難言：「世人因於日、月、燈光見種種相，名之為見；若復無此三種光明，則不能見。」
「阿難！若無明時名不見者，應不見暗；若必見暗，此但無明云何無見？阿難！若在暗時，不見明故名為不見；今在明時不見暗相，還名不見。如是二相俱名不見。若復二相自相𣣋奪，非汝見性于中暫無，如是則知二俱名見，云何不見？是故阿難！汝今當知，見明之時，見非是明；見暗之時，見非是暗；見空之時，見非是空；見塞之時，見非是塞，四義成就。汝復應知，見見之時，見非是見；見猶離見，見不能及
【現代漢語翻譯】 現代漢語譯本：再者，阿難！這種見性是憑藉光明而有見，還是憑藉黑暗而有見？憑藉空間而有見？憑藉阻礙而有見？阿難！如果憑藉空間而有見，就應該看不見阻礙；如果憑藉阻礙而有見，就應該看不見空間。像這樣乃至憑藉光明、憑藉黑暗，都和憑藉空間、憑藉阻礙一樣。應當知道，這種精純覺悟的微妙光明，不是因緣和合，也不是自然而有，也不是非自然，也不是非不自然，沒有非和不非，沒有是和不是，脫離一切現象就是一切法。你現在怎麼能在這裡面用心思量，用世間虛妄的言論和名相來加以分別呢？就像用手掌去抓取虛空，只會增加自己的勞累！虛空怎麼會隨著你的執著抓取呢？'
阿難對佛說：'世尊！如果這妙覺的本性不是因緣和合，也不是自然而有，世尊為什麼常常對比丘們宣說見性具備四種因緣，就是因為空間、因為光明、因為心、因為眼呢？這是什麼意思呢？'
佛說：'阿難！我說的是世間各種因緣和合的現象，不是第一義諦（Paramartha，最高真理）。阿難！我再問你，世間人說'我能看見'，怎麼叫做'見'？怎麼叫做'不見'？'
阿難說：'世人憑藉太陽、月亮、燈光看見各種景象，叫做'見'；如果沒有這三種光明，就不能看見。'
佛說：'阿難！如果沒有光明的時候叫做'不見'，那麼應該看不見黑暗；如果一定能看見黑暗，這只是沒有光明，怎麼能說沒有見性呢？阿難！如果在黑暗的時候，因為看不見光明所以叫做'不見'；現在在光明的時候，看不見黑暗的景象，也叫做'不見'。像這樣，兩種情況都叫做'不見'。如果這兩種景象互相爭奪，你的見性在其中並沒有暫時消失，這樣就知道兩種情況都叫做'見'，怎麼能說'不見'呢？所以阿難！你現在應當知道，看見光明的時候，見性不是光明；看見黑暗的時候，見性不是黑暗；看見空間的時候，見性不是空間；看見阻礙的時候，見性不是阻礙，這四種意義就成立了。你還應當知道，看見'見'的時候，見性不是'見'；見性仍然脫離'見'，見性無法達到見性本身。'
【English Translation】 English version: Furthermore, Ananda! Does this seeing arise from light, or from darkness? Does it arise from space, or from obstruction? Ananda! If it arose from space, one should not see obstruction; if it arose from obstruction, one should not see space. Likewise, even arising from light or from darkness is the same as arising from space or obstruction. You should know that this refined, enlightened, wondrously bright awareness is neither caused nor conditioned, neither natural nor unnatural, neither non-non-natural nor non-natural, neither non-affirmation nor affirmation, neither affirmation nor negation; it is apart from all characteristics, and yet it is all dharmas (phenomena, laws). How can you now try to fathom it with your mind, using the names and appearances of worldly playful discussions to make distinctions? It is like using your palm to try to grasp empty space, only increasing your own labor! How can empty space be grasped by your clinging?'
Ananda said to the Buddha: 'World Honored One! If the nature of wondrous enlightenment is neither caused nor conditioned, then why does the World Honored One constantly explain to the Bhikkhus (monks) that the seeing nature possesses four conditions, namely, because of space, because of light, because of mind, and because of the eye? What does this mean?'
The Buddha said: 'Ananda! What I speak of are the appearances of worldly causes and conditions, not the ultimate truth (Paramartha). Ananda! I will ask you again. When worldly people say, 'I can see,' what is called 'seeing'? What is called 'not seeing?'
Ananda said: 'Worldly people see various appearances because of the sun, moon, and lamplight, and this is called 'seeing'; if there were none of these three kinds of light, then they could not see.'
The Buddha said: 'Ananda! If the absence of light is called 'not seeing,' then one should not see darkness; if one can definitely see darkness, then this is merely the absence of light, how can it be said that there is no seeing? Ananda! If, in darkness, one is called 'not seeing' because one does not see light, then now, in light, one does not see the appearance of darkness, and is still called 'not seeing.' Thus, both situations are called 'not seeing.' If these two appearances were to contend with each other, your seeing nature would not be temporarily absent from them. Thus, one knows that both situations are called 'seeing,' how can one say 'not seeing'? Therefore, Ananda! You should now know that when seeing light, the seeing is not light; when seeing darkness, the seeing is not darkness; when seeing space, the seeing is not space; when seeing obstruction, the seeing is not obstruction; these four meanings are established. You should also know that when seeing 'seeing,' the seeing is not 'seeing'; the seeing still transcends 'seeing,' the seeing cannot reach the seeing itself.'
。云何復說因緣、自然及和合相？汝等聲聞狹劣無識，不能通達清凈實相，吾今誨汝，當善思惟，無得疲怠妙菩提路。」
阿難白佛言：「世尊！如佛世尊為我等輩宣說因緣及與自然，諸和合相與不和合，心猶未開；而今更聞見見非見，重增迷悶。伏願弘慈施大慧目，開示我等覺心明凈。」作是語已，悲淚頂禮，承受聖旨。
爾時，世尊憐愍阿難及諸大眾，將欲敷演大陀羅尼諸三摩提妙修行路，告阿難言：「汝雖強記，但益多聞；于奢摩他 微密觀照心猶未了。汝今諦聽，吾今為汝分別開示，亦令將來諸有漏者獲菩提果。阿難！一切眾生輪迴世間，由二顛倒分別見妄，當處發生當業輪轉。云何二見？一者眾生別業妄見；二者眾生同分妄見。
「云何名為別業妄見？阿難！如世間人目有赤眚，夜見燈光別有圓影五色重疊。于意云何？此夜燈明所現圓光，為是燈色為當見色？阿難！此若燈色，則非眚人何不同見，而此圓影唯眚之觀？若是見色，見已成色，則彼眚人見圓影者名為何等？複次，阿難！若此圓影離燈別有，則合傍觀屏帳幾筵有圓影出；離見別有，應非眼矚，云何眚人目見圓影？是故當知色實在燈，見病為影，影見俱眚，見眚非病。終不應言是燈是見，於是中有非燈非見。如第二月，非體非影
【現代漢語翻譯】 現代漢語譯本：佛陀又為何要說因緣、自然以及和合之相呢？你們這些聲聞弟子，心胸狹隘，見識淺薄，不能通達清凈的實相。我現在教誨你們，應當好好思惟，不要在通往妙菩提的道路上感到疲憊。'
阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）對佛說：'世尊（世尊，對佛陀的尊稱）！如佛世尊為我們宣說因緣以及自然，諸和合之相與不和合之相，我的心仍然沒有開悟；而今又聽到見與非見的說法，更加感到迷惑。懇請世尊發大慈悲，賜予我們智慧之眼，開示我們，使我們的覺悟之心明凈。'說完這些話后，阿難悲傷地流著眼淚，頂禮佛陀，接受佛陀的聖旨。
這時，世尊憐憫阿難以及在場的大眾，將要闡述大陀羅尼（maha-dharani，總持一切法門）的各種三摩提（samadhi，禪定）的微妙修行之路，告訴阿難說：'你雖然記憶力很強，但只是增加了多聞而已；對於奢摩他（samatha，止）的微密觀照，你的心仍然沒有明白。你現在仔細聽著，我將為你分別開示，也讓未來那些有煩惱的人獲得菩提果（bodhi，覺悟）。阿難！一切眾生在世間輪迴，都是由於兩種顛倒的分別妄見，在各自的地方發生，並隨著各自的業力而流轉。什麼是這兩種見解呢？一是眾生的別業妄見；二是眾生的同分妄見。'
'什麼叫做別業妄見呢？阿難！比如世間有人眼睛有紅翳，晚上看見燈光，會看到另外有圓形的影子，並且有五種顏色重疊。你認為怎麼樣？這晚上燈光所顯現的圓形光影，是燈的顏色，還是眼睛所見的顏色呢？阿難！如果這是燈的顏色，那麼沒有眼病的人為什麼沒有看到同樣的景象，而只有有眼病的人才看到這個圓影呢？如果是眼睛所見的顏色，那麼見已經成了顏色，那麼那個有眼病的人所看到的圓影又是什麼呢？再者，阿難！如果這個圓影離開燈而獨立存在，那麼應該在旁邊的屏風、桌子、椅子上也有圓影出現；如果離開見而獨立存在，那麼應該不是眼睛所能看到的，為什麼有眼病的人能用眼睛看到圓影呢？所以應當知道，顏色實在燈上，眼病造成了影子，影子和見都是眼病所致，見病並不是真正的病。終究不應該說是燈，是見，于這其中，既不是燈，也不是見。就像第二個月亮，既不是本體，也不是影子。'
【English Translation】 English version: 'Why further speak of causes and conditions, nature, and the aspects of combination? You, the Sravakas (Sravakas, disciples who learn by hearing the teachings), are narrow-minded and lack understanding, unable to comprehend the pure and true reality. I now instruct you, you should contemplate well, and not become weary on the path to wondrous Bodhi (Bodhi, enlightenment).'
Ananda (Ananda, one of the ten main disciples of the Buddha, known for his memory) said to the Buddha: 'World Honored One (World Honored One, a title of respect for the Buddha)! As the World Honored One has explained to us about causes and conditions, and nature, the aspects of combination and non-combination, my mind is still not enlightened; and now hearing about seeing and non-seeing, I am even more confused. I humbly request that you bestow great compassion and grant us the eye of wisdom, to enlighten us and make our minds clear and pure.' After saying these words, Ananda tearfully prostrated himself and received the Buddha's sacred instruction.
At that time, the World Honored One, feeling compassion for Ananda and the assembly, and intending to expound the great Dharani (maha-dharani, a mantra that encapsulates all teachings) and the wondrous path of practice of various Samadhis (samadhi, meditative states), said to Ananda: 'Although you have a strong memory, it only increases your learning; your mind has not yet understood the subtle contemplation of Samatha (samatha, calming the mind). Now listen carefully, I will explain and reveal it to you, and also enable those with defilements in the future to attain the fruit of Bodhi (bodhi, enlightenment). Ananda! All sentient beings transmigrate in the world due to two inverted and discriminating false views, arising in their respective places and revolving according to their respective karmas. What are these two views? One is the false view of individual karma of sentient beings; the other is the false view of shared karma of sentient beings.'
'What is called the false view of individual karma? Ananda! For example, if a person in the world has red spots in their eyes, they will see a round shadow with five overlapping colors when they see a lamp at night. What do you think? Is this round light manifested by the lamp at night the color of the lamp or the color seen by the eye? Ananda! If it is the color of the lamp, then why do people without eye disease not see the same thing, and only those with eye disease see this round shadow? If it is the color seen by the eye, then seeing has already become color, so what is the round shadow seen by the person with eye disease? Furthermore, Ananda! If this round shadow exists separately from the lamp, then there should be round shadows appearing on the nearby screens, tables, and chairs; if it exists separately from seeing, then it should not be seen by the eyes, so why can a person with eye disease see the round shadow with their eyes? Therefore, you should know that the color is actually in the lamp, the eye disease creates the shadow, and both the shadow and the seeing are caused by the eye disease, and the seeing of the disease is not the real disease. Ultimately, one should not say it is the lamp or the seeing, for within this, it is neither the lamp nor the seeing. It is like the second moon, which is neither the substance nor the shadow.'
。何以故？第二之觀，捏所成故。諸有智者不應說言，此捏根元是形非形離見非見；此亦如是，目眚所成，今欲名誰是燈是見，何況分別非燈非見。
「云何名為同分妄見？阿難！此閻浮提除大海水，中間平陸有三千洲，正中大洲東西括量，大國凡有二千三百，其餘小洲在諸海中，其間或有三兩百國，或一或二，至於三十、四十、五十。阿難！若復此中有一小洲只有兩國，唯一國人同感惡緣，則彼小洲當土眾生，睹諸一切不祥境界。或見二日或見兩月，其中乃至暈蝕珮玦彗勃飛流，負耳虹霓種種惡相，但此國見；彼國眾生，本所不見亦復不聞。阿難！吾今為汝以此二事進退合明。
「阿難！如彼眾生別業妄見，矚燈光中所現圓影雖現似境，終彼見者目眚所成，眚即見勞非色所造，然見眚者終無見咎。例汝今日以目觀見山河國土及諸眾生，皆是無始見病所成，見與見緣似現前境，元我覺明見所緣眚，覺見即眚本覺明心，覺緣非眚覺所覺眚，覺非眚中此實見見。云何複名覺聞知見？是故汝今見我及汝並諸世間十類眾生，皆即見眚；非見眚者，彼見真精，性非眚者故不名見。
「阿難！如彼眾生同分妄見，例彼妄見別業一人，一病目人同彼一國，彼見圓影眚妄所生，此眾同分所現不祥，同見業中瘴惡所起
【現代漢語翻譯】 現代漢語譯本：為什麼這麼說呢？因為第二種觀想，是捏造而成的。所有有智慧的人不應該說，這個捏造的根源是形或者非形，是離開見還是非見；這個道理也是一樣，是眼睛有毛病所造成的，現在要說誰是燈，誰是見呢？更何況還要分別什麼是非燈，什麼是非見呢？
『什麼叫做同分妄見呢？阿難（Ananda，佛陀的十大弟子之一）！這個閻浮提（Jambudvipa，四大部洲之一，我們所居住的這個世界）除了大海水，中間平坦的陸地上有三千個洲，正中間的大洲東西兩邊包括的區域，大國大概有兩千三百個，其餘的小洲在各個海中，其中或者有三兩百個國家，或者一個或者兩個，甚至三十、四十、五十個。阿難（Ananda）！如果這裡面有一個小洲只有兩個國家，只有一個國家的人共同感受到惡劣的因緣，那麼那個小洲的當地眾生，就會看到各種不吉祥的境界。或者看到兩個太陽，或者看到兩個月亮，其中甚至有日暈、月蝕、玉珮形狀的光環、彗星、孛星、飛星、逆耳虹霓等等各種惡劣的現象，但是隻有這個國家的人看到；那個國家的眾生，本來就沒有看到，也沒有聽到。阿難（Ananda）！我現在為你用這兩件事，從正反兩方面結合起來說明。』
『阿難（Ananda）！就像那些眾生的別業妄見，注視燈光中所顯現的圓形影子，雖然顯現得好像是真實的境界，最終還是那個看見的人眼睛有毛病所造成的，毛病就是視覺上的勞累，不是外在的顏色所造成的，然而看見毛病的人最終沒有看見的過失。比如你今天用眼睛看見山河國土以及各種眾生，都是從無始劫以來的視覺疾病所造成的，看見和看見的因緣好像是顯現在眼前的境界，原本是我覺悟光明的『見』所攀緣的毛病，覺悟的『見』就是毛病，原本覺悟光明的真心，覺悟所攀緣的不是毛病，覺悟所覺察的才是毛病，覺悟不是毛病中的東西，這才是真正的『見』。又怎麼能叫做覺聞知見呢？所以你現在看見我和你以及各種世間的十類眾生，都是看見了視覺上的毛病；不是看見毛病的人，他們看見的是真正的精髓，本性不是毛病，所以不叫做『見』。』
『阿難（Ananda）！就像那些眾生的同分妄見，比如那個妄見中的別業一人，一個生病眼睛的人，相當於那個國家，他看見的圓形影子是眼睛的毛病妄想所產生的，這個大眾共同的業力所顯現的不吉祥，是共同看見的業力中瘴氣惡劣所引起的。』
【English Translation】 English version: Why is this so? Because the second contemplation is fabricated. All wise people should not say that the origin of this fabrication is form or non-form, is it apart from seeing or non-seeing; this principle is also the same, it is caused by eye defects, now who should be named as the lamp, who should be named as the seeing? Moreover, why should we distinguish what is non-lamp and what is non-seeing?
'What is called shared false perception? Ananda (one of the ten major disciples of the Buddha)! This Jambudvipa (one of the four continents, the world we live in), apart from the great sea, the flat land in the middle has three thousand continents, the great continent in the very center includes the east and west, and there are about two thousand three hundred large countries, and the remaining small continents are in the various seas, among which there may be three or two hundred countries, or one or two, or even thirty, forty, or fifty. Ananda! If there is a small continent with only two countries, and only one country's people feel the bad karma together, then the local beings of that small continent will see all kinds of ominous realms. Or see two suns or see two moons, among which there are even halos, eclipses, jade pendant-shaped halos, comets, bolides, shooting stars, adverse rainbows, and various other evil phenomena, but only the people of this country see them; the beings of that country have never seen or heard of them. Ananda! I will now use these two things to explain to you in combination from both positive and negative aspects.'
'Ananda! Just like the individual false perception of those beings, focusing on the round shadow appearing in the lamplight, although it appears to be a real realm, it is ultimately caused by the eye defects of the seer, the defect is the visual fatigue, not caused by external colors, but those who see the defect ultimately have no fault in seeing. For example, today you use your eyes to see mountains, rivers, lands, and all kinds of beings, all of which are caused by visual diseases from beginningless kalpas, seeing and the causes of seeing seem to be the realms appearing in front of you, originally it was the defect that my enlightened and luminous 'seeing' clung to, the enlightened 'seeing' is the defect, the original enlightened and luminous true mind, what is clung to by enlightenment is not the defect, what is perceived by enlightenment is the defect, enlightenment is not something in the defect, this is the real 'seeing'. How can it be called awareness, hearing, knowing, and seeing? Therefore, now you see me and you and all kinds of ten types of beings in the world, all of which are seeing visual defects; those who do not see defects, they see the true essence, the nature is not a defect, so it is not called 'seeing'.'
'Ananda! Just like the shared false perception of those beings, for example, the individual in that false perception, a person with a sick eye, is equivalent to that country, the round shadow he sees is produced by the delusion of the eye defect, the ominousness manifested by the common karma of this multitude is caused by the miasma and evil in the commonly seen karma.'
，俱是無始見妄所生。例閻浮提三千洲中，兼四大海娑婆世界，並洎十方諸有漏國及諸眾生，同是覺明無漏妙心，見聞覺知虛妄病緣，和合妄生、和合妄死。若能遠離諸和合緣及不和合，則覆滅除諸生死因，圓滿菩提不生滅性清凈本心本覺常住。
「阿難！汝雖先悟本覺妙明，性非因緣、非自然性，而猶未明如是覺元，非和合生及不和合。阿難！吾今復以前塵問汝。汝今猶以一切世間妄想，和合諸因緣性，而自疑惑。證菩提心和合起者，則汝今者妙凈見精，為與明和？為與闇和？為與通和？為與塞和？若明和者，且汝觀明，當明現前，何處雜見？見相可辨，雜何形像？若非見者，云何見明？若即見者，云何見見？必見圓滿，何處和明。若明圓滿，不合見和，見必異明；雜則失彼性明名字。雜失明性，和明非義，彼暗與通及諸群塞亦復如是。
「複次，阿難！又汝今者妙凈見精，為與明合？為與暗合？為與通合？為與塞合？若明合者，至於暗時明相已滅，此見即不與諸暗合。云何見暗？若見暗時不與暗合，與明合者應非見明，既不見明云何明合？了明非暗彼暗與通，及諸群塞，亦復如是。」
阿難白佛言：「世尊！如我思惟，此妙覺元與諸緣塵及心念慮非和合耶？」
佛言：「汝今又言覺非和
【現代漢語翻譯】 現代漢語譯本： 都是從無始以來的虛妄見解所產生的。例如閻浮提（Jambudvipa，指我們所居住的這個世界）三千洲中，包括四大海的娑婆世界（Saha World，指我們所處的世界），以及十方所有有漏（suffering）的國土和所有眾生，同樣都是覺明無漏（undefiled）的妙心，因為見聞覺知這些虛妄的病態因緣，和合而虛妄地產生，和合而虛妄地死亡。如果能夠遠離各種和合的因緣以及不和合的因緣，那麼就能進一步滅除各種生死的根本原因，圓滿菩提（Bodhi，指覺悟），達到不生不滅的清凈本心和本覺常住的境界。
『阿難（Ananda，佛陀的十大弟子之一）！你雖然已經領悟到本覺（original enlightenment）的妙明，其自性並非因緣所生，也非自然而有，但你仍然不明白這樣的覺元，並非和合而生，也非不和合而生。阿難！我現在再次用前塵（past objects of perception）來問你。你現在仍然用一切世間的妄想，和合各種因緣的自性，而自己疑惑。如果認為證得菩提心是和合而產生的，那麼你現在的妙凈見精（wonderfully pure seeing essence），是與光明和合？還是與黑暗和合？是與通達和合？還是與阻塞和合？如果是與光明和合，那麼當你觀看光明時，光明就在眼前，哪裡有摻雜見精？見精的形相可以分辨，摻雜了什麼形像？如果不是見精，又怎麼能見到光明？如果就是見精，又怎麼能見到見精自身？如果見精是圓滿的，哪裡還需要與光明和合？如果光明是圓滿的，就不應該與見精和合，見精必定與光明不同；如果摻雜，就會失去光明本來的自性。摻雜而失去光明的自性，與光明和合就沒有意義，黑暗、通達以及各種阻塞的情況也是如此。
『再次，阿難！你現在的妙凈見精，是與光明結合？還是與黑暗結合？是與通達結合？還是與阻塞結合？如果是與光明結合，那麼到了黑暗的時候，光明的形相已經滅去，這個見精就不與黑暗結合。又怎麼能見到黑暗？如果見到黑暗時不是與黑暗結合，而是與光明結合，那麼就不應該見到光明，既然沒有見到光明，又怎麼能與光明結合？明白了光明不是黑暗，那麼黑暗、通達以及各種阻塞的情況，也是如此。』
阿難（Ananda）對佛說：『世尊！如我所思，這個妙覺元與各種緣塵（causal dust）以及心念慮（thoughts）不是和合的。』
佛說：『你現在又說覺不是和合的。
【English Translation】 English version: All are born from beginningless deluded views. For example, within the Jambudvipa (the continent where we live) and its three thousand continents, including the four great oceans of the Saha World (this world we inhabit), along with all the leaking (suffering) lands in the ten directions and all sentient beings, all are the wonderfully pure mind of enlightened awareness, undefiled. Due to the deluded conditions of seeing, hearing, awareness, and knowing, they falsely arise through combination and falsely die through combination. If one can distance oneself from all combined conditions and non-combined conditions, then one can further extinguish all causes of birth and death, perfect Bodhi (enlightenment), and attain the non-arising, non-ceasing, pure original mind and original enlightenment, which are eternally abiding.
『Ananda (one of the Buddha's ten great disciples)! Although you have already awakened to the wonderful brightness of original enlightenment, whose nature is neither caused nor natural, you still do not understand that such a source of awareness is neither born from combination nor from non-combination. Ananda! Now I will again ask you using past objects of perception. You still use all worldly delusions to combine the natures of various conditions, and you doubt yourself. If you believe that the Bodhi mind is attained through combination, then is your wonderfully pure seeing essence combined with light? Or with darkness? Or with unobstructedness? Or with obstruction? If it is combined with light, then when you observe light, the light is right before you. Where is the seeing mixed in? The appearance of seeing can be distinguished. What form is it mixed with? If it is not seeing, then how can you see light? If it is seeing itself, then how can seeing see seeing? If seeing is perfect, where does it need to combine with light? If light is perfect, it should not combine with seeing. Seeing must be different from light; if they are mixed, the original nature of light is lost. If the nature of light is lost through mixing, combining with light is meaningless. The same is true for darkness, unobstructedness, and all kinds of obstruction.』
『Furthermore, Ananda! Is your wonderfully pure seeing essence combined with light? Or with darkness? Or with unobstructedness? Or with obstruction? If it is combined with light, then when darkness arrives, the appearance of light has already vanished. This seeing does not combine with darkness. How can you see darkness? If you see darkness and are not combined with darkness, but are combined with light, then you should not see light. Since you do not see light, how can you combine with light? Understanding that light is not darkness, the same is true for darkness, unobstructedness, and all kinds of obstruction.』
Ananda (one of the Buddha's ten great disciples) said to the Buddha: 『World Honored One! As I contemplate, this wonderful source of awareness is not combined with various causal dust (causal dust) and thoughts (thoughts).』
The Buddha said: 『Now you say again that awareness is not combined.』
合。吾復問汝。此妙見精非和合者，為非明和？為非暗和？為非通和？為非塞和？若非明和，則見與明必有邊畔。汝且諦觀，何處是明？何處是見？在見在明自何為畔？阿難！若明際中必無見者，則不相及，自不知其明相所在，畔云何成？彼暗與通及諸群塞，亦復如是。
「又妙見精非和合者，為非明合？為非暗合？為非通合？為非塞合？若非明合，則見與明性相乖角，如耳與明瞭不相觸，見且不知明相所在，云何甄明合非合理？彼暗與通及諸群塞，亦復如是。阿難！汝猶未明一切浮塵諸幻化相，當處出生隨處滅盡，幻妄稱相，其性真為妙覺明體，如是乃至五陰、六入，從十二處至十八界，因緣和合虛妄有生，因緣別離虛妄名滅，殊不能知生滅去來，本如來藏常住妙明，不動周圓妙真如性，性真常中求于去來、迷悟、死生，了無所得。
「阿難！云何五陰本如來藏妙真如性？阿難！譬如有人以清凈目觀晴明空，唯一精虛迥無所有，其人無故不動目睛瞪以發勞，則于虛空別見狂花，復有一切狂亂非相；色陰當知亦復如是。阿難！是諸狂花，非從空來，非從目出。如是，阿難！若空來者，既從空來還從空入，若有出入即非虛空，空若非空，自不容其花相起滅，如阿難體，不容阿難。若目出者，既從目出還從目
【現代漢語翻譯】 現代漢語譯本： 阿難，我再問你。這奇妙的能見之精，如果不是和合而成的，那麼它是不與光明和合呢？還是不與黑暗和合？是不與通達和合？還是不與阻塞和合？如果它不與光明和合，那麼能見和光明之間必定有界限。你仔細觀察，哪裡是光明？哪裡是能見？在能見和光明之間，又以什麼作為界限呢？阿難，如果在光明的邊緣中一定沒有能見，那麼它們就互不相及，自己都不知道光明的形象在哪裡，界限又怎麼能成立呢？那黑暗、通達以及各種阻塞，也是同樣的道理。
『還有，這奇妙的能見之精，如果不是和合而成的，那麼它是不與光明相合呢？還是不與黑暗相合？是不與通達相合？還是不與阻塞相合？如果它不與光明相合，那麼能見和光明的性質就會相互牴觸，就像耳朵和光明，完全不能接觸，能見且不能知道光明的形象在哪裡，又怎麼能辨別光明相合是不合理呢？那黑暗、通達以及各種阻塞，也是同樣的道理。阿難，你還不明白一切漂浮的塵埃、各種幻化的現象，都在產生的地方出生，又在產生的地方滅盡，虛幻不實的稱之為『相』，它的真實本性是奇妙覺悟的光明本體。像這樣，乃至五陰（色、受、想、行、識，指構成人身的五種要素）、六入（眼、耳、鼻、舌、身、意六根，是與外界接觸的六個入口），從十二處（六根、六塵，是產生意識的十二個基礎）到十八界（六根、六塵、六識，是構成世界的十八種要素），都是因緣和合而虛妄產生，因緣分離而虛妄消滅，殊不知這生滅去來，本來就是如來藏（Tathagatagarbha，指一切眾生本具的佛性）常住的奇妙光明，不動搖而周遍圓滿的奇妙真如本性，在這真如常性中尋求去來、迷惑覺悟、死亡出生，是完全不可能得到的。
『阿難，什麼是五陰本來就是如來藏奇妙真如本性呢？阿難，譬如有人用清凈的眼睛觀看晴朗明亮的天空，只有精純空虛，什麼都沒有。這個人無緣無故地不動眼睛，用力瞪視而感到疲勞，就會在虛空中看到各種狂亂的花朵，以及一切狂亂不實的景象；色陰（Rupa Skandha，指物質的積聚）應當知道也是這樣。阿難，這些狂亂的花朵，不是從空中來的，也不是從眼睛裡出來的。像這樣，阿難，如果從空中來的，既然從空中來，就應該回到空中去，如果有出入，就不是虛空了，如果天空不是虛空，自然不能容許花朵的形象生起和滅去，就像阿難的身體，不能容納另一個阿難。如果從眼睛裡出來的，既然從眼睛裡出來，就應該回到眼睛裡去
【English Translation】 English version: 『Ananda, I ask you again. If this wonderful essence of seeing is not a combination, then is it not combined with brightness? Or is it not combined with darkness? Is it not combined with openness? Or is it not combined with obstruction? If it is not combined with brightness, then there must be boundaries between seeing and brightness. You should carefully observe, where is the brightness? Where is the seeing? What serves as the boundary between seeing and brightness? Ananda, if there is certainly no seeing within the boundary of brightness, then they are not connected, and one would not even know where the appearance of brightness is located, how can a boundary be established? The same applies to darkness, openness, and all kinds of obstructions.』
『Furthermore, if this wonderful essence of seeing is not a combination, then is it not combined with brightness? Or is it not combined with darkness? Is it not combined with openness? Or is it not combined with obstruction? If it is not combined with brightness, then the nature of seeing and brightness would be contradictory, like the ear and brightness, completely unable to touch. Seeing would not even know where the appearance of brightness is located, how can one discern whether the combination with brightness is reasonable or not? The same applies to darkness, openness, and all kinds of obstructions. Ananda, you still do not understand that all floating dust and illusory appearances are born where they arise and perish where they arise. These illusory phenomena, called 『appearances,』 have a true nature that is the wonderful, enlightened, and luminous essence. Likewise, the five skandhas (Rupa, Vedana, Samjna, Samskara, Vijnana, referring to the five aggregates that constitute a person), the six entrances (the six sense organs: eyes, ears, nose, tongue, body, and mind, which are the six entrances for contact with the external world), from the twelve ayatanas (six sense organs and six sense objects, the twelve bases for the arising of consciousness) to the eighteen dhatus (six sense organs, six sense objects, and six consciousnesses, the eighteen elements that constitute the world), are all falsely produced through the combination of conditions, and falsely cease through the separation of conditions. One does not realize that this arising, ceasing, going, and coming are originally the wonderful, luminous, and unchanging nature of the Tathagatagarbha (the womb of the Tathagata, referring to the Buddha-nature inherent in all beings), the perfectly true nature of Suchness that is unmoving and all-encompassing. Seeking going, coming, delusion, enlightenment, birth, and death within this true and constant nature is utterly unattainable.』
『Ananda, how are the five skandhas originally the wonderful and true nature of the Tathagatagarbha? Ananda, for example, if someone with clear eyes looks at the clear and bright sky, there is only pure emptiness, nothing at all. If that person, for no reason, does not move their eyes but stares intently until they become tired, then they will see various wild flowers in the empty space, as well as all kinds of chaotic and unreal appearances; the Rupa Skandha (the aggregate of form, referring to the accumulation of matter) should be understood in the same way. Ananda, these wild flowers do not come from the sky, nor do they come from the eyes. Likewise, Ananda, if they came from the sky, since they came from the sky, they should return to the sky. If there is coming and going, then it is not empty space. If the sky is not empty space, it naturally cannot allow the appearance of flowers to arise and cease, just as Ananda's body cannot contain another Ananda. If they came from the eyes, since they came from the eyes, they should return to the eyes.』
入，即此花性從目出故，當合有見。若有見者，去既花空旋合見眼；若無見者，出既翳空，旋當翳眼。又見花時，目應無翳，云何晴空號清明眼？是故當知色陰虛妄，本非因緣、非自然性。
「阿難！譬如有人手足宴安百骸調適，忽如忘生性無違順，其人無故以二手掌于空相摩，於二手中妄生澀滑冷熱諸相；受陰當知亦復如是。阿難！是諸幻觸，不從空來，不從掌出。如是，阿難！若空來者，既能觸掌，何不觸身？不應虛空選擇來觸。若從掌出，應非待合。又掌出故，合則掌知，離即觸入，臂腕骨髓應亦覺知入時軌跡，必有覺心知出知入，自有一物身中往來，何待合知要名為觸？是故當知受陰虛妄，本非因緣、非自然性。
「阿難！譬如有人談說醋梅口中水出，思踏懸崖足心酸澀；想陰當知亦復如是。阿難！如是醋說，不從梅生，非從口入。如是，阿難！若梅生者，梅合自談，何待人說？若從口入，自合口聞，何須待耳？若獨耳聞，此水何不耳中而出？想踏懸崖與說相類。是故當知想陰虛妄，本非因緣、非自然性。
「阿難！譬如暴流波浪相續，前際后際不相逾越；行陰當知亦復如是。阿難！如是流性，不因空生，不因水有；亦非水性，非離空水。如是，阿難！若因空生，則諸十方無盡虛空成無盡
【現代漢語翻譯】 現代漢語譯本 『阿難（Ananda，佛陀的十大弟子之一）！』如果進入眼睛的花，是因為花的性質從眼睛出來，那麼應當有視覺。如果有視覺，花已經消失，天空空曠，旋轉著應當能看見眼睛；如果沒有視覺，花出現時遮蔽了天空，旋轉著應當遮蔽眼睛。而且看見花的時候，眼睛應當沒有遮蔽，為什麼晴朗的天空被稱為清明的眼睛？因此應當知道色陰（Rupa-skandha，五蘊之一，指物質現象）是虛妄的，本來不是因緣（hetu-pratyaya，事物生起的原因和條件）所生，也不是自然而有的性質。
『阿難（Ananda，佛陀的十大弟子之一）！』譬如有人手腳安穩，全身舒適，忽然忘記了生死，沒有違逆和順從的感覺，這個人無緣無故地用兩手在空中互相摩擦，在兩手中虛妄地產生澀滑、冷熱等感覺；應當知道受陰（Vedana-skandha，五蘊之一，指感受）也是這樣。阿難（Ananda，佛陀的十大弟子之一）！這些虛幻的觸覺，不是從空中來，也不是從手掌中產生。像這樣，阿難（Ananda，佛陀的十大弟子之一）！如果從空中來，既然能觸碰手掌，為什麼不觸碰身體？不應該虛空選擇性地來觸碰。如果從手掌中產生，就不應該等待合攏。而且因為從手掌中產生，合攏時手掌知道，分開時觸覺進入，手臂、手腕、骨髓也應該覺察到進入時的軌跡，必定有覺知的心知道出去和進入，自身中有一物往來，何必等待合攏才知道，一定要稱為觸覺？因此應當知道受陰（Vedana-skandha，五蘊之一，指感受）是虛妄的，本來不是因緣（hetu-pratyaya，事物生起的原因和條件）所生，也不是自然而有的性質。
『阿難（Ananda，佛陀的十大弟子之一）！』譬如有人談論酸醋和梅子，口中會分泌唾液，想到攀登懸崖，腳心會感到酸澀；應當知道想陰（Samjna-skandha，五蘊之一，指表象）也是這樣。阿難（Ananda，佛陀的十大弟子之一）！像這樣，談論酸醋，不是從梅子中產生，也不是從口中進入。像這樣，阿難（Ananda，佛陀的十大弟子之一）！如果從梅子中產生，梅子自己應該會談論，何必等待人說？如果從口中進入，自己應該用口聽到，何必等待耳朵？如果只有耳朵聽到，這唾液為什麼不從耳朵中流出？想到攀登懸崖與談論酸醋的情況相似。因此應當知道想陰（Samjna-skandha，五蘊之一，指表象）是虛妄的，本來不是因緣（hetu-pratyaya，事物生起的原因和條件）所生，也不是自然而有的性質。
『阿難（Ananda，佛陀的十大弟子之一）！』譬如洶涌的波濤，波浪相續不斷，前一個波浪和后一個波浪不會互相超越；應當知道行陰（Samskara-skandha，五蘊之一，指意志）也是這樣。阿難（Ananda，佛陀的十大弟子之一）！像這樣，流動的性質，不是因為空而產生，不是因為水而存在；也不是水的性質，也不是離開空和水而存在。像這樣，阿難（Ananda，佛陀的十大弟子之一）！如果因為空而產生，那麼十方無盡的虛空就會變成無盡的
【English Translation】 English version 『Ananda (one of the ten principal disciples of the Buddha)!』 If the flower that enters the eye is because the nature of the flower comes out from the eye, then there should be sight. If there is sight, the flower has already disappeared, the sky is empty, and rotating, one should be able to see the eye; if there is no sight, when the flower appears, it obscures the sky, and rotating, it should obscure the eye. Moreover, when seeing the flower, the eye should be without obscuration, why is the clear sky called a clear eye? Therefore, one should know that the Rupa-skandha (form, one of the five aggregates) is illusory, originally not arising from causes and conditions (hetu-pratyaya), nor is it of a natural nature.
『Ananda (one of the ten principal disciples of the Buddha)!』 For example, if a person's hands and feet are at ease, and all limbs are comfortable, suddenly forgetting birth and death, without a sense of opposition or compliance, this person, for no reason, rubs his two palms together in the air, and in the two hands, falsely produces sensations of roughness, smoothness, coldness, and heat; one should know that the Vedana-skandha (feeling, one of the five aggregates) is also like this. Ananda (one of the ten principal disciples of the Buddha)! These illusory touches do not come from the void, nor do they come from the palms. Like this, Ananda (one of the ten principal disciples of the Buddha)! If it comes from the void, since it can touch the palms, why does it not touch the body? The void should not selectively come to touch. If it comes from the palms, it should not wait for them to come together. Moreover, because it comes from the palms, when they come together, the palms know, when they are separated, the touch enters, the arms, wrists, and marrow should also be aware of the traces of entry, there must be a knowing mind that knows going out and coming in, there is a thing in the body that goes back and forth, why wait for them to come together to know, and necessarily call it touch? Therefore, one should know that the Vedana-skandha (feeling, one of the five aggregates) is illusory, originally not arising from causes and conditions (hetu-pratyaya), nor is it of a natural nature.
『Ananda (one of the ten principal disciples of the Buddha)!』 For example, if someone talks about sour vinegar and plums, saliva will be secreted in the mouth, thinking of climbing a cliff, the soles of the feet will feel sour and astringent; one should know that the Samjna-skandha (perception, one of the five aggregates) is also like this. Ananda (one of the ten principal disciples of the Buddha)! Like this, talking about sour vinegar does not arise from the plums, nor does it enter from the mouth. Like this, Ananda (one of the ten principal disciples of the Buddha)! If it arises from the plums, the plums themselves should talk, why wait for people to say it? If it enters from the mouth, one should hear it with the mouth, why wait for the ears? If only the ears hear it, why does this saliva not flow out from the ears? Thinking of climbing a cliff is similar to talking about sour vinegar. Therefore, one should know that the Samjna-skandha (perception, one of the five aggregates) is illusory, originally not arising from causes and conditions (hetu-pratyaya), nor is it of a natural nature.
『Ananda (one of the ten principal disciples of the Buddha)!』 For example, in a violent current, waves follow one another continuously, the front wave and the back wave do not surpass each other; one should know that the Samskara-skandha (mental formations, one of the five aggregates) is also like this. Ananda (one of the ten principal disciples of the Buddha)! Like this, the nature of flowing does not arise because of the void, nor does it exist because of the water; it is neither the nature of water, nor does it exist apart from the void and water. Like this, Ananda (one of the ten principal disciples of the Buddha)! If it arises because of the void, then the endless void in the ten directions will become endless
流，世界自然俱受淪溺。若因水有，則此暴流性應非水，有所有相今應現在。若即水性，則澄清時應非水體。若離空水，空非有外水外無流。是故當知行陰虛妄，本非因緣、非自然性。
「阿難！譬如有人取頻伽瓶，塞其兩孔滿中擎空，千里遠行用餉他國；識陰當知亦復如是。阿難！如是虛空，非彼方來，非此方入。如是，阿難！若彼方來，則本瓶中既貯空去，于本瓶地應少虛空。若此方入，開孔倒瓶應見空出。是故當知識陰虛妄，本非因緣、非自然性。
大佛頂萬行首楞嚴經卷第二 大正藏第 19 冊 No. 0945 大佛頂如來密因修證了義諸菩薩萬行首楞嚴經
大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第三(一名中印度那蘭陀大道場經，于灌頂部錄出別行)
唐天竺沙門般剌蜜帝譯
「複次，阿難！云何六入本如來藏妙真如性？阿難！即彼目精瞪發勞者，兼目與勞同是菩提，瞪發勞相因於明暗二種妄塵，發見居中吸此塵象，名為見性，此見離彼明暗二塵，畢竟無體。如是，阿難！當知是見非明暗來，非於根出，不于空生。何以故？若從明來，暗即隨滅，應非見暗。若從暗來，明即隨滅，應無見明。若從根生，必無明暗。如是見精，本無自性。若於空出，前矚塵象
【現代漢語翻譯】 現代漢語譯本：水流，整個世界自然都會被淹沒。如果因為水才有水流，那麼這股暴流的性質應該不是水，有所有相現在應該存在。如果就是水的性質，那麼水澄清的時候應該不是水的本體。如果離開空間和水，空間不是有之外，水之外也沒有水流。所以應當知道行陰是虛妄的，本來不是因緣所生，也不是自然而有的性質。
『阿難（Ananda，佛陀的十大弟子之一）！譬如有人拿一個頻伽瓶（pinga bottle，一種瓶子的名稱），塞住它的兩個孔，裝滿空間，在千里之外行走，用來供給其他國家；識陰（consciousness aggregate，五蘊之一）應當知道也是這樣。阿難！這樣的虛空，不是從那個地方來的，也不是從這個地方進入的。這樣，阿難！如果從那個地方來，那麼原本瓶子里既然裝了空間離開，在原本瓶子的地方應該減少虛空。如果從這個地方進入，打開孔倒瓶子應該看到空間出來。所以應當知道識陰是虛妄的，本來不是因緣所生，也不是自然而有的性質。』
《大佛頂萬行首楞嚴經》卷第二 大正藏第 19 冊 No. 0945 《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》
《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》卷第三（一名中印度那蘭陀大道場經，于灌頂部錄出別行）
唐天竺沙門般剌蜜帝（Pramiti，唐代僧人）譯
『再者，阿難！什麼是六入（six entrances，眼、耳、鼻、舌、身、意六種感覺器官）本來就是如來藏（Tathagatagarbha，如來藏）的妙真如性（wonderful true nature，真實不變的本性）？阿難！就是那眼睛因為瞪視而疲勞，眼睛和疲勞都是菩提（Bodhi，覺悟），瞪視和疲勞的現象是由於明暗兩種虛妄的塵埃，產生視覺居於中間，吸收這些塵埃的形象，稱為見性（seeing nature，視覺的本性），這視覺離開明暗兩種塵埃，畢竟沒有本體。這樣，阿難！應當知道這視覺不是從光明而來，不是從根（root，指感覺器官）產生，不是在空中產生。為什麼呢？如果從光明而來，黑暗就應該隨著消滅，就不應該能看見黑暗。如果從黑暗而來，光明就應該隨著消滅，就不應該能看見光明。如果從根產生，必定沒有光明和黑暗。這樣的視覺精華，本來沒有自性。如果在空中產生，向前看塵埃的形象
【English Translation】 English version: The flow, the whole world will naturally be submerged. If the flow is due to water, then the nature of this violent flow should not be water; the appearance of having something should be present now. If it is the nature of water, then when the water is clear, it should not be the body of water. If separated from space and water, space is not outside of existence, and there is no flow outside of water. Therefore, one should know that the activity aggregate (行陰, xing yin) is illusory, and is originally neither caused by conditions nor of a natural nature.
'Ananda (阿難, one of the ten principal disciples of the Buddha)! For example, if someone takes a pinga bottle (頻伽瓶, a type of bottle), plugs its two holes, fills it with space, and travels a thousand miles to supply another country; the consciousness aggregate (識陰, shi yin) should be known to be the same. Ananda! Such space does not come from that place, nor does it enter from this place. Thus, Ananda! If it comes from that place, then since the bottle originally contained space when it left, there should be less space in the original bottle's location. If it enters from this place, opening the hole and tilting the bottle should reveal space coming out. Therefore, one should know that the consciousness aggregate is illusory, and is originally neither caused by conditions nor of a natural nature.'
The Shurangama Sutra (大佛頂萬行首楞嚴經) Volume 2 Taisho Tripitaka Volume 19, No. 0945 The Great Buddha Crown, the Secret Cause of the Tathagata's Practice and Verification of the Meaning, All Bodhisattvas' Myriad Practices, the Shurangama Sutra
The Shurangama Sutra (大佛頂如來密因修證了義諸菩薩萬行首楞嚴經) Volume 3 (also known as the Great Dharma Field Sutra of Nalanda in Central India, separately recorded from the Consecration Section)
Translated by the Shramana Pramiti (般剌蜜帝, Tang Dynasty monk) from Tianzhu (天竺, ancient India)
'Furthermore, Ananda! How are the six entrances (六入, six entrances, the six sense organs: eyes, ears, nose, tongue, body, and mind) originally the wonderful true nature (妙真如性, wonderful true nature) of the Tathagatagarbha (如來藏, Tathagatagarbha)? Ananda! That is, the eyes that become tired from staring; both the eyes and the fatigue are Bodhi (菩提, Bodhi, enlightenment). The appearance of staring and fatigue is due to the two kinds of false dust of light and darkness. The visual perception arises in the middle, absorbing the images of these dusts, and is called the seeing nature (見性, seeing nature). This seeing, apart from the two kinds of dust of light and darkness, ultimately has no substance. Thus, Ananda! One should know that this seeing does not come from light, does not arise from the root (根, root, referring to the sense organs), and does not arise in space. Why? If it comes from light, darkness should be extinguished accordingly, and one should not be able to see darkness. If it comes from darkness, light should be extinguished accordingly, and one should not be able to see light. If it arises from the root, there must be no light and darkness. Such visual essence originally has no self-nature. If it arises in space, looking forward at the images of dust'
歸當見根；又空自觀，何關汝入。是故當知眼入虛妄，本非因緣、非自然性。
「阿難！譬如有人以兩手指急塞其耳，耳根勞故頭中作聲，兼耳與勞同是菩提。瞪發勞相因於動靜二種妄塵，發聞居中吸此塵象，名聽聞性，此聞離彼動靜二塵，畢竟無體。如是，阿難！當知是聞非動靜來，非於根出，不于空生。何以故？若從靜來，動即隨滅，應非聞動。若從動來，靜即隨滅，應無覺靜。若從根生，必無動靜。如是聞體，本無自性。若於空出，有聞成性即非虛空；又空自聞，何關汝入。是故當知耳入虛妄，本非因緣，非自然性。
「阿難！譬如有人急畜其鼻畜久成勞，則于鼻中聞有冷觸，因觸分別通塞虛實，如是乃至諸香臭氣，兼鼻與勞同是菩提。瞪發勞相因於通塞二種妄塵，發聞居中吸此塵象，名嗅聞性，此聞離彼通塞二塵，畢竟無體。當知是聞非通塞來，非於根出，不于空生。何以故？若從通來，塞自隨滅，云何知塞？如因塞有，通則無聞，云何發明香臭等觸？若從根生，必無通塞。如是聞體，本無自性。若從空出，是聞自當回嗅汝鼻，空自有聞，何關汝入。是故當知鼻入虛妄，本非因緣、非自然性。
「阿難！譬如有人以舌舐吻熟舐令勞，其人若病則有苦味，無病之人微有甜觸，由甜與苦顯此舌
【現代漢語翻譯】 現代漢語譯本：歸根結底是爲了見到真如本性；如果空性本身能夠覺察，又與你的入處有什麼關係呢？因此應當知道，眼入是虛妄的，它並非由因緣和合而生，也不是自然而有的。
『阿難（Ananda，佛陀的十大弟子之一）！譬如有人用兩手指緊緊地塞住耳朵，由於耳根勞損的緣故，頭中會產生聲音，這耳朵和勞損本身都是菩提（Bodhi，覺悟）。瞪發出來的勞損之相，是由於動靜兩種虛妄塵相而產生的，產生聽聞作用的根源在於中間，吸取這些塵相，就叫做聽聞的性質，這種聽聞離開了動靜這兩種塵相，畢竟是沒有實體的。像這樣，阿難！應當知道這聽聞不是從動靜而來的，不是從耳根產生的，也不是從空中生出來的。為什麼呢？如果從靜而來，那麼動就會隨之消失，就不應該能聽到動。如果從動而來，那麼靜就會隨之消失，就不能覺察到靜。如果從耳根產生，那麼必然沒有動靜的分別。像這樣，聽聞的本體，本來就沒有自性。如果從空中產生，有聽聞的性質，那就不是虛空了；如果空性本身能夠聽聞，又與你的入處有什麼關係呢？因此應當知道，耳入是虛妄的，它並非由因緣和合而生，也不是自然而有的。』
『阿難（Ananda，佛陀的十大弟子之一）！譬如有人急速地用鼻子呼吸，呼吸久了就會產生勞損，那麼在鼻中就會聞到冷的觸感，因為觸感而分別通暢和阻塞、虛幻和真實，像這樣乃至各種香氣和臭氣，這鼻子和勞損本身都是菩提（Bodhi，覺悟）。瞪發出來的勞損之相，是由於通暢和阻塞兩種虛妄塵相而產生的，產生嗅聞作用的根源在於中間，吸取這些塵相，就叫做嗅聞的性質，這種嗅聞離開了通暢和阻塞這兩種塵相，畢竟是沒有實體的。應當知道這嗅聞不是從通暢和阻塞而來的，不是從鼻根產生的，也不是從空中生出來的。為什麼呢？如果從通暢而來，那麼阻塞就會自然消失，怎麼能知道阻塞呢？如果因為阻塞才有，那麼通暢就沒有嗅聞，怎麼能分辨香臭等觸感呢？如果從鼻根產生，那麼必然沒有通暢和阻塞的分別。像這樣，嗅聞的本體，本來就沒有自性。如果從空中產生，這嗅聞自然應當反過來嗅你的鼻子，如果空性本身能夠嗅聞，又與你的入處有什麼關係呢？因此應當知道，鼻入是虛妄的，它並非由因緣和合而生，也不是自然而有的。』
『阿難（Ananda，佛陀的十大弟子之一）！譬如有人用舌頭舔嘴唇，反覆舔動使舌頭勞損，這個人如果生病了就會有苦味，沒有生病的人則會稍微感到甜的觸感，由於甜和苦顯現出這舌頭的...
【English Translation】 English version: Ultimately, it is to see the root; moreover, if emptiness itself can perceive, what does it have to do with your entrance? Therefore, you should know that the eye entrance is illusory; it is neither caused by conditions nor is it of natural origin.
'Ananda (one of the ten principal disciples of the Buddha)! For example, if someone tightly plugs their ears with two fingers, due to the fatigue of the ear root, a sound will be produced in the head. Both the ear and the fatigue itself are Bodhi (Enlightenment). The appearance of fatigue that arises is due to the two kinds of false dust, movement and stillness. The source of hearing lies in the middle, absorbing these dust images, which is called the nature of hearing. This hearing, apart from the two kinds of dust, movement and stillness, ultimately has no substance. Thus, Ananda! You should know that this hearing does not come from movement and stillness, nor does it arise from the root, nor is it born from emptiness. Why? If it comes from stillness, then movement will disappear accordingly, and one should not be able to hear movement. If it comes from movement, then stillness will disappear accordingly, and there will be no awareness of stillness. If it arises from the root, there will necessarily be no movement and stillness. Thus, the essence of hearing has no inherent nature. If it arises from emptiness, and hearing becomes a nature, then it is not emptiness; moreover, if emptiness itself can hear, what does it have to do with your entrance? Therefore, you should know that the ear entrance is illusory; it is neither caused by conditions nor is it of natural origin.'
'Ananda (one of the ten principal disciples of the Buddha)! For example, if someone breathes rapidly through their nose, and after breathing for a long time, fatigue will arise, then a cold sensation will be felt in the nose. Because of the sensation, one distinguishes between unobstructed and obstructed, illusory and real. Thus, even various fragrant and foul odors, both the nose and the fatigue itself are Bodhi (Enlightenment). The appearance of fatigue that arises is due to the two kinds of false dust, unobstructed and obstructed. The source of smelling lies in the middle, absorbing these dust images, which is called the nature of smelling. This smelling, apart from the two kinds of dust, unobstructed and obstructed, ultimately has no substance. You should know that this smelling does not come from unobstructed and obstructed, nor does it arise from the root, nor is it born from emptiness. Why? If it comes from unobstructed, then obstructed will naturally disappear, how can one know obstructed? If it exists because of obstructed, then there will be no smelling in unobstructed, how can one distinguish fragrant and foul sensations? If it arises from the root, there will necessarily be no unobstructed and obstructed. Thus, the essence of smelling has no inherent nature. If it arises from emptiness, this smelling should naturally turn around and smell your nose; if emptiness itself can smell, what does it have to do with your entrance? Therefore, you should know that the nose entrance is illusory; it is neither caused by conditions nor is it of natural origin.'
'Ananda (one of the ten principal disciples of the Buddha)! For example, if someone licks their lips with their tongue, repeatedly licking until the tongue is fatigued, if that person is sick, there will be a bitter taste, and if the person is not sick, there will be a slight sweet sensation. Because of sweet and bitter, this tongue manifests...
根，不動之時淡性常在。兼舌與勞同是菩提，瞪發勞相因甜苦淡二種妄塵，發知居中吸此塵象，名知味性，此知味性離彼甜苦及淡二塵，畢竟無體。如是，阿難！當知如是嘗苦淡知，非甜苦來，非因淡有，又非根出，不于空生。何以故？若甜苦來，淡即知滅，云何知淡？若從淡出，甜即知亡，復云何知甜苦二相？若從舌生，必無甜淡及與苦塵。斯知味根本無自性。若於空出，虛空自味非汝口知，又空自知，何關汝入。是故當知舌入虛妄，本非因緣、非自然性。
「阿難！譬如有人以一冷手觸于熱手，若冷勢多熱者從冷，若熱功勝冷者成熱，如是以此合覺之觸顯于離知，涉勢若成因於勞觸。兼身與勞同是菩提，瞪發勞相因於離合二種妄塵，發覺居中吸此塵象，名知覺性。此知覺體，離彼離合違順二塵，畢竟無體。如是，阿難！當知是覺，非離合來，非違順有，不于根出，又非空生。何以故？若合時來，離當已滅，云何覺離？違順二相，亦復如是。若從根出，必無離合違順四相。則汝身知，元無自性。必于空出，空自知覺，何關汝入。是故當知身入虛妄，本非因緣，非自然性。
「阿難！譬如有人勞倦則眠睡熟便寤，覽塵斯憶失憶為妄，是其顛倒生住異滅，吸習中歸不相逾越，稱意知根。兼意與勞同是菩提，
【現代漢語翻譯】 現代漢語譯本： 阿難，舌根在不動的時候，其淡味之性是常在的。舌根與勞作（指品嚐的動作）同樣是菩提的顯現。瞪眼觀察，勞作之相是由於甜、苦、淡這兩種虛妄的塵境而產生的。產生知覺的主體居於其中，吸取這些塵境的表象，就叫做知味之性。這個知味之性，離開了甜、苦以及淡這三種塵境，畢竟是沒有實體的。 阿難，你應該知道，這種嘗苦淡的知覺，不是從甜苦而來，也不是因為淡而有，又不是從舌根產生，也不是在虛空中產生。為什麼呢？如果從甜苦而來，那麼知道淡味的功能就應該消失，又怎麼能知道淡味呢？如果從淡味產生，那麼知道甜味的功能就應該消失，又怎麼能知道甜苦兩種味道呢？如果從舌根產生，必然沒有甜、淡以及苦這些塵境。因此，這個知味之根本是沒有自性的。如果從虛空產生，虛空自己有味道，不是你的口所能知道的，而且虛空自己知道，又與你有什麼關係呢？所以應當知道，舌根的進入是虛妄的，本來就不是因緣所生，也不是自然而有的。 阿難，譬如有人用一隻冷的手去觸控一隻熱的手，如果冷的力量大，那麼熱的手就會變得冷；如果熱的力量大，那麼冷的手就會變得熱。像這樣，用這種合在一起的感覺來顯示分離的知覺，涉入外境的趨勢如果形成，就是因為勞作和接觸。身體與勞作同樣是菩提的顯現。瞪眼觀察，勞作之相是由於離、合這兩種虛妄的塵境而產生的。產生感覺的主體居於其中，吸取這些塵境的表象，就叫做知覺之性。這個知覺之體，離開了離、合、違、順這四種塵境，畢竟是沒有實體的。 阿難，你應該知道，這種感覺，不是從離合而來，也不是因為違順而有，不是從身體產生，也不是在虛空中產生。為什麼呢？如果是合的時候產生，那麼分離的時候就應該消失，又怎麼能感覺到分離呢？違背和順從這兩種現象，也是同樣的道理。如果從身體產生，必然沒有離、合、違、順這四種現象。那麼你的身體所知覺的，原本就沒有自性。如果一定是從虛空產生，虛空自己有知覺，又與你有什麼關係呢？所以應當知道，身體的進入是虛妄的，本來就不是因緣所生，也不是自然而有的。 阿難，譬如有人勞累睏倦就睡覺，睡熟了就醒來，看到外面的事物就回憶，失去記憶就是虛妄，這就是顛倒的生、住、異、滅。吸取習氣，最終迴歸，不會超越，這就是稱意知根。
【English Translation】 English version: Ananda, when the root of the tongue is still, its nature of blandness is always present. The tongue and labor (referring to the act of tasting) are both manifestations of Bodhi. Observing intently, the appearance of labor arises from the two false dusts of sweet, bitter, and bland. The subject that produces awareness dwells in the middle, absorbing the appearances of these dusts, which is called the nature of taste awareness. This nature of taste awareness, apart from the three dusts of sweet, bitter, and bland, ultimately has no substance. Ananda, you should know that this awareness of tasting bitterness and blandness does not come from sweetness and bitterness, nor does it exist because of blandness, nor does it arise from the root of the tongue, nor does it arise in emptiness. Why? If it comes from sweetness and bitterness, then the function of knowing blandness should disappear, so how can one know blandness? If it arises from blandness, then the function of knowing sweetness should disappear, so how can one know the two tastes of sweetness and bitterness? If it arises from the root of the tongue, there will certainly be no dusts of sweet, bland, and bitter. Therefore, this root of taste awareness has no self-nature. If it arises from emptiness, emptiness itself has taste, which your mouth cannot know, and if emptiness itself knows, what does it have to do with you? Therefore, you should know that the entry of the tongue is false, and it is not originally caused by conditions, nor is it natural. Ananda, for example, if someone uses a cold hand to touch a hot hand, if the power of cold is greater, then the hot hand will become cold; if the power of heat is greater, then the cold hand will become hot. In this way, using this combined feeling to reveal separate awareness, if the tendency to enter external realms is formed, it is because of labor and contact. The body and labor are both manifestations of Bodhi. Observing intently, the appearance of labor arises from the two false dusts of separation and union. The subject that produces feeling dwells in the middle, absorbing the appearances of these dusts, which is called the nature of tactile awareness. This tactile awareness, apart from the four dusts of separation, union, opposition, and compliance, ultimately has no substance. Ananda, you should know that this feeling does not come from separation and union, nor does it exist because of opposition and compliance, nor does it arise from the body, nor does it arise in emptiness. Why? If it arises at the time of union, then it should disappear at the time of separation, so how can one feel separation? The two phenomena of opposition and compliance are also the same principle. If it arises from the body, there will certainly be no four phenomena of separation, union, opposition, and compliance. Then what your body perceives originally has no self-nature. If it must arise from emptiness, emptiness itself has awareness, what does it have to do with you? Therefore, you should know that the entry of the body is false, and it is not originally caused by conditions, nor is it natural. Ananda, for example, if someone is tired and sleepy, they will sleep, and when they are sound asleep, they will wake up. Seeing external things, they will recall them, and losing memory is false. This is the inverted arising, dwelling, changing, and ceasing. Absorbing habits, they ultimately return, without exceeding, this is called the root of intentional awareness.
瞪發勞相因於生滅二種妄塵，集知居中吸撮內塵，見聞逆流流不及地，名覺知性。此覺知性，離彼寤寐生滅二塵，畢竟無體。如是，阿難！當知如是覺知之根，非寤寐來，非生滅有，不于根出，亦非空生。何以故？若從寤來，寐即隨滅，將何為寐？必生時有，滅即同無，令誰受滅？若從滅有，生即滅無，孰知生者？若從根出，寤寐二相隨身開合，離斯二體，此覺知者同於空花，畢竟無性。若從空生，自是空知，何關汝入。是故當知意入虛妄，本非因緣、非自然性。
「複次，阿難！云何十二處本如來藏妙真如性？阿難！汝且觀此祇陀樹林及諸泉池。于意云何，此等為是色生眼見？眼生色相？阿難！若複眼根生色相者，見空非色，色性應銷，銷則顯發一切都無，色相既無，誰明空質？空亦如是。若複色塵生眼見者，觀空非色，見即銷亡，亡則都無，誰明空色？是故當知，見與色空俱無處所，即色與見二處虛妄，本非因緣、非自然性。
「阿難！汝更聽此祇陀園中，食辦擊鼓、眾集撞鐘，鐘鼓音聲前後相續。于意云何，此等為是聲來耳邊？耳往聲處？阿難！若復此聲來於耳邊，如我乞食室羅筏城，在祇陀林則無有我；此聲必來阿難耳處，目連、迦葉應不俱聞，何況其中一千二百五十沙門，一聞鐘聲同來食處。
【現代漢語翻譯】 現代漢語譯本： 『瞪發勞相』（妄動的表象）是由於生滅這兩種虛妄的塵境而產生的，集聚知覺于其中，吸取並攝取內在的塵境，見聞之性逆流而上，無法到達實地，這就被稱為『覺知性』（能覺知的功能）。這覺知性，離開了睡醒和生滅這兩種虛妄的塵境，畢竟是沒有實體的。像這樣，阿難！你應該知道這樣的覺知之根，不是從睡醒時才有的，也不是從生滅時才有的，不是從根（六根）中產生的，也不是從空中產生的。為什麼呢？如果（覺知性）是從睡醒時才有的，那麼睡著時就應該隨之消失，用什麼來作為睡眠呢？必定是出生時才有的，那麼滅亡時就應該一同消失，讓誰來承受滅亡呢？如果（覺知性）是從滅亡時才有的，那麼出生時就應該滅亡而沒有，誰來知曉出生呢？如果（覺知性）是從根中產生的，那麼睡醒和睡眠這兩種現象隨著身體的開合而變化，離開了這兩種狀態，這覺知性就如同空中的花朵一樣，畢竟沒有自性。如果（覺知性）是從空中產生的，那自然是空自己知道，與你（的證入）有什麼關係呢？所以應當知道，意根的證入是虛妄的，本來就不是因緣所生，也不是自然而有的。
『再者，阿難！』 什麼是十二處（六根和六塵）本來就是如來藏（自性清凈心）中奇妙真實的如性呢？阿難！你且觀察這祇陀樹林（Jetavana，釋迦牟尼佛常住的精舍）以及各種泉水池塘。你認為怎麼樣，這些是色塵產生眼見，還是眼根產生色相呢？阿難！如果說是眼根產生色相，那麼（眼根）見到空的時候，就不是（實在的），的性質就應該消失，消失了就應該顯發一切都沒有，色相既然沒有了，誰來明白空的體性呢？空也是這樣。如果說是色塵產生眼見，那麼（眼根）觀看到空的時候，就不是色塵，見性就應該消失，消失了就什麼都沒有了，誰來明白空和色呢？所以應當知道，見與色空都沒有固定的處所，色塵與見性這兩種都是虛妄的，本來就不是因緣所生，也不是自然而有的。
『阿難！你再聽聽這祇陀園（Jetavana）中，準備吃飯時敲鼓、大眾聚集時撞鐘，鐘鼓的聲音前後相續。你認為怎麼樣，這些是聲音來到耳邊，還是耳朵去到聲音的地方呢？阿難！如果說是聲音來到耳邊，就像我到室羅筏城（Sravasti，古印度城市）乞食一樣，（如果）在祇陀林（Jetavana）就沒有我了；這聲音必定來到阿難你的耳朵處，目連（Maudgalyayana，釋迦牟尼佛的弟子）和迦葉（Kasyapa，釋迦牟尼佛的弟子）就不應該一起聽到，更何況其中一千二百五十位沙門（Sramana，佛教出家修行者），一聽到鐘聲就一同來到吃飯的地方。
【English Translation】 English version: The 'appearance of agitated labor' (the manifestation of delusion) arises from the two kinds of illusory dusts of arising and ceasing. It gathers awareness within, absorbing and collecting the inner dusts. The nature of seeing and hearing flows against the current, unable to reach the real ground, and this is called 'knowing awareness' (the function of being aware). This knowing awareness, apart from the two illusory dusts of waking and sleeping, arising and ceasing, ultimately has no substance. Thus, Ananda! You should know that the root of such knowing awareness does not come from waking, nor does it exist from arising and ceasing, it does not originate from the root (the six senses), nor does it arise from emptiness. Why? If (knowing awareness) comes from waking, then it should disappear with sleeping; what would be used for sleeping? It must exist at the time of birth, then it should disappear together at the time of cessation; who would experience cessation? If (knowing awareness) comes from cessation, then it should cease and not exist at the time of birth; who would know birth? If (knowing awareness) originates from the root, then the two phenomena of waking and sleeping change with the opening and closing of the body; apart from these two states, this knowing awareness is like a flower in the sky, ultimately without self-nature. If (knowing awareness) arises from emptiness, then it is naturally emptiness knowing itself; what does it have to do with your (attainment)? Therefore, you should know that the entry of the mind is illusory, originally not caused by conditions, nor is it of natural existence.
'Furthermore, Ananda! How are the twelve entrances (the six senses and six sense objects) originally the wondrous and true suchness of the Tathagatagarbha (the self-nature pure mind)? Ananda! You should observe this Jetavana (Jetavana, the monastery where Shakyamuni Buddha often resided) grove and the various springs and ponds. What do you think, do these arise from color dust producing eye-seeing, or do eye-roots produce color appearances? Ananda! If it is said that eye-roots produce color appearances, then when (the eye-root) sees emptiness, it is not * (real), the nature of * should disappear, and if it disappears, then everything should be revealed as non-existent. Since color appearances do not exist, who will understand the nature of emptiness? Emptiness is also like this. If it is said that color dust produces eye-seeing, then when (the eye-root) observes emptiness, it is not color dust, and the seeing nature should disappear. If it disappears, then nothing exists; who will understand emptiness and color? Therefore, you should know that seeing and color-emptiness have no fixed place, and both color dust and seeing nature are illusory, originally not caused by conditions, nor are they of natural existence.'
'Ananda! Listen again to this Jetavana (Jetavana) garden, when preparing for meals, the drum is beaten; when the assembly gathers, the bell is struck; the sounds of the bell and drum follow one another in succession. What do you think, do these sounds come to the ear, or does the ear go to the place of the sound? Ananda! If it is said that the sound comes to the ear, just as I go to Sravasti (Sravasti, an ancient Indian city) to beg for food, (if) in Jetavana (Jetavana) there would be no me; this sound must come to your ear, Ananda, Maudgalyayana (Maudgalyayana, a disciple of Shakyamuni Buddha) and Kasyapa (Kasyapa, a disciple of Shakyamuni Buddha) should not hear it together, let alone the one thousand two hundred and fifty Sramanas (Sramana, Buddhist renunciates), who all come to the place of eating upon hearing the sound of the bell.'
若復汝耳往彼聲邊，如我歸住祇陀林中，在室羅城則無有我；汝聞鼓聲，其耳已往擊鼓之處，鐘聲齊出應不俱聞，何況其中象馬牛羊種種音響。若無來往，亦復無聞。是故當知聽與音聲俱無處所，即聽與聲二處虛妄，本非因緣、非自然性。
「阿難！汝又嗅此爐中栴檀，此香若復然於一銖，室羅筏城四十里內同時聞氣。于意云何，此香為復生栴檀木？生於汝鼻？為生於空？阿難！若復此香生於汝鼻，稱鼻所生當從鼻出，鼻非栴檀，云何鼻中有栴檀氣？稱汝聞香當於鼻入，鼻中出香說聞非義。若生於空，空性常恒，香應常在，何藉爐中爇此枯木？若生於木，則此香質因爇成煙，若鼻得聞合蒙煙氣，其煙騰空未及遙遠，四十里內云何已聞？是故當知香臭與聞俱無處所，即嗅與香二處虛妄，本非因緣、非自然性。
「阿難！汝常二時眾中持缽，其間或遇酥酪醍醐名為上味。于意云何，此味為復生于空中？生於舌中？為生食中？阿難！若復此味生於汝舌，在汝口中只有一舌，其舌爾時已成酥味，遇黑石蜜應不推移，若不變移不名知味，若變移者舌非多體，云何多味一舌之知？若生於食，食非有識，云何自知？又食自知，即同他食，何預于汝，名味之知？若生於空，汝啖虛空當作何味？必其虛空若作鹹味，既咸汝舌
【現代漢語翻譯】 現代漢語譯本 『阿難，如果你的耳朵跑到聲音那邊，就像我回到祇陀林（Jetavana）中，身在室羅筏城（Śrāvastī）就沒有我一樣；你聽到鼓聲，你的耳朵已經跑到敲鼓的地方，如果鐘聲同時響起，應該不能同時聽到，更何況其中還有象、馬、牛、羊各種各樣的聲音。如果沒有來往，也就沒有聽聞。所以應當知道，聽覺和聲音都沒有固定的處所，聽覺和聲音這兩個處所都是虛妄的，既不是因緣和合所生，也不是自然而有的。』
『阿難，你又聞這爐中的栴檀（sandalwood）香，這香如果只燒一銖（古代重量單位），室羅筏城四十里內都能同時聞到。你認為如何，這香是生於栴檀木？生於你的鼻子？還是生於空中？阿難，如果這香生於你的鼻子，按照從鼻子所生就應該從鼻子出來，鼻子不是栴檀，怎麼鼻子裡面會有栴檀的香氣？說你聞到香應該從鼻子進入，從鼻子出來香氣，說聞到就沒有道理了。如果生於空中，空性是常恒不變的，香氣應該永遠存在，何必藉助爐中燃燒這枯木？如果生於木頭，那麼這香的本質因為燃燒而變成煙，如果鼻子能聞到，就應該被煙氣矇蔽，那煙騰空而起還沒到遠處，四十里內怎麼已經聞到了？所以應當知道，香臭和聞覺都沒有固定的處所，嗅覺和香氣這兩個處所都是虛妄的，既不是因緣和合所生，也不是自然而有的。』
『阿難，你經常在兩次齋飯時在僧眾中拿著缽，其間有時會遇到酥酪醍醐（酥油，凝乳，精煉乳酪）這樣的上等美味。你認為如何，這味道是生於空中？生於舌頭中？還是生於食物中？阿難，如果這味道生於你的舌頭，在你的口中只有一條舌頭，你的舌頭那時已經變成酥的味道，遇到黑石蜜（一種糖）應該不會改變，如果不改變就不能說是知道味道，如果改變，舌頭不是多個形體，怎麼能用一條舌頭知道多種味道？如果生於食物，食物沒有意識，怎麼會自己知道？又如果食物自己知道，就和別人吃一樣，和你有什麼關係，能說是你知道味道？如果生於空中，你吃虛空應該是什麼味道？如果虛空是鹹味，已經咸了你的舌頭』
【English Translation】 English version 『Ananda, if your ear goes to the side of the sound, it is like when I return to Jetavana (Gīta Grove), and being in Śrāvastī (a major city in ancient India), there is no me; when you hear the sound of a drum, your ear has already gone to the place where the drum is being struck. If the sound of a bell arises at the same time, you should not be able to hear them both at the same time, let alone the various sounds of elephants, horses, cattle, and sheep among them. If there is no coming and going, there is also no hearing. Therefore, you should know that hearing and sound have no fixed place, and that both hearing and sound are illusory, neither arising from causes and conditions nor being of a natural nature.』
『Ananda, you also smell the sandalwood (candana) in this burner. If this incense is burned even just a little, the fragrance can be smelled simultaneously within forty li (a unit of distance) of Śrāvastī. What do you think, does this fragrance arise from the sandalwood tree? Does it arise from your nose? Or does it arise from the air? Ananda, if this fragrance arises from your nose, according to what arises from the nose, it should come out from the nose. The nose is not sandalwood, so how can there be the fragrance of sandalwood in the nose? If you say that you smell the fragrance, it should enter through the nose, but if the fragrance comes out from the nose, it is not reasonable to say that you smell it. If it arises from the air, the nature of the air is constant and unchanging, and the fragrance should always be present. Why then rely on burning this dry wood in the burner? If it arises from the wood, then the essence of this fragrance turns into smoke because of the burning. If the nose can smell it, it should be obscured by the smoke. The smoke rises into the air and has not yet reached far away, so how can it already be smelled within forty li? Therefore, you should know that fragrance and foulness, and the sense of smell, have no fixed place, and that both smelling and fragrance are illusory, neither arising from causes and conditions nor being of a natural nature.』
『Ananda, you often hold a bowl among the Sangha (monastic community) during the two meal times, and sometimes you encounter delicacies such as ghee (clarified butter), curds, and dahi (yogurt), which are called superior flavors. What do you think, does this flavor arise from the air? Does it arise from the tongue? Or does it arise from the food? Ananda, if this flavor arises from your tongue, there is only one tongue in your mouth. If your tongue has already become the flavor of ghee at that time, it should not change when it encounters black rock candy. If it does not change, it cannot be said to know the flavor. If it changes, the tongue is not multiple entities, so how can one tongue know multiple flavors? If it arises from the food, the food has no consciousness, so how can it know itself? Furthermore, if the food knows itself, it is the same as someone else eating it. What does it have to do with you, to be called your knowledge of the flavor? If it arises from the air, what flavor should you taste when you eat the air? If the air is salty, it has already salted your tongue』
亦咸汝面，則此界人同於海魚；既常受咸了不知淡，若不識淡亦不覺咸，必無所知，云何名味？是故當知味舌與嘗俱無處所，即嘗與味二俱虛妄，本非因緣、非自然性。
「阿難！汝常晨朝以手摩頭。于意云何，此摩所知，唯為能觸。能為在手？為覆在頭？若在於手，頭則無知，云何成觸？若在於頭，手則無用，云何名觸？若各各有，則汝阿難應有二身。若頭與手一觸所生，則手與頭當為一體，若一體者觸則無成；若二體者，觸誰為在？在能非所，在所非能。不應虛空與汝成觸。是故當知覺觸與身俱無處所，即身與觸二俱虛妄，本非因緣、非自然性。
「阿難！汝常意中所緣善、惡、無記三性，產生法則。此法為復即心所生？為當離心別有方所？
「阿難！若即心者，法則非塵，非心所緣，云何成處？若離於心別有方所，則法自性為知？非知？知則名心，異汝非塵，同他心量即汝即心，云何汝心更二于汝？若非知者，此塵既非色、聲、香、味、離合冷暖及虛空相，當於何在？今於色空都無表示，不應人間更有空外，心非所緣，處從誰立。是故當知法則與心俱無處所，則意與法二俱虛妄，本非因緣、非自然性。
「複次，阿難！云何十八界本如來藏妙真如性？阿難！如汝所明，眼色為緣生於眼
【現代漢語翻譯】 現代漢語譯本： 如果也用鹹水洗你的臉，那麼這個世界的人就和海里的魚一樣了；因為經常受到鹹的浸潤就不知道什麼是淡，如果不認識淡也就不會覺得咸，必定什麼都不知道，又怎麼能說有味道呢？所以應當知道，味、舌和嘗這三者都沒有固定的處所，嘗和味這二者都是虛妄的，既不是因緣和合所生，也不是自然而有的。 『阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）！你經常在早晨用手摩擦你的頭。你認為怎麼樣，這摩擦所產生的知覺，僅僅是能觸的作用。這個能觸是在手上呢？還是在頭上呢？如果在手上，那麼頭就應該沒有知覺，怎麼能形成觸覺呢？如果在頭上，那麼手就沒有作用，怎麼能叫做觸覺呢？如果頭和手各自有觸覺，那麼你阿難就應該有兩個身體。如果頭和手通過一個觸覺而產生聯繫，那麼手和頭就應該是一個整體，如果是一個整體，觸覺就無法成立；如果是兩個不同的個體，那麼觸覺又在誰那裡呢？在能觸的一方就不是被觸的一方，在被觸的一方就不是能觸的一方。不應該說虛空和你能產生觸覺。所以應當知道，覺觸和身體都沒有固定的處所，身體和觸覺這二者都是虛妄的，既不是因緣和合所生，也不是自然而有的。』 『阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）！你經常在意念中所緣的善、惡、無記這三種性質，產生法則。這個法則，是直接從心中產生的呢？還是離開心而另外存在於某個地方呢？』 『阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）！如果這個法則直接從心中產生，那麼法則就不是塵境，不是心所緣的對象，怎麼能成為處所呢？如果離開心而另外存在於某個地方，那麼法則的自性是有知覺呢？還是沒有知覺呢？如果有知覺，那就叫做心，不同於你所說的塵境，和別人的心量相同，那麼它就是你的心，為什麼你的心還要再分成兩個你呢？如果沒有知覺，那麼這個塵境既不是色、聲、香、味、離合冷暖以及虛空之相，又會在哪裡呢？現在在色和空中都無法表示出來，不應該說人間還有空之外的地方，心不是所緣的對象，處所又從哪裡建立呢？所以應當知道，法則和心都沒有固定的處所，意和法這二者都是虛妄的，既不是因緣和合所生，也不是自然而有的。』 『再者，阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）！為什麼說十八界（十八界：眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界、觸界、法界、眼識界、耳識界、鼻識界、舌識界、身識界、意識界）本來就是如來藏（Tathagatagarbha，一切眾生皆有之佛性）妙真如性（妙真如性：不生不滅、不垢不凈、不增不減的真如本性）呢？阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）！就像你所說的，眼和色為因緣產生眼識
【English Translation】 English version: 'If you also wash your face with salty water, then the people of this world would be the same as the fish in the sea; because they are constantly exposed to saltiness, they would not know what blandness is. If they do not recognize blandness, they would not feel saltiness either, and they would surely know nothing. How could they speak of taste? Therefore, you should know that taste, tongue, and the act of tasting have no fixed location. Tasting and taste are both illusory, being neither caused by conditions nor of a natural essence.' 'Ananda (Ananda, one of the Buddha's ten principal disciples, known for his memory)! You often rub your head with your hand in the morning. What do you think, this sensation of rubbing is solely the function of touch. Is this ability to touch in the hand? Or is it in the head? If it is in the hand, then the head should have no sensation; how could touch be formed? If it is in the head, then the hand is useless; how could it be called touch? If each has its own sensation, then you, Ananda, should have two bodies. If the head and hand are connected through one touch, then the hand and head should be one entity. If they are one entity, then touch cannot be established; if they are two separate entities, then where does the touch reside? If it is in the one that touches, then it is not in the one that is touched; if it is in the one that is touched, then it is not in the one that touches. It should not be said that empty space can create touch with you. Therefore, you should know that the sensation of touch and the body have no fixed location. The body and touch are both illusory, being neither caused by conditions nor of a natural essence.' 'Ananda (Ananda, one of the Buddha's ten principal disciples, known for his memory)! You often contemplate in your mind the three natures of good, evil, and neutral, which generate principles. Are these principles directly produced from the mind? Or do they exist separately from the mind in some other place?' 'Ananda (Ananda, one of the Buddha's ten principal disciples, known for his memory)! If these principles are directly produced from the mind, then the principles are not objects of the senses, not objects of the mind's contemplation; how could they become a location? If they exist separately from the mind in some other place, then is the nature of these principles conscious or unconscious? If conscious, then it is called mind, different from what you call objects of the senses, and the same as the minds of others. Then it is your mind; why would your mind be further divided into two of you? If unconscious, then this object of the senses is neither form, sound, smell, taste, separation, union, cold, warmth, nor the appearance of emptiness. Where would it be? Now, it cannot be indicated in either form or emptiness. It should not be said that there is a place outside of emptiness in the human world. The mind is not an object of contemplation; from where is a location established? Therefore, you should know that principles and the mind have no fixed location. The mind and principles are both illusory, being neither caused by conditions nor of a natural essence.' 'Furthermore, Ananda (Ananda, one of the Buddha's ten principal disciples, known for his memory)! Why is it said that the eighteen realms (eighteen realms: eye realm, ear realm, nose realm, tongue realm, body realm, mind realm, form realm, sound realm, smell realm, taste realm, touch realm, dharma realm, eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, mind consciousness realm) are originally the wondrous true nature of the Tathagatagarbha (Tathagatagarbha, the Buddha-nature inherent in all beings)? Ananda (Ananda, one of the Buddha's ten principal disciples, known for his memory)! Just as you have explained, eye and form are the conditions for the arising of eye consciousness.'
識，此識為復因眼所生，以眼為界？因色所生，以色為界？阿難！若因眼生，既無色空無可分別，縱有汝識欲將何用？汝見又非青黃赤白，無所表示從何立界？若因色生，空無色時汝識應滅，云何識知是虛空性？若色變時，汝亦識其色相遷變，汝識不遷，界從何立？從變則變，界相自無；不變則恒。既從色生，應不識知虛空所在。若兼二種眼色共生，合則中離，離則兩合，體性雜亂云何成界？是故當知眼色為緣生眼識界，三處都無，則眼與色及色界三，本非因緣、非自然性。
「阿難！又汝所明，耳聲為緣生於耳識。此識為復因耳所生，以耳為界？因聲所生，以聲為界？
「阿難！若因耳生，動靜二相既不現前，根不成知，必無所知；知尚無成，識何形貌？若取耳聞，無動靜故，聞無所成。云何耳形雜色觸塵，名為識界，則耳識界復從誰立？若生於聲，識因聲有，則不關聞，無聞則亡聲相所在；識從聲生，許聲因聞而有聲相，聞應聞識不聞非界，聞則同聲，識已被聞誰知聞識，若無知者終如草木。不應聲聞雜成中界，界無中位，則內外相復從何成？是故當知耳聲為緣生耳識界，三處都無，則耳與聲及聲界三，本非因緣、非自然性。
「阿難！又汝所明，鼻香為緣生於鼻識。此識為復因鼻所生，以鼻
【現代漢語翻譯】 現代漢語譯本 『阿難（Ananda），你所說的「識」，這個「識」是因為眼根所生，以眼根為界限嗎？還是因為色塵所生，以色塵為界限呢？阿難（Ananda），如果是因眼根所生，那麼在沒有色塵和空界時，就無可分別，縱然有你的「識」，又有什麼用呢？你所見的又不是青黃赤白等顏色，沒有什麼可以表示，從哪裡建立界限呢？如果是因色塵所生，在空界沒有色塵時，你的「識」應該滅亡，又怎麼能知曉那是虛空的體性呢？如果色塵變化時，你也能識別出色相的遷變，而你的「識」不遷變，界限又從哪裡建立呢？如果隨著色塵變化而變化，界相自然就沒有了；如果不變化，那就恒常不變。既然是從色塵所生，就不應該知曉虛空所在。如果兼顧眼根和色塵兩種而共同產生，那麼合起來就中間分離，分離了就兩邊合起來，體性和性質雜亂，怎麼能成為界限呢？所以應當知道，眼根和色塵作為因緣而產生眼識界，這三處都沒有實在的體性，那麼眼根、色塵以及眼識界這三者，本來就不是因緣所生，也不是自然而有的。』
『阿難（Ananda），還有你所說的，耳根和聲音作為因緣而產生耳識。這個耳識是因為耳根所生，以耳根為界限嗎？還是因為聲音所生，以聲音為界限呢？』
『阿難（Ananda），如果是因耳根所生，動和靜兩種相狀既然不顯現，耳根就不能成為知覺，必定沒有什麼可以知曉的；知覺尚且不能成立，識又是什麼形狀和麵貌呢？如果取耳根的聽聞，因為沒有動靜的緣故，聽聞就不能成立。怎麼能把耳根的形狀、顏色、觸覺等塵境，稱為識界呢？那麼耳識界又從哪裡建立呢？如果是從聲音所生，識因為聲音而存在，那麼就不關乎聽聞，沒有聽聞，聲音的相狀在哪裡呢？識從聲音所生，如果允許聲音因為聽聞而有聲音的相狀，那麼聽聞應該能聽聞到識，不能聽聞就不是界限，聽聞如果等同於聲音，識已經被聽聞了，誰來知曉聽聞和識呢？如果沒有知曉者，最終就像草木一樣。不應該把聲音和聽聞混雜成為中間的界限，界限沒有中間的位置，那麼內外之相又從哪裡成立呢？所以應當知道，耳根和聲音作為因緣而產生耳識界，這三處都沒有實在的體性，那麼耳根、聲音以及聲界這三者，本來就不是因緣所生，也不是自然而有的。』
『阿難（Ananda），還有你所說的，鼻根和香氣作為因緣而產生鼻識。這個鼻識是因為鼻根所生，以鼻
【English Translation】 English version 『Ananda, is this 'consciousness' born from the eye, with the eye as its boundary? Or is it born from form, with form as its boundary? Ananda, if it is born from the eye, then without form and emptiness, there is nothing to distinguish. Even if you have this consciousness, what use is it? What you see is not blue, yellow, red, or white, and without any indication, where do you establish the boundary? If it is born from form, then when emptiness has no form, your consciousness should cease. How can it know the nature of emptiness? If form changes, you also recognize the changes in the appearance of form, but your consciousness does not change. Where is the boundary established? If it changes with form, then the boundary disappears. If it does not change, then it is constant. Since it is born from form, it should not know where emptiness is. If it combines both eye and form, then when combined, it separates in the middle; when separated, the two combine. The nature is mixed and disordered. How can it become a boundary? Therefore, you should know that the eye and form are the conditions for the arising of the eye-consciousness realm. All three places are without substance. Thus, the eye, form, and the eye-consciousness realm are fundamentally neither caused by conditions nor of natural origin.』
『Ananda, also, you explain that the ear and sound are the conditions for the arising of ear-consciousness. Is this consciousness born from the ear, with the ear as its boundary? Or is it born from sound, with sound as its boundary?』
『Ananda, if it is born from the ear, then since the two aspects of movement and stillness do not appear, the root cannot become aware, and there will be nothing to know. If knowledge cannot be established, what is the shape and appearance of consciousness? If you take the hearing of the ear, because there is no movement or stillness, hearing cannot be established. How can the shape, color, and touch of the ear be called the realm of consciousness? Then from where is the realm of ear-consciousness established? If it is born from sound, and consciousness exists because of sound, then it is not related to hearing. Without hearing, where is the appearance of sound? If consciousness is born from sound, and it is allowed that sound has an appearance because of hearing, then hearing should hear consciousness. What cannot be heard is not a boundary. If hearing is the same as sound, and consciousness has already been heard, who knows hearing and consciousness? If there is no knower, it will ultimately be like grass and trees. The middle boundary should not be a mixture of sound and hearing. If the boundary has no middle position, then from where do the inner and outer aspects arise? Therefore, you should know that the ear and sound are the conditions for the arising of the ear-consciousness realm. All three places are without substance. Thus, the ear, sound, and the sound realm are fundamentally neither caused by conditions nor of natural origin.』
『Ananda, also, you explain that the nose and scent are the conditions for the arising of nose-consciousness. Is this consciousness born from the nose, with the nose
為界？因香所生，以香為界？
「阿難！若因鼻生，則汝心中以何為鼻？為取肉形雙爪之相？為取嗅知動搖之性？若取肉形，肉質乃身，身知即觸，名身非鼻，名觸即塵，鼻尚無名云何立界？若取嗅知，又汝心中以何為知？以肉為知，則肉之知元觸非鼻；以空為知，空則自知肉應非覺，如是則應虛空是汝，汝身非知，今日阿難應無所在；以香為知，知自屬香，何預于汝？若香臭氣必生汝鼻，則彼香臭二種流氣，不生伊蘭及栴檀木，二物不來，汝自嗅鼻為香為臭。臭則非香，香應非臭，若香臭二俱能聞者，則汝一人應有兩鼻，對我問道有二阿難，誰為汝體？若鼻是一，香臭無二，臭既為香香覆成臭，二性不有，界從誰立？若因香生識因香有，如眼有見不能觀眼，因香有故應不知香，知則非生，不知非識。香非知有，香界不成；識不知香，因界則非從香建立，既無中間不成內外，彼諸聞性畢竟虛妄。是故當知鼻香為緣生鼻識界，三處都無，則鼻與香及香界三，本非因緣、非自然性。
「阿難！又汝所明，舌味為緣生於舌識。此識為復因舌所生，以舌為界？因味所生，以味為界？
「阿難！若因舌生，則諸世間甘蔗、烏梅、黃連、石鹽、細辛、薑桂都無有味。汝自嘗舌為甜為苦？若舌性苦，誰來嘗舌？舌
【現代漢語翻譯】 現代漢語譯本：以什麼為界限呢？是因為鼻子而產生，以鼻子為界限？還是因為香而產生，以香為界限？ 『阿難（Ananda，佛陀的十大弟子之一）！如果因為鼻子而產生，那麼在你的心中，你認為什麼是鼻子呢？是取肉體的雙爪形狀？還是取嗅覺的動搖性質？如果取肉體的形狀，肉質屬於身體，身體的知覺就是觸覺，稱為身而非鼻，稱為觸覺就是塵，鼻子尚且沒有名稱，又如何建立界限呢？如果取嗅覺的知覺，那麼在你的心中，你認為什麼才是知覺呢？以肉為知覺，那麼肉的知覺原本是觸覺而非鼻子；以空為知覺，空如果能自己知覺，那麼肉體應該沒有感覺，這樣就應該虛空是你，你的身體沒有知覺，今天的阿難應該無處存在；以香為知覺，知覺自然屬於香，與你有什麼關係呢？如果香臭氣味必定產生於你的鼻子，那麼香臭這兩種流動的氣息，不產生於伊蘭（Ilan，一種香草）和栴檀（Chandana，檀香）木，這兩種東西不來，你自己嗅你的鼻子是香還是臭。臭就不是香，香就應該不是臭，如果香臭兩種都能聞到，那麼你一個人應該有兩個鼻子，對我問道的有兩個阿難，誰是你的本體？如果鼻子是一個，香臭沒有兩種，臭既然是香，香又變成臭，兩種性質不存在，界限從誰建立呢？如果因為香而產生，識因為香而有，如同眼睛有視覺卻不能看到眼睛，因為香的緣故就應該不知道香，知道就不是產生，不知道就不是識。香不是知覺所能擁有的，香的界限不能成立；識不知道香，因為界限就不是從香建立的，既然沒有中間，就不能成立內外，那些聽聞的性質畢竟是虛妄的。所以應當知道，鼻子和香作為緣而產生鼻識界，三個地方都沒有，那麼鼻子與香以及香界這三者，本來就不是因緣、不是自然之性。 『阿難（Ananda，佛陀的十大弟子之一）！還有你所說的，舌頭和味道作為緣而產生舌識。這個識是因為舌頭所產生，以舌頭為界限？還是因為味道所產生，以味道為界限？』 『阿難（Ananda，佛陀的十大弟子之一）！如果因為舌頭而產生，那麼世間的甘蔗（Ganzhe，甘蔗）、烏梅（Wumei，烏梅）、黃連（Huanglian，黃連）、石鹽（Shiyan，石鹽）、細辛（Xixin，細辛）、薑桂（Jianggui，薑桂）都沒有味道。你自己嚐嚐舌頭是甜還是苦？如果舌頭的性質是苦的，誰來嘗舌頭呢？舌頭
【English Translation】 English version: What is the boundary? Is it produced because of the nose, with the nose as the boundary? Or is it produced because of scent, with scent as the boundary? 『Ananda (one of the ten principal disciples of the Buddha)! If it arises from the nose, then what do you consider the nose to be in your mind? Do you take it to be the form of the fleshy double claws? Or do you take it to be the moving nature of smelling and knowing? If you take it to be the fleshy form, the flesh is part of the body, and the body's knowing is touch, which is called body and not nose, and touch is called dust. If the nose does not even have a name, how can a boundary be established? If you take it to be the knowing of smell, then what do you consider knowing to be in your mind? If you take flesh to be knowing, then the knowing of flesh is originally touch and not nose; if you take emptiness to be knowing, then if emptiness knows itself, then flesh should not be aware. If that is the case, then emptiness should be you, and your body should not be knowing. Today, Ananda should not exist anywhere. If you take scent to be knowing, then knowing naturally belongs to scent, what does it have to do with you? If fragrant and foul odors must arise from your nose, then those two kinds of flowing air, fragrant and foul, do not arise from Ilan (a fragrant herb) and Chandana (sandalwood) wood. If those two things do not come, you yourself smell your nose, is it fragrant or foul? If it is foul, then it is not fragrant, and if it is fragrant, then it should not be foul. If you can smell both fragrant and foul, then you should have two noses. There are two Ananda asking me questions, which one is your true self? If the nose is one, and there are not two kinds of fragrant and foul, since foul is fragrant and fragrant becomes foul, if the two natures do not exist, from whom is the boundary established? If it arises from scent, and consciousness exists because of scent, just as the eye has sight but cannot see the eye, because of scent, one should not know scent. If one knows, then it is not arising, and if one does not know, then it is not consciousness. Scent cannot be possessed by knowing, and the boundary of scent cannot be established; consciousness does not know scent, so the boundary is not established from scent. Since there is no middle, inner and outer cannot be established, and those natures of hearing are ultimately false. Therefore, you should know that the nose and scent are the conditions for the arising of the nose-consciousness realm. If all three places do not exist, then the nose, scent, and the scent realm are originally neither conditioned nor natural.』 『Ananda (one of the ten principal disciples of the Buddha)! Furthermore, what you have explained is that the tongue and taste are the conditions for the arising of tongue-consciousness. Is this consciousness produced because of the tongue, with the tongue as the boundary? Or is it produced because of taste, with taste as the boundary?』 『Ananda (one of the ten principal disciples of the Buddha)! If it arises from the tongue, then the sugarcane (Ganzhe), dried plum (Wumei), Coptis chinensis (Huanglian), rock salt (Shiyan), Asarum (Xixin), ginger and cinnamon (Jianggui) in the world would have no taste. You yourself taste your tongue, is it sweet or bitter? If the nature of the tongue is bitter, who will taste the tongue? The tongue
不自嘗，孰為知覺？舌性非苦，味自不生，云何立界？若因味生，識自為味，同於舌根應不自嘗，云何識知是味非味？又一切味非一物生，味既多生識應多體，識體若一體必味生。鹹淡甘辛和合俱生，諸變異相同為一味應無分別，分別既無則不名識，云何複名舌味識界？不應虛空生汝心識。舌味和合，即於是中元無自性，云何界生？是故當知舌味為緣生舌識界，三處都無，則舌與味及舌界三，本非因緣、非自然性。
「阿難！又汝所明，身觸為緣生於身識。此識為復因身所生，以身為界？因觸所生，以觸為界？
「阿難！若因身生必無合離，二覺觀緣身何所識。若因觸生必無汝身，誰有非身知合離者？阿難！物不觸知，身知有觸；知身即觸，知觸即身。即觸非身，即身非觸，身觸二相元無處所，合身即為身自體性，離身即是虛空等相，內外不成中雲何立？中不復立內外性空，即汝識生從誰立界？是故當知身觸為緣生身識界，三處都無，則身與觸及身界三，本非因緣、非自然性。
「阿難！又汝所明，意法為緣生於意識。此識為復因意所生，以意為界？因法所生，以法為界？
「阿難！若因意生，于汝意中必有所思，發明汝意。若無前法，意無所生，離緣無形，識將何用？又汝識心與諸思量，
【現代漢語翻譯】 現代漢語譯本 不能自己體驗，誰來感知？舌頭的性質並非苦味，味道自然不會產生，又如何建立界限呢？如果因為味道而產生，意識自己成為味道，如同舌根一樣，應該不能自己體驗，又如何知道這是味道還是非味道呢？而且一切味道不是由單一事物產生，味道既然是多種產生，意識應該有多種本體。意識的本體如果是一體，必然是味道產生。鹹淡甘辛混合在一起產生，各種變化相同成為一種味道，應該沒有分別，既然沒有分別，就不叫做識，又怎麼能叫做舌味識界呢？不應該從虛空中產生你的心識。舌頭和味道和合，就在其中原本沒有自性，又如何產生界限呢？所以應當知道，舌頭和味道作為緣而產生舌識界，三個地方都沒有，那麼舌頭、味道以及舌識界這三者，本來就不是因緣所生，也不是自然而有的性質。
『阿難（Ananda，佛陀的十大弟子之一）！還有你所說的，身體和觸覺作為緣而產生身識。這個識是因為身體所生，以身體為界限呢？還是因為觸覺所生，以觸覺為界限呢？』
『阿難！如果是因身體而生，必然沒有合離，兩種感覺觀察緣起，身體又識別什麼呢？如果是因觸覺而生，必然沒有你的身體，誰會有不是身體而知道合離的呢？阿難！物體不接觸就不能知道，身體知道有觸覺；知道身體就是觸覺，知道觸覺就是身體。即觸覺不是身體，即身體不是觸覺，身體和觸覺這兩種相原本沒有處所，和身體結合就成為身體的自體性，離開身體就是虛空等的相，內部和外部都不能成立，中間又如何建立呢？中間不能成立，內部和外部的性質都是空，那麼你的識產生又從哪裡建立界限呢？所以應當知道，身體和觸覺作為緣而產生身識界，三個地方都沒有，那麼身體、觸覺以及身識界這三者，本來就不是因緣所生，也不是自然而有的性質。』
『阿難！還有你所說的，意念和法作為緣而產生意識。這個識是因為意念所生，以意念為界限呢？還是因為法所生，以法為界限呢？』
『阿難！如果是因意念而生，在你的意念中必然有所思，來啓發你的意念。如果沒有前面的法，意念就無從產生，離開緣就沒有形狀，識將有什麼用呢？而且你的識心和各種思量，
【English Translation】 English version If one cannot experience it oneself, who will perceive it? The tongue's nature is not bitterness, so taste will not arise on its own. How then can a boundary be established? If it arises from taste, and consciousness itself becomes taste, then like the tongue root, it should not be able to experience itself. How then can one know whether it is taste or not taste? Moreover, all tastes do not arise from a single thing. Since taste arises from many sources, consciousness should have many entities. If the entity of consciousness is one, then taste must arise. Salty, bland, sweet, and spicy arise together in combination. If all the variations are the same, becoming one taste, there should be no distinction. If there is no distinction, then it is not called consciousness. How then can it be called the tongue-taste-consciousness realm? Your mind-consciousness should not arise from emptiness. The tongue and taste combine, and within this, there is originally no self-nature. How then can a realm arise? Therefore, you should know that the tongue and taste are the conditions for the arising of the tongue-consciousness realm. If all three places are absent, then the tongue, taste, and tongue-realm are all originally neither caused by conditions nor of a natural nature.
'Ananda (one of the ten principal disciples of the Buddha)! Furthermore, you explain that body and touch are the conditions for the arising of body-consciousness. Does this consciousness arise from the body, with the body as its boundary? Or does it arise from touch, with touch as its boundary?'
'Ananda! If it arises from the body, there would be no union or separation. With two sensations observing conditions, what would the body recognize? If it arises from touch, there would be no you. Who would know union and separation without a body? Ananda! Objects cannot be known without touch, but the body knows there is touch. Knowing the body is touch, knowing touch is the body. Touch is not the body, and the body is not touch. The two aspects of body and touch originally have no location. Combining with the body becomes the body's own nature. Separating from the body is like the nature of emptiness. If the inside and outside cannot be established, how can the middle be established? If the middle cannot be established, the nature of inside and outside is empty. From where then does your consciousness arise to establish a boundary? Therefore, you should know that body and touch are the conditions for the arising of the body-consciousness realm. If all three places are absent, then the body, touch, and body-realm are all originally neither caused by conditions nor of a natural nature.'
'Ananda! Furthermore, you explain that mind and dharma are the conditions for the arising of mind-consciousness. Does this consciousness arise from the mind, with the mind as its boundary? Or does it arise from dharma, with dharma as its boundary?'
'Ananda! If it arises from the mind, there must be thoughts in your mind that illuminate your mind. If there is no preceding dharma, the mind cannot arise. Without conditions, there is no form. What use would consciousness have? Moreover, your mind of consciousness and all your thoughts,
兼了別性，為同爲異？同意即意，云何所生？異意不同，應無所識。若無所識，云何意生？若有所識，云何識意？唯同與異，二性無成，界云何立？若因法生，世間諸法不離五塵。汝觀色法，及諸聲法、香法、味法，及與觸法，相狀分明以對五根，非意所攝。汝識決定依於法生，汝今諦觀法法何狀？若離色空、動靜、通塞、合離、生滅，越此諸相終無所得。生則色空諸法等生，滅則色空諸法等滅，所因既無，因生有識作何形相？相狀不有界云何生？是故當知意法為緣生意識界，三處都無，則意與法及意界三，本非因緣、非自然性。」
阿難白佛言：「世尊！如來常說和合因緣，一切世間種種變化，皆因四大和合發明。云何如來因緣、自然二俱排擯？我今不知斯義所屬，惟垂哀愍，開示眾生中道了義無戲論法。」
爾時，世尊告阿難言：「汝先厭離聲聞、緣覺諸小乘法，發心勤求無上菩提，故我今時為汝開示第一義諦。如何復將世間戲論、妄想因緣而自纏繞？汝雖多聞如說藥人，真藥現前不能分別，如來說為真可憐愍。汝今諦聽，吾當為汝分別開示，亦令當來修大乘者通達實相。」阿難默然，承佛聖旨。
「阿難！如汝所言，四大和合，發明世間種種變化。阿難！若彼大性體非和合，則不能與諸大雜
【現代漢語翻譯】 現代漢語譯本：如果意識的產生依賴於其他性質，那麼這種性質與意識是相同還是相異？如果相同，那麼意識的意義是什麼，又從何產生？如果相異，那麼意識就應該無法識別。如果無法識別，意識又如何產生？如果能夠識別，意識又如何識別其他意識？無論是相同還是相異，這兩種性質都無法成立，那麼意識界又如何建立？如果因為『法』（Dharma，佛學術語，指宇宙間一切事物和規律）而產生，那麼世間的一切法都離不開五塵（色、聲、香、味、觸）。你觀察色法，以及各種聲法、香法、味法，以及觸法，它們的形狀和狀態都非常分明，與五根（眼、耳、鼻、舌、身）相對，並非意識所能包含。你的意識決定是依賴於法而產生，你現在仔細觀察，法又是什麼形狀？如果脫離了色、空、動、靜、通、塞、合、離、生、滅，超越了這些現象，最終將一無所得。產生時，色、空等諸法一同產生；滅亡時，色、空等諸法一同滅亡。所依賴的『因』（Hetu，原因、條件）既然不存在，那麼因『因』而產生的意識又會是什麼形狀？形狀和狀態都不存在，意識界又如何產生？因此應當知道，以意和法為緣而產生意識界，這三者都不存在，那麼意、法以及意識界這三者，本來就不是因緣所生，也不是自然而然的性質。
阿難（Ananda，佛陀的十大弟子之一）對佛說：『世尊（Bhagavan，對佛的尊稱）！如來（Tathagata，佛的稱號之一）常說和合因緣，一切世間的種種變化，都是因為四大（地、水、火、風）和合而顯現。為什麼如來現在把因緣和自然兩種說法都排除呢？我現在不明白這個道理屬於哪種說法，希望您能慈悲憐憫，為眾生開示中道（Madhyamaka，不落兩邊的中正之道）了義（Nitartha，究竟真實的意義）的無戲論法（Nisprapancha，沒有虛妄分別的法）。』
這時，世尊告訴阿難說：『你先前厭離了聲聞（Sravaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，獨自悟道的修行者）等小乘法（Hinayana，較小的乘載，比喻只能自度而不能普度眾生的教法），發心勤求無上菩提（Anuttara-samyak-sambodhi，無上的正等正覺，即成佛的智慧），所以我現在為你開示第一義諦（Paramartha-satya，最高的真理）。為什麼你又用世間的戲論、妄想因緣來束縛自己呢？你雖然多聞，就像只會說藥名的人，真藥擺在面前卻不能分辨，如來說你真是可憐。你現在仔細聽，我將為你分別開示，也讓未來修習大乘法（Mahayana，較大的乘載，比喻既能自度又能普度眾生的教法）的人通達實相（Tathata，事物的真實面貌）。』阿難默默地聽著，接受佛的聖旨。
『阿難！正如你所說，四大和合，顯現世間種種變化。阿難！如果這四大自體的性質不是和合的，就不能與其他四大相混合。
【English Translation】 English version: If the arising of consciousness relies on other properties, are these properties the same as or different from consciousness? If they are the same, what is the meaning of consciousness, and from where does it arise? If they are different, then consciousness should be unable to recognize. If it is unable to recognize, how does consciousness arise? If it is able to recognize, how does consciousness recognize other consciousnesses? Whether the same or different, these two properties cannot be established, so how is the realm of consciousness established? If it arises from 『Dharma』 (teachings or laws), then all Dharmas in the world cannot be separated from the five dusts (form, sound, smell, taste, touch). You observe form, as well as various sounds, smells, tastes, and touches; their shapes and states are very distinct, corresponding to the five senses (eye, ear, nose, tongue, body), and are not encompassed by consciousness. Your consciousness is definitely dependent on Dharma for its arising. Now you carefully observe, what is the shape of Dharma? If it is separated from form, emptiness, movement, stillness, openness, obstruction, union, separation, birth, and death, and transcends these phenomena, ultimately nothing will be obtained. When arising, form, emptiness, and all Dharmas arise together; when ceasing, form, emptiness, and all Dharmas cease together. Since the relied-upon 『Hetu』 (cause, condition) does not exist, then what shape will the consciousness arising from 『Hetu』 take? If shapes and states do not exist, how does the realm of consciousness arise? Therefore, it should be known that the realm of consciousness arises from the conditions of mind and Dharma. If these three are all non-existent, then the mind, Dharma, and the realm of consciousness are originally neither caused by conditions nor of a natural nature.
Ananda (one of the ten principal disciples of the Buddha) said to the Buddha (Bhagavan, a term of respect for the Buddha): 『World-Honored One (Bhagavan, a term of respect for the Buddha)! The Tathagata (one of the titles of the Buddha) often says that all the various changes in the world arise from the combination of the four great elements (earth, water, fire, wind). Why does the Tathagata now reject both the causal and natural explanations? I do not understand to which of these meanings this belongs. I hope you will have compassion and reveal to sentient beings the Middle Way (Madhyamaka, the balanced path that avoids extremes), the definitive meaning (Nitartha, the ultimate and true meaning) of the non-conceptual Dharma (Nisprapancha, Dharma without false distinctions).』
At that time, the World-Honored One told Ananda: 『You previously厭離(were weary of) the Sravaka (listeners of the Buddha's teachings), Pratyekabuddha (solitary Buddhas who attain enlightenment on their own), and other Hinayana (smaller vehicle, a metaphor for teachings that can only liberate oneself and not all beings) teachings, and aspired to diligently seek Anuttara-samyak-sambodhi (unexcelled complete enlightenment, the wisdom of becoming a Buddha). Therefore, I am now revealing to you the Paramartha-satya (highest truth). Why do you again bind yourself with worldly debates and deluded causal conditions? Although you are learned, you are like someone who only knows the names of medicines but cannot distinguish the real medicine when it is in front of you. The Tathagata says you are truly pitiable. Now listen carefully, I will explain and reveal it to you, and also enable those who cultivate the Mahayana (larger vehicle, a metaphor for teachings that can liberate both oneself and all beings) in the future to understand the Tathata (the true nature of things).』 Ananda listened silently, accepting the Buddha's sacred instruction.
『Ananda! As you said, the four great elements combine to manifest the various changes in the world. Ananda! If the nature of these four great elements were not combinatory, they could not mix with the other four great elements.
和，猶如虛空不和諸色；若和合者，同於變化，始終相成生滅相續，生死死生生生死死，如旋火輪未有休息。阿難！如水成冰冰還成水。汝觀地性，粗為大地細為微塵，至鄰虛塵析彼極微，色邊際相七分所成，更析鄰虛即實空性。阿難！若此鄰虛析成虛空，當知虛空出生色相。汝今問言：『由和合故，出生世間諸變化相。』汝且觀此一鄰虛塵，用幾虛空和合而有？不應鄰虛合成鄰虛。又鄰虛塵析入空者，用幾色相合成虛空？若色合時，合色非空；若空合時，合空非色。色猶可析，空云何合？汝元不知如來藏中，性色真空性空真色，清凈本然周遍法界；隨眾生心應所知量，循業發現。世間無知，惑為因緣及自然性，皆是識心分別計度，但有言說，都無實義。
「阿難！火性無我，寄於諸緣。汝觀城中未食之家欲炊爨時，手執陽燧日前求火。阿難！名和合者，如我與汝一千二百五十比丘今為一眾，眾雖為一，詰其根本各各有身，皆有所生氏族名字，如舍利弗婆羅門種、優盧頻螺迦葉波種，乃至阿難瞿曇種姓。阿難！若此火性因和合有，彼手執鏡于日求火，此火為從鏡中而出？為從艾出？為于日來？阿難！若日來者，自能燒汝手中之艾，來處林木皆應受焚。若鏡中出，自能于鏡出然于艾，鏡何不镕。紆汝手執尚無熱相
【現代漢語翻譯】 現代漢語譯本 和合，就像虛空不能與各種顏色相和合一樣；如果能夠和合，就等同於變化，始終相互促成，生滅相續，生死死生，生生死死，就像旋轉的火輪一樣沒有停歇的時候。阿難（釋迦摩尼的弟子）！就像水變成冰，冰又還原成水一樣。你觀察地的性質，粗顯時為大地，細微時為微塵，直至相鄰虛空的微塵，再分析那極微之塵，色的邊際之相是由七個部分所組成，再分析相鄰虛空的微塵，就實際是空性。阿難！如果這相鄰虛空的微塵分析成虛空，應當知道虛空能出生色相。你現在問：『由於和合的緣故，出生世間各種變化的現象。』你且觀察這一個相鄰虛空的微塵，用多少虛空和合而成的呢？不應該是相鄰虛空的微塵合成相鄰虛空的微塵。又如果相鄰虛空的微塵分析進入空，用多少色相合成虛空呢？如果色相和合的時候，和合的是色相而不是空；如果空和合的時候，和合的是空而不是色。色還可以分析，空又怎麼能夠和合呢？你原本不知道如來藏（佛性）中，性的色就是真空，性的空就是真色，清凈本然，周遍法界；隨著眾生的心，應眾生所能瞭解的程度，順著業力而顯現。世間無知的人，迷惑地認為是因緣和合或者自然而成的，這些都是識心的分別計度，只有言說，都沒有實際的意義。 阿難！火性沒有自我的實體，依附於各種因緣而存在。你觀察城中還沒有吃飯的人家，想要做飯時，用手拿著陽燧（取火的鏡子）對著太陽求火。阿難！所謂的和合，就像我與你和一千二百五十個比丘現在成為一個僧團，僧團雖然是一個整體，追究它的根本，每個人都有各自的身體，都有各自出生的氏族名字，比如舍利弗（釋迦摩尼的弟子）是婆羅門種姓，優樓頻螺迦葉（釋迦摩尼的弟子）是迦葉波種姓，乃至阿難是瞿曇種姓。阿難！如果這火性是因和合而有的，那麼用手拿著鏡子對著太陽求火，這火是從鏡子中出來的呢？還是從艾草中出來的呢？還是從太陽來的呢？阿難！如果是從太陽來的，太陽自己就能燒你手中的艾草，太陽光照到的樹林都應該被焚燒。如果是從鏡子中出來的，自己就能從鏡子中出來然後點燃艾草，那鏡子為什麼不熔化呢？你用手拿著鏡子，尚且沒有熱的感覺
【English Translation】 English version Combination is like the void, which does not combine with various colors. If they could combine, it would be the same as change, constantly promoting each other, with continuous arising and ceasing, birth and death, death and birth, life and death, like a spinning fire wheel without rest. Ananda (Shakyamuni's disciple)! It's like water turning into ice, and ice turning back into water. Observe the nature of earth: in its coarse form, it is the great earth; in its fine form, it is dust. Even to the dust adjacent to the void, analyze that ultimate particle. The aspect of the edge of color is composed of seven parts. Further analyze the dust adjacent to the void, and it is actually the nature of emptiness. Ananda! If this dust adjacent to the void is analyzed into emptiness, you should know that emptiness can give rise to forms. You now ask: 'Because of combination, various changing phenomena arise in the world.' You should observe this one dust adjacent to the void: how many voids combine to form it? It shouldn't be that dust adjacent to the void combines to form dust adjacent to the void. Furthermore, if dust adjacent to the void is analyzed into emptiness, how many forms combine to form emptiness? If forms combine, what combines is form, not emptiness. If emptiness combines, what combines is emptiness, not form. Form can still be analyzed, so how can emptiness combine? You originally did not know that in the Tathagatagarbha (Buddha-nature), the nature of form is true emptiness, and the nature of emptiness is true form, pure and inherently pervading the Dharma Realm. It manifests according to the minds of sentient beings, in accordance with their capacity to understand, and following their karma. The ignorant in the world are deluded into thinking it is caused by conditions or is of a natural nature. These are all discriminations and calculations of the mind, mere words with no real meaning. Ananda! The nature of fire has no self, it relies on various conditions. Observe the families in the city who have not yet eaten and want to cook. They hold a yangsui (a mirror for obtaining fire) to the sun to seek fire. Ananda! What is called combination is like me, you, and the one thousand two hundred and fifty bhikshus (monks) now forming a Sangha (community). Although the Sangha is one entity, if you investigate its root, each person has their own body, their own family name and lineage, such as Shariputra (Shakyamuni's disciple) being of the Brahmin caste, Uruvilva-Kashyapa (Shakyamuni's disciple) being of the Kashyapa caste, and even you, Ananda, being of the Gautama lineage. Ananda! If this fire nature is caused by combination, then when holding a mirror to the sun to seek fire, does the fire come from the mirror? Or does it come from the tinder? Or does it come from the sun? Ananda! If it comes from the sun, the sun itself would burn the tinder in your hand, and the forests that the sunlight reaches should all be burned. If it comes from the mirror, it would come out of the mirror and ignite the tinder, so why doesn't the mirror melt? You hold the mirror in your hand and don't even feel any heat.
，云何融泮。若生於艾，何藉日鏡、光明相接，然後火生。汝又諦觀鏡因手執、日從天來、艾本地生，火從何方遊歷於此？日鏡相遠非和非合，不應火光無從自有。汝猶不知如來藏中，性火真空性空真火，清凈本然周遍法界；隨眾生心應所知量。阿難當知！世人一處執鏡一處火生，遍法界執滿世間起，起遍世間寧有方所，循業發現。世間無知，惑為因緣及自然性，皆是識心分別計度，但有言說，都無實義。
「阿難！水性不定，流息無恒。如室羅城迦毗羅仙、斫迦羅仙及缽頭摩訶薩多等諸大幻師，求太陰精用和幻藥，是諸師等，于白月晝手執方諸承月中水。此水為復從珠中出？空中自有？為從月來？阿難！若從月來，尚能遠方令珠出水，所經林木皆應吐流。流，則何待方珠所出；不流，明水非從月降。若從珠出，則此珠中常應流水，何待中宵承白月晝。若從空生，空性無邊水當無際，從人洎天皆同陷溺，云何復有水陸空行？汝更諦觀，月從天陟，珠因手持，承珠水盤本人敷設，水從何方流注於此？月珠相遠非和非合，不應水精無從自有。汝尚不知如來藏中，性水真空性空真水，清凈本然周遍法界；隨眾生心應所知量，一處執珠一處水出，遍法界執滿法界生，生滿世間寧有方所，循業發現。世間無知，惑為因緣及
【現代漢語翻譯】 現代漢語譯本： 如何融合消散呢？如果火是從艾草中產生的，又何必藉助太陽和鏡子，光明相互接觸，然後才能生火呢？你再仔細觀察，鏡子是因為手拿著，太陽從天上而來，艾草在本地生長，那麼火是從哪個方向遊歷到這裡的呢？太陽和鏡子相隔遙遠，既不是和合也不是聚合，不應該火光無緣無故地自己產生。你還是不明白，在如來藏（Tathagatagarbha，一切眾生皆具的佛性）中，火的本性是真空，真空的本性是真火，清凈本來如此，周遍整個法界；隨著眾生的心，應合他們所能瞭解的程度而顯現。阿難（Ananda，佛陀的十大弟子之一）你應該知道！世人只在一處拿著鏡子，就在一處生火，如果遍及整個法界都拿著鏡子，那麼整個世間都會起火，這遍及世間的火又怎麼會有固定的處所呢？這都是隨著業力而顯現的。世間的人沒有智慧，迷惑地認為是因緣和合或者自然而有的，這些都是識心的分別計度，只是說說而已，根本沒有實際的意義。
『阿難（Ananda，佛陀的十大弟子之一）！水的本性是不定的，流動和停止沒有恒常。比如室羅城（Sravasti，古印度城市名）的迦毗羅仙（Kapila，印度教數論派的創始人）、斫迦羅仙（Chakara，人名）以及缽頭摩訶薩多（Padma Mahasattva，蓮花大士）等各位大幻術師，爲了求取太陽的精氣，用和合幻藥，這些術師們在白天的月亮下，手持方諸（Fangzhu，古代取水的器具）來承接月中的水。這水是從珠子中出來的呢？還是空中自己產生的？還是從月亮上來的呢？阿難（Ananda，佛陀的十大弟子之一）！如果從月亮上來的，尚且能讓遠方的地方讓珠子出水，那麼所經過的樹林都應該流淌。如果流淌，又何必等待方諸才能出水；如果不流淌，說明水不是從月亮上降下來的。如果從珠子中出來的，那麼這珠子中應該經常流水，又何必等到半夜承接白天的月亮。如果從空中產生，空性的本性是無邊的，水也應當是無際的，從人到天都會一同陷溺，怎麼還會有水陸空三種執行方式呢？你再仔細觀察，月亮從天上執行，珠子因為手拿著，承接珠子的水盤是人擺設的，那麼水是從哪個方向流注到這裡的呢？月亮和珠子相隔遙遠，既不是和合也不是聚合，不應該水精無緣無故地自己產生。你還是不明白，在如來藏（Tathagatagarbha，一切眾生皆具的佛性）中，水的本性是真空，真空的本性是真水，清凈本來如此，周遍整個法界；隨著眾生的心，應合他們所能瞭解的程度而顯現，在一處拿著珠子，就在一處出水，如果遍及整個法界都拿著珠子，那麼整個法界都會生出水，這遍及世間的水又怎麼會有固定的處所呢？這都是隨著業力而顯現的。世間的人沒有智慧，迷惑地認為是因緣和合或者……』
【English Translation】 English version: How can it be dissolved and dissipated? If fire arises from artemisia, why is it necessary to rely on the sun and a mirror, with light connecting, for fire to be produced? Furthermore, contemplate carefully: the mirror is held by the hand, the sun comes from the sky, and the artemisia grows locally. From what direction does the fire travel here? The sun and the mirror are far apart, neither harmonizing nor uniting, so fire and light should not arise spontaneously without a cause. You still do not understand that within the Tathagatagarbha (the womb of the Thus-Come One, the Buddha-nature inherent in all beings), the nature of fire is true emptiness, and the nature of emptiness is true fire, pure and inherently pervading the entire Dharma Realm; it manifests according to the minds of sentient beings, corresponding to the extent of their understanding. Ananda (one of the ten principal disciples of the Buddha), you should know! People hold a mirror in one place and fire arises in one place. If mirrors were held throughout the entire Dharma Realm, fire would arise throughout the entire world. How could this fire pervading the world have a fixed location? It manifests according to karma. The ignorant people of the world are deluded into thinking it is due to causes and conditions or natural occurrence, but these are all discriminations and calculations of the consciousness-mind, mere words without any real meaning.
'Ananda (one of the ten principal disciples of the Buddha)! The nature of water is uncertain, its flow and cessation are not constant. For example, the great illusionists such as Kapila (founder of the Samkhya school of Hinduism) of Sravasti (an ancient Indian city), Chakara (a personal name), and Padma Mahasattva (Lotus Great Being), seeking the essence of the sun, use compounded illusionary medicines. These masters hold a 'fangzhu' (an ancient instrument for collecting water) in their hands during the daytime under the white moon to receive water from the moon. Does this water come from the pearl? Does it arise spontaneously from the sky? Or does it come from the moon? Ananda (one of the ten principal disciples of the Buddha)! If it comes from the moon, it should be able to cause water to come out of the pearl even from a distance, and all the forests it passes through should be flowing. If it flows, then why wait for the 'fangzhu' to produce water? If it does not flow, it is clear that the water does not descend from the moon. If it comes from the pearl, then water should constantly flow from this pearl, why wait until midnight to receive the daytime moon. If it arises from the sky, the nature of the sky is boundless, and the water should also be limitless, causing all beings from humans to gods to be submerged. How could there still be water, land, and air travel? You should contemplate further: the moon moves from the sky, the pearl is held by the hand, and the water basin receiving the pearl is set up by a person. From what direction does the water flow into this? The moon and the pearl are far apart, neither harmonizing nor uniting, so water essence should not arise spontaneously without a cause. You still do not understand that within the Tathagatagarbha (the womb of the Thus-Come One, the Buddha-nature inherent in all beings), the nature of water is true emptiness, and the nature of emptiness is true water, pure and inherently pervading the entire Dharma Realm; it manifests according to the minds of sentient beings, corresponding to the extent of their understanding. Holding a pearl in one place causes water to appear in one place. If pearls were held throughout the entire Dharma Realm, water would arise throughout the entire Dharma Realm. How could this water pervading the world have a fixed location? It manifests according to karma. The ignorant people of the world are deluded into thinking it is due to causes and conditions or...'
自然性，皆是識心分別計度，但有言說，都無實義。
「阿難！風性無體，動靜不常。汝常整衣入于大眾，僧伽梨角動及傍人，則有微風拂彼人面。此風為復出袈裟角？發於虛空？生彼人面？阿難！此風若復出袈裟角，汝乃披風，其衣飛搖應離汝體；我今說法，會中垂衣，汝看我衣風何所在？不應衣中有藏風地。若生虛空，汝衣不動，何因無拂？空性常住，風應常生；若無風時，虛空當滅。滅風可見，滅空何狀？若有生滅，不名虛空；名為虛空，云何風出？若風自生彼拂之面，從彼面生當應拂汝，自汝整衣云何倒拂？汝審諦觀，整衣在汝，面屬彼人，虛空寂然不參流動，風自誰方鼓動來此？風空性隔非和非合，不應風性無從自有。汝宛不知如來藏中，性風真空性空真風，清凈本然周遍法界；隨眾生心應所知量。阿難！如汝一人微動服衣有微風出，遍法界拂滿國土生，周遍世間寧有方所，循業發現。世間無知，惑為因緣及自然性，皆是識心分別計度，但有言說，都無實義。
「阿難！空性無形，因色顯發。如室羅城去河遙處，諸剎利種及婆羅門、毗舍、首陀兼頗羅墮、旃陀羅等，新立安居鑿井求水，出土一尺于中則有一尺虛空，如是乃至出土一丈中間還得一丈虛空，空虛淺深隨出多少。此空為當因土所出？
【現代漢語翻譯】 現代漢語譯本：自然性，都是識心分別思量，只是說說而已，沒有實際意義。
『阿難（Ananda，佛陀的十大弟子之一）！風的性質沒有固定的形體，動靜變化不定。你經常整理衣服進入大眾之中，僧伽梨（Samghati，一種袈裟）的角擺動碰到旁邊的人，就會有微風拂過那人的臉。這風是從袈裟角發出的呢？還是從虛空中產生的？還是從那人的臉上產生的呢？阿難！這風如果是從袈裟角發出的，那麼你就是披著風，你的衣服飛舞搖動應該離開你的身體；我現在說法，集會中的人都垂著衣服，你看我的衣服，風在哪裡呢？不應該衣服中有藏風的地方。如果風是從虛空中產生的，你的衣服不動，為什麼沒有拂動呢？虛空的性質是恒常不變的，風應該經常產生；如果沒有風的時候，虛空應當消滅。消滅風可以看見，消滅虛空是什麼樣子呢？如果有產生和消滅，就不能稱為虛空；稱為虛空，怎麼會有風產生呢？如果風是從被拂者的臉上產生的，從那人的臉產生就應該拂你，你自己整理衣服，為什麼反而倒過來拂別人呢？你仔細觀察，整理衣服在你，臉屬於那人，虛空寂靜沒有參與流動，風是從哪一方鼓動而來的呢？風和虛空的性質是隔離的，既不是和諧也不是結合，不應該風的性質沒有來處而自己產生。你完全不知道如來藏（Tathagatagarbha，一切眾生皆具的佛性）中，性質是風的真空，性質是空的真風，清凈本來如此，周遍整個法界；隨著眾生的心，相應于所知的量。阿難！如你一個人稍微動一下衣服，就有微風產生，遍滿法界，拂過整個國土，周遍世間，哪裡有固定的方向呢？都是隨著業力而顯現。世間的人沒有智慧，迷惑地認為是因緣和合或者自然而然的性質，都是識心的分別思量，只是說說而已，沒有實際意義。』
『阿難！空的性質沒有形狀，因為色的緣故才顯現出來。比如室羅城（Sravasti，古印度城市）離河很遠的地方，各個剎利（Kshatriya，古印度社會階層，即武士階層）種姓以及婆羅門（Brahmana，古印度社會階層，即祭司階層）、毗舍（Vaishya，古印度社會階層，即商人階層）、首陀（Shudra，古印度社會階層，即奴隸階層）兼頗羅墮（Pulaka，古印度賤民）和旃陀羅（Chandala，古印度最下等的賤民）等，新建立安居的地方，鑿井取水，挖出一尺的土，其中就有一尺的虛空，像這樣乃至挖出一丈的土，中間就得到一丈的虛空，虛空的深淺隨著挖出土的多少而變化。這虛空是由於土被挖出才產生的呢？
【English Translation】 English version: Naturalness is all about the mind's discrimination and calculation; it's just talk, with no real meaning.
