T19n0997_守護國界主陀羅尼經

大正藏第 19 冊 No. 0997 守護國界主陀羅尼經

No. 997

守護國界主陀羅尼經卷第一

罽賓國三藏沙門般若共牟尼室利譯

序品第一

如是我聞。一時薄伽梵住伽耶城。去城不遠菩薩樹下。與大比丘眾七千人俱。皆是大阿羅漢。諸漏已盡無復煩惱。已作所作已辦所辦。心善解脫慧善解脫。猶如大龍得宿住智。已舍重擔逮得己利。盡三有結無復後有。於一切法得真實智。深入法性到于彼岸。於法善巧從法化生。于順於違心無染著。發言和悅先意問訊。梵行清凈正念明潔。于解脫道已得圓滿。唯有阿難住于學地。復有菩薩摩訶薩八萬四千人。皆於一生當得菩提。於一切智任運深入至於源底十方諸佛常現在前。得無染著陀羅尼門。住首楞嚴諸三昧門。得大自在遊戲神通。諸解脫門。已離一切煩惱障礙。以大慈悲普覆十方一切世界。遍游法界無邊剎海。以無住相入虛空性。常勤利益一切眾生。于佛境界已得善巧。心意智慧廣大無量。猶如虛空。甚深無際猶如大海。安住不動如須彌山。無所染著猶如蓮華。內外清凈如摩尼寶。光明熾盛如镕真金。具如是等無量無邊諸功德聚。其名曰普賢菩薩摩訶薩普眼菩薩摩訶薩。普觀菩薩摩訶薩普光菩薩摩訶薩。普焰菩薩摩訶薩

【現代漢語翻譯】現代漢語譯本《守護國界主陀羅尼經》卷一

罽賓國三藏沙門般若共牟尼室利譯

序品第一

如是我聞：一時，薄伽梵（Bhagavan，世尊）住在伽耶城，離城不遠的菩提樹下。與七千大比丘眾在一起，他們都是大阿羅漢（Arhat，斷盡煩惱的聖者），諸漏已盡，沒有煩惱，已做該做的事，已完成該完成的事，心善於解脫，智慧善於解脫，猶如大龍得到宿命通，已捨棄重擔，獲得自身利益，斷盡三有（欲有、色有、無色有）的束縛，不再有後世的牽絆，對於一切法得到真實的智慧，深入法性到達彼岸，於法善於運用，從法化生，對於順境和逆境，內心都沒有染著，言語溫和喜悅，總是先問候別人，梵行清凈，正念明潔，在解脫的道路上已經得到圓滿，只有阿難（Ananda，佛陀的十大弟子之一）還住在學習的階段。還有八萬四千位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），他們都在一生中將證得菩提（Bodhi，覺悟），對於一切智慧能夠自然而然地深入到源頭，十方諸佛常常顯現在他們面前，得到沒有染著的陀羅尼門（Dharani，總持法門），安住于首楞嚴（Shurangama，勇健）等各種三昧門（Samadhi，禪定），得到大自在，能夠遊戲神通，通達各種解脫門，已經遠離一切煩惱障礙，以大慈悲普遍覆蓋十方一切世界，遍游法界無邊的剎土，以無住的相進入虛空的本性，常常勤奮地利益一切眾生，對於佛的境界已經得到善巧，心意智慧廣大無量，猶如虛空，非常深遠沒有邊際，猶如大海，安住不動猶如須彌山（Mount Sumeru，佛教中的聖山），沒有染著猶如蓮花，內外清凈猶如摩尼寶（Mani jewel，如意寶珠），光明熾盛猶如熔化的真金，具備像這樣無量無邊的各種功德聚集。他們的名字是：普賢菩薩摩訶薩（Samantabhadra Bodhisattva-Mahasattva），普眼菩薩摩訶薩，普觀菩薩摩訶薩，普光菩薩摩訶薩，普焰菩薩摩訶薩。

【English Translation】 English version The Dharani Sutra of the Lord Who Protects the Nation, Volume 1

Translated by Tripiṭaka Master Prajna and Munisri from the Kingdom of Kipin

Chapter 1: Introduction

Thus have I heard: At one time, the Bhagavan (World-Honored One) was dwelling in the city of Gaya, not far from the city, under the Bodhi tree. He was with a great assembly of seven thousand Bhikshus (monks), all of whom were great Arhats (worthy ones). Their outflows were exhausted, and they were free from afflictions. They had done what was to be done, accomplished what was to be accomplished. Their minds were well liberated, and their wisdom was well liberated. Like great dragons, they had attained the wisdom of past lives. They had relinquished their heavy burdens and attained their own benefit. They had exhausted the bonds of the three realms (desire realm, form realm, formless realm) and would have no further existence. They had attained true wisdom regarding all dharmas, deeply penetrated the nature of reality, and reached the other shore. They were skillful in the Dharma and born from the Dharma. Their minds were free from attachment to favorable or unfavorable circumstances. Their speech was harmonious and pleasant, and they always inquired after others' well-being first. Their conduct was pure, their mindfulness clear and bright. They had attained perfection on the path of liberation. Only Ananda (one of the Buddha's ten great disciples) remained in the stage of learning. There were also eighty-four thousand Bodhisattva-Mahasattvas (great Bodhisattvas), all of whom would attain Bodhi (enlightenment) in one lifetime. They effortlessly penetrated all wisdom to its source, and all Buddhas of the ten directions constantly appeared before them. They had attained the Dharani (mantra) gate of non-attachment, dwelt in the Samadhi (meditative absorption) gates of Shurangama (heroic progress), attained great freedom, and could playfully manifest supernatural powers. They had passed through all the gates of liberation and were free from all afflictions and obstacles. With great compassion, they universally covered all worlds in the ten directions. They traveled throughout the Dharma realm and the boundless oceans of lands. With a non-abiding nature, they entered the nature of emptiness. They constantly diligently benefited all sentient beings. They had attained skillfulness in the realm of the Buddha. Their minds and wisdom were vast and immeasurable, like the sky. They were profound and boundless, like the ocean. They were steadfast and immovable, like Mount Sumeru (the sacred mountain in Buddhism). They were unattached, like the lotus flower. They were pure inside and out, like a Mani jewel (wish-fulfilling jewel). Their light was blazing, like molten gold. They possessed such immeasurable and boundless accumulations of merit. Their names were: Samantabhadra Bodhisattva-Mahasattva, Universal Eye Bodhisattva-Mahasattva, Universal Observation Bodhisattva-Mahasattva, Universal Light Bodhisattva-Mahasattva, Universal Flame Bodhisattva-Mahasattva.

。勝意菩薩摩訶薩。增長意菩薩摩訶薩無邊意菩薩。方廣意菩薩廣大意菩薩。無盡意菩薩持地意菩薩。持眾生意菩薩得勝意菩薩。善分別意菩薩陀羅尼自在王菩薩。執寶炬菩薩寶印手菩薩。寶冠菩薩寶髻菩薩。寶積菩薩寶生菩薩。寶峰菩薩寶幢菩薩。金剛藏菩薩吉祥藏菩薩。無垢藏菩薩清凈藏菩薩。如來藏菩薩智藏菩薩。日藏菩薩三昧藏菩薩。蓮華藏菩薩解脫月菩薩。普月菩薩大勢至菩薩。普見菩薩蓮華眼菩薩。廣嚴眼菩薩普威儀菩薩。普端嚴菩薩普行意菩薩。智慧意菩薩法意菩薩。金剛意菩薩師子游戲菩薩。大云自在王菩薩師子威猛音菩薩。廣大深妙聲菩薩無染著菩薩。離諸垢菩薩月光焰菩薩。日光焰菩薩智光焰菩薩。智吉祥菩薩月吉祥菩薩。蓮華吉祥菩薩賢吉祥菩薩。寶吉祥菩薩妙吉祥童子菩薩。觀自在菩薩彌勒菩薩等而為上首。皆于賢劫當得菩提。與如是等菩薩摩訶薩八萬四千人。

復有無量四大王眾天。四大天王而為上首。復有無量忉利天子。釋提桓因而為上首。復有無量須夜摩天子。夜摩天王而為上首。復有無量兜率天子。兜率天王而為上首。復有無量化樂天子。妙化樂天王而為上首。復有無量他化自在天子。他化自在天王而為上首。復有日光天子滿月天子商主天子。各與無量天子眷屬俱。復有大梵

天王。與無量梵眾俱。復有凈居諸天摩醯首羅天王。各與無量眷屬俱。如是無量天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽。各與無量百千眷屬俱。復有無量比丘比丘尼優婆塞優婆夷。各與眷屬俱。如是無邊一切眾會。各至佛所頂禮佛足。退坐一而恭敬圍繞。

爾時如來處於眾會坐金剛座。威德巍巍超過一切。如須彌山出於大海。光相炳曜映奪一切。譬如朗日高昇虛空。見者清涼如秋滿月。身心寂靜如大梵王。眾所敬畏如天帝釋。具七聖寶如轉輪王。決定宣說法空無我如師子吼。光明照徹一切世界。如夜暗中而然大火。放種種光普照十方一切世界。如天摩尼及眾寶聚。無所分別降伏魔怨摧諸異見如大象王。于順於違心無垢濁如清凈池。處眾無畏猶如師子。智慧深廣無量無邊。無能至底能生一切功德寶聚猶如大海。普雨法雨潤洽一切生長成熟猶如大龍。具如是等無量功德。

爾時一切眾會一心合掌。瞻仰如來生難遭想。如來大悲慈眼普觀身光普照。當爾之時菩提樹王。于其四面各七由旬。地上虛空天龍八部。一切眾會周匝遍滿。無有微塵毛端量處而無聖眾。如來所處金剛之座高一由旬。縱廣正等各半由旬。以無量種百千萬億微妙天衣而敷其上。懸眾寶蓋垂諸網鐸眾寶繒彩以為幢幡。羅列建立周匝垂掛于座

【現代漢語翻譯】現代漢語譯本：天王和無量的梵天大眾在一起。還有凈居諸天（居住在色界凈居天的天神）和摩醯首羅天王（大自在天），各自與無量的眷屬在一起。像這樣，無量的天龍（天上的龍族）、夜叉（一種鬼神）、乾闥婆（香神或樂神）、阿修羅（一種好戰的神）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神），各自與無量的百千眷屬在一起。還有無量的比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），各自與眷屬在一起。像這樣無邊的一切眾會，各自來到佛陀所在之處，頂禮佛足，退坐在一旁，恭敬地圍繞著佛陀。

這時，如來處於眾會之中，坐在金剛座上，威德巍巍，超過一切。就像須彌山（世界的中心）出於大海。光明的相好炳然照耀，勝過一切。譬如朗朗的太陽高昇于虛空，見到的人感到清涼，如同秋天的滿月。身心寂靜，如同大梵天王。為大眾所敬畏，如同天帝釋（忉利天之主）。具足七聖寶，如同轉輪王（擁有統治世界的輪寶的國王）。決定宣說法空無我，如同獅子吼。光明照徹一切世界，如同在黑夜中點燃大火。放出種種光明，普照十方一切世界，如同天上的摩尼寶珠和眾多的寶物聚集。沒有分別心，降伏魔怨，摧毀各種不同的見解，如同大象王。對於順境和逆境，內心沒有污垢，如同清凈的池水。處於大眾之中沒有畏懼，猶如獅子。智慧深廣，無量無邊，沒有人能夠到達底端，能夠生出一切功德寶聚，猶如大海。普遍降下法雨，潤澤一切，使其生長成熟，猶如大龍。具足像這樣等等無量的功德。

這時，一切眾會一心合掌，瞻仰如來，生起難遭遇想。如來以大悲的慈眼普遍觀看，身光普遍照耀。當這個時候，菩提樹王（佛陀悟道的那棵樹），在其四面各七由旬（古印度長度單位）的範圍內，地上、虛空、天龍八部（佛教中的八類護法神），一切眾會周匝遍滿，沒有微塵或毛端大小的地方沒有聖眾。如來所處的金剛座高一由旬，縱廣正等，各半由旬。用無量種百千萬億微妙的天衣鋪在上面。懸掛著眾多的寶蓋，垂著各種網鈴，用眾多的寶物和綵帶作為幢幡，羅列建立，周匝垂掛在座上。

【English Translation】 English version: The Heavenly Kings, together with countless Brahma hosts. Also present were the Pure Abode Devas (deities residing in the Pure Abode Heavens of the Form Realm) and the Maheśvara Heavenly King (Great自在天), each with countless retinues. Likewise, countless Nāgas (dragons), Yakṣas (a type of spirit), Gandharvas (celestial musicians), Asuras (demigods), Garuḍas (mythical birds), Kinnaras (celestial musicians), and Mahoragas (serpentine deities), each with countless hundreds of thousands of attendants. Furthermore, there were countless Bhikṣus (monks), Bhikṣuṇīs (nuns), Upāsakas (laymen), and Upāsikās (laywomen), each with their retinues. Thus, all these boundless assemblies each arrived at the Buddha's location, prostrated at his feet, and respectfully withdrew to sit on one side, reverently surrounding the Buddha.

At that time, the Tathāgata (Buddha), situated within the assembly, sat upon a Vajra seat (diamond throne), his majestic virtue surpassing all. Like Mount Sumeru (the central world mountain) rising from the great ocean, his radiant marks and characteristics shone brilliantly, outshining everything. Like the bright sun ascending high in the sky, those who beheld him felt coolness, like the full moon in autumn. His body and mind were tranquil, like the Great Brahma King. He was revered and feared by all, like Indra (ruler of the gods). Possessing the seven sacred treasures, like a Cakravartin (wheel-turning king). He definitively proclaimed the emptiness of phenomena and the absence of self, like a lion's roar. His light illuminated all worlds, like a great fire kindled in the darkness of night. He emitted various kinds of light, universally illuminating the ten directions and all worlds, like a celestial Mani jewel and a collection of precious treasures. Without discrimination, he subdued demonic forces, crushed all heterodox views, like a great elephant king. In favorable and unfavorable circumstances, his mind was without defilement, like a clear and pure pond. He was fearless in the assembly, like a lion. His wisdom was profound and vast, immeasurable and boundless, with no one able to reach its bottom, capable of generating all meritorious treasures, like the great ocean. He universally rained down the Dharma rain, nourishing all, causing them to grow and mature, like a great dragon. He possessed such immeasurable merits and virtues.

At that time, all the assemblies, with one mind, joined their palms together, gazed upon the Tathāgata, and generated the thought of encountering something rare and difficult to find. The Tathāgata, with eyes of great compassion, universally observed, and his body's light universally shone. At that time, the Bodhi tree (the tree under which the Buddha attained enlightenment), for seven yojanas (an ancient Indian unit of distance) on each of its four sides, the ground, the sky, the eight classes of beings (天龍八部), all the assemblies completely filled the surroundings, with not even a speck of dust or the tip of a hair's breadth without holy beings. The Vajra seat where the Tathāgata was situated was one yojana high, and its length and width were equal, each half a yojana. It was covered with countless hundreds of thousands of millions of subtle celestial garments. Suspended were numerous jeweled canopies, hanging with various nets and bells, with numerous jeweled banners and streamers, arranged and established, hanging all around the seat.

四周。皆以金剛而為其地。平坦如掌清凈潤澤香潔柔軟。蹈則沒足舉則還復。眾生見者欣樂無厭。

爾時諸天為供養佛雨天妙花。所謂瞻博迦花阿提目多伽花婆利師迦花。曼陀羅花摩訶曼陀羅花曼殊沙花摩訶曼殊沙花。以如是等種種天花。而散佛上及諸大眾遍覆其地。微風吹動出殊妙香飄滌諸穢。忽于其地涌出無數百寶蓮華。大如車輪真金為葉。各百千萬以吠琉璃而為其莖。帝青摩尼以為其臺。阿濕摩竭磨寶以為其須。發眾妙香出過諸天。其花柔軟光凈細滑。眾生見者情無厭足。若有觸者能除熱惱身心清涼。如是皆為供養如來故現斯瑞。當爾之時去金剛座。于其四隅不近不遠。各有寶樹從地涌出。其樹各以七寶所成。樹身高聳二由旬半枝葉。周布覆一由旬。

爾時文殊師利法王子菩薩摩訶薩。于眾會中瞻仰如來處金剛座。威德特尊光明炳著。蔽于大眾逾百千日。映餘光輝一切眾會。觀無厭足發清凈心。即從座起䠒跪合掌。以妙伽他而贊佛言。

如來威容不可量　　超出人天及眾聖　譬如滿月澄空界　　一切星宿奪光暉　佛處慈悲大海中　　放百千光而照耀　譬如須彌出巨海　　諸天依住放光明　當住解脫禪定中　　自在光明照一切　譬如三千大梵主　　寂靜光超諸梵天　功德智慧以嚴心

【現代漢語翻譯】現代漢語譯本：四周都是用金剛（vajra，一種堅硬無比的物質）做成的地面，平坦如手掌，清凈潤澤，香潔柔軟。踩上去會陷下去，抬腳則恢復原狀。眾生見了都歡喜，沒有厭倦。

這時，諸天爲了供養佛陀，降下天上的美妙花朵，包括瞻博迦花（campaka，一種黃色香花），阿提目多伽花（atimuktaka，一種白色香花），婆利師迦花（varshika，一種雨季開的花），曼陀羅花（mandara，天界之花），摩訶曼陀羅花（mahamandara，大曼陀羅花），曼殊沙花（manjusha，天界之花），摩訶曼殊沙花（mahamanjusha，大曼殊沙花）。用這些種種天花，散在佛陀身上以及所有大眾身上，遍佈地面。微風吹動，散發出殊勝美妙的香氣，飄散洗滌各種污穢。忽然，在那地面上涌出無數百寶蓮花，大如車輪，真金做葉子，每一朵都有百千萬片葉子，用吠琉璃（vaiḍūrya，一種寶石，通常指青金石）做花莖，用帝青摩尼（indranila-mani，一種藍色寶石）做花臺，用阿濕摩竭磨寶（aśmagarbha，一種寶石）做花須，散發出各種美妙的香氣，勝過諸天。這些花柔軟、光亮、乾淨、細滑，眾生見了，心裡沒有厭足。如果有人觸控到這些花，能消除熱惱，使身心清涼。這些都是爲了供養如來，所以顯現這些祥瑞。

就在那時，距離金剛座（vajrasana，佛陀成道時所坐的座位）的四個角落，不近不遠的地方，各有寶樹從地裡涌出。這些樹都是用七寶所成。樹身高聳，有二由旬半（yojana，古印度長度單位）高，枝葉周布，覆蓋一由旬。

這時，文殊師利（Manjushri）法王子菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）在眾會中瞻仰如來所處的金剛座，佛陀的威德特別尊貴，光明顯著，遮蔽了大眾，勝過百千個太陽，映照得其他光輝都黯然失色，一切眾會觀看佛陀，沒有厭足，發起清凈心。隨即從座位上起身，雙膝跪地，合起手掌，用美妙的伽他（gatha，偈頌）讚頌佛陀：

『如來的威容不可衡量，超出人天以及所有聖賢。譬如滿月在澄凈的空中，一切星宿都失去光輝。佛陀安住在慈悲的大海中，放出百千光明而照耀。譬如須彌山（Sumeru，佛教宇宙觀中的聖山）出現在巨海中，諸天依靠它居住，放出光明。佛陀安住在解脫禪定中，自在的光明照耀一切。譬如三千大梵天王（Mahabrahma，色界天的統治者），寂靜的光芒超越所有梵天。功德和智慧莊嚴佛心。』

【English Translation】 English version: All around, the ground was made of vajra (vajra, an indestructible substance). It was as flat as a palm, pure, lustrous, fragrant, clean, and soft. When stepped upon, it would sink, and when the foot was lifted, it would return to its original state. Beings who saw it rejoiced and were never satiated.

At that time, the devas (devas, gods) rained down celestial flowers as offerings to the Buddha, including campaka flowers (campaka, a yellow fragrant flower), atimuktaka flowers (atimuktaka, a white fragrant flower), varshika flowers (varshika, a flower that blooms in the rainy season), mandara flowers (mandara, a celestial flower), mahamandara flowers (mahamandara, a large mandara flower), manjusha flowers (manjusha, a celestial flower), and mahamanjusha flowers (mahamanjusha, a large manjusha flower). With these various celestial flowers, they scattered them upon the Buddha and the entire assembly, covering the ground. A gentle breeze stirred, emitting a particularly wonderful fragrance, cleansing away all impurities. Suddenly, countless lotus flowers made of hundreds of treasures sprang forth from the ground, as large as chariot wheels, with leaves of pure gold, each with hundreds of thousands of leaves, stems of vaiḍūrya (vaiḍūrya, a gemstone, usually lapis lazuli), platforms of indranila-mani (indranila-mani, a blue gemstone), and stamens of aśmagarbha (aśmagarbha, a gemstone), emitting various wonderful fragrances that surpassed those of the devas. The flowers were soft, bright, clean, and smooth. Beings who saw them were never satiated. If anyone touched them, they could remove heat and vexation, bringing coolness to body and mind. All of this was manifested as an auspicious sign to offer to the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha).

At that time, at the four corners of the vajrasana (vajrasana, the seat where the Buddha attained enlightenment), neither too close nor too far, precious trees sprang forth from the ground. Each tree was made of the seven treasures. The trees stood tall, two and a half yojanas (yojana, an ancient Indian unit of distance) in height, with branches and leaves spreading to cover one yojana.

At that time, Manjushri (Manjushri), the Dharma Prince Bodhisattva-Mahasattva (bodhisattva-mahasattva, great bodhisattva), in the assembly, gazed upon the Tathagata seated on the vajrasana. The Buddha's majestic virtue was especially honored, his light brilliantly shining, obscuring the assembly, surpassing hundreds of thousands of suns, causing all other light to pale in comparison. The entire assembly gazed upon the Buddha, never satiated, and generated pure minds. Immediately, he rose from his seat, knelt down, joined his palms, and praised the Buddha with a wonderful gatha (gatha, verse):

'The Tathagata's majestic appearance is immeasurable, Surpassing humans, devas, and all sages. Like a full moon in the clear sky, All the stars lose their radiance. The Buddha dwells in the ocean of compassion, Emitting hundreds of thousands of lights that illuminate. Like Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology) rising from the great sea, The devas rely on it and emit light. The Buddha dwells in the samadhi (samadhi, meditative state) of liberation, The light of freedom illuminates all. Like the Great Brahma King (Mahabrahma, ruler of the Form Realm) of the three thousand worlds, The light of stillness surpasses all Brahmas. Merit and wisdom adorn the Buddha's mind.'

寶相嚴身光普照　如帝釋光及智慧　　超過一切忉利天　大慈悲意自莊嚴　　安立眾生於聖道　如四天王能護世　　慰喻教化諸眾生　佛日恒放法光明　　普照眾生滅邪見　譬如千日光明照　　映奪摩尼火等光　佛面圓滿相端嚴　　見者歡悅心清凈　譬如中宵圓凈月　　眾生樂見得清涼　大仙恒放智光明　　滅除一切無明暗　如夜高山大火聚　　無遠不照發光耀　佛說無我諸法空　　一切外道皆驚怖　如山窟中師子吼　　百獸聞者喪精光　佛身如镕紫金山　　光明映蔽于大眾　亦如摩尼寶光曜　　超奪一切寶光明　福德智慧方便門　　精勤一切皆善巧　遍觀世界無倫匹　　況復能過於世尊　我見大雄哀世間　　智慧大海光明照　五體投于佛足下　　踴躍歡喜難自持　我贊如來世間燈　　能生功德最勝智　以此福聚利含識　　一切速證大菩提

爾時文殊師利童子菩薩摩訶薩。說此伽他稱讚佛已。合掌恭敬瞻仰如來目不暫舍一心思惟如來所住。微妙法性甚深難入。非可見相難見難解。非是凡愚外道境界。微妙寂靜不可思議。能生諸佛無等等智不可思議。流出法界差別教法不可思議。唯有如來究盡明瞭。住無所住虛空境界。現證諸法本性清凈真實之際。得於諸佛無礙解脫

【現代漢語翻譯】現代漢語譯本　　寶相莊嚴，身光普照，如同帝釋（Indra，天神之王）的光芒和智慧，超越一切忉利天（Trāyastriṃśa，欲界六天之一）。　　以大慈悲之心自我莊嚴，使眾生安住于神聖的道路。如同四大天王（Four Heavenly Kings）能夠守護世間，慰問、開導、教化所有眾生。　　佛陀的智慧之光恒常照耀，普遍照亮眾生，滅除邪見。譬如千日的光明照耀，掩蓋、奪取摩尼（maṇi，寶珠）和火焰的光芒。　　佛陀的面容圓滿，相貌端正莊嚴，見到的人都心生歡喜，內心清凈。譬如中夜的圓滿明月，眾生樂於見到，從而獲得清涼。　　大仙（佛陀）恒常放出智慧的光明，滅除一切無明的黑暗。如同夜晚高山上的巨大火堆，無論遠近都能照亮，發出光耀。　　佛陀宣說無我，諸法皆空，一切外道都感到驚恐。如同山洞中的獅子吼叫，百獸聽到都會喪失精氣神。　　佛陀的身體如同熔化的紫金山，光明照耀，掩蓋大眾。也如同摩尼寶珠的光芒閃耀，超越、奪取一切寶物的光明。　　具備福德、智慧和方便之門，精勤努力，一切都善巧。普遍觀察整個世界，沒有誰能與佛陀相比，更何況超越世尊。　　我見到大雄（佛陀）哀憫世間，智慧如大海，光明照耀。五體投地，拜倒在佛陀的腳下，踴躍歡喜，難以自持。　　我讚歎如來是世間的明燈，能夠產生功德和最殊勝的智慧。以此福德聚集的利益，使一切眾生迅速證得大菩提（Mahābodhi，大徹大悟）。　　這時，文殊師利（Mañjuśrī）童子菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）。說完這些偈頌稱讚佛陀后，合掌恭敬地瞻仰如來，眼睛不曾片刻離開，一心思維如來所住的微妙法性，甚深難以進入，不是可以用眼見之相，難以見到，難以理解，不是凡夫愚人和外道的境界。微妙寂靜，不可思議，能夠產生諸佛無等等的智慧，不可思議。流出法界差別教法，不可思議。只有如來才能徹底明瞭，安住于無所住的虛空境界，現證諸法本性清凈的真實之際，得到諸佛無礙的解脫。

【English Translation】 English version 　　His form is adorned with splendor, his light shines universally, Like the light and wisdom of Indra (the king of gods), surpassing all the Trāyastriṃśa (one of the six heavens of desire). 　　He adorns himself with great compassion, establishing beings on the sacred path. Like the Four Heavenly Kings (Four Heavenly Kings) who can protect the world, comforting, guiding, and teaching all beings. 　　The Buddha's sun constantly emits the light of Dharma, universally illuminating beings and extinguishing wrong views. Like the light of a thousand suns shining, overshadowing the light of maṇi (jewel) and fire. 　　The Buddha's face is perfectly round, his appearance dignified and serene, Those who see him rejoice and their minds become pure. Like the full moon in the middle of the night, beings are happy to see it and gain coolness. 　　The great sage (Buddha) constantly emits the light of wisdom, extinguishing all the darkness of ignorance. Like a great fire on a high mountain at night, it shines far and wide, emitting radiance. 　　The Buddha teaches non-self and the emptiness of all dharmas, causing all non-Buddhists to be terrified. Like the roar of a lion in a mountain cave, all beasts lose their vitality upon hearing it. 　　The Buddha's body is like a mountain of molten purple gold, his light overshadowing the assembly. Also like the radiance of a maṇi jewel, surpassing and outshining the light of all treasures. 　　He possesses the doors of merit, wisdom, and skillful means, diligent in all endeavors, all of which are skillful. Looking throughout the world, there is no one comparable to him, let alone surpassing the World-Honored One. 　　I see the Great Hero (Buddha) compassionate towards the world, his wisdom like a vast ocean, his light shining. I prostrate myself with my five limbs at the Buddha's feet, leaping with joy, unable to restrain myself. 　　I praise the Tathāgata (Buddha) as the lamp of the world, capable of generating merit and the most supreme wisdom. With the benefits of this accumulation of merit, may all beings quickly attain Mahābodhi (Great Enlightenment). 　　At that time, Mañjuśrī (Mañjuśrī) , the bodhisattva-mahāsattva (bodhisattva-mahāsattva, great bodhisattva), after reciting these verses in praise of the Buddha, with palms joined respectfully gazed upon the Tathāgata, his eyes not leaving for a moment, single-mindedly contemplating the subtle Dharma-nature in which the Tathāgata dwells, which is profound and difficult to enter, not a visible form, difficult to see, difficult to understand, not the realm of ordinary fools and non-Buddhists. It is subtle, tranquil, and inconceivable, capable of generating the incomparable wisdom of all Buddhas, inconceivable. It flows forth the differentiated teachings of the Dharma-realm, inconceivable. Only the Tathāgata can thoroughly understand, dwelling in the realm of emptiness where there is no dwelling, directly realizing the true nature of all dharmas, which is pure and real, attaining the unobstructed liberation of all Buddhas.

。常住不變安樂寂靜。其身充滿一切剎土。普現一切眾生之前。入於三際平等源底。非是心識稱量境界。于無量劫思惟宣說不可窮盡。文殊師利如是審諦。微細觀察深法性已默然而住。

守護國界主經陀羅尼品第二之一

爾時世尊。常住三世平等法性而入三昧。名普隨順眾生心行。以三昧力於時會中。所應調伏一切大眾。各各見佛種種不同。所謂或有眾生見於如來相好之身。或有眾生見聲聞身。或有眾生見菩薩身。或有眾生見梵天身。或有眾生見大自在天身。或有眾生見那羅延天身。如是乃至天龍八部人非人等種種差別。其無信者都無所見。猶如生盲不見日月。其得見者隨其種類。而見其身種種威儀。隨其類音聞種種聲。隨其所樂聞種種法。隨其力能生種種解。雖隨眾生如是知見。而如來身一味無二。所謂一解脫味。猶如虛空離於一切粗細分別及無分別。亦如大地能為一切世出世間。天龍八部依持而住。生長成熟而無厭倦。又如火大能燒眾生諸煩惱薪無有厭倦。亦如風大能飄一切煩惱塵垢亦無厭倦。又如水大悉能滋長一切眾生所有善根。除煩惱熱得清涼樂亦無厭倦。

爾時世尊忽于頂上肉髻之中。膚骨毛孔放大光明。其光鮮白。復以無量百千光明而為眷屬普照世間。下至阿鼻地獄上至阿迦尼吒天。

【現代漢語翻譯】現代漢語譯本：常住不變，安樂寂靜。其身充滿一切剎土（佛土，世界）。普遍顯現在一切眾生之前，進入過去、現在、未來三際平等之源底。不是心識可以衡量的境界。即使經過無量劫思惟宣說，也無法窮盡。文殊師利（Manjushri，菩薩名）如此審慎諦聽，微細觀察甚深法性之後，默然而住。

守護國界主經陀羅尼品第二之一

爾時世尊（Bhagavan，佛）常住於三世平等法性之中，而入於三昧（Samadhi，禪定），名為普隨順眾生心行。以三昧之力，于當時的法會中，所有應該被調伏的一切大眾，各自見到佛的形象種種不同。有眾生見到如來（Tathagata，佛）具足相好之身，有眾生見到聲聞（Sravaka，聽聞佛法者）身，有眾生見到菩薩（Bodhisattva，覺悟有情）身，有眾生見到梵天（Brahma，色界天主）身，有眾生見到大自在天（Mahesvara，濕婆神）身，有眾生見到那羅延天（Narayana，毗濕奴神）身。像這樣乃至天龍八部（Devas, Nagas, etc.，八種護法神）人非人等種種差別。那些沒有信仰的人，什麼都看不見，猶如天生的盲人看不見日月。而那些得見佛身的人，隨著各自的種類，見到佛身種種威儀。隨著各自的類別之音，聽聞種種聲音。隨著各自所喜好的，聽聞種種佛法。隨著各自的力量和能力，產生種種理解。雖然隨著眾生如此知見，而如來之身只有一個味道，沒有第二個味道，所謂一解脫味。猶如虛空，遠離一切粗細分別以及沒有分別。也像大地，能夠為一切世間和出世間的天龍八部所依持而住，生長成熟而沒有厭倦。又像火大，能夠焚燒眾生諸煩惱之薪，沒有厭倦。也像風大，能夠飄散一切煩惱塵垢，也沒有厭倦。又像水大，能夠滋長一切眾生所有善根，去除煩惱之熱，得到清涼之樂，也沒有厭倦。

爾時世尊忽然從頂上的肉髻之中，膚骨毛孔放出大光明。其光鮮明潔白，又以無量百千光明作為眷屬，普遍照耀世間。下至阿鼻地獄（Avici Hell，無間地獄），上至阿迦尼吒天（Akanistha Heaven，色界頂天）。

【English Translation】 English version: Constantly abiding, unchanging, peaceful, and tranquil. His body fills all Buddha-lands (Kshetra, world). Universally appearing before all sentient beings, entering the source of equality in the three times (past, present, future). It is not a realm that can be measured by the mind. Even after thinking and speaking for countless kalpas (aeons), it cannot be exhausted. Manjushri (Bodhisattva's name) listened so carefully, subtly observed the profound Dharma-nature, and remained silent.

The Dharani Chapter of the Sutra of the Lord Who Protects the Nation, Chapter Two, Part One

At that time, the World Honored One (Bhagavan, Buddha) constantly abided in the Dharma-nature of equality in the three times, and entered Samadhi (meditative state), named 'Universally Accordant with the Minds and Actions of Sentient Beings.' By the power of Samadhi, in that assembly, all the masses who should be tamed each saw the Buddha in various different forms. Some sentient beings saw the Tathagata (Buddha) with a body adorned with auspicious marks, some saw the body of a Sravaka (one who hears the Dharma), some saw the body of a Bodhisattva (enlightening being), some saw the body of Brahma (lord of the Form Realm), some saw the body of Mahesvara (Shiva), some saw the body of Narayana (Vishnu). Thus, even the eight classes of gods and dragons (Devas, Nagas, etc., eight kinds of protective deities), humans, non-humans, and so on, saw various differences. Those without faith saw nothing at all, like a person born blind who cannot see the sun and moon. Those who could see the Buddha's body saw various majestic appearances according to their respective categories. According to the sounds of their respective categories, they heard various sounds. According to what they liked, they heard various Dharmas. According to their strength and ability, they generated various understandings. Although they knew and saw in this way according to sentient beings, the Tathagata's body had only one flavor, not a second flavor, the so-called flavor of one liberation. Like space, it is free from all coarse and fine distinctions, as well as non-distinctions. It is also like the earth, which can be relied upon by all worldly and other-worldly gods, dragons, and the eight classes, abiding, growing, and maturing without weariness. It is also like the element of fire, which can burn the firewood of all the afflictions of sentient beings without weariness. It is also like the element of wind, which can blow away all the dust of afflictions without weariness. It is also like the element of water, which can nourish all the good roots of all sentient beings, remove the heat of afflictions, and obtain cool joy without weariness.

At that time, the World Honored One suddenly emitted great light from the protuberance of flesh on the top of his head, from his skin, bones, and pores. The light was bright and white, and with immeasurable hundreds of thousands of lights as its retinue, it universally illuminated the world. Down to Avici Hell (the hell of incessant suffering), and up to Akanistha Heaven (the highest heaven in the Realm of Form).

一切所有皆同白色。其中眾生皆見一切山林河海情非情物。皆同鮮白猶如乳色。亦如雪山。又從口中放大光明如帝青色。亦以無量百千光明而為眷屬。照于東方。從金剛座東盡恒河沙世界。其中所有山河石壁草木叢林。情非情境皆帝青色。彼中眾生皆見一切如帝青色。復于右肩放大光明如镕金色。亦以無量百千光明而為眷屬。照于南方。從金剛座南盡于南方恒沙世界。其中所有皆镕金色。彼諸眾生亦見一切皆镕金色。復于背上放大光明紅頗梨色。亦以無量百千光明而為眷屬。照于西方。從金剛座西盡于西方恒沙世界。其中所有皆紅頗梨色。彼中眾生亦見一切皆頗梨色。復於左肩放五色光。所謂青黃赤白及於綠色。亦以無量百千光明而為眷屬。照於此方。從金剛座北盡于北方恒沙世界。其中所有悉皆五色。彼中眾生亦見一切皆具五色。如是所照一切世界。一一下至阿鼻地獄。上至阿迦尼吒天照諸世界。作佛事已收光歸本。其白色光還從上下。來至佛所右繞如來。經三匝已從佛頂入。帝青色光還從東方。來至佛所右繞三匝從佛口入。镕金色光還從南方。來至佛所右繞三匝入佛右肩。紅頗梨色光還從西方。來至佛所右繞三匝入如來背。五色光明還從北方。來至佛所右繞三匝入佛左肩。雖此光明展照還收。而如來身體無增減。

【現代漢語翻譯】現代漢語譯本：一切所有都變成白色。其中的眾生都能看見所有的山林、河流、海洋以及有情無情之物，都呈現出鮮亮的白色，如同乳汁的顏色，也像雪山一樣。又從佛的口中放出像帝青色（深藍色）的光明，也以無量百千的光明作為眷屬，照耀東方。從金剛座（佛陀成道之處）向東直到恒河沙數的世界，其中所有的山河、石壁、草木叢林，有情無情的境界都變成帝青色。那裡的眾生都看見一切都像帝青色。又從佛的右肩放出像熔化的金色一樣的光明，也以無量百千的光明作為眷屬，照耀南方。從金剛座向南直到南方的恒河沙數世界，其中所有的一切都變成熔金色。那些眾生也看見一切都變成熔金色。又從佛的背上放出像紅色頗梨（紅色水晶）一樣的光明，也以無量百千的光明作為眷屬，照耀西方。從金剛座向西直到西方的恒河沙數世界，其中所有的一切都變成紅色頗梨色。那裡的眾生也看見一切都變成頗梨色。又從佛的左肩放出五種顏色的光芒，分別是青色、黃色、赤色、白色以及綠色，也以無量百千的光明作為眷屬，照耀北方。從金剛座向北直到北方的恒河沙數世界，其中所有的一切都變成五種顏色。那裡的眾生也看見一切都具有五種顏色。像這樣所照耀的一切世界，從最下面的阿鼻地獄（八大地獄中最苦之處）向上直到阿迦尼吒天（色界頂層天）照耀各個世界。完成佛事之後，收回光明回到本源。那白色的光芒從上下方，來到佛的處所，向右圍繞如來，經過三圈之後從佛的頭頂進入。帝青色的光芒從東方，來到佛的處所，向右圍繞三圈從佛的口中進入。熔金色的光芒從南方，來到佛的處所，向右圍繞三圈進入佛的右肩。紅色頗梨色的光芒從西方，來到佛的處所，向右圍繞三圈進入如來的背部。五種顏色的光芒從北方，來到佛的處所，向右圍繞三圈進入佛的左肩。雖然這些光明展開照耀又收回，但是如來的身體並沒有因此而增加或減少。

【English Translation】 English version: Everything becomes the same white color. The beings within all see all the mountains, forests, rivers, seas, sentient and non-sentient things, all appearing bright white, like the color of milk, and also like a snow mountain. Then, from the mouth, a great light like '帝青色' (dì qīng sè, lapis lazuli blue) is emitted, also with immeasurable hundreds of thousands of lights as its retinue, illuminating the east. From the '金剛座' (jīng gāng zuò, Vajra Seat, the place where the Buddha attained enlightenment) eastward to the number of Ganges sands worlds, all the mountains, rivers, stone walls, grass, trees, and forests, sentient and non-sentient realms within, all become '帝青色' (dì qīng sè, lapis lazuli blue). The beings in those worlds all see everything as '帝青色' (dì qīng sè, lapis lazuli blue). Again, from the right shoulder, a great light like molten gold is emitted, also with immeasurable hundreds of thousands of lights as its retinue, illuminating the south. From the '金剛座' (jīng gāng zuò, Vajra Seat) southward to the number of Ganges sands worlds in the south, everything within becomes molten gold. Those beings also see everything as molten gold. Again, from the back, a great light like red '頗梨' (pō lí, crystal) is emitted, also with immeasurable hundreds of thousands of lights as its retinue, illuminating the west. From the '金剛座' (jīng gāng zuò, Vajra Seat) westward to the number of Ganges sands worlds in the west, everything within becomes red '頗梨' (pō lí, crystal) color. The beings in those worlds also see everything as '頗梨' (pō lí, crystal) color. Again, from the left shoulder, five-colored lights are emitted, namely blue, yellow, red, white, and green, also with immeasurable hundreds of thousands of lights as its retinue, illuminating the north. From the '金剛座' (jīng gāng zuò, Vajra Seat) northward to the number of Ganges sands worlds in the north, everything within becomes five colors. The beings in those worlds also see everything as having five colors. Thus, all the worlds illuminated, from the lowest '阿鼻地獄' (Ā bí dì yù, Avici Hell, the hell of incessant suffering) up to the '阿迦尼吒天' (Ā jiā ní zhà tiān, Akanistha Heaven, the highest heaven in the Realm of Form), illuminate all the worlds. Having completed the Buddha's work, the lights are withdrawn back to their origin. The white light returns from above and below, comes to the Buddha's place, circumambulates the Tathagata to the right three times, and enters from the Buddha's crown. The '帝青色' (dì qīng sè, lapis lazuli blue) light returns from the east, comes to the Buddha's place, circumambulates three times to the right, and enters from the Buddha's mouth. The molten gold light returns from the south, comes to the Buddha's place, circumambulates three times to the right, and enters the Buddha's right shoulder. The red '頗梨' (pō lí, crystal) light returns from the west, comes to the Buddha's place, circumambulates three times to the right, and enters the Tathagata's back. The five-colored lights return from the north, come to the Buddha's place, circumambulates three times to the right, and enters the Buddha's left shoulder. Although these lights are extended, illuminated, and then withdrawn, the Tathagata's body does not increase or decrease.