'Ananda (one of the ten principal disciples of the Buddha)! The nature of wind has no fixed form, and its movement is not constant. You often adjust your robes when entering the assembly, and when the corner of your Samghati (a type of monastic robe) moves and touches the person next to you, a gentle breeze brushes their face. Does this wind come from the corner of the robe? Does it arise from empty space? Or does it originate from the person's face? Ananda! If this wind comes from the corner of the robe, then you are wearing the wind, and your robe should fly and sway away from your body. Now, as I teach the Dharma, everyone in the assembly has their robes hanging down. Look at my robe, where is the wind? There shouldn't be a place in the robe where wind is stored. If it arises from empty space, your robe doesn't move, so why isn't there any breeze? The nature of emptiness is constant, so wind should always be arising. If there is no wind, then emptiness should cease to exist. The cessation of wind can be seen, but what does the cessation of emptiness look like? If there is arising and ceasing, it cannot be called emptiness. If it is called emptiness, how can wind arise? If the wind arises from the face of the person being brushed, then it should brush you since it arises from their face. You are adjusting your own robe, so why does it brush the other person instead? Observe carefully, adjusting the robe is your action, the face belongs to that person, and empty space is still and doesn't participate in the movement. From which direction does the wind come to stir and move here? The nature of wind and emptiness are separate, neither harmonious nor combined. The nature of wind shouldn't arise on its own without a source. You are completely unaware that in the Tathagatagarbha (the womb of the Buddha, the Buddha-nature inherent in all beings), the vacuum that is the nature of wind, the true wind that is the nature of emptiness, is pure and originally so, pervading the entire Dharma Realm, responding to the minds of sentient beings according to the measure of their knowledge. Ananda! Just as when you slightly move your robe, a gentle breeze arises, pervading the Dharma Realm, brushing across the entire land, filling the world, where is there a fixed direction? It all manifests according to karma. People in the world are ignorant, mistakenly believing it to be caused by conditions or to be of a natural nature. All of this is the discrimination and calculation of the mind; it's just talk, with no real meaning.'
'Ananda! The nature of emptiness has no form; it is revealed because of form. For example, in Sravasti (an ancient Indian city), far from the river, the Kshatriyas (the warrior caste in ancient India), Brahmanas (the priestly caste in ancient India), Vaishyas (the merchant caste in ancient India), Shudras (the servant caste in ancient India), as well as Pulakas (an outcaste group in ancient India) and Chandalas (the lowest of the outcastes in ancient India), are newly establishing residences and digging wells to find water. When they dig out one foot of earth, there is one foot of empty space within it. Likewise, when they dig out ten feet of earth, they obtain ten feet of empty space in between. The depth of the emptiness varies according to the amount of earth that is dug out. Does this emptiness arise because the earth is dug out?
因鑿所有？無因自生？阿難！若復此空無因自生，未鑿土前何不無礙，唯見大地迥無通達？若因土出，則土出時應見空入，若土先出無空入者，云何虛空因土而出？若無出入，則應空土元無異因，無異則同，則土出時空何不出？若因鑿出，則鑿出空，應非出土？不因鑿出，鑿自出土，云何見空？汝更審諦諦審諦觀，鑿從人手隨方運轉，土因地移，如是虛空因何所出？鑿空虛實不相為用、非和非合，不應虛空無從自出。若此虛空，性圓周遍本不動搖，當知現前地水火風均名五大性真圓融，皆如來藏本無生滅。阿難！汝心昏迷，不悟四大元如來藏，當觀虛空為出為入，為非出入。汝全不知如來藏中，性覺真空性空真覺，清凈本然周遍法界，隨眾生心應所知量。
「阿難！如一井空空生一井，十方虛空亦復如是，圓滿十方寧有方所，循業發現。世間無知，惑為因緣及自然性，皆是識心分別計度，但有言說，都無實義。
「阿難！見覺無知，因色空有。如汝今者在祇陀林，朝明夕昏；設居中宵，白月則光黑月便暗，則明暗等因見分析。此見為復與明暗相併太虛空，為同一體、為非一體？或同、非同？或異、非異？阿難！此見若復與明與暗及與虛空元一體者，則明與暗二體相亡。暗時無明，明時非暗，若與暗一，明
【現代漢語翻譯】 現代漢語譯本： 『因何而產生所有（虛空）？難道是無因而自己產生？阿難！如果這虛空是無因而自己產生的，那麼在沒有鑿土之前，為什麼不是無所障礙的，而只能看到大地，沒有通達之處？如果是由於土的出現而產生虛空，那麼土出現的時候，應該看到虛空進入。如果土先出現而沒有虛空進入，那麼虛空怎麼會因為土的出現而出現呢？如果沒有出入，那麼虛空和土原本就沒有不同的原因，沒有不同就是相同，那麼土出現的時候，虛空為什麼不出現呢？如果是由於鑿開而出現虛空，那麼鑿開出現的虛空，應該不是從土裡出來的？如果不是因為鑿開而出現，鑿開只是出現土，那麼怎麼會見到虛空呢？你再仔細地、仔細地觀察，鑿子從人手隨著方向運轉，土因為地的移動而移動，那麼這虛空是因為什麼而出現的呢？鑿開虛空，虛實互不相干，既不是和合也不是結合，不應該是虛空沒有來由地自己出現。如果這虛空，其體性是圓滿周遍、本來不動搖的，那麼應當知道現在眼前的地、水、火、風，都叫做五大，其體性是真實圓融的，都如如來藏一樣，本來沒有生滅。阿難！你的心昏迷，不明白四大原本就是如來藏，應當觀察虛空是出現還是進入，還是非出現非進入。你完全不知道如來藏中，體性是覺悟的真空，體性是空性的真覺，清凈本來如此，周遍法界，隨著眾生的心，應合他們所能知道的量。』 『阿難！就像一口井的虛空產生一口井的虛空，十方虛空也是這樣，圓滿十方，哪裡會有方位處所呢？只是隨著業力而顯現。世間無知的人，迷惑地認為是因緣和合或者自然而有的體性，這些都是識心的分別計度，只有言說，完全沒有實際意義。』 『阿難！見和覺本來沒有知覺，因為色和空才有了知覺。就像你現在在祇陀林（Jetavana，佛陀常住的精舍），早上明亮，晚上昏暗；假設你住在半夜，白月就明亮，黑月就昏暗，那麼明暗等現象是因為見的分析。這個見，是和明暗以及虛空並在一起是同一體，還是不是同一體？是相同還是不相同？是相異還是不相異？阿難！這個見如果和明、和暗以及虛空原本是一體的，那麼明和暗兩種體性就互相消亡。暗的時候沒有明，明的時候沒有暗，如果和暗是一體，明
【English Translation】 English version: 『What is the cause of all (emptiness)? Or does it arise without a cause? Ananda! If this emptiness arises without a cause, why is it not unobstructed before the earth is dug, and only the earth is seen, without any access? If it arises because of the emergence of earth, then when the earth emerges, emptiness should be seen entering. If the earth emerges first and there is no entry of emptiness, how can emptiness arise because of the emergence of earth? If there is no entry or exit, then emptiness and earth originally have no different causes. If there is no difference, then they are the same. So when the earth emerges, why does emptiness not emerge? If it arises because of digging, then the emptiness that arises from digging should not be from the earth? If it does not arise because of digging, and digging only produces earth, then how can emptiness be seen? You should carefully, carefully observe again, the chisel rotates in all directions from the hand, the earth moves because of the movement of the ground, so what is the cause of the emergence of this emptiness? Digging emptiness, reality and emptiness do not interact, neither harmonizing nor combining, emptiness should not arise from nowhere on its own. If this emptiness, its nature is perfectly complete and originally unmoving, then it should be known that the present earth, water, fire, and wind are all called the Five Great Elements, their nature is truly complete and harmonious, all like the Tathagatagarbha (Tathagata's Womb, the essence of the Buddha), originally without arising or ceasing. Ananda! Your mind is confused, not understanding that the Four Great Elements are originally the Tathagatagarbha, you should observe whether emptiness emerges or enters, or is neither emerging nor entering. You do not know at all that in the Tathagatagarbha, the nature is awakened true emptiness, the nature is empty true awakening, pure and originally so, pervading the Dharma Realm, according to the minds of sentient beings, corresponding to the amount they can know.』 『Ananda! Just as the emptiness of one well produces the emptiness of one well, the emptiness of the ten directions is also like this, perfectly complete in the ten directions, where would there be a location? It only manifests according to karma. Ignorant people in the world are confused and think it is caused by conditions or has a natural nature, these are all discriminations and calculations of the mind of consciousness, there are only words, and no real meaning at all.』 『Ananda! Seeing and awareness originally have no perception, it is because of form and emptiness that there is perception. Just like you are now in Jetavana (Jetavana, the monastery where the Buddha often stayed), morning is bright, evening is dark; if you live in the middle of the night, the white moon is bright, the black moon is dark, then brightness and darkness are analyzed because of seeing. Is this seeing together with brightness and darkness and emptiness as one entity, or is it not one entity? Is it the same or not the same? Is it different or not different? Ananda! If this seeing is originally one with brightness, darkness, and emptiness, then the two natures of brightness and darkness will perish each other. There is no brightness in darkness, and there is no darkness in brightness, if it is one with darkness, brightness
則見亡；必一于明，暗時當滅，滅則云何見明見暗？若暗明殊，見無生滅，一云何成？若此見精與暗與明非一體者，汝離明暗及與虛空，分析見元作何形相？離明離暗及離虛空，是見元同龜毛兔角。明暗虛空三事俱異，從何立見？明暗相背，云何或同？離三元無，云何或異？分空分見本無邊畔，云何非同？見暗見明性非遷改，云何非異？汝更細審、微細審、詳審、諦審，觀明從太陽、暗隨黑月、通屬虛空、擁歸大地，如是見精因何所出？見覺空頑非和非合，不應見精無從自出。若見聞知，性圓周遍本不動搖，當知無邊不動虛空並其動搖，地水火風均名六大性真圓融，皆如來藏本無生滅。阿難！汝性沉淪，不悟汝之見聞覺知本如來藏，汝當觀此見聞覺知，為生為滅？為同爲異？為非生滅？為非同異？汝曾不知如來藏中，性見覺明覺精明見，清凈本然周遍法界，隨眾生心應所知量。如一見根見周法界，聽嗅嘗觸覺觸覺知，妙德瑩然遍周法界，圓滿十虛寧有方所，循業發現。世間無知，惑為因緣及自然性，皆是識心分別計度，但有言說，都無實義。
「阿難！識性無源，因於六種根塵妄出。汝今遍觀此會聖眾，用目循歷，其目周視但如鏡中，無別分析，汝識于中次第標指，此是文殊、此富樓那、此目乾連、此須菩提、
【現代漢語翻譯】 現代漢語譯本 則這種見性就消失了；如果一定要認為見性是單一的，只在明亮時存在，那麼在黑暗時就應該消滅，如果消滅了，又如何能看到明亮和黑暗呢？如果黑暗和明亮是截然不同的，那麼見性就無所謂生滅，既然無生滅，又怎麼能說是單一的呢？如果這個見性的精元與黑暗和明亮不是一體的，那麼你離開明暗以及虛空，分析這個見性的本元，它又是什麼形狀呢？離開了明亮、黑暗以及虛空，這個見性的本元就如同烏龜的毛、兔子的角一樣，根本不存在。明亮、黑暗、虛空這三者本來就是不同的，又怎麼能說見性與它們相同呢？離開了這三種本元，見性就無所依憑，又怎麼能說見性與它們不同呢？分割虛空和見性，本來就沒有邊際，又怎麼能說它們不是相同的呢？見暗見明的本性沒有改變，又怎麼能說它們不是不同的呢？你再仔細地、非常仔細地、詳細地、認真地審察，觀察明亮來自太陽，黑暗伴隨黑月，通透屬於虛空，擁塞回歸大地，那麼這個見性的精元是從哪裡產生的呢？見覺與空頑既不是和合，也不是聚合，不應該說見性的精元沒有來處而自己產生。如果見聞知覺的本性是圓滿周遍、本來不動搖的，那麼就應當知道無邊不動搖的虛空以及其中的動搖，地、水、火、風都稱為六大（六種構成宇宙的基本元素），它們的本性是真實圓融的，都如同如來藏（Tathagatagarbha，一切眾生皆具的佛性），本來就沒有生滅。阿難（Ananda，佛陀的十大弟子之一）！你的本性沉淪，不明白你的見聞覺知本來就是如來藏，你應該觀察這個見聞覺知，是生還是滅？是同還是異？是非生滅？還是非同異？你從來不知道在如來藏中，見性的覺明是覺悟的精明，清凈本然，周遍法界，隨著眾生的心，應合他們所能瞭解的程度。就像一個見根就能見到周遍法界，聽、嗅、嘗、觸、覺、知，這些微妙的功德顯現，遍佈周遍法界，圓滿充滿十方虛空，哪裡還有固定的處所呢？都是隨著業力而顯現的。世間無知的人，迷惑地認為是因緣和合或者自然而然，這些都是識心的分別計度，只是說說而已，都沒有真實的意義。 『阿難（Ananda，佛陀的十大弟子之一）！識性的本源是虛妄的，是由於六根（眼、耳、鼻、舌、身、意）和六塵（色、聲、香、味、觸、法）相互作用而產生的。你現在遍觀這個法會上的聖眾，用眼睛依次觀看，你的眼睛只是像鏡子一樣反映，沒有分別分析，而你的意識卻能從中依次指認，這是文殊（Manjusri，智慧的象徵），這是富樓那（Purna，佛陀的十大弟子之一，以善於說法著稱），這是目乾連（Maudgalyayana，佛陀的十大弟子之一，以神通第一著稱），這是須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）。』
【English Translation】 English version Then such seeing will cease to exist; if it must be considered that seeing is singular, existing only in brightness, then it should be extinguished in darkness. If it is extinguished, how can one see brightness and darkness? If darkness and brightness are completely different, then seeing has no birth or death. Since there is no birth or death, how can it be said to be singular? If this essence of seeing is not one with darkness and brightness, then apart from brightness, darkness, and emptiness, analyze the origin of seeing. What form does it take? Apart from brightness, darkness, and emptiness, the origin of seeing is like the fur of a tortoise or the horn of a rabbit, simply non-existent. Brightness, darkness, and emptiness are three different things, so how can seeing be the same as them? Apart from these three origins, seeing has no basis, so how can it be different from them? Dividing emptiness and seeing, there is originally no boundary, so how can they not be the same? Seeing darkness and seeing brightness, the nature does not change, so how can they not be different? You should examine more closely, very closely, in detail, and carefully, observing that brightness comes from the sun, darkness accompanies the dark moon, transparency belongs to emptiness, and obstruction returns to the earth. From where does this essence of seeing originate? Seeing and awareness, emptiness and rigidity, are neither harmonious nor aggregated, so it should not be said that the essence of seeing arises from nowhere by itself. If the nature of seeing, hearing, knowing is perfectly complete and unmoving, then it should be known that the boundless, unmoving emptiness and its movements, earth, water, fire, and wind are all called the Six Great Elements (six fundamental elements constituting the universe), their nature is truly complete and harmonious, all like the Tathagatagarbha (the Buddha-nature inherent in all beings), originally without birth or death. Ananda (one of the ten great disciples of the Buddha)! Your nature is submerged, not understanding that your seeing, hearing, awareness, and knowing are originally the Tathagatagarbha. You should observe this seeing, hearing, awareness, and knowing: is it born or does it die? Is it the same or different? Is it neither born nor dying? Or is it neither the same nor different? You have never known that in the Tathagatagarbha, the enlightened clarity of seeing is the enlightened essence, pure and natural, pervading the Dharma Realm, according to the minds of sentient beings, corresponding to the extent of their understanding. Just as one root of seeing can see the entire Dharma Realm, hearing, smelling, tasting, touching, awareness, and knowing, these wonderful virtues manifest, pervading the entire Dharma Realm, perfectly filling the ten directions of emptiness, where is there a fixed place? All are manifested according to karma. The ignorant in the world are deluded, thinking it is due to causes and conditions or natural, these are all discriminations and calculations of the consciousness, just words, without any real meaning. 'Ananda (one of the ten great disciples of the Buddha)! The origin of consciousness is illusory, arising from the interaction of the six sense organs (eye, ear, nose, tongue, body, mind) and the six sense objects (form, sound, smell, taste, touch, dharma). Now, observe this assembly of saints, looking around with your eyes, your eyes merely reflect like a mirror, without discrimination or analysis, while your consciousness can successively point out, 'This is Manjusri (symbol of wisdom), this is Purna (one of the ten great disciples of the Buddha, known for his skill in preaching), this is Maudgalyayana (one of the ten great disciples of the Buddha, known for his supernatural powers), this is Subhuti (one of the ten great disciples of the Buddha, known for his understanding of emptiness).'
此舍利弗。此識了知為生於見？為生於相？為生虛空？為無所因突然而出？阿難！若汝識性生於見中，如無明暗及與色空，四種必無元無汝見，見性尚無從何發識？若汝識性生於相中，不從見生，既不見明亦不見暗，明暗不矚即無色空，彼相尚無識從何發？若生於空，非相非見，非見無辯，自不能知明暗色空，非相滅緣，見聞覺知無處安立；處此二非，空非同無，有非同物，縱發汝識欲何分別？若無所因突然而出，何不日中別識明月。汝更細、詳、微細詳審，見托汝睛，相推前境，可狀成有，不相成無，如是識緣因何所出？識動見澄非和非合，聞聽覺知亦復如是，不應識緣無從自出。若此識心本無所從，當知了別見聞覺知圓滿湛然性非從所，兼彼虛空地水火風均名七大性真圓融，皆如來藏本無生滅。阿難！汝心粗浮，不悟見聞發明了知本如來藏。汝應觀此六處識心，為同爲異？為空為有？為非同異？為非空有？汝元不知如來藏中，性識明知覺明真識，妙覺湛然遍周法界，含吐十虛寧有方所，循業發現。世間無知，惑為因緣及自然性，皆是識心分別計度，但有言說，都無實義。」
爾時，阿難及諸大眾蒙佛如來微妙開示，身心蕩然得無掛礙。是諸大眾，各各自知心遍十方，見十方空如觀掌中所持葉物，一切世間諸
所有物皆即菩提妙明元心，心精遍圓含裹十方；反觀父母所生之身，猶彼十方虛空之中吹一微塵，若存若亡，如湛巨海流一浮漚，起滅無從。瞭然自知獲本妙心常住不滅，禮佛合掌得未曾有，于如來前說偈贊佛：
「妙湛總持不動尊， 首楞嚴王世希有， 銷我億劫顛倒想， 不歷僧祇獲法身； 愿今得果成寶王， 還度如是恒沙眾， 將此深心奉塵剎， 是則名為報佛恩。 伏請世尊為證明， 五濁惡世誓先入， 如一眾生未成佛， 終不於此取泥洹； 大雄大力大慈悲， 希更審除微細惑， 令我早登無上覺， 於十方界坐道場， 舜若多性可銷亡， 爍迦啰心無動轉。」
大佛頂萬行首楞嚴經卷第三 大正藏第 19 冊 No. 0945 大佛頂如來密因修證了義諸菩薩萬行首楞嚴經
大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第四(一名中印度那蘭陀大道場經，于灌頂部錄出別行)
唐天竺沙門般剌蜜帝譯
爾時，富樓那彌多羅尼子在大眾中即從座起，偏袒右肩右膝著地，合掌恭敬而白佛言：「大威德世尊！善為眾生敷演如來第一義諦。世尊常推說法人中我為第一，今聞如來微妙法音，猶如聾人逾百步外聆于蚊蚋，本所不見，何況
【現代漢語翻譯】 現代漢語譯本 一切事物都源於菩提（Bodhi，覺悟）的微妙光明和根本之心，這顆心精妙、圓滿、無所不在，包含著整個宇宙；反觀父母所生的這個身體，就像在十方虛空中吹起一粒微塵，存在與否都難以察覺，又像在廣闊無垠的大海中漂浮的一個水泡，生起和滅去都無從尋覓。清楚地認識到自己獲得了根本的微妙之心，它常住不滅。於是，他向佛禮拜，合起手掌，感到前所未有的喜悅，在如來（Tathagata，佛）面前用偈頌讚美佛： 『妙湛總持不動尊，首楞嚴王世希有， 銷我億劫顛倒想，不歷僧祇獲法身； 愿今得果成寶王，還度如是恒沙眾， 將此深心奉塵剎，是則名為報佛恩。 伏請世尊為證明，五濁惡世誓先入， 如一眾生未成佛，終不於此取泥洹（Nirvana，涅槃）； 大雄大力大慈悲，希更審除微細惑， 令我早登無上覺，於十方界坐道場， 舜若多（Sunyata，空性）性可銷亡，爍迦啰（Sakkara）心無動轉。』 《大佛頂萬行首楞嚴經》卷第三 大正藏第 19 冊 No. 0945 《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》 《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》卷第四 (一名中印度那蘭陀大道場經，于灌頂部錄出別行) 唐天竺沙門般剌蜜帝（般剌蜜帝）譯 這時，富樓那彌多羅尼子（Purna Maitrayani-putra）在大眾中，立即從座位上站起來，袒露右肩，右膝跪地，合起手掌，恭敬地對佛說：『大威德的世尊（Bhagavan，佛）！您善於為眾生闡述如來（Tathagata，佛）的第一義諦。世尊您常常稱讚我在說法的人中是第一，現在我聽聞如來您微妙的法音，就像一個聾人在百步之外聆聽蚊子的嗡嗡聲，本來就聽不見，更何況……』
【English Translation】 English version All things are the wonderful, bright, and original mind of Bodhi (Enlightenment), the essence of which is all-pervading, complete, and encompassing the ten directions. Looking back at this body born of parents, it is like blowing a mote of dust in the empty space of the ten directions, its existence uncertain. It is like a floating bubble in the vast ocean, its arising and ceasing untraceable. Clearly realizing that one has attained the fundamental, wonderful mind that is constant and imperishable, he prostrates before the Buddha, joins his palms, and feels unprecedented joy, praising the Buddha with a verse before the Tathagata (Thus Come One, Buddha): 『Wonderful, all-embracing, unmoving honored one, Shurangama (The Surangama Sutra) King, rare in the world, Dissolving my inverted thoughts of countless kalpas, Attaining the Dharma body without traversing asamkhya kalpas; May I now attain the fruit and become a Jewel King, And in turn deliver beings as numerous as Ganges sands, Offering this profound mind to all lands, This is what is called repaying the Buddha's kindness. I humbly request the World Honored One to be my witness, I vow to enter the evil world of the five turbidities first, If even one being has not yet become a Buddha, I will not take Nirvana (Extinction) here; Great hero, great power, great compassion, I hope you will further examine and remove subtle delusions, So that I may quickly ascend to unsurpassed enlightenment, And sit in the place of enlightenment in the worlds of the ten directions, The nature of Sunyata (Emptiness) may be destroyed, But the Sakkara (Diamond) mind will never be moved.』 The Shurangama Sutra, Volume 3 Taisho Tripitaka Volume 19, No. 0945 The Great Buddha Crown, the Secret Cause of the Tathagata's Practice and Verification of the Meaning, All the Bodhisattvas' Myriad Practices Shurangama Sutra The Shurangama Sutra, Volume 4 (also known as the Great Dharma Assembly Sutra of Nalanda in Central India, separately recorded from the Abhisheka section) Translated by the Indian Monk Paramiti (Paramiti) of the Tang Dynasty At that time, Purna Maitrayani-putra (Purna Maitrayani-putra), in the assembly, immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms respectfully, and said to the Buddha: 『World Honored One (Bhagavan) of great power and virtue! You are skilled at expounding the Tathagata's (Thus Come One, Buddha) supreme meaning for the benefit of all beings. World Honored One, you often praise me as the foremost among those who preach the Dharma. Now, as I hear the subtle sound of your Dharma, it is like a deaf person listening to the buzzing of mosquitoes from a hundred paces away, which is inherently inaudible, let alone...』
得聞？佛雖宣明令我除惑，今猶未詳斯義究竟無疑惑地。世尊！如阿難輩，雖則開悟習漏未除；我等會中登無漏者，雖盡諸漏，今聞如來所說法音尚紆疑悔。世尊！若復世間一切根、塵、陰、處、界等，皆如來藏清凈本然，云何忽生山河大地諸有為相，次第遷流終而復始？又如來說地、水、火、風本性圓融，周遍法界湛然常住。世尊！若地性遍，云何容水？水性周遍火則不生，復云何明水火二性俱遍虛空，不相𣣋滅？世尊！地性障礙，空性虛通，云何二俱周遍法界？而我不知是義攸往，惟愿如來宣流大慈，開我迷云及諸大眾。」作是語已，五體投地，欽渴如來無上慈誨。
爾時，世尊告富樓那及諸會中漏盡無學諸阿羅漢：「如來今日普為此會宣勝義中真勝義性，令汝會中定性聲聞、及諸一切未得二空迴向上乘阿羅漢等，皆獲一乘寂滅場地，真阿練若正修行處。汝今諦聽，當爲汝說。」富樓那等欽佛法音默然承聽。
佛言：「富樓那！如汝所言，清凈本然云何忽生山河大地？汝常不聞如來宣說性覺妙明、本覺明妙？」
富樓那言：「唯然，世尊！我常聞佛宣說斯義。」
佛言：「汝稱覺明，為復性明稱名為覺？為覺不明稱為明覺？」
富樓那言：「若此不明名為覺者，則無無明。」
【現代漢語翻譯】 現代漢語譯本： 『我聽聞了嗎？』佛陀雖然宣講明白，讓我消除疑惑，但如今我仍然不明白這個道理的究竟之處，沒有完全消除疑惑。世尊！像阿難（Ananda，佛陀的十大弟子之一）這樣的人，雖然已經開悟，但習氣和煩惱的殘餘還沒有完全消除；我們這些在法會中證得無漏果位的人，雖然已經斷盡了所有的煩惱，但現在聽聞如來說法，仍然有疑惑和後悔。世尊！如果世間一切的根（感官）、塵（感官對像）、陰（五蘊）、處（十二處）、界（十八界）等等，都是如來藏（Tathagatagarbha，一切眾生皆具的佛性）清凈本然的顯現，那麼為什麼會忽然產生山河大地這些有為的現象，並且次第遷流，終而復始呢？又如來說地、水、火、風（四大元素）的本性是圓融的，周遍法界，湛然常住。世尊！如果地性周遍，怎麼能容納水？水性周遍，火就不能產生，又怎麼能說明水火二性都周遍虛空，而不互相消滅呢？世尊！地性有障礙，空性是虛通的，為什麼這二者都能周遍法界呢？而我不知道這個道理的歸宿，惟愿如來宣流大慈悲，開啟我的迷惑以及諸位大眾的迷惑。』說完這些話后，富樓那（Purna，佛陀的十大弟子之一，說法第一）五體投地，非常渴望如來無上的慈悲教誨。
這時，世尊告訴富樓那以及法會中所有斷盡煩惱、不再需要學習的阿羅漢們：『如來今天將為這個法會普遍宣說殊勝意義中的真實殊勝之性，讓你們法會中那些已經安於聲聞果位的修行者，以及所有尚未證得二空（人空和法空）而想要回向大乘的阿羅漢們，都能獲得一乘（唯一成佛之道）寂滅的處所，真正的阿蘭若（Aranya，寂靜處）正修行之處。你們現在仔細聽，我將為你們解說。』富樓那等恭敬地聽著佛陀的法音，默然領受。
佛說：『富樓那！正如你所說，清凈本然的如來藏，為什麼會忽然產生山河大地呢？你難道沒有經常聽聞如來說的「性覺妙明、本覺明妙」嗎？』
富樓那說：『是的，世尊！我經常聽聞佛陀宣說這個道理。』
佛說：『你所說的「覺明」，是「性明」被稱為「覺」，還是「覺」不明被稱為「明覺」呢？』
富樓那說：『如果這個不明被稱為「覺」，那麼就不會有無明（Avidya，無知）了。』
English version: 『Have I heard correctly?』 Although the Buddha has clearly proclaimed and caused me to eliminate doubts, I still do not understand the ultimate meaning of this principle and have not completely eliminated doubts. World Honored One! Like Ananda (one of the Buddha's ten great disciples), although he has attained enlightenment, the remnants of habits and afflictions have not been completely eliminated; we, who have attained the state of no-outflow in this assembly, although we have exhausted all outflows, still have doubts and regrets when we hear the Dharma spoken by the Thus Come One. World Honored One! If all the roots (senses), dust (sense objects), skandhas (five aggregates), places (twelve places), realms (eighteen realms), etc., in the world are all pure and inherently so, manifestations of the Tathagatagarbha (Buddha-nature inherent in all beings), then why do mountains, rivers, and the great earth, these conditioned phenomena, suddenly arise, and sequentially change and flow, beginning and ending again and again? Furthermore, the Thus Come One says that the nature of earth, water, fire, and wind (the four great elements) is perfectly harmonious, pervading the Dharma Realm, clear and constantly abiding. World Honored One! If the nature of earth pervades, how can it contain water? If the nature of water pervades, fire cannot arise, so how can it be explained that the natures of water and fire both pervade empty space without annihilating each other? World Honored One! The nature of earth is obstructive, and the nature of space is unobstructed, so how can these two both pervade the Dharma Realm? And I do not know where this principle ultimately leads. I only hope that the Thus Come One will proclaim great compassion and open up my confusion and the confusion of all the assembly.』 After saying these words, Purna (one of the Buddha's ten great disciples, foremost in exposition) prostrated himself with his five limbs on the ground, eagerly longing for the unsurpassed compassionate teachings of the Thus Come One.
At that time, the World Honored One told Purna and all the Arhats in the assembly who had exhausted their afflictions and no longer needed to learn: 『Today, the Thus Come One will universally proclaim for this assembly the truly supreme nature within the supreme meaning, so that those practitioners in your assembly who are settled in the state of Sravakas (voice-hearers), and all those Arhats who have not yet attained the two emptinesses (emptiness of self and emptiness of phenomena) but wish to turn towards the Mahayana (Great Vehicle), can obtain the place of still extinction of the One Vehicle (the only path to Buddhahood), the true Aranya (quiet place) for correct practice. Now listen carefully, and I will explain it to you.』 Purna and the others respectfully listened to the Buddha's Dharma sound, silently receiving it.
The Buddha said: 『Purna! Just as you said, why do mountains, rivers, and the great earth suddenly arise from the pure and inherently so Tathagatagarbha? Have you not often heard the Thus Come One say, 「The nature of awareness is wonderfully bright, the original awareness is bright and wonderful?」』
Purna said: 『Yes, World Honored One! I have often heard the Buddha proclaim this principle.』
The Buddha said: 『The 「awareness-brightness」 that you speak of, is it that 「nature-brightness」 is called 「awareness,」 or is it that 「awareness」 is not bright and is called 「brightness-awareness?」』
Purna said: 『If this non-brightness is called 「awareness,」 then there would be no ignorance (Avidya).』
【English Translation】 English translation line 1 English translation line 2
佛言：「若無所明則無明覺，有所非覺無所非明，無明又非覺湛明性。性覺必明，妄為明覺；覺非所明，因明立所。所既妄立，生汝妄能；無同異中熾然成異，異彼所異因異立同，同異發明，因此復立無同無異。如是擾亂相待生勞，勞久發塵自相渾濁，由是引起塵勞煩惱起為世界。靜成虛空，虛空為同，世界為異，彼無同異真有為法。覺明空昧相待成搖，故有風輪執持世界；因空生搖，堅明立礙彼金寶者，明覺立堅，故有金輪保持國土；堅覺寶成，搖明風出，風金相摩故有火光為變化性，寶明生潤，火光上蒸，故有水輪含十方界；火騰水降交發立堅，濕為巨海乾為洲潬，以是義故，彼大海中火光常起，彼洲潬中江河常注，水勢劣、火結為高山，是故山石擊則成炎、融則成水，土勢劣、水抽為草木，是故林藪遇燒成土、因絞成水。交妄發生遞相為種，以是因緣世界相續。
「複次，富樓那！明妄非他，覺明為咎。所妄既立，明理不逾，以是因緣，聽不出聲見不超色，色香味觸六妄成就，由是分開見覺聞知，同業相纏合離成化，見明色發明見想成，異見成憎同想成愛，流愛為種納想為胎，交遘發生吸引同業，故有因緣生羯啰藍、遏蒱曇等，胎卵濕化隨其所應，卵唯想生、胎因情有、濕以合感、化以離應，情想合
【現代漢語翻譯】 現代漢語譯本 佛說：『如果沒有所明之境，也就沒有能明之覺；有所分別就不是真覺，無所分別才不是妄明。無明並非覺性中湛然光明的本性。自性之覺必然是光明的，妄用光明就成了妄覺。覺不是被明照的對象，而是因為有明才設立了所照的對象。所照的對象既然是虛妄設立的，就產生了你虛妄的能見之能。在無同無異之中，熾盛地產生了差異，因為差異的彼端是所異之境，所以又因異而設立了同。同和異相互發明，因此又設立了無同無異。像這樣擾亂相待，就產生了勞倦，勞倦日久就生髮了塵垢，塵垢自身互相渾濁，由此引起了塵勞煩惱，從而形成了世界。靜止的形成了虛空，虛空是同，世界是異，那無同無異的真有為法。覺明和空昧相互對待，形成了搖動，所以有了風輪執持世界；因為虛空產生了搖動，堅固的光明設立了阻礙，那些金銀珠寶等，是因為明覺設立了堅固，所以有了金輪保持國土；堅固的覺性形成了寶物，搖動的光明產生了風，風和金相互摩擦，所以有了火光作為變化的本性，寶物的光明產生了潤澤，火光向上蒸騰，所以有了水輪包含十方世界；火向上騰，水向下落，交相激發而設立了堅固，潮濕的形成了巨海，乾燥的形成了洲灘，因為這個緣故，那大海中火光常常升起，那洲灘中江河常常流注，水勢弱，火凝聚就形成了高山，所以山石撞擊就會產生火焰，融化就會變成水，土勢弱，水抽取就形成了草木，所以林藪遇到焚燒就變成泥土，因為擠壓就變成水。交錯虛妄地發生，遞相作為種子，因為這個因緣，世界才得以相續。
『再者，富樓那（Purna，人名）！明不是虛妄的，覺明才是過錯。所妄既然設立，明理就不能超越，因為這個緣故，聽不能超出聲音，見不能超出形色，香、味、觸六種虛妄成就，由此分開了見覺聞知，同業相互纏繞，聚合離散形成變化，見依照明色而發明，見想就形成了，不同的見解形成憎恨，相同的想法形成愛戀，流動的愛戀作為種子，接納想法作為胎，交媾發生，吸引相同的業力，所以有了因緣生羯啰藍（Kalala，凝滑）、遏蒱曇（Arbuda，皰）、等，胎生、卵生、濕生、化生，隨著他們所適應的，卵生唯有想念而生，胎生因為情愛而有，濕生因為聚合感應，化生因為離散應現，情和想結合
【English Translation】 English version The Buddha said: 'If there were nothing to illuminate, there would be no illuminating awareness. To have something that is not true awareness is to have something that is not true illumination. Non-illumination is not the clear, bright nature of awareness. The nature of awareness is necessarily bright; falsely using brightness becomes false awareness. Awareness is not what is illuminated; it is because of illumination that what is illuminated is established. Since what is illuminated is falsely established, it gives rise to your false ability to perceive. In the midst of neither sameness nor difference, difference arises intensely. Because the other side of difference is what is different, sameness is established based on difference. Sameness and difference illuminate each other, and based on this, neither sameness nor difference is established. Such disturbance and dependence give rise to weariness. Over time, weariness gives rise to dust, which becomes turbid on its own. From this, dust-like weariness and afflictions arise, and the world is formed. Stillness becomes emptiness, emptiness is sameness, and the world is difference. That which is truly existent is neither the same nor different. Illumination and ignorance depend on each other and become agitation. Therefore, there is a wind wheel that supports the world. Because emptiness gives rise to agitation, solid brightness establishes obstruction. Those gold and jewels are because illuminating awareness establishes solidity. Therefore, there is a gold wheel that maintains the land. Solid awareness forms treasures, and agitated brightness produces wind. Wind and gold rub against each other, so there is firelight as the nature of change. The brightness of treasures produces moisture, and firelight rises upward, so there is a water wheel containing the ten directions. Fire rises and water descends, interacting and establishing solidity. Moisture forms the great sea, and dryness forms continents and shoals. For this reason, firelight constantly rises in the great sea, and rivers constantly flow in the continents and shoals. When the power of water is weak, fire condenses to form high mountains. Therefore, when mountain stones are struck, they produce flames, and when melted, they become water. When the power of earth is weak, water extracts to form grass and trees. Therefore, when forests are burned, they become earth, and when squeezed, they become water. False interactions occur, each serving as a seed for the other. Because of this cause and condition, the world continues.
'Furthermore, Purna (name of a person)! Illumination is not false; illuminating awareness is the fault. Since what is false is established, the principle of illumination cannot transcend. For this reason, hearing cannot go beyond sound, and seeing cannot go beyond form. The six falsities of smell, taste, and touch are accomplished. From this, seeing, awareness, hearing, and knowing are separated. Similar karma entangles each other, and aggregation and separation form transformation. Seeing is manifested by illuminating form, and seeing-thought is formed. Different views form hatred, and similar thoughts form love. Flowing love serves as a seed, and receiving thought serves as a womb. Intercourse occurs, attracting similar karma. Therefore, there are causes and conditions for the birth of Kalala (a gelatinous substance), Arbuda (a blister), etc. Birth from the womb, egg, moisture, and transformation occur according to their respective conditions. Egg-born beings are born only from thought, womb-born beings are born from emotion, moisture-born beings are born from aggregation and response, and transformation-born beings are born from separation and manifestation. Emotion and thought combine.'
離更相變易，所有受業逐其飛沈，以是因緣眾生相續。
「富樓那！想愛同結，愛不能離，則諸世間父母子孫相生不斷，是等則以欲貪為本；貪愛同滋，貪不能止，則諸世間卵化濕胎隨力強弱遞相吞食，是等則以殺貪為本；以人食羊，羊死為人，人死為羊，如是乃至十生之類，死死生生互來相啖，惡業俱生窮未來際，是等則以盜貪為本。汝負我命，我還債汝，以是因緣經百千劫常在生死；汝愛我心，我憐汝色，以是因緣經百千劫常在纏縛，唯殺盜淫三為根本，以是因緣業果相續。富樓那！如是三種顛倒相續，皆是覺明明瞭知性，因了發相，從妄見生山河大地，諸有為相次第遷流，因此虛妄終而復始。」
富樓那言：「若此妙覺本妙覺明與如來心不增不減，無狀忽生山河大地諸有為相；如來今得妙空明覺，山河大地有為習漏何當復生？」
佛告富樓那：「譬如迷人於一聚落惑南為北，此迷為復因迷而有？因悟所出？」
富樓那言：「如是迷人，亦不因迷，又不因悟。何以故？迷本無根，云何因迷？悟非生迷，云何因悟？」
佛言：「彼之迷人正在迷時，倏有悟人指示令悟。富樓那！于意云何，此人縱迷，於此聚落更生迷不？」
「不也，世尊！」
「富樓那！十方如來亦復
【現代漢語翻譯】 現代漢語譯本： 由於相互之間的變化和更替，所有承受的業力都隨著各自的因緣而沉浮，因為這種因緣，眾生的生命才得以延續。
『富樓那（Purna，佛陀弟子名）！想念和愛戀相互結合，愛戀無法分離，那麼世間父母子孫的相生就不會停止，這些都是以慾望貪婪為根本；貪婪和愛戀相互滋長，貪婪無法停止，那麼世間卵生、化生、濕生、胎生的生物就會憑藉力量的強弱互相吞食，這些都是以殺戮貪婪為根本；人吃羊，羊死後變成人，人死後變成羊，像這樣乃至十種型別的生命，死亡和出生不斷循環，互相吞食，罪惡的業力一同產生，永無止境，這些都是以偷盜貪婪為根本。你欠我命，我還債給你，因為這種因緣，經過百千劫常在生死輪迴中；你愛慕我的心，我憐惜你的容貌，因為這種因緣，經過百千劫常在纏縛之中，只有殺、盜、淫這三者是根本，因為這種因緣，業報果報才得以相續。富樓那！像這樣三種顛倒的相續，都是覺悟、明明瞭了的知性，因爲了知而顯發現象，從虛妄的見解中產生山河大地，各種有為的現象依次遷流，因此虛妄的現象終結后又重新開始。』
富樓那（Purna）說：『如果這妙覺的本妙覺明與如來的心不增不減，為什麼會忽然產生山河大地各種有為的現象？如來現在得到了妙空明覺，山河大地有為的習氣和遺漏什麼時候還會再次產生呢？』
佛告訴富樓那（Purna）：『比如迷路的人在一個村落里把南誤認為北，這種迷惑是因為迷惑而產生的呢？還是因為覺悟而產生的呢？』
富樓那（Purna）說：『像這樣迷路的人，既不是因為迷惑，也不是因為覺悟。為什麼呢？迷惑本來沒有根源，怎麼能說是因為迷惑呢？覺悟不是產生迷惑的原因，怎麼能說是因為覺悟呢？』
佛說：『那個迷路的人正在迷惑的時候，忽然有覺悟的人指示他，使他覺悟。富樓那（Purna）！你認為怎麼樣，這個人即使曾經迷惑，對於這個村落還會再次產生迷惑嗎？』
『不會的，世尊！』
『富樓那（Purna）！十方如來也是這樣……』
【English Translation】 English version: Due to the constant changes and alterations, all received karma rises and falls according to its respective conditions, and it is because of these conditions that the cycle of sentient beings continues.
『Purna (name of a Buddha's disciple)! When thought and love are intertwined, and love cannot be separated, then the cycle of birth and rebirth among parents, children, and descendants in the world will never cease. These are rooted in desire and greed. When greed and love nourish each other, and greed cannot be stopped, then creatures born from eggs, transformation, moisture, and wombs in the world will devour each other according to their strength. These are rooted in the greed for killing. Humans eat sheep, and when sheep die, they become humans; when humans die, they become sheep. Like this, even up to ten types of beings, death and birth cycle endlessly, devouring each other. Evil karma arises together, without end in the future. These are rooted in the greed for stealing. You owe me a life, and I repay you the debt. Because of this condition, we are constantly in the cycle of birth and death for hundreds of thousands of kalpas. You love my heart, and I cherish your appearance. Because of this condition, we are constantly entangled for hundreds of thousands of kalpas. Only killing, stealing, and lust are the roots. Because of these conditions, karmic causes and effects continue. Purna! These three kinds of inverted continuations are all the knowing nature of awakening and clear understanding. Because of understanding, phenomena are manifested, and from false views, mountains, rivers, and the great earth arise. Various conditioned phenomena flow in sequence. Therefore, these illusory phenomena end and begin again.』
Purna (name of a Buddha's disciple) said, 『If this wonderful awakening, the fundamentally wonderful and clear knowing, neither increases nor decreases with the Tathagata's (another name of Buddha) mind, why do mountains, rivers, and various conditioned phenomena suddenly arise? Now that the Tathagata (another name of Buddha) has attained the wonderful emptiness and clear awakening, when will the habits and leakages of conditioned phenomena of mountains, rivers, and the great earth arise again?』
The Buddha told Purna (name of a Buddha's disciple), 『For example, a lost person in a village mistakes south for north. Does this confusion arise because of confusion, or does it arise because of enlightenment?』
Purna (name of a Buddha's disciple) said, 『Like this lost person, it is neither because of confusion nor because of enlightenment. Why? Confusion has no root, so how can it be said to be because of confusion? Enlightenment is not the cause of confusion, so how can it be said to be because of enlightenment?』
The Buddha said, 『When that lost person is in the midst of confusion, suddenly an enlightened person points the way and causes him to awaken. Purna (name of a Buddha's disciple)! What do you think, even if this person was once confused, will he be confused about this village again?』
『No, World Honored One!』
『Purna (name of a Buddha's disciple)! The Tathagatas (another name of Buddha) of the ten directions are also like this...』
如是。此迷無本，性畢竟空，昔本無迷，似有迷覺，覺迷迷滅，覺不生迷。亦如翳人見空中花，翳病若除華于空滅；忽有愚人，于彼空花所滅空地待花更生。汝觀是人為愚？為慧？」
富樓那言：「空元無花，妄見生滅，見花滅空，已是顛倒；敕令更出，斯實狂癡。云何更名如是狂人為愚？為慧？」
佛言：「如汝所解，云何問言：『諸佛如來妙覺明空，何當更出山河大地？』又如金礦雜于精金，其金一純更不成雜，如木成灰不重為木，諸佛如來菩提涅槃亦復如是。
「富樓那！又汝問言：『地水火風本性圓融周遍法界，疑水火性不相𣣋滅；又徴虛空及諸大地，俱遍法界不合相容。』富樓那！譬如虛空體非群相，而不拒彼諸相發揮。所以者何？富樓那！彼太虛空，日照則明、云屯則暗、風搖則動、霽澄則清、氣凝則濁、土積成霾、水澄成映。于意云何，如是殊方諸有為相，為因彼生？為復空有？若彼所生，富樓那！且日照時既是日明，十方世界同爲日色，云何空中更見圓日？若是空明，空應自照，云何中宵、雲霧之時不生光耀？當知是明非日非空不異空日。觀相元妄無可指陳，猶邀空花結為空果，云何詰其相𣣋滅義？觀性元真唯妙覺明，妙覺明心先非水火，云何復問不相容者？真妙覺明亦復如是。
【現代漢語翻譯】 現代漢語譯本：『正是這樣。這迷惑沒有根本，其自性畢竟是空。過去本來沒有迷惑，只是好像有迷惑的知覺。知覺到迷惑，迷惑就消滅了，知覺不會產生迷惑。這就像眼睛有毛病的人看見空中的花朵，眼病如果消除，花朵就在空中消失。忽然有個愚蠢的人，在那空花消失的空地上等待花朵再次生長。你看這個人是愚蠢的，還是聰明的？』
富樓那（Purna，佛陀的十大弟子之一，以善於說法著稱）說：『空中原本沒有花，是虛妄的見解產生了生滅。見到花朵消失在空中，已經是顛倒了。命令它再次出現，這實在是瘋狂愚癡。怎麼能說這樣瘋狂的人是愚蠢的，還是聰明的呢？』
佛說：『正如你所理解的，為什麼還要問：『諸佛如來（Tathagata，如實而來者）的妙覺明空，什麼時候會再次出現山河大地呢？』又如金礦混合在精金中，精金一旦純凈，就不會再次混雜。如同木頭燒成灰燼，不會再次變成木頭。諸佛如來（Tathagata，如實而來者）的菩提（Bodhi，覺悟）涅槃（Nirvana，寂滅）也是這樣。』
『富樓那（Purna，佛陀的十大弟子之一，以善於說法著稱）！還有你問：『地水火風（Earth, Water, Fire, Wind，構成世界的四大元素）的本性圓融，周遍法界（Dharmadhatu，宇宙萬有），懷疑水火的性質不能互相消滅；又質問虛空和所有大地，都周遍法界（Dharmadhatu，宇宙萬有），不能互相容納。』富樓那（Purna，佛陀的十大弟子之一，以善於說法著稱）！譬如虛空的本體不是各種現象，但不拒絕各種現象的顯現。這是為什麼呢？富樓那（Purna，佛陀的十大弟子之一，以善於說法著稱）！那太虛空，太陽照耀就明亮，云聚集就昏暗，風搖動就動盪，雨後放晴就清澈，氣凝結就渾濁，塵土堆積就形成霧霾，水澄清就形成倒影。你認為怎麼樣，這些不同的有為現象，是因為虛空而產生，還是本來就存在於虛空之中？如果是虛空所生，富樓那（Purna，佛陀的十大弟子之一，以善於說法著稱）！那麼太陽照耀時，既然是太陽的光明，十方世界都應該是太陽的顏色，為什麼空中還能看到圓圓的太陽？如果是虛空本身光明，虛空應該自己發光，為什麼在半夜、雲霧的時候不產生光亮？應當知道這光明不是太陽，也不是虛空，但也不異於虛空和太陽。觀察這些現象，原本是虛妄的，無法具體指明，就像想要用空花結成果實一樣，怎麼能追問它們互相消滅的意義呢？觀察自性，原本是真實的，唯有微妙覺明，微妙覺明的心本來就不是水火，為什麼還要問它們不能相容呢？真正的微妙覺明也是這樣。』
【English Translation】 English version: 'Just so. This delusion has no root; its nature is ultimately empty. Originally, there was no delusion; it only seems as if there is a deluded awareness. When delusion is perceived, delusion ceases; awareness does not give rise to delusion. It is like a person with an eye disease seeing flowers in the sky. If the eye disease is cured, the flowers vanish in the sky. Suddenly, a foolish person, at that empty ground where the sky flowers have vanished, waits for the flowers to grow again. Do you consider this person foolish or wise?'
Purna (one of the ten great disciples of the Buddha, known for his skill in preaching) said, 'Originally, there were no flowers in the sky; it is a false view that gives rise to arising and ceasing. Seeing the flowers vanish in the sky is already inverted. To command them to appear again is truly mad and foolish. How can one call such a mad person wise rather than foolish?'
The Buddha said, 'As you understand it, why do you ask, 'When will the wondrously enlightened and clear emptiness of the Buddhas Tathagatas (Tathagata, one who has thus come) again produce mountains, rivers, and the great earth?' It is like gold ore mixed with pure gold; once the gold is pure, it will not be mixed again. Like wood turned to ashes, it will not become wood again. The Bodhi (Enlightenment) and Nirvana (Liberation) of the Buddhas Tathagatas (Tathagata, one who has thus come) are also like this.'
'Purna (one of the ten great disciples of the Buddha, known for his skill in preaching)! Also, you ask, 'The fundamental nature of earth, water, fire, and wind (Earth, Water, Fire, Wind, the four elements that constitute the world) is perfectly fused, pervading the Dharmadhatu (Dharmadhatu, the totality of all phenomena), and you doubt that the natures of water and fire cannot extinguish each other; and you also question whether empty space and all the great earth, both pervading the Dharmadhatu (Dharmadhatu, the totality of all phenomena), cannot accommodate each other.' Purna (one of the ten great disciples of the Buddha, known for his skill in preaching)! It is like empty space, whose substance is not any of the various phenomena, yet it does not reject the manifestation of those phenomena. Why is this so? Purna (one of the ten great disciples of the Buddha, known for his skill in preaching)! That great empty space, when the sun shines, it is bright; when clouds gather, it is dark; when the wind blows, it moves; when the rain clears, it is clear; when the air condenses, it is turbid; when earth accumulates, it forms haze; when water clears, it forms reflections. What do you think? Are these various conditioned phenomena produced because of empty space, or do they exist in empty space? If they are produced by empty space, Purna (one of the ten great disciples of the Buddha, known for his skill in preaching)! Then when the sun shines, since it is the light of the sun, the ten directions should all be the color of the sun. Why can we still see the round sun in the sky? If it is the light of empty space itself, empty space should shine on its own. Why does it not produce light in the middle of the night or when there are clouds and fog? You should know that this light is neither the sun nor empty space, yet it is not different from the sun and empty space. Observing these phenomena, they are originally false and cannot be specifically pointed out, just like trying to form a fruit from sky flowers. How can one then question the meaning of their mutual extinction? Observing the nature, it is originally true, only the wondrously enlightened awareness. The mind of wondrously enlightened awareness is originally not water or fire. Why then do you ask whether they cannot accommodate each other? The true, wondrously enlightened awareness is also like this.'
汝以空明則有空現，地水火風各各發明則各各現，若俱發明則有俱現，云何俱現？富樓那！如一水中現於日影，兩人同觀水中之日，東西各行則各有日，隨二人去一東一西，先無準的不應難言：『此日是一，云何各行？各日既雙，云何現一？』宛轉虛妄，無可憑據。
「富樓那！汝以色空相傾相奪于如來藏，而如來藏隨為色空周遍法界，是故於中風動、空澄、日明、云暗，眾生迷悶背覺合塵，故發塵勞有世間相；我以妙明不滅不生合如來藏，而如來藏唯妙覺明圓照法界，是故於中一為無量、無量為一，小中現大、大中現小，不動道場遍十方界，身含十方無盡虛空，於一毛端現寶王剎，坐微塵里轉大法輪，滅塵合覺故發真如妙覺明性。而如來藏本妙圓心，非心非空；非地非水非風非火；非眼非耳鼻舌身意；非色非聲香味觸法；非眼識界如是乃至非意識界；非明無明，明無明盡，如是乃至非老非死，非老死盡；非苦非集非滅非道；非智非得；非檀那、非尸羅、非毗梨耶、非羼提、非禪那、非缽剌若、非波羅蜜多；如是乃至非怛闥阿竭、非阿羅訶、三耶三菩；非大涅槃，非常非樂非我非凈，以是俱非世出世故。即如來藏元明心妙，即心即空；即地即水即風即火；即眼即耳鼻舌身意；即色即聲香味觸法；即眼識界如是乃
【現代漢語翻譯】 現代漢語譯本： 你以空和明來觀察，就會有空的顯現；地、水、火、風各自顯發，則各自顯現；如果全部顯發，就會全部顯現。什麼是全部顯現呢？富樓那（Purna），就像一水中顯現太陽的影子，兩個人同時觀看水中的太陽，向東西方向各自行走，則各自看到一個太陽，隨著二人一個向東一個向西，先前沒有準則，不應難以理解，說：『這太陽是一個，為何各自行走？各自的太陽既然是兩個，為何顯現為一個？』這完全是虛妄的，沒有憑據。 『富樓那（Purna），你以色和空相互傾軋爭奪如來藏（Tathagatagarbha），而如來藏（Tathagatagarbha）隨著色和空周遍法界。因此，其中有風動、空澄、日明、云暗，眾生迷惑昏昧，背離覺悟而與塵埃相合，所以生髮塵勞，有世間相；我以妙明不滅不生的本性合於如來藏（Tathagatagarbha），而如來藏（Tathagatagarbha）唯有妙覺光明圓滿照耀法界。因此，其中一即是無量，無量即是一，小中顯大，大中顯小，不動的道場遍佈十方世界，身包含十方無盡虛空，在一毛端顯現寶王剎，坐在微塵里轉大法輪，滅除塵勞而合於覺悟，所以生髮真如妙覺明性。而如來藏（Tathagatagarbha）本來的妙圓真心，非心非空；非地非水非風非火；非眼非耳鼻舌身意；非色非聲香味觸法；非眼識界，乃至非意識界；非明非無明，明與無明都滅盡；乃至非老非死，老死都滅盡；非苦非集非滅非道；非智非得；非檀那（Dana，佈施）、非尸羅（Sila，持戒）、非毗梨耶（Virya，精進）、非羼提（Ksanti，忍辱）、非禪那（Dhyana，禪定）、非缽剌若（Prajna，智慧）、非波羅蜜多（Paramita，彼岸）；乃至非怛闥阿竭（Tathagata，如來）、非阿羅訶（Arhat，阿羅漢）、三耶三菩（Samyaksambuddha，正等覺）；非大涅槃（Nirvana），非常非樂非我非凈，因為這些都是非世間和出世間的。即如來藏（Tathagatagarbha）元明心妙，即心即空；即地即水即風即火；即眼即耳鼻舌身意；即色即聲香味觸法；即眼識界乃至意識界。』
【English Translation】 English version: If you use emptiness and clarity to observe, then there will be an appearance of emptiness. If earth, water, fire, and wind each manifest, then each will appear. If all manifest, then there will be a complete manifestation. What is a complete manifestation? Purna, it is like the sun's reflection appearing in water. If two people simultaneously observe the sun in the water and walk in opposite directions, one east and one west, then each will see a sun. As the two people move, one east and one west, there was no fixed standard beforehand, so it should not be difficult to understand. One should not say, 'This sun is one, so how can they each walk away with it? Since there are two suns, how can it appear as one?' This is completely false and without any basis. Purna, you use form and emptiness to encroach upon and seize the Tathagatagarbha (Tathagatagarbha, the Womb of the Thus Come One), but the Tathagatagarbha (Tathagatagarbha) pervades the entire Dharma Realm along with form and emptiness. Therefore, within it, there is wind moving, emptiness becoming clear, the sun shining, and clouds darkening. Sentient beings are confused and deluded, turning their backs on enlightenment and uniting with the dust. Therefore, they generate the labors of dust and have worldly appearances. I use the wondrously bright, unceasing, and unarising nature to unite with the Tathagatagarbha (Tathagatagarbha), and the Tathagatagarbha (Tathagatagarbha) is only wondrously enlightened and brightly illuminates the entire Dharma Realm. Therefore, within it, one is limitless, and limitless is one; the small manifests within the large, and the large manifests within the small. The unmoving Bodhimanda pervades the ten directions, the body contains the ten directions of endless empty space, a treasure king's land appears on the tip of a hair, and the great Dharma wheel turns while sitting within a mote of dust. Extinguishing the dust and uniting with enlightenment, one generates the true suchness, the wondrously enlightened and bright nature. And the Tathagatagarbha's (Tathagatagarbha) original wondrously perfect mind is neither mind nor emptiness; neither earth nor water nor wind nor fire; neither eye nor ear nor nose nor tongue nor body nor mind; neither form nor sound nor smell nor taste nor touch nor dharma; neither the realm of eye consciousness, and so on, up to the realm of mind consciousness; neither light nor ignorance, and light and ignorance are both extinguished; and so on, up to neither old age nor death, and old age and death are both extinguished; neither suffering nor accumulation nor cessation nor the path; neither wisdom nor attainment; neither Dana (Dana, giving), nor Sila (Sila, morality), nor Virya (Virya, diligence), nor Ksanti (Ksanti, patience), nor Dhyana (Dhyana, meditation), nor Prajna (Prajna, wisdom), nor Paramita (Paramita, perfection); and so on, up to neither Tathagata (Tathagata, Thus Come One), nor Arhat (Arhat, one who is worthy), nor Samyaksambuddha (Samyaksambuddha, Perfectly Enlightened One); nor great Nirvana (Nirvana), neither permanence nor bliss nor self nor purity, because these are all neither worldly nor transcendental. That is, the Tathagatagarbha (Tathagatagarbha) is the original bright, wondrous mind, which is both mind and emptiness; which is both earth and water and wind and fire; which is both eye and ear and nose and tongue and body and mind; which is both form and sound and smell and taste and touch and dharma; which is the realm of eye consciousness and so on up to the realm of mind consciousness.'
至即意識界；即明無明，明無明盡，如是乃至即老即死，即老死盡；即苦即集即滅即道；即智即得；即檀那、即尸羅、即毗梨耶、即羼提、即禪那、即缽剌若、即波羅蜜多；如是乃至即怛闥阿竭、即阿羅訶、三耶三菩；即大涅槃，即常、即樂、即我、即凈，以是即俱世出世故。即如來藏妙明心元，離即離非，是即非即，如何世間三有眾生及出世間聲聞、緣覺，以所知心測度如來無上菩提，用世語言入佛知見？譬如琴瑟箜篌琵琶雖有妙音，若無妙指終不能發，汝與眾生亦復如是，寶覺真心各各圓滿，如我按指海印發光。汝暫舉心塵勞先起，由不勤求無上覺道，愛念小乘得少為足。」
富樓那言：「我與如來寶覺圓明，真妙凈心無二圓滿，而我昔遭無始妄想久在輪迴，今得聖乘猶未究竟。世尊！諸妄一切圓滅獨妙真常，敢問如來一切眾生何因有妄，自蔽妙明受此淪溺？」
佛告富樓那：「汝雖除疑，余惑未盡。吾以世間現前諸事今復問汝。汝豈不聞，室羅城中演若達多，忽于晨朝以鏡照面，愛鏡中頭眉目可見，瞋責己頭不見面目，以為魑魅無狀狂走。于意云何，此人何因無故狂走？」
富樓那言：「是人心狂，更無他故。」
佛言：「妙覺明圓本圓明妙，既稱為妄云何有因？若有所因云何名妄？
【現代漢語翻譯】 現代漢語譯本：即是意識界；即是明白無明，明白無明止息，像這樣乃至即是衰老即是死亡，即是衰老死亡止息；即是痛苦即是集聚即是滅盡即是道路；即是智慧即是獲得；即是佈施（檀那，Dāna）、即是持戒（尸羅，Śīla）、即是精進（毗梨耶，Vīrya）、即是忍辱（羼提，Kṣānti）、即是禪定（禪那，Dhyāna）、即是智慧（缽剌若，Prajñā）、即是到達彼岸（波羅蜜多，Pāramitā）；像這樣乃至即是如來（怛闥阿竭，Tathāgata）、即是阿羅漢（阿羅訶，Arhat）、正等正覺（三耶三菩，Samyak-saṃbuddha）；即是大涅槃（大涅槃，Mahāparinirvāṇa），即是常、即是樂、即是我、即是凈，因為這是包含世間和出世間一切的緣故。即是如來藏（如來藏，Tathāgatagarbha）妙明心元，離開也並非離開，是即非即，為什麼世間三有眾生以及出世間聲聞（聲聞，Śrāvaka）、緣覺（緣覺，Pratyekabuddha），用所知的心去揣測如來的無上菩提，用世俗的語言進入佛的知見？譬如琴瑟箜篌琵琶雖然有美妙的聲音，如果沒有巧妙的手指終究不能發出，你和眾生也是這樣，寶覺真心各自圓滿，就像我按指海印發光。你稍微動念塵勞就先產生，由於不勤奮尋求無上覺道，貪愛小乘得到少許就滿足。」 富樓那（富樓那，Pūrṇa）說：『我和如來寶覺圓明，真妙凈心沒有二致圓滿，而我過去遭遇無始妄想長久在輪迴中，現在得到聖乘卻還沒有究竟。世尊！各種虛妄全部圓滿滅除，唯獨妙真常存，敢問如來一切眾生因為什麼原因產生虛妄，自己遮蔽妙明而遭受這樣的沉淪？』 佛告訴富樓那（富樓那，Pūrṇa）：『你雖然消除了疑問，其餘的迷惑還沒有消除。我用世間現在發生的事情再來問你。你難道沒有聽說，室羅城（室羅城，Śrāvastī）中的演若達多（演若達多，Yajñadatta），忽然在早晨用鏡子照臉，喜愛鏡中頭的眉毛眼睛可以看見，惱怒責怪自己的頭看不見面目，認為是妖怪無端狂奔。你認為怎麼樣，這個人因為什麼原因無故狂奔？』 富樓那（富樓那，Pūrṇa）說：『是這個人內心發狂，沒有其他原因。』 佛說：『妙覺明圓本來就是圓明妙，既然稱之為虛妄怎麼會有原因？如果有所原因怎麼能叫虛妄？』
【English Translation】 English version: It is the realm of consciousness; it is understanding ignorance, understanding the cessation of ignorance, and so on, up to it is aging and death, it is the cessation of aging and death; it is suffering, it is accumulation, it is cessation, it is the path; it is wisdom, it is attainment; it is giving (Dāna), it is morality (Śīla), it is effort (Vīrya), it is patience (Kṣānti), it is meditation (Dhyāna), it is wisdom (Prajñā), it is crossing over (Pāramitā); and so on, up to it is the Thus Come One (Tathāgata), it is the Arhat (Arhat), the Perfectly Enlightened One (Samyak-saṃbuddha); it is Great Nirvana (Mahāparinirvāṇa), it is permanence, it is bliss, it is self, it is purity, because it encompasses both the mundane and the supramundane. It is the wonderful, bright, and original mind of the Tathāgatagarbha (Tathāgatagarbha), neither apart nor not apart, it is both and not both. How can sentient beings in the triple world, as well as Śrāvakas (Śrāvaka) and Pratyekabuddhas (Pratyekabuddha) who have transcended the world, use their limited minds to fathom the unsurpassed Bodhi of the Tathāgata, and use worldly language to enter the Buddha's knowledge and vision? It is like a zither, lute, or pipa, though having wonderful sounds, cannot produce them without skillful fingers. You and sentient beings are also like this. The true mind of precious enlightenment is complete in each of you, just as when I press my finger, the Samudrā Mudrā emits light. If you even slightly stir your mind, defilements arise first, because you do not diligently seek the unsurpassed path to enlightenment, and you cherish the Small Vehicle, being content with little attainment.' Pūrṇa (Pūrṇa) said, 'My precious enlightenment and the Tathāgata's are perfectly bright, and our true, wonderful, and pure minds are complete without difference. However, I have been subject to beginningless delusion and have long been in the cycle of rebirth. Now I have attained the Holy Vehicle, but it is not yet ultimate. World Honored One! All delusions are completely extinguished, and only the wonderful and true permanence remains. May I ask the Tathāgata, what is the cause of delusion in all sentient beings, that they obscure their wonderful brightness and suffer such drowning?' The Buddha told Pūrṇa (Pūrṇa), 'Although you have dispelled your doubts, some of your confusion remains. I will now ask you about worldly matters that are happening right now. Have you not heard that in Śrāvastī (Śrāvastī), Yajñadatta (Yajñadatta) suddenly looked at his face in a mirror in the morning, loved the eyebrows and eyes of the head in the mirror, and angrily blamed his own head for not seeing his face, thinking it was a demon and running madly for no reason. What do you think, what is the reason for this person's causeless madness?' Pūrṇa (Pūrṇa) said, 'This person's mind is mad, there is no other reason.' The Buddha said, 'The wonderful, enlightened, bright, and complete awareness is originally wonderfully bright and complete. Since it is called delusion, how can there be a cause? If there is a cause, how can it be called delusion?'
自諸妄想展轉相因，從迷積迷以歷塵劫，雖佛發明猶不能返，如是迷因因迷自有，識迷無因妄無所依，尚無有生欲何為滅。得菩提者，如寤時人說夢中事，心縱精明，欲何因緣取夢中物，況復無因本無所有。如彼城中演若達多，豈有因緣自怖頭走，忽然狂歇頭非外得，縱未歇狂亦何遺失。富樓那！妄性如是，因何為在？汝但不隨分別世間、業果、眾生三種相續，三緣斷故三因不生，則汝心中演若達多狂性自歇，歇即菩提，勝凈明心本週法界，不從人得，何藉劬勞肯綮修證。
「譬如有人于自衣中系如意珠不自覺知，窮露他方乞食馳走，雖實貧窮珠不曾失，忽有智者指示其珠，所愿從心致大饒富，方悟神珠非從外得。」
即時，阿難在大眾中，頂禮佛足起立白佛：「世尊！現說殺盜淫業，三緣斷故三因不生，心中達多狂性自歇，歇即菩提，不從人得。斯則因緣皎然明白，云何如來頓棄因緣？我從因緣心得開悟，世尊此義何獨我等年少有學聲聞，今此會中大目犍連及舍利弗、須菩提等，從老梵志聞佛因緣，發心開悟得成無漏。今說菩提不從因緣，則王舍城拘舍梨等所說自然成第一義。惟垂大悲，開發迷悶。」
佛告阿難：「即如城中演若達多，狂性因緣若得滅除，則不狂性自然而出，因緣自然理窮於是
【現代漢語翻譯】 現代漢語譯本：從各種虛妄的念頭互相引發，從迷惑積累迷惑，經歷了無數劫，即使佛陀開示，仍然不能醒悟。這樣的迷惑之因，因為迷惑而自然產生，如果認識到迷惑沒有原因，虛妄就沒有依託，本來就沒有產生，又何談滅除呢？得到菩提（覺悟）的人，就像醒來的人講述夢中的事情，即使心中精明，又怎麼能從夢中取得東西呢？更何況虛妄本來就沒有原因，本來就什麼都沒有。就像城中的演若達多（比喻認妄為真的人），哪裡有因為什麼原因自己害怕自己的頭而奔跑呢？忽然狂病停止，頭並不是從外面得到的，即使狂病沒有停止，又遺失了什麼呢？ 富樓那（佛陀的弟子名）！虛妄的本性就是這樣，又因為什麼而存在呢？你只要不隨順分別世間、業果、眾生這三種相續，這三種緣分斷絕，三種因就不會產生，那麼你心中的演若達多（比喻認妄為真的人）的狂性自然停止，停止就是菩提（覺悟），殊勝清凈的光明心性本來就周遍法界，不是從別人那裡得到的，何必憑藉辛勤的努力去修行證悟呢？ 『譬如有人在自己的衣服里繫著如意珠（能滿足願望的寶珠）卻不知道，窮困地在其他地方乞討奔走，雖然確實貧窮，但寶珠從來沒有丟失。忽然有智者指示他寶珠，他就能隨心所愿，獲得巨大的財富，這才明白神珠不是從外面得到的。』 當時，阿難（佛陀的弟子名）在大眾中，頂禮佛足，起身對佛說：『世尊！現在您說殺、盜、淫這些業，因為三種緣分斷絕，三種因就不會產生，心中演若達多（比喻認妄為真的人）的狂性自然停止，停止就是菩提（覺悟），不是從別人那裡得到的。這樣看來，因緣的道理非常明白，為什麼如來（佛陀的稱號）您突然捨棄因緣呢？我從因緣的道理中得到開悟，世尊，這個道理不僅僅是我們這些年輕的、還在學習的聲聞（聽聞佛法修行的人）才明白，現在這個法會中的大目犍連（佛陀的弟子名）以及舍利弗（佛陀的弟子名）、須菩提（佛陀的弟子名）等人，從年老的婆羅門那裡聽聞佛陀講說因緣，發心開悟，才得以成就無漏（沒有煩惱）。現在您說菩提（覺悟）不是從因緣中得到的，那麼王舍城（古印度城市名）的拘舍梨（外道名）等人所說的自然就成了第一義諦（最高的真理）。希望您發大慈悲，開解我們的迷惑。』 佛陀告訴阿難（佛陀的弟子名）：『就如城中的演若達多（比喻認妄為真的人），如果狂性的因緣能夠滅除，那麼不狂的本性自然就會顯現出來，因緣和自然，道理最終就在這裡。』
【English Translation】 English version: From all kinds of deluded thoughts arising in mutual dependence, from delusion accumulating delusion, passing through countless kalpas (eons), even the Buddha's (enlightened one) explanation cannot awaken them. Such a cause of delusion arises naturally from delusion. If one realizes that delusion has no cause, then falseness has no support. If there is no origination, how can there be cessation? One who attains Bodhi (enlightenment) is like a person who has awakened speaking of things in a dream. Even if the mind is sharp and clear, how can one obtain anything from a dream? Moreover, falseness originally has no cause; originally, there is nothing at all. Like Yan Ruo Da Duo (a person who mistakes a reflection for his head) in the city, what cause is there for him to be afraid of his own head and run away? Suddenly, when the madness ceases, the head is not obtained from outside. Even if the madness does not cease, what is lost? Purna (name of a Buddha's disciple)! The nature of falseness is like this. What is the reason for its existence? You only need not follow the distinctions of the three continuities of the world, karma and its results, and sentient beings. When these three conditions are cut off, the three causes will not arise. Then, the madness of Yan Ruo Da Duo (a person who mistakes a reflection for his head) in your mind will naturally cease. Cessation is Bodhi (enlightenment). The supremely pure and bright mind inherently pervades the entire Dharma Realm (universe). It is not obtained from others. Why rely on laborious effort to cultivate and realize it? 'For example, a person ties a Mani jewel (wish-fulfilling jewel) in his own clothes without realizing it. He wanders around begging for food in other places, though he is truly poor, the jewel has never been lost. Suddenly, a wise person points out the jewel to him. He can then fulfill his wishes and obtain great wealth. Only then does he realize that the divine jewel was not obtained from outside.' At that time, Ananda (name of a Buddha's disciple), in the assembly, prostrated at the Buddha's feet, stood up, and said to the Buddha: 'World Honored One! Now you say that the karmas of killing, stealing, and sexual misconduct, because the three conditions are cut off, the three causes will not arise. The madness of Yan Ruo Da Duo (a person who mistakes a reflection for his head) in the mind naturally ceases. Cessation is Bodhi (enlightenment). It is not obtained from others. In this way, the principle of cause and condition is very clear. Why does the Tathagata (title of the Buddha) suddenly abandon cause and condition? I have attained enlightenment from the principle of cause and condition. World Honored One, this principle is not only understood by us young, learning Sravakas (listeners and followers of the Buddha's teachings), but also by Maha Maudgalyayana (name of a Buddha's disciple), Sariputra (name of a Buddha's disciple), Subhuti (name of a Buddha's disciple), and others in this assembly, who heard the Buddha speak of cause and condition from old Brahmins, aroused their minds, and attained Anāsrava (freedom from outflows). Now you say that Bodhi (enlightenment) is not obtained from cause and condition, then the naturalism spoken of by Kausika (name of a heretic) and others in Rajagriha (name of an ancient Indian city) becomes the supreme meaning. We hope that you will have great compassion and dispel our confusion.' The Buddha told Ananda (name of a Buddha's disciple): 'Just like Yan Ruo Da Duo (a person who mistakes a reflection for his head) in the city, if the cause and condition of madness can be eliminated, then the nature of non-madness will naturally appear. The principle of cause and condition and naturalness ultimately lies here.'
。阿難！演若達多頭本自然，本自其然無然非自，何因緣故怖頭狂走？若自然頭因緣故狂，何不自然因緣故失？本頭不失狂怖妄出，曾無變易何藉因緣？本狂自然，本有狂怖，未狂之際狂何所潛？不狂自然，頭本無妄，何為狂走？若悟本頭，識知狂走，因緣自然俱為戲論。是故我言三緣斷故即菩提心。菩提心生生滅心滅，此但生滅，滅生俱盡無功用道。若有自然，如是則明自然心生，生滅心滅此亦生滅，無生滅者名為自然。猶如世間諸相雜和成一體者，名和合性，非和合者稱本然性。本然非然，和合非合，合然俱離，離合俱非，此句方名無戲論法。菩提涅槃尚在遙遠，非汝歷劫辛勤修證，雖復憶持十方如來、十二部經，清凈妙理如恒河沙，只益戲論。汝雖談說因緣自然決定明瞭，人間稱汝多聞第一，以此積劫多聞熏習，不能免離摩登伽難，何因待我佛頂神咒，摩登伽心淫火頓歇得阿那含，於我法中成精進林，愛河干枯令汝解脫。是故阿難！汝雖歷劫憶持如來秘密妙嚴，不如一日修無漏業，遠離世間憎愛二苦；如摩登伽宿為淫女，由神咒力銷其愛慾，法中今名性比丘尼，與羅睺羅母耶輸陀羅同悟宿因，知歷世因貪愛為苦，一念薰脩無漏善故，或得出纏、或蒙授記。如何自欺，尚留觀聽？」
阿難及諸大眾聞佛示誨
【現代漢語翻譯】 現代漢語譯本：阿難！演若達多（一個人名，因誤認鏡中影像為自己的頭而發狂）的頭本來就是自然存在的，本來就是那樣，既不是無因而生，也不是非自然而生，是什麼原因讓他因為害怕失去頭而發狂奔走呢？如果說他自然的頭是因為某種因緣才發狂的，那麼為什麼不因為某種因緣而失去呢？本來頭就沒有失去，發狂的恐懼是虛妄產生的，從來沒有改變或喪失，又憑藉什麼因緣呢？如果說發狂是自然而然的，本來就有發狂的恐懼，那麼在沒有發狂的時候，狂妄又潛藏在哪裡呢？如果不發狂是自然而然的，頭本來就沒有虛妄，為什麼要發狂奔走呢？如果領悟到本來的頭，認識到發狂奔走是虛妄的，那麼因緣和自然都只是戲論而已。所以我說，斷絕了三種緣起，就是菩提心。菩提心生起，生滅心就滅亡，這只是生滅的現象，生滅都滅盡，才是無功用的道。如果存在自然，那麼就說明自然心生起，生滅心滅亡，這仍然是生滅的現象，沒有生滅的才叫做自然。就像世間各種事物混合在一起成為一個整體，叫做和合性，不是和合的就叫做本然性。本然不是必然，和合不是結合，結合和必然都遠離，遠離和結合都不是，這句話才能稱作無戲論法。菩提和涅槃還很遙遠，不是你經歷無數劫辛勤修行就能證得的，即使你憶持十方如來、十二部經，清凈微妙的道理多如恒河沙數，也只是增加戲論。你雖然談論因緣和自然決定明瞭，人間稱你為多聞第一，但憑藉你積累無數劫的多聞熏習，也不能免離摩登伽（一個女子名）的災難，是什麼原因要等待我的佛頂神咒，摩登伽的淫慾之火立刻熄滅，證得阿那含（三果阿羅漢），在我的佛法中成為精進的樹林，愛慾之河干枯，讓你解脫。所以阿難！你雖然經歷無數劫憶持如來秘密微妙的教義，不如用一天的時間修習無漏的善業，遠離世間的憎恨和愛戀兩種痛苦；就像摩登伽前世是**，由於神咒的力量消除了她的愛慾，在佛法中現在被稱為性比丘尼，與羅睺羅（佛陀的兒子）的母親耶輸陀羅（佛陀的妻子）一同領悟到前世的因緣，知道經歷世間的貪愛是痛苦的根源，一念之間熏修無漏的善業，或許能夠脫離纏縛，或許能夠得到授記。為何還要自欺欺人，仍然留下觀聽呢？』 阿難和所有大眾聽了佛陀的教誨。
【English Translation】 English version: Ananda! Yajnadatta's (a person's name, who went mad after mistaking the reflection in the mirror for his own head) head is originally natural, originally as it is, neither without cause nor non-natural. What is the reason that he runs madly in fear of losing his head? If his natural head goes mad because of some cause, then why doesn't it get lost because of some cause? Originally, the head is not lost, and the fear of madness arises falsely. It has never changed or been lost, so what cause does it rely on? If madness is natural, and there is originally fear of madness, then where does the delusion hide when there is no madness? If not being mad is natural, and the head is originally without delusion, then why run madly? If you realize the original head and recognize that running madly is false, then both cause and nature are just playful theories. Therefore, I say that the Bodhi mind is the cessation of the three conditions. When the Bodhi mind arises, the mind of birth and death ceases. This is only the phenomenon of birth and death. When both birth and death are exhausted, it is the path of no effort. If there is nature, then it shows that the natural mind arises and the mind of birth and death ceases. This is still a phenomenon of birth and death. That which has no birth and death is called nature. Just as various things in the world are mixed together to form a whole, it is called the nature of combination. That which is not combined is called the original nature. Original nature is not necessary, combination is not joining, both joining and necessity are separated, and neither separation nor joining is true. Only this statement can be called the Dharma of no playful theories. Bodhi and Nirvana are still far away, not something you can attain through diligent practice over countless kalpas. Even if you remember and hold the ten directions of Tathagatas and the twelve divisions of scriptures, and the pure and wonderful principles are as numerous as the sands of the Ganges, it only increases playful theories. Although you speak of cause and nature with definite clarity, and people call you the foremost in learning, with the accumulated learning and cultivation of countless kalpas, you cannot escape the difficulty of Matangi (a woman's name). What is the reason for waiting for my Buddha's summit mantra, so that Matangi's fire of lust immediately ceases, and she attains Anagamin (third stage Arhat), becoming a forest of diligence in my Dharma, drying up the river of love, and liberating you. Therefore, Ananda! Although you remember and hold the secret and wonderful teachings of the Tathagata for countless kalpas, it is not as good as cultivating the un-leaking karma for one day, and staying away from the two sufferings of hatred and love in the world. Just like Matangi was a ** in her past life, and due to the power of the mantra, her lust was eliminated. In the Dharma, she is now called a Bhikkhuni of nature, and together with Rahula's (Buddha's son) mother Yashodhara (Buddha's wife), she realizes the causes of past lives, knowing that the greed and love experienced in the world are the root of suffering. In a single thought, cultivating the un-leaking good karma, perhaps they can be freed from bondage, or perhaps they can receive predictions. Why deceive yourself, still remaining to watch and listen?' Ananda and all the assembly heard the Buddha's teachings.
，疑惑銷除心悟實相，身意輕安得未曾有，重複悲淚頂禮佛足，長跪合掌而白佛言：「無上大悲清凈寶王善開我心，能以如是種種因緣方便提獎，引諸沉冥出於苦海。世尊！我今雖承如是法音，知如來藏妙覺明心遍十方界，含育如來十方國土，清凈寶嚴妙覺王剎；如來複責多聞無功，不逮修習。我今猶如旅泊之人，忽蒙天王賜以華屋，雖獲大宅要因門入。唯愿如來不捨大悲，示我在會諸蒙暗者捐舍小乘，必獲如來無餘涅槃本發心路，令有學者從何攝伏疇昔攀緣，得陀羅尼入佛知見。」作是語已，五體投地，在會一心佇佛慈旨。
爾時，世尊哀愍會中緣覺、聲聞，于菩提心未自在者，及為當來佛滅度后末法眾生髮菩提心，開無上乘妙修行路，宣示阿難及諸大眾：「汝等決定發菩提心，于佛如來妙三摩提不生疲惓，應當先明發覺初心二決定義。云何初心二義決定？
「阿難！第一義者，汝等若欲捐舍聲聞，修菩薩乘入佛知見，應當審觀因地發心與果地覺為同？為異？阿難！若於因地，以生滅心為本修因，而求佛乘不生不滅，無有是處。以是義故，汝當照明諸器世間，可作之法皆從變滅。阿難！汝觀世間，可作之法誰為不壞，然終不聞爛壞虛空。何以故？空非可作，由是始終無壞滅故。則汝身中堅相為地、潤濕
【現代漢語翻譯】 現代漢語譯本：疑惑消除了，內心領悟了實相，身心輕安，得到了前所未有的體驗。於是再次悲傷地流淚，頂禮佛足，長跪合掌，對佛說：『無上大悲的清凈寶王啊，您善於開啟我的心智，能夠用這樣種種的因緣和方便來提攜獎掖，引導那些沉溺於苦海中的眾生脫離苦海。世尊！我現在雖然承蒙這樣的法音，知道如來藏（tathagatagarbha，一切眾生皆具的佛性）妙覺明心遍佈十方世界，含育著如來的十方國土，清凈寶嚴，是妙覺王剎（wondrously enlightened Buddha-land）。如來又責備多聞無功，不如修習。我現在就像一個寄居的旅客，忽然蒙受天王賞賜華麗的房屋，雖然得到了大宅，但還要找到入門的途徑。唯愿如來不捨棄大悲心，指示我們這些在法會中矇昧無知的人，如何捐舍小乘（Hinayana），必定獲得如來無餘涅槃（nirupadhisesa-nirvana，無任何煩惱剩餘的涅槃）的本發心路，讓有志於學習的人，從何處攝伏往昔的攀緣之心，從而得到陀羅尼（dharani，總持法門）而進入佛的知見。』說完這些話后，五體投地，在法會中一心一意地等待佛的慈悲指示。 當時，世尊哀憐法會中那些緣覺（Pratyekabuddha，不依師 обучения самостоятельно просветленный）和聲聞（sravaka，聽聞佛法而得解脫者），對於菩提心（bodhicitta，覺悟之心）尚未能自在運用的人，以及爲了將來佛滅度后末法時代的眾生髮起菩提心，開示無上乘（Mahayana，大乘佛法）的微妙修行道路，於是向阿難（Ananda，佛陀的十大弟子之一）和大眾宣示：『你們要堅定地發起菩提心，對於佛如來的妙三摩提（samadhi，禪定）不要生起疲倦之心，應當首先明白發覺初心（initial aspiration）的兩個決定義。什麼是初心的兩個決定義呢？』 『阿難！第一義是，你們如果想要捐舍聲聞乘（sravakayana），修習菩薩乘（bodhisattvayana）而進入佛的知見，應當審慎地觀察因地（causal ground）的發心與果地（resultant ground）的覺悟是相同還是不同？阿難！如果在因地，以生滅心作為根本的修行原因，而求取佛乘的不生不滅，這是不可能的。因為這個緣故，你們應當明白，所有器世間（bhajana-loka，眾生所依止的物質世界），可以造作的事物都終將變滅。阿難！你觀察世間，可以造作的事物，有什麼是不壞的呢？然而始終沒有聽說過爛壞的虛空。為什麼呢？因為虛空不是可以造作的，因此從始至終沒有壞滅。那麼你身體中的堅固之相屬於地大（earth element），潤濕之相
【English Translation】 English version: Having eliminated doubts and realized the true nature of reality in their hearts, they felt lightness and peace in body and mind, experiencing something unprecedented. Overwhelmed with sorrow and tears, they prostrated themselves at the Buddha's feet, knelt with palms together, and said to the Buddha: 'O Supreme Compassionate Pure Jewel King, You are skilled at opening my mind, able to uplift and encourage with such various causes and conditions and skillful means, leading those who are submerged in the sea of suffering to escape from it. World Honored One! Although I now receive such Dharma sounds, knowing that the Tathagatagarbha (the Buddha-nature inherent in all beings), the wondrously enlightened mind, pervades the ten directions, containing and nurturing the Tathagata's lands in the ten directions, pure and adorned with jewels, the wondrously enlightened Buddha-lands; the Tathagata also rebukes much learning without practice, which is not as good as cultivation. I am now like a traveler lodging temporarily, suddenly receiving a magnificent house bestowed by the Heavenly King; although I have obtained a great mansion, I still need to find the way to enter. I only wish that the Tathagata would not abandon great compassion, but would show us, the ignorant ones in this assembly, how to renounce the Hinayana (the Lesser Vehicle), and surely attain the path of the original aspiration for the Tathagata's Nirupadhisesa-Nirvana (Nirvana without remainder), so that those who aspire to learn may know from where to subdue past clinging, and thus obtain Dharani (the power of retaining and understanding Dharma) and enter the Buddha's knowledge and vision.' Having spoken these words, they prostrated themselves with their five limbs touching the ground, and in the assembly, they single-mindedly awaited the Buddha's compassionate instruction. At that time, the World Honored One, out of compassion for the Pratyekabuddhas (self-enlightened ones) and Sravakas (disciples who attain liberation by hearing the Buddha's teachings) in the assembly who were not yet at ease with the Bodhicitta (the mind of enlightenment), and for the sake of future beings in the Dharma-ending age after the Buddha's Parinirvana, who would aspire to generate the Bodhicitta, opened up the wondrous path of cultivation of the Mahayana (the Great Vehicle), and declared to Ananda (one of the ten great disciples of the Buddha) and the assembly: 'You must resolutely generate the Bodhicitta, and not become weary of the Buddha Tathagata's wondrous Samadhi (meditative absorption); you should first understand the two definitive meanings of the initial aspiration for enlightenment. What are the two definitive meanings of the initial aspiration?' 'Ananda! The first meaning is: if you wish to renounce the Sravakayana (the Vehicle of Hearers), cultivate the Bodhisattvayana (the Vehicle of Bodhisattvas), and enter the Buddha's knowledge and vision, you should carefully examine whether the aspiration at the causal ground (the initial stage of practice) is the same as or different from the enlightenment at the resultant ground (the final stage of Buddhahood). Ananda! If, at the causal ground, you use the mind of arising and ceasing as the fundamental cause of cultivation, and seek the non-arising and non-ceasing of the Buddha Vehicle, there is no such possibility. For this reason, you should understand that all material worlds (bhajana-loka), all things that can be made, will eventually change and perish. Ananda! You observe the world, what can be made that is not subject to decay? Yet, you have never heard of the void decaying. Why? Because the void cannot be made, therefore it has no beginning or end, and is not subject to destruction. Thus, the solid aspect in your body belongs to the earth element, the moist aspect
為水、暖觸為火、動搖為風，由此四纏分汝湛圓妙覺明心，為視、為聽、為覺、為察，從始入終五疊渾濁。云何為濁？阿難！譬如清水，清潔本然，即彼塵土灰沙之倫，本質留礙，二體法爾性不相循，有世間人取彼土塵投于凈水，土失留礙水亡清潔，容貌汩然明之為濁，汝濁五重亦復如是。
「阿難！汝見虛空遍十方界，空見不分；有空無體、有見無覺，相織妄成，是第一重名為劫濁。汝身現摶四大為體，見聞覺知壅令留礙，水火風土旋令覺知，相織妄成，是第二重名為見濁。又汝心中憶識誦習，性發知見容現六塵，離塵無相離覺無性，相織妄成，是第三重名煩惱濁。又汝朝夕生滅不停，知見每欲留於世間，業運每常遷於國土，相織妄成，是第四重名眾生濁。汝等見聞元無異性，眾塵隔越無狀異生，性中相知、用中相背，同異失準，相織妄成，是第五重名為命濁。
「阿難！汝今欲令見聞覺知遠契如來常樂我凈，應當先擇死生根本，依不生滅圓湛性成，以湛旋其虛妄滅生，伏還元覺得元明覺，無生滅性為因地心，然後圓成果地修證。如澄濁水貯于凈器，靜深不動，沙土自沈清水現前，名為初伏客塵煩惱；去泥純水，名為永斷根本無明。明相精純，一切變現不為煩惱，皆合涅槃清凈妙德。
「第二義
【現代漢語翻譯】 現代漢語譯本：水是暖的觸感，火是熱的觸感，動搖是風的特性，這四種纏繞，分割了你原本清澈圓滿的覺悟之心（妙覺明心），使之成為能看（為視）、能聽（為聽）、能感覺（為覺）、能分辨（為察）的功能，從開始到結束，形成了五重渾濁。什麼是渾濁呢？阿難（Ananda，佛陀的十大弟子之一）！比如清水，本來是清潔的，但是塵土灰沙之類的東西，本質上是阻礙的，這兩種東西的性質本來是不相容的，世間有人把塵土投入清水中，塵土失去了阻礙，水失去了清潔，水的容貌變得渾濁，這就叫做濁。你的五重渾濁也是這樣。 阿難（Ananda）！你看到虛空遍佈十方世界，虛空和見性沒有分別；有虛空沒有實體，有見性沒有覺察，相互交織，虛妄形成，這是第一重，叫做劫濁（Kalpa turbidity，時代或宇宙週期的渾濁）。你的身體現在是由四大（四大：地、水、火、風）組成的，見聞覺知被阻塞而產生阻礙，水火風土循環而產生覺知，相互交織，虛妄形成，這是第二重，叫做見濁（View turbidity，知見的渾濁）。還有你心中的記憶、認識、誦讀、學習，本性生髮知見，容納顯現六塵（六塵：色、聲、香、味、觸、法），離開塵就沒有相，離開覺就沒有性，相互交織，虛妄形成，這是第三重，叫做煩惱濁（Affliction turbidity，煩惱的渾濁）。還有你早晚生滅不停，知見總是想停留在世間，業力總是遷移到國土，相互交織，虛妄形成，這是第四重，叫做眾生濁（Sentient being turbidity，眾生的渾濁）。你們的見聞本來沒有差異，眾多塵埃隔絕，沒有形狀的差異產生，本性中相互瞭解，作用中相互違背，相同和不同失去了標準，相互交織，虛妄形成，這是第五重，叫做命濁（Life turbidity，生命的渾濁）。 阿難（Ananda）！你現在想要讓見聞覺知遠遠地契合如來（Tathagata，佛陀的稱號之一）的常樂我凈（Eternal Bliss, True Self, Purity），應當首先選擇生死根本，依靠不生不滅的圓滿清澈的本性成就，用清澈來旋轉虛妄的生滅，降伏迴歸原本的覺悟，得到原本的光明覺悟，以無生滅的本性作為因地心，然後圓滿成就果地的修證。就像澄清渾濁的水，儲存在乾淨的容器里，安靜不動，沙土自然沉澱，清水顯現出來，這叫做初步降伏客塵煩惱；去除泥土，只剩下純凈的水，這叫做永遠斷除根本無明（Fundamental ignorance）。光明之相精純，一切變化顯現都不再是煩惱，都符合涅槃（Nirvana，解脫）的清凈妙德。 第二種含義
【English Translation】 English version: Water is the warm touch, fire is the hot touch, and movement is the characteristic of wind. These four entanglements divide your originally clear and perfect enlightened mind (Wonderful Bright Mind of Perfect Awareness), making it capable of seeing (as sight), hearing (as hearing), feeling (as sensation), and discerning (as discernment). From beginning to end, it forms five layers of turbidity. What is turbidity? Ananda (Ananda, one of the Buddha's ten great disciples)! For example, clear water is inherently clean, but things like dust and sand are inherently obstructive. The natures of these two things are inherently incompatible. If someone in the world throws dust into clear water, the dust loses its obstruction, and the water loses its cleanliness. The appearance of the water becomes turbid, and this is called turbidity. Your five layers of turbidity are also like this. Ananda (Ananda)! You see that emptiness pervades the ten directions of the world, and emptiness and the nature of seeing are not separate. There is emptiness without substance, and there is seeing without awareness. They interweave and falsely form the first layer, called Kalpa turbidity (Kalpa turbidity, the turbidity of an era or cosmic cycle). Your body is now composed of the four great elements (four elements: earth, water, fire, and wind). Seeing, hearing, feeling, and knowing are blocked, causing obstruction. Water, fire, wind, and earth circulate, causing awareness. They interweave and falsely form the second layer, called View turbidity (View turbidity, the turbidity of views). Furthermore, the memories, recognitions, recitations, and learning in your mind give rise to knowledge and views, accommodating and manifesting the six dusts (six dusts: form, sound, smell, taste, touch, and dharma). Without dust, there is no form; without awareness, there is no nature. They interweave and falsely form the third layer, called Affliction turbidity (Affliction turbidity, the turbidity of afflictions). Furthermore, your arising and ceasing never stop from morning to night. Knowledge and views always want to remain in the world, and karmic forces always migrate to countries. They interweave and falsely form the fourth layer, called Sentient being turbidity (Sentient being turbidity, the turbidity of sentient beings). Your seeing and hearing originally have no difference. Numerous dusts separate you, and differences without form arise. In nature, you understand each other; in function, you contradict each other. Sameness and difference lose their standard. They interweave and falsely form the fifth layer, called Life turbidity (Life turbidity, the turbidity of life). Ananda (Ananda)! If you now want to make seeing, hearing, feeling, and knowing closely align with the Tathagata's (Tathagata, one of the Buddha's titles) Eternal Bliss, True Self, Purity, you should first choose the root of birth and death, rely on the perfect and clear nature that neither arises nor ceases to achieve it. Use clarity to rotate the false arising and ceasing, subdue and return to the original enlightenment, and obtain the original bright enlightenment. Use the nature of non-arising and non-ceasing as the causal ground mind, and then perfectly achieve the cultivation and realization of the fruition ground. It is like clarifying turbid water, storing it in a clean container, and keeping it still. The sand and soil naturally settle, and the clear water appears. This is called initially subduing the guest dust afflictions. Removing the mud and leaving only pure water is called permanently cutting off fundamental ignorance (Fundamental ignorance). The appearance of light is pure, and all changes and manifestations are no longer afflictions, but all accord with the pure and wonderful virtues of Nirvana (Nirvana, liberation). Second meaning
者，汝等必欲發菩提心，于菩薩乘生大勇猛，決定棄捐諸有為相，應當審詳煩惱根本，此無始來發業潤生誰作？誰受？阿難！汝修菩提，若不審觀煩惱根本，則不能知虛妄根塵；何處顛倒處尚不知，云何降伏取如來位？阿難！汝觀世間解結之人，不見所結，云何知解？不聞虛空被汝墮裂。何以故？空無相形，無結解故。則汝現前眼耳鼻舌及與身心，六為賊媒自劫家寶，由此無始眾生世界生纏縛故，于器世間不能超越。
「阿難！云何名為眾生世界？世為遷流，界為方位。汝今當知東西南北東南西南東北西北上下為界，過去未來現在為世；位方有十，流數有三。一切眾生織妄相成，身中貿遷，世界相涉；而此界性，設雖十方定位可明，世間只目東西南北，上下無位中無定方，四數必明與世相涉，三四四三宛轉十二，流變三疊一十百千，總括始終六根之中，各各功德有千二百。
「阿難！汝復于中克定優劣，如眼觀見后暗前明，前方全明後方全暗，左右傍觀三分之二，統論所作功德不全，三分言功一分無德，當知眼唯八百功德；如耳周聽十方無遺，動若邇遙諍無邊際，當知耳根圓滿一千二百功德；如鼻嗅聞通出入息，有出有入而闕中交，驗于鼻根三分闕一，當知鼻唯八百功德；如舌宣揚盡諸世間出世間智，言
【現代漢語翻譯】 現代漢語譯本：佛陀說：『你們如果想要發起菩提心（Bodhicitta，覺悟之心），在菩薩乘（Bodhisattvayāna，追求覺悟的道路）上生起大勇猛心，決心捨棄一切有為之相，就應當仔細審查煩惱的根本。這無始以來造作業、滋潤生命的，是誰在作？誰在受？阿難（Ānanda，佛陀的十大弟子之一）！你修習菩提，如果不仔細觀察煩惱的根本，就不能瞭解虛妄的根塵；連顛倒之處在哪裡都不知道，又怎麼能降伏煩惱，取得如來（Tathāgata，佛陀的稱號之一）的果位呢？阿難！你看世間解開纏結的人，如果看不到所纏結的東西，又怎麼知道解開呢？你沒有聽說過虛空被你墮落撕裂。為什麼呢？因為虛空沒有相狀形體，所以沒有纏結和解開。那麼你現在的眼、耳、鼻、舌以及身和心，這六個就像賊的媒介，自己劫奪家中的珍寶，因此無始以來的眾生世界才產生纏縛，所以在器世間（bhājanaloka，眾生所依止的物質世界）不能超越。』 『阿難！什麼叫做眾生世界呢？『世』是遷流變化，『界』是方位。你現在應當知道，東西南北、東南、西南、東北、西北、上下為界，過去、未來、現在為世；方位有十個，流逝的數有三個。一切眾生交織虛妄而形成，身中互相交易變遷，世界互相牽涉；而這方位的性質，即使十方定位可以明白，世間只用東西南北來稱呼，上下沒有固定的位置，中間沒有確定的方向，四個數必須明白，與世間互相牽涉，三四、四三，宛轉成為十二，流變三重，一十、百、千，總括始終在六根（ṣaḍindriya，眼、耳、鼻、舌、身、意）之中，各個功德有一千二百。 『阿難！你再在其中確定優劣，比如眼睛觀看，後面暗淡前面明亮，前方完全明亮，後方完全黑暗，左右兩旁觀看只有三分之二，總的來說所起的作用功德不全，三分是功，一分沒有功德，應當知道眼睛只有八百功德；比如耳朵周遍聽聞十方沒有遺漏，聲音的遠近爭辯沒有邊際，應當知道耳根圓滿有一千二百功德；比如鼻子嗅聞，貫通出入的氣息，有出有入而缺少中間的交流，驗證鼻根缺少三分之一，應當知道鼻子只有八百功德；比如舌頭宣揚，窮盡世間和出世間的智慧，言
【English Translation】 English version: The Buddha said: 'If you wish to generate Bodhicitta (the mind of enlightenment), and produce great courage in the Bodhisattva-yāna (the path of seeking enlightenment), determined to abandon all conditioned appearances, you should carefully examine the root of afflictions. Who is it that creates karma and nourishes life from beginningless time? Who is the one that experiences it? Ānanda (one of the ten principal disciples of the Buddha)! If you cultivate Bodhi without carefully observing the root of afflictions, you will not be able to understand the false roots and dusts; if you do not even know where the inversion lies, how can you subdue afflictions and attain the position of a Tathāgata (one of the titles of the Buddha)? Ānanda! Look at those in the world who untie knots; if they do not see what is knotted, how can they know how to untie it? You have not heard of space being torn apart by you. Why? Because space has no form or shape, so there is no knotting or untying. Then your present eyes, ears, nose, tongue, body, and mind, these six are like the intermediaries of thieves, robbing your own family treasures, and therefore the world of sentient beings has been bound since beginningless time, so you cannot transcend the bhājanaloka (the world of material vessels).' 'Ānanda! What is called the world of sentient beings? 'World' (世) means flowing and changing, 'realm' (界) means direction. You should know now that east, west, south, north, southeast, southwest, northeast, northwest, above, and below are the realms; past, future, and present are the worlds; there are ten directions, and three numbers of flow. All sentient beings weave together illusions to form, trade and change within the body, and the worlds are interconnected; and although the nature of these realms, even if the ten directions can be clearly defined, the world only uses east, west, south, and north to refer to them, above and below have no fixed position, and the middle has no definite direction. The four numbers must be clear and interconnected with the world. Three fours and four threes, twisting and turning into twelve, flowing and changing in three layers, ten, hundred, and thousand, encompassing the beginning and the end within the six indriya (sense organs: eyes, ears, nose, tongue, body, and mind), each with twelve hundred merits.' 'Ānanda! You should further determine the superiority and inferiority among them. For example, the eyes see, the back is dark and the front is bright, the front is completely bright, the back is completely dark, and the sides are only two-thirds visible. Generally speaking, the function performed is not complete, three parts are merit, and one part is without merit. You should know that the eyes only have eight hundred merits; for example, the ears hear all directions without omission, and the debate about the distance of sounds is boundless. You should know that the ear-root is complete with twelve hundred merits; for example, the nose smells, connecting the incoming and outgoing breaths, there is incoming and outgoing but lacking the middle exchange, verifying that the nose-root lacks one-third, you should know that the nose only has eight hundred merits; for example, the tongue proclaims, exhausting the wisdom of the world and beyond the world, words'
有方分理無窮盡，當知舌根圓滿一千二百功德；如身覺觸識于違順，合時能覺離中不知，離一合雙，驗于身根三分闕一，當知身唯八百功德；如意默容十方三世一切世間出世間法，惟聖與凡無不苞容盡其涯際，當知意根圓滿一千二百功德。
「阿難！汝今欲逆生死欲流，返窮流根至不生滅，當驗此等六受用根，誰合？誰離？誰深？誰淺？誰為圓通？誰不圓滿？若能於此悟圓通根，逆彼無始織妄業流，得循圓通，與不圓根日劫相倍，我今備顯六湛圓明，本所功德數量如是，隨汝詳擇其可入者，吾當發明令汝增進。十方如來於十八界，一一修行皆得圓滿無上菩提，于其中間亦無優劣；但汝下劣未能于中圓自在慧，故我宣揚，令汝但於一門深入，入一無妄，彼六知根一時清凈。」
阿難白佛言：「世尊！云何逆流深入一門，能令六根一時清凈？」
佛告阿難：「汝今已得須陀洹果，已滅三界眾生世間見所斷惑，然猶未知根中積生無始虛習，彼習要因修所斷得，何況此中生住異滅分劑頭數？今汝且觀現前六根，為一？為六？
「阿難！若言一者，耳何不見、目何不聞、頭奚不履、足奚無語？若此六根決定成六，如我今會與汝宣揚微妙法門，汝之六根誰來領受？」
阿難言：「我用耳聞。」
【現代漢語翻譯】 現代漢語譯本： 如果從作用範圍來分析，意根的功能是無窮無盡的，應當知道舌根具有圓滿的一千二百種功德；比如身體的覺觸，在接觸到順境或逆境時能夠感知，但脫離接觸時就無法感知，一合一離，可以驗證身根只具備三分之二的功能，應當知道身根只有八百種功德；比如意根，能夠默默地容納十方三世一切世間和出世間的法，無論是聖人還是凡人，沒有不被它包容的，它的範圍是無邊無際的，應當知道意根具有圓滿的一千二百種功德。 『阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）！你現在想要逆轉生死輪迴的欲流，返回到探究流動的根源，達到不生不滅的境界，應當驗證這六種受用之根，哪個是合的？哪個是離的？哪個是深的？哪個是淺的？哪個是圓通的？哪個是不圓滿的？如果能夠從中領悟到圓通之根，逆轉那無始以來編織虛妄業力的流動，從而遵循圓通之根，那麼與不圓滿之根相比，其效果將是日劫相倍。我現在完全顯現這六種澄湛圓明的根本功德數量就是這樣，隨你詳細選擇其中可以入手的，我將為你闡明，使你能夠增進。十方如來（Tathagata，如實而來的人，佛的稱號之一）通過十八界（十八界，六根、六塵、六識的總稱）中的每一界進行修行，都能獲得圓滿無上的菩提（Bodhi，覺悟），在這其中也沒有優劣之分；只是因為你下劣，不能在其中獲得圓滿自在的智慧，所以我才宣揚，讓你只在一個法門上深入，進入一個法門，沒有虛妄，那麼六種知根就能一時清凈。』 阿難（Ananda）對佛說：『世尊（World-Honored One，佛的尊稱）！如何逆流深入一個法門，能夠使六根一時清凈呢？』 佛告訴阿難（Ananda）：『你現在已經證得須陀洹果（Sotapanna，小乘四果中的初果，預流果），已經斷滅了三界眾生在世間見解上所產生的迷惑，然而還不知道根中積累的生生世世無始以來的虛妄習氣，那些習氣必須通過修習才能斷除，更何況是此中生、住、異、滅這些細微的差別和數量？現在你且觀察眼前的六根，是一體的？還是六個不同的？』 『阿難（Ananda）！如果說是一體的，那麼耳朵為什麼不能見物？眼睛為什麼不能聽聲？頭為什麼不能行走？腳為什麼不能說話？如果這六根確定是六個不同的，那麼像我現在集會在這裡與你宣揚微妙的法門，你的六根中是誰來領受呢？』 阿難（Ananda）說：『我用耳朵聽聞。』
【English Translation】 English version: If analyzed by the scope of function, the function of the mind-root is infinite and inexhaustible. It should be known that the tongue-root has a complete one thousand two hundred merits. For example, the body's sense of touch, when in contact with favorable or unfavorable conditions, can perceive them, but when separated from contact, it cannot perceive anything. The combination and separation verify that the body-root only possesses two-thirds of the function. It should be known that the body-root only has eight hundred merits. For example, the mind-root can silently accommodate all mundane and supramundane dharmas of the ten directions and three times. Whether it is a sage or a common person, nothing is not encompassed by it, and its scope is boundless. It should be known that the mind-root has a complete one thousand two hundred merits. 'Ananda (one of the Buddha's ten principal disciples, known for his exceptional memory)! Now that you wish to reverse the stream of birth and death, returning to investigate the root of the flow, reaching the state of non-birth and non-death, you should examine these six roots of enjoyment. Which are combined? Which are separated? Which are deep? Which are shallow? Which is all-pervasive? Which is not complete? If you can comprehend the all-pervasive root from among them, reversing the flow of beginningless fabricated karmic activities, thereby following the all-pervasive root, then compared to the incomplete roots, the effect will be multiplied by days and kalpas. I will now fully reveal that the fundamental merits of these six clear and all-encompassing illuminations are as such. You may carefully choose from among them which one you can enter, and I will explain it for you, enabling you to progress. The Tathagatas (one who has thus come, an epithet of the Buddha) of the ten directions, through cultivating each of the eighteen realms (the eighteen realms, the totality of the six sense organs, six sense objects, and six consciousnesses), can all attain complete and unsurpassed Bodhi (enlightenment). There is no superiority or inferiority among them; it is only because you are inferior and unable to attain complete and unhindered wisdom within them that I proclaim this, allowing you to deeply enter only one dharma gate. Entering one dharma gate, without delusion, then the six knowing roots will be purified simultaneously.' Ananda (佛陀的十大弟子之一，以記憶力超群著稱) said to the Buddha: 'World-Honored One (佛的尊稱)! How can reversing the flow and deeply entering one dharma gate enable the six roots to be purified simultaneously?' The Buddha told Ananda (佛陀的十大弟子之一，以記憶力超群著稱): 'You have now attained the Sotapanna fruit (小乘四果中的初果，預流果), and have extinguished the delusions arising from views in the mundane world of the beings of the three realms, but you still do not know the beginningless false habits accumulated within the roots from lifetimes. Those habits must be eradicated through cultivation. How much more so the subtle differences and quantities of arising, abiding, changing, and ceasing within this? Now, you should observe the six roots before you. Are they one? Or are they six different ones?' 'Ananda (佛陀的十大弟子之一，以記憶力超群著稱)! If you say they are one, then why can't the ear see, the eye hear, the head walk, and the feet speak? If these six roots are definitely six different ones, then as I am now gathered here with you proclaiming the subtle dharma, which of your six roots is receiving it?' Ananda (佛陀的十大弟子之一，以記憶力超群著稱) said: 'I am hearing with my ear.'
佛言：「汝耳自聞，何關身口？口來問義，身起欽承，是故應知非一終六，非六終一，終不汝根元一元六。阿難！當知是根非一非六，由無始來顛倒淪替，故於圓湛一六義生，汝須陀洹雖得六銷猶未亡一，如太虛空參合群器，由器形異名之異空，除器觀空說空為一，彼太虛空云何為汝成同不同？何況更名是一非一？則汝了知六受用根亦復如是。由明暗等二種相形，于妙圓中粘湛發見，見精映色結色成根，根元目為清凈四大，因名眼體如蒲萄朵，浮根四塵流逸奔色；由動靜等二種相擊，于妙圓中粘湛發聽，聽精映聲卷聲成根，根元目為清凈四大，因名耳體如新卷葉，浮根四塵流逸奔聲；由通塞等二種相發，于妙圓中粘湛發嗅，嗅精映香納香成根，根元目為清凈四大，因名鼻體如雙垂爪，浮根四塵流逸奔香；由恬變等二種相參，于妙圓中粘湛發嘗，嘗精映味絞味成根，根元目為清凈四大，因名舌體如初偃月，浮根四塵流逸奔味；由離合等二種相摩，于妙圓中粘湛發覺，覺精映觸搏觸成根，根元目為清凈四大，因名身體如腰鼓顙，浮根四塵流逸奔觸；由生滅等二種相續，于妙圓中粘湛發知，知精映法覽法成根，根元目為清凈四大，因名意思如幽室見，浮根四塵流逸奔法。
「阿難！如是六根，由彼覺明有明明覺，
【現代漢語翻譯】 現代漢語譯本 佛說：『你的耳朵自己聽聞，與身體和口有什麼關係？口來問佛法的意義，身體起來恭敬地接受，因此應該知道不是一最終變成六，也不是六最終變成一，最終不會讓你的根源變成一個或六個。阿難（Ananda，佛陀的十大弟子之一）！應當知道這些根不是一個也不是六個，由於從無始以來就顛倒沉淪，所以在圓滿清凈的自性中，產生了一個和六個的意義。你作為須陀洹（Srotapanna，小乘四果中的初果），雖然已經消除了六根的妄動，但還沒有消除根本的那個一。就像太虛空參合各種器物，由於器物的形狀不同，而有不同的空間名稱。除去器物來觀察空，說空是一個，那麼太虛空怎麼會因為你而變成相同或不同呢？更何況再給它起名叫一個或不是一個呢？那麼你所了知的六種受用根也是這樣。由於明暗等兩種相對的現象，在妙圓的自性中，粘著清凈的覺性而產生見的功能，見精映照外色，與外色結合形成眼根，眼根的根源被認為是清凈的四大（地、水、火、風），因此名為眼體，像葡萄朵一樣，浮根的四塵（色、聲、香、味）流散奔逐外色；由於動靜等兩種相對的現象相互衝擊，在妙圓的自性中，粘著清凈的覺性而產生聽的功能，聽精映照外聲，與外聲結合形成耳根，耳根的根源被認為是清凈的四大，因此名為耳體，像新卷的葉子一樣，浮根的四塵流散奔逐外聲；由於通塞等兩種相對的現象相互激發，在妙圓的自性中，粘著清凈的覺性而產生嗅的功能，嗅精映照外香，與外香結合形成鼻根，鼻根的根源被認為是清凈的四大，因此名為鼻體，像雙垂的爪子一樣，浮根的四塵流散奔逐外香；由於恬變等兩種相對的現象相互參與，在妙圓的自性中，粘著清凈的覺性而產生嘗的功能，嘗精映照外味，與外味結合形成舌根，舌根的根源被認為是清凈的四大，因此名為舌體，像初生的偃月一樣，浮根的四塵流散奔逐外味；由於離合等兩種相對的現象相互摩擦，在妙圓的自性中，粘著清凈的覺性而產生覺的功能，覺精映照外觸，與外觸結合形成身根，身根的根源被認為是清凈的四大，因此名為身體，像腰鼓的鼓面一樣，浮根的四塵流散奔逐外觸；由於生滅等兩種相對的現象相互延續，在妙圓的自性中，粘著清凈的覺性而產生知的功能，知精映照外法，與外法結合形成意根，意根的根源被認為是清凈的四大，因此名為意思，像在幽暗的房間里看見東西一樣，浮根的四塵流散奔逐外法。 『阿難（Ananda，佛陀的十大弟子之一）！像這樣的六根，由於那個覺悟的光明具有明明瞭了的覺性，』
【English Translation】 English version The Buddha said: 'Your ears hear by themselves, what does that have to do with your body and mouth? The mouth asks about the meaning of the Dharma, and the body rises to respectfully receive it. Therefore, you should know that it is not that one ultimately becomes six, nor that six ultimately becomes one. Ultimately, it will not make your root source into one or six. Ananda (one of the ten principal disciples of the Buddha)! You should know that these roots are neither one nor six. Because of the inversion and decline from beginningless time, the meaning of one and six arises in the perfect and pure nature. You, as a Srotapanna (the first of the four stages of enlightenment in Theravada Buddhism), although you have eliminated the movement of the six senses, have not yet eliminated the fundamental one. It is like the great void mixed with various vessels. Because of the different shapes of the vessels, there are different names for the space. If you remove the vessels to observe the void, and say that the void is one, then how can the great void become the same or different because of you? Moreover, how can you give it a name of one or not one? Then you should understand that the six roots of perception are also like this. Because of the two relative phenomena of light and darkness, the function of seeing arises in the wonderful and perfect nature by clinging to the pure awareness. The essence of seeing reflects external forms, and combines with external forms to form the eye root. The source of the eye root is considered to be the pure four elements (earth, water, fire, and wind), therefore it is called the eye body, like a bunch of grapes. The four dusts (form, sound, smell, taste) of the floating root scatter and chase after external forms; because of the two relative phenomena of movement and stillness colliding with each other, the function of hearing arises in the wonderful and perfect nature by clinging to the pure awareness. The essence of hearing reflects external sounds, and combines with external sounds to form the ear root. The source of the ear root is considered to be the pure four elements, therefore it is called the ear body, like a newly rolled leaf. The four dusts of the floating root scatter and chase after external sounds; because of the two relative phenomena of passage and obstruction stimulating each other, the function of smelling arises in the wonderful and perfect nature by clinging to the pure awareness. The essence of smelling reflects external scents, and combines with external scents to form the nose root. The source of the nose root is considered to be the pure four elements, therefore it is called the nose body, like two hanging claws. The four dusts of the floating root scatter and chase after external scents; because of the two relative phenomena of tranquility and change participating with each other, the function of tasting arises in the wonderful and perfect nature by clinging to the pure awareness. The essence of tasting reflects external flavors, and combines with external flavors to form the tongue root. The source of the tongue root is considered to be the pure four elements, therefore it is called the tongue body, like a crescent moon. The four dusts of the floating root scatter and chase after external flavors; because of the two relative phenomena of separation and union rubbing against each other, the function of feeling arises in the wonderful and perfect nature by clinging to the pure awareness. The essence of feeling reflects external touch, and combines with external touch to form the body root. The source of the body root is considered to be the pure four elements, therefore it is called the body, like the face of a waist drum. The four dusts of the floating root scatter and chase after external touch; because of the two relative phenomena of birth and death continuing with each other, the function of knowing arises in the wonderful and perfect nature by clinging to the pure awareness. The essence of knowing reflects external dharmas, and combines with external dharmas to form the mind root. The source of the mind root is considered to be the pure four elements, therefore it is called the mind, like seeing things in a dark room. The four dusts of the floating root scatter and chase after external dharmas.' 'Ananda (one of the ten principal disciples of the Buddha)! These six roots are due to that enlightened luminosity having a clearly aware awareness,'
失彼精了粘妄發光，是以汝今離暗離明無有見體，離動離靜元無聽質，無通無塞嗅性不生，非變非恬嘗無所出，不離不合覺觸本無，無滅無生了知安寄。汝但不循動靜、合離、恬變、通塞、生滅、暗明，如是十二諸有為相，隨拔一根脫粘內伏，伏歸元真發本明耀；耀性發明，諸餘五粘應拔圓脫，不由前塵所起知見，明不循根寄根明發，由是六根互相為用。
「阿難！汝豈不知，今此會中阿那律陀無目而見；跋難陀龍無耳而聽；殑伽神女非鼻聞香；驕梵缽提異舌知味；舜若多神無身有觸，如來光中映令暫現，既為風質其體元無；諸滅盡定得寂聲聞，如此會中摩訶迦葉，久滅意根圓明瞭知不因心念。阿難！今汝諸根若圓拔已內瑩發光，如是浮塵及器世間諸變化相如湯銷冰，應念化成無上知覺。阿難！如彼世人聚見於眼，若令急合，暗相現前，六根黯然頭足相類，彼人以手循體外繞，彼雖不見，頭足一辯知覺是同，緣見因明暗成無見，不明自發則諸暗相永不能昏，根塵既銷，云何覺明不成圓妙。」
阿難白佛言：「世尊！如佛說言，因地覺心欲求常住，要與果位名目相應。世尊！如果位中，菩提、涅槃、真如、佛性、庵摩羅識、空如來藏、大圓鏡智，是七種名稱謂雖別，清凈圓滿體性堅凝，如金剛王常住不壞；
【現代漢語翻譯】 現代漢語譯本：失去了對精細事物的辨別，就會被虛妄的光芒所迷惑，因此你現在如果想要脫離黑暗和光明，就會發現沒有能見的本體；如果想要脫離運動和靜止，就會發現原本沒有能聽的本質；沒有通達和閉塞，嗅覺的本性就不會產生；沒有變化和恬靜，味覺就無從顯現；不分離也不聚合，感覺和觸覺原本就沒有；沒有消滅也沒有產生，了知的安身之處在哪裡呢？你只要不追隨運動和靜止、聚合和分離、恬靜和變化、通達和閉塞、產生和消滅、黑暗和光明，像這樣十二種有為的現象，隨便拔除其中一個根源，就能脫離粘著而向內收伏，收伏歸於原本的真性，就能煥發出本有的光明；光明的本性一旦顯發，其餘五種粘著也應該一併拔除，圓滿解脫，不受先前塵境所產生的知見影響，光明不追隨根源，而是依憑根源而顯發，因此六根可以互相為用。 『阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）！你難道不知道，現在這法會之中，阿那律陀（Aniruddha，佛陀的十大弟子之一，以天眼第一著稱）沒有眼睛也能看見；跋難陀龍（Bhadanta Dragon）沒有耳朵也能聽見；殑伽神女（Ganges Goddess）不用鼻子也能聞到香味；驕梵缽提（Gavampati，佛陀的弟子，因過去世的業力而有牛的習氣）用不同的舌頭也能知道味道；舜若多神（Sunyata God，空神）沒有身體也有觸覺，在如來的光芒中映照而暫時顯現，既然是風的性質，它的本體原本就是沒有的；那些證得滅盡定的寂靜聲聞，比如這法會中的摩訶迦葉（Mahakasyapa，佛陀的十大弟子之一，以頭陀行第一著稱），很久以前就滅除了意根，圓滿光明地了知，不需要依靠心念。阿難！現在你的各種根如果圓滿拔除，向內瑩澈而煥發光明，那麼像浮塵和器世間各種變化的現象，就像熱水融化冰塊一樣，應該當下化成無上的知覺。阿難！就像世人聚集視力于眼睛，如果讓眼睛快速閉合，黑暗的景象就會顯現，六根黯淡，頭和腳難以分辨，那人用手沿著身體外圍摸索，他雖然看不見，但頭和腳的區分卻很清楚，知覺是相同的，因為看見的緣故，光明被遮蔽而形成看不見，如果光明自己顯發，那麼各種黑暗的景象就永遠不能使之昏暗，根和塵既然都消除了，為什麼覺悟的光明不能成就圓滿的妙用呢？』 阿難（Ananda）對佛說：『世尊！就像佛所說的，在因地的覺悟之心想要尋求常住，一定要與果位的名目相應。世尊！如果在果位中，菩提（Bodhi，覺悟）、涅槃（Nirvana，寂滅）、真如（Tathata，真實如常的本性）、佛性（Buddha-nature，成佛的可能性）、庵摩羅識（Amala-vijnana，清凈無垢識）、空如來藏（Tathagatagarbha，空性的如來藏）、大圓鏡智（Mahādarśa-jñāna，如大圓鏡般照見一切的智慧），這七種名稱雖然說法不同，但清凈圓滿的體性堅固凝定，像金剛王一樣常住不壞；
【English Translation】 English version: Losing the ability to discern subtle things leads to being deluded by false light. Therefore, if you now wish to separate from darkness and light, you will find there is no seeing entity. If you wish to separate from movement and stillness, you will find there is originally no listening essence. Without passage or obstruction, the smelling nature does not arise. Without change or tranquility, taste has no source. Without separation or union, feeling and touch are originally nonexistent. Without extinction or birth, where does knowing find its lodging? You only need not follow movement and stillness, union and separation, tranquility and change, passage and obstruction, birth and extinction, darkness and light—these twelve conditioned phenomena. Pluck out any one root, and you can detach from clinging and subdue it inwardly. Subdue it to return to the original truth, and you can radiate the original brightness. Once the nature of brightness is revealed, the remaining five clingings should also be plucked out and completely liberated, unaffected by the knowledge and views arising from previous dust realms. Brightness does not follow the root but manifests by relying on the root. Thus, the six roots can function mutually. 『Ananda (one of the ten major disciples of the Buddha, known for his strong memory)! Are you not aware that in this assembly, Aniruddha (one of the ten major disciples of the Buddha, known as the foremost in divine sight) can see without eyes; Bhadanta Dragon can hear without ears; Ganges Goddess does not need a nose to smell fragrance; Gavampati (a disciple of the Buddha, who had the habit of a cow due to past karma) knows taste with a different tongue; Sunyata God (God of Emptiness) has touch without a body, appearing temporarily in the light of the Tathagata. Since it is of the nature of wind, its substance is originally nonexistent. Those silent hearers who have attained the extinction of cessation, such as Mahakasyapa (one of the ten major disciples of the Buddha, known as the foremost in ascetic practices) in this assembly, have long extinguished the mind root, knowing completely and brightly without relying on mental thoughts. Ananda! Now, if your various roots are completely extracted, shining inwardly and radiating light, then the various changing phenomena of floating dust and the world of vessels will be like ice melting in hot water, instantly transforming into unsurpassed awareness. Ananda! Just as people gather their sight in their eyes, if they quickly close their eyes, the appearance of darkness will manifest, the six roots will be dim, and it will be difficult to distinguish the head from the feet. If that person gropes around the outside of their body with their hands, although they cannot see, the distinction between the head and the feet is very clear, and the awareness is the same. Because of seeing, light is obscured, forming invisibility. If light manifests on its own, then the various appearances of darkness can never obscure it. Since the roots and dust are eliminated, how can the light of enlightenment not achieve perfect and wonderful function?』 Ananda (one of the ten major disciples of the Buddha) said to the Buddha: 『World Honored One! As the Buddha said, the mind of enlightenment in the causal ground, desiring to seek permanence, must correspond to the names of the fruition position. World Honored One! In the fruition position, Bodhi (enlightenment), Nirvana (liberation), Tathata (suchness), Buddha-nature (the potential for Buddhahood), Amala-vijnana (immaculate consciousness), Tathagatagarbha (womb of the Tathagata), Mahādarśa-jñāna (great perfect mirror wisdom)—these seven names, although different in expression, have a pure and complete essence that is firm and solid, like the Vajra King, eternally abiding and indestructible;
若此見聽離於暗明、動靜、通塞，畢竟無體，猶如念心離於前塵本無所有，云何將此畢竟斷滅以為修因，欲獲如來七常住果？世尊！若離明暗見畢竟空，如無前塵念自性滅，進退循環微細推求，本無我心及我心所，將誰立因求無上覺？如來先說湛精圓常，違越誠言終成戲論。云何如來真實語者？惟垂大慈開我蒙吝。」
佛告阿難：「汝學多聞未盡諸漏，心中徒知顛倒所因，真倒現前實未能識，恐汝誠心猶未信伏，吾今試將塵俗諸事當除汝疑。」
即時，如來敕羅睺羅擊鐘一聲，問阿難言：「汝今聞不？」
阿難大眾俱言：「我聞。」
鐘歇無聲，佛又問言：「汝今聞不？」
阿難大眾俱言：「不聞。」
時，羅睺羅又擊一聲，佛又問言：「汝今聞不？」
阿難大眾又言：「俱聞。」
佛問阿難：「汝云何聞？云何不聞？」
阿難大眾俱白佛言：「鐘聲若擊則我得聞，擊久聲銷音響雙絕，則名無聞。」
如來又敕羅睺擊鐘，問阿難言：「爾今聲不？」
阿難言：「聲。」
少選聲銷，佛又問言：「爾今聲不？」
阿難大眾答言：「無聲。」
有頃，羅睺更來撞鐘，佛又問言：「爾今聲不？」
阿難大眾俱言：「有聲。」
【現代漢語翻譯】 現代漢語譯本： 『如果這種見和聽脫離了暗和明、動和靜、通和塞，最終將沒有任何實體，就像念頭脫離了之前的塵境，本來就什麼都沒有。怎麼能把這種徹底的斷滅當作修行的因，想要獲得如來七種常住的果報呢？世尊！如果脫離了明和暗，見就徹底空無，就像沒有了之前的塵境，念頭的自性就滅了一樣。這樣反覆推求，根本就沒有『我心』以及『我心所』，那麼將用誰來作為因，去求得無上的覺悟呢？如來您之前說湛精是圓滿而恒常的，如果違背了這些真實的話語，最終就會變成戲論。怎麼能說如來說的是真實的話呢？希望您能大發慈悲，開啟我這愚昧無知的矇蔽。』
佛告訴阿難（Ananda，佛陀的十大弟子之一）: 『你學習了很多，聽了很多，但還沒有完全斷除各種煩惱。心中只是徒勞地知道顛倒的原因，真正的顛倒在你面前，你實際上並不能認識。恐怕你的真心還沒有信服，我現在嘗試用塵世間的事情來消除你的疑惑。』
當時，如來命令羅睺羅（Rahula，佛陀的兒子）敲鐘一聲，問阿難說：『你現在聽到了嗎？』
阿難和大眾多回答說：『我們聽到了。』
鐘聲停止，沒有聲音了，佛又問：『你現在聽到了嗎？』
阿難和大眾多回答說：『沒有聽到。』
這時，羅睺羅又敲了一下鐘，佛又問：『你現在聽到了嗎？』
阿難和大眾多回答說：『都聽到了。』
佛問阿難：『你是怎麼聽到？又是怎麼沒有聽到的呢？』
阿難和大眾多對佛說：『鐘聲敲響的時候，我們就能聽到；敲擊很久，聲音消失，音響都停止了，就叫做沒有聽到。』
如來又命令羅睺羅敲鐘，問阿難說：『你現在有聲音嗎？』
阿難說：『有聲音。』
過了一會兒，聲音消失了，佛又問：『你現在有聲音嗎？』
阿難和大眾多回答說：『沒有聲音。』
過了一會兒，羅睺羅再次敲鐘，佛又問：『你現在有聲音嗎？』
阿難和大眾多回答說：『有聲音。』
【English Translation】 English version: 'If this seeing and hearing are separated from darkness and light, movement and stillness, unobstructed and obstructed, ultimately there will be no substance, just like the mind of thought separated from the previous dust, originally there is nothing. How can you take this ultimate annihilation as a cause for cultivation, wanting to obtain the seven constant abidings of the Tathagata? World Honored One! If seeing is ultimately empty when separated from light and darkness, just as the nature of thought ceases when there is no previous dust, after subtle investigation and repeated inquiry, there is fundamentally no 'my mind' and 'what belongs to my mind'. Who will you establish as the cause to seek unsurpassed enlightenment? The Tathagata previously said that the pure essence is complete and constant. Violating these sincere words will ultimately become a mere jest. How can it be said that the Tathagata speaks truthfully? I only hope that you will have great compassion and open my ignorant mind.'
The Buddha told Ananda (one of the ten great disciples of the Buddha): 'You have learned and heard much, but you have not completely eliminated all the outflows. In your mind, you only know the cause of inversion in vain. The real inversion is before you, but you cannot actually recognize it. I am afraid that your sincere heart has not yet been convinced. Now I will try to use worldly matters to dispel your doubts.'
At that time, the Tathagata ordered Rahula (the son of the Buddha) to strike the bell once and asked Ananda: 'Do you hear it now?'
Ananda and the assembly all said: 'We hear it.'
The bell stopped and there was no sound. The Buddha asked again: 'Do you hear it now?'
Ananda and the assembly all said: 'We do not hear it.'
At that time, Rahula struck the bell again. The Buddha asked again: 'Do you hear it now?'
Ananda and the assembly all said again: 'We all hear it.'
The Buddha asked Ananda: 'How do you hear? And how do you not hear?'
Ananda and the assembly all said to the Buddha: 'When the bell rings, we can hear it; when the striking has been long, the sound disappears, and the sound and echo are both gone, it is called not hearing.'
The Tathagata again ordered Rahula to strike the bell and asked Ananda: 'Is there sound now?'
Ananda said: 'There is sound.'
After a short while, the sound disappeared. The Buddha asked again: 'Is there sound now?'
Ananda and the assembly answered: 'There is no sound.'
After a while, Rahula struck the bell again. The Buddha asked again: 'Is there sound now?'
Ananda and the assembly all said: 'There is sound.'
佛問阿難：「汝云何聲？云何無聲？」
阿難大眾俱白佛言：「鐘聲若擊，則名有聲，擊久聲銷音響雙絕，則名無聲。」
佛語阿難及諸大眾：「汝今云何自語矯亂。」
大眾阿難俱時問佛：「我今云何名為矯亂？」
佛言：「我問汝聞，汝則言聞；又問汝聲，汝則言聲。惟聞與聲報答無定，如是云何不名矯亂？阿難！聲銷無響，汝說無聞，若實無聞，聞性已滅同於枯木，鐘聲更擊汝云何知？知有知無，自是聲塵或無或有，豈彼聞性為汝有無？聞實云無，誰知無者？是故，阿難！聲于聞中自有生滅，非為汝聞聲生聲滅，令汝聞性為有為無。汝尚顛倒惑聲為聞，何怪昏迷以常為斷。終不應言，離諸動靜、閉塞、開通說聞無性。如重睡人眠熟床枕，其家有人于彼睡時搗練舂米，其人夢中聞舂搗聲，別作他物，或為擊鼓、或復撞鐘，即于夢時自怪其鐘為木石響，於時忽寤遄知杵音，自告家人：『我正夢時，惑此舂音將為鼓響。』阿難！是人夢中豈憶靜搖、開閉、通塞，其形雖寐聞性不昏，縱汝形銷命光遷謝，此性云何為汝銷滅？以諸眾生從無始來，循諸色聲逐念流轉，曾不開悟性凈妙常，不循所常逐諸生滅，由是生生雜染流轉；若棄生滅守于真常，常光現前，塵根識心應時銷落，想相為塵
{ "translations": [ "現代漢語譯本", "佛陀問阿難（Ananda，佛陀的十大弟子之一）: 『你如何理解聲音？又如何理解沒有聲音？』", "阿難和在場的大眾一起回答佛陀說：『鐘聲敲響時，就叫做有聲音；敲擊很久，聲音消散，音響完全停止，就叫做沒有聲音。』", "佛陀對阿難和所有在場的大眾說：『你們現在為什麼自己說話前後矛盾，顛三倒四呢？』", "大眾和阿難一起問佛陀：『我們現在怎麼叫做前後矛盾，顛三倒四呢？』", "佛陀說：『我問你是否聽見，你就說聽見了；又問你聲音，你就說聲音。只是聽見和聲音的回答沒有定準，像這樣怎麼能不叫做前後矛盾，顛三倒四呢？阿難！聲音消失沒有響動，你說沒有聽見，如果真的沒有聽見，那麼聽的本性就已經滅絕，和枯木一樣了，鐘聲再次敲響，你怎麼知道？知道有或者沒有，自然是聲音的塵埃或者沒有或者有，難道是聽的本性因為你而有或者沒有嗎？聽的本性確實沒有，誰知道沒有的那個東西呢？所以，阿難！聲音在聽覺中自然有產生和消滅，不是因為你聽見聲音產生和聲音消滅，就讓你的聽覺本性變成有或者沒有。你還顛倒迷惑，把聲音當成聽覺，又怎麼會不奇怪你們會昏聵迷惑，把常當成斷呢？始終不應該說，離開各種動靜、閉塞、開通，說聽覺沒有自性。就像熟睡的人在床上睡覺，他家裡有人在他睡覺的時候搗練、舂米，那人在夢中聽到舂搗的聲音，卻分辨成其他東西，或者當成擊鼓，或者當成撞鐘，就在夢中奇怪那鐘聲怎麼像是木頭或者石頭發出的聲音，這時忽然醒來，立刻知道是杵的聲音，就告訴家人：『我剛才做夢的時候，把這舂米的聲音當成鼓聲了。』阿難！這人在夢中哪裡還記得靜止搖動、開啟關閉、通暢阻塞，他的身體雖然睡著了，聽覺的本性卻沒有昏昧，縱然你的形體消亡，生命的光輝遷移消逝，這聽覺的本性怎麼會為你而消滅呢？因為一切眾生從無始以來，追逐各種顏色聲音，隨著念頭流轉，從來沒有開悟到自性的清凈、微妙、恒常，不遵循恒常的自性，卻追逐各種生滅變化，因此生生世世都在雜染中流轉；如果捨棄生滅變化，守護真常的自性，常光就會顯現，塵埃、根、識、心應時消落，虛妄的念頭就會變成塵埃。』" ], "english_translations": [ "English version", "The Buddha asked Ananda (one of the ten principal disciples of the Buddha): 'How do you understand sound? And how do you understand the absence of sound?'", "Ananda and the assembly together said to the Buddha: 'When a bell is struck, it is called sound; when the striking ceases, the sound dissipates, and the reverberation completely stops, it is called the absence of sound.'", "The Buddha said to Ananda and the entire assembly: 'Why are you now contradicting yourselves and speaking incoherently?'", "The assembly and Ananda together asked the Buddha: 'How are we now called contradictory and incoherent?'", "The Buddha said: 'When I ask if you hear, you say you hear; and when I ask about sound, you speak of sound. But the answers about hearing and sound are inconsistent. How can this not be called contradictory and incoherent? Ananda! When the sound vanishes and there is no reverberation, you say there is no hearing. If there is truly no hearing, then the nature of hearing has already ceased, like a withered tree. If the bell is struck again, how would you know? Knowing existence or non-existence is naturally the dust of sound, sometimes present and sometimes absent. How could the nature of hearing exist or not exist for your sake? If the nature of hearing truly does not exist, who knows the one that does not exist? Therefore, Ananda! Sound naturally has its own arising and ceasing within hearing. It is not that your hearing causes sound to arise and cease, making your hearing nature exist or not exist. You are still confused and mistake sound for hearing. How can you not be surprised that you are deluded and mistake the permanent for the impermanent? You should never say that apart from all movement and stillness, obstruction and openness, that hearing has no inherent nature. It is like a person deeply asleep in bed. Someone in their house is pounding cloth and husking rice while they sleep. In their dream, the person hears the sound of pounding and husking, but mistakes it for something else, perhaps the sound of drums or the striking of a bell. In the dream, they wonder why the bell sounds like wood or stone. Then, suddenly waking up, they immediately recognize the sound of the pestle and tell their family: \'While I was dreaming, I mistook the sound of husking for the sound of drums.\' Ananda! Does this person in the dream remember stillness or movement, opening or closing, unobstructed or obstructed? Although their body is asleep, the nature of hearing is not obscured. Even if your form decays and the light of life fades away, how could this nature be extinguished for your sake? Because all sentient beings, from beginningless time, have followed after various colors and sounds, flowing along with their thoughts, never awakening to the pure, subtle, and constant nature of their own being. They do not follow the constant nature but chase after various arising and ceasing phenomena. Therefore, they are reborn again and again, flowing in a stream of defilement. If they abandon arising and ceasing and guard the true and constant nature, the constant light will appear before them, and the dust, roots, consciousness, and mind will fall away in that instant, and deluded thoughts will become dust.'" ] }
、識情為垢二俱遠離，則汝法眼應時清明，云何不成無上知覺？」
大佛頂萬行首楞嚴經卷第四 大正藏第 19 冊 No. 0945 大佛頂如來密因修證了義諸菩薩萬行首楞嚴經
大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第五(一名中印度那蘭陀大道場經，于灌頂部錄出別行)
唐天竺沙門般剌蜜諦譯
阿難白佛言：「世尊！如來雖說第二義門，今觀世間解結之人，若不知其所結之元，我信是人終不能解。世尊！我及會中有學聲聞亦復如是，從無始際與諸無明俱滅俱生，雖得如是多聞善根名為出家，猶隔日瘧。唯愿大慈哀愍淪溺，今日身心云何是結？從何名解？亦令未來苦難眾生，得免輪迴，不落三有。」作是語已，普及大眾五體投地雨淚翹誠，佇佛如來無上開示。
爾時，世尊憐愍阿難及諸會中諸有學者，亦為未來一切眾生為出世因、作將來眼，以閻浮檀紫光金手摩阿難頂，即時十方普佛世界六種振動，微塵如來住世界者各有寶光從其頂出，其光同時于彼世界來祇陀林灌如來頂，是諸大眾得未曾有。於是阿難及諸大眾，俱聞十方微塵如來異口同音告阿難言：「善哉，阿難！汝欲識知俱生無明，使汝輪轉生死結根，唯汝六根更無他物。汝復欲知無上菩提，令汝速登安
【現代漢語翻譯】 現代漢語譯本：如果能將認識分別之情和塵垢二者都遠離，那麼你的法眼（dharma-cakṣus，具有照見真理的智慧之眼）就會立刻清明，怎麼會不能成就無上正等正覺（anuttarā-samyak-saṃbodhi，最高的智慧和覺悟）呢？'
《大佛頂萬行首楞嚴經》卷第四 大正藏第 19 冊 No. 0945 《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》
《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》卷第五 (一名《中印度那蘭陀大道場經》，于灌頂部錄出別行)
唐天竺沙門般剌蜜諦譯
阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）對佛說：『世尊（Bhagavān，對佛的尊稱）！如來（Tathāgata，佛的稱號之一）雖然說了第二義門，但現在觀察世間那些想要解開煩惱的人，如果不知道他們所結的根源，我相信這些人最終是無法解脫的。世尊！我和會中的有學聲聞（Śrāvaka，聽聞佛法而修行的弟子）也是這樣，從無始以來就與各種無明（avidyā，對事物真相的迷惑和無知）一同生滅，雖然得到了這樣多聞的善根，也名為出家，但就像得了隔日瘧一樣，時好時壞。唯愿大慈大悲的佛陀哀憐我們這些沉溺苦海的人，今天請開示我們的身心哪裡是結？從哪裡入手才能解開？也讓未來受苦受難的眾生，能夠免於輪迴（saṃsāra，生死循環），不墮入三有（三界，欲界、色界、無色界）。』說完這些話后，阿難和所有大眾都五體投地，流著眼淚，虔誠地仰望著佛陀如來無上的開示。
這時，世尊憐憫阿難和所有會中的學習者，也爲了未來一切眾生能夠找到出世的因，種下將來的慧眼，用閻浮檀紫光金手摩阿難的頭頂，頓時十方所有佛世界都發生了六種震動。每個住在微塵數世界中的如來，都從頭頂放出寶光，這些光同時從各自的世界來到祇陀林（Jetavana，祇樹給孤獨園，佛陀常住的精舍）灌注到如來的頭頂，所有大眾都感到前所未有。這時，阿難和所有大眾，都聽到十方微塵數如來異口同聲地告訴阿難：『善哉，阿難！你想要認識那與你俱生而來的無明，使你輪轉生死的根本，就是你的六根（ṣaḍ-indriya，眼、耳、鼻、舌、身、意），沒有其他東西。你又想要知道無上菩提（anuttarā-bodhi，無上的覺悟），讓你迅速登上安
【English Translation】 English version: 'If you can keep both the discriminating mind and defilements far away, then your Dharma-eye (dharma-cakṣus, the eye of wisdom that sees the truth) will immediately become clear. How could you not accomplish unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi, the highest wisdom and enlightenment)?'
The Śūraṅgama Sūtra, Volume 4 Taisho Tripitaka Volume 19, No. 0945 The Śūraṅgama Sūtra
The Śūraṅgama Sūtra, Volume 5 (also known as The Great Dharma Assembly Sūtra of Nālandā in Central India, separately extracted from the Abhiṣeka section)
Translated by the Tripiṭaka Master Paramiti of the Tang Dynasty from India
Ānanda (Ānanda, one of the ten principal disciples of the Buddha, known for his excellent memory) said to the Buddha: 'World Honored One (Bhagavān, an honorific title for the Buddha)! Although the Tathāgata (Tathāgata, one of the titles of the Buddha) has spoken of the second expedient means, now observing those in the world who seek to untie their knots of affliction, if they do not know the origin of their entanglement, I believe they will ultimately be unable to liberate themselves. World Honored One! I and the Śrāvakas (Śrāvaka, disciples who practice by listening to the Buddha's teachings) in this assembly are also like this, from beginningless time we have been born and died together with various forms of ignorance (avidyā, delusion and ignorance of the true nature of things). Although we have obtained such great roots of goodness through much learning and are called renunciates, it is like having tertian malaria, sometimes good and sometimes bad. I only hope that the greatly compassionate Buddha will have pity on us who are drowning in the sea of suffering. Today, please reveal where the knot lies in our body and mind? From where can we begin to untie it? Also, may future suffering beings be able to escape from reincarnation (saṃsāra, the cycle of birth and death) and not fall into the three realms of existence (three realms, the desire realm, the form realm, and the formless realm).' After saying these words, Ānanda and all the assembly prostrated themselves with their five limbs on the ground, shedding tears and sincerely looking forward to the Buddha Tathāgata's unsurpassed instruction.
At that time, the World Honored One, out of compassion for Ānanda and all the learners in the assembly, and also for the sake of all future beings, so that they could find the cause for transcending the world and plant the eye of wisdom for the future, used his jambu-colored golden hand to rub Ānanda's head. Immediately, all the Buddha worlds in the ten directions shook in six ways. Each Tathāgata residing in the worlds as numerous as dust motes emitted precious light from their heads. These lights simultaneously came from their respective worlds to Jetavana (Jetavana, the Jetavana Monastery, where the Buddha often resided) and poured onto the Tathāgata's head. All the assembly felt something unprecedented. At this time, Ānanda and all the assembly heard the Tathāgatas as numerous as dust motes in the ten directions speaking in unison to Ānanda: 'Excellent, Ānanda! If you want to recognize the ignorance that is born with you, which is the root cause of your revolving in birth and death, it is none other than your six sense organs (ṣaḍ-indriya, eye, ear, nose, tongue, body, and mind). If you want to know the unsurpassed Bodhi (anuttarā-bodhi, unsurpassed enlightenment), which will allow you to quickly ascend to peace'
樂解脫寂靜妙常，亦汝六根更非他物。」
阿難雖聞如是法音心猶未明，稽首白佛：「云何令我生死輪迴、安樂妙常同是六根，更非他物。」
佛告阿難：「根塵同源，縛脫無二，識性虛妄猶如空花。阿難！由塵發知，因根有相，相見無性，同於交蘆。是故汝今，知見立知，即無明本；知見無見，斯即涅槃、無漏真凈。云何是中，更容他物？」
爾時，世尊欲重宣此義，而說偈言：
「真性有為空， 緣生故如幻； 無為無起滅， 不實如空花。 言妄顯諸真， 妄真同二妄， 猶非真非真， 云何見所見？ 中間無實性， 是故若交蘆； 結解同所因， 聖凡無二路。 汝觀交中性， 空有二俱非； 迷晦即無明， 發明便解脫。 解結因次第， 六解一亦亡； 根選擇圓通， 入流成正覺。 陀那微細識， 習氣成暴流； 真非真恐迷， 我常不開演。 自心取自心， 非幻成幻法， 不取無非幻， 非幻尚不生， 幻法雲何立？ 是名妙蓮華， 金剛王寶覺， 如幻三摩提， 彈指超無學。 此阿毗達磨， 十方薄伽梵， 一路涅槃門。」
於是阿難及諸大眾，聞佛如來無上慈誨祇夜、伽陀，雜糅精瑩妙
【現代漢語翻譯】 現代漢語譯本：『真正的解脫是寂靜、美妙和永恒的，這些也都是你的六根所顯現，並非其他東西。』
阿難（Ananda，佛陀的十大弟子之一）雖然聽了這樣的佛法之音，心中仍然不明白，於是頂禮佛陀說道：『為什麼使我生死輪迴、安樂妙常的，都是這六根，而不是其他東西呢？』
佛陀告訴阿難（Ananda）：『根和塵同出一源，束縛和解脫沒有分別，識的本性是虛妄的，就像空中的花朵一樣。阿難（Ananda）！由於塵境而生起知覺，因為根才有現象，現象和知覺沒有自性，就像兩根蘆葦互相依靠一樣。所以你現在，在知見上建立知見，那就是無明的根本；知見上沒有知見，那就是涅槃（Nirvana，佛教術語，指解脫）的境界，是無漏的真凈。在這種境界中，怎麼還能容納其他東西呢？』
這時，世尊想要再次宣說這個道理，於是說了偈語：
『真性有為法是空性的，因為因緣和合而生，所以如幻如化；無為法沒有生起和滅亡，不真實就像空中的花朵。 說妄是爲了顯現諸真，妄和真都是虛妄的，猶如非真也非非真，又怎麼能說見和所見呢？ 中間沒有真實的自性，所以像兩根互相依靠的蘆葦；束縛和解脫的起因相同，聖人和凡人沒有兩條不同的道路。 你觀察交錯中的自性，空和有都不是；迷惑昏暗就是無明，明白顯現就是解脫。 解開束縛要按照次第，解開六根，一個也沒有留下；在六根中選擇圓滿通達的，進入聖流就能成就正覺。 陀那識（Alaya-vijñana，阿賴耶識，佛教術語，指第八識）是微細的意識，習氣會形成猛烈的洪流；真和非真恐怕會迷惑，所以我常常不公開演說。 自心執取自心，不是幻化卻成為幻化的法，不執取就沒有非幻化，非幻化尚且不生起，幻化的法又怎麼能成立呢？ 這就叫做妙蓮華（Saddharma-pundarika，妙法蓮華），金剛王寶覺，如幻三摩提（Samadhi，佛教術語，指禪定），彈指間就能超越無學。 這阿毗達磨（Abhidharma，佛教術語，指論藏），是十方薄伽梵（Bhagavan，世尊）通往涅槃的唯一道路。』
於是阿難（Ananda）以及所有大眾，聽聞佛陀如來無上的慈悲教誨，讚歎佛陀的偈語，感到精妙無比。
【English Translation】 English version: 'True liberation is serene, wonderful, and eternal; these are also manifested by your six sense organs, and are not something else.'
Although Ananda (one of the ten principal disciples of the Buddha) heard such Dharma sounds, his mind was still unclear. He bowed to the Buddha and said, 'Why is it that what causes me to be in the cycle of birth and death, and what is blissful, wonderful, and eternal, are all these six sense organs, and not something else?'
The Buddha told Ananda: 'The root and the dust (sense objects) have the same origin, bondage and liberation are not different, and the nature of consciousness is illusory, like flowers in the sky. Ananda! Knowledge arises from the dust, and form exists because of the root. Form and perception have no inherent nature, like two reeds leaning on each other. Therefore, you now, establishing knowledge upon knowledge, that is the root of ignorance; knowledge without knowledge, that is Nirvana (a state of liberation), which is unadulterated and pure. In this state, how can anything else be accommodated?'
At that time, the World Honored One, wanting to reiterate this meaning, spoke in verse:
'The true nature of conditioned existence is emptiness, arising from conditions, therefore like an illusion; unconditioned existence has no arising or ceasing, unreal like flowers in the sky. Speaking of illusion reveals all truths, illusion and truth are both illusory, like neither truth nor non-truth, how can one speak of seeing and what is seen? In between there is no real nature, therefore like two reeds leaning on each other; bondage and liberation have the same cause, the sage and the common person have no two different paths. You observe the nature in the intersection, neither emptiness nor existence; delusion and darkness are ignorance, understanding and manifestation are liberation. Untying knots follows a sequence, untying the six senses, not even one remains; choose perfect penetration among the senses, enter the stream and attain perfect enlightenment. The Alaya-vijñana (storehouse consciousness) is a subtle consciousness, habitual tendencies become a violent torrent; true and non-true are feared to be confusing, so I often do not openly expound. The mind grasping at itself, not illusion yet becomes illusory Dharma, not grasping there is no non-illusion, non-illusion does not even arise, How can illusory Dharma be established? This is called the Wonderful Lotus Flower (Saddharma-pundarika), the Vajra King's precious awakening, illusory Samadhi (a state of meditative consciousness), surpassing learning in an instant. This Abhidharma (Buddhist philosophical treatises), is the one path to Nirvana for the Bhagavan (the Blessed One) of the ten directions.'
Thereupon, Ananda and all the assembly, hearing the Buddha Tathagata's supreme compassionate teachings, praised the Buddha's verses, feeling them to be exquisitely wonderful.
理清徹，心目開明嘆未曾有。阿難合掌頂禮白佛：「我今聞佛無遮大悲，性凈妙常真實法句，心猶未達六解一亡舒結倫次。惟垂大慈再愍斯會及與將來，施以法音洗滌沈垢。」
即時，如來於師子座，整涅槃僧、斂僧伽梨，覽七寶機，引手于機，取劫波羅天所奉花巾，于大眾前綰成一結，示阿難言：「此名何等？」
阿難大眾俱白佛言：「此名為結。」
於是如來綰疊花巾又成一結，重問阿難：「此名何等？」
阿難大眾又白佛言：「此亦名結。」如是倫次綰疊花巾總成六結，一一結成，皆取手中所成之結持問阿難此名何等？阿難大眾亦復如是，次第酬佛此名為結。
佛告阿難：「我初綰巾，汝名為結，此疊花巾先實一條，第二第三云何汝曹複名為結？」
阿難白佛言：「世尊！此寶疊花緝績成巾，雖本一體，如我思惟：『如來一綰得一結名，若百綰成終名百結，何況此巾只有六結，終不至七亦不停五。』云何如來只許初時，第二第三不名為結？」
佛告阿難：「此寶花巾，汝知此巾元止一條，我六綰時名有六結，汝審觀察，巾體是同因結有異。于意云何，初綰結成名為第一，如是乃至第六結生，吾今欲將第六結名成第一不？」
「不也，世尊！六結若存，斯第六
【現代漢語翻譯】 現代漢語譯本： 阿難完全理解了，內心和眼界都豁然開朗，感嘆從未有過這樣的體驗。阿難合掌，頂禮佛陀，說道：『我現在聽聞了佛陀您無私的大慈悲，以及那性體清凈、玄妙恒常、真實的法句，但心中仍然不明白六解一亡（指解開六個結，最終連一個結也不存在）的舒結次第。懇請您再次以大慈悲憐憫這次法會以及未來的眾生，施以法音，洗滌我們深重的塵垢。』 這時，如來在獅子座上，整理好涅槃僧（指內衣），披上僧伽梨（指外衣），拿起七寶幾案上的花巾，用手在幾案上拿起劫波羅天（Kapilavastu，古印度釋迦族所居的城）所供奉的花巾，在大眾面前綰成一個結，指著結問阿難：『這叫什麼？』 阿難和大眾都回答佛陀說：『這叫做結。』 於是如來又將花巾綰疊成一個結，再次問阿難：『這叫什麼？』 阿難和大眾又回答佛陀說：『這也叫做結。』就這樣，依次綰疊花巾，總共綰成六個結，每綰成一個結，都拿起手中所成的結問阿難，這叫什麼？阿難和大眾也同樣依次回答佛陀，這叫做結。 佛陀告訴阿難：『我最初綰巾，你稱之為結，這疊花巾原本是一條，第二第三個結，你們為什麼又稱之為結呢？』 阿難回答佛陀說：『世尊！這寶貴的花巾是由絲線織成，雖然原本是一體的，但依我的理解：如來您綰一個結，就得一個結的名字，如果綰一百個結，最終就叫做一百個結，何況這花巾只有六個結，最終不會到七個，也不會停留在五個。為什麼如來只允許最初的結叫做結，而第二第三個結就不叫做結呢？』 佛陀告訴阿難：『這寶貴的花巾，你知道這花巾原本只有一條，我綰了六次，就有了六個結的名字，你仔細觀察，巾的本體是相同的，只是因為結而有了不同。你認為如何，最初綰成的結叫做第一結，像這樣直到第六個結產生，我現在想將第六個結的名字改成第一結，可以嗎？』 『不可以，世尊！如果六個結還存在，那麼第六個結就仍然是第六個。』
【English Translation】 English version: Clarified and thorough, Ananda's (one of the principal disciples of the Buddha) mind and eyes opened, marveling at what had never been before. Ananda, joining his palms and bowing his head, said to the Buddha (enlightened teacher): 'Now I have heard the Buddha's unreserved great compassion, and the Dharma (teachings) verses of pure, wondrous, constant, and true nature, but my mind still does not understand the order of loosening and tying the six knots and the vanishing of one (referring to untying six knots until none remain). I beseech you to have great compassion again for this assembly and those to come in the future, and bestow the Dharma sound to wash away our deep-seated defilements.' At that moment, the Tathagata (Buddha) on the lion throne, arranged his Nirvana (liberation) sangha (inner robe), draped his sanghati (outer robe), picked up the jeweled table, reached out to the table, took the flower scarf offered by Kapilavastu (ancient city where the Shakya clan resided), tied it into a knot in front of the assembly, pointed to the knot, and asked Ananda: 'What is this called?' Ananda and the assembly all replied to the Buddha: 'This is called a knot.' Then the Tathagata tied the flower scarf into another knot and asked Ananda again: 'What is this called?' Ananda and the assembly again replied to the Buddha: 'This is also called a knot.' In this way, the flower scarf was tied into a total of six knots. Each time a knot was tied, he would pick up the knot he had made and ask Ananda, 'What is this called?' Ananda and the assembly would also reply to the Buddha in the same way, 'This is called a knot.' The Buddha said to Ananda: 'When I first tied the scarf, you called it a knot. This folded flower scarf was originally one piece. Why do you call the second and third knots knots again?' Ananda replied to the Buddha: 'World Honored One (Buddha)! This precious flower scarf is woven from silk threads. Although it was originally one piece, according to my understanding: when the Tathagata ties one knot, it gets the name of one knot. If a hundred knots are tied, it will ultimately be called a hundred knots. Moreover, this flower scarf only has six knots, and it will not end up with seven, nor will it stop at five. Why does the Tathagata only allow the first knot to be called a knot, but not the second and third knots?' The Buddha said to Ananda: 'This precious flower scarf, you know that this scarf was originally only one piece. When I tied it six times, there were the names of six knots. Observe carefully, the body of the scarf is the same, but it is different because of the knots. What do you think, the first knot tied is called the first knot, and so on until the sixth knot is produced. Now I want to change the name of the sixth knot to the first knot, is that possible?' 'No, World Honored One! If the six knots still exist, then the sixth knot is still the sixth knot.'
名終非第一，縱我歷生盡其明辯，如何令是六結亂名。」
佛言：「六結不同，循顧本因一巾所造，令其雜亂終不得成，則汝六根亦復如是，畢竟同中生畢竟異。」
佛告阿難：「汝必嫌此六結不成，愿樂一成，復云何得？」
阿難言：「此結若存，是非鋒起于中自生，此結非彼彼結非此，如來今日若總解除，結若不生則無彼此，尚不名一，六云何成？」
佛言：「六解一亡亦復如是。由汝無始心性狂亂，知見妄發發妄不息，勞見發塵如勞目睛，則有狂花于湛精明，無因亂起一切世間山河、大地、生死、涅槃，皆即狂勞顛倒花相。」
阿難言：「此勞同結，云何解除？」
如來以手將所結巾偏掣其左，問阿難言：「如是解不？」
「不也，世尊！」
旋復以手偏牽右邊，又問阿難：「如是解不？」
「不也，世尊！」
佛告阿難：「吾今以手左右各牽竟不能解，汝設方便，云何成解？」
阿難白佛言：「世尊！當於結心解即分散。」
佛告阿難：「如是，如是！若欲除結，當於結心。阿難！我說佛法從因緣生，非取世間和合粗相，如來發明世出世法，知其本因隨所緣出，如是乃至恒沙界外，一滴之雨亦知頭數，現前種種松直、棘曲、鵠白
【現代漢語翻譯】 現代漢語譯本：阿難說：『如果最終不能歸於第一，縱然我用盡畢生的聰明才智去分辨，又如何能使這六個纏結混亂的名稱統一呢？』 佛說：『這六個纏結各不相同，追溯根本原因，都是因為一條手巾造成的。如果讓它們雜亂無章，最終也不能形成統一。你的六根也是如此，畢竟在相同之中產生畢竟的差異。』 佛告訴阿難：『你必定是嫌這六個纏結不能成為一個整體，希望樂於成為一個整體，又該如何才能做到呢？』 阿難說：『如果這些纏結存在，是非之爭就會在其中產生。這個纏結不是那個纏結，那個纏結不是這個纏結。如來今天如果能全部解開，纏結不再產生，那麼就沒有彼此的分別，甚至不能稱之為一個，六個又如何能形成呢？』 佛說：『六個解開一個消失也是如此。由於你無始以來心性狂亂，知見虛妄生髮，生髮虛妄沒有止息，勞累的見性生髮塵相，如同勞累的眼睛，就會在清澈明凈中產生狂花。無緣無故地生起混亂，一切世間的山河、大地、生死、涅槃，都是狂勞顛倒的虛幻景象。』 阿難說：『這勞累如同纏結，該如何解除呢？』 如來用手將所纏結的手巾向左邊拉了一下，問阿難說：『這樣解開了嗎？』 『沒有解開，世尊！』 又用手向右邊拉了一下，又問阿難說：『這樣解開了嗎？』 『沒有解開，世尊！』 佛告訴阿難：『我現在用手左右拉扯都不能解開，你設想方便的方法，如何才能解開呢？』 阿難對佛說：『世尊！應當在纏結的中心解開，纏結就會分散。』 佛告訴阿難：『是這樣，是這樣！如果想要去除纏結，應當在纏結的中心。阿難！我說佛法是從因緣產生的，不是取世間和合的粗淺表象。如來闡明世間和出世間的法，知道它的根本原因，隨著所緣的條件而產生。像這樣乃至恒河沙數世界之外，一滴雨水也知道它的數量，眼前種種松樹的挺直、荊棘的彎曲、天鵝的潔白……』
【English Translation】 English version: Ananda said, 'If ultimately it cannot return to the first, even if I exhaust my life's intelligence to distinguish, how can I make these six entangled and confused names unified?' The Buddha said, 'These six entanglements are different from each other. Tracing back to the root cause, they are all caused by a single handkerchief. If you let them be chaotic, they will ultimately not form a unity. Your six senses are also like this, after all, in the same, there is ultimately difference.' The Buddha told Ananda, 'You must dislike that these six entanglements cannot become a whole, and hope to be happy to become a whole, how can you do it?' Ananda said, 'If these entanglements exist, disputes of right and wrong will arise in them. This entanglement is not that entanglement, and that entanglement is not this entanglement. If the Tathagata can completely untie them today, and the entanglements no longer arise, then there will be no distinction between each other, and it cannot even be called one, how can six be formed?' The Buddha said, 'The disappearance of one of the six untied is also like this. Because your mind has been chaotic since the beginningless time, knowledge and views have arisen falsely, and the arising of falsehood has not stopped. The tired seeing nature gives rise to dust appearances, like tired eyes, and crazy flowers will arise in the clear and bright. Confusion arises for no reason, and all the mountains, rivers, earth, birth, death, and Nirvana in the world are all illusory images of crazy labor and upside down.' Ananda said, 'This labor is like an entanglement, how can it be resolved?' The Tathagata pulled the knotted handkerchief to the left with his hand and asked Ananda, 'Is it untied like this?' 'No, World Honored One!' Then he pulled it to the right with his hand and asked Ananda again, 'Is it untied like this?' 'No, World Honored One!' The Buddha told Ananda, 'Now I can't untie it by pulling it left and right with my hands. You imagine a convenient method, how can you untie it?' Ananda said to the Buddha, 'World Honored One! It should be untied at the center of the knot, and the knot will be dispersed.' The Buddha told Ananda, 'It is so, it is so! If you want to remove the knot, you should be at the center of the knot. Ananda! I say that the Buddha-dharma arises from causes and conditions, not from taking the superficial appearance of worldly harmony. The Tathagata elucidates the worldly and transcendental dharmas, knows its root cause, and arises according to the conditions. Like this, even beyond the worlds of Ganges sands, the number of a drop of rain is also known, the uprightness of various pine trees in front of you, the curvature of thorns, the whiteness of swans...'
、烏玄皆了元由。是故，阿難！隨汝心中選擇六根，根結若除塵相自滅，諸妄銷亡不真何待。阿難！吾今問汝，此劫波羅巾六結現前，同時解縈得同除不？」
「不也，世尊！是結本以次第綰生，今日當須次第而解，六結同體結不同時，則結解時云何同除？」
佛言：「六根解除亦復如是。此根初解先得人空，空性圓明成法解脫，解脫法已俱空不生，是名菩薩從三摩地得無生忍。」
阿難及諸大眾蒙佛開示，慧覺圓通得無疑惑。一時，合掌頂禮雙足而白佛言：「我等今日身心皎然快得無礙，雖復悟知一六亡義，然猶未達圓通本根。世尊！我輩飄零積劫孤露，何心何慮預佛天倫，如失乳兒忽遇慈母，若復因此際會道成，所得密言還同本悟，則與未聞無有差別。惟垂大悲惠我秘嚴，成就如來最後開示。」作是語已，五體投地，退藏密機冀佛冥授。
爾時，世尊普告眾中諸大菩薩及諸漏盡大阿羅漢：「汝等菩薩及阿羅漢，生我法中得成無學。吾今問汝，最初發心悟十八界誰為圓通？從何方便入三摩地？」
驕陳那五比丘即從座起，頂禮佛足而白佛言：「我在鹿苑及於雞園，觀見如來最初成道，于佛音聲悟明四諦。佛問比丘，我初稱解，如來印我名阿若多。妙音密圓，我于音聲得阿羅漢。佛問
【現代漢語翻譯】 烏玄皆了元由。因此，阿難！隨你的心意選擇六根，根結如果去除，塵相自然消滅，各種虛妄消失，真實還等待什麼呢？阿難！我現在問你，這條劫波羅巾（一種布料）上的六個結現在眼前，同時解開它們能一起解除嗎？' '不能，世尊！這些結本來是按次序綰結而成的，今天應當按次序解開。六個結是同一個本體，但綰結的時間不同，那麼解開的時候怎麼能同時解除呢？' 佛說：'六根的解除也是這樣。這個根最初解開，先得到人空（證悟空性，了悟人無我），空性圓滿光明，成就法解脫（證悟諸法空性）。解脫法之後，人空和法空都不存在，這叫做菩薩從三摩地（禪定）中得到無生忍（對諸法不生不滅的深刻理解）。' 阿難和所有大眾蒙受佛的開示，智慧覺悟圓滿通達，沒有疑惑。一時，合掌頂禮佛的雙足，稟告佛說：'我們今天身心清澈明亮，感到無比暢快，雖然已經領悟了一六亡義（六根和六塵的虛妄），但仍然沒有通達圓通的根本。世尊！我們漂泊流離，經歷無數劫，孤苦伶仃，憑什麼心、憑什麼思慮能參與佛的天倫？就像丟失乳汁的嬰兒忽然遇到慈母一樣，如果因此際會而成就道業，所得的秘密教言還和最初的領悟一樣，那麼和沒有聽聞有什麼差別呢？只希望您垂憐大悲，賜予我們秘密的莊嚴，成就如來最後的開示。'說完這些話，五體投地，退藏起秘密的機心，希望佛暗中傳授。 這時，世尊普遍告訴眾中各位大菩薩和各位漏盡大阿羅漢：'你們這些菩薩和阿羅漢，在我佛法中修行，得以成就無學（不再需要學習的境界）。我現在問你們，最初發心領悟十八界（六根、六塵、六識）時，誰的修行最為圓通？從什麼方便法門進入三摩地？' 憍陳那（Ajñata Kaundinya，五比丘之首）等五比丘立即從座位上站起，頂禮佛足，稟告佛說：'我在鹿苑和雞園，親眼看見如來最初成道，從佛的音聲中領悟了四諦（苦、集、滅、道）。佛問比丘，我最初稱解，如來印證我名為阿若多（Ajñata，解了）。妙音秘密圓滿，我從音聲中證得阿羅漢果。'佛問
【English Translation】 Having understood the origin of all mysteries. Therefore, Ananda! Choose the six roots according to your mind. If the knots of the roots are removed, the dust appearances will naturally disappear. With all delusions extinguished, what are you waiting for to realize the truth? Ananda! I now ask you, these six knots on this Kapala cloth (a type of fabric) are now before you. Can untying them simultaneously remove them all at once?' 'No, World Honored One! These knots were originally tied in sequence. Today, they must be untied in sequence. The six knots share the same essence, but the tying times are different. How can the untying be simultaneous?' The Buddha said, 'The liberation of the six roots is also like this. The initial untying of this root first attains the emptiness of self (realizing emptiness, understanding the non-self of persons). The perfection and brightness of emptiness achieves the liberation of Dharma (realizing the emptiness of all dharmas). After the liberation of Dharma, both the emptiness of self and the emptiness of Dharma cease to exist. This is called a Bodhisattva attaining the patience of non-origination (a profound understanding of the non-arising and non-ceasing of all dharmas) from Samadhi (meditative absorption).' Ananda and all the assembly, receiving the Buddha's teachings, had their wisdom and understanding perfected and unobstructed, free from doubt. At once, they joined their palms, bowed to the Buddha's feet, and said to the Buddha, 'Today, our bodies and minds are clear and bright, feeling incredibly joyful. Although we have understood the meaning of the extinction of the one and six (the illusory nature of the six roots and six dusts), we have not yet comprehended the fundamental source of perfect penetration. World Honored One! We have been wandering and drifting for countless kalpas, lonely and destitute. With what mind, with what thoughts, can we participate in the Buddha's family? It is like a baby who has lost its milk suddenly encountering a compassionate mother. If we attain the path through this gathering, and the secret teachings we receive are the same as our initial understanding, then what difference is there from not having heard them at all? We only hope that you will bestow upon us your great compassion, grant us the secret adornment, and accomplish the Tathagata's final teaching.' After saying these words, they prostrated themselves on the ground, concealing their secret intentions, hoping that the Buddha would impart them secretly. At that time, the World Honored One universally addressed all the great Bodhisattvas and all the great Arhats who had exhausted their outflows in the assembly: 'You Bodhisattvas and Arhats, practicing in my Dharma, have attained the state of no-more-learning (the state where no further learning is needed). I now ask you, when you first aroused your minds to understand the eighteen realms (six roots, six dusts, six consciousnesses), whose practice was the most perfectly penetrating? From what expedient means did you enter Samadhi?' Ajñata Kaundinya (the leader of the five Bhikkhus) and the five Bhikkhus immediately rose from their seats, bowed to the Buddha's feet, and said to the Buddha, 'In the Deer Park and the Chicken Garden, I personally witnessed the Tathagata's initial enlightenment. From the Buddha's voice, I understood the Four Noble Truths (suffering, origin, cessation, path). The Buddha asked the Bhikkhus, and I was the first to claim understanding. The Tathagata confirmed my name as Ajñata (understood). The wonderful sound is secret and perfect, and I attained Arhatship through sound.' The Buddha asked
圓通，如我所證，音聲為上！」
優波尼沙陀即從座起，頂禮佛足而白佛言：「我亦觀佛最初成道，觀不凈相生大厭離，悟諸色性以從不凈，白骨微塵歸於虛空，空色二無成無學道，如來印我名尼沙陀。塵色既盡妙色密圓，我從色相得阿羅漢。佛問圓通，如我所證，色因為上！」
香嚴童子即從座起，頂禮佛足而白佛言：「我聞如來教我諦觀諸有為相。我時辭佛宴晦清齋，見諸比丘燒沉水香，香氣寂然來入鼻中，我觀此氣非木、非空、非煙、非火，去無所著來無所從，由是意銷發明無漏，如來印我得香嚴號。塵氣倏滅妙香密圓，我從香嚴得阿羅漢。佛問圓通，如我所證，香嚴為上！」
藥王、藥上二法王子並在會中五百梵天即從座起，頂禮佛足而白佛言：「我無始劫為世良醫，口中嘗此娑婆世界草木金石，名數凡有十萬八千，如是悉知苦醋鹹淡甘辛等味，並諸和合俱生變異，是冷是熱有毒無毒悉能遍知。承事如來了知味性非空、非有、非即身心、非離身心，分別味因從是開悟，蒙佛如來印我昆季藥王、藥上二菩薩名。今于會中為法王子，因味覺明位登菩薩。佛問圓通，如我所證，味因為上！」
跋陀婆羅並其同伴十六開士即從座起，頂禮佛足而白佛言：「我等先於威音王佛聞法出家，于浴僧
【現代漢語翻譯】 現代漢語譯本： 『圓通，依我所證悟，音聲最為殊勝！』
優波尼沙陀隨即從座位起身，向佛陀頂禮，稟告佛陀說：『我也曾觀察佛陀最初成道時的情景，觀察不凈之相，從而產生極大的厭離之心，領悟到諸種色相的本質皆由不凈之物構成，白骨微塵最終歸於虛空。空和色兩種概念都消失了，我證得了無學道。如來印證我，賜名尼沙陀（意為斷除慾念者）。塵和色都消盡后，微妙的色相變得圓滿。我從色相的觀修中證得阿羅漢果。佛陀問及圓通法門，依我所證悟，色因最為殊勝！』
香嚴童子隨即從座位起身，向佛陀頂禮，稟告佛陀說：『我曾聽聞如來教導我仔細觀察諸有為之相。當時我告別佛陀，獨自在清凈的齋戒中修行，看見眾比丘焚燒沉水香，香氣寂靜地飄入我的鼻中。我觀察這香氣，既不是木頭，也不是虛空，不是煙，也不是火，它離去時沒有固定的處所，到來時也沒有明確的來源。因此，我的意念消散，從而發明了無漏智慧。如來印證我，賜予我香嚴（意為香氣莊嚴）的稱號。塵和氣都消散后，微妙的香氣變得圓滿。我從香嚴的觀修中證得阿羅漢果。佛陀問及圓通法門，依我所證悟，香嚴最為殊勝！』
藥王、藥上二位法王子，以及在法會中的五百位梵天，一同從座位起身，向佛陀頂禮，稟告佛陀說：『我們從無始劫以來，就作為世間的良醫，口中嚐遍這娑婆世界中的草木金石，其名稱數量總共有十萬八千種。像這樣，我們完全知曉苦、醋、咸、淡、甘、辛等各種味道，以及它們相互混合產生的變化，知道哪些是冷的，哪些是熱的，哪些有毒，哪些無毒，全部都能普遍知曉。承蒙侍奉如來，了知味道的性質，既非空，也非有，既非等同於身心，也非脫離身心，通過分辨味道的因緣而得以開悟，蒙佛如來印證我們昆季為藥王、藥上二位菩薩。如今在法會中作為法王子，因為對味道的覺悟而明心見性，位列菩薩。佛陀問及圓通法門，依我所證悟，味因最為殊勝！』
跋陀婆羅（賢守）和他的十六位同伴開士，一同從座位起身，向佛陀頂禮，稟告佛陀說：『我們先前在威音王佛（過去佛名）處聽聞佛法而出家，在為僧眾沐浴時，'
【English Translation】 English version: 『Perfect penetration, as I have realized, sound is supreme!』
Upali then rose from his seat, prostrated himself at the Buddha's feet, and said to the Buddha, 『I also observed the Buddha's initial enlightenment, contemplating the impure aspects and generating great aversion. I realized that the nature of all forms arises from impurity, and that white bones and fine dust return to emptiness. When emptiness and form both ceased to exist, I attained the state of no-more-learning. The Thus Come One certified me with the name Nishada (meaning one who has eliminated desires). When dust and form were exhausted, the subtle form became perfectly complete. I attained Arhatship through the contemplation of form. The Buddha asks about perfect penetration; as I have realized, form is supreme!』
Fragrant Strict Youth then rose from his seat, prostrated himself at the Buddha's feet, and said to the Buddha, 『I heard the Thus Come One teach me to carefully contemplate all conditioned phenomena. At that time, I took leave of the Buddha and observed a pure fast in seclusion. I saw the Bhikshus burning aloeswood incense, and the fragrance quietly entered my nose. I observed this fragrance: it was neither wood, nor emptiness, nor smoke, nor fire. It departed without any fixed place, and arrived without any clear origin. Because of this, my thoughts dissolved, and I developed un-outflow wisdom. The Thus Come One certified me with the title Fragrant Strict (meaning adorned with fragrance). When dust and fragrance were extinguished, the subtle fragrance became perfectly complete. I attained Arhatship through the contemplation of fragrance. The Buddha asks about perfect penetration; as I have realized, fragrance is supreme!』
The two Dharma Princes, Medicine King and Medicine Superior, along with the five hundred Brahma Heavens in the assembly, rose from their seats, prostrated themselves at the Buddha's feet, and said to the Buddha, 『From beginningless kalpas, we have been good physicians in the world, tasting the herbs, trees, metals, and stones of this Saha world. The names and numbers totaled one hundred and eight thousand. In this way, we fully knew the tastes of bitter, sour, salty, bland, sweet, and spicy, as well as the combinations and changes that arose together. We were able to universally know which were cold, which were hot, which were poisonous, and which were not. Serving the Thus Come One, we came to know that the nature of taste is neither empty nor existent, neither identical to the body and mind nor separate from the body and mind. We awakened through distinguishing the causes of taste. The Thus Come One certified us brothers as the two Bodhisattvas, Medicine King and Medicine Superior. Now, as Dharma Princes in this assembly, we have awakened to the mind through the awareness of taste and attained the position of Bodhisattva. The Buddha asks about perfect penetration; as I have realized, taste is supreme!』
Bhadra Pala (Virtuous Guardian), along with his sixteen companions, rose from their seats, prostrated themselves at the Buddha's feet, and said to the Buddha, 『We first left home upon hearing the Dharma from the Buddha King of Awesome Sound (a past Buddha). While bathing the Sangha,'
時隨例入室，忽悟水因既不洗塵亦不洗體，中間安然，得無所有。宿習無忘乃至今時從佛出家，今得無學，彼佛名我跋陀婆羅。妙觸宣明，成佛子住。佛問圓通，如我所證，觸因為上！」
摩訶迦葉及紫金光比丘尼等即從座起，頂禮佛足而白佛言：「我于往劫於此界中，有佛出世名日月燈，我得親近聞法修學，佛滅度后供養舍利、然燈續明，以紫光金涂佛形像，自爾已來世世生生身常圓滿紫金光聚，此紫金光比丘尼者，即我眷屬，同時發心，我觀世間六塵變壞，唯以空寂修于滅盡，身心乃能度百千劫猶如彈指。我以空法，成阿羅漢。世尊說我頭陀為最，妙法開明銷滅諸漏。佛問圓通，如我所證，法因為上！」
阿那律陀即從座起，頂禮佛足而白佛言：「我初出家常樂睡眠，如來訶我為畜生類，我聞佛訶啼泣自責，七日不眠失其雙目，世尊示我樂見照明金剛三昧，我不因眼觀見十方，精真洞然如觀掌果，如來印我成阿羅漢。佛問圓通，如我所證，旋見循元斯為第一！」
周利槃特迦即從座起，頂禮佛足而白佛言：「我闕誦持無多聞性，最初值佛聞法出家，憶持如來一句伽陀，於一百日得前遺后、得後遺前，佛愍我愚教我安居調出入息。我時觀息微細窮盡，生住異滅諸行剎那，其心豁然得大無礙，乃至
【現代漢語翻譯】 現代漢語譯本：當時我隨著慣例進入室內，忽然領悟到水既不能洗去塵垢，也不能洗滌身體，身處其中安然自在，一無所得。過去生中的習氣沒有忘記，直到現在仍然跟隨佛陀出家，如今證得無學果位，那位佛陀稱我為跋陀婆羅（賢守）。微妙的觸覺宣揚光明，成為佛的真子安住於世。佛陀問我如何證得圓通，依我所證悟的，以觸覺為最上！ 摩訶迦葉（大迦葉）和紫金光比丘尼等立刻從座位上站起，頂禮佛足稟告佛陀說：『我在過去劫中，在這個世界裡，有佛出世，名為日月燈佛，我得以親近他，聽聞佛法並修學。佛陀滅度后，我供養佛的舍利，點燃燈火延續光明，用紫金色的光芒塗飾佛的形像。從那時以來，世世代代，生生世世，我的身體常常圓滿紫金色的光聚。這位紫金光比丘尼，就是我的眷屬，當時一同發心。我觀察世間六塵的變化和敗壞，只用空寂的法門修習滅盡定，身心才能夠度過百千劫，就像彈指一揮間。我憑藉空法，成就阿羅漢果位。世尊說我修頭陀行最為精進，妙法開明，消滅各種煩惱。佛陀問我如何證得圓通，依我所證悟的，以法為最上！』 阿那律陀（無貧）立刻從座位上站起，頂禮佛足稟告佛陀說：『我最初出家時常常貪睡，如來呵斥我是畜生之類。我聽了佛的呵斥，啼哭自責，七天不睡覺，失去了雙眼。世尊教我樂見照明金剛三昧，我不依靠眼睛，就能觀見十方世界，精真明澈，如同觀看掌中的果實。如來印證我成就阿羅漢果位。佛陀問我如何證得圓通，依我所證悟的，迴轉觀看的功用，追溯到能見的根源，這才是第一！』 周利槃特迦（小路）立刻從座位上站起，頂禮佛足稟告佛陀說：『我缺少誦讀和記憶的能力，沒有廣博的見聞。最初遇到佛陀，聽聞佛法而出家，記憶如來的一句偈語，一百天里，記住了前面就忘記了後面，記住了後面就忘記了前面。佛陀憐憫我的愚笨，教我安住於一處，調理呼吸的出入。我當時觀察呼吸的微細變化，窮盡呼吸的生、住、異、滅，各種行蘊的剎那變化，我的心豁然開朗，得到極大的無礙，乃至……』
【English Translation】 English version: At that time, following the usual practice, I entered the room, and suddenly realized that water neither washes away dust nor cleanses the body. Being in the middle, I was peaceful and at ease, gaining nothing. The habits from past lives were not forgotten, and even now I still follow the Buddha to leave home. Now I have attained the state of no-more-learning (無學), that Buddha called me Bhadrapala (跋陀婆羅, Virtuous Guardian). The wonderful touch proclaims clarity, becoming a true son of the Buddha and abiding in the world. The Buddha asked me about perfect penetration, and according to my realization, touch is the supreme! Mahakasyapa (摩訶迦葉, Great Kasyapa) and the Bhikshuni Zijingguang (紫金光, Purple Golden Light), and others, immediately rose from their seats, prostrated at the Buddha's feet, and said to the Buddha: 'In a past kalpa, in this world, there was a Buddha who appeared in the world named Riyuedeng (日月燈, Sun Moon Lamp). I was able to approach him, hear the Dharma, and practice. After the Buddha's parinirvana, I made offerings to the Buddha's relics, lit lamps to continue the light, and painted the Buddha's image with purple-gold light. Since then, in every life, my body has always been filled with a cluster of purple-gold light. This Bhikshuni Zijingguang is my family, who made the vow at the same time. I observe the changes and decay of the six dusts in the world, and only use the Dharma of emptiness and stillness to cultivate extinction. My body and mind are then able to pass through hundreds of thousands of kalpas as quickly as a snap of the fingers. I rely on the Dharma of emptiness to attain the Arhatship. The World Honored One said that I am the most diligent in practicing asceticism (頭陀), the wonderful Dharma opens up and eliminates all defilements. The Buddha asked me about perfect penetration, and according to my realization, Dharma is the supreme!' Aniruddha (阿那律陀, No Poverty) immediately rose from his seat, prostrated at the Buddha's feet, and said to the Buddha: 'When I first left home, I often enjoyed sleeping. The Tathagata scolded me as being like an animal. When I heard the Buddha's scolding, I wept and blamed myself, and lost my eyes after not sleeping for seven days. The World Honored One showed me the Samadhi of Joyful Seeing and Illuminating Vajra. I do not rely on my eyes to see the ten directions, but see with pure and clear vision, like looking at a fruit in the palm of my hand. The Tathagata certified that I had attained Arhatship. The Buddha asked me about perfect penetration, and according to my realization, reversing the seeing and tracing back to the source is the first!' Chudapanthaka (周利槃特迦, Small Road) immediately rose from his seat, prostrated at the Buddha's feet, and said to the Buddha: 'I lack the ability to recite and remember, and do not have extensive learning. When I first encountered the Buddha, I heard the Dharma and left home, remembering only one verse (伽陀) of the Tathagata. For a hundred days, I would forget the front after remembering it, and forget the back after remembering it. The Buddha pitied my foolishness and taught me to dwell in one place and regulate my breathing. At that time, I observed the subtle changes of my breath, exhausting the arising, dwelling, changing, and ceasing of my breath, and the momentary changes of all conditioned phenomena. My mind suddenly opened up and I attained great unobstructedness, and even...'
漏盡成阿羅漢，住佛座下印成無學。佛問圓通，如我所證，返息循空斯為第一！」
驕梵缽提即從座起，頂禮佛足而白佛言：「我有口業，於過去劫輕弄沙門，世世生生有牛呞病，如來示我一味清凈心地法門，我得滅心入三摩地，觀味之知非體非物，應念得超世間諸漏，內脫身心外遺世界，遠離三有如鳥出籠，離垢銷塵法眼清凈成阿羅漢，如來親印登無學道。佛問圓通，如我所證，還味旋知斯為第一！」
畢陵伽婆蹉即從座起，頂禮佛足而白佛言：「我初發心從佛入道，數聞如來說諸世間不可樂事，乞食城中心思法門，不覺路中毒刺傷足，舉身疼痛我念有知，知此深痛雖覺覺痛，覺清凈心無痛痛覺，我又思惟如是一身寧有雙覺？攝念未久身心忽空，三七日中諸漏虛盡成阿羅漢，得親印記發明無學。佛問圓通，如我所證，純覺遺身斯為第一！」
須菩提即從座起，頂禮佛足而白佛言：「我曠劫來心得無礙，自憶受生如恒河沙，初在母胎即知空寂，如是乃至十方成空，亦令眾生證得空性，蒙如來發性覺真空，空性圓明得阿羅漢，頓入如來寶明空海，同佛知見印成無學，解脫性空我為無上。佛問圓通，如我所證，諸相入非非所非盡，旋法歸無斯為第一！」
舍利弗即從座起，頂禮佛足而白佛言：「
【現代漢語翻譯】 現代漢語譯本：漏盡煩惱，成就阿羅漢（梵語：Arhat，斷絕一切煩惱，達到修行最高境界的人），在佛陀座下得到印證，成為無學（梵語：Asaiksa，不再需要學習的人）。佛陀問什麼是圓滿通達的方法，依我所證悟，反過來專注于呼吸，並觀察其在空間中的執行，這是第一。」
驕梵缽提（梵語：Gavampati，一種牛相的比丘）隨即從座位上站起，頂禮佛足，稟告佛陀說：「我有口業，在過去世輕慢戲弄沙門（梵語：Sramana，出家修道者），所以世世代代都有牛呞病（反芻）。如來開示我一味清凈的心地法門，我得以滅除妄心，進入三摩地（梵語：Samadhi，禪定），觀察味道的知覺，既非實體也非外物，當下就超越了世間的一切煩惱，內在擺脫了身心，外在遺忘了世界，遠離了欲有、色有、無色有這三有（三界），如同鳥兒飛出牢籠，遠離了塵垢，消除了塵勞，法眼清凈，成就阿羅漢，如來親自印證我登上了無學道。佛陀問什麼是圓滿通達的方法，依我所證悟，反過來專注于味道的知覺，這是第一。」
畢陵伽婆蹉（梵語：Pilindavatsa，一位尊者）隨即從座位上站起，頂禮佛足，稟告佛陀說：「我最初發心跟隨佛陀入道，多次聽聞如來說世間種種不可喜樂之事，在城中乞食時，心中思惟法門，不覺察路上的毒刺刺傷了腳，全身疼痛。我覺察到有知覺，知道這深深的疼痛，雖然覺察到疼痛，但覺察到清凈的心性中並沒有疼痛的感受。我又思惟，同一個身體怎麼會有兩種感覺呢？收攝念頭沒多久，身心忽然空寂，二十一天中，各種煩惱都消盡，成就阿羅漢，得到佛陀親自印證，發明了無學。佛陀問什麼是圓滿通達的方法，依我所證悟，純粹的覺知遺忘了身體，這是第一。」
須菩提（梵語：Subhuti，解空第一的尊者）隨即從座位上站起，頂禮佛足，稟告佛陀說：「我從久遠劫以來，心就得到無礙，自己回憶所受的生命，多如恒河沙數。最初在母胎中，就知曉空寂，像這樣乃至十方都成就空性，也令眾生證得空性，蒙如來啓發，覺悟到真空的自性，空性圓滿光明，成就阿羅漢，立刻進入如來寶明空海，與佛陀的知見相同，得到印證成為無學，在解脫空性方面，我是無上的。佛陀問什麼是圓滿通達的方法，依我所證悟，諸相融入非有非無，一切都消盡，迴轉法性歸於無，這是第一。」
舍利弗（梵語：Sariputra，智慧第一的尊者）隨即從座位上站起，頂禮佛足，稟告佛陀說：「
【English Translation】 English version: 'Having exhausted all outflows and become an Arhat (Sanskrit: Arhat, one who has cut off all afflictions and reached the highest state of practice), I was certified as having nothing further to learn at the Buddha's seat. The Buddha asked about perfect penetration. According to my realization, reversing the process and focusing on the breath, observing its movement in space, is the foremost method!'
Gavampati (Sanskrit: Gavampati, a Bhikshu with a cow-like appearance) then rose from his seat, prostrated at the Buddha's feet, and said to the Buddha, 'I have karmic retribution of the mouth. In past kalpas, I slighted and mocked Sramanas (Sanskrit: Sramana, a renunciate practitioner), so in every life I have the disease of ruminating like a cow. The Tathagata revealed to me the Dharma-door of the one flavor of pure mind-ground. I was able to extinguish my mind and enter Samadhi (Sanskrit: Samadhi, meditative absorption), observing that the knowing of taste is neither substance nor object. Instantly, I transcended all the outflows of the world, inwardly shedding body and mind, outwardly forgetting the world, and distancing myself from the three realms of existence (the realms of desire, form, and formlessness) like a bird escaping its cage. Free from defilement and eliminating dust, my Dharma-eye became pure, and I became an Arhat. The Tathagata personally certified my attainment of the path of no-more-learning. The Buddha asked about perfect penetration. According to my realization, reversing the process and focusing on the knowing of taste is the foremost method!'
Pilindavatsa (Sanskrit: Pilindavatsa, a venerable one) then rose from his seat, prostrated at the Buddha's feet, and said to the Buddha, 'When I first resolved to follow the Buddha into the Way, I often heard the Tathagata speak of the unenjoyable things in the world. While begging for food in the city, I contemplated the Dharma-door and unknowingly a poisonous thorn pierced my foot. My whole body was in pain. I was aware of having awareness, knowing this deep pain. Although I was aware of the pain, I perceived that in the pure nature of mind there was no feeling of pain. I further contemplated, how could one body have two sensations? Before long, my body and mind suddenly became empty. Within twenty-one days, all outflows were exhausted, and I became an Arhat. I received the Buddha's personal certification and realized the state of no-more-learning. The Buddha asked about perfect penetration. According to my realization, pure awareness forgetting the body is the foremost method!'
Subhuti (Sanskrit: Subhuti, foremost in understanding emptiness) then rose from his seat, prostrated at the Buddha's feet, and said to the Buddha, 'For countless kalpas, my mind has been unobstructed. I recall my lives as numerous as the sands of the Ganges River. From the very beginning in my mother's womb, I knew emptiness and stillness. Thus, even the ten directions became empty, and I also enabled sentient beings to realize emptiness. Receiving the Tathagata's enlightenment, I awakened to the true nature of empty space. The nature of emptiness became perfectly clear, and I became an Arhat. I instantly entered the Tathagata's Treasure-Bright Ocean of Emptiness, sharing the Buddha's knowledge and vision. I was certified as having nothing further to learn. In liberating emptiness, I am unsurpassed. The Buddha asked about perfect penetration. According to my realization, all forms merge into neither existence nor non-existence, everything is exhausted, and turning the Dharma back to non-being is the foremost method!'
Sariputra (Sanskrit: Sariputra, foremost in wisdom) then rose from his seat, prostrated at the Buddha's feet, and said to the Buddha,
我曠劫來心見清凈，如是受生如恒河沙，世出世間種種變化，一見則通獲無障礙，我于路中逢迦葉波，兄弟相逐宣說因緣，悟心無際從佛出家，見覺明圓得大無畏，成阿羅漢為佛長子，從佛口生從法化生。佛問圓通，如我所證，心見發光光極知見斯為第一！」
普賢菩薩即從座起，頂禮佛足而白佛言：「我已曾與恒沙如來為法王子，十方如來教其弟子，菩薩根者修普賢行，從我立名。世尊！我用心聞，分別眾生所有知見，若於他方恒沙界外，有一眾生心中發明普賢行者，我于爾時乘六牙象，分身百千皆至其處，縱彼障深未合見我，我與其人暗中摩頂，擁護安慰令其成就。佛問圓通，我說本因，心聞發明分別自在斯為第一！」
孫陀罹難陀即從座起，頂禮佛足而白佛言：「我初出家從佛入道，雖具戒律，於三摩提，心常散動未獲無漏。世尊教我及俱絺羅觀鼻端白，我初諦觀經三七日，見鼻中氣出入如煙，身心內明圓洞世界，遍成虛凈猶如琉璃，煙相漸銷鼻息成白，心開漏盡，諸出入息化為光明，照十方界得阿羅漢，世尊記我當得菩提。佛問圓通，我以銷息息久發明，明圓滅漏斯為第一！」
富樓那彌多羅尼子即從座起，頂禮佛足而白佛言：「我曠劫來辯才無礙，宣說苦空深達實相，如是乃至恒沙如來
【現代漢語翻譯】 現代漢語譯本：我從久遠劫以來，內心所見都是清凈的，像這樣經歷的受生像恒河沙一樣多。世間和出世間的種種變化，我一見到就能通達，獲得沒有障礙的智慧。我在路上遇到迦葉波（Kasyapa，佛陀的弟子），和他的兄弟一起宣說因緣，領悟到心是無邊無際的，從而跟隨佛陀出家。我見到覺性光明圓滿，得到大無畏的境界，成就阿羅漢（Arhat，佛教修行的一種果位），成為佛陀的長子，從佛陀的口中出生，從佛法中化生。佛陀問我如何證得圓通，依我所證悟的，是心見發出的光明，光明到了極點就能知見一切，這是第一。 現代漢語譯本：普賢菩薩（Samantabhadra，佛教四大菩薩之一）隨即從座位上站起，頂禮佛足，稟告佛陀說：『我曾經與恒河沙數般的如來（Tathagata，佛的稱號）一起作為法王子。十方如來教導他們的弟子，那些具有菩薩根性的人修習普賢行，以我的名字命名。世尊！我用心來聽聞，分辨眾生所有的知見。如果在其他方位的恒河沙數世界之外，有一個眾生心中開始修習普賢行，我那時就會乘坐六牙白象，分出成百上千的分身，都到那個地方去。即使那個人業障深重，還沒有見到我，我也會在暗中為他摩頂，擁護安慰他，使他成就。佛陀問我如何證得圓通，我說我最初的因地，是用心聞來啓發光明，分辨一切自在無礙，這是第一。』 現代漢語譯本：孫陀罹難陀（Sundarananda，佛陀的弟子）隨即從座位上站起，頂禮佛足，稟告佛陀說：『我最初出家跟隨佛陀入道，雖然具足戒律，但在修習三摩地（Samadhi，佛教禪定）時，內心常常散亂，沒有獲得無漏的境界。世尊教我和俱絺羅（Kotthita，佛陀的弟子）觀察鼻尖的白色。我最初認真地觀察，經過三個七天，看到鼻中的氣息出入像煙一樣，身心內部光明，圓滿通透整個世界，變得像虛空一樣清凈，猶如琉璃。煙的形象漸漸消失，鼻息變成白色，心開悟，漏盡煩惱，所有的出入氣息都化為光明，照耀十方世界，我因此得到阿羅漢的果位，世尊預言我將來會證得菩提（Bodhi，覺悟）。佛陀問我如何證得圓通，我用消除氣息的方法，長時間的修習而啓發光明，光明圓滿而滅除煩惱，這是第一。』 現代漢語譯本：富樓那彌多羅尼子（Purna Maitrayani-putra，佛陀的弟子）隨即從座位上站起，頂禮佛足，稟告佛陀說：『我從久遠劫以來，辯才無礙，宣說苦空之理，深刻通達實相，像這樣乃至恒河沙數般的如來
【English Translation】 English version: 'From countless kalpas ago, my mind's vision has been pure and clear. I have undergone births as numerous as the sands of the Ganges. All the various transformations in the world and beyond, I understand them all at a single glance, gaining unobstructed wisdom. I encountered Kasyapa (Kasyapa, Buddha's disciple) on the road, and together with his brothers, they expounded on the causes and conditions. I awakened to the boundless nature of the mind and left home to follow the Buddha. Seeing the perfect illumination of awareness, I attained great fearlessness, became an Arhat (Arhat, a state of Buddhist attainment), and the Buddha's eldest son, born from the Buddha's mouth, and transformed by the Dharma. The Buddha asked about perfect penetration. According to my realization, it is the light emitted from the mind's vision, and when that light reaches its peak, it knows and sees everything. This is the foremost!' English version: Then, Samantabhadra Bodhisattva (Samantabhadra, one of the four great Bodhisattvas) rose from his seat, prostrated at the Buddha's feet, and said to the Buddha: 'I have been a Dharma prince with countless Tathagatas (Tathagata, an epithet of the Buddha) as numerous as the sands of the Ganges. The Tathagatas of the ten directions teach their disciples, those with Bodhisattva roots, to cultivate the practice of Samantabhadra, named after me. World Honored One! I use my mind to hear and distinguish the knowledge and views of all beings. If, in another direction, beyond worlds as numerous as the sands of the Ganges, there is a being who begins to cultivate the practice of Samantabhadra in their mind, at that time, I will ride my six-tusked elephant, and manifest hundreds of thousands of bodies, all arriving at that place. Even if their karmic obstacles are deep and they have not yet seen me, I will secretly stroke their head, protect and comfort them, enabling them to achieve success. The Buddha asked about perfect penetration. I say that my original cause was to use the mind to hear, to illuminate the light, and to distinguish everything freely and without obstruction. This is the foremost!' English version: Then, Sundarananda (Sundarananda, Buddha's disciple) rose from his seat, prostrated at the Buddha's feet, and said to the Buddha: 'I initially left home to follow the Buddha into the Way. Although I possessed the precepts, my mind was often scattered during Samadhi (Samadhi, Buddhist meditation), and I had not attained the state of no outflow. The World Honored One taught me and Kotthita (Kotthita, Buddha's disciple) to observe the white tip of the nose. I initially observed diligently for three weeks, and saw the breath entering and exiting the nose like smoke. My body and mind became internally illuminated, and the world became perfectly clear, like empty space, like crystal. The smoke gradually disappeared, and the breath became white. My mind opened, and I exhausted all outflows. All the entering and exiting breaths transformed into light, illuminating the ten directions. I attained the state of Arhat, and the World Honored One predicted that I would attain Bodhi (Bodhi, enlightenment). The Buddha asked about perfect penetration. I used the method of eliminating the breath, and after prolonged practice, I illuminated the light. The light became perfect, and I extinguished all outflows. This is the foremost!' English version: Then, Purna Maitrayani-putra (Purna Maitrayani-putra, Buddha's disciple) rose from his seat, prostrated at the Buddha's feet, and said to the Buddha: 'From countless kalpas ago, I have had unobstructed eloquence, expounding on the principles of suffering and emptiness, deeply understanding the true nature of reality, and so on, even to Tathagatas as numerous as the sands of the Ganges.'
秘密法門，我于眾中微妙開示得無所畏。世尊知我有大辯才，以音聲輪教我發揚，我于佛前助佛轉輪，因師子吼成阿羅漢，世尊印我說法無上。佛問圓通，我以法音降伏魔怨銷滅諸漏斯為第一！」
優波離即從座起，頂禮佛足而白佛言：「我親隨佛逾城出家，親觀如來六年勤苦，親見如來降伏諸魔制諸外道，解脫世間貪慾諸漏，承佛教戒如是乃至三千威儀、八萬微細，性業、遮業悉皆清凈，身心寂滅成阿羅漢，我是如來眾中綱紀，親印我心持戒修身眾推無上。佛問圓通，我以執身身得自在，次第執心心得通達，然後身心一切通利斯為第一！」
大目犍連即從座起，頂禮佛足而白佛言：「我初于路乞食逢遇優樓頻螺、伽耶、那提三迦葉波，宣說如來因緣深義，我頓發心得大通達，如來惠我袈裟著身鬚髮自落，我游十方得無掛礙，神通發明推為無上，成阿羅漢。寧唯世尊，十方如來嘆我神力，圓明清凈自在無畏。佛問圓通，我以旋湛心光發宣，如澄濁流久成清瑩斯為第一！」
烏芻瑟摩于如來前，合掌頂禮佛之雙足而白佛言：「我常先憶，久遠劫前性多貪慾，有佛出世名曰空王，說多淫人成猛火聚，教我遍觀百骸四𨈛，諸冷暖氣神光內凝，化多淫心成智慧火，從是諸佛皆呼召我名為火頭，我以火光三昧
【現代漢語翻譯】 現代漢語譯本：秘密法門，我在大眾之中微妙地開示，獲得了無所畏懼的境界。世尊知道我具有極大的辯才，用音聲的教化引導我發揚光大，我在佛前幫助佛陀轉動法輪，因為師子吼而成就阿羅漢（Arhat，斷盡煩惱，證入涅槃的聖者），世尊印證我說法無上。佛陀問什麼是圓滿通達之法，我以法音降伏魔怨，消除一切煩惱，這便是第一！」
優波離（Upali，佛陀十大弟子之一，持戒第一）隨即從座位上站起，頂禮佛足后稟告佛陀說：「我親自跟隨佛陀逾越城墻出家，親眼看到如來六年苦行，親眼見到如來降伏各種魔障，制服各種外道，解脫世間的貪慾和各種煩惱。我秉承佛陀的教誨和戒律，乃至三千種威儀、八萬種細微之處，性業（根本戒）、遮業（防止犯戒的戒）都清凈無染，身心寂靜而成就阿羅漢。我是如來僧團中的綱紀，佛陀親自印證我的持戒修身是眾人中的無上者。佛陀問什麼是圓滿通達之法，我以執持身行而身得自在，次第執持心念而心得通達，然後身心一切都通暢順利，這便是第一！」
大目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一，神通第一）隨即從座位上站起，頂禮佛足后稟告佛陀說：「我最初在路上乞食時，遇到了優樓頻螺迦葉（Uruvilvā-Kāśyapa）、伽耶迦葉（Gayā-Kāśyapa）、那提迦葉（Nadi-Kāśyapa）三迦葉波兄弟，向他們宣說如來所說的因緣深義，我頓時發起道心，獲得極大的通達。如來賜予我袈裟，我穿上袈裟后鬚髮自然脫落，我遊歷十方沒有掛礙，神通顯發被推舉為無上，成就阿羅漢。不僅是世尊，十方如來都讚歎我的神力，圓滿光明清凈自在無畏。佛陀問什麼是圓滿通達之法，我以迴旋澄澈的心光來發揚宣說，就像澄清渾濁的流水，時間久了自然變得清澈明亮，這便是第一！」
烏芻瑟摩（Ucchusma，一位以火光三昧得道的尊者）在如來面前，合掌頂禮佛的雙足后稟告佛陀說：「我常常回憶起，在久遠劫之前，我天性多貪慾。當時有佛出世，名為空王（Kong Wang），說貪淫之人如同猛火聚集，教我遍觀身體的百骸和四肢，各種冷暖之氣和神光在體內凝聚，將多淫之心轉化為智慧之火。從此以後，諸佛都稱呼我為火頭，我以火光三昧
【English Translation】 English version: 'Through secret Dharma doors, I subtly revealed the fearless state within the assembly. The World-Honored One knew I possessed great eloquence and instructed me to propagate the Dharma through the wheel of sound. I assisted the Buddha in turning the Dharma wheel before Him, and through the lion's roar, I became an Arhat (Arhat, a saint who has extinguished all afflictions and attained Nirvana). The World-Honored One affirmed my Dharma teaching as supreme. When the Buddha asked about perfect penetration, I subdued demonic forces and eradicated all outflows with the Dharma sound, making it the foremost!'
'Upali (Upali, one of the ten major disciples of the Buddha, foremost in upholding the precepts) then rose from his seat, prostrated at the Buddha's feet, and said, 'I personally followed the Buddha in leaving the city to become a monk, personally witnessed the Tathagata's six years of diligent practice, and personally saw the Tathagata subdue all demons, restrain all heretics, and liberate the world from greed and all outflows. I received the Buddha's teachings and precepts, even to the extent of three thousand dignified behaviors and eighty thousand subtle details. Both fundamental precepts (essential precepts) and prohibitive precepts (precepts to prevent violations) were completely purified. My body and mind became tranquil, and I attained Arhatship. I am the leader of the Tathagata's Sangha, and the Buddha personally affirmed my upholding of precepts and cultivating myself as the supreme among the assembly. When the Buddha asked about perfect penetration, I attained freedom by focusing on the body, and gradually attained understanding by focusing on the mind. Then, both body and mind became completely unobstructed and smooth, making it the foremost!'
'Mahāmaudgalyāyana (Mahāmaudgalyāyana, one of the ten major disciples of the Buddha, foremost in supernatural powers) then rose from his seat, prostrated at the Buddha's feet, and said, 'When I was initially begging for food on the road, I encountered the three Kāśyapa brothers: Uruvilvā-Kāśyapa, Gayā-Kāśyapa, and Nadi-Kāśyapa. I explained to them the profound meaning of dependent origination as taught by the Tathagata. I instantly developed the aspiration for enlightenment and attained great understanding. The Tathagata bestowed upon me a robe, and upon wearing it, my hair naturally fell off. I traveled in the ten directions without hindrance, and my supernatural powers were recognized as supreme, leading to my attainment of Arhatship. Not only the World-Honored One, but also the Tathagatas of the ten directions praised my spiritual power, perfect clarity, purity, freedom, and fearlessness. When the Buddha asked about perfect penetration, I proclaimed and manifested the revolving, clear mind-light, like clarifying turbid water that becomes clear and bright over time, making it the foremost!'
'Ucchusma (Ucchusma, a venerable one who attained enlightenment through the fire-light samadhi) before the Tathagata, with palms together, prostrated at the Buddha's feet and said, 'I often recall that in the distant past, I was naturally prone to greed and lust. At that time, a Buddha appeared in the world named Kong Wang (Kong Wang), who said that those who indulge in lust are like a gathering of fierce fire. He taught me to contemplate the hundreds of bones and four limbs of the body, and to condense the various warm and cold energies and spiritual light within. This transformed my lustful mind into the fire of wisdom. From then on, all Buddhas called me Fire Head. With the fire-light samadhi'
力故成阿羅漢。心發大愿，諸佛成道，我為力士親伏魔怨。佛問圓通，我以諦觀身心暖觸無礙流通，諸漏既銷生大寶焰登無上覺斯為第一！」
持地菩薩即從座起，頂禮佛足而白佛言：「我念往昔普光如來出現於世，我為比丘，常於一切要路、津口、田地、險隘，有不如法妨損車馬，我皆平填，或作橋樑、或負沙土，如是勤苦經無量佛出現於世，或有眾生於阛阓處，要人擎物我先為擎，至其所詣放物即行不取其直。毗舍浮佛現在世時，世多饑荒，我為負人，無問遠近唯取一錢，或有車牛被于陷溺，我有神力為其推輪拔其苦惱，時國大王筵佛設齋，我于爾時平地待佛，毗舍如來摩頂謂我：『當平心地，則世界地一切皆平。』我即心開，見身微塵與造世界所有微塵等無差別，微塵自性不相觸摩，乃至刀兵亦無所觸，我於法性悟無生忍成阿羅漢。迴心今入菩薩位中，聞諸如來宣妙蓮華佛知見地，我先證明而為上首。佛問圓通，我以諦觀身界二塵等無差別，本如來藏虛妄發塵，塵銷智圓成無上道斯為第一！」
月光童子即從座起，頂禮佛足而白佛言：「我憶往昔恒河沙劫，有佛出世名為水天，教諸菩薩修習水精入三摩地，觀于身中水性無奪，初從涕唾如是窮盡津液、精血、大小便利，身中漩澓水性一同，見水身中
【現代漢語翻譯】 現代漢語譯本：以力量的緣故成就阿羅漢（梵語：Arhat，指斷絕了一切煩惱，達到涅槃境界的聖人）。我發下大愿，當諸佛成道時，我將作為力士親自降伏魔怨。佛陀問我如何證得圓通，我以真切的觀照，覺察到身心的溫暖觸感無礙流通，各種煩惱都已消除，從而生起大寶焰，證得無上覺悟，我認為這是第一！
持地菩薩隨即從座位上起身，頂禮佛足，稟告佛陀說：『我回憶往昔普光如來（Prabhasa Buddha）出現於世時，我是一位比丘（梵語：bhiksu，佛教出家男子），經常在所有重要的道路、渡口、田地、險要之處，如果發現有不如法的情況妨礙或損壞車馬，我都會將其填平，或者建造橋樑，或者搬運沙土。我如此勤勞辛苦地經歷了無數佛陀出現於世的時代。有時遇到有人在市場需要人幫忙拿東西，我總是先去幫忙拿，送到目的地後放下東西就走，不收取任何報酬。毗舍浮佛（Visvabhu Buddha）在世時，世間多有饑荒，我為人背東西，無論遠近都只收一文錢。或者有車牛陷入泥濘之中，我就用我的神力為它們推車輪，幫助它們脫離困境。當時國王設宴供養佛陀，我那時就在平地上等候佛陀，毗舍浮如來摩頂告訴我：『應當平正你的心地，那麼世界的大地一切都會平正。』我隨即心開悟解，見到自身微塵與構成世界的所有微塵，在本質上沒有差別，微塵的自性互不相觸，乃至刀兵也無法觸及。我於法性中悟得無生法忍，成就阿羅漢。現在我回心轉入菩薩的行列，聽聞諸如來宣講微妙的蓮華佛的知見，我先來證明，並且成為其中的領導者。佛陀問我如何證得圓通，我以真切的觀照，覺察到身界二塵平等沒有差別，原本都是如來藏（Tathagatagarbha）虛妄生髮的塵埃，塵埃消散，智慧圓滿，成就無上道，我認為這是第一！』
月光童子隨即從座位上起身，頂禮佛足，稟告佛陀說：『我回憶往昔恒河沙劫（Ganges River sand kalpa，極長的時間單位）之前，有一位佛陀出世，名為水天（Water Heaven Buddha），教導諸位菩薩修習水精三摩地（Samadhi，指心神安定，達到的一種精神境界），觀察自身中的水性沒有缺失，首先從涕唾開始，如此窮盡津液、精血、大小便利，身體中的漩渦和水性都是一樣的，見到水在身中
【English Translation】 English version: By the power of strength, I attained Arhatship (Sanskrit: Arhat, referring to a saint who has cut off all afflictions and reached Nirvana). I made a great vow that when all Buddhas attain enlightenment, I will personally subdue the demonic forces as a mighty warrior. The Buddha asked me how I attained perfect penetration, and I, with true observation, perceived the unimpeded flow of warmth and touch in body and mind. All outflows were extinguished, and a great treasure flame arose, attaining supreme enlightenment. I consider this the foremost!
Holding-the-Earth Bodhisattva then rose from his seat, prostrated at the Buddha's feet, and said to the Buddha: 'I recall in the past, when Prabhasa Buddha appeared in the world, I was a bhiksu (Sanskrit: bhiksu, a Buddhist monk). I would often be at all important roads, ferries, fields, and dangerous places. If there were any unlawful situations hindering or damaging vehicles, I would level them, or build bridges, or carry sand and soil. I diligently and laboriously went through countless Buddhas appearing in the world. Sometimes, when people in the market needed help carrying things, I would always be the first to help, and after delivering the goods to their destination, I would leave without taking any payment. When Visvabhu Buddha was in the world, there was much famine. I carried things for people, and regardless of the distance, I only charged one coin. Or if there were carts or oxen trapped in the mud, I would use my divine power to push their wheels and help them out of their suffering. At that time, the king held a feast for the Buddha, and I was waiting for the Buddha on the flat ground. Visvabhu Tathagata touched my head and said to me: 'You should level your mind, then the earth of the world will all be level.' I immediately had a mental awakening and saw that the dust of my body was no different from all the dust that makes up the world. The nature of the dust does not touch each other, and even knives and weapons cannot touch it. I attained the patience of non-birth in the Dharma nature and became an Arhat. Now I have turned my mind and entered the position of a Bodhisattva, hearing all the Tathagatas proclaiming the wonderful lotus flower Buddha's knowledge and vision. I will first prove it and become the leader among them. The Buddha asked me how I attained perfect penetration, and I, with true observation, perceived that the two dusts of body and world are equally without difference, originally the dusts falsely arising from the Tathagatagarbha (Tathagatagarbha). When the dust disappears and wisdom is perfected, I attain the unsurpassed path. I consider this the foremost!'
Moonlight Child then rose from his seat, prostrated at the Buddha's feet, and said to the Buddha: 'I recall in the past, countless kalpas (Ganges River sand kalpa, an extremely long unit of time) ago, there was a Buddha who appeared in the world named Water Heaven Buddha. He taught all the Bodhisattvas to cultivate the water crystal samadhi (Samadhi, referring to a state of mental stability and spiritual attainment), observing that the water nature in the body is not lacking, starting from mucus and saliva, and thus exhausting fluids, essence, blood, urine, and feces. The whirlpools and water nature in the body are the same, seeing water in the body
與世界外浮幢王剎諸香水海等無差別。我於是時初成此觀，但見其水未得無身，當爲比丘室中安禪，我有弟子窺窗觀室，唯見清水遍在屋中了無所見，童稚無知取一瓦礫投於水內，激水作聲顧盻而去，我出定后頓覺心痛，如舍利弗遭違害鬼，我自思惟：『今我已得阿羅漢道久離病緣，云何今日忽生心痛，將無退失？』
「爾時，童子捷來我前說如上事，我則告言：『汝更見水，可即開門入此水中除去瓦礫。』童子奉教，后入定時還復見水瓦礫宛然，開門除出，我后出定身質如初，逢無量佛如是至於山海自在通王如來，方得亡身，與十方界諸香水海，性合真空無二無別，今于如來得童真名預菩薩會。佛問圓通，我以水性一味流通，得無生忍圓滿菩提斯為第一！」
琉璃光法王子即從座起，頂禮佛足而白佛言：「我憶往昔經恒沙劫，有佛出世名無量聲，開示菩薩本覺妙明，觀此世界及眾生身，皆是妄緣風力所轉。我于爾時，觀界安立、觀世動時、觀身動止、觀心動念，諸動無二等無差別，我時了覺此群動性，來無所從去無所至，十方微塵顛倒眾生同一虛妄，如是乃至三千大千，一世界內所有眾生，如一器中貯百蚊蚋啾啾亂鳴，于分寸中鼓發狂鬧。逢佛未幾得無生忍，爾時心開，乃見東方不動佛國，為法王子事
【現代漢語翻譯】 現代漢語譯本：與世界外浮幢王剎（Floating Banner King realm）的諸香水海等等沒有差別。我當時初成此觀想，但只能看見水，還未能達到無身的狀態。當時我正在比丘的房間里禪定，我的一個弟子從窗戶偷看房間，只看見清水遍佈整個房間，什麼也看不見。這個無知的孩子撿起一塊瓦礫扔進水裡，激起水聲，然後四處張望離開了。我出定后立刻感到心痛，就像舍利弗（Sariputra）遭遇違害鬼一樣。我心想：『我現在已經證得阿羅漢果位，早已遠離病痛的因緣，為什麼今天突然感到心痛，難道是退失了嗎？』 當時，這個童子很快來到我面前，說了剛才發生的事情。我便告訴他：『你如果再看見水，就打開門進入水中，把瓦礫拿走。』童子聽從我的教導，再次入定時，又看見了水，瓦礫也還在那裡。他打開門把瓦礫拿走了。我後來出定后，身體恢復如初。我遇到了無量佛（Immeasurable Sound Buddha），像這樣一直到山海自在通王如來（Mountain-Ocean Self-Mastery King Buddha），才得以達到亡身的狀態，與十方世界的諸香水海，在體性上與真空相合，沒有差別。現在我在如來這裡得到童真（Youthful Purity）的名字，參與菩薩的聚會。佛問我如何證得圓通，我以水性一味流通，證得無生法忍，圓滿菩提，這是第一。」 琉璃光法王子（Vaidurya Light Dharma Prince）隨即從座位上站起，頂禮佛足，稟告佛說：「我回憶過去經歷恒河沙劫（innumerable kalpas），有一尊佛出世，名為無量聲（Immeasurable Sound），開示菩薩本覺妙明，觀察這個世界以及眾生的身體，都是虛妄的因緣，被風力所轉動。我當時，觀察世界的安立、觀察世間的動盪、觀察身體的動止、觀察心念的動念，所有的動都沒有差別。我當時覺悟到這些動的體性，來無所從來，去無所去，十方微塵世界顛倒的眾生，都同樣是虛妄的。像這樣乃至三千大千世界（three thousand great thousand worlds）內所有的眾生，就像一個容器里裝滿了蚊子，嗡嗡亂叫，在極小的空間里鼓動喧鬧。我遇到佛后不久就證得了無生法忍（unborn dharma-kshanti）。那時心開意解，才看見東方不動佛國（Akshobhya Buddha-field），作為法王子侍奉。
【English Translation】 English version: There is no difference between this and the fragrant water seas of the Floating Banner King realm and others outside the world. At that time, I initially achieved this contemplation, but I could only see the water and had not yet attained the state of being without a body. At that time, I was in meditation in a Bhikshu's room, and one of my disciples peeked into the room through the window and only saw clear water filling the entire room, seeing nothing else. This ignorant child picked up a piece of tile and threw it into the water, making a splash, and then looked around and left. After I emerged from meditation, I immediately felt a pain in my heart, like Sariputra (Sariputra) encountering a harmful ghost. I thought to myself, 'Now that I have attained the Arhatship and have long been free from the causes of illness, why do I suddenly feel pain in my heart today? Could it be that I have regressed?' At that time, the child quickly came before me and told me what had just happened. I then told him, 'If you see the water again, open the door and enter the water to remove the tile.' The child followed my instructions, and when he entered meditation again, he saw the water again, and the tile was still there. He opened the door and removed the tile. Later, when I emerged from meditation, my body was restored to its original state. I encountered Immeasurable Sound Buddha (Immeasurable Sound Buddha), and like this, all the way to Mountain-Ocean Self-Mastery King Buddha (Mountain-Ocean Self-Mastery King Buddha), I was able to attain the state of being without a body, and in essence, I merged with the fragrant water seas of the ten directions, without any difference. Now I have received the name Youthful Purity (Youthful Purity) here with the Tathagata, and I participate in the assembly of Bodhisattvas. The Buddha asked me how I attained perfect penetration, and I used the water's nature of uniform flow to attain the unborn dharma-kshanti, fulfilling Bodhi. This is the foremost.' The Vaidurya Light Dharma Prince (Vaidurya Light Dharma Prince) then rose from his seat, prostrated at the Buddha's feet, and reported to the Buddha, 'I recall in the past, after countless kalpas (innumerable kalpas), a Buddha appeared in the world named Immeasurable Sound (Immeasurable Sound), who revealed to the Bodhisattvas the wonderful illumination of original enlightenment, observing that this world and the bodies of sentient beings are all illusory conditions, moved by the force of the wind. At that time, I observed the establishment of the world, observed the movement of the world, observed the movement and stillness of the body, and observed the movement of thoughts in the mind. All movements were equal and without difference. At that time, I realized that the nature of these movements comes from nowhere and goes nowhere. The inverted sentient beings in the ten directions of the dust-mote worlds are all equally illusory. Like this, even all the sentient beings within the three thousand great thousand worlds (three thousand great thousand worlds) are like a container filled with mosquitoes, buzzing and making noise, stirring up a frenzy in a tiny space. Not long after encountering the Buddha, I attained the unborn dharma-kshanti (unborn dharma-kshanti). At that time, my mind opened, and I saw the Akshobhya Buddha-field (Akshobhya Buddha-field) in the east, serving as a Dharma Prince.'
十方佛，身心發光洞徹無礙。佛問圓通，我以觀察風力無依，悟菩提心入三摩地，合十方佛傳一妙心斯為第一！」
虛空藏菩薩即從座起，頂禮佛足而白佛言：「我與如來定光佛所得無邊身，爾時手執四大寶珠，照明十方微塵佛剎化成虛空，又于自心現大圓鏡，內放十種微妙寶光流灌十方，盡虛空際諸幢王剎來入鏡內涉入我身，身同虛空不相妨礙，身能善入微塵國土，廣行佛事得大隨順，此大神力由我諦觀，四大無依妄想生滅，虛空無二佛國本同，于同發明得無生忍。佛問圓通，我以觀察虛空無邊入三摩地妙力圓明斯為第一！」
彌勒菩薩即從座起，頂禮佛足而白佛言：「我憶往昔經微塵劫，有佛出世名日月燈明，我從彼佛而得出家，心重世名好游族姓。爾時，世尊教我修習唯心識定入三摩地，歷劫已來以此三昧事恒沙佛，求世名心歇滅無有，至然燈佛出現於世，我乃得成無上妙圓識心三昧，乃至盡空如來國土凈穢有無，皆是我心變化所現。世尊！我瞭如是唯心識故，識性流出無量如來，今得授記次補佛處。佛問圓通，我以諦觀十方唯識，識心圓明入圓成實，遠離依他及遍計執得無生忍斯為第一！」
大勢至法王子與其同倫五十二菩薩即從座起，頂禮佛足而白佛言：「我憶往昔恒河沙劫，有佛出世
【現代漢語翻譯】 現代漢語譯本：十方諸佛，身心發光，洞徹無礙。佛陀垂詢證入圓通的方法，我以觀察風力的無所依傍，領悟菩提心而入三摩地（梵語 samādhi，意為禪定），與十方諸佛所傳的一妙真心相合，這便是第一！」
虛空藏菩薩即從座位起身，頂禮佛足，稟告佛陀說：『我與如來定光佛處，獲得無邊身。當時，我手持四大寶珠，照明十方微塵佛剎，化成虛空。又在自心中顯現大圓鏡，內里放出十種微妙寶光，流灌十方，窮盡虛空邊際的諸幢王剎，都來到鏡內，涉入我的身中，身同虛空，互不相妨礙。身能善巧地進入微塵國土，廣泛地行持佛事，得到極大的隨順。這種大神力，由於我諦觀四大無所依傍，妄想生滅，虛空無二，佛國本來相同，在於相同之中發明，得到無生忍。佛陀垂詢證入圓通的方法，我以觀察虛空的無邊無際，入三摩地，妙力圓滿光明，這便是第一！』
彌勒菩薩即從座位起身，頂禮佛足，稟告佛陀說：『我回憶往昔經過微塵數劫，有佛出世，名為日月燈明。我從彼佛而出家，心重視世間名利，喜好遊走于各個家族。當時，世尊教我修習唯心識定，入三摩地。經歷劫數以來，以此三昧（梵語 samādhi，意為禪定）侍奉恒河沙數諸佛，求世間名利之心歇滅無有，直至然燈佛出現於世，我才得以成就無上妙圓識心三昧（梵語 samādhi，意為禪定），乃至窮盡虛空，如來國土的清凈與污穢、存在與不存在，都是我心變化所顯現。世尊！我了達如此唯心識的道理，識性流出無量如來，今得佛陀授記，次第補處佛位。佛陀垂詢證入圓通的方法，我以諦觀十方唯識，識心圓滿光明，入圓成實，遠離依他起性和遍計所執性，得到無生忍，這便是第一！』
大勢至法王子與其同伴五十二位菩薩，即從座位起身，頂禮佛足，稟告佛陀說：『我回憶往昔恒河沙數劫前，有佛出世
【English Translation】 English version: The Buddhas of the ten directions, their bodies and minds radiate light, penetrating without obstruction. The Buddha asked about perfect penetration, and I, through observing the wind force as without reliance, awakened to the Bodhi mind and entered Samadhi (Sanskrit samādhi, meaning meditative absorption), uniting with the one wondrous mind transmitted by the Buddhas of the ten directions, this is the foremost!'
Vajragarbha Bodhisattva then rose from his seat, prostrated at the Buddha's feet, and said to the Buddha: 'I, with the Tathagata Dipankara Buddha, obtained an infinite body. At that time, I held four great precious pearls in my hands, illuminating the ten directions of dust-mote Buddha-lands, transforming them into emptiness. Moreover, within my own mind, I manifested a great round mirror, from which ten kinds of subtle and precious lights flowed, irrigating the ten directions, exhausting the boundaries of space, all the banner-king lands came into the mirror, entering my body, my body was the same as space, without obstructing each other. My body could skillfully enter the dust-mote lands, extensively performing Buddha-deeds, obtaining great compliance. This great spiritual power is due to my truly observing that the four elements are without reliance, delusive thoughts arise and cease, space is not two, the Buddha-lands are fundamentally the same, and in this sameness, I awakened and obtained the patience of non-birth. The Buddha asked about perfect penetration, and I, through observing the boundlessness of space, entered Samadhi (Sanskrit samādhi, meaning meditative absorption), my wondrous power was complete and bright, this is the foremost!'
Maitreya Bodhisattva then rose from his seat, prostrated at the Buddha's feet, and said to the Buddha: 'I recall in the past, after countless dust-mote kalpas, a Buddha appeared in the world named Sun Moon Lamp Bright. I left home under that Buddha, my mind valued worldly fame and liked to wander among clans. At that time, the World-Honored One taught me to cultivate the Mind-Only Consciousness Samadhi (Sanskrit samādhi, meaning meditative absorption). Over countless kalpas, I have served as many Buddhas as there are sands in the Ganges River with this Samadhi (Sanskrit samādhi, meaning meditative absorption), my mind seeking worldly fame ceased to exist. Until Dipankara Buddha appeared in the world, I then attained the unsurpassed, wondrous, and complete Consciousness-Mind Samadhi (Sanskrit samādhi, meaning meditative absorption), even to the exhaustion of space, the pure and impure, existent and non-existent Tathagata lands, all are manifestations of my mind's transformations. World-Honored One! I understood such Mind-Only Consciousness, from the nature of consciousness flowed countless Tathagatas, and now I have received the prediction to succeed to the Buddha's position. The Buddha asked about perfect penetration, and I, through truly observing the Mind-Only Consciousness of the ten directions, the consciousness-mind is complete and bright, entering perfect reality, being far from dependence on others and discriminatory attachment, obtained the patience of non-birth, this is the foremost!'
Mahasthamaprapta, the Dharma Prince, with his fifty-two Bodhisattva companions, then rose from their seats, prostrated at the Buddha's feet, and said to the Buddha: 'I recall in the past, countless kalpas ago, as many as the sands of the Ganges River, a Buddha appeared in the world
名無量光，十二如來相繼一劫，其最後佛名超日月光，彼佛教我念佛三昧。譬如有人，一專為憶一人專忘，如是二人若逢不逢、或見非見，二人相憶二憶念深，如是乃至從生至生，同於形影不相乖異，十方如來憐念眾生如母憶子，若子逃逝雖憶何為？子若憶母如母憶時，母子歷生不相違遠，若眾生心憶佛唸佛，現前當來必定見佛去佛不遠，不假方便自得心開，如染香人身有香氣，此則名曰香光莊嚴。我本因地以唸佛心入無生忍，今於此界攝唸佛人歸於凈土。佛問圓通，我無選擇，都攝六根，凈念相繼得三摩地斯為第一！」
大佛頂萬行首楞嚴經卷第五 大正藏第 19 冊 No. 0945 大佛頂如來密因修證了義諸菩薩萬行首楞嚴經
大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第六(一名中印度那蘭陀大道場經，于灌頂部錄出別行)
唐天竺沙門般剌蜜帝譯
爾時，觀世音菩薩即從座起，頂禮佛足而白佛言：「世尊！憶念我昔無數恒河沙劫，於時有佛出現於世名觀世音，我于彼佛發菩提心，彼佛教我從聞思修入三摩地。初于聞中入流亡所，所入既寂，動靜二相瞭然不生，如是漸增，聞、所聞盡，盡聞不住，覺、所覺空，空覺極圓，空、所空滅，生滅既滅寂滅現前，忽然超越世出
【現代漢語翻譯】 現代漢語譯本： （觀世音菩薩說）我的名號是無量光，過去有十二位如來相繼出現於世，經歷了一個劫的時間，其中最後一位佛名叫超日月光（超越日月光明的佛）。那位佛陀教我修習唸佛三昧（通過唸佛而達到的一種禪定狀態）。 譬如說，有兩個人，一個人一心一意地想著另一個人，而另一個人卻一心一意地忘記他，那麼這兩個人即使相遇也如同沒有相遇，即使看見也如同沒有看見。如果兩個人互相思念，而且思念之情非常深切，那麼就會生生世世如同形影相隨，不會分離。十方如來憐憫思念眾生，就像母親思念兒子一樣，如果兒子逃離遠去，母親的思念又有什麼用呢？如果兒子也能像母親思念自己一樣思念母親，那麼母子之間生生世世都不會互相違背遠離。如果眾生心裡想著佛、念著佛，那麼現在和將來必定能見到佛，離佛不遠，不需要藉助其他方便法門，自然就能心開悟解。就像薰香的人身上自然帶有香氣一樣，這就叫做香光莊嚴。 我最初在因地修行時，就是以唸佛之心證入了無生法忍（對一切法不生不滅的深刻體悟），現在我在這娑婆世界，攝受修習唸佛法門的人，引導他們迴歸凈土。佛陀問我如何證得圓通，我沒有什麼特別的選擇，就是將六根全部收攝起來，以清凈的念頭相續不斷，從而證得三摩地（禪定），我認為這是最好的方法！'
《大佛頂萬行首楞嚴經》卷第五 《大正藏》第 19 冊 No. 0945 《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》
《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》卷第六 (又名《中印度那蘭陀大道場經》，于灌頂部錄出別行) 唐天竺沙門般剌蜜帝譯
當時，觀世音菩薩從座位上站起來，頂禮佛足，對佛說：『世尊！我回憶起過去無數恒河沙劫之前，當時有一尊佛出現於世，名號也叫觀世音（觀察世間聲音的菩薩），我在那尊佛前發起了菩提心（覺悟之心），那位佛陀教我從聽聞、思維、修習入手，進入三摩地（禪定）。最初，在聽聞的過程中，使能聽的根塵之流融入寂滅之所，能聽的根和所聽的塵都寂滅之後，動和靜兩種相對的現象就明明白白地不再產生。像這樣逐漸深入，最終達到能聽的根和所聽的塵都消失，即使聽聞之境消失了也不執著于消失本身，覺知的心和所覺知的境都空寂，空寂的覺性達到極圓滿的境界，空和空的對境也一併泯滅，生滅的現象既然已經滅盡，寂滅的真性就顯現出來了，忽然超越了世間。』
grok3 這段話出自佛教經典《楞嚴經》，是觀世音菩薩敘述自己修行成就的過程，用以說明他如何通過「耳根圓通」的方法證得解脫。以下是對這段文字的逐句講解，用通俗的語言解釋其含義： 「爾時，觀世音菩薩即從座起，頂禮佛足而白佛言：『世尊！』」 這句是開場白，描述當時的情景。觀世音菩薩從座位上站起來，向佛陀頂禮（表示尊敬），然後對佛陀說：「世尊！」（「世尊」是佛的尊稱）。這表明他將要向佛陀彙報自己的修行經歷。 「憶念我昔無數恒河沙劫，於時有佛出現於世名觀世音，我于彼佛發菩提心。」 觀世音菩薩回憶說，在很久很久以前（無數恒河沙劫，形容時間極其久遠，恒河沙是印度恒河的沙子，象徵無數），有一位佛出世，名字也叫「觀世音」。他在那位佛的教導下，萌發了「菩提心」，也就是追求覺悟、解脫的心願。這裡的「觀世音」既是那位古佛的名字，也暗示了他與觀世音菩薩的法緣。 「彼佛教我從聞思修入三摩地。」 那位古佛教導他通過「聞、思、修」三步驟進入「三摩地」（即禪定、正定，一種高度專注的清凈心境）。具體來說，「聞」是聽聞佛法，「思」是思維佛法的意義，「修」是實踐修行。這裡的重點是，他修行的入門是從「聞」開始，也就是通過耳朵聽聲音來切入。 「初于聞中入流亡所。」 開始修行時，他專注于「聞」（聽覺），讓心隨著聲音的流動進入一種狀態，最終「亡所」——也就是忘記了「所聞」的對象。簡單說，他不再執著于聽到的具體是什麼東西，心完全融入聲音的流動中，沒有分別和執念。 「所入既寂，動靜二相瞭然不生。」 當他進入這種狀態后，心變得非常寂靜。這時，聲音的「動」（有聲）和「靜」（無聲）兩種現象都清晰地顯現，但他的內心不再對「動」和「靜」產生分別或執著。換句話說，他超越了對聲音有無的判斷，心完全平靜。 「如是漸增，聞、所聞盡。」 隨著修行逐漸深入，「聞」（能聽的心）和「所聞」（被聽到的聲音）都消失了。也就是說，他不再有主觀的「聽者」和客觀的「被聽物」的對立，心境進入一種無分別的狀態。 「盡聞不住，覺、所覺空。」 他沒有停留在「聞盡」的狀態，而是繼續深入。這時，「覺」（能覺知的心）和「所覺」（被覺知的對象）也空掉了。簡單說，連覺知本身和被覺知的東西都不存在了，心完全擺脫了能所對立。 「空覺極圓，空、所空滅。」 接下來，他覺悟到「空」的境界非常圓滿，連「空」和「被空的的對象」也消失了。也就是說，他超越了「空」這個概念本身，達到了更深的層次，連「空」都不執著了。 「生滅既滅寂滅現前。」 當一切「生」和「滅」（現象的產生和消失）的對立都消失後，「寂滅」（徹底的清凈解脫）就自然顯現出來。這時，他的心境沒有任何波動，完全超越了生滅的變化。 「忽然超越世出。」 最後，他突然超越了世間的束縛（「世」指世間的一切現象和煩惱）和出世間的執著（「出」指一般的解脫狀態），達到了圓滿的覺悟境界。 總結 這段話是觀世音菩薩描述自己如何通過「耳根圓通」修行的過程。他從專注于聲音入手，逐步超越聲音的動靜、能所的對立，最終連「空」和「覺」都放下，達到徹底的寂滅和解脫。這是一種典型的佛教修行方法，強調通過感官（這裡是耳朵）作為切入點，逐步凈化內心，證得無上智慧。觀世音菩薩以此說明他的修行法門，特別適合那些從聽聞佛法開始修行的眾生。 如果你有具體問題或想深入某部分，可以告訴我哦！
【English Translation】 English version: (Guanshiyin Bodhisattva said:) 'My name is Immeasurable Light. In the past, twelve Tathagatas appeared in succession over a kalpa, the last of whom was named Super-Sun-Moon Light (surpassing the light of the sun and moon). That Buddha taught me the Samadhi of Buddha Recitation (a state of meditative concentration achieved through reciting the Buddha's name).' 'For example, if there are two people, one single-mindedly remembers the other, while the other single-mindedly forgets him, then even if these two meet, it is as if they have not met; even if they see each other, it is as if they have not seen each other. If two people remember each other, and their remembrance is very deep, then they will be together like form and shadow, inseparable, from life to life. The Tathagatas of the ten directions cherish and remember sentient beings like a mother remembers her child. If the child runs away, what is the use of the mother's remembrance? If the child remembers the mother as the mother remembers him, then the mother and child will not be separated or distant from each other in life after life. If sentient beings remember the Buddha and recite the Buddha's name in their minds, then they will surely see the Buddha in the present and in the future, and will not be far from the Buddha. Without relying on other expedient methods, they will naturally attain the opening of their minds. Just as a person who is perfumed will have a fragrance on their body, this is called the adornment of fragrant light.' 'In my initial practice on the causal ground, I entered the Non-Origination Tolerance (profound understanding of the non-arising and non-ceasing of all dharmas) with the mind of Buddha Recitation. Now, in this Saha world, I gather those who practice Buddha Recitation and guide them to return to the Pure Land. When the Buddha asked me how to attain perfect penetration, I had no special choice. I simply gathered in all six senses, and with pure thoughts continuously succeeding one another, I attained Samadhi (meditative concentration). I consider this to be the best method!'
The Shurangama Sutra of the Great Buddha's Summit, Volume Five Taisho Tripitaka, Volume 19, No. 0945, The Shurangama Sutra of the Great Buddha's Summit, the Secret Cause of the Tathagata, the Cultivation and Verification of Meaning, All Bodhisattvas' Myriad Practices
The Shurangama Sutra of the Great Buddha's Summit, the Secret Cause of the Tathagata, the Cultivation and Verification of Meaning, All Bodhisattvas' Myriad Practices, Volume Six (also known as the Great Dharma Assembly Sutra of Nalanda in Central India, separately recorded from the Consecration Section) Translated by the Shramana Paramiti of Tianzhu (India) of the Tang Dynasty
At that time, Guanshiyin Bodhisattva rose from his seat, prostrated at the Buddha's feet, and said to the Buddha: 'World Honored One! I recall countless Ganges-sand kalpas ago, when a Buddha appeared in the world named Guanshiyin (the Bodhisattva who observes the sounds of the world). I generated the Bodhi mind (mind of enlightenment) before that Buddha. That Buddha taught me to enter Samadhi (meditative concentration) through hearing, thinking, and cultivation. Initially, in the process of hearing, I caused the stream of the hearing faculty to merge into the place of stillness. After both the hearing faculty and the object of hearing became still, the two relative phenomena of movement and stillness clearly ceased to arise. Gradually increasing in this way, I eventually reached the point where both the hearing faculty and the object of hearing disappeared. Even when the state of hearing disappeared, I did not cling to the disappearance itself. The knowing mind and the object of knowing were both empty. The emptiness of knowing reached a state of perfect completeness. Both emptiness and the object of emptiness were extinguished together. Since the phenomena of arising and ceasing had already been extinguished, the true nature of stillness manifested, and I suddenly transcended the world.'
grok3: Below is the English translation of my explanation of the passage you provided: This passage comes from the Buddhist scripture Śūraṅgama Sūtra, where Avalokiteśvara Bodhisattva recounts his path to enlightenment, explaining how he attained liberation through the method of "perfect penetration via the ear faculty." Here』s a step-by-step explanation of the text in simple language: "At that time, Avalokiteśvara Bodhisattva rose from his seat, bowed at the Buddha』s feet, and said to the Buddha: 『World-Honored One!』」 This is the opening scene. Avalokiteśvara Bodhisattva stands up from his seat, pays homage to the Buddha by bowing at his feet (a sign of respect), and addresses the Buddha as "World-Honored One" (a respectful title for the Buddha). This indicates he is about to share his personal experience of practice with the Buddha. "I recall that, countless eons ago—countless as the sands of the Ganges River—there appeared a Buddha in the world named Avalokiteśvara. Under that Buddha, I gave rise to the resolve for enlightenment (bodhicitta)." Avalokiteśvara recalls a time in the distant past (described as "countless eons like the sands of the Ganges," a metaphor for an unimaginably long time). During that era, a Buddha named Avalokiteśvara appeared. Under this Buddha』s guidance, he developed "bodhicitta," the aspiration to attain enlightenment. The name "Avalokiteśvara" here refers to that ancient Buddha and also suggests a deep karmic connection with the bodhisattva himself. "That Buddha taught me to enter samādhi through hearing, contemplation, and practice." That ancient Buddha instructed him to achieve "samādhi" (a state of deep meditative concentration or perfect stillness) through three steps: "hearing" (listening to the Dharma), "contemplation" (reflecting on its meaning), and "practice" (applying it in meditation). The key here is that his practice began with "hearing," using the ear faculty as the entry point. "Initially, in hearing, I entered the flow and forgot the object." At the start of his practice, he focused on "hearing" (the sense of sound), allowing his mind to flow with the sound until he "forgot the object" of what was heard. In simple terms, he stopped fixating on what he was hearing, and his mind merged into the flow of sound without attachment or distinction. "Once what I entered became still, the duality of movement and stillness clearly ceased to arise." As he entered this state, his mind became utterly tranquil. At this point, the duality of "movement" (sound) and "stillness" (silence) became clear to him, but his mind no longer reacted to or clung to either. In other words, he transcended the judgment of whether there was sound or silence, and his mind remained undisturbed. "Thus, gradually deepening, hearing and what was heard were exhausted." As his practice progressed, both the "hearing" (the act of listening) and "what was heard" (the sound itself) disappeared. This means he moved beyond the duality of the subjective listener and the objective sound, entering a state free of such distinctions. "Not abiding in the exhaustion of hearing, awareness and what was perceived became empty." He didn』t linger in the state where hearing ceased. Instead, he went further: both "awareness" (the perceiving mind) and "what was perceived" (the object of perception) became empty. In simple terms, even the sense of awareness and its objects dissolved, leaving no trace of subject-object duality. "When the awareness of emptiness reached perfect fullness, emptiness and what was emptied also ceased." Next, he realized the state of "emptiness" in its fullest, most complete form. At this stage, even "emptiness" and the "objects emptied" vanished. This means he transcended the very concept of emptiness itself, letting go of any attachment to it. "With birth and cessation extinguished, the stillness of nirvāṇa manifested." When all notions of "birth" and "cessation" (the arising and ceasing of phenomena) were completely extinguished, "nirvāṇa" (ultimate stillness and liberation) naturally appeared. His mind was now free of all fluctuations, fully beyond the cycle of arising and ceasing. "Suddenly, I transcended both the worldly and the supramundane." Finally, in an instant, he surpassed both the "worldly" (all phenomena and afflictions of samsāra) and the "supramundane" (ordinary states of liberation), attaining a state of complete, perfect enlightenment. Summary This passage is Avalokiteśvara Bodhisattva』s description of how he achieved liberation through the "perfect penetration of the ear faculty." Starting with the focus on sound, he progressively transcended the duality of movement and stillness, subject and object, and even emptiness itself, until he reached complete stillness and liberation. This is a classic Buddhist practice method, emphasizing the use of a sense organ (in this case, the ear) as a gateway to purify the mind and attain supreme wisdom. Avalokiteśvara shares this to illustrate his approach, which is especially suitable for beings who begin their practice by hearing the Dharma. If you have specific questions or want to dive deeper into any part, feel free to let me know! Let me know if you'd like any adjustments!
世間，十方圓明獲二殊勝：一者上合十方諸佛本妙覺心，與佛如來同一慈力；二者下合十方一切六道眾生，與諸眾生同一悲仰。
「世尊！由我供養觀音如來，蒙彼如來授我如幻聞薰聞脩金剛三昧，與佛如來同慈力故，令我身成三十二應，入諸國土。世尊！若諸菩薩入三摩地，進修無漏勝解現圓，我現佛身而為說法，令其解脫；若諸有學寂靜妙明勝妙現圓，我于彼前現獨覺身而為說法，令其解脫；若諸有學斷十二緣，緣斷勝性勝妙現圓，我于彼前現緣覺身而為說法，令其解脫；若諸有學得四諦空，修道入滅勝性現圓，我于彼前現聲聞身而為說法，令其解脫；若諸眾生欲心明悟，不犯欲塵欲身清凈，我于彼前現梵王身而為說法，令其解脫；若諸眾生欲為天主統領諸天，我于彼前現帝釋身而為說法，令其成就；若諸眾生欲身自在遊行十方，我于彼前現自在天身而為說法，令其成就；若諸眾生欲身自在飛行虛空，我于彼前現大自在天身而為說法，令其成就；若諸眾生愛統鬼神救護國土，我于彼前現天大將軍身而為說法，令其成就；若諸眾生愛統世界保護眾生，我于彼前現四天王身而為說法，令其成就；若諸眾生愛生天宮驅使鬼神，我于彼前現四天王國太子身而為說法，令其成就；若諸眾生樂為人主，我于彼前現人王身
【現代漢語翻譯】 現代漢語譯本 世間，十方圓滿光明獲得兩種殊勝的功德：一是向上與十方諸佛根本微妙的覺悟之心相合，與佛如來具有同一的慈悲力量；二是向下與十方一切六道眾生相合，與所有眾生具有同一的悲憫和仰望之心。
『世尊！由於我供養觀音如來（Avalokiteśvara Tathagata），蒙受觀音如來傳授我如幻的聞薰聞脩金剛三昧（Vajra Samadhi），因為與佛如來具有相同的慈悲力量，使我能夠化現三十二種應化身，進入各個國土。世尊！如果各位菩薩進入三摩地（Samadhi），進一步修習無漏的殊勝理解，使其圓滿顯現，我就顯現佛身而為他們說法，使他們得到解脫；如果各位有學之人，寂靜、明妙的殊勝智慧圓滿顯現，我就在他們面前顯現獨覺身而為他們說法，使他們得到解脫；如果各位有學之人斷除十二因緣，因緣斷滅的殊勝自性圓滿顯現，我就在他們面前顯現緣覺身而為他們說法，使他們得到解脫；如果各位有學之人證得四諦皆空，修習道法進入寂滅，殊勝自性圓滿顯現，我就在他們面前顯現聲聞身而為他們說法，使他們得到解脫；如果各位眾生慾念之心明瞭覺悟，不犯淫慾之塵，欲身清凈，我就在他們面前顯現梵王身而為他們說法，使他們得到解脫；如果各位眾生想要成為天主，統領諸天，我就在他們面前顯現帝釋身而為他們說法，使他們成就願望；如果各位眾生想要自身自在地來往十方，我就在他們面前顯現自在天身而為他們說法，使他們成就願望；如果各位眾生想要自身自在地飛行於虛空之中，我就在他們面前顯現大自在天身而為他們說法，使他們成就願望；如果各位眾生喜愛統領鬼神，救護國土，我就在他們面前顯現天大將軍身而為他們說法，使他們成就願望；如果各位眾生喜愛統領世界，保護眾生，我就在他們面前顯現四天王身而為他們說法，使他們成就願望；如果各位眾生喜愛往生天宮，驅使鬼神，我就在他們面前顯現四天王國太子身而為他們說法，使他們成就願望；如果各位眾生喜歡成為人中之主，我就在他們面前顯現人王身』
【English Translation】 English version In the world, perfect and bright in all ten directions, one obtains two supreme advantages: first, to unite above with the fundamental, subtle, and enlightened mind of all Buddhas in the ten directions, sharing the same compassionate power as the Tathagata Buddhas; second, to unite below with all sentient beings in the six realms of the ten directions, sharing the same sorrowful longing as all beings.
'World Honored One! Because I made offerings to Avalokiteśvara Tathagata (觀音如來), I received from that Tathagata the illusory Samadhi of hearing, perfuming, hearing, and cultivating, the Vajra Samadhi (金剛三昧). Because I share the same compassionate power as the Tathagata Buddhas, I am able to manifest thirty-two response bodies and enter all lands. World Honored One! If various Bodhisattvas enter Samadhi (三摩地), further cultivating the faultless, supreme understanding, making it manifest and complete, I manifest a Buddha body and preach the Dharma for them, enabling their liberation. If various learners achieve stillness, subtle brightness, supreme and wonderful manifestation and completion, I manifest a Pratyekabuddha body before them and preach the Dharma, enabling their liberation. If various learners sever the twelve links of dependent origination, the severance of conditions, the supreme nature, supreme and wonderful manifestation and completion, I manifest a Pratyekabuddha body (緣覺身) before them and preach the Dharma, enabling their liberation. If various learners attain the emptiness of the Four Noble Truths, cultivate the path to enter extinction, the supreme nature manifest and complete, I manifest a Sravaka body (聲聞身) before them and preach the Dharma, enabling their liberation. If various sentient beings' minds are enlightened with desire, not violating the dust of desire, their desire bodies are pure, I manifest a Brahma King body (梵王身) before them and preach the Dharma, enabling their liberation. If various sentient beings desire to be the lord of the heavens, ruling over all the heavens, I manifest an Indra body (帝釋身) before them and preach the Dharma, enabling their accomplishment. If various sentient beings desire to freely travel in all ten directions, I manifest a Free Heaven body (自在天身) before them and preach the Dharma, enabling their accomplishment. If various sentient beings desire to freely fly in the empty sky, I manifest a Great Free Heaven body (大自在天身) before them and preach the Dharma, enabling their accomplishment. If various sentient beings love to rule ghosts and spirits, protecting countries, I manifest a Heavenly Great General body (天大將軍身) before them and preach the Dharma, enabling their accomplishment. If various sentient beings love to rule the world, protecting sentient beings, I manifest a Four Heavenly Kings body (四天王身) before them and preach the Dharma, enabling their accomplishment. If various sentient beings love to be born in heavenly palaces, commanding ghosts and spirits, I manifest a Four Heavenly Kings Crown Prince body (四天王國太子身) before them and preach the Dharma, enabling their accomplishment. If various sentient beings delight in being the lord of men, I manifest a Human King body before them.'