譬如月光遍照虛空無有增減。亦如油水及以融酥。投沙聚中亦無增減。又如雪山騰出浮雲遍滿虛空須臾卷攝還歸雪山纖毫無跡。爾其雪山體無增減。

爾時世尊復入三昧。而此三昧無有名字。無言無說不可思議。即一切智智諸佛境界。入三昧已。時此大地六種震動。所謂東涌西沒西涌東沒南涌北沒北涌南沒中涌邊沒邊涌中沒。

爾時會中有一菩薩摩訶薩。名一切法自在王。承佛神力即從座起。整身威儀偏袒右肩。頂禮佛足䠒跪合掌。而白佛言世尊何因何緣。放大光明地六震動。

爾時佛告一切法自在王菩薩言。善哉善哉善男子。汝今善能啓發斯問。吾當為汝分別解說。善男子有四因緣放斯光明大地震動。何等為四。一者三世諸佛皆因入此勝三昧故。得阿耨多羅三藐三菩提。我亦如是三無數劫具修諸度。六年苦行不證菩提。由入此定便得無上正等菩提。以是因緣故現斯瑞。二者由此三昧既無言說。體性寂滅不可宣示。欲以方便善巧力故為眾生說。故現斯瑞。三者我昔於此菩提樹下。得是三昧成等正覺。為報恩故今於是處說此三昧。三世諸佛亦復如是。皆於此處說此三昧。故現斯瑞。四者欲為十方恒沙世界。無數諸來菩薩摩訶薩。及摩伽陀國主阿阇世王。比丘比丘尼優婆塞優婆夷。天龍夜叉。此諸眾會

【現代漢語翻譯】現代漢語譯本：譬如月光遍照虛空，不會因為照耀的範圍而有所增減。又如油、水以及融化的酥油，投入沙堆中也不會有所增減。又如雪山騰起浮雲，遍滿虛空，須臾之間又捲收回去，迴歸雪山，不留絲毫痕跡。而雪山本體並沒有因此而增減。

爾時，世尊再次進入三昧（Samadhi，禪定）。而此三昧沒有名字，無法用言語表達，不可思議，是唯有具備一切智慧的諸佛才能達到的境界。進入三昧后，此時大地發生六種震動，即東方涌起西方陷落，西方涌起東方陷落，南方涌起北方陷落，北方涌起南方陷落，中央涌起邊緣陷落，邊緣涌起中央陷落。

爾時，法會上有一位菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩），名為一切法自在王（Sarvadharma-iśvara-rāja）。承蒙佛的神力，即從座位上站起，整理好儀容，袒露右肩，頂禮佛足，跪地合掌，向佛稟告說：『世尊，是何原因，是何緣故，放出大光明，使大地發生六種震動？』

爾時，佛告訴一切法自在王菩薩說：『善哉！善哉！善男子，你現在能夠很好地啓發這個問題。我將為你分別解說。善男子，有四種因緣，放出這種光明，使大地發生震動。是哪四種呢？第一，三世（過去、現在、未來）諸佛都是因為進入這種殊勝的三昧的緣故，才證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。我也是這樣，經歷了無數劫的修行，具足修習各種波羅蜜（Pāramitā，度，到彼岸），六年苦行卻未能證得菩提（Bodhi，覺悟）。因為進入這種禪定，才證得無上正等菩提。因為這個因緣，所以顯現這種祥瑞。第二，因為這種三昧既沒有言語可以描述，其體性寂靜滅絕，無法宣示，所以想用方便善巧的力量為眾生解說，所以顯現這種祥瑞。第三，我過去在這菩提樹下，得到這種三昧，成就正等正覺。爲了報答恩德，現在在這裡宣說這種三昧。三世諸佛也是這樣，都在這裡宣說這種三昧，所以顯現這種祥瑞。第四，想要為十方恒河沙數世界，無數前來的菩薩摩訶薩，以及摩伽陀國（Magadha）的國王阿阇世王（Ajātaśatru），比丘（Bhikṣu，出家男眾），比丘尼（Bhikṣuṇī，出家女眾），優婆塞（Upāsaka，在家男眾），優婆夷（Upāsikā，在家女眾），天（Deva），龍（Nāga），夜叉（Yakṣa），這些大眾。』

【English Translation】 English version: For example, the moonlight shines everywhere in the empty sky without increasing or decreasing. It is also like oil, water, and melted ghee. When poured into a pile of sand, there is no increase or decrease. It is also like clouds rising from a snow mountain, filling the empty sky, and then quickly retracting and returning to the snow mountain without leaving a trace. Yet the snow mountain itself does not increase or decrease.

At that time, the World Honored One again entered Samadhi (Samadhi, meditative absorption). This Samadhi has no name, is beyond words, and is inconceivable. It is the realm of all Buddhas who possess all-knowing wisdom. After entering Samadhi, the great earth shook in six ways: the east rose while the west sank, the west rose while the east sank, the south rose while the north sank, the north rose while the south sank, the center rose while the edges sank, and the edges rose while the center sank.

At that time, in the assembly, there was a Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva, great Bodhisattva) named Sarvadharma-iśvara-rāja (Sarvadharma-iśvara-rāja, King of Sovereignty over All Dharmas). Receiving the Buddha's spiritual power, he immediately rose from his seat, arranged his robes, bared his right shoulder, prostrated at the Buddha's feet, knelt down, joined his palms, and said to the Buddha, 'World Honored One, what is the cause, what is the reason, for emitting great light and causing the earth to shake in six ways?'

At that time, the Buddha said to the Bodhisattva Sarvadharma-iśvara-rāja, 'Excellent! Excellent! Good man, you are now able to skillfully raise this question. I will explain it to you in detail. Good man, there are four causes and conditions for emitting this light and causing the great earth to shake. What are the four? First, all Buddhas of the three times (past, present, and future) attain Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed, right and perfect enlightenment) because they enter this supreme Samadhi. I am also the same. After countless kalpas of cultivation, perfecting the various Pāramitās (Pāramitā, perfections, going to the other shore), and practicing asceticism for six years without attaining Bodhi (Bodhi, enlightenment), I attained unsurpassed, right and perfect enlightenment by entering this Samadhi. Because of this cause and condition, this auspicious sign is manifested. Second, because this Samadhi is beyond words, its nature is quiescent and extinct, and it cannot be declared, I wish to speak about it to sentient beings through the power of skillful means, so this auspicious sign is manifested. Third, in the past, under this Bodhi tree, I attained this Samadhi and achieved perfect enlightenment. To repay the kindness, I am now speaking about this Samadhi in this place. The Buddhas of the three times are also the same; they all speak about this Samadhi in this place, so this auspicious sign is manifested. Fourth, I wish to benefit the countless Bodhisattva-Mahāsattvas from the ten directions, as numerous as the sands of the Ganges, who have come here, as well as King Ajātaśatru (Ajātaśatru) of Magadha (Magadha), Bhikṣus (Bhikṣu, monks), Bhikṣuṇīs (Bhikṣuṇī, nuns), Upāsakas (Upāsaka, laymen), Upāsikās (Upāsikā, laywomen), Devas (Deva, gods), Nāgas (Nāga, dragons), Yakṣas (Yakṣa, spirits), and all those assembled here.'

及與法界一切眾生。說此三昧。以是因緣故現斯瑞。

爾時大眾聞此說已。踴躍歡喜身心清涼。悲感欣慕不能自持。譬如有人毒箭中心。更無所思唯思良醫。拔除毒箭令我安樂。諸菩薩眾亦復如是。不思議法唯希如來說此三昧。拔諸有情生死大夜。無明黑暗無所知見。破諸煩惱開正法眼得智光明。時此眾會雖生此念。佛威德故不敢咨問。

爾時一切法自在王菩薩摩訶薩。承佛神力。五體投地頂禮佛足。䠒跪合掌而白佛言。世尊彼不可思議一切智智諸佛境界三昧。為以何法而為其因。復以何法而為根本。云何修習云何究竟。

爾時世尊告一切法自在王菩薩摩訶薩言。善哉善哉善男子。汝今善能咨問斯義。于未來世多所利益多所安樂一切眾生。諦聽諦聽善思念之當爲汝說。善男子此深三昧。以菩提心而為其因。以大慈悲而為根本。方便修習無上菩提以為究竟。善男子此中何者名為菩提。善男子欲知菩提當了自心。若了自心即了菩提。何以故心與菩提真實之相。畢竟推求俱不可得。同於虛空故。菩提相即虛空相。是故菩提無所證相無能證相。亦無能所契合之相。何以故菩提畢竟無諸相故。善男子以一切法即虛空相。是故菩提畢竟無相。

爾時一切法自在王菩薩。復白佛言。世尊若此菩提相同虛空。

【現代漢語翻譯】現代漢語譯本：以及與法界一切眾生，宣說此三昧（Samadhi，一種精神集中狀態）。因為這個因緣，所以顯現這種吉祥的徵兆。

當時，大眾聽了這些話后，都感到歡欣鼓舞，身心清涼。他們悲傷、感動、欣喜、仰慕，無法控制自己的情緒。就像有人被毒箭射中，心中不再想其他事情，只想著找到良醫，拔除毒箭，讓自己得到安樂。諸位菩薩也是這樣，對於不可思議的佛法，只希望如來說出這種三昧，拔除所有眾生的生死大夜，以及無明（ignorance）的黑暗，使他們不再無所知見，破除各種煩惱，開啟正法之眼，獲得智慧光明。當時，在場的眾人雖然心中有這些想法，但因為佛的威德，所以不敢直接詢問。

當時，一切法自在王菩薩摩訶薩（Sarva-dharma-svāmī-rāja-bodhisattva-mahāsattva，一位偉大的菩薩），憑藉佛的神力，五體投地，頂禮佛足，然後跪著合掌，對佛說：『世尊，那不可思議的一切智智（Sarvajñātājñāna，對一切事物無礙的知識）諸佛境界三昧，是以什麼法作為它的原因？又以什麼法作為它的根本？應該如何修習？如何才能達到究竟？』

當時，世尊告訴一切法自在王菩薩摩訶薩說：『很好，很好，善男子！你現在能夠很好地詢問這個意義，在未來世將利益很多眾生，給他們帶來很多安樂。仔細聽，仔細聽，好好思考，我會為你解說。善男子，這種深奧的三昧，以菩提心（Bodhicitta，覺悟之心）作為它的原因，以大慈悲（Mahākaruṇā，偉大的慈悲）作為它的根本，以方便修習無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）作為它的究竟。善男子，這裡面什麼叫做菩提呢？善男子，想要了解菩提，應當瞭解自己的心。如果瞭解了自己的心，就瞭解了菩提。為什麼呢？因為心與菩提的真實之相，無論如何推求，都是無法得到的，就像虛空一樣。所以，菩提之相就是虛空之相。因此，菩提沒有所證之相，也沒有能證之相，也沒有能證和所證契合之相。為什麼呢？因為菩提畢竟沒有任何相。善男子，因為一切法就是虛空之相，所以菩提畢竟沒有相。』

當時，一切法自在王菩薩又對佛說：『世尊，如果這菩提之相與虛空相同，……』

【English Translation】 English version: And together with all sentient beings in the Dharma Realm, he preached this Samadhi (a state of mental concentration). It is because of this cause and condition that this auspicious sign appears.

At that time, the assembly, upon hearing these words, rejoiced and felt refreshed in body and mind. They were filled with sorrow, emotion, joy, and admiration, unable to control themselves. It was like someone struck by a poisoned arrow, who thinks of nothing else but finding a good doctor to remove the arrow and bring them peace. The Bodhisattvas were the same, hoping that the Thus Come One would speak of this inconceivable Dharma, this Samadhi, to deliver all sentient beings from the great night of birth and death, the darkness of ignorance, so that they would no longer be without knowledge and vision, break through all afflictions, open the eye of the Proper Dharma, and attain the light of wisdom. At that time, although the assembly had these thoughts, they did not dare to inquire directly because of the Buddha's majestic virtue.

At that time, the Bodhisattva-Mahasattva Sarva-dharma-svāmī-rāja (King of All Dharmas, Lord of Freedom) relying on the Buddha's spiritual power, prostrated himself with his five limbs touching the ground, paid homage to the Buddha's feet, knelt with his palms together, and said to the Buddha: 'World Honored One, what Dharma is the cause of that inconceivable Samadhi of the realm of the Buddhas' Sarvajñātājñāna (All-Knowing Wisdom)? And what Dharma is its root? How should it be cultivated? How can it be ultimately attained?'

At that time, the World Honored One said to the Bodhisattva-Mahasattva Sarva-dharma-svāmī-rāja: 'Excellent, excellent, good man! You are now able to inquire well into this meaning, which will greatly benefit and bring much peace and happiness to all sentient beings in the future. Listen carefully, listen carefully, and contemplate it well, and I will explain it to you. Good man, this profound Samadhi has Bodhicitta (the mind of enlightenment) as its cause, Mahākaruṇā (great compassion) as its root, and the skillful cultivation of Anuttara-samyak-sambodhi (unsurpassed complete and perfect enlightenment) as its ultimate attainment. Good man, what is called Bodhi here? Good man, if you wish to know Bodhi, you should understand your own mind. If you understand your own mind, you understand Bodhi. Why? Because the true nature of mind and Bodhi cannot be found no matter how much you seek, just like empty space. Therefore, the characteristic of Bodhi is the characteristic of empty space. Therefore, Bodhi has no characteristic of being attained, no characteristic of being able to attain, and no characteristic of the union of the attainable and the attainer. Why? Because Bodhi ultimately has no characteristics. Good man, because all Dharmas are the characteristic of empty space, therefore Bodhi ultimately has no characteristics.'

At that time, the Bodhisattva Sarva-dharma-svāmī-rāja again said to the Buddha: 'World Honored One, if this characteristic of Bodhi is the same as empty space, ...'

一切智體當何所求。云何證得菩提現前。一切智智當於何生。

佛告一切法自在王菩薩言。善男子一切智體當於心求。一切智智及與菩提。從心而生。何以故心之實性本清凈故。善男子此心之性。不在內不在外不在中間。善男子一切如來說此心相。非青非黃非赤非白。非紅非紫亦非金色。非長非短非圓非方。非明非暗非男非女。非非男女亦復非是亦男亦女。善男子此心非欲界性非色界性非無色界性。非天非龍非夜叉非乾闥婆。非阿修羅非迦樓羅非緊那羅非摩睺羅伽。人非人等一切同類。善男子此心不住于眼。亦復不住耳鼻舌身意。於三世中亦不可見。何以故此心同於虛空相故。以是義故遠離一切粗細分別。何以故此虛空性即心性故。如其心性即菩提性。如菩提性即陀羅尼性。善男子是故此心虛空菩提陀羅尼。性無二無二分無別無斷。如是一切皆以大慈大悲而為根本。方便波羅蜜之所攝受。善男子是故當知。我今於此諸菩薩等大眾之中。說如是法。為凈廣大菩提心故。為令一切了自心故。是故一切法自在王。若有善男子善女人。欲知菩提真實性者。當了自心。如其心性即菩提性。云何而能了知心性。謂此心性於一切相。若形若顯若複色蘊受想行識。若複色塵聲香味觸。若有執受若無執受。若十二入若十八界。如是

【現代漢語翻譯】現代漢語譯本：一切智慧的本體應當從哪裡尋求？如何才能證得菩提，使其顯現在眼前？一切種智（Sarvajnatajnana）應當在哪裡產生？

佛告訴一切法自在王菩薩說：『善男子，一切智慧的本體應當在心中尋求。一切種智以及菩提，都是從心中產生。為什麼呢？因為心的真實本性本來就是清凈的。善男子，這心的本性，不在內，不在外，也不在中間。善男子，一切如來都說這心的相狀，不是青色，不是黃色，不是紅色，不是白色，不是紅紫色，也不是金色，不是長，不是短，不是圓，不是方，不是明亮，不是黑暗，不是男，不是女，不是非男非女，也不是既是男又是女。善男子，這心不是欲界（Kamadhatu）的性質，不是色界（Rupadhatu）的性質，不是無色界（Arupadhatu）的性質，不是天，不是龍，不是夜叉（Yaksa），不是乾闥婆（Gandharva），不是阿修羅（Asura），不是迦樓羅（Garuda），不是緊那羅（Kinnara），不是摩睺羅伽（Mahoraga），也不是人或非人等一切同類。善男子，這心不住在眼，也不住在耳、鼻、舌、身、意。在過去、現在、未來三世中也是不可見的。為什麼呢？因為這心如同虛空的相狀。因為這個緣故，遠離一切粗細的分別。為什麼呢？因為這虛空的本性就是心的本性。如同心的本性就是菩提的本性。如同菩提的本性就是陀羅尼（Dharani）的本性。』

『善男子，因此這心、虛空、菩提、陀羅尼，其本性沒有二，沒有二分，沒有差別，沒有斷絕。像這樣的一切都以大慈大悲作為根本，被方便波羅蜜（Upaya-paramita）所攝受。善男子，因此應當知道，我現在在這諸菩薩等大眾之中，說這樣的法，是爲了清凈廣大的菩提心，爲了讓一切眾生了解自己的心。因此一切法自在王，如果有善男子、善女人，想要知道菩提真實的本性，應當瞭解自己的心。如同心的本性就是菩提的本性。要如何才能瞭解心的本性呢？就是說這心的本性對於一切相，無論是形狀，無論是顯現，無論是色蘊（Rupaskandha）、受蘊（Vedanaskandha）、想蘊（Samjnaskandha）、行蘊（Samskaraskandha）、識蘊（Vijnanaskandha），無論是色塵（Rupa-dhatu）、聲塵（Sabda-dhatu）、香塵（Gandha-dhatu）、味塵（Rasa-dhatu）、觸塵（Sparsa-dhatu），無論是有執受還是沒有執受，無論是十二入（Dvadasha-ayatana），無論是十八界（Astadasa-dhatu），像這樣……』

【English Translation】 English version: Where should the essence of all wisdom be sought? How can one realize Bodhi and make it manifest? Where does the all-knowing wisdom (Sarvajnatajnana) arise?

The Buddha said to the Bodhisattva All-Dharma-Sovereign-King: 'Good man, the essence of all wisdom should be sought in the mind. All-knowing wisdom and Bodhi arise from the mind. Why? Because the true nature of the mind is originally pure. Good man, this nature of the mind is not within, not without, and not in between. Good man, all Tathagatas say that the appearance of this mind is neither blue, nor yellow, nor red, nor white, nor crimson, nor purple, nor golden. It is neither long, nor short, neither round, nor square, neither bright, nor dark, neither male, nor female, neither non-male nor non-female, nor both male and female. Good man, this mind is not of the nature of the Desire Realm (Kamadhatu), not of the nature of the Form Realm (Rupadhatu), not of the nature of the Formless Realm (Arupadhatu). It is not a Deva, not a Naga, not a Yaksha, not a Gandharva, not an Asura, not a Garuda, not a Kinnara, not a Mahoraga, nor any of the same kind, whether human or non-human. Good man, this mind does not dwell in the eye, nor does it dwell in the ear, nose, tongue, body, or mind. It is also invisible in the three times (past, present, and future). Why? Because this mind is like the nature of space. For this reason, it is far from all coarse and subtle distinctions. Why? Because this nature of space is the nature of the mind. As the nature of the mind is the nature of Bodhi. As the nature of Bodhi is the nature of Dharani.'

'Good man, therefore, this mind, space, Bodhi, and Dharani, their nature is without duality, without division, without difference, without cessation. All of this is rooted in great loving-kindness and great compassion, and is embraced by the perfection of skillful means (Upaya-paramita). Good man, therefore, you should know that I am now speaking this Dharma in this great assembly of Bodhisattvas, for the sake of purifying the vast Bodhi-mind, and for enabling all beings to understand their own minds. Therefore, All-Dharma-Sovereign-King, if there are good men or good women who wish to know the true nature of Bodhi, they should understand their own minds. As the nature of the mind is the nature of Bodhi. How can one understand the nature of the mind? That is to say, this nature of the mind, with respect to all appearances, whether form, whether manifestation, whether the aggregates of form (Rupaskandha), feeling (Vedanaskandha), perception (Samjnaskandha), mental formations (Samskaraskandha), and consciousness (Vijnanaskandha), whether the sense objects of form (Rupa-dhatu), sound (Sabda-dhatu), smell (Gandha-dhatu), taste (Rasa-dhatu), and touch (Sparsa-dhatu), whether with or without attachment, whether the twelve entrances (Dvadasha-ayatana), whether the eighteen realms (Astadasa-dhatu), like this...'

等法觀察推求竟不可得。善男子若諸菩薩如是了知。即得成就第一清凈法光明門。住此門已。任運得此不可思議一切智智諸佛境界甚深三昧。菩薩獲得此三昧已。與一切佛平等平等。及得一切眾生語言陀羅尼三昧。復得隨順諸眾生心陀羅尼門。常能無間利益眾生。于無為界具足圓滿。遠離斷常六十二等一切邪見。正見圓明。善男子若諸菩薩住是三昧。一切佛法不作功用任運成就。善男子我今略說。若有能住此三昧者。無量無邊無數功德皆悉圓滿。

爾時一切法自在王菩薩。復白佛言世尊。如佛所說如虛空性即是心性。如於心性即菩提性。如菩提性即陀羅尼性。其虛空性心性菩提性陀羅尼性。無二無別者。如是之義甚深甚深。難可通達難得趣入。不可思議超過心地。非是凡愚劣解所知。於此會中有二種人。一者滿足菩薩位人。則得利益。二者未得成就菩薩功德。謂摩伽陀國主阿阇世王。及比丘比丘尼優婆塞優婆夷等無量眾生。則無利益。此諸凡愚猶如生盲不見燈光。又如聾人不聞細語。如砂鹵地不生蓮華。世尊如有國王大臣長者。于饑儉世食眾甘美天諸珍膳。升高樓閣告于無量飢餓眾生作如是言。我食如是種種上味。雖作是言于諸饑人都無所益。今佛所說於此眾會。未成就者亦復如是都無利益。

爾時佛告

【現代漢語翻譯】現代漢語譯本：觀察和推求一切法，最終都是不可得的。善男子，如果菩薩們能夠這樣了知，就能成就第一清凈法光明門。安住於此門之後，自然而然地獲得這種不可思議的一切智智諸佛境界的甚深三昧。菩薩獲得這種三昧之後，就與一切佛平等無二，並且獲得一切眾生語言陀羅尼（Dharani，總持）三昧。又獲得隨順眾生心意的陀羅尼門，常常能夠無間斷地利益眾生，在無為的境界中具足圓滿，遠離斷見、常見以及六十二種邪見，正見圓滿光明。善男子，如果菩薩安住于這種三昧，一切佛法不用刻意作為，自然而然就能成就。善男子，我現在簡略地說，如果有人能夠安住于這種三昧，無量無邊無數的功德都能夠圓滿。

這時，一切法自在王菩薩（Sarvadharma-isvara-raja Bodhisattva）又對佛說：『世尊，如佛所說，如虛空的體性就是心性，如心性就是菩提（Bodhi，覺悟）性，如菩提性就是陀羅尼性，虛空性、心性、菩提性、陀羅尼性，沒有兩種差別。』這樣的意義非常深奧，難以通達，難以進入，不可思議，超過了心地的範圍，不是凡夫愚鈍的理解所能知道的。在這個法會中有兩種人，一種是滿足菩薩位的人，就能得到利益；另一種是未得到成就菩薩功德的人，比如摩伽陀國（Magadha）的國王阿阇世王（Ajatasatru），以及比丘（Bhiksu，出家男眾）、比丘尼（Bhiksuni，出家女眾）、優婆塞（Upasaka，在家男眾）、優婆夷（Upasika，在家女眾）等無量眾生，就沒有利益。這些凡夫愚人就像天生的盲人看不見燈光，又像聾子聽不見細微的聲音，如同砂石鹽堿地不能生長蓮花。世尊，如有國王、大臣、長者，在饑荒的年代食用各種甘美珍貴的食物，登上高樓，告訴無量飢餓的眾生說：『我吃的是這樣種種上等的美味。』雖然這樣說，對於那些飢餓的人都沒有益處。現在佛所說的法，對於這個法會中未成就的人也是這樣，都沒有利益。

這時，佛告訴

【English Translation】 English version: Observing and investigating all dharmas, ultimately they are unattainable. Good man, if the Bodhisattvas understand this way, they will achieve the first pure Dharma Light Gate. Abiding in this gate, they will naturally attain the inconceivable Samadhi of the All-Knowing Wisdom of all Buddhas. Having attained this Samadhi, the Bodhisattvas are equal to all Buddhas, and they obtain the Dharani (總持) Samadhi of the languages of all beings. Furthermore, they obtain the Dharani Gate that accords with the minds of all beings, and they are constantly able to benefit beings without interruption, fully perfecting themselves in the realm of non-action, and staying away from all heretical views such as annihilationism, eternalism, and the sixty-two views. Their right view is complete and bright. Good man, if the Bodhisattvas abide in this Samadhi, all Buddha-dharmas will be accomplished naturally without any effort. Good man, I will now speak briefly. If anyone can abide in this Samadhi, immeasurable, boundless, and countless merits will be completely fulfilled.

At that time, the Bodhisattva Sarvadharma-isvara-raja (一切法自在王菩薩) said to the Buddha, 'World Honored One, as the Buddha said, the nature of emptiness is the nature of mind, as the nature of mind is the nature of Bodhi (菩提，覺悟), as the nature of Bodhi is the nature of Dharani, the nature of emptiness, the nature of mind, the nature of Bodhi, and the nature of Dharani are not two different things.' Such meaning is very profound, difficult to understand, difficult to enter, inconceivable, beyond the scope of the mind, and cannot be known by the understanding of ordinary fools. In this assembly, there are two kinds of people. One is those who have fulfilled the Bodhisattva position, and they will benefit. The other is those who have not attained the merits of a Bodhisattva, such as King Ajatasatru (阿阇世王) of Magadha (摩伽陀國), and countless beings such as Bhiksus (比丘，出家男眾), Bhiksunis (比丘尼，出家女眾), Upasakas (優婆塞，在家男眾), and Upasikas (優婆夷，在家女眾), and they will not benefit. These ordinary fools are like the blind who cannot see the light, or like the deaf who cannot hear subtle sounds, like barren land that cannot grow lotus flowers. World Honored One, if a king, minister, or elder eats all kinds of delicious and precious foods in a time of famine, ascends to a high building, and tells the countless hungry beings, 'I am eating such and such superior delicacies,' although he says this, it is of no benefit to the hungry people. Now, the Dharma spoken by the Buddha is the same for those who have not attained enlightenment in this assembly, it is of no benefit at all.'

At that time, the Buddha told

一切法自在王菩薩言。善哉善哉善男子。善能咨問如是深法。多所利樂一切眾生。諦聽諦聽善思念之。吾當為汝及此眾會。以諸方便示教汝等。令汝得解不可思議一切智智諸佛境界甚深三昧。善男子若諸佛子。欲得成就阿耨多羅三藐三菩提者。若欲善能知自心者。若有欲以大慈悲手于生死泥拔眾生者。應先發起大慈悲心。普為眾生歸依三寶。受菩薩戒發菩提心。至誠懺悔作如是言。唯愿十方一切諸佛。及與住地得金剛智諸大菩薩。當證知我當憶念我。我某甲等發菩提心未住妙道。今將身命歸依十方一切三寶。唯愿諸佛諸大菩薩。起慈悲心哀愍攝受。我某甲等自從無始流轉已來。處在三界生死輪中沉溺惡趣。入苦籠檻顛墜諸惡。無明羅剎有大力勢。諸煩惱怨長夜逼迫。無主無救無歸無依。無有所趣無有教導。住于邪見險惡道中。趣向生死背舍涅槃。入三惡道不能自出。墮于險惡廣大深坑。追逐惡友隨順惡教。遠離一切諸善知識。都不覺知。何者為損何者為益。何者是善何者是惡。為不善法系著不捨。棄背一切三乘聖人。長夜常為生老病死憂悲苦惱種種惑業之所羅網。憂迫恐怖恒失本心自性寂靜。遠離種種三摩地門陀羅尼門。諸地諸忍般若波羅蜜多甚深住處。亦復遠離慈悲喜捨諸菩薩戒。四無礙智六通。十力四無所畏無忘

失法無住涅槃。一切隨眠我身具足。一切功德我身空無。七菩提分八聖道分。如是等法百千萬種悉皆遠離。無數苦惱障礙留難恒所惱害。唯愿諸佛諸大菩薩。起大慈悲哀愍護念。與我為主為救為歸為依為趣。愿令我等速得圓滿大菩提道。及於無量菩提眷屬。如來十力四無所畏四無礙解。十八不共四攝三昧。解脫總持六通諸度福德智慧。如是一切諸功德海。愿令我等皆得滿足。又復十方一切諸佛諸大菩薩。當證知我當哀愍我受我供養。愿令供具積集圓滿。及與我身充遍十方一切世界。及攝十方無有主宰。廣大莊嚴無量供具。現前供養諸佛菩薩。所謂種種妙寶諸天宮殿。各以妙寶而為莊嚴。眾寶欄楯分佈行列。寶樹寶山以為映帶。寶座寶蓋寶幢寶幡。寶器寶珠寶鈴寶網。寶光寶焰及寶功德。一一無量無數寶洲。摩尼寶聚充滿其中。諸寶燈樹種種妙寶。間錯莊嚴。金焰發輝寶網羅覆。復有無數妙寶蓮華。閻浮檀金以為其臺。真金為葉菡萏敷榮。興天寶雲雨天寶雨。降天寶樹散天寶花。發眾寶光開眾寶藏。復有無數閻浮檀金。諸天宮殿眾寶莊嚴。妙寶廊宇金剛為墻。眾寶攔楯周匝圍繞。種種天仙眾妙園苑。花林香草芬敷布濩。無數龍宮阿修羅宮。各有種種林木殿堂香花寶器。以如是等無量無邊。曾未受用眾寶供具。悉將回向供

【現代漢語翻譯】現代漢語譯本失去正法，便無法安住于涅槃（Nirvana，寂滅）。一切煩惱習氣（隨眠）在我身中具足，一切功德在我身中空無。七菩提分（七覺支）、八聖道分（八正道）等，如是等等百千萬種的修行方法都遠離了我。無數的苦惱、障礙、留難常常惱害著我。唯愿諸佛、諸大菩薩，發起大慈悲心，哀憐我、護念我，以我為主，以我為救，以我為歸宿，以我為依靠，以我為所趣。愿令我等迅速獲得圓滿的大菩提道（Mahabodhi，覺悟之道），以及無量的菩提眷屬。如來（Tathagata）的十力、四無所畏、四無礙解、十八不共法、四攝法、三昧（Samadhi，禪定）、解脫、總持（Dharani，陀羅尼）、六通、諸度（Paramita，波羅蜜）、福德、智慧，如是等等一切功德之海，愿令我等都能得到滿足。又，十方一切諸佛、諸大菩薩，當證知我，當哀憐我，當接受我的供養。愿令供養的器具積聚圓滿，以及我的身體充滿十方一切世界。以及攝取十方沒有主宰的，廣大莊嚴的無量供具，現前供養諸佛菩薩。所謂種種美妙的寶物、諸天宮殿，各自用美妙的寶物來莊嚴。眾寶欄楯分佈排列，寶樹寶山作為映襯。寶座、寶蓋、寶幢、寶幡、寶器、寶珠、寶鈴、寶網、寶光、寶焰以及寶功德，每一個都無量無數的寶洲，摩尼寶聚充滿其中。諸寶燈樹，種種美妙的寶物，交錯莊嚴。金色的火焰發光，寶網羅覆蓋。又有無數美妙的寶蓮華，用閻浮檀金作為蓮花臺，真金作為蓮花葉，含苞待放，興起天寶云，降下天寶雨，散佈天寶花，發出眾寶光，開啟眾寶藏。又有無數閻浮檀金的諸天宮殿，眾寶莊嚴。美妙的寶廊，金剛為墻，眾寶欄楯周匝圍繞。種種天仙，眾妙園苑，花林香草芬芳佈滿。無數龍宮、阿修羅宮，各自有種種林木、殿堂、香花寶器。用如是等等無量無邊，曾經沒有受用的眾寶供具，全部拿來回向供養。

【English Translation】 English version Having lost the Dharma, I cannot abide in Nirvana (extinction). All defilements (latent tendencies) are fully present in my body, and all merits are absent. The seven factors of enlightenment (seven limbs of enlightenment), the eightfold noble path, and so on, hundreds of thousands of such practices are far from me. Countless sufferings, obstacles, and hindrances constantly afflict me. I only wish that all Buddhas and great Bodhisattvas would arouse great compassion, have pity on me, protect and remember me, take me as their master, as their savior, as my refuge, as my reliance, as my destination. May they enable me to quickly attain the perfect Great Bodhi Path (path to enlightenment), and countless Bodhi family members. The Tathagata's (Buddha's) ten powers, four fearlessnesses, four unobstructed wisdoms, eighteen unshared qualities, four embracing qualities, Samadhi (meditative absorption), liberation, Dharani (mantra), six supernormal powers, Paramitas (perfections), blessings, wisdom, all such oceans of merit, may they enable me to be fully satisfied. Furthermore, may all Buddhas and great Bodhisattvas in the ten directions know me, have pity on me, and accept my offerings. May the offering implements accumulate and become complete, and may my body fill all worlds in the ten directions. And may I gather the ownerless, vast, adorned, and immeasurable offerings of the ten directions, and present them to all Buddhas and Bodhisattvas. These include various wonderful treasures, heavenly palaces, each adorned with exquisite jewels. Rows of jeweled railings are arranged, with jeweled trees and mountains as a backdrop. Jeweled thrones, jeweled canopies, jeweled banners, jeweled vessels, jeweled pearls, jeweled bells, jeweled nets, jeweled lights, jeweled flames, and jeweled merits, each with countless and immeasurable jeweled islands, filled with clusters of Mani jewels. Jeweled lamp trees, various exquisite jewels, are interspersed and adorned. Golden flames shine, and jeweled nets cover them. There are also countless exquisite jeweled lotus flowers, with Jambudvipa gold as the lotus pedestal, and real gold as the lotus leaves, blossoming in bud. They raise clouds of heavenly treasures, rain down heavenly treasures, scatter heavenly treasure flowers, emit lights of various treasures, and open treasuries of various treasures. There are also countless Jambudvipa gold heavenly palaces, adorned with various treasures. Exquisite jeweled corridors, with walls of diamond, and jeweled railings surrounding them. Various heavenly beings, exquisite gardens, flower forests, and fragrant grasses are spread out. Countless dragon palaces and Asura palaces, each with various forests, halls, fragrant flowers, and jeweled vessels. With such immeasurable and boundless, never-before-used treasures, I dedicate them all as offerings.

養十方諸佛菩薩。復攝十方一切世界種種妙藥。及天甘露天諸珍膳。色香美味皆悉具足。又攝十方一切世界。諸妙香樹龍腦香樹。栴檀香樹隨時香樹大葉香樹。其樹四時花敷相續香氣美妙。若有嗅者沉寂虛凝。如是無量種種香樹。芬芳郁烈能奪人心。復有種種無有主宰如意等樹。隨心所愿皆得滿足。大海之中種種摩尼及如意寶。復有種種寶迷盧山摩訶迷盧山。羯邏斯山健馱末陀山。摩羅耶山尾你耶山。民陀羅山摩訶民陀羅山。目真鄰陀山摩訶目真鄰陀山。金剛山等如是山頂。種種寶莊嚴種種寶樓閣。種種寶巖窟種種寶帳蓋。種種寶堂宇種種寶階陛。種種寶窗牖種種寶塗飾。種種寶樑柱種種寶庫藏。吠琉璃等種種寶墻。復有奇妙種種色類。無有主宰諸天宮殿。復有種種俱蘇摩等天諸妙花。見者無厭清涼悅樂。復有種種諸妙音聲。能令聞者身心安樂。無諸熱惱而得清涼。斷伏貪瞋散滅癡毒。摧壞惡業令無有餘。所謂天帝釋聲梵天王聲種種天聲。諸大仙女歌詠之聲。天諸樂器不因拊擊出微妙聲。簫笛箜篌琵琶琴瑟螺貝等聲。忉利天鼓聲牟陀羅鼓聲。復有種種諸天鳥聲。及於山林泉流鳥聲。所謂白鶴孔雀鳧雁鴛鴦。拘枳羅鳥命命之鳥。迦陵頻伽種種好鳥鳴囀之聲。及鹿王等諸妙音聲。復有種種云聲。地聲水聲火聲風聲。大海波

濤聲如是等聲。若人聞者悉能解了愛樂無厭。耳根安靜其聲深遠。諦實清徹能生善根。文字名句悉皆具足。與義相應契深法理善合時宜。所謂三乘平等聲。演說三明聲。莊嚴檀那波羅蜜聲。清凈尸羅波羅蜜聲。能生羼提波羅蜜聲。勤修精進波羅蜜聲。成就禪那波羅蜜聲。廣大般若波羅蜜聲。與心和合大慈聲。與覺和合大悲聲。光影和合大喜聲。同於虛空大舍聲。出生三乘聲不斷三寶聲。分別三聚聲清凈三空聲。觀察四諦聲觀察智慧聲。智者不毀聲聖者稱讚聲量等虛空聲。出如是等清凈音聲。迴向供養諸佛菩薩。復有種種花樹發妙花香。種種鬘樹垂諸鬘帶。種種幢樹高顯建立。種種幡樹接影連輝。持如是等一切妙物。以無我心迴向供養一切諸佛諸大菩薩。復以一切佛眼所見。十方無邊一切世界大供養云。以為供養。所謂種種花云種種香云。鬘云帳云涂香云末香云。寶蓋云寶座云。寶幢云寶幡云。妙寶衣服云眾寶資具云。天諸上味云摩尼寶聚云。如是種種無量色類諸寶供云。迴向供養一切諸佛諸菩薩等。復當愿以小千世界為一燈盞。滿中香油百須彌量。以為其炷然以寶焰。發大光明供養一切諸佛菩薩。如是供養無有窮盡。復當勸請一切如來。往菩提樹降伏眾魔。成等正覺轉妙法輪。久住大劫莫般涅槃。復應以此種種善根回

【現代漢語翻譯】現代漢語譯本濤聲以及其他各種聲音，如果有人聽聞這些聲音，完全能夠理解並喜愛而不感到厭倦，那麼他的耳根就會感到安靜，這些聲音深沉而悠遠，真實而清澈，能夠使人產生善根，文字、名稱和語句都完整具備，與義理相應，契合深奧的佛法，善於適應時宜。這些聲音包括所謂的宣講三乘（聲聞乘、緣覺乘、菩薩乘）平等的音聲，演說三明（宿命明、天眼明、漏盡明）的音聲，莊嚴佈施波羅蜜（檀那波羅蜜，給予的完美）的音聲，清凈持戒波羅蜜（尸羅波羅蜜，道德的完美）的音聲，能夠產生忍辱波羅蜜（羼提波羅蜜，忍耐的完美）的音聲，勤奮修行精進波羅蜜（精進波羅蜜，努力的完美）的音聲，成就禪定波羅蜜（禪那波羅蜜，冥想的完美）的音聲，廣大智慧般若波羅蜜（般若波羅蜜，智慧的完美）的音聲，與心意相合的大慈音聲，與覺悟相合的大悲音聲，與光影相合的大喜音聲，等同於虛空的大舍音聲，出生三乘的聲音，不斷絕三寶（佛、法、僧）的聲音，分別三聚（律儀戒、攝善法戒、饒益有情戒）的聲音，清凈三空（人空、法空、俱空）的聲音，觀察四諦（苦、集、滅、道）的聲音，觀察智慧的聲音，智者不會譭謗的聲音，聖者稱讚的聲音，其量等同於虛空的聲音。發出如此等等清凈的音聲，迴向供養諸佛菩薩。又有種種花樹散發出美妙的花香，種種鬘樹垂掛著各種花鬘，種種幢樹高高地聳立著，種種幡樹相互連線，光輝閃耀。手持如此等等一切美好的事物，以無我之心迴向供養一切諸佛諸大菩薩。又以一切佛眼所見，十方無邊的一切世界的大供養云，作為供養。這包括種種花云、種種香云、鬘云、帳云、涂香云、末香云、寶蓋云、寶座云、寶幢云、寶幡云、美妙寶衣云、各種寶物資具云、天上的各種美味云、摩尼寶聚云。像這樣種種無量色彩種類的各種寶物供養云，迴向供養一切諸佛諸菩薩等。還應當發願以小千世界為一個燈盞，裡面充滿香油，其量相當於一百個須彌山（須彌山，佛教宇宙觀中的聖山），用寶焰作為燈炷點燃，發出巨大的光明，供養一切諸佛菩薩。這樣的供養沒有窮盡。還應當勸請一切如來，前往菩提樹下，降伏各種魔障，成就無上正等正覺，轉動微妙的法輪，長久住世，不要般涅槃（般涅槃，佛教術語，指佛或阿羅漢的去世）。還應當將這些種種善根回

【English Translation】 English version Sounds like the sound of waves and other sounds. If a person hears them, they can fully understand and love them without厭倦(yànjuàn, being tired of)。 Their ear roots will be quiet, and the sounds will be deep and far-reaching, truthful and clear, capable of generating good roots. The words, names, and sentences are all complete, corresponding to the meaning, conforming to the profound Dharma, and well-suited to the times. These sounds include the so-called sound of equality in the three vehicles (三乘, sānshèng, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), the sound of expounding the three insights (三明, sānmíng, three kinds of knowledge: knowledge of previous lives, knowledge of the divine eye, and knowledge of the extinction of outflows), the sound of adorning Dāna pāramitā (檀那波羅蜜, dānnà bōluómì, perfection of giving), the sound of pure Śīla pāramitā (尸羅波羅蜜, shīluó bōluómì, perfection of morality), the sound capable of generating Kṣānti pāramitā (羼提波羅蜜, chàntí bōluómì, perfection of patience), the sound of diligently cultivating Vīrya pāramitā (精進波羅蜜, jīngjìn bōluómì, perfection of effort), the sound of accomplishing Dhyāna pāramitā (禪那波羅蜜, chánnà bōluómì, perfection of meditation), the sound of vast wisdom Prajñā pāramitā (般若波羅蜜, bōrě bōluómì, perfection of wisdom), the sound of great loving-kindness in harmony with the mind, the sound of great compassion in harmony with enlightenment, the sound of great joy in harmony with light and shadow, the sound of great equanimity equal to emptiness, the sound of the birth of the three vehicles, the sound of the uninterrupted three jewels (三寶, sānbǎo, Buddha, Dharma, Sangha), the sound of distinguishing the three aggregates (三聚, sānjù, three kinds of precepts), the sound of purifying the three emptinesses (三空, sānkōng, three kinds of emptiness), the sound of observing the four noble truths (四諦, sìdì, suffering, accumulation, cessation, and the path), the sound of observing wisdom, the sound that the wise do not slander, the sound that the saints praise, the sound whose measure is equal to emptiness. Emitting such pure sounds, dedicating them to the Buddhas and Bodhisattvas. Moreover, there are various flower trees emitting wonderful flower fragrances, various garland trees hanging with various garlands, various banner trees standing tall, and various flag trees connecting with each other, shining brightly. Holding all such wonderful things, with a selfless mind, dedicating them to all the Buddhas and great Bodhisattvas. Furthermore, using the great offering clouds of all the worlds in the ten directions seen by the eyes of all Buddhas as offerings. This includes various flower clouds, various incense clouds, garland clouds, canopy clouds, scented ointment clouds, powdered incense clouds, jeweled parasol clouds, jeweled seat clouds, jeweled banner clouds, jeweled flag clouds, wonderful jeweled clothing clouds, various jeweled implements clouds, heavenly delicious food clouds, and Maṇi jewel clusters clouds. Like this, various immeasurable colors and kinds of various jeweled offering clouds, dedicating them to all the Buddhas and Bodhisattvas, etc. One should also vow to use a small chiliocosm as a lamp, filled with fragrant oil, the amount of which is equivalent to one hundred Mount Sumerus (須彌山, Xūmíshān, Sumeru Mountain, the sacred mountain in Buddhist cosmology), using jeweled flames as wicks to light it, emitting great light, offering it to all the Buddhas and Bodhisattvas. Such offerings are endless. One should also invite all the Tathāgatas to go to the Bodhi tree, subdue various demonic obstacles, attain unsurpassed complete enlightenment, turn the wonderful Dharma wheel, and dwell in the world for a long time, not entering Parinirvana (般涅槃, bānnièpán, the passing away of a Buddha or Arhat). One should also dedicate these various good roots back to

向眾生。愿諸眾生速證阿耨多羅三藐三菩提。如是迴向時。不見能迴向心。不取所向之境。不著所回善根三輪清凈。複次一切如來一切菩薩一切眾生。如是等類所有功德我皆隨喜復作是愿以此善根。愿令我等一切諸障極重惡業皆得消滅。爾時世尊即說迴向陀羅尼曰。

唵(一)娑么(二合)啰娑么(二合)啰(二)微么(引)曩(三)娑(引)啰(四)摩訶斫迦啰(二合五)嚩(上六)吽(長聲七)

佛言如上所說種種供具。以此迴向陀羅尼力。于諸佛前悉得成就真實供養。一切諸佛皆悉攝受。若善男子及善女人。有能於此大回向輪陀羅尼門。若時非時若晝若夜。默唸一遍觀察運想。以前供具恭敬供養諸佛菩薩。由此力故五無間等極重罪業皆得消滅。何況輕罪而不除滅。一切煩惱皆得輕微如前所說。十力無畏諸功德等皆悉具足。若人暫於此陀羅尼思惟一遍。便得百轉生帝釋宮。復得百轉生梵王宮。于夜夢中見佛菩薩為說妙法無諸惡夢。于諸總持皆得成就。執金剛菩薩護念攝受。隨愿往生諸佛凈土。

守護國界主陀羅尼經卷第一大正藏第 19 冊 No. 0997 守護國界主陀羅尼經

守護國界主陀羅尼經卷第二

罽賓國三藏沙門般若共牟尼室利譯陀羅尼品第二之二

【現代漢語翻譯】現代漢語譯本：向眾生。愿所有眾生迅速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。如此迴向時，不見能迴向的心，不執取所迴向的境界，不執著所迴向的善根，三輪清凈。再次，一切如來（Tathagata），一切菩薩（Bodhisattva），一切眾生，像這些種類所有的功德，我都隨喜。又作這樣的愿：以此善根，愿令我等一切諸障極重惡業都能夠消滅。這時，世尊（Buddha）就說了迴向陀羅尼，說：唵(om)（一）娑么(二合)啰娑么(二合)啰(smara smara)（二）微么(引)曩(vimana)（三）娑(引)啰(sara)（四）摩訶斫迦啰(二合)(maha-cakra)（五）嚩(va)（上六）吽(hūṃ)（長聲七）佛說：如上面所說的種種供具，用這個迴向陀羅尼的力量，在諸佛面前都能夠成就真實的供養，一切諸佛都攝受。如果善男子和善女人，能夠對於這個大回向輪陀羅尼門，無論何時，無論白天黑夜，默唸一遍，觀察運想，用以前的供具恭敬供養諸佛菩薩。因為這個力量，五無間等極重的罪業都能夠消滅，何況輕罪而不消除滅呢？一切煩惱都能夠減輕。如前面所說的，十力（Ten Powers of a Buddha），無畏（Four Fearlessnesses）等諸功德都能夠具足。如果有人暫時對於這個陀羅尼思惟一遍，便能夠百轉生到帝釋（Indra）宮，又能夠百轉生到梵王（Brahma）宮。在夜裡的夢中見到佛菩薩為他說妙法，沒有各種惡夢。對於各種總持（Dharani）都能夠成就。執金剛菩薩（Vajrapani）護念攝受，隨愿往生諸佛凈土。《守護國界主陀羅尼經》卷第一大正藏第 19 冊 No. 0997 《守護國界主陀羅尼經》《守護國界主陀羅尼經》卷第二罽賓國三藏沙門般若共牟尼室利譯陀羅尼品第二之二

【English Translation】 English version: To all sentient beings. May all sentient beings quickly attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). When dedicating merit in this way, one does not see the mind that dedicates, does not grasp the object of dedication, and is not attached to the roots of good dedicated, thus the three wheels are pure. Furthermore, I rejoice in all the merits of all Tathagatas (Thus Come Ones), all Bodhisattvas (enlightenment beings), and all sentient beings. I also make this vow: with these roots of good, may all my extremely heavy evil karma and obstacles be eliminated. At that time, the World Honored One (Buddha) spoke the dedication Dharani, saying: Om (1) smara smara (2) vimana (3) sara (4) maha-cakra (5) va (6) hūṃ (long sound 7) The Buddha said: With the power of this dedication Dharani, the various offerings mentioned above can achieve true offerings before all Buddhas, and all Buddhas will accept them. If a good man or a good woman can silently recite this great dedication wheel Dharani gate once, whether it is the right time or not, whether it is day or night, observe and contemplate, and respectfully offer offerings to all Buddhas and Bodhisattvas with the previous offerings. Because of this power, the extremely heavy sins such as the five heinous crimes can be eliminated, let alone light sins that are not eliminated? All afflictions can be reduced. As mentioned before, all the merits such as the Ten Powers (Ten Powers of a Buddha) and the Four Fearlessnesses (Four Fearlessnesses) can be fully possessed. If a person temporarily thinks about this Dharani once, he will be reborn in the palace of Indra (Lord of the Gods) hundreds of times, and he will be reborn in the palace of Brahma (Creator God) hundreds of times. In the dream at night, he will see the Buddhas and Bodhisattvas speaking wonderful Dharma for him, and there will be no bad dreams. He will be able to achieve all Dharanis. Vajrapani Bodhisattva (Vajra-holding Bodhisattva) will protect and accept him, and he will be reborn in the pure lands of all Buddhas according to his wishes. The Sutra of the Dharani of the Lord Who Protects the Country, Volume 1 Taisho Tripitaka Volume 19 No. 0997 The Sutra of the Dharani of the Lord Who Protects the Country The Sutra of the Dharani of the Lord Who Protects the Country, Volume 2 Translated by Tripitaka Master Prajna and Muniśrī from Kipin, Dharani Chapter 2-2

爾時世尊如象王回普觀大眾。復告一切法自在王菩薩摩訶薩言。善男子此會之中有二種人。一者成就二未成就。我今重為未成就者。以善方便隨順世諦。譬喻言詞說一乘法。如世有法名迦樓羅。欲修此法應先圖畫迦樓羅像審諦觀察觀行純熟。然去畫像手結印契。想其自身成迦樓羅。作五大觀。一者觀地作白色觀。二者觀水作綠色觀。三者觀火作黃赤色觀。四者觀風作黑色觀。五者觀空作青色觀。此觀成已一切諸毒皆成非毒。謂若有情毒若非情毒。或令回互或取或舍縱任自在。善男子菩薩摩訶薩亦復如是。若欲入觀。先當默唸此前回向陀羅尼門。然後當入毗盧遮那如來三昧。謂觀此身體成金剛堅不可壞。當以身作金剛結跏。謂以右腳壓左髀上。端身正坐舌根微動。唇齒相合作金剛語。金剛語者謂無言聲但心默唸。以堅牢智諦觀自心以為月輪。當於鼻端不令馳散。清凈圓滿色如凝雪牛乳水精。而此月輪為菩提心。此菩提心本無色相。為未成就諸眾生故說如月輪。應以右手作金剛拳。當心握於左手頭指。此名能與無上菩提最尊勝印。即是本師毗盧遮那如來之印。爾時世尊即說陀羅尼曰。

唵吽惹護(平)娑

云何觀察此陀羅尼。當以唵字安前所觀月輪之中。置於頂上。觀此唵字色如珂雪。此想成已。即見自身坐

【現代漢語翻譯】現代漢語譯本：這時，世尊如象王般回首遍觀大眾，又告訴一切法自在王菩薩摩訶薩說：『善男子，這集會中有兩種人，一是已成就的，一是未成就的。我現在為未成就的人，用善巧方便，隨順世俗諦，用譬喻言辭來說明一乘佛法。比如世間有一種法名叫迦樓羅（Garuda，金翅鳥）。想要修習此法，應該先畫迦樓羅的畫像，仔細觀察，觀行純熟。然後離開畫像，手結印契，想像自身變成迦樓羅，作五大觀。一是觀地，作白色觀；二是觀水，作綠色觀；三是觀火，作黃赤色觀；四是觀風，作黑色觀；五是觀空，作青色觀。此觀成就后，一切諸毒都變成非毒，無論是眾生之毒還是非眾生之毒，或令其迴轉相換，或取或舍，縱任自在。』『善男子，菩薩摩訶薩也是這樣。如果想要入觀，先應當默唸前面所說的迴向陀羅尼門，然後進入毗盧遮那如來（Vairocana，光明遍照）三昧。觀想此身體變成金剛，堅不可壞。應當以身體作金剛結跏，即以右腳壓在左大腿上，端身正坐，舌根微微動，嘴唇牙齒相合，作出金剛語。金剛語是指沒有言語的聲音，只是心中默唸。以堅牢的智慧仔細觀察自心，把它觀想成月輪。觀想時注意力集中在鼻端，不讓它散亂。月輪清凈圓滿，顏色像凝固的雪、牛乳、水晶。而這月輪就是菩提心。這菩提心本來沒有色相，爲了未成就的眾生，所以說它像月輪。』『應當以右手作金剛拳，放在心口，握住左手食指。這叫做能給予無上菩提的最尊勝印，就是本師毗盧遮那如來的手印。』這時，世尊就說了陀羅尼（Dharani，總持）曰：『唵吽惹護娑』『如何觀察此陀羅尼？應當把『唵』字安放在前面所觀想的月輪之中，置於頭頂上。觀想此『唵』字顏色像珂雪。此觀想成就后，就能看見自身坐

【English Translation】 English version: At that time, the World Honored One, like an elephant king turning his head, gazed upon the assembly. He then addressed the Bodhisattva Mahasattva All-Laws-Sovereign-King, saying: 'Good man, in this assembly there are two kinds of people: those who have attained and those who have not. Now, for those who have not attained, I will use skillful means, in accordance with worldly truth, and use metaphors and language to explain the One Vehicle Dharma. For example, in the world there is a Dharma called Garuda (the golden-winged bird). If one wishes to practice this Dharma, one should first draw an image of Garuda, carefully observe it, and become skilled in contemplation. Then, leaving the image, one should form a mudra (hand gesture), imagine oneself becoming Garuda, and perform the five great contemplations. First, contemplate earth, visualizing it as white. Second, contemplate water, visualizing it as green. Third, contemplate fire, visualizing it as yellow-red. Fourth, contemplate wind, visualizing it as black. Fifth, contemplate space, visualizing it as blue. When this contemplation is accomplished, all poisons become non-poisonous, whether they are sentient or non-sentient poisons. One can transform them, exchange them, take them, or discard them, with complete freedom.' 'Good man, the Bodhisattva Mahasattva is also like this. If one wishes to enter contemplation, one should first silently recite the previously mentioned dedication Dharani (a sacred utterance) gate, and then enter the Vairocana Tathagata (the Illuminating One) Samadhi (a state of meditative consciousness). Contemplate this body becoming diamond-like, indestructible. One should form the diamond-like lotus position with the body, that is, placing the right foot on the left thigh, sitting upright, with the root of the tongue slightly moving, and the lips and teeth together, forming the diamond speech. Diamond speech means without spoken sound, but silently reciting in the mind. With firm wisdom, carefully observe one's own mind, visualizing it as a moon disc. Focus the attention on the tip of the nose, not allowing it to wander. The moon disc is pure, complete, and its color is like solidified snow, milk, or crystal. And this moon disc is the Bodhi-mind (the mind of enlightenment). This Bodhi-mind originally has no form, but for the sake of those who have not attained, it is said to be like a moon disc.' 'One should form the diamond fist with the right hand, placing it at the heart, grasping the index finger of the left hand. This is called the most supreme mudra that can bestow unsurpassed Bodhi, and it is the mudra of the original teacher, Vairocana Tathagata.' At that time, the World Honored One then spoke the Dharani: 'Om Hum Jrah Hoh Sah' 'How to contemplate this Dharani? One should place the syllable 'Om' within the moon disc contemplated earlier, placing it on the crown of the head. Contemplate this syllable 'Om' as being the color of Ka-snow. When this contemplation is accomplished, one will see oneself sitting

月輪中。便得成就毗盧遮那。以如是等無量無邊微塵數智成就此身。是即名為具一切智。亦得名為具金剛智。是修觀者瑜伽之智。亦是般若波羅蜜多。亦即名為諸菩薩果。此果能得三種真實。何等為三。一者得前真實不可思議一切智智諸佛境界三昧。二者得前真實秘密真言。三者得前真實秘密印契。前觀成已。便想頂上出白光明。復以百千萬億光明而為眷屬。下至阿鼻地獄。上至阿迦尼吒天。其中所有一切眾生。無始生死無明黑闇盲無智眼。以此般若波羅蜜燈開彼佛眼。如深山谷幽闇之處。日月光明所不能照。若然一燈久遠闇瞑一切皆除。何以故法如是故。毗盧遮那如來三昧放白色光亦復如是。複次善男子。行者從此三昧起已。次復入于不動三昧。面向西方。亦作如前金剛結跏端身正坐。應以左手所被衣服。兩角交過繞其手腕。以拳執之上出兩角。右手按地。此即名為能摧伏印。一切眾魔及諸外道。諸惑業等皆不能動。即是阿閦如來之印。次亦默誦如上所說毗盧遮那如來真言。應以吽字處月輪中置於頂上。觀此吽字以為青色。觀想成已。次觀遍身皆作青色。此身即成阿閦如來。此觀成已即從頂上放青色光。亦以無數百千億光而為眷屬。一一光中。皆有無量青色金剛菩薩而現。各作此印。光照東方恒河沙數世界之中。其

【現代漢語翻譯】現代漢語譯本在月輪之中，便能成就毗盧遮那佛（Vairocana，意為光明遍照）。像這樣以無量無邊如微塵數般的智慧成就此身，這就叫做具一切智，也可以叫做具金剛智。這是修習觀想者瑜伽的智慧，也是般若波羅蜜多（Prajnaparamita，意為智慧的完成），也就是諸菩薩的果位。此果位能得到三種真實。是哪三種呢？一是得到先前真實不可思議的一切智智諸佛境界三昧（Samadhi，意為禪定）。二是得到先前真實秘密真言（Mantra，意為咒語）。三是得到先前真實秘密印契（Mudra，意為手印）。先前的觀想成就后，便觀想頭頂上放出白色光明，又以百千萬億的光明作為眷屬，下至阿鼻地獄（Avici Hell，意為無間地獄），上至阿迦尼吒天（Akanistha Heaven，意為色界頂天）。其中所有一切眾生，無始生死以來的無明黑暗，盲昧而沒有智慧的眼睛，用這般若波羅蜜的燈來開啟他們的佛眼。如同深山峽谷幽暗之處，日月光明都不能照到。如果點燃一盞燈，長久的黑暗都會被消除。為什麼呢？因為法的力量就是這樣。毗盧遮那如來的三昧所放出的白色光芒也是這樣。再次，善男子，修行者從此三昧出定后，接著進入不動三昧。面向西方，也像先前那樣結金剛跏趺坐，端正身姿。應該用左手所披的衣服，兩角交叉繞過手腕，用拳頭握住，使兩角向上露出。右手按在地上。這叫做能摧伏印，一切魔和外道，各種迷惑業障都不能動搖他。這就是阿閦如來（Akshobhya，意為不動佛）的印。接著也默誦如上所說的毗盧遮那如來真言。應該把吽（Hum，種子字）字置於月輪之中，放在頭頂上。觀想這個吽字是青色的。觀想成就后，接著觀想全身都變成青色。此身就成就為阿閦如來。此觀想成就后，就從頭頂上放出青色光芒，也以無數百千億的光芒作為眷屬。每一道光芒中，都有無量青色金剛菩薩顯現，各自結著這個手印，光芒照耀東方恒河沙數的世界之中，其中

【English Translation】 English version Within the moon disc, one then attains Vairochana (Vairocana, meaning 'the Illuminator'). In this way, with countless, boundless, dust-mote-like wisdoms, one accomplishes this body. This is called possessing all wisdom, and can also be called possessing Vajra wisdom. This is the wisdom of the yoga of those who practice contemplation, and it is also Prajnaparamita (Prajnaparamita, meaning 'the Perfection of Wisdom'), which is also the fruit of all Bodhisattvas. This fruit can attain three kinds of truth. What are the three? First, one attains the previously realized, true, inconceivable all-knowing wisdom of the Buddhas' realm of Samadhi (Samadhi, meaning 'concentration'). Second, one attains the previously realized, true, secret Mantra (Mantra, meaning 'incantation'). Third, one attains the previously realized, true, secret Mudra (Mudra, meaning 'hand gesture'). After the previous contemplation is accomplished, one then visualizes white light emanating from the crown of the head, and further uses hundreds of thousands of millions of lights as attendants, down to Avici Hell (Avici Hell, meaning 'the Hell of Uninterrupted Suffering'), and up to Akanistha Heaven (Akanistha Heaven, meaning 'the Highest Heaven in the Realm of Form'). All sentient beings within, with their beginningless cycle of birth and death, their ignorance and darkness, their blind and unwise eyes, use this lamp of Prajnaparamita to open their Buddha eyes. It is like a dark place in a deep mountain valley, where the light of the sun and moon cannot shine. If one lights a lamp, all the darkness of a long time will be dispelled. Why? Because the power of the Dharma is like this. The white light emitted from the Samadhi of Vairochana Tathagata is also like this. Furthermore, good man, after the practitioner arises from this Samadhi, he then enters the Immovable Samadhi. Facing west, he also sits upright in the Vajra posture as before. He should take the two corners of the robe worn on his left hand, cross them over, and wrap them around his wrist, holding them with his fist, with the two corners pointing upwards. His right hand presses on the ground. This is called the Subduing Mudra, and all demons and heretics, all delusions and karmic obstacles, cannot move him. This is the Mudra of Akshobhya Tathagata (Akshobhya, meaning 'the Immovable One'). Next, he also silently recites the Vairochana Tathagata Mantra as mentioned above. He should place the syllable Hum (Hum, seed syllable) within the moon disc, and place it on the crown of his head. He visualizes this Hum syllable as being blue. After the visualization is accomplished, he then visualizes his entire body as being blue. This body then becomes Akshobhya Tathagata. After this visualization is accomplished, blue light emanates from the crown of his head, also with countless hundreds of thousands of millions of lights as attendants. Within each light, there appear immeasurable blue Vajra Bodhisattvas, each making this Mudra, the light shining into the Ganges-river-sand-number of worlds in the east, wherein

中眾生遇斯光者。所有欺奪殺害噁心。皆悉舍離寂靜不動。

善男子行者從此三昧起已。復于南方面向北坐。亦作如上金剛結跏端身正坐。左手如前執衣兩角。右手仰掌名滿愿印。此即寶生如來之印。次亦誦前毗盧遮那如來真言。作惹字觀。當以此字處月輪中置於頂上如融金色。觀想成已漸觀遍身皆融金色。此身即成寶生如來。此觀成已即從頂上放金色光。亦以無數百千億光而為眷屬。一一光中皆有無量金色金剛菩薩而現。各為此印。一一菩薩各各手中雨如意寶。光照南方恒沙世界。其中眾生遇斯光者。所有愿求皆得滿足。復于西方面向東坐。亦作如上金剛結跏端身正坐。左手仰掌當於臍上。右手仰掌重左手上。以大母指令頭相拄。此印名為第一最勝三昧之印。能滅狂亂一切妄念令心一境。即阿彌陀如來之印。亦誦如上毗盧遮那如來真言作護(平聲)字觀。當以此字處月輪中置於頂上。如紅蓮華色。觀想成已漸觀遍身皆紅蓮華色。此身即成阿彌陀如來。此觀成已即從頂上放紅蓮華色光。亦以無數百千億光而為眷屬。一一光中皆有無量紅蓮華色菩薩而現。各為此印入深三昧。光照西方恒沙世界。彼中眾生遇斯光者皆入三昧。

復于北方面向南坐。亦作如上金剛結跏端身正坐。左手如前執衣兩角。右手展掌豎

【現代漢語翻譯】現代漢語譯本：其中眾生遇到這種光芒的人，所有欺騙掠奪、殺害的邪惡之心，全都捨棄離開，變得寂靜不動。

善男子，修行者從這種三昧（Samadhi，禪定）出定后，再次面向北方，朝向南方端坐。也像前面一樣結金剛跏趺坐，端正身姿。左手像之前一樣執持衣角，右手仰掌，名為滿愿印。這就是寶生如來（Ratnasambhava）的印。然後也誦唸之前的毗盧遮那如來（Vairocana）真言，作『惹』字觀。應當把這個字放在月輪中，置於頭頂上，像融化的金色。觀想成就后，逐漸觀想全身都融化成金色。這個身體就成為寶生如來。這種觀想成就后，就從頭頂上放出金色光芒，也以無數百千億的光芒作為眷屬。每一道光芒中都有無量金色金剛菩薩顯現，各自為此手印。每一位菩薩各自手中降下如意寶。光芒照耀南方恒河沙數的世界。其中的眾生遇到這種光芒的人，所有願望都得到滿足。再次面向東方，朝向西方端坐。也像前面一樣結金剛跏趺坐，端正身姿。左手仰掌放在臍上。右手仰掌放在左手上，用大拇指的指尖相抵。這個手印名為第一最勝三昧印。能夠滅除狂亂的一切妄念，使心專注於一境。這就是阿彌陀如來（Amitabha）的印。也誦唸之前的毗盧遮那如來真言，作『護』字觀。應當把這個字放在月輪中，置於頭頂上，像紅蓮花的顏色。觀想成就后，逐漸觀想全身都變成紅蓮花的顏色。這個身體就成為阿彌陀如來。這種觀想成就后，就從頭頂上放出紅蓮花色的光芒，也以無數百千億的光芒作為眷屬。每一道光芒中都有無量紅蓮花色的菩薩顯現，各自為此手印，進入深層三昧。光芒照耀西方恒河沙數的世界。那裡的眾生遇到這種光芒的人，都進入三昧。

再次面向南方，朝向北方端坐。也像前面一樣結金剛跏趺坐，端正身姿。左手像之前一樣執持衣角，右手展開手掌，豎起

【English Translation】 English version: Those sentient beings who encounter this light will abandon all evil intentions of deception, robbery, and killing, becoming peaceful and still.

Good man, after the practitioner arises from this Samadhi (禪定), he again faces north, sitting upright towards the south. He also performs the Vajra (金剛) full lotus posture as before, sitting upright with his body straight. The left hand holds the two corners of the robe as before, and the right hand is held upward in the 'wish-fulfilling' mudra (印), which is the mudra of Ratnasambhava (寶生如來). Then, he also recites the Vairocana Tathagata (毗盧遮那如來) mantra as before, visualizing the syllable 'RAH'. This syllable should be placed within the moon disc at the crown of the head, like molten gold. After this visualization is accomplished, he gradually visualizes his entire body melting into golden color. This body then becomes Ratnasambhava. After this visualization is accomplished, golden light emanates from the crown of his head, accompanied by countless hundreds of thousands of millions of rays of light as attendants. Within each ray of light, countless golden Vajra Bodhisattvas appear, each manifesting this mudra. Each Bodhisattva rains down wish-fulfilling jewels from their hands. The light illuminates the southern Ganges-sand-like worlds. Those sentient beings within who encounter this light will have all their wishes fulfilled. Again, facing east, he sits upright towards the west. He also performs the Vajra full lotus posture as before, sitting upright with his body straight. The left hand is held upward, resting on the navel. The right hand is held upward, resting on the left hand, with the tips of the thumbs touching. This mudra is called the 'First Supreme Samadhi Mudra'. It can extinguish all deluded and chaotic thoughts, causing the mind to focus on a single point. This is the mudra of Amitabha Tathagata (阿彌陀如來). He also recites the Vairocana Tathagata mantra as before, visualizing the syllable 'HUM'. This syllable should be placed within the moon disc at the crown of the head, like the color of a red lotus flower. After this visualization is accomplished, he gradually visualizes his entire body becoming the color of a red lotus flower. This body then becomes Amitabha Tathagata. After this visualization is accomplished, red lotus-colored light emanates from the crown of his head, accompanied by countless hundreds of thousands of millions of rays of light as attendants. Within each ray of light, countless red lotus-colored Bodhisattvas appear, each manifesting this mudra, entering deep Samadhi. The light illuminates the western Ganges-sand-like worlds. Those sentient beings within who encounter this light will all enter Samadhi.

Again, facing south, he sits upright towards the north. He also performs the Vajra full lotus posture as before, sitting upright with his body straight. The left hand holds the two corners of the robe as before, and the right hand extends the palm, raising

其五指。當肩向外名施無畏。此印能施一切眾生安樂無畏。一切惡人不能惱害。即不空成就如來之印。次亦誦上毗盧遮那如來真言。作娑(上)字觀當以此字處月輪中置於頂上。具於五色。觀想成已漸觀遍身皆作五色。成於不空成就如來。此觀成已即從頂上放五色光。亦以無數百千億光而為眷屬。一一光中皆有無量五色光明菩薩而現。各作此印皆施無畏。光照北方恒沙世界。其中眾生遇斯光者悉得無畏。

佛復告一切法自在王菩薩言。如上所說自證之法。唯自證知非言能說離諸見相。為未成就諸眾生故。于無相中以相顯示。于無言說假以言宣。譬如空中乾闥婆城。非實現實。

爾時佛復告一切法自在王菩薩。及諸大眾言。諸佛子十方一切諸世界中。無量無數百千萬億異類眾生。或有眾生諸根不具。或復具足五無間業。屠兒魁膾栴陀羅等。於一切皆不可思議三昧之中。修習趣入悉皆有分。除五種人何等為五。一者不信二者斷見三者常見四者邪見五者懷疑。此五眾生不能趣入。何以故此深三昧。以大慈悲而為根本。如是五人無慈悲故。善男子若復有人。能暫修習此三昧者。身心輕安。即能生於五種三昧。何等為五。一者剎那三昧二者微塵三昧。三者漸現三昧四者起伏三昧五者安住三昧。云何名為剎那三昧。謂

【現代漢語翻譯】現代漢語譯本：其五指。當肩膀向外，名為施無畏印。此印能施予一切眾生安樂與無畏，一切惡人都不能侵擾傷害。這就是不空成就如來（Amoghasiddhi）的印。接著也誦唸上面的毗盧遮那如來（Vairocana）真言，作『娑』（sa）字觀想，將此字置於頂上月輪之中，具足五種顏色。觀想成就后，逐漸觀想遍身都變成五種顏色，成就為不空成就如來。此觀想成就后，即從頂上放出五色光芒，也有無數百千億的光芒作為眷屬。每一道光芒中都有無量五色光明菩薩顯現，各自結此印，都施予無畏。光芒照耀北方恒河沙數的世界，其中的眾生遇到此光芒，都得到無畏。

佛陀又告訴一切法自在王菩薩（Sarvadharma-svāmin-rāja-bodhisattva）說：『如上面所說的自證之法，唯有自己證悟才能知曉，不是言語能夠表達，遠離各種見解和表象。爲了尚未成就的眾生，在無相之中以相來顯示，在無法言說的情況下假借言語來宣說。譬如空中的乾闥婆城（Gandharva city），並非真實存在。』

爾時，佛陀又告訴一切法自在王菩薩以及諸位大眾說：『諸位佛子，十方一切諸世界中，有無量無數百千萬億不同種類的眾生，或者有眾生諸根不全，或者具備五無間業（pañcānantarya），屠夫、劊子手、旃陀羅（caṇḍāla）等，對於一切不可思議的三昧（samādhi）之中，修習趣入都有份。除了五種人，哪五種呢？一是不信，二是斷見，三是常見，四是邪見，五是懷疑。這五種眾生不能趣入。為什麼呢？因為此甚深三昧以大慈悲為根本，而這五種人沒有慈悲心。善男子，如果有人能夠暫時修習此三昧，身心就會輕安，就能生出五種三昧。哪五種呢？一是剎那三昧（kṣaṇa-samādhi），二是微塵三昧（rajas-samādhi），三是漸現三昧（krama-udbhava-samādhi），四是起伏三昧（utthāna-patanā-samādhi），五是安住三昧（sthiti-samādhi）。什麼叫做剎那三昧呢？』 English version: His five fingers. When the shoulder faces outward, it is called the Abhaya Mudra (gesture of fearlessness). This mudra can bestow peace and fearlessness upon all sentient beings, and all evil people cannot harm them. This is the mudra of Amoghasiddhi Tathagata (Tathāgata: 'Thus Gone One'). Next, also recite the mantra of Vairocana Tathagata, visualize the syllable 'sa', placing this syllable in the moon disc on the top of the head, complete with five colors. After the visualization is complete, gradually visualize the entire body turning into five colors, becoming Amoghasiddhi Tathagata. After this visualization is complete, five-colored light will be emitted from the top of the head, also with countless hundreds of thousands of billions of lights as attendants. In each light, there appear immeasurable five-colored luminous Bodhisattvas, each making this mudra, all bestowing fearlessness. The light shines upon the Ganges-sand-like worlds in the north, and the beings within who encounter this light will all obtain fearlessness.

The Buddha further told Sarvadharma-svāmin-rāja-bodhisattva: 'The self-realized Dharma (Dharma: 'teachings') described above can only be known through self-realization; it cannot be expressed in words and is beyond all views and appearances. For the sake of sentient beings who have not yet attained enlightenment, it is displayed with form in the formless, and proclaimed with words in the unspeakable. It is like a Gandharva city in the sky, which is not a real existence.'

At that time, the Buddha again told Sarvadharma-svāmin-rāja-bodhisattva and the assembly: 'Disciples of the Buddha, in all the worlds of the ten directions, there are countless hundreds of thousands of billions of different kinds of sentient beings. Some beings may have incomplete faculties, or possess the five heinous crimes (pañcānantarya), butchers, executioners, caṇḍālas, etc. They all have a share in practicing and entering into all the inconceivable samadhis (samādhi: 'meditative absorption'). Except for five kinds of people, what are the five? First, those who do not believe; second, those with annihilationist views; third, those with eternalist views; fourth, those with wrong views; and fifth, those who doubt. These five kinds of beings cannot enter. Why? Because this profound samadhi has great compassion as its foundation, and these five kinds of people have no compassion. Good man, if someone can temporarily practice this samadhi, their body and mind will become light and peaceful, and they will be able to generate five kinds of samadhis. What are the five? First, Kṣaṇa-samādhi (momentary samadhi); second, Rajas-samādhi (dust-like samadhi); third, Krama-udbhava-samādhi (gradual arising samadhi); fourth, Utthāna-patanā-samādhi (rising and falling samadhi); and fifth, Sthiti-samādhi (abiding samadhi). What is called Kṣaṇa-samādhi?'

【English Translation】 His five fingers. When the shoulder faces outward, it is called the Abhaya Mudra (gesture of fearlessness). This mudra can bestow peace and fearlessness upon all sentient beings, and all evil people cannot harm them. This is the mudra of Amoghasiddhi Tathagata. Next, also recite the mantra of Vairocana Tathagata, visualize the syllable 'sa', placing this syllable in the moon disc on the top of the head, complete with five colors. After the visualization is complete, gradually visualize the entire body turning into five colors, becoming Amoghasiddhi Tathagata. After this visualization is complete, five-colored light will be emitted from the top of the head, also with countless hundreds of thousands of billions of lights as attendants. In each light, there appear immeasurable five-colored luminous Bodhisattvas, each making this mudra, all bestowing fearlessness. The light shines upon the Ganges-sand-like worlds in the north, and the beings within who encounter this light will all obtain fearlessness. The Buddha further told Sarvadharma-svāmin-rāja-bodhisattva: 'The self-realized Dharma described above can only be known through self-realization; it cannot be expressed in words and is beyond all views and appearances. For the sake of sentient beings who have not yet attained enlightenment, it is displayed with form in the formless, and proclaimed with words in the unspeakable. It is like a Gandharva city in the sky, which is not a real existence.' At that time, the Buddha again told Sarvadharma-svāmin-rāja-bodhisattva and the assembly: 'Disciples of the Buddha, in all the worlds of the ten directions, there are countless hundreds of thousands of billions of different kinds of sentient beings. Some beings may have incomplete faculties, or possess the five heinous crimes, butchers, executioners, candalas, etc. They all have a share in practicing and entering into all the inconceivable samadhis. Except for five kinds of people, what are the five? First, those who do not believe; second, those with annihilationist views; third, those with eternalist views; fourth, those with wrong views; and fifth, those who doubt. These five kinds of beings cannot enter. Why? Because this profound samadhi has great compassion as its foundation, and these five kinds of people have no compassion. Good man, if someone can temporarily practice this samadhi, their body and mind will become light and peaceful, and they will be able to generate five kinds of samadhis. What are the five? First, Ksana-samadhi; second, Rajas-samadhi; third, Krama-udbhava-samadhi; fourth, Utthana-patana-samadhi; and fifth, Sthiti-samadhi. What is called Ksana-samadhi?'