而為說法，令其成就；若諸眾生愛主族姓世間推讓，我于彼前現長者身而為說法，令其成就；若諸眾生愛談名言清凈其居，我于彼前現居士身而為說法，令其成就；若諸眾生愛治國土剖斷邦邑，我于彼前現宰官身而為說法，令其成就；若諸眾生愛諸數術攝衛自居，我于彼前現婆羅門身而為說法，令其成就；若有男子好學出家持諸戒律，我于彼前現比丘身而為說法，令其成就；若有女子好學出家持諸禁戒，我于彼前現比丘尼身而為說法，令其成就；若有男子樂持五戒，我于彼前現優婆塞身而為說法，令其成就；若復女子五戒自居，我于彼前現優婆夷身而為說法，令其成就；若有女人內政立身以修家國，我于彼前現女主身及國夫人命婦大家而為說法，令其成就；若有眾生不壞男根，我于彼前現童男身而為說法，令其成就；若有處女愛樂處身不求侵暴，我于彼前現童女身而為說法，令其成就；若有諸天樂出天倫，我現天身而為說法，令其成就；若有諸龍樂出龍倫，我現龍身而為說法，令其成就；若有藥叉樂度本倫，我于彼前現藥叉身而為說法，令其成就；若乾闥婆樂脫其倫，我于彼前現乾闥婆身而為說法，令其成就；若阿修羅樂脫其倫，我于彼前現阿修羅身而為說法，令其成就；若緊陀羅樂脫其倫，我于彼前現緊陀羅身而為
【現代漢語翻譯】 現代漢語譯本 如果（觀世音菩薩）爲了說法，能使眾產生就，對於那些喜愛主事和族姓，在世間謙讓退避的眾生，我就在他們面前示現長者（有德行的年長者）之身，為他們說法，使他們成就；如果眾生喜愛談論名言，清凈自己的居所，我就在他們面前示現居士（在家信佛的男子）之身，為他們說法，使他們成就；如果眾生喜愛治理國家，判決邦邑事務，我就在他們面前示現宰官（官員）之身，為他們說法，使他們成就；如果眾生喜愛各種數術，用以保護自己，我就在他們面前示現婆羅門（古印度僧侶）之身，為他們說法，使他們成就；如果有男子喜歡學習佛法，出家修行，持守各種戒律，我就在他們面前示現比丘（出家修行的男子）之身，為他們說法，使他們成就；如果有女子喜歡學習佛法，出家修行，持守各種禁戒，我就在他們面前示現比丘尼（出家修行的女子）之身，為他們說法，使他們成就；如果有男子樂於持守五戒，我就在他們面前示現優婆塞（在家受五戒的男子）之身，為他們說法，使他們成就；如果又有女子以五戒自律，我就在他們面前示現優婆夷（在家受五戒的女子）之身，為他們說法，使他們成就；如果有女人以管理內政來立身，修養家國，我就在他們面前示現女主（王后）之身以及國夫人、命婦、大家之身，為他們說法，使他們成就；如果有眾生保持男根完好，我就在他們面前示現童男之身，為他們說法，使他們成就；如果有處女喜愛保持處女之身，不求被侵犯，我就在他們面前示現童女之身，為他們說法，使他們成就；如果有諸天喜歡脫離天道輪迴，我就示現天身，為他們說法，使他們成就；如果有諸龍喜歡脫離龍道輪迴，我就示現龍身，為他們說法，使他們成就；如果有藥叉（一種神）喜歡脫離本道輪迴，我就在他們面前示現藥叉之身，為他們說法，使他們成就；如果乾闥婆（一種天神）喜歡脫離其道輪迴，我就在他們面前示現乾闥婆之身，為他們說法，使他們成就；如果阿修羅（一種惡神）喜歡脫離其道輪迴，我就在他們面前示現阿修羅之身，為他們說法，使他們成就；如果緊陀羅（一種天神）喜歡脫離其道輪迴，我就在他們面前示現緊陀羅之身，為他們說法
【English Translation】 English version And in order to preach the Dharma, enabling them to achieve enlightenment; if there are sentient beings who cherish leadership and lineage, yielding and deferring in the world, I will appear before them in the form of an Elder (a virtuous elder) and preach the Dharma, enabling them to achieve enlightenment; if sentient beings love to discuss eloquent words, purifying their dwellings, I will appear before them in the form of a Upasaka (a lay Buddhist man) and preach the Dharma, enabling them to achieve enlightenment; if sentient beings love to govern countries, judging affairs of states, I will appear before them in the form of a Government Official and preach the Dharma, enabling them to achieve enlightenment; if sentient beings love various numerological arts, using them to protect themselves, I will appear before them in the form of a Brahmin (ancient Indian priest) and preach the Dharma, enabling them to achieve enlightenment; if there is a man who loves to study the Dharma, renouncing the world to cultivate, upholding various precepts, I will appear before them in the form of a Bhikshu (a Buddhist monk) and preach the Dharma, enabling them to achieve enlightenment; if there is a woman who loves to study the Dharma, renouncing the world to cultivate, upholding various prohibitions, I will appear before them in the form of a Bhikshuni (a Buddhist nun) and preach the Dharma, enabling them to achieve enlightenment; if there is a man who delights in upholding the five precepts, I will appear before them in the form of a Upasaka (a lay Buddhist man who observes the five precepts) and preach the Dharma, enabling them to achieve enlightenment; if there is a woman who disciplines herself with the five precepts, I will appear before them in the form of a Upasika (a lay Buddhist woman who observes the five precepts) and preach the Dharma, enabling them to achieve enlightenment; if there is a woman who establishes herself by managing domestic affairs, cultivating her family and country, I will appear before them in the form of a Queen, a Lady of the Court, a Noblewoman, and a Great Matriarch, and preach the Dharma, enabling them to achieve enlightenment; if there are sentient beings who keep their male organs intact, I will appear before them in the form of a Young Boy and preach the Dharma, enabling them to achieve enlightenment; if there is a virgin who loves to remain a virgin, not seeking violation, I will appear before them in the form of a Young Girl and preach the Dharma, enabling them to achieve enlightenment; if there are Devas (gods) who delight in escaping the cycle of heavenly existence, I will appear in the form of a Deva and preach the Dharma, enabling them to achieve enlightenment; if there are Nagas (dragons) who delight in escaping the cycle of dragon existence, I will appear in the form of a Naga and preach the Dharma, enabling them to achieve enlightenment; if there are Yakshas (a type of spirit) who delight in escaping their own cycle of existence, I will appear before them in the form of a Yaksha and preach the Dharma, enabling them to achieve enlightenment; if there are Gandharvas (a type of celestial musician) who delight in escaping their own cycle of existence, I will appear before them in the form of a Gandharva and preach the Dharma, enabling them to achieve enlightenment; if there are Asuras (a type of demon) who delight in escaping their own cycle of existence, I will appear before them in the form of an Asura and preach the Dharma, enabling them to achieve enlightenment; if there are Kinnaras (a type of celestial musician) who delight in escaping their own cycle of existence, I will appear before them in the form of a Kinnara and preach the Dharma
說法，令其成就；若摩呼羅伽樂脫其倫，我于彼前現摩呼羅伽身而為說法，令其成就；若諸眾生樂人修人，我現人身而為說法，令其成就；若諸非人有形無形、有想無想，樂度其倫，我于彼前皆現其身而為說法，令其成就。是名妙凈三十二應入國土身，皆以三昧聞薰聞修，無作妙力自在成就。
「世尊！我復以此聞薰聞脩金剛三昧無作妙力，與諸十方三世六道一切眾生同悲仰故，令諸眾生於我身心，獲十四種無畏功德：一者由我不自觀音以觀觀者，令彼十方苦惱眾生，觀其音聲即得解脫；二者知見旋復，令諸眾生設入大火火不能燒；三者觀聽旋復，令諸眾生大水所漂水不能溺；四者斷滅妄想心無殺害，令諸眾生入諸鬼國鬼不能害；五者薰聞成聞，六根銷復同於聲聽，能令眾生臨當被害刀段段壞，使其兵戈猶如割水，亦如吹光性無搖動；六者聞薰精明明遍法界，則諸幽暗性不能全，能令眾生，藥叉、羅剎、鳩槃茶鬼及毗舍遮、富單那等，雖近其傍目不能視；七者音性圓銷，觀聽返入離諸塵妄，能令眾生禁系枷鎖所不能著；八者滅音圓聞遍生慈力，能令眾生經過險路賊不能劫；九者薰聞離塵色所不劫，能令一切多淫眾生遠離貪慾；十者純音無塵，根境圓融無對所對，能令一切忿恨眾生離諸嗔恚；十一者銷塵旋明，法
【現代漢語翻譯】 現代漢語譯本：如果眾生喜歡聽我說法，讓我成就他們的願望；如果摩呼羅伽（Mahoraga，大蟒神）喜歡脫離他們的種類，我就在他們面前示現摩呼羅伽身而為他們說法，讓他們成就願望；如果眾生喜歡人身修行，我就示現人身而為他們說法，讓他們成就願望；如果各種非人，有形或無形，有思想或無思想，喜歡脫離他們的種類，我就在他們面前都示現相應的身形而為他們說法，讓他們成就願望。這叫做妙凈的觀世音菩薩三十二應化身進入國土，都是憑藉三昧的聞薰聞修，無作妙力自在成就。
『世尊！我再用這聞薰聞修的金剛三昧無作妙力，與十方三世六道一切眾生同懷悲憫，讓眾生在我的身心上，獲得十四種無畏的功德：第一，由於我不從自己的觀音去觀，而是以觀照者的身份去觀，讓那些十方受苦受難的眾生，觀聽他們的聲音就能得到解脫；第二，使知見迴旋恢復本源，讓眾生即使進入大火中，火也不能燒到他們；第三，使觀聽迴旋恢復本源，讓眾生即使被大水所漂，水也不能淹沒他們；第四，斷滅妄想，心中沒有殺害的念頭，讓眾生進入各種鬼國，鬼也不能加害他們；第五，用薰聞成就聞性，使六根消融恢復到聽覺，能讓眾生在臨被殺害時，刀會段段斷壞，使他們的兵器就像割水一樣，又像吹光一樣，本性沒有搖動；第六，聞薰的精明周遍法界，那麼各種幽暗的性質就不能完全存在，能讓眾生，藥叉（Yaksa，夜叉）、羅剎（Raksa，羅剎）、鳩槃茶鬼（Kumbhanda，甕形鬼）以及毗舍遮（Pisaca，食血肉鬼）、富單那（Putana，臭餓鬼）等，即使靠近他們，眼睛也不能看見；第七，使音性圓滿消融，觀聽返回並進入，遠離各種塵勞妄想，能讓眾生被禁錮的枷鎖不能束縛；第八，滅除聲音，圓滿聞性，周遍產生慈悲的力量，能讓眾生經過危險的道路，盜賊也不能搶劫；第九，用薰聞遠離塵垢，不被色所劫奪，能讓一切多淫的眾生遠離貪慾；第十，純凈的音性沒有塵垢，根與境圓融無礙，沒有能對和所對，能讓一切忿恨的眾生遠離各種嗔恚；第十一，消融塵垢，迴旋光明，法
【English Translation】 English version: If beings delight in my expounding the Dharma, enabling their accomplishment; if Mahoragas (Mahoraga, great serpent deities) desire to be liberated from their kind, I appear before them in the form of a Mahoraga and expound the Dharma for them, enabling their accomplishment; if beings delight in cultivating as humans, I appear in human form and expound the Dharma for them, enabling their accomplishment; if various non-human beings, whether with form or without form, with thought or without thought, desire to be liberated from their kind, I appear before them in the appropriate form and expound the Dharma for them, enabling their accomplishment. This is called the Wonderfully Pure Guanshiyin Bodhisattva's thirty-two response bodies entering the lands, all accomplished through the power of Samadhi, hearing-infused cultivation, and effortless wondrous power.
'World Honored One! I further use this Vajra Samadhi of hearing-infused cultivation and effortless wondrous power, with compassion for all beings in the ten directions, the three periods of time, and the six paths, enabling beings to obtain fourteen kinds of fearlessness in my body and mind: First, because I do not observe sounds from my own Guanshiyin, but observe as the observer, enabling suffering beings in the ten directions to be liberated upon hearing their sounds; Second, causing knowledge and perception to revolve and return to their source, enabling beings, even if they enter a great fire, to be unharmed by the fire; Third, causing observation and listening to revolve and return to their source, enabling beings, even if they are swept away by great floods, to be unharmed by the water; Fourth, extinguishing deluded thoughts and having no intention to kill, enabling beings, even if they enter various ghost realms, to be unharmed by the ghosts; Fifth, using hearing-infused cultivation to perfect hearing, causing the six senses to dissolve and return to hearing, enabling beings, when about to be harmed, to have their knives break into pieces, making their weapons like cutting water, or like blowing light, their nature unmoving; Sixth, the essence of hearing-infused cultivation pervades the Dharma Realm, so that all darkness cannot be complete, enabling beings, Yakshas (Yaksa, night-flying demons), Rakshasas (Raksa, flesh-eating demons), Kumbhanda ghosts (Kumbhanda, pot-shaped ghosts), Pisacas (Pisaca, blood-drinking ghosts), and Putanas (Putana, foul-smelling hungry ghosts), even if they are near, to be unable to see them; Seventh, causing the nature of sound to perfectly dissolve, observation and listening to return and enter, being free from all defilements and delusions, enabling beings to be unbound by restraints and shackles; Eighth, extinguishing sound, perfecting hearing, and universally generating the power of compassion, enabling beings, when passing through dangerous roads, to be unrobbed by thieves; Ninth, using hearing-infused cultivation to be free from defilements and not be robbed by form, enabling all lustful beings to be free from greed; Tenth, pure sound without defilement, the senses and objects perfectly harmonized without opposition, enabling all angry beings to be free from anger; Eleventh, dissolving defilements and revolving into brightness, the Dharma
界身心猶如琉璃朗徹無礙，能令一切昏鈍性障諸阿顛迦永離癡暗；十二者融形復聞，不動道場涉入世間，不壞世界能遍十方，供養微塵諸佛如來，各各佛邊為法王子，能令法界無子眾生，欲求男者誕生福德智慧之男；十三者六根圓通，明照無二含十方界，立大圓鏡空如來藏，承順十方微塵如來，秘密法門受領無失，能令法界無子眾生，欲求女者誕生端正福德柔順，眾人愛敬有相之女；十四者此三千大千世界百億日月，現住世間諸法王子，有六十二恒河沙數修法垂範，教化眾生隨順眾生，方便智慧各各不同，由我所得圓通本根發妙耳門，然後身心微妙含容遍周法界，能令眾生持我名號，與彼共持六十二恒河沙諸法王子，二人福德正等無異。世尊！我一號名與彼眾多名號無異，由我修習得真圓通。是名十四施無畏力，福備眾生。
「世尊！我又獲是圓通修證無上道故，又能善獲四不思議無作妙德：一者由我初獲妙妙聞心心精遺聞，見聞覺知不能分隔，成一圓融清凈寶覺，故我能現眾多妙容，能說無邊秘密神咒，其中或現一首三首五首七首九首十一首，如是乃至一百八首，千首萬首八萬四千爍迦啰首；二臂四臂六臂八臂十臂十二臂，十四十六十八二十至二十四，如是乃至一百八臂千臂萬臂，八萬四千母陀羅臂；二目三
【現代漢語翻譯】 現代漢語譯本： 『界身心猶如琉璃，朗徹無礙』：觀世音菩薩說，我的身心境界就像琉璃一樣，光明澄澈，沒有任何阻礙，『能令一切昏鈍性障諸阿顛迦（愚癡者）永離癡暗』：能夠使一切昏聵遲鈍、被習性障礙的人，以及所有愚癡的人，永遠脫離愚昧和黑暗； 『十二者融形復聞，不動道場涉入世間，不壞世界能遍十方，供養微塵諸佛如來，各各佛邊為法王子』：第十二種能力是，能夠融合形體而恢復聽聞的能力，雖然身處不動的道場，卻能涉足世間，不損壞世界而能遍及十方，供養像微塵一樣眾多的佛和如來，在每一位佛的身邊都作為法王子；『能令法界無子眾生，欲求男者誕生福德智慧之男』：能夠使法界中沒有子女的眾生，如果想要男孩，就能夠生下具有福德和智慧的男孩； 『十三者六根圓通，明照無二含十方界，立大圓鏡空如來藏』：第十三種能力是，六根圓滿通達，光明照耀而沒有分別，包含十方世界，建立起像大圓鏡一樣的空如來藏；『承順十方微塵如來，秘密法門受領無失』：承接順應十方像微塵一樣眾多的如來，對於秘密法門接受領悟而沒有缺失；『能令法界無子眾生，欲求女者誕生端正福德柔順，眾人愛敬有相之女』：能夠使法界中沒有子女的眾生，如果想要女孩，就能夠生下端莊美麗、具有福德、溫柔順從，被眾人喜愛敬重，具有美好相貌的女孩； 『十四者此三千大千世界百億日月，現住世間諸法王子，有六十二恒河沙數修法垂範，教化眾生隨順眾生，方便智慧各各不同』：第十四種能力是，在這三千大千世界中，有百億個太陽和月亮，現在居住在世間的各位法王子，有六十二恒河沙數那麼多，他們修習佛法，垂示規範，教化眾生，隨順眾生，所用的方便和智慧各有不同；『由我所得圓通本根發妙耳門，然後身心微妙含容遍周法界』：由於我從獲得圓通的根本——美妙的耳根法門入手，然後身心微妙，含容一切，遍及整個法界；『能令眾生持我名號，與彼共持六十二恒河沙諸法王子，二人福德正等無異』：能夠使眾生持誦我的名號，與他們共同持誦六十二恒河沙數那麼多法王子的名號，兩者的福德完全相等，沒有差別。 『世尊！我一號名與彼眾多名號無異，由我修習得真圓通』：世尊！我一個名號與他們眾多的名號沒有差別，因為我通過修行而獲得了真正的圓通。 『是名十四施無畏力，福備眾生』：這就是十四種施予眾生無畏的力量，福澤具備于眾生。 『世尊！我又獲是圓通修證無上道故，又能善獲四不思議無作妙德』：世尊！我又因為獲得這種圓通，修證了無上的道，所以又能善巧地獲得四種不可思議的、不假造作的妙德： 『一者由我初獲妙妙聞心心精遺聞，見聞覺知不能分隔，成一圓融清凈寶覺』：第一種是，由於我最初獲得美妙的聽聞之心，心精妙用，遺忘了能聞所聞的對立，見、聞、覺、知不能相互分隔，成為一個圓融清凈的寶覺；『故我能現眾多妙容，能說無邊秘密神咒』：所以我能夠顯現眾多的美妙容貌，能夠說出無邊的秘密神咒；『其中或現一首三首五首七首九首十一首，如是乃至一百八首，千首萬首八萬四千爍迦啰首』：其中或者顯現一個頭、三個頭、五個頭、七個頭、九個頭、十一個頭，像這樣乃至一百零八個頭，一千個頭、一萬個頭、八萬四千個爍迦啰（光明）頭；『二臂四臂六臂八臂十臂十二臂，十四十六十八二十至二十四，如是乃至一百八臂千臂萬臂，八萬四千母陀羅臂』：兩條手臂、四條手臂、六條手臂、八條手臂、十條手臂、十二條手臂，十四條、十六條、十八條、二十條乃至二十四條手臂，像這樣乃至一百零八條手臂、一千條手臂、一萬條手臂、八萬四千條母陀羅（手印）手臂；『二目三』
【English Translation】 English version: 'My body and mind are like crystal, clear and unobstructed': Guanshiyin Bodhisattva said, my state of body and mind is like crystal, bright and clear, without any obstacles, 'able to make all dull and obstructive natures, all Advenikas (ignorant ones) forever leave ignorance and darkness': able to make all dull and sluggish people who are obstructed by habits, as well as all ignorant people, forever escape from ignorance and darkness; 'Twelfth, merging form and restoring hearing, entering the world from the immovable Bodhimanda, not destroying the world but pervading the ten directions, offering to as many Buddhas and Tathagatas as dust motes, being a Dharma Prince beside each Buddha': The twelfth ability is to be able to merge the form and restore the ability to hear. Although being in the immovable Bodhimanda, one can enter the world, not destroy the world but pervade the ten directions, offering to as many Buddhas and Tathagatas as dust motes, and being a Dharma Prince beside each Buddha; 'Able to make childless beings in the Dharma Realm, who desire a son, give birth to a son of fortune and wisdom': Able to make childless beings in the Dharma Realm, if they want a boy, they can give birth to a boy with fortune and wisdom; 'Thirteenth, the six roots are perfectly interpenetrating, illuminating without duality, containing the ten directions, establishing the Great Round Mirror Empty Tathagata Treasury': The thirteenth ability is that the six roots are perfectly interpenetrating, the light illuminates without distinction, containing the ten directions, and establishing the Empty Tathagata Treasury like a great round mirror; 'Receiving and complying with the secret Dharma doors of the Tathagatas as numerous as dust motes in the ten directions without loss': Receiving and complying with the Tathagatas as numerous as dust motes in the ten directions, and receiving and understanding the secret Dharma doors without loss; 'Able to make childless beings in the Dharma Realm, who desire a daughter, give birth to a daughter who is upright, virtuous, gentle, and loved and respected by all': Able to make childless beings in the Dharma Realm, if they want a girl, they can give birth to a girl who is dignified, beautiful, virtuous, gentle, and loved and respected by all, with beautiful features; 'Fourteenth, in this great trichiliocosm, there are billions of suns and moons, and Dharma Princes now living in the world, with sixty-two Ganges of sands of Dharma-practicing exemplars, teaching and transforming beings, according with beings, with different expedient wisdoms': The fourteenth ability is that in this great trichiliocosm, there are billions of suns and moons, and Dharma Princes now living in the world, with sixty-two Ganges of sands of Dharma-practicing exemplars, teaching and transforming beings, according with beings, with different expedient wisdoms; 'From my attainment of the fundamental root of perfect penetration, the wonderful gate of the ear, then my body and mind are subtle, containing and pervading the Dharma Realm': Because I started from the wonderful gate of the ear, the fundamental root of perfect penetration, then my body and mind are subtle, containing everything, and pervading the entire Dharma Realm; 'Able to make beings who hold my name, together with those who hold the names of the sixty-two Ganges of sands of Dharma Princes, have the same merit and virtue without difference': Able to make beings who hold my name, together with those who hold the names of the sixty-two Ganges of sands of Dharma Princes, have the same merit and virtue without difference. 'World Honored One! My one name is no different from their many names, because I have cultivated and attained true perfect penetration': World Honored One! My one name is no different from their many names, because I have cultivated and attained true perfect penetration. 'This is called the fourteen powers of bestowing fearlessness, with blessings fully prepared for beings': This is called the fourteen powers of bestowing fearlessness, with blessings fully prepared for beings. 'World Honored One! I have also attained this perfect penetration and cultivated and realized the unsurpassed path, so I can also skillfully obtain four inconceivable and uncreated wonderful virtues': World Honored One! I have also attained this perfect penetration and cultivated and realized the unsurpassed path, so I can also skillfully obtain four inconceivable and uncreated wonderful virtues: 'First, because I first obtained the wonderful and subtle hearing mind, the essence of the mind abandoned hearing, seeing, hearing, feeling, and knowing cannot be separated, becoming a round, harmonious, pure, and precious awareness': The first is that because I first obtained the wonderful and subtle hearing mind, the essence of the mind abandoned the opposition of hearing and what is heard, seeing, hearing, feeling, and knowing cannot be separated, becoming a round, harmonious, pure, and precious awareness; 'Therefore, I can manifest many wonderful appearances and speak boundless secret mantras': Therefore, I can manifest many wonderful appearances and speak boundless secret mantras; 'Among them, I may manifest one head, three heads, five heads, seven heads, nine heads, eleven heads, and so on, up to one hundred and eight heads, one thousand heads, ten thousand heads, eighty-four thousand Shakara (light) heads': Among them, I may manifest one head, three heads, five heads, seven heads, nine heads, eleven heads, and so on, up to one hundred and eight heads, one thousand heads, ten thousand heads, eighty-four thousand Shakara (light) heads; 'Two arms, four arms, six arms, eight arms, ten arms, twelve arms, fourteen, sixteen, eighteen, twenty to twenty-four, and so on, up to one hundred and eight arms, one thousand arms, ten thousand arms, eighty-four thousand Mudra (hand seal) arms': Two arms, four arms, six arms, eight arms, ten arms, twelve arms, fourteen, sixteen, eighteen, twenty to twenty-four, and so on, up to one hundred and eight arms, one thousand arms, ten thousand arms, eighty-four thousand Mudra (hand seal) arms; 'Two eyes, three'
目四目九目，如是乃至一百八目千目萬目，八萬四千清凈寶目，或慈或威或定或慧，救護眾生得大自在。二者由我聞思脫出六塵，如聲度垣不能為礙，故我妙能現一一形，誦一一咒，其形其咒能以無畏施諸眾生，是故十方微塵國土皆名我為施無畏者。三者由我修習本妙圓通清凈本根，所游世界皆令眾生捨身珍寶求我哀愍。四者我得佛心證於究竟，能以珍寶種種供養十方如來，傍及法界六道眾生，求妻得妻、求子得子、求三昧得三昧、求長壽得長壽，如是乃至求大涅槃得大涅槃。佛問圓通，我從耳門圓照三昧，緣心自在因入流相，得三摩提成就菩提斯為第一！世尊！彼佛如來嘆我善得圓通法門，于大會中授記我為觀世音號，由我觀聽十方圓明，故觀音名遍十方界。」
爾時，世尊于師子座，從其五體同放寶光，遠灌十方微塵如來及法王子諸菩薩頂；彼諸如來亦於五體同放寶光，從微塵方來灌佛頂，並灌會中諸大菩薩及阿羅漢，林木池沼皆演法音，交光相羅如寶絲網，是諸大眾得未曾有，一切普獲金剛三昧。即時，天雨百寶蓮華，青黃赤白間錯紛糅，十方虛空成七寶色，此娑婆界大地山河俱時不現，唯見十方微塵國土合成一界，梵唄詠歌自然數奏。於是如來告文殊師利法王子：「汝今觀此二十五無學諸大菩薩及阿羅
【現代漢語翻譯】 現代漢語譯本： 『我有四目、九目，乃至一百零八目、千目、萬目，八萬四千清凈寶目，或慈悲、或威嚴、或禪定、或智慧，救護眾生，得到大自在。第二，由於我通過聽聞和思維，脫離了六塵（色、聲、香、味、觸、法）的束縛，就像聲音穿過墻壁一樣，沒有任何阻礙。因此，我能夠巧妙地顯現各種各樣的形象，誦持各種各樣的咒語，用這些形象和咒語，將無畏施予眾生，所以十方微塵國土都稱我為施無畏者。第三，由於我修習本妙圓通清凈本根，所遊歷的世界，都使得眾生捨棄身外珍寶，來求我哀憐。第四，我得到了佛心，證得了究竟的果位，能夠用各種珍寶供養十方如來，以及法界六道眾生。求妻的得到妻子，求子的得到兒子，求三昧（samadhi）的得到三昧，求長壽的得到長壽，乃至求大涅槃（Mahaparinirvana）的得到大涅槃。佛問什麼是圓通，我從耳門圓照三昧，緣心自在，因入流相，得三摩提（Samadhi），成就菩提（Bodhi），這是第一！世尊！彼佛如來讚歎我善於得到圓通法門，于大會中授記我為觀世音（Avalokiteshvara）號，由於我觀聽十方圓明，所以觀音（Avalokiteshvara）之名遍佈十方世界。』
這時，世尊在師子座上，從他的五體同時放出寶光，遠遠地灌注到十方微塵數如來以及法王子諸菩薩的頭頂；那些如來也從五體同時放出寶光，從微塵數方來灌注佛頂，並灌注到會中的諸大菩薩及阿羅漢（Arhat）的頭頂，林木池沼都演說出法音，交錯的光芒相互纏繞，如同寶絲織成的網。這些大眾得到了前所未有的體驗，一切都普遍獲得了金剛三昧（Vajra Samadhi）。即時，天上降下百寶蓮花，青色、黃色、赤色、白色相互交錯紛雜，十方虛空呈現出七寶的顏色，此娑婆界（Sahā world）的大地山河同時隱沒不見，只能看到十方微塵國土合成一個世界，梵唄詠歌自然地演奏起來。於是如來告訴文殊師利（Manjusri）法王子：『你現在觀察這二十五位無學諸大菩薩及阿羅漢（Arhat）……』
【English Translation】 English version: 'I have four eyes, nine eyes, up to one hundred and eight eyes, one thousand eyes, ten thousand eyes, eighty-four thousand pure treasure eyes, sometimes compassionate, sometimes majestic, sometimes in samadhi, sometimes wise, saving sentient beings and attaining great freedom. Secondly, because I have escaped the six dusts (form, sound, smell, taste, touch, and dharma) through hearing and thinking, just as sound passes through a wall without any obstruction. Therefore, I can skillfully manifest various forms and recite various mantras, using these forms and mantras to bestow fearlessness upon sentient beings. Therefore, the ten directions of dust-mote lands all call me the Giver of Fearlessness. Thirdly, because I cultivate the fundamentally wondrous and all-pervasive pure root, the worlds I travel through cause sentient beings to abandon their precious possessions and seek my compassion. Fourthly, I have attained the Buddha's mind and realized ultimate enlightenment, enabling me to offer various treasures to the Tathagatas of the ten directions, as well as to the sentient beings of the six realms. Those who seek a wife obtain a wife, those who seek a son obtain a son, those who seek samadhi (samadhi) obtain samadhi, those who seek longevity obtain longevity, and even those who seek great nirvana (Mahaparinirvana) obtain great nirvana. The Buddha asked what is perfect penetration, I from the ear gate perfectly illuminate samadhi, condition the mind freely, because of entering the stream phase, attain samadhi (Samadhi), achieve Bodhi (Bodhi), this is the first! World Honored One! That Buddha Tathagata praised me for being good at obtaining the Dharma gate of perfect penetration, and in the great assembly, he predicted that I would be named Avalokiteshvara (Avalokiteshvara), because I observe and listen to the perfect brightness of the ten directions, therefore the name of Avalokiteshvara (Avalokiteshvara) pervades the ten directions.'
At that time, the World Honored One, on the lion throne, simultaneously emitted precious light from his five bodies, pouring it from afar onto the crowns of the Tathagatas of the ten directions of dust-motes and the Dharma princes, the Bodhisattvas; those Tathagatas also simultaneously emitted precious light from their five bodies, pouring it from the directions of dust-motes onto the Buddha's crown, and pouring it onto the great Bodhisattvas and Arhats (Arhats) in the assembly, the forests, ponds, and marshes all proclaimed the Dharma sound, the intersecting lights intertwined like a net woven from precious silk. These great assemblies obtained what they had never experienced before, and all universally obtained the Vajra Samadhi (Vajra Samadhi). Immediately, the heavens rained down hundreds of precious lotus flowers, blue, yellow, red, and white intermingled in confusion, the ten directions of empty space manifested the colors of the seven treasures, the earth and rivers of this Saha world (Sahā world) simultaneously disappeared, only the dust-mote lands of the ten directions were seen to merge into one world, and Brahma chants and songs naturally played. Thereupon, the Tathagata told the Dharma Prince Manjusri (Manjusri): 'You now observe these twenty-five great Bodhisattvas and Arhats (Arhats) who are beyond learning...'
漢，各說最初成道方便，皆言修習真實圓通，彼等修行實無優劣、前後差別；我今欲令阿難開悟，二十五行誰當其根？兼我滅后，此界眾生入菩薩乘求無上道，何方便門得易成就？」
文殊師利法王子奉佛慈旨，即從座起頂禮佛足，承佛威神說偈對佛：
「覺海性澄圓， 圓澄覺元妙； 元明照生所， 所立照性亡。 迷妄有虛空， 依空立世界， 想澄成國土， 知覺乃眾生。 空生大覺中， 如海一漚發， 有漏微塵國， 皆從空所生； 漚滅空本無， 況復諸三有？ 歸元性無二， 方便有多門。 聖性無不通， 順逆皆方便； 初心入三昧， 遲速不同倫。 色想結成塵， 精了不能徹； 如何不明徹， 於是獲圓通？ 音聲雜語言， 但伊名句味； 一非含一切， 云何獲圓通？ 香以閤中知， 離則元無有； 不恒其所覺， 云何獲圓通？ 味性非本然， 要以味時有； 其覺不恒一， 云何獲圓通？ 觸以所觸明， 無所不明觸； 合離性非定， 云何獲圓通？ 法稱為內塵， 憑塵必有所， 能所非遍涉， 云何獲圓通？ 見性雖洞然， 明前不明後； 四維虧一半， 云何獲圓通？
【現代漢語翻譯】 現代漢語譯本： 『世尊，他們各自陳述最初證悟的方法，都說修習真實圓滿的通達。但這些修行方法實際上沒有優劣、先後的差別。我現在想讓阿難（Ananda）開悟，這二十五種修行方法中，哪一種才是根本？並且在我涅槃（Nirvana）后，這個世界的眾生進入菩薩乘（Bodhisattva-yana），尋求無上道（Anuttara-samyak-sambodhi），用什麼方便法門才能容易成就？』
文殊師利（Manjusri）法王子接受佛的慈悲旨意，立即從座位上起身，頂禮佛足，秉承佛的威神之力，用偈頌回答佛：
『覺悟之海，自性澄澈圓滿，圓滿澄澈的覺性，是玄妙的根源； 從玄妙的光明中，照見產生萬物的地方，一旦確立了產生的地方，照見的自性就消失了。 迷惑顛倒產生了虛空，依靠虛空建立了世界， 念想澄凈形成了國土，知覺分別產生了眾生。 虛空產生於偉大的覺悟之中，就像大海中一個水泡的生髮， 有漏的微塵國土，都從虛空所生； 水泡破滅，虛空原本就不存在，更何況是三界（Trailokya）諸有？ 迴歸本源，自性沒有差別，只是方便的法門有很多。 聖人的自性無所不通達，順行逆行都是方便； 初心進入三昧（Samadhi），遲速快慢各不相同。 色想相互結合形成塵埃，精細明瞭也不能完全穿透； 如何才能不迷惑不明瞭，從而獲得圓滿通達？ 音聲混雜著語言，只是名稱語句的味道； 一個『非』字不能包含一切，如何獲得圓滿通達？ 香氣要在混合時才能知曉，離開混合就原本不存在； 它的感覺不是恒常不變的，如何獲得圓滿通達？ 味道的性質並非本來就有，一定要在品嚐時才存在； 它的感覺不是恒常唯一的，如何獲得圓滿通達？ 觸覺依靠所觸之物來顯明，沒有所觸之物就無法顯明觸覺； 結合分離的性質不是恒定的，如何獲得圓滿通達？ 法被稱為內在的塵埃，依靠塵埃必定有所侷限， 能知和所知不能普遍涉及一切，如何獲得圓滿通達？ 見性的作用雖然洞徹明瞭，但只能照見前面而不能照見後面； 四方維度缺失了一半，如何獲得圓滿通達？』
【English Translation】 English version: 『World Honored One, they each describe their initial methods of attaining enlightenment, all claiming to cultivate genuine and complete penetration. However, these practices have no real superiority, priority, or difference. I now wish to enlighten Ananda, which of these twenty-five practices is the root? Furthermore, after my Nirvana, when beings in this world enter the Bodhisattva-yana, seeking Anuttara-samyak-sambodhi, what expedient means will allow them to achieve it easily?』
Manjusri, the Dharma Prince, receiving the Buddha's compassionate decree, immediately rose from his seat, prostrated at the Buddha's feet, and, empowered by the Buddha's majestic spiritual power, responded to the Buddha with a verse:
『The sea of enlightenment is clear and complete in nature, the complete clarity of enlightenment is the source of the profound; From the profound light, one sees the place where all things arise, once the place of arising is established, the nature of seeing vanishes. Delusion and confusion give rise to emptiness, relying on emptiness, the world is established, Thoughts clarified form lands, awareness and discrimination give rise to sentient beings. Emptiness arises within the great enlightenment, like a bubble arising in the sea, Leaky, infinitesimal lands of dust all arise from emptiness; When the bubble bursts, emptiness is originally non-existent, how much more so the three realms (Trailokya)? Returning to the source, the nature is without duality, but there are many expedient means. The nature of a sage is all-pervasive, both following and opposing are expedient; The initial entry into Samadhi, the speed varies. Form and thought combine to form dust, even with refined understanding, one cannot completely penetrate it; How can one not be confused and unclear, and thus attain complete penetration? Sounds are mixed with language, merely the flavor of names and phrases; One 'non-' cannot contain everything, how can one attain complete penetration? Fragrance is known when combined, when separated, it originally does not exist; Its perception is not constant, how can one attain complete penetration? The nature of taste is not inherent, it exists only when tasted; Its perception is not constant and unique, how can one attain complete penetration? Touch is clarified by what is touched, without something to touch, touch cannot be clarified; The nature of combination and separation is not fixed, how can one attain complete penetration? Dharma is called inner dust, relying on dust must have limitations, The knower and the known cannot universally encompass everything, how can one attain complete penetration? Although the function of seeing is clear and penetrating, it can only see what is in front and not what is behind; One half of the four dimensions is missing, how can one attain complete penetration?』
鼻息出入通， 現前無交氣； 支離匪涉入， 云何獲圓通？ 舌非入無端， 因味生覺了； 味亡了無有， 云何獲圓通？ 身與所觸同， 各非圓覺觀； 涯量不冥會， 云何獲圓通？ 知根雜亂思， 湛了終無見； 想念不可脫， 云何獲圓通？ 識見雜三和， 詰本稱非相； 自體先無定， 云何獲圓通？ 心聞洞十方， 生於大因力； 初心不能入， 云何獲圓通？ 鼻想本權機， 只令攝心住； 住成心所住， 云何獲圓通？ 說法弄音文， 開悟先成者； 名句非無漏， 云何獲圓通？ 持犯但束身， 非身無所束； 元非遍一切， 云何獲圓通？ 神通本宿因， 何關法分別； 念緣非離物， 云何獲圓通？ 若以地性觀， 堅礙非通達； 有為非聖性， 云何獲圓通？ 若以水性觀， 想念非真實； 如如非覺觀， 云何獲圓通？ 若以火性觀， 厭有非真離； 非初心方便， 云何獲圓通？ 若以風性觀， 動寂非無對； 對非無上覺， 云何獲圓通？ 若以空性觀， 昏鈍先非覺； 無覺異菩提， 云何獲圓通？ 若以識性觀， 觀識非常住； 存心乃
【現代漢語翻譯】 現代漢語譯本： 鼻息的出入是通常的現象，在眼前並沒有氣息的相互交融；如果執著于支離破碎的理解，不能深入，又如何能獲得圓滿通達的境界呢？ 舌頭品嚐味道並非無緣無故，而是因為味道才產生感覺和了知；如果味道消失，了知也就不存在，又如何能獲得圓滿通達的境界呢？ 身體和所接觸的事物是相同的，但它們各自都不是圓滿覺悟的觀察；如果用有限的度量去衡量，不能與真理暗合，又如何能獲得圓滿通達的境界呢？ 知根（知覺的根本）夾雜著雜亂的思緒，如果心不清澈明瞭，最終什麼也看不見；如果想念無法擺脫，又如何能獲得圓滿通達的境界呢？ 識見（識別和見解）夾雜著根、境、識三者的和合，追究其根本，它本就不是實相；如果自體原本就沒有定性，又如何能獲得圓滿通達的境界呢？ 心能聽聞洞徹十方，是由於強大的因緣力量所生；如果最初發心時不能契入，又如何能獲得圓滿通達的境界呢？ 用鼻觀的想像本來只是一種權宜之計，只是爲了使心能夠安住；如果安住變成了心所執著的地方，又如何能獲得圓滿通達的境界呢？ 說法時運用音韻和文字，是爲了開悟那些已經有所成就的人；但名相和語句本身並非無漏的智慧，又如何能獲得圓滿通達的境界呢？ 執著于持戒和犯戒只是束縛了身體，如果離開了身體，就沒有什麼可以束縛的；原本就不是普遍存在於一切的，又如何能獲得圓滿通達的境界呢？ 神通本來是宿世的因緣所致，與對法的分別並沒有什麼關係；如果念頭所緣的對象沒有離開事物本身，又如何能獲得圓滿通達的境界呢？ 如果用地性的角度來觀察，堅固和阻礙就無法通達；有為法不是聖人的本性，又如何能獲得圓滿通達的境界呢？ 如果以水性的角度來觀察，想念就不是真實的；如如不動的狀態不是通過覺觀可以達到的，又如何能獲得圓滿通達的境界呢？ 如果以火性的角度來觀察，厭惡有為法並不是真正的解脫；如果不是最初發心時的方便法門，又如何能獲得圓滿通達的境界呢？ 如果以風性的角度來觀察，動和靜就不是沒有對立的；對立不是無上的覺悟，又如何能獲得圓滿通達的境界呢？ 如果以空性的角度來觀察，昏沉和遲鈍一開始就不是覺悟；沒有覺悟就與菩提（Bodhi，覺悟）不同，又如何能獲得圓滿通達的境界呢？ 如果以識性的角度來觀察，觀察到的識不是恒常存在的；如果存心有所執著，那麼就...
【English Translation】 English version: The in-and-out of nasal breathing is a common phenomenon; there is no intermingling of breaths before us. If one clings to fragmented understanding and cannot penetrate deeply, how can one attain perfect and complete comprehension? The tongue's tasting of flavors is not without cause; it is because of flavors that feelings and understanding arise. If the flavor disappears, so does the understanding; how can one attain perfect and complete comprehension? The body and what it touches are the same, but each is not the observation of perfect enlightenment. If one measures with limited means and cannot secretly accord with the truth, how can one attain perfect and complete comprehension? The root of knowledge is mixed with chaotic thoughts; if the mind is not clear and bright, one will ultimately see nothing. If thoughts cannot be shed, how can one attain perfect and complete comprehension? Discernment and views are mixed with the harmony of the root, object, and consciousness. Investigating its origin, it is fundamentally not a true form. If the self-nature originally has no fixed nature, how can one attain perfect and complete comprehension? The mind can hear and penetrate the ten directions, born from the power of great causes and conditions. If one cannot enter at the initial aspiration, how can one attain perfect and complete comprehension? The imagination of nasal observation is originally just an expedient means, only to make the mind abide. If abiding becomes the place where the mind clings, how can one attain perfect and complete comprehension? Using sounds and words when teaching the Dharma is to enlighten those who have already achieved something. But names and sentences themselves are not un-leaking wisdom; how can one attain perfect and complete comprehension? Clinging to upholding precepts and breaking precepts only binds the body. If one leaves the body, there is nothing to bind. Originally, it is not universally present in everything; how can one attain perfect and complete comprehension? Supernatural powers are originally caused by past lives' karma and have nothing to do with discriminating the Dharma. If the object of thought does not leave the thing itself, how can one attain perfect and complete comprehension? If one observes from the perspective of earth nature, solidity and obstruction cannot be penetrated. Conditioned dharmas are not the nature of a sage; how can one attain perfect and complete comprehension? If one observes from the perspective of water nature, thoughts are not real. Suchness (Tathata) is not attained through observation; how can one attain perfect and complete comprehension? If one observes from the perspective of fire nature,厭有(disgusting existence) is not true liberation. If it is not an expedient means at the initial aspiration, how can one attain perfect and complete comprehension? If one observes from the perspective of wind nature, movement and stillness are not without opposition. Opposition is not supreme enlightenment; how can one attain perfect and complete comprehension? If one observes from the perspective of emptiness nature, dullness and slowness are not enlightenment from the beginning. Without enlightenment, it is different from Bodhi (覺悟, enlightenment); how can one attain perfect and complete comprehension? If one observes from the perspective of consciousness nature, the observed consciousness is not permanent. If one cherishes attachment in the mind, then...
虛妄， 云何獲圓通？ 諸行是無常， 念性元生滅； 因果今殊感， 云何獲圓通？ 我今白世尊： 佛出娑婆界， 此方真教體， 清凈在音聞； 欲取三摩提， 實以聞中入。 離苦得解脫， 良哉觀世音， 于恒沙劫中， 入微塵佛國， 得大自在力， 無畏施眾生。 妙音觀世音， 梵音海潮音， 救世悉安寧， 出世獲常住。 我今啟如來， 如觀音所說， 譬如人靜居， 十方俱擊鼓， 十處一時聞， 此則圓真實。 目非觀障外， 口鼻亦復然， 身以合方知， 心念紛無緒； 隔垣聽音響， 遐邇俱可聞， 五根所不齊， 是則通真實。 音聲性動靜， 聞中為有無， 無聲號無聞， 非實聞無性； 聲無既無滅， 聲有亦非生， 生滅二圓離， 是則常真實。 縱令在夢想， 不為不思無， 覺觀出思惟， 身心不能及。 今此娑婆國， 聲論得宣明， 眾生迷本聞， 循聲故流轉； 阿難縱強記， 不免落邪思， 豈非隨所淪， 旋流獲無妄。 阿難汝諦聽， 我承佛威力， 宣說金剛王， 如幻不思議， 佛母真三昧。 汝聞微塵佛， 一切秘密門，
【現代漢語翻譯】 現代漢語譯本 虛妄的法塵，如何才能獲得圓滿通達的境界？ 諸行都是無常的，念頭的本性原本就是生滅變化的； 因和果現在感受不同，如何才能獲得圓滿通達的境界？ 我現在稟告世尊：佛陀出現在娑婆界（Saha world，指我們所居住的這個充滿煩惱的世界）， 這個地方真正的教化體系，清凈的法門在於聽聞； 想要獲得三摩提（Samadhi，指禪定，一種高度集中的精神狀態），實際上要從聽聞中入門。 脫離痛苦獲得解脫，真是太好了，觀世音（Avalokiteśvara，佛教中一位重要的菩薩，以慈悲著稱）， 在像恒河沙一樣多的劫數中，進入微塵一樣多的佛國， 獲得大自在的力量，將無畏佈施給眾生。 妙音觀世音，梵音海潮音， 救度世間，使眾生都得到安寧，出離世間，獲得永恒的常住。 我現在稟告如來，就像觀世音菩薩所說的那樣， 譬如有人安靜地居住，十個方向同時敲鼓， 十個地方同時都能聽到鼓聲，這就是圓滿真實的境界。 眼睛不能看到障礙物之外的東西，口和鼻子也是這樣， 身體要接觸才能知道，心念紛亂沒有頭緒； 隔著墻壁聽聲音，遠處近處都能聽到， 五根的功能各不相同，這就是通達真實的境界。 音聲的本性是動和靜，聽聞之中有有和無， 沒有聲音就叫做沒有聽聞，但實際上沒有聽聞的本性； 聲音沒有了，也就沒有了消滅，聲音存在，也不是真的產生， 生和滅這兩種對立都圓滿地脫離了，這就是常恒真實的境界。 縱然是在夢境中，也不會因為沒有思考就沒有了， 覺察觀照超出思考的範圍，身和心都無法達到。 現在這個娑婆國（Saha world，指我們所居住的這個充滿煩惱的世界），關於聲音的理論能夠宣揚明白， 眾生迷惑于原本的聽聞，追逐聲音所以流轉生死； 阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）縱然記憶力很強，也免不了落入邪思， 豈不是隨著所沉溺的境界而流轉，反過來旋轉聽聞才能獲得沒有虛妄的境界。 阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）你仔細聽，我憑藉佛陀的威力， 宣說金剛王（Vajra King，比喻堅固不壞的智慧），如夢如幻不可思議， 佛母真三昧（Samadhi，指禪定，一種高度集中的精神狀態）。你聽聞微塵一樣多的佛， 一切秘密的法門，
【English Translation】 English version Illusory dharmas, how can one attain perfect penetration? All phenomena are impermanent, the nature of thought is originally subject to arising and ceasing; Cause and effect are now felt differently, how can one attain perfect penetration? I now report to the World-Honored One: The Buddha appeared in the Saha world (Saha world, referring to the world full of troubles where we live), The true teaching system in this land, the pure Dharma lies in hearing; If you wish to attain Samadhi (Samadhi, referring to meditation, a state of highly concentrated mind), you should truly enter through hearing. To be free from suffering and attain liberation, how wonderful, Avalokiteśvara (Avalokiteśvara, an important Bodhisattva in Buddhism, known for compassion), In countless kalpas like the sands of the Ganges, entering Buddha lands as numerous as dust motes, Attaining great power of self-mastery, bestowing fearlessness upon sentient beings. Wonderful Sound Avalokiteśvara, Brahma Sound, Ocean Tide Sound, Saving the world and bringing peace to all, transcending the world and attaining eternal permanence. I now report to the Tathagata, just as Avalokiteśvara Bodhisattva said, For example, if one dwells in quietude, and drums are struck simultaneously in the ten directions, The sound can be heard in all ten places at once, this is perfect and true reality. The eyes cannot see beyond obstructions, nor can the mouth and nose, The body knows through contact, the mind's thoughts are chaotic and without order; Hearing sounds through a wall, both near and far can be heard, The five senses are unequal, this is penetrating and true reality. The nature of sound is movement and stillness, in hearing, there is existence and non-existence, The absence of sound is called no hearing, but in reality, there is no nature of no hearing; Since sound has no arising, it also has no ceasing, the existence of sound is also not truly arising, The two opposites of arising and ceasing are perfectly transcended, this is constant and true reality. Even if in dreams, it is not that there is nothing because there is no thought, Awareness and contemplation go beyond the scope of thought, the body and mind cannot reach it. Now in this Saha world (Saha world, referring to the world full of troubles where we live), the theory of sound can be clearly proclaimed, Sentient beings are deluded by their original hearing, following sound, they therefore transmigrate; Even if Ananda (Ananda, one of the ten great disciples of the Buddha, known for his strong memory) has a strong memory, he cannot avoid falling into wrong thoughts, Isn't it that one transmigrates according to what one is immersed in, turning the flow of hearing can attain a state free from illusion. Ananda (Ananda, one of the ten great disciples of the Buddha, known for his strong memory), listen carefully, I rely on the Buddha's power, To proclaim the Vajra King (Vajra King, a metaphor for solid and indestructible wisdom), like a dream, like an illusion, inconceivable, The Buddha-Mother True Samadhi (Samadhi, referring to meditation, a state of highly concentrated mind). You hear Buddhas as numerous as dust motes, All the secret Dharma gates,
欲漏不先除， 畜聞成過誤。 將聞持佛佛， 何不自聞聞？ 聞非自然生， 因聲有名字； 旋聞與聲脫， 能脫欲誰名？ 一根既返源， 六根成解脫。 見聞如幻翳， 三界若空花， 聞復翳根除， 塵銷覺圓凈。 凈極光通達， 寂照含虛空； 卻來觀世間， 猶如夢中事， 摩登伽在夢， 誰能留汝形？ 如世巧幻師， 幻作諸男女， 雖見諸根動， 要以一機抽； 息機歸寂然， 諸幻成無性。 六根亦如是， 元依一精明， 分成六和合； 一處成休復， 六用皆不成。 塵垢應念銷， 成圓明凈妙， 余塵尚諸學， 明極即如來。 大眾及阿難， 旋汝倒聞機， 反聞聞自性， 性成無上道， 圓通實如是。 此是微塵佛， 一路涅槃門， 過去諸如來， 斯門已成就； 現在諸菩薩， 今各入圓明， 未來修學人， 當依如是法。 我亦從中證， 非唯觀世音。 誠如佛世尊， 詢我諸方便， 以救諸末劫， 求出世間人， 成就涅槃心， 觀世音為最。 自余諸方便， 皆是佛威神， 即事舍塵勞， 非是長修學， 淺深同說法。 頂禮如來藏， 無漏不
{ "translations": [ "現代漢語譯本", "如果慾望的漏洞不先堵住，", "即使聽聞佛法，也只會造成過失和錯誤。", "你想要用聽聞佛法來傚法諸佛，", "為什麼不反過來聽聞自己的本性呢？", "聽聞不是自然產生的，", "而是因為聲音才有了聽聞這個名字；", "如果將聽聞從聲音中脫離出來，", "那麼能夠脫離慾望的，又能稱為什麼呢？", "一旦有一根（耳根）返回本源，", "六根（眼、耳、鼻、舌、身、意）就能獲得解脫。", "見和聞就像虛幻的眼翳（yì），", "三界（欲界、色界、無色界）如同空中的花朵。", "當聽聞恢復，眼翳的根源消除，", "塵垢消散，覺悟就變得圓滿清凈。", "清凈到極點，光明就能通達，", "寂靜的覺照包含整個虛空；", "再回過頭來看這個世間，", "就好像夢中的事情一樣。", "摩登伽（Mādangī）在夢中，", "誰又能留下你的形體呢？", "就像世間巧妙的幻術師，", "變幻出各種男女，", "雖然看到他們的各種器官在活動，", "但實際上是用一個機關在操控；", "停止機關，迴歸寂靜，", "各種幻象就變得沒有自性。", "六根也是這樣，", "原本依賴於一個精明的本性，", "分化成六個相互配合的功能；", "如果在一個地方停止和恢復，", "六種功能都將無法成立。", "塵垢應該立刻消除，", "成就圓滿光明清凈微妙的境界，", "殘留的塵垢還屬於學習的階段，", "光明達到極點就是如來（Tathāgata）。", "大眾和阿難（Ānanda），", "旋轉你顛倒的聽聞功能，", "反過來聽聞自己的本性，", "本性成就就是無上的道，", "圓滿通達的道理確實是這樣。", "這是微塵數量的諸佛，", "通往涅槃（Nirvana）的唯一道路，", "過去的諸位如來，", "都是通過這個法門成就的；", "現在的諸位菩薩（Bodhisattva），", "現在都進入了圓滿光明的境界，", "未來修學的人，", "應當依照這樣的方法。", "我也是從這裡證悟的，", "不僅僅是觀世音（Avalokiteśvara）菩薩。", "確實像佛世尊（Buddha-loka-jyeṣṭha）所說的那樣，", "詢問我各種方便法門，", "爲了救度末法時代的眾生，", "尋求出離世間的人，", "成就涅槃的心，", "觀世音菩薩的方法最為殊勝。", "其餘的各種方便法門，", "都是佛的威神之力，", "當下就能捨棄塵勞，", "不是長期的修學，", "深淺不同的說法。", "頂禮如來藏（Tathāgatagarbha），", "沒有遺漏。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version", "If the leaks of desire are not eliminated first,", "Accumulating knowledge through hearing becomes a mistake.", "If you intend to emulate all Buddhas by hearing the Dharma,", "Why not turn inward and listen to your own nature?", "Hearing does not arise naturally,", "It is named 'hearing' because of sound;", "If you detach hearing from sound,", "Who can name the one who detaches from desire?", "Once one root (the ear-root) returns to its source,", "The six roots (eye, ear, nose, tongue, body, and mind) will achieve liberation.", "Seeing and hearing are like illusory cataracts (yi),", "The three realms (desire realm, form realm, formless realm) are like flowers in the sky.", "When hearing is restored and the root of the cataract is removed,", "The dust dissipates, and enlightenment becomes complete and pure.", "When purity reaches its extreme, light penetrates everywhere,", "Silent illumination encompasses the entire void;", "Looking back at the world,", "It is like something in a dream.", "Mādangī (Mādangī) is in a dream,", "Who can retain your form?", "Like a skilled illusionist in the world,", "Who conjures up various men and women,", "Although you see their various organs moving,", "They are actually controlled by a single mechanism;", "When the mechanism stops and returns to stillness,", "All illusions become without self-nature.", "The six roots are also like this,", "Originally relying on one bright essence,", "Divided into six cooperative functions;", "If stopping and restoring occur in one place,", "All six functions will not be established.", "Dust and defilements should be eliminated instantly,", "Achieving a state of complete, bright, pure, and subtle wonder,", "Remaining dust still belongs to the stage of learning,", "When brightness reaches its extreme, it is the Tathāgata (Tathāgata).", "The assembly and Ānanda (Ānanda),", "Rotate your inverted hearing function,", "Turn inward and listen to your own nature,", "The accomplishment of nature is the unsurpassed path,", "Perfect and thorough understanding is indeed like this.", "These are Buddhas as numerous as dust motes,", "The one and only gate to Nirvana (Nirvana),", "The past Tathāgatas,", "Have all achieved through this gate;", "The present Bodhisattvas (Bodhisattva),", "Are now entering the realm of perfect brightness,", "Future practitioners,", "Should rely on this method.", "I also attained enlightenment from this,", "Not only Avalokiteśvara (Avalokiteśvara) Bodhisattva.", "Truly, as the Buddha-World-Honored-One (Buddha-loka-jyeṣṭha) said,", "Inquiring about various expedient methods from me,", "In order to save sentient beings in the Dharma-ending age,", "Seeking those who wish to transcend the world,", "To accomplish the mind of Nirvana,", "The method of Avalokiteśvara is the most supreme.", "The remaining expedient methods,", "Are all the power of the Buddha's divine might,", "To abandon defilements immediately,", "Not through long-term practice,", "Teachings that are both profound and simple.", "I bow in reverence to the Tathāgatagarbha (Tathāgatagarbha),", "Without leakage." ] }
思議； 愿加被未來， 於此門無惑， 方便易成就； 堪以教阿難， 及末劫沉淪， 但以此根修， 圓通超餘者， 真實心如是。」
於是阿難及諸大眾，身心瞭然得大開示，觀佛菩提及大涅槃，猶如有人因事遠遊未得歸還，明瞭其家所歸道路。普會大眾天龍八部有學二乘，及諸一切新發心菩薩，其數凡有十恒河沙，皆得本心，遠塵離垢獲法眼凈；性比丘尼聞說偈已成阿羅漢；無量眾生皆發無等等阿耨多羅三藐三菩提心。
阿難整衣服，望大眾中合掌頂禮，心跡圓明悲欣交集，欲益未來諸眾生故，稽首白佛：「大悲世尊！我今已悟成佛法門，是中修行得無疑惑，常聞如來說如是言：『自未得度先度人者，菩薩發心；自覺已圓能覺他者，如來應世。』我雖未度，愿度末劫一切眾生。世尊！此諸眾生去佛漸遠，邪師說法如恒河沙，欲攝其心入三摩地，云何令其安立道場遠諸魔事，于菩提心得無退屈？」
爾時，世尊于大眾中稱讚阿難：「善哉！善哉！如汝所問，安立道場救護眾生末劫沉溺，汝今諦聽，當爲汝說！」阿難大眾唯然奉教。
佛告阿難：「汝常聞我毗奈耶中，宣說修行三決定義，所謂攝心為戒，因戒生定，因定發慧。是則名為三無漏學。阿難！云何攝心我名為戒
【現代漢語翻譯】 現代漢語譯本： 思議； 愿加被未來，於此門無惑， 方便易成就；堪以教阿難（Ananda，佛陀的十大弟子之一）， 及末劫沉淪，但以此根修， 圓通超餘者，真實心如是。』 於是阿難（Ananda）及諸大眾，身心瞭然得大開示，觀佛菩提（Bodhi，覺悟）及大涅槃（Nirvana，寂滅），猶如有人因事遠遊未得歸還，明瞭其家所歸道路。普會大眾天龍八部有學二乘，及諸一切新發心菩薩，其數凡有十恒河沙，皆得本心，遠塵離垢獲法眼凈；性比丘尼聞說偈已成阿羅漢（Arhat，斷盡煩惱的聖者）；無量眾生皆發無等等阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺）。 阿難（Ananda）整衣服，望大眾中合掌頂禮，心跡圓明悲欣交集，欲益未來諸眾生故，稽首白佛：『大悲世尊！我今已悟成佛法門，是中修行得無疑惑，常聞如來說如是言：『自未得度先度人者，菩薩發心；自覺已圓能覺他者，如來應世。』我雖未度，愿度末劫一切眾生。世尊！此諸眾生去佛漸遠，邪師說法如恒河沙，欲攝其心入三摩地（Samadhi，禪定），云何令其安立道場遠諸魔事，于菩提心得無退屈？』 爾時，世尊于大眾中稱讚阿難（Ananda）：『善哉！善哉！如汝所問，安立道場救護眾生末劫沉溺，汝今諦聽，當爲汝說！』阿難（Ananda）大眾唯然奉教。 佛告阿難（Ananda）：『汝常聞我毗奈耶（Vinaya，戒律）中，宣說修行三決定義，所謂攝心為戒，因戒生定，因定發慧。是則名為三無漏學。阿難（Ananda）！云何攝心我名為戒？』
【English Translation】 English version: 'Inconceivable; May [this merit] be added to the future, so that there is no confusion about this gate, [Making it] easy to accomplish through expedient means; [This method] is suitable for teaching Ananda (Ananda, one of the ten principal disciples of the Buddha), And those sinking in the final kalpa, only by cultivating with this root, [Can achieve] perfect penetration surpassing others; the true mind is thus.' Then Ananda (Ananda) and the great assembly, their bodies and minds clearly understood and greatly enlightened, contemplated the Buddha's Bodhi (Bodhi, enlightenment) and Great Nirvana (Nirvana, extinction), just as someone who has traveled far away on business and has not yet returned, clearly understands the road home. The entire assembly, including the eight classes of gods and dragons, those still learning in the two vehicles, and all newly aspiring Bodhisattvas, numbering ten Ganges sands, all attained their original mind, far from dust and defilement, and obtained the purity of the Dharma eye; the Bhikshuni (female monastic) named 'Sex' having heard the verse, became an Arhat (Arhat, a perfected being who has extinguished all afflictions); countless beings all aroused the unsurpassed Anuttara-samyak-sambodhi mind (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Ananda (Ananda) arranged his robes, faced the assembly, joined his palms, and bowed his head in reverence. His mind and actions were perfectly clear, filled with both sorrow and joy. Wishing to benefit all beings in the future, he bowed his head and said to the Buddha: 'Greatly compassionate World Honored One! I have now awakened to the Dharma gate of attaining Buddhahood. In practicing within it, I have no doubts. I have often heard the Thus Come One say: 'Those who have not yet crossed over themselves but first cross over others are Bodhisattvas who have aroused the mind; those who have already realized their own perfection and can awaken others are Tathagatas who appear in the world.' Although I have not yet crossed over, I wish to cross over all beings in the final kalpa. World Honored One! These beings are gradually moving away from the Buddha, and heretical teachers are teaching like the sands of the Ganges. Wishing to gather their minds into Samadhi (Samadhi, meditative concentration), how can they establish a place of practice far from demonic affairs, and have no regression in their Bodhi mind?' At that time, the World Honored One praised Ananda (Ananda) in the midst of the assembly: 'Excellent! Excellent! As you have asked, to establish a place of practice to rescue beings drowning in the final kalpa, now listen attentively, and I will explain it to you!' Ananda (Ananda) and the assembly respectfully received the teaching. The Buddha told Ananda (Ananda): 'You have often heard me, in the Vinaya (Vinaya, monastic discipline), proclaim the three definitive meanings of cultivation, namely, gathering the mind as precepts, from precepts arises concentration, and from concentration arises wisdom. This is called the three non-outflow studies. Ananda (Ananda)! How is gathering the mind what I call precepts?'
？若諸世界六道眾生其心不淫，則不隨其生死相續。汝修三昧本出塵勞，淫心不除塵不可出，縱有多智禪定現前，如不斷淫必落魔道，上品魔王、中品魔民、下品魔女，彼等諸魔亦有徒眾，各各自謂成無上道。我滅度后末法之中，多此魔民熾盛世間，廣行貪淫為善知識，令諸眾生落愛見坑失菩提路。汝教世人，修三摩地先斷心淫，是名如來先佛世尊第一決定清凈明誨。
「是故阿難！若不斷淫修禪定者，如蒸沙石欲其成飯，經百千劫只名熱沙。何以故？此非飯本石沙成故。汝以淫身求佛妙果，縱得妙悟皆是淫根，根本成淫，輪轉三途必不能出，如來涅槃何路修證？必使淫機身心俱斷，斷性亦無，于佛菩提斯可希冀。如我此說名為佛說；不如此說即波旬說。
「阿難！又諸世界六道眾生其心不殺，則不隨其生死相續。汝修三昧本出塵勞，殺心不除塵不可出，縱有多智禪定現前，如不斷殺必落神道，上品之人為大力鬼，中品即為飛行夜叉諸鬼帥等，下品當爲地行羅剎，彼諸鬼神亦有徒眾，各各自謂成無上道。我滅度后末法之中，多此神鬼熾盛世間，自言食肉得菩提路。阿難！我令比丘食五凈肉，此肉皆我神力化生本無命根，汝婆羅門地多蒸濕，加以沙石草菜不生，我以大悲神力所加，因大慈悲假名為肉，汝得
【現代漢語翻譯】 現代漢語譯本： 『如果各個世界的六道眾生心中沒有淫慾，就不會隨著生死輪迴相續不斷。你修習三昧（正定）本是爲了脫離塵世的勞苦，如果淫慾之心不去除，就無法脫離塵世。即使你擁有很多智慧，禪定也出現在眼前，如果不斷除淫慾，必定會墮入魔道，上等的成為魔王，中等的成為魔民，下等的成為魔女。那些魔也有他們的徒眾，各自都說自己成就了無上的道。我滅度之後，末法時代，會有很多這樣的魔民在世間興盛，廣泛地進行貪淫，作為『善知識』，使眾生落入愛慾和邪見的陷阱，失去通往菩提的道路。你教導世人修習三摩地（正定）時，首先要斷除心中的淫慾，這才是如來、過去的佛、世尊第一決定的清凈明確的教誨。』
『因此，阿難（Ananda）！如果不斷除淫慾而修習禪定，就像蒸煮沙石想要它變成飯一樣，經過百千劫也只能得到熱沙。為什麼呢？因為沙石不是飯的根本材料。你用充滿淫慾的身體來尋求成佛的微妙果實，即使得到一些微妙的領悟，也都是淫慾的根源。根本上就是淫慾，必定在三惡道中輪迴而無法脫離，如來的涅槃之道又如何修證呢？必須使淫慾的機能身心都斷除，甚至連斷除淫慾的這種念頭也不要有，這樣對於佛的菩提才能有所希望。像我這樣說的，才是佛說；不這樣說的，就是波旬（Mara）說的。』
『阿難（Ananda）！還有，各個世界的六道眾生心中沒有殺戮，就不會隨著生死輪迴相續不斷。你修習三昧（正定）本是爲了脫離塵世的勞苦，如果殺戮之心不去除，就無法脫離塵世。即使你擁有很多智慧，禪定也出現在眼前，如果不斷除殺戮，必定會墮入神道，上等的人成為大力鬼，中等的成為飛行夜叉等鬼帥，下等的成為地行羅剎。那些鬼神也有他們的徒眾，各自都說自己成就了無上的道。我滅度之後，末法時代，會有很多這樣的神鬼在世間興盛，自己說吃肉可以得到通往菩提的道路。阿難（Ananda）！我允許比丘吃五種清凈肉，這些肉都是我用神力化生出來的，本來就沒有生命。你們婆羅門（Brahman）的地方多潮濕，加上沙石，草菜不生長，我用大悲的神力加持，因為大慈悲而假稱為肉，你們才得以食用。』
【English Translation】 English version: 『If the beings of the six realms in all worlds do not have lustful thoughts, they will not continue in the cycle of birth and death. You cultivate Samadhi (right concentration) to escape the suffering of the world, but if you do not eliminate lustful thoughts, you cannot escape the world. Even if you have great wisdom and experience Samadhi, if you do not stop lust, you will surely fall into the demonic path. The highest will become demon kings, the middle will become demon subjects, and the lowest will become demonesses. These demons also have their followers, each claiming to have attained the unsurpassed path. After my Nirvana, in the Dharma-ending age, many such demon people will flourish in the world, widely engaging in lust and greed as 『good teachers,』 causing beings to fall into the pit of love and wrong views, losing the path to Bodhi. When you teach people to cultivate Samadhi (right concentration), you must first cut off lustful thoughts in your mind. This is the first definitive and pure teaching of the Tathagata (Thus Come One), the Buddhas of the past, and the World Honored One.』
『Therefore, Ananda! If one cultivates meditation without cutting off lust, it is like steaming sand and stones to make rice. After hundreds of thousands of kalpas (eons), it will only be called hot sand. Why? Because sand and stones are not the fundamental ingredients for rice. If you seek the wonderful fruit of Buddhahood with a lustful body, even if you gain some wonderful insights, they will all be rooted in lust. If the foundation is lust, you will surely revolve in the three evil paths and be unable to escape. How can you cultivate and realize the Nirvana of the Tathagata (Thus Come One)? You must make the function of lust completely cease in both body and mind, and even eliminate the thought of eliminating lust. Only then can you hope for the Bodhi of the Buddha. What I say in this way is the Buddha's teaching; what is not said in this way is the teaching of Mara (the Evil One).』
『Ananda! Furthermore, if the beings of the six realms in all worlds do not have thoughts of killing, they will not continue in the cycle of birth and death. You cultivate Samadhi (right concentration) to escape the suffering of the world, but if you do not eliminate the thought of killing, you cannot escape the world. Even if you have great wisdom and experience Samadhi, if you do not stop killing, you will surely fall into the path of the gods. The highest will become powerful ghosts, the middle will become flying Yakshas (a type of demon) and other ghost leaders, and the lowest will become earth-walking Rakshasas (a type of demon). These ghosts and spirits also have their followers, each claiming to have attained the unsurpassed path. After my Nirvana, in the Dharma-ending age, many such gods and ghosts will flourish in the world, claiming that eating meat can lead to the path of Bodhi. Ananda! I allow Bhikkhus (monks) to eat the five kinds of pure meat, which are all transformed by my divine power and have no life force. Your Brahman (priest) lands are mostly humid, and with sand and stones, grass and vegetables do not grow. I added my great compassionate divine power, and because of great compassion, I falsely called it meat so that you could eat it.』
其味，奈何如來滅度之後，食眾生肉名為釋子。汝等當知，是食肉人縱得心開似三摩地，皆大羅剎，報終必沉生死苦海，非佛弟子，如是之人相殺相吞相食未已，云何是人得出三界？汝教世人，修三摩地次斷殺生，是名如來先佛世尊第二決定清凈明誨。
「是故阿難！若不斷殺修禪定者，譬如有人自塞其耳，高聲大叫求人不聞，此等名為欲隱彌露。清凈比丘及諸菩薩，于岐路行不踏生草，況以手拔；云何大悲取諸眾生血肉充食？若諸比丘不服東方絲綿絹帛，及是此土靴履裘毳、乳酪醍醐，如是比丘於世真脫，酬還宿債不游三界。何以故？服其身份皆為彼緣，如人食其地中百穀，足不離地；必使身心於諸眾生，若身、身份，身心二途不服不食，我說是人真解脫者。如我此說名為佛說；不如此說即波旬說。
「阿難！又復世界六道眾生其心不偷，則不隨其生死相續。汝修三昧本出塵勞，偷心不除塵不可出，縱有多智禪定現前，如不斷偷必落邪道，上品精靈、中品妖魅、下品邪人諸魅所著，彼等群邪亦有徒眾，各各自謂成無上道。我滅度后末法之中，多此妖邪熾盛世間，潛匿奸欺稱善知識，各自謂己得上人法，詃惑無識恐令失心，所過之處其家耗散。我教比丘循方乞食，令其舍貪成菩薩道，諸比丘等不自熟食，
【現代漢語翻譯】 現代漢語譯本： 他們的行為，又怎能稱作如來滅度之後，吃眾生肉的人卻自稱為釋迦牟尼的弟子呢？你們應當知道，這些吃肉的人即使能夠稍微開悟，看似進入了三摩地（Samadhi，禪定），實際上都是大羅剎（Rakshasa，惡鬼），報應結束之後必定沉淪於生死苦海之中，不是佛的弟子。像這樣的人互相殘殺、互相吞食，何時才能停止？這樣的人又怎麼能夠脫離三界（Trialoka，欲界、色界、無色界）呢？你們教導世人修習三摩地（Samadhi，禪定）首先要斷除殺生，這才是如來先佛世尊的第二條決定性的清凈明確的教誨。
『因此，阿難（Ananda，佛陀十大弟子之一）！如果不斷除殺生而修習禪定，就像有人自己堵住耳朵，然後大聲叫喊，希望別人聽不見一樣，這叫做想要隱藏反而更加顯露。清凈的比丘（Bhikkhu，出家男眾）以及各位菩薩（Bodhisattva，具有大覺悟的有情），在岔路行走時都不忍心踩踏新生的草，更何況用手去拔呢？又怎麼能以大慈悲心去取眾生的血肉來充當食物呢？如果各位比丘（Bhikkhu，出家男眾）不穿東方的絲綢、棉布、絹帛，以及這個地方的靴子、毛皮衣服、乳酪、醍醐（Ghee，一種凈化過的奶油），這樣的比丘（Bhikkhu，出家男眾）在世間才是真正的解脫，償還了過去的債務，不再輪迴於三界（Trialoka，欲界、色界、無色界）。為什麼呢？因為穿用他們的身體的一部分，都會成為彼此的因緣。就像人吃地裡的五穀，腳就不能離開地面一樣。必須使身心對於一切眾生，無論是身體還是身體的一部分，身心這兩方面都不穿用、不食用，我才說這個人是真正解脫的人。像我這樣說的才叫做佛說；不這樣說的就是波旬（Mara，魔王）說的。』
『阿難（Ananda，佛陀十大弟子之一）！再者，世界上的六道眾生，如果內心不偷盜，就不會隨著生死而相續不斷。你修習三昧（Samadhi，正定）本來是爲了脫離塵世的煩惱，如果偷盜之心不除，就無法脫離塵世。即使有很多智慧，禪定也出現在眼前，如果不斷除偷盜，必定會墮入邪道，上等的會成為精靈，中等的會成為妖魅，下等的會成為邪人，被各種妖魅所迷惑。那些邪惡的群體也有他們的徒眾，各自都自稱成就了無上道。我滅度之後，末法時代之中，會有很多這樣的妖邪在世間猖獗，他們會潛藏起來，用奸詐欺騙的手段，自稱為善知識，各自都說自己得到了上人法，迷惑那些沒有見識的人，恐怕會使他們失去正念，他們所經過的地方，那個家庭就會耗盡家財。我教導比丘（Bhikkhu，出家男眾）沿路乞食，是爲了讓他們捨棄貪婪，成就菩薩道（Bodhisattva，具有大覺悟的有情），各位比丘（Bhikkhu，出家男眾）不要自己煮食物，
【English Translation】 English version: What is the meaning of those who, after the Tathagata (Tathagata, Thus Come One, an epithet of the Buddha) has passed into Nirvana, eat the flesh of sentient beings and call themselves disciples of Shakyamuni? You should know that these meat-eaters, even if they attain some enlightenment that resembles Samadhi (Samadhi, meditative absorption), are actually great Rakshasas (Rakshasa, demons). When their karmic reward is exhausted, they will inevitably sink into the sea of suffering of birth and death, and they are not disciples of the Buddha. How can such people, who kill and devour each other endlessly, ever escape the Three Realms (Trialoka, the realms of desire, form, and formlessness)? You teach the world to cultivate Samadhi (Samadhi, meditative absorption) by first cutting off killing. This is the second definitive and clear teaching of the Tathagata (Tathagata, Thus Come One, an epithet of the Buddha), the Buddhas of the past, and the World-Honored Ones.
'Therefore, Ananda (Ananda, one of the ten principal disciples of the Buddha)! If one cultivates meditation without ceasing killing, it is like a person who covers his ears and shouts loudly, hoping that others will not hear him. This is called trying to hide what is already exposed. Pure Bhikkhus (Bhikkhu, Buddhist monks) and Bodhisattvas (Bodhisattva, beings striving for enlightenment) do not even step on living grass when walking on a forked road, let alone pluck it with their hands. How can they, with great compassion, take the blood and flesh of sentient beings to fill their stomachs? If Bhikkhus (Bhikkhu, Buddhist monks) do not wear silk, cotton, or brocade from the East, nor boots, fur clothing, cheese, or ghee (Ghee, clarified butter) from this land, such Bhikkhus (Bhikkhu, Buddhist monks) are truly liberated in this world, repaying their past debts and no longer wandering in the Three Realms (Trialoka, the realms of desire, form, and formlessness). Why? Because wearing or using parts of their bodies creates a connection with them. It is like a person who eats the grains from the earth cannot lift his feet off the ground. One must ensure that one's body and mind, in relation to all sentient beings, neither wears nor eats anything that is part of their bodies, in either aspect of body or mind. I say that such a person is truly liberated. What I say in this way is the Buddha's teaching; what is not said in this way is the teaching of Mara (Mara, the demon).'
'Ananda (Ananda, one of the ten principal disciples of the Buddha)! Furthermore, if the minds of the beings in the six realms do not steal, they will not continue in the cycle of birth and death. You cultivate Samadhi (Samadhi, meditative absorption) to escape the defilements of the world, but if the mind of stealing is not removed, you cannot escape the defilements. Even if you have great wisdom and meditation appears before you, if you do not cease stealing, you will surely fall into evil paths. The superior ones will become spirits, the middling ones will become妖魅 (Yao Mei,妖魅 is kept in Pinyin because it is a specific type of spirit in Chinese folklore), and the inferior ones will become evil people, possessed by various demons. These evil groups also have their followers, and each claims to have attained the unsurpassed path. After my Nirvana, in the Dharma-ending Age, there will be many such evil beings rampant in the world. They will hide themselves, using deceit and deception, calling themselves good teachers, each claiming to have attained the Dharma of superior beings, misleading the ignorant, fearing that they will lose their minds. Wherever they pass, the families there will be ruined. I teach Bhikkhus (Bhikkhu, Buddhist monks) to beg for food along the way, so that they may abandon greed and attain the Bodhisattva path (Bodhisattva, beings striving for enlightenment). Bhikkhus (Bhikkhu, Buddhist monks) should not cook their own food,
寄於殘生旅泊三界，示一往還去已無返；云何賊人假我衣服，禆販如來造種種業，皆言佛法卻非出家，具戒比丘為小乘道？由是疑誤無量眾生墮無間獄。若我滅后，其有比丘發心決定修三摩提，能于如來形像之前，身然一燈、燒一指節，及於身上爇一香炷，我說是人無始宿債一時酬畢，長挹世間永脫諸漏，雖未即明無上覺路，是人於法已決定心，若不為此捨身微因，縱成無為必還生人酬其宿債，如我馬麥正等無異。汝教世人，修三摩地后斷偷盜，是名如來先佛世尊第三決定清凈明誨。
「是故阿難！若不斷偷修禪定者，譬如有人水灌漏卮欲求其滿，縱經塵劫終無平復。若諸比丘衣缽之餘分寸不畜，乞食余分施餓眾生，于大集會合掌禮眾，有人捶罵同於稱讚，必使身心二俱捐舍，身肉骨血與眾生共，不將如來不了義說回為己解以誤初學，佛印是人得真三昧。如我所說名為佛說；不如此說即波旬說。
「阿難！如是世界六道眾生，雖則身心無殺盜淫，三行已圓；若大妄語，即三摩提不得清凈，成愛見魔失如來種。所謂未得謂得、未證言證，或求世間尊勝第一，謂前人言：『我今已得須陀洹果、斯陀含果、阿那含果，阿羅漢道、辟支佛乘、十地、地前諸位菩薩。』求彼禮懺貪其供養，是一顛迦銷滅佛種，如人以
【現代漢語翻譯】 現代漢語譯本： 我將殘餘的生命寄託于在三界中漂泊，示現一次往還，離去後便不再返回。為何有賊人假借我的衣服，以販賣如來的名義造作種種惡業，都說這是佛法，卻並非真正的出家，還說持具足戒的比丘所修的是小乘道？因此迷惑了無量眾生，使他們墮入無間地獄。如果我滅度之後，有比丘發心堅定地修習三摩提（Samadhi，定），能在如來的形像之前，燃一盞燈、燒一截手指，或者在身上燃一炷香，我說這個人無始以來的宿債一時償還完畢，長久地脫離世間的煩惱，雖然不能立刻明白無上的覺悟之路，但這個人對於佛法已經有了堅定的信心。如果不為此捨身行微小的善因，縱然成就了無為的境界，必定還要轉生為人來償還宿債，就像我過去受馬麥供養一樣，沒有什麼不同。你們教導世人，修習三摩地之後才能斷除偷盜，這叫做如來、先佛世尊第三種決定的清凈明誨。 『所以，阿難（Ananda，佛陀的十大弟子之一）！如果不斷除偷盜而修習禪定，就像有人用水灌注有漏洞的瓶子，想要把它灌滿，即使經過無數劫的時間，最終也無法填滿。如果各位比丘除了衣缽之外，不私自佔有一分一寸的財物，將乞食所得的剩餘食物佈施給飢餓的眾生，在大眾集會的地方合掌禮敬大眾，有人捶打謾罵也如同稱讚一樣，一定要使身心全部捨棄，將身肉骨血與眾生共同分享，不將如來不了義的說法曲解為自己的理解來誤導初學者，佛可以印證這個人得到了真正的三昧（Samadhi，正定）。像我這樣說的，才可稱為佛說；不這樣說的，就是波旬（Mara，魔王）說的。 『阿難（Ananda，佛陀的十大弟子之一）！像這樣的世界中，六道眾生，即使身心沒有殺盜淫的行為，三業已經圓滿清凈；如果犯下大妄語，那麼三摩提（Samadhi，正定）就不能夠清凈，會成為愛見魔，失去如來的種子。所謂的未得（果位）說得（果位）、未證（境界）說證（境界），或者爲了追求世間的尊貴和殊勝，對他人說：『我現在已經證得了須陀洹果（Srotapanna，入流果）、斯陀含果（Sakrdagamin，一來果）、阿那含果（Anagamin，不還果）、阿羅漢道（Arhat，無學果）、辟支佛乘（Pratyekabuddha，緣覺）、十地（Dashabhumika，菩薩十地）、地前諸位菩薩的果位。』以此來求取他人的禮拜懺悔，貪圖他們的供養，這種人是斷善根者，會消滅佛種，就像人以
【English Translation】 English version: I entrust my remaining life to wandering in the Three Realms, showing one departure and return, never to return once gone. Why do thieves borrow my robes, profiting by selling the Dharma of the Tathagata (Tathagata, Thus Come One) and creating all sorts of evil karma, all claiming it is the Buddha's teaching, yet not truly renouncing the world, and saying that fully ordained Bhikshus (Bhikshu, Buddhist monk) practice the Hinayana (Hinayana, Small Vehicle) path? Thus, they mislead countless beings, causing them to fall into the Avici Hell (Avici, Hell of incessant suffering). If, after my Parinirvana (Parinirvana, complete nirvana), there are Bhikshus who resolve to cultivate Samadhi (Samadhi, concentration), and can light a lamp before the image of the Tathagata, burn a finger joint, or burn an incense stick on their body, I say that this person's debts from beginningless time will be repaid all at once, and they will forever be free from worldly defilements. Although they may not immediately understand the unsurpassed path to enlightenment, this person has a determined mind towards the Dharma. If they do not make this small cause of sacrificing their body, even if they achieve non-action, they must still be reborn to repay their past debts, just like when I received barley as alms, there is no difference. You teach the world that after cultivating Samadhi, one can then cut off stealing; this is called the third definitive and pure teaching of the Tathagata, the Buddhas of the past. 『Therefore, Ananda (Ananda, one of the ten principal disciples of the Buddha)! If one cultivates meditation without cutting off stealing, it is like someone pouring water into a leaky vessel, hoping to fill it; even after countless kalpas (kalpa, eon), it will never be full. If all Bhikshus, besides their robes and bowls, do not possess even an inch of extra property, and give the remaining food from their alms to hungry beings, and respectfully bow to the assembly in large gatherings, and treat being beaten and scolded the same as being praised, and must completely abandon both body and mind, sharing their flesh, bones, and blood with all beings, and do not twist the Tathagata's provisional teachings into their own interpretations to mislead beginners, the Buddha can certify that this person has attained true Samadhi (Samadhi, concentration). What I have said is called the Buddha's teaching; what is not said in this way is the teaching of Mara (Mara, demon king).』 『Ananda (Ananda, one of the ten principal disciples of the Buddha)! In such a world, sentient beings in the six realms, even if their body and mind are free from killing, stealing, and sexual misconduct, and the three karmas are perfected; if they commit great lies, then Samadhi (Samadhi, concentration) cannot be pure, and they will become demons of attachment and wrong views, losing the seed of the Tathagata (Tathagata, Thus Come One). That is, claiming to have attained what has not been attained, claiming to have realized what has not been realized, or seeking worldly honor and superiority, saying to others: 『I have now attained the Srotapanna fruit (Srotapanna, stream-enterer), the Sakrdagamin fruit (Sakrdagamin, once-returner), the Anagamin fruit (Anagamin, non-returner), the Arhat path (Arhat, worthy one), the Pratyekabuddha vehicle (Pratyekabuddha, solitary buddha), the ten Bhumis (Dashabhumika, ten grounds of a Bodhisattva), and the positions of Bodhisattvas before the ten Bhumis.』 Seeking their worship and repentance, and being greedy for their offerings, such a person is an Icchantika (Icchantika, one who has cut off their roots of goodness), destroying the Buddha's seed, just like someone using
刀斷多羅木，佛記是人永殞善根無復知見，沈三苦海不成三昧。我滅度后，敕諸菩薩及阿羅漢應身生彼末法之中，作種種形度諸輪轉，或作沙門、白衣居士、人王、宰官、童男、童女，如是乃至淫女、寡婦、奸偷、屠販，與其同事稱歎佛乘，令其身心入三摩地，終不自言我真菩薩、真阿羅漢。泄佛密因、輕言未學，唯除命終陰有遺付，云何是人惑亂眾產生大妄語？汝教世人，修三摩地后復斷除諸大妄語，是名如來先佛世尊第四決定清凈明誨。
「是故阿難！若不斷其大妄語者，如刻人糞為栴檀形，欲求香氣無有是處。我教比丘直心道場，於四威儀一切行中尚無虛假，云何自稱得上人法？譬如窮人妄號帝王自取誅滅，況復法王如何妄竊？因地不直果招紆曲，求佛菩提如噬臍人，欲誰成就？若諸比丘心如直弦一切真實，入三摩提永無魔事，我印是人成就菩薩無上知覺。如我是說名為佛說；不如此說即波旬說。
大佛頂萬行首楞嚴經卷第六 大正藏第 19 冊 No. 0945 大佛頂如來密因修證了義諸菩薩萬行首楞嚴經
大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第七(一名中印度那蘭陀大道場經，于灌頂部錄出別行)
唐天竺沙門般剌蜜諦譯
「阿難！汝問攝心，我今先說
【現代漢語翻譯】 現代漢語譯本 刀斷多羅木（一種樹木），佛陀告誡說這種人永遠喪失了行善的根基，不再有覺知，沉溺在三苦之海中，無法成就三昧（正定）。我滅度之後，會敕令諸位菩薩以及阿羅漢（已證悟的聖者）應化身到末法時代，化作各種形象來度化那些在輪迴中的眾生，或者化作沙門（出家修行者）、在家居士、人王、宰官、童男、童女，甚至化作**、寡婦、奸詐之徒、屠夫商販，與他們一起讚歎佛法，使他們的身心進入三摩地（正定），但始終不會自己說『我是真正的菩薩』、『我是真正的阿羅漢』。泄露佛陀秘密的因緣，輕易地告訴那些還沒有學習的人，除非臨終時留下遺囑。這樣的人怎麼能迷惑眾生，說大妄語呢？你教導世人，修習三摩地（正定）之後，還要斷除各種大妄語，這才是如來（佛陀）先佛世尊第四條決定的清凈教誨。 『所以阿難！如果不斷除大妄語，就像用人的糞便雕刻成栴檀（一種香木）的形狀，想要從中得到香氣，是不可能的事情。我教導比丘（出家男子）要以正直的心作為道場，在行住坐臥一切行為中尚且沒有虛假，怎麼能自稱證得了上人法（超凡的境界）呢？譬如一個窮人，妄自稱帝，只會自取滅亡，更何況是法王（佛陀），怎麼能妄自盜用名號呢？因地不正，果報就會彎曲，想要成就佛菩提（覺悟），就像咬自己的肚臍一樣，想要成就誰呢？如果各位比丘（出家男子）的心像筆直的琴絃一樣真實，進入三摩提（正定）就不會有魔事發生，我印證這個人成就了菩薩的無上智慧。像我這樣說，才可稱為佛說；不這樣說，就是魔王波旬（佛教中的魔王）說的。』 《大佛頂萬行首楞嚴經》卷第六 《大正藏》第 19 冊 No. 0945 《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》 《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》卷第七 (又名中印度那蘭陀大道場經，于灌頂部錄出別行) 唐天竺沙門般剌蜜諦譯 『阿難！你問關於攝心的方法，我現在先說』
【English Translation】 English version 『If a knife cuts a Tala tree (a type of tree), the Buddha warns that such a person will forever lose the roots of goodness, have no more awareness, sink into the sea of the three sufferings, and will not achieve Samadhi (concentration). After my Parinirvana (death), I will command all Bodhisattvas (enlightenment beings) and Arhats (liberated beings) to incarnate in the Dharma-ending Age, transforming into various forms to liberate beings in Samsara (cycle of rebirth), or as Shramanas (monks), lay devotees, kings, ministers, boys, girls, even as **, widows, adulterers, butchers, and merchants, working with them to praise the Buddha-vehicle, enabling their minds and bodies to enter Samadhi (concentration), but they will never say, 『I am a true Bodhisattva,』 『I am a true Arhat.』 Revealing the secret causes of the Buddha, lightly telling those who have not yet learned, unless leaving instructions in secret before death. How can such a person confuse beings and utter great lies? You teach people that after cultivating Samadhi (concentration), they must also eliminate all great lies; this is the fourth definitive and pure instruction of the Tathagata (Buddha), the Buddhas of the past.』 『Therefore, Ananda! If one does not cut off great lies, it is like carving human excrement into the shape of sandalwood, wanting to find fragrance from it, which is impossible. I teach Bhikkhus (monks) to take the straight mind as the Bodhimanda (place of enlightenment), and even in all activities of walking, standing, sitting, and lying down, there should be no falsehood. How can they claim to have attained the Dharma of superior people (transcendental states)? It is like a poor man falsely claiming to be an emperor, only to bring about his own destruction. How much more so the Dharma King (Buddha), how can he falsely steal the title? If the causal ground is not straight, the result will be crooked. Seeking Buddha Bodhi (enlightenment) is like biting one's own navel; who can achieve it? If all Bhikkhus (monks) have minds as true as a straight string, and are completely truthful, then entering Samadhi (concentration) will be free from demonic events. I certify that this person has achieved the unsurpassed wisdom of a Bodhisattva (enlightenment being). What I say is called the Buddha's words; what is not said like this is said by Mara (demon king).』 Shurangama Sutra Volume 6 Taisho Tripitaka Volume 19 No. 0945 The Great Buddha Crown, the Secret Cause of the Tathagata, the Meaning of Cultivation and Verification, the Shurangama Sutra of the Myriad Practices of the Bodhisattvas The Great Buddha Crown, the Secret Cause of the Tathagata, the Meaning of Cultivation and Verification, the Shurangama Sutra of the Myriad Practices of the Bodhisattvas, Volume 7 (also known as the Great Dharma Assembly Sutra of Nalanda in Central India, separately recorded from the Abhisheka section) Translated by Shramana Paramiti of Tianzhu (India) of the Tang Dynasty 『Ananda! You ask about gathering the mind, I will first speak about it now』
入三摩地修學妙門。求菩薩道，要先持此四種律儀皎如冰霜，自不能生一切枝葉，心三口四生必無因。阿難！如是四事若不失遺，心尚不緣色香味觸，一切魔事云何發生？若有宿習不能滅除，汝教是人，一心誦我佛頂光明摩訶薩怛多般怛啰無上神咒，斯是如來無見頂相，無為心佛從頂發輝，坐寶蓮華所說心咒，且汝宿世與摩登伽歷劫因緣，恩愛習氣非是一生及與一劫；我一宣揚，愛心永脫成阿羅漢。彼尚淫女無心修行，神力冥資速證無學；云何汝等在會聲聞，求最上乘決定成佛？譬如以塵揚于順風，有何艱險。
「若有末世欲坐道場，先持比丘清凈禁戒，要當選擇戒清凈者第一沙門以為其師，若其不遇真清凈僧，汝戒律儀必不成就，戒成已后著新凈衣然香閑居，誦此心佛所說神咒一百八遍，然後結界建立道場，求於十方現住國土無上如來，放大悲光來灌其頂。阿難！如是末世清凈比丘、若比丘尼、白衣檀越，心滅貪淫持佛凈戒，于道場中發菩薩愿，出入澡浴六時行道，如是不寐經三七日，我自現身至其人前，摩頂安慰令其開悟。」
阿難白佛言：「世尊！我蒙如來無上悲誨心已開悟，自知修證無學道成；末法修行建立道場，云何結界合佛世尊清凈軌則？」
佛告阿難：「若末世人愿立道場，先取雪
【現代漢語翻譯】 現代漢語譯本 進入三摩地（Samadhi，一種冥想狀態）修習微妙法門。想要修菩薩道，首先要像對待冰霜一樣清白地持守這四種律儀，這樣自身就不會生出任何枝節，心中和口中的種種惡業也就沒有產生的因緣。阿難！如果這四件事沒有遺失，你的心尚且不會攀緣色、香、味、觸，一切魔事又怎麼會發生呢？如果還有過去世的習氣不能消除，你教這個人一心誦持我佛頂光明摩訶薩怛多般怛啰無上神咒（Mahasattapatra，偉大的白傘蓋），這是如來無見頂相（Usnisa，佛頂）的顯現，是無為心佛從頂上發出的光明，是端坐在寶蓮華上所說的咒語。況且你過去世與摩登伽（Matangi，古印度一女子名）經歷多劫的因緣，恩愛習氣不是一生或一劫就能消除的；我只要一宣揚，就能讓你永遠脫離愛慾之心，成就阿羅漢（Arhat，斷盡煩惱的聖者）。她尚且在**沒有用心修行的情況下，憑藉神力默默資助，迅速證得無學果位；你們這些在法會上的聲聞（Sravaka，聽聞佛法而修行的弟子），想要追求最上乘，決定成佛，就像用塵土順風揚起一樣，有什麼困難呢？ 『如果末法時代有人想要設立道場，首先要持守比丘（Bhikkhu，出家男眾）清凈的禁戒，一定要選擇持戒清凈的第一沙門（Sramana，出家修行者）作為自己的老師。如果遇不到真正清凈的僧人，你的戒律就一定不能成就。戒律成就之後，穿上新的乾淨衣服，點燃香，安靜地居住，誦持這心佛所說的神咒一百零八遍，然後結界，建立道場，祈求十方現在國土的無上如來，放出大悲光明來灌注他的頭頂。阿難！像這樣的末法時代清凈的比丘、比丘尼（Bhikkhuni，出家女眾）、在家信徒，心中滅除貪慾，持守佛陀清凈的戒律，在道場中發起菩薩的誓願，出入都洗浴，一天六個時辰精進行道，這樣不睡覺地經過三個七天，我自然會現身到這個人面前，摩頂安慰，讓他開悟。』 阿難（Ananda，佛陀的十大弟子之一）對佛說：『世尊！我蒙受如來無上的慈悲教誨，內心已經開悟，自己知道修證無學道已經成就；末法時代修行建立道場，應該如何結界，才符合佛世尊清凈的法則呢？』 佛告訴阿難：『如果末法時代的人想要建立道場，首先要取雪』
【English Translation】 English version Entering the Samadhi (a meditative state) to cultivate the wonderful Dharma gate. To seek the Bodhisattva path, one must first uphold these four kinds of precepts as purely as ice and frost, so that one will not generate any branches or leaves, and the causes for mental and verbal misconduct will not arise. Ananda! If these four matters are not lost, your mind will not even cling to form, sound, smell, taste, and touch; how can all demonic affairs occur? If there are still past habits that cannot be eliminated, you should teach this person to wholeheartedly recite my Buddha's Crown Radiance, the Great White Umbrella Cover, the unsurpassed divine mantra (Mahasattapatra), which is the manifestation of the Tathagata's (Buddha's title) invisible crown (Usnisa), the light emitted from the unconditioned mind-Buddha from the crown, the mantra spoken while sitting on the jeweled lotus flower. Moreover, your past life's karmic connection with Matangi (name of a woman in ancient India) spans many kalpas (eons), and the habits of love and affection cannot be eliminated in one lifetime or one kalpa; with just one proclamation from me, you can be forever freed from the mind of desire and attain Arhatship (Arhat, a saint who has extinguished all afflictions). She, without even **consciously cultivating, quickly attained the state of no-more-learning through the silent assistance of divine power; how can you, the Sravakas (disciples who learn by hearing the Dharma) in this assembly, seeking the supreme vehicle and determined to become Buddhas, find it difficult, like scattering dust in the wind? 『If someone in the Dharma-ending age wants to establish a Bodhimanda (place of enlightenment), they must first uphold the pure precepts of a Bhikkhu (ordained male monastic), and must choose the foremost Sramana (ascetic) who is pure in upholding the precepts as their teacher. If they cannot find a truly pure Sangha (monastic community), their precepts will certainly not be accomplished. After the precepts are accomplished, they should wear new, clean clothes, light incense, and reside quietly, reciting this divine mantra spoken by the mind-Buddha one hundred and eight times. Then, they should establish boundaries and set up the Bodhimanda, praying to the unsurpassed Tathagatas residing in the lands of the ten directions to emit great compassionate light to pour upon their heads. Ananda! Such pure Bhikkhus, Bhikkhunis (ordained female monastics), and lay devotees in the Dharma-ending age, extinguishing greed and lust in their hearts and upholding the Buddha's pure precepts, should make Bodhisattva vows in the Bodhimanda, bathe upon entering and leaving, and practice the Way for six periods of the day. If they remain sleepless for three seven-day periods, I will naturally appear before them, rub their heads, and comfort them, causing them to awaken.』 Ananda (one of the Buddha's ten great disciples) said to the Buddha: 『World Honored One! I have received the unsurpassed compassionate teachings of the Tathagata, and my mind has already awakened. I know that the cultivation and attainment of the path of no-more-learning has been accomplished. In the Dharma-ending age, when establishing a Bodhimanda for cultivation, how should the boundaries be established to conform to the pure rules of the World Honored One?』 The Buddha told Ananda: 『If people in the Dharma-ending age want to establish a Bodhimanda, they should first take snow』
山大力白牛，食其山中肥膩香草，此牛唯飲雪山清水其糞微細，可取其糞和合栴檀以泥其地；若非雪山其牛臭穢不堪塗地，別於平原穿去地皮五尺已下，取其黃土和上栴檀、沉水、蘇合、薰陸、鬱金、白膠、青木、零陵、甘松及雞舌香，以此十種細羅為粉，合土成泥以涂場地。方圓丈六為八角壇，壇心置一金銀銅木所造蓮華，華中安缽，缽中先盛八月露水，水中隨安所有華葉，取八圓鏡各安其方圍繞花缽，鏡外建立十六蓮華，十六香爐間花鋪設，莊嚴香爐純燒沉水無令見火，取白牛乳置十六器，乳為煎餅，並諸沙糖、油餅、乳糜、酥合、蜜、姜、純酥、純蜜及諸果子、飲食、葡萄、石蜜，種種上妙等食，于蓮華外各各十六圍繞華外，以奉諸佛及大菩薩，每以食時；若在中夜，取蜜半升用酥三合，壇前別安一小火爐，以兜樓婆香煎取香水，沐浴其炭然令猛熾，投是酥蜜于炎爐內，燒令煙盡饗佛菩薩。令其四外遍懸幡華，于壇室中四壁敷設十方如來及諸菩薩所有形像；應于當陽張盧舍那、釋迦、彌勒、阿閦、彌陀；諸大變化觀音形像兼金剛藏，安其左右；帝釋梵王、烏芻瑟摩，並藍地迦諸軍茶利、與毗俱知、四天王等頻那夜迦，張于門側左右安置。又取八鏡覆懸虛空，與壇場中所安之鏡方面相對，使其形影重重相涉。
【現代漢語翻譯】 現代漢語譯本： 山裡健壯的白色牛，吃的是山中肥美香濃的草，這種牛隻喝雪山的清水，它的糞便非常細，可以取它的糞便混合栴檀（Sandalwood，一種香木）用來塗抹地面；如果不是雪山的牛，它的糞便臭穢不堪，不能用來塗地。另外，在平原挖掘地面五尺以下，取其黃土，和上栴檀、沉水（Agarwood，一種香木）、蘇合（Storax，一種香料）、薰陸（Olibanum，乳香）、鬱金（Turmeric，一種香料）、白膠（White glue，一種粘合劑）、青木（Green wood，一種木材）、零陵（Lysimachia foenum-graeci，一種香草）、甘松（Nardostachys jatamansi，一種香草）及雞舌香（Clove，丁香），用這十種香料細細篩成粉末，和土拌成泥，用來塗抹場地。建造一個方圓一丈六尺的八角壇，壇的中心放置一個用金、銀、銅、木製造的蓮花，蓮花中安放缽，缽中先盛放八月的露水，水中隨意安放各種花葉，取八面圓鏡，各自安放在蓮花缽的四方，圍繞著花缽，鏡子外建立十六朵蓮花，十六個香爐間隔著蓮花鋪設，莊嚴香爐，純粹焚燒沉香，不要讓它見到火。取白色牛乳放置在十六個器皿中，牛乳做成煎餅，以及各種砂糖、油餅、乳糜、酥合、蜂蜜、姜、純酥、純蜜以及各種果子、飲食、葡萄、石蜜，種種上妙的食物，在蓮花外各自十六份，圍繞著蓮花外，用來供奉諸佛及大菩薩，每次在進食的時候；如果在半夜，取蜂蜜半升，用酥三合，在壇前另外安放一個小火爐，用兜樓婆香（Turushka，一種香料）煎取香水，沐浴那些木炭，點燃使它猛烈燃燒，把這些酥蜜投入到火焰熾盛的爐內，焚燒使煙散盡，供養佛菩薩。讓四周遍佈懸掛幡和花，在壇室中的四壁鋪設十方如來及諸菩薩的所有形像；應該在朝陽的方向張掛盧舍那（Vairocana，報身佛）、釋迦（Sakyamuni，釋迦牟尼佛）、彌勒（Maitreya，未來佛）、阿閦（Akshobhya，不動佛）、阿彌陀（Amitabha，阿彌陀佛）的畫像；各種大變化觀音（Avalokiteśvara，觀世音菩薩）的形像，以及金剛藏（Vajragarbha，金剛藏菩薩），安放在他們的左右；帝釋梵王（Indra and Brahma，佛教護法神）、烏芻瑟摩（Ucchusma，火頭金剛），以及藍地迦（Lambakarna，軍荼利明王）等軍茶利（Kundali，軍荼利明王）、與毗俱知（Bhrkuti，毗俱胝菩薩）、四天王（Four Heavenly Kings，四大天王）等頻那夜迦（Vinayaka，象鼻神），張掛在門側左右安置。又取八面鏡子，倒過來懸掛在虛空中，與壇場所安放的鏡子方面相對，使它們的形影重重相互映照。
【English Translation】 English version: A strong white bull from the mountains eats the rich, fragrant grass of the mountains. This bull only drinks the clear water of the snow mountains, and its dung is very fine. Its dung can be mixed with Sandalwood (Sandalwood, a fragrant wood) to plaster the ground. If it is not a snow mountain bull, its dung is foul and cannot be used to plaster the ground. Alternatively, dig five feet below the surface in the plains, take the yellow earth, and mix it with Sandalwood, Agarwood (Agarwood, a fragrant wood), Storax (Storax, a fragrance), Olibanum (Olibanum, frankincense), Turmeric (Turmeric, a spice), White glue (White glue, an adhesive), Green wood (Green wood, a wood), Lysimachia foenum-graeci (Lysimachia foenum-graeci, a herb), Nardostachys jatamansi (Nardostachys jatamansi, a herb), and Clove (Clove, a spice). Grind these ten kinds of fragrances into a fine powder, mix it with the earth to form a mud, and use it to plaster the site. Build an octagonal altar sixteen feet in circumference. Place a lotus flower made of gold, silver, copper, or wood in the center of the altar. Place a bowl in the lotus flower, first filling it with dew from the eighth month, and randomly place various flower petals in the water. Take eight round mirrors and place them on each side of the lotus bowl, surrounding the flower bowl. Outside the mirrors, erect sixteen lotus flowers, with sixteen incense burners placed between the flowers. Adorn the incense burners, burning pure Agarwood, without letting it see the fire. Take white cow's milk and place it in sixteen vessels, making the milk into pancakes, along with various sugars, oil cakes, milk porridge, ghee mixtures, honey, ginger, pure ghee, pure honey, and various fruits, foods, grapes, and rock candy, all kinds of supreme foods, sixteen of each outside the lotus flower, surrounding the outside of the lotus flower, to offer to all the Buddhas and great Bodhisattvas, every time they eat; if it is in the middle of the night, take half a pint of honey and three measures of ghee, and place a small stove separately in front of the altar. Use Turushka (Turushka, a fragrance) to decoct fragrant water, bathe the charcoal, ignite it to make it burn fiercely, and throw the ghee and honey into the blazing stove, burning it until the smoke dissipates, to offer to the Buddhas and Bodhisattvas. Let banners and flowers be hung all around, and on the four walls of the altar chamber, display all the images of the Tathagatas and Bodhisattvas of the ten directions; images of Vairocana (Vairocana, the Sambhogakaya Buddha), Sakyamuni (Sakyamuni, the historical Buddha), Maitreya (Maitreya, the future Buddha), Akshobhya (Akshobhya, the Buddha of the Eastern Pure Land), and Amitabha (Amitabha, the Buddha of the Western Pure Land) should be hung facing the sun; various great transformation images of Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Compassion), as well as Vajragarbha (Vajragarbha, the Bodhisattva of the Diamond Womb), should be placed on their left and right; Indra and Brahma (Indra and Brahma, Buddhist guardian deities), Ucchusma (Ucchusma, the Fire Head Vajra), as well as Lambakarna (Lambakarna, a form of Kundali) and other Kundali (Kundali, a wrathful deity), Bhrkuti (Bhrkuti, a Bodhisattva), the Four Heavenly Kings (Four Heavenly Kings, the guardians of the four directions), and Vinayaka (Vinayaka, the elephant-headed god) should be hung on the left and right sides of the door. Also, take eight mirrors and hang them upside down in the void, facing the mirrors placed in the altar, so that their reflections overlap each other.
「于初七日中，至誠頂禮十方如來、諸大菩薩及阿羅漢，恒於六時誦咒繞壇至心行道，一時常行一百八遍；第二七中，一向專心發菩薩願心無間斷，我毗奈耶先有愿教；第三七中，於十二時一向持佛般怛羅咒；至第四七日，十方如來一時出現鏡交光處，承佛摩頂即于道場修三摩地，能令如是末世修學，身心明凈猶如琉璃。阿難！若此比丘，本受戒師及同會中十比丘等，其中有一不清凈者，如是道場多不成就。從三七后，端坐安居經一百日，有利根者，不起于座得須陀洹，縱其身心聖果未成，決定自知成佛不謬。汝問道場，建立如是。」
阿難頂禮佛足而白佛言：「自我出家恃佛憍愛，求多聞故，未證無為。遭彼梵天邪術所禁，心雖明瞭，力不自由，賴遇文殊令我解脫。雖蒙如來佛頂神咒，冥獲其力，尚未親聞。唯愿大慈重為宣說，悲救此會諸修行輩，末及當來在輪迴者，承佛密音身意解脫。」於時，會中一切大眾普皆作禮，佇聞如來秘密章句。
爾時，世尊從肉髻中涌百寶光，光中涌出千葉寶蓮，有化如來坐寶華中，頂放十道百寶光明，一一光明皆遍示現十恒河沙金剛密跡，擎山持杵遍虛空界，大眾仰觀畏愛兼抱，求佛恃怙，一心聽佛無見頂相放光如來宣說神咒。
大佛頂如來放光悉怛多缽怛
【現代漢語翻譯】 現代漢語譯本 『在第一個七天中，以至誠之心頂禮十方如來（Tathagata，佛的稱號之一）、諸大菩薩（Bodhisattva，立志成佛的修行者）及阿羅漢（Arhat，斷絕了一切煩惱，達到修行最高境界的人），持續在六個時辰誦咒繞壇，至誠地修行，每個時辰常行一百零八遍；在第二個七天中，一心一意地發起菩薩的願心，沒有間斷，我毗奈耶（Vinaya，佛教戒律）中先有愿教；在第三個七天中，在十二個時辰中一心持誦佛般怛羅咒（Buddha-patra mantra，一種咒語）；到第四個七天，十方如來一時出現在鏡交光處，承受佛的摩頂，就在道場修習三摩地（Samadhi，精神高度集中和統一的狀態），能使像這樣末世修學的人，身心明凈猶如琉璃。阿難（Ananda，佛陀的十大弟子之一）！如果這位比丘（Bhikkhu，佛教出家男眾），他的本受戒師以及同會中的十位比丘等，其中有一位不清凈，這樣的道場大多不能成就。從三個七天之後，端坐安居一百天，有利根的人，不起于座就能證得須陀洹（Srotapanna，佛教四果位中的初果），即使他們的身心聖果沒有成就，也必定自己知道成佛不會有錯謬。你問道場的建立，就是這樣。』
阿難頂禮佛足，稟告佛說：『我自從出家以來，仗恃佛的寵愛，貪求多聞，所以沒有證得無為（Asamskrta，不生不滅的境界）。遭遇梵天（Brahma，印度教的創造之神）邪術的禁錮，心雖然明白，力量卻不自由，幸虧遇到文殊（Manjusri，智慧的象徵）使我解脫。雖然蒙受如來佛頂神咒（Usnisa-sitatapatra，一種強大的咒語）的加持，暗中獲得它的力量，卻還沒有親自聽聞。唯愿大慈大悲的佛陀，再次為我們宣說，慈悲救度這個法會中的各位修行者，以及未來還在輪迴中的眾生，承受佛的秘密音聲，身意解脫。』這時，法會中的一切大眾都普遍地行禮，靜候聽聞如來的秘密章句。
這時，世尊從肉髻（Usnisa，佛頂的肉瘤）中涌出百寶光明，光明中涌出千葉寶蓮，有化身如來坐在寶蓮華中，頭頂放出十道百寶光明，每一道光明都普遍示現十恒河沙數的金剛密跡（Vajrapani，手持金剛杵的護法神），擎山持杵遍滿虛空界，大眾仰望觀看，既畏懼又愛戴，祈求佛的庇護，一心聽佛無見頂相（Anavasthitanasirsa，佛的三十二相之一）放光如來說神咒。
大佛頂如來放光悉怛多缽怛（Sitatapatra，白傘蓋）
【English Translation】 English version 『In the first seven days, with utmost sincerity, prostrate before the Tathagatas (one of the titles of the Buddha) of the ten directions, all the great Bodhisattvas (those who aspire to become Buddhas), and Arhats (those who have eradicated all afflictions and attained the highest state of practice), constantly recite the mantra and circumambulate the altar during the six periods of the day, sincerely practicing the Way, each period consistently performing one hundred and eight repetitions; in the second seven days, single-mindedly generate the Bodhisattva's aspiration without interruption, for I, in the Vinaya (Buddhist precepts), have the teaching of aspiration first; in the third seven days, during the twelve periods of the day, single-mindedly uphold the Buddha-patra mantra (a type of mantra); by the fourth seven days, the Tathagatas of the ten directions simultaneously appear at the point where the light of mirrors intersect, receiving the Buddha's touch on the crown of the head, and then cultivate Samadhi (a state of deep concentration and unification of mind) in the Bodhimanda (place of enlightenment), enabling those who study and practice in this degenerate age to have their body and mind as clear and pure as crystal. Ananda (one of the Buddha's ten great disciples)! If among this Bhikkhu (Buddhist monk), his preceptor, and the ten Bhikkhus in the assembly, there is one who is not pure, such a Bodhimanda will mostly not be accomplished. After the three seven days, sit upright and dwell in peace for one hundred days, and those with sharp faculties, without rising from their seats, will attain Srotapanna (the first stage of enlightenment), even if their body and mind have not achieved the holy fruit, they will certainly know for themselves that becoming a Buddha is not a mistake. You ask about the establishment of the Bodhimanda, it is like this.』
Ananda prostrated at the Buddha's feet and said to the Buddha, 『Since I left home, relying on the Buddha's love and seeking much learning, I have not attained Asamskrta (the unconditioned state). Encountering the restraint of Brahma's (the Hindu god of creation) evil arts, although my mind was clear, my strength was not free, fortunately encountering Manjusri (the embodiment of wisdom) who liberated me. Although I received the blessing of the Usnisa-sitatapatra (a powerful mantra) of the Tathagata, secretly obtaining its power, I have not yet personally heard it. I beseech the greatly compassionate Buddha to explain it again for us, compassionately saving all the practitioners in this assembly, as well as those who will be in Samsara (cycle of rebirth) in the future, receiving the Buddha's secret sound, liberating their body and mind.』 At this time, all the great assembly universally paid homage, waiting to hear the Tathagata's secret verses.
At that time, the World-Honored One emitted hundreds of jeweled lights from the Usnisa (the protuberance on the crown of the Buddha's head), and from the light emerged a thousand-petaled jeweled lotus, with a manifested Tathagata sitting in the jeweled lotus, emitting ten paths of hundreds of jeweled lights from the crown of his head, each light universally manifesting ten Ganges sands of Vajrapanis (Dharmapalas holding vajra), holding mountains and wielding clubs, filling the empty realms, the assembly looked up and watched, both fearing and loving, seeking the Buddha's protection, single-mindedly listening to the light-emitting Tathagata without a visible crown, proclaiming the divine mantra.
The Great Buddha's Crown, the Tathagata's Light-Emitting Sitatapatra (White Umbrella)
啰菩薩萬行品，灌頂部錄出，一名中印度那蘭陀曼茶羅灌頂金剛大道場神咒
◎南牟薩怛他蘇伽哆耶(歸命一切諸佛)(一) 阿啰訶帝三藐三菩陀耶(歸命一切如來應正等覺)(二) 娜牟薩婆勃陀(敬禮一切諸佛)(三) 勃地薩哆吠弊(歸命菩薩)(毗㖿反)(四) 娜牟颯哆喃三藐三菩陀俱胝喃(敬禮正遍知)(五) 薩失啰(引)皤(去)迦僧伽喃(敬禮辟支佛及四果人)(六) 娜牟嚧雞阿啰喝哆喃(歸命羅漢等眾)(七) 娜牟蘇嚕哆半那喃(八) 娜牟塞羯唎(二合)陀(引)伽(輕去)彌喃(敬禮斯陀含阿那含眾)(九) 娜牟盧雞三藐伽哆喃(敬禮過去未來)(十) 娜牟三藐缽啰(二合)底半那(去)喃(十一) 娜牟提婆唎史喃(敬禮三十三天及一切諸仙天等)(十二) 娜牟微悉陀耶微(入聲呼)地也(二合)陀啰喃(敬禮咒仙)(十三) 娜牟悉陀微地也(二合)陀啰㗚史喃(敬禮持咒成就仙人)(十四) 舍波(去)拏揭啰訶娑訶摩啰陀(二合)喃(攝惡作善)(十五) 娜牟皤啰(二合)訶摩(二合)泥(歸命梵天)(十六) 娜牟因(去)陀啰(二合)耶(歸命帝釋)(十七) 娜牟婆伽嚩帝(歸命世尊)(十八) 嚕陀啰(二合)(引)耶(大自在天)(十九) 烏摩缽
【現代漢語翻譯】 現代漢語譯本 啰菩薩萬行品，灌頂部錄出，一名中印度那蘭陀曼茶羅灌頂金剛大道場神咒
歸命一切諸佛（南牟薩怛他蘇伽哆耶）(1) 歸命一切如來應正等覺（阿啰訶帝三藐三菩陀耶）(2) 敬禮一切諸佛（娜牟薩婆勃陀）(3) 歸命菩薩（勃地薩哆吠弊）(毗㖿反)(4) 敬禮正遍知（娜牟颯哆喃三藐三菩陀俱胝喃）(5) 敬禮辟支佛及四果人（薩失啰(引)皤(去)迦僧伽喃）(6) 歸命羅漢等眾（娜牟嚧雞阿啰喝哆喃）(7) 娜牟蘇嚕哆半那喃(8) 敬禮斯陀含阿那含眾（娜牟塞羯唎(二合)陀(引)伽(輕去)彌喃）(9) 敬禮過去未來（娜牟盧雞三藐伽哆喃）(10) 娜牟三藐缽啰(二合)底半那(去)喃(11) 敬禮三十三天及一切諸仙天等（娜牟提婆唎史喃）(12) 敬禮咒仙（娜牟微悉陀耶微(入聲呼)地也(二合)陀啰喃）(13) 敬禮持咒成就仙人（娜牟悉陀微地也(二合)陀啰㗚史喃）(14) 攝惡作善（舍波(去)拏揭啰訶娑訶摩啰陀(二合)喃）(15) 歸命梵天（娜牟皤啰(二合)訶摩(二合)泥）(16) 歸命帝釋（娜牟因(去)陀啰(二合)耶）(17) 歸命世尊（娜牟婆伽嚩帝）(18) 大自在天（嚕陀啰(二合)(引)耶）(19) 烏摩缽
【English Translation】 English version The Chapter on the Myriad Practices of the Bodhisattvas, recorded by the Abhisheka Section, also known as the Divine Mantra of the Great Diamond Mandala Abhisheka Assembly in Nalanda, Central India.
Homage to all Buddhas (Namo Sarva Tathagata Ya) (1) Homage to all Tathagatas, Arhats, Samyak-sambuddhas (Arahat Te Samyak Sambuddhaya) (2) Homage to all Buddhas (Namo Sarva Buddha) (3) Homage to Bodhisattvas (Bodhisattva Vepi) (pronounced 'vi-a' in reverse) (4) Homage to the Perfectly Enlightened Ones (Namo Saptanam Samyak Sambuddha Kotinam) (5) Homage to Pratyekabuddhas and those who have attained the Four Fruits (Sastra Pava Ka Samghanam) (6) Homage to Arhats and their assemblies (Namo Loke Arahat Anam) (7) Namo Suruta Pannanam (8) Homage to those who have attained Sakridagamin and Anagamin (Namo Sakrid Agami Nam) (9) Homage to the past and future (Namo Loke Samyag Gatanam) (10) Namo Samyak Pratipannanam (11) Homage to the Thirty-three Heavens and all celestial beings (Namo Deva Rishinam) (12) Homage to Mantra-holding Immortals (Namo Visuddhaya Vidya Dharanam) (13) Homage to Immortals who have attained Mantra Accomplishment (Namo Siddha Vidya Dhara Rishinam) (14) Subduing evil and cultivating goodness (Shapa Nagrah Sahamaradanam) (15) Homage to Brahma (Namo Brahma Ni) (16) Homage to Indra (Namo Indraya) (17) Homage to Bhagavati (Namo Bhagavati) (18) Great自在天(Rudra Ya) (19) Uma Pat
底(天后)娑醯夜耶(及眷屬等)(二十) 娜牟婆伽筏(蒱末反)帝(世尊)(二十一) 那啰延拏耶(地祇眾)(二十二) 半遮摩訶沒陀啰(大印)(二十三) 娜牟塞訖哩(二合)多耶(頂禮世尊)(二十四) 娜牟婆伽(上呼)筏帝摩訶迦啰耶(大黑天神)(二十五) 底哩(二合)補啰那伽(上)啰(城)(二十六) 毗陀啰皤拏迦啰耶(破壞)(二十七) 阿底目多迦尸摩舍那縛悉泥(尸陀林中)(二十八) 摩怛唎(二合)伽拏(鬼神眾)(二十九) 娜牟塞訖唎多耶(三十) 娜牟婆伽筏帝(舊)怛他揭多俱啰耶(如來族)(三十一) 娜牟缽頭摩(二合)俱啰耶(歸命蓮華族菩薩等)(三十二) 娜牟筏折啰俱啰(半音用，同下)耶(歸命金剛族)(三十三) 娜牟摩尼俱啰耶(歸命寶族)(三十四) 娜牟伽(上)阇俱啰耶(歸命眾族)(三十五) 娜牟婆伽筏帝(三十六) 地唎(二合)茶輸啰哂那(三十七) 缽啰(二合)訶啰拏啰(引)阇耶(大猛將各持器仗入)(三十八) 怛他揭多耶(如來)(三十九) 娜牟婆伽筏帝(四十) 阿彌陀(引)婆(引)耶(無量壽佛)(四十一) 怛他揭多耶(四十二) 阿啰訶帝三藐三菩陀耶(應等正覺)(四十三) 娜牟婆伽筏帝(四十四)
【現代漢語翻譯】 現代漢語譯本 底(天后)娑醯夜耶(及眷屬等)(二十)，娜牟婆伽筏(蒱末反)帝(世尊)(二十一)，那啰延拏耶(地祇眾)(二十二)，半遮摩訶沒陀啰(大印)(二十三)，娜牟塞訖哩(二合)多耶(頂禮世尊)(二十四)，娜牟婆伽(上呼)筏帝摩訶迦啰耶(大黑天神)(二十五)，底哩(二合)補啰那伽(上)啰(城)(二十六)，毗陀啰皤拏迦啰耶(破壞)(二十七)，阿底目多迦尸摩舍那縛悉泥(尸陀林中)(二十八)，摩怛唎(二合)伽拏(鬼神眾)(二十九)，娜牟塞訖唎多耶(三十)，娜牟婆伽筏帝(舊)怛他揭多俱啰耶(如來族)(三十一)，娜牟缽頭摩(二合)俱啰耶(歸命蓮華族菩薩等)(三十二)，娜牟筏折啰俱啰(半音用，同下)耶(歸命金剛族)(三十三)，娜牟摩尼俱啰耶(歸命寶族)(三十四)，娜牟伽(上)阇俱啰耶(歸命眾族)(三十五)，娜牟婆伽筏帝(三十六)，地唎(二合)茶輸啰哂那(三十七)，缽啰(二合)訶啰拏啰(引)阇耶(大猛將各持器仗入)(三十八)，怛他揭多耶(如來)(三十九)，娜牟婆伽筏帝(四十)，阿彌陀(引)婆(引)耶(無量壽佛)(四十一)，怛他揭多耶(四十二)，阿啰訶帝三藐三菩陀耶(應等正覺)(四十三)，娜牟婆伽筏帝(四十四)， 禮敬底(Tara, 天后)娑醯夜耶(及其眷屬等)(二十)，禮敬婆伽筏帝(Bhagavate, 世尊)(二十一)，那啰延拏耶(Narayana, 地祇眾)(二十二)，半遮摩訶沒陀啰(Panca-maha-mudra, 大印)(二十三)，禮敬塞訖哩(二合)多耶(Sakkritaaya, 頂禮世尊)(二十四)，禮敬婆伽筏帝摩訶迦啰耶(Bhagavate Mahakalaya, 大黑天神)(二十五)，底哩(二合)補啰那伽(上)啰(Tripura-nagara, 城)(二十六)，毗陀啰皤拏迦啰耶(Vidaravidhvamsanakaraaya, 破壞者)(二十七)，阿底目多迦尸摩舍那縛悉泥(Atimuktaka-smasana-vasini, 尸陀林中)(二十八)，摩怛唎(二合)伽拏(Matrgana, 鬼神眾)(二十九)，禮敬塞訖唎多耶(Sakkritaaya)(三十)，禮敬婆伽筏帝怛他揭多俱啰耶(Bhagavate Tathagata-kulaya, 如來族)(三十一)，禮敬缽頭摩(二合)俱啰耶(Padma-kulaya, 歸命蓮華族菩薩等)(三十二)，禮敬筏折啰俱啰耶(Vajra-kulaya, 歸命金剛族)(三十三)，禮敬摩尼俱啰耶(Mani-kulaya, 歸命寶族)(三十四)，禮敬伽(上)阇俱啰耶(Gaja-kulaya, 歸命眾族)(三十五)，禮敬婆伽筏帝(Bhagavate)(三十六)，地唎(二合)茶輸啰哂那(Dridha-sura-senaya)(三十七)，缽啰(二合)訶啰拏啰(引)阇耶(Praharana-rajaya, 大猛將各持器仗入)(三十八)，怛他揭多耶(Tathagataya, 如來)(三十九)，禮敬婆伽筏帝(Bhagavate)(四十)，阿彌陀(引)婆(引)耶(Amitabhaya, 無量壽佛)(四十一)，怛他揭多耶(Tathagataya)(四十二)，阿啰訶帝三藐三菩陀耶(Arhate Samyak-sambuddhaya, 應等正覺)(四十三)，禮敬婆伽筏帝(Bhagavate)(四十四)。
【English Translation】 English version Homage to Tara (天后) Sahiyaye (and her retinue) (20), Homage to Bhagavat (世尊) (21), to Narayanaya (地祇眾) (22), to Panca-maha-mudra (大印) (23), Homage to Sakkritaaya (頂禮世尊) (24), Homage to Bhagavat Mahakalaya (大黑天神) (25), to Tripura-nagara (城) (26), to Vidaravidhvamsanakaraaya (the destroyer) (27), to Atimuktaka-smasana-vasini (in the charnel ground) (28), to Matrgana (鬼神眾) (29), Homage to Sakkritaaya (30), Homage to Bhagavat Tathagata-kulaya (如來族) (31), Homage to Padma-kulaya (歸命蓮華族菩薩等) (32), Homage to Vajra-kulaya (歸命金剛族) (33), Homage to Mani-kulaya (歸命寶族) (34), Homage to Gaja-kulaya (歸命眾族) (35), Homage to Bhagavat (36), to Dridha-sura-senaya (37), to Praharana-rajaya (大猛將各持器仗入) (38), to Tathagataya (如來) (39), Homage to Bhagavat (40), to Amitabhaya (無量壽佛) (41), to Tathagataya (42), to Arhate Samyak-sambuddhaya (應等正覺) (43), Homage to Bhagavat (44).