觀月輪剎那剎那。暫持相應尋復還失。是故名為剎那三昧。云何名為微塵三昧。謂於三昧少分相應。譬如有人不識蜜味。得微塵許在其舌根。愛樂安樂都忘飢渴疾病之念。但更專心希求多得。此三昧心亦復如是。少分相應悉忘一切煩惱飢渴。心得安樂轉更求之。云何名為漸現三昧。謂由少得愛樂安樂漸漸增勝。身毛皆豎悲泣流淚。如黑物中見一白縷。此亦如是由觀月輪。得少分住于無明闇煩惱之中。見少定心微分顯現。云何名為起伏三昧。謂觀行未純或起或滅。如秤低昂觀成惑滅觀失惑生。云何名為安住三昧。由前四定心得安住。悉能守護一切善法。增長新善身心安樂。如盛夏中遠涉砂磧。熱渴日久忽得雪山清冷美水。所有熱渴憂苦皆除。此亦如是得此三昧。業惑苦惱一切皆遣。是為無上菩提芽生。善男子如上所說諸根不具。五無間業諸惡眾生。尚於此中修入有分。何況一切比丘比丘尼優婆塞優婆夷而不趣入善男子今此大眾無數眾生聞此法已。皆于阿耨多羅三藐三菩提得不退轉。神通十力四無所畏唸唸增進。無數三昧皆悉現前。所謂厭離一切法三昧超過一切法三昧。一切法平等三昧離諸見稠林三昧。遠離無明闇三昧一切法離相三昧。解脫一切著三昧離一切懈怠三昧。甚深法發光三昧。如須彌山三昧。永無失壞三昧摧壞

【現代漢語翻譯】現代漢語譯本觀想月輪，于剎那剎那之間，暫時與三昧相應，隨即又失去，因此稱為剎那三昧（Kṣaṇa-samādhi，瞬間三昧）。什麼是微塵三昧（Rajaḥ-samādhi，微塵三昧）？是指與三昧少部分相應。譬如有人不識蜂蜜的味道，得到極少量的蜂蜜在舌根上，便愛樂安樂，完全忘記了飢渴疾病的念頭，只是更加專心希望得到更多。這種三昧之心也是如此，少部分相應就能完全忘記一切煩惱飢渴，心中得到安樂，進而更加追求。什麼是漸現三昧（Krama-udbhava-samādhi，漸現三昧）？是指由於少許的獲得而愛樂安樂，漸漸地增長殊勝，全身毛髮豎立，悲傷哭泣流淚，如同在黑暗的物體中看到一條白線。這也如同通過觀想月輪，得到少許的安住，在無明黑暗煩惱之中，見到少許的定心微微顯現。什麼是起伏三昧（Udayavyaya-samādhi，生滅三昧）？是指觀行尚未純熟，時而生起時而滅失，如同秤的上下起伏，觀想成就則煩惱滅除，觀想失去則煩惱產生。什麼是安住三昧（Sthiti-samādhi，安住三昧）？由於前面四種禪定，心得到安住，能夠守護一切善法，增長新的善法，身心安樂。如同盛夏之中，長途跋涉于沙漠，因炎熱乾渴很久，忽然得到雪山清涼甘甜的水，所有的炎熱乾渴憂愁痛苦都消除了。得到這種三昧也是如此，業障、迷惑、苦惱一切都消除了，這是無上菩提的萌芽生起。善男子，如上面所說的諸根不具足、犯下五無間業等各種罪惡的眾生，尚且能在此三昧中修習並進入少分，更何況一切比丘（bhikṣu，出家男眾）、比丘尼（bhikṣuṇī，出家女眾）、優婆塞（upāsaka，在家男眾）、優婆夷（upāsikā，在家女眾）而不趣入呢？善男子，現在此大眾中有無數眾生，聽聞此法之後，都於阿訇多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）得到不退轉，神通、十力（daśa-bala，如來十力）、四無所畏（catuḥ-vaiśāradya，四無畏）唸唸增進，無數三昧都顯現在眼前，即所謂厭離一切法三昧、超過一切法三昧、一切法平等三昧、遠離各種見解稠林三昧、遠離無明黑暗三昧、一切法離相三昧、解脫一切執著三昧、遠離一切懈怠三昧、甚深法發光三昧、如須彌山三昧、永無失壞三昧、摧壞……

【English Translation】 English version Contemplate the moon-wheel moment by moment. Briefly holding the corresponding state, then losing it again. Therefore, it is called Kṣaṇa-samādhi (momentary samādhi). What is Rajaḥ-samādhi (dust-like samādhi)? It refers to a slight correspondence with samādhi. For example, someone who does not know the taste of honey gets a tiny bit on their tongue. They love and enjoy it, completely forgetting their hunger, thirst, and illness. They focus solely on hoping to get more. This samādhi mind is also like this. A slight correspondence allows one to forget all afflictions and hunger. The mind finds joy and seeks it further. What is Krama-udbhava-samādhi (gradual arising samādhi)? It refers to gradually increasing joy and bliss due to a small attainment. The body hair stands on end, and one weeps with tears. It is like seeing a white thread in a dark object. Similarly, through contemplating the moon-wheel, one attains a small degree of abiding. In the darkness of ignorance and afflictions, a small amount of concentrated mind subtly appears. What is Udayavyaya-samādhi (arising and passing away samādhi)? It refers to contemplation that is not yet pure, sometimes arising and sometimes ceasing. Like the up and down movement of a scale, contemplation accomplished leads to the cessation of afflictions, while contemplation lost leads to the arising of afflictions. What is Sthiti-samādhi (abiding samādhi)? Due to the previous four dhyānas, the mind attains abiding. It can protect all good dharmas, increase new good, and bring joy to body and mind. It is like traversing a sandy desert for a long time in the heat of summer, suffering from thirst for days, and suddenly obtaining cool, sweet water from a snow mountain. All heat, thirst, worry, and suffering are eliminated. Obtaining this samādhi is also like this. All karmic obstacles, delusions, and suffering are eliminated. This is the sprouting of the seed of unsurpassed bodhi. Good man, as mentioned above, even beings with incomplete faculties, those who have committed the five heinous offenses, and various evil beings can still cultivate and enter a portion of this samādhi. How much more so should all bhikṣus (monks), bhikṣuṇīs (nuns), upāsakas (laymen), and upāsikās (laywomen) not strive to enter it? Good man, now in this great assembly, countless beings, having heard this Dharma, have attained non-retrogression in anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). Their supernatural powers, daśa-balas (ten powers of a Buddha), and catuḥ-vaiśāradyas (four fearlessnesses) increase moment by moment. Countless samādhis manifest before them, namely, the samādhi of renouncing all dharmas, the samādhi of surpassing all dharmas, the samādhi of equality of all dharmas, the samādhi of being apart from the thicket of views, the samādhi of being apart from the darkness of ignorance, the samādhi of all dharmas being without characteristics, the samādhi of liberation from all attachments, the samādhi of being apart from all laziness, the samādhi of the profound Dharma emitting light, the samādhi like Mount Sumeru, the samādhi of never being lost, the samādhi of destroying...

魔軍三昧。不著三界三昧出生光明三昧。常見如來三昧。以如是等而為上首。無數三昧皆現在前。復有無量種種眾生。得於無數陀羅尼門。所謂觀諸法性陀羅尼門發菩提心陀羅尼門。生菩提芽陀羅尼門了金剛性陀羅尼門。得佛平等陀羅尼門一切法本性清凈陀羅尼門。一切法本性攝受陀羅尼門一切法本性不可得陀羅尼門。一切法出生智慧陀羅尼門一切法皆悉成就陀羅尼門。一切法轉變自在陀羅尼門一切法大光普照陀羅尼門一切法遠離癡闇陀羅尼門一切法心智清凈陀羅尼門。一切法皆不可得陀羅尼門普散一切眾寶妙花陀羅尼門。本性顯現出生諸法陀羅尼門遠離一切諸幻化法陀羅尼門。如鏡圓明出生影像陀羅尼門出生一切眾生音聲陀羅尼門。令諸眾生最極歡喜陀羅尼門巧順一切眾生音聲陀羅尼門。出生種種音聲字句陀羅尼門無有障礙陀羅尼門。本性巧便陀羅尼門解脫煩惱陀羅尼門。離一切塵陀羅尼門分別字義陀羅尼門。解了諸法陀羅尼門一切法無礙際陀羅尼門。猶如虛空陀羅尼門猶如金剛陀羅尼門。近色光王陀羅尼門得最尊勝陀羅尼門。不退轉眼陀羅尼門法界出生陀羅尼門。常施安慰陀羅尼門如師子吼陀羅尼門。超眾生福德陀羅尼門離諸憂惱陀羅尼門。離諸過惡陀羅尼門妙花莊嚴陀羅尼門破諸疑網陀羅尼門諸法順如陀羅尼門

【現代漢語翻譯】現代漢語譯本『魔軍三昧』（降伏魔軍的三昧）。『不著三界三昧』（不執著于欲界、色界、無色界的三昧），『出生光明三昧』（產生光明的的三昧），『常見如來三昧』（經常見到如來的三昧）。以這些等等的三昧作為首要。無數的三昧都顯現在眼前。又有無量種種的眾生，得到無數的『陀羅尼門』（總持法門的門徑）。所謂的『觀諸法性陀羅尼門』（觀察一切法性的陀羅尼門），『發菩提心陀羅尼門』（發起菩提心的陀羅尼門），『生菩提芽陀羅尼門』（生出菩提芽的陀羅尼門），『了金剛性陀羅尼門』（瞭解金剛性的陀羅尼門），『得佛平等陀羅尼門』（獲得與佛平等的陀羅尼門），『一切法本性清凈陀羅尼門』（一切法本性清凈的陀羅尼門），『一切法本性攝受陀羅尼門』（一切法本性攝受的陀羅尼門），『一切法本性不可得陀羅尼門』（一切法本性不可得的陀羅尼門），『一切法出生智慧陀羅尼門』（一切法出生智慧的陀羅尼門），『一切法皆悉成就陀羅尼門』（一切法都成就的陀羅尼門），『一切法轉變自在陀羅尼門』（一切法轉變自在的陀羅尼門），『一切法大光普照陀羅尼門』（一切法大光明普遍照耀的陀羅尼門），『一切法遠離癡闇陀羅尼門』（一切法遠離愚癡黑暗的陀羅尼門），『一切法心智清凈陀羅尼門』（一切法心智清凈的陀羅尼門），『一切法皆不可得陀羅尼門』（一切法都不可得的陀羅尼門），『普散一切眾寶妙花陀羅尼門』（普遍散佈一切眾寶妙花的陀羅尼門），『本性顯現出生諸法陀羅尼門』（本性顯現出生諸法的陀羅尼門），『遠離一切諸幻化法陀羅尼門』（遠離一切諸幻化法的陀羅尼門），『如鏡圓明出生影像陀羅尼門』（如鏡子圓滿明亮地出生影像的陀羅尼門），『出生一切眾生音聲陀羅尼門』（出生一切眾生音聲的陀羅尼門），『令諸眾生最極歡喜陀羅尼門』（令一切眾生最極歡喜的陀羅尼門），『巧順一切眾生音聲陀羅尼門』（巧妙順應一切眾生音聲的陀羅尼門），『出生種種音聲字句陀羅尼門』（出生種種音聲字句的陀羅尼門），『無有障礙陀羅尼門』（沒有障礙的陀羅尼門），『本性巧便陀羅尼門』（本性巧妙方便的陀羅尼門），『解脫煩惱陀羅尼門』（解脫煩惱的陀羅尼門），『離一切塵陀羅尼門』（遠離一切塵埃的陀羅尼門），『分別字義陀羅尼門』（分別字義的陀羅尼門），『解了諸法陀羅尼門』（瞭解諸法的陀羅尼門），『一切法無礙際陀羅尼門』（一切法無障礙邊際的陀羅尼門），『猶如虛空陀羅尼門』（猶如虛空的陀羅尼門），『猶如金剛陀羅尼門』（猶如金剛的陀羅尼門），『近色光王陀羅尼門』（接近色界光王的陀羅尼門），『得最尊勝陀羅尼門』（獲得最尊勝的陀羅尼門），『不退轉眼陀羅尼門』（不退轉眼的陀羅尼門），『法界出生陀羅尼門』（法界出生的陀羅尼門），『常施安慰陀羅尼門』（常施予安慰的陀羅尼門），『如師子吼陀羅尼門』（如獅子吼的陀羅尼門），『超眾生福德陀羅尼門』（超越眾生福德的陀羅尼門），『離諸憂惱陀羅尼門』（遠離諸憂愁煩惱的陀羅尼門），『離諸過惡陀羅尼門』（遠離諸過失罪惡的陀羅尼門），『妙花莊嚴陀羅尼門』（妙花莊嚴的陀羅尼門），『破諸疑網陀羅尼門』（破除諸疑惑網的陀羅尼門），『諸法順如陀羅尼門』（諸法順應如是的陀羅尼門）。

【English Translation】 English version 'Demon Army Samadhi' (Samadhi for subduing the demon army). 'Non-Attachment to the Three Realms Samadhi' (Samadhi without attachment to the Desire Realm, Form Realm, and Formless Realm), 'Birth of Light Samadhi' (Samadhi that generates light), 'Constant Seeing of Tathagata Samadhi' (Samadhi for constantly seeing the Tathagata). These and other such samadhis are taken as foremost. Countless samadhis all appear before them. Furthermore, there are immeasurable kinds of beings who obtain countless 'Dharani Gates' (gateways to the total retention of Dharma). These are the so-called 'Dharani Gate of Observing the Nature of All Dharmas' (Dharani Gate for observing the nature of all dharmas), 'Dharani Gate of Arousing Bodhicitta' (Dharani Gate for arousing the mind of enlightenment), 'Dharani Gate of Generating the Sprout of Bodhi' (Dharani Gate for generating the sprout of enlightenment), 'Dharani Gate of Understanding the Diamond Nature' (Dharani Gate for understanding the diamond nature), 'Dharani Gate of Obtaining the Equality of Buddhas' (Dharani Gate for obtaining equality with the Buddhas), 'Dharani Gate of the Pure Nature of All Dharmas' (Dharani Gate for the pure nature of all dharmas), 'Dharani Gate of Embracing the Nature of All Dharmas' (Dharani Gate for embracing the nature of all dharmas), 'Dharani Gate of the Unattainability of the Nature of All Dharmas' (Dharani Gate for the unattainability of the nature of all dharmas), 'Dharani Gate of the Birth of Wisdom from All Dharmas' (Dharani Gate for the birth of wisdom from all dharmas), 'Dharani Gate of the Complete Accomplishment of All Dharmas' (Dharani Gate for the complete accomplishment of all dharmas), 'Dharani Gate of the Transformation and Freedom of All Dharmas' (Dharani Gate for the transformation and freedom of all dharmas), 'Dharani Gate of the Great Light Illuminating All Dharmas' (Dharani Gate for the great light universally illuminating all dharmas), 'Dharani Gate of the Distance from Ignorance and Darkness of All Dharmas' (Dharani Gate for the distance from ignorance and darkness of all dharmas), 'Dharani Gate of the Pure Mind and Wisdom of All Dharmas' (Dharani Gate for the pure mind and wisdom of all dharmas), 'Dharani Gate of the Unattainability of All Dharmas' (Dharani Gate for the unattainability of all dharmas), 'Dharani Gate of Universally Scattering All Precious and Wonderful Flowers' (Dharani Gate for universally scattering all precious and wonderful flowers), 'Dharani Gate of the Manifestation of the Nature and Birth of All Dharmas' (Dharani Gate for the manifestation of the nature and birth of all dharmas), 'Dharani Gate of the Distance from All Illusory Dharmas' (Dharani Gate for the distance from all illusory dharmas), 'Dharani Gate of the Birth of Images Like a Round and Bright Mirror' (Dharani Gate for the birth of images like a round and bright mirror), 'Dharani Gate of the Birth of the Voices of All Beings' (Dharani Gate for the birth of the voices of all beings), 'Dharani Gate of Causing the Utmost Joy of All Beings' (Dharani Gate for causing the utmost joy of all beings), 'Dharani Gate of Skillfully Accordance with the Voices of All Beings' (Dharani Gate for skillfully according with the voices of all beings), 'Dharani Gate of the Birth of Various Sounds, Words, and Phrases' (Dharani Gate for the birth of various sounds, words, and phrases), 'Dharani Gate of No Obstruction' (Dharani Gate of no obstruction), 'Dharani Gate of the Skillful Means of the Nature' (Dharani Gate of the skillful means of the nature), 'Dharani Gate of Liberation from Afflictions' (Dharani Gate of liberation from afflictions), 'Dharani Gate of Separation from All Dust' (Dharani Gate of separation from all dust), 'Dharani Gate of Distinguishing the Meaning of Words' (Dharani Gate of distinguishing the meaning of words), 'Dharani Gate of Understanding All Dharmas' (Dharani Gate of understanding all dharmas), 'Dharani Gate of the Unobstructed Boundary of All Dharmas' (Dharani Gate of the unobstructed boundary of all dharmas), 'Dharani Gate Like Space' (Dharani Gate like space), 'Dharani Gate Like Diamond' (Dharani Gate like diamond), 'Dharani Gate of the King of Light Near Form' (Dharani Gate of the King of Light near form), 'Dharani Gate of Obtaining the Most Honored Victory' (Dharani Gate of obtaining the most honored victory), 'Dharani Gate of the Non-Retrogressing Eye' (Dharani Gate of the non-retrogressing eye), 'Dharani Gate of the Birth of the Dharma Realm' (Dharani Gate of the birth of the Dharma Realm), 'Dharani Gate of Constantly Giving Comfort' (Dharani Gate of constantly giving comfort), 'Dharani Gate Like a Lion's Roar' (Dharani Gate like a lion's roar), 'Dharani Gate of Surpassing the Merit of Beings' (Dharani Gate of surpassing the merit of beings), 'Dharani Gate of Separation from All Worries and Troubles' (Dharani Gate of separation from all worries and troubles), 'Dharani Gate of Separation from All Faults and Evils' (Dharani Gate of separation from all faults and evils), 'Dharani Gate of Adornment with Wonderful Flowers' (Dharani Gate of adornment with wonderful flowers), 'Dharani Gate of Breaking All Nets of Doubt' (Dharani Gate of breaking all nets of doubt), 'Dharani Gate of All Dharmas Accordant with Suchness' (Dharani Gate of all dharmas accordant with Suchness).

。出現諸法陀羅尼門大聲清凈自在王陀羅尼門。無盡寶篋陀羅尼門無邊漩澓陀羅尼門。海印陀羅尼門蓮華莊嚴陀羅尼門。能入無著陀羅尼門漸漸深入四無礙智陀羅尼門。一切諸佛護持莊嚴陀羅尼門。如是等法而為上首。無量無數陀羅尼門皆悉現前。

爾時一切法自在王菩薩摩訶薩。白佛言世尊。如是無數陀羅尼門。何等陀羅尼門。能令菩薩總持諸佛所說妙法而不失壞。何等陀羅尼門。能令菩薩說此法時辯才無盡。何等陀羅尼門。能令菩薩說此法時一切眾生愛樂歡喜。

佛告一切法自在王菩薩言。善男子有八陀羅尼門。若受持者能令菩薩總持佛法。辯才無盡眾生樂聞。何等為八。所謂大聲清凈自在王陀羅尼門。無盡寶篋陀羅尼門。無邊漩澓陀羅尼門。海印陀羅尼門。蓮華莊嚴陀羅尼門。能入無著陀羅尼門。漸漸深入四無礙智陀羅尼門。一切諸佛護持莊嚴陀羅尼門。菩薩若能於此八種陀羅尼門受持修習。即能總持一切如來所說妙法。辯才無盡亦令眾生愛樂歡喜。

爾時一切法自在王菩薩。白佛言世尊。唯愿如來哀愍我等。廣分別說如此八種陀羅尼門。菩薩得聞則能於此勤求趣入。

爾時世尊告一切法自在王菩薩言。善哉善哉善男子。諦聽諦聽善思念之今當爲汝廣分別說。令諸菩薩得入此門。

【現代漢語翻譯】現代漢語譯本：出現了諸法陀羅尼門（總持一切法的法門）、大聲清凈自在王陀羅尼門（以清凈的聲音自在宣說的法門）、無盡寶篋陀羅尼門（如無盡寶箱般包含一切功德的法門）、無邊漩澓陀羅尼門（如無邊漩渦般吸收一切智慧的法門）、海印陀羅尼門（如海面印現一切事物的法門）、蓮華莊嚴陀羅尼門（以蓮花的清凈莊嚴一切的法門）、能入無著陀羅尼門（能夠進入無所執著境界的法門）、漸漸深入四無礙智陀羅尼門（逐漸深入四無礙智的法門）、一切諸佛護持莊嚴陀羅尼門（一切諸佛護持莊嚴的法門）。像這樣的法門作為首要，無量無數的陀羅尼門都顯現在眼前。這時，一切法自在王菩薩摩訶薩，對佛說：『世尊，像這樣無數的陀羅尼門，哪一種陀羅尼門，能夠讓菩薩總持諸佛所說的微妙之法而不遺失？哪一種陀羅尼門，能夠讓菩薩在說法時辯才無盡？哪一種陀羅尼門，能夠讓菩薩在說法時一切眾生都喜愛歡喜？』佛告訴一切法自在王菩薩說：『善男子，有八種陀羅尼門，如果受持這些陀羅尼門，能夠讓菩薩總持佛法，辯才無盡，眾生樂於聽聞。是哪八種呢？就是大聲清凈自在王陀羅尼門、無盡寶篋陀羅尼門、無邊漩澓陀羅尼門、海印陀羅尼門、蓮華莊嚴陀羅尼門、能入無著陀羅尼門、漸漸深入四無礙智陀羅尼門、一切諸佛護持莊嚴陀羅尼門。菩薩如果能夠對這八種陀羅尼門受持修習，就能總持一切如來說的微妙之法，辯才無盡，也能讓眾生喜愛歡喜。』這時，一切法自在王菩薩對佛說：『世尊，希望如來憐憫我們，詳細分別解說這八種陀羅尼門，菩薩聽聞后就能對此勤奮追求進入。』這時，世尊告訴一切法自在王菩薩說：『好啊好啊，善男子，仔細聽，仔細聽，好好思考，現在我將為你們詳細分別解說，讓各位菩薩能夠進入這些法門。』

【English Translation】 English version: There appeared the Dharani Gate of All Dharmas (the gate of holding all dharmas), the Dharani Gate of the Great Voice Pure and Unobstructed King (the gate of proclaiming freely with a pure voice), the Dharani Gate of the Inexhaustible Treasure Casket (the gate containing all merits like an inexhaustible treasure box), the Dharani Gate of the Boundless Whirlpool (the gate absorbing all wisdom like a boundless whirlpool), the Dharani Gate of the Ocean Seal (the gate reflecting all things like the surface of the ocean), the Dharani Gate of Lotus Adornment (the gate adorning everything with the purity of the lotus), the Dharani Gate of Entering Non-Attachment (the gate capable of entering the realm of non-attachment), the Dharani Gate of Gradually Deepening into the Four Unobstructed Wisdoms (the gate of gradually deepening into the four unobstructed wisdoms), the Dharani Gate of the Protection and Adornment of All Buddhas (the gate of protection and adornment by all Buddhas). Such dharmas were foremost, and immeasurable and countless Dharani Gates all appeared before them. At that time, the Bodhisattva Mahasattva All Dharma Sovereign King said to the Buddha: 'World Honored One, among these countless Dharani Gates, which Dharani Gate can enable Bodhisattvas to uphold all the wonderful dharmas spoken by the Buddhas without losing them? Which Dharani Gate can enable Bodhisattvas to have inexhaustible eloquence when speaking this dharma? Which Dharani Gate can enable all sentient beings to love and rejoice when Bodhisattvas speak this dharma?' The Buddha told the Bodhisattva All Dharma Sovereign King: 'Good man, there are eight Dharani Gates. If one upholds them, they can enable Bodhisattvas to uphold the Buddha's teachings, have inexhaustible eloquence, and cause sentient beings to delight in hearing them. What are the eight? They are the Dharani Gate of the Great Voice Pure and Unobstructed King, the Dharani Gate of the Inexhaustible Treasure Casket, the Dharani Gate of the Boundless Whirlpool, the Dharani Gate of the Ocean Seal, the Dharani Gate of Lotus Adornment, the Dharani Gate of Entering Non-Attachment, the Dharani Gate of Gradually Deepening into the Four Unobstructed Wisdoms, and the Dharani Gate of the Protection and Adornment of All Buddhas. If Bodhisattvas can uphold and practice these eight Dharani Gates, they can uphold all the wonderful dharmas spoken by all Tathagatas, have inexhaustible eloquence, and also cause sentient beings to love and rejoice.' At that time, the Bodhisattva All Dharma Sovereign King said to the Buddha: 'World Honored One, may the Tathagata have compassion on us and explain in detail these eight Dharani Gates, so that Bodhisattvas, upon hearing them, can diligently seek to enter them.' At that time, the World Honored One told the Bodhisattva All Dharma Sovereign King: 'Excellent, excellent, good man. Listen attentively, listen attentively, and contemplate well. Now I will explain them to you in detail, so that all Bodhisattvas can enter these gates.'

善男子云何名為大聲清凈陀羅尼門。若有菩薩修習於此陀羅尼門。應以無著清凈妙念安住真實。心絕動搖威儀凝靜。以決定心說微妙法。令一佛剎所有眾生。隨其類音普聞其聲悉解其義。如是或二佛剎。或三佛剎或十佛剎。或百佛剎或千佛剎。二千百千乃至十方。無量無邊俱胝那由侘百千佛剎。其中眾生亦各隨類。普聞其聲悉解其義。善男子若此菩薩。于眾會中處師子座。其座量。高一俱盧舍。以師子王威力所持眾寶嚴飾。如是或復半由旬量一由旬量千由旬量。或復量等須彌山王。或復其量高至梵天。隨諸眾生心之所樂。令其各見身座大小而為說法。正說法時十方諸佛悉現其前。為此菩薩演說妙法。菩薩聞已。即能以此陀羅尼力。一時聽聞總持不忘。深入義理現證相應身心怡暢。一一法中成一境性。一一字句聞無所聞。即于如是聽聞法時。而常演說無有障礙。若諸菩薩深入如是一字聲門。一切諸法悉入此門。即從此門出生。演說一切諸法。且初第一說婀(上短呼下皆準之)字門出生無邊無數法門。所謂阿者一切法無來。以一切法體無來故。又阿字者一切法無去。以一切法體無去故。又阿字者一切法無行。體無行故又阿字者一切法無住。體無住故。又阿字者一切法無本性。體本清凈故。又阿字者一切法無根本。體初

{ "translations": [ "現代漢語譯本：", "善男子，什麼叫做『大聲清凈陀羅尼門』？如果菩薩修習這個陀羅尼門，應當以無執著的清凈微妙之念安住于真實之中，內心沒有動搖，威儀莊重安靜，以堅定的心宣說微妙的佛法，使一個佛土（Buddhakṣetra）所有眾生，都能隨著各自的語言聽到他的聲音，並且完全理解其中的含義。這樣，或者兩個佛土，或者三個佛土，或者十個佛土，或者一百個佛土，或者一千個佛土，兩千個、一百千個，乃至十方無量無邊俱胝那由他（Koṭi-nayuta）百千個佛土，其中的眾生也各自隨著自己的語言，普遍聽到他的聲音，並且完全理解其中的含義。", "善男子，如果這位菩薩在大眾集會中，坐在獅子座上，那座位的高度有一俱盧舍（Krośa），以獅子王的威力所支撐，用各種珍寶裝飾。這樣，或者座位的高度是半由旬（Yojana），或者一由旬，或者一千由旬，或者座位的高度等同於須彌山王（Sumeru），或者座位的高度高到梵天（Brahmā）。隨著眾生心中所喜愛的，使他們各自看到菩薩的身形和座位的大小，菩薩就為他們說法。當菩薩正在說法的時候，十方諸佛都顯現在他的面前，為這位菩薩演說微妙的佛法。菩薩聽了之後，就能用這個陀羅尼的力量，一時聽聞並且完全記住，深入理解其中的義理，當下證悟並且相應，身心舒暢。在每一個法中成就一個境界的體性，每一個字句聽了就像沒有聽一樣。就在這樣聽聞佛法的時候，菩薩常常演說佛法而沒有障礙。如果各位菩薩深入理解這一個『字聲門』，一切諸法都進入這個法門，並且從這個法門出生，演說一切諸法。首先，第一個說『婀』（A）（發音短促，以下皆是）字門，出生無邊無數的法門。所謂『阿』字，代表一切法沒有來處，因為一切法的本體沒有來處。又，『阿』字代表一切法沒有去處，因為一切法的本體沒有去處。又，『阿』字代表一切法沒有執行，因為本體沒有執行。又，『阿』字代表一切法沒有住處，因為本體沒有住處。又，『阿』字代表一切法沒有本性，因為本體本來清凈。又，『阿』字代表一切法沒有根本，因為本體最初。", "english_translations": [ "English version:", "Good man, what is called the 'Great Sound Pure Dhāraṇī Gate'? If a Bodhisattva cultivates this Dhāraṇī Gate, he should dwell in reality with unattached, pure, and subtle thoughts, with a mind free from agitation, and with dignified stillness. With a resolute mind, he should speak the subtle Dharma, enabling all beings in one Buddha-field (Buddhakṣetra) to hear his voice in their respective languages and fully understand its meaning. Likewise, in two Buddha-fields, or three, or ten, or a hundred, or a thousand, two thousand, a hundred thousand, or even in the ten directions, in immeasurable, boundless, Koṭi-nayuta hundreds of thousands of Buddha-fields, the beings therein also, each according to their kind, universally hear his voice and fully understand its meaning.", "Good man, if this Bodhisattva, in a great assembly, sits upon a lion throne, the height of that throne is one Krośa, supported by the power of the lion king, adorned with various jewels. Likewise, the height may be half a Yojana, or one Yojana, or a thousand Yojanas, or equal to the king of Mount Sumeru (Sumeru), or as high as the Brahmā heaven (Brahmā). According to the delight in the minds of the beings, he causes each to see the size of his body and throne, and then expounds the Dharma for them. When the Bodhisattva is expounding the Dharma, all the Buddhas of the ten directions appear before him, expounding the subtle Dharma for this Bodhisattva. Having heard it, the Bodhisattva can, with the power of this Dhāraṇī, hear and retain it all at once, deeply understand its meaning, realize and correspond to it, with body and mind refreshed. In each Dharma, he achieves the nature of a realm; each word and phrase is heard as if unheard. While hearing the Dharma in this way, he constantly expounds it without obstruction. If the Bodhisattvas deeply understand this one 'sound gate' of the letter, all Dharmas enter this gate, and from this gate they are born, expounding all Dharmas. First, the first to speak is the 'A' (pronounced briefly, the same applies below) letter gate, from which are born immeasurable and countless Dharma gates. The letter 'A' represents that all Dharmas have no origin, because the substance of all Dharmas has no origin. Also, the letter 'A' represents that all Dharmas have no destination, because the substance of all Dharmas has no destination. Also, the letter 'A' represents that all Dharmas have no movement, because the substance has no movement. Also, the letter 'A' represents that all Dharmas have no dwelling, because the substance has no dwelling. Also, the letter 'A' represents that all Dharmas have no intrinsic nature, because the substance is originally pure. Also, the letter 'A' represents that all Dharmas have no root, because the substance is initial." ] }

未生故。又阿字者一切法無終。體無初故。又阿字者一切法無盡。體無去處故又。阿字者一切法無生。體無行故。又阿字者一切法無出。體無作者故。又阿字者一切法無求。體無相故。又阿字者一切法無礙。體相涉入故。又阿字者一切法無滅。體無主宰故。又阿字者一切法無行處。體無愿故又阿字者一切法無生死。體離分別無分別故。又阿字者一切法無言說。體極聲入故。又阿字者一切法不可說。體無聲故。又阿字者一切法無差別。體無處所故。又阿字者一切法無分別。體清凈故。又阿字者一切法無心意。體不可求故。又阿字者一切法無高下。體本平等故。又阿字者一切法不可解。體如虛空故。又阿字者一切法不可說。體過言道故。又阿字者一切法無限量。體無處所故。又阿字者一切法無生。體無生處故。又阿字者一切法無本凈。體本無相故。又阿字者一切法無我。體即我性故。又阿字者一切法無眾生。體本清凈故。又阿字者一切法無壽者。體無命根故。又阿字者一切法無補特伽羅。體離所取故。又阿字者一切法無本空。體性寂靜故。又阿字者一切法無相。體性實無際故。又阿字者一切法無和合。體性無生故。又阿字者一切法無行。體本無為故。又阿字者一切法無為。體過行無行故。又阿字者一切法不共。體無能解人

【現代漢語翻譯】現代漢語譯本未生故：因為沒有產生。又，阿字（A字，梵文字母，代表宇宙初始之音）代表一切法（dharma，佛法）沒有終結，因為其本體沒有初始。又，阿字代表一切法沒有窮盡，因為其本體沒有去處。又，阿字代表一切法沒有產生，因為其本體沒有執行。又，阿字代表一切法沒有出現，因為其本體沒有作者。又，阿字代表一切法沒有追求，因為其本體沒有形相。又，阿字代表一切法沒有障礙，因為其本體的形相相互涉入。又，阿字代表一切法沒有滅亡，因為其本體沒有主宰。又，阿字代表一切法沒有行處，因為其本體沒有願望。又，阿字代表一切法沒有生死，因為其本體遠離分別，沒有分別。又，阿字代表一切法沒有言說，因為其本體達到聲音的極致。又，阿字代表一切法不可說，因為其本體沒有聲音。又，阿字代表一切法沒有差別，因為其本體沒有處所。又，阿字代表一切法沒有分別，因為其本體清凈。又，阿字代表一切法沒有心意，因為其本體不可求。又，阿字代表一切法沒有高下，其根本是平等的。又，阿字代表一切法不可理解，因為其本體如同虛空。又，阿字代表一切法不可說，因為其本體超越言語之道。又，阿字代表一切法沒有**，因為其本體沒有處所。又，阿字代表一切法沒有生，因為其本體沒有生處。又，阿字代表一切法沒有本凈，因為其本體本來沒有形相。又，阿字代表一切法沒有我（ātman，靈魂，真我），因為其本體就是我的本性。又，阿字代表一切法沒有眾生（sattva，有情），因為其本體本來清凈。又，阿字代表一切法沒有壽者，因為其本體沒有命根。又，阿字代表一切法沒有補特伽羅（pudgala，人，個體），因為其本體遠離所取。又，阿字代表一切法沒有本空，因為其本體的自性寂靜。又，阿字代表一切法沒有相，因為其本體的自性實際上沒有邊際。又，阿字代表一切法沒有和合，因為其本體的自性沒有生。又，阿字代表一切法沒有行，因為其本體本來是無為的。又，阿字代表一切法沒有作為，因為其本體超越了作為和不作為。又，阿字代表一切法不是共同的，因為其本體沒有能理解的人。

【English Translation】 English version Because it is unoriginated. Furthermore, the letter A (Ā-kāra, the first letter in Sanskrit, representing the primordial sound of the universe) represents that all dharmas (teachings, phenomena) have no end, because their essence has no beginning. Furthermore, the letter A represents that all dharmas are inexhaustible, because their essence has no place to go. Furthermore, the letter A represents that all dharmas are unborn, because their essence has no movement. Furthermore, the letter A represents that all dharmas have no arising, because their essence has no creator. Furthermore, the letter A represents that all dharmas have no seeking, because their essence has no form. Furthermore, the letter A represents that all dharmas have no obstruction, because the forms of their essence interpenetrate each other. Furthermore, the letter A represents that all dharmas have no cessation, because their essence has no ruler. Furthermore, the letter A represents that all dharmas have no place to go, because their essence has no wish. Furthermore, the letter A represents that all dharmas have no birth and death, because their essence is free from discrimination and has no discrimination. Furthermore, the letter A represents that all dharmas have no speech, because their essence reaches the ultimate of sound. Furthermore, the letter A represents that all dharmas are unspeakable, because their essence has no sound. Furthermore, the letter A represents that all dharmas have no difference, because their essence has no location. Furthermore, the letter A represents that all dharmas have no discrimination, because their essence is pure. Furthermore, the letter A represents that all dharmas have no mind, because their essence is unattainable. Furthermore, the letter A represents that all dharmas have no high or low, because their fundamental nature is equal. Furthermore, the letter A represents that all dharmas are incomprehensible, because their essence is like empty space. Furthermore, the letter A represents that all dharmas are unspeakable, because their essence transcends the path of words. Furthermore, the letter A represents that all dharmas have no **, because their essence has no location. Furthermore, the letter A represents that all dharmas have no birth, because their essence has no place of birth. Furthermore, the letter A represents that all dharmas have no original purity, because their essence originally has no form. Furthermore, the letter A represents that all dharmas have no self (ātman), because their essence is the nature of self. Furthermore, the letter A represents that all dharmas have no sentient beings (sattva), because their essence is originally pure. Furthermore, the letter A represents that all dharmas have no life-span, because their essence has no life-force. Furthermore, the letter A represents that all dharmas have no person (pudgala), because their essence is free from what is grasped. Furthermore, the letter A represents that all dharmas have no original emptiness, because the nature of their essence is tranquil. Furthermore, the letter A represents that all dharmas have no form, because the nature of their essence is actually without limit. Furthermore, the letter A represents that all dharmas have no combination, because the nature of their essence is unborn. Furthermore, the letter A represents that all dharmas have no action, because their essence is originally unconditioned (asaṃskṛta). Furthermore, the letter A represents that all dharmas have no conditioned, because their essence transcends action and non-action. Furthermore, the letter A represents that all dharmas are not common, because their essence has no one who can understand.