阿芻鞞也(阿閦如來)(四十五) 怛他揭多耶(四十六) 阿羅訶帝三藐三菩陀耶(四十七) 娜牟婆伽筏帝(四十八) 毗沙阇俱嚕(二合)吠䟽璃唎耶(藥師如來)(四十九) 缽啰(二合)婆啰(引)阇耶(光王)(五十) 怛他揭多耶(五十一) 阿啰訶帝三藐三菩陀耶(五十二) 娜牟婆伽筏帝(五十三) 三布瑟畢多娑啰啰(引)阇夜(娑羅花王)(五十四) 怛他揭多耶(五十五) 阿啰訶帝三藐三菩陀(引)耶(五十六) 娜牟婆伽筏帝(五十七) 舍枳也(二合)母娜曳(釋迦牟尼佛)(五十八) 怛他揭多耶(五十九) 阿啰訶帝三藐三菩陀(引)耶(六十) 娜牟婆伽筏帝(六十一) 啰怛那俱蘇摩(寶花)(六十二) 雞都啰(引)阇耶(寶幢王如來)(六十三) 怛他揭多耶(六十四) 阿羅訶帝三藐三菩陀(引)耶帝瓢(六十五) 娜牟塞訖哩(二合)多皤翳摩含婆伽筏多(六十六) 薩怛他揭都烏瑟尼衫(如來佛頂)(六十七) 悉怛多(引)缽怛㘕(二合)(華蓋)(六十八) 娜牟阿波(引)啰支單(半音)(敬禮是辰勝)(六十九) 缽羅登(登甑反)擬(擬異反)啰(七十) 薩嚩部多揭啰(二合)訶迦啰尼(一切神眾作罰)(七十一) 波啰微(入)地也(二合)掣(車
【現代漢語翻譯】 現代漢語譯本 頂禮阿芻鞞也(阿閦如來，Akshobhya)(四十五)，怛他揭多耶(如來)(四十六)，阿羅訶帝三藐三菩陀耶(應供、正遍知)(四十七)，娜牟婆伽筏帝(南無薄伽梵)(四十八)，毗沙阇俱嚕(藥師如來，Bhaisajyaguru)(二合)吠䟽璃唎耶(四十九)，缽啰(二合)婆啰(引)阇耶(光王，Prabharaja)(五十)，怛他揭多耶(如來)(五十一)，阿啰訶帝三藐三菩陀耶(應供、正遍知)(五十二)，娜牟婆伽筏帝(南無薄伽梵)(五十三)，三布瑟畢多娑啰啰(引)阇夜(娑羅花王，Sampushpita-salendra-raja)(五十四)，怛他揭多耶(如來)(五十五)，阿啰訶帝三藐三菩陀(引)耶(應供、正遍知)(五十六)，娜牟婆伽筏帝(南無薄伽梵)(五十七)，舍枳也(二合)母娜曳(釋迦牟尼佛，Shakyamuni)(五十八)，怛他揭多耶(如來)(五十九)，阿啰訶帝三藐三菩陀(引)耶(應供、正遍知)(六十)，娜牟婆伽筏帝(南無薄伽梵)(六十一)，啰怛那俱蘇摩(寶花，Ratnakusuma)(六十二)，雞都啰(引)阇耶(寶幢王如來，Ketumati)(六十三)，怛他揭多耶(如來)(六十四)，阿羅訶帝三藐三菩陀(引)耶帝瓢(應供、正遍知)(六十五)，娜牟塞訖哩(二合)多皤翳摩含婆伽筏多(南無至尊薄伽梵)(六十六)，薩怛他揭都烏瑟尼衫(如來佛頂，Tathagatoshnisha)(六十七)，悉怛多(引)缽怛㘕(二合)(華蓋，Sitapatra)(六十八)，娜牟阿波(引)啰支單(半音)(敬禮是辰勝，Aparajita)(六十九)，缽羅登(登甑反)擬(擬異反)啰(七十)，薩嚩部多揭啰(二合)訶迦啰尼(一切神眾作罰，Sarva-bhuta-graha-karani)(七十一)，波啰微(入)地也(二合)掣(車)
【English Translation】 English version Adoration to Akshobhya (阿閦如來)(45), the Tathagata (如來)(46), the Arhat, the Samyak-sambuddha (應供、正遍知)(47), Namo Bhagavate (南無薄伽梵)(48), Bhaisajyaguru (藥師如來)(49), Prabharaja (光王)(50), the Tathagata (如來)(51), the Arhat, the Samyak-sambuddha (應供、正遍知)(52), Namo Bhagavate (南無薄伽梵)(53), Sampushpita-salendra-raja (娑羅花王)(54), the Tathagata (如來)(55), the Arhat, the Samyak-sambuddha (應供、正遍知)(56), Namo Bhagavate (南無薄伽梵)(57), Shakyamuni (釋迦牟尼佛)(58), the Tathagata (如來)(59), the Arhat, the Samyak-sambuddha (應供、正遍知)(60), Namo Bhagavate (南無薄伽梵)(61), Ratnakusuma (寶花)(62), Ketumati (寶幢王如來)(63), the Tathagata (如來)(64), the Arhat, the Samyak-sambuddha (應供、正遍知)(65), Namo 'st krta imam bhagavate (南無至尊薄伽梵)(66), Sarva Tathagatoshnisha (如來佛頂)(67), Sitapatra (華蓋)(68), Namo Aparajita (敬禮是辰勝)(69), Pratigira (70), Sarva-bhuta-graha-karani (一切神眾作罰)(71), Para-vidya che
曳反)陀(輕呼)你(能斷他咒)(七十二) 阿哥(引)啰(輕呼)微哩(入)(二合)駐(橫死)(七十三) 波唎怛啰耶(引)那揭唎(救取)(七十四) 薩嚩畔陀那𢛡乞叉那迦唎(一切縛禁解脫)(七十五) 薩嚩突瑟吒(二合)(除一切惡)(七十六)(上) 突莎般那你縛啰尼(惡夢)(七十七) 者都啰(引)室底喃(八萬四千眾神)(七十八) 揭啰訶娑訶娑啰(引)喃(七十九) 微陀防娑(引)那羯哩(打破)(八十) 阿瑟吒冰設底喃(去聲呼)(八十一)(呼皆同) 諾剎怛啰喃(八十二) 缽啰(二合)娑(引)陀那羯哩(正行)阿瑟吒(二合)喃(八十三) 摩訶揭啰訶喃(辰)(八十四) 微陀防(二合)薩那羯哩(打破)(八十五) 薩嚩舍都嚕(二合)你嚩啰尼(除一切惡)(八十六) 巨(去)啰喃(八十七) 突室乏(二合)缽那難遮那舍尼(除卻嚴惡)(八十八) 毗沙設薩怛啰(器仗)(八十九) 阿祁尼(火)(九十) 烏陀迦啰尼(水)(九十一) 阿波(引)啰視多具啰(苻能勝嚴)(九十二) 摩訶跋啰戰拏(大力嗔怒)(九十三) 摩訶提哆(火天)(九十四) 摩訶帝阇(大滅)(九十五) 摩訶稅尾(二合)多(太白)(九十六) 什伐(二合)啰(光
焰)(九十七) 摩訶跋啰(大力)(九十八) 半茶啰嚩(引)悉你(白拂)(九十九) 阿唎耶多啰(聖者)(一百) 毗哩(二合)俱知制嚩毗阇耶(最勝菩薩)(百一) 筏折啰(二合)摩禮底毗輸嚕多(摧碎金剛)(百二) 缽踏罔迦(降伏)(百三) 跋折啰兒(熾曳反)訶縛者(金剛力士)(百四) 摩啰制縛(隨一逐)(百五) 般啰室多(金剛神杵)(百六) 跋折(時熱反)(上)啰(二合)檀持(金剛神杵)(百七) 毗舍羅摩遮(天神力士)(百八) 扇多舍毗提嚩布室哆蘇摩嚕波(參辰日月天子及二十八宿)(百九) 摩訶(引)稅尾(二合)多(引)(太白星)(百十) 阿哩耶多羅(百十一) 摩訶(引)跋啰阿波啰(百十二) 跋折啰(二合)商羯啰制婆(金剛連鎖)(百十三) 怛他(天可反)跋折啰俱摩唎迦(金剛童女)(百十四) 俱㘕(盧紺反)咃唎(金剛童子)(百十五) 跋折啰訶薩哆者(二合)(金剛手)(百十六) 微地也(大明咒藏)(百十七) 干遮那摩(引)唎迦(四天王太子)(百十八) 俱蘇婆喝啰怛啰怛那(百十九) 毗嚕遮耶那俱唎耶(百二十) 韜淡(吐炎)夜啰烏瑟尼(二合)沙(佛頂)(百二十一) 毗折藍婆摩邏遮(羅剎神女)(百二十二
【現代漢語翻譯】 現代漢語譯本： 焰(九十七) 摩訶跋啰(大力)(九十八) 半茶啰嚩(引)悉你(白拂)(九十九) 阿唎耶多啰(聖者)(一百) 毗哩(二合)俱知制嚩毗阇耶(最勝菩薩)(百一) 筏折啰(二合)摩禮底毗輸嚕多(摧碎金剛)(百二) 缽踏罔迦(降伏)(百三) 跋折啰兒(熾曳反)訶縛者(金剛力士)(百四) 摩啰制縛(隨一逐)(百五) 般啰室多(金剛神杵)(百六) 跋折(時熱反)(上)啰(二合)檀持(金剛神杵)(百七) 毗舍羅摩遮(天神力士)(百八) 扇多舍毗提嚩布室哆蘇摩嚕波(參辰日月天子及二十八宿)(百九) 摩訶(引)稅尾(二合)多(引)(太白星)(百十) 阿哩耶多羅(百十一) 摩訶(引)跋啰阿波啰(百十二) 跋折啰(二合)商羯啰制婆(金剛連鎖)(百十三) 怛他(天可反)跋折啰俱摩唎迦(金剛童女)(百十四) 俱㘕(盧紺反)咃唎(金剛童子)(百十五) 跋折啰訶薩哆者(二合)(金剛手)(百十六) 微地也(大明咒藏)(百十七) 干遮那摩(引)唎迦(四天王太子)(百十八) 俱蘇婆喝啰怛啰怛那(百十九) 毗嚕遮耶那俱唎耶(百二十) 韜淡(吐炎)夜啰烏瑟尼(二合)沙(佛頂)(百二十一) 毗折藍婆摩邏遮(羅剎神女)(百二十二) English version: Flame (97), Mahabala (Great Strength) (98), Pandarava Sini (White Whisk) (99), Arya Tara (Noble One) (100), Virikuchi Jiva Vijaya (Supreme Victorious Bodhisattva) (101), Vajra Malati Visruta (Crushing Vajra) (102), Patapamga (Subduing) (103), Vajra Erha Vacha (Vajra Warrior) (104), Mara Jiva (Following One by One) (105), Parashta (Vajra Pestle) (106), Vajra Dandhi (Vajra Pestle) (107), Visala Macha (Heavenly Warrior) (108), Shanta Shavideva Pushta Sumarupa (Sun, Moon, and Star Deities, and the Twenty-Eight Constellations) (109), Maha Sveta (Great White Star/Venus) (110), Arya Tara (111), Maha Bala Apala (112), Vajra Shankara Jiva (Vajra Chain) (113), Tatha Vajra Kumarika (Vajra Maiden) (114), Kulantari (Vajra Boy) (115), Vajra Hasta (Vajra Hand) (116), Vidya (Great Bright Mantra Treasury) (117), Kanchana Marika (Four Heavenly Kings'太子) (118), Kusuma Hara Ratna (119), Virochana Kuliya (120), Taotam Yara Ushnisha (Buddha's Crown) (121), Vichalambha Malacha (Rakshasa Goddess) (122)
【English Translation】 English version: Flame (97), Mahabala (Great Strength) (98), Pandarava Sini (White Whisk) (99), Arya Tara (Noble One) (100), Virikuchi Jiva Vijaya (Supreme Victorious Bodhisattva) (101), Vajra Malati Visruta (Crushing Vajra) (102), Patapamga (Subduing) (103), Vajra Erha Vacha (Vajra Warrior) (104), Mara Jiva (Following One by One) (105), Parashta (Vajra Pestle) (106), Vajra Dandhi (Vajra Pestle) (107), Visala Macha (Heavenly Warrior) (108), Shanta Shavideva Pushta Sumarupa (Sun, Moon, and Star Deities, and the Twenty-Eight Constellations) (109), Maha Sveta (Great White Star/Venus) (110), Arya Tara (111), Maha Bala Apala (112), Vajra Shankara Jiva (Vajra Chain) (113), Tatha Vajra Kumarika (Vajra Maiden) (114), Kulantari (Vajra Boy) (115), Vajra Hasta (Vajra Hand) (116), Vidya (Great Bright Mantra Treasury) (117), Kanchana Marika (Four Heavenly Kings'太子) (118), Kusuma Hara Ratna (119), Virochana Kuliya (120), Taotam Yara Ushnisha (Buddha's Crown) (121), Vichalambha Malacha (Rakshasa Goddess) (122)
) 跋折啰(二合)迦那迦(金剛使者)(百二十三) 缽啰(二合)婆咾(去)遮那(蓬華神眾)(百二十四) 跋折啰(二合)敦尼遮(金剛擎山)(百二十五) 稅尾多遮迦摩(引)啰(引)乞叉(二合)(百二十六) 舍施缽啰(二合)婆翳帝夷帝(如是等)(百二十七) 母(引)陀啰(二合)尼揭拏(眾印可)(百二十八) 娑吠啰乞懺(二合)(一切護我)(百二十九) 俱啰飯(二合)都印㝹那麼么(某乙稱名)那寫(誦咒者但至此語皆自稱名)(百三十) 嗚吽(二合)牟哩(二合)瑟揭(二合)(渠羯反)(皆同)拏(仙眾)(百三十一) 缽啰(二合)舍(引)薩多(善相)(百三十二) 薩怛他揭都(一切如來)(百三十三) 烏瑟尼沙(百三十四) 呼吽(二合)咄嚕吽(三合)(警誤)(百三十五) 瞻婆那(押領)(百三十六) 呼吽(二合)咄嚕吽(三合)(百三十七) 薩耽婆那(鎮守)(百三十八) 呼吽(二合)咄嚕吽(三合)(百三十九) 婆啰微地也三婆乞叉那啰(百四十) 呼吽(二合)咄嚕吽(三合)(百四十一) 薩婆部瑟吒喃(百四十二) 塞曇婆那羯啰(吃卻他咒)(百四十三) 呼吽(二合)咄嚕吽(三合)(百四十四) 薩嚩藥叉(勇猛)(百四十五)
【現代漢語翻譯】 現代漢語譯本 跋折啰(二合)迦那迦（Vajra Kanaka，金剛使者）(百二十三)，缽啰(二合)婆咾(去)遮那（Prabhalocana，蓬華神眾）(百二十四)，跋折啰(二合)敦尼遮（Vajra Tunija，金剛擎山）(百二十五)，稅尾多遮迦摩(引)啰(引)乞叉(二合)（Śveta Cakramāraksa，白輪摧魔）(百二十六)，舍施缽啰(二合)婆翳帝夷帝（Śaśiprabha Itihiti，如是等）(百二十七)，母(引)陀啰(二合)尼揭拏（Mudrāni Gana，眾印可）(百二十八)，娑吠啰乞懺(二合)（Sveraksam，一切護我）(百二十九)，俱啰飯(二合)都印㝹那麼么（Kuru bhanda indu mama，為我作印，某乙稱名）那寫（Nasya，誦咒者但至此語皆自稱名）(百三十)，嗚吽(二合)牟哩(二合)瑟揭(二合)（Hūm Mūrdhaja，皆同）拏（Na，仙眾）(百三十一)，缽啰(二合)舍(引)薩多（Praśāsta，善相）(百三十二)，薩怛他揭都（Satathāgatu，一切如來）(百三十三)，烏瑟尼沙（Usnisa，佛頂）(百三十四)，呼吽(二合)咄嚕吽(三合)（Hūm Trūm Hūm，警誤）(百三十五)，瞻婆那（Jambhana，押領）(百三十六)，呼吽(二合)咄嚕吽(三合)（Hūm Trūm Hūm）(百三十七)，薩耽婆那（Stambhana，鎮守）(百三十八)，呼吽(二合)咄嚕吽(三合)（Hūm Trūm Hūm）(百三十九)，婆啰微地也三婆乞叉那啰（Para Vidya Sambhaksānara，摧破邪術）(百四十)，呼吽(二合)咄嚕吽(三合)（Hūm Trūm Hūm）(百四十一)，薩婆部瑟吒喃（Sarva Dustanam，一切惡者）(百四十二)，塞曇婆那羯啰（Stambhana Kara，鎮伏）(百四十三)，呼吽(二合)咄嚕吽(三合)（Hūm Trūm Hūm）(百四十四)，薩嚩藥叉（Sarva Yaksa，一切藥叉/勇猛）(百四十五)
【English Translation】 English version Vajra Kanaka (The Vajra Messenger) (123), Prabhalocana (The Radiant Flower Deity) (124), Vajra Tunija (The Vajra Mountain Holder) (125), Śveta Cakramāraksa (The White Wheel Destroyer of Demons) (126), Śaśiprabha Itihiti (Thus and so forth) (127), Mudrāni Gana (Assembly of Seals) (128), Sveraksam (Protect me in all ways) (129), Kuru bhanda indu mama Nasya (Make a seal for me, so-and-so by name, the mantra reciter calls out their own name here) (130), Hūm Mūrdhaja Na (Hūm, born from the head, assembly of immortals) (131), Praśāsta (Auspicious sign) (132), Satathāgatu (All Tathāgatas) (133), Usnisa (The Crown of the Buddha) (134), Hūm Trūm Hūm (Warning) (135), Jambhana (Subduing) (136), Hūm Trūm Hūm (137), Stambhana (Pacifying) (138), Hūm Trūm Hūm (139), Para Vidya Sambhaksānara (Destroyer of all evil knowledge) (140), Hūm Trūm Hūm (141), Sarva Dustanam (All the wicked) (142), Stambhana Kara (The one who pacifies) (143), Hūm Trūm Hūm (144), Sarva Yaksa (All the Yakshas/Fierce ones) (145)
喝啰(引)剎娑揭啰訶喃(百四十六) 毗陀防娑那羯啰(打破)(百四十七) 呼吽(二合)咄嚕吽(三合)(百四十八) 者都羅尸底喃(百四十九) 揭啰訶娑啰喃(八萬四千神王眾)(百五十) 毗陀防娑那羯啰(百五十一) 呼吽(二合)咄嚕吽(三合)(百五十二) 阿瑟吒微(二合)摩舍帝喃(上)(百五十三) 那佉(上)沙怛啰喃(上)(百五十四) 婆啰摩馱那伽啰(百五十五) 呼吽(二合)咄嚕吽(三合)(百五十六) 啰剎啰剎(護一切諸佛菩薩金剛天仙皆護)(百五十七) 薄伽梵(佛)(百五十八) 薩怛他揭都烏瑟尼沙(佛頂)(百五十九) 缽啰登擬哩(百六十) 摩訶薩訶薩啰部兒(千臂大神)(百六十一) 娑訶薩啰室曬(千頭神)(百六十二) 俱胝舍多娑訶薩啰寧怛㘑(百千眼神)(百六十三) 阿弊地也什嚩哩多那吒迦(百六十四) 摩訶跋折嚕陀(引)啰(大輪金剛)(百六十五) 帝哩菩嚩那(三世)(百六十六) 曼茶啰(檀場)(百六十七) 嗚吽莎悉底(百六十八) 薄婆都(與我平等)(百六十九) 印㝹么么(某乙)(百七十) 啰阇婆夜(王難)(百七十一) 主啰婆夜(賊難)(百七十二) 阿祇尼婆夜(火難)(百七十三) 烏陀迦婆夜(水難)
【現代漢語翻譯】 現代漢語譯本 『喝啰(引)剎娑揭啰訶喃』(百四十六)：摧毀羅剎和星宿的障礙。 『毗陀防娑那羯啰(打破)』(百四十七)：打破一切障礙。 『呼吽(二合)咄嚕吽(三合)』(百四十八)：種子字，具有摧毀和保護的力量。 『者都羅尸底喃』(百四十九)：對於八十四。 『揭啰訶娑啰喃(八萬四千神王眾)』(百五十)：八萬四千神王眾。 『毗陀防娑那羯啰』(百五十一)：打破一切障礙。 『呼吽(二合)咄嚕吽(三合)』(百五十二)：種子字，具有摧毀和保護的力量。 『阿瑟吒微(二合)摩舍帝喃(上)』(百五十三)：對於十八。 『那佉(上)沙怛啰喃(上)』(百五十四)：對於指甲。 『婆啰摩馱那伽啰』(百五十五)：強大的摧毀者。 『呼吽(二合)咄嚕吽(三合)』(百五十六)：種子字，具有摧毀和保護的力量。 『啰剎啰剎(護一切諸佛菩薩金剛天仙皆護)』(百五十七)：保護，保護！保護一切諸佛、菩薩、金剛、天仙。 『薄伽梵(佛)』(百五十八)：世尊，佛。 『薩怛他揭都烏瑟尼沙(佛頂)』(百五十九)：如來頂髻。 『缽啰登擬哩』(百六十)：光榮的。 『摩訶薩訶薩啰部兒(千臂大神)』(百六十一)：偉大的千臂神。 『娑訶薩啰室曬(千頭神)』(百六十二)：千頭神。 『俱胝舍多娑訶薩啰寧怛㘑(百千眼神)』(百六十三)：具有百千眼神。 『阿弊地也什嚩哩多那吒迦』(百六十四)：不可思議的光明舞蹈。 『摩訶跋折嚕陀(引)啰(大輪金剛)』(百六十五)：偉大的金剛輪。 『帝哩菩嚩那(三世)』(百六十六)：三世。 『曼茶啰(檀場)』(百六十七)：壇場。 『嗚吽莎悉底』(百六十八)：愿一切吉祥。 『薄婆都(與我平等)』(百六十九)：愿與我平等。 『印㝹么么(某乙)』(百七十)：爲了我（某乙）。 『啰阇婆夜(王難)』(百七十一)：免於王難。 『主啰婆夜(賊難)』(百七十二)：免於賊難。 『阿祇尼婆夜(火難)』(百七十三)：免於火難。 『烏陀迦婆夜(水難)』(百七十四)：免於水難。
【English Translation】 English version 'Hūm(a) Rakṣa Grahāṇām' (146): Destroy the obstacles of Rakshasas (demons) and constellations. 'Vidham Sana Kara (Breaking)' (147): Break all obstacles. 'Hūm Trūm Hūm' (148): Seed syllables with the power of destruction and protection. 'Caturaśītīnām' (149): To eighty-four. 'Grahā Sahasrāṇām (Eight-four thousand divine kings)' (150): To the eighty-four thousand divine kings. 'Vidham Sana Kara' (151): Break all obstacles. 'Hūm Trūm Hūm' (152): Seed syllables with the power of destruction and protection. 'Aṣṭavimāśatīnām (Above)' (153): To eighteen. 'Nakha Śatrāṇām (Above)' (154): To the nails. 'Bhara Mathana Kara' (155): Powerful destroyer. 'Hūm Trūm Hūm' (156): Seed syllables with the power of destruction and protection. 'Rakṣa Rakṣa (Protect all Buddhas, Bodhisattvas, Vajras, and Devas)' (157): Protect, protect! Protect all Buddhas, Bodhisattvas, Vajras, and Devas. 'Bhagavān (Buddha)' (158): The World-Honored One, Buddha. 'Sarva Tathāgata Uṣṇīṣa (Buddha's crown)' (159): The crown of the Tathagata. 'Pratyaṅgire' (160): Glorious. 'Mahā Sahasra Bhuja (Great thousand-armed deity)' (161): Great thousand-armed deity. 'Sahasra Śīrṣa (Thousand-headed deity)' (162): Thousand-headed deity. 'Koṭi Śata Sahasra Netre (Hundred thousand eyes)' (163): Having hundreds of thousands of eyes. 'Abhedya Jvalita Naṭaka' (164): Inconceivable luminous dance. 'Mahā Vajradhara (Great Vajra Wheel)' (165): Great Vajra Wheel. 'Tri-bhuvana (Three Worlds)' (166): Three Worlds. 'Maṇḍala (Altar)' (167): Altar. 'Hūm Svasti' (168): May there be all auspiciousness. 'Bhava Tu (Be equal to me)' (169): May it be equal to me. 'Idam Mama (So and so)' (170): For me (so and so). 'Rāja Bhaya (Fear of the king)' (171): Free from the fear of the king. 'Cora Bhaya (Fear of thieves)' (172): Free from the fear of thieves. 'Agni Bhaya (Fear of fire)' (173): Free from the fear of fire. 'Udaka Bhaya (Fear of water)' (174): Free from the fear of water.
(百七十四) 吠沙婆夜(毒難)(百七十五) 舍薩多啰婆夜(刀仗難)(百七十六) 波啰斫羯啰婆夜(兵難)(百七十七) 突㗚叉婆夜(谷貴饑饉難)(百七十八) 阿舍你婆夜(雹難)(百七十九) 阿迦啰沒㗚(利吉反)駐婆夜(掩死難)(百八十) 阿陀啰尼部彌劍波(總持地動)(百八十一) 伽波哆婆夜(險難)(百八十二) 烏啰啰迦波多婆夜(道路難)(百八十三) 啰阇彈茶婆夜(王刑罰難)(百八十四) 那(上)伽婆夜(龍怖難)(百八十五) 微地揄婆夜(閃電難)(百八十六) 蘇跋㗚尼婆夜(金翅鳥難)(百八十七) 藥叉揭啰訶(百八十八) 羅剎娑揭啰訶(百八十九) 畢唎哆揭啰(二合)訶(餓鬼難)(百九十) 毗舍(上)遮揭啰訶(廁神)(百九十一) 部多揭啰(二合)訶(神鬼眾)(百九十二) 鳩槃茶揭啰訶(守宮婦女鬼)(一百九十三) 布單那揭啰(二合)訶(魄鬼)(百九十四) 羯吒布單那揭啰(二合)訶(奇魄鬼)(一百九十五) 塞揵陀揭啰訶(鳩摩羅童天子)(百九十六) 阿婆娑摩啰揭啰(二合)訶(羊頭鬼)(百九十七) 烏檀摩陀揭啰(二合)訶(熱鬼)(百九十八) 車耶揭啰(二合)訶(影鬼)(百九十九) 梨婆底揭啰訶(陰謀鬼)
【現代漢語翻譯】 現代漢語譯本 (百七十四) 吠沙婆夜(毒難)：恐懼來自毒藥。 (百七十五) 舍薩多啰婆夜(刀仗難)：恐懼來自刀劍和棍棒。 (百七十六) 波啰斫羯啰婆夜(兵難)：恐懼來自戰爭。 (百七十七) 突㗚叉婆夜(谷貴饑饉難)：恐懼來自穀物昂貴和饑荒。 (百七十八) 阿舍你婆夜(雹難)：恐懼來自冰雹。 (百七十九) 阿迦啰沒㗚(利吉反)駐婆夜(掩死難)：恐懼來自意外死亡。 (百八十) 阿陀啰尼部彌劍波(總持地動)：恐懼來自大地動搖。 (百八十一) 伽波哆婆夜(險難)：恐懼來自危險。 (百八十二) 烏啰啰迦波多婆夜(道路難)：恐懼來自道路上的危險。 (百八十三) 啰阇彈茶婆夜(王刑罰難)：恐懼來自國王的懲罰。 (百八十四) 那(上)伽婆夜(龍怖難)：恐懼來自龍的威脅。 (百八十五) 微地揄婆夜(閃電難)：恐懼來自閃電。 (百八十六) 蘇跋㗚尼婆夜(金翅鳥難)：恐懼來自金翅鳥。 (百八十七) 藥叉揭啰訶：來自夜叉(Yaksha)的困擾。 (百八十八) 羅剎娑揭啰訶：來自羅剎娑(Rakshasa)的困擾。 (百八十九) 畢唎哆揭啰(二合)訶(餓鬼難)：來自餓鬼(Preta)的困擾。 (百九十) 毗舍(上)遮揭啰訶(廁神)：來自毗舍遮(Pisacha)的困擾。 (百九十一) 部多揭啰(二合)訶(神鬼眾)：來自部多(Bhuta)的困擾。 (百九十二) 鳩槃茶揭啰訶(守宮婦女鬼)：來自鳩槃茶(Kumbhanda)的困擾。 (百九十三) 布單那揭啰(二合)訶(魄鬼)：來自布單那(Putana)的困擾。 (百九十四) 羯吒布單那揭啰(二合)訶(奇魄鬼)：來自羯吒布單那(Kataputana)的困擾。 (百九十五) 塞揵陀揭啰訶(鳩摩羅童天子)：來自塞揵陀(Skanda)的困擾。 (百九十六) 阿婆娑摩啰揭啰(二合)訶(羊頭鬼)：來自阿婆娑摩啰(Apasmara)的困擾。 (百九十七) 烏檀摩陀揭啰(二合)訶(熱鬼)：來自烏檀摩陀(Utanmadha)的困擾。 (百九十八) 車耶揭啰(二合)訶(影鬼)：來自車耶(Chaya)的困擾。 (百九十九) 梨婆底揭啰訶(陰謀鬼)：來自梨婆底(Revati)的困擾。
【English Translation】 English version (174) Vaisalya Bhaya (Fear of Poison): Fear arising from poison. (175) Shastra Bhaya (Fear of Weapons): Fear arising from swords and clubs. (176) Para Chakra Bhaya (Fear of Armies): Fear arising from armies. (177) Durbhiksha Bhaya (Fear of Famine): Fear arising from expensive grains and famine. (178) Ashani Bhaya (Fear of Hail): Fear arising from hail. (179) Akala Mrityu Bhaya (Fear of Untimely Death): Fear arising from untimely death. (180) Adharani Bhumi Kampa (Earthquake): Fear arising from the shaking of the earth. (181) Kapata Bhaya (Fear of Treachery): Fear arising from treachery. (182) Ulka Pata Bhaya (Fear of Meteors): Fear arising from falling meteors. (183) Raja Danda Bhaya (Fear of Royal Punishment): Fear arising from royal punishment. (184) Naga Bhaya (Fear of Dragons): Fear arising from the threat of dragons. (185) Vidyut Bhaya (Fear of Lightning): Fear arising from lightning. (186) Suvarna Bhaya (Fear of Golden-Winged Birds): Fear arising from the Garuda (golden-winged birds). (187) Yaksha Grahah: Affliction from Yakshas (Yaksha). (188) Rakshasa Grahah: Affliction from Rakshasas (Rakshasa). (189) Preta Grahah (Fear of Hungry Ghosts): Affliction from Pretas (hungry ghosts). (190) Pisacha Grahah: Affliction from Pisachas (Pisacha). (191) Bhuta Grahah: Affliction from Bhutas (Bhuta). (192) Kumbhanda Grahah: Affliction from Kumbhandas (Kumbhanda). (193) Putana Grahah: Affliction from Putanas (Putana). (194) Kataputana Grahah: Affliction from Kataputanas (Kataputana). (195) Skanda Grahah: Affliction from Skanda (Skanda). (196) Apasmara Grahah: Affliction from Apasmara (Apasmara). (197) Utanmadha Grahah: Affliction from Utanmadha (Utanmadha). (198) Chaya Grahah: Affliction from Chaya (Chaya). (199) Revati Grahah: Affliction from Revati (Revati).
(二百) 阇底訶哩泥(食初產鬼)(二百一) 羯啰婆訶哩泥(食懷孕鬼)(二百二) 嚧地啰訶哩泥(食血鬼)(二百三) 芒娑訶哩泥(食肉鬼)(二百四) 計陀訶哩泥(食脂鬼)(二百五) 摩阇訶哩(輕呼)(去聲)泥(食髓鬼)(二百六) 阇多訶哩泥(食氣鬼)(二百七) 視吠哆訶哩泥(食壽命鬼)(二百八) 婆多訶哩泥(食風鬼)(二百九) 皤多訶哩喃阿輸遮訶哩泥(食不凈鬼)(二百一十) 質多訶哩泥(食心鬼)(二百十一)帝衫薩毗衫(如是等眾)(二百十二) 薩嚩揭啰訶喃(一切執祖鬼)(二百十三) 毗地也(明咒藏)(二百十四) 嗔陀夜彌(斬伐罪者)(二百十五) 枳啰夜彌(二百十六) 波哩跋啰斫迦羅(外道)(二百十七) 訖哩(離枳反)(上)擔微地也(明咒藏)(二百十八) 嗔陀夜彌(二百十九) 枳啰夜彌(捕罰)(二百二十) 茶枳尼(狐魅鬼)(二百二十一) 訖哩擔微地也(明咒)(二百二十二) 嗔陀夜彌枳啰夜彌(二百二十三) 摩訶缽輸缽底夜(二百二十四) 嚕陀啰(大自在天)(二百二十五) 訖哩耽微地也(明咒)(二百二十六) 嗔陀夜彌枳羅夜彌(二百二十七) 那啰耶拏耶(天神)(二百二十八) 訖哩耽微地也(明咒)(二百
【現代漢語翻譯】 現代漢語譯本 (二百)阇底訶哩泥 (Shadi Helini) (食初產鬼)：吞食剛出生的嬰兒的鬼。 (二百一) 羯啰婆訶哩泥 (Jieluo Po Helini) (食懷孕鬼)：吞食孕婦的鬼。 (二百二) 嚧地啰訶哩泥 (Ludi Luo Helini) (食血鬼)：吞食血液的鬼。 (二百三) 芒娑訶哩泥 (Mang Suo Helini) (食肉鬼)：吞食肉的鬼。 (二百四) 計陀訶哩泥 (Ji Tuo Helini) (食脂鬼)：吞食脂肪的鬼。 (二百五) 摩阇訶哩泥 (Mo She Helini) (食髓鬼)：吞食骨髓的鬼。 (二百六) 阇多訶哩泥 (She Duo Helini) (食氣鬼)：吞食精氣的鬼。 (二百七) 視吠哆訶哩泥 (Shi Wei Duo Helini) (食壽命鬼)：吞食壽命的鬼。 (二百八) 婆多訶哩泥 (Po Duo Helini) (食風鬼)：吞食氣息的鬼。 (二百九) 皤多訶哩喃阿輸遮訶哩泥 (Po Duo Helinan Ashu Zhe Helini) (食不凈鬼)：吞食不潔之物的鬼。 (二百一十) 質多訶哩泥 (Zhi Duo Helini) (食心鬼)：吞食心的鬼。 (二百十一) 帝衫薩毗衫 (Di Shan Sa Pi Shan) (如是等眾)：像這樣的一群。 (二百十二) 薩嚩揭啰訶喃 (Sa Po Jie La He Nan) (一切執祖鬼)：所有執持的鬼。 (二百十三) 毗地也 (Pi Di Ye) (明咒藏)：明咒的寶藏。 (二百十四) 嗔陀夜彌 (Chen Tuo Ye Mi) (斬伐罪者)：斬斷罪惡之人。 (二百十五) 枳啰夜彌 (Zhi La Ye Mi)：摧毀。 (二百十六) 波哩跋啰斫迦羅 (Bo Li Ba La Zhuo Jia La) (外道)：外道。 (二百十七) 訖哩擔微地也 (Qi Li Dan Wei Di Ye) (明咒藏)：明咒的寶藏。 (二百十八) 嗔陀夜彌：斬斷。 (二百十九) 枳啰夜彌 (捕罰)：捕獲並懲罰。 (二百二十) 茶枳尼 (Cha Zhi Ni) (狐魅鬼)：狐妖鬼。 (二百二十一) 訖哩擔微地也 (明咒)：明咒。 (二百二十二) 嗔陀夜彌枳啰夜彌：斬斷並摧毀。 (二百二十三) 摩訶缽輸缽底夜 (Mo He Bo Shu Bo Di Ye)：偉大的獸主。 (二百二十四) 嚕陀啰 (Lu Tuo La) (大自在天)：大自在天。 (二百二十五) 訖哩耽微地也 (明咒)：明咒。 (二百二十六) 嗔陀夜彌枳羅夜彌：斬斷並摧毀。 (二百二十七) 那啰耶拏耶 (Naluo Ye Naye) (天神)：天神那羅延。 (二百二十八) 訖哩耽微地也 (明咒)：明咒。
【English Translation】 English version (200) Jatiharini (Eater of Newborns): A ghost that devours newly born infants. (201) Karabharini (Eater of Pregnant Women): A ghost that devours pregnant women. (202) Rudhiraharini (Eater of Blood): A ghost that devours blood. (203) Mamsaharini (Eater of Flesh): A ghost that devours flesh. (204) Kitaharini (Eater of Fat): A ghost that devours fat. (205) Majaharini (Eater of Marrow): A ghost that devours marrow. (206) Jataharini (Eater of Vital Energy): A ghost that devours vital energy. (207) Svetaharini (Eater of Lifespan): A ghost that devours lifespan. (208) Vataharini (Eater of Wind): A ghost that devours breath. (209) Patoharina Ashucaharini (Eater of Impurities): A ghost that devours impure things. (210) Cittaharini (Eater of Mind): A ghost that devours the mind. (211) Tesam Sarvesam (Thus, All of Them): A group like this. (212) Sarva Grahanam (All Seizing Ghosts): All the seizing ghosts. (213) Vidya (Treasury of Mantras): A treasury of bright mantras. (214) Chindayami (I Cut Off the Offender): I cut off the one who commits offenses. (215) Kirayami: I destroy. (216) Paribrajaka Chakra (Non-Buddhist Ascetics): Non-Buddhist ascetics. (217) Kritam Vidya (Treasury of Mantras): A treasury of accomplished mantras. (218) Chindayami: I cut off. (219) Kirayami (Capture and Punish): I capture and punish. (220) Dakini (Fox-Fairy Ghost): A fox-fairy ghost. (221) Kritam Vidya (Accomplished Mantra): An accomplished mantra. (222) Chindayami Kirayami: I cut off and destroy. (223) Maha Pasupati: The great lord of beasts. (224) Rudra (Great自在天): The great god Rudra. (225) Kritam Vidya (Accomplished Mantra): An accomplished mantra. (226) Chindayami Kirayami: I cut off and destroy. (227) Narayanaya (Divine Being): The divine being Narayana. (228) Kritam Vidya (Accomplished Mantra): An accomplished mantra.
二十九) 嗔陀夜彌枳啰夜彌(二百三十) 怛怛嚩伽(上)嚕茶(金翅鳥王)(二百三十一) 訖哩耽微地也(二百三十二) 嗔陀夜彌枳羅夜彌(二百三十三) 摩訶迦羅(大黑天神)(二百三十四) 摩怛啰伽拏訖哩(離枳反)(上)耽微地也(二百三十五) 嗔陀夜彌枳羅夜彌(二百三十六) 迦波哩迦(髑髏外道)(二百三十七) 訖哩耽微地也(二百三十八) 嗔陀夜彌枳啰夜彌(二百三十九) 阇夜羯啰(二百四十) 曼度羯啰(二百四十一) 薩婆啰他娑達你(持一切物)(二百四十二) 訖哩耽微地也(二百四十三) 嗔陀夜彌枳啰夜彌(二百四十四) 者都㗚(利吉反)薄祁你(姊妹神女)(二百四十五) 訖哩耽微地也(二百四十六) 嗔陀夜彌(二百四十七) 枳啰夜彌(二百四十八) 憑(去)儀哩知(鬥戰勝神並器仗)(二百四十九) 難泥(外道)雞首婆啰(孔雀王器仗)(二百五十) 伽那缽底(毗那夜迦王)(二百五十一) 娑醯夜(野叉王兄弟三人各領二十八萬眾)(二百五十二) 訖哩耽微地也(二百五十三) 嗔陀夜彌(二百五十四) 枳啰夜彌(二百五十五) 那延那室啰(引)婆拏(裸形外道)(二百五十六) 訖哩(離吉反)(皆同)耽微地也(二百五十七) 嗔陀
【現代漢語翻譯】 現代漢語譯本 二十九) 嗔陀夜彌枳啰夜彌 (230) 怛怛嚩伽嚕茶（金翅鳥王）(231) 訖哩耽微地也 (232) 嗔陀夜彌枳啰夜彌 (233) 摩訶迦羅（大黑天神）(234) 摩怛啰伽拏訖哩耽微地也 (235) 嗔陀夜彌枳啰夜彌 (236) 迦波哩迦（髑髏外道）(237) 訖哩耽微地也 (238) 嗔陀夜彌枳啰夜彌 (239) 阇夜羯啰 (240) 曼度羯啰 (241) 薩婆啰他娑達你（持一切物）(242) 訖哩耽微地也 (243) 嗔陀夜彌枳啰夜彌 (244) 者都㗚薄祁你（姊妹神女）(245) 訖哩耽微地也 (246) 嗔陀夜彌 (247) 枳啰夜彌 (248) 憑儀哩知（鬥戰勝神並器仗）(249) 難泥（外道）雞首婆啰（孔雀王器仗）(250) 伽那缽底（毗那夜迦王）(251) 娑醯夜（野叉王兄弟三人各領二十八萬眾）(252) 訖哩耽微地也 (253) 嗔陀夜彌 (254) 枳啰夜彌 (255) 那延那室啰婆拏（裸形外道）(256) 訖哩耽微地也 (257) 嗔陀
【English Translation】 English version 29) Chindaya mi kiraya mi (230) Tattawa garuda (King of Golden Winged Birds) (231) Kritam vi di ya (232) Chindaya mi kiraya mi (233) Maha kala (Great Black Heaven God) (234) Matara gana kritam vi di ya (235) Chindaya mi kiraya mi (236) Kapalika (Skull Heretic) (237) Kritam vi di ya (238) Chindaya mi kiraya mi (239) Jaya kara (240) Mandu kara (241) Sarva ratha sadhani (Holder of all things) (242) Kritam vi di ya (243) Chindaya mi kiraya mi (244) Chatu bhagini (Sister Goddesses) (245) Kritam vi di ya (246) Chindaya mi (247) Kiraya mi (248) Pingiri chi (God of Victory in Battle and weapons) (249) Nandi (Heretic) Kiki shou po la (Peacock King's weapons) (250) Ganapati (King Vinayaka) (251) Saheya (Three Yaksha King brothers, each leading 280,000 followers) (252) Kritam vi di ya (253) Chindaya mi (254) Kiraya mi (255) Narayana shravana (Naked Heretic) (256) Kritam vi di ya (257) Chinda
夜彌(二百五十八) 枳啰夜彌(二百五十九) 阿啰訶多(羅漢)(二百六十) 訖哩耽微地也(二百六十一) 嗔陀夜彌(二百六十二) 枳啰夜彌(二百六十三) 微怛(多音)啰(引)迦(起尸鬼)(二百六十四) 訖哩耽微地也(二百六十五) 嗔陀夜彌(二百六十六) 枳啰夜彌(二百六十七) 跋折(時熱反)啰波你(執金剛神)(二百六十八) 跋折啰婆(重呼)尼(二百六十九) 具醯夜迦(密跡力士)(二百七十) 地缽底(總管)(二百七十一) 訖哩耽微地也(二百七十二) 嗔陀夜彌枳羅夜彌(二百七十三) 啰叉啰叉罔(一切諸佛菩薩天仙龍神方護)(二百七十四) 薄伽梵(佛)(二百七十五) 印㝹那麼么那寫(某乙寫)(二百七十六) 婆伽梵薩怛他揭都烏瑟尼沙(二百七十七) 悉怛多缽怛啰(華蓋)(二百七十八) 南無嗉(上)都(上)羝(頂禮)(二百七十九) 阿悉多那(引)啰(引)啰迦(白光分明)(二百八十) 缽啰婆毗薩普吒(二百八十一) 毗迦悉怛多(二百八十二) 缽底哩(二百八十三) 什嚩啰什嚩啰(光焰)(二百八十四) 陀啰陀啰(二百八十五) 頻陀啰頻陀啰(二百八十六) 嗔陀嗔陀(二百八十七) 含吽含吽(二百八十八) 泮泮泮(二
百八十九) 泮吒泮吒(二百九十) 莎皤訶(二百九十一) 醯醯泮(二百九十二) 阿牟伽耶泮(不空大使)(二百九十三) 阿缽啰底訶多泮(無障礙)(二百九十四) 皤啰缽啰(二合)陀泮(與愿)(二百九十五) 阿素啰毗陀啰皤迦泮(修羅破壞)(二百九十六) 薩皤提吠弊泮(一切天神)(二百九十七) 薩皤那那伽弊泮(一切龍眾)(二百九十八) 薩皤藥叉弊泮(一切勇鬼神)(二百九十九) 薩皤乾闥婆弊泮(一切音樂神)(三百) 薩皤阿素啰弊泮(三百一) 薩皤揭嚕茶弊泮(三百二) 薩皤緊那羅弊泮(三百三) 薩皤摩護啰伽弊泮(三百四) 薩皤啰剎莎弊泮(三百五) 薩皤摩努曬弊泮(三百六) 薩皤阿摩努曬弊泮(三百七) 薩皤布單那弊泮(三百八) 薩皤迦吒布丹那弊泮(三百九) 薩皤突蘭枳帝弊泮(一切難過)(三百十) 薩皤突瑟吒畢哩乞史帝弊泮(一切難)(三百十一) 薩皤什皤梨弊泮(一切瘧壯熱)(三百十二) 薩皤阿波薩么嚟弊泮(一切外道出)(三百十三) 薩婆奢羅皤拏弊泮(三百十四) 薩嚩底㗚恥雞弊泮(三百十五) 薩菩怛波提弊泮(一切鬼惡)(三百十六) 薩皤微地也啰誓遮黎弊泮(一切持咒博士等)(三百十七) 阇耶羯啰摩度羯啰(三
【現代漢語翻譯】 現代漢語譯本 百八十九) 泮吒泮吒(二百九十) 莎皤訶(二百九十一) 醯醯泮(二百九十二) 阿牟伽耶泮(不空大使)(二百九十三) 阿缽啰底訶多泮(無障礙)(二百九十四) 皤啰缽啰(二合)陀泮(與愿)(二百九十五) 阿素啰毗陀啰皤迦泮(修羅破壞)(二百九十六) 薩皤提吠弊泮(一切天神)(二百九十七) 薩皤那那伽弊泮(一切龍眾)(二百九十八) 薩皤藥叉弊泮(一切勇鬼神)(二百九十九) 薩皤乾闥婆弊泮(一切音樂神)(三百) 薩皤阿素啰弊泮(三百一) 薩皤揭嚕茶弊泮(三百二) 薩皤緊那羅弊泮(三百三) 薩皤摩護啰伽弊泮(三百四) 薩皤啰剎莎弊泮(三百五) 薩皤摩努曬弊泮(三百六) 薩皤阿摩努曬弊泮(三百七) 薩皤布單那弊泮(三百八) 薩皤迦吒布丹那弊泮(三百九) 薩皤突蘭枳帝弊泮(一切難過)(三百十) 薩皤突瑟吒畢哩乞史帝弊泮(一切難)(三百十一) 薩皤什皤梨弊泮(一切瘧壯熱)(三百十二) 薩皤阿波薩么嚟弊泮(一切外道出)(三百十三) 薩婆奢羅皤拏弊泮(三百十四) 薩嚩底㗚恥雞弊泮(三百十五) 薩菩怛波提弊泮(一切鬼惡)(三百十六) 薩皤微地也啰誓遮黎弊泮(一切持咒博士等)(三百十七) 阇耶羯啰摩度羯啰(三
【English Translation】 English version 189) Pàn zhà pàn zhà (290) Suō pó hē (291) Xī xī pàn (292) Ā móu qié yé pàn (Amogha, the Unfailing Great One) (293) Ā bō là dǐ hē duō pàn (Apratihata, Unobstructed) (294) Pó là pō là (combined) tuó pàn (Bestowing Wishes) (295) Ā sù luó pí tuó là pó jiā pàn (Asura Destroyer) (296) Sà pó tí fèi bì pàn (All Devas/Gods) (297) Sà pó nà nà qié bì pàn (All Nagas/Dragons) (298) Sà pó yào chā bì pàn (All Yakshas/Brave Ghost-Gods) (299) Sà pó qián tà pó bì pàn (All Gandharvas/Music Gods) (300) Sà pó ā sù luó bì pàn (301) Sà pó jiē lū chá bì pàn (All Garudas) (302) Sà pó jǐn nà luó bì pàn (All Kinnaras) (303) Sà pó mó hù luó qié bì pàn (All Mahoragas) (304) Sà pó luó chà shā bì pàn (All Rakshasas) (305) Sà pó mó nǔ shài bì pàn (All Manusyas/Humans) (306) Sà pó ā mó nǔ shài bì pàn (All Amanushyas/Non-Humans) (307) Sà pó bù dān nà bì pàn (All Bhutanas) (308) Sà pó jiā zhà bù dān nà bì pàn (All Kata-bhutanas) (309) Sà pó tū lán zhī dì bì pàn (All Difficult Passages) (310) Sà pó tū sè zhà bì lī qǐ shǐ dì bì pàn (All Difficulties) (311) Sà pó shí pó lí bì pàn (All Malaria and High Fever) (312) Sà pó ā bō sà me lí bì pàn (All Heretical Exits) (313) Sà pó shē luó pó ná bì pàn (314) Sà pó dǐ lì chǐ jī bì pàn (315) Sà pú dá bō tí bì pàn (All Evil Ghosts) (316) Sà pó wēi dì yě luó shì zhē lí bì pàn (All Mantra-holding Experts, etc.) (317) Shé yé jié là mó dù jié là (3
百十八) 薩婆啰他娑陀雞弊泮(一切物咒博士)(三百十九) 微地也遮唎曳弊泮(三百二十) 者咄啰南薄祁你弊泮(四姊妹神女)(三百二十一) 跋折啰俱摩唎迦弊泮(金剛童子)(三百二十二) 跋折啰俱藍陀利弊泮(三百二十三) 微地也啰(引)阇弊泮(咒王等)(三百二十四) 摩訶缽啰登耆囇弊泮(三百二十五) 跋折啰商羯啰(引)夜泮(金剛連鎖)(三百二十六) 缽啰登祁啰啰(引)阇(引)耶泮(三百二十七) 摩訶揭啰耶泮(大黑天神)(三百二十八) 摩訶摩怛哩(二合)伽拏耶泮(鬼眾)(三百二十九) 娜牟塞揭哩(二合)多耶泮(三百三十) 毗瑟拏尾曳泮(毗紐天子)(三百三十一) 皤啰𤙖摩尼曳泮(梵王)(三百三十二) 阿祁尼曳泮(火天)(三百三十三) 摩訶迦哩曳泮(大黑天女)(三百三十四) 迦啰檀特曳泮(大鬼帥黑奧神)(三百三十五) 翳泥哩曳泮(帝釋)(三百三十六) 遮文遲曳泮(怒神)(三百三十七) 嘮怛哩曳泮(瞋怒神)(三百三十八) 迦啰(引)怛哩曳泮(三百三十九) 迦波嚟曳泮(三百四十) 阿地目抧多迦尸么舍那皤悉你曳泮(三百四十一) 曳髻者那薩怛薩怛皤(若有眾生)(三百四十二) 突瑟吒質多(噁心鬼)(三百四十
【現代漢語翻譯】 現代漢語譯本 （三百十八）薩婆啰他娑陀雞弊泮 (Sarva-artha-sadhaka-bhyah)（一切物咒博士） （三百十九）微地也遮唎曳弊泮 (Vidyadhara-bhyah) （三百二十）者咄啰南薄祁你弊泮 (Chaturanam-bhagini-bhyah)（四姊妹神女） （三百二十一）跋折啰俱摩唎迦弊泮 (Vajra-kumarika-bhyah)（金剛童子） （三百二十二）跋折啰俱藍陀利弊泮 (Vajra-kulandali-bhyah) （三百二十三）微地也啰阇弊泮 (Vidyaraja-bhyah)（咒王等） （三百二十四）摩訶缽啰登耆囇弊泮 (Maha-pratyangire-bhyah) （三百二十五）跋折啰商羯啰夜泮 (Vajra-sankala-ya-bhyah)（金剛連鎖） （三百二十六）缽啰登祁啰啰阇耶泮 (Pratyangira-rajaya-bhyah) （三百二十七）摩訶揭啰耶泮 (Maha-graha-ya-bhyah)（大黑天神） （三百二十八）摩訶摩怛哩伽拏耶泮 (Maha-matrgana-ya-bhyah)（鬼眾） （三百二十九）娜牟塞揭哩多耶泮 (Namo-stegrta-ya-bhyah) （三百三十）毗瑟拏尾曳泮 (Visnu-vye-bhyah)（毗紐天子） （三百三十一）皤啰𤙖摩尼曳泮 (Brahmane-bhyah)（梵王） （三百三十二）阿祁尼曳泮 (Agnaye-bhyah)（火天） （三百三十三）摩訶迦哩曳泮 (Maha-kali-ye-bhyah)（大黑天女） （三百三十四）迦啰檀特曳泮 (Kara-dandaye-bhyah)（大鬼帥黑奧神） （三百三十五）翳泥哩曳泮 (Indriye-bhyah)（帝釋） （三百三十六）遮文遲曳泮 (Chamundi-ye-bhyah)（怒神） （三百三十七）嘮怛哩曳泮 (Raudri-ye-bhyah)（瞋怒神） （三百三十八）迦啰怛哩曳泮 (Kara-tri-ye-bhyah) （三百三十九）迦波嚟曳泮 (Kapali-ye-bhyah) （三百四十）阿地目抧多迦尸么舍那皤悉你曳泮 (Adhimukta-kasmasana-vasini-ye-bhyah) （三百四十一）曳髻者那薩怛薩怛皤 (Ye-kecana-satva-satvaha)（若有眾生） （三百四十二）突瑟吒質多 (Dustacitta)（噁心鬼）
【English Translation】 English version (318) Sarva-artha-sadhaka-bhyah (Hail to the all-accomplishing mantra masters) (319) Vidyadhara-bhyah (Hail to the knowledge holders) (320) Chaturanam-bhagini-bhyah (Hail to the four sister goddesses) (321) Vajra-kumarika-bhyah (Hail to the Vajra maiden) (322) Vajra-kulandali-bhyah (323) Vidyaraja-bhyah (Hail to the knowledge kings) (324) Maha-pratyangire-bhyah (325) Vajra-sankala-ya-bhyah (Hail to the Vajra chain) (326) Pratyangira-rajaya-bhyah (327) Maha-graha-ya-bhyah (Hail to the great dark heaven deity) (328) Maha-matrgana-ya-bhyah (Hail to the great assembly of mothers/ghosts) (329) Namo-stegrta-ya-bhyah (330) Visnu-vye-bhyah (Hail to Visnu) (331) Brahmane-bhyah (Hail to Brahma) (332) Agnaye-bhyah (Hail to Agni/Fire deity) (333) Maha-kali-ye-bhyah (Hail to the great dark goddess) (334) Kara-dandaye-bhyah (Hail to the great ghost commander, dark and mysterious deity) (335) Indriye-bhyah (Hail to Indra) (336) Chamundi-ye-bhyah (Hail to the wrathful deity) (337) Raudri-ye-bhyah (Hail to the angry deity) (338) Kara-tri-ye-bhyah (339) Kapali-ye-bhyah (340) Adhimukta-kasmasana-vasini-ye-bhyah (341) Ye-kecana-satva-satvaha (Whatever sentient beings there are) (342) Dustacitta (Evil-minded ghosts)
三) 澇持啰質多(三百四十四) 烏阇訶啰(食精氣鬼)(三百四十五) 揭婆訶啰(食胎藏鬼)(三百四十六) 嘮地啰訶啰(食血鬼)(三百四十七) 芒娑訶啰(食肉鬼)(三百四十八) 摩社訶啰(食產鬼)(三百四十九) 社多訶啰(三百五十) 視微多訶啰(食壽命鬼)(三百五十一) 皤略耶訶啰(食祭鬼)(三百五十二) 健陀訶啰(食香鬼)(三百五十三) 布瑟波訶啰(食花鬼)(三百五十四) 破啰訶啰(食五果子鬼)(三百五十五) 薩寫訶啰(食五穀種子鬼)(三百五十六) 波波質多突瑟吒(知諫反)質多(噁心鬼)(三百五十七) 嘮陀羅質多(嗔心鬼)(三百五十八) 陀啰質多藥叉揭啰訶(三百五十九) 啰剎娑揭啰訶(三百六十) 閉囇多揭啰訶毗舍遮揭啰訶(三百六十一) 部多揭啰訶(神眾)(三百六十二) 鳩槃茶揭啰訶(三百六十三) 塞健陀揭啰訶(三百六十四) 烏怛摩陀揭啰訶(三百六十五) 車夜揭啰訶(影鬼)(三百六十六) 阿波娑摩啰揭啰訶(羊嗔鬼鬼如野狐)(三百六十七) 侘(坼阿反)(上)(長平呼)迦茶祁尼揭啰訶(魅鬼魅女鬼)(三百六十八) 𠼝婆底揭啰訶(如狗惱小鬼)(三百六十九) 阇弭迦揭啰訶(如烏鬼)(三百七十) 舍俱
【現代漢語翻譯】 現代漢語譯本 三) 澇持啰質多(Lao Chi Luo Zhi Duo) (344) 烏阇訶啰(Wu She He Luo) (氣鬼) (345) 揭婆訶啰(Jie Po He Luo) (食胎藏鬼) (346) 嘮地啰訶啰(Lao Di Luo He Luo) (食血鬼) (347) 芒娑訶啰(Mang Suo He Luo) (食肉鬼) (348) 摩社訶啰(Mo She He Luo) (食產鬼) (349) 社多訶啰(She Duo He Luo) (350) 視微多訶啰(Shi Wei Duo He Luo) (食壽命鬼) (351) 皤略耶訶啰(Po Lue Ye He Luo) (食祭鬼) (352) 健陀訶啰(Jian Tuo He Luo) (食香鬼) (353) 布瑟波訶啰(Bu Se Bo He Luo) (食花鬼) (354) 破啰訶啰(Po Luo He Luo) (食五果子鬼) (355) 薩寫訶啰(Sa Xie He Luo) (食五穀種子鬼) (356) 波波質多突瑟吒(Bo Bo Zhi Duo Tu Se Zha) 質多(Zhi Duo) (噁心鬼) (357) 嘮陀羅質多(Lao Tuo Luo Zhi Duo) (嗔心鬼) (358) 陀啰質多藥叉揭啰訶(Tuo Luo Zhi Duo Yao Cha Jie Luo He) (359) 啰剎娑揭啰訶(Luo Cha Suo Jie Luo He) (360) 閉囇多揭啰訶毗舍遮揭啰訶(Bi Li Duo Jie Luo He Pi She Zhe Jie Luo He) (361) 部多揭啰訶(Bu Duo Jie Luo He) (神眾) (362) 鳩槃茶揭啰訶(Jiu Pan Cha Jie Luo He) (363) 塞健陀揭啰訶(Sai Jian Tuo Jie Luo He) (364) 烏怛摩陀揭啰訶(Wu Da Mo Tuo Jie Luo He) (365) 車夜揭啰訶(Che Ye Jie Luo He) (影鬼) (366) 阿波娑摩啰揭啰訶(A Po Suo Mo Luo Jie Luo He) (羊嗔鬼鬼如野狐) (367) 侘(Cha) 迦茶祁尼揭啰訶(Jia Cha Qi Ni Jie Luo He) (魅鬼魅女鬼) (368) 𠼝婆底揭啰訶(Po Po Di Jie Luo He) (如狗惱小鬼) (369) 阇弭迦揭啰訶(She Mi Jia Jie Luo He) (如烏鬼) (370) 舍俱(She Ju)
【English Translation】 English version Three) Lao Chi Luo Zhi Duo (344) Wu She He Luo (spirit of gas) (345) Jie Po He Luo (spirit that eats the fetus) (346) Lao Di Luo He Luo (spirit that eats blood) (347) Mang Suo He Luo (spirit that eats flesh) (348) Mo She He Luo (spirit that eats afterbirth) (349) She Duo He Luo (350) Shi Wei Duo He Luo (spirit that eats life force) (351) Po Lue Ye He Luo (spirit that eats sacrifices) (352) Jian Tuo He Luo (spirit that eats fragrance) (353) Bu Se Bo He Luo (spirit that eats flowers) (354) Po Luo He Luo (spirit that eats five fruits) (355) Sa Xie He Luo (spirit that eats seeds of five grains) (356) Bo Bo Zhi Duo Tu Se Zha Zhi Duo (evil-minded spirit) (357) Lao Tuo Luo Zhi Duo (angry spirit) (358) Tuo Luo Zhi Duo Yaksha Graha (359) Luo Cha Suo Graha (Rakshasa Graha) (360) Bi Li Duo Graha Pi She Zhe Graha (361) Bu Duo Graha (assembly of spirits) (362) Jiu Pan Cha Graha (363) Sai Jian Tuo Graha (364) Wu Da Mo Tuo Graha (365) Che Ye Graha (shadow spirit) (366) A Po Suo Mo Luo Graha (sheep-mad spirit, spirit like a wild fox) (367) Cha Jia Cha Qi Ni Graha (bewitching spirit, bewitching female spirit) (368) Po Po Di Graha (spirit that annoys like a dog) (369) She Mi Jia Graha (spirit like a crow) (370) She Ju
尼揭啰訶(如馬)(三百七十一) 漫怛啰難提迦揭啰訶(如貓兒)(三百七十二) 阿藍皤揭啰訶(如蛇)(三百七十三) 訶奴建度波尼揭啰訶(如雞)(三百七十四) 什(入音)皤啰(壯熱瘧鬼)翳迦醯迦(一日一發)德吠底迦(二日一發)(三百七十五) 帝哩帝藥迦(三日一發)折咄㗚他迦(四日一發)(三百七十六) 眤底夜什皤啰(常壯熱鬼)(三百七十七) 毗沙摩什皤啰(壯熱)(三百七十八) 皤底迦(風病鬼)背底迦(黃病鬼)(三百七十九) 室禮瑟彌迦(痰飲)(三百八十) 娑你波底迦(痢病)(三百八十一) 薩皤什皤啰(一切壯熱)(三百八十二) 室嚕喝啰底(頭痛)(三百八十三) 阿羅陀皤帝(半頭痛)(三百八十四) 阿乞史嚧劍(饑不食鬼)(三百八十五) 目佉嚧鉗(口痛)(三百八十六) 羯唎突嚧鉗(愁鬼)(三百八十七) 羯啰訶輸藍(咽喉痛)(三百八十八) 羯拏輸藍(耳痛)(三百八十九) 檀多輸藍(齒痛)(三百九十) 頡哩馱耶輸藍(心痛)(三百九十一) 末摩輸藍(盧鉗反)(三百九十二) 跋啰㗌婆輸藍(肋痛)(三百九十三) 背哩瑟吒輸藍(背痛)(三百九十四) 烏馱啰輸藍(盧鉗反)(腹痛)(三百九十五) 膻知輸藍(腰痛)(
【現代漢語翻譯】 現代漢語譯本 尼揭啰訶（如馬）：像馬一樣的鬼怪(371) 漫怛啰難提迦揭啰訶（如貓兒）：像貓一樣的鬼怪(372) 阿藍皤揭啰訶（如蛇）：像蛇一樣的鬼怪(373) 訶奴建度波尼揭啰訶（如雞）：像雞一樣的鬼怪(374) 什皤啰（壯熱瘧鬼）：引起壯熱的瘧鬼；翳迦醯迦（一日一發）：一天發作一次的瘧疾；德吠底迦（二日一發）：兩天發作一次的瘧疾(375) 帝哩帝藥迦（三日一發）：三天發作一次的瘧疾；折咄㗚他迦（四日一發）：四天發作一次的瘧疾(376) 眤底夜什皤啰（常壯熱鬼）：引起持續壯熱的鬼(377) 毗沙摩什皤啰（壯熱）：引起不規則壯熱的鬼(378) 皤底迦（風病鬼）：引起風病的鬼；背底迦（黃病鬼）：引起黃疸病的鬼(379) 室禮瑟彌迦（痰飲）：引起痰飲的鬼(380) 娑你波底迦（痢病）：引起痢疾的鬼(381) 薩皤什皤啰（一切壯熱）：引起所有壯熱的鬼(382) 室嚕喝啰底（頭痛）：引起頭痛的鬼(383) 阿羅陀皤帝（半頭痛）：引起偏頭痛的鬼(384) 阿乞史嚧劍（饑不食鬼）：使人飢餓卻無法進食的鬼(385) 目佉嚧鉗（口痛）：引起口痛的鬼(386) 羯唎突嚧鉗（愁鬼）：引起憂愁的鬼(387) 羯啰訶輸藍（咽喉痛）：引起咽喉痛的鬼(388) 羯拏輸藍（耳痛）：引起耳痛的鬼(389) 檀多輸藍（齒痛）：引起牙痛的鬼(390) 頡哩馱耶輸藍（心痛）：引起心痛的鬼(391) 末摩輸藍：引起身體要害部位疼痛的鬼(392) 跋啰㗌婆輸藍（肋痛）：引起肋骨疼痛的鬼(393) 背哩瑟吒輸藍（背痛）：引起背痛的鬼(394) 烏馱啰輸藍（腹痛）：引起腹痛的鬼(395) 膻知輸藍（腰痛）：引起腰痛的鬼
【English Translation】 English version Nigraha (like a horse): A demon resembling a horse (371) Mantranandika Graha (like a cat): A demon resembling a cat (372) Arambha Graha (like a snake): A demon resembling a snake (373) Hanu-kandu-pani-graha (like a chicken): A demon resembling a chicken (374) Shibara (malarial fever demon): A demon causing malarial fever with intense heat; Eka-hika (occurring daily): Malaria that occurs once a day; Dve-titika (occurring every two days): Malaria that occurs every two days (375) Tri-tiyaka (occurring every three days): Malaria that occurs every three days; Chaturthaka (occurring every four days): Malaria that occurs every four days (376) Nitya-shibara (demon of constant fever): A demon causing constant fever (377) Vishama-shibara (fever): A demon causing irregular fever (378) Vatika (wind disease demon): A demon causing wind-related diseases; Paitika (bile disease demon): A demon causing jaundice (379) Shlaishmika (phlegm): A demon causing phlegm-related ailments (380) Sanipatika (dysentery): A demon causing dysentery (381) Sarva-shibara (all fevers): A demon causing all kinds of fevers (382) Shirah-rati (headache): A demon causing headaches (383) Ardhava-bhedi (migraine): A demon causing migraines (384) Akshi-rogan (hunger but unable to eat): A demon causing hunger but preventing eating (385) Mukha-rogan (mouth pain): A demon causing mouth pain (386) Kari-drogan (sorrow demon): A demon causing sorrow (387) Kara-graha-shulan (throat pain): A demon causing throat pain (388) Karna-shulan (ear pain): A demon causing ear pain (389) Danta-shulan (tooth pain): A demon causing tooth pain (390) Hridaya-shulan (heart pain): A demon causing heart pain (391) Marma-shulan: A demon causing pain in vital body points (392) Parsva-shulan (rib pain): A demon causing rib pain (393) Pristha-shulan (back pain): A demon causing back pain (394) Udhara-shulan (abdominal pain): A demon causing abdominal pain (395) Jangha-shulan (waist pain): A demon causing waist pain
三百九十六) 跛悉帝輸藍(裸骨痛)(三百九十七) 鄔(上)嚧輸藍(腿髀痛)(三百九十八) 常伽輸藍(腕痛)(三百九十九) 喝薩多輸藍(手痛)(四百) 波陀輸藍(腳痛)(四百一) 頞伽缽啰登輸藍(四支節痛)(四百二) 部多吠怛茶(起尸鬼)(四百三) 茶枳(呼哽反)(上)尼(魅鬼)(四百四) 什皤啰陀突盧建紐(四百五) 吉知(蜘蛛)婆路多(丁瘡)(四百六) 吠薩啰波嚕訶(侵淫瘡)凌(里孕反)伽(赤瘡)(四百七) 輸沙多(引)啰娑那迦啰毗沙喻迦(上坎)(四百八) 阿祁尼(火)烏陀迦(水)摩啰吠啰建多啰(四百九) 阿迦啰蜜㗚(二合)駐(橫死)(四百十) 怛囇部迦地哩啰吒毗失脂迦(蝎)(四百十一) 薩啰波(蛇)(四百十二) 那俱啰(虎狼)(四百十三) 僧(思孕反)伽(師子)(四百十四) 吠也揭啰(大蟲)(四百十五) 怛乞叉(豬熊)(四百十六) 怛啰乞叉末啰(馬熊)視皤帝衫(此等)(四百十七) 薩毗衫薩毗衫(一切此說者)(四百十八) 悉怛多缽怛啰(花蓋)(四百十九) 摩訶跋折嚕(大金剛藏)(四百二十) 瑟尼衫摩訶缽啰登祁藍(四百二十一) 夜婆埵陀舍喻社那(乃至十二由旬成界地)(四百二十二) 便怛囇
【現代漢語翻譯】 現代漢語譯本 三百九十六) 跛悉帝輸藍 (bō xī dì shū lán) (裸骨痛)：指骨骼裸露引起的疼痛。 三百九十七) 鄔嚧輸藍 (wū lú shū lán) (腿髀痛)：指大腿和髖部的疼痛。 三百九十八) 常伽輸藍 (cháng qié shū lán) (腕痛)：指手腕的疼痛。 三百九十九) 喝薩多輸藍 (hē sà duō shū lán) (手痛)：指手的疼痛。 四百) 波陀輸藍 (bō tuó shū lán) (腳痛)：指腳的疼痛。 四百一) 頞伽缽啰登輸藍 (è qié bō luó dēng shū lán) (四肢節痛)：指四肢關節的疼痛。 四百二) 部多吠怛茶 (bù duō fèi dá chá) (起尸鬼)：指使屍體起立行走的鬼。 四百三) 茶枳尼 (chá zhǐ ní) (魅鬼)：指迷惑人的鬼。 四百四) 什皤啰陀突盧建紐 (shén pó luó tuó tū lú jiàn niǔ) 四百五) 吉知婆路多 (jí zhī pó lù duō) (蜘蛛丁瘡)：指因蜘蛛咬傷引起的瘡。 四百六) 吠薩啰波嚕訶凌伽 (fèi sà luó bō lú hē líng qié) (侵淫瘡赤瘡)：指蔓延的瘡和紅色的瘡。 四百七) 輸沙多啰娑那迦啰毗沙喻迦 (shū shā duō luó suō nà jiā luó pí shā yù jiā) 四百八) 阿祁尼 (ā qí ní) (火) 烏陀迦 (wū tuó jiā) (水) 摩啰吠啰建多啰：指火、水和各種障礙。 四百九) 阿迦啰蜜㗚駐 (ā jiā luó mì lì zhù) (橫死)：指意外死亡。 四百十) 怛囇部迦地哩啰吒毗失脂迦 (dá lì bù jiā dì lī luō zhà pí shī zhī jiā) (蝎)：指蝎子。 四百十一) 薩啰波 (sà luó bō) (蛇)：指蛇。 四百十二) 那俱啰 (nà jù luó) (虎狼)：指老虎和狼。 四百十三) 僧伽 (sēng qié) (師子)：指獅子。 四百十四) 吠也揭啰 (fèi yě jiē luó) (大蟲)：指大型野獸。 四百十五) 怛乞叉 (dá qì chā) (豬熊)：指豬和熊。 四百十六) 怛啰乞叉末啰視皤帝衫 (dá luō qì chā mò luó shì pó dì shān) (馬熊此等)：指馬熊等。 四百十七) 薩毗衫薩毗衫 (sà pí shān sà pí shān) (一切此說者)：指所有這些所說。 四百十八) 悉怛多缽怛啰 (xī dá duō bō dá luō) (花蓋)：指花傘蓋。 四百十九) 摩訶跋折嚕 (mó hē bá zhé lú) (大金剛藏)：指偉大的金剛寶藏。 四百二十) 瑟尼衫摩訶缽啰登祁藍 (sè ní shān mó hē bō luó dēng qí lán) 四百二十一) 夜婆埵陀舍喻社那 (yè pó duò tuó shě yù shè nà) (乃至十二由旬成界地)：指直至十二由旬所形成的結界之地。 四百二十二) 便怛囇 (biàn dá lī)
【English Translation】 English version 396) Bo Xi Di Shu Lan (Bo Xi Di Shu Lan) (Naked Bone Pain): Refers to the pain caused by exposed bones. 397) Wu Lu Shu Lan (Wu Lu Shu Lan) (Thigh and Hip Pain): Refers to pain in the thighs and hips. 398) Chang Qie Shu Lan (Chang Qie Shu Lan) (Wrist Pain): Refers to pain in the wrist. 399) He Sa Duo Shu Lan (He Sa Duo Shu Lan) (Hand Pain): Refers to pain in the hand. 400) Bo Tuo Shu Lan (Bo Tuo Shu Lan) (Foot Pain): Refers to pain in the foot. 401) E Qie Bo Luo Deng Shu Lan (E Qie Bo Luo Deng Shu Lan) (Pain in the Joints of the Four Limbs): Refers to pain in the joints of the four limbs. 402) Bu Duo Fei Da Cha (Bu Duo Fei Da Cha) (Corpse-Raising Ghost): Refers to a ghost that makes corpses rise and walk. 403) Cha Zhi Ni (Cha Zhi Ni) (Bewitching Ghost): Refers to a ghost that bewitches people. 404) Shen Po Luo Tuo Tu Lu Jian Niu (Shen Po Luo Tuo Tu Lu Jian Niu) 405) Ji Zhi Po Lu Duo (Ji Zhi Po Lu Duo) (Spider Boil): Refers to a boil caused by a spider bite. 406) Fei Sa Luo Bo Lu He Ling Qie (Fei Sa Luo Bo Lu He Ling Qie) (Spreading Sore Red Sore): Refers to spreading sores and red sores. 407) Shu Sha Duo Luo Suo Na Jia Luo Pi Sha Yu Jia (Shu Sha Duo Luo Suo Na Jia Luo Pi Sha Yu Jia) 408) A Qi Ni (A Qi Ni) (Fire), Wu Tuo Jia (Wu Tuo Jia) (Water), Mo Luo Fei Luo Jian Duo Luo: Refers to fire, water, and various obstacles. 409) A Jia Luo Mi Li Zhu (A Jia Luo Mi Li Zhu) (Sudden Death): Refers to accidental death. 410) Da Li Bu Jia Di Li Luo Zha Pi Shi Zhi Jia (Da Li Bu Jia Di Li Luo Zha Pi Shi Zhi Jia) (Scorpion): Refers to a scorpion. 411) Sa Luo Bo (Sa Luo Bo) (Snake): Refers to a snake. 412) Na Ju Luo (Na Ju Luo) (Tiger and Wolf): Refers to tigers and wolves. 413) Seng Qie (Seng Qie) (Lion): Refers to a lion. 414) Fei Ye Jie Luo (Fei Ye Jie Luo) (Large Beast): Refers to a large wild animal. 415) Da Qi Cha (Da Qi Cha) (Pig and Bear): Refers to pigs and bears. 416) Da Luo Qi Cha Mo Luo Shi Po Di Shan (Da Luo Qi Cha Mo Luo Shi Po Di Shan) (Grizzly Bear These): Refers to grizzly bears, etc. 417) Sa Pi Shan Sa Pi Shan (Sa Pi Shan Sa Pi Shan) (All These Speakers): Refers to all these things said. 418) Xi Da Duo Bo Da Luo (Xi Da Duo Bo Da Luo) (Flower Canopy): Refers to a flower umbrella canopy. 419) Mo He Ba Zhe Lu (Mo He Ba Zhe Lu) (Great Vajra Treasury): Refers to the great Vajra treasure. 420) Se Ni Shan Mo He Bo Luo Deng Qi Lan (Se Ni Shan Mo He Bo Luo Deng Qi Lan) 421) Ye Po Duo Tuo She Yu She Na (Ye Po Duo Tuo She Yu She Na) (Up to Twelve Yojanas Forming a Boundary Land): Refers to the boundary land formed up to twelve yojanas. 422) Bian Da Li (Bian Da Li)
拏毗(入聲)地夜畔馱迦嚧彌(云我大明咒十二由旬結界禁縛莫入)(四百二十三) 帝殊畔陀迦(居那反)嚧彌(佛頂光聚縛結不得入界)(四百二十四) 波啰微地也(途迦反)畔陀迦嚧彌(能縛一切惡神鬼)(四百二十五) 怛地他(即說咒曰)(四百二十六) 唵(四百二十七) 阿那㘑毗舍提(四百二十八) 鞞啰(四百二十九) 跋折啰(四百三十) 阿唎畔陀(四百三十一) 毗陀你(四百三十二) 跋折啰波尼泮(四百三十三) 呼吽(四百三十四) 咄嚕吽(三合)(四百三十五) 莎皤訶(四百三十六) 唵吽(四百三十七) 毗嚕提(四百三十八) 莎皤訶(四百三十九)
右此咒句總有四百三十九句。
「阿難！是佛頂光聚悉怛多般怛羅秘密伽陀微妙章句，出生十方一切諸佛。十方如來因此咒心，得成無上正遍知覺；十方如來執此咒心，降伏諸魔制諸外道；十方如來乘此咒心，坐寶蓮華應微塵國；十方如來含此咒心，于微塵國轉大法輪；十方如來持此咒心，能於十方摩頂授記，自果未成亦於十方蒙佛授記；十方如來依此咒心，能於十方拔濟群苦，所謂地獄、餓鬼、畜生、盲聾瘖啞、怨憎會苦、愛別離苦、求不得苦、五陰熾盛，大小諸橫同時解脫，賊難、兵難、王難、獄難、
【現代漢語翻譯】 現代漢語譯本 拏毗(Nabhi，入聲)：地夜畔馱迦嚧彌(Diyapandhakalumi，云我大明咒十二由旬結界禁縛莫入)(423)；帝殊畔陀迦(Desupandhaka)：嚧彌(lumi，佛頂光聚縛結不得入界)(424)；波啰微地也(Paravidhiya)：畔陀迦嚧彌(Pandhakalumi，能縛一切惡神鬼)(425)；怛地他(Taditha，即說咒曰)(426)：唵(Om)(427)；阿那㘑毗舍提(Analevisati)(428)；鞞啰(Beila)(429)；跋折啰(Bozhela)(430)；阿唎畔陀(Alipanduo)(431)；毗陀你(Bituoni)(432)；跋折啰波尼泮(Bozhelabobanifen)(433)；呼吽(Hong)(434)；咄嚕吽(Duoluohong，三合)(435)；莎皤訶(Suobohe)(436)；唵吽(Omhong)(437)；毗嚕提(Biluti)(438)；莎皤訶(Suobohe)(439)。
右邊這些咒語總共有四百三十九句。
『阿難(Ananda)！這是佛頂光聚悉怛多般怛羅(Sitātapatra，大白傘蓋)秘密伽陀(gatha，偈頌)微妙章句，出生十方一切諸佛。十方如來因此咒心，得成無上正遍知覺（Anuttara-samyak-sambodhi，無上正等正覺）；十方如來執此咒心，降伏諸魔制諸外道；十方如來乘此咒心，坐寶蓮華應微塵國；十方如來含此咒心，于微塵國轉大法輪；十方如來持此咒心，能於十方摩頂授記，自果未成亦於十方蒙佛授記；十方如來依此咒心，能於十方拔濟群苦，所謂地獄(Naraka)、餓鬼(Preta)、畜生(Tiryagyoni)、盲聾瘖啞、怨憎會苦、愛別離苦、求不得苦、五陰熾盛，大小諸橫同時解脫，賊難、兵難、王難、獄難、』
【English Translation】 English version Nabhi: Diyapandhakalumi (It means: By the great bright mantra, a boundary of twelve yojanas is established, forbidding entry) (423); Desupandhaka: Lūmi (It means: The light of the Buddha's crown binds and prevents entry into the boundary) (424); Paravidhiya: Pandhakalumi (It means: Able to bind all evil gods and ghosts) (425); Taditha (This means: Then the mantra is spoken) (426): Om (427); Analevisati (428); Beila (429); Bozhela (430); Alipanduo (431); Bituoni (432); Bozhelabobanifen (433); Hong (434); Duoluohong (Triple combination) (435); Suobohe (436); Omhong (437); Biluti (438); Suobohe (439).
These mantra phrases total four hundred and thirty-nine sentences.
'Ananda! This is the secret gatha (verse) of the subtle phrases of the Sitātapatra (Great White Umbrella) light emanating from the Buddha's crown, giving birth to all Buddhas in the ten directions. The Tathagatas (Thus Come Ones) of the ten directions, through this mantra's heart, attain Anuttara-samyak-sambodhi ( unsurpassed, complete, and perfect enlightenment); the Tathagatas of the ten directions, holding this mantra's heart, subdue all demons and control all heretics; the Tathagatas of the ten directions, riding this mantra's heart, sit upon jeweled lotus flowers responding to lands as numerous as dust motes; the Tathagatas of the ten directions, containing this mantra's heart, turn the great Dharma wheel in lands as numerous as dust motes; the Tathagatas of the ten directions, upholding this mantra's heart, can pat the crowns of those in the ten directions and bestow predictions of enlightenment, and even before their own fruition, they receive predictions of enlightenment from the Buddhas in the ten directions; the Tathagatas of the ten directions, relying on this mantra's heart, can deliver beings from suffering in the ten directions, including the suffering of hell (Naraka), hungry ghosts (Preta), animals (Tiryagyoni), blindness, deafness, muteness, the suffering of meeting with those one hates, the suffering of separation from loved ones, the suffering of not obtaining what one seeks, the blazing intensity of the five skandhas (aggregates), and all major and minor calamities are simultaneously resolved, including the calamities of thieves, war, kings, and prisons.'
風水火難、飢渴貧窮，應念銷散；十方如來隨此咒心，能於十方事善知識，四威儀中供養如意，恒沙如來會中推為大法王子；十方如來行此咒心，能於十方攝受親因，令諸小乘聞秘密藏不生驚怖；十方如來誦此咒心，成無上覺、坐菩提樹、入大涅槃；十方如來傳此咒心，于滅度后付佛法事究竟住持，嚴凈戒律悉得清凈。
「若我說是佛頂光聚般怛羅咒，從旦至暮音聲相連，字句中間亦不重疊，經恒沙劫終不能盡。亦說此咒名如來頂，汝等有學未盡輪迴，發心至誠趣向阿耨多羅三藐三菩提，不持此咒而坐道場，令其身心遠諸魔事，無有是處。
「阿難！若諸世界隨所國土，所有眾生隨國所生樺皮、貝葉、紙素、白疊，書寫此咒貯于香囊，是人心惛未能誦憶，或帶身上或書宅中，當知是人盡其生年，一切諸毒所不能害。
「阿難！我今為汝更說此咒，救護世間得大無畏，成就眾生出世間智。若我滅后，末世眾生有能自誦，若教他誦，當知如是誦持眾生，火不能燒水不能溺，大毒小毒所不能害，如是乃至龍天鬼神、精祇魔魅所有惡咒，皆不能著，心得正受。一切咒咀、魘蠱、毒藥、金毒、銀毒、草木蟲蛇萬物毒氣，入此人口成甘露味，一切惡星並諸鬼神磣毒心人，于如是人不能起惡。毗那夜迦諸惡鬼王並
【現代漢語翻譯】 現代漢語譯本：水、火之災，以及飢餓、乾渴和貧窮，都應通過唸誦此咒而消散；十方如來憑藉此咒心，能在十方世界中，于善知識處，在行、住、坐、臥四種威儀中，如意地進行供養，並在恒河沙數如來的集會中被推舉為大法王子；十方如來修行此咒心，能在十方世界攝受親近的因緣，使那些修習小乘的人聽聞秘密藏時，不會產生驚慌和恐懼；十方如來誦持此咒心，成就無上正覺，端坐菩提樹下，進入大涅槃的境界；十方如來傳授此咒心，在滅度之後，將佛法之事託付給能夠究竟住持的人，使戒律嚴謹清凈。 『如果我說這佛頂光聚般怛羅咒（Foding Guangju Bantaluo Zhou），從早到晚聲音相連，字句中間也不重複，即使經過恒河沙數劫的時間也說不完。也可以說此咒名為如來頂，你們這些還在學習、沒有脫離輪迴的人，如果發心至誠地趨向阿耨多羅三藐三菩提（Anoutuoluosansmiaosanputi），不持誦此咒就想坐在道場中，使自己的身心遠離各種魔事，那是沒有道理的。』 『阿難（Anan）！如果各個世界，無論哪個國家，所有的眾生，無論在哪個國家，用樺樹皮、貝葉、紙張、白布等書寫此咒，然後裝在香囊里，這個人如果心智昏昧，不能誦讀記憶，或者將香囊帶在身上，或者將咒語寫在住宅中，應當知道這個人一生之中，一切毒害都不能侵害他。』 『阿難（Anan）！我現在為你再次宣說此咒，救護世間，使眾生得到大無畏的力量，成就眾生出世間的智慧。如果我滅度之後，末法時代的眾生，有能自己誦讀的，或者教他人誦讀的，應當知道這樣誦持咒語的眾生，火不能燒，水不能淹，大的毒藥小的毒藥都不能傷害，乃至龍天鬼神、精怪、魔魅所有的惡毒咒語，都不能加害於他，內心能夠得到正定。一切咒詛、魘鎮、蠱毒、毒藥，金、銀之毒，草木、蟲蛇等萬物的毒氣，進入此人口中都會變成甘露的味道，一切惡星以及那些心懷惡意的鬼神，對於這樣的人都不能生起惡意。毗那夜迦（Vinayajia）等各種惡鬼王以及
【English Translation】 English version: Calamities of water, fire, hunger, thirst, and poverty should be dispelled by reciting this mantra; the Tathagatas (Rulai) of the ten directions, relying on this mantra-heart, can, in the ten directions, at the places of virtuous friends, in the four dignities of walking, standing, sitting, and lying, make offerings as they wish, and are promoted as Dharma princes in the assemblies of countless Tathagatas; the Tathagatas of the ten directions, practicing this mantra-heart, can gather close causes in the ten directions, so that those who practice the Hinayana (Xiaocheng) will not be frightened or fearful when they hear the secret treasury; the Tathagatas of the ten directions, reciting this mantra-heart, attain unsurpassed enlightenment, sit under the Bodhi tree, and enter the state of Great Nirvana; the Tathagatas of the ten directions, transmitting this mantra-heart, after their extinction, entrust the affairs of the Buddha-dharma to those who can ultimately uphold it, making the precepts strict and pure. 'If I were to speak of this Ushnisha (Foding) Light-Gathering White Canopy Mantra (Bantaluo Zhou), from dawn to dusk, with continuous sound and without repetition of words or phrases, it could not be exhausted even after countless kalpas. This mantra can also be called the Ushnisha of the Tathagata (Rulai). You who are still learning and have not escaped the cycle of rebirth, if you sincerely aspire to Anuttara-Samyak-Sambodhi (Anoutuoluosansmiaosanputi), and attempt to sit in the place of enlightenment without holding this mantra, seeking to keep your body and mind far from all demonic affairs, there is no such possibility.' 'Ananda (Anan)! If in any world, in any country, all sentient beings, wherever they are born, write this mantra on birch bark, palm leaves, paper, or white cloth, and store it in a fragrant pouch, if that person is of dull mind and cannot recite or remember it, or carries it on their body, or writes it in their dwelling, know that throughout their life, all poisons will be unable to harm them.' 'Ananda (Anan)! I will now further speak this mantra for you, to protect the world, to give all beings great fearlessness, and to accomplish the transcendental wisdom of beings. If, after my extinction, beings in the Dharma-ending age are able to recite it themselves, or teach others to recite it, know that such beings who recite and uphold this mantra will not be burned by fire, drowned by water, harmed by great or small poisons, and even dragons, gods, ghosts, spirits, demons, and all evil spells will be unable to affect them, and their minds will attain proper samadhi. All curses, spells, poisons, gold poison, silver poison, the poisonous energies of plants, trees, insects, snakes, and all things, will turn into the taste of sweet dew when they enter the mouths of such people, and all evil stars and malicious ghosts and spirits will be unable to generate evil towards such people. Vinayakas (Vinayajia) and all evil ghost kings, along with
其眷屬，皆領深恩常加守護。
「阿難！當知是咒常有八萬四千那由他恒河沙俱胝金剛藏王菩薩種族，一一皆有諸金剛眾而為眷屬，設有眾生於散亂心非三摩地心憶口持，是金剛王常隨從彼諸善男子，何況決定菩提心者。此諸金剛菩薩藏王，精心陰速發彼神識，是人應時心能記憶八萬四千恒河沙劫，周遍了知得無疑惑，從第一劫乃至後身，生生不生藥叉、羅剎及富單那、迦吒富單那、鳩槃茶、毗舍遮等並諸餓鬼，有形無形、有想無想，如是惡處；是善男子若讀、若誦、若書、若寫、若帶、若藏，諸色供養，劫劫不生貧窮下賤不可樂處；此諸眾生縱其自身不作福業，十方如來所有功德悉與此人，由是得於恒河沙阿僧祇不可說不可說劫，常與諸佛同生一處，無量功德如惡叉聚，同處熏修永無分散。是故能令破戒之人戒根清凈；未得戒者令其得戒；未精進者令得精進；無智慧者令得智慧；不清凈者速得清凈；不持齋戒自成齋戒。
「阿難！是善男子持此咒時，設犯禁戒于未受時，持咒之後眾破戒罪，無問輕重一時銷滅；縱經飲酒食啖五辛種種不凈，一切諸佛、菩薩、金剛、天仙、鬼神不將為過，設著不凈破弊衣服，一行一住悉同清凈；縱不作壇不入道場，亦不行道，誦持此咒還同入壇行道功德；若造五逆無間重
【現代漢語翻譯】 他們的眷屬，都領受深厚的恩惠，常蒙菩薩的加持守護。
『阿難！應當知道這個咒語常有八萬四千那由他恒河沙俱胝金剛藏王菩薩種族（俱胝：古代印度計數單位，相當於千萬），每一個種族都有許多金剛眷屬。假如有眾生以散亂心而非三摩地心（三摩地心：專注、平靜的心）憶念口誦此咒，這些金剛藏王常隨從這些善男子，何況是發決定菩提心（菩提心：追求覺悟的心）的人。這些金剛菩薩藏王，精心秘密地迅速啓發他們的神識，這人應時就能記憶八萬四千恒河沙劫（劫：極長的時間單位）的事情，周遍了知而沒有疑惑，從第一劫乃至後世，生生世世不生於藥叉（藥叉：一種鬼神）、羅剎（羅剎：惡鬼）、富單那（富單那：臭餓鬼）、迦吒富單那（迦吒富單那：極臭餓鬼）、鳩槃茶（鳩槃茶：甕形鬼）、毗舍遮（毗舍遮：食血肉的鬼）等以及各種餓鬼道，無論是有形無形、有想無想，這樣的惡劣之處。這些善男子如果讀、誦、書寫、抄寫、佩戴、珍藏此咒，並以各種顏色供養，劫劫世世不生於貧窮困苦不可樂的地方。這些眾生縱然自身不修福業，十方如來所有的功德都給予此人，因此能在恒河沙阿僧祇（阿僧祇：極大的數字單位）不可說不可說劫中，常與諸佛同生一處，無量功德如惡叉聚（惡叉聚：一種果實，比喻功德聚集），同處熏修永遠不會分散。因此，此咒能令破戒之人戒根清凈；未得戒者令其得戒；未精進者令得精進；無智慧者令得智慧；不清凈者迅速得到清凈；不持齋戒自然成就齋戒。
『阿難！這些善男子持此咒時，即使在未受戒時犯了禁戒，持咒之後，所有破戒的罪過，無論輕重，一時都消滅。縱然飲酒、食用五辛（五辛：指蔥、蒜、韭、薤、興渠等五種辛辣食物）種種不凈之物，一切諸佛、菩薩、金剛、天仙、鬼神都不會怪罪。即使穿著不乾淨破舊的衣服，一舉一動都如同清凈。縱然不設壇場，不進入道場，也不修行，誦持此咒也如同進入壇場修行一樣具有功德。如果造了五逆（五逆：殺父、殺母、殺阿羅漢、出佛身血、破和合僧）無間（無間：指受苦無間斷）重罪
【English Translation】 Their family members and dependents all receive profound grace and are constantly protected by the Bodhisattvas.
'Ananda! You should know that this mantra is constantly accompanied by eighty-four thousand nayutas of Ganges river sands of kotis of Vajra Treasury King Bodhisattva clans (kotis: an ancient Indian unit of counting, equivalent to ten million), each of which has many Vajra retinues. If there are sentient beings who, with a scattered mind rather than a Samadhi mind (Samadhi mind: a focused, calm mind), remember and recite this mantra, these Vajra Treasury Kings will constantly follow those good men, let alone those who have generated the resolute Bodhi mind (Bodhi mind: the mind seeking enlightenment). These Vajra Bodhisattva Treasury Kings, with meticulous secrecy, swiftly awaken their consciousness. These people will be able to remember eighty-four thousand Ganges river sands of kalpas (kalpas: extremely long units of time) of events, comprehensively knowing them without doubt, from the first kalpa to their later lives, never being born in the realms of Yakshas (Yakshas: a type of ghost or spirit), Rakshasas (Rakshasas: evil ghosts), Putanas (Putanas: foul-smelling hungry ghosts), Kataputanas (Kataputanas: extremely foul-smelling hungry ghosts), Kumbhandas (Kumbhandas: pot-shaped ghosts), Pisachas (Pisachas: flesh-eating ghosts), and various hungry ghost realms, whether with form or without form, with thought or without thought, such evil places. If these good men read, recite, write, copy, wear, or treasure this mantra, and make offerings with various colors, they will never be born in poverty-stricken and unpleasant places kalpa after kalpa. Even if these sentient beings themselves do not cultivate meritorious deeds, all the merits of the ten directions of Tathagatas are given to these people. Therefore, they can, for Ganges river sands of asamkhyas (asamkhyas: extremely large numerical units) of inexpressible and inexpressible kalpas, constantly be born in the same place as all Buddhas, with immeasurable merits like akasha fruits (akasha fruits: a type of fruit, used as a metaphor for the accumulation of merits), cultivating together in the same place, never being separated. Therefore, this mantra can purify the root of precepts for those who have broken precepts; enable those who have not received precepts to receive them; enable those who are not diligent to become diligent; enable those who have no wisdom to gain wisdom; enable those who are impure to quickly become pure; and naturally accomplish abstinence and precepts for those who do not observe them.
'Ananda! When these good men hold this mantra, even if they have violated prohibitions before receiving the precepts, after holding the mantra, all sins of breaking precepts, whether light or heavy, are extinguished at once. Even if they drink alcohol, eat the five pungent plants (five pungent plants: refers to garlic, onions, leeks, chives, and asafoetida) and various impure things, all Buddhas, Bodhisattvas, Vajras, celestial beings, ghosts, and spirits will not take it as an offense. Even if they wear unclean and tattered clothes, every action and dwelling is the same as being pure. Even if they do not set up an altar, do not enter a the practice place, and do not practice the path, reciting and holding this mantra is the same as entering the altar and practicing the path, having the same merit. If they have committed the five rebellious acts (five rebellious acts: killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and disrupting the Sangha) and the heavy sins of uninterrupted suffering (uninterrupted: refers to uninterrupted suffering)
罪，及諸比丘、比丘尼四棄八棄，誦此咒已，如是重業猶如猛風吹散沙聚，悉皆滅除更無毫髮。
「阿難！若有眾生從無量無數劫來，所有一切輕重罪障，從前世來未及懺悔，若能讀誦、書寫此咒身上帶持，若安住處莊宅園館，如是積業猶湯銷雪，不久皆得悟無生忍。
「複次，阿難！若有女人未生男女欲求生者，若能至心憶念斯咒，或能身上帶此悉怛多缽怛羅者，便生福德智慧男女；求長命者速得長命；欲求果報速圓滿者，速得圓滿；身命色力亦復如是。命終之後隨愿往生十方國土，必定不生邊地下賤，何況雜形。
「阿難！若諸國土州縣聚落饑荒疫癘，或復刀兵賊難斗諍，兼餘一切厄難之地，寫此神咒安城四門，並諸支提或脫阇上，令其國土所有眾生奉迎斯咒，禮拜恭敬一心供養，令其人民各各身佩，或各各安所居宅地，一切災厄悉皆銷滅。
「阿難！在在處處國土眾生隨有此咒，天龍歡喜風雨順時，五穀豐殷兆庶安樂，亦復能鎮一切惡星，隨方變怪災障不起，人無橫夭，杻械枷鎖不著其身，晝夜安眠常無惡夢。
「阿難！是娑婆界有八萬四千災變惡星，二十八大惡星而為上首，復有八大惡星以為其主，作種種形出現世時，能生眾生種種災異有此咒地悉皆銷滅，十二由旬成結界地
【現代漢語翻譯】 現代漢語譯本 罪業，以及諸比丘、比丘尼所犯的四棄（Parajika，比丘戒中最重的四條戒律）八棄（Sanghadisesa，比丘尼戒中僅次於四棄的戒律），誦持此咒之後，如此深重的罪業，就像猛烈的風吹散沙堆一樣，全部消滅，不留一絲痕跡。 『阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）！如果有眾生從無量無數劫以來，所有一切輕重罪障，從前世而來未及懺悔，如果能夠讀誦、書寫此咒，佩戴在身上，或者安放在居住的莊園館舍，如此積累的罪業就像沸水消融積雪一樣，不久都能領悟無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的深刻體悟）。』 『再次，阿難！如果有女人尚未生育子女，想要生育，如果能夠至誠憶念此咒，或者能夠身上佩戴此悉怛多缽怛羅（Sitātapatra，即大白傘蓋陀羅尼），便能生育有福德智慧的男女；求長壽者迅速得到長壽；想要果報迅速圓滿者，迅速得到圓滿；身形相貌、壽命、氣力也同樣如此。命終之後，隨愿往生十方國土，必定不會生在邊地（邊遠、文化落後的地區），更何況是形貌醜陋的地方。』 『阿難！如果各個國土、州縣、聚落髮生饑荒、瘟疫，或者發生刀兵、盜賊之難、爭鬥，以及其他一切災難的地方，將此神咒書寫下來，安放在城池的四個門，以及各個支提（Cetiya，佛塔）或者脫阇（Dhvaja，旗幟）上，讓這個國土的所有眾生恭敬地迎接此咒，禮拜恭敬，一心供養，讓人民各自佩戴在身上，或者各自安放在所居住的宅地，一切災厄都將全部消滅。』 『阿難！無論在什麼地方，哪個國土的眾生擁有此咒，天龍（Naga，印度神話中的蛇神）都會歡喜，風調雨順，五穀豐收，百姓安樂，也能夠鎮壓一切惡星，隨著方位的變化出現的怪異災難都不會發生，人民不會遭受橫禍夭折，不會遭受刑具枷鎖加身，日夜安眠，常常沒有惡夢。』 『阿難！這個娑婆世界（Saha world，我們所居住的這個世界）有八萬四千種災變惡星，以二十八大惡星為首，又有八大惡星作為它們的主宰，它們會化作各種各樣的形象出現在世間，能夠給眾生帶來各種各樣的災禍變異，有此咒的地方，這些災禍變異都會全部消滅，十二由旬（Yojana，古印度長度單位）之內形成結界之地。』
【English Translation】 English version 'Sins, and the four Parajikas (the four most serious offenses for monks) and eight Sanghadisesas (offenses second only to the four Parajikas for nuns) of all Bhiksus (monks) and Bhiksunis (nuns), after reciting this Dharani (mantra), such heavy karma (actions) will be like a sand heap blown away by a fierce wind, all will be extinguished without a trace.' 'Ananda (one of the Buddha's ten principal disciples, known for his excellent memory)! If there are sentient beings who, from limitless and countless kalpas (eons), have accumulated all kinds of heavy and light offenses and karmic obstacles, which they have not had time to repent from previous lives, if they can recite, write, and carry this Dharani on their bodies, or place it in their residences, estates, or gardens, such accumulated karma will melt away like snow under hot water, and soon they will all attain the Anutpattika-dharma-ksanti (the patient acceptance of the non-arising of all dharmas).' 'Furthermore, Ananda! If there are women who have not yet given birth to children and desire to have them, if they can sincerely remember this Dharani, or carry this Sitātapatra (the Great White Umbrella Dharani) on their bodies, they will give birth to children with blessings and wisdom; those who seek longevity will quickly attain longevity; those who desire quick fulfillment of karmic rewards will quickly attain fulfillment; the same applies to physical appearance, lifespan, strength, and power. After the end of their lives, they will be reborn in the ten directions of the Buddha-lands according to their wishes, and they will certainly not be born in border regions (remote and culturally backward areas), let alone places with ugly forms.' 'Ananda! If there are countries, states, counties, and villages suffering from famine, epidemics, or the calamities of war, bandits, or disputes, as well as all other difficult places, write down this divine Dharani and place it on the four gates of the city, as well as on various Cetiyas (stupas) or Dhvajas (banners), so that all sentient beings in that country may respectfully welcome this Dharani, bowing and paying homage, offering with one mind, and let the people each wear it on their bodies, or place it in their residences, all disasters will be completely extinguished.' 'Ananda! Wherever there are sentient beings in any country who possess this Dharani, the Nagas (serpent deities in Indian mythology) will rejoice, the wind and rain will be timely, the five grains will be abundant, and the people will be peaceful and happy. It can also suppress all evil stars, and the strange disasters that appear with changes in direction will not arise. People will not suffer untimely death, and they will not be bound by shackles and chains. They will sleep peacefully day and night and will not have nightmares.' 'Ananda! In this Saha world (the world we live in), there are eighty-four thousand kinds of disastrous evil stars, with the twenty-eight great evil stars as their leaders, and eight great evil stars as their masters. They will transform into various forms and appear in the world, bringing various disasters and anomalies to sentient beings. In places where this Dharani exists, these disasters and anomalies will all be extinguished, and a boundary will be formed within twelve Yojanas (an ancient Indian unit of distance).'
，諸惡災祥永不能入。
「是故如來宣示此咒，于未來世保護初學，諸修行者入三摩提，身心泰然得大安隱，更無一切諸魔鬼神，及無始來冤橫宿殃，舊業陳債來相惱害。汝及眾中諸有學人，及未來世諸修行者，依我壇場如法持戒，所受戒主逢清凈僧，持此咒心不生疑悔，是善男子於此父母所生之身不得心通，十方如來便為妄語。」
說是語已，會中無量百千金剛一時佛前合掌頂禮而白佛言：「如佛所說，我當誠心保護如是修菩提者。」
爾時，梵王並天帝釋四天大王，亦于佛前同時頂禮而白佛言：「審有如是修學善人，我當盡心至誠保護，令其一生所作如願。」
復有無量藥叉大將、諸羅剎王、富單那王、鳩槃茶王、毗舍遮王、頻那夜迦諸大鬼王及諸鬼帥，亦于佛前合掌頂禮：「我亦誓願護持是人，令菩提心速得圓滿。」
復有無量日月天子、風師、雨師、雲師、雷師，並電伯等，年歲巡官諸星眷屬，亦于會中頂禮佛足而白佛言：「我亦保護是修行人，安立道場得無所畏。」
復有無量山神、海神，一切土地水陸空行萬物精祇，並風神王無色界天，于如來前同時稽首而白佛言：「我亦保護是修行人，得成菩提永無魔事。」
爾時，八萬四千那由他恒河沙俱胝金剛藏王菩
【現代漢語翻譯】 現代漢語譯本：各種邪惡的災禍和不祥之事永遠無法侵入。
『因此，如來宣說此咒，在未來世保護初學者，使修行者進入三摩提（Samadhi，禪定），身心安泰，獲得極大的安寧，不再有任何魔鬼神靈，以及無始以來的冤仇、橫禍、宿業、舊債前來惱害。你和眾中所有學人，以及未來世的修行者，依我的壇場如法持戒，所受戒的戒師是清凈僧人，持此咒心不生疑悔，如果這樣的善男子在此父母所生的身體上不能獲得心通，十方如來便是妄語。』
說完這些話后，會中無量百千金剛同時在佛前合掌頂禮，稟告佛說：『如佛所說，我等應當誠心保護像這樣修習菩提的人。』
這時，梵王（Brahmā）和天帝釋（Śakra devānām indra，帝釋天主）、四大天王，也在佛前同時頂禮，稟告佛說：『如果確實有這樣修學的善人，我等應當盡心至誠地保護，使其一生所作如願。』
又有無量藥叉（Yaksa）大將、諸羅剎（Rakshasa）王、富單那（Pūtana）王、鳩槃茶（Kumbhāṇḍa）王、毗舍遮（Piśāca）王、頻那夜迦（Vinayaka）諸大鬼王以及諸鬼帥，也在佛前合掌頂禮：『我等也誓願護持這個人，令菩提心迅速得到圓滿。』
又有無量日月天子、風師、雨師、雲師、雷師，以及電伯等，年歲巡官諸星眷屬，也在會中頂禮佛足，稟告佛說：『我等也保護這位修行人，安立道場，使其無所畏懼。』
又有無量山神、海神，一切土地水陸空行萬物精祇，以及風神王無**天，在如來前同時稽首，稟告佛說：『我等也保護這位修行人，得成菩提，永遠沒有魔事。』
這時，八萬四千那由他恒河沙俱胝金剛藏王菩
【English Translation】 English version: All evil disasters and inauspicious events can never enter.
'Therefore, the Tathagata proclaims this mantra to protect beginners in the future world, enabling practitioners to enter Samadhi (禪定, meditative absorption), with their bodies and minds at peace, attaining great tranquility, and no longer being troubled by any demons, ghosts, or spirits, as well as beginningless grudges, unexpected misfortunes, karmic debts, and old obligations. You and all learners in this assembly, as well as practitioners in the future world, relying on my altar and upholding the precepts according to the Dharma, with the preceptor who gave you the precepts being a pure monk, and holding this mantra without doubt or regret, if such a virtuous man cannot attain mental powers in this body born of his parents, then the Tathagatas of the ten directions would be speaking falsely.'
Having spoken these words, immeasurable hundreds of thousands of Vajras (金剛, Diamond Beings) in the assembly simultaneously joined their palms before the Buddha, prostrated, and said to the Buddha: 'As the Buddha has said, we shall sincerely protect those who cultivate Bodhi in this way.'
At that time, Brahmā (梵王, the King of Gods) and Śakra devānām indra (天帝釋, the Lord of the Devas), along with the Four Heavenly Kings, also prostrated before the Buddha simultaneously and said: 'If there are indeed such virtuous people who cultivate and learn, we shall wholeheartedly and sincerely protect them, so that everything they do in their lives will be as they wish.'
Furthermore, there were immeasurable Yaksha (藥叉, a type of spirit) generals, Rakshasa (羅剎, a type of demon) kings, Pūtana (富單那, a type of demon) kings, Kumbhāṇḍa (鳩槃茶, a type of demon) kings, Piśāca (毗舍遮, a type of demon) kings, Vinayaka (頻那夜迦, a type of demon) great demon kings, and all demon leaders, who also joined their palms before the Buddha and prostrated: 'We also vow to protect this person, so that their Bodhi mind may quickly attain perfection.'
Furthermore, there were immeasurable Sun and Moon Devas, Wind Masters, Rain Masters, Cloud Masters, Thunder Masters, and the Earl of Lightning, along with the constellations of the annual cycle officials, who also prostrated at the Buddha's feet in the assembly and said: 'We also protect this practitioner, establishing the Bodhimanda (道場, place of enlightenment) so that they may be without fear.'
Furthermore, there were immeasurable Mountain Gods, Sea Gods, all spirits of the land, water, and air, and the Wind God King of the Anabhraka (無**天, a heaven in the Form Realm), who simultaneously bowed before the Tathagata and said: 'We also protect this practitioner, so that they may attain Bodhi and be forever free from demonic affairs.'
At that time, eighty-four thousand nayutas of Ganges sands of kotis of Vajra Treasury King Bodhi
薩，在大會中即從座起，頂禮佛足而白佛言：「世尊！如我等輩所修功業，久成菩提不取涅槃，常隨此咒，救護末世修三摩提正修行者。世尊！如是修心求正定人，若在道場及余經行，乃至散心遊戲聚落，我等徒眾常當隨從侍衛此人，縱令魔王大自在天求其方便，終不可得，諸小鬼神去此善人十由旬外；除彼發心樂修禪者。世尊！如是惡魔若魔眷屬，欲來侵擾是善人者，我以寶杵殞碎其首猶如微塵，恒令此人所作如願。」
阿難即從座起，頂禮佛足而白佛言：「我輩愚鈍好為多聞，于諸漏心未求出離，蒙佛慈誨得正熏修，身心快然獲大饒益。世尊！如是修證佛三摩提未到涅槃，云何名為干慧之地？四十四心？至何漸次得修行目？詣何方所名入地中？云何名為等覺菩薩？」作是語已，五體投地，大眾一心佇佛慈音瞪瞢瞻仰。
爾時，世尊贊阿難言：「善哉，善哉！汝等乃能普為大眾及諸末世一切眾生修三摩提求大乘者，從於凡夫終大涅槃，懸示無上正修行路。汝今諦聽，當爲汝說。」阿難大眾合掌刳心，默然受教。
佛言：「阿難！當知妙性圓明離諸名相，本來無有世界眾生，因妄有生因生有滅，生滅名妄滅妄名真，是稱如來無上菩提及大涅槃二轉依號。阿難！汝今欲修真三摩地，直詣如來大涅槃者
【現代漢語翻譯】 現代漢語譯本：於是，薩（Sā），在大法會上從座位上站起來，頂禮佛足，對佛說：『世尊！像我們這樣修行功德的人，早已成就菩提，不取涅槃，常常跟隨這個咒語，救護末法時代修習三摩提（Sānmóti，正定）的正修行人。世尊！像這樣修心求正定的人，無論在道場還是在其他經行的地方，乃至在散心遊戲的人群聚集之處，我們這些徒眾常常應當跟隨侍衛這個人，即使魔王大自在天（Mówáng Dàzìzài Tiān）想要求得機會加害於他，也終究不可能得逞，各種小鬼神要遠離這位善人十由旬（yóuxún）之外；除非那些發心樂於修習禪定的人。世尊！如果這些惡魔或者魔的眷屬，想要來侵擾這位善人，我將用寶杵（bǎochǔ）擊碎他們的頭，像微塵一樣，永遠讓這個人所做的事情都能如願。』
阿難（Ānán）也從座位上站起來，頂禮佛足，對佛說：『我們這些人愚鈍，喜歡多聞，對於各種煩惱之心還沒有尋求出離，蒙受佛的慈悲教誨，得到正確的熏修，身心感到快樂，獲得很大的利益。世尊！像這樣修證佛的三摩提，還沒有到達涅槃，怎樣稱為干慧地（gānhuì dì）？四十四心（sìshísì xīn）？到什麼次第才能得到修行的目標？到達什麼地方才叫做入地中（rù dì zhōng）？怎樣稱為等覺菩薩（děngjué Púsà）？』說完這些話，五體投地，大眾一心一意地期待佛的慈悲之音，睜大眼睛仰望著。
這時，世尊讚歎阿難說：『好啊，好啊！你們能夠普遍地爲了大眾以及末法時代一切修習三摩提、求大乘的人，從凡夫直到大涅槃，懸示無上的正修行道路。你們現在仔細聽，我將為你們解說。』阿難和大眾合掌，虛心靜聽，默默地接受教誨。
佛說：『阿難！應當知道，妙性圓滿光明，遠離各種名相，本來就沒有世界和眾生，因為虛妄才有生，因為生才有滅，生滅叫做虛妄，滅除虛妄叫做真，這就稱為如來無上的菩提和大涅槃的兩種轉依之名號。阿難！你現在想要修習真正的三摩地，直接到達如來的大涅槃，』
【English Translation】 English version: Then Sā, rising from his seat in the great assembly, prostrated himself at the Buddha's feet and said to the Buddha: 'World Honored One! We, who cultivate meritorious deeds, have long since attained Bodhi and do not take Nirvana. We constantly follow this mantra to rescue and protect those who cultivate Samadhi (Sānmóti, right concentration) in the Dharma-ending age. World Honored One! If those who cultivate their minds seeking right concentration are in the Bodhimanda or other places of practice, or even scattered in mind and playing in villages, we, the members of our retinue, should always follow and attend to this person. Even if the Demon King Great自在天 (Mówáng Dàzìzài Tiān) seeks an opportunity, he will ultimately not succeed. All small ghosts and spirits must stay ten yojanas (yóuxún) away from this good person; except for those who are inspired and delight in practicing meditation. World Honored One! If these evil demons or the demon's retinue want to disturb this good person, I will shatter their heads with my precious club (bǎochǔ) like dust, and forever ensure that this person's endeavors are fulfilled.'
Ānán also rose from his seat, prostrated himself at the Buddha's feet, and said to the Buddha: 'We are dull and fond of much learning, and have not yet sought liberation from the defiled mind. We have received the Buddha's compassionate teachings and obtained correct cultivation, and our bodies and minds feel joyful and greatly benefited. World Honored One! How is it called the Dry Insight Ground (gānhuì dì) for those who cultivate and realize the Buddha's Samadhi but have not yet reached Nirvana? The Forty-Four Minds (sìshísì xīn)? In what sequence can one attain the goal of practice? Where does one reach to be called entering the ground (rù dì zhōng)? How is one called an Equal Enlightenment Bodhisattva (děngjué Púsà)?' After saying these words, he prostrated himself with his five limbs on the ground, and the assembly single-mindedly awaited the Buddha's compassionate voice, gazing up with wide eyes.
At that time, the World Honored One praised Ānán, saying: 'Excellent, excellent! You are able to universally show the unsurpassed path of right practice for the masses and all beings in the Dharma-ending age who cultivate Samadhi and seek the Great Vehicle, from ordinary beings to Great Nirvana. Now listen carefully, and I will explain it to you.' Ānán and the assembly joined their palms, emptied their minds, and silently received the teachings.
The Buddha said: 'Ānán! You should know that the wonderful nature is perfectly bright, free from all names and forms. Originally, there were no worlds or beings. Because of delusion, there is birth, and because of birth, there is death. Birth and death are called delusion, and the cessation of delusion is called truth. This is called the two transformations of Thus Come One's unsurpassed Bodhi and Great Nirvana. Ānán! Now you want to cultivate true Samadhi and directly reach the Great Nirvana of the Thus Come One,'
，先當識此眾生世界二顛倒因，顛倒不生斯則如來真三摩地。
「阿難！云何名為眾生顛倒？阿難！由性明心，性明圓故；因明發性，性妄見生。從畢竟無成究竟有，此有所有非因所因，住所住相了無根本，本此無住，建立世界及諸眾生，迷本圓明是生虛妄，妄性無體非有所依。將欲復真，欲真已非真真如性，非真求復宛成非相，非生非住非心非法，展轉發生生力發明，熏以成業同業相感，因有感業相滅相生，由是故有眾生顛倒。
「阿難！云何名為世界顛倒？是有所有分段妄生，因此界立；非因所因無住所住遷流不住，因此世成。三世四方和合相涉，變化眾產生十二類，是故世界因動有聲、因聲有色、因色有香、因香有觸、因觸有味、因味知法，六亂妄想成業性故，十二區分由此輪轉，是故世間聲香味觸，窮十二變為一旋復；乘此輪轉顛倒相故，是有世界卵生、胎生、濕生、化生，有色無色，有想無想，若非有色若非無色，若非有想若非無想。
「阿難！由因世界虛妄輪迴動顛倒故，和合氣成八萬四千飛沉亂想。如是，故有卵羯邏藍流轉國土，魚鳥龜蛇其類充塞。
「由因世界雜染輪迴欲顛倒故，和合滋成八萬四千橫豎亂想。如是，故有胎遏蒱曇流轉國土，人畜龍仙其類充塞。
「
【現代漢語翻譯】 現代漢語譯本： 『阿難（Ananda）！首先應當認識到這個眾生世界產生的兩種顛倒之因，顛倒不產生，那麼就是如來的真正三摩地（samādhi）。』
『阿難（Ananda）！什麼叫做眾生的顛倒呢？阿難（Ananda）！由於本性光明的心，本性光明而圓滿；因為光明而引發本性，本性虛妄的見解就產生了。從畢竟空無變成究竟實有，這個實有並非因所產生的因，住所和所住的現象了無根本，本來就沒有住所，卻建立世界以及各種眾生，迷惑了本來的圓明而產生虛妄，虛妄的本性沒有實體，並非有所依靠。想要恢復真如，想要恢復真如就已經不是真如的本性了，不是真如卻要尋求恢復，完全變成了虛假的現象，非生非住，非心非法，輾轉發生，生的力量顯明，被熏習而形成業力，共同的業力相互感應，因為有感應的業力，相滅相生，因此才有了眾生的顛倒。』
『阿難（Ananda）！什麼叫做世界的顛倒呢？是實有的事物被分割而虛妄地產生，因此建立了界限；並非因所產生的因，沒有住所和所住，遷流而不停住，因此形成了世界。三世和四方和合相互牽涉，變化眾生為十二種類，因此世界因為動而有聲音，因為聲音而有顏色，因為顏色而有香氣，因為香氣而有觸覺，因為觸覺而有味道，因為味道而知曉法，六種錯亂的妄想形成了業的本性，十二種區分由此輪轉，因此世間的聲香味觸，窮盡十二種變化成為一個循環往復；憑藉這個輪轉顛倒的現象，才有了世界上的卵生、胎生、濕生、化生，有色無色，有想無想，若非有色若非無色，若非有想若非無想。』
『阿難（Ananda）！由於世界虛妄輪迴動盪顛倒的緣故，和合氣息形成了八萬四千種飛騰沉溺的錯亂想法。因此，才有了卵生羯邏藍（kalala）在國土中流轉，魚、鳥、龜、蛇等種類充斥其中。』
『由於世界雜染輪迴慾望顛倒的緣故，和合滋養形成了八萬四千種橫向縱向的錯亂想法。因此，才有了胎生遏蒱曇（arbuda）在國土中流轉，人、畜生、龍、仙等種類充斥其中。』
【English Translation】 English version: 'Ananda! First, one should recognize the two causes of inversion in this world of sentient beings. If inversion does not arise, then that is the true samādhi of the Tathagata.'
'Ananda! What is called the inversion of sentient beings? Ananda! Because of the inherently bright mind, the nature is bright and complete; because of brightness, the nature is evoked, and the false view of nature arises. From ultimately non-existent, it becomes ultimately existent. This existence is not the cause produced by a cause, the dwelling and the dwelling appearance have no root. Originally there is no dwelling, but the world and all sentient beings are established. Being deluded by the original perfect brightness, falsehood arises. The false nature has no substance and is not dependent on anything. Wanting to return to the truth, wanting to return to the truth is no longer the true nature of Suchness. Not being true but seeking to return, it completely becomes a false appearance, neither arising nor dwelling, neither mind nor dharma. Progressively arising, the power of arising becomes manifest, being熏習(xunxi) to form karma. Common karma interacts, because there is interacting karma, appearances cease and arise. Therefore, there is the inversion of sentient beings.'
'Ananda! What is called the inversion of the world? It is the division of existent things that falsely arises, and therefore boundaries are established. Not the cause produced by a cause, without dwelling and without a place to dwell, constantly changing and not abiding, therefore the world is formed. The three periods of time and the four directions combine and interact, transforming sentient beings into twelve categories. Therefore, the world has sound because of movement, color because of sound, fragrance because of color, touch because of fragrance, taste because of touch, and knowledge of dharma because of taste. The six confused thoughts form the nature of karma, and the twelve distinctions revolve from this. Therefore, the sounds, fragrances, tastes, and touches of the world exhaust the twelve transformations into a cycle of repetition. Relying on this cycle of inverted appearances, there are the worlds of egg-born, womb-born, moisture-born, and transformation-born, with form and without form, with thought and without thought, neither with form nor without form, neither with thought nor without thought.'
'Ananda! Because the world is falsely revolving and moving in inverted ways, the combined qi forms eighty-four thousand flying and sinking confused thoughts. Therefore, there are egg-born kalalas flowing through the lands, filled with fish, birds, turtles, snakes, and their kinds.'
'Ananda! Because the world is impurely revolving and desiring in inverted ways, the combined nourishment forms eighty-four thousand horizontal and vertical confused thoughts. Therefore, there are womb-born arbudas flowing through the lands, filled with humans, animals, dragons, immortals, and their kinds.'
由因世界執著輪迴趣顛倒故，和合軟成八萬四千翻覆亂想。如是，故有濕相蔽尸流轉國土，含蠢蠕動其類充塞。
「由因世界變易輪迴假顛倒故，和合觸成八萬四千新故亂想。如是，故有化相羯南流轉國土，轉蛻飛行其類充塞。
「由因世界留礙輪迴障顛倒故，和合著成八萬四千精耀亂想。如是，故有色相羯南流轉國土，休咎精明其類充塞。
「由因世界銷散輪迴惑顛倒故，和合暗成八萬四千陰隱亂想。如是，故有無色羯南流轉國土，空散銷沈其類充塞。
「由因世界罔象輪迴影顛倒故，和合憶成八萬四千潛結亂想。如是，故有想相羯南流轉國土，神鬼精靈其類充塞。
「由因世界愚鈍輪迴癡顛倒故，和合頑成八萬四千枯槁亂想。如是，故有無想羯南流轉國土，精神化為土木金石其類充塞。
「由因世界相待輪迴偽顛倒故，和合染成八萬四千因依亂想。如是，故有非有色相成色羯南流轉國土，諸水母等以蝦為目其類充塞。
「由因世界相引輪迴性顛倒故，和合咒成八萬四千呼召亂想。由是，故有非無色相無色羯南流轉國土，咒咀厭生其類充塞。
「由因世界合妄輪迴罔顛倒故，和合異成八萬四千回互亂想。如是，故有非有想相成想羯南流轉國土，彼蒱盧等異質相成
【現代漢語翻譯】 現代漢語譯本： 『由於世界執著于輪迴，產生顛倒的趣味，因此相互結合，軟化形成了八萬四千種翻來覆去的混亂想法。因此，就有了濕潤的形態，屍體腐爛，在國土中流轉，包含著各種蠢動蠕行的生物，充斥其間。
『由於世界變易於輪迴，產生虛假的顛倒，因此相互結合，接觸形成了八萬四千種新舊交替的混亂想法。因此，就有了變化的形態，羯南（Karanam，業），在國土中流轉，轉化蛻變，飛行的生物，充斥其間。
『由於世界滯留阻礙於輪迴，產生障礙性的顛倒，因此相互結合，執著形成了八萬四千種精妙光耀的混亂想法。因此，就有了顏色的形態，羯南（Karanam，業），在國土中流轉，吉兇禍福，精明之物，充斥其間。
『由於世界消散於輪迴，產生迷惑性的顛倒，因此相互結合，闇昧形成了八萬四千種陰暗隱蔽的混亂想法。因此，就有了無色的羯南（Karanam，業），在國土中流轉，空虛消散，沉淪之物，充斥其間。
『由於世界虛幻不定於輪迴，產生影像性的顛倒，因此相互結合，回憶形成了八萬四千種潛藏糾結的混亂想法。因此，就有了想像的形態，羯南（Karanam，業），在國土中流轉，神鬼精靈，充斥其間。
『由於世界愚昧遲鈍于輪迴，產生癡迷性的顛倒，因此相互結合，頑固形成了八萬四千種枯萎槁木的混亂想法。因此，就有了無想像的羯南（Karanam，業），在國土中流轉，精神轉化為土木金石，充斥其間。
『由於世界相互對待于輪迴，產生虛偽性的顛倒，因此相互結合，沾染形成了八萬四千種因緣依賴的混亂想法。因此，就有了非有色相的成色羯南（Karanam，業），在國土中流轉，諸如水母等以蝦為眼睛的生物，充斥其間。
『由於世界相互牽引于輪迴，產生本性的顛倒，因此相互結合，詛咒形成了八萬四千種呼喚招引的混亂想法。因此，就有了非無色相的無色羯南（Karanam，業），在國土中流轉，詛咒厭惡而生的生物，充斥其間。
『由於世界共同虛妄于輪迴，產生虛罔性的顛倒，因此相互結合，差異形成了八萬四千種迴環交錯的混亂想法。因此，就有了非有想像的成想羯南（Karanam，業），在國土中流轉，比如蒱盧等不同物質相互形成的生物。
【English Translation】 English version: 『Because the world clings to the cycle of reincarnation, giving rise to inverted interests, it combines and softens into eighty-four thousand confused thoughts that turn back and forth. Therefore, there is a moist form, corpses decay, flowing through the lands, containing all kinds of wriggling and crawling creatures, filling them.
『Because the world changes in the cycle of reincarnation, giving rise to false inversions, it combines and touches, forming eighty-four thousand confused thoughts of new and old. Therefore, there is a transforming form, Karanam (karma), flowing through the lands, transforming and molting, flying creatures, filling them.
『Because the world lingers and obstructs the cycle of reincarnation, giving rise to obstructive inversions, it combines and clings, forming eighty-four thousand confused thoughts of exquisite radiance. Therefore, there is a form of color, Karanam (karma), flowing through the lands, auspicious and inauspicious, intelligent beings, filling them.
『Because the world dissipates in the cycle of reincarnation, giving rise to deluded inversions, it combines and obscures, forming eighty-four thousand confused thoughts of darkness and concealment. Therefore, there is a formless Karanam (karma), flowing through the lands, empty and scattered, sinking beings, filling them.
『Because the world is illusory and uncertain in the cycle of reincarnation, giving rise to inversions of shadows, it combines and remembers, forming eighty-four thousand confused thoughts of hidden entanglements. Therefore, there is a form of imagination, Karanam (karma), flowing through the lands, gods, ghosts, and spirits, filling them.
『Because the world is ignorant and dull in the cycle of reincarnation, giving rise to inversions of delusion, it combines and hardens, forming eighty-four thousand confused thoughts of withered and dry wood. Therefore, there is a non-imagining Karanam (karma), flowing through the lands, spirits transforming into earth, wood, metal, and stone, filling them.
『Because the world is mutually dependent in the cycle of reincarnation, giving rise to false inversions, it combines and contaminates, forming eighty-four thousand confused thoughts of dependent causes and conditions. Therefore, there is a non-form of color, forming color Karanam (karma), flowing through the lands, such as jellyfish with shrimp as eyes, filling them.
『Because the world is mutually attracted in the cycle of reincarnation, giving rise to inversions of nature, it combines and curses, forming eighty-four thousand confused thoughts of calling and summoning. Therefore, there is a non-formless Karanam (karma), flowing through the lands, creatures born of curses and aversion, filling them.
『Because the world is jointly illusory in the cycle of reincarnation, giving rise to inversions of illusion, it combines and differentiates, forming eighty-four thousand confused thoughts of reciprocal interweaving. Therefore, there is a non-imagining forming-thought Karanam (karma), flowing through the lands, such as Púlu (a type of creature) and other creatures formed of different substances.
其類充塞。
「由因世界怨害輪迴殺顛倒故，和合怪成八萬四千食父母想。如是，故有非無想相無想羯南流轉國土，如土梟等附塊為兒，及破鏡鳥以毒樹果抱為其子，子成，父母皆遭其食，其類充塞。是名眾生十二種類。」
大佛頂萬行首楞嚴經卷第七
南無薩怛他蘇伽多耶阿羅訶帝三藐三菩陀寫(一) 薩怛他佛陀俱胝瑟尼釤(二) 南無薩婆勃陀勃地薩跢鞞弊(三)(毗迦切) 南無薩多南三藐三菩陀俱知南(四) 娑舍啰婆迦僧伽喃(五) 南無盧雞阿羅漢跢喃(六) 南無蘇盧多波那喃(七) 南無娑羯唎陀伽彌喃(八) 南無盧雞三藐伽跢喃(九) 三藐伽波啰底波多那喃(十) 南無提婆離瑟𧹞(十一) 南無悉陀耶毗地耶陀啰離瑟𧹞(十二) 舍波奴揭啰訶娑訶娑啰摩他喃(十三) 南無跋啰訶摩泥(十四) 南無因陀啰耶(十五) 南無婆伽婆帝(十六) 嚧陀啰耶(十七) 烏摩般帝(十八) 娑醯夜耶(十九) 南無婆伽婆帝(二十) 那啰野拏耶(二十一) 槃遮摩訶三慕陀啰(二十二) 南無悉羯唎多耶(二十三) 南無婆伽婆帝(二十四) 摩訶迦羅耶(二十五) 地唎般剌那伽啰(二十六) 毗陀啰波拏迦啰耶(二十七) 阿地目帝(二十八) 尸摩舍那泥婆悉泥(
【現代漢語翻譯】 現代漢語譯本： 它們的種類充斥世間。
『由於世界上的怨恨、殘害、輪迴、殺戮和顛倒，相互結合而產生怪異的生物，形成八萬四千種以吞食父母為樂的想法。因此，就有了非想和無想之相，以及無想的羯南（業）在國土中流轉，就像土梟等依附土塊為子，以及破鏡鳥以毒樹的果實抱為自己的孩子一樣。當孩子長大后，父母都會被它們吃掉，它們的種類充斥世間。這被稱為眾生的十二種類。』
《大佛頂萬行首楞嚴經》卷第七
南無薩怛他蘇伽多耶阿羅訶帝三藐三菩陀寫(一)（皈依如來、應供、正遍知） 南無薩怛他佛陀俱胝瑟尼釤(二)（皈依無量無數佛的頂髻） 南無薩婆勃陀勃地薩跢鞞弊(三)（皈依一切諸佛菩薩） 南無薩多南三藐三菩陀俱知南(四)（皈依七俱胝正等覺） 娑舍啰婆迦僧伽喃(五)（皈依聲聞僧眾） 南無盧雞阿羅漢跢喃(六)（皈依世間阿羅漢） 南無蘇盧多波那喃(七)（皈依入流果） 南無娑羯唎陀伽彌喃(八)（皈依一來果） 南無盧雞三藐伽跢喃(九)（皈依世間正向） 三藐伽波啰底波多那喃(十)（皈依正道行者） 南無提婆離瑟𧹞(十一)（皈依天眾仙） 南無悉陀耶毗地耶陀啰離瑟𧹞(十二)（皈依成就明咒仙） 舍波奴揭啰訶娑訶娑啰摩他喃(十三)（息滅一切惡星鬼神） 南無跋啰訶摩泥(十四)（皈依梵天） 南無因陀啰耶(十五)（皈依帝釋天） 南無婆伽婆帝(十六)（皈依世尊） 嚧陀啰耶(十七)（皈依嚧陀啰） 烏摩般帝(十八)（烏摩之主） 娑醯夜耶(十九)（娑醯夜） 南無婆伽婆帝(二十)（皈依世尊） 那啰野拏耶(二十一)（皈依那啰野拏） 槃遮摩訶三慕陀啰(二十二)（五大海洋） 南無悉羯唎多耶(二十三)（皈依悉羯唎多） 南無婆伽婆帝(二十四)（皈依世尊） 摩訶迦羅耶(二十五)（皈依大黑天） 地唎般剌那伽啰(二十六)（地唎般剌那伽啰） 毗陀啰波拏迦啰耶(二十七)（毗陀啰波拏迦啰耶） 阿地目帝(二十八)（阿地目帝） 尸摩舍那泥婆悉泥（尸摩舍那泥婆悉泥）
【English Translation】 English version: Their kind fills everything.