故。又阿字者一切法無聚會。體無積集故。又阿字者一切法無出。體無出處故。又阿字者一切法無本性。體本無身故。又阿字者一切法無相。體相本凈故。又阿字者一切法無業。體無作者故。又阿字者一切法無果。體無業道故。又阿字者一切法無種植。體無種子故。又阿字者一切法無境界。體不可取故。又阿字者一切法無地界。體無諸結故。又阿字者一切法無縛。體本散滅故。又阿字者一切法無聚散。體本無為故。又阿字者一切法無漏。體惑不生故。又阿字者一切法無自生。體初無生故。又阿字者一切法無濁。體無有對故。又阿字者一切法無對。體本無作故。又阿字者一切法無色。體無大種故。又阿字者一切法無受。體無受者故。又阿字者一切法無想。體過諸相故。又阿字者一切法無行。體離有愛故。又阿字者一切法無識。體無分別故。又阿字者一切法無界。體空平等故。又阿字者一切法無入。體過境界門故。又阿字者一切法無境界。體無去處故。又阿字者一切法無慾。體離分別故。又阿字者一切法無色。體無根本故。又阿字者一切法無無色。體難思見故。又阿字者一切法無亂。體無可亂故。又阿字者一切法不思議。體不可得故。又阿字者一切法無意。體本無二故。又阿字者一切法不可執受。體過境界道故。又阿字者

【現代漢語翻譯】現代漢語譯本因此，『阿』字代表一切法沒有聚集，因為其本體沒有積聚。『阿』字代表一切法沒有產生，因為其本體沒有出處。『阿』字代表一切法沒有本性，因為其本體原本沒有自身。『阿』字代表一切法沒有相狀，因為其本體的相狀原本清凈。『阿』字代表一切法沒有業，因為其本體沒有作者。『阿』字代表一切法沒有果報，因為其本體沒有業的道路。『阿』字代表一切法沒有種植，因為其本體沒有種子。『阿』字代表一切法沒有境界，因為其本體不可取。『阿』字代表一切法沒有地界，因為其本體沒有諸種煩惱。『阿』字代表一切法沒有束縛，因為其本體原本散滅。『阿』字代表一切法沒有聚集和消散，因為其本體原本無為。『阿』字代表一切法沒有漏失，因為其本體的迷惑不生起。『阿』字代表一切法沒有自生，因為其本體最初沒有生起。『阿』字代表一切法沒有渾濁，因為其本體沒有對立。『阿』字代表一切法沒有對立，因為其本體原本沒有造作。『阿』字代表一切法沒有色，因為其本體沒有四大種。『阿』字代表一切法沒有感受，因為其本體沒有感受者。『阿』字代表一切法沒有思想，因為其本體超越諸種相狀。『阿』字代表一切法沒有行為，因為其本體遠離有愛。『阿』字代表一切法沒有識，因為其本體沒有分別。『阿』字代表一切法沒有界，因為其本體空性平等。『阿』字代表一切法沒有進入，因為其本體超越境界之門。『阿』字代表一切法沒有境界，因為其本體沒有去處。『阿』字代表一切法沒有慾望，因為其本體遠離分別。『阿』字代表一切法沒有色界（Rūpadhātu），因為其本體沒有根本。『阿』字代表一切法沒有無色界（Arūpadhātu），因為其本體難以思議和見到。『阿』字代表一切法沒有混亂，因為其本體無可擾亂。『阿』字代表一切法不可思議，因為其本體不可獲得。『阿』字代表一切法沒有意，因為其本體原本沒有二元對立。『阿』字代表一切法不可執取和接受，因為其本體超越境界之道。『阿』字代表

【English Translation】 English version Therefore, the letter 『A』 represents that all dharmas have no assembly, because their essence has no accumulation. The letter 『A』 represents that all dharmas have no arising, because their essence has no place of origin. The letter 『A』 represents that all dharmas have no inherent nature, because their essence originally has no self. The letter 『A』 represents that all dharmas have no characteristics, because the characteristics of their essence are originally pure. The letter 『A』 represents that all dharmas have no karma, because their essence has no creator. The letter 『A』 represents that all dharmas have no result, because their essence has no path of karma. The letter 『A』 represents that all dharmas have no planting, because their essence has no seed. The letter 『A』 represents that all dharmas have no realm, because their essence is unattainable. The letter 『A』 represents that all dharmas have no earth element, because their essence has no afflictions. The letter 『A』 represents that all dharmas have no bondage, because their essence is originally scattered and extinguished. The letter 『A』 represents that all dharmas have no gathering or dispersing, because their essence is originally unconditioned. The letter 『A』 represents that all dharmas have no outflows, because the delusion of their essence does not arise. The letter 『A』 represents that all dharmas have no self-arising, because their essence initially has no arising. The letter 『A』 represents that all dharmas have no turbidity, because their essence has no opposition. The letter 『A』 represents that all dharmas have no opposition, because their essence is originally uncreated. The letter 『A』 represents that all dharmas have no form (rūpa), because their essence has no four great elements. The letter 『A』 represents that all dharmas have no feeling (vedanā), because their essence has no experiencer. The letter 『A』 represents that all dharmas have no perception (saṃjñā), because their essence transcends all characteristics. The letter 『A』 represents that all dharmas have no mental formations (saṃskāra), because their essence is free from attachment. The letter 『A』 represents that all dharmas have no consciousness (vijñāna), because their essence has no discrimination. The letter 『A』 represents that all dharmas have no realms (dhātu), because their essence is emptiness and equality. The letter 『A』 represents that all dharmas have no entering, because their essence transcends the gate of realms. The letter 『A』 represents that all dharmas have no realm, because their essence has no place to go. The letter 『A』 represents that all dharmas have no desire, because their essence is free from discrimination. The letter 『A』 represents that all dharmas have no Form Realm (Rūpadhātu), because their essence has no root. The letter 『A』 represents that all dharmas have no Formless Realm (Arūpadhātu), because their essence is difficult to conceive and see. The letter 『A』 represents that all dharmas have no confusion, because their essence cannot be disturbed. The letter 『A』 represents that all dharmas are inconceivable, because their essence is unattainable. The letter 『A』 represents that all dharmas have no mind, because their essence originally has no duality. The letter 『A』 represents that all dharmas cannot be grasped or received, because their essence transcends the path of realms. The letter 『A』 represents

一切法無阿賴邪。體無因緣故。又阿字者一切法無常。體本無因故。又阿字者一切法無斷。體不礙因故。又阿字者一切法無名。體無相貌故。又阿字者一切法無離。體不相入故。又阿字者一切法無住。體無住處故。又阿字者一切法無熱惱。體無煩惱故。又阿字者一切法無憂惱。體無惡業故。又阿字者一切法無習氣。體本無垢故。又阿字者一切法無垢。體本清凈故。又阿字者一切法無本清凈。體無形質故又阿字者一切法無體。體無依止故。又阿字者一切法無依止。體無動作故。又阿字者一切法無動。體離執著故。又阿字者一切法無障礙。體同虛空故。又阿字者一切法同虛空。體無分別故。又阿字者一切法無色相體無境界因故。又阿字者一切法無顯示。體皆相似故。又阿字者一切法無相似。體無境界故。又阿字者一切法無境界。體如虛空常平等故。又阿字者一切法無闇。體無明故。又阿字者一切法無明。體無對故。又阿字者一切法無過。體妙善故。又阿字者一切法無是。體無妄故。又阿字者一切法無開解。體無動故。又阿字者一切法無見。體無色故。又阿字者一切法無聞。體無聲故。又阿字者一切法無嗅。體無香故。又阿字者一切法無嘗。體無味故。又阿字者一切法無觸。體無所觸故。又阿字者一切法無知。體本無法故。

又阿字者一切法無念。體離心意識故。又阿字者一切法不思議。體性菩提平等平等無高下故。又阿字者一切法寂靜。體本不生亦不滅故。善男子菩薩如是。得此大聲清凈陀羅尼門。入第一阿字時演說諸法。或經一年或復十年。百年千年或百千年。或一小劫或一大劫。乃至無量無數大劫。說此法時不離阿字。如說阿字義無有盡。說余諸字亦復如是不可窮盡。如是建立開示法眼。其義深遠其語巧妙具足清白。又善男子菩薩住此陀羅尼故得身清凈。威儀寂靜故。得語清凈。辯才無礙故。得意清凈。慈悲觀察故。得施清凈。財法無吝隨喜他施故。得戒清凈。無破無穿無缺漏故。得忍清凈。無怨無對無障礙故。得勤清凈。于妙事業無退轉故。得禪清凈。無著無慢亦無味故。得慧清凈。開智慧眼決癡膜故。得業清凈。普修一切勝善業故。得眼清凈。天眼遠見一切色故。得耳清凈。天耳遠聞諸佛法故。得鼻清凈。普嗅如來凈戒香故。得舌清凈。獲得隨心清凈味故。得身清凈。雖現處胎胎不染故。得意清凈。善能分別微細法故。得色清凈。所有色相妙莊嚴故。得聲清凈所聞皆是順法聲故。得香清凈。施戒聞香之所熏故。得味清凈。獲大丈夫上味相故。得觸清凈。身手所觸妙柔軟故。得法清凈。所知皆獲法明門故。得念清凈。所聞憶持無

【現代漢語翻譯】現代漢語譯本又，『阿』字代表一切法無念，因為其本體脫離了心和意識。又，『阿』字代表一切法不可思議，因為其體性菩提平等無差別，沒有高下之分。又，『阿』字代表一切法寂靜，因為其本體本來不生也不滅。善男子，菩薩如果這樣，得到這個大聲清凈陀羅尼門，進入第一『阿』字時，演說諸法，或者一年，或者十年，百年，千年，或者百千年，或者一小劫，或者一大劫，乃至無量無數大劫，說此法時都不離開『阿』字。如同說『阿』字的意義沒有窮盡，說其餘諸字也同樣不可窮盡。這樣建立開示法眼，其義深遠，其語巧妙，具足清白。又，善男子，菩薩安住於此陀羅尼的緣故，得到身清凈，威儀寂靜的緣故；得到語清凈，辯才無礙的緣故；得到意清凈，慈悲觀察的緣故；得到施清凈，對於財物和佛法沒有吝嗇，隨喜他人佈施的緣故；得到戒清凈，沒有破戒，沒有穿漏，沒有缺失的緣故；得到忍清凈，沒有怨恨，沒有對立，沒有障礙的緣故；得到勤清凈，對於微妙的事業沒有退轉的緣故；得到禪清凈，沒有執著，沒有傲慢，也沒有貪戀禪味的緣故；得到慧清凈，開啟智慧之眼，決斷愚癡的矇蔽的緣故；得到業清凈，普遍修習一切殊勝善業的緣故；得到眼清凈，以天眼遠見一切色相的緣故；得到耳清凈，以天耳遠聞諸佛之法的緣故；得到鼻清凈，普遍嗅到如來清凈戒香的緣故；得到舌清凈，獲得隨心所欲的清凈味道的緣故；得到身清凈，雖然顯現處於胎中，卻不被胎所染污的緣故；得到意清凈，善於分別微細之法的緣故；得到色清凈，所有色相都美妙莊嚴的緣故；得到聲清凈，所聽到的都是順應佛法的聲音的緣故；得到香清凈，被佈施和持戒的香氣所薰染的緣故；得到味清凈，獲得大丈夫殊勝味道的相的緣故；得到觸清凈，身體和手所接觸的都美妙柔軟的緣故；得到法清凈，所知的一切都獲得法明門的緣故；得到念清凈，所聽聞的都能憶持不忘的緣故。

【English Translation】 English version Furthermore, the syllable 'A' represents all dharmas as without thought, because its essence is apart from mind and consciousness. Furthermore, the syllable 'A' represents all dharmas as inconceivable, because its essential nature of Bodhi is equal and without distinction, having no high or low. Furthermore, the syllable 'A' represents all dharmas as tranquil, because its essence is originally unborn and also does not perish. Good man, if a Bodhisattva is like this, having obtained this great sound pure Dharani gate, when entering the first syllable 'A', expounds all dharmas, either for one year, or again for ten years, a hundred years, a thousand years, or a hundred thousand years, or one small kalpa (an aeon) or one great kalpa, up to immeasurable countless great kalpas, when speaking this Dharma, does not depart from the syllable 'A'. Just as speaking the meaning of the syllable 'A' is without end, speaking the other syllables is also inexhaustible. Thus establishing and revealing the Dharma eye, its meaning is profound, its language is skillful, complete with purity. Furthermore, good man, because a Bodhisattva dwells in this Dharani, he obtains purity of body, because of dignified serenity; obtains purity of speech, because of unobstructed eloquence; obtains purity of mind, because of compassionate observation; obtains purity of giving, because of no stinginess towards wealth and Dharma, rejoicing in others' giving; obtains purity of precepts, because of no breaking, no piercing, no deficiency; obtains purity of patience, because of no resentment, no opposition, no obstruction; obtains purity of diligence, because of no regression in wonderful undertakings; obtains purity of dhyana (meditation), because of no attachment, no arrogance, and also no craving for its taste; obtains purity of wisdom, because of opening the eye of wisdom, resolving the membrane of delusion; obtains purity of karma, because of universally cultivating all supreme good karmas; obtains purity of eye, because of the heavenly eye seeing all forms from afar; obtains purity of ear, because of the heavenly ear hearing the Buddhas' Dharma from afar; obtains purity of nose, because of universally smelling the pure precepts' fragrance of the Tathagata (Buddha); obtains purity of tongue, because of obtaining pure taste at will; obtains purity of body, although appearing in the womb, not being defiled by the womb; obtains purity of mind, being able to distinguish subtle dharmas; obtains purity of form, all forms being wonderfully adorned; obtains purity of sound, all that is heard being sounds in accordance with the Dharma; obtains purity of fragrance, being perfumed by the fragrance of giving and precepts; obtains purity of taste, obtaining the marks of the supreme taste of a great man; obtains purity of touch, the body and hands touching being wonderfully soft; obtains purity of Dharma, all that is known obtaining the gate of Dharma illumination; obtains purity of mindfulness, all that is heard being remembered without forgetting.

疑忘故。得心清凈。超越一切魔境界故。得行清凈。出過所解甚深法故。善男子菩薩得此最勝不共大聲清凈陀羅尼故。大聲普遍十方世界。光明普照。為彼一切世界眾生。分別演說一切如來所說妙法。令彼一切法眼開明。善男子我今略說此大聲清凈陀羅尼門初入次第一門之中少分之德。若廣說者。復有無數無量無邊不可說義。如說於此一阿字門無量無邊不可窮盡。餘一一字亦復如是。皆以無著智慧之門漸漸修入。

複次善男子云何名為無盡寶篋陀羅尼門。善男子謂一字中說一切法皆無窮盡。何等一切法無有窮盡。所謂說色。無盡故。如是說色無常。無盡故。說色是苦。無盡故。說色無我。無盡故。說色寂滅無盡故。說色寂靜無盡故。說色如聚沫無盡故。說色如幻無盡故說色如焰無盡故。說色如水中月無盡故。說色如夢無盡故。說色如響無盡故。說色如鏡中像無盡故。說色無本性無盡故。說色本無無盡故。說色無緣會無盡故。說色空門無盡故。說色無相無盡故。說色無愿無盡故。說色無行無盡故。說色生法無盡故。說色無生無盡故。說色前際無盡故。說色中際無盡故。說色后際無盡故。說色寂滅無盡故。說色親近寂靜無盡故。說色無心行處無盡故。說色無言語道無盡故。說色不可思議無盡故。說色不可度量無盡故

【現代漢語翻譯】現代漢語譯本：因為斷除了疑惑和遺忘，所以獲得心清凈。因為超越了一切魔的境界，所以獲得行清凈。因為超越了所理解的甚深佛法，所以獲得行清凈。善男子，菩薩因為得到這最殊勝、不共的大聲清凈陀羅尼，所以大音聲響普遍十方世界，光明普遍照耀，為那些世界的一切眾生，分別演說一切如來所說的微妙佛法，使他們的一切法眼得以開明。善男子，我現在簡略地說這個大聲清凈陀羅尼門初入門徑中少許的功德。如果廣說，還有無數無量無邊不可說的意義。例如說這一個『阿』（A）字門，就有無量無邊不可窮盡的意義，其餘每一個字也是這樣，都以無著的智慧之門漸漸修入。

其次，善男子，什麼叫做無盡寶篋陀羅尼門？善男子，就是在一個字中說一切法都無窮無盡。什麼是一切法沒有窮盡呢？就是說色，沒有窮盡。像這樣說色是無常，沒有窮盡。說色是苦，沒有窮盡。說色是無我，沒有窮盡。說色是寂滅，沒有窮盡。說色是寂靜，沒有窮盡。說色如聚沫，沒有窮盡。說色如幻，沒有窮盡。說色如火焰，沒有窮盡。說色如水中月，沒有窮盡。說色如夢，沒有窮盡。說色如響，沒有窮盡。說色如鏡中像，沒有窮盡。說色無本性，沒有窮盡。說色本無，沒有窮盡。說色無緣會，沒有窮盡。說色空門，沒有窮盡。說色無相，沒有窮盡。說色無愿，沒有窮盡。說色無行，沒有窮盡。說色生法，沒有窮盡。說色無生，沒有窮盡。說色前際，沒有窮盡。說色中際，沒有窮盡。說色后際，沒有窮盡。說色寂滅，沒有窮盡。說色親近寂靜，沒有窮盡。說色無心行處，沒有窮盡。說色無言語道，沒有窮盡。說色不可思議，沒有窮盡。說色不可度量，沒有窮盡。

【English Translation】 English version: Because of eliminating doubt and forgetfulness, one obtains purity of mind. Because of transcending all realms of Mara (demon), one obtains purity of conduct. Because of surpassing the understood profound Dharma (teachings), one obtains purity of conduct. Good man, because the Bodhisattva (enlightened being) obtains this most supreme and unique Great Sound Pure Dharani (mantra), the great sound pervades the ten directions of the world, and the light shines universally, for all beings in those worlds, separately expounding the wonderful Dharma spoken by all Tathagatas (Buddhas), enabling all their Dharma eyes to be opened. Good man, I will now briefly speak of the merits of this Great Sound Pure Dharani gate, a small portion of the initial entry path. If explained extensively, there would be countless, immeasurable, and boundless unspeakable meanings. For example, speaking of this one 『A』 (A) letter gate, there are immeasurable and boundless inexhaustible meanings; each of the remaining letters is also like this, all gradually entering through the gate of non-attachment wisdom.

Furthermore, good man, what is called the Inexhaustible Treasure Casket Dharani gate? Good man, it means that within one letter, speaking of all Dharmas is inexhaustible. What are all the Dharmas that are without exhaustion? That is, speaking of form (rupa), it is inexhaustible. Likewise, speaking of form as impermanent (anitya), it is inexhaustible. Speaking of form as suffering (duhkha), it is inexhaustible. Speaking of form as non-self (anatman), it is inexhaustible. Speaking of form as extinction (nirvana), it is inexhaustible. Speaking of form as tranquility, it is inexhaustible. Speaking of form as a mass of foam, it is inexhaustible. Speaking of form as illusion (maya), it is inexhaustible. Speaking of form as a flame, it is inexhaustible. Speaking of form as the moon in water, it is inexhaustible. Speaking of form as a dream, it is inexhaustible. Speaking of form as an echo, it is inexhaustible. Speaking of form as an image in a mirror, it is inexhaustible. Speaking of form as without inherent nature, it is inexhaustible. Speaking of form as originally non-existent, it is inexhaustible. Speaking of form as without causal conditions, it is inexhaustible. Speaking of form as the gate of emptiness (sunyata), it is inexhaustible. Speaking of form as without characteristics (alakshana), it is inexhaustible. Speaking of form as without wishes (apranihita), it is inexhaustible. Speaking of form as without activity (asamskrta), it is inexhaustible. Speaking of form as arising Dharma, it is inexhaustible. Speaking of form as non-arising, it is inexhaustible. Speaking of form as the past limit, it is inexhaustible. Speaking of form as the present limit, it is inexhaustible. Speaking of form as the future limit, it is inexhaustible. Speaking of form as extinction, it is inexhaustible. Speaking of form as approaching tranquility, it is inexhaustible. Speaking of form as without the realm of mental activity, it is inexhaustible. Speaking of form as without the path of language, it is inexhaustible. Speaking of form as inconceivable, it is inexhaustible. Speaking of form as immeasurable, it is inexhaustible.

。說色無我無盡故。說色無眾生無盡故。說色無壽者無盡故。說色無養育者無盡故。說色無補特伽羅無盡故。說色無知無盡故。說色無造作無盡故。說色如草木瓦礫石壁無盡故。說色無求得無盡故。說色大種所生無盡故。說色無聲無盡故。說色無表無盡故。說色不可說無盡故。說色本味清凈無盡故。說色從因緣生無盡故。說色無斷無盡故。說色無聲無盡故。說色無造者無盡故。說色無受者無盡故。說色無業果無盡故。說色法界平等無盡故。說色住真如無盡故。說色住實際無盡故。說色無我所無盡故。說色無主宰無盡故。說色無執受無盡故。說色不可思無盡故。說色不可稱無盡故。說色不可量無盡故。說色無有邊無盡故。說色即菩提性無盡故。說色如空平等無盡故。說色即涅槃性無盡故。如是廣說界處等法名句文身一切佛法。皆悉入於此一字聲智慧之門。如以四大同一身篋。此亦如是一字聲聞包攝出生無盡智寶甚深法門。是故名為無盡寶篋。我上略說此一門中少分之義。如地一塵。若廣說者。無量無邊阿僧祇劫不可窮盡。

複次善男子。云何名為無邊旋澓陀羅尼門。善男子所言邊者。謂斷及常。十二因緣謂無明緣行行緣識。識緣名色名色緣六入。六入緣觸觸緣受。受緣愛愛。緣取。取緣有有緣生。生緣老死憂悲苦

惱。言無邊者。即秘密界無斷常等。趣入甚深名為旋澓。是故名為無邊旋澓陀羅尼門。又復邊者。說名取捨。所言旋者說不取捨故。又復邊者說有生滅。旋者說無生滅故。又復邊者煩惱生死。旋者本性清凈故。邊者有相無相。旋者都無所行故。邊者粗細思惟。旋者無尋無伺故。邊者因及諸見。旋者智了因見故。邊者謂名及色。旋者無有表示故。邊者有為無為。旋者三輪清凈故。邊者說內及外。旋者識體無住故。邊者謂業及果。旋者無業果體故。邊者善及不善。旋者無有行體故。邊者過及無過。旋者體無有二故。邊者謂業煩惱。旋者體性光明故。邊者我及無我。旋者體性清凈故。邊者生死涅槃。旋者諸法本性即涅槃故。善男子如是略說。若廣說者說邊有無量門。說旋亦無量門。若諸菩薩住此旋澓陀羅尼門。隨順無邊一切深法。智無窮盡或字或義亦無窮盡。漸次趣入無邊旋澓陀羅尼門。以能隨順智光明故。隨順覺性本清凈故。開智慧明決癡膜故。隨順解脫覺體性故。

守護國界主陀羅尼經卷第二大正藏第 19 冊 No. 0997 守護國界主陀羅尼經

守護國界主陀羅尼經卷第三

罽賓國三藏沙門般若共牟尼室利譯陀羅尼品第二之三

複次善男子。何等名為海印陀羅尼門。善男子如大

【現代漢語翻譯】現代漢語譯本：惱。所謂『無邊』，指的是秘密界的無斷滅、無常等特性。『趣入甚深』稱為『旋澓』。因此，這個法門被稱為『無邊旋澓陀羅尼門』。此外，『邊』意味著取捨，而『旋』意味著不取捨。『邊』也意味著有生滅，而『旋』意味著無生滅。『邊』代表煩惱和生死，而『旋』代表本性清凈。『邊』代表有相和無相，而『旋』代表沒有任何執著。『邊』代表粗細的思惟，而『旋』代表沒有尋伺。『邊』代表因和各種見解，而『旋』代表以智慧瞭解因和見解。『邊』代表名和色（Rupa），而『旋』代表沒有表示。『邊』代表有為和無為，而『旋』代表三輪清凈。『邊』代表內在和外在，而『旋』代表識體無所住。『邊』代表業和果報，而『旋』代表沒有業果的實體。『邊』代表善和不善，而『旋』代表沒有行為的實體。『邊』代表過失和沒有過失，而『旋』代表本體沒有二元性。『邊』代表業和煩惱，而『旋』代表體性光明。『邊』代表我和無我，而『旋』代表體性清凈。『邊』代表生死和涅槃（Nirvana），而『旋』代表諸法的本性即是涅槃。善男子，以上是簡略的說明。如果廣說，『邊』有無量的門，『旋』也有無量的門。如果諸位菩薩安住于這個『旋澓陀羅尼門』，隨順無邊的一切甚深佛法，智慧就沒有窮盡，無論是文字還是義理也沒有窮盡。逐漸趣入無邊旋澓陀羅尼門，因為能夠隨順智慧的光明，隨順覺悟的本性清凈，開啟智慧，明決愚癡的薄膜，隨順解脫的覺悟體性。

《守護國界主陀羅尼經》卷第二大正藏第 19 冊 No. 0997 《守護國界主陀羅尼經》

《守護國界主陀羅尼經》卷第三

罽賓國（Kashmir）三藏沙門般若（Prajna）共牟尼室利（Munisri）譯《陀羅尼品》第二之三

再次，善男子，什麼叫做『海印陀羅尼門』？善男子，就像廣大的...

【English Translation】 English version: 'Nao'. 'Boundless' means that the secret realm has no cessation, impermanence, etc. 'Entering deeply' is called 'whirling return'. Therefore, this Dharma gate is called the 'Boundless Whirling Return Dharani Gate'. Furthermore, 'boundary' means taking and discarding, while 'whirling' means not taking and discarding. 'Boundary' also means having birth and death, while 'whirling' means having no birth and death. 'Boundary' represents afflictions and birth and death, while 'whirling' represents the purity of inherent nature. 'Boundary' represents form and formlessness, while 'whirling' represents having no attachment whatsoever. 'Boundary' represents coarse and subtle thoughts, while 'whirling' represents having no seeking and investigation. 'Boundary' represents causes and various views, while 'whirling' represents understanding causes and views with wisdom. 'Boundary' represents name and form (Rupa), while 'whirling' represents having no indication. 'Boundary' represents conditioned and unconditioned, while 'whirling' represents the purity of the three wheels. 'Boundary' represents inner and outer, while 'whirling' represents the consciousness-essence having no abiding. 'Boundary' represents karma and karmic retribution, while 'whirling' represents having no entity of karma and retribution. 'Boundary' represents good and non-good, while 'whirling' represents having no entity of action. 'Boundary' represents fault and no fault, while 'whirling' represents the essence having no duality. 'Boundary' represents karma and afflictions, while 'whirling' represents the essence being luminous. 'Boundary' represents self and non-self, while 'whirling' represents the essence being pure. 'Boundary' represents birth-and-death and Nirvana, while 'whirling' represents the inherent nature of all dharmas being Nirvana. Good man, the above is a brief explanation. If explained extensively, 'boundary' has immeasurable gates, and 'whirling' also has immeasurable gates. If all Bodhisattvas abide in this 'Whirling Return Dharani Gate', follow all the boundless profound Dharma, their wisdom will be inexhaustible, whether in words or meaning. Gradually entering the boundless Whirling Return Dharani Gate, because they can follow the light of wisdom, follow the purity of the nature of awakening, open wisdom, clearly resolve the membrane of ignorance, and follow the awakened essence of liberation.

The Dharani Sutra of the Lord Who Protects the Nation, Volume 2 Taisho Tripitaka Volume 19, No. 0997, The Dharani Sutra of the Lord Who Protects the Nation

The Dharani Sutra of the Lord Who Protects the Nation, Volume 3

Translated by the Tripitaka Master Prajna (Prajna), together with Munisri (Munisri), from the country of Kashmir (Kashmir), Chapter 2, Section 3, on Dharanis

Furthermore, good man, what is called the 'Ocean Seal Dharani Gate'? Good man, like the vast...

海水印現一切。謂四天下所有色相。或眾生色相或非眾生色相。山澤原阜樹木叢林。藥草百穀。日月星辰摩尼云電。村營聚落城邑王都。及與諸天男女宮殿。一切資具香林池沼。渠河泉流綺麗嚴飾。如是等類上中下品一切色相。于大海中平等印現。故說大海為第一印。最勝妙印希奇殊特無等無過。菩薩摩訶薩亦復如是。住此海印甚深三昧。得與一切眾生身平等印。得與眾生語平等印。得與眾生心平等印。十方世界諸佛語業轉妙法輪。菩薩皆從海印所流。于口門中平等演說。隨有所說皆與諸佛法印無違亦無疑惑。能令法界一切眾生皆悉悟解故。說此印諸印中上。所謂婀(上短)字印者。以一切法性無生故。啰字印者。以一切法無染著故。跛字印者。勝義諦門不可得故。者字印者眼及諸行皆清凈故。娜字印者。名色性相不可得故。攞字印者。愛支因緣連續不斷皆不現故。拏(上聲)字印者。悟入清凈十力門故。摩字印者。力及菩提分皆清凈故。拏(上重)字。印者離諸怨敵及憂惱故灑字。印者六通圓滿無掛礙故嚩字印者。不二之道言語斷故多(上聲)字印者。悟一切法真實義故也字印者。稱如實理而演說故瑟吒(二合)字印者。制伏任持不可得故迦(上)字印者。遠離世論無作者故娑(上)字印者。悟四真諦皆平等故莽(

【現代漢語翻譯】現代漢語譯本：海水印現一切，指的是四天下（指須彌山四面的四大部洲）所有色相，無論是眾生色相還是非眾生色相。包括山澤、原野、土山、樹木叢林、藥草百穀、日月星辰、摩尼寶珠、云電、村莊營地、聚落城邑、王都，以及諸天男女的宮殿，一切資具、香林池沼、渠河泉流、綺麗嚴飾。像這些上中下品的一切色相，都在大海中平等印現。所以說大海是第一印，是最殊勝微妙的印，希奇殊特，無與倫比。菩薩摩訶薩也是這樣，安住于這海印甚深三昧（指一種甚深的禪定狀態），得到與一切眾生身平等印，得到與眾生語平等印，得到與眾生心平等印。十方世界諸佛的語業，轉動微妙法輪，菩薩都從海印所流出，于口門中平等演說。隨其所說，都與諸佛的法印沒有違背，也沒有疑惑，能夠讓法界一切眾生都領悟理解。所以說此印是諸印中最上的。所謂的婀（上短音）字印，是因為一切法的自性是無生的緣故。啰字印，是因為一切法沒有染著的緣故。跛字印，是因為勝義諦（指最高的真理）之門不可得的緣故。者字印，是因為眼及諸行都清凈的緣故。娜字印，是因為名色（指精神和物質現象）的自性相狀不可得的緣故。攞字印，是因為愛支（指十二因緣中的愛）的因緣連續不斷都不顯現的緣故。拏（上聲）字印，是因為悟入清凈十力（指佛的十種力量）之門的緣故。摩字印，是因為力及菩提分（指三十七道品）都清凈的緣故。拏（上重音）字印，是因為遠離諸怨敵及憂惱的緣故。灑字印，是因為六通（指六種神通）圓滿無掛礙的緣故。嚩字印，是因為不二之道（指超越二元對立的真理）言語斷絕的緣故。多（上聲）字印，是因為領悟一切法真實義的緣故。也字印，是因為稱合如實之理而演說的緣故。瑟吒（二合音）字印，是因為制伏任持不可得的緣故。迦（上音）字印，是因為遠離世間言論沒有作者的緣故。娑（上音）字印，是因為領悟四真諦（指苦、集、滅、道）都平等的緣故。莽

【English Translation】 English version: The ocean reflects everything. This refers to all forms and appearances within the four continents (referring to the four great continents surrounding Mount Sumeru), whether they are the forms of sentient beings or non-sentient beings. This includes mountains, marshes, plains, hills, trees, forests, herbs, grains, the sun, moon, stars, Mani jewels, clouds, lightning, villages, camps, settlements, cities, royal capitals, and the palaces of gods and goddesses, all resources, fragrant forests, ponds, canals, rivers, springs, and beautiful decorations. All these forms and appearances, whether superior, middling, or inferior, are equally reflected in the great ocean. Therefore, the great ocean is said to be the first seal, the most supreme and wonderful seal, rare and unique, unparalleled and unsurpassed. Bodhisattvas Mahasattvas are also like this, abiding in this Ocean Seal profound Samadhi (referring to a profound state of meditation), obtaining the equal seal of body with all sentient beings, obtaining the equal seal of speech with all sentient beings, and obtaining the equal seal of mind with all sentient beings. The speech karma of all Buddhas in the ten directions, turning the wonderful Dharma wheel, all emanate from the Ocean Seal, equally expounding from their mouths. Whatever they say is not contrary to the Dharma seal of all Buddhas, nor is there any doubt, enabling all sentient beings in the Dharma realm to understand and comprehend. Therefore, this seal is said to be the highest among all seals. The so-called 'Ah' (short tone) syllable seal is because the nature of all dharmas is unborn. The 'Ra' syllable seal is because all dharmas are without attachment. The 'Pa' syllable seal is because the gate of the ultimate truth (referring to the highest truth) is unattainable. The 'Ca' syllable seal is because the eye and all actions are pure. The 'Na' syllable seal is because the nature and characteristics of name and form (referring to mental and material phenomena) are unattainable. The 'La' syllable seal is because the continuous chain of conditions of craving (referring to craving in the twelve links of dependent origination) does not appear. The 'Na' (rising tone) syllable seal is because of entering the gate of the pure ten powers (referring to the ten powers of a Buddha). The 'Ma' syllable seal is because the powers and the factors of enlightenment (referring to the thirty-seven factors of enlightenment) are all pure. The 'Na' (heavy tone) syllable seal is because of being free from all enemies and afflictions. The 'Sa' syllable seal is because the six supernormal powers (referring to the six kinds of supernormal abilities) are complete and without hindrance. The 'Va' syllable seal is because the path of non-duality (referring to the truth beyond dualistic opposition) is beyond words. The 'Ta' (rising tone) syllable seal is because of realizing the true meaning of all dharmas. The 'Ya' syllable seal is because of expounding in accordance with the true principle. The 'Stha' (combined sound) syllable seal is because subjugation and upholding are unattainable. The 'Ka' (high tone) syllable seal is because of being free from worldly discussions and without a creator. The 'Sa' (high tone) syllable seal is because of realizing that the four noble truths (referring to suffering, accumulation, cessation, and the path) are all equal. The 'Mam'

輕呼)字印者。悟一切法清凈道故誐字印者。入甚深法無行取故娑他(上二合)字印者。顯云勢力不可得故惹字印者。超過老死能所生故濕嚩(二合)字印者。煩惱所行皆遠離故馱字印者。法界體性不雜亂故舍字印者。入深止觀皆滿足故佉字印者。悟如虛空無盡法故乞叉(二合)字印者。入於盡智無生智故娑(上)多也阿(四合)字印者。遠離昏沉懈怠障故枳穰(二合)字印者。一切眾生智慧體故賀字印者。摧惡進善體皆離故婆(上)字印者。慣習觀察覺悟體故者車(上二合)字印者。遠離貪瞋癡覆性故娑莽(二合)字印者。念不散動無忘失故訶婆(上二合)字印者。可以呼召請命體故。哆娑(二合)字印者。勇猛驅逐諸惑體故伽(上)字印者。散滅重云無明翳故姹字印者。積集諸行窮盡體故波羅(二合)字印者。隨順最勝寂照體故頗字印者。周遍圓滿果報體故娑迦(上二合)字印者。悟解一切蘊聚體故也娑(上二合)字印者。能除老死一切病故室者(二合)字印者。現前覺悟未曾有故吒(上)字印者。斷生死道得涅槃故瑟姹(二合)字印者。悟解無邊無盡體故。善男子菩薩以如是等種種法相。分別演說諸字印門。善男子是名深入海印三昧陀羅尼門。

複次善男子。云何名為蓮華莊嚴陀羅尼門。善男子菩薩住此

{ "translations": [ "現代漢語譯本：『輕』(Qīng)字印者，領悟一切法清凈之道；『誐』(É)字印者，深入甚深之法，無所執取；『娑他』(Suō tuō)字印者，顯示云的勢力不可得；『惹』(Rě)字印者，超越老死能所生；『濕嚩』(Shī pó)字印者，遠離一切煩惱所行；『馱』(Tuó)字印者，法界體性不雜亂；『舍』(Shě)字印者，深入止觀皆滿足；『佉』(Qiā)字印者，領悟如虛空般無盡之法；『乞叉』(Qǐ chā)字印者，入於盡智無生智；『娑多也阿』(Suō duō yě ā)字印者，遠離昏沉懈怠之障；『枳穰』(Zhǐ ráng)字印者，一切眾生智慧之體；『賀』(Hè)字印者，摧毀惡行，增進善行，體性皆離；『婆』(Pó)字印者，慣習觀察，覺悟之體；『者車』(Zhě chē)字印者，遠離貪嗔癡的覆蔽之性；『娑莽』(Suō mǎng)字印者，念不散動，無有忘失；『訶婆』(Hē pó)字印者，可以呼召之體；『哆娑』(Duō suō)字印者，勇猛驅逐諸惑之體；『伽』(Qié)字印者，散滅重云般的無明遮蔽；『姹』(Chà)字印者，積集諸行，窮盡其體；『波羅』(Bō luó)字印者，隨順最勝的寂靜照耀之體；『頗』(Pō)字印者，周遍圓滿的果報之體；『娑迦』(Suō jiā)字印者，領悟解脫一切蘊聚之體；『也娑』(Yě suō)字印者，能除老死一切病；『室者』(Shì zhě)字印者，現前覺悟未曾有；『吒』(Zhā)字印者，斷生死之道，得涅槃；『瑟姹』(Sè chà)字印者，領悟解脫無邊無盡之體。善男子，菩薩以如是等等種種法相，分別演說諸字印門。善男子，是名為深入海印三昧陀羅尼門。

複次，善男子，云何名為蓮華莊嚴陀羅尼門？善男子，菩薩住此…",
"English version: 『Qing』 (light) syllable mudra: Understanding the pure path of all dharmas. 『E』 syllable mudra: Entering profound dharma without attachment. 『Suo tuo』 syllable mudra: Revealing that the power of clouds is unattainable. 『Re』 syllable mudra: Transcending birth and death, the origin of the able and the originated. 『Shi po』 syllable mudra: Abandoning all afflictions. 『Tuo』 syllable mudra: The nature of the dharma realm is unmixed. 『She』 syllable mudra: Entering deep Samatha-Vipassana and fulfilling all. 『Qie cha』 syllable mudra: Understanding the endless dharma like space. 『Qi cha』 syllable mudra: Entering the wisdom of exhaustion and the wisdom of non-birth. 『Suo duo ye a』 syllable mudra: Abandoning the obstacles of dullness and laziness. 『Zhi rang』 syllable mudra: The wisdom body of all sentient beings. 『He』 syllable mudra: Destroying evil and advancing goodness, all natures are detached. 『Po』 syllable mudra: Being accustomed to observation and the body of enlightenment. 『Zhe che』 syllable mudra: Abandoning the nature covered by greed, anger, and ignorance. 『Suo mang』 syllable mudra: Thoughts are not scattered, and there is no forgetfulness. 『He po』 syllable mudra: The body that can be summoned. 『Duo suo』 syllable mudra: The body of courageously dispelling all delusions. 『Qie』 syllable mudra: Dispersing the heavy clouds of ignorance. 『Cha』 syllable mudra: Accumulating all actions and exhausting their nature. 『Bo luo』 syllable mudra: Conforming to the most victorious, silent, and illuminating body. 『Po』 syllable mudra: The pervasive and complete body of karmic retribution. 『Suo jia』 syllable mudra: Understanding and liberating the body of all aggregates. 『Ye suo』 syllable mudra: Able to eliminate old age, death, and all diseases. 『Shi zhe』 syllable mudra: Directly realizing what has never been before. 『Zha』 syllable mudra: Cutting off the path of birth and death and attaining Nirvana. 『Se cha』 syllable mudra: Understanding and liberating the boundless and endless body. Good man, Bodhisattvas use such various dharma characteristics to separately expound the mudra gates of syllables. Good man, this is called deeply entering the Samadhi Dharani gate of the Ocean Seal.

Furthermore, good man, what is called the Lotus Flower Adornment Dharani gate? Good man, Bodhisattvas abide in this…"

], "english_translations": [ "English version: 『Qing』 (light) syllable mudra: Understanding the pure path of all dharmas. 『E』 syllable mudra: Entering profound dharma without attachment. 『Suo tuo』 syllable mudra: Revealing that the power of clouds is unattainable. 『Re』 syllable mudra: Transcending birth and death, the origin of the able and the originated. 『Shi po』 syllable mudra: Abandoning all afflictions. 『Tuo』 syllable mudra: The nature of the dharma realm is unmixed. 『She』 syllable mudra: Entering deep Samatha-Vipassana and fulfilling all. 『Qie cha』 syllable mudra: Understanding the endless dharma like space. 『Qi cha』 syllable mudra: Entering the wisdom of exhaustion and the wisdom of non-birth. 『Suo duo ye a』 syllable mudra: Abandoning the obstacles of dullness and laziness. 『Zhi rang』 syllable mudra: The wisdom body of all sentient beings. 『He』 syllable mudra: Destroying evil and advancing goodness, all natures are detached. 『Po』 syllable mudra: Being accustomed to observation and the body of enlightenment. 『Zhe che』 syllable mudra: Abandoning the nature covered by greed, anger, and ignorance. 『Suo mang』 syllable mudra: Thoughts are not scattered, and there is no forgetfulness. 『He po』 syllable mudra: The body that can be summoned. 『Duo suo』 syllable mudra: The body of courageously dispelling all delusions. 『Qie』 syllable mudra: Dispersing the heavy clouds of ignorance. 『Cha』 syllable mudra: Accumulating all actions and exhausting their nature. 『Bo luo』 syllable mudra: Conforming to the most victorious, silent, and illuminating body. 『Po』 syllable mudra: The pervasive and complete body of karmic retribution. 『Suo jia』 syllable mudra: Understanding and liberating the body of all aggregates. 『Ye suo』 syllable mudra: Able to eliminate old age, death, and all diseases. 『Shi zhe』 syllable mudra: Directly realizing what has never been before. 『Zha』 syllable mudra: Cutting off the path of birth and death and attaining Nirvana. 『Se cha』 syllable mudra: Understanding and liberating the boundless and endless body. Good man, Bodhisattvas use such various dharma characteristics to separately expound the mudra gates of syllables. Good man, this is called deeply entering the Samadhi Dharani gate of the Ocean Seal.", "Furthermore, good man, what is called the Lotus Flower Adornment Dharani gate? Good man, Bodhisattvas abide in this…" ] }

陀羅尼門。隨彼無量大會之中說妙法時。即有廣大妙蓮花座涌現其前。種種色相殊妙莊嚴。其有見者情無厭足。此座才現。身便安處。即于空中雨眾寶花。種種花中出種種聲。種種聲中說種種法。所謂或甚深無量法。或說善巧名句法。或說種種諸譬喻門。如是或說修多羅祇夜。和伽羅那。伽他揾陀那。尼陀那本事。本生方廣。希法優波提舍。說如是等十二分教及種種門。皆為斷除一切眾生諸煩惱故。而菩薩心安住大舍。寂然正受即能等引。如是音聲說法不斷。滅眾生苦作諸佛事。又于菩薩遍身毛孔出種種光。一一光中出生種種妙寶蓮華。一一花上有一菩薩。遍往十方無量無邊諸世界中而作佛事。是為初入蓮華莊嚴陀羅尼門。若廣說者不可窮盡。複次善男子。云何名為能入無著陀羅尼門。善男子菩薩住此陀羅尼門。於一法門心無所著。如是若二若三。若十若百若千若百千若俱胝若那由他。乃至阿僧祇無量無邊。無等不可數不可稱不可思不可量不可說法門。皆心平等而無所著。或恒河沙法門。亦皆平等心無所著。如是閻浮提微塵數法門。四天下微塵數法門。三千大千世界微塵數法門亦無所著。若一佛剎若十佛剎。若百若千若恒河沙佛剎微塵數法門。乃至一切佛剎微塵數法門。亦皆平等心無所著。若說一門攝如上說一切佛剎

【現代漢語翻譯】現代漢語譯本陀羅尼門（Dharani-mukha，總持之門）。當他在那無量的大會之中宣說妙法之時，立即有廣大的妙蓮花座涌現在他的面前，呈現出種種色彩和形態，極其殊勝美妙，莊嚴無比。凡是見到的人，心中都感到無比的喜悅，沒有絲毫的厭倦。這蓮花座才一出現，他的身體便安穩地坐于其上。隨即在空中降下無數珍貴的寶花，各種各樣的花中發出各種各樣的聲音，各種各樣的聲音中宣說各種各樣的佛法。這些佛法，有的是極其深奧、無量的法，有的是善巧地運用名相和語句的法，有的是用各種各樣的譬喻來闡釋的法門。像這樣，或者宣說修多羅（Sutra，經）、祇夜（Geya，重頌）、和伽羅那（Vyakaranas，記說）、伽他（Gatha，偈頌）、揾陀那（Udana，無問自說）、尼陀那（Nidana，因緣）、本事（Avadana，譬喻）、本生（Jataka，本生）、方廣（Vaipulya，方廣）、希法（Adbhuta-dharma，未曾有法）、優波提舍（Upadesha，論議）。宣說像這樣的十二分教以及種種法門，都是爲了斷除一切眾生的各種煩惱。而菩薩的心安住在廣大的舍心中，寂靜地進入正受，就能平等地引導眾生。像這樣的音聲說法，持續不斷，滅除眾生的痛苦，做著諸佛的事業。並且，從菩薩全身的毛孔中發出各種各樣的光芒，每一道光芒中都生出各種各樣的美妙寶蓮花，每一朵蓮花上都有一位菩薩，遍往十方無量無邊的各個世界中，做著佛的事業。這就是初入蓮花莊嚴陀羅尼門。如果詳細地解說，那是無窮無盡的。其次，善男子，什麼叫做能入無著陀羅尼門（Anasakti-dharani-mukha，無著總持之門）？善男子，菩薩安住于這個陀羅尼門，對於任何一個法門，心中都沒有執著。像這樣，無論是兩個、三個，還是十個、一百個、一千個、一百千個、俱胝（koti，千萬）、那由他（nayuta，億），乃至阿僧祇（asamkhya，無數）無量無邊、無等、不可數、不可稱、不可思、不可量、不可說的法門，都以平等的心對待，而沒有絲毫的執著。或者像恒河沙數那麼多的法門，也都是以平等的心對待，心中沒有執著。像這樣，無論是閻浮提（Jambudvipa，南贍部洲）微塵數那麼多的法門，還是四天下（catu-dvipa，四大部洲）微塵數那麼多的法門，三千大千世界（trisahasra-maha-sahasra-lokadhatu，三千大千世界）微塵數那麼多的法門，也都沒有執著。如果說一個佛剎（Buddha-ksetra，佛土），或者十個佛剎，或者一百個、一千個、像恒河沙數那麼多的佛剎微塵數法門，乃至一切佛剎微塵數法門，也都以平等的心對待，心中沒有執著。如果說一個法門能夠攝盡上面所說的一切佛剎。

【English Translation】 English version The Dharani-mukha (Gate of Dharani). When he was expounding the wonderful Dharma in that immeasurable great assembly, a vast and wonderful lotus seat immediately emerged before him, displaying various colors and forms, extremely sublime and beautiful, adorned with unparalleled splendor. All who beheld it felt boundless joy in their hearts, without the slightest weariness. As soon as this lotus seat appeared, his body rested securely upon it. Immediately, countless precious jeweled flowers rained down from the sky, and from the various flowers emanated various sounds, and from the various sounds were expounded various Dharmas. These Dharmas included profound and immeasurable teachings, skillful methods using names and phrases, and Dharma doors explained through various metaphors. Thus, he expounded Sutras (discourses), Geyas (verses), Vyakaranas (explanations), Gathas (hymns), Udanas (inspired utterances), Nidanas (causes), Avadanas (stories), Jatakas (birth stories), Vaipulyas (extensive teachings), Adbhuta-dharmas (miraculous teachings), and Upadeshas (instructions). He expounded these twelve divisions of teachings and various Dharma doors to eradicate all the afflictions of all sentient beings. And the Bodhisattva's mind abides in great equanimity, peacefully entering into correct samadhi, and is able to guide beings equally. Such sound of Dharma continues uninterrupted, eliminating the suffering of sentient beings and performing the deeds of all Buddhas. Moreover, from every pore of the Bodhisattva's body emanate various rays of light, and from each ray of light is born a wonderful jeweled lotus flower, and upon each flower is a Bodhisattva, going to countless and boundless worlds in the ten directions, performing the deeds of the Buddhas. This is the initial entry into the Lotus Adornment Dharani-mukha. If one were to explain it in detail, it would be inexhaustible. Furthermore, good man, what is called the Anasakti-dharani-mukha (Gate of Non-Attachment Dharani)? Good man, the Bodhisattva abides in this Dharani-mukha, and has no attachment in his mind to any single Dharma door. Thus, whether it be two, three, ten, a hundred, a thousand, a hundred thousand, a koti (ten million), a nayuta (hundred million), or even asamkhya (countless), immeasurable, boundless, unequaled, uncountable, inexpressible, inconceivable, unmeasurable, and indescribable Dharma doors, he treats them all with an equal mind, without the slightest attachment. Or even Dharma doors as numerous as the sands of the Ganges River, he treats them all with an equal mind, without attachment. Thus, whether it be Dharma doors as numerous as the dust particles of Jambudvipa (the continent of Jambu), or Dharma doors as numerous as the dust particles of the four continents (catu-dvipa), or Dharma doors as numerous as the dust particles of the three-thousand great-thousand world system (trisahasra-maha-sahasra-lokadhatu), he has no attachment. If one speaks of one Buddha-ksetra (Buddha-field), or ten Buddha-ksetras, or a hundred, a thousand, or Dharma doors as numerous as the dust particles of Buddha-ksetras as numerous as the sands of the Ganges River, or even all the Dharma doors as numerous as the dust particles of all Buddha-ksetras, he treats them all with an equal mind, without attachment. If one says that one Dharma door can encompass all the Buddha-ksetras mentioned above.