'Due to the world's resentment, harm, reincarnation, killing, and perversion, they combine to produce strange beings, forming eighty-four thousand thoughts of enjoying devouring their parents. Therefore, there are forms of neither-thought-nor-non-thought, and non-thought Karma (羯南) flowing in the land, like earth owls clinging to lumps of earth as their children, and broken-mirror birds embracing the fruits of poisonous trees as their offspring. When the children grow up, the parents are all eaten by them, and their kind fills everything. This is called the twelve kinds of sentient beings.'
The Śūraṅgama Sūtra, Volume 7
Namo Sitatathagataya Arhate Samyaksambuddhaya (1) (Homage to the Thus Come One, Worthy One, Perfectly Enlightened One) Namo Sitatathagata Koti Ushnisham (2) (Homage to the crown of countless Buddhas) Namo Sarva Buddha Bodhisattvebhyah (3) (Homage to all Buddhas and Bodhisattvas) Namo Saptanam Samyaksambuddha Kotinam (4) (Homage to seven kotis of Right and Equal Enlightenment) Sasravaka Sanghanam (5) (Homage to the assembly of Sravakas) Namo Lokearhantanam (6) (Homage to the Arhats in the world) Namo Srotapannanam (7) (Homage to the Stream-Enterers) Namo Sakridagaminam (8) (Homage to the Once-Returners) Namo Loke Samyag Gatanam (9) (Homage to those who have gone rightly in the world) Samyag Pratipannanam (10) (Homage to those who practice the right path) Namo Deva Rishinam (11) (Homage to the celestial sages) Namo Siddhaya Vidyadharanam (12) (Homage to the accomplished mantra-holders) Shap Anugraha Sahasra Mathanam (13) (Quelling all evil stars and spirits) Namo Brahmine (14) (Homage to Brahma) Namo Indraya (15) (Homage to Indra) Namo Bhagavatye (16) (Homage to the Bhagavati) Rudraya (17) (Homage to Rudra) Uma Pataye (18) (Lord of Uma) Sahiyaya (19) (Sahiyaya) Namo Bhagavatye (20) (Homage to the Bhagavati) Narayanaya (21) (Homage to Narayana) Pancha Maha Samudraya (22) (The five great oceans) Namo Skrtaya (23) (Homage to Skrta) Namo Bhagavatye (24) (Homage to the Bhagavati) Maha Kalaya (25) (Homage to Mahakala) Diri Pannagaraya (26) (Diri Pannagaraya) Vidara Panakaraya (27) (Vidara Panakaraya) Adimuktaye (28) (Adimukti) Shimashana Nivasini (Shimashana Nivasini)
二十九) 摩怛唎伽拏(三十) 南無悉羯唎多耶(三十一) 南無婆伽婆帝(三十二) 多他伽跢俱啰耶(三十三) 南無般頭摩俱啰耶(三十四) 南無跋阇羅俱啰耶(三十五) 南無摩尼俱啰耶(三十六) 南無伽阇俱啰耶(三十七) 南無婆伽婆帝(三十八) 帝唎茶輸啰西那(三十九) 波啰訶啰拏啰阇耶(四十) 跢他伽多耶(四十一) 南無婆伽婆帝(四十二) 南無阿彌多婆耶(四十三) 跢他伽多耶(四十四) 阿啰訶帝(四十五) 三藐三菩陀耶(四十六) 南無婆伽婆帝(四十七) 阿芻鞞耶(四十八) 跢他伽多耶(四十九) 阿啰訶帝(五十) 三藐三菩陀耶(五十一) 南無婆伽婆帝(五十二) 鞞沙阇耶俱盧吠柱唎耶(五十三) 般啰婆啰阇耶(五十四) 跢他伽多耶(五十五) 南無婆伽婆帝(五十六) 三補師毖多(五十七) 薩憐捺啰剌阇耶(五十八) 跢他伽多耶(五十九) 阿啰訶帝(六十) 三藐三菩陀耶(六十一) 南無婆伽婆帝(六十二) 舍雞野母那曳(六十三) 跢他伽多耶(六十四) 阿啰訶帝(六十五) 三藐三菩陀耶(六十六) 南無婆伽婆帝(六十七) 剌怛那雞都啰阇耶(六十八) 跢他伽多耶(六十九) 阿啰訶帝(七十) 三藐三菩陀耶(七十一
【現代漢語翻譯】 現代漢語譯本 （二十九）摩怛唎伽拏 (Mātṛgaṇa，意為『眾母』或『母神』) （三十）南無悉羯唎多耶 (Namo sīkārī-tāya，意為『敬禮能作利益者』) （三十一）南無婆伽婆帝 (Namo bhagavate，意為『敬禮世尊』) （三十二）多他伽跢俱啰耶 (Tathāgata-kulāya，意為『如來部族』) （三十三）南無般頭摩俱啰耶 (Namo padma-kulāya，意為『敬禮蓮花部族』) （三十四）南無跋阇羅俱啰耶 (Namo vajra-kulāya，意為『敬禮金剛部族』) （三十五）南無摩尼俱啰耶 (Namo maṇi-kulāya，意為『敬禮寶珠部族』) （三十六）南無伽阇俱啰耶 (Namo gaja-kulāya，意為『敬禮象部族』) （三十七）南無婆伽婆帝 (Namo bhagavate，意為『敬禮世尊』) （三十八）帝唎茶輸啰西那 (Dṛḍha-śūra-senāya，意為『致勇健軍』) （三十九）波啰訶啰拏啰阇耶 (Praharana-rājāya，意為『兵器王』) （四十）跢他伽多耶 (Tathāgatāya，意為『如來』) （四十一）南無婆伽婆帝 (Namo bhagavate，意為『敬禮世尊』) （四十二）南無阿彌多婆耶 (Namo Amitābhāya，意為『敬禮阿彌陀佛』) （四十三）跢他伽多耶 (Tathāgatāya，意為『如來』) （四十四）阿啰訶帝 (Arhate，意為『應供』) （四十五）三藐三菩陀耶 (Samyak-saṃbuddhāya，意為『正等覺者』) （四十六）南無婆伽婆帝 (Namo bhagavate，意為『敬禮世尊』) （四十七）阿芻鞞耶 (Akṣobhyāya，意為『阿閦佛』) （四十八）跢他伽多耶 (Tathāgatāya，意為『如來』) （四十九）阿啰訶帝 (Arhate，意為『應供』) （五十）三藐三菩陀耶 (Samyak-saṃbuddhāya，意為『正等覺者』) （五十一）南無婆伽婆帝 (Namo bhagavate，意為『敬禮世尊』) （五十二）鞞沙阇耶俱盧吠柱唎耶 (Bhaiṣajya-guru-vaiḍūrya，意為『藥師琉璃光』) （五十三）般啰婆啰阇耶 (Prabha-rājāya，意為『光王』) （五十四）跢他伽多耶 (Tathāgatāya，意為『如來』) （五十五）南無婆伽婆帝 (Namo bhagavate，意為『敬禮世尊』) （五十六）三補師毖多 (Saṃpuṣpita，意為『盛開』) （五十七）薩憐捺啰剌阇耶 (Sālendra-rājāya，意為『山王』) （五十八）跢他伽多耶 (Tathāgatāya，意為『如來』) （五十九）阿啰訶帝 (Arhate，意為『應供』) （六十）三藐三菩陀耶 (Samyak-saṃbuddhāya，意為『正等覺者』) （六十一）南無婆伽婆帝 (Namo bhagavate，意為『敬禮世尊』) （六十二）舍雞野母那曳 (Śākyamunaye，意為『釋迦牟尼』) （六十三）跢他伽多耶 (Tathāgatāya，意為『如來』) （六十四）阿啰訶帝 (Arhate，意為『應供』) （六十五）三藐三菩陀耶 (Samyak-saṃbuddhāya，意為『正等覺者』) （六十六）南無婆伽婆帝 (Namo bhagavate，意為『敬禮世尊』) （六十七）剌怛那雞都啰阇耶 (Ratna-ketu-rājāya，意為『寶幢王』) （六十八）跢他伽多耶 (Tathāgatāya，意為『如來』) （六十九）阿啰訶帝 (Arhate，意為『應供』) （七十）三藐三菩陀耶 (Samyak-saṃbuddhāya，意為『正等覺者』) （七十一）
【English Translation】 English version (29) Mātṛgaṇa (meaning 'group of mothers' or 'mother goddesses') (30) Namo sīkārī-tāya (meaning 'Homage to the one who brings benefit') (31) Namo bhagavate (meaning 'Homage to the Blessed One') (32) Tathāgata-kulāya (meaning 'To the family of the Tathāgata') (33) Namo padma-kulāya (meaning 'Homage to the lotus family') (34) Namo vajra-kulāya (meaning 'Homage to the vajra family') (35) Namo maṇi-kulāya (meaning 'Homage to the jewel family') (36) Namo gaja-kulāya (meaning 'Homage to the elephant family') (37) Namo bhagavate (meaning 'Homage to the Blessed One') (38) Dṛḍha-śūra-senāya (meaning 'To the firm and brave army') (39) Praharana-rājāya (meaning 'To the king of weapons') (40) Tathāgatāya (meaning 'To the Tathāgata') (41) Namo bhagavate (meaning 'Homage to the Blessed One') (42) Namo Amitābhāya (meaning 'Homage to Amitābha') (43) Tathāgatāya (meaning 'To the Tathāgata') (44) Arhate (meaning 'To the Arhat') (45) Samyak-saṃbuddhāya (meaning 'To the perfectly enlightened one') (46) Namo bhagavate (meaning 'Homage to the Blessed One') (47) Akṣobhyāya (meaning 'To Akṣobhya') (48) Tathāgatāya (meaning 'To the Tathāgata') (49) Arhate (meaning 'To the Arhat') (50) Samyak-saṃbuddhāya (meaning 'To the perfectly enlightened one') (51) Namo bhagavate (meaning 'Homage to the Blessed One') (52) Bhaiṣajya-guru-vaiḍūrya (meaning 'Medicine Guru, lapis lazuli light') (53) Prabha-rājāya (meaning 'To the king of light') (54) Tathāgatāya (meaning 'To the Tathāgata') (55) Namo bhagavate (meaning 'Homage to the Blessed One') (56) Saṃpuṣpita (meaning 'Fully blossomed') (57) Sālendra-rājāya (meaning 'To the king of mountains') (58) Tathāgatāya (meaning 'To the Tathāgata') (59) Arhate (meaning 'To the Arhat') (60) Samyak-saṃbuddhāya (meaning 'To the perfectly enlightened one') (61) Namo bhagavate (meaning 'Homage to the Blessed One') (62) Śākyamunaye (meaning 'To Śākyamuni') (63) Tathāgatāya (meaning 'To the Tathāgata') (64) Arhate (meaning 'To the Arhat') (65) Samyak-saṃbuddhāya (meaning 'To the perfectly enlightened one') (66) Namo bhagavate (meaning 'Homage to the Blessed One') (67) Ratna-ketu-rājāya (meaning 'To the king of the jewel banner') (68) Tathāgatāya (meaning 'To the Tathāgata') (69) Arhate (meaning 'To the Arhat') (70) Samyak-saṃbuddhāya (meaning 'To the perfectly enlightened one') (71)
) 帝瓢南無薩羯唎多(七十二) 翳曇婆伽婆多(七十三) 薩怛他伽都瑟尼釤(七十四) 薩怛多般怛㘕(七十五) 南無阿婆啰視耽(七十六) 般啰帝揚岐啰(七十七) 薩啰婆部多揭啰訶(七十八) 尼羯啰訶揭迦啰訶尼(七十九) 跋啰毖地耶叱陀你(八十) 阿迦啰蜜唎柱(八十一) 般唎怛啰耶儜揭唎(八十二) 薩啰婆槃陀那目叉尼(八十三) 薩啰婆突瑟吒(八十四) 突悉乏般那你伐啰尼(八十五) 赭都啰失帝南(八十六) 羯啰訶娑訶薩啰若阇(八十七) 毗多崩娑那羯唎(八十八) 阿瑟吒冰舍帝南(八十九) 那叉剎怛啰若阇(九十) 波啰薩陀那羯唎(九十一) 阿瑟吒南(九十二) 摩訶揭啰訶若阇(九十三) 毗多崩薩那羯唎(九十四) 薩婆舍都嚧你婆啰若阇(九十五) 呼藍突悉乏難遮那舍尼(九十六) 毖沙舍悉怛啰(九十七) 阿吉尼烏陀迦啰若阇(九十八) 阿般啰視多具啰(九十九) 摩訶般啰戰持(一百) 摩訶疊多(一百一) 摩訶帝阇(二) 摩訶稅多阇婆啰(三) 摩訶跋啰槃陀啰婆悉你(四) 阿唎耶多啰(五) 毗唎俱知(六) 誓婆毗阇耶(七) 跋阇啰摩禮底(八) 毗舍嚧多(九) 勃騰罔迦(十) 跋阇啰制喝那阿遮(一百十一) 摩啰制婆
【現代漢語翻譯】 現代漢語譯本 帝瓢 南無薩羯唎多(Sagaradara，海神) ，翳曇婆伽婆多(Itam bhagavato，如是世尊) ，薩怛他伽都瑟尼釤(Tathagatoshnisha，如來頂髻) ，薩怛多般怛㘕(Satata Patra，無能勝幡) ，南無阿婆啰視耽(Namo Aparajitam，敬禮無能勝) ，般啰帝揚岐啰(Pratiyangira，回遮) ，薩啰婆部多揭啰訶(Sarva bhuta graha，一切 भूत 鬼神) ，尼羯啰訶揭迦啰訶尼(Nigraha Grahagrahani，能降伏諸鬼神) ，跋啰毖地耶叱陀你(Vidya Chedani，明咒破除者) ，阿迦啰蜜唎柱(Akala Mrityu，非時死) ，般唎怛啰耶儜揭唎(Paritranaya Ingari，救護者) ，薩啰婆槃陀那目叉尼(Sarva bandhana mokshani，能解脫一切束縛) ，薩啰婆突瑟吒(Sarva dushta，一切惡) ，突悉乏般那你伐啰尼(Duhsvapna nivarani，能消除惡夢) ，赭都啰失帝南(Chaturashitinam，八十四) ，羯啰訶娑訶薩啰若阇(Graha sahasranam，千 ग्रह 鬼神) ，毗多崩娑那羯唎(Vidhvamsana kari，能破壞) ，阿瑟吒冰舍帝南(Ashtavimshatinam，二十八) ，那叉剎怛啰若阇(Nakshatra nam，星宿) ，波啰薩陀那羯唎(Prasadana kari，能使歡喜) ，阿瑟吒南(Ashtanam，八) ，摩訶揭啰訶若阇(Maha grahanam，大 ग्रह 鬼神) ，毗多崩薩那羯唎(Vidhvamsana kari，能破壞) ，薩婆舍都嚧你婆啰若阇(Sarva shatru nivaranani，能遮止一切怨敵) ，呼藍突悉乏難遮那舍尼(Huram duhsva duhsva nashani，呼藍，惡夢消除者) ，毖沙舍悉怛啰(Visha shastra，毒藥 शस्त्र 武器) ，阿吉尼烏陀迦啰若阇(Agni udaka roga，火，水，疾病) ，阿般啰視多具啰(Aparajita ghora，無能勝 恐怖) ，摩訶般啰戰持(Maha Prachandi，大 暴怒) ，摩訶疊多(Maha Dipta，大 光明) ，摩訶帝阇(Maha Teja，大 威光) ，摩訶稅多阇婆啰(Maha Shveta Jvala，大 白焰) ，摩訶跋啰槃陀啰婆悉你(Maha Bala Pandara Vasini，大力 白衣) ，阿唎耶多啰(Arya Tara，聖度母) ，毗唎俱知(Bhrikuti，顰眉) ，誓婆毗阇耶(Jaya Bhima，勝者 怖畏) ，跋阇啰摩禮底(Vajra Malati，金剛鬘) ，毗舍嚧多(Vishruta，廣為人知) ，勃騰罔迦(Bhutamka，भूत 鬼神) ，跋阇啰制喝那阿遮(Vajra Jihva Agre，金剛舌端) ，摩啰制婆(Mara Jiva，魔 जीव 生命)。
【English Translation】 English version Di Piao Namo Sagaradara (海神, Sea God), Itam bhagavato (如是世尊, Thus the World-Honored One), Tathagatoshnisha (如來頂髻, Tathagata's Ushnisha), Satata Patra (無能勝幡, Unconquerable Banner), Namo Aparajitam (敬禮無能勝, Homage to the Unconquerable), Pratiyangira (回遮, Averter), Sarva bhuta graha (一切 भूत 鬼神, All bhuta spirits), Nigraha Grahagrahani (能降伏諸鬼神, Subduer of all spirits), Vidya Chedani (明咒破除者, Mantra cutter), Akala Mrityu (非時死, Untimely death), Paritranaya Ingari (救護者, Protector), Sarva bandhana mokshani (能解脫一切束縛, Liberator from all bonds), Sarva dushta (一切惡, All evil), Duhsvapna nivarani (能消除惡夢, Eliminator of nightmares), Chaturashitinam (八十四, Eighty-four), Graha sahasranam (千 ग्रह 鬼神, Thousand graha spirits), Vidhvamsana kari (能破壞, Destroyer), Ashtavimshatinam (二十八, Twenty-eight), Nakshatra nam (星宿, Constellations), Prasadana kari (能使歡喜, Pleaser), Ashtanam (八, Eight), Maha grahanam (大 ग्रह 鬼神, Great graha spirits), Vidhvamsana kari (能破壞, Destroyer), Sarva shatru nivaranani (能遮止一切怨敵, Preventer of all enemies), Huram duhsva duhsva nashani (呼藍，惡夢消除者, Huram, destroyer of nightmares), Visha shastra (毒藥 शस्त्र 武器, Poison, weapons), Agni udaka roga (火，水，疾病, Fire, water, disease), Aparajita ghora (無能勝 恐怖, Unconquerable, terrible), Maha Prachandi (大 暴怒, Great Wrathful One), Maha Dipta (大 光明, Greatly Radiant), Maha Teja (大 威光, Great Power), Maha Shveta Jvala (大 白焰, Great White Flame), Maha Bala Pandara Vasini (大力 白衣, Great Strength, White-Clad), Arya Tara (聖度母, Noble Tara), Bhrikuti (顰眉, Frowning), Jaya Bhima (勝者 怖畏, Victorious, Fearful), Vajra Malati (金剛鬘, Vajra Garland), Vishruta (廣為人知, Widely Known), Bhutamka (भूत 鬼神, Bhuta spirit), Vajra Jihva Agre (金剛舌端, Vajra Tongue Tip), Mara Jiva (魔 जीव 生命, Mara's life).
般啰質多(十二) 跋阇啰檀持(十三) 毗舍啰遮(十四) 扇多舍鞞提婆補視多(十五) 蘇摩嚧波(十六) 摩訶稅多(十七) 阿唎耶多啰(十八) 摩訶婆啰阿般啰(十九) 跋阇啰商羯啰制婆(二十) 跋阇啰俱摩唎(一百二十一) 俱藍陀唎(二十二) 跋阇啰喝薩多遮(二十三) 毗地耶干遮那摩唎迦(二十四) 啒蘇母婆羯啰跢那(二十五) 鞞嚧遮那俱唎耶(二十六) 夜啰菟瑟尼釤(二十七) 毗折藍婆摩尼遮(二十八) 跋阇啰迦那迦波啰婆(二十九) 嚧阇那跋阇啰頓稚遮(三十) 稅多遮迦摩啰(一百三十一) 剎奢尸波啰婆(三十二) 翳帝夷帝(三十三) 母陀啰羯拏(三十四) 娑鞞啰懺(三十五) 掘梵都(三十六) 印兔那麼么寫(三十七) (誦咒者至此句稱弟子某甲受持)烏𤙖(三十八) 唎瑟揭拏(三十九) 般剌舍悉多(四十) 薩怛他伽都瑟尼釤(一百四十一) 虎𤙖(四十二) 都嚧雍(四十三) 瞻婆那(四十四) 虎𤙖(四十五) 都嚧雍(四十六) 悉耽婆那(四十七) 虎𤙖(四十八) 都嚧雍(四十九) 波羅瑟地耶三般叉拏羯啰(五十) 虎𤙖(一百五十一) 都嚧雍(五十二) 薩婆藥叉喝啰剎娑(五十三) 揭啰訶若阇(五十四) 毗騰崩薩那
羯啰(五十五) 虎𤙖(五十六) 都嚧雍(五十七) 者都啰尸底南(五十八) 揭啰訶娑訶薩啰南(五十九) 毗騰崩薩那啰(六十) 虎𤙖(一百六十一) 都嚧雍(六十二) 啰叉(六十三) 婆伽梵(六十四) 薩怛他伽都瑟尼釤(六十五) 波啰點阇吉唎(六十六) 摩訶娑訶薩啰(六十七) 勃樹娑訶薩啰室唎沙(六十八) 俱知娑訶薩泥帝㘑(六十九) 阿弊提視婆唎多(七十) 吒吒罌迦(一百七十一) 摩訶跋阇嚧陀啰(七十二) 帝唎菩婆那(七十三) 曼茶啰(七十四) 烏𤙖(七十五) 莎悉帝薄婆都(七十六) 么么(七十七) 印兔那麼么寫(七十八) (至此句準前稱名，若俗人稱弟子某甲)啰阇婆夜(七十九) 主啰跋夜(八十) 阿祇尼婆夜(一百八十一) 烏陀迦婆夜(八十二) 毗沙婆夜(八十三) 舍薩多啰婆夜(八十四) 婆啰斫羯啰婆夜(八十五) 突瑟叉婆夜(八十六) 阿舍你婆夜(八十七) 阿迦啰蜜唎柱婆夜(八十八) 陀啰尼部彌劍波伽波陀婆夜(八十九) 烏啰迦婆多婆夜(九十) 剌阇壇茶婆夜(一百九十一) 那伽婆夜(九十二) 毗條怛婆夜(九十三) 蘇波啰拏婆夜(九十四) 藥叉揭啰訶(九十五) 啰叉私揭啰訶(九十六) 畢唎多揭啰訶
【現代漢語翻譯】 現代漢語譯本 羯啰(Jié la)(梵語，意為行動) 虎𤙖(Hǔ hòng)(咒語，無具體意義) 都嚧雍(Dū lú yōng)(咒語，無具體意義) 者都啰尸底南(Zhě dū luó shī dǐ nán)(梵語，意為八十四) 揭啰訶娑訶薩啰南(Jiē luó hē suō hē sà luó nán)(梵語，意為千種災難) 毗騰崩薩那啰(Pí téng bēng sà nà luó)(梵語，意為摧破) 虎𤙖(Hǔ hòng)(咒語，無具體意義) 都嚧雍(Dū lú yōng)(咒語，無具體意義) 啰叉(Luō chā)(梵語，意為守護) 婆伽梵(Pó qié fàn)(梵語，意為世尊) 薩怛他伽都瑟尼釤(Sà dá tuō qié dū sè ní shān)(梵語，意為如來頂髻) 波啰點阇吉唎(Bō luó diǎn shé jí lì)(梵語，意為回遮) 摩訶娑訶薩啰(Mó hē suō hē sà luó)(梵語，意為大千) 勃樹娑訶薩啰室唎沙(Bó shù suō hē sà luó shì lì shā)(梵語，意為千頭) 俱知娑訶薩泥帝㘑(Jù zhī suō hē sà ní dì lì)(梵語，意為千眼) 阿弊提視婆唎多(Ā bì tí shì pó lì duō)(梵語，意為無能勝) 吒吒罌迦(Zhà zhà yīng jiā)(咒語，無具體意義) 摩訶跋阇嚧陀啰(Mó hē bá shé lú tuó luó)(梵語，意為大金剛) 帝唎菩婆那(Dì lì pú pó nà)(梵語，意為三有) 曼茶啰(Màn chá luó)(梵語，意為壇場) 烏𤙖(Wū hòng)(咒語，無具體意義) 莎悉帝薄婆都(Shā xī dì bó pó dū)(梵語，意為吉祥) 么么(Mó mó)(梵語，意為我的) 印兔那麼么寫(Yìn tù nà mó mó xiě)(梵語，意為歸命於我) (至此句準前稱名，若俗人稱弟子某甲) 啰阇婆夜(Luō shé pó yè)(梵語，意為王難) 主啰跋夜(Zhǔ luō bá yè)(梵語，意為賊難) 阿祇尼婆夜(Ā qí ní pó yè)(梵語，意為火難) 烏陀迦婆夜(Wū tuó jiā pó yè)(梵語，意為水難) 毗沙婆夜(Pí shā pó yè)(梵語，意為毒難) 舍薩多啰婆夜(Shě sà duō luó pó yè)(梵語，意為兵器難) 婆啰斫羯啰婆夜(Pó luó zhuó jié luó pó yè)(梵語，意為輪杖難) 突瑟叉婆夜(Tū sè chā pó yè)(梵語，意為惡星難) 阿舍你婆夜(Ā shě nǐ pó yè)(梵語，意為雷電難) 阿迦啰蜜唎柱婆夜(Ā jiā luó mì lì zhù pó yè)(梵語，意為夭壽難) 陀啰尼部彌劍波伽波陀婆夜(Tuó luó ní bù mí jiàn bō qié bō tuó pó yè)(梵語，意為地震難) 烏啰迦婆多婆夜(Wū luō jiā pó duō pó yè)(梵語，意為隕石難) 剌阇壇茶婆夜(Là shé tán chá pó yè)(梵語，意為王杖難) 那伽婆夜(Nà qié pó yè)(梵語，意為龍難) 毗條怛婆夜(Pí tiáo dá pó yè)(梵語，意為閃電難) 蘇波啰拏婆夜(Sū bō luó ná pó yè)(梵語，意為金翅鳥難) 藥叉揭啰訶(Yào chā jiē luó hē)(梵語，意為夜叉鬼難) 啰叉私揭啰訶(Luō chā sī jiē luó hē)(梵語，意為羅剎鬼難) 畢唎多揭啰訶(Bì lì duō jiē luó hē)(梵語，意為餓鬼難)
【English Translation】 English version Kara (55) (Sanskrit, meaning action) Hǔ hòng (56) (Mantra, no specific meaning) Dū lú yōng (57) (Mantra, no specific meaning) Jě dū luó shī dǐ nán (58) (Sanskrit, meaning eighty-four) Jiē luó hē suō hē sà luó nán (59) (Sanskrit, meaning a thousand calamities) Pí téng bēng sà nà luó (60) (Sanskrit, meaning to destroy) Hǔ hòng (161) (Mantra, no specific meaning) Dū lú yōng (62) (Mantra, no specific meaning) Luō chā (63) (Sanskrit, meaning protection) Pó qié fàn (64) (Sanskrit, meaning World-Honored One) Sà dá tuō qié dū sè ní shān (65) (Sanskrit, meaning Tathagata's crown) Bō luó diǎn shé jí lì (66) (Sanskrit, meaning to turn back) Mó hē suō hē sà luó (67) (Sanskrit, meaning great thousand) Bó shù suō hē sà luó shì lì shā (68) (Sanskrit, meaning thousand heads) Jù zhī suō hē sà ní dì lì (69) (Sanskrit, meaning thousand eyes) Ā bì tí shì pó lì duō (70) (Sanskrit, meaning invincible) Zhà zhà yīng jiā (171) (Mantra, no specific meaning) Mó hē bá shé lú tuó luó (72) (Sanskrit, meaning great vajra) Dì lì pú pó nà (73) (Sanskrit, meaning three realms) Màn chá luó (74) (Sanskrit, meaning mandala) Wū hòng (75) (Mantra, no specific meaning) Shā xī dì bó pó dū (76) (Sanskrit, meaning auspicious) Mó mó (77) (Sanskrit, meaning mine) Yìn tù nà mó mó xiě (78) (Sanskrit, meaning Homage to me) (At this point, state the name; if a layperson, state 'disciple so-and-so') Luō shé pó yè (79) (Sanskrit, meaning king's calamity) Zhǔ luō bá yè (80) (Sanskrit, meaning thief's calamity) Ā qí ní pó yè (181) (Sanskrit, meaning fire calamity) Wū tuó jiā pó yè (82) (Sanskrit, meaning water calamity) Pí shā pó yè (83) (Sanskrit, meaning poison calamity) Shě sà duō luó pó yè (84) (Sanskrit, meaning weapon calamity) Pó luó zhuó jié luó pó yè (85) (Sanskrit, meaning wheel staff calamity) Tū sè chā pó yè (86) (Sanskrit, meaning evil star calamity) Ā shě nǐ pó yè (87) (Sanskrit, meaning thunderbolt calamity) Ā jiā luó mì lì zhù pó yè (88) (Sanskrit, meaning untimely death calamity) Tuó luó ní bù mí jiàn bō qié bō tuó pó yè (89) (Sanskrit, meaning earthquake calamity) Wū luō jiā pó duō pó yè (90) (Sanskrit, meaning meteor calamity) Là shé tán chá pó yè (191) (Sanskrit, meaning king's staff calamity) Nà qié pó yè (92) (Sanskrit, meaning dragon calamity) Pí tiáo dá pó yè (93) (Sanskrit, meaning lightning calamity) Sū bō luó ná pó yè (94) (Sanskrit, meaning garuda calamity) Yào chā jiē luó hē (95) (Sanskrit, meaning yaksha demon calamity) Luō chā sī jiē luó hē (96) (Sanskrit, meaning rakshasa demon calamity) Bì lì duō jiē luó hē (97) (Sanskrit, meaning preta demon calamity)
(九十七) 毗舍遮揭啰訶(九十八) 部多揭啰訶(九十九) 鳩槃茶揭啰訶(二百) 補丹那揭啰訶(二百一) 迦吒補丹那揭啰訶(二) 悉干度揭啰訶(三) 阿播悉摩啰揭啰訶(四) 烏檀摩陀揭啰訶(五) 車夜揭啰訶(六) 醯唎婆帝揭啰訶(七) 社多訶唎南(八) 揭婆訶唎南(九) 嚧地啰訶唎南(十) 忙娑訶唎南(二百十一) 謎陀訶唎南(十二) 摩阇訶唎南(十三) 阇多訶唎女(十四) 視比多訶唎南(十五) 毗多訶唎南(十六) 婆多訶唎南(十七) 阿輸遮訶唎女(十八) 質多訶唎女(十九) 帝釤薩鞞釤(二十) 薩婆揭啰訶南(二百二十一) 毗陀耶阇瞋陀夜彌(二十二) 雞啰夜彌(二十三) 波唎跋啰者迦訖唎擔(二十四) 毗陀夜阇瞋陀夜彌(二十五) 雞啰夜彌(二十六) 茶演尼訖唎擔(二十七) 毗陀夜阇瞋陀夜彌(二十八) 雞啰夜彌(二十九) 摩訶般輸般怛夜(三十) 嚧陀啰訖唎擔(二百三十一) 毗陀夜阇瞋陀夜彌(三十二) 雞啰夜彌(三十三) 那啰夜拏訖唎擔(三十四) 毗陀夜阇瞋陀夜彌(三十五) 雞啰夜彌(三十六) 怛埵伽嚧茶西訖唎擔(三十七) 毗陀夜阇瞋陀夜彌(三十八) 雞啰夜彌(三十九) 摩訶迦啰摩怛唎伽拏訖唎擔
【現代漢語翻譯】 現代漢語譯本 (九十七) 毗舍遮揭啰訶 (Piśāca graha，食肉鬼神所引起的疾病) (九十八) 部多揭啰訶 (Bhūta graha，鬼怪所引起的疾病) (九十九) 鳩槃茶揭啰訶 (Kumbhāṇḍa graha，甕形鬼所引起的疾病) (二百) 補丹那揭啰訶 (Pūtanā graha，臭餓鬼所引起的疾病) (二百一) 迦吒補丹那揭啰訶 (Kaṭapūtanā graha，極臭餓鬼所引起的疾病) (二) 悉干度揭啰訶 (Skanda graha，塞建陀神所引起的疾病) (三) 阿播悉摩啰揭啰訶 (Apasmāra graha，癲癇鬼所引起的疾病) (四) 烏檀摩陀揭啰訶 (Otmada graha，瘋狂鬼所引起的疾病) (五) 車夜揭啰訶 (Chāyā graha，影子鬼所引起的疾病) (六) 醯唎婆帝揭啰訶 (Hrībhūtī graha，羞恥鬼所引起的疾病) (七) 社多訶唎南 (Jātā hāriṇām，奪取生命的鬼) (八) 揭婆訶唎南 (Garbha hāriṇām，奪取胎兒的鬼) (九) 嚧地啰訶唎南 (Rudhirā hāriṇām，奪取血液的鬼) (十) 忙娑訶唎南 (Māṃsa hāriṇām，奪取血肉的鬼) (二百十一) 謎陀訶唎南 (Medo hāriṇām，奪取脂肪的鬼) (十二) 摩阇訶唎南 (Majja hāriṇām，奪取骨髓的鬼) (十三) 阇多訶唎女 (Jātā hāriṇī，奪取生命的女神) (十四) 視比多訶唎南 (Viṣṭa hāriṇām，奪取排泄物的鬼) (十五) 毗多訶唎南 (Vit hāriṇām，奪取糞便的鬼) (十六) 婆多訶唎南 (Vāta hāriṇām，奪取氣息的鬼) (十七) 阿輸遮訶唎女 (Aśuci hāriṇī，奪取不凈物的女神) (十八) 質多訶唎女 (Citta hāriṇī，奪取心識的女神) (十九) 帝釤薩鞞釤 (Teṣāṃ sarveṣāṃ，對所有這些) (二十) 薩婆揭啰訶南 (Sarva grahāṇām，所有鬼) (二百二十一) 毗陀耶阇瞋陀夜彌 (Vidyāṃ chedayāmi，我摧破明咒) (二十二) 雞啰夜彌 (Kīlayāmi，我鎮壓) (二十三) 波唎跋啰者迦訖唎擔 (Parivrājakakṛtyam，遊行者的作為) (二十四) 毗陀夜阇瞋陀夜彌 (Vidyāṃ chedayāmi，我摧破明咒) (二十五) 雞啰夜彌 (Kīlayāmi，我鎮壓) (二十六) 茶演尼訖唎擔 (Ḍākinīkṛtyam，食人女鬼的作為) (二十七) 毗陀夜阇瞋陀夜彌 (Vidyāṃ chedayāmi，我摧破明咒) (二十八) 雞啰夜彌 (Kīlayāmi，我鎮壓) (二十九) 摩訶般輸般怛夜 (Mahāpaśupataye，偉大的獸主) (三十) 嚧陀啰訖唎擔 (Raudrakṛtyam，暴怒者的作為) (二百三十一) 毗陀夜阇瞋陀夜彌 (Vidyāṃ chedayāmi，我摧破明咒) (三十二) 雞啰夜彌 (Kīlayāmi，我鎮壓) (三十三) 那啰夜拏訖唎擔 (Nārāyaṇakṛtyam，那羅延的作為) (三十四) 毗陀夜阇瞋陀夜彌 (Vidyāṃ chedayāmi，我摧破明咒) (三十五) 雞啰夜彌 (Kīlayāmi，我鎮壓) (三十六) 怛埵伽嚧茶西訖唎擔 (Tārkṣyakārūḍhasi kṛtyam，金翅鳥的作為) (三十七) 毗陀夜阇瞋陀夜彌 (Vidyāṃ chedayāmi，我摧破明咒) (三十八) 雞啰夜彌 (Kīlayāmi，我鎮壓) (三十九) 摩訶迦啰摩怛唎伽拏訖唎擔 (Mahākālamātṛgaṇakṛtyam，大黑天母眾的作為)
English version (97) Piśāca graha (Disease caused by flesh-eating demons) (98) Bhūta graha (Disease caused by ghosts) (99) Kumbhāṇḍa graha (Disease caused by pot-shaped demons) (200) Pūtanā graha (Disease caused by foul-smelling hungry ghosts) (201) Kaṭapūtanā graha (Disease caused by extremely foul-smelling hungry ghosts) (2) Skanda graha (Disease caused by the god Skanda) (3) Apasmāra graha (Disease caused by epilepsy demons) (4) Otmada graha (Disease caused by madness demons) (5) Chāyā graha (Disease caused by shadow demons) (6) Hrībhūtī graha (Disease caused by shame demons) (7) Jātā hāriṇām (Ghosts that take life) (8) Garbha hāriṇām (Ghosts that take the fetus) (9) Rudhirā hāriṇām (Ghosts that take blood) (10) Māṃsa hāriṇām (Ghosts that take flesh) (211) Medo hāriṇām (Ghosts that take fat) (12) Majja hāriṇām (Ghosts that take marrow) (13) Jātā hāriṇī (Goddess that takes life) (14) Viṣṭa hāriṇām (Ghosts that take excrement) (15) Vit hāriṇām (Ghosts that take feces) (16) Vāta hāriṇām (Ghosts that take breath) (17) Aśuci hāriṇī (Goddess that takes impurities) (18) Citta hāriṇī (Goddess that takes consciousness) (19) Teṣāṃ sarveṣāṃ (To all of these) (20) Sarva grahāṇām (All ghosts) (221) Vidyāṃ chedayāmi (I destroy the mantra) (22) Kīlayāmi (I suppress) (23) Parivrājakakṛtyam (Acts of wandering ascetics) (24) Vidyāṃ chedayāmi (I destroy the mantra) (25) Kīlayāmi (I suppress) (26) Ḍākinīkṛtyam (Acts of Ḍākinīs) (27) Vidyāṃ chedayāmi (I destroy the mantra) (28) Kīlayāmi (I suppress) (29) Mahāpaśupataye (To the great Lord of Beasts) (30) Raudrakṛtyam (Acts of the wrathful one) (231) Vidyāṃ chedayāmi (I destroy the mantra) (32) Kīlayāmi (I suppress) (33) Nārāyaṇakṛtyam (Acts of Nārāyaṇa) (34) Vidyāṃ chedayāmi (I destroy the mantra) (35) Kīlayāmi (I suppress) (36) Tārkṣyakārūḍhasi kṛtyam (Acts of Garuḍa) (37) Vidyāṃ chedayāmi (I destroy the mantra) (38) Kīlayāmi (I suppress) (39) Mahākālamātṛgaṇakṛtyam (Acts of the hosts of Mahākāla and the Mothers)
【English Translation】 English version (97) Piśāca graha (Disease caused by flesh-eating demons) (98) Bhūta graha (Disease caused by ghosts) (99) Kumbhāṇḍa graha (Disease caused by pot-shaped demons) (200) Pūtanā graha (Disease caused by foul-smelling hungry ghosts) (201) Kaṭapūtanā graha (Disease caused by extremely foul-smelling hungry ghosts) (2) Skanda graha (Disease caused by the god Skanda) (3) Apasmāra graha (Disease caused by epilepsy demons) (4) Otmada graha (Disease caused by madness demons) (5) Chāyā graha (Disease caused by shadow demons) (6) Hrībhūtī graha (Disease caused by shame demons) (7) Jātā hāriṇām (Ghosts that take life) (8) Garbha hāriṇām (Ghosts that take the fetus) (9) Rudhirā hāriṇām (Ghosts that take blood) (10) Māṃsa hāriṇām (Ghosts that take flesh) (211) Medo hāriṇām (Ghosts that take fat) (12) Majja hāriṇām (Ghosts that take marrow) (13) Jātā hāriṇī (Goddess that takes life) (14) Viṣṭa hāriṇām (Ghosts that take excrement) (15) Vit hāriṇām (Ghosts that take feces) (16) Vāta hāriṇām (Ghosts that take breath) (17) Aśuci hāriṇī (Goddess that takes impurities) (18) Citta hāriṇī (Goddess that takes consciousness) (19) Teṣāṃ sarveṣāṃ (To all of these) (20) Sarva grahāṇām (All ghosts) (221) Vidyāṃ chedayāmi (I destroy the mantra) (22) Kīlayāmi (I suppress) (23) Parivrājakakṛtyam (Acts of wandering ascetics) (24) Vidyāṃ chedayāmi (I destroy the mantra) (25) Kīlayāmi (I suppress) (26) Ḍākinīkṛtyam (Acts of Ḍākinīs) (27) Vidyāṃ chedayāmi (I destroy the mantra) (28) Kīlayāmi (I suppress) (29) Mahāpaśupataye (To the great Lord of Beasts) (30) Raudrakṛtyam (Acts of the wrathful one) (231) Vidyāṃ chedayāmi (I destroy the mantra) (32) Kīlayāmi (I suppress) (33) Nārāyaṇakṛtyam (Acts of Nārāyaṇa) (34) Vidyāṃ chedayāmi (I destroy the mantra) (35) Kīlayāmi (I suppress) (36) Tārkṣyakārūḍhasi kṛtyam (Acts of Garuḍa) (37) Vidyāṃ chedayāmi (I destroy the mantra) (38) Kīlayāmi (I suppress) (39) Mahākālamātṛgaṇakṛtyam (Acts of the hosts of Mahākāla and the Mothers)
(四十) 毗陀夜阇瞋陀夜彌(二百四十一) 雞啰夜彌(四十二) 迦波唎迦訖唎擔(四十三) 毗陀夜阇瞋陀夜彌(四十四) 雞啰夜彌(四十五) 阇耶羯啰摩度羯啰(四十六) 薩婆啰他娑達那訖唎擔(四十七) 毗陀夜阇瞋陀夜彌(四十八) 雞啰夜彌(四十九) 赭咄啰婆耆你訖唎擔(五十) 毗陀夜阇瞋陀夜彌(二百五十一) 雞啰夜彌(五十二) 毗唎羊訖唎知(五十三) 難陀雞沙啰伽拏般帝(五十四) 索醯夜訖唎擔(五十五) 毗陀夜阇瞋陀夜彌(五十六) 雞啰夜彌(五十七) 那揭那舍啰婆拏訖唎擔(五十八) 毗陀夜阇瞋陀夜彌(五十九) 雞啰夜彌(六十) 阿羅漢訖唎擔毗陀夜阇瞋陀夜彌(二百六十一) 雞啰夜彌(六十二) 毗多啰伽訖唎擔(六十三) 毗陀夜阇瞋陀夜彌(六十四) 雞啰夜彌跋阇啰波你(六十五) 具醯夜具醯夜(六十六) 迦地般帝訖唎擔(六十七) 毗陀夜阇瞋陀夜彌(六十八) 雞啰夜彌(六十九) 啰叉罔(七十) 婆伽梵(二百七十一) 印兔那麼么寫(七十二) (至此依前稱弟子名)婆伽梵(七十三) 薩怛多般怛啰(七十四) 南無粹都帝(七十五) 阿悉多那啰剌迦(七十六) 波啰婆悉普吒(七十七) 毗迦薩怛多缽帝唎(七十八) 什
【現代漢語翻譯】 現代漢語譯本： （四十）愿以此咒摧破所有邪惡的知識（Vidhya Chindayaami）（241）愿以此咒降伏（Keelayaami）（242）卡巴里卡（Kapalika）的作為（kritam）（243）愿以此咒摧破所有邪惡的知識（Vidhya Chindayaami）（244）愿以此咒降伏（Keelayaami）（245）勝利的行為，歡喜的行為（Jaya Karama Madhu Karama）（246）所有目的都能成就的作為（Sarva Artha Sadhana Kritam）（247）愿以此咒摧破所有邪惡的知識（Vidhya Chindayaami）（248）愿以此咒降伏（Keelayaami）（249）四姐妹的作為（Chatur Bhagini Kritam）（250）愿以此咒摧破所有邪惡的知識（Vidhya Chindayaami）（251）愿以此咒降伏（Keelayaami）（252）毗梨羊（Viryam）的作為（kritam）（253）難陀（Nanda），雞沙啰伽拏般帝（Keshara Gana Pati）（254）索醯夜（Soheya）的作為（kritam）（255）愿以此咒摧破所有邪惡的知識（Vidhya Chindayaami）（256）愿以此咒降伏（Keelayaami）（257）那揭那舍啰婆拏（Naga Nasha Sharavana）的作為（kritam）（258）愿以此咒摧破所有邪惡的知識（Vidhya Chindayaami）（259）愿以此咒降伏（Keelayaami）（260）阿羅漢（Arhan）的作為，愿以此咒摧破所有邪惡的知識（Vidhya Chindayaami）（261）愿以此咒降伏（Keelayaami）（262）毗多啰伽（Vitaraga）的作為（kritam）（263）愿以此咒摧破所有邪惡的知識（Vidhya Chindayaami）（264）愿以此咒降伏（Keelayaami），金剛手（Vajra Pani）（265）隱秘啊，隱秘啊（Guhya Guhya）（266）大地之主（Khadga Pati）的作為（kritam）（267）愿以此咒摧破所有邪惡的知識（Vidhya Chindayaami）（268）愿以此咒降伏（Keelayaami）（269）保護（Raksha）我（70）世尊（Bhagavan）（271）愿此（印兔那麼么寫）（antu mama）（72）（至此依前稱弟子名）世尊（Bhagavan）（73）大白傘蓋（Sitatapatra）（74）敬禮皈依（Namo Stute）（75）阿悉多那啰剌迦（Asita Nararka）（76）波啰婆悉普吒（Prabha Sphuta）（77）毗迦薩怛多缽帝唎（Vikasa Tatata Patiri）（78）什
【English Translation】 English version: (40) May this mantra destroy all evil knowledge (Vidhya Chindayaami) (241) May this mantra subdue (Keelayaami) (242) The actions (kritam) of Kapalika (243) May this mantra destroy all evil knowledge (Vidhya Chindayaami) (244) May this mantra subdue (Keelayaami) (245) Actions of victory, actions of joy (Jaya Karama Madhu Karama) (246) Actions that accomplish all purposes (Sarva Artha Sadhana Kritam) (247) May this mantra destroy all evil knowledge (Vidhya Chindayaami) (248) May this mantra subdue (Keelayaami) (249) The actions of the four sisters (Chatur Bhagini Kritam) (250) May this mantra destroy all evil knowledge (Vidhya Chindayaami) (251) May this mantra subdue (Keelayaami) (252) The actions (kritam) of Viryam (253) Nanda, Keshara Gana Pati (254) The actions (kritam) of Soheya (255) May this mantra destroy all evil knowledge (Vidhya Chindayaami) (256) May this mantra subdue (Keelayaami) (257) The actions (kritam) of Naga Nasha Sharavana (258) May this mantra destroy all evil knowledge (Vidhya Chindayaami) (259) May this mantra subdue (Keelayaami) (260) The actions of Arhan, may this mantra destroy all evil knowledge (Vidhya Chindayaami) (261) May this mantra subdue (Keelayaami) (262) The actions (kritam) of Vitaraga (263) May this mantra destroy all evil knowledge (Vidhya Chindayaami) (264) May this mantra subdue (Keelayaami), Vajra Pani (265) Secret, secret (Guhya Guhya) (266) The actions (kritam) of Khadga Pati (267) May this mantra destroy all evil knowledge (Vidhya Chindayaami) (268) May this mantra subdue (Keelayaami) (269) Protect (Raksha) me (70) Bhagavan (271) May this (antu mama) (72) (Here, the disciple's name is recited as before) Bhagavan (73) Sitatapatra (74) Homage and refuge (Namo Stute) (75) Asita Nararka (76) Prabha Sphuta (77) Vikasa Tatata Patiri (78) Shi
佛啰什佛啰(七十九) 陀啰陀啰(八十) 頻陀啰頻陀啰瞋陀瞋陀(二百八十一) 虎𤙖(八十二) 虎𤙖(八十三) 泮吒(八十四) 泮吒泮吒泮吒泮吒(八十五) 娑訶(八十六) 醯醯泮(八十七) 阿牟迦耶泮(八十八) 阿波啰提訶多泮(八十九) 婆啰波啰陀泮(九十) 阿素啰毗陀啰波迦泮(二百九十一) 薩婆提鞞弊泮(九十二) 薩婆那伽弊泮(九十三) 薩婆藥叉弊泮(九十四) 薩婆乾闥婆弊泮(九十五) 薩婆補丹那弊泮(九十六) 迦吒補丹那弊泮(九十七) 薩婆突狼枳帝弊泮(九十八) 薩婆突澀比𠼐訖瑟帝弊泮(九十九) 薩婆什婆唎弊泮(三百) 薩婆阿播悉摩𠼐弊泮(三百一) 薩婆舍啰婆拏弊泮(二) 薩婆地帝雞弊泮(三) 薩婆怛摩陀繼弊泮(四) 薩婆毗陀耶啰誓遮𠼐弊泮(五) 阇夜羯啰摩度羯啰(六) 薩婆羅他娑陀雞弊泮(七) 毗地夜遮唎弊泮(八) 者都啰縛耆你弊泮(九) 跋阇啰俱摩唎(十) 毗陀夜啰誓弊泮(三百十一) 摩訶波啰丁羊乂耆唎弊泮(十二) 跋阇啰商羯啰夜(十三) 波啰丈耆啰阇耶泮(十四) 摩訶迦啰夜(十五) 摩訶末怛唎迦拏(十六) 南無娑羯唎多夜泮(十七) 毖瑟拏婢曳泮(十八) 勃啰訶牟尼曳泮(十九) 阿
【現代漢語翻譯】 現代漢語譯本 佛啰什佛啰(79)（名稱待考） 陀啰陀啰(80)（名稱待考） 頻陀啰頻陀啰瞋陀瞋陀(281)（名稱待考） 虎𤙖(82)（名稱待考） 虎𤙖(83)（名稱待考） 泮吒(84)（摧伏） 泮吒泮吒泮吒泮吒(85)（摧伏） 娑訶(86)（成就） 醯醯泮(87)（名稱待考） 阿牟迦耶泮(88)（不空成就） 阿波啰提訶多泮(89)（無障礙） 婆啰波啰陀泮(90)（名稱待考） 阿素啰毗陀啰波迦泮(291)（摧破阿修羅） 薩婆提鞞弊泮(92)（摧破一切天女） 薩婆那伽弊泮(93)（摧破一切龍） 薩婆藥叉弊泮(94)（摧破一切夜叉） 薩婆乾闥婆弊泮(95)（摧破一切乾闥婆） 薩婆補丹那弊泮(96)（摧破一切布單那） 迦吒補丹那弊泮(97)（摧破迦吒布單那） 薩婆突狼枳帝弊泮(98)（摧破一切惡生） 薩婆突澀比𠼐訖瑟帝弊泮(99)（摧破一切難降伏） 薩婆什婆唎弊泮(300)（摧破一切自在） 薩婆阿播悉摩𠼐弊泮(301)（摧破一切癲狂） 薩婆舍啰婆拏弊泮(2)（摧破一切舍啰婆拏） 薩婆地帝雞弊泮(3)（摧破一切地帝雞） 薩婆怛摩陀繼弊泮(4)（摧破一切怛摩陀繼） 薩婆毗陀耶啰誓遮𠼐弊泮(5)（摧破一切明咒） 阇夜羯啰摩度羯啰(6)（勝利作、歡喜作） 薩婆羅他娑陀雞弊泮(7)（摧破一切戰車） 毗地夜遮唎弊泮(8)（摧破明咒女） 者都啰縛耆你弊泮(9)（摧破四姊妹） 跋阇啰俱摩唎(10)（金剛童女） 毗陀夜啰誓弊泮(311)（摧破明咒） 摩訶波啰丁羊乂耆唎弊泮(12)（摧破大火焰） 跋阇啰商羯啰夜(13)（金剛鎖） 波啰丈耆啰阇耶泮(14)（摧破他方軍） 摩訶迦啰夜(15)（大黑天） 摩訶末怛唎迦拏(16)（大母神眾） 南無娑羯唎多夜泮(17)（敬禮所作） 毖瑟拏婢曳泮(18)（摧破毗濕奴） 勃啰訶牟尼曳泮(19)（摧破梵天） 阿(20)
【English Translation】 English version 佛啰什佛啰(79) (Name to be verified) 陀啰陀啰(80) (Name to be verified) 頻陀啰頻陀啰瞋陀瞋陀(281) (Name to be verified) 虎𤙖(82) (Name to be verified) 虎𤙖(83) (Name to be verified) 泮吒(84) (Crushing) 泮吒泮吒泮吒泮吒(85) (Crushing) 娑訶(86) (Accomplishment) 醯醯泮(87) (Name to be verified) 阿牟迦耶泮(88) (Not empty accomplishment) 阿波啰提訶多泮(89) (Unobstructed) 婆啰波啰陀泮(90) (Name to be verified) 阿素啰毗陀啰波迦泮(291) (Crushing the Asuras) 薩婆提鞞弊泮(92) (Crushing all goddesses) 薩婆那伽弊泮(93) (Crushing all Nagas) 薩婆藥叉弊泮(94) (Crushing all Yakshas) 薩婆乾闥婆弊泮(95) (Crushing all Gandharvas) 薩婆補丹那弊泮(96) (Crushing all Putanas) 迦吒補丹那弊泮(97) (Crushing Kata-putanas) 薩婆突狼枳帝弊泮(98) (Crushing all evil births) 薩婆突澀比𠼐訖瑟帝弊泮(99) (Crushing all the difficult to subdue) 薩婆什婆唎弊泮(300) (Crushing all the free ones) 薩婆阿播悉摩𠼐弊泮(301) (Crushing all the mad ones) 薩婆舍啰婆拏弊泮(2) (Crushing all Sharabhanas) 薩婆地帝雞弊泮(3) (Crushing all Ditikis) 薩婆怛摩陀繼弊泮(4) (Crushing all Tamatadis) 薩婆毗陀耶啰誓遮𠼐弊泮(5) (Crushing all Vidyadharas) 阇夜羯啰摩度羯啰(6) (Victory-making, joy-making) 薩婆羅他娑陀雞弊泮(7) (Crushing all chariots) 毗地夜遮唎弊泮(8) (Crushing the Mantra women) 者都啰縛耆你弊泮(9) (Crushing the four sisters) 跋阇啰俱摩唎(10) (Vajra maiden) 毗陀夜啰誓弊泮(311) (Crushing the mantras) 摩訶波啰丁羊乂耆唎弊泮(12) (Crushing the great flame) 跋阇啰商羯啰夜(13) (Vajra lock) 波啰丈耆啰阇耶泮(14) (Crushing the army of the other direction) 摩訶迦啰夜(15) (Mahakala) 摩訶末怛唎迦拏(16) (Great Matrika assembly) 南無娑羯唎多夜泮(17) (Homage to the made) 毖瑟拏婢曳泮(18) (Crushing Vishnu) 勃啰訶牟尼曳泮(19) (Crushing Brahma) 阿(20)
耆尼曳泮(二十) 摩訶羯唎曳泮(三百二十一) 羯啰檀遲曳泮(二十二) 蔑怛唎曳泮(二十三) 嘮怛唎曳泮(二十四) 遮文茶曳泮(二十五) 羯邏啰怛唎曳泮(二十六) 迦般唎曳泮(二十七) 阿地目質多迦尸摩舍那(二十八) 婆私你曳泮(二十九) 演吉質(三十) 薩埵婆寫(三百三十一) 么么印兔那麼么寫(三十二) (至此句依前稱弟子某人)突瑟吒質多(三十三) 阿末怛唎質多(三十四) 烏阇訶啰(三十五) 伽婆訶啰(三十六) 嚧地啰訶啰(三十七) 婆娑訶啰(三十八) 摩阇訶啰(三十九) 阇多訶啰(四十) 視毖多訶啰(三百四十一) 跋略夜訶啰(四十二) 乾陀訶啰(四十三) 布史波訶啰(四十四) 頗啰訶啰(四十五) 婆寫訶啰(四十六) 般波質多(四十七) 突瑟吒質多(四十八) 嘮陀啰質多(四十九) 藥叉揭啰訶(五十) 啰剎娑揭啰訶(三百五十一) 閉㘑多揭啰訶(五十二) 毗舍遮揭啰訶(五十三) 部多揭啰訶(五十四) 鳩槃茶揭啰訶(五十五) 悉乾陀揭啰訶(五十六) 烏怛摩陀揭啰訶(五十七) 車夜揭啰訶(五十八) 阿播薩摩啰揭啰訶(五十九) 宅袪革茶耆尼揭啰訶(六十) 唎佛帝揭啰訶(三百六十一) 阇彌迦揭啰訶
【現代漢語翻譯】 現代漢語譯本 『耆尼曳泮』 (Qiniye Pan) (二十)，『摩訶羯唎曳泮』 (Mohe Jieliye Pan) (三百二十一)，『羯啰檀遲曳泮』 (Jieluo Tanchiye Pan) (二十二)，『蔑怛唎曳泮』 (Miete Liye Pan) (二十三)，『嘮怛唎曳泮』 (Laoda Liye Pan) (二十四)，『遮文茶曳泮』 (Zha Wencha Ye Pan) (二十五)，『羯邏啰怛唎曳泮』 (Jieluo La Da Liye Pan) (二十六)，『迦般唎曳泮』 (Jia Ban Liye Pan) (二十七)，『阿地目質多迦尸摩舍那』 (Adi Muzhi Duojia Shimo Shena) (二十八)，『婆私你曳泮』 (Posi Niye Pan) (二十九)，『演吉質』 (Yan Jizhi) (三十)，『薩埵婆寫』 (Satuo Poxie) (三百三十一)，『么么印兔那麼么寫』 (Momo Yintu Name Moxie) (三十二)，(至此句依前稱弟子某人) 『突瑟吒質多』 (Tushe Zhizha) (三十三)，『阿末怛唎質多』 (Amo Da Li Zhizha) (三十四)，『烏阇訶啰』 (Wuzha Heluo) (三十五)，『伽婆訶啰』 (Qie Po Heluo) (三十六)，『嚧地啰訶啰』 (Ludi Luo Heluo) (三十七)，『婆娑訶啰』 (Posuo Heluo) (三十八)，『摩阇訶啰』 (Mozha Heluo) (三十九)，『阇多訶啰』 (Shedo Heluo) (四十)，『視毖多訶啰』 (Shibiduo Heluo) (三百四十一)，『跋略夜訶啰』 (Balue Ye Heluo) (四十二)，『乾陀訶啰』 (Qianto Heluo) (四十三)，『布史波訶啰』 (Bushi Bo Heluo) (四十四)，『頗啰訶啰』 (Po Luo Heluo) (四十五)，『婆寫訶啰』 (Poxie Heluo) (四十六)，『般波質多』 (Banbo Zhizha) (四十七)，『突瑟吒質多』 (Tushe Zhizha) (四十八)，『嘮陀啰質多』 (Laotuo Luo Zhizha) (四十九)，『藥叉揭啰訶』 (Yaocha Jieluohe) (夜叉，一種鬼神) (五十)，『啰剎娑揭啰訶』 (Luosha Suo Jieluohe) (羅剎，惡鬼) (三百五十一)，『閉㘑多揭啰訶』 (Bili Duo Jieluohe) (餓鬼) (五十二)，『毗舍遮揭啰訶』 (Pishe Zha Jieluohe) (毗舍遮，食人肉的鬼) (五十三)，『部多揭啰訶』 (Buduo Jieluohe) (部多，鬼) (五十四)，『鳩槃茶揭啰訶』 (Jiupancha Jieluohe) (鳩槃茶，守門鬼) (五十五)，『悉乾陀揭啰訶』 (Xigan Tuo Jieluohe) (悉乾陀，一種鬼神) (五十六)，『烏怛摩陀揭啰訶』 (Wudamo Tuo Jieluohe) (烏怛摩陀，癲狂鬼) (五十七)，『車夜揭啰訶』 (Cheye Jieluohe) (車夜，影子鬼) (五十八)，『阿播薩摩啰揭啰訶』 (Abo Samo Luo Jieluohe) (阿播薩摩啰，癇鬼) (五十九)，『宅袪革茶耆尼揭啰訶』 (Zhai Qu Gecha Qini Jieluohe) (宅袪革茶耆尼，女鬼) (六十)，『唎佛帝揭啰訶』 (Li Fudi Jieluohe) (三百六十一)，『阇彌迦揭啰訶』 (Shemi Jia Jieluohe)
【English Translation】 English version 'Qiniye Pan' (二十), 'Mohe Jieliye Pan' (三百二十一), 'Jieluo Tanchiye Pan' (二十二), 'Miete Liye Pan' (二十三), 'Laoda Liye Pan' (二十四), 'Zha Wencha Ye Pan' (二十五), 'Jieluo La Da Liye Pan' (二十六), 'Jia Ban Liye Pan' (二十七), 'Adi Muzhi Duojia Shimo Shena' (二十八), 'Posi Niye Pan' (二十九), 'Yan Jizhi' (三十), 'Satuo Poxie' (三百三十一), 'Momo Yintu Name Moxie' (三十二), (At this point, the disciple's name is mentioned as before) 'Tushe Zhizha' (三十三), 'Amo Da Li Zhizha' (三十四), 'Wuzha Heluo' (三十五), 'Qie Po Heluo' (三十六), 'Ludi Luo Heluo' (三十七), 'Posuo Heluo' (三十八), 'Mozha Heluo' (三十九), 'Shedo Heluo' (四十), 'Shibiduo Heluo' (三百四十一), 'Balue Ye Heluo' (四十二), 'Qianto Heluo' (四十三), 'Bushi Bo Heluo' (四十四), 'Po Luo Heluo' (四十五), 'Poxie Heluo' (四十六), 'Banbo Zhizha' (四十七), 'Tushe Zhizha' (四十八), 'Laotuo Luo Zhizha' (四十九), 'Yaocha Jieluohe' (Yaksha, a type of spirit) (五十), 'Luosha Suo Jieluohe' (Rakshasa, a demon) (三百五十一), 'Bili Duo Jieluohe' (Preta, a hungry ghost) (五十二), 'Pishe Zha Jieluohe' (Pishacha, a flesh-eating ghost) (五十三), 'Buduo Jieluohe' (Bhuta, a ghost) (五十四), 'Jiupancha Jieluohe' (Kumbhanda, a gate-keeper ghost) (五十五), 'Xigan Tuo Jieluohe' (Skanda, a type of spirit) (五十六), 'Wudamo Tuo Jieluohe' (Unmada, a madness-inducing ghost) (五十七), 'Cheye Jieluohe' (Chaya, a shadow ghost) (五十八), 'Abo Samo Luo Jieluohe' (Apasmara, an epilepsy-inducing ghost) (五十九), 'Zhai Qu Gecha Qini Jieluohe' (Tagacha Jagini, a female ghost) (六十), 'Li Fudi Jieluohe' (三百六十一), 'Shemi Jia Jieluohe'
(六十二) 舍俱尼揭啰訶(六十三) 姥陀啰難地迦揭啰訶(六十四) 阿藍婆揭啰訶(六十五) 干度波尼揭啰訶(六十六) 什伐啰堙迦醯迦(六十七) 墜帝藥迦(六十八) 怛隸帝藥迦(六十九) 者突托迦(七十) 昵提什伐啰毖釤摩什伐啰(三百七十一) 薄底迦(七十二) 鼻底迦(七十三) 室隸瑟蜜迦(七十四) 娑你般帝迦(七十五) 薩婆什伐啰(七十六) 室嚧吉帝(七十七) 末陀鞞達嚧制劍(七十八) 阿綺嚧鉗(七十九) 目佉嚧鉗(八十) 羯唎突嚧鉗(三百八十一) 揭啰訶輸藍(八十二) 羯拏輸藍(八十三) 憚多輸藍(八十四) 迄唎夜輸藍(八十五) 末么輸藍(八十六) 跋唎室婆輸藍(八十七) 毖栗瑟吒輸藍(八十八) 烏陀啰輸藍(八十九) 羯知輸藍(九十) 跋悉帝輸藍(三百九十一) 鄔嚧輸藍(九十二) 常伽輸藍(九十三) 喝悉多輸藍(九十四) 跋陀輸藍(九十五) 娑房盎伽般啰丈伽輸藍(九十六) 部多毖跢茶(九十七) 茶耆尼什婆啰(九十八) 陀突嚧迦建咄嚧吉知婆路多毗(九十九) 薩般嚧訶凌伽(四百) 輸沙怛啰娑那羯啰(四百一) 毗沙喻迦(二) 阿耆尼烏陀迦(三) 末啰鞞啰建跢啰(四) 阿迦啰蜜唎咄怛斂部迦(五
) 地栗剌吒(六) 毖唎瑟質迦(七) 薩婆那俱啰(八) 肆引伽弊揭啰唎藥叉怛啰芻(九) 末啰視吠帝釤娑鞞釤(十) 悉怛多缽怛啰(四百十一) 摩訶跋阇嚧瑟尼釤(十二) 摩訶般賴丈耆藍(十三) 夜波突陀舍喻阇那(十四) 辮怛隸拏(十五) 毗陀耶槃曇迦嚧彌(十六) 帝殊槃曇迦嚧彌(十七) 般啰毗陀槃曇迦嚧彌(十八) 跢侄他(十九) 唵(二十) 阿那隸(四百二十一) 毗舍提(二十二) 鞞啰跋阇啰陀唎(二十三) 槃陀槃陀你(二十四) 跋阇啰謗尼泮(二十五) 虎𤙖都嚧甕泮(二十六) 莎婆訶(二十七) 大正藏第 19 冊 No. 0945 大佛頂如來密因修證了義諸菩薩萬行首楞嚴經
大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第八(一名中印度那蘭陀大道場經，于灌頂部錄出別行)
唐天竺沙門般剌蜜帝譯
「阿難！如是眾生一一類中，亦各各具十二顛倒；猶如捏目亂花發生，顛倒妙圓真凈明心，具足如斯虛妄亂想。汝今修證佛三摩提，於是本因元所亂想，立三漸次方得除滅；如凈器中除去毒蜜，以諸湯水並雜灰香洗滌其器，后貯甘露。云何名為三種漸次？一者修習，除其助因；二者真修，刳其正性；三者增進，違其現業。
【現代漢語翻譯】 現代漢語譯本 地栗剌吒(Dililazha，咒語) 毖唎瑟質迦(Bilisezhijia，咒語) 薩婆那俱啰(Saponajuluo，咒語) 肆引伽弊揭啰唎藥叉怛啰芻(Siyinjiabijieliyaochachalachu，咒語) 末啰視吠帝釤娑鞞釤(Molashifeidishanshabishan，咒語) 悉怛多缽怛啰(Xidatuoboluo，咒語) 摩訶跋阇嚧瑟尼釤(Mohebojilousheni shan，咒語) 摩訶般賴丈耆藍(Mohebanlaizhangqilan，咒語) 夜波突陀舍喻阇那(Yebotuosheyushana，咒語) 辮怛隸拏(Biandailina，咒語) 毗陀耶槃曇迦嚧彌(Pituoyepantanjialumi，咒語) 帝殊槃曇迦嚧彌(Dishupantanjialumi，咒語) 般啰毗陀槃曇迦嚧彌(Bolapituopantanjialumi，咒語) 跢侄他(Tazhita，咒語) 唵(Ong，咒語) 阿那隸(Analie，咒語) 毗舍提(Pisheti，咒語) 鞞啰跋阇啰陀唎(Pilobojilatuoli，咒語) 槃陀槃陀你(Pantuantuoni，咒語) 跋阇啰謗尼泮(Bojilabangnipan，咒語) 虎𤙖都嚧甕泮(Hudu luwengpan，咒語) 莎婆訶(Suopohe，咒語) 《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》卷第八(又名《中印度那蘭陀大道場經》，于灌頂部錄出別行) 唐天竺沙門般剌蜜帝譯 『阿難(Ananda，佛陀的弟子)！像這樣眾生中的每一種類，也都各自具有十二種顛倒；就像揉眼睛會產生亂花一樣，顛倒了妙圓真凈的明心，完全具備了像這樣虛妄的亂想。你現在修證佛的三摩提(Samadhi，禪定)，對於這個根本原因最初的亂想，設立三種漸進的次第才能去除消滅；就像在乾淨的器皿中除去有毒的蜂蜜，用各種熱水和摻雜灰燼香料的水洗滌這個器皿，然後才貯藏甘露。什麼叫做三種漸次呢？第一是修習，去除它的助因；第二是真修，挖掉它的正性；第三是增進，違背它現在的業力。
【English Translation】 English version Dililazha (Mantra), Bilisezhijia (Mantra), Saponajuluo (Mantra), Siyinjiabijieliyaochachalachu (Mantra), Molashifeidishanshabishan (Mantra), Xidatuoboluo (Mantra), Mohebojilousheni shan (Mantra), Mohebanlaizhangqilan (Mantra), Yebotuosheyushana (Mantra), Biandailina (Mantra), Pituoyepantanjialumi (Mantra), Dishupantanjialumi (Mantra), Bolapituopantanjialumi (Mantra), Tazhita (Mantra), Ong (Mantra), Analie (Mantra), Pisheti (Mantra), Pilobojilatuoli (Mantra), Pantuantuoni (Mantra), Bojilabangnipan (Mantra), Hudu luwengpan (Mantra), Suopohe (Mantra). The Shurangama Sutra, Volume 8 (also known as The Sutra of the Great Dharma Assembly of Nalanda in Central India, separately recorded in the Abhisheka section) Translated by the Tang Dynasty Indian Monk Paramiti. 'Ananda (Buddha's disciple)! Each of these categories of beings possesses twelve types of inversions, just as rubbing the eyes causes the illusion of seeing flowers. These inversions distort the wonderful, perfect, true, pure, and bright mind, fully equipped with such false and deluded thoughts. Now, as you cultivate and realize the Buddha's Samadhi (meditative absorption), you must establish three progressive stages to eliminate these fundamental and original deluded thoughts, just as removing poisonous honey from a clean vessel requires washing the vessel with hot water mixed with ash and fragrant substances before storing nectar. What are these three progressive stages? First, cultivate and study to eliminate the auxiliary causes. Second, genuinely cultivate to eradicate the inherent nature. Third, advance further to counteract the present karma.'
「云何助因？阿難！如是世界十二類生，不能自全依四食住，所謂段食、觸食、思食、識食，是故佛說一切眾生皆依食住。阿難！一切眾生食甘故生，食毒故死。是諸眾生求三摩提，當斷世間五種辛菜，是五種辛，熟食發淫，生啖增恚，如是世界食辛之人，縱能宣說十二部經，十方天仙嫌其臭穢咸皆遠離，諸餓鬼等因彼食次，舐其唇吻常與鬼住，福德日銷長無利益。是食辛人修三摩地，菩薩、天仙、十方善神不來守護，大力魔王得其方便，現作佛身來為說法，非毀禁戒贊淫怒癡，命終自為魔王眷屬，受魔福盡墮無間獄。阿難！修菩提者永斷五辛，是則名為第一增進修行漸次。
「云何正性？阿難！如是眾生入三摩地，要先嚴持清凈戒律，永斷淫心不餐酒肉，以火凈食無啖生氣。阿難！是修行人，若不斷淫及與殺生，出三界者無有是處。常觀淫慾猶如毒蛇、如見怨賊，先持聲聞四棄八棄執身不動，後行菩薩清凈律儀執心不起，禁戒成就，則於世間永無相生相殺之業，偷劫不行無相負累，亦於世間不還宿債。是清凈人修三摩地，父母肉身不須天眼，自然觀見十方世界，睹佛聞法親奉聖旨，得大神通游十方界，宿命清凈得無艱險。是則名為第二增進修行漸次。
「云何現業？阿難！如是清凈持禁戒人心無貪淫
【現代漢語翻譯】 現代漢語譯本 『什麼是助因？阿難（Ananda，佛陀的十大弟子之一）！這個世界上的十二類眾生，不能完全依靠自身生存，需要依賴四種食物才能存活，也就是段食（指有形食物）、觸食（指感官接觸）、思食（指意念和渴望）、識食（指意識的持續）。所以佛說一切眾生都依靠食物而存活。阿難！一切眾生食用甘美的食物而生存，食用有毒的食物而死亡。這些眾生如果想要修習三摩提（Samadhi，禪定），應當斷絕世間的五種辛菜。這五種辛菜，煮熟了食用會助長淫慾，生吃會增長嗔恚。像這樣，這個世界食用辛菜的人，即使能夠宣講十二部經，十方天仙也會嫌棄他們的臭穢而遠離。那些餓鬼會因為他們食用辛菜后的氣息，舔舐他們的嘴唇，常常與鬼為伍，福德日益消減，長久沒有利益。這些食用辛菜的人修習三摩地，菩薩、天仙、十方善神不會前來守護，大力魔王會得到機會，顯現為佛的身相來為他們說法，誹謗禁戒，讚揚淫慾、嗔恚、愚癡。這些人命終之後，自然成為魔王的眷屬，享受魔福完畢后墮入無間地獄。阿難！修習菩提的人應當永遠斷絕五辛，這被稱為第一增進修行的漸次。』 『什麼是正性？阿難！這些眾生進入三摩地，要首先嚴格持守清凈的戒律，永遠斷絕淫心，不吃酒肉，用火來凈化食物，不吃有生氣的食物。阿難！這些修行人，如果不斷絕淫慾以及殺生，想要超出三界是沒有可能的。應當常常觀想淫慾就像毒蛇，如同見到怨賊。首先持守聲聞乘的四棄八棄戒，約束身體的行為，之後修行菩薩的清凈律儀，約束內心的念頭，禁戒成就，那麼在世間就永遠沒有互相殘殺的業報，偷盜搶劫的行為不會發生，沒有互相虧欠的負擔，也不會在世間償還宿世的債務。這些清凈的人修習三摩地，不需要天眼，也能自然觀見十方世界，見到佛，聽聞佛法，親自接受佛的教誨，得到大神通，遊歷十方世界，宿命清凈，沒有艱險。這被稱為第二增進修行的漸次。』 『什麼是現業？阿難！這些清凈持守禁戒的人，內心沒有貪婪和淫慾。
【English Translation】 English version 『What is the auxiliary cause? Ananda (one of the ten principal disciples of the Buddha)! The twelve categories of beings in this world cannot sustain themselves entirely and depend on four kinds of food for survival, namely coarse food, contactual food, volitional food, and consciousness food. Therefore, the Buddha said that all beings subsist on food. Ananda! All beings live by consuming sweet food and die by consuming poisonous food. If these beings seek Samadhi (meditative absorption), they should abstain from five kinds of pungent vegetables in the world. These five pungent vegetables, when cooked, incite lust, and when eaten raw, increase anger. Thus, people in this world who eat pungent vegetables, even if they can expound the twelve divisions of scriptures, the celestial beings of the ten directions will dislike their foul odor and stay away. The hungry ghosts, due to the scent of these foods, will lick their lips and constantly dwell with ghosts, their blessings diminishing daily, with no benefit in the long run. When these people who eat pungent vegetables practice Samadhi, Bodhisattvas, celestial beings, and virtuous deities of the ten directions will not come to protect them. Powerful demon kings will seize the opportunity, manifest as the Buddha to preach to them, defame precepts, and praise lust, anger, and delusion. After their lives end, they will naturally become members of the demon king's retinue, and after exhausting their demonic blessings, they will fall into the Avici Hell. Ananda! Those who cultivate Bodhi should forever abstain from the five pungent vegetables, which is called the first gradual step in advancing cultivation.』 『What is right nature? Ananda! When these beings enter Samadhi, they must first strictly uphold pure precepts, forever abandon lustful thoughts, and not consume alcohol or meat. They should purify their food with fire and not eat raw or living food. Ananda! If these practitioners do not abandon lust and killing, there is no possibility of transcending the three realms. They should constantly contemplate lust as a poisonous snake, as seeing an enemy. First, they should uphold the four parajikas and eight rules of the Sravaka vehicle, restraining their physical actions. Then, they should practice the pure precepts of the Bodhisattva vehicle, restraining their mental thoughts. When the precepts are accomplished, there will be no karma of mutual killing in the world, no theft or robbery, no burden of mutual debt, and no repayment of past debts in the world. These pure people, practicing Samadhi, do not need the divine eye to naturally see the worlds of the ten directions, see the Buddha, hear the Dharma, personally receive the Buddha's teachings, attain great supernatural powers, travel to the worlds of the ten directions, and have a pure past life without hardship. This is called the second gradual step in advancing cultivation.』 『What is present karma? Ananda! These pure people who uphold precepts have no greed or lust in their hearts.
，于外六塵不多流逸，因不流逸旋元自歸，塵既不緣根無所偶，反流全一六用不行，十方國土皎然清凈，譬如琉璃內懸明月。身心快然妙圓平等獲大安隱，一切如來密圓凈妙皆現其中，是人即獲無生法忍。從是漸修，隨所發行安立聖位，是則名為第三增進修行漸次。
「阿難！是善男子欲愛乾枯根境不偶，現前殘質不復續生，執心虛明純是智慧，慧性明圓瑩十方界，干有其慧名干慧地。欲習初干未與如來法流水接，即以此心中中流入圓妙開敷，從真妙圓重發真妙，妙信常住，一切妄想滅盡無餘，中道純真名信心住。真信明瞭一切圓通，陰處界三不能為礙，如是乃至過去未來無數劫中捨身受身，一切習氣皆現在前，是善男子皆能憶念，得無遺忘名念心住。妙圓純真真精發化，無始習氣通一精明，唯以精明進趣真凈名精進心，心精現前純以智慧名慧心住。執持智明周遍寂湛，寂妙常凝，名定心住。定光發明明性深入，唯進無退，名不退心。心進安然保持不失，十方如來氣分交接，名護法心。覺明保持，能以妙力回佛慈光向佛安住，猶如雙鏡光明相對，其中妙影重重相入，名迴向心。心光密回，獲佛常凝無上妙凈，安住無為得無遺失，名戒心住。住戒自在能游十方，所去隨愿，名願心住。
「阿難！是善男子以
【現代漢語翻譯】 現代漢語譯本：對於外在的六塵不再放任流失，因為不再流失，本源自然迴歸。塵埃既然不攀緣根，根也就沒有對象可以配合，於是返本歸元，歸於一體，六根的作用都停止了。整個宇宙都變得明亮而清凈，就像琉璃中懸掛著明月一樣。身心感到無比的快樂，達到圓滿和平等的狀態，獲得極大的安寧，一切如來的秘密圓滿和清凈微妙都顯現在其中，這個人就獲得了無生法忍。從此逐漸修行，隨著所發的願力安立聖位，這就叫做第三增進修行漸次。
『阿難（Ananda，佛陀的十大弟子之一）！這位善男子，他的慾望之愛已經枯竭，根和境不再相互作用，現前的殘餘之身不再繼續產生，執著的心變得虛空而光明，純粹是智慧。智慧的本性光明圓滿，照耀整個宇宙，慾望已經乾枯，擁有這種智慧，叫做干慧地。慾望的習氣剛剛開始乾枯，還沒有與如來的法水相接，就用這種心，緩緩地流入圓滿微妙的境界，從真實的微妙圓滿中，再次發出真實的微妙，微妙的信心永恒存在，一切妄想都滅盡無餘，中道純正真實，叫做信心住。真實的信心明瞭一切圓通，陰、處、界這三者不能成為障礙，像這樣乃至過去未來無數劫中捨棄身體和接受身體，一切習氣都顯現在眼前，這位善男子都能夠憶念，沒有遺忘，叫做念心住。微妙圓滿純正真實，真實的精華煥發變化，無始以來的習氣都融合成一體的精明，只用精明來趨向真實清凈，叫做精進心，心精顯現於前，純粹用智慧，叫做慧心住。執持智慧光明，周遍寂靜湛然，寂靜微妙永恒凝結，叫做定心住。定中的光明煥發，明亮的本性深入，只有前進沒有後退，叫做不退心。心在精進中安然不動，保持而不失去，十方如來的氣息相互交接，叫做護法心。覺悟的光明保持著，能夠用微妙的力量將佛的慈光迴向佛，安住在佛的境界中，就像兩面鏡子光明相對，其中的微妙影像重重相入，叫做迴向心。心光秘密地迴轉，獲得佛的永恒凝結的無上微妙清凈，安住在無為的境界中，沒有遺失，叫做戒心住。安住在戒律中自在，能夠遊歷十方，所去的地方隨心所愿，叫做願心住。』
『阿難（Ananda，佛陀的十大弟子之一）！這位善男子，以……』
【English Translation】 English version: He no longer allows himself to be carried away by the external six sense objects. Because of this non-indulgence, the original source naturally returns. Since the dust does not cling to the roots, the roots have nothing to pair with. Thus, he returns to the source, becoming one, and the functions of the six senses cease. The entire universe becomes bright and pure, like a bright moon suspended within crystal. Body and mind feel immense joy, reaching a state of perfect harmony and equality, attaining great peace. All the secret perfections and pure subtleties of all Tathagatas manifest within him. This person then attains the forbearance of non-birth (anutpattika-dharma-kshanti). From this point, he gradually cultivates, establishing holy positions according to his vows. This is called the third progressive stage of cultivation.
'Ananda (one of the ten principal disciples of the Buddha)! This good man, whose love of desire has dried up, whose roots and objects no longer interact, whose present residual body no longer continues to be born, whose clinging mind becomes empty and bright, purely wisdom, whose nature of wisdom is bright and perfect, illuminating the entire universe, whose desire has dried up, possessing this wisdom, is called the Ground of Dry Wisdom. The habits of desire have just begun to dry up, not yet connected to the Dharma stream of the Tathagata. He uses this mind to slowly flow into the realm of perfect subtlety, from true subtle perfection, again emitting true subtlety. Subtle faith is eternally present, all delusions are extinguished without remainder, the Middle Way is purely true, called the Abiding of Faith. True faith understands all perfections, the three (skandha, ayatana, dhatu) cannot become obstacles. Like this, even in countless kalpas of the past and future, abandoning bodies and receiving bodies, all habits appear before him. This good man is able to remember them all, without forgetting, called the Abiding of Mindfulness. Subtle perfection is purely true, the true essence transforms and emanates, the habits from beginningless time all merge into one essence of brightness, using only this essence of brightness to progress towards true purity, called the Mind of Diligence. The essence of mind appears before him, purely using wisdom, called the Mind of Wisdom. Holding onto the light of wisdom, pervading stillness and tranquility, stillness and subtlety eternally congeal, called the Mind of Samadhi. The light of samadhi emanates, the bright nature penetrates deeply, only advancing without retreating, called the Non-retreating Mind. The mind is at peace in diligence, maintaining without losing, the breath of the ten directions of the Tathagatas intermingles, called the Mind of Protecting the Dharma. The light of awakening maintains, able to use subtle power to turn the Buddha's compassionate light towards the Buddha, abiding in the Buddha's realm, like two mirrors facing each other, the subtle images within them interpenetrating, called the Mind of Dedication. The light of the mind secretly returns, obtaining the Buddha's eternally congealed supreme subtle purity, abiding in the realm of non-action, without loss, called the Mind of Precepts. Abiding in the precepts with freedom, able to travel in the ten directions, going wherever he wishes, called the Mind of Vows.'
'Ananda (one of the ten principal disciples of the Buddha)! This good man, with...'
真方便發此十心，心精發揮十用涉入，圓成一心，名發心住。心中發明如凈琉璃，內現精金，以前妙心履以成地，名治地住。心地涉知俱得明瞭，游履十方得無留礙，名修行住。行與佛同受佛氣分，如中陰身自求父母，陰信冥通入如來種，名生貴住。既游道胎親奉覺胤，如胎已成人相不缺，名方便具足住。容貌如佛心相亦同，名正心住。身心合成日益增長，名不退住。十身靈相一時具足，名童真住。形成出胎親為佛子，名法王子住。表以成人如國大王，以諸國事分委太子，彼剎利王世子長成陳列灌頂，名灌頂住。
「阿難！是善男子成佛子已，具足無量如來妙德，十方隨順，名歡喜行。善能利益一切眾生，名饒益行。自覺覺他得無違拒，名無嗔恨行。種類出生窮未來際，三世平等十方通達，名無盡行。一切合同，種種法門得無差誤，名離癡亂行。則于同中顯現群異，一一異相各各見同，名善現行。如是乃至十方虛空滿足微塵，一一塵中現十方界，現塵現界不相留礙，名無著行。種種現前咸是第一波羅蜜多，名尊重行。如是圓融能成十方諸佛軌則，名善法行。一一皆是清凈無漏，一真無為性本然故，名真實行。
「阿難！是善男子滿足神通成佛事已，純潔精真遠諸留患，當度眾生滅除度相，回無為心向涅槃
【現代漢語翻譯】 現代漢語譯本 真正發起這十種心，心之精妙發揮十種作用並深入其中，圓滿成就一心，這叫做發心住。心中所發明之理猶如清凈的琉璃，內部顯現精純的黃金，以之前的妙心踐行而成就地基，這叫做治地住。心地的涉入和認知都變得明瞭，遊歷十方沒有阻礙，這叫做修行住。修行與佛相同，接受佛的氣息和養分，如同中陰身（指人死後到投胎之間的狀態）自己尋找父母，暗中相信並默默溝通，進入如來的種子，這叫做生貴住。既然在道胎中游歷，親自接受覺悟的後代，如同胎兒已經成人，各方面都完備，這叫做方便具足住。容貌像佛，心也與佛相同，這叫做正心住。身心合成，日益增長，這叫做不退住。十身（指佛的十種化身）的靈妙形象一時具足，這叫做童真住。形成出胎，親自成為佛的兒子，這叫做法王子住。表明已經成人，如同國家的大王，將各種國事分給太子處理，如同剎帝利王（古代印度四個種姓之一，指武士和統治者）的世子長大成人，舉行灌頂儀式，這叫做灌頂住。
『阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）！這位善男子成就佛子之後，具足無量如來的妙德，十方世界都隨順他，這叫做歡喜行。善於利益一切眾生，這叫做饒益行。自己覺悟也幫助他人覺悟，沒有違背和抗拒，這叫做無嗔恨行。種類出生，窮盡未來，過去、現在、未來三世平等，十方通達，這叫做無盡行。一切都相同，種種法門沒有差錯，這叫做離癡亂行。于相同之中顯現各種不同，每一種不同的相都各自見到相同之處，這叫做善現行。像這樣乃至十方虛空充滿微塵，每一個微塵中都顯現十方世界，顯現微塵和顯現世界互不阻礙，這叫做無著行。種種現象顯現在眼前，都是第一波羅蜜多（Paramita，到達彼岸），這叫做尊重行。像這樣圓融，能夠成就十方諸佛的法則，這叫做善法行。每一種行為都是清凈無漏，一真無為，本性如此，這叫做真實行。』
『阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）！這位善男子圓滿神通，成就佛事之後，純潔精真，遠離各種煩惱，應當度化眾生，滅除度化的相，將無為的心轉向涅槃（Nirvana，佛教術語，指解脫）。』
【English Translation】 English version Truly initiating these ten minds, the essence of the mind manifests ten functions and deeply engages within, perfectly accomplishing one mind, this is called the Initial Mind Abiding (發心住, Fa Xin Zhu). The principle illuminated within the mind is like pure crystal, with pure gold appearing within, practicing with the previous wonderful mind to establish a foundation, this is called the Ground-Taming Abiding (治地住, Zhi Di Zhu). The mind's engagement and knowledge become clear, traveling through the ten directions without obstruction, this is called the Practice Abiding (修行住, Xiu Xing Zhu). Practice is the same as the Buddha, receiving the Buddha's breath and nourishment, like the intermediate state being (中陰身, Zhong Yin Shen, refers to the state between death and rebirth) seeking parents, secretly believing and silently communicating, entering the seed of the Tathagata (如來, Rulai, another name for Buddha), this is called the Noble Birth Abiding (生貴住, Sheng Gui Zhu). Having traveled in the womb of the Way, personally receiving the offspring of enlightenment, like a fetus that has become a person, complete in all aspects, this is called the Convenient Completeness Abiding (方便具足住, Fang Bian Ju Zu Zhu). Appearance is like the Buddha, and the mind is also the same as the Buddha, this is called the Right Mind Abiding (正心住, Zheng Xin Zhu). Body and mind are combined, growing day by day, this is called the Non-Retreating Abiding (不退住, Bu Tui Zhu). The spiritual images of the ten bodies (十身, Shi Shen, refers to the ten manifestations of the Buddha) are fully present at once, this is called the Childlike Innocence Abiding (童真住, Tong Zhen Zhu). Forming and emerging from the womb, personally becoming the Buddha's son, this is called the Dharma Prince Abiding (法王子住, Fa Wang Zi Zhu). Indicating adulthood, like the great king of a country, entrusting various state affairs to the crown prince, like the Kshatriya (剎利, Cha Li, one of the four castes in ancient India, referring to warriors and rulers) prince growing up and undergoing the coronation ceremony, this is called the Coronation Abiding (灌頂住, Guan Ding Zhu).
'Ananda (阿難, Ananda, one of the Buddha's ten major disciples, known for his strong memory)! This virtuous man, having become a Buddha's son, possesses immeasurable wonderful virtues of the Tathagata (如來, Rulai, another name for Buddha), and the ten directions follow him, this is called the Joyful Conduct (歡喜行, Huan Xi Xing). Being good at benefiting all sentient beings, this is called the Beneficial Conduct (饒益行, Rao Yi Xing). Awakening oneself and helping others to awaken, without contradiction or resistance, this is called the Non-Hatred Conduct (無嗔恨行, Wu Chen Hen Xing). Birth of kinds, exhausting the future, the three times of past, present, and future are equal, and the ten directions are accessible, this is called the Endless Conduct (無盡行, Wu Jin Xing). Everything is the same, and the various Dharma doors have no errors, this is called the Conduct of Freedom from Delusion (離癡亂行, Li Chi Luan Xing). Within the same, various differences appear, and each different aspect sees the same, this is called the Good Manifestation Conduct (善現行, Shan Xian Xing). Like this, even to the point where the ten directions of space are filled with dust motes, and each dust mote manifests the worlds of the ten directions, the manifestation of dust motes and the manifestation of worlds do not obstruct each other, this is called the Non-Attachment Conduct (無著行, Wu Zhu Xing). The various phenomena that appear before us are all the first Paramita (波羅蜜多, Paramita, reaching the other shore), this is called the Respectful Conduct (尊重行, Zun Zhong Xing). Being so harmonious, it can accomplish the rules of the Buddhas of the ten directions, this is called the Good Dharma Conduct (善法行, Shan Fa Xing). Each action is pure and without leakage, truly unconditioned, and inherently so, this is called the Real Conduct (真實行, Zhen Shi Xing).'
'Ananda (阿難, Ananda, one of the Buddha's ten major disciples, known for his strong memory)! This virtuous man, having perfected his supernatural powers and accomplished the Buddha's work, is purely refined and far from all troubles. He should liberate sentient beings, eliminate the appearance of liberation, and turn the unconditioned mind towards Nirvana (涅槃, Nirvana, a Buddhist term referring to liberation).'
路，名救護一切眾生離眾生相迴向。壞其可壞遠離諸離，名不壞迴向。本覺湛然覺齊佛覺，名等一切佛迴向。精真發明地如佛地，名至一切處迴向。世界如來互相涉入得無掛礙，名無盡功德藏迴向。于同佛地，地中各各生清凈因，依因發揮取涅槃道，名隨順平等善根迴向。真根既成，十方眾生皆我本性，性圓成就不失眾生，名隨順等觀一切眾生迴向。即一切法離一切相，唯即與離二無所著，名如相迴向。真得所如十方無礙，名無縛解脫迴向。性德圓成法界量滅，名法界無量回向。
「阿難！是善男子儘是清凈四十一心，次成四種妙圓加行。即以佛覺用為己心，若出未出，猶如鉆火欲然其木，名為暖地。又以己心成佛所履，若依非依如登高山，身入虛空下有微礙，名為頂地。心佛二同善得中道，如忍事人非懷非出，名為忍地。數量銷滅，迷覺中道二無所目，名世第一地。
「阿難！是善男子于大菩提善得通達，覺通如來盡佛境界，名歡喜地。異性入同同性亦滅，名離垢地。凈極明生，名發光地。明極覺滿，名焰慧地。一切同異所不能至，名難勝地。無為真如性凈明露，名現前地。盡真如際，名遠行地。一真如心，名不動地。發真如用，名善慧地。
「阿難！是諸菩薩從此已往，修習畢功功德圓滿，亦
目此地名修習位，慈陰妙云覆涅槃海，名法雲地。如來逆流，如是菩薩順行而至覺際入交，名為等覺。
「阿難！從干慧心至等覺已，是覺始獲金剛心中初干慧地，如是重重單復十二，方盡妙覺成無上道，是種種地皆以金剛觀察如幻十種深喻，奢摩他中用諸如來毗婆舍那，清凈修證漸次深入。阿難！如是皆以三增進故，善能成就五十五位真菩提路，作是觀者名為正觀；若他觀者名為邪觀。」
爾時，文殊師利法王子在大眾中即從座起，頂禮佛足而白佛言：「當何名是經？我及眾生云何奉持？」
佛告文殊師利：「是經名『大佛頂悉怛多般怛啰無上寶印十方如來清凈海眼』；亦名『救護親因度脫阿難及此會中性比丘尼得菩提心入遍知海』；亦名『如來密因修證了義』，亦名『大方廣妙蓮華王十方佛母陀羅尼咒』；亦名『灌頂章句諸菩薩萬行首楞嚴』。汝當奉持。」
說是語已，即時阿難及諸大眾，得蒙如來開示密印般怛啰義，兼聞此經了義名目，頓悟禪那修進聖位，增上妙理心慮虛凝，斷除三界修心六品微細煩惱，即從座起頂禮佛足，合掌恭敬而白佛言：「大威德世尊！慈音無遮，善開眾生微細沈惑，令我今日身意快然得大饒益。世尊！若此妙明真凈妙心本來遍圓，如是乃至大地草木蠕動含靈
【現代漢語翻譯】 現代漢語譯本：此地名為修習之位，慈悲的陰影如美妙的雲彩般覆蓋著涅槃之海，名為法雲地（Dharmamegha）。如來（Tathagata）逆流而上，菩薩（Bodhisattva）如此順行而至覺悟的邊緣，進入交會之處，這被稱為等覺（Samantabhadra）。 『阿難（Ananda）！從干慧心（Sukkhavipassaka-citta）到等覺（Samantabhadra）之後，這是覺悟開始獲得金剛心（Vajra-citta）中最初的干慧地（Sukkhavipassaka-bhumi），像這樣重重疊疊，單層和複合層共十二層，才能窮盡妙覺（Sambodhi），成就無上道（Anuttara-samyak-sambodhi）。這種種地都以金剛（Vajra）般的觀察，如幻般的十種深刻比喻，在奢摩他（Samatha）中運用諸如來（Tathagata）的毗婆舍那（Vipassana），清凈地修習和證悟，逐漸深入。阿難（Ananda）！這些都以三種增進的緣故，才能很好地成就五十五位真正的菩提之路（Bodhi-patha）。作如此觀想的人，稱為正觀（Samyag-dṛṣṭi）；如果以其他方式觀想，則稱為邪觀（Mithya-dṛṣṭi）。』 當時，文殊師利（Manjushri）法王子（Dharmaraja-putra）在大眾中，立即從座位上站起，頂禮佛足，對佛說：『這部經應當叫什麼名字？我和眾生應當如何奉持？』 佛告訴文殊師利（Manjushri）：『這部經名為《大佛頂悉怛多般怛啰無上寶印十方如來清凈海眼》（Mahā-buddha-uṣṇīṣa-sitātapatrā-aparājitā-pratyangirā-dhāraṇī）；也名為《救護親因度脫阿難及此會中性比丘尼得菩提心入遍知海》（Ananda-rakṣaṇa-hetu-mokṣa-prāpti-bhikṣuṇī-bodhicitta-sarvajña-sāgara-praveśa）；也名為《如來密因修證了義》（Tathāgata-guhya-hetu-sādhanā-niścaya-artha）；也名為《大方廣妙蓮華王十方佛母陀羅尼咒》（Mahā-vaipulya-adbhuta-padma-rāja-daśa-dik-buddha-mātṛ-dhāraṇī-mantra）；也名為《灌頂章句諸菩薩萬行首楞嚴》（Abhiṣeka-pada-sarva-bodhisattva-sahasra-caryā-śūraṅgama）。你應該奉持。』 說完這些話后，當時阿難（Ananda）和所有大眾，都蒙受如來（Tathagata）開示密印般怛啰（Sitātapatrā）的意義，並聽聞此經了義的名目，頓時領悟禪那（Dhyana）修習的進階聖位，增上微妙的道理，心念虛空而凝定，斷除了三界（Trailokya）修心六品的微細煩惱，立即從座位上站起，頂禮佛足，合掌恭敬地對佛說：『大威德世尊（Bhagavan）！慈悲的聲音沒有遮攔，善於開解眾生微細的沉迷疑惑，使我今天身心都感到暢快，得到很大的利益。世尊（Bhagavan）！如果這妙明真凈妙心本來就普遍圓滿，像這樣乃至大地草木蠕動含靈
【English Translation】 English version: This place is named the position of cultivation, the compassionate shade like wondrous clouds covers the sea of Nirvana, and it is named Dharmamegha (法雲地). The Tathagata (如來) goes against the stream, and the Bodhisattva (菩薩) thus proceeds in accordance until reaching the edge of enlightenment, entering the point of intersection, which is called Samantabhadra (等覺). 'Ananda (阿難)! From the Sukkhavipassaka-citta (干慧心) to Samantabhadra (等覺), this is the beginning of enlightenment, obtaining the first Sukkhavipassaka-bhumi (干慧地) within the Vajra-citta (金剛心). In this way, through multiple layers, both single and compound, totaling twelve, one can exhaust Sambodhi (妙覺) and achieve Anuttara-samyak-sambodhi (無上道). All these positions are observed with Vajra (金剛)-like insight, using ten profound metaphors like illusions. Within Samatha (奢摩他), one employs the Vipassana (毗婆舍那) of all Tathagatas (如來), purifying cultivation and realization, gradually deepening. Ananda (阿難)! All of these, due to the three advancements, can well accomplish the fifty-five positions of the true Bodhi-patha (菩提之路). One who contemplates in this way is called Samyag-dṛṣṭi (正觀); one who contemplates in other ways is called Mithya-dṛṣṭi (邪觀).' At that time, Manjushri (文殊師利), the Dharmaraja-putra (法王子), in the midst of the assembly, immediately rose from his seat, prostrated at the Buddha's feet, and said to the Buddha: 'What should this Sutra be named? How should I and all beings uphold it?' The Buddha told Manjushri (文殊師利): 'This Sutra is named the Mahā-buddha-uṣṇīṣa-sitātapatrā-aparājitā-pratyangirā-dhāraṇī (大佛頂悉怛多般怛啰無上寶印十方如來清凈海眼); it is also named Ananda-rakṣaṇa-hetu-mokṣa-prāpti-bhikṣuṇī-bodhicitta-sarvajña-sāgara-praveśa (救護親因度脫阿難及此會中性比丘尼得菩提心入遍知海); it is also named Tathāgata-guhya-hetu-sādhanā-niścaya-artha (如來密因修證了義); it is also named Mahā-vaipulya-adbhuta-padma-rāja-daśa-dik-buddha-mātṛ-dhāraṇī-mantra (大方廣妙蓮華王十方佛母陀羅尼咒); it is also named Abhiṣeka-pada-sarva-bodhisattva-sahasra-caryā-śūraṅgama (灌頂章句諸菩薩萬行首楞嚴). You should uphold it.' Having spoken these words, at that time, Ananda (阿難) and all the assembly received the Tathagata's (如來) explanation of the meaning of the secret seal Sitātapatrā (般怛啰), and having heard the definitive names of this Sutra, they suddenly realized the advanced holy positions of Dhyana (禪那) cultivation, enhancing the subtle principles, their minds becoming empty and concentrated, cutting off the subtle afflictions of the six grades of mind cultivation in the Trailokya (三界), immediately rising from their seats, prostrating at the Buddha's feet, joining their palms respectfully, and said to the Buddha: 'Greatly virtuous Bhagavan (世尊)! Your compassionate voice is without obstruction, skillfully opening up the subtle delusions and confusions of sentient beings, causing my body and mind today to feel joyful and obtain great benefit. Bhagavan (世尊)! If this wondrously bright, truly pure, wondrous mind is originally universally complete, like this, even the earth, grass, trees, and wriggling creatures containing spirits
本元真如，即是如來成佛真體。佛體真實，云何復有地獄、餓鬼、畜生、修羅、人、天等道？世尊！此道為複本來自有？為是眾生妄習生起？世尊！如寶蓮香比丘尼，持菩薩戒私行淫慾，妄言行淫非殺、非偷無有業報，發是語已，先於女根生大猛火，後於節節猛火燒然，墮無間獄。琉璃大王、善星比丘，琉璃為誅瞿曇族姓，善星妄說一切法空，生身陷入阿鼻地獄。此諸地獄為有定處？為復自然？彼彼發業各各私受，唯垂大慈發開童蒙，令諸一切持戒眾生聞決定義，歡喜頂戴謹潔無犯。」
佛告阿難：「快哉此問！令諸眾生不入邪見。汝今諦聽！當爲汝說。阿難！一切眾生實本真凈，因彼妄見有妄習生，因此分開內分外分。阿難！內分即是眾生分內，因諸愛染髮起妄情，情積不休能生愛水，是故眾生心憶珍羞口中水出，心憶前人或憐或恨目中淚盈，貪求財寶心發愛涎舉體光潤，心著行淫男女二根自然流液。阿難！諸愛雖別流結是同，潤濕不升自然從墜，此名內分。
「阿難！外分即是眾生分外，因諸渴仰發明虛想，想積不休能生勝氣，是故眾生心持禁戒舉身輕清，心持咒印顧眄雄毅，心欲生天夢想飛舉，心存佛國聖境冥現，事善知識自輕身命。阿難！諸想雖別輕舉是同，飛動不沈自然超越，此名外分。
【現代漢語翻譯】 現代漢語譯本： 本元真如（本源清凈的真如自性），就是如來成就佛果的真實本體。佛的本體是真實的，為什麼還會有地獄、餓鬼、畜生、修羅、人、天等六道輪迴呢？世尊！這些道是本來就有的，還是眾生虛妄的習氣所產生的呢？世尊！比如寶蓮香比丘尼，受持菩薩戒卻私下裡行淫慾，還妄言說行淫不是殺生、不是偷盜，所以沒有業報。她說了這些話后，先是在女根處生起猛烈的火焰，然後全身的關節都燃起猛火，墮入了無間地獄。還有琉璃大王、善星比丘，琉璃王因為誅殺釋迦族，善星比丘因為妄說一切法皆空，活著的時候就墮入了阿鼻地獄。這些地獄是有固定的處所嗎？還是自然而有的？他們各自造業，各自承受果報。希望世尊您能以大慈悲心，開啟我們這些矇昧無知的人，讓所有持戒的眾生聽聞到決定的意義，歡喜地信受奉行，謹慎地守護戒律，不違犯任何戒條。」
佛告訴阿難：「你問得很好！能讓眾生不落入邪見。你現在仔細聽！我將為你解說。阿難！一切眾生的本性實際上是清凈的，因為虛妄的見解才產生虛妄的習氣，因此才分開了內分和外分。阿難！內分就是眾生自身內部的，因為各種愛慾染著而生起虛妄的情感，情感積累不停就會產生愛水。所以眾生心裡想著美味佳餚，口中就會流出口水；心裡想著以前喜歡的人，或者憐愛或者怨恨，眼中就會充滿淚水；貪求財寶，心中就會生起愛戀的口水，全身都感到光潤；心裡想著行淫，男女的性器官自然就會流出液體。阿難！各種愛慾雖然不同，但流淌和凝聚的性質是相同的，潤濕下墜，自然向下流，這叫做內分。
「阿難！外分就是眾生自身外部的，因為各種渴求仰慕而產生虛妄的想像，想像積累不停就會產生殊勝的氣力。所以眾生心中持守禁戒，全身就會感到輕盈清爽；心中持誦咒語，顧盼之間就會顯得雄健剛毅；心中想要昇天，就會夢見飛翔升舉；心中想著佛國，聖境就會在冥冥之中顯現；親近善知識，就會輕視自己的身命。阿難！各種想像雖然不同，但輕舉的性質是相同的，飛動上升，自然超越，這叫做外分。
【English Translation】 English version: 『The original, fundamental True Thusness (Benyuan Zhenru), is the true essence of the Tathagata (Rulai) in attaining Buddhahood. If the Buddha's essence is real, why are there realms such as hell (diyu), hungry ghosts (egui), animals (chusheng), asuras (xiuluo), humans (ren), and gods (tian)? World Honored One! Are these realms originally existent, or do they arise from the deluded habits of sentient beings? World Honored One! For example, the Bhikshuni (Biqiuni) Precious Lotus Fragrance (Baolianxiang), who, while upholding the Bodhisattva precepts, secretly engaged in sexual misconduct, falsely claiming that engaging in sexual acts is neither killing nor stealing, and thus incurs no karmic retribution. After uttering these words, first, intense flames arose from her female organ, and then intense flames burned throughout her joints, causing her to fall into the Avici Hell (Awubi diyu). Also, King Virudhaka (Liuli Dawang) and the Bhikshu Good Star (Shanxing Biqiu); Virudhaka, for exterminating the Gautama (Qutan) clan, and Good Star, for falsely claiming that all dharmas are empty, fell alive into the Avici Hell. Are these hells located in fixed places, or are they natural occurrences? Each of them initiates karma and individually receives the consequences. We beseech your great compassion to enlighten us, so that all precept-holding beings may hear the definitive meaning, joyfully accept and uphold it, and cautiously guard against any violations.』
The Buddha told Ananda (Anan): 『Excellent is this question! It prevents sentient beings from falling into wrong views. Listen carefully now! I will explain it to you. Ananda! All sentient beings are inherently pure, but due to deluded views, deluded habits arise, thus separating into internal and external divisions. Ananda! The internal division is within sentient beings themselves, arising from various attachments and desires, which give rise to deluded emotions. The accumulation of these emotions without ceasing can generate the water of desire. Therefore, when sentient beings think of delicious delicacies, saliva flows from their mouths; when they think of someone they love, whether with affection or resentment, tears fill their eyes; when they greedily seek wealth, loving saliva arises in their hearts, and their whole body feels radiant; when they think of engaging in sexual acts, the male and female organs naturally secrete fluids. Ananda! Although these desires are different, their nature of flowing and congealing is the same, moistening and descending, naturally flowing downwards. This is called the internal division.』
『Ananda! The external division is outside sentient beings themselves, arising from various longings and yearnings, which give rise to illusory thoughts. The accumulation of these thoughts without ceasing can generate superior energy. Therefore, when sentient beings uphold precepts in their hearts, their whole body feels light and clear; when they hold mantras in their hearts, their gaze appears strong and resolute; when they desire to be born in the heavens, they dream of flying upwards; when they think of the Buddha-lands, sacred realms appear in the darkness; when they associate with virtuous teachers, they disregard their own lives. Ananda! Although these thoughts are different, their nature of lightness and rising is the same, flying and moving upwards, naturally transcending. This is called the external division.』
「阿難！一切世間生死相續，生從順習死從變流，臨命終時未舍暖觸，一生善惡俱時頓現，死逆生順二習相交，純想即飛必生天上，若飛心中兼福兼慧及與凈愿，自然心開見十方佛，一切凈土隨愿往生；情少想多輕舉非遠，即為飛仙、大力鬼王、飛行夜叉、地行羅剎，游於四天所去無礙，其中若有善愿善心護持我法，或護禁戒隨持戒人，或護神咒隨持咒者，或護禪定保綏法忍，是等親住如來座下；情想均等不飛不墜生於人間，想明斯聰情幽斯鈍；情多想少流入橫生，重為毛群輕為羽族；七情三想沉下水輪，生於火際受氣猛火，身為餓鬼常被焚燒、水能害己，無食無飲經百千劫；九情一想下洞火輪，身入風火二交過地，輕生有間重生無間二種地獄；純情即沉入阿鼻獄，若沉心中有謗大乘、毀佛禁戒、誑妄說法、虛貪信施、濫膺恭敬、五逆十重，更生十方阿鼻地獄。循造惡業雖則自招，眾同分中兼有元地。
「阿難！此等皆是彼諸眾生自業所感，造十習因受六交報。云何十因？
「阿難！一者淫習交接，發於相磨，研磨不休，如是故有大猛火光于中發動，如人以手自相磨觸暖相現前；二習相然，故有鐵床銅柱諸事。是故十方一切如來，色目行淫，同名慾火；菩薩見欲如避火坑。
「二者貪習交計，
【現代漢語翻譯】 現代漢語譯本 『阿難（Ananda，佛陀的十大弟子之一）！一切世間生死相續不斷，生命的產生遵循順應習性的規律，死亡則源於變化流逝。臨終之時，如果還未捨棄溫暖的觸覺，那麼一生中所做的善事和惡事會同時顯現。死亡的逆向和生命的順向兩種習性相互交織。如果純粹是意念（想）的作用，就會飛昇，必定轉生到天界。如果在飛昇的意念中兼有福德、智慧以及清凈的願望，自然會心智開啟，見到十方諸佛，一切清凈的佛土都可以隨自己的願望往生。如果情愛少而意念多，身體就會輕盈，飛昇不會太遠，成為飛仙、大力鬼王、飛行夜叉、地行羅剎，在四天王所管轄的範圍內自由來去，沒有阻礙。這些人中，如果有發善愿、存善心來護持我的佛法，或者護持禁戒跟隨持戒之人，或者護持神咒跟隨持咒之人，或者護持禪定保持安忍之心，這些人就會親近地住在如來的座下。如果情愛和意念相等，就不會飛昇也不會墜落，轉生到人間。意念清晰就聰明，情愛幽暗就遲鈍。如果情愛多而意念少，就會流入旁生道，重的成為有毛的動物，輕的成為有羽毛的鳥類。如果七分是情愛，三分是意念，就會沉入水輪之下，轉生到火的邊緣，承受猛烈的火氣，成為餓鬼，經常被焚燒，水也能傷害自己，沒有食物和飲料，經歷百千劫。如果是九分情愛，一分意念，就會下墮到火輪之下，身體進入風火交加的地方，輕的轉生到有間地獄，重的轉生到無間地獄這兩種地獄。如果純粹是情愛，就會沉入阿鼻地獄。如果在沉淪的心中還有誹謗大乘佛法、毀壞佛的禁戒、用虛假的言語欺騙世人、虛偽地貪圖信徒的供養、濫用信徒的恭敬、犯下五逆十重罪等行為，就會再次轉生到十方阿鼻地獄。雖然是自己造作惡業而招致的果報，但在眾生的共同命運中，也兼有根本的原因。 『阿難（Ananda）！這些都是那些眾生自己所造的業力所感召的，造作十種習氣的原因，承受六種交織的果報。什麼是十種原因呢？』 『阿難（Ananda）！第一種是淫慾的習氣相互交合，在相互摩擦中產生，研磨不休止，因此有猛烈的火光從中發動，就像人用手互相摩擦，溫暖的感覺就會顯現。兩種習氣相互燃燒，所以有鐵床銅柱等事。因此，十方一切如來，用眼睛怒視行淫的行為，都稱之為（此處原文為不凈行，因涉及敏感內容，用代替）；菩薩看到慾望就像躲避火坑一樣。』 『第二種是貪婪的習氣相互算計，
【English Translation】 English version 『Ananda (one of the ten principal disciples of the Buddha)! All worldly existence continues in a cycle of birth and death. Birth arises from following habitual tendencies, while death stems from change and decay. At the moment of death, if the warmth of touch has not yet been relinquished, all the good and evil deeds of a lifetime will appear simultaneously. The opposing forces of death (against the natural flow) and life (following the natural flow) intertwine. If there is pure thought (desire), one will ascend and be reborn in the heavens. If, within that ascending thought, there is a combination of merit, wisdom, and pure vows, one's mind will naturally open, and one will see the Buddhas of the ten directions. One can be reborn in any pure land according to one's wishes. If affection is little and thought is much, one will rise lightly but not far, becoming flying immortals, powerful ghost kings, flying Yakshas, or earth-walking Rakshasas, traveling freely within the realm of the Four Heavenly Kings without hindrance. Among these, if there are those who make good vows and harbor good intentions to protect my Dharma, or protect the precepts and follow those who uphold them, or protect mantras and follow those who recite them, or protect meditation and maintain forbearance, these individuals will dwell closely beneath the Tathagata's seat. If affection and thought are equal, one will neither ascend nor fall, but be born in the human realm. Clear thought brings intelligence, while obscure affection brings dullness. If affection is much and thought is little, one will flow into the realm of animals, becoming furry creatures if the affection is heavy, and feathered creatures if it is light. If seven parts are affection and three parts are thought, one will sink below the water wheel, being born at the edge of fire, enduring fierce heat, becoming hungry ghosts, constantly burned, with water harming oneself, without food or drink for hundreds of thousands of kalpas. If nine parts are affection and one part is thought, one will fall below the fire wheel, entering a place where wind and fire intersect, being reborn in either the intermittent or uninterrupted hells. If there is pure affection, one will sink into Avici Hell. If, within that sinking mind, there is slander of the Mahayana teachings, destruction of the Buddha's precepts, deceitful preaching, false greed for offerings, abuse of reverence, or commission of the five heinous offenses and ten grave sins, one will be reborn in the Avici Hells of the ten directions. Although one brings about suffering by creating evil karma, in the collective destiny of beings, there is also a fundamental cause. 『Ananda! All these are the result of the karma created by those beings themselves, creating the causes of ten habitual tendencies and receiving the consequences of six intermingling retributions. What are the ten causes?』 『Ananda! The first is the habit of sexual indulgence, arising from mutual contact, grinding without ceasing. Thus, there is a great and fierce fire that ignites within, like the warmth that appears when people rub their hands together. The two habits ignite each other, hence the existence of iron beds and copper pillars. Therefore, all the Tathagatas of the ten directions, with angry eyes, denounce the act of sexual misconduct, calling it ** (unclean conduct); Bodhisattvas see desire as avoiding a pit of fire.』 『The second is the habit of greed, calculating with each other,
發於相吸，吸攬不止，如是故有積寒堅冰于中凍冽，如人以口吸縮風氣有冷觸生；二習相凌，故有吒吒波波啰啰，青赤白蓮寒冰等事。是故十方一切如來，色目多求同名貪水；菩薩見貪如避瘴海。
「三者慢習交凌，發於相恃，馳流不息，如是故有騰逸奔波積波為水，如人口舌自相綿味因而水發；二習相鼓，故有血河、灰河、熱沙、毒海、融銅灌吞諸事。是故十方一切如來，色目我慢名飲癡水；菩薩見慢如避巨溺。
「四者嗔習交沖，發於相忤，忤結不息，心熱發火鑄氣為金，如是故有刀山、鐵橛、劍樹、劍輪、斧鉞、槍鋸，如人銜冤殺氣飛動；二習相擊，故有宮、割、斬、斫、剉、刺、捶、擊諸事。是故十方一切如來，色目嗔恚名利刀劍；菩薩見嗔如避誅戮。
「五者詐習交誘，發於相調，引起不住，如是故有繩木絞挍，如水浸田草木生長；二習相延，故有杻械、枷鎖、鞭杖、撾棒諸事。是故十方一切如來，色目奸偽同名讒賊；菩薩見詐如畏豺狼。
「六者誑習交欺，發於相誷，誣誷不止飛心造奸，如是故有塵土、屎尿、穢污不凈，如塵隨風各無所見；二習相加，故有沒溺、騰擲、飛墜、漂淪諸事。是故十方一切如來，色目欺誑同名劫殺；菩薩見誑如踐蛇虺。
「七者怨習交嫌，發
【現代漢語翻譯】 現代漢語譯本 由相互吸引而生起，這種吸引持續不斷，因此心中積聚寒冷，凝結成堅硬的冰，就像人用口吸入空氣，會感到寒冷一樣；兩種習氣相互侵凌，因此產生了吒吒波波啰啰（形容寒冷的聲音），以及青蓮、赤蓮、白蓮等寒冰景象。所以，十方一切如來，將貪慾視為同一種東西，稱之為『貪水』；菩薩見到貪慾，就像躲避充滿瘴氣的海一樣。 由相互依賴而生起，這種依賴奔流不息，因此產生了騰涌奔流的波濤，積聚成水，就像人的口舌互相品嚐味道，因而產生口水一樣；兩種習氣相互鼓動，因此產生了血河、灰河、熱沙、毒海、熔化的銅水灌注等景象。所以，十方一切如來，將我慢視為同一種東西，稱之為『飲癡水』；菩薩見到我慢，就像躲避巨大的溺水一樣。 由相互衝突而生起，這種衝突相互違逆，違逆之心無法停止，心中煩熱，從而產生火焰，凝聚氣息化為金屬，因此產生了刀山、鐵橛、劍樹、劍輪、斧鉞、槍鋸等景象，就像人懷有冤屈，殺氣飛動一樣；兩種習氣相互衝擊，因此產生了宮刑、割截、斬首、砍斫、剁碎、刺殺、捶打、擊打等景象。所以，十方一切如來，將嗔恚視為同一種東西，稱之為『利刀劍』；菩薩見到嗔恚，就像躲避被誅殺一樣。 由相互誘導而生起，這種誘導相互調戲，引起后無法停止，因此產生了繩索木頭絞纏束縛，就像水浸泡田地，草木生長一樣；兩種習氣相互蔓延，因此產生了杻械、枷鎖、鞭杖、撾棒等景象。所以，十方一切如來，將奸詐虛偽視為同一種東西，稱之為『讒賊』；菩薩見到奸詐，就像畏懼豺狼一樣。 由相互欺騙而生起，這種欺騙相互矇蔽，誣陷欺騙無法停止，飛揚的心思製造奸邪，因此產生了塵土、屎尿、污穢不凈之物，就像塵土隨風飄揚，各自都看不見一樣；兩種習氣相互疊加，因此產生了沒頂、沉溺、騰躍、墜落、漂流沉淪等景象。所以，十方一切如來，將欺騙誆語視為同一種東西，稱之為『劫殺』；菩薩見到欺騙，就像踩到蛇一樣。 由相互嫌隙而生起
【English Translation】 English version Arising from mutual attraction, this attraction continues without ceasing, thus accumulating coldness in the heart, congealing into hard ice, just as when a person inhales air through the mouth, a cold sensation arises; the two habits encroach upon each other, thus producing the sounds of 'zhazha bobo lala' (describing cold sounds), as well as the sights of blue lotuses, red lotuses, white lotuses, and other icy phenomena. Therefore, all the Tathagatas (Buddhas) of the ten directions regard greed as the same thing, calling it 'greed-water'; Bodhisattvas (enlightened beings) see greed as avoiding a sea filled with miasma. Arising from mutual reliance, this reliance flows without ceasing, thus producing surging and rushing waves, accumulating into water, just as when a person's tongue tastes flavors, saliva is produced; the two habits incite each other, thus producing the sights of blood rivers, ash rivers, hot sands, poison seas, and molten copper being poured and swallowed. Therefore, all the Tathagatas of the ten directions regard arrogance as the same thing, calling it 'drinking-delusion-water'; Bodhisattvas see arrogance as avoiding a great drowning. Arising from mutual conflict, this conflict opposes each other, the opposing mind cannot stop, the heart is hot and produces fire, condensing breath into metal, thus producing the sights of knife mountains, iron stakes, sword trees, sword wheels, axes, spears, and saws, just as when a person harbors grievances, murderous intent flies; the two habits clash with each other, thus producing the sights of castration, cutting, beheading, chopping, mincing, stabbing, beating, and striking. Therefore, all the Tathagatas of the ten directions regard anger as the same thing, calling it 'benefit-knife-sword'; Bodhisattvas see anger as avoiding being executed. Arising from mutual seduction, this seduction teases each other, once aroused, it cannot be stopped, thus producing ropes and wood that entangle and bind, just as when water soaks the fields, grass and trees grow; the two habits spread to each other, thus producing cangues, shackles, whips, and clubs. Therefore, all the Tathagatas of the ten directions regard deceit and falsehood as the same thing, calling it 'slanderous thieves'; Bodhisattvas see deceit as fearing jackals and wolves. Arising from mutual deception, this deception blinds each other, false accusations and deception cannot stop, flying thoughts create evil, thus producing dust, excrement, urine, filth, and impure things, just as dust flies with the wind, each cannot see the other; the two habits add to each other, thus producing drowning, sinking, leaping, falling, drifting, and sinking. Therefore, all the Tathagatas of the ten directions regard deception and lies as the same thing, calling it 'robbery-killing'; Bodhisattvas see deception as stepping on snakes. Arising from mutual suspicion
于銜恨，如是故有飛石、投礰、匣貯、車檻、甕盛、囊撲，如陰毒人懷抱畜惡；二習相吞，故有投擲、擒捉、擊射、𢱍撮諸事。是故十方一切如來，色目怨家名違害鬼；菩薩見怨如飲鴆酒。
「八者見習交明，如薩迦耶見戒禁取，邪悟諸業，發於違拒出生相返，如是故有王使主吏證執文藉；如行路人來往相見，二習相交，故有勘問、權詐、考訊、推鞫、察訪、披究，照明善惡童子手執文簿辭辯諸事。是故十方一切如來，色目惡見同名見坑；菩薩見諸虛妄遍執如入毒壑。
「九者枉習交加，發於誣謗，如是故有合山、合石、碾硙、耕磨，如讒賊人逼枉良善；二習相排，故有押捺、捶按、蹙漉、沖度諸事。是故十方一切如來，色目怨謗同名讒虎；菩薩見枉如遭霹靂。
「十者訟習交諠，發於藏覆，如是故有鑑見照燭，如於日中不能藏影；故有惡友、業鏡、火珠披露宿業對驗諸事。是故十方一切如來，色目覆藏同名陰賊；菩薩觀覆如戴高山履于巨海。
「云何六報？阿難！一切眾生六識造業，所招惡報從六根出。
「云何惡報從六根出？一者見報招引惡果。此見業交，則臨終時先見猛火滿十方界，亡者神識飛墜乘煙，入無間獄發明二相：
「一者明見，則能遍見種種惡物，生無量畏；
【現代漢語翻譯】 現代漢語譯本： 於懷恨，因此才會有飛石、投擲石塊、用匣子裝起來襲擊、用車檻撞擊、用甕盛裝后傾倒、用囊袋拋擲等行為，就像陰險惡毒的人懷抱和蓄養邪惡一樣；兩種習氣相互吞噬，因此才會有投擲、擒拿、抓捕、射擊、撕扯等事情發生。因此，十方一切如來，將怨恨之人稱為違害鬼；菩薩視怨恨如飲毒酒。
第八，見習和合交融，就像薩迦耶見（認為五蘊和合的身體是真實的我）、戒禁取見（錯誤地認為遵守某種戒律或禁令可以解脫）、邪悟等各種業，產生違背和抗拒，出現相反的現象，因此才會有國王派遣使者、官吏拿著證據和文書進行逮捕；就像路人來來往往互相看見一樣，兩種習氣相互交織，因此才會有勘問、權詐、拷訊、推究、察訪、徹底調查，以及照明善惡的童子手裡拿著文簿進行辯論等事情發生。因此，十方一切如來，將錯誤的見解稱為見坑；菩薩視各種虛妄的執著如同進入毒壑。
第九，枉屈的習氣相互疊加，產生誣陷和誹謗，因此才會有合山（用兩座山夾住）、合石（用兩塊石頭擠壓）、碾硙（用石磨碾壓）、耕磨（用耕犁摩擦）等刑罰，就像奸邪的人逼迫和冤枉善良的人一樣；兩種習氣相互排斥，因此才會有押捺、捶打按壓、收縮擠壓、衝擊度量等事情發生。因此，十方一切如來，將冤枉誹謗之人稱為讒虎；菩薩視冤枉如同遭遇霹靂。
第十，訴訟的習氣相互喧囂，產生隱藏和掩蓋，因此才會有鏡子照見和燭光照明，就像在太陽底下無法隱藏身影一樣；因此才會有惡友、業鏡、火珠等顯露宿業，以及對質驗證等事情發生。因此，十方一切如來，將覆藏罪惡之人稱為陰賊；菩薩視覆藏罪惡如同頭戴高山，腳踩巨海。
什麼是六報？阿難（佛陀弟子名）！一切眾生用六識造業，所招感的惡報從六根（眼、耳、鼻、舌、身、意）顯現。
惡報如何從六根顯現？第一，見報招引惡果。這種見業交織，那麼臨終的時候會先看見猛火充滿十方世界，亡者的神識飛速墜落，乘坐著煙霧，進入無間地獄，顯現出兩種景象：
第一種是明見，能夠遍見種種惡物，產生無量的恐懼；
【English Translation】 English version: Due to harboring resentment, there arise flying stones, hurled rocks, attacks with box-like contraptions, ramming with cart railings, pouring from urns, and throwing with bags, just as insidious and malicious people harbor and nurture evil. The two habits devour each other, hence there are throwing, capturing, seizing, shooting, and tearing. Therefore, all Tathagatas (another name for Buddha) in the ten directions call those who harbor resentment 'harmful ghosts'; Bodhisattvas (enlightened beings) see resentment as drinking poison.
Eighth, the mingling of the habit of seeing and understanding, like the Sakaya-drishti (the view of a self in the five aggregates), the shila-vrata-paramarsha (clinging to rules and rituals), and perverse understandings, gives rise to opposition and resistance, manifesting as contradictory phenomena. Hence, there are kings sending envoys, officials holding evidence and documents for arrest. Just as travelers see each other coming and going, the two habits intertwine, hence there are interrogations, deceptions, tortures, investigations, inspections, thorough inquiries, and the affairs of children holding books and debating to illuminate good and evil. Therefore, all Tathagatas in the ten directions call wrong views 'view-pits'; Bodhisattvas see all false attachments as entering a poisonous ravine.