塵數法門。皆入一門一時演說。如於一門。若二若三乃至無量無邊法門亦皆如是。一一門中攝一切門一時演說。如是說時心無所著亦無所住。利益安樂一切眾生。其義深遠稱如實理。次第無亂文義具足。善男子是名能入無著陀羅尼門。

複次善男子。云何名為漸漸深入四無礙智陀羅尼門。善男子若諸菩薩安住於此陀羅尼門。得微細差別法門無盡智。得微細甚深義門無盡智。得微細詞門無盡智。得微細無邊辯門無盡智。得是智故。東方所有一切眾生同一道場。各隨類音善巧方便而問其法。南方所有一切眾生同一道場。各隨類音善巧便而問其義。西方所有一切眾生同一道場。各隨類音善巧方便而問其詞。北方所有一切眾生同一道場。各隨類音善巧方便而問其辯。如是四方一切眾生。一時發問種種法門。菩薩一念悉能領受。心無錯亂明記無失。於一語業出種種音。一一音聲說一切法。隨諸眾生種類不同所樂各異。皆得領解踴躍歡喜心願滿足。善男子是為菩薩漸漸深入四無礙智陀羅尼門。

複次善男子。云何名為諸佛護持莊嚴陀羅尼門。善男子菩薩得此陀羅尼故。于大會中處大法座。于其肉髻最處中心頂骨交際。忽現如來身镕金色相好莊嚴。而以右手摩菩薩頂。即時菩薩便得色身相好莊嚴具足圓滿與佛平等。又得

【現代漢語翻譯】現代漢語譯本無數的法門，都歸入一個法門，在同一時間演說。如同在一個法門中，無論是兩個、三個乃至無量無邊的法門，也都如此。每一個法門中都包含一切法門，在同一時間演說。這樣說法的時候，心中沒有任何執著，也沒有任何停留，利益安樂一切眾生。其中的意義深遠，符合真實的道理，次第沒有錯亂，文辭和意義都完備。善男子，這叫做能進入無著陀羅尼門（unobstructed dharani gate）。再者，善男子，什麼叫做漸漸深入四無礙智陀羅尼門（gradually entering the dharani gate of four unimpeded wisdoms）？善男子，如果各位菩薩安住在這種陀羅尼門中，就能獲得微細差別法門無盡的智慧，獲得微細甚深義門無盡的智慧，獲得微細詞門無盡的智慧，獲得微細無邊辯門無盡的智慧。因為獲得這種智慧，東方所有的一切眾生在同一個道場，各自隨著自己的語言，用巧妙方便的方法來詢問佛法；南方所有的一切眾生在同一個道場，各自隨著自己的語言，用巧妙方便的方法來詢問佛法的意義；西方所有的一切眾生在同一個道場，各自隨著自己的語言，用巧妙方便的方法來詢問佛法的詞句；北方所有的一切眾生在同一個道場，各自隨著自己的語言，用巧妙方便的方法來詢問佛法的辯才。像這樣四方的一切眾生，同時發問各種各樣的法門，菩薩在一念之間全部都能領受，心中沒有錯亂，清楚地記住而沒有遺漏。用一種語言表達出種種的聲音，每一種聲音都說出一切佛法，隨著各種眾生種類不同，喜好各異，都能理解領會，踴躍歡喜，心願滿足。善男子，這就是菩薩漸漸深入四無礙智陀羅尼門。再者，善男子，什麼叫做諸佛護持莊嚴陀羅尼門（dharani gate of being protected and adorned by all Buddhas）？善男子，菩薩得到這種陀羅尼的緣故，在大會中坐在大法座上，在他的肉髻（ushnisha）最頂端中心，頂骨交接的地方，忽然顯現如來（Tathagata）的身相，呈現镕煉過的金色，相好莊嚴，用右手摩菩薩的頭頂。這時菩薩便得到色身相好莊嚴，具足圓滿，與佛平等。又得到...

【English Translation】 English version Countless Dharma gates all enter into one gate, expounded at one time. Just as with one gate, whether it be two, three, or even limitless and boundless Dharma gates, it is all the same. Within each and every gate, all gates are encompassed and expounded at one time. When speaking in this way, the mind is without attachment and without dwelling, benefiting and bringing peace and happiness to all sentient beings. Its meaning is profound and in accordance with true reality, the order is without confusion, and the text and meaning are complete. Good man, this is called being able to enter the Unobstructed Dharani Gate. Furthermore, good man, what is called gradually entering the Dharani Gate of Four Unimpeded Wisdoms? Good man, if all Bodhisattvas abide in this Dharani Gate, they will obtain the endless wisdom of subtle and differentiated Dharma gates, the endless wisdom of subtle and profound meaning gates, the endless wisdom of subtle word gates, and the endless wisdom of subtle and boundless eloquence gates. Because of obtaining this wisdom, all sentient beings in the East, in the same Dharma assembly, each according to their own language, skillfully and conveniently ask about the Dharma. All sentient beings in the South, in the same Dharma assembly, each according to their own language, skillfully and conveniently ask about the meaning. All sentient beings in the West, in the same Dharma assembly, each according to their own language, skillfully and conveniently ask about the words. All sentient beings in the North, in the same Dharma assembly, each according to their own language, skillfully and conveniently ask about the eloquence. Thus, all sentient beings in the four directions, at the same time, ask about various Dharma gates. The Bodhisattva is able to receive them all in a single thought, without confusion in the mind, clearly remembering without loss. From one verbal action, they produce various sounds. Each and every sound speaks all Dharmas. According to the different kinds of sentient beings, with different preferences, all are able to understand, rejoice, and have their wishes fulfilled. Good man, this is the Bodhisattva gradually entering the Dharani Gate of Four Unimpeded Wisdoms. Furthermore, good man, what is called the Dharani Gate of Being Protected and Adorned by All Buddhas? Good man, because the Bodhisattva obtains this Dharani, in a great assembly, seated on a great Dharma seat, at the very center of the crown of his head (ushnisha), where the skull bones intersect, suddenly appears the body of the Tathagata, with the color of molten gold, adorned with excellent marks and characteristics, and with his right hand, he touches the Bodhisattva's head. Immediately, the Bodhisattva obtains a physical body adorned with excellent marks and characteristics, complete and perfect, equal to the Buddha. And also obtains...

如來語業莊嚴具足圓滿。又得如來意業莊嚴具足圓滿。得如是等種種佛法具足圓滿。既得是已。隨此大會一切眾生心界不同欲樂差別。所疑有異說種種法。或一日夜或二或三。半月一月一年百年。或百千年。隨其心樂久近多少。常說妙法無有窮盡。如是說時不飲不食。不羸不瘦身心無倦。以是如來威德護持難思力故。菩薩又得四種大智。云何為四。所謂微細了知眾生心行各差別智。微細分別一切諸法無窮盡智。善能分別三乘修行諸次第智。具足圓滿隨順堪任演說法智。善男子是名略說諸佛護持莊嚴陀羅尼門。若廣說者無量無邊等虛空界無有窮盡。與如來等皆為利益諸眾生故。善男子是為八種陀羅尼門。若有菩薩安住此八陀羅尼門。則能總持一切如來及諸菩薩所說妙法。令諸菩薩辯才無盡。一切眾生若有聞者。愛樂歡喜情無厭足。爾時一切法自在王菩薩。聞此法已心懷踴躍。以偈贊曰。

善逝說八總持法　　決定令得微妙乘　演百千億修多羅　　于義及文無所著　大聲清凈無邊際　　百千無量剎皆聞　能成眾生寂靜心　　是名大聲清凈義　一字演說一切法　　多劫無有窮盡時　一一字門亦復然　　此住寶篋真言地　遠離諸邊得清凈　　平等無著同如來　剎那正念煩惱除　　是名法義漩澓處　四天下

【現代漢語翻譯】現代漢語譯本：如來的語業莊嚴具足圓滿。又得到如來的意業莊嚴具足圓滿。得到像這樣等等的種種佛法具足圓滿。既然得到這些之後，隨著這次法會一切眾生心界的不同以及慾望愛好的差別，對於所疑惑的事情有不同的說法，（如來）或者用一日一夜，或者兩天三天，半個月一個月，一年一百年，或者一百千年，隨著他們的心意喜好，時間長短多少，常常宣說微妙的佛法沒有窮盡。像這樣說法的時候，不飲不食，不消瘦也不肥胖，身心沒有疲倦。這是因為如來的威德護持這種難以思議的力量的緣故。菩薩又得到四種大智慧。哪四種呢？所謂能夠細微地瞭解眾生心行各自差別的智慧，能夠細微地分辨一切諸法無窮盡的智慧，善於分辨三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna）修行各種次第的智慧，具足圓滿隨順堪能演說佛法的智慧。善男子，這叫做簡略地說諸佛護持莊嚴陀羅尼門（Dhāraṇīmukha）。如果廣說的話，就像無量無邊的虛空界一樣沒有窮盡，與如來一樣都是爲了利益一切眾生的緣故。善男子，這叫做八種陀羅尼門。如果有菩薩安住在這八種陀羅尼門，就能總持一切如來以及諸菩薩所說的微妙佛法，使諸菩薩辯才無盡。一切眾生如果有聽聞的，愛慕喜悅心情沒有厭足。這時一切法自在王菩薩（Sarvadharmavaśitā-rāja Bodhisattva），聽了這些佛法之後心懷踴躍，用偈頌讚嘆說：善逝（Sugata，佛的稱號）宣說八種總持法，決定能夠得到微妙的乘（yāna，交通工具，引申為教法）。演說百千億修多羅（sūtra，經），對於經義以及文句沒有執著。大音聲清凈沒有邊際，百千無量佛剎都能夠聽聞。能夠成就眾生寂靜的心，這叫做大音聲清凈的意義。用一個字演說一切佛法，多劫也沒有窮盡的時候。每一個字門也是這樣，這是安住在寶篋真言（Ratnakaraṇī dhāraṇī）的境界。遠離各種邊見得到清凈，平等沒有執著如同如來。剎那間正念現前煩惱消除，這叫做佛法意義的漩渦之處。四天下

【English Translation】 English version: The Tathāgata's (如來，one who has thus gone) speech karma is adorned, complete, and perfect. Furthermore, he obtains the Tathāgata's mind karma adorned, complete, and perfect. He obtains such various Buddha-dharmas (佛法，Buddha's teachings) complete and perfect. Having obtained these, according to the different mind realms and varying desires and pleasures of all beings in this assembly, and differing opinions regarding what is doubted, (the Tathāgata) speaks various dharmas. Either for one day and night, or two or three days, half a month, a month, a year, a hundred years, or a hundred thousand years, according to their mind's pleasure, for a long or short time, he constantly speaks the wonderful Dharma without end. When speaking in this way, he neither drinks nor eats, is neither emaciated nor fat, and his body and mind are without weariness. This is because of the Tathāgata's majestic virtue protecting this inconceivable power. Furthermore, the Bodhisattva obtains four great wisdoms. What are the four? They are: the wisdom of subtly knowing the different mind activities of beings; the wisdom of subtly distinguishing all dharmas without end; the wisdom of skillfully distinguishing the various stages of practice of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna); and the wisdom of being fully complete and capable of expounding the Dharma accordingly. Good man, this is called, in brief, the Dhāraṇīmukha (陀羅尼門，dharani gate) of the Buddhas' protection and adornment. If explained extensively, it would be like the boundless and limitless space realm, without end, just like the Tathāgata, all for the sake of benefiting all beings. Good man, these are called the eight Dhāraṇīmukhas. If a Bodhisattva dwells in these eight Dhāraṇīmukhas, he will be able to uphold all the wonderful Dharmas spoken by all the Tathāgatas and Bodhisattvas, enabling the Bodhisattvas to have inexhaustible eloquence. If all beings hear this, they will love and rejoice, and their hearts will never be satisfied. At that time, the Bodhisattva Sarvadharmavaśitā-rāja (一切法自在王菩薩，the Bodhisattva King of Sovereignty over All Dharmas), having heard this Dharma, was filled with joy and praised in verse: The Sugata (善逝，well-gone, an epithet of the Buddha) speaks of the eight Dhāraṇīs (總持，total retention), which certainly lead to obtaining the subtle vehicle (yāna, 乘, vehicle, referring to the teachings). He expounds hundreds of thousands of millions of sūtras (修多羅，sūtra, discourses), without attachment to the meaning or the words. The great sound is pure and boundless, heard in hundreds of thousands of millions of Buddha-lands. It can bring about the tranquil mind of beings; this is called the meaning of the great, pure sound. With one word, he expounds all Dharmas, for kalpas (劫，aeons) without end. Each and every letter-gate (字門，letter-gate) is also like this; this dwells in the ground of the Ratnakaraṇī dhāraṇī (寶篋真言，treasure chest dharani). Far from all extremes, one obtains purity, equal and without attachment, like the Tathāgata. In an instant, with right mindfulness, afflictions are removed; this is called the vortex of the meaning of the Dharma. The four continents

中諸色相　　大海印現並無遺　說此無思無盡門　　是名海印真言德　具大人相處大眾　　坐蓮華座雨天花　花演俱胝妙法門　　蓮華莊嚴總持用　入一句法無所著　　億剎微塵句亦然　句句演暢難思門　　無著總持皆自在　具足法義及詞辯　　四方眾生齊啟疑　自他疑網皆斷除　　此是四辯總持力　菩薩升于大法座　　頂上現佛如金山　即舒右手相端嚴　　殷重摩于菩薩頂　獲微妙辯同於佛　　此名護念佛莊嚴　得入最勝總持門　　便獲難思無盡德　如蓮不染於三界　　五塵不動等須彌　得此最勝陀羅尼　　無等智超三界轉　能師子吼無所畏　　摧諸外道碎邪山　得此最勝陀羅尼　　遠離受生諸業果　如地生長諸善法　　如水滌垢凈無餘　如火焚燒不擇薪　　如風飄鼓無所住　如醫善知於法藥　　除眾生病得安寧　得此最勝陀羅尼　　智演諸法無傾動　如月圓明凈無點　　流光普照等無私　得此最勝陀羅尼　　眾會見者無厭足　如日光輪平等照　　破生死闇覺群迷　得此最勝陀羅尼　　能除有情諸渴愛　如轉輪王教十善　　如毗沙門富法財　得此最勝陀羅尼　　慈念眾生降法雨　如龍興云現威德　　震雷曜電並無思　得此最勝陀羅尼　　寂靜無心無執著

【現代漢語翻譯】現代漢語譯本：其中各種色相，都在大海的印記中顯現，沒有遺漏。宣說這無思無盡的法門，名為海印真言的功德。具足大丈夫相，安住于大眾之中，端坐蓮花座上，天雨散花。花朵演說無數微妙法門，蓮花的莊嚴是總持的妙用。入於一句法中，無所執著，億萬剎土微塵般的句義也是如此。句句演暢難以思議的法門，無著的總持，一切自在。具足法義和辯才，四方眾生一同生起疑問。自身和他人的疑問和迷惑都能斷除，這是四辯總持的力量。菩薩升上大法座，頭頂顯現佛像，如同金山。即刻伸出右手，相好莊嚴，鄭重地摩菩薩的頭頂。獲得微妙的辯才，如同佛陀一般，這名為護念佛的莊嚴。得以進入最殊勝的總持法門，便能獲得難以思議的無盡功德。如同蓮花不被三界（欲界、色界、無色界）所染污，五塵（色、聲、香、味、觸）不動搖，如同須彌山（Sumeru）一樣。得到這最殊勝的陀羅尼（Dharani），無與倫比的智慧超越三界運轉。能如獅子吼般無所畏懼，摧毀各種外道，粉碎邪見之山。得到這最殊勝的陀羅尼，遠離承受生死的各種業果。如同大地生長各種善法，如同水洗滌污垢，乾淨無餘。如同火焚燒萬物不選擇柴薪，如同風吹動鼓，無所停留。如同醫生善於瞭解各種法藥，解除眾生的疾病，得到安寧。得到這最殊勝的陀羅尼，智慧演說諸法，不會動搖。如同滿月圓明，清凈無瑕，流淌的光芒普遍照耀，平等無私。得到這最殊勝的陀羅尼，大眾集會看見的人，沒有厭倦滿足的時候。如同太陽的光輪平等照耀，破除生死的黑暗，覺醒迷惑的眾生。得到這最殊勝的陀羅尼，能夠去除有情眾生的各種渴愛。如同轉輪聖王教導十善業，如同毗沙門（Vaisravana）擁有富足的法財。得到這最殊勝的陀羅尼，慈悲憐憫眾生，降下法雨。如同龍興起雲彩，顯現威德，震動雷霆，閃耀電光，都是無思的。得到這最殊勝的陀羅尼，寂靜無心，沒有執著。

【English Translation】 English version: Among them, all kinds of appearances are manifested in the seal of the great ocean, without omission. To speak of this gate of no-thought and inexhaustibility is named the merit of the ocean-seal Dharani (Haiyin zhenyan). Possessing the marks of a great person, abiding in the midst of the assembly, sitting on a lotus seat, raining down heavenly flowers. The flowers expound countless wonderful Dharma gates; the adornment of the lotus is the function of the Dharani. Entering into a single phrase of the Dharma, without attachment; the phrases like dust motes of billions of lands are also thus. Each phrase eloquently expounds the inconceivable gate; the Dharani without attachment is all at ease. Possessing Dharma meanings and eloquence, beings from the four directions all raise doubts. One's own and others' doubts and confusions are all eliminated; this is the power of the fourfold eloquence Dharani. The Bodhisattva ascends the great Dharma seat; on the crown of the head appears a Buddha image like a golden mountain. Immediately extending the right hand, with dignified features, earnestly stroking the Bodhisattva's crown. Obtaining subtle eloquence like that of the Buddha; this is named the adornment of the Buddha's protection and mindfulness. Gaining entry into the most supreme Dharani gate, one then obtains inconceivable and inexhaustible merits. Like a lotus not stained by the three realms (Desire Realm, Form Realm, Formless Realm), the five dusts (form, sound, smell, taste, touch) do not move, like Mount Sumeru (Sumeru). Obtaining this most supreme Dharani, unparalleled wisdom transcends the turning of the three realms. Able to roar like a lion without fear, destroying all heretical paths, crushing mountains of evil views. Obtaining this most supreme Dharani, one is far from receiving the karmic results of birth and death. Like the earth growing all good Dharmas, like water washing away defilement, clean without remainder. Like fire burning without choosing fuel, like wind blowing a drum, without dwelling. Like a doctor skilled in knowing Dharma medicines, removing the illnesses of beings, obtaining peace. Obtaining this most supreme Dharani, wisdom expounds all Dharmas without wavering. Like the full moon, round and bright, pure without spot, the flowing light universally illuminates, equally without partiality. Obtaining this most supreme Dharani, those who see it in the assembly are never weary or satisfied. Like the sun's wheel shining equally, breaking the darkness of birth and death, awakening confused beings. Obtaining this most supreme Dharani, able to remove the various cravings of sentient beings. Like a Wheel-Turning King teaching the ten good deeds, like Vaisravana (Vaisravana) possessing abundant Dharma wealth. Obtaining this most supreme Dharani, with compassion and mindfulness for sentient beings, raining down the Dharma rain. Like a dragon raising clouds, manifesting power and virtue, shaking thunder, flashing lightning, all without thought. Obtaining this most supreme Dharani, peaceful, without mind, without attachment.

莊嚴微妙如帝釋　　大智隨機演法門　得此最勝陀羅尼　　猶如牛王處大眾　如大梵王住慈定　　遍觀世界盡超過　得此最勝陀羅尼　　常得五通無退轉　遍游法界難思剎　　如梵天王遍梵宮　得此最勝陀羅尼　　供養十方諸佛海　諸佛共觀如長子　　同時稱讚德難思　得此最勝陀羅尼　　不久獲佛諸功德　辯才廣博無窮盡　　演說深廣修多羅　得此最勝陀羅尼　　妙辯如鬘無斷絕　智慧聰明無妄念　　無邊方便同虛空　得此最勝陀羅尼　　憍慢諂詐皆除斷　定慧雙流無斷絕　　慈悲俱起不相離　得此最勝陀羅尼　　永斷世間諸過失　善知眾生語言法　　心行根欲悉無餘　得此最勝陀羅尼　　說法纖毫無誤失　念處正斷及神足　　根力覺道定皆圓　得此最勝陀羅尼　　便獲殊妙凈法智　隨順諸度到彼岸　　通達四攝無有餘　得此最勝陀羅尼　　能知善逝諸境界　自然近佛深寂靜　　建立萬行調眾生　得此最勝陀羅尼　　於一切時無錯亂　獲得無垢蘊界入　　處胎不染不無知　得此最勝陀羅尼　　見佛如蓮心不著　三業恒隨智慧轉　　動寂無礙利眾生　得此最勝陀羅尼　　說法常蒙諸佛護　大智慧作眾生主　　多劫讚歎不能窮

爾時世尊稱讚一切法自在

王菩薩言。善哉善哉善男子。汝能贊說此陀羅尼。如諸佛說等無有異我今隨喜。善男子今此會中。有六十億那由他出家菩薩。及與無數百千萬億在家菩薩。聞此陀羅尼門皆得無生法忍。無量天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽人非人。比丘比丘尼優婆塞優婆夷等。皆于阿耨多羅三藐三菩提得不退轉。

守護國界主陀羅尼經大悲胎藏出生品第三

爾時文殊師利菩薩摩訶薩。即從座起偏袒右肩。右膝著地為佛作禮。合掌恭敬而白佛言。世尊如佛所說心及虛空陀羅尼菩提無二無別。皆以大悲為其根者。而此大悲復以何法而為根本。

佛告文殊師利菩薩言。善哉善哉善男子快發斯問。為欲利樂多眾生故。諦聽諦聽善思念之。吾當為汝分別解說。善男子此大悲根。復以眾生受苦為本。

文殊師利復白佛言。世尊眾生受苦復以何法而為其本。佛言從煩惱生。又問煩惱以何為本。佛言從於種種顛倒邪見而生。又問種種顛倒邪見以何為本。佛言從虛妄分別生。又問虛妄分別以何為本。佛言此妄分別無有根本。無有色相難知難斷。善男子以是義故。菩薩摩訶薩為諸眾生。起大悲心勞謙忘倦。譬如甘蔗及以胡麻。以物壓之漿油便現。菩薩亦爾。大悲深重複起十六大悲之心作是念言。傷哉眾生。常為身見之

【現代漢語翻譯】現代漢語譯本：王菩薩說：『太好了，太好了，善男子！你能夠讚歎宣說這個陀羅尼，和諸佛所說的一樣沒有差別，我現在隨喜讚歎。善男子，現在這個法會中，有六十億那由他（形容極大的數量單位）出家菩薩，以及無數百千萬億在家菩薩，聽聞這個陀羅尼法門，都證得了無生法忍（對事物不生不滅的真理的證悟）。無量的天龍（天上的龍族），夜叉（一種鬼神），乾闥婆（一種天神，善於音樂），阿修羅（一種好戰的神），迦樓羅（一種大鳥），緊那羅（一種天神，善於歌唱），摩睺羅伽（一種大蟒神），人和非人，比丘（出家男眾），比丘尼（出家女眾），優婆塞（在家男居士），優婆夷（在家女居士）等，都在阿耨多羅三藐三菩提（無上正等正覺）上得到不退轉。』

《守護國界主陀羅尼經·大悲胎藏出生品》第三

這時，文殊師利菩薩摩訶薩（大菩薩）即從座位上站起，偏袒右肩，右膝著地，為佛作禮，合掌恭敬地對佛說：『世尊，正如佛所說，心和虛空陀羅尼、菩提沒有兩樣，沒有分別，都以大悲作為它們的根本。那麼，這個大悲又以什麼法作為根本呢？』

佛告訴文殊師利菩薩說：『太好了，太好了，善男子！你問得很好。爲了利益安樂眾生，仔細聽，仔細聽，好好思考。我將為你分別解說。善男子，這個大悲的根本，又以眾生承受痛苦為根本。』

文殊師利又問佛說：『世尊，眾生承受痛苦又以什麼法作為根本呢？』佛說：『從煩惱產生。』又問：『煩惱以什麼為根本呢？』佛說：『從種種顛倒邪見而產生。』又問：『種種顛倒邪見以什麼為根本呢？』佛說：『從虛妄分別產生。』又問：『虛妄分別以什麼為根本呢？』佛說：『這個虛妄分別沒有根本，沒有色相，難以知曉，難以斷除。善男子，因為這個緣故，菩薩摩訶薩爲了眾生，生起大悲心，勤勞謙遜，忘記疲倦。譬如甘蔗和胡麻，用東西壓榨它們，汁液和油就會顯現出來。菩薩也是這樣，大悲心深厚，重複生起十六大悲之心，這樣想：可悲啊，眾生常常被身見所』

【English Translation】 English version: King Bodhisattva said: 'Excellent, excellent, good man! You are able to praise and expound this Dharani, which is no different from what all the Buddhas have said. I now rejoice in it. Good man, in this assembly now, there are sixty billion nayutas (an extremely large unit of measurement) of ordained Bodhisattvas, and countless hundreds of millions of billions of lay Bodhisattvas. Hearing this Dharani gate, they all attain the forbearance of non-origination of dharmas (the realization of the truth that things are neither created nor destroyed). Limitless devas (gods), nagas (dragons), yakshas (a type of spirit), gandharvas (a type of celestial musician), asuras (a type of warring deity), garudas (a type of large bird), kinnaras (a type of celestial musician), mahoragas (a type of great serpent deity), humans and non-humans, bhikshus (ordained monks), bhikshunis (ordained nuns), upasakas (lay male devotees), upasikas (lay female devotees), etc., all attain non-retrogression in Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).'

The Sutra of the Dharani of the Lord Who Protects the Kingdom, Chapter 3: The Birth of the Great Compassionate Womb

At that time, Manjushri Bodhisattva Mahasattva (Great Bodhisattva) immediately rose from his seat, bared his right shoulder, knelt on his right knee, paid homage to the Buddha, and with palms joined respectfully said to the Buddha: 'World Honored One, just as the Buddha said, the mind and the emptiness Dharani, and Bodhi are not two, not different, and all take great compassion as their root. Then, what dharma does this great compassion take as its root?'

The Buddha told Manjushri Bodhisattva: 'Excellent, excellent, good man! You have asked well. For the sake of benefiting and bringing joy to many beings, listen carefully, listen carefully, and contemplate well. I will explain it to you in detail. Good man, the root of this great compassion again takes the suffering of beings as its root.'

Manjushri again asked the Buddha: 'World Honored One, what dharma does the suffering of beings take as its root?' The Buddha said: 'It arises from afflictions.' He then asked: 'What is the root of afflictions?' The Buddha said: 'It arises from various inverted and wrong views.' He then asked: 'What is the root of various inverted and wrong views?' The Buddha said: 'It arises from false discriminations.' He then asked: 'What is the root of false discriminations?' The Buddha said: 'This false discrimination has no root, no form, is difficult to know, and difficult to cut off. Good man, for this reason, Bodhisattva Mahasattvas, for the sake of all beings, arouse great compassion, are diligent and humble, and forget fatigue. Just like sugarcane and sesame, when they are pressed with something, juice and oil will appear. Bodhisattvas are also like this, with deep and heavy great compassion, repeatedly arousing the sixteen great compassionate minds, thinking like this: Alas, beings are constantly bound by the view of self.'

所繫縛。種種邪見以為窟宅。我當爲彼演說妙法悉令除斷。傷哉眾生。于斷于常執著建立。文殊師利白佛言。世尊云何名為斷見常見。佛言善男子。言斷見者佈施供養皆無果報。善行惡行此世後世皆無有果。父母變化皆悉斷無。何以故譬知燒木已成其灰終無生理。是名斷見。言常見者王常為王貴常為貴。貧富男女端正醜陋。像馬等類常無改易。何以故譬如種子隨其本類。各別生芽終無雜亂。善男子此等眾生作如是見皆無果報。菩薩為彼起大悲心。開示演說緣起之門。令其信入因緣果報。菩薩復念傷哉眾生起四顛倒。無常計常無樂計樂。無我計我無凈計凈。我當爲彼說甚深法令除顛倒。傷哉眾生於其無我無我所中計我我所。我當爲說微妙之法。令其除斷我我所見。傷哉眾生。為諸蓋障之所覆蔽貪箭中心。瞋火熾盛身心俱焚。昏沉睡眠之所迷醉。掉舉惡作纏繞不捨。于甚深法常懷疑惑。我當爲說微妙之法。令其隳裂諸蓋之網。傷哉眾生。戀著六處眼才見色。隨色名相而生執著。耳聞音聲鼻嗅香臭。舌嘗滋味身觸細滑意分別法。皆隨名相而生執著。我當爲說深妙之法。令不樂著六處空聚。傷哉眾生。多起諸慢。為慢過慢及慢過慢。我慢增上慢卑慢邪慢。云何為慢。謂于下劣眾生計我勝彼。言過慢者。於己等者言我過彼。慢過

【現代漢語翻譯】現代漢語譯本：被種種束縛。以種種邪見作為棲身之所。我應當為他們演說微妙的佛法，全部清除斷滅這些邪見。可悲啊，這些眾生，對於斷滅和常存的見解執著並加以建立。文殊師利（Manjushri，菩薩名）對佛說：『世尊，什麼叫做斷見和常見呢？』佛說：『善男子，所謂斷見，就是認為佈施供養都沒有果報，善行惡行，今生來世都沒有果報，父母的教化也完全斷絕沒有了。為什麼呢？譬如燒過的木頭已經成了灰燼，最終不會再有生長的道理。這叫做斷見。所謂常見，就是認為國王永遠是國王，尊貴的人永遠尊貴，貧窮和富貴，男人和女人，端正和醜陋，大象和馬等等種類，永遠不會改變。為什麼呢？譬如種子隨著它本身的種類，各自生長出不同的芽，最終不會有雜亂的情況。善男子，這些眾生如果產生這樣的見解，都是沒有果報的。菩薩為他們生起大悲心，開示演說緣起之門，讓他們相信並進入因緣果報的道理。菩薩又想到，可悲啊，這些眾生生起四種顛倒的見解，認為無常是常，無樂是樂，無我是我，無凈是凈。我應當為他們說甚深的佛法，來消除這些顛倒的見解。可悲啊，這些眾生，在無我和非我之物中，卻認為是『我』和『我的』。我應當為他們說微妙的佛法，讓他們消除斷滅『我』和『我的』的見解。可悲啊，這些眾生，被各種蓋障所覆蓋遮蔽，貪慾之箭射中內心，嗔恨之火熾烈燃燒，身心一起被焚燒。被昏沉和睡眠所迷惑，掉舉和惡作纏繞不放。對於甚深的佛法常常懷有疑惑。我應當為他們說微妙的佛法，讓他們摧毀和撕裂各種蓋障之網。可悲啊，這些眾生，戀著六處（眼、耳、鼻、舌、身、意），眼睛才看到顏色，就隨著顏色的名稱和相狀而產生執著。耳朵聽到聲音，鼻子嗅到香臭，舌頭嚐到滋味，身體接觸到細滑，意識分別各種事物，都隨著名稱和相狀而產生執著。我應當為他們說深妙的佛法，讓他們不貪戀執著這六處空聚。可悲啊，這些眾生，常常生起各種傲慢。包括慢、過慢、以及慢過慢、我慢、增上慢、卑慢、邪慢。什麼是慢呢？就是認為自己在下劣的眾生面前勝過他們。所謂過慢，就是在和自己相等的人面前，認為自己勝過他們。慢過

【English Translation】 English version: Bound by various things. Taking various wrong views as their dwelling place. I shall expound the wonderful Dharma for them, completely eliminating and severing all these wrong views. Alas, these sentient beings are attached to and establish views of annihilation and permanence. Manjushri (Manjushri, name of a Bodhisattva) said to the Buddha: 'World Honored One, what are called annihilation views and permanence views?' The Buddha said: 'Good man, the so-called annihilation view is the belief that there are no consequences for giving and offerings, that good and bad deeds have no consequences in this life or the next, and that the teachings of parents are completely cut off and non-existent. Why? For example, wood that has been burned into ashes will never grow again. This is called annihilation view. The so-called permanence view is the belief that a king will always be a king, the noble will always be noble, the poor and the rich, men and women, the handsome and the ugly, elephants and horses, and other species will never change. Why? For example, seeds grow different sprouts according to their own species, and there will never be any confusion. Good man, if these sentient beings have such views, they will have no consequences. Bodhisattvas arise great compassion for them, reveal and expound the gate of dependent origination, and cause them to believe in and enter the principle of cause and effect. The Bodhisattva further thought, alas, these sentient beings arise four inverted views, considering impermanence as permanence, suffering as pleasure, non-self as self, and impurity as purity. I shall speak the profound Dharma for them to eliminate these inverted views. Alas, these sentient beings, in what is non-self and not belonging to self, consider it to be 'self' and 'belonging to self'. I shall speak the subtle Dharma for them, causing them to eliminate the views of 'self' and 'belonging to self'. Alas, these sentient beings are covered and obscured by various coverings and hindrances, the arrow of greed pierces their hearts, the fire of anger blazes fiercely, and their bodies and minds are burned together. They are deluded by dullness and sleep, and disturbed by agitation and regret, which entangle them and do not let go. They always have doubts about the profound Dharma. I shall speak the subtle Dharma for them, causing them to destroy and tear apart the nets of various coverings. Alas, these sentient beings are attached to the six sense bases (eye, ear, nose, tongue, body, mind). As soon as the eyes see a color, they become attached to the name and form of the color. The ears hear sounds, the nose smells fragrances and odors, the tongue tastes flavors, the body touches smoothness, and the mind distinguishes various things, all of which arise attachment to names and forms. I shall speak the profound Dharma for them, causing them not to be attached to these six empty aggregates. Alas, these sentient beings often arise various kinds of arrogance, including arrogance, excessive arrogance, and arrogance beyond arrogance, self-arrogance, increased arrogance, inferior arrogance, and wrong arrogance. What is arrogance? It is thinking that one is superior to inferior beings. So-called excessive arrogance is thinking that one is superior to those who are equal to oneself. Arrogance beyond

慢者。於他勝己計我勝彼。言我慢者。於色計我乃至於識亦計於我令心高舉。言增上慢者。增上聖法曾未獲得向他人說我得聖法。言卑慢者。于彼多分勝己之人言我少劣。言邪慢者。於己邪見無德之中謂己為正。翻詔他人以之為邪。如是等慢。我當爲彼說甚深法。令其除斷住于平等。傷哉眾生。趣向邪道遠離聖道。我當爲說正道之法令遠邪徑。傷哉眾生。為恩愛奴受其驅策。妻妾男女以為枷鎖。杻械繫縛染著耽味不能捨離。令身口意不得自在。我當爲彼說離貪法。令其三業動止無羈。傷哉眾生更相鬥諍。瞋恚結恨互為怨仇。當爲說法令其除斷。傷哉眾生。遠善知識。隨逐惡友不相舍離。如指與甲和合相依。造諸惡業無暫休息。當爲說法令舍惡友近善知識。傷哉眾生貪求名利無有厭足。如海吞流得之彌盛。如火益薪遠離無垢實相智慧。我當爲說真實之法。令斷名利獲清凈智。傷哉眾生無明黑闇。無我法中橫起我見。眾生壽命補特伽羅。當爲說法斷除如是種種邪見。令去翳膜開凈智眼。傷哉眾生生死牢獄輪迴禁系。五蘊怨賊之所殺害。當爲說法令出三界。傷哉眾生為魔罥索之所繫縛。五欲纏繞不得出離。我當爲說超魔之法。令絕魔罥斷五欲纏。傷哉眾生。閉涅槃門開生死路。當爲說法令閉三惡入涅槃門。善男子是為菩薩摩

【現代漢語翻譯】現代漢語譯本：對於『慢』(màn，傲慢)的解釋是，認為自己勝過他人，或者以自我為中心衡量勝負。『我慢』(wǒ màn，我慢)是指，對於色(sè，物質)、受(shòu，感受)、想(xiǎng，想法)、行(xíng，行為)、識(shí，意識)這五蘊，都執著地認為是『我』，從而內心高傲自大。『增上慢』(zēng shàng màn，增上慢)是指，實際上並未獲得任何聖法(shèng fǎ，神聖的佛法)，卻向他人宣稱自己已經證得了聖法。『卑慢』(bēi màn，卑慢)是指，面對那些在很多方面都勝過自己的人，卻說自己只是稍微差一點。『邪慢』(xié màn，邪慢)是指，堅持自己的邪見，認為自己毫無價值的東西才是正確的，反而指責他人為邪惡。對於這些種種的『慢』，我應當為他們宣說甚深之法，使他們斷除傲慢，安住于平等之心。可悲啊，這些眾生，走向邪道，遠離聖道，我應當為他們宣說正道之法，使他們遠離邪徑。可悲啊，這些眾生，被恩愛所奴役，受其驅使，把妻子兒女當作枷鎖，被束縛纏繞，沉溺於享樂而不能自拔，以至於身口意都不得自在。我應當為他們宣說離貪之法，使他們的身口意三業，動靜都無所羈絆。可悲啊，這些眾生，互相爭鬥，心懷嗔恨，互為仇敵，我應當為他們說法，使他們斷除嗔恨。可悲啊，這些眾生，遠離善知識(shàn zhīshì，好的導師)，追隨惡友而不捨離，就像手指和指甲一樣緊密相連，造作各種惡業，沒有片刻的休息。我應當為他們說法，使他們捨棄惡友，親近善知識。可悲啊，這些眾生，貪求名利，永無厭足，就像大海吞噬河流，得到越多越是膨脹，又像火上澆油，遠離了無垢的實相智慧。我應當為他們宣說真實之法，使他們斷除名利，獲得清凈的智慧。可悲啊，這些眾生，處在無明的黑暗之中，在無我的法中，橫生我見，執著于眾生、壽命、補特伽羅(pǔ tè qié luó，補特伽羅，意為『人』或『個體』)。我應當為他們說法，斷除這些種種邪見，使他們去除眼中的翳膜，開啟清凈的智慧之眼。可悲啊，這些眾生，身處生死牢獄之中，被輪迴禁錮，被五蘊(wǔ yùn，五蘊)怨賊所殺害。我應當為他們說法，使他們脫離三界(sān jiè，三界)。可悲啊，這些眾生，被魔的羅網所束縛，被五欲(wǔ yù，五欲)纏繞，不得出離。我應當為他們宣說超越魔境之法，使他們斷絕魔的羅網，斷除五欲的纏繞。可悲啊，這些眾生，關閉涅槃(niè pán，涅槃)之門，開啟生死之路。我應當為他們說法，使他們關閉三惡道(sān è dào，三惡道)，進入涅槃之門。善男子，這就是菩薩摩訶薩(pú sà mó hē sà，菩薩摩訶薩，偉大的菩薩)。

【English Translation】 English version: Regarding 'conceit' (màn), it means considering oneself superior to others or measuring success and failure based on ego. 'Ego-conceit' (wǒ màn) refers to clinging to the five skandhas—form (sè), feeling (shòu), perception (xiǎng), mental formations (xíng), and consciousness (shí)—as 'I,' thereby becoming arrogant and self-important. 'Superiority conceit' (zēng shàng màn) means claiming to have attained sacred Dharma (shèng fǎ) without actually having achieved any. 'Inferiority conceit' (bēi màn) means saying that one is only slightly inferior to those who surpass oneself in many ways. 'Perverted conceit' (xié màn) means insisting on one's own wrong views, considering one's own worthless things to be correct, and instead accusing others of being evil. For all these kinds of 'conceit,' I shall proclaim the profound Dharma to them, enabling them to cut off arrogance and abide in equanimity. Alas, these sentient beings turn to evil paths and stray from the sacred path. I shall proclaim the Dharma of the right path to them, enabling them to stay away from evil ways. Alas, these sentient beings are enslaved by love and affection, driven by them, regarding wives and children as shackles, bound and entangled, indulging in pleasure and unable to free themselves, so that their body, speech, and mind are not at ease. I shall proclaim the Dharma of detachment to them, enabling their three karmas of body, speech, and mind to move freely without restraint. Alas, these sentient beings fight each other, harbor hatred, and become enemies. I shall proclaim the Dharma to them, enabling them to cut off hatred. Alas, these sentient beings stay away from good teachers (shàn zhīshì) and follow evil friends without abandoning them, closely connected like fingers and nails, creating all kinds of evil deeds without a moment's rest. I shall proclaim the Dharma to them, enabling them to abandon evil friends and draw near to good teachers. Alas, these sentient beings greedily seek fame and profit without satisfaction, like the ocean swallowing rivers, becoming more swollen the more it receives, like adding fuel to a fire, straying from the stainless wisdom of true reality. I shall proclaim the true Dharma to them, enabling them to cut off fame and profit and attain pure wisdom. Alas, these sentient beings are in the darkness of ignorance, giving rise to the view of self in the Dharma of non-self, clinging to sentient beings, life, and pudgalas (pǔ tè qié luó, meaning 'person' or 'individual'). I shall proclaim the Dharma to them, cutting off all these wrong views, enabling them to remove the membrane from their eyes and open the pure eye of wisdom. Alas, these sentient beings are in the prison of birth and death, confined by samsara, and killed by the enemy of the five skandhas (wǔ yùn). I shall proclaim the Dharma to them, enabling them to escape the three realms (sān jiè). Alas, these sentient beings are bound by the nets of Mara, entangled by the five desires (wǔ yù), unable to escape. I shall proclaim the Dharma of transcending Mara to them, enabling them to cut off the nets of Mara and sever the entanglement of the five desires. Alas, these sentient beings close the gate of Nirvana (niè pán) and open the path of birth and death. I shall proclaim the Dharma to them, enabling them to close the three evil paths (sān è dào) and enter the gate of Nirvana. Good man, this is the Bodhisattva Mahasattva (pú sà mó hē sà, great Bodhisattva).