Ninth, the habits of injustice accumulate, giving rise to false accusations and slanders. Hence, there are punishments like 'mountain-squeezing' (being crushed between two mountains), 'stone-pressing' (being crushed between two stones), grinding with millstones, and rubbing with plows, just as treacherous people oppress and wrong the virtuous. The two habits repel each other, hence there are pressing, beating, squeezing, and measuring. Therefore, all Tathagatas in the ten directions call those who slander 'slander-tigers'; Bodhisattvas see injustice as encountering a thunderbolt.
Tenth, the habits of litigation clamor against each other, giving rise to concealment and cover-up. Hence, there are mirrors that reflect and candles that illuminate, just as one cannot hide one's shadow in the sun. Hence, there are evil friends, karma-mirrors, and fire-pearls that reveal past karma, and confrontations for verification. Therefore, all Tathagatas in the ten directions call those who conceal their faults 'hidden thieves'; Bodhisattvas view concealment as wearing a high mountain on their head and treading on a vast ocean.
What are the six retributions? Ananda (name of Buddha's disciple)! All sentient beings create karma with the six consciousnesses, and the evil retributions they incur manifest from the six roots (eye, ear, nose, tongue, body, mind).
How do evil retributions manifest from the six roots? First, the retribution of seeing attracts evil consequences. When this karma of seeing intertwines, then at the time of death, one first sees fierce fires filling the ten directions. The consciousness of the deceased flies and falls, riding on smoke, entering the Avici Hell (the hell of incessant suffering), manifesting two aspects:
First is clear seeing, which enables one to see all kinds of evil things, generating immeasurable fear;
二者暗見，寂然不見，生無量恐。如是見火、燒聽能為鑊湯洋銅；燒息能為黑煙紫焰；燒味能為燋丸鐵糜；燒觸能為熱灰爐炭；燒心能生星火迸灑煽鼓空界。
「二者聞報招引惡果。此聞業交，則臨終時先見波濤沒溺天地，亡者神識降注乘流，入無間獄發明二相：一者開聽，聽種種鬧精神愗亂；二者閉聽，寂無所聞幽魄沉沒。如是聞波，注聞則能為責為詰；注見則能為雷為吼，為惡毒氣；注息則能為雨為霧，灑諸毒蟲周滿身體；注味則能為膿為血種種雜穢；注觸則能為畜為鬼為𡱁為尿；注意則能為電為雹摧碎心魄。
「三者嗅報招引惡果。此嗅業交，則臨終時先見毒氣充塞遠近，亡者神識從地涌出，入無間獄發明二相：一者通聞，被諸惡氣薰極心擾；二者塞聞，氣掩不通悶絕於地。如是嗅氣，沖息則能為質為履；沖見則能為火為炬；沖聽則能為沒為溺為洋為沸；沖味則能為餒為爽；沖觸則能為綻為爛，為大肉山，有百千眼無量𠯗食；沖思則能為灰為瘴，為飛砂礰擊碎身體。
「四者味報招引惡果。此味業交，則臨終時先見鐵網猛炎熾烈周覆世界，亡者神識下透掛網倒懸其頭，入無間獄發明二相：一者吸氣，結成寒冰凍裂身肉；二者吐氣，飛為猛火燋爛骨髓。如是嘗味，歷嘗則能為承為忍；歷見則能
【現代漢語翻譯】 現代漢語譯本 二者暗中相見，寂靜無聲，產生無量的恐懼。這樣看來，火燒（指嗔火）聽覺，能變成鑊湯洋銅（指沸騰的油鍋和銅汁）；火燒止息，能變成黑煙紫焰；火燒味覺，能變成焦丸鐵糜（指燒焦的丸子和鐵屑熬成的粥）；火燒觸覺，能變成熱灰爐炭；火燒意念，能生出星火迸射，煽動整個空間。 『二者聽聞惡報，招引惡果。這聽聞的業力交織，那麼臨終時會先看到波濤淹沒天地，亡者的神識降落，順著水流，進入無間地獄，顯現兩種景象：一是開聽，聽到種種喧鬧，精神錯亂；二是閉聽，寂靜無聲，幽暗的魂魄沉沒。這樣看來，聽聞的波濤，注入聽覺，就能變成責罵和詰問；注入視覺，就能變成雷鳴和怒吼，變成惡毒的氣息；注入嗅覺，就能變成雨和霧，灑下各種毒蟲，遍佈全身；注入味覺，就能變成膿和血，各種雜穢之物；注入觸覺，就能變成畜生和鬼，變成屎尿；注入意念，就能變成閃電和冰雹，摧毀心魄。 『三者嗅聞惡報，招引惡果。這嗅聞的業力交織，那麼臨終時會先看到毒氣充滿遠近，亡者的神識從地裡涌出，進入無間地獄，顯現兩種景象：一是通聞，被各種惡氣熏得心煩意亂；二是塞聞，氣息堵塞不通，悶絕倒地。這樣看來，嗅聞的氣息，衝擊嗅覺，就能變成墊子和鞋子；衝擊視覺，就能變成火和火炬；衝擊聽覺，就能變成淹沒和溺水，變成海洋和沸騰；衝擊味覺，就能變成腐爛和變質；衝擊觸覺，就能變成綻開和腐爛，變成巨大的肉山，有成百上千的眼睛，無數的蟲子啃食；衝擊意念，就能變成灰燼和瘴氣，變成飛沙礫石，擊碎身體。 『四者味覺惡報，招引惡果。這味覺的業力交織，那麼臨終時會先看到鐵網猛烈的火焰，熾熱地覆蓋整個世界，亡者的神識向下穿透，掛在網上，頭朝下倒懸，進入無間地獄，顯現兩種景象：一是吸氣，結成寒冰，凍裂身肉；二是吐氣，飛出猛火，燒焦骨髓。這樣看來，品嚐味道，經歷品嚐就能變成承受和忍耐；經歷視覺就能
【English Translation】 English version The two meet in secret, silently unseen, giving rise to immeasurable fear. Thus, seeing fire (referring to the fire of anger) burning hearing can transform into cauldrons of boiling soup and molten copper; the cessation of burning can transform into black smoke and purple flames; burning taste can transform into scorched balls and iron gruel; burning touch can transform into hot ashes and burning coals; burning thought can generate sparks that scatter and ignite, fanning the empty realms. 『Secondly, hearing retribution attracts evil consequences. When this karma of hearing intertwines, at the moment of death, one will first see waves engulfing heaven and earth. The consciousness of the deceased descends, flowing with the current, entering the Avici Hell, manifesting two aspects: first, open hearing, hearing all kinds of noises, causing mental confusion; second, closed hearing, utter silence, the dark soul sinking. Thus, seeing the waves of hearing, when poured into hearing, it can become blame and interrogation; when poured into sight, it can become thunder and roar, becoming poisonous air; when poured into smell, it can become rain and mist, scattering various poisonous insects all over the body; when poured into taste, it can become pus and blood, all kinds of filth; when poured into touch, it can become animals and ghosts, becoming excrement and urine; when poured into thought, it can become lightning and hail, shattering the mind and soul.』 『Thirdly, smelling retribution attracts evil consequences. When this karma of smelling intertwines, at the moment of death, one will first see poisonous air filling the distance. The consciousness of the deceased emerges from the ground, entering the Avici Hell, manifesting two aspects: first, unobstructed smelling, being disturbed by various evil smells; second, obstructed smelling, the breath blocked, fainting to the ground. Thus, seeing the air of smelling, when it impacts smell, it can become mats and shoes; when it impacts sight, it can become fire and torches; when it impacts hearing, it can become drowning and submersion, becoming oceans and boiling; when it impacts taste, it can become rotten and spoiled; when it impacts touch, it can become bursting and rotting, becoming a giant mountain of flesh, with hundreds and thousands of eyes and countless insects devouring it; when it impacts thought, it can become ashes and miasma, becoming flying sand and gravel, shattering the body.』 『Fourthly, tasting retribution attracts evil consequences. When this karma of tasting intertwines, at the moment of death, one will first see iron nets and fierce flames intensely covering the world. The consciousness of the deceased penetrates downwards, hanging on the net, head upside down, entering the Avici Hell, manifesting two aspects: first, inhaling, forming ice, freezing and cracking the flesh; second, exhaling, flying out fierce fire, scorching the bones and marrow. Thus, experiencing taste, experiencing tasting can transform into bearing and enduring; experiencing sight can
為然金石；歷聽則能為利兵刃；歷息則能為大鐵籠彌覆國土；歷觸則能為弓為箭為弩為射；歷思則能為飛熱鐵從空雨下。
「五者觸報招引惡果。此觸業交，則臨終時先見大山四面來合無復出路，亡者神識見大鐵城，火蛇火狗虎狼師子，牛頭獄卒、馬頭羅剎，手執槍槊驅入城門，向無間獄發明二相：一者合觸，合山逼體骨肉血潰；二者離觸，刀劍觸身心肝屠裂。如是合觸，歷觸則能為道為觀為廳為案；歷見則能為燒為爇；歷聽則能為撞為擊為剚為射；歷息則能為括為袋為拷為縛；歷嘗則能為耕為鉗為斬為截；歷思則能為墜為飛為煎為炙。
「六者思報招引惡果。此思業交，則臨終時先見惡風吹壞國土，亡者神識被吹上空旋落乘風，墮無間獄發明二相：一者不覺，迷極則荒奔走不息；二者不迷，覺知則苦無量煎燒痛深難忍。如是邪思，結思則能為方為所；結見則能爲鑑為證；結聽則能為大合石，為冰為霜為土為霧；結息則能為大火車火船火檻；結嘗則能為大叫喚，為悔為泣；結觸則能為大為小，為一日中萬生萬死，為偃為仰。
「阿難！是名地獄十因六果，皆是眾生迷妄所造。若諸眾生惡業圓造，入阿鼻獄受無量苦經無量劫；六根各造，及彼所作兼境兼根，是人則入八無間獄；身口意三，作殺盜淫，
【現代漢語翻譯】 現代漢語譯本： 「如果經歷觸碰，就能變成堅硬的金石；如果經常聽聞，就能變成鋒利的兵器；如果經常呼吸，就能變成覆蓋國土的大鐵籠；如果經常觸覺，就能變成弓、箭、弩、射具；如果經常思慮，就能變成從空中降下的飛熱鐵雨。 『這五種觸報會招引惡果。這種觸業交織，臨終時會先看到大山四面合攏，沒有出路，亡者的神識會看到大鐵城，火蛇、火狗、虎狼、獅子，牛頭獄卒、馬頭羅剎（惡鬼），手持槍矛驅趕進入城門，向無間地獄顯現兩種景象：一是合觸，合攏的山壓迫身體，骨肉潰爛；二是離觸，刀劍觸碰身體，心肝被屠割。像這樣合觸，經常觸碰就能變成道路、觀望臺、廳堂、案幾；經常看見就能變成燃燒；經常聽聞就能變成撞擊、敲打、刺殺、射擊；經常呼吸就能變成捆綁、口袋、拷打、束縛；經常嚐到就能變成耕犁、鉗子、斬首、截肢；經常思慮就能變成墜落、飛行、煎熬、燒烤。 『第六種是思報，招引惡果。這種思業交織，臨終時會先看到惡風吹壞國土，亡者的神識被吹上天空旋轉墜落，乘著風，墮入無間地獄顯現兩種景象：一是不覺，迷惑到極點就荒唐奔走不停息；二是覺知，覺知到就痛苦無量，煎熬燒灼痛苦至深難以忍受。像這樣邪惡的思慮，如果思慮凝結，就能變成方位、場所；如果見解凝結，就能變成鏡子、證據；如果聽聞凝結，就能變成大合石，變成冰、霜、土、霧；如果呼吸凝結，就能變成大火車、火船、火檻；如果嚐到凝結，就能變成大叫喚，變成後悔、哭泣；如果觸碰凝結，就能變成大或小，變成一日之中萬生萬死，變成仰臥或俯臥。 『阿難（佛陀的弟子）！這叫做地獄的十種原因和六種結果，都是眾生迷惑顛倒所造作的。如果眾生惡業圓滿造作，就會進入阿鼻地獄（最苦的地獄）承受無量的痛苦，經歷無量的劫數；如果六根各自造業，以及他們所作的兼顧外境和根源，這個人就會進入八無間地獄；身口意三業，如果造作殺盜淫，
【English Translation】 English version: 'If experienced through touch, it can become hard metal and stone; if frequently listened to, it can become sharp weapons; if frequently breathed, it can become a large iron cage covering the country; if frequently touched, it can become bows, arrows, crossbows, and projectiles; if frequently thought about, it can become flying hot iron raining down from the sky.' 'These five kinds of touch retribution attract evil consequences. When this touch karma intertwines, at the time of death, one will first see large mountains converging from all sides, with no way out. The consciousness of the deceased will see a large iron city, fire snakes, fire dogs, tigers, wolves, and lions, ox-headed jailers, horse-headed Rakshasas (demons), holding spears and driving them into the city gate, revealing two aspects in Avici Hell (the hell of incessant suffering): first, converging touch, where the converging mountains press against the body, causing bones and flesh to decay; second, separating touch, where swords and knives touch the body, causing the heart and liver to be slaughtered. Like this converging touch, frequent touch can become roads, observation platforms, halls, and desks; frequent seeing can become burning; frequent listening can become striking, hitting, stabbing, and shooting; frequent breathing can become binding, bags, torture, and restraint; frequent tasting can become plowing, pliers, beheading, and amputation; frequent thinking can become falling, flying, frying, and roasting.' 'The sixth is thought retribution, attracting evil consequences. When this thought karma intertwines, at the time of death, one will first see evil winds destroying the country. The consciousness of the deceased will be blown into the sky, spinning and falling, riding the wind, falling into Avici Hell, revealing two aspects: first, unawareness, where extreme delusion leads to frantic running without rest; second, awareness, where awareness leads to immeasurable suffering, frying and burning, with pain so deep it is unbearable. Like this evil thought, if thought solidifies, it can become directions and places; if views solidify, it can become mirrors and evidence; if listening solidifies, it can become large converging stones, ice, frost, earth, and fog; if breathing solidifies, it can become large fire carts, fire ships, and fire barriers; if tasting solidifies, it can become loud cries, regret, and weeping; if touch solidifies, it can become large or small, becoming ten thousand births and ten thousand deaths in a single day, becoming lying face down or face up.' 'Ananda (Buddha's disciple)! These are called the ten causes and six results of hell, all created by the delusions of sentient beings. If sentient beings fully create evil karma, they will enter Avici Hell (the most painful hell) and endure immeasurable suffering for immeasurable kalpas (eons); if the six senses each create karma, and what they do encompasses both the external environment and the root, that person will enter the eight Avici Hells; if body, speech, and mind create killing, stealing, and sexual misconduct,'
是人則入十八地獄；三業不兼，中間或為一殺一盜，是人則入三十六地獄；見見一根單犯一業，是人則入一百八地獄。由是眾生別作別造，於世界中入同分地，妄想發生非本來有。
「複次，阿難！是諸眾生非破律儀，犯菩薩戒，毀佛涅槃，諸餘雜業歷劫燒然，后還罪畢受諸鬼形；若於本因貪物為罪，是人罪畢遇物成形，名為𩲓鬼；貪色為罪，是人罪畢遇風成形，名為𩲓鬼；貪惑為罪，是人罪畢遇畜成形，名為魅鬼；貪恨為罪，是人罪畢遇蟲成形，名蠱毒鬼；貪憶為罪，是人罪畢遇衰成形，名為癘鬼；貪慠為罪，是人罪畢遇氣成形，名為餓鬼；貪罔為罪，是人罪畢遇幽為形，名為魘鬼；貪明為罪，是人罪畢遇精為形，名魍魎鬼；貪成為罪，是人罪畢遇明為形，名役使鬼；貪黨為罪，是人罪畢遇人為形，名傳送鬼。阿難！是人皆以純情墜落，業火燒乾上出為鬼，此等皆是自妄想業之所招引；若悟菩提，則妙圓明，本無所有。
「複次，阿難！鬼業既盡，則情與想二俱成空，方於世間與元負人怨對相值，身為畜生酬其宿債。物怪之鬼物銷報盡，生於世間多為梟類；風𩲓之鬼風銷報盡，生於世間多為咎徴一切異類；畜魅之鬼畜死報盡，生於世間多為狐類；蟲蠱之鬼蟲滅報盡，生於世間多為毒類；衰癘之鬼衰窮報
【現代漢語翻譯】 現代漢語譯本：如果有人只犯一種罪業，就會墮入十八地獄；如果三業不完全具備，中間或許只犯了殺生或偷盜中的一種，就會墮入三十六地獄；如果只是見解上犯了一種罪業，就會墮入一百八地獄。由於眾生各自造作不同的罪業，所以在世界中進入共同的地獄，這些妄想都是由業力產生，並非本來就有的。
『再者，阿難！這些眾生如果不是破壞戒律，違犯菩薩戒，譭謗佛陀涅槃，而是造作其他各種雜亂的罪業，經過漫長的時間燒灼，罪業結束后就會轉生為各種鬼的形態；如果原本是因為貪戀財物而犯罪，這個人罪業結束后遇到物體就會形成鬼的形態，叫做𩲓鬼（貪戀財物的鬼）；如果因為貪戀美色而犯罪，這個人罪業結束后遇到風就會形成鬼的形態，叫做𩲓鬼（貪戀美色的鬼）；如果因為貪戀迷惑而犯罪，這個人罪業結束后遇到畜生就會形成鬼的形態，叫做魅鬼（被迷惑的鬼）；如果因為貪戀怨恨而犯罪，這個人罪業結束后遇到蟲子就會形成鬼的形態，叫做蠱毒鬼（施放蠱毒的鬼）；如果因為貪戀回憶而犯罪，這個人罪業結束后遇到衰敗就會形成鬼的形態，叫做癘鬼（傳播瘟疫的鬼）；如果因為貪戀傲慢而犯罪，這個人罪業結束后遇到氣息就會形成鬼的形態，叫做餓鬼（飢餓的鬼）；如果因為貪戀虛妄而犯罪，這個人罪業結束后遇到幽暗就會形成鬼的形態，叫做魘鬼（使人做噩夢的鬼）；如果因為貪戀光明而犯罪，這個人罪業結束后遇到精怪就會形成鬼的形態，叫做魍魎鬼（山精鬼怪）；如果因為貪戀成就而犯罪，這個人罪業結束后遇到光明就會形成鬼的形態，叫做役使鬼（被人役使的鬼）；如果因為貪戀黨派而犯罪，這個人罪業結束后遇到人就會形成鬼的形態，叫做傳送鬼（傳遞訊息的鬼）。阿難！這些人都是因為純粹的情慾而墮落，業火燒盡後向上升起成為鬼，這些都是由自己虛妄的念頭所招引的；如果覺悟了菩提，就會明白妙明圓滿的本性，本來就什麼都沒有。』
『再者，阿難！鬼的業報結束后，情和想都變成空無，才會在世間與過去所虧欠的人相遇，轉生為畜生來償還過去的債務。依附於物體的鬼，在物體消散后業報結束，轉生到世間大多成為貓頭鷹之類的生物；依附於風的鬼，在風消散后業報結束，轉生到世間大多成為不祥的徵兆和各種奇異的生物；依附於畜生的魅鬼，在畜生死亡后業報結束，轉生到世間大多成為狐貍之類的生物；依附於蟲子的蠱毒鬼，在蟲子滅絕後業報結束，轉生到世間大多成為有毒的生物；依附於衰敗的癘鬼，在衰敗窮困后業報結束
【English Translation】 English version: If a person commits only one type of transgression, they will enter the eighteen hells; if the three karmas are not fully present, and they commit only one of killing or stealing, they will enter the thirty-six hells; if they commit a single transgression in their views, they will enter the one hundred and eight hells. Because sentient beings separately create different karmas, they enter a shared hellish realm within the world. These deluded thoughts arise from karma and are not inherently present.
'Furthermore, Ananda! If these sentient beings have not broken precepts, violated Bodhisattva vows, or slandered the Nirvana of the Buddha, but have committed other miscellaneous karmas that burn them for kalpas, they will eventually be reborn as various forms of ghosts after their sins are exhausted. If their original cause of sin was greed for objects, they will take form as a ghost upon encountering an object after their sin is exhausted, and they are called 𩲓 ghosts (ghosts who crave objects); if their sin was greed for beauty, they will take form as a ghost upon encountering wind after their sin is exhausted, and they are called 𩲓 ghosts (ghosts who crave beauty); if their sin was greed for delusion, they will take form as a ghost upon encountering animals after their sin is exhausted, and they are called 魅 ghosts (bewitching ghosts); if their sin was greed for hatred, they will take form as a ghost upon encountering insects after their sin is exhausted, and they are called 蠱毒 ghosts (poisonous ghosts); if their sin was greed for memories, they will take form as a ghost upon encountering decay after their sin is exhausted, and they are called 癘 ghosts (pestilence ghosts); if their sin was greed for arrogance, they will take form as a ghost upon encountering air after their sin is exhausted, and they are called 餓 ghosts (hungry ghosts); if their sin was greed for deception, they will take form as a ghost upon encountering darkness after their sin is exhausted, and they are called 魘 ghosts (nightmare ghosts); if their sin was greed for brightness, they will take form as a ghost upon encountering spirits after their sin is exhausted, and they are called 魍魎 ghosts (mountain spirits and goblins); if their sin was greed for accomplishment, they will take form as a ghost upon encountering light after their sin is exhausted, and they are called 役使 ghosts (enslaved ghosts); if their sin was greed for factions, they will take form as a ghost upon encountering people after their sin is exhausted, and they are called 傳送 ghosts (messenger ghosts). Ananda! These people all fall due to pure emotional desires. When the fire of karma burns out, they rise up and become ghosts. All of this is brought about by their own deluded thoughts. If they awaken to Bodhi, they will realize the wonderful, perfect, and bright nature, which is originally empty and without anything.'
'Furthermore, Ananda! When the karma of ghosts is exhausted, both emotion and thought become empty. Then, in the world, they encounter those whom they have wronged in the past, and they are reborn as animals to repay their past debts. Ghosts attached to objects, when the objects are destroyed and their retribution is complete, are often reborn in the world as owls. Ghosts attached to wind, when the wind dissipates and their retribution is complete, are often reborn in the world as ominous signs and various strange creatures. Bewitching ghosts attached to animals, when the animals die and their retribution is complete, are often reborn in the world as foxes. Poisonous ghosts attached to insects, when the insects are exterminated and their retribution is complete, are often reborn in the world as poisonous creatures. Pestilence ghosts attached to decay and poverty, when decay and poverty end'
盡，生於世間多為蛔類；受氣之鬼氣銷報盡，生於世間多為食類；綿幽之鬼幽銷報盡，生於世間多為服類；和精之鬼和銷報盡，生於世間多為應類；明靈之鬼明滅報盡，生於世間多為休徴一切諸類；依人之鬼人亡報盡，生於世間多於循類。阿難！是等皆以業火乾枯，酬其宿債傍為畜生，此等亦皆自虛妄業之所招引；若悟菩提，則此妄緣本無所有。如汝所言寶蓮香等，及琉璃王善星比丘，如是惡業本自發明，非從天降亦非地出亦非人與，自妄所招還自來受；菩提心中皆為浮妄虛想凝結。
「複次，阿難！從是畜生酬償先債，若彼酬者分越所酬，此等眾生還復為人返徴其剩，如彼有力兼有福德，則於人中不捨人身酬還彼力；若無福者，還為畜生償彼余直。阿難！當知若用錢物或役其力，償足自停，如於中間殺彼身命或食其肉，如是乃至經微塵劫，相食相誅猶如轉輪，互為高下無有休息；除奢摩他及佛出世，不可停寢。汝今應知，彼梟倫者酬足復形，生人道中參合頑類；彼咎徴者酬足復形，生人道中參合愚類；彼狐倫者酬足復形，生人道中參于佷類；彼毒倫者酬足復形，生人道中參合庸類；彼蛔倫者酬足復形，生人道中參合微類；彼食倫者酬足復形，生人道中參合柔類；彼服倫者酬足復形，生人道中參合勞類；彼應倫
【現代漢語翻譯】 現代漢語譯本： 『盡』鬼氣銷報盡，轉生世間多為蛔蟲之類；『受氣』鬼氣銷報盡，轉生世間多為以食物為生的生物；『綿幽』鬼幽銷報盡，轉生世間多為供人服用的生物；『和精』鬼和銷報盡，轉生世間多為供人使喚的生物；『明靈』鬼明滅報盡，轉生世間多為帶來休咎徵兆的各類生物；依附於人的鬼，在人死後報應結束，轉生世間多為循規蹈矩之類。 阿難（Ananda）！這些都是因為業火枯竭，爲了償還前世的債務而淪為畜生，這些也都是自己虛妄的業力所招引的；如果領悟了菩提（Bodhi），那麼這些虛妄的因緣本來就是不存在的。就像你所說的寶蓮香（Baolianxiang）等人，以及琉璃王（Liuliwang）、善星比丘（Shanxing Biqiu），這些惡業本來就是自己顯現出來的，不是從天上降下來的，也不是從地下冒出來的，也不是別人給的，而是自己虛妄所招來的，最終還是自己來承受；在菩提心中，這些都是虛浮不實的妄想凝結而成的。
『再次，阿難（Ananda）！從畜生道償還完之前的債務后，如果他們償還的超過了所欠的，這些眾生還會再次轉生為人，反過來索取多餘的部分。如果他們有力量又有福德，那麼在人道中會不捨棄人的身份來償還他們的力量；如果沒有福德，還會再次轉生為畜生來償還剩餘的價值。阿難（Ananda）！你應該知道，如果用錢財或勞力來償還，償還足夠了就會停止。如果在償還的過程中殺害了他們的生命或吃了他們的肉，這樣乃至經過微塵劫（weichenjie）的時間，互相吞食互相殘殺，就像車輪一樣循環轉動，互相爭鬥沒有停止的時候；除非有奢摩他（Samatha）的修行或者佛（Buddha）出世，否則這種狀況無法停止。你現在應該知道，那些貓頭鷹之類償還完債務后再次轉生，會轉生到人道中成為愚頑之輩；那些帶來徵兆的生物償還完債務后再次轉生，會轉生到人道中成為愚笨之輩；那些狐貍之類償還完債務后再次轉生，會轉生到人道中成為兇狠之輩；那些有毒之物償還完債務后再次轉生，會轉生到人道中成為平庸之輩；那些蛔蟲之類償還完債務后再次轉生，會轉生到人道中成為卑微之輩；那些以食物為生的生物償還完債務后再次轉生，會轉生到人道中成為柔弱之輩；那些供人服用的生物償還完債務后再次轉生，會轉生到人道中成為勞碌之輩；那些供人使喚的生物
【English Translation】 English version: Those whose 'exhaustion' (盡, Jin) ghost energy is depleted and their retribution is complete, are often reborn in the world as roundworms; those whose 'receiving energy' (受氣, Shouqi) ghost energy is depleted and their retribution is complete, are often reborn in the world as creatures that live on food; those whose 'lingering darkness' (綿幽, Mianyou) ghost darkness is depleted and their retribution is complete, are often reborn in the world as creatures used for clothing; those whose 'harmonious essence' (和精, Hejing) ghost harmony is depleted and their retribution is complete, are often reborn in the world as creatures used for service; those whose 'bright spirit' (明靈, Mingling) ghost brightness is extinguished and their retribution is complete, are often reborn in the world as all kinds of creatures that bring omens of good and bad; ghosts that rely on people, when the people die and their retribution is complete, are often reborn in the world as creatures that follow rules. Ananda (阿難)! These are all because the fire of karma has dried up, and they have become animals to repay their past debts. These are also all attracted by their own false karma; if they realize Bodhi (菩提), then these false causes and conditions are originally non-existent. Like Baolianxiang (寶蓮香) and others you mentioned, as well as King Liuli (琉璃王) and the Bhikshu Shanxing (善星比丘), these evil karmas originally manifest themselves, not descending from the sky, nor emerging from the ground, nor given by others, but attracted by their own falsehood, and ultimately they themselves will bear the consequences; in the Bodhi mind, these are all floating and unreal delusions solidified.
Furthermore, Ananda (阿難)! After repaying their previous debts from the animal realm, if they repay more than what they owe, these sentient beings will be reborn as humans again, and in turn demand the excess. If they have strength and merit, then in the human realm they will not abandon their human form to repay their strength; if they have no merit, they will be reborn as animals again to repay the remaining value. Ananda (阿難)! You should know that if they use money or labor to repay, it will stop when they have repaid enough. If they kill their lives or eat their flesh during the repayment process, then even after countless kalpas (劫, jie), they will devour and kill each other, revolving like a wheel, fighting each other without rest; unless there is Samatha (奢摩他) practice or a Buddha (佛) appears in the world, this situation cannot be stopped. You should know now that those of the owl kind, after repaying their debts and reforming, will be reborn in the human realm as stubborn people; those creatures that bring omens, after repaying their debts and reforming, will be reborn in the human realm as foolish people; those of the fox kind, after repaying their debts and reforming, will be reborn in the human realm as fierce people; those of the poisonous kind, after repaying their debts and reforming, will be reborn in the human realm as mediocre people; those of the roundworm kind, after repaying their debts and reforming, will be reborn in the human realm as humble people; those creatures that live on food, after repaying their debts and reforming, will be reborn in the human realm as gentle people; those creatures used for clothing, after repaying their debts and reforming, will be reborn in the human realm as laborious people; those creatures used for service
者酬足復形，生人道中參于文類；彼休徴者酬足復形，生人道中參合明類；彼諸循倫酬足復形，生人道中參于達類。阿難！是等皆以宿債畢酬復形人道，皆無始來業計顛倒相生相殺，不遇如來不聞正法，于塵勞中法爾輪轉，此輩名為可憐愍者。
「阿難！復有從人不依正覺修三摩地，別修妄念存想固形，游于山林人不及處，有十仙種。阿難！彼諸眾生，堅固服餌而不休息，食道圓成，名地行仙；堅固草木而不休息，藥道圓成，名飛行仙；堅固金石而不休息，化道圓成，名遊行仙；堅固動止而不休息，氣精圓成，名空行仙；堅固津液而不休息，潤德圓成，名天行仙；堅固精色而不休息，吸粹圓成，名通行仙；堅固咒禁而不休息，術法圓成，名道行仙；堅固思念而不休息，思憶圓成，名照行仙；堅固交遘而不休息，感應圓成，名精行仙；堅固變化而不休息，覺悟圓成，名絕行仙。阿難！是等皆於人中煉心，不循正覺，別得生理壽千萬歲，休止深山或大海島絕於人境，斯亦輪迴妄想流轉，不修三昧，報盡還來散入諸趣。
「阿難！諸世間人不求常住，未能捨諸妻妾恩愛，于邪淫中心不流逸澄瑩生明，命終之後鄰于日月，如是一類名四天王天；於己妻房淫愛微薄，于凈居時不得全味，命終之後超日月明居人間頂，
【現代漢語翻譯】 現代漢語譯本： 『那些酬償宿債後重新受形的，便在人道中屬於有文采的一類；那些休養生息后酬償宿債重新受形的，便在人道中屬於聰慧的一類；那些遵循倫常道德酬償宿債後重新受形的，便在人道中屬於通達事理的一類。阿難（Ananda）！這些人都是因為償還了前世的債務才重新投生為人，他們都從無始以來就因業力的計算顛倒而互相殘殺，如果不遇到如來（Tathagata），不聽聞正法，就會在塵世的勞苦中自然而然地輪轉，這些人被稱為可憐憫的人。』 『阿難（Ananda）！還有一些人不依靠正確的覺悟修習三摩地（Samadhi），而是另外修習虛妄的念頭，存想固守形體，遊走于山林人跡罕至之處，共有十種仙人。阿難（Ananda）！這些眾生，堅持服用藥物而不休息，食療之道圓滿成就，稱為地行仙；堅持服用草木而不休息，藥道圓滿成就，稱為飛行仙；堅持服用金石而不休息，變化之道圓滿成就，稱為**仙；堅持動止吐納而不休息，精氣圓滿成就，稱為空行仙；堅持滋養津液而不休息，潤澤之德圓滿成就，稱為天行仙；堅持攝取精色而不休息，吸收精粹圓滿成就，稱為通行仙；堅持咒語禁制而不休息，法術圓滿成就，稱為道行仙；堅持思念而不休息，思憶圓滿成就，稱為照行仙；堅持交合而不休息，感應圓滿成就，稱為精行仙；堅持變化而不休息，覺悟圓滿成就，稱為絕行仙。阿難（Ananda）！這些人都是在人間煉心，不遵循正確的覺悟，另外得到養生的方法，壽命可達千萬歲，在深山或大海島上與人世隔絕，這也是輪迴妄想的流轉，不修習三昧（Samadhi），報盡之後還會散入各道。』 『阿難（Ananda）！世間人不尋求永恒的常住之法，不能捨棄妻妾的恩愛，在邪淫之中內心不能清凈澄澈而生出光明，命終之後靠近日月，這樣的一類人名為四天王天（Cāturmahārājakāyikas）；對於自己妻子的淫愛稍微淡薄，在清凈的居所時不能完全斷絕淫慾，命終之後超越日月光明，居住在人間之上，'
【English Translation】 English version: 'Those who repay their past debts and are reborn, belong to the class of cultured people in the human realm; those who recuperate and repay their past debts and are reborn, belong to the class of intelligent people in the human realm; those who follow ethical principles and repay their past debts and are reborn, belong to the class of understanding people in the human realm. Ananda! These people are all reborn as humans because they have repaid their debts from previous lives. They have been killing each other since beginningless time due to the inverted calculations of karma. If they do not encounter the Tathagata (如來), and do not hear the true Dharma, they will naturally revolve in the suffering of the mundane world. These people are called pitiable ones.' 'Ananda! There are also people who do not rely on correct enlightenment to cultivate Samadhi (三摩地), but instead cultivate false thoughts, preserving and clinging to their forms, wandering in mountains and forests where people rarely go. There are ten kinds of immortals. Ananda! These beings persistently take elixirs without rest, perfecting the way of diet, and are called Earth-Walking Immortals; persistently take herbs and trees without rest, perfecting the way of medicine, and are called Flying Immortals; persistently take metals and stones without rest, perfecting the way of transformation, and are called ** Immortals; persistently move and breathe without rest, perfecting the essence of qi, and are called Sky-Walking Immortals; persistently nourish their fluids without rest, perfecting the virtue of moistening, and are called Heaven-Walking Immortals; persistently absorb essence and color without rest, perfecting the absorption of essence, and are called Pervading Immortals; persistently use mantras and prohibitions without rest, perfecting the art of magic, and are called Way-Walking Immortals; persistently think without rest, perfecting memory, and are called Illuminating Immortals; persistently engage in intercourse without rest, perfecting responsiveness, and are called Essence-Walking Immortals; persistently transform without rest, perfecting awakening, and are called Transcendental Immortals. Ananda! These people all refine their minds in the human realm, but do not follow correct enlightenment. They obtain other ways of nourishing life and live for tens of millions of years, dwelling in deep mountains or on islands far from human habitation. This is also a wandering in the cycle of delusion. Without cultivating Samadhi (三昧), when their reward is exhausted, they will scatter and enter various realms.' 'Ananda! People in the world do not seek permanence, and cannot relinquish the love of wives and concubines. In their indulgence in improper sexual conduct, their minds cannot become clear and bright to generate light. After death, they are close to the sun and moon. This kind of people are called the Four Heavenly Kings (Cāturmahārājakāyikas 四天王天). Those who have a slight reduction in their sexual love for their wives, and cannot completely abstain from sexual desire when living in purity, after death, transcend the light of the sun and moon and dwell above the human realm,'
如是一類名忉利天；逢欲暫交去無思憶，於人間世動少靜多，命終之後于虛空中朗然安住，日月光明上照不及，是諸人等自有光明，如是一類名須焰摩天；一切時靜，有應觸來未能違戾，命終之後上升精微，不接地獄諸人天境，乃至劫壞三災不及，如是一類名兜率陀天；我無慾心應汝行事，于橫陳時味如嚼蠟，命終之後生越化地，如是一類名樂變化天；無世間心同世行事，於行事交了然超越，命終之後遍能出超化無化境，如是一類名他化自在天。阿難！如是六天，形雖出動心跡尚交，自此已還名為欲界。
大佛頂萬行首楞嚴經卷第八 大正藏第 19 冊 No. 0945 大佛頂如來密因修證了義諸菩薩萬行首楞嚴經
大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第九(一名中印度那蘭陀大道場經，于灌頂部錄出別行)
唐天竺沙門般剌蜜帝譯
「阿難！世間一切所修心人，不假禪那無有智慧，但能執身不行淫慾，若行若坐想念俱無，愛染不生無留欲界，是人應念身為梵侶，如是一類名梵眾天；欲習既除離欲心現，于諸律儀愛樂隨順，是人應時能行梵德，如是一類名梵輔天；身心妙圓威儀不缺，清凈禁戒加以明悟，是人應時能統梵眾為大梵王，如是一類名大梵天。阿難！此三勝流，
【現代漢語翻譯】 現代漢語譯本 這一類眾生名為忉利天（Trayastrimsa，三十三天），他們相遇時只是短暫地交合，事後不會思念回憶。在人間時，他們行動少而靜止多。死後，他們在虛空中明亮地安住，日月的光明無法照到，因為他們自身具有光明。這一類眾生名為須焰摩天（Suyama，夜摩天）。 他們一切時侯都處於寂靜狀態，即使有外來觸碰，也不能違抗。死後，他們上升到精微之處，不與地獄的人天境界相接，甚至劫難發生時，三災也無法波及。這一類眾生名為兜率陀天（Tushita，兜率天）。 他們心中沒有慾望，只是爲了應付你而行事，在性行為時，感覺如同嚼蠟。死後，他們會轉生到越化地。這一類眾生名為樂變化天（Sunirmita，化樂天）。 他們沒有世俗之心，卻與世俗之人一同行事，對於行事交合之事，能夠清楚地超越。死後，他們能夠普遍地超出變化和無變化的境界。這一類眾生名為他化自在天（Paranirmita-vasavartin，他化自在天）。阿難！這六類天，雖然形體上有所活動，但心念的痕跡仍然相互交織，從這裡開始，都屬於欲界。 《大佛頂萬行首楞嚴經》卷第八 大正藏第 19 冊 No. 0945 《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》 《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》卷第九 (一名中印度那蘭陀大道場經，于灌頂部錄出別行) 唐天竺沙門般剌蜜帝譯 『阿難！世間一切修行心性的人，如果不憑藉禪定就沒有智慧，但如果能夠執持身體不行淫慾，無論是行走還是坐臥，都沒有任何雜念，愛戀染著之心不生起，沒有停留在欲界，這樣的人應當立即轉念，將自身視為梵天的眷屬，這一類眾生名為梵眾天（Brahma-parisadya，梵眾天）。』 『慾望的習氣已經消除，遠離慾望的心顯現出來，對於各種戒律儀軌，喜愛並隨順奉行，這樣的人應當立即能夠奉行梵天的德行，這一類眾生名為梵輔天（Brahma-purohita，梵輔天）。』 『身心微妙圓滿，威儀沒有缺失，清凈的禁戒加上明智的領悟，這樣的人應當立即能夠統領梵天的眷屬，成為大梵天王，這一類眾生名為大梵天（Maha-brahman，大梵天）。阿難！這三種殊勝的種類，』
【English Translation】 English version Such a category is named Trayastrimsa (忉利天, Thirty-three Heavens); they meet for brief intercourse without subsequent thought or recollection. In the human world, they are less active and more still. After death, they dwell brightly in the void, beyond the reach of the sun and moon's light, possessing their own radiance. Such a category is named Suyama (須焰摩天, Yama Heaven). They are always in a state of stillness, and even if touched, they cannot resist. After death, they ascend to subtle realms, not connecting with the lower realms of humans and devas, and even the three calamities of a kalpa's destruction do not affect them. Such a category is named Tushita (兜率陀天, Tushita Heaven). They have no desire in their hearts but act to accommodate you, and during intercourse, it feels like chewing wax. After death, they are born in the realm of surpassing transformation. Such a category is named Sunirmita (樂變化天, Heaven of Delight in Transformation). They have no worldly mind but act like worldly people, clearly transcending matters of intercourse. After death, they can universally transcend realms of transformation and non-transformation. Such a category is named Paranirmita-vasavartin (他化自在天, Heaven of Control over the Transformations of Others). Ananda! These six heavens, though their forms move, their minds are still intertwined. From here on, they are all within the Desire Realm. Shurangama Sutra, Volume 8 Taisho Tripitaka Volume 19, No. 0945, The Shurangama Sutra The Shurangama Sutra, Volume 9 (also known as the Great Dharma Assembly Sutra of Nalanda in Central India, separately extracted from the Abhisheka section) Translated by the Tripitaka Master Paramiti from India during the Tang Dynasty 'Ananda! All those who cultivate the mind in the world, without relying on dhyana (禪那, meditation), lack wisdom. But if they can restrain their bodies from sexual desire, whether walking or sitting, without any thoughts arising, and without generating love or attachment, not remaining in the Desire Realm, such people should immediately consider themselves as belonging to the retinue of Brahma. Such a category is named Brahma-parisadya (梵眾天, Heaven of Brahma's Assembly).' 'The habits of desire have been eliminated, and the mind of detachment appears. They love and follow all precepts and rules. Such people should immediately be able to practice the virtues of Brahma. Such a category is named Brahma-purohita (梵輔天, Heaven of Brahma's Ministers).' 'Their body and mind are wonderfully complete, their demeanor is flawless, and they add clear understanding to pure precepts and prohibitions. Such people should immediately be able to lead the retinue of Brahma and become the Great Brahma King. Such a category is named Maha-brahman (大梵天, Great Brahma Heaven). Ananda! These three superior types,'
一切苦惱所不能逼，雖非正修真三摩地，清凈心中諸漏不動，名為初禪。
「阿難！其次梵天統攝梵人圓滿梵行，澄心不動寂湛生光，如是一類名少光天；光光相然照耀無盡，映十方界遍成琉璃，如是一類名無量光天；吸持圓光成就教體，發化清凈應用無盡，如是一類名光音天。阿難！此三勝流，一切憂愁所不能逼，雖非正修真三摩地，清凈心中粗漏已伏，名為二禪。
「阿難！如是天人圓光成音披音露妙，發成精行通寂滅樂，如是一類名少凈天；凈空現前引發無際，身心輕安成寂滅樂，如是一類名無量凈天；世界身心一切圓凈，凈德成就勝托現前歸寂滅樂，如是一類名遍凈天。阿難！此三勝流具大隨順，身心安隱得無量樂，雖非正得真三摩地，安隱心中歡喜畢具，名為三禪。
「阿難！次復天人不逼身心苦因已盡，樂非常住久必壞生，苦樂二心俱時頓舍，粗重相滅凈福性生，如是一類名福生天；舍心圓融勝解清凈，福無遮中得妙隨順窮未來際，如是一類名福愛天。阿難！從是天中有二岐路，若於先心無量凈光，福德圓明修證而住，如是一類名廣果天；若於先心雙厭苦樂，精研舍心相續不斷，圓窮舍道身心俱滅，心慮灰凝經五百劫，是人既以生滅為因，不能發明不生滅性，初半劫滅後半劫生，如是
【現代漢語翻譯】 現代漢語譯本：一切苦惱都不能逼迫，即使不是真正修習的真三摩地（True Samadhi，真正的禪定），在清凈心中各種煩惱不再活動，這叫做初禪。
『阿難（Ananda，佛陀的十大弟子之一）！其次，梵天（Brahma，色界天的天主）統領著梵人，圓滿地修行梵行，澄澈的心不動搖，寂靜而光明煥發，這樣的一類天人叫做少光天（Parittabha，光較少的天）；光明相互輝映，照耀無盡，映照十方世界，全部變成琉璃一般，這樣的一類天人叫做無量光天（Apramanabha，光無限的天）；吸取並保持圓滿的光明，成就教化的本體，散發清凈的光芒，應用無窮無盡，這樣的一類天人叫做光音天（Abhasvara，以光為語言的天）。阿難！這三種殊勝的天人，一切憂愁都不能逼迫，即使不是真正修習的真三摩地，在清凈心中粗重的煩惱已經降伏，這叫做二禪。』
『阿難！像這樣的天人，圓滿的光明化為聲音，披瀝聲音，顯露出微妙之處，散發成為精純的修行，通達寂滅的快樂，這樣的一類天人叫做少凈天（Parittasubha，清凈較少的天）；清凈的虛空顯現於眼前，引發無邊的境界，身心輕安，成就寂滅的快樂，這樣的一類天人叫做無量凈天（Apramanasubha，清凈無限的天）；世界、身心一切都圓滿清凈，清凈的功德成就，殊勝的依託顯現於眼前，歸於寂滅的快樂，這樣的一類天人叫做遍凈天（Subhakrtsna，完全清凈的天）。阿難！這三種殊勝的天人，具有極大的隨順，身心安穩，得到無量的快樂，即使不是真正得到真三摩地，在安穩的心中歡喜完全具備，這叫做三禪。』
『阿難！再次，天人不再受身心苦惱的逼迫，苦的原因已經窮盡，快樂不是永恒的，長久之後必定會壞滅，產生新的苦，苦和樂兩種心念同時捨棄，粗重的現象消滅，清凈的福德本性產生，這樣的一類天人叫做福生天（Punyaprasava，福德產生的天）；捨棄的心圓融無礙，殊勝的理解清凈無染，在福德沒有遮蔽的情況下，得到微妙的隨順，窮盡未來際，這樣的一類天人叫做福愛天（Subhakrtsna，福德喜愛的天）。阿難！從這些天人中有兩條岔路，如果對於先前的無量清凈光明，福德圓滿光明，通過修行證悟而安住，這樣的一類天人叫做廣果天（Brhatphala，廣大果實的天）；如果對於先前的苦和樂都感到厭倦，精勤研究捨棄的心，相續不斷，圓滿窮盡捨棄的道路，身心都滅盡，心念像灰燼一樣凝固，經過五百劫，這些人因為以生滅作為原因，不能夠發明不生不滅的本性，最初的半劫滅盡，後半劫產生，像這樣』
【English Translation】 English version: Not compelled by any suffering, although not truly cultivating True Samadhi (True Samadhi, genuine concentration), with all outflows ceasing in a pure mind, this is called the First Dhyana.
'Ananda (Ananda, one of the Buddha's ten principal disciples)! Furthermore, the Brahma (Brahma, lord of the Form Realm) governs the Brahmas, perfectly cultivating Brahma conduct, with a clear mind unmoving, serene and radiant, such beings are called the Parittabha (Parittabha, Heaven of Limited Light); light shining upon light, illuminating endlessly, reflecting the ten directions, entirely becoming like lapis lazuli, such beings are called the Apramanabha (Apramanabha, Heaven of Infinite Light); absorbing and maintaining perfect light, accomplishing the essence of teaching, emitting pure light, with endless applications, such beings are called the Abhasvara (Abhasvara, Heaven of Streaming Radiance). Ananda! These three superior streams are not compelled by any sorrow, although not truly cultivating True Samadhi, with coarse outflows subdued in a pure mind, this is called the Second Dhyana.'
'Ananda! Such beings transform perfect light into sound, revealing subtle wonders through sound, developing into pure conduct, attaining the bliss of Nirvana, such beings are called the Parittasubha (Parittasubha, Heaven of Limited Purity); pure emptiness manifests before them, inducing boundless realms, with lightness and ease of body and mind, attaining the bliss of Nirvana, such beings are called the Apramanasubha (Apramanasubha, Heaven of Infinite Purity); the world, body, and mind are all perfectly pure, pure virtues are accomplished, superior reliance manifests before them, returning to the bliss of Nirvana, such beings are called the Subhakrtsna (Subhakrtsna, Heaven of Total Purity). Ananda! These three superior streams possess great compliance, with body and mind at peace, attaining immeasurable bliss, although not truly attaining True Samadhi, with joy fully present in a peaceful mind, this is called the Third Dhyana.'
'Ananda! Furthermore, beings are no longer compelled by the causes of suffering in body and mind, the causes of suffering are exhausted, pleasure is not permanent, and will inevitably decay after a long time, giving rise to new suffering, both suffering and pleasure are simultaneously relinquished, coarse phenomena are extinguished, and the nature of pure blessings arises, such beings are called the Punyaprasava (Punyaprasava, Heaven of Production of Merit); the mind of relinquishment is perfectly harmonious, superior understanding is pure and undefiled, with blessings unhindered, attaining subtle compliance, exhausting the future, such beings are called the Subhakrtsna (Subhakrtsna, Heaven of Merit-Love). Ananda! From these beings, there are two paths, if they dwell upon the previous immeasurable pure light, with blessings perfectly radiant, through cultivation and realization, such beings are called the Brhatphala (Brhatphala, Heaven of Great Reward); if they are weary of both suffering and pleasure, diligently studying the mind of relinquishment, continuously, perfectly exhausting the path of relinquishment, both body and mind are extinguished, thoughts are like ashes, solidified for five hundred kalpas, these people, because they take birth and death as the cause, cannot discover the nature of non-birth and non-death, the first half of the kalpa is extinguished, and the second half is born, like this.'
一類名無想天。阿難！此四勝流，一切世間諸苦樂境所不能動，雖非無為真不動地，有所得心功用純熟，名為四禪。
「阿難！此中復有五不還天，于地獄中九品習氣俱時滅盡，苦樂雙亡下無卜居，故於舍心眾同分中安立居處。阿難！苦樂兩滅鬥心不交，如是一類名無煩天；機括獨行研交無地，如是一類名無熱天；十方世界妙見圓澄，更無塵像一切沈垢，如是一類名善見天；精見現前陶鑄無礙，如是一類名善現天；究竟群幾窮色性性入無邊際，如是一類名色究竟天。
「阿難！此不還天，彼諸四禪四位天王，獨有欽聞不能知見，如今世間曠野深山聖道場地，皆阿羅漢所住持故，世間粗人所不能見。阿難！是十八天獨行無交未盡形累，自此已還，名為色界。
「複次，阿難！從是有頂色邊際中，其間復有二種岐路。若於舍心發明智慧，慧光圓通便出塵界，成阿羅漢入菩薩乘，如是一類名為迴心大阿羅漢。若在舍心舍厭成就，覺身為礙銷礙入空，如是一類名為空處；諸礙既銷無礙無滅，其中唯留阿賴耶識，全于末那半分微細，如是一類名為識處；空色既亡識心都滅，十方寂然迥無攸往，如是一類名無所有處；識性不動以滅窮研，于無盡中發宣儘性，如存不存若盡非盡，如是一類名為非想非非想處；此等
【現代漢語翻譯】 現代漢語譯本 一類名為無想天（Asaññasatta Deva）。阿難！這四種殊勝的境界，一切世間的苦樂之境都不能動搖他們。雖然不是無為的真正不動之地，但有所得的心和功用已經純熟，所以稱為四禪。
『阿難！這其中又有五不還天（Pañcasuddhāvāsa），在地獄中的九品習氣全部滅盡，苦和樂都消失，不再於地獄居住，所以在舍心的眾同分中安立居處。阿難！苦和樂兩種感受都滅盡，爭鬥之心不再產生，這樣的一類天人名為無煩天（Avihā）；機巧的執行獨自進行，研究交合之處卻無處可尋，這樣的一類天人名為無熱天（Atappa）；十方世界的美妙景象都清晰圓滿，不再有塵埃的形象和一切沉重的污垢，這樣的一類天人名為善見天（Sudassa）；精純的見解顯現在前，陶冶鑄造而沒有阻礙，這樣的一類天人名為善現天（Sudassi）；徹底研究各種細微的差別，窮盡色性的本性而進入無邊無際的境界，這樣的一類天人名為色究竟天（Akaniṭṭha）。』
『阿難！這些不還天，那些四禪四位的天王，只有欽佩聽聞，卻不能知曉和看見。就像現在世間的曠野深山和聖道場地，都是阿羅漢所住持的緣故，世間的粗俗之人不能看見。阿難！這十八天獨自修行，沒有交往，沒有完全擺脫形體的束縛，從這裡開始，稱為**。』
『再者，阿難！從有頂天的色界邊際中，其間又有兩種岔路。如果從舍心中發明智慧，智慧的光芒圓滿通達，便超出塵世的界限，成就阿羅漢而進入菩薩的行列，這樣的一類人名為迴心大阿羅漢。如果在舍心中捨棄厭惡而成就，感覺身體是障礙，消除障礙而進入空無，這樣的一類境界名為空無邊處（Ākāsānañcāyatana）；各種障礙既然消除，沒有阻礙也沒有消滅，其中只留下阿賴耶識（Ālaya-vijñāna），完全是末那識（Manas-vijñāna）一半的微細狀態，這樣的一類境界名為識無邊處（Viññāṇañcāyatana）；空和色既然消失，識心也全部滅盡，十方寂靜，沒有去處，這樣的一類境界名為無所有處（Ākiñcaññāyatana）；識性的不動用滅來窮盡研究，在無盡之中發出宣揚儘性的聲音，好像存在又好像不存在，好像窮盡又好像沒有窮盡，這樣的一類境界名為非想非非想處（N'eva saññā-n'āsaññāyatana）。』此等
【English Translation】 English version A class is named the Heaven of Non-Perception (Asaññasatta Deva). Ānanda! These four superior states cannot be moved by all the realms of suffering and joy in the world. Although they are not the truly immovable ground of non-action, their minds of attainment and functions are purely mature, and therefore they are called the Four Dhyānas (Jhānas).
'Ānanda! Within these, there are also the Five Pure Abodes (Pañcasuddhāvāsa), where the nine grades of habitual tendencies in the lower realms are completely extinguished simultaneously. Suffering and joy both cease, and there is no longer any dwelling in the lower realms. Therefore, they establish their dwelling place within the shared division of equanimity. Ānanda! With the cessation of both suffering and joy, the mind of contention no longer arises. Such a class is named the Heaven of No Affliction (Avihā); the mechanism of action proceeds independently, and there is no place to investigate interaction. Such a class is named the Heaven of No Heat (Atappa); the wonderful vision of the ten directions is perfectly clear and complete, with no more dust-like images or heavy defilements. Such a class is named the Heaven of Good Vision (Sudassa); pure perception manifests before them, forging and molding without obstruction. Such a class is named the Heaven of Good Manifestation (Sudassi); thoroughly investigating all subtle differences, exhausting the nature of form and entering the boundless realm. Such a class is named the Heaven of Ultimate Form (Akaniṭṭha).'
'Ānanda! These Pure Abodes, those Four Dhyāna, Four Heavenly Kings, only have admiration and hearing, but cannot know or see them. Just like the wilderness, deep mountains, and sacred sites in the world today, which are all maintained by Arhats, worldly and coarse people cannot see them. Ānanda! These Eighteen Heavens practice alone, without interaction, and have not completely exhausted the burden of form. From here on, they are called **.'
'Furthermore, Ānanda! From the boundary of the Realm of Form at the Peak of Existence, there are two divergent paths. If wisdom is developed from equanimity, and the light of wisdom is perfectly clear and penetrating, then one transcends the realm of dust and attains Arhatship, entering the Bodhisattva path. Such a class is named the Great Arhat of Returning Mind. If, in equanimity, one achieves the abandonment of aversion, feeling the body as an obstacle, eliminating the obstacle and entering emptiness, such a state is named the Realm of Boundless Space (Ākāsānañcāyatana); since all obstacles are eliminated, there is neither obstruction nor annihilation, and only the Ālaya-consciousness (Ālaya-vijñāna) remains, which is entirely half the subtlety of the Manas-consciousness (Manas-vijñāna). Such a state is named the Realm of Boundless Consciousness (Viññāṇañcāyatana); since emptiness and form have disappeared, and the mind of consciousness is completely extinguished, the ten directions are silent, with nowhere to go. Such a state is named the Realm of Nothingness (Ākiñcaññāyatana); the unmoving nature of consciousness is exhaustively investigated through extinction, and in the endlessness, the sound of proclaiming the exhaustion of nature is emitted, as if existing and not existing, as if exhausted and not exhausted. Such a state is named the Realm of Neither Perception Nor Non-Perception (N'eva saññā-n'āsaññāyatana).' These
窮空不盡空理，從不還天聖道窮者，如是一類名不迴心鈍阿羅漢。若從無想諸外道天窮空不歸，迷漏無聞，便入輪轉。
「阿難！是諸天上各各天人，則是凡夫業果酬答，答盡入輪。彼之天王即是菩薩游三摩提漸次增進，迴向聖倫所修行路。阿難！是四空天身心滅盡，定性現前無業果色，從此逮終，名無色界。此皆不了妙覺明心，積妄發生妄有三界，中間妄隨七趣沉溺，補特伽羅各從其類。
「複次，阿難！是三界中復有四種阿修羅類。若於鬼道，以護法力成通入空，此阿修羅從卵而生，鬼趣所攝；若於天中降德貶墜，其所卜居鄰于日月，此阿修羅從胎而出。人趣所攝；有修羅王執持世界力洞無畏，能與梵王及天帝釋、四天爭權，此阿修羅因變化有，天趣所攝；阿難！別有一分下劣修羅，生大海心沉水穴口，旦游虛空暮歸水宿，此阿修羅因濕氣有，畜生趣攝。
「阿難！如是地獄、餓鬼、畜生、人及神仙、天洎修羅精研七趣，皆是昏沉諸有為想，妄想受生妄想隨業，于妙圓明無作本心，皆如空花元無所有，但一虛妄更無根緒。阿難！此等眾生，不識本心受此輪迴，經無量劫不得真凈，皆由隨順殺盜淫故，反此三種又則出生無殺盜淫，有名鬼倫，無名天趣，有無相傾起輪迴性；若得妙發三摩提者則妙
【現代漢語翻譯】 現代漢語譯本 窮盡空無邊處定的修行者，如果不能通達空性的真理，並且最終沒有迴歸到天道聖果的修行，這類人被稱為不迴心鈍根阿羅漢。如果從無想天等外道天界窮盡空定后沒有迴歸正道，迷惑于有漏之法，沒有聽聞正法，就會墮入輪迴。
『阿難！這些天界上的天人，都是凡夫因業力而得到的果報，果報享盡后就會墮入輪迴。而那些天王則是菩薩，他們通過修習三摩地（Samadhi，正定），逐漸增進修行，並將功德迴向于聖者的修行道路。阿難！這四空天（指無色界的四天：空無邊處天、識無邊處天、無所有處天、非想非非想處天）身心滅盡，定性現前，沒有業果之色，從此直到命終，被稱為無**。這些都是因為不瞭解妙覺明心（指清凈本覺之心），積累虛妄而產生虛妄的三界，中間又隨著七趣（地獄、餓鬼、畜生、人、天、阿修羅、中陰）沉溺，補特伽羅（Pudgala，人）各自隨其類別而流轉。
『複次，阿難！這三界中又有四種阿修羅（Asura，非天）類。如果在鬼道中，以護法的力量成就神通而進入空界，這種阿修羅是從卵而生的，屬於鬼道所攝；如果在天界中，因為失去德行而被貶謫，他們所居住的地方靠近日月，這種阿修羅是從胎而出的，屬於人道所攝；有些阿修羅王執掌世界，力量強大且無所畏懼，能夠與梵王（Brahmā，色界天之王）以及天帝釋（Indra，帝釋天）和四天王爭奪權力，這種阿修羅是因變化而有的，屬於天道所攝；阿難！還有一部分下劣的阿修羅，生存在大海深處，沉溺於水中，早晨在空中游蕩，傍晚回到水中棲息，這種阿修羅是因濕氣而有的，屬於畜生道所攝。
『阿難！像這樣，地獄、餓鬼、畜生、人以及神仙、天人乃至阿修羅，精研於七趣之中，都是因為昏沉的、有為造作的妄想，以妄想而受生，以妄想而隨業流轉，對於妙圓明（指圓滿光明）的無作本心（指本來清凈、不假造作的真心），都如同空中的花朵，原本就不存在，只是一種虛妄，更沒有根源。阿難！這些眾生，不認識本心，所以才承受這樣的輪迴，經歷無量劫都不能得到真正的清凈，都是由於隨順殺、盜、淫的緣故，反過來，如果斷除這三種行為，就會出生於沒有殺、盜、淫的地方，稱為鬼倫，沒有名稱的則屬於天趣，有和無相互傾軋，產生了輪迴的性質；如果能夠妙發三摩提（Samadhi，正定），就能達到妙境。』
【English Translation】 English version Those who exhaust the emptiness of the realm of infinite space, but do not understand the principle of emptiness and ultimately do not return to the holy path of the heavens, are called Arhats of dull faculties who do not turn back. If, from the heavens of non-perception and other heretical heavens, they exhaust emptiness and do not return, being deluded by outflows and without hearing, they will enter into transmigration.
'Ananda! The heavenly beings in these heavens are all ordinary beings who are repaying the results of their karma, and when the repayment is exhausted, they enter into transmigration. The kings of those heavens are Bodhisattvas who, through the practice of Samadhi, gradually increase their progress and dedicate their merits to the path of practice of the holy ones. Ananda! These four heavens of emptiness (referring to the four heavens of the formless realm: the Heaven of Infinite Space, the Heaven of Infinite Consciousness, the Heaven of No-thingness, and the Heaven of Neither Perception nor Non-Perception) have their bodies and minds extinguished, and their fixed nature manifests without the color of karmic results. From this until the end of their lives, they are called without **. All of this is because they do not understand the wonderful, enlightened, and bright mind (referring to the pure, inherently enlightened mind), and accumulate false thoughts, giving rise to the falsely existent three realms. In between, they are submerged in the seven destinies (hells, hungry ghosts, animals, humans, gods, asuras, and the intermediate state), and each Pudgala (person) transmigrates according to its kind.'
'Furthermore, Ananda! Within these three realms, there are also four kinds of Asuras (non-gods). If, in the realm of ghosts, they achieve supernatural powers through the power of protecting the Dharma and enter into emptiness, these Asuras are born from eggs and are included in the realm of ghosts. If, in the heavens, they are demoted due to a decline in virtue, their dwellings are near the sun and moon. These Asuras are born from wombs and are included in the realm of humans. Some Asura kings hold the world, possess great power, and are fearless, able to contend for power with Brahma (the king of the form realm heavens), Indra (the lord of the Trayastrimsa Heaven), and the Four Heavenly Kings. These Asuras are born through transformation and are included in the realm of gods. Ananda! There is also a separate group of inferior Asuras who live in the depths of the great ocean, submerged in the water. They roam in the sky in the morning and return to the water to rest in the evening. These Asuras are born from moisture and are included in the realm of animals.'
'Ananda! In this way, hells, hungry ghosts, animals, humans, as well as gods, heavenly beings, and even Asuras, who diligently study the seven destinies, are all due to the dim and active thoughts of conditioned existence. They are born through false thoughts and transmigrate according to karma through false thoughts. For the wonderful, perfect, and bright (referring to perfect luminosity) uncreated original mind (referring to the originally pure and uncreated true mind), they are all like flowers in the sky, originally non-existent, but merely a delusion without any roots. Ananda! These beings do not recognize their original mind, and therefore endure this cycle of rebirth, unable to attain true purity even after countless eons. This is all due to following killing, stealing, and sexual misconduct. Conversely, if they cut off these three actions, they will be born in places without killing, stealing, and sexual misconduct, called the ghost realm. Those without names belong to the heavenly realm. Existence and non-existence encroach upon each other, giving rise to the nature of reincarnation. If one can wonderfully awaken Samadhi, one can attain a wonderful state.'
常寂，有無二無、無二亦滅，尚無不殺不偷不淫，云何更隨殺盜淫事？阿難！不斷三業各各有私，因各各私眾私同分，非無定處自妄發生，生妄無因無可尋究，汝勖修行欲得菩提要除三惑，不盡三惑縱得神通皆是世間有為功用，習氣不滅落於魔道，雖欲除妄倍加虛偽，如來說為可哀憐者。汝妄自造非菩提咎，作是說者名為正說；若他說者即魔王說。」
即時，如來將罷法座，于師子床攬七寶機，回紫金山再來憑倚，普告大眾及阿難言：「汝等有學緣覺、聲聞，今日迴心趣大菩提無上妙覺，吾今已說真修行法，汝猶未識修奢摩他、毗婆舍那微細魔事，魔境現前汝不能識，洗心非正落於邪見，或汝陰魔或復天魔，或著鬼神或遭魑魅，心中不明認賊為子，又復于中得少為足，如第四禪無聞比丘妄言證聖，天報已畢衰相現前，謗阿羅漢身遭後有，墮阿鼻獄。汝應諦聽，吾今為汝仔細分別。」阿難起立並其會中同有學者，歡喜頂禮伏聽慈誨。
佛告阿難及諸大眾：「汝等當知，有漏世界十二類生，本覺妙明覺圓心體，與十方佛無二無別；由汝妄想，迷理為咎癡愛發生，生髮遍迷故有空性，化迷不息有世界生，則此十方微塵國土非無漏者，皆是迷頑妄想安立。當知虛空生汝心內，猶如片云點太清里，況諸世界在虛空耶
【現代漢語翻譯】 現代漢語譯本：常寂的境界，有和無這二者都不存在，『無二』的狀態也同樣寂滅。甚至連不殺生、不偷盜、不邪淫這些概念都不存在，又怎麼會再去追隨殺生、偷盜、邪淫這些事情呢？阿難！不斷除身、口、意這三業各自的私慾，因為各自的私慾，眾人的私慾就有了共同的部分，並非沒有一定的處所而自己虛妄地產生。產生虛妄沒有原因，也無可尋究。你努力修行，想要得到菩提（bodhi，覺悟），就要去除貪、嗔、癡這三種迷惑。如果不徹底斷除這三種迷惑，即使得到神通，也都是世間有為的功用，習氣不滅，就會墮入魔道。雖然想要去除虛妄，卻更加虛偽。如來說這是最可憐的人。這是你自己的虛妄造成的，不是菩提的過錯。這樣說才是正確的說法；如果別人這樣說，那就是魔王說的。」
這時，如來將要離開法座，在獅子座上拿起七寶幾案，轉身面向紫金山，再次靠在上面，普告大眾和阿難說：『你們這些有學的緣覺（Pratyekabuddha，獨覺）、聲聞（Śrāvaka，聽聞佛陀教誨而證悟者），今天迴心嚮往大菩提無上妙覺，我已經說了真正的修行方法，但你們還不認識修習奢摩他（Śamatha，止）和毗婆舍那（Vipaśyanā，觀）時出現的細微魔事。魔境現前你們不能識別，洗滌心念的方法不正，就會落入邪見，或者遇到陰魔，或者遇到天魔，或者著了鬼神，或者遭遇魑魅。心中不明，認賊為子，又在其中得到少許就自以為滿足，就像第四禪中沒有聞法的比丘，妄言自己證得了聖果，天上的福報享盡后，衰敗的跡象顯現，誹謗阿羅漢（Arhat，斷盡煩惱的聖者），導致自身遭受來世的果報，墮入阿鼻地獄（Avīci，無間地獄）。你們應當仔細聽，我現在為你們仔細分辨。』阿難站起身來，和會中其他一同學習的人，歡喜地頂禮，恭敬地聽從佛陀的慈悲教誨。
佛告訴阿難和諸位大眾：『你們應當知道，有漏世界中的十二類眾生，其本覺妙明、覺圓心體，與十方諸佛沒有絲毫差別；由於你們的妄想，迷惑了真理，產生了過失，癡愛因此發生，癡愛生髮，普遍迷惑，所以有了空性。化解迷惑沒有止息，所以有了世界的產生。那麼這十方微塵國土，沒有不是有漏的，都是迷惑頑固的妄想所安立的。應當知道，虛空產生在你們的心內，就像一片雲彩點綴在太清之中，更何況是諸多的世界存在於虛空之中呢？』
【English Translation】 English version: In the realm of constant stillness (常寂), neither 'being' nor 'non-being' exist, and the state of 'non-duality' (無二) is also extinguished. Even concepts like 'not killing,' 'not stealing,' and 'not engaging in sexual misconduct' are absent. How, then, could one pursue acts of killing, stealing, or sexual misconduct? Ānanda! Unless the three karmas (三業) of body, speech, and mind, each with its own selfish desires, are ceased, these individual desires combine into shared desires among beings. These desires do not arise from nowhere but are born from delusion, and the origin of this delusion is untraceable and without cause. Strive in your practice, for if you wish to attain Bodhi (菩提, enlightenment), you must eliminate the three poisons (三惑) of greed, hatred, and delusion. If you do not completely eradicate these three poisons, even if you gain supernatural powers, they are merely worldly accomplishments with conditions. If the habitual tendencies are not extinguished, you will fall into the path of demons. Though you may seek to eliminate delusion, you only increase hypocrisy. The Tathāgata (如來) says that such beings are pitiable. This is your own delusion, not the fault of Bodhi. To speak thus is the correct teaching; if others say otherwise, it is the teaching of the demon king.
Then, the Tathāgata, about to leave the Dharma seat, took up a seven-jeweled table from the lion throne, turned towards Mount Purple Gold, and leaned upon it once more. He proclaimed to the assembly and to Ānanda, 'You who are learning, Pratyekabuddhas (緣覺, solitary Buddhas), and Śrāvakas (聲聞, disciples who hear the Buddha's teachings), today turn your hearts towards the Great Bodhi, the unsurpassed and wondrous enlightenment. I have already spoken of the true method of practice, yet you do not recognize the subtle demonic influences that arise when practicing Śamatha (奢摩他, calming the mind) and Vipaśyanā (毗婆舍那, insight meditation). When demonic states appear, you cannot recognize them. If your method of purifying the mind is incorrect, you will fall into wrong views, encountering either Yin demons, heavenly demons, or being possessed by ghosts and spirits, or encountering goblins and monsters. If your mind is unclear, you will mistake a thief for your own child, and become complacent with little attainment. Like the non-listening Bhikṣu (比丘, monk) in the fourth Dhyāna (禪, meditation) who falsely claims to have attained sainthood, when his heavenly rewards are exhausted and signs of decline appear, he slanders Arhats (阿羅漢, enlightened beings who have extinguished all afflictions), causing himself to suffer future existences and fall into Avīci hell (阿鼻地獄, the hell of incessant suffering). You should listen carefully, for I will now explain this to you in detail.' Ānanda stood up, along with the other learners in the assembly, joyfully prostrated, and respectfully listened to the compassionate teachings.
The Buddha told Ānanda and the assembly, 'You should know that the twelve categories of beings in the world of outflows (有漏世界), their original, enlightened, wondrously bright, perfectly complete mind-essence, is no different from that of the Buddhas of the ten directions. It is due to your deluded thoughts that you are confused about the truth, giving rise to faults, and causing foolish love to arise. This foolish love spreads and causes pervasive delusion, thus creating emptiness. The transformation of delusion does not cease, thus creating the world. Therefore, these lands of dust motes in the ten directions are all subject to outflows, established by deluded and stubborn thoughts. You should know that space is born within your mind, like a wisp of cloud in the vastness of the sky. How much more so are the many worlds contained within space?'
？汝等一人發真歸元，此十方空皆悉銷殞，云何空中所有國土而不振裂？汝輩修禪飾三摩地，十方菩薩及諸無漏大阿羅漢，心精通[淴-心+目]當處湛然；一切魔王及與鬼神諸凡夫天，見其宮殿無故崩裂，大地振坼水陸飛騰無不驚懾。凡夫昏暗不覺遷訛。彼等鹹得五種神通唯除漏盡，戀此塵勞，如何令汝摧裂其處？是故神鬼及諸天魔魍魎妖精，於三昧時僉來惱汝。
「然彼諸魔雖有大怒，彼塵勞內，汝妙覺中，如風吹光如刀斷水了不相觸，汝如沸浪彼如堅冰，暖氣漸鄰不日銷殞，徒恃神力但為其客，成就破亂由汝心中五陰主人，主人若迷客得其便；當處禪那覺悟無惑，則彼魔事無奈汝何。陰銷入明則彼群邪咸受幽氣，明能破暗，迷自銷殞，如何敢留擾亂禪定？若不明悟被陰所迷，則汝阿難必為魔子成就魔人。如摩登伽殊為眇劣，彼雖咒汝破佛律儀，八萬行中只毀一戒，心清凈故尚未淪溺，此乃隳汝寶覺全身，如宰臣家忽逢籍沒，宛轉零落無可哀救。
「阿難當知！汝坐道場銷落諸念，其念若盡則諸離念一切精明，動靜不移憶忘如一，當住此處入三摩提，如明目人處大幽暗，精性妙凈心未發光，此則名為色陰區宇；若目明朗，十方洞開無復幽黯，名色陰盡，是人則能超越劫濁。觀其所由，堅固妄想以為其
【現代漢語翻譯】 現代漢語譯本：『你們任何一個人如果能真正地迴歸本源，那麼這十方虛空都會消散殞滅，怎麼會只有空中所有的國土不震動破裂呢？你們修習禪定，莊嚴三摩地（Samadhi，定），十方菩薩以及所有無漏的大阿羅漢（Arhat，斷盡煩惱的聖人），他們的心精明通徹，觀照之處湛然不動。一切魔王以及鬼神和所有凡夫天的眾生，看到他們的宮殿無緣無故地崩塌破裂，大地震動開裂，水陸空中的生物都驚慌恐懼。只有凡夫愚昧昏暗，不覺察這種變化。那些魔王等雖然都得到五種神通，除了漏盡通（斷盡煩惱的神通），他們貪戀這塵世的勞苦，怎麼能讓他們摧毀你的禪定之處呢？因此，神鬼以及諸天魔、魍魎妖精，在你們修習三昧（Samadhi，正定）時，都一起來惱亂你們。 『然而那些魔雖然非常憤怒，但在他們塵勞的境界內，你的妙覺之中，就像風吹過光芒，刀砍斷流水一樣，根本無法相互觸及。你就像沸騰的波浪，他們就像堅硬的冰塊，溫暖的氣息漸漸靠近，不用多久就會消融殞滅。他們只是依仗神通之力，不過是你的客人罷了，真正成就破壞擾亂的是你心中的五陰（色、受、想、行、識）主人。主人如果迷惑，客人就得其便利；如果當下在禪定中覺悟而沒有迷惑，那麼那些魔事就奈何不了你。五陰消散，光明顯現，那麼那些邪惡之徒都會受到幽暗之氣的影響，光明能夠破除黑暗，迷惑自然消散殞滅，他們怎麼還敢留下來擾亂你的禪定呢？如果不明白覺悟，被五陰所迷惑，那麼你阿難必定會成為魔的子孫，成就魔人。就像摩登伽女非常卑微弱小，她雖然用咒語迷惑你，破壞佛的戒律，但在八萬行門中只毀壞了一條戒律，因為你的心清凈，所以還沒有沉淪墮落。這卻是要摧毀你寶覺的全身，就像宰相的家突然遭到抄沒，顛沛流離，零落衰敗，無可哀憐救助。 『阿難，你應該知道！你坐在道場中，要消除各種雜念，如果雜念都消盡了，那麼所有遠離雜念的一切都會變得精明，動與靜沒有差別，記憶與遺忘融為一體，應當安住在這個境界中進入三摩地（Samadhi，正定），就像眼睛明亮的人處在極大的黑暗中，精明的本性微妙清凈，但心還沒有發光，這叫做色陰的區域。如果眼睛明亮，十方通透，沒有一絲黑暗，就叫做色陰消盡，這個人就能超越劫濁（Kala，時間的渾濁）。觀察它的根源，是把堅固的妄想當作了根本。』
【English Translation】 English version: 'If any one of you truly returns to the origin, then this entire ten directions of space will vanish and perish. How could it be that only the lands within space would not shake and break apart? You cultivate Chan meditation, adorning Samadhi (定, concentration), and the Bodhisattvas of the ten directions, along with all the Arhats (阿羅漢, enlightened beings) free from outflows, their mind essence is clear and penetrating, and where they contemplate is still and unmoving. All the demon kings, as well as ghosts, spirits, and all the ordinary beings of the heavens, see their palaces collapsing and breaking apart for no reason, the earth shaking and splitting open, and creatures in water, on land, and in the air are all terrified. Only ordinary people are ignorant and unaware of these changes. Although those demons have obtained the five kinds of supernormal powers, except for the exhaustion of outflows (漏盡通), they are attached to the toils of this world. How can you allow them to destroy your place of meditation? Therefore, gods, ghosts, as well as demons, goblins, and spirits, all come to disturb you when you cultivate Samadhi (正定, right concentration).' 'However, although those demons are very angry, within their realm of worldly toils, in your wonderful enlightenment, it is like wind blowing through light, or a knife cutting through water, unable to touch each other at all. You are like boiling waves, and they are like solid ice. The warmth gradually approaches, and they will melt and perish before long. They merely rely on the power of their supernormal abilities, and are just your guests. What truly accomplishes destruction and disturbance is the master of the five skandhas (五陰, form, feeling, perception, volition, and consciousness) in your mind. If the master is deluded, the guest will take advantage. If you are enlightened and without delusion in your Chan meditation, then those demonic affairs can do nothing to you. When the skandhas dissolve and brightness appears, then those evil ones will all be affected by dark energy. Brightness can break through darkness, and delusion will naturally vanish and perish. How dare they remain to disturb your meditation? If you are not enlightened and are deluded by the skandhas, then you, Ananda (阿難), will surely become a child of demons, accomplishing a demonic person. Just like Matangi (摩登伽), who was extremely humble and weak, although she used spells to bewilder you and break the Buddha's precepts, she only destroyed one precept out of the eighty thousand practices. Because your mind was pure, you have not yet fallen. This is to destroy your entire body of precious enlightenment, like the home of a prime minister suddenly being confiscated, wandering and falling into ruin, with no pity or help to be found.' 'Ananda (阿難), you should know! When you sit in the place of enlightenment, you must eliminate all thoughts. If all thoughts are exhausted, then all that is apart from thoughts will become clear and bright. There is no difference between movement and stillness, and memory and forgetting become one. You should abide in this state and enter Samadhi (正定, right concentration), like a person with clear eyes in great darkness. The essence of intelligence is subtle and pure, but the mind has not yet emitted light. This is called the realm of the form skandha (色陰, the skandha of form). If the eyes are clear and bright, and the ten directions are open and transparent, without a trace of darkness, it is called the exhaustion of the form skandha (色陰). This person will then be able to transcend the turbidity of the kalpa (劫濁, the turbidity of time). Observing its origin, it is taking firm, deluded thoughts as the root.'
本。
「阿難！當在此中精研妙明，四大不織少選之間身能出礙，此名精明流溢前境。斯但功用暫得如是，非為聖證不作聖心，名善境界；若作聖解，即受群邪。
「阿難！復以此心精研妙明其身內徹，是人忽然于其身內拾出蟯蛔，身相宛然亦無傷毀，此名精明流溢形體。斯但精行暫得如是，非為聖證不作聖心，名善境界；若作聖解，即受群邪。
「又以此心內外精研，其時魂魄、意志、精神，除執受身余皆涉入，互為賓主，忽于空中聞說法聲，或聞十方同敷密義，此名精魂遞相離合。成就善種暫得如是，非為聖證不作聖心，名善境界；若作聖解，即受群邪。
「又以此心澄露皎徹內光發明，十方遍作閻浮檀色，一切種類化為如來，於時忽然見毗盧遮那踞天光臺，千佛圍繞，百億國土及與蓮華俱時出現，此名心魂靈悟所染。心光研明照諸世界，暫得如是，非為聖證不作聖心，名善境界；若作聖解，即受群邪。
「又以此心精研妙明觀察不停，抑按降伏制止超越，於時忽然十方虛空成七寶色或百寶色，同時遍滿不相留礙，青黃赤白各各純現，此名抑按功力逾分。暫得如是，非為聖證不作聖心，名善境界；若作聖解，即受群邪。
「又以此心研究澄徹精光不亂，忽于夜合，在暗室內
【現代漢語翻譯】 現代漢語譯本 『阿難（Ananda）！當在這種狀態中深入研究微妙的光明，即使四大（地、水、火、風，四大元素）不再協調，身體也能在短暫的時間內穿透障礙，這被稱為精明之光流溢到身體之外。這只是通過努力暫時獲得的現象，不是聖人的證悟，不要因此產生聖人的想法，這被稱為好的境界；如果認為自己證得了聖果，就會受到邪魔的侵擾。 『阿難（Ananda）！又用這種心深入研究微妙的光明，能夠透視自己的身體內部，這個人忽然從自己的身體里取出蛔蟲，身體的形態依然完整，也沒有任何損傷，這被稱為精明之光流溢到形體。這只是通過精進修行暫時獲得的現象，不是聖人的證悟，不要因此產生聖人的想法，這被稱為好的境界；如果認為自己證得了聖果，就會受到邪魔的侵擾。 『又用這種心在內外深入研究，這時魂魄、意志、精神，除了執著于身體之外，其餘的都互相涉入，互相成為賓客和主人，忽然在空中聽到說法的聲音，或者聽到十方世界同時宣講秘密的教義，這被稱為精魂互相分離和結合。這是成就善的種子暫時獲得的現象，不是聖人的證悟，不要因此產生聖人的想法，這被稱為好的境界；如果認為自己證得了聖果，就會受到邪魔的侵擾。 『又用這種心使它澄澈明亮，內在的光明煥發出來，十方世界普遍呈現出閻浮檀（Jambudvipa，一種金色）的顏色，一切種類都化現為如來（Tathagata），這時忽然看見毗盧遮那佛（Vairocana）端坐在天空的光臺上，千佛圍繞，百億國土以及蓮花同時出現，這被稱為心魂被靈悟所沾染。這是心光深入研究光明照耀各個世界，暫時獲得的現象，不是聖人的證悟，不要因此產生聖人的想法，這被稱為好的境界；如果認為自己證得了聖果，就會受到邪魔的侵擾。 『又用這種心深入研究微妙的光明，不停地觀察，抑制、降伏、制止、超越，這時忽然十方虛空變成七寶的顏色或者百寶的顏色，同時遍滿，互不阻礙，青、黃、赤、白各種顏色各自純粹地顯現出來，這被稱為抑制的功力超過了限度。這只是暫時獲得的現象，不是聖人的證悟，不要因此產生聖人的想法，這被稱為好的境界；如果認為自己證得了聖果，就會受到邪魔的侵擾。 『又用這種心研究使它澄澈明亮，精純的光明不混亂，忽然在夜晚閉上眼睛，在黑暗的室內
【English Translation】 English version 『Ananda! When, in this state, you deeply investigate the subtle brightness, even if the four elements (earth, water, fire, and wind) are no longer in harmony, the body can penetrate obstacles in a short time. This is called the essence of brightness overflowing beyond the body. This is only a temporary phenomenon obtained through effort; it is not the realization of a sage. Do not generate the thought of being a sage because of this. This is called a good state; if you think you have attained sainthood, you will be disturbed by evil demons.』 『Ananda! Furthermore, using this mind to deeply investigate the subtle brightness, one can see through one's own body. This person suddenly picks out roundworms from within their body, and the body's form remains intact without any damage. This is called the essence of brightness overflowing into the physical form. This is only a temporary phenomenon obtained through diligent practice; it is not the realization of a sage. Do not generate the thought of being a sage because of this. This is called a good state; if you think you have attained sainthood, you will be disturbed by evil demons.』 『Furthermore, using this mind to deeply investigate both internally and externally, at this time, the soul, will, and spirit, except for that which clings to the body, all intermingle, becoming guests and hosts to each other. Suddenly, one hears the sound of Dharma being preached in the air, or hears the secret teachings being expounded simultaneously in the ten directions. This is called the essence of the soul separating and combining with each other. This is a temporary phenomenon obtained through the accomplishment of good seeds; it is not the realization of a sage. Do not generate the thought of being a sage because of this. This is called a good state; if you think you have attained sainthood, you will be disturbed by evil demons.』 『Furthermore, using this mind to make it clear and bright, the inner light radiates forth, and the ten directions universally appear in the color of Jambudvipa (a type of gold). All beings transform into Tathagatas. At this time, one suddenly sees Vairocana Buddha seated on a platform of light in the sky, surrounded by a thousand Buddhas, with hundreds of billions of lands and lotuses appearing simultaneously. This is called the soul being tainted by spiritual awakening. This is a temporary phenomenon obtained through the mind's light deeply investigating brightness and illuminating all worlds; it is not the realization of a sage. Do not generate the thought of being a sage because of this. This is called a good state; if you think you have attained sainthood, you will be disturbed by evil demons.』 『Furthermore, using this mind to deeply investigate the subtle brightness, observing without ceasing, suppressing, subduing, controlling, and transcending, at this time, the ten directions of empty space suddenly become the color of seven jewels or a hundred jewels, simultaneously filling everything without obstructing each other. The colors of blue, yellow, red, and white each appear purely. This is called the power of suppression exceeding its limits. This is only a temporary phenomenon; it is not the realization of a sage. Do not generate the thought of being a sage because of this. This is called a good state; if you think you have attained sainthood, you will be disturbed by evil demons.』 『Furthermore, using this mind to investigate and make it clear and bright, the pure light is not confused. Suddenly, at night, with eyes closed, in a dark room,
見種種物不殊白晝，而暗室物亦不除滅，此名心細密澄其見所視洞幽。暫得如是，非為聖證不作聖心，名善境界；若作聖解，即受群邪。
「又以此心圓入虛融，四𨈛忽然同於草木，火燒刀斫曾無所覺，又則火光不能燒爇，縱割其肉猶如削木，此名塵並排四大性一向入純。暫得如是，非為聖證不作聖心，名善境界；若作聖解，即受群邪。
「又以此心成就清凈，凈心功極，忽見大地十方山河皆成佛國，具足七寶光明遍滿，又見恒沙諸佛如來，遍滿空界樓殿華麗，下見地獄上觀天宮得無障礙，此名欣厭凝想日深想久化成。非為聖證不作聖心，名善境界；若作聖解，即受群邪。
「又以此心研究深遠，忽于中夜遙見遠方，市井街巷親族眷屬或聞其語，此名迫心逼極飛出故多隔見。非為聖證不作聖心，名善境界；若作聖解，即受群邪。
「又以此心研究精極，見善知識形體變移，少選無端種種遷改，此名邪心含受魑魅或遭天魔入其心腹，無端說法通達妙義。非為聖證不作聖心，魔事銷歇；若作聖解，即受群邪。
「阿難！如是十種禪那現境，皆是色陰、用心互動故現斯事，眾生頑迷不自忖量，逢此因緣迷不自識謂言登聖，大妄語成墮無間獄。汝等當依如來滅后，于末法中宣示斯義，無令天魔
【現代漢語翻譯】 現代漢語譯本 見到種種事物與白天無異，即使在黑暗的房間里，物體也不會消失，這叫做心細密，澄澈地觀察，所見之處洞察幽深。暫時達到這種狀態，不是證得聖果，不要產生自己是聖人的想法，這叫做好的境界；如果認為自己證得了聖果，就會受到各種邪祟的侵擾。
又用這顆心圓融地進入虛空，感覺四大（地、水、火、風）忽然變得和草木一樣，火燒刀砍都感覺不到疼痛，甚至火焰都不能燃燒，切割他的肉就像削木頭一樣，這叫做塵境消散，四大元素的本性完全進入純凈的狀態。暫時達到這種狀態，不是證得聖果，不要產生自己是聖人的想法，這叫做好的境界；如果認為自己證得了聖果，就會受到各種邪祟的侵擾。
又用這顆心成就清凈，清凈心達到極致，忽然看見大地十方山河都變成佛國，充滿七寶的光明，又看見無數的佛陀如來，遍佈虛空，樓閣殿宇華麗無比，向下能看見地獄，向上能觀察天宮，沒有任何障礙，這叫做欣喜和厭惡的意念凝聚，日積月累，最終顯現出來的景象。不是證得聖果，不要產生自己是聖人的想法，這叫做好的境界；如果認為自己證得了聖果，就會受到各種邪祟的侵擾。
又用這顆心研究深遠的事物，忽然在半夜遙遠地看見遠方的市井街巷、親族眷屬，或者聽見他們說話，這叫做迫切的心逼到極限而飛出去，所以常常能隔著遙遠的距離看見事物。不是證得聖果，不要產生自己是聖人的想法，這叫做好的境界；如果認為自己證得了聖果，就會受到各種邪祟的侵擾。
又用這顆心研究到極其精微的程度，看見善知識的形體發生變化，一會兒的功夫就無緣無故地發生各種改變，這叫做邪惡的心容納了魑魅，或者遭遇天魔進入他的心腹，無緣無故地說法，通達微妙的義理。不是證得聖果，不要產生自己是聖人的想法，魔事就會消歇；如果認為自己證得了聖果，就會受到各種邪祟的侵擾。
阿難（佛陀的弟子）！像這樣十種禪那（禪定）中出現的境界，都是因為色陰（五蘊之一，指物質）和用心互動作用而顯現出來的，眾生愚昧迷惑，不能自己衡量，遇到這種因緣，迷惑而不能自己認識，說自己已經登上了聖位，犯下大妄語，會墮入無間地獄。你們應當在如來（佛陀）滅度后，在末法時代宣揚這些道理，不要讓天魔（阻礙修行的惡魔）...
【English Translation】 English version Seeing various objects as clearly as in daylight, and even in a dark room, objects do not disappear. This is called a mind that is subtle and meticulous, observing with clarity, and its vision penetrates the depths. Temporarily attaining such a state is not the attainment of sainthood. Do not think of yourself as a saint; this is called a good state. If you interpret it as sainthood, you will be afflicted by various evil influences.
Furthermore, with this mind, one enters emptiness in a complete and harmonious way, feeling that the four elements (earth, water, fire, and wind) suddenly become like grass and trees. One feels no pain from fire or knives, and even fire cannot burn, and cutting the flesh is like carving wood. This is called the dissipation of dust and the complete entry of the nature of the four elements into a pure state. Temporarily attaining such a state is not the attainment of sainthood. Do not think of yourself as a saint; this is called a good state. If you interpret it as sainthood, you will be afflicted by various evil influences.
Furthermore, with this mind, one achieves purity. When the merit of a pure mind reaches its peak, one suddenly sees the earth, the ten directions, mountains, and rivers all transformed into Buddha lands, filled with the light of the seven treasures. One also sees countless Buddhas and Tathagatas (another name for Buddha), filling the empty space with magnificent pavilions and palaces. Looking down, one can see hell; looking up, one can observe the heavens without any obstruction. This is called the condensation of thoughts of joy and aversion, which, over time, transforms into a manifestation. It is not the attainment of sainthood. Do not think of yourself as a saint; this is called a good state. If you interpret it as sainthood, you will be afflicted by various evil influences.
Furthermore, with this mind, one studies profound and distant matters. Suddenly, in the middle of the night, one remotely sees distant marketplaces, streets, and lanes, relatives, and family members, or hears them speaking. This is called the urgent mind being forced to its limit and flying out, which is why one can often see things from a distance. It is not the attainment of sainthood. Do not think of yourself as a saint; this is called a good state. If you interpret it as sainthood, you will be afflicted by various evil influences.
Furthermore, with this mind, one studies to an extremely refined degree, seeing the form of a virtuous teacher change, undergoing various alterations for no reason in a short period. This is called an evil mind harboring goblins or encountering a celestial demon entering one's heart, speaking Dharma (Buddhist teachings) for no reason, and understanding subtle meanings. It is not the attainment of sainthood. Do not think of yourself as a saint; the demonic events will cease. If you interpret it as sainthood, you will be afflicted by various evil influences.
Ananda (Buddha's disciple)! These ten kinds of states that appear in Dhyana (meditation) are all manifestations caused by the interaction of the Rupa Skandha (the aggregate of form, one of the five aggregates) and the use of the mind. Sentient beings are ignorant and deluded, unable to measure themselves. When encountering such conditions, they are confused and unable to recognize themselves, claiming to have attained sainthood, committing a great lie, and falling into the Avici Hell (the lowest level of hell). You should, after the Nirvana (passing away) of the Tathagata (Buddha), propagate these principles in the Dharma Ending Age, lest the Mara (demon that obstructs practice)...
得其方便，保持覆護成無上道。
「阿難！彼善男子修三摩提奢摩他中，色陰盡者見諸佛心，如明鏡中顯現其像，若有所得而未能用，猶如魘人手足宛然見聞不惑，心觸客邪而不能動，此則名為受陰區宇；若魘咎歇，其心離身返觀其面，去住自由無復留礙，名受陰盡，是人則能超越見濁。觀其所由，虛明妄想以為其本。
「阿難！彼善男子當在此中得大光耀，其心發明內抑過分，忽于其處發無窮悲，如是乃至觀見蚊虻猶如赤子，心生憐愍不覺流淚，此名功用抑摧過越。悟則無咎，非為聖證，覺了不迷久自銷歇；若作聖解，則有悲魔入其心府，見人則悲，啼泣無限，失於正受，當從淪墜。
「阿難！又彼定中諸善男子，見色陰銷受陰明白，勝相現前感激過分，忽于其中生無限勇，其心猛利志齊諸佛，謂三僧祇一念能越，此名功用凌率過越。悟則無咎，非為聖證，覺了不迷久自銷歇；若作聖解，則有狂魔入其心腑，見人則夸，我慢無比，其心乃至上不見佛、下不見人，失於正受，當從淪墜。
「又彼定中諸善男子，見色陰銷受陰明白，前無新證歸失故居，智力衰微入中墮地迥無所見，心中忽然生大枯渴，於一切時沈憶不散，將此以為勤精進相，此名修心無慧自失。悟則無咎，非為聖證；若作聖解
【現代漢語翻譯】 現代漢語譯本： 獲得這些方便，保持覆護，成就無上道。
『阿難（Ananda，佛陀的十大弟子之一）！那些善男子在修習三摩提（Samadhi，禪定）奢摩他（Samatha，止觀）的過程中，如果色陰（Rupa Skandha，色蘊）消盡，就能見到諸佛的心，就像在明鏡中顯現影像一樣。如果有所得但未能運用，就像被魘住的人，手腳完好，見聞不差，心卻被外邪所觸而不能動彈，這稱為受陰（Vedana Skandha，受蘊）的區域。如果魘住的狀況消失，他的心離開身體，反觀自己的面容，來去自由，不再有任何阻礙，這稱為受陰消盡，這個人就能超越見濁（Dṛṣṭi-kaṣāya，見解上的污濁）。觀察其原因，是虛妄的光明妄想作為根本。』
『阿難（Ananda，佛陀的十大弟子之一）！那些善男子當在此中得到大光明，他們的心發明，內在抑制太過分，忽然在其中生起無窮的悲傷，甚至觀看到蚊子、虻蟲都像赤子一樣，心中生起憐憫，不知不覺地流淚，這稱為功用抑制太過。如果覺悟，就沒有過失，這不是聖證，覺察明白，不迷惑，時間久了自然消歇。如果當作聖解，就會有悲魔進入他的心府，見到人就悲傷，啼哭不止，失去正受，將會因此而沉淪墮落。』
『阿難（Ananda，佛陀的十大弟子之一）！又那些在禪定中的善男子，見到色陰（Rupa Skandha，色蘊）消散，受陰（Vedana Skandha，受蘊）明白，殊勝的景像現前，感動太過分，忽然在其中生起無限的勇猛，他們的心猛利，志向與諸佛相同，認為三大阿僧祇劫（Asankhyeya-kalpa，極長的時間單位）可以在一念之間超越，這稱為功用凌駕太過。如果覺悟，就沒有過失，這不是聖證，覺察明白，不迷惑，時間久了自然消歇。如果當作聖解，就會有狂魔進入他的心腑，見到人就誇耀，我慢無比，他的心甚至上不見佛，下不見人，失去正受，將會因此而沉淪墮落。』
『又那些在禪定中的善男子，見到色陰（Rupa Skandha，色蘊）消散，受陰（Vedana Skandha，受蘊）明白，先前沒有新的證悟，迴歸失去的舊居，智力衰微，進入中間地帶，什麼也看不見，心中忽然生起極大的枯竭，在一切時都沉溺於回憶，不肯放下，將此當作勤奮精進的相狀，這稱為修心沒有智慧，自己迷失。如果覺悟，就沒有過失，這不是聖證；如果當作聖解
【English Translation】 English version: Having obtained these conveniences, maintain protection and accomplish the unsurpassed path.
'Ananda (one of the ten principal disciples of the Buddha)! If those good men, in cultivating Samadhi (a state of meditative consciousness) and Samatha (tranquility meditation), exhaust the Rupa Skandha (the aggregate of form), they will see the minds of all Buddhas, just as images appear in a clear mirror. If they have gained something but cannot use it, it is like a person paralyzed by a nightmare, whose hands and feet are intact, whose seeing and hearing are not impaired, but whose mind is touched by external evil and cannot move. This is called the realm of the Vedana Skandha (the aggregate of feeling). If the nightmare ceases, his mind leaves the body, turns back to look at his own face, and is free to come and go without any hindrance, this is called the exhaustion of the Vedana Skandha, and this person can transcend the turbidity of views (Dṛṣṭi-kaṣāya, the turbidity of views). Observing its cause, it is the false and bright delusive thought that is its root.'
'Ananda (one of the ten principal disciples of the Buddha)! When those good men obtain great light in this state, their minds become enlightened, and their internal suppression becomes excessive. Suddenly, they develop infinite compassion, even seeing mosquitoes and gadflies as if they were infants, and they feel pity in their hearts and shed tears unconsciously. This is called the excessive use of suppression. If they awaken, there is no fault; this is not a holy attainment. If they realize and are not confused, it will naturally subside over time. If they interpret it as a holy attainment, a demon of sorrow will enter their minds, and they will be sad whenever they see people, weeping endlessly, losing their proper concentration, and will fall into ruin.'
'Ananda (one of the ten principal disciples of the Buddha)! Furthermore, those good men in meditation, seeing the Rupa Skandha (the aggregate of form) dissolve and the Vedana Skandha (the aggregate of feeling) become clear, and a superior state appears before them, become excessively moved. Suddenly, they develop infinite courage, their minds become fierce, their aspirations become equal to those of all Buddhas, and they think they can transcend three great Asankhyeya-kalpas (an immeasurably long period of time) in a single thought. This is called the excessive use of overreaching. If they awaken, there is no fault; this is not a holy attainment. If they realize and are not confused, it will naturally subside over time. If they interpret it as a holy attainment, a demon of arrogance will enter their minds, and they will boast whenever they see people, becoming incomparably arrogant. Their minds will reach a point where they do not see the Buddhas above or the people below, losing their proper concentration, and will fall into ruin.'
'Furthermore, those good men in meditation, seeing the Rupa Skandha (the aggregate of form) dissolve and the Vedana Skandha (the aggregate of feeling) become clear, without any new attainment, return to their lost old dwelling place. Their intellectual power declines, they enter a middle ground and see nothing, and a great dryness suddenly arises in their minds. At all times, they are immersed in memories and cannot let go, taking this as a sign of diligent effort. This is called losing oneself due to a lack of wisdom in cultivating the mind. If they awaken, there is no fault; this is not a holy attainment; if they interpret it as a holy attainment
，則有憶魔入其心腑，旦夕撮心懸在一處，失於正受，當從淪墜。
「又彼定中諸善男子，見色陰銷受陰明白，慧力過定失於猛利，以諸勝性懷於心中，自心已疑是盧舍那，得少為足，此名用心亡失恒審溺於知見。悟則無咎，非為聖證；若作聖解，則有下劣易知足魔入其心腑，見人自言：『我得無上第一義諦。』失於正受，當從淪墜。
「又彼定中諸善男子，見色陰銷受陰明白，新證未獲故心已亡，歷覽二際自生艱險，於心忽然生無盡憂，如坐鐵床如飲毒藥，心不欲活常求於人，令害其命早取解脫，此名修行失於方便。悟則無咎，非為聖證；若作聖解，則有一分常憂愁魔入其心腑，手執刀劍自割其肉欣其舍壽，或常憂愁走入山林不耐見人，失於正受，當從淪墜。
「又彼定中諸善男子，見色陰銷受陰明白，處清凈中心安隱后，忽然自有無限喜生，心中歡悅不能自止，此名輕安無慧自禁。悟則無咎，非為聖證；若作聖解，則有一分好喜樂魔入其心腑，見人則笑，于衢路傍自歌自舞，自謂已得無礙解脫，失於正受，當從淪墜。
「又彼定中諸善男子，見色陰銷受陰明白，自謂已足，忽有無端大我慢起，如是乃至慢與過慢、及慢過慢，或增上慢、或卑劣慢一時俱發，心中尚輕十方如來，何況下位聲
【現代漢語翻譯】 現代漢語譯本： 則有憶魔進入他的心腑，日夜不停地揪心，心思懸在一處，失去正確的禪定，必定會墮落。
『又那些禪定中的善男子，見到色陰消散，受陰顯現明白，慧力超過定力，過於猛利，將這些殊勝的境界懷藏在心中，內心已經懷疑自己是盧舍那（Vairocana，報身佛），得到少許就自以為滿足，這叫做用心錯誤，永遠沉溺在知見之中。如果覺悟了就沒有過失，但這不是聖者的證悟；如果當作聖者的證悟，就會有下劣易知足魔進入他的心腑，見到人就自稱：『我得到了無上第一義諦。』失去正確的禪定，必定會墮落。
『又那些禪定中的善男子，見到色陰消散，受陰顯現明白，新的證悟還沒有獲得，過去的妄心已經消失，回顧過去和未來，自己產生艱難險阻的感覺，心中忽然產生無盡的憂愁，如同坐在鐵床上，如同飲用毒藥，心裡不想活下去，常常求人，讓人殺害他的性命，早點取得解脫，這叫做修行失去了方便。如果覺悟了就沒有過失，但這不是聖者的證悟；如果當作聖者的證悟，就會有一部分常常憂愁的魔進入他的心腑，手持刀劍自己割自己的肉，喜歡捨棄壽命，或者常常憂愁地走入山林，不能忍受見到人，失去正確的禪定，必定會墮落。
『又那些禪定中的善男子，見到色陰消散，受陰顯現明白，處在清凈的中心，內心安穩之後，忽然自然而然地產生無限的喜悅，心中歡喜快樂不能停止，這叫做輕安，沒有智慧來約束自己。如果覺悟了就沒有過失，但這不是聖者的證悟；如果當作聖者的證悟，就會有一部分喜歡喜樂的魔進入他的心腑，見到人就笑，在道路旁邊自己唱歌自己跳舞，自認為已經得到了無礙的解脫，失去正確的禪定，必定會墮落。
『又那些禪定中的善男子，見到色陰消散，受陰顯現明白，自認為已經足夠了，忽然產生沒有來由的大我慢，像這樣乃至慢、過慢、以及慢過慢，或者增上慢、或者卑劣慢一時全部爆發，心中還輕視十方如來，更何況下位的聲聞
【English Translation】 English version: Then a memory demon will enter his heart and mind, constantly tormenting him, his thoughts fixated on one thing, losing proper samadhi, and he will surely fall.
'Furthermore, those good men in samadhi, seeing the skandha of form dissolve and the skandha of feeling become clear, their wisdom-power exceeding their samadhi-power, becoming too intense, cherishing these superior states in their hearts, already suspecting themselves to be Vairocana (Vairocana, the Reward Body Buddha), being content with little, this is called using the mind wrongly, forever drowning in views and opinions. If they awaken, there is no fault, but this is not a sage's realization; if they take it as a sage's realization, then an inferior, easily satisfied demon will enter their heart and mind, and upon seeing people, they will proclaim: 'I have attained the unsurpassed First Principle.' Losing proper samadhi, they will surely fall.
'Furthermore, those good men in samadhi, seeing the skandha of form dissolve and the skandha of feeling become clear, new realization not yet attained, the past deluded mind already gone, reviewing the past and future, they themselves generate feelings of hardship and danger, and suddenly endless sorrow arises in their hearts, as if sitting on an iron bed, as if drinking poison, their hearts do not wish to live, and they constantly seek someone to harm their life, to quickly attain liberation, this is called practicing without skillful means. If they awaken, there is no fault, but this is not a sage's realization; if they take it as a sage's realization, then a demon of constant sorrow will enter their heart and mind, holding knives and swords, cutting their own flesh, rejoicing in giving up their lives, or constantly sorrowing, running into the mountains and forests, unable to bear seeing people, losing proper samadhi, they will surely fall.
'Furthermore, those good men in samadhi, seeing the skandha of form dissolve and the skandha of feeling become clear, being in a pure center, their minds at peace, suddenly infinite joy arises naturally, their hearts joyful and unable to stop, this is called light ease, without wisdom to restrain themselves. If they awaken, there is no fault, but this is not a sage's realization; if they take it as a sage's realization, then a demon of fondness for joy will enter their heart and mind, and upon seeing people, they will laugh, singing and dancing by the roadside, thinking they have attained unobstructed liberation, losing proper samadhi, they will surely fall.
'Furthermore, those good men in samadhi, seeing the skandha of form dissolve and the skandha of feeling become clear, thinking they have already attained enough, suddenly an unprovoked great arrogance arises, like this, even to arrogance, excessive arrogance, and arrogance beyond arrogance, or increased arrogance, or inferior arrogance, all erupting at once, in their hearts they still belittle the Buddhas of the ten directions, let alone the lower-level Shravakas
聞、緣覺，此名見勝無慧自救。悟則無咎，非為聖證；若作聖解，則有一分大我慢魔入其心腑，不禮塔廟摧毀經像，謂檀越言：『此是金銅或是土木，經是樹葉或是疊花，肉身真常不自恭敬，卻崇土木實為顛倒。』其深信者從其毀碎埋棄地中，疑誤眾生入無間獄，失於正受，當從淪墜。
「又彼定中諸善男子，見色陰銷受陰明白，于精明中圓悟精理得大隨順，其心忽生無量輕安，己言成聖得大自在，此名因慧獲諸輕清。悟則無咎，非為聖證；若作聖解，則有一分好清輕魔入其心腑，自謂滿足更不求進，此等多作無聞比丘，疑謗後生墮阿鼻獄，失於正受，當從淪墜。
「又彼定中諸善男子，見色陰銷受陰明白，于明悟中得虛明性，其中忽然歸向永滅，撥無因果一向入空，空心現前乃至心生長斷滅解。悟則無咎，非為聖證；若作聖解，則有空魔入其心腑，乃謗持戒名為小乘，菩薩悟空有何持犯？其人常于信心檀越，飲酒啖肉廣行淫穢，因魔力故攝其前人不生疑謗，鬼心久入或食屎尿與酒肉等，一種俱空破佛律儀誤入人罪，失於正受，當從淪墜。
「又彼定中諸善男子，見色陰銷受陰明白，味其虛明深入心骨，其心忽有無限愛生，愛極發狂便為貪慾，此名定境安順入心，無慧自持誤入諸欲。悟則無咎，非
【現代漢語翻譯】 現代漢語譯本： 『聞』和『緣覺』（Pratyekabuddha，獨自覺悟者），這叫做『只見勝妙之處而沒有智慧，只能自救』。如果覺悟了，就沒有過失，但這不是聖者的證悟；如果認為這是聖者的證悟，就會有一部分大我慢魔進入他的心，不禮拜佛塔和寺廟，摧毀佛經和佛像，對施主說：『這些是金銅做的，或是土木做的，經書是樹葉寫的，或是紙張疊成的，真正的常住之身不去恭敬，卻崇拜土木，實在是顛倒。』那些深信他的人，就聽從他的話，毀壞佛像，埋藏或丟棄佛經，迷惑眾生進入無間地獄，失去正確的禪定，應當由此而墮落。
『又那些在禪定中的善男子，見到色陰消散，受陰明白，在精明之中圓滿領悟精妙的道理，得到很大的隨順，心中忽然產生無量的輕安，就說自己已經成聖，得到大自在。』這叫做『因為智慧而獲得各種輕清的感受』。如果覺悟了，就沒有過失，但這不是聖者的證悟；如果認為這是聖者的證悟，就會有一部分喜好清虛輕靈的魔進入他的心，自認為已經滿足，不再求進步。這些人大多成為沒有聞法的比丘，誹謗後來的修行者，墮入阿鼻地獄，失去正確的禪定，應當由此而墮落。
『又那些在禪定中的善男子，見到色陰消散，受陰明白，在明悟之中得到虛明的體性，心中忽然歸向永遠的滅無，否定因果，一味地進入空無，空的心念現前，甚至心中生出斷滅的見解。』如果覺悟了，就沒有過失，但這不是聖者的證悟；如果認為這是聖者的證悟，就會有空魔進入他的心，於是誹謗持戒是小乘，菩薩領悟空性，哪裡有什麼持戒和犯戒？這個人常常在信仰他的施主那裡，飲酒吃肉，廣泛地行淫穢之事，因為魔力的緣故，使他迷惑的人不產生懷疑和誹謗。鬼的心長期進入他的心中，甚至吃屎尿和酒肉等，都說是一樣的空無，破壞佛教的戒律，錯誤地使人犯罪，失去正確的禪定，應當由此而墮落。
『又那些在禪定中的善男子，見到色陰消散，受陰明白，品味那虛明的境界，深入心骨，心中忽然產生無限的愛，愛到極點就發狂，變為貪慾。』這叫做『禪定中的境界安穩順適地進入心中，沒有智慧來把持自己，錯誤地進入各種慾望之中』。如果覺悟了，就沒有過失，但不是聖者的證悟。
【English Translation】 English version: 『Hearing』 and 『Pratyekabuddha』 (one who attains enlightenment on their own), this is called 『seeing only the superior aspects without wisdom, only able to save oneself.』 If one awakens, there is no fault, but this is not the enlightenment of a sage; if one considers this to be the enlightenment of a sage, then a portion of the great arrogance demon will enter their heart, not venerating pagodas and temples, destroying scriptures and images, saying to donors: 『These are made of gold and copper, or of earth and wood, scriptures are written on leaves, or folded paper, the true and constant body is not respected, yet one worships earth and wood, truly a reversal.』 Those who deeply believe him will follow his words, destroying images, burying or discarding scriptures in the ground, misleading sentient beings into the Avici Hell, losing proper samadhi, and should fall from this.
『Furthermore, those good men in samadhi, seeing the form skandha dissolve and the feeling skandha become clear, fully comprehending the subtle principles within the bright essence, obtaining great compliance, their hearts suddenly give rise to immeasurable ease and comfort, and they say that they have become sages and obtained great freedom.』 This is called 『obtaining various light and pure sensations due to wisdom.』 If one awakens, there is no fault, but this is not the enlightenment of a sage; if one considers this to be the enlightenment of a sage, then a portion of the demon who likes purity and lightness will enter their heart, thinking that they are satisfied and no longer seeking progress. Many of these become monks who do not listen to the Dharma, slandering later practitioners, falling into the Avici Hell, losing proper samadhi, and should fall from this.
『Furthermore, those good men in samadhi, seeing the form skandha dissolve and the feeling skandha become clear, obtaining the nature of empty brightness within their clear understanding, their hearts suddenly turn towards eternal annihilation, denying cause and effect, entering emptiness in one direction, the thought of emptiness appears, even to the point of generating a view of annihilation.』 If one awakens, there is no fault, but this is not the enlightenment of a sage; if one considers this to be the enlightenment of a sage, then an emptiness demon will enter their heart, and then slander upholding precepts as Hinayana, saying, 『What upholding or breaking of precepts is there for a Bodhisattva who realizes emptiness?』 This person often drinks alcohol, eats meat, and widely engages in obscene acts with donors who have faith in him, and because of the demon's power, those he deceives do not generate doubt or slander. The demon's heart enters his heart for a long time, even eating excrement and urine with alcohol and meat, saying that everything is the same emptiness, breaking the Buddhist precepts, wrongly leading people into sin, losing proper samadhi, and should fall from this.
『Furthermore, those good men in samadhi, seeing the form skandha dissolve and the feeling skandha become clear, tasting that empty brightness, deeply penetrating their heart and bones, their hearts suddenly generate infinite love, and when love reaches its extreme, they go mad and become greedy.』 This is called 『the state of samadhi entering the heart peacefully and smoothly, without wisdom to control oneself, wrongly entering various desires.』 If one awakens, there is no fault, but this is not the enlightenment of a sage.
為聖證；若作聖解，則有欲魔入其心腑，一向說欲為菩提道，化諸白衣平等行欲，其行淫者名持法子，神鬼力故，于末世中攝其凡愚其數至百，如是乃至一百二百或五六百，多滿千萬，魔心生厭離其身體，威德既無陷於王難，疑誤眾生入無間獄，失於正受，當從淪墜。
「阿難！如是十種禪那現境，皆是受陰、用心互動故現斯事，眾生頑迷不自忖量，逢此因緣迷不自識謂言登聖，大妄語成墮無間獄。汝等亦當將如來語，於我滅後傳示末法，遍令眾生開悟斯義，無令天魔得其方便，保持覆護成無上道。
「阿難！彼善男子，修三摩提受陰盡者，雖未漏盡心離其形，如鳥出籠已能成就，從是凡身上歷菩薩六十聖位，得意生身隨往無礙，譬如有人熟寐寱言，是人雖則無別所知，其言已成音韻倫次，令不寐者咸悟其語，此則名為想陰區宇；若動念盡浮想銷除，于覺明心如去塵垢，一倫死生首尾圓照，名想陰盡，是人則能超煩惱濁。觀其所由，融通妄想以為其本。
「阿難！彼善男子，受陰虛妙不遭邪慮圓定發明，三摩地中心愛圓明，銳其精思貪求善巧。爾時天魔候得其便，飛精附人口說經法，其人不覺是其魔著，自言謂得無上涅槃，來彼求巧善男子處敷座說法。其形斯須或作比丘令彼人見，或為帝釋或為婦
【現代漢語翻譯】 現代漢語譯本：自以為已經證得聖果；如果這樣理解，就會有欲界的魔進入他的心腑，一直宣揚性慾就是菩提之道，誘導那些在家信徒平等地行淫。那些行淫的人被稱為『持法之子』，由於神鬼的力量，在末法時代迷惑那些愚昧無知的人，人數達到一百，甚至一百二百或者五六百，多到成千上萬。魔的心生厭惡而離開他們的身體，威德既然已經喪失，就會陷入王法的制裁，迷惑眾生進入無間地獄，失去正確的禪定，必定會墮落。 『阿難（Ananda，佛陀的十大弟子之一）！像這樣十種禪那中出現的境界，都是因為受陰（Vedana-skandha，五蘊之一，感受）和妄心的相互作用而顯現出來的。眾生愚昧迷惑，不能自己衡量，遇到這種因緣就迷惑不認識，自以為已經證得聖果，犯下大妄語的罪過，墮入無間地獄。你們也應當將如來的話，在我滅度之後傳示給末法時代的眾生，普遍地讓他們開悟明白這個道理，不要讓天魔得到機會，保持守護，成就無上的菩提之道。』 『阿難（Ananda，佛陀的十大弟子之一）！那些善男子，修習三摩提（Samadhi，禪定）使受陰（Vedana-skandha，五蘊之一，感受）消盡的人，雖然還沒有斷盡煩惱，心已經脫離了形體的束縛，就像鳥兒飛出籠子一樣，已經能夠成就。從此從凡夫的身份經歷菩薩的六十個聖位，得到意生身，隨心所欲地前往而沒有阻礙，就像有人熟睡時說夢話一樣，這個人雖然沒有什麼特別的知覺，但是他說的話已經形成音韻的次序，讓沒有睡著的人都明白他的話。這叫做想陰（Samjna-skandha，五蘊之一，想）的區域。如果動念消盡，虛浮的妄想消除，對於覺悟光明的真心，就像去除塵垢一樣，對於生死輪迴的首尾都能夠圓滿地照見，這叫做想陰（Samjna-skandha，五蘊之一，想）消盡，這個人就能超越煩惱的污濁。觀察它的根源，是由於融通妄想作為它的根本。』 『阿難（Ananda，佛陀的十大弟子之一）！那些善男子，受陰（Vedana-skandha，五蘊之一，感受）虛妄而微妙，沒有遭遇邪惡的念慮，圓滿的禪定得以發明，在三摩提（Samadhi，禪定）中內心喜愛圓滿光明，銳利地思考，貪求巧妙的方法。這時天魔就伺機得到機會，飛出精氣附在人的身上，口中說出經法，那個人不覺得是被魔所附著，自己說已經得到無上的涅槃（Nirvana，寂滅），來到那些求取巧妙方法的善男子處，鋪設座位說法。他的形體一會兒變成比丘（Bhikkhu，出家男子），讓那些人看見，一會兒變成帝釋（Indra，佛教的護法神）或者變成婦女
【English Translation】 English version: He bears witness to his own holiness; if he makes such a holy interpretation, then a desire demon will enter his heart and viscera, always saying that desire is the path to Bodhi, transforming all laypeople to equally practice desire. Those who practice sexual activity are called 'Dharma-holding sons.' Due to the power of spirits and demons, in the Age of Degenerate Dharma, they will capture the ordinary and foolish, numbering up to one hundred, or even one or two hundred, or five or six hundred, often reaching tens of thousands. The demon's heart becomes disgusted and leaves their bodies. Once their power and virtue are gone, they will fall into legal trouble, mislead sentient beings into the Avici Hell, lose their proper Samadhi, and will surely fall. 'Ananda (one of the ten principal disciples of the Buddha)! These ten kinds of Samadhi states are all manifestations caused by the interaction of the Vedana-skandha (the skandha of feeling) and the mind. Sentient beings are stubborn and deluded, unable to measure themselves. When they encounter these causes and conditions, they are confused and do not recognize them, claiming to have attained holiness, committing the great lie and falling into the Avici Hell. You should also take the words of the Tathagata and, after my extinction, transmit them to the sentient beings in the Age of Degenerate Dharma, universally enabling them to awaken to this meaning, not allowing the heavenly demons to gain an opportunity, maintaining and protecting them to achieve the unsurpassed path.' 'Ananda (one of the ten principal disciples of the Buddha)! Those good men who cultivate Samadhi (concentration) and exhaust the Vedana-skandha (the skandha of feeling), although they have not exhausted all outflows, their minds have left their forms, like a bird out of a cage, already able to achieve. From this ordinary body, they go through the sixty holy positions of a Bodhisattva, obtaining the mind-made body, going wherever they please without obstruction, like someone who talks in their sleep. Although this person has no particular knowledge, their words have formed a sequence of sounds, allowing those who are not asleep to understand their words. This is called the realm of the Samjna-skandha (the skandha of perception). If moving thoughts are exhausted and floating thoughts are eliminated, the mind of awareness and brightness is like removing dust, and the beginning and end of a cycle of birth and death are fully illuminated. This is called the exhaustion of the Samjna-skandha (the skandha of perception), and this person can transcend the turbidity of afflictions. Observing its origin, it is based on the fusion of deluded thoughts.' 'Ananda (one of the ten principal disciples of the Buddha)! Those good men, the Vedana-skandha (the skandha of feeling) is empty and subtle, not encountering evil thoughts, and perfect Samadhi (concentration) is developed. In Samadhi (concentration), they love perfect brightness in their hearts, sharpen their thoughts, and greedily seek skillful means. At this time, the heavenly demon waits for an opportunity, flies out its essence and attaches to a person, who speaks sutras. That person does not realize that they are possessed by a demon, and says that they have attained unsurpassed Nirvana (extinction), coming to those good men who seek skillful means, setting up a seat and preaching the Dharma. Their form may suddenly become a Bhikkhu (monk), allowing those people to see, or become Indra (the lord of the gods), or become a woman.
女或比丘尼，或寢暗室身有光明。是人愚迷惑為菩薩，信其教化搖盪其心，破佛律儀潛行貪慾，口中好言災祥變異，或言如來某處出世，或言劫火或說刀兵，恐怖於人令其家資無故耗散，此名怪鬼年老成魔惱亂是人；厭足心生去彼人體，弟子與師俱陷王難。汝當先覺，不入輪迴；迷惑不知，墮無間獄。
「阿難！又善男子，受陰虛妙不遭邪慮圓定發明，三摩地中心愛遊蕩，飛其精思貪求經歷。爾時天魔候得其便，飛精附人口說經法，其人亦不覺知魔著，亦言自得無上涅槃，來彼求游善男子處敷座說法。自形無變，其聽法者忽自見身坐寶蓮華，全體化成紫金光聚，一眾聽人各各如是得未曾有。是人愚迷惑為菩薩，淫逸其心，破佛律儀潛行貪慾，口中好言諸佛應世，某處某人當是某佛化身來此，某人即是某菩薩等來化人間，其人見故心生傾渴，邪見密興種智銷滅，此名𩲓鬼年老成魔惱亂是人；厭足心生去彼人體，弟子與師俱陷王難。汝當先覺，不入輪迴；迷惑不知，墮無間獄。
「又善男子，受陰虛妙不遭邪慮圓定發明，三摩地中心愛綿[淴-心+目]，澄其精思貪求契合。爾時天魔候得其便，飛精附人口說經法，其人實不覺知魔著，亦言自得無上涅槃，來彼求合善男子處敷座說法。其形及彼聽法之人外無遷
【現代漢語翻譯】 現代漢語譯本： 『阿難（Ananda）！如果女子或比丘尼（bhikkhuni），身處黑暗的房間卻能發出光明。這個人愚昧迷惑，以為是菩薩（Bodhisattva），相信她的教化，心神搖盪，破壞佛教的戒律，暗中行貪慾之事，口中喜歡說災禍祥瑞和變異的事情，或者說如來佛（Tathagata）在某處出世，或者說劫火，或者說刀兵，用這些來恐嚇人們，使他們的家產無緣無故地耗散，這叫做怪鬼年老成魔，惱亂這個人；滿足了之後就離開這個人的身體，弟子和師父都會陷入王法的災難。你應該先覺悟，不進入輪迴；迷惑不知，就會墮入無間地獄。
『阿難（Ananda）！又如有善男子，在受陰（Vedana-skandha）虛妄微妙，沒有遭受邪惡思慮的情況下，圓滿禪定而發明智慧，在三摩地（Samadhi）中心中喜愛遊蕩，放飛他的精思，貪求經歷。這時天魔（Deva-mara）伺機而動，飛出精氣附在人的身上，口中說經講法，那個人也不覺得是被魔附身，也說自己得到了無上涅槃（Anuttara-nirvana），來到那些尋求遊歷的善男子處，鋪設座位說法。他自己的形體沒有改變，但是聽法的人忽然看見自己坐在寶蓮花上，整個身體都化成了紫金色的光芒聚集，所有聽法的人都像這樣，得到了前所未有的體驗。這個人愚昧迷惑，以為是菩薩（Bodhisattva），放縱自己的淫慾之心，破壞佛教的戒律，暗中行貪慾之事，口中喜歡說諸佛應世，某處某人應當是某佛的化身來到這裡，某人就是某菩薩（Bodhisattva）等等來化度人間，聽法的人因為看見這些景象，心中產生傾慕渴求，邪見暗中滋生，本有的智慧消滅，這叫做𩲓鬼年老成魔，惱亂這個人；滿足了之後就離開這個人的身體，弟子和師父都會陷入王法的災難。你應該先覺悟，不進入輪迴；迷惑不知，就會墮入無間地獄。
『阿難（Ananda）！又如有善男子，在受陰（Vedana-skandha）虛妄微妙，沒有遭受邪惡思慮的情況下，圓滿禪定而發明智慧，在三摩地（Samadhi）中心中喜愛纏綿，澄澈他的精思，貪求契合。這時天魔（Deva-mara）伺機而動，飛出精氣附在人的身上，口中說經講法，那個人實際上不覺得是被魔附身，也說自己得到了無上涅槃（Anuttara-nirvana），來到那些尋求契合的善男子處，鋪設座位說法。他的形體和那些聽法的人，外表上沒有改變
【English Translation】 English version: 『Ananda! If a woman or bhikkhuni (female monastic), dwells in a dark room yet possesses light emanating from her body, this person, being foolish and deluded, believes herself to be a Bodhisattva (enlightened being), trusting in her teachings, her mind wavers, she violates the Buddhist precepts, secretly indulging in greed and desire, and delights in speaking of calamities, auspicious omens, and strange occurrences. She might say that the Tathagata (Buddha) has appeared in a certain place, or speak of kalpa-fires or warfare, terrifying people and causing their family wealth to be dissipated for no reason. This is called a strange ghost, grown old and become a demon, vexing this person. When its desires are satisfied, it leaves the person's body, and both disciple and teacher fall into the calamity of the king's law. You should awaken first, not entering into reincarnation; if deluded and unknowing, you will fall into the Avici Hell (uninterrupted hell).』
『Ananda! Furthermore, if a good man, in the subtle and wondrous state of the Vedana-skandha (feeling aggregate), without encountering evil thoughts, fully develops samadhi (concentration) and brings forth wisdom, his mind loves to wander in samadhi, flying his refined thoughts, greedily seeking experiences. At this time, the Deva-mara (heavenly demon) seizes the opportunity, flying its essence and attaching itself to a person's mouth, speaking sutras and dharma. That person is also unaware of being possessed by a demon, and also claims to have attained Anuttara-nirvana (unsurpassed nirvana), coming to those good men seeking to wander, setting up seats and expounding the dharma. His own form does not change, but those listening to the dharma suddenly see themselves sitting on jeweled lotus flowers, their entire bodies transformed into a gathering of purple-golden light, each of the listeners experiencing something unprecedented. This person, being foolish and deluded, believes himself to be a Bodhisattva (enlightened being), indulging his lustful heart, violating the Buddhist precepts, secretly indulging in greed and desire, and delights in saying that all Buddhas appear in the world, that someone in a certain place is the incarnation of a certain Buddha coming here, that someone is a certain Bodhisattva coming to transform humanity, and so on. Because people see these things, their hearts give rise to inclination and thirst, evil views secretly arise, and the seeds of wisdom are extinguished. This is called a 𩲓 ghost, grown old and become a demon, vexing this person. When its desires are satisfied, it leaves the person's body, and both disciple and teacher fall into the calamity of the king's law. You should awaken first, not entering into reincarnation; if deluded and unknowing, you will fall into the Avici Hell (uninterrupted hell).』
『Ananda! Furthermore, if a good man, in the subtle and wondrous state of the Vedana-skandha (feeling aggregate), without encountering evil thoughts, fully develops samadhi (concentration) and brings forth wisdom, his mind loves to linger in samadhi, clarifying his refined thoughts, greedily seeking union. At this time, the Deva-mara (heavenly demon) seizes the opportunity, flying its essence and attaching itself to a person's mouth, speaking sutras and dharma. That person is actually unaware of being possessed by a demon, and also claims to have attained Anuttara-nirvana (unsurpassed nirvana), coming to those good men seeking union, setting up seats and expounding the dharma. His form and the forms of those listening to the dharma do not change outwardly.
變，令其聽者未聞法前，心自開悟唸唸移易，或得宿命、或有他心、或見地獄、或知人間好惡諸事、或口說偈、或自誦經，各各歡喜得未曾有。是人愚迷惑為菩薩，綿愛其心，破佛律儀潛行貪慾，口中好言佛有大小，某佛先佛某佛后佛，其中亦有真佛假佛、男佛女佛，菩薩亦然，其人見故洗滌本心易入邪悟，此名魅鬼年老成魔惱亂是人；厭足心生去彼人體，弟子與師俱陷王難。汝當先覺，不入輪迴；迷惑不知，墮無間獄。
「又善男子，受陰虛妙不遭邪慮圓定發明，三摩地中心愛根本，窮覽物化性之終始，精爽其心貪求辯析。爾時天魔候得其便，飛精附人口說經法，其人先不覺知魔著，亦言自得無上涅槃，來彼求元善男子處敷座說法。身有威神摧伏求者，令其座下雖未聞法自然心伏，是諸人等將佛涅槃菩提法身，即是現前我肉身上，父父子子遞代相生，即是法身常住不絕，都指現在即為佛國，無別凈居及金色相，其人信受忘失先心，身命歸依得未曾有。是等愚迷惑為菩薩，推究其心，破佛律儀潛行貪慾，口中好言眼耳鼻舌皆為凈土，男女二根即是菩提涅槃真處，彼無知者信是穢言，此名蠱毒魘勝惡鬼年老成魔惱亂是人。厭足心生去彼人體；弟子與師俱陷王難。汝當先覺，不入輪迴；迷惑不知，墮無間獄。
【現代漢語翻譯】 現代漢語譯本： 『又有一種情況，使聽法者在未聽聞佛法之前，內心就自己開悟，唸唸之間發生變化，或者得到宿命通（能知過去世的能力），或者得到他心通（能知他人心念的能力），或者見到地獄景象，或者知道人間好壞諸事，或者口中能說出偈頌，或者自己誦讀經文，各自歡喜，覺得得到了前所未有的體驗。這種人愚昧迷惑，以為自己是菩薩，深深地迷戀自己的心，破壞佛教的戒律，暗地裡進行貪慾之事，口中喜歡說佛有大小，某佛是先佛，某佛是后佛，其中也有真佛假佛、男佛女佛，菩薩也是這樣。其他人因為見到這種情形，洗滌了原本的心，容易進入邪悟。這叫做魅鬼年老成魔，惱亂這個人；滿足厭倦之心產生后，就離開這個人的身體，弟子和師父都陷入王法之難。你應該事先覺察，不進入輪迴；迷惑不知，就會墮入無間地獄。
『還有一種情況，善男子，在受陰（五蘊之一，感受）的虛妄和微妙中，沒有遭遇邪惡的思慮，圓滿的禪定得以發明，在三摩地（禪定）中心愛著根本，窮盡地觀察萬物的變化，探究其本性的終始，精煉清爽自己的心，貪求辯論分析。這時，天魔就伺機而動，飛出精氣附在人的身上，口中說出經法，這個人起初沒有覺察到是被魔所附著，也說自己得到了無上涅槃，來到那些尋求本元的善男子處，鋪設座位說法。他的身體具有威神之力，能摧伏求法的人，使座下的人即使沒有聽聞佛法，內心也自然降伏。這些人就將佛的涅槃、菩提（覺悟）、法身（佛的真身），說成是現在我這肉身上，父父子子世代相生，就是法身常住不絕，都指著現在就是佛國，沒有別的清凈之處以及金色之相。這些人信受他的說法，忘記了原來的心，身命都歸依他，覺得得到了前所未有的體驗。這些人愚昧迷惑，以為他是菩薩，推究他的心，破壞佛教的戒律，暗地裡進行貪慾之事，口中喜歡說眼耳鼻舌都是凈土，男女二根就是菩提涅槃的真正之處。那些無知的人相信這些污穢的言語，這叫做蠱毒魘鎮的惡鬼年老成魔，惱亂這個人。滿足厭倦之心產生后，就離開這個人的身體；弟子和師父都陷入王法之難。你應該事先覺察，不進入輪迴；迷惑不知，就會墮入無間地獄。
【English Translation】 English version: 『Furthermore, there is a situation where the listener, before hearing the Dharma, spontaneously awakens in their mind, with thoughts shifting and changing. They may attain knowledge of past lives (宿命通), or telepathy (他心通), or see visions of hell, or know the good and bad things of the human world, or speak verses, or recite scriptures, each rejoicing and feeling they have gained something unprecedented. This person, foolish and deluded, mistakes themselves for a Bodhisattva, deeply attached to their own mind, breaking the Buddhist precepts, secretly engaging in greed and desire, and liking to say that Buddhas are of different sizes, that some Buddhas are earlier and some are later, that there are true and false Buddhas, male and female Buddhas, and the same with Bodhisattvas. Others, seeing this, cleanse their original mind and easily fall into wrong understanding. This is called a demon of enchantment, an old ghost becoming a demon, disturbing this person. When the heart is satiated and weary, it leaves that person's body, and both disciple and teacher fall into the king's punishment. You should be aware beforehand, not entering into reincarnation; if you are deluded and unaware, you will fall into the Avici Hell (無間獄).』
『Moreover, good man, in the emptiness and subtlety of the feeling aggregate (受陰), not encountering evil thoughts, perfect samadhi (三摩地) is developed, and in the center of samadhi, there is love for the root, exhaustively observing the changes of things, exploring the beginning and end of their nature, refining and refreshing one's mind, greedily seeking debate and analysis. At this time, the heavenly demon waits for an opportunity, flying out its essence and attaching to a person's body, speaking scriptures. This person initially does not realize they are possessed by a demon, and also says they have attained unsurpassed Nirvana, coming to those good men seeking the origin, setting up a seat and teaching the Dharma. Their body has a majestic power, subduing those who seek the Dharma, causing those beneath the seat to naturally submit even without hearing the Dharma. These people then say that the Buddha's Nirvana, Bodhi (菩提), and Dharmakaya (法身) are present in my physical body, that fathers and sons are born generation after generation, which is the Dharmakaya constantly abiding and never ceasing, pointing to the present as the Buddha-land, with no separate pure abode or golden appearance. These people believe and accept this teaching, forgetting their original mind, entrusting their body and life to him, feeling they have gained something unprecedented. These people, foolish and deluded, mistake him for a Bodhisattva, investigating his mind, breaking the Buddhist precepts, secretly engaging in greed and desire, and liking to say that the eyes, ears, nose, and tongue are all pure lands, and that the two roots of male and female are the true places of Bodhi and Nirvana. Those who are ignorant believe these filthy words. This is called a poisonous charm, an evil ghost of suppression becoming an old demon, disturbing this person. When the heart is satiated and weary, it leaves that person's body, and both disciple and teacher fall into the king's punishment. You should be aware beforehand, not entering into reincarnation; if you are deluded and unaware, you will fall into the Avici Hell (無間獄).』
「又善男子，受陰虛妙不遭邪慮圓定發明，三摩地中心愛懸應，周流精研貪求冥感。爾時天魔候得其便，飛精附人口說經法，其人元不覺知魔著，亦言自得無上涅槃，來彼求應善男子處敷座說法。能令聽眾暫見其身如百千歲，心生愛染不能捨離，身為奴僕四事供養不覺疲勞，各各令其座下人心，知是先師本善知識別生法愛，粘如膠漆得未曾有。是人愚迷惑為菩薩，親近其心，破佛律儀潛行貪慾，口中好言：『我於前世、于某生中先度某人，當時是我妻妾兄弟，今來相度與汝相隨，歸某世界供養某佛。』或言別有大光明天佛于中住，一切如來所休居地。彼無知者信是虛誑遺失本心，此名厲鬼年老成魔惱亂是人。厭足心生，去彼人體；弟子與師俱陷王難。汝當先覺，不入輪迴；迷惑不知，墮無間獄。
「又善男子，受陰虛妙不遭邪慮圓定發明，三摩地中心愛深入，克己辛勤樂處陰寂貪求靜謐。爾時天魔候得其便，飛精附人口說經法，其人本不覺知魔著，亦言自得無上涅槃，來彼求陰善男子處敷座說法。令其聽人各知本業，或於其處語一人言：『汝今未死，已作畜生。』敕使一人於後踏尾，頓令其人起不能得，於是一眾傾心欽伏。有人起心已知其肇，佛律儀外重加精苦，誹謗比丘罵詈徒眾，訐露人事不避譏嫌，口中
【現代漢語翻譯】 現代漢語譯本 『還有善男子，如果受陰的虛妄和玄妙沒有被邪惡的思慮所侵擾，圓滿的禪定得以顯發，在三摩提（Samadhi）[正定]的中心，因為喜愛而產生懸想和感應，四處探求精微奧妙，貪求冥冥中的感應。這時，天魔就伺機而動，派遣精怪附在人身上，借其口宣說經法。那人原本並不知道自己被魔附身，還自稱已經證得無上涅槃（Nirvana）[寂滅]，來到那些尋求感應的善男子處，鋪設座位宣講佛法。他能讓聽眾暫時看到他的身體好像活了百千年，心中生起愛慕迷戀，無法捨棄離開，甘願做他的奴僕，用各種物品供養他，也不覺得疲勞。他還讓每個座下的人都認為他是自己前世的老師或原本的善知識，從而對佛法產生特殊的愛戀，依戀得如同膠漆一般，覺得得到了前所未有的東西。這個人愚昧迷惑，把他當作菩薩，親近他的內心，破壞佛教的戒律和威儀，暗地裡進行貪慾的行為，口中卻喜歡說：『我在前世，在某一生中，曾經度化過某人，當時他是我的妻子、妾室或兄弟，現在我來度化你，讓你跟隨我，回到某個世界去供養某尊佛。』或者說另外有大光明天佛住在那裡，那是所有如來（Tathagata）[佛]休息居住的地方。那些無知的人相信這些虛假的謊言，喪失了本來的心性。這叫做厲鬼年老成了魔，來惱亂這個人。等到他厭倦滿足了，就離開這個人的身體；他的弟子和老師都會一起陷入牢獄之災。你應該事先覺察，不進入輪迴；如果迷惑不知，就會墮入無間地獄（Avici Hell）[永受苦難的地獄]。 『還有善男子，如果受陰的虛妄和玄妙沒有被邪惡的思慮所侵擾，圓滿的禪定得以顯發，在三摩提（Samadhi）[正定]的中心，因為喜愛而深入其中，克制自己，辛勤修行，喜歡身處陰暗寂靜之處，貪求靜謐安寧。這時，天魔就伺機而動，派遣精怪附在人身上，借其口宣說經法。那人原本並不知道自己被魔附身，還自稱已經證得無上涅槃（Nirvana）[寂滅]，來到那些尋求受陰的善男子處，鋪設座位宣講佛法。他能讓聽眾各自知道自己的本業，或者在某個地方對一個人說：『你現在還沒死，就已經變成了畜生。』命令另一個人從後面踩他的尾巴，立刻讓那個人站不起來，於是所有的人都傾心欽佩順從。有人開始覺察到這件事的端倪，就在佛教的戒律和威儀之外，更加嚴格地增加苦行，誹謗比丘（Bhikkhu）[出家男子]，謾罵僧眾，揭發別人的隱私，不避諱別人的譏諷和嫌棄，口中
【English Translation】 English version 『Furthermore, good men, if the emptiness and subtlety of the feeling aggregate are not disturbed by evil thoughts, and perfect concentration is manifested, in the center of Samadhi [concentration], love arises from suspenseful responses, flowing and deeply studying, greedily seeking hidden sensations. At this time, the heavenly demon seizes the opportunity, sending its essence to possess a person and speak sutras through their mouth. That person is originally unaware of being possessed by a demon, and even claims to have attained unsurpassed Nirvana [liberation], coming to those good men seeking responses to set up seats and preach the Dharma. He can make the audience temporarily see his body as if it were hundreds of thousands of years old, causing love and attachment to arise in their hearts, unable to leave him, willingly becoming his slaves, offering him the four requisites without feeling tired. He also makes each person under his seat believe that he is their former teacher or original good advisor, thereby generating a special love for the Dharma, clinging to him like glue, feeling they have obtained something unprecedented. This person is foolishly deluded, regarding him as a Bodhisattva [enlightened being], approaching his heart, breaking the Buddhist precepts and rules of conduct, secretly engaging in greedy desires, while liking to say: 『In a previous life, in a certain existence, I once saved someone, who was then my wife, concubine, or brother. Now I come to save you, to have you follow me, returning to a certain world to make offerings to a certain Buddha [enlightened one].』 Or he says that there is another Buddha [enlightened one] of great light and brightness dwelling there, a place where all Tathagatas [Buddhas] rest. Those who are ignorant believe these false lies, losing their original minds. This is called a fierce ghost becoming a demon in old age, disturbing this person. When he is tired and satisfied, he leaves that person's body; the disciples and the teacher will both fall into royal difficulties. You should be aware beforehand, not entering into reincarnation; if you are deluded and unaware, you will fall into the Avici Hell [hell of incessant suffering]. 『Furthermore, good men, if the emptiness and subtlety of the feeling aggregate are not disturbed by evil thoughts, and perfect concentration is manifested, in the center of Samadhi [concentration], love deeply penetrates, restraining oneself, diligently cultivating, enjoying being in dark and quiet places, greedily seeking tranquility and peace. At this time, the heavenly demon seizes the opportunity, sending its essence to possess a person and speak sutras through their mouth. That person is originally unaware of being possessed by a demon, and even claims to have attained unsurpassed Nirvana [liberation], coming to those good men seeking the feeling aggregate to set up seats and preach the Dharma. He can make the audience each know their original karma, or say to one person in a certain place: 『You have not died yet, but have already become a beast.』 He orders another person to step on his tail from behind, immediately causing that person to be unable to get up, whereupon everyone wholeheartedly admires and submits. Someone begins to perceive the beginning of this matter, and outside the Buddhist precepts and rules of conduct, he increases ascetic practices even more strictly, slandering Bhikkhus [monks], cursing the Sangha [community], exposing other people's secrets, not avoiding others' ridicule and dislike, in his mouth
好言未然禍福，及至其時毫髮無失，此大力鬼年老成魔惱亂是人。厭足心生，去彼人體；弟子與師多陷王難。汝當先覺，不入輪迴；迷惑不知，墮無間獄。
「又善男子，受陰虛妙不遭邪慮圓定發明，三摩地中心愛知見，勤苦研尋貪求宿命。爾時天魔候得其便，飛精附人口說經法，其人殊不覺知魔著，亦言自得無上涅槃，來彼求知善男子處敷座說法。是人無端于說法處得大寶珠，其魔或時化為畜生，口銜其珠及雜珍寶，簡策符牘諸奇異物，先授彼人後著其體，或誘聽人，藏於地下有明月珠照耀其處，是諸聽者得未曾有。多食藥草不餐嘉膳，或時日餐一麻一麥，其形肥充魔力持故，誹謗比丘罵詈徒眾不避譏嫌，口中好言他方寶藏，十方聖賢潛匿之處，隨其後者往往見有奇異之人，此名山林土地城隍川岳鬼神年老成魔，或有宣淫破佛戒律，與承事者潛行五欲，或有精進純食草木，無定行事惱亂彼人。厭足心生，去彼人體；弟子與師多陷王難。汝當先覺，不入輪迴；迷惑不知，墮無間獄。
「又善男子，受陰虛妙不遭邪慮圓定發明，三摩地中心愛神通種種變化，研究化元貪取神力。爾時天魔候得其便，飛精附人口說經法，其人誠不覺知魔著，亦言自得無上涅槃，來彼求通善男子處敷座說法。是人或復手執火光手
【現代漢語翻譯】 現代漢語譯本：未說出的好話可能帶來災禍或幸福，一旦時機成熟，絲毫不會有差錯。這是大力鬼年老成魔，惱亂這個人。當他感到厭倦滿足時，就會離開這個人的身體；弟子和師父常常會陷入牢獄之災。你應該事先覺察，不進入輪迴；如果迷惑不知，就會墮入無間地獄。
『又一位善男子，在受陰消散，不受邪惡念頭干擾，圓滿禪定而發明智慧時，在三摩地中喜愛知見，勤奮刻苦地研究探尋宿命。這時，天魔伺機而動，派遣精怪附在別人身上，借口宣說經法，那人卻一點也沒有察覺自己被魔附身，還說自己已經證得無上涅槃，來到那些尋求知識的善男子處，鋪設座位宣講佛法。這個人有時會無緣無故地在說法的地方得到大的寶珠，那魔有時會變化成畜生，口裡銜著寶珠以及各種珍寶、簡策符牘等奇異之物，先交給那個人，然後再附著在他的身體上，或者引誘聽法的人，把明月珠藏在地下，照耀那個地方，這些聽法的人會感到前所未有。他們大多吃藥草，不吃美味佳餚，有時一天只吃一麻一麥，但形體卻很肥胖，這是因為魔力的支撐。他們誹謗比丘，謾罵僧眾，不顧忌別人的譏諷和嫌惡，口中喜歡談論他方的寶藏，以及十方聖賢隱匿的地方，跟隨他們的人常常會見到奇異的人。這些都是山林土地城隍川岳鬼神年老成魔，或者有人宣揚淫慾，破壞佛教戒律，與侍奉他們的人暗地裡進行五欲之樂，或者有人精進修行，只吃草木，行為沒有定準，惱亂他人。當他感到厭倦滿足時，就會離開這個人的身體；弟子和師父常常會陷入牢獄之災。你應該事先覺察，不進入輪迴；如果迷惑不知，就會墮入無間地獄。
『又一位善男子，在受陰消散，不受邪惡念頭干擾，圓滿禪定而發明智慧時，在三摩地中喜愛神通，以及種種變化，研究變化的根源，貪求神通之力。這時，天魔伺機而動，派遣精怪附在別人身上，借口宣說經法，那人確實沒有察覺自己被魔附身，還說自己已經證得無上涅槃，來到那些尋求神通的善男子處，鋪設座位宣講佛法。這個人有時會手執火光，手
【English Translation】 English version: Unspoken words of good or ill may bring fortune or disaster, and when the time is ripe, nothing will be missed. This is a powerful ghost who, having grown old, becomes a demon and torments this person. When he is sated and satisfied, he will leave that person's body; disciples and teachers often fall into royal difficulties. You should be aware beforehand, so as not to enter the cycle of rebirth; if you are deluded and unaware, you will fall into the Avici Hell (the hell of incessant suffering).
『Furthermore, good son, when the feeling aggregate (受陰, shou yin) is empty and wonderful, free from evil thoughts, and perfect concentration (圓定, yuan ding) gives rise to wisdom, in the Samadhi (三摩地) mind, one loves knowledge and views, diligently and painstakingly researching and seeking past lives. At that time, the heavenly demon (天魔, tian mo) seizes the opportunity, sends forth its essence to possess someone, and uses their mouth to speak sutras and Dharma. That person is completely unaware that they are possessed by a demon, and even claims to have attained unsurpassed Nirvana (無上涅槃, wu shang niepan). They come to the place of those good sons who seek knowledge, set up a seat, and expound the Dharma. This person may inexplicably obtain a large precious pearl at the place of Dharma exposition. The demon may sometimes transform into an animal, holding the pearl and various treasures, bamboo slips and documents (簡策符牘, jiance fudu), and other strange objects in its mouth, first giving them to that person and then possessing their body. Or it may entice listeners to bury a bright moon pearl underground, illuminating the place. These listeners will feel something they have never experienced before. They mostly eat medicinal herbs and do not eat delicious food, sometimes eating only one sesame seed or one grain of wheat a day, but their bodies are plump and full because of the demon's power. They slander Bhikshus (比丘, biqiu), scold the Sangha (徒眾, tuzhong), and do not avoid criticism or dislike. They like to talk about treasures in other lands and the hidden places of sages and worthies in the ten directions. Those who follow them often see strange people. These are mountain, forest, land, city, moat, river, and mountain ghosts and spirits (山林土地城隍川岳鬼神, shanlin tudi chenghuang chuan yue guishen) who have grown old and become demons. Or some may promote licentiousness, violate Buddhist precepts, and secretly engage in the five desires (五欲, wu yu) with those who serve them. Or some may diligently practice, eating only grass and trees, with no fixed conduct, disturbing others. When he is sated and satisfied, he will leave that person's body; disciples and teachers often fall into royal difficulties. You should be aware beforehand, so as not to enter the cycle of rebirth; if you are deluded and unaware, you will fall into the Avici Hell.
『Furthermore, good son, when the feeling aggregate is empty and wonderful, free from evil thoughts, and perfect concentration gives rise to wisdom, in the Samadhi mind, one loves supernatural powers and various transformations, researching the origin of transformations and greedily seeking supernatural power. At that time, the heavenly demon seizes the opportunity, sends forth its essence to possess someone, and uses their mouth to speak sutras and Dharma. That person is truly unaware that they are possessed by a demon, and even claims to have attained unsurpassed Nirvana. They come to the place of those good sons who seek supernatural powers, set up a seat, and expound the Dharma. This person may sometimes hold fire in their hand, hand
撮其光，分于所聽四眾頭上，是諸聽人頂上火光皆長數尺，亦無熱性曾不焚燒；或水上行如履平地；或於空中安坐不動；或入瓶內或處囊中；越牖透垣曾無障礙；唯于刀兵不得自在。自言是佛身著白衣，受比丘禮，誹謗禪律，罵詈徒眾訐露人事不避譏嫌，口中常說神通自在，或復令人傍見佛土，鬼力惑人非有真實，讚歎行淫不毀粗行，將諸猥媟以為傳法，此名天地大力山精、海精、風精、河精、土精，一切草樹積劫精魅，或復龍魅，或壽終仙再活為魅，或仙期終計年應死，其形不化他怪所附，年老成魔惱亂是人。厭足心生，去彼人體；弟子與師多陷王難。汝當先覺，不入輪迴；迷惑不知，墮無間獄。
「又善男子，受陰虛妙不遭邪慮圓定發明，三摩地中心愛入滅，妍究化性貪求深空。爾時天魔候得其便，飛精附人口說經法，其人終不覺知魔著，亦言自得無上涅槃，來彼求空善男子處敷座說法。于大眾內其形忽空，眾無所見，還從虛空突然而出，存沒自在，或現其身洞如琉璃，或垂手足作旃檀氣，或大小便如厚石蜜，誹毀戒律輕賤出家，口中常說無因無果，一死永滅無復後身，及諸凡聖雖得空寂，潛行貪慾受其欲者，亦得空心撥無因果，此名日月薄蝕精氣金玉芝草麟鳳龜鶴，經千萬年不死為靈出生國土，年老成魔
【現代漢語翻譯】 現代漢語譯本 『他們攝取佛光，分到在場聽法的四眾頭上，這些聽法的人頭頂上的火光都增長到幾尺長，也沒有熱的性質，不會焚燒任何東西；或者在水上行走如同走在平地上；或者在空中安穩地坐著不動；或者進入瓶子里，或者處在囊袋中；穿過窗戶，穿透墻壁，都沒有任何障礙；唯獨在刀槍兵器面前不能自在。』他們自稱是佛，身上穿著白衣，接受比丘（bhiksu，出家男子）的禮拜，誹謗禪定和戒律，謾罵徒眾，揭發別人的隱私，不避諱別人的譏諷和嫌棄，口中常常說自己神通自在，或者又使人從旁邊看見佛國凈土，這是鬼怪的力量迷惑人，不是真實的。他們讚歎行淫，不毀壞粗俗的行為，把各種淫穢下流的事情當作傳法，這叫做天地間的大力山精、海精、風精、河精、土精，一切草木經過長久劫數的積累而成的精怪，或者又是龍的精怪，或者壽命終了的仙人再次活過來變成精怪，或者仙人的期限已滿，計算年歲應當死去，但是形體沒有化解，被其他妖怪附著，年紀大了就變成魔，惱亂這些人。等到他們厭倦滿足了，就離開那個人的身體；弟子和師父大多會陷入牢獄之災。你們應當先覺悟，不進入輪迴；迷惑而不知道，就會墮入無間地獄。
『還有，善男子，如果受陰的虛妄和玄妙沒有被邪惡的思慮所干擾，圓滿的禪定得以發明，在三摩地（samadhi，禪定）中一心喜愛進入寂滅，深入研究變化的性質，貪求深空的境界。這時，天魔就伺機而動，飛出精氣附在人的身上，通過這個人的口來說經講法，這個人始終不會覺察到自己被魔所附著，也說自己得到了無上的涅槃（nirvana，寂滅）。他們來到那些尋求空性的善男子處，鋪設座位，宣講佛法。在大眾之中，他們的形體忽然消失不見，眾人什麼也看不見，然後又從虛空中突然出現，存在和消失都能夠自在，或者顯現他們的身體像琉璃一樣透明，或者垂下手腳散發出旃檀（candana，一種香木）的香氣，或者大小便像濃厚的石蜜（蜂蜜）。他們誹謗戒律，輕視出家，口中常常說沒有因果，人死後就永遠消失，沒有來世，以及所有的凡人和聖人雖然得到了空寂的境界，卻暗地裡行貪慾之事，接受他們慾望的人，也能夠得到空心，否定因果。這叫做日月薄蝕的精氣、金玉芝草、麒麟鳳凰、烏龜仙鶴，經過千萬年不死而成為精靈，出生在國土之中，年紀大了就變成魔。』
【English Translation】 English version 'They seize the light and distribute it to the four assemblies of listeners present. The flames on the heads of these listeners grow to be several feet long, yet they possess no heat and do not burn anything. Some walk on water as if on level ground; others sit motionless in the air; some enter bottles or reside in bags, passing through windows and walls without obstruction, except when faced with swords and weapons, where they are not free. They claim to be the Buddha, wear white robes, and receive the reverence of bhiksus (monks). They slander meditation and discipline, curse their followers, expose the personal affairs of others without regard for criticism or disdain, and constantly speak of their supernatural powers. They may also cause others to see Buddha lands from afar, but this is the delusion of ghosts, not reality. They praise sexual misconduct, do not condemn coarse behavior, and regard all kinds of lewdness as the transmission of the Dharma. These are the spirits of great mountains, seas, winds, rivers, and earth, the accumulated essences of all plants and trees over countless kalpas (aeons), or dragon spirits, or immortals who revive as spirits after death, or immortals whose time is up and who should die according to the years, but whose forms do not dissolve and are possessed by other monsters, growing old and becoming demons who trouble people. When they are satiated, they leave the person's body, and both disciples and teachers often fall into royal trouble. You should awaken first and not enter the cycle of reincarnation; if you are deluded and do not know, you will fall into the Avici Hell (uninterrupted hell).'
'Furthermore, good men, if the subtlety and wonder of the skandha (aggregate) of reception is not disturbed by evil thoughts, and perfect samadhi (meditative absorption) is developed, with a mind that loves to enter extinction in samadhi, deeply studying the nature of transformation and greedily seeking profound emptiness, then the heavenly demons seize the opportunity, sending their essence to possess people and speak the Dharma through their mouths. The person never realizes that they are possessed by a demon and claims to have attained unsurpassed nirvana (liberation). They come to those good men who seek emptiness, set up seats, and preach the Dharma. In the assembly, their form suddenly disappears, and no one can see them. Then they suddenly reappear from emptiness, freely existing and disappearing. They may manifest their bodies as transparent as crystal, or emit the fragrance of candana (sandalwood) from their hands and feet, or their excrement and urine may be like thick honey. They slander the precepts, despise those who have left home, and constantly say that there is no cause and effect, that death is the end, and there is no future life. Although all ordinary beings and sages attain emptiness, they secretly engage in greed and lust, and those who indulge in their desires also attain emptiness and deny cause and effect. These are the spirits of the essence of solar and lunar eclipses, gold, jade, ganoderma, unicorns, phoenixes, turtles, and cranes, who live for thousands of years without dying and are born in the country, growing old and becoming demons.'
惱亂是人。厭足心生，去彼人體；弟子與師多陷王難。汝當先覺，不入輪迴；迷惑不知，墮無間獄。
「又善男子，受陰虛妙不遭邪慮圓定發明，三摩地中心愛長壽，辛苦研幾貪求永歲棄分段生，頓希變易細相常住。爾時天魔候得其便，飛精附人口說經法，其人竟不覺知魔著，亦言自得無上涅槃，來彼求生善男子處敷座說法。好言他方往還無滯，或經萬里瞬息再來，皆于彼方取得其物，或於一處在一宅中，數步之間令其從東詣至西壁，是人急行累年不到，因此心信疑佛現前。口中常說，十方眾生皆是吾子，我生諸佛、我出世界、我是元佛，出生自然不因修得，此名住世自在天魔使其眷屬，如遮文茶及四天王毗舍童子，未發心者利其虛明，食彼精氣或不因師；其修行人親自觀見，稱執金剛與汝長命，現美女身盛行貪慾，未逾年歲肝腦枯竭，口兼獨言聽若𩲓魅，前人未詳多陷王難，未及遇刑先已乾死，惱亂彼人以至殂殞。汝當先覺，不入輪迴；迷惑不知，墮無間獄。
「阿難！當知是十種魔于末世時，在我法中出家修道，或附人體或自現形，皆言已成正遍知覺，讚歎淫慾破佛律儀，先惡魔師與魔弟子淫淫相傳，如是邪精魅其心腑，近則九生多逾百世，令真修行總為魔眷，命終之後必為魔民，失正遍知墮無間獄
【現代漢語翻譯】 現代漢語譯本 惱亂是人（指被魔附體的人）。厭足心生，離開那個人體；弟子和師父大多陷入王難（牢獄之災）。你應當先覺悟，不進入輪迴；迷惑不知，墮入無間地獄。
『又善男子，如果修習受陰，達到虛妙的境界，不受邪念干擾，圓滿的定力得以開發，在三摩地（Samadhi，定）中貪愛長壽，辛苦研究，貪求永遠的壽命，拋棄分段生死，希望立刻轉變，讓細微的色相常住。這時，天魔就找到了機會，派遣精怪附在人身上，通過那人的口宣說經法，那人竟然不知道自己被魔附體，還說自己得到了無上涅槃（Nirvana，寂滅）。來到那些尋求長生的善男子處，鋪設座位說法。喜歡說自己往來他方世界沒有阻礙，或者瞬間就能往返萬里，並且從那些地方取得物品，或者在同一個地方，在一所宅院中，幾步之間就能讓那人從東邊走到西墻，而那人即使急速行走多年也無法到達，因此相信他，懷疑佛陀顯現。口中常說，十方眾生都是我的兒子，我生出了諸佛，我創造了世界，我是最初的佛，出生是自然而然的，不是通過修行得到的。這叫做住在世間的自在天魔，派遣他的眷屬，如遮文茶（Javanas，一種惡鬼）以及四大天王（Four Heavenly Kings）的毗舍童子（Pisaca，食人鬼），引誘那些沒有發菩提心的人，貪圖他們虛幻的光明，吞食他們的精氣，或者不通過老師；那些修行人親自看見，稱執金剛（Vajrapani，金剛力士）能讓他們長命，顯現美女的身形，大肆進行貪慾之事，不到一年，肝腦就枯竭了，口中還自言自語，聽起來像鬼魅的聲音，前面的人不瞭解情況，大多陷入王難，還沒等到判刑就已經死亡，惱亂那些人直到死亡。你應當先覺悟，不進入輪迴；迷惑不知，墮入無間地獄。
『阿難（Ananda，佛陀的十大弟子之一）！應當知道這十種魔在末世的時候，在我的佛法中出家修道，或者附在人體上，或者自己顯現形體，都說自己已經成就了正遍知覺（Sammasambuddha，佛的稱號），讚歎淫慾，破壞佛的戒律，先是惡魔的老師和魔的弟子淫亂相傳，這樣邪惡的精怪迷惑他們的心腑，近的九世，多的超過百世，讓真正的修行人全部成為魔的眷屬，命終之後必定成為魔的子民，失去正遍知覺，墮入無間地獄。』
【English Translation】 English version A person disturbed is a human (referring to someone possessed by a demon). When a sense of satisfaction arises, they leave that human body; disciples and teachers often fall into royal troubles (imprisonment). You should awaken first, not enter reincarnation; being deluded and unaware, you will fall into the Avici Hell (uninterrupted hell).
'Furthermore, good man, if in cultivating the skandha of reception, one reaches a state of emptiness and subtlety, free from evil thoughts, and perfect concentration is developed, in the Samadhi (concentration) one cherishes longevity, painstakingly researching and greedily seeking eternal life, abandoning segmented existence, hoping for immediate transformation, so that subtle appearances may abide permanently. At this time, the heavenly demon finds an opportunity, sending a spirit to possess a person, who then speaks scriptures through that person's mouth. That person is completely unaware of being possessed by a demon, and even claims to have attained unsurpassed Nirvana (liberation). They come to those good men seeking longevity, setting up seats to preach the Dharma. They like to say that they travel to other worlds without hindrance, or can return from ten thousand miles in an instant, and obtain objects from those places. Or in the same place, within a house, they can make someone walk from the east to the west wall in a few steps, a distance that would take years to reach even if walking quickly. Therefore, people believe them and doubt the Buddha's appearance. They often say, 'All beings in the ten directions are my children, I gave birth to all Buddhas, I created the world, I am the original Buddha, born naturally, not through cultivation.' This is called the demon king of the Heaven of Comfort in Possession of Others, dwelling in the world, sending his retinue, such as Javanas (a type of evil ghost) and the Pisaca (flesh-eating demon) children of the Four Heavenly Kings, to benefit those who have not developed the Bodhi mind, coveting their illusory brightness, devouring their essence, or without a teacher; those practitioners personally see them, claiming that Vajrapani (a Bodhisattva) will grant them long life, manifesting as beautiful women, indulging in lustful desires. Before a year passes, their livers and brains are exhausted, and they mutter to themselves, sounding like ghostly voices. Those who do not understand the situation often fall into royal troubles, dying before being sentenced, disturbing those people until they perish. You should awaken first, not enter reincarnation; being deluded and unaware, you will fall into the Avici Hell.'
'Ananda (Buddha's disciple)! You should know that these ten kinds of demons, in the final age, leave home to cultivate the Way within my Dharma, either possessing human bodies or manifesting themselves, all claiming to have attained Sammasambuddha (perfect enlightenment), praising lust and violating the Buddha's precepts. First, the evil demon teachers and demon disciples transmit lustful practices to each other. In this way, evil spirits delude their minds, for as few as nine lives or as many as over a hundred lives, causing true practitioners to become the retinue of demons. After death, they will certainly become demon people, lose perfect enlightenment, and fall into the Avici Hell.'
。汝今未須先取寂滅，縱得無學，留愿入彼末法之中起大慈悲，救度正心深信眾生，令不著魔得正知見。我今度汝已出生死，汝遵佛語，名報佛恩。
「阿難！如是十種禪那現境，皆是想陰、用心互動故現斯事，眾生頑迷不自忖量，逢此因緣迷不自識謂言登聖，大妄語成墮無間獄。汝等必須將如來語，於我滅後傳示末法，遍令眾生開悟斯義，無令天魔得其方便，保持覆護成無上道。
大佛頂萬行首楞嚴經卷第九 大正藏第 19 冊 No. 0945 大佛頂如來密因修證了義諸菩薩萬行首楞嚴經
大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第十(一名中印度那蘭陀大道場經，于灌頂部錄出別行)
大唐神龍元年龍集乙巳五月己卯朔二十三日辛丑中天竺沙門般剌蜜帝于廣州制止道場譯出
菩薩戒弟子前正諫大夫同中書門下平章事清河房融筆授
烏長國沙門彌伽釋迦譯語
「阿難！彼善男子修三摩提想陰盡者，是人平常夢想銷滅寤寐恒一，覺明虛靜猶如晴空，無復粗重前塵影事，觀諸世間大地河山如鏡鑑明，來無所粘過無軌跡虛受照應，了罔陳習唯一精真，生滅根元從此披露，見諸十方十二眾生畢殫其類，雖未通其各命由緒，見同生基，猶如野馬熠熠清擾，為浮根
【現代漢語翻譯】 現代漢語譯本：你現在不必急於證得寂滅，即使證得了無學位，也要發願留在末法時代，生起大慈悲心，救度那些具有正心和深刻信仰的眾生，使他們不著魔道，獲得正確的知見。我現在度你脫離生死輪迴，你應當遵從佛的教誨，這便是報答佛恩。
阿難（Ananda，佛陀的十大弟子之一）！像這樣的十種禪定中出現的境界，都是因為想陰（Skandha of perception）和用心的互動作用而顯現的。眾生愚昧迷惑，不能自我衡量，遇到這種因緣，迷惑而不自知，還說自己已經證得了聖果，這便是犯下了大妄語，會墮入無間地獄。你們必須將如來的教誨，在我滅度之後傳示給末法時代的眾生，普遍地使眾生開悟明白這個道理，不要讓天魔得到可乘之機，保持和守護，成就無上的菩提之道。
《大佛頂萬行首楞嚴經》卷第九 《大正藏》第 19 冊 No. 0945 《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》
《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》卷第十（又名《中印度那蘭陀大道場經》，于灌頂部錄出別行）
大唐神龍元年龍集乙巳五月己卯朔二十三日辛丑，中天竺沙門般剌蜜帝（Pāramiti）于廣州制止道場譯出
菩薩戒弟子前正諫大夫同中書門下平章事清河房融筆授
烏長國沙門彌伽釋迦（Mikasaka）譯語
阿難（Ananda）！那些修習三摩提（Samadhi，正定）的善男子，當他們的想陰（Skandha of perception）消盡時，這個人平常的夢想就會消滅，醒著和睡著時都一樣清明。他的覺知和光明虛空寂靜，就像晴朗的天空一樣，不再有粗重的往昔塵埃的影子。他觀察諸世間的大地河山，就像鏡子照物一樣清晰明瞭，來時沒有粘著，過去沒有軌跡，只是虛空地接受照應。他明瞭世間一切都虛妄不實，只有精真之性是真實的。生滅的根源從此顯露出來，他能見到十方世界的十二類眾生，完全瞭解他們的種類，雖然還不能通達他們各自的生命因緣，但能見到他們共同的生命基礎，就像野馬奔騰時閃爍不定的光芒一樣，為浮根所擾。
【English Translation】 English version: 'You need not rush to attain Nirvana now. Even if you attain the state of No-More-Learning, vow to remain in the Dharma-Ending Age, arise with great compassion, and save those sentient beings with upright minds and deep faith, so that they will not be attached to demonic paths and will attain right knowledge and views. I am now delivering you from the cycle of birth and death. You should follow the Buddha's teachings, and that will be repaying the Buddha's kindness.'
'Ananda (one of the ten principal disciples of the Buddha)! These ten kinds of states that appear in Samadhi (state of meditative consciousness) are all caused by the interaction of the Skandha of perception and the application of the mind. Sentient beings are ignorant and deluded, unable to measure themselves. When they encounter these conditions, they are confused and do not recognize it, claiming that they have attained sainthood. This is committing a great lie, and they will fall into the Avici Hell. You must transmit the Tathagata's (another name for Buddha) teachings to the sentient beings in the Dharma-Ending Age after my Parinirvana (death of Buddha), universally enlightening them to understand this principle, so that the heavenly demons will not have the opportunity to take advantage of them. Maintain and protect it, and accomplish the unsurpassed path of Bodhi (enlightenment).'
The Shurangama Sutra, Volume 9 Taisho Tripitaka Volume 19, No. 0945 The Great Buddha's Foremost Shurangama Sutra of the Tathagata's Secret Cause of Cultivation, Verification, Understanding, Meaning, All Bodhisattvas' Myriad Practices
The Great Buddha's Foremost Shurangama Sutra of the Tathagata's Secret Cause of Cultivation, Verification, Understanding, Meaning, All Bodhisattvas' Myriad Practices, Volume 10 (also known as the Sutra of the Great Dharma Field of Nalanda in Central India, separately extracted and circulated from the Abhisheka section)
Translated by the Central Indian Shramana (monk) Paramiti at the Zhizhi Monastery in Guangzhou on the 23rd day of the 5th month of the year Yisi in the Shenlong era of the Great Tang Dynasty.
Recorded by Fang Rong of Qinghe, a disciple of the Bodhisattva precepts, formerly a Righteous Counselor and concurrently a Vice Director of the Chancellery.
Translated into Chinese by Shramana Mikasaka from the country of Uchang.
'Ananda (one of the ten principal disciples of the Buddha)! When those good men who cultivate Samadhi (state of meditative consciousness) exhaust the Skandha of perception, their usual dreams will disappear, and they will be constantly clear whether awake or asleep. Their awareness and luminosity will be empty and still, like a clear sky, with no more coarse shadows of past events. They will observe the lands and rivers of the world as clearly as a mirror reflects objects, without attachment when things come and without traces when things pass, simply receiving and responding in emptiness. They will understand that everything in the world is false and unreal, and only the essence of true purity is real. The root of birth and death will be revealed from this point on. They will be able to see the twelve categories of sentient beings in the ten directions, fully understanding their types. Although they cannot yet comprehend the causes and conditions of each of their lives, they can see their common foundation of life, like the flickering light of wild horses running, disturbed by the floating roots.'
塵究竟樞穴，此則名為行陰區宇；若此清擾熠熠元性，性入元澄一澄元習，如波瀾滅化為澄水，名行陰盡，是人則能超眾生濁。觀其所由，幽隱妄想以為其本。
「阿難當知，是得正知奢摩他中諸善男子凝明正心，十類天魔不得其便，方得精研窮生類本，于本類中生元露者，觀彼幽清圓擾動元，于圓元中起計度者，是人墜入二無因論。一者是人見本無因。何以故？是人既得生機全破，乘于眼根八百功德，見八萬劫所有眾生，業流灣環死此生彼，只見眾生輪迴其處，八萬劫外冥無所觀，便作是解：『此等世間十方眾生，八萬劫來無因自有。』由此計度亡正遍知，墮落外道惑菩提性。二者是人見末無因。何以故？是人于生既見其根，知人生人悟鳥生鳥，烏從來黑鵠從來白，人天本豎畜生本橫，白非洗成黑非染造，從八萬劫無復改移，今盡此形亦復如是，而我本來不見菩提，云何更有成菩提事？當知今日一切物象皆本無因。由此計度亡正遍知，墮落外道惑菩提性，是則名為第一外道立無因論。
「阿難！是三摩中諸善男子，凝明正心魔不得便，窮生類本觀彼幽清常擾動元，于圓常中起計度者，是人墜入四遍常論。一者是人窮心境性，二處無因；修習能知二萬劫中，十方眾生所有生滅，咸皆循環不曾散失，計以為
【現代漢語翻譯】 現代漢語譯本：塵埃最終沉澱，樞紐之處空虛，這就被稱為行陰的區域。如果這種清凈而擾動的閃耀的本性，本性融入到原本的澄澈之中，一旦澄澈就習慣了原本的狀態，就像波濤平息消逝變為澄清水一樣，就叫做行陰消盡。這樣的人就能超越眾生的污濁。觀察它的由來，是以幽微隱蔽的虛妄思想作為它的根本。 『阿難（Ananda，佛陀的十大弟子之一）你應該知道，在獲得正確知見的奢摩他（Samatha，止觀中的止）禪定中的那些善男子，凝聚光明純正的心，十類天魔（Ten kinds of demons）無法得逞，才能精細研究窮究眾生種類的根本，在本類之中產生原本的顯露。觀察那些幽微清凈圓滿擾動的本元，在圓滿的本元中產生計度分別的人，這個人就會墜入二種無因論。第一種是，這個人認為根本是無因的。為什麼呢？這個人既然已經將生機完全破除，憑藉眼根的八百種功德，見到八萬劫（eighty thousand kalpas）以來所有眾生，業力的流動彎曲環繞，死在這裡又生在那裡，只看到眾生在那個地方輪迴，八萬劫之外就什麼也看不到了，於是就作出這樣的理解：『這些世間的十方眾生，八萬劫以來是無因而自己產生的。』由於這樣的計度分別而喪失了正確的遍知，墮落到外道，迷惑了菩提（Bodhi，覺悟）的本性。第二種是，這個人認為末端是無因的。為什麼呢？這個人對於生命既然已經見到了它的根源，知道人是由人生的，領悟到鳥是由鳥生的，烏鴉向來是黑色的，天鵝向來是白色的，人天本來是豎立的，畜生本來是橫行的，白色不是洗出來的，黑色不是染成的，從八萬劫以來沒有改變過，現在直到這個形體消亡也是這樣，而我本來就沒有見到菩提，怎麼還會有成就菩提的事情呢？應當知道今天一切的物象都是本來無因的。由於這樣的計度分別而喪失了正確的遍知，墮落到外道，迷惑了菩提的本性，這就叫做第一種外道建立的無因論。』 『阿難（Ananda，佛陀的十大弟子之一）！在三摩地（Samadhi，三昧，禪定）中的那些善男子，凝聚光明純正的心，天魔無法得逞，窮究眾生種類的根本，觀察那些幽微清凈常常擾動的本元，在圓滿常住的本元中產生計度分別的人，這個人就會墜入四種遍常論。第一種是，這個人窮究心和境的本性，認為這兩個地方都是無因的；修習能夠知道二萬劫（twenty thousand kalpas）中，十方眾生所有的生滅，都循環往復不曾散失，就認為
【English Translation】 English version: When the dust ultimately settles, and the pivotal point becomes empty, this is called the realm of the 'Form Skandha' (rupa-skandha). If this clear and agitated, shimmering original nature, merges into the original clarity, and once clear, becomes accustomed to the original state, like waves subsiding and transforming into clear water, it is called the exhaustion of the 'Form Skandha'. Such a person can transcend the turbidity of sentient beings. Observing its origin, it takes subtle and hidden deluded thoughts as its root. 『Ananda (one of the ten principal disciples of the Buddha), you should know that those virtuous men in Samatha (calm abiding) who have attained correct knowledge, with their minds concentrated, bright, and upright, are not taken advantage of by the ten kinds of demons (ten kinds of demons). Only then can they meticulously investigate and exhaust the root of sentient beings' species, and within their own species, generate the original manifestation. Observing those subtle, pure, complete, and agitated original elements, and those who generate calculation and discrimination within the complete original element, such a person will fall into two kinds of causeless theories. The first is that this person sees the root as causeless. Why? Because this person has completely broken through the mechanism of life, relying on the eight hundred merits of the eye-faculty, seeing all sentient beings within eighty thousand kalpas (eighty thousand kalpas), the flow of karma winding and circling, dying here and being born there, only seeing sentient beings reincarnating in that place, and seeing nothing beyond eighty thousand kalpas, they then make this interpretation: 『These sentient beings in the ten directions of the world have arisen spontaneously without cause for eighty thousand kalpas.』 Due to such calculation and discrimination, they lose correct and universal knowledge, fall into external paths, and become deluded about the nature of Bodhi (enlightenment). The second is that this person sees the end as causeless. Why? Because this person, having seen the root of life, knows that humans are born from humans, and understands that birds are born from birds, crows have always been black, swans have always been white, humans and devas are inherently upright, and animals are inherently horizontal, white is not made by washing, and black is not made by dyeing, and has not changed from eighty thousand kalpas until now, and will be the same until this form perishes, and I have never seen Bodhi, so how can there be the matter of attaining Bodhi? It should be known that all phenomena today are originally causeless. Due to such calculation and discrimination, they lose correct and universal knowledge, fall into external paths, and become deluded about the nature of Bodhi, and this is called the first external path establishing the theory of causelessness.』 『Ananda (one of the ten principal disciples of the Buddha)! Those virtuous men in Samadhi (concentration) whose minds are concentrated, bright, and upright, are not taken advantage of by demons, exhaustively investigate the root of sentient beings' species, observe those subtle, pure, and constantly agitated original elements, and those who generate calculation and discrimination within the complete and constant original element, such a person will fall into four kinds of eternalist theories. The first is that this person exhaustively investigates the nature of mind and environment, and considers both places to be causeless; through cultivation, they are able to know that within twenty thousand kalpas (twenty thousand kalpas), all the arising and ceasing of sentient beings in the ten directions circulate without ever being lost, and they consider
常。二者是人窮四大元，四性常住；修習能知四萬劫中，十方眾生所有生滅，咸皆體恒不曾散失，計以為常。三者是人窮盡六根，末那執受心意識中，本元由處性常恒故；修習能知八萬劫中，一切眾生循環不失，本來常住窮不失性，計以為常。四者是人既儘想元，生理更無流止運轉，生滅想心今已永滅，理中自然成不生滅，因心所度計以為常。由此計常亡正遍知，墮落外道惑菩提性，是則名為第二外道立圓常論。
「又三摩中諸善男子，堅凝正心魔不得便，窮生類本觀彼幽清常擾動元，于自他中起計度者，是人墜入四顛倒見，一分無常一分常論。一者是人觀妙明心遍十方界，湛然以為究竟神我，從是則計我遍十方凝明不動，一切眾生於我心中自生自死，則我心性名之為常，彼生滅者真無常性。二者是人不觀其心，遍觀十方恒沙國土，見劫壞處名為究竟無常種性，劫不壞處名究竟常。三者是人別觀我心，精細微密猶如微塵，流轉十方性無移改，能令此身即生即滅，其不壞性名我性常，一切死生從我流出名無常性。四者是人知想陰盡見行陰流，行陰常流計為常性，色受想等今已滅盡名為無常。由此計度一分無常一分常故，墮落外道惑菩提性，是則名為第三外道一分常論。
「又三摩中諸善男子，堅凝正心魔不
【現代漢語翻譯】 現代漢語譯本： 『常』。這兩種人窮究四大元（地、水、火、風），認為四性（堅、濕、暖、動）是常住不變的；通過修習能夠知曉四萬劫（極長的時間單位）中，十方（各個方向）眾生的所有生滅變化，都完全體現了恒常的本性，不曾散失，因此計認為常。第二種人窮盡六根（眼、耳、鼻、舌、身、意），認為末那識（manas，第七識，意根）執受的心意識中，其本元是由常恒的自性而來；通過修習能夠知曉八萬劫中，一切眾生的循環往復不失其性，本來就是常住不變的，窮盡也不失其本性，因此計認為常。第三種人窮盡了想元（想陰），生理上不再有流轉變化，生滅的妄想心現在已經永遠滅除，在真理中自然成就了不生不滅，因此將因心所證悟的境界計認為常。由於這樣計常，喪失了正確的遍知，墮落到外道，迷惑了菩提自性，這就叫做第二種外道建立圓常論。 『又，在三摩地（samadhi，禪定）中，各位善男子，如果堅定凝固正心，魔就無法得逞，但如果窮究眾生的本源，觀察那幽微清凈、常擾動之元，在自身和他人之中產生計度，這種人就會墜入四種顛倒見，即一部分是無常，一部分是常的理論。第一種人觀察妙明真心遍佈十方世界，認為湛然不動的真心就是究竟的神我，由此就認為我的真心遍佈十方，凝明不動，一切眾生在我心中自生自死，那麼我的心性就叫做常，那些生滅變化的現象才是真正的無常。第二種人不觀察自己的心，而是遍觀十方恒河沙數般的國土，看到劫難毀滅的地方就認為是究竟的無常之性，劫難不毀滅的地方就認為是究竟的常。第三種人分別觀察自己的心，精細微密如同微塵，流轉十方而本性沒有改變，能夠使這個身體即生即滅，其不壞的本性就叫做我的常性，一切的死亡和出生都從我這裡流出，叫做無常之性。第四種人知道想陰（saṃjñāskandha）滅盡，看到行陰（saṃskāraskandha）的流動，認為行陰的常流就是常性，色（rūpaskandha）、受（vedanāskandha）、想（saṃjñāskandha）等現在已經滅盡，就叫做無常。由於這樣計度一部分是無常，一部分是常，所以墮落到外道，迷惑了菩提自性，這就叫做第三種外道一分常論。 『又，在三摩地（samadhi，禪定）中，各位善男子，如果堅定凝固正心，魔就無法得逞，'
【English Translation】 English version: 'Permanent'. These two types of people exhaustively investigate the four great elements (earth, water, fire, and wind), believing that the four natures (solidity, fluidity, warmth, and motion) are permanent and unchanging. Through cultivation, they can know that within the forty thousand kalpas (extremely long units of time), all the arising and ceasing of sentient beings in the ten directions (all directions) fully embody the constant nature, never being lost. Therefore, they consider it permanent. The second type of person exhausts the six senses (eye, ear, nose, tongue, body, and mind), believing that in the mind consciousness grasped by the Manas (seventh consciousness, the root of mind), its original source comes from a constant nature. Through cultivation, they can know that within the eighty thousand kalpas, the cycles of all sentient beings do not lose their nature, and are originally permanent and unchanging. Exhaustion does not lose its original nature, so they consider it permanent. The third type of person exhausts the thought element (saṃjñāskandha), and there is no longer any flow or change in physiology. The deluded mind of arising and ceasing has now been extinguished forever. In truth, they naturally achieve non-arising and non-ceasing, so they consider the state enlightened by the mind to be permanent. Because of this calculation of permanence, they lose correct and universal knowledge, fall into external paths, and are deluded about the Bodhi nature. This is called the second type of heretics establishing the theory of complete permanence. 'Furthermore, in Samadhi (samadhi, meditation), good men, if you firmly solidify the right mind, demons will not be able to take advantage. But if you exhaustively investigate the origin of beings, observing that subtle, pure, and constantly disturbing element, and generate calculations in yourself and others, such a person will fall into four inverted views, namely, the theory that one part is impermanent and one part is permanent. The first type of person observes the wonderfully bright true mind pervading the ten directions, believing that the still and unmoving true mind is the ultimate divine self. From this, they believe that my true mind pervades the ten directions, solidified and unmoving. All sentient beings arise and cease in my mind, so my mind nature is called permanent, and those phenomena of arising and ceasing are the true nature of impermanence. The second type of person does not observe their own mind, but instead observes the lands as numerous as the sands of the Ganges in the ten directions. They see that the places where calamities destroy are considered the ultimate nature of impermanence, and the places where calamities do not destroy are considered the ultimate permanence. The third type of person separately observes their own mind, which is as fine and subtle as a mote of dust, flowing in the ten directions without changing its nature. It can cause this body to arise and cease, and its indestructible nature is called my permanent nature. All death and birth flow from me, which is called the nature of impermanence. The fourth type of person knows that the thought aggregate (saṃjñāskandha) is exhausted and sees the flow of the formation aggregate (saṃskāraskandha), believing that the constant flow of the formation aggregate is the permanent nature. Form (rūpaskandha), sensation (vedanāskandha), thought (saṃjñāskandha), etc., are now extinguished, which is called impermanence. Because of this calculation that one part is impermanent and one part is permanent, they fall into external paths and are deluded about the Bodhi nature. This is called the third type of heretics, the theory of partial permanence. 'Furthermore, in Samadhi (samadhi, meditation), good men, if you firmly solidify the right mind, demons will not be able to take advantage,'
得便，窮生類本觀彼幽清常擾動元，于分位中生計度者，是人墜入四有邊論。一者是人心計生元流用不息，計過未者名為有邊，計相續心名為無邊。二者是人觀八萬劫，則見眾生八萬劫前寂無聞見，無聞見處名為無邊，有眾生處名為有邊。三者是人計我遍知得無邊性，彼一切人現我知中，我曾不知彼之知性，名彼不得無邊之心，但有邊性。四者是人窮行陰空，以其所見心路籌度，一切眾生一身之中，計其咸皆半生半滅，明其世界一切所有，一半有邊一半無邊。由此計度有邊無邊，墮落外道惑菩提性，是則名為第四外道立有邊論。
「又三摩中諸善男子，堅凝正心魔不得便，窮生類本觀彼幽清常擾動元，于知見中生計度者，是人墜入四種顛倒，不死矯亂遍計虛論。一者是人觀變化元，見遷流處名之為變，見相續處名之為恒；見所見處名之為生，不見見處名之為滅；相續之因性不斷處名之為增，正相續中中所離處名之為減；各各生處名之為有，互互亡處名之為無。以理都觀，用心別見。有求法人來問其義，答言：『我今亦生亦滅，亦有亦無亦增亦減。』於一切時皆亂其語，令彼前人遺失章句。二者是人諦觀其心，互互無處因無得證，有人來問唯答一字但言其無，除無之餘無所言說。三者是人諦觀其心，各各有處因有
【現代漢語翻譯】 現代漢語譯本：阿難，如果有人在禪定中，因為魔的干擾而失去了正念，開始觀察眾生的生命本源，觀察到那幽微清凈卻又經常擾動的根源，並在這個基礎上產生種種推測和計度，那麼這個人就會墮入四種『有邊論』的邪見之中。 第一種是，這個人認為人的心念生滅流轉，永不停息，如果以心念的過去和未來作為推測的依據，就叫做『有邊』；如果以心念的相續不斷作為推測的依據，就叫做『無邊』。 第二種是，這個人觀察八萬劫的時間，發現眾生在八萬劫之前，一片寂靜，沒有任何見聞，沒有見聞的地方就叫做『無邊』；有眾生存在的地方就叫做『有邊』。 第三種是，這個人認為自己的智慧可以遍知一切，獲得了『無邊』的特性。他認為所有的人都在他的認知之中，但他卻不知道別人的知性，這就說明他並沒有獲得真正的『無邊』之心，而只有『有邊』的特性。 第四種是，這個人窮盡地分析『行陰』的空性，用他所見的心路來推測度量，認為一切眾生在一身之中，都有一半是生，一半是滅。他認為世界的一切事物，一半是『有邊』，一半是『無邊』。由於這種推測和計度『有邊』和『無邊』，就會墮落到外道之中，迷惑菩提自性。這就是第四種外道所立的『有邊論』。
阿難，如果有人在禪定中，保持堅定的正念，不被魔所干擾，開始觀察眾生的生命本源，觀察到那幽微清凈卻又經常擾動的根源，並在這個基礎上，在知見中產生種種推測和計度，那麼這個人就會墮入四種顛倒錯亂的『不死矯亂遍計虛論』之中。 第一種是，這個人觀察變化的根源，看到遷流變化的地方就叫做『變』，看到相續不斷的地方就叫做『恒』；看到顯現的地方就叫做『生』，看不到的地方就叫做『滅』；相續的原因和性質沒有斷絕的地方就叫做『增』，正在相續的過程中，有所分離的地方就叫做『減』；各自產生的地方就叫做『有』，互相消亡的地方就叫做『無』。他用理智來觀察，用心來分別看待。如果有尋求佛法的人來問他這些道理，他就回答說：『我現在也是生，也是滅，也是有，也是無，也是增，也是減。』他在任何時候都用混亂的語言來迷惑對方，使對方遺忘了他所說的內容。 第二種是，這個人仔細觀察他的心，在互相都沒有的地方，因為『無』而得到了證悟。如果有人來問他，他就只回答一個字『無』，除了『無』之外，什麼也不說。 第三種是，這個人仔細觀察他的心，在各自存在的地方，因為『有』而得到了證悟。
【English Translation】 English version: Ananda, if someone, in Samadhi, loses their right mindfulness due to the interference of Mara (demon), and begins to observe the origin of sentient beings' lives, observing that subtle, pure, yet constantly disturbed source, and based on this, generates various speculations and estimations, then this person will fall into the four kinds of 'finite views' (Skt. catuḥ-koṭika). The first is that this person believes that the thoughts of people arise, cease, flow, and change, never stopping. If the past and future of thoughts are used as the basis for speculation, it is called 'finite'; if the continuous succession of thoughts is used as the basis for speculation, it is called 'infinite'. The second is that this person observes the time of eighty thousand kalpas (aeons), and discovers that before eighty thousand kalpas, sentient beings were in a state of stillness, without any hearing or seeing. The place without hearing or seeing is called 'infinite'; the place where sentient beings exist is called 'finite'. The third is that this person believes that their wisdom can know everything, and has obtained the characteristic of 'infinity'. He believes that all people are within his cognition, but he does not know the knowing nature of others. This shows that he has not obtained the true 'infinite' mind, but only the characteristic of 'finite'. The fourth is that this person exhaustively analyzes the emptiness of the 'form aggregate' (Skt. saṃskāra-skandha), and uses the mental path he sees to speculate and measure, believing that all sentient beings, within one body, have half that is arising and half that is ceasing. He believes that all things in the world are half 'finite' and half 'infinite'. Because of this speculation and estimation of 'finite' and 'infinite', he will fall into the heretical paths, and be deluded about the Bodhi (enlightenment) nature. This is the fourth kind of heretical 'finite view'.
Ananda, if someone, in Samadhi, maintains firm right mindfulness and is not disturbed by Mara, and begins to observe the origin of sentient beings' lives, observing that subtle, pure, yet constantly disturbed source, and based on this, generates various speculations and estimations in knowledge and views, then this person will fall into the four kinds of inverted and confused 'immortal evasive pervasive false theories'. The first is that this person observes the origin of change, and calls the place of flowing change 'change', and the place of continuous succession 'constant'; the place of manifestation is called 'arising', and the place that cannot be seen is called 'ceasing'; the place where the cause and nature of succession are not cut off is called 'increasing', and the place of separation in the process of succession is called 'decreasing'; the place where each arises is called 'being', and the place where they mutually perish is called 'non-being'. He observes with reason and distinguishes with the mind. If someone seeking the Dharma (teachings) comes to ask him about these principles, he will answer: 'I am now also arising, also ceasing, also being, also non-being, also increasing, also decreasing.' He confuses the other person with chaotic language at all times, causing them to forget what he said. The second is that this person carefully observes his mind, and in the places where they mutually do not exist, he attains realization because of 'non-being'. If someone comes to ask him, he will only answer one word 'non-being', and say nothing else besides 'non-being'. The third is that this person carefully observes his mind, and in the places where each exists, he attains realization because of 'being'.
得證，有人來問唯答一字但言其是，除是之餘無所言說。四者是人有無俱見，其境枝故其心亦亂，有人來問答言亦有即是亦無，亦無之中不是亦有，一切矯亂無容窮詰。由此計度矯亂虛無，墮落外道惑菩提性，是則名為第五外道四顛倒性，不死矯亂遍計虛論。
「又三摩中諸善男子，堅凝正心魔不得便，窮生類本觀彼幽清常擾動元，于無盡流生計度者，是人墜入死後有相發心顛倒。或自固身，云色是我；或見我圓含遍國土，云我有色；或彼前緣隨我回復，云色屬我；或復我依行中相續，云我在色。皆計度言死後有相，如是循環有十六相，從此惑計，畢竟煩惱畢竟菩提兩性並驅，各不相觸。由此計度死後有故，墮落外道惑菩提性，是則名為第六外道，立五陰中死後有相心顛倒論。
「又三摩中諸善男子，堅凝正心魔不得便，窮生類本觀彼幽清常擾動元，于先除滅色受想中生計度者，是人墜入死後無相發心顛倒。見其色滅形無所因；觀其想滅心無所繫；知其受滅無復連綴；陰性銷散，縱有生理而無受想與草木同；此質現前猶不可得，死後云何更有諸相？因之勘校死後相無，如是循環有八無相，從此或計涅槃因果一切皆空，徒有名字究竟斷滅。由此計度死後無故，墮落外道惑菩提性，是則名為第七外道，立五陰
【現代漢語翻譯】 現代漢語譯本： 如果有人來求證，只用一個『是』字來回答，除了『是』之外，什麼也不說。這四種人是有和無都執著，他們的境界是枝末，所以他們的心也很亂。如果有人來問，回答說『亦有亦無』，在『亦無』之中又不是『亦有』，一切都是矯揉造作的混亂，無法窮盡詰問。由於這樣計度，矯揉造作，虛無縹緲，就會墮落到外道，迷惑菩提自性，這就叫做第五種外道四種顛倒知見，是不死但又矯揉造作，遍計虛妄的理論。
『又，在三摩地（Samadhi，禪定）中，各位善男子，如果能堅定凝固正心，魔就無法得逞。窮究眾生類別的根本，觀察那幽微清凈、經常擾動的本元，如果有人在無盡的生死流轉中產生計度，這個人就會墮入死後有相的發心顛倒。或者固執自己的身體，說色蘊（Rupa，物質）就是我；或者看到我的圓滿包含遍及國土，說我擁有色蘊；或者認為以前的因緣隨著我回復，說色蘊屬於我；或者認為我依賴於行蘊（Samskara，行）中的相續，說我在色蘊之中。都計度說死後有相，這樣循環有十六種相。從此迷惑計度，畢竟煩惱和畢竟菩提兩種性質並駕齊驅，互不相觸。由於這樣計度死後有，就會墮落到外道，迷惑菩提自性，這就叫做第六種外道，在五陰（Panca-skandha，五蘊）中建立死後有相的心顛倒論。
『又，在三摩地（Samadhi，禪定）中，各位善男子，如果能堅定凝固正心，魔就無法得逞。窮究眾生類別的根本，觀察那幽微清凈、經常擾動的本元，如果有人在先已除滅的色、受、想中產生計度，這個人就會墮入死後無相的發心顛倒。看到色蘊（Rupa，物質）滅了，形體沒有所依；觀察到想蘊（Samjna，想）滅了，心沒有所繫；知道受蘊（Vedana，受）滅了，沒有了連綴；陰性消散，縱然有生理活動，也沒有受和想，與草木相同；這個身體現在尚且不可得，死後怎麼會有各種相呢？因此勘驗校對，死後沒有相，這樣循環有八種無相。從此或者計度涅槃（Nirvana，寂滅）的因果一切皆空，只有名字，最終斷滅。由於這樣計度死後無，就會墮落到外道，迷惑菩提自性，這就叫做第七種外道，在五陰
【English Translation】 English version: If someone comes to inquire and you only answer with one word, just saying 'is,' and say nothing beyond 'is.' These four types of people are attached to both existence and non-existence. Their realm is like branches, so their minds are also confused. If someone comes to ask and you answer 'both exists and does not exist,' and within 'does not exist' it is not 'exists,' everything is artificial and chaotic, impossible to exhaustively question. Due to such deliberation, artificiality, and emptiness, one will fall into external paths, deluded about the Bodhi nature. This is called the fifth type of external path with four inverted views, an undying but artificial, universally calculated, and false theory.
'Furthermore, in Samadhi (禪定), good men, if you can firmly solidify the right mind, the demon will have no opportunity. Exhaustively investigate the origin of sentient beings, observe that subtle, pure, and constantly agitated source. If someone generates deliberation in the endless stream of birth and death, that person will fall into the inverted intention of having form after death. Either clinging to one's body, saying the Rupa (色蘊, form) is 'I'; or seeing my completeness encompassing the entire land, saying 'I possess form'; or thinking that past conditions return with me, saying 'form belongs to me'; or thinking that I rely on the continuity in Samskara (行蘊, formations), saying 'I am in form.' All deliberate saying there is form after death, thus cycling through sixteen forms. From this delusion and deliberation, ultimate affliction and ultimate Bodhi run side by side, not touching each other. Due to such deliberation that there is existence after death, one will fall into external paths, deluded about the Bodhi nature. This is called the sixth type of external path, establishing the theory of inverted mind of having form after death in the Panca-skandha (五陰, five aggregates).'
'Furthermore, in Samadhi (禪定), good men, if you can firmly solidify the right mind, the demon will have no opportunity. Exhaustively investigate the origin of sentient beings, observe that subtle, pure, and constantly agitated source. If someone generates deliberation in the already extinguished Rupa (色蘊, form), Vedana (受蘊, sensation), and Samjna (想蘊, perception), that person will fall into the inverted intention of having no form after death. Seeing that form is extinguished, the body has no basis; observing that perception is extinguished, the mind has no attachment; knowing that sensation is extinguished, there is no connection; the nature of the aggregates dissipates, even if there is physiological activity, there is no sensation or perception, like plants; this body is not attainable even now, how can there be forms after death? Therefore, examining and verifying, there is no form after death, thus cycling through eight no-forms. From this, one may deliberate that the cause and effect of Nirvana (涅槃, extinction) are all empty, only names exist, ultimately ceasing. Due to such deliberation that there is no existence after death, one will fall into external paths, deluded about the Bodhi nature. This is called the seventh type of external path, in the five aggregates
中死後無相心顛倒論。
「又三摩中諸善男子，堅凝正心魔不得便，窮生類本觀彼幽清常擾動元，於行存中兼受想滅，雙計有無自體相破，是人墜入死後俱非起顛倒論，色受想中見有非有，行遷流內觀無不無，如是循環窮盡陰界，八俱非相隨得一緣，皆言死後有相無相，又計諸行性遷訛故，心發通悟有無俱非虛實失措。由此計度死後俱非，后際昏瞢無可道故，墮落外道惑菩提性，是則名為第八外道，立五陰中死後俱非心顛倒論。
「又三摩中諸善男子，堅凝正心魔不得便，窮生類本觀彼幽清常擾動元，於後后無生計度者，是人墜入七斷滅論，或計身滅、或欲盡滅、或苦盡滅、或極樂滅、或極舍滅，如是循環窮盡七際，現前銷滅滅已無復。由此計度死後斷滅，墮落外道惑菩提性，是則名為第九外道，立五陰中死後斷滅心顛倒論。
「又三摩中諸善男子，堅凝正心魔不得便，窮生類本觀彼幽清常擾動元，於後後有生計度者，是人墜入五涅槃論。或以欲界為正轉依，觀見圓明生愛慕故；或以初禪性無憂故；或以二禪心無苦故；或以三禪極悅隨故；或以四禪苦樂二亡，不受輪迴生滅性故。迷有漏天作無為解，五處安隱為勝凈依，如是循環五處究竟。由此計度五現涅槃，墮落外道惑菩提性，是則名為第十外道
【現代漢語翻譯】 現代漢語譯本： 中陰死後無相心顛倒論。
『又，在禪定中的各位善男子，如果能堅定凝固正念，邪魔就無法得逞。他們深入探究眾生的根本，觀察那幽微清凈、恒常擾動的本源，在修行存續中，兼有受想滅除的體驗，同時計較有和無，導致自體相互矛盾。這樣的人就會陷入死後俱非的顛倒論，在色受想中看到有和非有，在行蘊的遷流變化中觀察到無和非無。如此循環，窮盡五陰的界限，八種俱非的現象隨緣而生，都說死後有相或無相。又因為計較諸行的本性是遷變訛誤的，心中產生通達的領悟，認為有和無都不是真實的，虛實錯亂。因此推斷死後一切皆非，因為未來的境地昏昧不明，無法言說，所以墮落於外道，迷惑了菩提自性。這就是第八種外道，在五陰中建立死後俱非的心顛倒論。
『又，在禪定中的各位善男子，如果能堅定凝固正念，邪魔就無法得逞。他們深入探究眾生的根本，觀察那幽微清凈、恒常擾動的本源，對於未來沒有生起的境界進行計度，這樣的人就會陷入七斷滅論。或者認為身體滅亡，或者認為慾望窮盡滅亡，或者認為痛苦窮盡滅亡，或者認為極樂窮盡滅亡，或者認為極舍窮盡滅亡。如此循環，窮盡七種斷滅的境地，認為現前的消滅就是滅亡，滅亡之後什麼都沒有了。因此推斷死後斷滅，墮落於外道，迷惑了菩提自性。這就是第九種外道，在五陰中建立死後斷滅的心顛倒論。
『又，在禪定中的各位善男子，如果能堅定凝固正念，邪魔就無法得逞。他們深入探究眾生的根本，觀察那幽微清凈、恒常擾動的本源，對於未來將要產生的境界進行計度，這樣的人就會陷入五種涅槃論。或者認為欲界是真正的轉依（Paravrtti，轉化所依），觀察到圓滿光明而產生愛慕；或者認為初禪的本性沒有憂愁；或者認為二禪的心沒有痛苦；或者認為三禪的極度喜悅相隨；或者認為四禪的苦樂二者都消失了，不受輪迴生滅的本性所束縛。他們迷惑于有漏天的境界，將其理解為無為的解脫，將五個安穩的處所作為殊勝清凈的依靠，如此循環，在五個處所達到究竟。因此推斷五種現世的涅槃，墮落於外道，迷惑了菩提自性。這就是第十種外道
【English Translation】 English version: The Theory of Mind's Inversion Regarding Non-existence After Death in the Intermediate State.
『Furthermore, good men in Samadhi (deep meditative state), if they can solidify their right mind, demons will have no opportunity. They deeply investigate the origin of sentient beings, observing that subtle, pure, constantly agitated source. In the continuation of practice, they experience the cessation of both reception and thought, simultaneously calculating existence and non-existence, leading to self-contradiction. Such individuals fall into the inverted theory of neither existence nor non-existence after death, seeing existence and non-existence in form, reception, and thought, and observing non-existence and non-non-existence in the flow of formations. Thus, cycling through and exhausting the boundaries of the five skandhas (aggregates), the eight aspects of neither-nor arise according to conditions, all claiming existence or non-existence after death. Moreover, because they calculate that the nature of all formations is changing and erroneous, their minds develop a penetrating understanding, believing that neither existence nor non-existence is real, and they lose their sense of reality. Therefore, they deduce that everything ceases after death, because the future state is obscure and indescribable, thus falling into external paths and becoming deluded about the Bodhi (enlightenment) nature. This is called the eighth external path, establishing the mind's inverted theory of neither existence nor non-existence after death within the five skandhas.
『Furthermore, good men in Samadhi (deep meditative state), if they can solidify their right mind, demons will have no opportunity. They deeply investigate the origin of sentient beings, observing that subtle, pure, constantly agitated source. Those who speculate about the state of no future arising fall into the seven annihilationist theories. Some believe in the annihilation of the body, some in the annihilation of desire, some in the annihilation of suffering, some in the annihilation of extreme bliss, and some in the annihilation of extreme equanimity. Thus, cycling through and exhausting the seven boundaries of annihilation, they believe that present extinction is annihilation, and after annihilation, nothing remains. Therefore, they deduce annihilation after death, falling into external paths and becoming deluded about the Bodhi (enlightenment) nature. This is called the ninth external path, establishing the mind's inverted theory of annihilation after death within the five skandhas.
『Furthermore, good men in Samadhi (deep meditative state), if they can solidify their right mind, demons will have no opportunity. They deeply investigate the origin of sentient beings, observing that subtle, pure, constantly agitated source. Those who speculate about the state of future arising fall into the five Nirvana (liberation) theories. Some consider the desire realm as the true Paravrtti (transformation base), developing love and admiration upon seeing perfect clarity; some consider the first Dhyana (meditative state) as inherently free from sorrow; some consider the second Dhyana as free from mental suffering; some consider the third Dhyana as accompanied by extreme joy; and some consider the fourth Dhyana as the cessation of both suffering and joy, unbound by the nature of cyclic existence. They are deluded by the realm of conditioned heavens, interpreting it as unconditioned liberation, taking the five secure places as superior and pure reliance, thus cycling through and reaching the ultimate in the five places. Therefore, they deduce the five present Nirvanas, falling into external paths and becoming deluded about the Bodhi (enlightenment) nature. This is called the tenth external path.
，立五陰中五現涅槃心顛倒論。
「阿難！如是十種禪那狂解，皆是行陰、用心互動故現斯悟，眾生頑迷不自忖量，逢此現前以迷為解自言登聖，大妄語成墮無間獄。汝等必須將如來語，於我滅後傳示末法，遍令眾生覺了斯義，無令心魔自起深㜸，保持覆護訊息邪見，教其身心開覺真義，于無上道不遭枝岐，勿令心祈得少為足，作大覺王清凈標指。
「阿難！彼善男子修三摩提行陰盡者，諸世間性幽清擾動同分生機，倏然墮裂沉細綱紐，補特伽羅酬業深脈感應懸絕，于涅槃天將大明悟，如雞后鳴瞻顧東方已有精色，六根虛靜無復馳逸，內外湛明入無所入，深達十方十二種類受命元由，觀由執元諸類不召，於十方界已獲其同，精色不沈發現幽秘，此則名為識陰區宇；若於群召已獲同中，銷磨六門合開成就，見聞通鄰互用清凈，十方世界及與身心如吠琉璃內外明徹，名識陰盡，是人則能超越命濁。觀其所由，罔象虛無，顛倒妄想以為其本。
「阿難當知，是善男子窮諸行空，于識還元已滅生滅，而於寂滅精妙未圓，能令己身根隔合開，亦與十方諸類通覺，覺知通㳷能入圓元；若於所歸立真常因生勝解者，是人則墮因所因執，娑毗迦羅所歸冥諦成其伴侶，迷佛菩提亡失知見，是名第一立所得心，成所歸果
【現代漢語翻譯】 現代漢語譯本：，在五陰（色、受、想、行、識，構成個體存在的五種要素）中執著於五種虛幻的涅槃境界，從而產生顛倒的理論。
『阿難（佛陀的十大弟子之一，以記憶力強著稱）！像這樣的十種禪定中產生的狂妄見解，都是因為行陰（遷流變化的心理活動）和錯誤的用心相互作用而顯現出來的。眾生愚昧迷惑，不能自我衡量，遇到這些現象就誤以為是開悟，自稱已經證得聖果，最終犯下大妄語的罪過，墮入無間地獄。你們必須將如來的教誨，在我滅度後傳示給末法時代的眾生，讓他們明白這些道理，不要讓心魔自己產生深刻的迷惑，保持警惕，防止邪見滋生，教導他們的身心開啟覺悟的真義，在無上菩提的道路上不走彎路，不要滿足於獲得少許成就，要做一個清凈的導師，為眾生指明方向。』
『阿難！那些善男子修習三摩提（正定）直到行陰消盡，世間那些幽微清凈、擾動不安的同分生機，突然斷裂，那些細微的聯繫紐帶也隨之崩潰，補特伽羅（人）酬償業報的深刻脈絡和感應也完全斷絕。這時，他將在涅槃（寂滅）的境界中獲得大徹大悟，就像雞鳴之後，瞻望東方已經有了曙光。六根（眼、耳、鼻、舌、身、意）虛空寂靜，不再向外馳逐放逸，內外一片澄澈光明，進入無所入的境界，深刻地通達十方世界十二種類眾生接受生命的根源，觀察到這些都是由執著于根源所致，各種類別不再相互招引。在十方世界已經獲得了平等無別的境界，精妙的光明不再沉沒，顯現出幽深隱秘的智慧。這就被稱為識陰（識別作用）的區域。如果對於各種招引已經獲得了平等無別的境界，消融磨滅六根之門，使之合而爲一，成就見聞互通、相互作用的清凈境界，十方世界以及自身的身心都像吠琉璃（一種寶石）一樣內外明徹，這就叫做識陰消盡，這樣的人就能超越命濁（生命的污濁）。觀察他所經歷的歷程，就像罔象（傳說中的一種怪物）一樣虛無縹緲，都是以顛倒妄想為根本。』
『阿難，你應該知道，這些善男子窮盡了對行陰的空性認知，在識陰還歸本源時已經滅除了生滅的現象，但是對於寂滅的精妙還沒有達到圓滿的境界，能夠使自己的根身隔閡合而爲一，也能與十方諸類眾生相互感通，覺知通達，能夠進入圓滿的本元。如果對於所歸宿之處，建立真實常住的因，併產生殊勝的理解，那麼這個人就會墮入因所因執（執著于作為原因的原因），與娑毗迦羅（一種外道）所歸宿的冥諦（黑暗的真理）成為同伴，迷惑于佛陀的菩提智慧，喪失正確的知見，這被稱為第一種情況：執著于所獲得的心，並將其作為最終的歸宿。』
【English Translation】 English version: , establishing the inverted theory of the mind of Nirvana based on the five skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute individual existence).
'Ananda (one of the Buddha's ten principal disciples, known for his memory)! Such ten kinds of wild interpretations in meditation are all manifestations of the interaction between the activity of the formation skandha (the ever-changing mental activities) and incorrect application of the mind. Sentient beings, being ignorant and deluded, do not measure themselves, and upon encountering these phenomena, mistakenly take them for enlightenment, claiming to have attained sainthood, ultimately committing the sin of great falsehood and falling into the Avici Hell. You must transmit the words of the Tathagata (Buddha), after my extinction, to the sentient beings of the Dharma-ending Age, enabling them to understand these principles, lest the mind-demon arise within themselves with deep delusion, maintaining vigilance, preventing the growth of evil views, teaching their body and mind to awaken to the true meaning, and not straying onto side paths on the unsurpassed path of Bodhi (enlightenment), not being content with obtaining little, but becoming a pure guide, pointing the way for all beings.'
'Ananda! When those good men cultivate samadhi (concentration) until the formation skandha is exhausted, the subtle, clear, and agitated life force shared by all beings in the world suddenly breaks apart, and the subtle connections collapse. The deep channels and responses of the individual (pudgala) for repaying karmic debts are completely severed. At this time, he will attain great enlightenment in the realm of Nirvana (liberation), just as after the rooster crows, looking towards the east, there is already a glimmer of dawn. The six senses (eye, ear, nose, tongue, body, and mind) are empty and still, no longer chasing after external objects, and everything within and without is clear and bright, entering a state of non-entering, deeply understanding the origin of the lives of the twelve categories of beings in the ten directions, observing that these are all caused by attachment to the origin, and the various categories no longer attract each other. He has already attained a state of equality and non-discrimination in the ten directions, and the subtle light no longer sinks, revealing profound and hidden wisdom. This is called the realm of the consciousness skandha (the function of discernment). If, having attained a state of equality and non-discrimination in the various attractions, he melts away the gates of the six senses, merging them into one, achieving a state of pure seeing and hearing that are interconnected and mutually functioning, and the ten directions and his own body and mind are as clear and transparent as vaidurya (a type of gemstone), this is called the exhaustion of the consciousness skandha, and such a person can transcend the turbidity of life. Observing the process he has undergone, it is as elusive as the Wangxiang (a mythical creature), all based on inverted delusions.'
'Ananda, you should know that these good men, having exhausted the understanding of the emptiness of the formation skandha, and having extinguished the phenomena of arising and ceasing when the consciousness skandha returns to its source, but not yet having reached the perfection of the subtlety of stillness, are able to merge the barriers of their own senses, and can also communicate with all kinds of beings in the ten directions, with awareness penetrating and able to enter the perfect source. If, regarding the place of return, they establish a true and permanent cause and generate a superior understanding, then this person will fall into the attachment of cause as cause, becoming companions with the Pradhana (dark principle) to which the Sabhika (a type of heretic) return, being deluded by the Bodhi (wisdom) of the Buddha, losing correct knowledge and views. This is called the first case: attachment to the mind that has been attained, and taking it as the ultimate refuge.'
，違遠圓通背涅槃城，生外道種。
「阿難！又善男子，窮諸行空已滅生滅，而於寂滅精妙未圓，若於所歸覽為自體，盡虛空界十二類內所有眾生，皆我身中一類流出生勝解者，是人則墮能非能執，摩醯首羅現無邊身成其伴侶，迷佛菩提亡失知見，是名第二立能為心，成能事果，違遠圓通背涅槃城，生大慢天我遍圓種。
「又善男子，窮諸行空已滅生滅，而於寂滅精妙未圓，若於所歸有所歸依，自疑身心從彼流出，十方虛空咸其生起，即于都起所宣流地，作真常身無生滅解，在生滅中早計常住，既惑不生亦迷生滅，安住沉迷生勝解者，是人則墮常非常執計，自在天成其伴侶，迷佛菩提亡失知見，是名第三立因依心，成妄計果，違遠圓通背涅槃城，生倒圓種。
「又善男子，窮諸行空已滅生滅，而於寂滅精妙未圓，若於所知知遍圓故，因知立解，十方草木皆稱有情與人無異，草木為人人死還成十方草樹，無擇遍知生勝解者，是人則墮知無知執，婆吒霰尼執一切覺成其伴侶，迷佛菩提亡失知見，是名第四計圓知心，成虛謬果，違遠圓通背涅槃城，生倒知種。
「又善男子，窮諸行空已滅生滅，而於寂滅精妙未圓，若於圓融根互用中已得隨順，便於圓化一切發生，求火光明、樂水清凈、愛風周流、
【現代漢語翻譯】 現代漢語譯本：遠離圓滿通達，背離涅槃之城，生於外道之種。
『阿難（Ananda）！又有些善男子，窮盡諸行空，已經滅除了生滅之相，然而對於寂滅的精妙之處尚未圓滿通達。如果對於所歸宿之處，執取為自己的自體，認為整個虛空界十二類眾生，都是我身中流出的一類，並因此產生殊勝的理解，這種人就會墮入『能』與『非能』的執著之中。摩醯首羅（Maheśvara，大自在天）會顯現無邊的身相成為他們的伴侶。他們迷惑于佛陀的菩提智慧，喪失了正確的知見。這被稱為第二種建立『能』的心，成就『能』的事果，遠離圓滿通達，背離涅槃之城，生於大慢天我遍圓滿之種。
『又有些善男子，窮盡諸行空，已經滅除了生滅之相，然而對於寂滅的精妙之處尚未圓滿通達。如果對於所歸宿之處，有所歸依，自己懷疑身心是從彼處流出，十方虛空都是從那裡生起，就在這全部生起和宣流之地，認為有真常之身，沒有生滅之相，在生滅之中，早就計度為常住不變，既迷惑于不生之理，也迷惑于生滅之相，安住于沉迷之中，產生殊勝的理解，這種人就會墮入『常』與『非常』的執著計度之中。自在天（Īśvara，與摩醯首羅天相同）會成為他們的伴侶。他們迷惑于佛陀的菩提智慧，喪失了正確的知見。這被稱為第三種建立因依之心，成就虛妄計度的果報，遠離圓滿通達，背離涅槃之城，生於顛倒圓滿之種。
『又有些善男子，窮盡諸行空，已經滅除了生滅之相，然而對於寂滅的精妙之處尚未圓滿通達。如果對於所知之境，因為知覺周遍圓滿的緣故，就因知而建立理解，認為十方草木都可稱為有情，與人沒有差別，草木死後變成人，人死後又變成十方草木，沒有選擇地普遍知曉，並因此產生殊勝的理解，這種人就會墮入『知』與『無知』的執著之中。婆吒霰尼（Bhata-sanni）執著一切皆覺，成為他們的伴侶。他們迷惑于佛陀的菩提智慧，喪失了正確的知見。這被稱為第四種計度圓滿知覺之心，成就虛假謬誤的果報，遠離圓滿通達，背離涅槃之城，生於顛倒知見之種。
『又有些善男子，窮盡諸行空，已經滅除了生滅之相，然而對於寂滅的精妙之處尚未圓滿通達。如果對於圓融的根性互相作用之中，已經得到了隨順，就在圓滿變化一切發生之中，尋求火的光明、喜愛水的清凈、愛慕風的周流、
【English Translation】 English version: Deviating far from perfect penetration, turning away from the city of Nirvana, they are born into the seed of external paths.
'Ananda! Furthermore, some good men, having exhausted the emptiness of all activities and extinguished arising and ceasing, yet not having perfected the subtle wonder of stillness, if they regard what they return to as their own self, and believe that all beings within the twelve categories of the entire realm of empty space are a kind of outflow from my own body, thus giving rise to a superior understanding, such people will fall into the attachment of 'able' and 'unable'. Maheśvara (Great Sovereign), manifesting boundless bodies, becomes their companion. They are deluded about the Bodhi of the Buddha, losing their knowledge and vision. This is called the second kind of establishing a 'capable' mind, accomplishing the fruit of 'capable' deeds, deviating far from perfect penetration, turning away from the city of Nirvana, and being born into the seed of the Great Arrogance Heaven, where 'I' am universally complete.
'Furthermore, some good men, having exhausted the emptiness of all activities and extinguished arising and ceasing, yet not having perfected the subtle wonder of stillness, if they have something to rely on in what they return to, and doubt that their own body and mind flow out from that, and that the ten directions of empty space all arise from there, and then, in the place where all arises and flows, they make an interpretation of a true and constant body without arising or ceasing, and in the midst of arising and ceasing, they prematurely calculate permanence, being confused about non-arising and also deluded about arising and ceasing, dwelling in delusion and giving rise to a superior understanding, such people will fall into the attachment of calculating 'constant' and 'non-constant'. Īśvara (the same as Maheśvara) becomes their companion. They are deluded about the Bodhi of the Buddha, losing their knowledge and vision. This is called the third kind of establishing a mind of causal reliance, accomplishing the fruit of false calculation, deviating far from perfect penetration, turning away from the city of Nirvana, and being born into the seed of inverted completeness.
'Furthermore, some good men, having exhausted the emptiness of all activities and extinguished arising and ceasing, yet not having perfected the subtle wonder of stillness, if, regarding what is knowable, because knowledge is universally complete, they establish understanding based on knowledge, believing that all plants and trees in the ten directions can be called sentient beings, no different from humans, that plants and trees become humans after death, and humans become plants and trees in the ten directions after death, universally knowing without discrimination, and thus giving rise to a superior understanding, such people will fall into the attachment of 'knowing' and 'not knowing'. Bhata-sanni, clinging to the idea that everything is conscious, becomes their companion. They are deluded about the Bodhi of the Buddha, losing their knowledge and vision. This is called the fourth kind of calculating a mind of complete knowing, accomplishing the fruit of false and erroneous results, deviating far from perfect penetration, turning away from the city of Nirvana, and being born into the seed of inverted knowledge.
'Furthermore, some good men, having exhausted the emptiness of all activities and extinguished arising and ceasing, yet not having perfected the subtle wonder of stillness, if, in the mutual functioning of the perfectly fused roots, they have already attained accordance, then, in the perfect transformation of all arising, they seek the light of fire, delight in the purity of water, love the universal flow of wind,
觀塵成就，各各崇事以此群塵，發作本因立常住解，是人則墮生無生執，諸迦葉波並婆羅門，勤心役身事火崇水，求出生死成其伴侶，迷佛菩提亡失知見，是名第五計著崇事迷心從物，立妄求因，求妄冀果，違遠圓通背涅槃城，生顛化種。
「又善男子，窮諸行空已滅生滅，而於寂滅精妙未圓，若於圓明計明中虛，非滅群化，以永滅依為所歸依，生勝解者，是人則墮歸無歸執，無想天中諸舜若多成其伴侶，迷佛菩提亡失知見，是名第六圓虛無心，成空亡果，違遠圓通背涅槃城，生斷滅種。
「又善男子，窮諸行空已滅生滅，而於寂滅精妙未圓，若於圓常固身常住，同於精圓長不傾逝生勝解者，是人則墮貪非貪執，諸阿斯陀求長命者成其伴侶，迷佛菩提亡失知見，是名第七執著命元，立固妄因趣長勞果，違遠圓通背涅槃城，生妄延種。
「又善男子，窮諸行空已滅生滅，而於寂滅精妙未圓，觀命互通卻留塵勞恐其銷盡，便於此際坐蓮華宮，廣化七珍多增寶媛，縱恣其心生勝解者，是人則墮真無真執，吒抧迦羅成其伴侶，迷佛菩提亡失知見，是名第八發邪思因，立熾塵果，違遠圓通背涅槃城，生天魔種。
「又善男子，窮諸行空已滅生滅，而於寂滅精妙未圓，于命明中分別精粗，疏決真偽因果相
【現代漢語翻譯】 現代漢語譯本： 『觀察塵境的成就，各自尊崇以這些塵埃為基礎的事物，把塵埃生髮的根本原因當作恒常不變的解脫。這種人就墮入了「生無生執」（認為從無生出有）。那些迦葉波（Kāśyapa，古印度仙人）以及婆羅門（Brāhmaṇa，印度教祭司），勤奮地役使身體，事奉火和水，以此求得脫離生死，並以此為伴侶。他們迷惑于佛的菩提智慧，喪失了正確的知見。這叫做第五種計著，尊崇外物而迷惑本心，建立虛妄的因，希望得到虛妄的果報，遠離了圓滿通達的境界，背離了涅槃之城，種下了顛倒錯亂的種子。 『還有，善男子，窮盡諸行的空性，已經滅除了生滅的現象，但是對於寂滅的精妙之處還沒有圓滿領悟。如果認為在圓滿光明的境界中存在虛空，而不是滅除各種變化，反而把永遠的寂滅作為歸宿，並對此產生殊勝的理解，這種人就墮入了「歸無歸執」（認為歸於虛無才是歸宿）。那些無想天中的修行者，把一切都看作空無，並以此為伴侶。他們迷惑于佛的菩提智慧，喪失了正確的知見。這叫做第六種圓虛無心，最終成就空亡的果報，遠離了圓滿通達的境界，背離了涅槃之城，種下了斷滅的種子。 『還有，善男子，窮盡諸行的空性，已經滅除了生滅的現象，但是對於寂滅的精妙之處還沒有圓滿領悟。如果認為圓滿恒常的境界，能夠使身體也恒常住世，如同精煉的圓珠一樣長久不衰，並對此產生殊勝的理解，這種人就墮入了「貪非貪執」（貪戀不該貪戀的事物）。那些阿斯陀（Asita，古印度仙人），追求長生不老的人，並以此為伴侶。他們迷惑于佛的菩提智慧，喪失了正確的知見。這叫做第七種執著于生命的本元，建立堅固虛妄的因，追求長久勞苦的果報，遠離了圓滿通達的境界，背離了涅槃之城，種下了虛妄延壽的種子。 『還有，善男子，窮盡諸行的空性，已經滅除了生滅的現象，但是對於寂滅的精妙之處還沒有圓滿領悟。觀察到生命是相互連通的，反而保留塵世的煩惱，害怕它們消散殆盡，於是就在這個階段安坐在蓮花宮中，廣泛地積聚七寶，大量增加美麗的女子，放縱自己的心意，並對此產生殊勝的理解，這種人就墮入了「真無真執」（認為真實中沒有真實）。那些吒抧迦羅（Tāṭakīcara，天魔名）成為他們的伴侶。他們迷惑于佛的菩提智慧，喪失了正確的知見。這叫做第八種發起邪惡思想的因，建立熾盛塵勞的果報，遠離了圓滿通達的境界，背離了涅槃之城，種下了天魔的種子。 『還有，善男子，窮盡諸行的空性，已經滅除了生滅的現象，但是對於寂滅的精妙之處還沒有圓滿領悟。在生命的明覺之中，分別精細和粗糙，疏遠決斷真實和虛假，因果相……』
【English Translation】 English version: 『Observing the accomplishments of the realms of dust, each revering and engaging with these groups of dust, taking the fundamental cause of their arising as the permanent solution, such individuals fall into the 'grasping at non-arising from arising' (believing existence arises from non-existence). Those Kāśyapas (ancient Indian sages) and Brahmins (Hindu priests), diligently toiling their bodies, serving fire and water, seeking to escape birth and death, and making this their companion, are deluded about the Bodhi wisdom of the Buddha and lose their correct knowledge and vision. This is called the fifth attachment, revering external things and迷失ing the mind, establishing false causes, hoping for false results, straying far from perfect understanding, turning away from the city of Nirvana, and planting the seeds of delusion. 『Furthermore, good son, having exhausted the emptiness of all activities and extinguished arising and ceasing, yet not having fully realized the subtle perfection of stillness, if one considers emptiness within the perfect brightness, not eliminating the multitude of transformations, but taking eternal cessation as one's refuge, and generating a superior understanding from this, such a person falls into the 'grasping at no refuge as refuge' (believing annihilation is the ultimate refuge). Those Śūnyatā (emptiness) practitioners in the realm of non-thought, who regard everything as empty, become their companions. They are deluded about the Bodhi wisdom of the Buddha and lose their correct knowledge and vision. This is called the sixth, a mind of perfect emptiness, resulting in the fruit of empty annihilation, straying far from perfect understanding, turning away from the city of Nirvana, and planting the seeds of annihilation. 『Furthermore, good son, having exhausted the emptiness of all activities and extinguished arising and ceasing, yet not having fully realized the subtle perfection of stillness, if one considers the perfect permanence as making the body permanently abiding, like a refined, round pearl that never decays, and generating a superior understanding from this, such a person falls into the 'grasping at non-greed as greed' (craving for what should not be craved). Those Asitas (ancient Indian sages) who seek longevity become their companions. They are deluded about the Bodhi wisdom of the Buddha and lose their correct knowledge and vision. This is called the seventh, clinging to the source of life, establishing a firm, false cause, pursuing the fruit of prolonged labor, straying far from perfect understanding, turning away from the city of Nirvana, and planting the seeds of false prolongation. 『Furthermore, good son, having exhausted the emptiness of all activities and extinguished arising and ceasing, yet not having fully realized the subtle perfection of stillness, observing that life is interconnected, yet retaining the defilements of the world, fearing their dissipation, and thus sitting in a lotus palace at this juncture, widely accumulating the seven treasures, greatly increasing the number of beautiful women, indulging their minds, and generating a superior understanding from this, such a person falls into the 'grasping at no truth as truth' (believing there is no truth in reality). Those Tāṭakīcaras (name of a demon) become their companions. They are deluded about the Bodhi wisdom of the Buddha and lose their correct knowledge and vision. This is called the eighth, initiating the cause of evil thoughts, establishing the fruit of blazing defilements, straying far from perfect understanding, turning away from the city of Nirvana, and planting the seeds of heavenly demons. 『Furthermore, good son, having exhausted the emptiness of all activities and extinguished arising and ceasing, yet not having fully realized the subtle perfection of stillness, distinguishing between the subtle and coarse within the brightness of life, alienating and deciding between truth and falsehood, the relationship between cause and effect...』
酬，唯求感應背清凈道，所謂見苦、斷集、證滅、修道，居滅已休，更不前進生勝解者，是人則墮定性聲聞，諸無聞僧、增上慢者成其伴侶，迷佛菩提亡失知見，是名第九圓精應心，成趣寂果，違遠圓通背涅槃城，生纏空種。
「又善男子，窮諸行空已滅生滅，而於寂滅精妙未圓，若於圓融清凈覺明，發研深妙即立涅槃，而不前進生勝解者，是人則墮定性辟支，諸緣獨倫不迴心者成其伴侶，迷佛菩提亡失知見，是名第十圓覺[淴-心+目]心，成湛明果，違遠圓通背涅槃城，生覺圓明不化圓種。
「阿難！如是十種禪那中途成狂因依，或未足中生滿足證，皆是識陰、用心互動故生斯位，眾生頑迷不自忖量，逢此現前各以所愛，先習迷心而自休息，將為畢竟所歸寧地，自言滿足無上菩提，大妄語成外道邪魔，所感業終墮無間獄、聲聞、緣覺不成增進。汝等存心秉如來道，將此法門於我滅後傳示末世，普令眾生覺了斯義，無令見魔自作沈𦾨，保綏哀救訊息邪緣，令其身心入佛知見，從始成就不遭岐路，如是法門先過去世，恒沙劫中微塵如來，乘此心開得無上道。識陰若盡，則汝現前諸根互用，從互用中能入菩薩金剛乾慧，圓明精心於中發化，如凈琉璃內含寶月，如是乃超十信、十住、十行、十回向、四加行心
【現代漢語翻譯】 現代漢語譯本：酬報感應，背離清凈之道，也就是所謂的見苦（認識痛苦）、斷集（斷除痛苦的根源）、證滅（證得寂滅）、修道（修習通往寂滅的道路）。如果安住于寂滅，就停止不前，不再生起殊勝的理解，這種人就會墮入定性聲聞（註：執著于小乘涅槃的修行者），那些沒有聽聞佛法的僧人、增上慢者（註：自以為是，驕傲自滿的人）會成為他們的同伴，迷惑于佛的菩提智慧，喪失正確的知見。這被稱為第九種圓精應心，成就趣向寂滅的果報，違背遠離圓滿通達的道路，背離涅槃之城，生出纏縛于空性的種子。
又，善男子，窮盡諸行，空性已經滅除了生滅，但是對於寂滅的精妙之處還沒有圓滿。如果在圓融清凈的覺明（註：覺悟的光明）中，發起深入微妙的研究，就立即設立涅槃，但是卻不前進，生起殊勝的理解，這種人就會墮入定性辟支佛（註：獨自悟道的修行者），那些只顧自己，不願回心轉意的人會成為他們的同伴，迷惑于佛的菩提智慧，喪失正確的知見。這被稱為第十種圓覺[淴-心+目]心，成就湛然光明的果報，違背遠離圓滿通達的道路，背離涅槃之城，生出覺悟圓明卻不能化解的種子。
阿難！像這樣十種禪那中途產生的狂亂，都是因為在未達到滿足時就產生了滿足的證悟。這些都是識陰（註：五蘊之一，識別作用）和用心的互動作用而產生的。眾生愚昧迷惑，不能自我衡量，遇到這些現象就各自按照自己所喜愛的，先入為主地以迷惑之心來休息，認為這就是究竟的歸宿之地，還自稱已經滿足了無上菩提，這真是大妄語，成了外道邪魔。所感召的業報最終會墮入無間地獄，即使是聲聞、緣覺也無法增進。你們要存心秉持如來的教導，在我滅度后將這些法門傳示給末世，普遍讓眾生覺悟這些道理，不要讓他們被魔所迷惑，自作沉淪，要保護、安撫、哀憐、救助，消除邪惡的因緣，讓他們身心進入佛的知見，從一開始就成就，不走歧路。這樣的法門，在過去世恒河沙數劫中，無數的如來都是憑藉此心開悟，證得無上道的。如果識陰消盡，那麼你們現在所擁有的諸根就能互相使用，從互相使用中就能進入菩薩的金剛乾慧（註：堅固的智慧），圓明精妙的心在其中發生變化，就像清凈的琉璃中包含著寶月一樣。這樣才能超越十信、十住、十行、十回向、四加行心（註：菩薩修行的各個階段）
【English Translation】 English version: Repaying responsiveness while turning away from the path of purity, namely, seeing suffering, eradicating accumulation, realizing cessation, and cultivating the path. If one dwells in cessation, stops progressing, and does not generate superior understanding, such a person will fall into the fixed-nature Sravaka (note: a practitioner who is attached to the Hinayana Nirvana), and those monks who have not heard the Dharma and those with increased arrogance (note: those who are self-righteous and complacent) will become their companions, becoming deluded about the Bodhi wisdom of the Buddha and losing correct knowledge and views. This is called the ninth kind of perfected essence responding to the mind, achieving the fruit of tending towards quiescence, deviating from and distancing oneself from the path of perfect penetration, turning away from the city of Nirvana, and generating seeds of attachment to emptiness.
Furthermore, good men, having exhausted all activities, emptiness has extinguished arising and ceasing, but the exquisite subtlety of quiescence is not yet perfected. If one initiates profound and subtle research into the perfectly fused, pure, and bright awareness (note: the light of enlightenment), one immediately establishes Nirvana, but does not progress and generate superior understanding, such a person will fall into the fixed-nature Pratyekabuddha (note: a practitioner who attains enlightenment alone), and those who are solitary and unwilling to turn their minds will become their companions, becoming deluded about the Bodhi wisdom of the Buddha and losing correct knowledge and views. This is called the tenth kind of perfected enlightenment [淴-心+目] mind, achieving the fruit of serene brightness, deviating from and distancing oneself from the path of perfect penetration, turning away from the city of Nirvana, and generating seeds of enlightened awareness that cannot be transformed.
Ananda! These ten kinds of madness that arise midway in Dhyana, or the arising of satisfied realization in the midst of insufficiency, are all caused by the interaction of the Skandha of Consciousness (note: one of the five aggregates, the function of recognition) and the application of the mind, thus giving rise to these states. Sentient beings are stubborn and deluded, unable to measure themselves, and when encountering these phenomena, they each follow their own preferences, first resting with a deluded mind, taking this to be the ultimate place of return, and claiming to have satisfied unsurpassed Bodhi. This is truly a great lie, becoming an externalist demon. The karmic retribution they incur will ultimately lead to falling into the Avici Hell, and even Sravakas and Pratyekabuddhas will not be able to progress. You should cherish the teachings of the Tathagata in your hearts and transmit these Dharma doors to the degenerate age after my extinction, universally enabling sentient beings to awaken to these principles, not allowing them to be deluded by demons and sink into self-destruction. Protect, appease, have compassion, and rescue them, eliminating evil conditions, so that their bodies and minds may enter the Buddha's knowledge and views, achieving success from the beginning and not straying onto divergent paths. Such Dharma doors, in the past, in countless kalpas as numerous as the sands of the Ganges River, countless Tathagatas have opened their minds through this and attained unsurpassed enlightenment. If the Skandha of Consciousness is exhausted, then the faculties you now possess can be used interchangeably, and from this interchangeability, you can enter the Bodhisattva's Vajra Dry Wisdom (note: firm wisdom), and the perfectly bright and subtle mind will transform within it, like a pure crystal containing a precious moon. Only then can you transcend the Ten Faiths, Ten Dwellings, Ten Practices, Ten Dedications, and Four Auxiliary Practices (note: various stages of Bodhisattva practice).
、菩薩所行金剛十地、等覺圓明，入于如來妙莊嚴海，圓滿菩提歸無所得。
「此是過去先佛世尊，奢摩他中毗婆舍那，覺明分析微細魔事，魔境現前汝能諳識，心垢洗除不落邪見，陰魔銷滅天魔摧碎，大力鬼神褫魄逃逝，魑魅魍魎無復出生，直至菩提無諸少乏下劣增進，于大涅槃心不迷悶。若諸末世愚鈍眾生，未識禪那不知說法，樂修三昧汝恐同邪，一心勸令持我佛頂陀羅尼咒，若未能誦，寫于禪堂或帶身上，一切諸魔所不能動。汝當恭欽十方如來，究竟修進最後垂範。」
阿難即從坐起，聞佛示誨頂禮欽奉憶持無失，于大眾中重複白佛：「如佛所言，五陰相中五種虛妄為本想心，我等平常未蒙如來微細開示，又此五陰為並銷除？為次第盡？如是五重，詣何為界？惟愿如來發宣大慈，為此大眾清明心目，以為末世一切眾生作將來眼。」
佛告阿難：「精真妙明本覺圓凈，非留死生，及諸塵垢乃至虛空，皆因妄想之所生起，斯元本覺妙明真精，妄以發生諸器世間，如演若多迷頭認影。妄元無因，于妄想中立因緣性，迷因緣者稱為自然；彼虛空性猶實幻生，因緣、自然，皆是眾生妄心計度。阿難！知妄所起，說妄因緣；若妄元無，說妄因緣元無所有，何況不知，推自然者。是故如來與汝發明五陰本因
【現代漢語翻譯】 現代漢語譯本：菩薩所修行的金剛十地（菩薩修行的十個階段），達到等覺圓明（接近佛的覺悟），進入如來妙莊嚴海（佛的莊嚴境界），圓滿菩提（覺悟）卻不執著于任何所得。
『這是過去諸佛世尊，在奢摩他（止觀）中運用毗婆舍那（內觀），覺察明辨分析細微的魔事，當魔境現前時你能夠清楚識別，洗除心中的污垢而不落入邪見，陰魔（五陰產生的魔障）消滅，天魔（天界的魔）摧毀，大力鬼神喪膽逃跑，魑魅魍魎不再出現，直至證得菩提（覺悟）沒有任何缺少、低下或停滯，對於大涅槃（最終的解脫）心不迷惑昏昧。如果末法時代的愚鈍眾生，不認識禪那（禪定）也不懂說法，喜歡修習三昧（正定）你擔心他們誤入歧途，就要一心勸導他們持誦我的佛頂陀羅尼咒（一種強大的咒語），如果不能背誦，就抄寫在禪堂里或者帶在身上，一切邪魔都不能動搖他們。你應當恭敬十方如來（各個方向的佛），究竟修習進步，作為最後的榜樣。』
阿難（佛陀的弟子）立刻從座位上站起來，聽聞佛的教誨，頂禮欽佩奉行，牢記不忘，在大眾中再次對佛說：『正如佛所說，五陰（色、受、想、行、識）的現象中，五種虛妄是根本的妄想心，我們平常沒有得到如來您細緻的開示，那麼這五陰是同時消除呢？還是依次消盡呢？像這樣五重境界，到哪裡為止呢？希望如來您發大慈悲，為大眾澄清心目，為末世的一切眾生，作為未來的眼目。』
佛告訴阿難：『精真妙明（精純真實，微妙光明）的本覺（本有的覺悟）圓滿清凈，不滯留于生死，以及各種塵垢乃至虛空，都是因為妄想所生起的。這原本是本覺妙明真精（本覺的精妙），妄動而發生各種器世間（物質世界），就像演若達多（一個故事中的人物）迷失了頭而認影子。妄本無因，在妄想中建立因緣性（因果關係），迷惑于因緣的人就稱為自然；那虛空的性質還是虛幻產生的，因緣、自然，都是眾生妄心的計度。阿難！知道妄想所生起，才能說妄想的因緣；如果妄想原本沒有，那麼說妄想的因緣就根本沒有所有，何況是不知妄想，而推崇自然的人呢？因此如來我為你闡明五陰的根本原因。
【English Translation】 English version: The Bodhisattva's practice of the Vajra Ten Grounds (ten stages of practice for a Bodhisattva), reaching Equal Enlightenment and Perfect Clarity (close to the enlightenment of a Buddha), entering the Wonderful Adornment Ocean of the Tathagata (the majestic realm of the Buddha), perfecting Bodhi (enlightenment) without clinging to any attainment.
'These are the past Buddhas, World Honored Ones, who, in Shamatha (tranquility meditation), used Vipassana (insight meditation) to discern and analyze subtle demonic affairs. When demonic realms appear before you, you should be able to recognize them clearly, wash away the defilements of your mind without falling into wrong views, eliminate the Yin demons (demonic obstacles arising from the five skandhas), crush the heavenly demons (demons of the heavens), cause powerful ghosts and spirits to lose their courage and flee, and prevent the emergence of goblins and monsters. Until you attain Bodhi (enlightenment), there will be no lack, inferiority, or stagnation, and your mind will not be confused or bewildered regarding Great Nirvana (ultimate liberation). If foolish beings in the Dharma-ending age do not recognize Dhyana (meditation) or understand Dharma talks, and enjoy cultivating Samadhi (right concentration), and you fear they may go astray, you should wholeheartedly encourage them to uphold my Buddha Top Dharani Mantra (a powerful mantra). If they cannot recite it, they should write it in the meditation hall or carry it on their person, so that all demons cannot move them. You should respectfully revere the Tathagatas (Buddhas) of the ten directions, ultimately cultivate and advance, and be the final example.'
Ananda (the Buddha's disciple) immediately rose from his seat, heard the Buddha's teachings, bowed respectfully, accepted them with reverence, and remembered them without fail. In the assembly, he repeated to the Buddha: 'As the Buddha said, in the phenomena of the five skandhas (form, feeling, thought, volition, and consciousness), the five kinds of falseness are the fundamental deluded mind. We have not usually received the Tathagata's subtle explanations. Are these five skandhas eliminated simultaneously? Or are they exhausted sequentially? Like this fivefold realm, where does it end? May the Tathagata reveal great compassion, clarify the minds of the assembly, and be the future eyes for all beings in the Dharma-ending age.'
The Buddha told Ananda: 'The Essential Truth, Wonderful Brightness (pure and true, subtle and radiant) of the Original Enlightenment (inherent enlightenment) is complete and pure, not remaining in birth and death, or in various defilements, or even in emptiness. All of these arise from deluded thoughts. This originally is the Essential Truth, Wonderful Brightness of the Original Enlightenment (the essence of inherent enlightenment), which, through delusion, gives rise to the various material worlds, like Yan Ruo Duo (a character in a story) losing his head and recognizing a shadow. Delusion has no original cause. Within delusion, the nature of cause and condition (causal relationships) is established. Those who are deluded by cause and condition call it natural. The nature of emptiness is still illusory. Cause and condition, and naturalness, are all the calculations of the deluded minds of beings. Ananda! Knowing where delusion arises, one can speak of the causes and conditions of delusion. If delusion originally does not exist, then speaking of the causes and conditions of delusion is fundamentally without substance. How much more so for those who do not know delusion and praise naturalness? Therefore, I, the Tathagata, explain to you the fundamental causes of the five skandhas.'
同是妄想。
「汝體先因父母想生，汝心非想則不能來想中傳命，如我先言心想醋味口中涎生，心想登高足心酸起，懸崖不有醋物未來，汝體必非虛妄通倫，口水如何因談醋出？是故當知，汝現色身名為堅固第一妄想；即此所說臨高想心，能令汝形真受酸澀，由因受生能動色體，汝今現前順益違損二現驅馳，名為虛明第二妄想；由汝念慮使汝色身，身非念倫汝身何因，隨念所使種種取像，心生形取與念相應，寤即想心寐為諸夢，則汝想念搖動妄情，名為融通第三妄想；化理不住運運密移，甲長發生氣銷容皺，日夜相代曾無覺悟。阿難！此若非汝，云何體遷？如必是真，汝何無覺？則汝諸行唸唸不停，名為幽隱第四妄想；又汝精明湛不搖處名恒常者，于身不出見聞覺知，若實精真不容習妄，何因汝等曾於昔年睹一奇物，經歷年歲憶忘俱無，於後忽然覆睹前異，記憶宛然曾不遺失，則此精了湛不搖中，唸唸受熏有何籌算？阿難當知！此湛非真，如急流水望如恬靜，流急不見非是無流，若非想元寧受想習？非汝六根互用合開，此之妄想無時得滅？故汝現在見聞覺知中串習幾，則湛了內罔象虛無，第五顛倒細微精想。
「阿難！是五受陰五妄想成，汝今欲知因界淺深，唯色與空是色邊際；唯觸及離是受邊際；唯記
【現代漢語翻譯】 現代漢語譯本： 同樣是虛妄的念想。
『你的身體最初是因父母的性慾而生，你的心如果不是因爲念想，就無法在投胎時傳遞生命。就像我之前說的，心中想著酸醋的味道，口中就會產生唾液；心中想著攀登高處，腳心就會感到酸澀。懸崖上並沒有醋，也沒有東西送來，但你的身體一定不是虛妄的，否則口水怎麼會因為談論醋而產生呢？所以應當知道，你現在的色身，名為堅固的第一重虛妄念想；就像剛才所說的，想到高處的心，能讓你的身體真正感受到酸澀，因為感受而產生，能動搖你的色身。你現在順著有利的、違背有害的兩種現象奔波，名為虛明的第二重虛妄念想；因為你的念慮驅使你的色身，身體不是念頭的同類，你的身體怎麼會因爲念頭而隨之變化，做出種種取像呢？心生起，形體就隨之取像，與念頭相應，醒來時是念想，睡著時是各種夢境，這就是你的想念搖動虛妄的情感，名為融通的第三重虛妄念想；生理變化不停留，在不知不覺中悄悄移動，指甲生長，頭髮產生，氣息消退，容顏衰老，日夜交替，從未覺察。阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）！如果這些變化不是你的，怎麼會有身體的遷變？如果一定是真實的，你為什麼沒有察覺？這就是你的諸行唸唸不停，名為幽隱的第四重虛妄念想；還有你精明澄澈、寂然不動的本性，名為恒常的，在身體上表現為見聞覺知，如果真是精純真實，就不應該容納虛妄，為什麼你們曾在過去見過一件奇異的事物，經過多年，記憶遺忘，之後忽然再次見到以前的異象，記憶清晰，沒有遺失，那麼這精明澄澈、寂然不動的本性中，唸唸受到薰染，又有什麼可算計的呢？阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）應當知道！這澄澈並非真實，就像湍急的流水看起來好像平靜一樣，水流湍急看不出來，並非沒有水流，如果不是因爲念想的根源，怎麼會受到念想的薰染呢？如果不是你的六根互相作用、共同開啟，這虛妄的念想什麼時候才能滅除呢？所以你現在見聞覺知中串習的習氣，就在澄澈的本性中產生了罔象虛無，這是第五重顛倒細微的精微念想。
『阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）！這五受陰是由五種虛妄念想形成的。你現在想知道因界的淺深，只有色和空是色的邊際；只有觸和離是受的邊際；只有記憶
【English Translation】 English version: These are all deluded thoughts.
『Your body was initially born from the desire of your parents. If your mind were not based on thought, it could not transmit life during conception. Just as I said before, when you think of the taste of sour vinegar, saliva is produced in your mouth; when you think of climbing high, your soles feel sore. There is no vinegar on the cliff, nor is anything sent, but your body must not be false, otherwise how could saliva be produced from talking about vinegar? Therefore, you should know that your present physical body is called the first delusion of solidity; just as mentioned earlier, the thought of being high up can make your body truly feel sour and astringent, because feeling arises and can move your physical body. You are now rushing between the two phenomena of benefiting and harming, called the second delusion of illusory brightness; because your thoughts drive your physical body, and the body is not of the same kind as thoughts, how can your body change with thoughts, making various images? When the mind arises, the form takes on the image accordingly, corresponding to the thought. When awake, it is thought; when asleep, it is various dreams. This is your thought shaking illusory emotions, called the third delusion of permeation; physiological changes do not stop, but move secretly and imperceptibly. Nails grow, hair is produced, breath fades, and the face ages. Day and night alternate without ever being noticed. Ananda (one of the ten major disciples of the Buddha, known for his strong memory)! If these changes are not yours, how can there be changes in the body? If it must be real, why are you unaware? This is your continuous stream of actions, called the fourth delusion of obscurity; also, your clear and still nature, called constant, manifests as seeing, hearing, feeling, and knowing in the body. If it is truly pure and real, it should not accommodate falsehood. Why have you seen a strange thing in the past, and after many years, the memory is forgotten, and then suddenly you see the previous phenomenon again, the memory is clear, and nothing is lost? Then, in this clear and still nature, what is there to calculate when thoughts are constantly influenced? Ananda (one of the ten major disciples of the Buddha, known for his strong memory)! You should know that this clarity is not real, just as a rapid stream looks calm. The rapid flow is not visible, but it is not that there is no flow. If it were not for the root of thought, how could it be influenced by thought? If it were not for your six senses interacting and opening together, when could this deluded thought be eliminated? Therefore, the habits you practice in seeing, hearing, feeling, and knowing now produce illusory nothingness in the clear nature. This is the fifth subtle and inverted subtle thought.
『Ananda (one of the ten major disciples of the Buddha, known for his strong memory)! These five aggregates of sensation are formed by five deluded thoughts. You now want to know the depth of the causal realms, only form and emptiness are the boundaries of form; only touch and separation are the boundaries of sensation; only memory
與忘是想邊際；唯滅與生是行邊際；湛入合湛歸識邊際。此五陰元重疊生起，生因識有滅從色除，理則頓悟乘悟並銷，事非頓除因次第盡。我已示汝劫波巾結，何所不明再此詢問？汝應將此妄想根元心得開通，傳示將來末法之中諸修行者，令識虛妄深厭自生，知有涅槃不戀三界。
「阿難！若復有人遍滿十方，所有虛空盈滿七寶，持以奉上微塵諸佛，承事供養心無虛度。于意云何，是人以此施佛因緣，得福多不？」
阿難答言：「虛空無盡、珍寶無邊，昔有眾生施佛七錢，捨身猶獲轉輪王位，況復現前虛空既窮，佛土充遍皆施珍寶，窮劫思議尚不能及，是福云何更有邊際？」
佛告阿難：「諸佛如來語無虛妄。若復有人身具四重、十波羅夷，瞬息即經此方他方阿鼻地獄乃至窮盡，十方無間靡不經歷，能以一念將此法門，于末劫中開示未學，是人罪障應念銷滅，變其所受地獄苦因成安樂國，得福超越前之施人百倍千倍千萬億倍，如是乃至算數譬喻所不能及。阿難！若有眾生，能誦此經能持此咒，如我廣說窮劫不盡，依我教言如教行道，直成菩提無復魔業。」
佛說此經已，比丘、比丘尼、優婆塞、優婆夷，一切世間天人、阿修羅，及諸他方菩薩、二乘、聖仙童子，並初發心大力鬼神，皆大歡喜
【現代漢語翻譯】 現代漢語譯本： 『與忘』（執著于存在和不存在）是思想的邊界；『唯滅與生』（執著于斷滅和永生）是行為的邊界；『湛入合湛』（執著于清凈融入清凈）歸結于意識的邊界。這五陰（色、受、想、行、識）的根本原因重疊產生，產生的根源在於意識，滅亡則從色陰消除。從理上來說，要頓悟，憑藉悟性一起消除（五陰）；從事實上來說，不能頓除，要通過次第漸盡（五陰）。我已經用劫波巾結（譬喻）向你展示了，還有什麼不明白的再問。你應該將這妄想的根源在心中開通，傳示給未來末法時代的修行者，讓他們認識到虛妄，深深厭惡它自己產生，知道有涅槃的境界，不貪戀三界（欲界、色界、無色界）。
『阿難（Ananda）！如果有人遍滿十方，所有虛空都充滿七寶，用這些來供奉像微塵一樣多的諸佛（Buddha），承事供養，心中沒有絲毫虛度。你認為怎麼樣，這個人用這種佈施佛的因緣，得到的福報多不多？』
阿難（Ananda）回答說：『虛空沒有窮盡，珍寶沒有邊際，過去有眾生布施給佛七個錢，捨身之後尚且獲得轉輪王的果位，更何況現在虛空已經窮盡，佛土充滿，都用來佈施珍寶，窮盡劫數來思議都不能達到，這種福報怎麼會有邊際呢？』
佛（Buddha）告訴阿難（Ananda）：『諸佛如來說話沒有虛妄。如果有人身犯四重罪（殺、盜、淫、妄）、十波羅夷罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧，污比丘尼，不與取，邪淫，妄語，飲酒），瞬間就經歷此方他方阿鼻地獄，乃至窮盡十方無間地獄沒有不經歷的，能用一念之間將這個法門，在末劫之中開示給沒有學過的人，這個人所犯的罪障應念之間就消滅，將他所受的地獄苦因轉變成安樂國土，得到的福報超過前面佈施的人百倍千倍千萬億倍，像這樣乃至用算數譬喻都不能達到。阿難（Ananda）！如果有眾生，能誦讀這部經，能持這個咒，像我這樣廣泛地說，窮盡劫數也說不完，依照我的教言，如教奉行，直接成就菩提，沒有魔業。』
佛（Buddha）說完這部經，比丘（bhiksu）、比丘尼（bhiksuni）、優婆塞（upasaka）、優婆夷（upasika），一切世間的天人、阿修羅（asura），以及其他方世界的菩薩（bodhisattva）、二乘（聲聞、緣覺）、聖仙童子，以及初發心的大力鬼神，都非常歡喜。
【English Translation】 English version: 'Clinging to existence and non-existence' is the boundary of thought; 'clinging to annihilation and eternalism' is the boundary of action; 'pure merging into pure' returns to the boundary of consciousness. These fundamental causes of the five skandhas (form, feeling, perception, mental formations, consciousness) arise in layers, with consciousness as the root of their arising, and their cessation stemming from the elimination of form. In terms of principle, one must have sudden enlightenment, eliminating (the five skandhas) together with understanding; in terms of practice, they cannot be eliminated suddenly, but must be gradually exhausted through stages. I have already shown you the knot of the kappa cloth (a metaphor), what is unclear that you ask again? You should open up the root of this delusion in your heart and transmit it to future practitioners in the Dharma-ending Age, so that they may recognize illusion, deeply detest its arising, know that there is Nirvana, and not be attached to the Three Realms (Desire Realm, Form Realm, Formless Realm).
'Ananda! If someone were to fill all the space in the ten directions with the seven treasures, and use them to offer to as many Buddhas (Buddha) as there are dust motes, serving and making offerings without any wasted thought. What do you think, would this person gain much merit from this cause of giving to the Buddha?'
Ananda (Ananda) replied: 'Space is endless, and treasures are boundless. In the past, a sentient being gave seven coins to the Buddha, and after death, still obtained the position of a Wheel-Turning King. How much more so now, when space is exhausted, and the Buddha lands are filled, all used to give treasures. Even thinking about it for endless kalpas cannot reach it, how could this merit have any boundary?'
The Buddha (Buddha) told Ananda (Ananda): 'The words of the Buddhas and Tathagatas are without falsehood. If someone has committed the four major offenses (killing, stealing, sexual misconduct, lying) and the ten parajikas (killing father, killing mother, killing an Arhat, shedding the blood of a Buddha, creating schism in the Sangha, defiling a Bhikkhuni, taking what is not given, sexual misconduct, lying, drinking alcohol), and instantly experiences the Avici hells of this and other directions, even exhausting the uninterrupted hells of the ten directions, if they can, in a single thought, teach this Dharma-gate to those who have not learned it in the Dharma-ending Age, the karmic obstacles of this person will be eliminated in that very thought, transforming the causes of suffering in hell that they were to receive into a land of peace and happiness, and the merit gained will exceed that of the person who gave the offerings a hundred, a thousand, a million, a billion times, so much so that it cannot be reached by calculation or analogy. Ananda (Ananda)! If there are sentient beings who can recite this sutra and hold this mantra, as I have extensively explained, it cannot be exhausted even after endless kalpas. If they follow my teachings and practice accordingly, they will directly attain Bodhi without any demonic obstacles.'
After the Buddha (Buddha) finished speaking this sutra, the Bhikshus (bhiksu), Bhikshunis (bhiksuni), Upasakas (upasaka), Upasikas (upasika), all the gods and humans, Asuras (asura) in the world, as well as the Bodhisattvas (bodhisattva) from other worlds, the Two Vehicles (Sravakas and Pratyekabuddhas), the holy immortals and youths, and the newly aspiring powerful ghosts and spirits, were all greatly delighted.
作禮而去。
大佛頂萬行首楞嚴經卷第十
【現代漢語翻譯】 現代漢語譯本：行禮后離開了。
《大佛頂萬行首楞嚴經》卷第十
【English Translation】 English version: Having paid respects, he departed.
The Śūraṅgama Sūtra, Volume Ten