訶薩起十六種大悲之心。

爾時世尊復告文殊師利童子菩薩言。善男子此大悲門。即是一切菩薩之母。菩薩住是大悲之中。即能建立三十二種不共事業日夜勤修速得圓滿。云何名為三十二種不共事業。所謂菩薩若見一切愚癡重闇長眠大夜無智眾生。便以智慧先自覺察。復以智慧覺悟一切愚癡眾生。是名菩薩第一不共事業。若見眾生愛樂二乘其心狹劣。菩薩便起廣大之心。令其安住大乘法中。是名菩薩第二不共事業。若見眾生愛樂非法。縱恣三業無善法欲。菩薩自住正法園苑。復令眾生住正法中。是名菩薩第三不共事業。若見眾生邪命自活矯詐貪求。先以自身住于正命。復令眾生安住正命清凈法中。是名菩薩第四不共事業。若見眾生撥無因果。及一切法起大邪見。自住正見。復令眾生安住無垢正見法中。是名菩薩第五不共事業。若見眾生無知惡念積集煩惱。自以智眼安心正念。復令眾生住于正念。破無知闇開智慧明。是名菩薩第六不共事業。若見眾生棄捨正法住不正法。先自安住正法之中。復令眾生解了正法。是名菩薩第七不共事業。若見眾生慳吝所覆。菩薩自身起無慳心一切皆舍。復令眾生勤修舍行。是為菩薩第八不共事業。若見眾生毀犯凈戒。于表無表不能遵行。便以凈戒莊嚴其身。復令眾生堅持凈戒。是名

【現代漢語翻譯】現代漢語譯本：訶薩（菩薩）生起十六種偉大的慈悲之心。

這時，世尊又告訴文殊師利童子菩薩說：『善男子，這大悲之門，就是一切菩薩的母親。菩薩安住在這大悲之中，就能建立三十二種不共的事業，日夜勤奮修行，迅速得到圓滿。』

『什麼叫做三十二種不共的事業呢？』

『如果菩薩看見一切愚癡、被深重黑暗籠罩、長久沉睡于黑夜、沒有智慧的眾生，就先用智慧自我覺察，再用智慧覺悟一切愚癡的眾生。這叫做菩薩第一種不共的事業。如果看見眾生喜愛聲聞、緣覺二乘，他們的心胸狹窄淺薄，菩薩就生起廣大的心，讓他們安住在大乘佛法之中。這叫做菩薩第二種不共的事業。如果看見眾生喜愛不正當的法，放縱身、口、意三業，沒有修習善法的意願，菩薩自己安住在正法的園林中，又讓眾生安住在正法之中。這叫做菩薩第三種不共的事業。如果看見眾生用不正當的手段謀生，虛偽欺詐地貪求，菩薩先讓自己安住在正當的謀生方式上，又讓眾生安住在正當的、清凈的法中。這叫做菩薩第四種不共的事業。如果看見眾生否定因果，以及對一切法產生極大的邪見，菩薩自己安住在正見上，又讓眾生安住在沒有污染的正見法中。這叫做菩薩第五種不共的事業。如果看見眾生沒有知覺，產生惡念，積聚煩惱，菩薩自己用智慧的眼睛，安心地安住在正念上，又讓眾生安住在正念上，破除無知的黑暗，開啟智慧的光明。這叫做菩薩第六種不共的事業。如果看見眾生拋棄正法，安住在不正法中，菩薩先讓自己安住在正法之中，又讓眾生理解正法。這叫做菩薩第七種不共的事業。如果看見眾生被慳吝覆蓋，菩薩自身生起沒有慳吝的心，一切都施捨，又讓眾生勤奮修習佈施的行為。這是菩薩第八種不共的事業。如果看見眾生毀犯清凈的戒律，對於戒體的表相和潛在的功用都不能遵守奉行，菩薩就用清凈的戒律來莊嚴自身，又讓眾生堅持清凈的戒律。這叫做……』

【English Translation】 English version: The Bodhisattva generates sixteen kinds of great compassion.

At that time, the World Honored One further told Manjushri (Manjushri: a Bodhisattva associated with wisdom) Kumara Bodhisattva, 'Good man, this gate of great compassion is the mother of all Bodhisattvas. Bodhisattvas abiding in this great compassion can establish thirty-two kinds of uncommon undertakings, diligently cultivating day and night to quickly attain perfection.'

'What are these thirty-two kinds of uncommon undertakings?'

'If a Bodhisattva sees all sentient beings who are foolish, deeply shrouded in darkness, long asleep in the great night, and without wisdom, they first use wisdom to self-awaken, and then use wisdom to awaken all foolish sentient beings. This is called the Bodhisattva's first uncommon undertaking. If they see sentient beings who love the Two Vehicles (referring to Sravakayana and Pratyekabuddhayana, paths to liberation focused on individual enlightenment), whose minds are narrow and inferior, the Bodhisattva then generates a vast mind, causing them to abide in the Great Vehicle (Mahayana) Dharma. This is called the Bodhisattva's second uncommon undertaking. If they see sentient beings who love improper Dharma, indulging in the three karmas (body, speech, and mind) without the desire for good Dharma, the Bodhisattva themselves abide in the garden of proper Dharma, and also cause sentient beings to abide in proper Dharma. This is called the Bodhisattva's third uncommon undertaking. If they see sentient beings who live by improper means, deceitfully seeking gain, the Bodhisattva first abides in proper livelihood themselves, and also causes sentient beings to abide in proper livelihood, in pure Dharma. This is called the Bodhisattva's fourth uncommon undertaking. If they see sentient beings who deny cause and effect, and generate great wrong views about all Dharmas, the Bodhisattva abides in right view themselves, and also causes sentient beings to abide in undefiled right view Dharma. This is called the Bodhisattva's fifth uncommon undertaking. If they see sentient beings who are ignorant, generate evil thoughts, and accumulate afflictions, the Bodhisattva themselves use the eye of wisdom, peacefully abiding in right mindfulness, and also causes sentient beings to abide in right mindfulness, breaking the darkness of ignorance and opening the light of wisdom. This is called the Bodhisattva's sixth uncommon undertaking. If they see sentient beings who abandon proper Dharma and abide in improper Dharma, the Bodhisattva first abides in proper Dharma themselves, and also causes sentient beings to understand proper Dharma. This is called the Bodhisattva's seventh uncommon undertaking. If they see sentient beings who are covered by stinginess, the Bodhisattva themselves generate a mind without stinginess, giving away everything, and also causes sentient beings to diligently cultivate the practice of giving. This is the Bodhisattva's eighth uncommon undertaking. If they see sentient beings who violate pure precepts, unable to follow and uphold the expressed and unexpressed aspects of the precepts, the Bodhisattva then adorns their body with pure precepts, and also causes sentient beings to uphold pure precepts. This is called...'

菩薩第九不共事業。若見眾生瞋恨熾然蘊積諸惡。以慈忍力而自莊嚴。復令眾生安住此法。是名菩薩第十不共事業。若見眾生身心懈怠遠離精進。自以精進甲冑嚴身。復令眾生舍懈怠心勤勇不惰。是名菩薩第十一不共事業。若見眾生散亂妄念。菩薩自住三摩呬多寂靜觀察。亦令眾生舍亂住定。是名菩薩第十二不共事業。若見眾生惡慧無智。便以智慧而自莊嚴。復令眾生舍離惡慧。具足般若波羅蜜多。是名菩薩第十三不共事業。若見眾生非理作意行於邪道。菩薩即以善巧方便如理思惟。亦令眾生舍于非理安住正道。是名菩薩第十四不共事業。若見眾生昏亂無知煩惱所害。菩薩自住隨念分別種種分別微細分別。一切境界遠離煩惱。復令眾生斷除煩惱住正法中。是名菩薩第十五不共事業。若見眾生身見有見牢獄所繫。而以智慧了達自身不為見縛。復令眾生遠離身見。不計于有住正智慧。是名菩薩第十六不共事業。若見眾生諸根縱蕩。馳流境界不能制伏。而自柔和心無放逸。復令眾生安住律儀。善守根門三業調順。是名菩薩第十七不共事業。若見眾生無慚無愧不知恩報斷滅善根。便以慚愧而自莊嚴。知恩知報修諸善根。復為眾生說法開示。令具慚愧能知恩德圓滿善根。是名菩薩第十八不共事業。若見眾生為大瀑水波浪所沒。隨

【現代漢語翻譯】現代漢語譯本菩薩第九不共事業：如果見到眾生瞋恨心熾盛，積聚各種惡業，菩薩就用慈悲和忍辱的力量來莊嚴自己，並且使眾生也能安住于這種慈忍之法。這稱為菩薩的第十不共事業。如果見到眾生身心懈怠，遠離精進，菩薩就用精進的鎧甲來莊嚴自身，並且使眾生捨棄懈怠之心，勤奮勇猛不懈怠。這稱為菩薩的第十一不共事業。如果見到眾生心神散亂，妄念紛飛，菩薩自己安住在三摩呬多（Samahita，意為等持，專注）的寂靜觀察之中，也使眾生捨棄散亂，安住于禪定。這稱為菩薩的第十二不共事業。如果見到眾生具有邪惡的智慧，沒有真正的智慧，菩薩就用智慧來莊嚴自己，並且使眾生舍離邪惡的智慧，具足般若波羅蜜多（Prajnaparamita，意為智慧到彼岸）。這稱為菩薩的第十三不共事業。如果見到眾生不如理作意，行於邪道，菩薩就用善巧方便如理思惟，也使眾生捨棄不如理的作意，安住于正道。這稱為菩薩的第十四不共事業。如果見到眾生昏亂無知，被煩惱所傷害，菩薩自己安住在隨念分別、種種分別、微細分別之中，對於一切境界遠離煩惱，並且使眾生斷除煩惱，安住在正法之中。這稱為菩薩的第十五不共事業。如果見到眾生被身見、有見等牢獄所束縛，菩薩就用智慧了達自身，不被這些見解所束縛，並且使眾生遠離身見，不執著于有，安住于正智慧。這稱為菩薩的第十六不共事業。如果見到眾生諸根放縱，追逐外境而不能制伏，菩薩自己保持柔和，內心沒有放逸，並且使眾生安住于律儀，善於守護根門，使身口意三業調順。這稱為菩薩的第十七不共事業。如果見到眾生沒有慚愧心，不知恩圖報，斷滅善根，菩薩就用慚愧心來莊嚴自己，知恩圖報，修習各種善根，並且為眾生說法開示，使他們具有慚愧心，能夠知恩報德，圓滿善根。這稱為菩薩的第十八不共事業。如果見到眾生被巨大的瀑布波浪所淹沒，隨

【English Translation】 English version The Ninth Uncommon Activity of a Bodhisattva: If one sees beings with blazing anger, accumulating various evils, the Bodhisattva adorns themselves with the power of loving-kindness and forbearance, and also enables beings to abide in this Dharma. This is called the Tenth Uncommon Activity of a Bodhisattva. If one sees beings who are lax in body and mind, and far from diligence, the Bodhisattva adorns themselves with the armor of diligence, and also enables beings to abandon their laxity and be diligent and unflagging. This is called the Eleventh Uncommon Activity of a Bodhisattva. If one sees beings with scattered and deluded thoughts, the Bodhisattva dwells in the Samahita (concentration) of peaceful observation, and also enables beings to abandon scattering and abide in concentration. This is called the Twelfth Uncommon Activity of a Bodhisattva. If one sees beings with evil wisdom and without true wisdom, the Bodhisattva adorns themselves with wisdom, and also enables beings to abandon evil wisdom and be complete with Prajnaparamita (perfection of wisdom). This is called the Thirteenth Uncommon Activity of a Bodhisattva. If one sees beings engaging in irrational thoughts and walking on wrong paths, the Bodhisattva uses skillful means to think rationally, and also enables beings to abandon irrationality and abide on the right path. This is called the Fourteenth Uncommon Activity of a Bodhisattva. If one sees beings confused and ignorant, harmed by afflictions, the Bodhisattva dwells in mindfulness, various discriminations, and subtle discriminations, and is free from afflictions in all realms, and also enables beings to cut off afflictions and abide in the right Dharma. This is called the Fifteenth Uncommon Activity of a Bodhisattva. If one sees beings bound by the prison of self-view and views of existence, the Bodhisattva understands themselves with wisdom and is not bound by these views, and also enables beings to abandon self-view, not clinging to existence, and abide in right wisdom. This is called the Sixteenth Uncommon Activity of a Bodhisattva. If one sees beings whose senses are unrestrained, chasing after realms and unable to control them, the Bodhisattva remains gentle and without negligence, and also enables beings to abide in discipline, guarding their sense doors well, and harmonizing their three karmas of body, speech, and mind. This is called the Seventeenth Uncommon Activity of a Bodhisattva. If one sees beings without shame or embarrassment, ungrateful, and cutting off roots of goodness, the Bodhisattva adorns themselves with shame and embarrassment, knows gratitude and repays it, cultivates various roots of goodness, and also teaches the Dharma to beings, enabling them to have shame and embarrassment, to know gratitude, and to perfect roots of goodness. This is called the Eighteenth Uncommon Activity of a Bodhisattva. If one sees beings submerged by the waves of a great waterfall, following

業漂溺不能勉出。菩薩自現越渡瀑流到于彼岸。復令眾生斷除惡業。越生死流到涅槃岸。是名菩薩第十九不共事業。若見眾生剛強難化。而以自身謙卑仁讓承順師長。復令眾生安住謙敬。是名菩薩第二十不共事業。若見眾生心懷嫉妒。于修善者多生障礙。便以善根自嚴其身。復令眾生舍離猜忌障礙之心安住正法。是名菩薩第二十一不共事業。若見眾生貧窮困苦復無法財。菩薩示有資生無量具七聖財。復令眾生無所乏少住聖財中。是名菩薩第二十二不共事業。若見眾生長嬰病苦四大毒蛇。互相違反傷害身心。菩薩即以無病功德而自莊嚴。復置眾生無諸病惱安樂法中。是名菩薩第二十三不共事業。若見眾生愚癡無智遠智光明。菩薩便以智慧光明自嚴其身。復令眾生安住無癡智慧法中。是名菩薩第二十四不共事業。若見眾生樂著三界穢惡深坑輪迴五道。菩薩巧能自出三界。復以善巧出三界道運諸眾生。是名菩薩第二十五不共事業。若見眾生違背正道行於邪徑。自安正法。復令眾生住正法中。是名菩薩第二十六不共事業。若見眾生愛著身命。嚴飾資養冀其長存。不知此身無常不凈。無有慚愧不知恩德。菩薩便現厭惡自身棄捨榮好。復令眾生觀察無常生厭離想。是名菩薩第二十七不共事業。若見眾生遠佛法僧。菩薩自身紹三寶種

【現代漢語翻譯】現代漢語譯本：業力如溺水，無法自拔。菩薩示現超越瀑流，到達彼岸，並使眾生斷除惡業，超越生死之流，到達涅槃之岸。這稱為菩薩的第十九種不共事業。如果見到眾生剛強難以教化，菩薩就以自身謙卑仁讓，承順師長，並使眾生安住于謙敬之中。這稱為菩薩的第二十種不共事業。如果見到眾生心懷嫉妒，對修行善法的人多生障礙，菩薩就以善根莊嚴自身，並使眾生舍離猜忌障礙之心，安住于正法之中。這稱為菩薩的第二十一種不共事業。如果見到眾生貧窮困苦，又沒有佛法之財，菩薩就示現有資生之物，具備無量的七聖財（信、戒、慚、愧、聞、舍、慧），並使眾生無所缺乏，安住于聖財之中。這稱為菩薩的第二十二種不共事業。如果見到眾生長久遭受病苦，四大（地、水、火、風）毒蛇互相違反，傷害身心，菩薩就以無病功德莊嚴自身，並使眾生脫離各種病惱，安住于安樂之法中。這稱為菩薩的第二十三種不共事業。如果見到眾生愚癡無智，遠離智慧光明，菩薩就以智慧光明莊嚴自身，並使眾生安住于沒有愚癡的智慧之法中。這稱為菩薩的第二十四種不共事業。如果見到眾生樂於執著三界（欲界、色界、無色界）的污穢深坑，在五道（地獄、餓鬼、畜生、人、天）中輪迴，菩薩巧妙地從三界中脫離出來，又以善巧方便引導眾生脫離三界之道。這稱為菩薩的第二十五種不共事業。如果見到眾生違背正道，行走于邪徑，菩薩自身安住于正法，並使眾生安住于正法之中。這稱為菩薩的第二十六種不共事業。如果見到眾生愛著身命，用各種方法裝飾滋養，希望長久存在，卻不知此身無常不凈，沒有慚愧之心，不知恩德，菩薩就示現厭惡自身，捨棄榮華美好，並使眾生觀察無常，生起厭離之想。這稱為菩薩的第二十七種不共事業。如果見到眾生遠離佛法僧三寶（Buddha, Dharma, Sangha），菩薩自身紹隆三寶之種。

【English Translation】 English version: Those drowning in karma are unable to free themselves. The Bodhisattva manifests, crossing the waterfall to the other shore, and further enables sentient beings to cut off evil karma, cross the stream of birth and death, and reach the shore of Nirvana. This is called the nineteenth uncommon deed of a Bodhisattva. If one sees sentient beings who are stubborn and difficult to transform, the Bodhisattva then uses his own humility and gentleness, obeying and following teachers and elders, and further enables sentient beings to dwell in humility and respect. This is called the twentieth uncommon deed of a Bodhisattva. If one sees sentient beings harboring jealousy, creating many obstacles for those cultivating goodness, the Bodhisattva then adorns himself with roots of goodness, and further enables sentient beings to abandon suspicion and obstructive thoughts, dwelling in the correct Dharma. This is called the twenty-first uncommon deed of a Bodhisattva. If one sees sentient beings who are poor and suffering, and also lack the wealth of the Dharma, the Bodhisattva then demonstrates having the means of livelihood, possessing immeasurable seven noble riches (faith, morality, shame, remorse, learning, generosity, wisdom), and further enables sentient beings to lack nothing, dwelling in the noble riches. This is called the twenty-second uncommon deed of a Bodhisattva. If one sees sentient beings constantly suffering from illness, the four great elements (earth, water, fire, wind) being like poisonous snakes that contradict and harm each other, injuring body and mind, the Bodhisattva then adorns himself with the merit of being free from illness, and further places sentient beings in the Dharma of peace and happiness, free from all sickness and affliction. This is called the twenty-third uncommon deed of a Bodhisattva. If one sees sentient beings who are foolish and ignorant, far from the light of wisdom, the Bodhisattva then adorns himself with the light of wisdom, and further enables sentient beings to dwell in the Dharma of wisdom, free from delusion. This is called the twenty-fourth uncommon deed of a Bodhisattva. If one sees sentient beings delighting in attachment to the filthy and evil pit of the three realms (desire realm, form realm, formless realm), transmigrating in the five paths (hell, hungry ghosts, animals, humans, devas), the Bodhisattva skillfully escapes from the three realms, and further uses skillful means to guide sentient beings out of the path of the three realms. This is called the twenty-fifth uncommon deed of a Bodhisattva. If one sees sentient beings deviating from the correct path, walking on crooked paths, the Bodhisattva himself dwells in the correct Dharma, and further enables sentient beings to dwell in the correct Dharma. This is called the twenty-sixth uncommon deed of a Bodhisattva. If one sees sentient beings attached to their body and life, adorning and nourishing it, hoping for it to last long, yet not knowing that this body is impermanent and impure, without shame and not knowing gratitude, the Bodhisattva then manifests disgust for his own body, abandoning glory and beauty, and further enables sentient beings to contemplate impermanence, giving rise to thoughts of aversion and detachment. This is called the twenty-seventh uncommon deed of a Bodhisattva. If one sees sentient beings far from the Buddha (Buddha), Dharma, and Sangha (Sangha), the Bodhisattva himself continues the lineage of the Three Jewels.

。復令眾生紹佛法僧使不斷絕。是為菩薩第二十八不共事業。若見眾生退失善法。菩薩便以善法嚴身。復令眾生住善法中。是名菩薩第二十九不共事業。若見眾生遠離師長不行六念。菩薩則以六念自嚴。復令眾生常修六念如實觀智。是名菩薩第三十不共事業。若見眾生業煩惱網之所縈覆。菩薩便現裂業惑網。亦令眾生絕生死因安住正法。是名菩薩第三十一不共事業。若見眾生具諸不善遠離善根。菩薩便自蠲除諸惡具諸莊嚴。復令眾生具足善根遠離不善。是名菩薩第三十二不共事業。善男子是為菩薩三十二種不共事業。若諸菩薩安住此業。一切善法恒自增長具足圓滿。

複次善男子。菩薩復有無量事業。何以故謂眾生無邊。眾生煩惱亦復如是無量無邊。菩薩隨彼一切眾生煩惱差別。亦說無邊解脫門故。善男子假使恒河沙數世界。滿中眾生所有之行。或聲聞行或緣覺行所有事業。比此菩薩最初所發菩提之心所有事業。百分不及一千分不及一。如是百千分俱胝分。百俱胝分千俱胝分。算分歌羅分數分喻分。優波尼沙陀分皆不及一。何以故二乘自為斷除煩惱。菩薩事業不為自身。普為除斷一切眾生諸煩惱故。是故菩薩所有事業。比於二乘最為殊勝。所得功德無量無邊。何以故凡夫眾生所修事業。皆與一切顛倒相應。二乘

【現代漢語翻譯】現代漢語譯本：進一步，讓眾生能夠繼承佛法僧（Buddha, Dharma, Sangha，佛教三寶），使之不中斷，這是菩薩第二十八種不共事業。如果看到眾生退失善法，菩薩便用善法來莊嚴自身，並讓眾生安住于善法之中，這稱為菩薩第二十九種不共事業。如果看到眾生遠離師長，不修習六念（six recollections，唸佛、念法、念僧、念戒、念施、念天），菩薩就用六念來莊嚴自身，並讓眾生常常修習六念，如實地觀察智慧，這稱為菩薩第三十種不共事業。如果看到眾生被業和煩惱之網所纏繞覆蓋，菩薩便示現破裂業和煩惱之網，也讓眾生斷絕生死之因，安住在正法之中，這稱為菩薩第三十一種不共事業。如果看到眾生具有各種不善，遠離善根，菩薩便自己去除各種惡行，具足各種莊嚴，並讓眾生具足善根，遠離不善，這稱為菩薩第三十二種不共事業。善男子，這些就是菩薩的三十二種不共事業。如果各位菩薩安住于這些事業，一切善法就會恒常地增長，具足圓滿。進一步，善男子，菩薩還有無量的事業。為什麼呢？因為眾生是無邊的，眾生的煩惱也是如此，無量無邊。菩薩隨著一切眾生煩惱的差別，也宣說無邊的解脫之門。善男子，假設恒河沙數的世界，都充滿著眾生的所有修行，或者聲聞（Śrāvaka，小乘佛教徒）的修行，或者緣覺（Pratyekabuddha，獨覺者）的修行，所有這些事業，比之於這位菩薩最初所發菩提心（Bodhi-citta，覺悟之心）的所有事業，百分之一都比不上，千分之一都比不上，像這樣，百千分之一，俱胝（koti，印度計數單位，千萬）分之一，百俱胝分之一，千俱胝分之一，算分、歌羅分數分、喻分、優波尼沙陀分（upanishad，奧義書）都比不上。為什麼呢？因為二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）只是爲了自己斷除煩惱，而菩薩的事業不是爲了自身，而是爲了普遍地斷除一切眾生的各種煩惱。因此，菩薩的所有事業，比之於二乘最為殊勝，所得的功德無量無邊。為什麼呢？因為凡夫眾生所修的事業，都與一切顛倒相應，二乘...

【English Translation】 English version: Furthermore, to enable sentient beings to inherit the Buddha, Dharma, and Sangha (the Three Jewels of Buddhism), ensuring they are not 끊절, this is the twenty-eighth uncommon activity of a Bodhisattva. If a Bodhisattva sees sentient beings退失 good dharmas, they adorn themselves with good dharmas and enable sentient beings to abide in good dharmas. This is called the twenty-ninth uncommon activity of a Bodhisattva. If a Bodhisattva sees sentient beings distancing themselves from teachers and not practicing the six recollections (recollection of the Buddha, Dharma, Sangha, precepts, generosity, and deities), they adorn themselves with the six recollections and enable sentient beings to constantly cultivate the six recollections, truly observing wisdom. This is called the thirtieth uncommon activity of a Bodhisattva. If a Bodhisattva sees sentient beings entangled and covered by the net of karma and afflictions, they manifest the tearing of the net of karma and afflictions, and also enable sentient beings to sever the causes of birth and death, abiding in the correct Dharma. This is called the thirty-first uncommon activity of a Bodhisattva. If a Bodhisattva sees sentient beings possessing all kinds of unwholesome qualities and distancing themselves from wholesome roots, they themselves eliminate all evils and possess all adornments, and enable sentient beings to possess wholesome roots and distance themselves from unwholesome qualities. This is called the thirty-second uncommon activity of a Bodhisattva. Good men, these are the thirty-two uncommon activities of a Bodhisattva. If all Bodhisattvas abide in these activities, all good dharmas will constantly increase, becoming complete and perfect. Furthermore, good men, Bodhisattvas also have immeasurable activities. Why? Because sentient beings are boundless, and the afflictions of sentient beings are also immeasurable and boundless. According to the differences in the afflictions of all sentient beings, Bodhisattvas also expound boundless gates of liberation. Good men, suppose worlds as numerous as the sands of the Ganges River are filled with all the practices of sentient beings, whether the practices of Śrāvakas (Hearers, disciples of the Buddha) or the practices of Pratyekabuddhas (Solitary Buddhas), all these activities, compared to all the activities of the initial Bodhi-citta (mind of enlightenment) generated by this Bodhisattva, are not equal to one percent, not equal to one thousandth. Like this, not equal to one hundred thousandth, one koti (ten million)th, one hundred koti-th, one thousand koti-th, calculation fraction, gala number fraction, analogy fraction, upanishad fraction. Why? Because the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) only eliminate afflictions for themselves, while the activities of Bodhisattvas are not for themselves, but to universally eliminate all the various afflictions of all sentient beings. Therefore, all the activities of Bodhisattvas are most superior compared to the Two Vehicles, and the merits obtained are immeasurable and boundless. Why? Because the activities cultivated by ordinary sentient beings are all in accordance with all inversions, the Two Vehicles...

所作其心狹劣。菩薩事業遠離顛倒無量無邊。是故菩薩所得功德。亦復如是無量無邊。以是義故超過一切凡夫二乘。

爾時文殊師利菩薩。聞是法已踴躍歡喜。遍身怡暢心得清涼。而作是言希有世尊希有世尊。善能分別甚深微妙菩薩種種陀羅尼門大悲之門。及與不共事業之門。我聞佛說歡喜頂受如法奉行。

守護國界主陀羅尼經卷第三大正藏第 19 冊 No. 0997 守護國界主陀羅尼經

守護國界主陀羅尼經卷第四

大唐罽賓國三藏般若共牟尼室利譯

入如來大悲不思議品第四

爾時文殊師利童子。即從座起偏袒右肩。右膝著地合掌恭敬。而白佛言世尊。唯愿如來應正等覺。為我宣說諸佛如來於諸眾生大悲隨轉。世尊如來大悲為有幾種。以何為相以何為因。以何為緣為何所住。善哉世尊唯愿為我具足宣說。及說如來一切智智現證事業。

爾時佛告文殊師利童子言。善哉善哉善男子。善能咨問如是深義。諦聽諦聽善思念之。吾當為汝分別解說諸佛如來大悲海門一渧之相。善男子一切如來。于諸眾生所有大悲不生不滅。何以故如來大悲。常恒不斷無時不轉。已於無量阿僧祇劫。積集圓滿諸功德故無去無來常恒不捨一切眾生。皆悉護念而攝受故。如來大悲無量無

【現代漢語翻譯】（如果）所作所為的心胸狹隘卑劣，（那麼就與）菩薩的事業（相違背，因為菩薩的事業）遠離顛倒，無量無邊。是故菩薩所得的功德，也同樣是無量無邊。因為這個緣故，（菩薩的功德）超過一切凡夫和二乘（聲聞、緣覺）。

這時，文殊師利菩薩（Manjushri Bodhisattva），聽聞此法后，踴躍歡喜，遍身舒暢，內心清涼，於是說道：『希有啊世尊（Bhagavan）！希有啊世尊！您善於分別甚深微妙的菩薩種種陀羅尼門（dharani-gates）、大悲之門，以及不共事業之門。我聽聞佛所說，歡喜頂戴，如法奉行。』

《守護國界主陀羅尼經》卷第三大正藏第19冊 No. 0997 《守護國界主陀羅尼經》

《守護國界主陀羅尼經》卷第四

大唐罽賓國三藏般若（Prajna）共牟尼室利（Munisri）譯

入如來大悲不思議品第四

這時，文殊師利童子（Manjushri）即從座位上站起，偏袒右肩，右膝著地，合掌恭敬，對佛說：『世尊（Bhagavan），唯愿如來應正等覺（Tathagata Arhat Samyaksambuddha），為我宣說諸佛如來對於一切眾生的大悲如何隨順運轉。世尊，如來的大悲有幾種？以什麼為相？以什麼為因？以什麼為緣？以什麼為所住？善哉世尊，唯愿您為我具足宣說，以及宣說如來一切智智（sarvajnana-jnana）現證的事業。』

這時，佛告訴文殊師利童子說：『善哉善哉，善男子！你善於諮詢如此深奧的意義。仔細聽，仔細聽，好好思考。我將為你分別解說諸佛如來大悲海門的一滴之相。善男子，一切如來，對於一切眾生所有的大悲，不生不滅。為什麼呢？因為如來的大悲，常恒不斷，無時不運轉，已經在無量阿僧祇劫（asamkhya kalpas）積集圓滿諸功德，所以無去無來，常恒不捨一切眾生，都悉護念而攝受，所以如來的大悲無量無

【English Translation】 If one's actions are motivated by a narrow and inferior mind, it is contrary to the Bodhisattva's (Bodhisattva) work, which is far from delusion, immeasurable and boundless. Therefore, the merits obtained by a Bodhisattva are also immeasurable and boundless. For this reason, (the merits of a Bodhisattva) surpass all ordinary people and the two vehicles (Shravakas and Pratyekabuddhas).

At that time, Manjushri Bodhisattva (Manjushri Bodhisattva), upon hearing this Dharma, rejoiced and was delighted, his whole body felt refreshed, and his mind felt cool and clear. He then said: 'Rare indeed, O Bhagavan (Bhagavan)! Rare indeed, O Bhagavan! You are skilled at distinguishing the profound and subtle various dharani-gates (dharani-gates) of Bodhisattvas, the gates of great compassion, and the gates of uncommon activities. I hear what the Buddha has said, and I joyfully accept it with the crown of my head, and I will practice it in accordance with the Dharma.'

The Sutra of the Dhāraṇī of the Lord Who Protects the Kingdoms, Volume 3 Taisho Tripitaka Volume 19, No. 0997, The Sutra of the Dhāraṇī of the Lord Who Protects the Kingdoms

The Sutra of the Dhāraṇī of the Lord Who Protects the Kingdoms, Volume 4

Translated by Prajna (Prajna), a Tripitaka master from the country of Kashmir in the Great Tang Dynasty, together with Munisri (Munisri)

Chapter 4: Entering the Inconceivable Realm of the Tathagata's Great Compassion

At that time, Manjushri (Manjushri) immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms in reverence, and said to the Buddha: 'Bhagavan (Bhagavan), I beseech the Tathagata, the Worthy One, the Perfectly Enlightened One (Tathagata Arhat Samyaksambuddha), to explain to me how the great compassion of all Buddhas and Tathagatas operates in accordance with all sentient beings. O Bhagavan, how many kinds of great compassion does the Tathagata have? What are its characteristics? What is its cause? What is its condition? Where does it abide? Excellent, O Bhagavan, I beseech you to fully explain it to me, and to explain the activities manifested by the Tathagata's present realization of all-knowing wisdom (sarvajnana-jnana).'

At that time, the Buddha said to Manjushri: 'Excellent, excellent, good man! You are skilled at inquiring about such profound meanings. Listen carefully, listen carefully, and contemplate well. I will explain to you the characteristics of a single drop from the ocean-gate of the great compassion of all Buddhas and Tathagatas. Good man, all Tathagatas, with regard to the great compassion they have for all sentient beings, neither arise nor cease. Why is that? Because the Tathagata's great compassion is constant, continuous, and unceasingly active. Having accumulated and perfected all merits over immeasurable asamkhya kalpas (asamkhya kalpas), it neither goes nor comes, constantly and unceasingly abandoning all sentient beings, but always protects and embraces them. Therefore, the Tathagata's great compassion is immeasurable and

邊無有窮盡。甚深甚深不可思議。堅固猛利難解難入。非是語言所能宣說。何以故。善男子。譬如如來得大菩提。于諸眾生起大悲心亦復如是。云何如來得於菩提。善男子佛得菩提。無有根本無有住處。云何根本云何住處。身見為根本妄想為住處。而身見妄想及與菩提平等平等故。說菩提無有根本無有住處。依於此義佛得菩提。一切眾生不覺不知無有根本無有住處。為欲令其如實覺悟。是故如來普緣眾生而起大悲。

複次善男子。菩提寂靜親近寂靜。言寂靜者即是于內。親近寂靜即是于外。何以故眼空我空我所亦空。性如是故名為寂靜。耳空鼻空舌空身空意空我空我所亦空。性如是故名為寂靜。由眼空故不行色境。是故名為親近寂靜。由耳鼻舌身意空。故不行聲香味觸法境。是故名為親近寂靜。如是寂靜親近寂靜。眾生不知欲令其知。是故如來於諸眾生大悲隨轉。

複次善男子。菩提本性清凈光明。何以故。心之實性本清凈故。云何清凈。性無合故。猶如虛空性清凈故。亦如虛空無有相故。亦如虛空性平等故。是故菩提名為最極清凈光明。此凈光明童蒙凡夫不能覺知。客塵煩惱之所覆故。欲令眾生如實覺悟。是故如來於諸眾生大悲隨轉。

複次善男子菩提無取捨。何以故舍生死岸橫截瀑流。至於彼

【現代漢語翻譯】現代漢語譯本邊際是沒有窮盡的，非常深奧，難以思議，堅固而猛烈，難以理解和進入，不是語言所能表達的。為什麼呢？善男子，譬如如來證得大菩提（supreme enlightenment），對於一切眾生生起大悲心也是如此。如來是如何證得菩提的呢？善男子，佛證得菩提，沒有根本，沒有住處。什麼是根本，什麼是住處呢？身見（belief in a self）是根本，妄想是住處。而身見、妄想與菩提是平等不二的，所以說菩提沒有根本，沒有住處。依據這個道理，佛證得菩提。一切眾生不覺不知菩提沒有根本，沒有住處，爲了讓他們如實覺悟，所以如來普遍地緣著眾生而生起大悲心。

再次，善男子，菩提是寂靜的，親近寂靜的。所說的寂靜是指內在的寂靜，親近寂靜是指外在的寂靜。為什麼呢？因為眼是空的，我是空的，我所擁有的也是空的，本性就是如此，所以稱為寂靜。耳是空的，鼻是空的，舌是空的，身是空的，意是空的，我是空的，我所擁有的也是空的，本性就是如此，所以稱為寂靜。由於眼是空的，所以不行於色境（forms），因此稱為親近寂靜。由於耳、鼻、舌、身、意是空的，所以不行於聲、香、味、觸、法境（sounds, smells, tastes, textures, and mental objects），因此稱為親近寂靜。像這樣寂靜和親近寂靜，眾生不知道，爲了讓他們知道，所以如來對於一切眾生大悲隨之運轉。

再次，善男子，菩提的本性是清凈光明的。為什麼呢？因為心的實性本來就是清凈的。什麼是清凈呢？就是自性沒有和合。猶如虛空，自性清凈，也如虛空，沒有形相，也如虛空，自性平等。所以菩提被稱為最極清凈光明。這種清凈光明，矇昧無知的凡夫不能覺知，因為被客塵煩惱所覆蓋。爲了讓眾生如實覺悟，所以如來對於一切眾生大悲隨之運轉。

再次，善男子，菩提沒有取捨。為什麼呢？捨棄生死之岸，橫截瀑流，到達彼岸。

【English Translation】 English version The edge has no end. It is extremely profound and inconceivable. It is firm, fierce, difficult to understand and enter. It cannot be declared by language. Why is that? Good man, it is like the Tathagata (one who has thus come) attaining great Bodhi (supreme enlightenment), and similarly, arising great compassion for all sentient beings. How does the Tathagata attain Bodhi? Good man, the Buddha attains Bodhi without a root and without a dwelling place. What is the root and what is the dwelling place? The view of self (belief in a self) is the root, and delusion is the dwelling place. However, the view of self, delusion, and Bodhi are equal and identical. Therefore, it is said that Bodhi has no root and no dwelling place. Based on this meaning, the Buddha attains Bodhi. All sentient beings are unaware and do not know that it has no root and no dwelling place. In order to enable them to truly awaken, the Tathagata universally arises great compassion for sentient beings.

Furthermore, good man, Bodhi is tranquil and close to tranquility. Tranquility refers to inner tranquility, and close to tranquility refers to outer tranquility. Why is that? Because the eye is empty, the 'I' is empty, and what belongs to 'I' is also empty. Such is its nature, therefore it is called tranquility. The ear is empty, the nose is empty, the tongue is empty, the body is empty, the mind is empty, the 'I' is empty, and what belongs to 'I' is also empty. Such is its nature, therefore it is called tranquility. Because the eye is empty, it does not engage with forms. Therefore, it is called close to tranquility. Because the ear, nose, tongue, body, and mind are empty, they do not engage with sounds, smells, tastes, textures, and mental objects. Therefore, it is called close to tranquility. Sentient beings do not know such tranquility and closeness to tranquility. In order to make them know, the Tathagata's great compassion turns accordingly for all sentient beings.

Furthermore, good man, the inherent nature of Bodhi is pure and luminous. Why is that? Because the true nature of the mind is inherently pure. What is purity? It is the absence of combination in nature. Like space, its nature is pure. Also like space, it has no form. Also like space, its nature is equal. Therefore, Bodhi is called the most supremely pure and luminous. This pure light cannot be perceived by ignorant ordinary people because it is covered by the defilements of adventitious dust. In order to enable sentient beings to truly awaken, the Tathagata's great compassion turns accordingly for all sentient beings.

Furthermore, good man, Bodhi has no taking or rejecting. Why is that? Abandoning the shore of birth and death, cutting across the waterfall, and reaching the other shore.

岸名為取捨。如來深入第一義諦。不見此岸不見彼岸。以一切法無彼此故。是故菩提無有取捨。凡夫不知無取無舍。欲令其知是故。如來於諸眾生大悲隨轉。

複次善男子。菩提無相亦無觀察。云何無相。所謂眼識不可得故。云何名為無有觀察。眼識於色無分別故。如是耳識不可得故名為無相。耳識于聲不分別故名無觀察。鼻識不可得故名為無相。鼻識于香不分別故名無觀察。舌識不可得故名為無相。舌識于味不分別故名無觀察。身識不可得故名為無相。身識于觸不分別故名無觀察。意識不可得故名為無相。意識於法不分別故名無觀察。如是無相無有觀察是聖者境。出過三界故。非凡小之所能知。為欲令其如實知覺。是故如來於諸眾生大悲隨轉。

複次善男子。菩提非過去非現在非未來故。三際平等斷絕三輪。云何名為斷絕三輪。于彼過去心不起故。于彼未來識不行故。於此現在意不作故。此心意識無有住處。云何名為三際平等。過去之事不可思量。未來之識不可宣示。現在之意不可說故。如是甚深三際平等三輪清凈。眾生不知。為欲令其如實覺悟。是故如來於諸眾生大悲隨轉。

複次善男子。菩提無身菩提無為。云何無身。所謂眼識不可知故。如是耳鼻舌身意識不可知故。云何無為。無生無滅亦

【現代漢語翻譯】現代漢語譯本：此岸名為取捨（指執著於世俗的分別），如來深入第一義諦（最根本的真理）。不見此岸不見彼岸（超越了對立的觀念），因為一切法沒有彼此的分別。因此，菩提（覺悟）沒有取捨。凡夫不明白無取無舍的道理，爲了讓他們明白，所以如來對一切眾生生起大悲心並隨順教化。

其次，善男子，菩提沒有相狀，也沒有觀察。為什麼說沒有相狀？因為眼識不可得。為什麼說沒有觀察？因為眼識對色塵沒有分別。同樣，耳識不可得，所以說沒有相狀；耳識對聲塵不分別，所以說沒有觀察。鼻識不可得，所以說沒有相狀；鼻識對香塵不分別，所以說沒有觀察。舌識不可得，所以說沒有相狀；舌識對味塵不分別，所以說沒有觀察。身識不可得，所以說沒有相狀；身識對觸塵不分別，所以說沒有觀察。意識不可得，所以說沒有相狀；意識對法塵不分別，所以說沒有觀察。這樣，無相無觀察是聖者的境界，超越了三界，不是凡夫和小乘所能理解的。爲了讓他們如實地知覺，所以如來對一切眾生生起大悲心並隨順教化。

其次，善男子，菩提非過去、非現在、非未來，所以三際平等，斷絕了三輪（能施、所施、施物）。為什麼說斷絕了三輪？因為對於過去的事情，心不再生起；對於未來的事情，識不再執行；對於現在的事情，意不再造作。這心、意、識沒有住處。為什麼說三際平等？過去的事情不可思量，未來的識不可宣示，現在的意不可說。這樣甚深的三際平等，三輪清凈，眾生不明白。爲了讓他們如實覺悟，所以如來對一切眾生生起大悲心並隨順教化。

其次，善男子，菩提無身，菩提無為。為什麼說無身？因為眼識不可知。同樣，耳、鼻、舌、身、意識都不可知。為什麼說無為？因為無生無滅，也

【English Translation】 English version: The shore is named taking and discarding (referring to attachment to worldly distinctions). The Tathagata (如來, one of the titles of a Buddha) deeply enters the first principle truth (第一義諦, the ultimate truth). He sees neither this shore nor the other shore (transcending the concept of duality), because all dharmas (法, phenomena) have no distinction of this and that. Therefore, Bodhi (菩提, enlightenment) has no taking or discarding. Ordinary people do not understand the principle of no taking and no discarding. In order to make them understand, the Tathagata arises great compassion for all sentient beings and follows along to teach them.

Furthermore, good son, Bodhi has no form and no observation. Why is it said to have no form? Because eye consciousness (眼識, visual consciousness) is unattainable. Why is it said to have no observation? Because eye consciousness has no discrimination towards form (色, visible objects). Likewise, ear consciousness (耳識, auditory consciousness) is unattainable, hence it is said to have no form; ear consciousness does not discriminate towards sound (聲, sound), hence it is said to have no observation. Nose consciousness (鼻識, olfactory consciousness) is unattainable, hence it is said to have no form; nose consciousness does not discriminate towards smell (香, smell), hence it is said to have no observation. Tongue consciousness (舌識, gustatory consciousness) is unattainable, hence it is said to have no form; tongue consciousness does not discriminate towards taste (味, taste), hence it is said to have no observation. Body consciousness (身識, tactile consciousness) is unattainable, hence it is said to have no form; body consciousness does not discriminate towards touch (觸, tactile sensation), hence it is said to have no observation. Mind consciousness (意識, mental consciousness) is unattainable, hence it is said to have no form; mind consciousness does not discriminate towards dharma (法, mental objects), hence it is said to have no observation. Thus, no form and no observation are the realm of the sages, transcending the three realms (三界, the realm of desire, the realm of form, and the realm of formlessness), which cannot be understood by ordinary people and small vehicles. In order to make them truly perceive, the Tathagata arises great compassion for all sentient beings and follows along to teach them.

Furthermore, good son, Bodhi is neither past, nor present, nor future, therefore the three times (三際, past, present, and future) are equal, cutting off the three wheels (三輪, the giver, the receiver, and the gift). Why is it said to cut off the three wheels? Because for past events, the mind does not arise; for future events, consciousness does not operate; for present events, intention does not create. This mind, intention, and consciousness have no dwelling place. Why is it said that the three times are equal? Past events cannot be conceived, future consciousness cannot be declared, and present intention cannot be spoken. Thus, the profound equality of the three times and the purity of the three wheels are not understood by sentient beings. In order to make them truly awaken, the Tathagata arises great compassion for all sentient beings and follows along to teach them.

Furthermore, good son, Bodhi has no body, Bodhi is unconditioned (無為, unconditioned). Why is it said to have no body? Because eye consciousness is unknowable. Likewise, ear, nose, tongue, body, and mind consciousness are all unknowable. Why is it said to be unconditioned? Because there is no birth and no death, also

無住故。故說無為遠離三相。如無為相有為之相亦復如是。何以故一切諸法性如是故。無性之性此性不無。此二無二是菩提性。如是無身及無為相。童蒙凡夫不覺不知。欲令知覺。是故如來於諸眾生大悲隨轉。

複次善男子。菩提不可壞無所證跡。云何所證及不可壞。所謂真如是所證跡。由無住處故不可壞。法界是所證。由無種種故不可壞。實際是所證。由不可動故不可壞。空門是所證。由不可得故不可壞。無相是所證。由無分別故不可壞。無愿是所證。由不可求故不可壞。無眾生是所證。由無本性故不可壞。虛空是所證。由不可取故不可壞。無生是所證。由無有滅故不可壞。無為是所證。由無諸行故不可壞。菩提是所證。由於寂靜親近寂靜故不可壞。涅槃是所證。由本無生故不可壞。如是所證跡及不可壞。眾生不知。欲令覺悟。是故如來於諸眾生大悲隨轉。

複次善男子。菩提不可以身得。不可以心得。何以故身無知故心如幻故。如是正知名得菩提。隨順世諦說有菩提。當知菩提體不可得無能說者。於何不可得。若身若心若理非理。若無若有若實若虛皆不可得。云何不可說。一切諸法種種方便。無能顯說此菩提故。無有少分而住於法。以無住故。非是文字言說境界。譬如虛空無有住處不可宣說。菩提亦

【現代漢語翻譯】現代漢語譯本：因為無所住。所以說『無為』是遠離三種相狀的。正如『無為』的相狀，『有為』的相狀也是如此。為什麼呢？因為一切諸法的本性就是如此。『無性』的本性，這個本性並非不存在。這二者無二無別，就是菩提的本性。像這樣『無身』以及『無為』的相狀，幼稚無知的凡夫不能覺察，不能知曉。爲了讓他們知曉覺悟，所以如來對於一切眾生，以大悲心隨順教化。

再次，善男子，菩提是不可毀壞的，沒有可以證明的軌跡。什麼是可以證明的軌跡，以及什麼是不可毀壞的呢？所謂的真如，就是可以證明的軌跡，因為沒有住處所以不可毀壞。法界是可以證明的，因為沒有種種差別所以不可毀壞。實際（Bhūta-tathatā）是可以證明的，因為不可動搖所以不可毀壞。空門（Śūnyatā-dvāra）是可以證明的，因為不可得到所以不可毀壞。無相（Animitta）是可以證明的，因為沒有分別所以不可毀壞。無愿（Apranihita）是可以證明的，因為不可尋求所以不可毀壞。無眾生是可以證明的，因為沒有本性所以不可毀壞。虛空是可以證明的，因為不可執取所以不可毀壞。無生是可以證明的，因為沒有滅亡所以不可毀壞。無為是可以證明的，因為沒有諸行所以不可毀壞。菩提是可以證明的，因為處於寂靜並親近寂靜所以不可毀壞。涅槃（Nirvana）是可以證明的，因為本來沒有生所以不可毀壞。像這樣可以證明的軌跡以及不可毀壞的道理，眾生不能知曉。爲了讓他們覺悟，所以如來對於一切眾生，以大悲心隨順教化。

再次，善男子，菩提不可以身體得到，也不可以心得到。為什麼呢？因為身體沒有知覺，心如幻象。像這樣正確地認識，才能得到菩提。隨順世俗的說法，說有菩提。應當知道菩提的本體是不可得到的，也沒有能說的人。在什麼地方不可得到呢？無論是身體，還是心，無論是道理，還是非道理，無論是無，還是有，無論是真實，還是虛妄，都不可得到。怎樣是不可說的呢？一切諸法用種種方便，也不能夠顯示說明這個菩提。沒有絲毫部分可以安住於法，因為沒有安住之處。不是文字言說的境界。譬如虛空沒有安住之處，不可宣說，菩提也是這樣。

【English Translation】 English version: Because there is no abiding. Therefore, it is said that 'non-action' (無為, Wuwei) is the separation from the three characteristics. Just as the characteristic of 'non-action', so too is the characteristic of 'action' (有為, Youwei). Why? Because the nature of all dharmas is such. The nature of 'no-nature' (無性, Wuxing), this nature is not non-existent. These two are non-dual, and that is the nature of Bodhi. Like this, the characteristics of 'no-self' (無身, Wushen) and 'non-action', ignorant ordinary people do not perceive, do not know. Wishing to make them know and perceive, therefore the Tathagata, with great compassion, follows and transforms all beings.

Furthermore, good son, Bodhi is indestructible and has no provable traces. What are the provable traces, and what is indestructible? What is called Suchness (真如, Zhenru) is the provable trace, and because there is no abiding place, it is indestructible. The Dharma Realm (法界, Fajie) is what is proven, and because there are no varieties, it is indestructible. Reality (實際, Shiji) is what is proven, and because it is immovable, it is indestructible. The Gate of Emptiness (空門, Kongmen) is what is proven, and because it is unattainable, it is indestructible. Signlessness (無相, Wuxiang) is what is proven, and because there is no discrimination, it is indestructible. Wishlessness (無愿, Wuyuan) is what is proven, and because it is unsought, it is indestructible. No sentient beings (無眾生, Wuzhongsheng) is what is proven, and because there is no inherent nature, it is indestructible. Space (虛空, Xukong) is what is proven, and because it is ungraspable, it is indestructible. No birth (無生, Wusheng) is what is proven, and because there is no cessation, it is indestructible. Non-action (無為, Wuwei) is what is proven, and because there are no actions, it is indestructible. Bodhi is what is proven, and because it is in stillness and close to stillness, it is indestructible. Nirvana (涅槃, Nirvana) is what is proven, and because it is originally unborn, it is indestructible. Thus, these provable traces and indestructibility are unknown to sentient beings. Wishing to make them awaken, therefore the Tathagata, with great compassion, follows and transforms all beings.

Furthermore, good son, Bodhi cannot be attained by the body, nor can it be attained by the mind. Why? Because the body has no knowledge, and the mind is like an illusion. Thus, correctly knowing this is called attaining Bodhi. Following worldly conventions, it is said that there is Bodhi. It should be known that the essence of Bodhi is unattainable, and there is no one who can speak of it. Where is it unattainable? Whether it is the body or the mind, whether it is reason or unreason, whether it is non-existence or existence, whether it is reality or illusion, all are unattainable. How is it unspeakable? All dharmas, with various skillful means, cannot reveal or explain this Bodhi. There is not the slightest part that can abide in the Dharma, because there is no place to abide. It is not the realm of words and speech. Just like space, there is no place to abide, and it cannot be spoken of. Bodhi is also like this.

爾無住無說。如來如是如實觀察一切諸法皆不可說。何以故一切法中無有語言。諸語言中亦無法故。如此妙法一切眾生不覺不知。欲令覺知。是故如來於諸眾生大悲隨轉。

複次善男子。菩提不可取無有依處。云何不可取云何無依處。如來如實知見法故。所謂眼不可得故不可取。色不可得故無依處。耳不可得故不可取。聲不可得故無依處。鼻不可得故不可取。香不可得故無依處。舌不可得故不可取。味不可得故無依處。身不可得故不可取。觸不可得故無依處。意不可得故不可取。法不可得故無依處。如來如是無取無依。故於菩提現正等覺。由眼無取色無依處故識無所依。由耳無取聲無依處故識無所依。由鼻無取香無依處故識無所依。由舌無取味無依處故識無所依。由身無取觸無依處故識無所依。由意無取法無依處故識無所依。由無所依故識無住處。一切眾生虛妄橫執識有住處。云何眾生識心住處。此有四種。所謂色蘊受想行蘊。即是眾生識之住處。如來了知眾生住處即無住處窮無住際。一切眾生不覺不知。欲令覺知。是故如來於諸眾生大悲隨轉。

複次善男子。言菩提者名體性空。由體空故則菩提空。由體空故一切法空。如來如是如其體空。於一切法現正等覺。以是義故不以空覺而覺于空。此即名一三菩

【現代漢語翻譯】現代漢語譯本你應當不執著于任何事物，也不要妄加言說。如來是這樣如實地觀察到一切諸法都是不可言說的。為什麼呢？因為一切法中都沒有語言的實體，而在各種語言中也沒有法的存在。如此微妙的佛法，一切眾生都不能覺察和知曉。爲了使他們覺察和知曉，所以如來以大悲心隨順眾生而轉法輪。

再者，善男子，菩提（Bodhi，覺悟）是不可執取的，也沒有任何可以依賴的地方。為什麼說不可執取，為什麼說沒有依賴的地方呢？因為如來如實地知見諸法實相。所謂的眼根是不可得的，所以是不可執取的；色塵是不可得的，所以是沒有依賴之處的。耳根是不可得的，所以是不可執取的；聲塵是不可得的，所以是沒有依賴之處的。鼻根是不可得的，所以是不可執取的；香塵是不可得的，所以是沒有依賴之處的。舌根是不可得的，所以是不可執取的；味塵是不可得的，所以是沒有依賴之處的。身根是不可得的，所以是不可執取的；觸塵是不可得的，所以是沒有依賴之處的。意根是不可得的，所以是不可執取的；法塵是不可得的，所以是沒有依賴之處的。如來就是這樣無所執取，無所依賴，所以在菩提上現證了正等覺。由於眼根無所執取，色塵無所依賴，所以識（Vijnana，意識）無所依。由於耳根無所執取，聲塵無所依賴，所以識無所依。由於鼻根無所執取，香塵無所依賴，所以識無所依。由於舌根無所執取，味塵無所依賴，所以識無所依。由於身根無所執取，觸塵無所依賴，所以識無所依。由於意根無所執取，法塵無所依賴，所以識無所依。由於無所依賴，所以識沒有住處。一切眾生虛妄地執著認為識是有住處的。眾生的識心住在哪裡呢？有四種情況，即色蘊（Rupa-skandha，色蘊）、受蘊（Vedana-skandha，受蘊）、想蘊（Samjna-skandha，想蘊）、行蘊（Samskara-skandha，行蘊），這些就是眾生識的住處。如來了解眾生的住處即是無住處，窮盡了無住的邊際。一切眾生不能覺察和知曉。爲了使他們覺察和知曉，所以如來以大悲心隨順眾生而轉法輪。

再者，善男子，所說的菩提，其名稱和體性都是空性的。由於體性是空性的，所以菩提也是空性的。由於體性是空性的，所以一切法都是空性的。如來就是這樣如實地證悟到一切法的體性是空性的，從而現證了正等覺。因此，不能用空性的覺悟來覺悟空性，這就叫做一相三菩提（Eka-laksana-sambodhi，一相三菩提）。

【English Translation】 English version You should not dwell on anything, nor should you speak rashly. The Tathagata (如來，one of the titles of a Buddha) thus truly observes that all dharmas (諸法，phenomena) are unspeakable. Why? Because there is no language in all dharmas, and there is no dharma in any language. Such a subtle Dharma, all sentient beings do not perceive or know. To make them perceive and know, the Tathagata, with great compassion, turns the Dharma wheel in accordance with sentient beings.

Furthermore, good man, Bodhi (菩提，enlightenment) is unattainable and has no reliance. Why is it unattainable, and why is there no reliance? Because the Tathagata truly knows and sees the nature of dharmas. That is, the eye is unattainable, so it is unattainable. Form is unattainable, so there is no reliance. The ear is unattainable, so it is unattainable. Sound is unattainable, so there is no reliance. The nose is unattainable, so it is unattainable. Smell is unattainable, so there is no reliance. The tongue is unattainable, so it is unattainable. Taste is unattainable, so there is no reliance. The body is unattainable, so it is unattainable. Touch is unattainable, so there is no reliance. The mind is unattainable, so it is unattainable. Dharma is unattainable, so there is no reliance. The Tathagata is thus without attainment and without reliance, therefore he manifests perfect enlightenment in Bodhi. Because the eye is unattainable and form has no reliance, consciousness (識，Vijnana) has no reliance. Because the ear is unattainable and sound has no reliance, consciousness has no reliance. Because the nose is unattainable and smell has no reliance, consciousness has no reliance. Because the tongue is unattainable and taste has no reliance, consciousness has no reliance. Because the body is unattainable and touch has no reliance, consciousness has no reliance. Because the mind is unattainable and dharma has no reliance, consciousness has no reliance. Because there is no reliance, consciousness has no dwelling place. All sentient beings falsely cling to the idea that consciousness has a dwelling place. Where does the consciousness of sentient beings dwell? There are four kinds, namely, the skandha (蘊，aggregate) of form (色蘊，Rupa-skandha), the skandha of feeling (受蘊，Vedana-skandha), the skandha of perception (想蘊，Samjna-skandha), and the skandha of mental formations (行蘊，Samskara-skandha). These are the dwelling places of the consciousness of sentient beings. The Tathagata knows that the dwelling place of sentient beings is no dwelling place, exhausting the boundary of no dwelling. All sentient beings do not perceive or know. To make them perceive and know, the Tathagata, with great compassion, turns the Dharma wheel in accordance with sentient beings.

Furthermore, good man, the so-called Bodhi, its name and nature are emptiness. Because its nature is emptiness, Bodhi is also emptiness. Because its nature is emptiness, all dharmas are emptiness. The Tathagata thus truly realizes that the nature of all dharmas is emptiness, thereby manifesting perfect enlightenment. Therefore, one cannot awaken to emptiness with the awakening of emptiness. This is called Eka-laksana-sambodhi (一相三菩提，one-characteristic-three-enlightenment).

提智。謂若空若菩提少分無二。空與菩提不可分別。與一切法亦復如是無二無二相。審諦觀察一切諸法無名無相。無有能行亦無所行無所趣向。無言無說無執無取。是名為空。第一義中空亦叵得但有言說。如說虛空但有空言空非言境。如是說空名不可說。是名為入一切法門。謂一切法無有名字。于無名中強以名說。如是名字於一切法無有住處。何以故依一切相假立其名。相本性空名依何立。如來如是以如實智知一切法。此云何知。知從本來不生不出不起不滅。無障無礙無相無為。離心意識無有名字無有音聲。如是知見而得解脫。如是解脫不縛不解。何以故性平等故。而諸凡夫不覺不知。欲令于彼如實知覺。是故如來於諸眾生大悲隨轉。

複次善男子。菩提虛空平等平等。而其虛空無等無不等。菩提亦爾無等不等。何以故諸法如實無生無滅故。一切法無等不等。如來如是如實知見無等不等。故於諸法現等正覺。是故於中無有少法說等不等。於一切法如實而知。當云何知。知一切法無有根本無生無滅。一切諸法本無今有已有還無。彼無生者亦無滅者。如是生滅從因緣生從因緣轉。此中無有少法可轉。如來為斷生死長遠危險道故。故說如是如實之法。一切眾生不覺不知斷生死道。亦復不知法性平等及不平等。欲令于彼

【現代漢語翻譯】現代漢語譯本：提智（提昇智慧）。意思是說，空性和菩提（覺悟）之間沒有絲毫差別。空與菩提不可分割。與一切法（世間萬物）也是如此，沒有差別，沒有二元對立的相狀。仔細觀察一切諸法，沒有名稱，沒有相狀。沒有能動的，也沒有所動的，沒有所趨向的。無法用言語表達，無法執著，無法獲取。這叫做空。在第一義諦（最高真理）中，空也是不可得的，只是爲了方便表達而說。就像說虛空，只是一個『空』的說法，空本身不是言語所能描述的。因此，說空是不可說的。這叫做進入一切法門。意思是說，一切法沒有固定的名字。在沒有名字的狀態下，勉強用名字來稱呼。這樣的名字在一切法中沒有固定的位置。為什麼呢？因為名字是依據各種相狀而假立的。相狀的本性是空，名字又依據什麼而存在呢？如來（佛）就是這樣，以如實的智慧瞭解一切法。這是如何瞭解的呢？瞭解一切法從本來就不生不滅，不出現也不消失。沒有阻礙，沒有障礙，沒有相狀，沒有造作。脫離了心意識，沒有名字，沒有聲音。像這樣瞭解和認識，就能得到解脫。這樣的解脫是不束縛也不解脫的。為什麼呢？因為自性是平等的。但是凡夫俗子卻不覺悟，不知道。爲了讓他們如實地知覺，所以如來對眾生生起大悲心，隨順眾生的根器而說法。

再者，善男子。菩提和虛空是平等一樣的。但是虛空沒有相等或不相等。菩提也是這樣，沒有相等或不相等。為什麼呢？因為諸法的真實狀態是不生不滅的。一切法沒有相等或不相等。如來就是這樣，如實地知見沒有相等或不相等，所以在諸法中顯現等正覺（完全的覺悟）。因此，在其中沒有絲毫的法可以被說成是相等或不相等。對於一切法如實地瞭解。應當如何瞭解呢？瞭解一切法沒有根本，沒有生滅。一切諸法本來沒有，現在有了，已經有了還會消失。那沒有生起的，也就沒有滅去的。這樣的生滅是從因緣（條件）產生的，從因緣而轉變。這裡面沒有絲毫的法是可以被轉變的。如來爲了斷除生死長遠而充滿危險的道路，所以宣說這樣如實的法。一切眾生不覺悟，不知道斷除生死之道，也不知道法性的平等和不平等。爲了讓他們...

【English Translation】 English version: 'Tizhi' (Elevating Wisdom). It means that there is no difference between emptiness and Bodhi (enlightenment). Emptiness and Bodhi are inseparable. It is the same with all dharmas (all things in the world), there is no difference, no dualistic appearance. Carefully observe all dharmas, there is no name, no form. There is no actor, no action, no direction. It cannot be expressed in words, cannot be clung to, cannot be grasped. This is called emptiness. In the ultimate truth, emptiness is also unattainable, it is just a convenient way of speaking. Just like saying 'emptiness', it is just a statement of 'emptiness', emptiness itself cannot be described by words. Therefore, saying emptiness is unspeakable. This is called entering the gate of all dharmas. It means that all dharmas have no fixed names. In the state of no name, names are forcibly used to call them. Such names have no fixed place in all dharmas. Why? Because names are falsely established based on various appearances. The nature of appearances is empty, so what are names based on? The Tathagata (Buddha) is like this, understanding all dharmas with true wisdom. How is this understood? Understanding that all dharmas are originally unborn and unextinguished, neither appearing nor disappearing. There is no obstruction, no hindrance, no form, no action. Free from mind and consciousness, there is no name, no sound. Understanding and knowing like this leads to liberation. Such liberation is neither bound nor unbound. Why? Because the nature is equal. But ordinary people are not aware and do not know. In order to make them truly aware, the Tathagata arises great compassion for sentient beings and teaches according to their capacities.

Furthermore, good man. Bodhi and emptiness are equal. But emptiness has no equal or unequal. Bodhi is also like this, no equal or unequal. Why? Because the true state of all dharmas is unborn and unextinguished. All dharmas have no equal or unequal. The Tathagata is like this, truly seeing no equal or unequal, so he manifests complete enlightenment (perfect awakening) in all dharmas. Therefore, there is not the slightest dharma in it that can be said to be equal or unequal. Truly understand all dharmas. How should it be understood? Understand that all dharmas have no root, no birth, no death. All dharmas originally did not exist, now they do, and when they exist they will disappear again. That which is unborn is also unextinguished. Such birth and death arise from conditions, and transform from conditions. There is not the slightest dharma here that can be transformed. The Tathagata speaks such true dharma in order to cut off the long and dangerous path of birth and death. All sentient beings are not aware, do not know the way to cut off birth and death, and do not know the equality and inequality of dharma nature. In order to let them...

如實知覺。是故如來於諸眾生大悲隨轉。

複次善男子。菩提所證即是如如。如菩提如色亦如是。于第一義不即不離。如菩提如。于受想行識如亦不即不離。如菩提如於地界如水火風界如亦不即不離。如菩提如。于眼界色界眼識界如亦不即不離。如菩提如。于耳界聲界耳識界如。乃至意界法界意識界如亦不即不離。如是諸蘊及界處等。一切諸法不離於如。如來稱如知一切法。是故現前成等正覺。稱于性相等正覺故。如現在如過去未來亦復如是。前際不生后際未至中際寂靜。如是平等即是菩提真實所證。如是所證一法不異一切法。一切法不異一法。以如實中若一若二若復多法俱不可得。如是所證凡夫眾生不覺不知。我當令覺。是故如來於諸眾生大悲隨轉。

複次善男子。菩提無相善入諸相。云何為相云何無相。此中相者謂始修起一切善法。言無相者謂一切法皆不可得。又復相者是無住心所住之處。言無相者即是無相三昧解脫。又復相者心心所法。稱量觀察一切諸法。言無相者過於稱量隨識作業。又復相者于有為法審細觀察。言無相者于無為法現證相應。如是甚深相無相門。凡夫不覺我當令覺。是故如來於諸眾生大悲隨轉。

複次善男子。菩提無漏無煩惱蘊。此中雲何為漏無漏。漏有四種謂欲漏有漏無

【現代漢語翻譯】現代漢語譯本：如實地知曉和覺察。因此，如來對一切眾生生起大悲心並隨之教化。

再次，善男子，菩提所證悟的境界就是如如（事物的本真狀態）。如菩提的如如，色（物質現象）的如如也是如此。在第一義諦（最高的真理）中，不即不離。如菩提的如如，受（感受）、想（思維）、行（意志）、識（認知）的如如也是不即不離。如菩提的如如，地界（地元素）的如如、水界（水元素）、火界（火元素）、風界（風元素）的如如也是不即不離。如菩提的如如，眼界（眼根）的如如、眼識界（眼識）的如如也是不即不離。如菩提的如如，耳界（耳根）、聲界（聲音）、耳識界（耳識）的如如，乃至意界（意根）、法界（事物）、意識界（意識）的如如也是不即不離。像這樣，諸蘊（五蘊）、界（十八界）、處（十二處）等等，一切諸法都不離於如如。如來稱量如如而知曉一切法，因此現前成就等正覺（無上正等正覺）。因為稱量于性相而等正覺的緣故，如現在的如如，過去和未來也同樣是如如。前際（過去）不生，后際（未來）未至，中際（現在）寂靜。這樣的平等就是菩提真實所證悟的。這樣所證悟的一法不異於一切法，一切法不異於一法。在如實的境界中，無論是單一、雙數還是多數的法，都是不可得的。這樣的證悟，凡夫眾生不能覺察和知曉，我應當讓他們覺察。因此，如來對一切眾生生起大悲心並隨之教化。

再次，善男子，菩提無相而善於進入諸相。什麼是相？什麼又是無相？這裡所說的相，是指開始修習時生起的一切善法。所說的無相，是指一切法都是不可得的。另外，相是指無住心所安住的地方。所說的無相，就是無相三昧（一種禪定狀態）的解脫。另外，相是指心和心所法（心理活動），稱量和觀察一切諸法。所說的無相，是超越了稱量，隨順於識的運作。另外，相是指對於有為法（因緣和合而成的法）進行審慎而細緻的觀察。所說的無相，是指對於無為法（不依賴因緣的法）進行現證和相應。像這樣甚深的相和無相之門，凡夫不能覺察，我應當讓他們覺察。因此，如來對一切眾生生起大悲心並隨之教化。

再次，善男子，菩提是無漏（沒有煩惱）的，沒有煩惱蘊（煩惱的積聚）。這裡什麼是漏，什麼是無漏？漏有四種，即欲漏、有漏、無

【English Translation】 English version: Knowing and perceiving truthfully. Therefore, the Tathagata, with great compassion, follows and turns towards all sentient beings.

Furthermore, good son, the enlightenment attained by Bodhi is Suchness (Tathata). As the Suchness of Bodhi, so is the Suchness of Rupa (form). In the ultimate truth, they are neither identical nor separate. As the Suchness of Bodhi, so is the Suchness of Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness), neither identical nor separate. As the Suchness of Bodhi, so is the Suchness of the Earth element, Water element, Fire element, and Wind element, neither identical nor separate. As the Suchness of Bodhi, so is the Suchness of the Eye realm (eye sense base), and Eye-consciousness realm, neither identical nor separate. As the Suchness of Bodhi, so is the Suchness of the Ear realm (ear sense base), Sound realm (sound object), and Ear-consciousness realm, up to the Mind realm (mind sense base), Dharma realm (mental object), and Mind-consciousness realm, neither identical nor separate. Thus, all the Skandhas (aggregates), Dhatus (elements), and Ayatanas (sense bases), all Dharmas (phenomena) are inseparable from Suchness. The Tathagata, in accordance with Suchness, knows all Dharmas, and therefore, manifestly attains Anuttara-Samyak-Sambodhi (unexcelled complete enlightenment). Because of awakening to the nature and characteristics in accordance with Suchness, as the Suchness of the present, so is the Suchness of the past and future. The prior limit (past) is unborn, the posterior limit (future) has not arrived, and the middle limit (present) is tranquil. Such equality is the true attainment of Bodhi. Such attainment, one Dharma is not different from all Dharmas, and all Dharmas are not different from one Dharma. In Suchness, whether one, two, or many Dharmas are all unattainable. Such attainment, ordinary beings do not perceive or know; I shall cause them to perceive. Therefore, the Tathagata, with great compassion, follows and turns towards all sentient beings.

Furthermore, good son, Bodhi is without characteristics (Nirakara) and skillfully enters into all characteristics. What are characteristics, and what is without characteristics? Here, 'characteristics' refer to all wholesome Dharmas that arise at the beginning of practice. 'Without characteristics' refers to all Dharmas being unattainable. Moreover, 'characteristics' are the place where the non-abiding mind dwells. 'Without characteristics' is the liberation of the Samadhi (meditative state) of no-characteristics. Moreover, 'characteristics' are the mental and mental factors, measuring and observing all Dharmas. 'Without characteristics' is surpassing measurement and following the operations of consciousness. Moreover, 'characteristics' are carefully and meticulously observing conditioned Dharmas (phenomena arising from causes and conditions). 'Without characteristics' is directly realizing and corresponding with unconditioned Dharmas (phenomena not dependent on causes and conditions). Such profound gates of characteristics and no-characteristics, ordinary beings do not perceive; I shall cause them to perceive. Therefore, the Tathagata, with great compassion, follows and turns towards all sentient beings.

Furthermore, good son, Bodhi is without outflows (Anasrava) and without the aggregates of affliction (Klesha Skandhas). Here, what are outflows and what are without outflows? There are four types of outflows: the outflow of desire (Kama Asrava), the outflow of existence (Bhava Asrava), the outflow of no

明漏見漏。於此四漏皆悉遠離故名無漏。云何名為無煩惱蘊。遠離四種煩惱蘊故。所謂遠離欲蘊遠離邪見蘊。遠離我見蘊遠離戒禁取蘊。此四煩惱皆為無明黑暗所覆。盲無智眼。欲貪渴愛使令干燋。積集建立故名為蘊。如來知此我見等惑無有根本本來清凈。亦隨順知眾生清凈。若我清凈若眾生清凈無二無二相。此無二相即無生義。此無生義即無滅義。於此無生無滅之中。心意識等皆悉不轉。此心意識不轉之處分別不生。若有分別即生死法生。若無分別即解脫法生。若解脫法生即無明不起。若無明不起即十二有支不生。若十二有支不生。即是無生。若無生者即是解脫。若解脫者即是了義。了義即是第一義諦。云何名為第一義諦。所謂無我。若無我者即不可說。若不可說即是因緣和合之義。如是因緣和合之義即一切法義。一切法義即如來義。以是義故。若見因緣和合之法即見諸法。若見諸法即見如來。如是真見第一義中。審諦觀察不見少分。云何少分所謂觀察。隨觀察心見其真實名真實見。如是而知諸法平等。是故如來現等正覺。此之無漏無煩惱蘊。凡夫眾生不覺不知。我當令覺。是故如來於諸眾生大悲隨轉。

複次善男子。菩提清凈無垢無有處所。此中何法名為清凈。云何無垢云何複名無有處所。所謂空即清凈。

【現代漢語翻譯】現代漢語譯本：明瞭地看見遺漏之處。因為完全遠離這四種遺漏，所以稱為『無漏』。什麼叫做『無煩惱蘊』？因為遠離四種煩惱之蘊。也就是遠離欲蘊、遠離邪見蘊、遠離我見蘊、遠離戒禁取蘊。這四種煩惱都被無明的黑暗所覆蓋，如同盲人沒有智慧的眼睛。欲貪和渴愛使人乾枯焦躁，積聚建立，所以稱為『蘊』。如來知道這些我見等迷惑沒有根本，本來就是清凈的，也隨順地知道眾生是清凈的。無論是『我』的清凈還是眾生的清凈，都是無二無別的。這無二無別就是無生的意義。這無生的意義就是無滅的意義。在這無生無滅之中，心意識等都不再運轉。這心意識不運轉之處，分別念就不會產生。如果有分別念，就是生死之法產生；如果沒有分別念，就是解脫之法產生。如果解脫之法產生，就是無明不起；如果無明不起，就是十二有支不生；如果十二有支不生，就是無生。如果是無生，就是解脫。如果是解脫，就是了義。了義就是第一義諦。什麼叫做第一義諦？就是無我。如果無我，就是不可說。如果不可說，就是因緣和合的意義。這樣的因緣和合的意義就是一切法的意義。一切法的意義就是如來的意義。因為這個意義，如果看見因緣和合之法，就看見諸法；如果看見諸法，就看見如來。像這樣在真見第一義中，仔細觀察也看不見絲毫。什麼是絲毫？就是觀察。隨著觀察的心看見其真實，名為真實見。像這樣而知諸法平等。所以如來實現等正覺。這無漏無煩惱蘊，凡夫眾生不覺不知，我應當令他們覺悟。所以如來對諸眾生大悲隨轉。

再次，善男子，菩提（Bodhi，覺悟）清凈無垢，沒有處所。這其中什麼法名為清凈？什麼叫做無垢？什麼又叫做沒有處所？所謂空就是清凈。

【English Translation】 English version: Clearly seeing the omissions and oversights. Because of completely distancing oneself from these four outflows, it is called 'without outflows' (無漏, Wúlòu). What is called 'without affliction aggregates' (無煩惱蘊, Wú fánnǎo yùn)? It is because of distancing oneself from the four types of affliction aggregates. That is, distancing oneself from the desire aggregate, distancing oneself from the wrong view aggregate, distancing oneself from the self-view aggregate, and distancing oneself from the adherence to precepts aggregate. These four afflictions are all covered by the darkness of ignorance, like a blind person without the eyes of wisdom. Desire, greed, and craving cause dryness and scorching, accumulating and establishing, therefore they are called 'aggregates' (蘊, Yùn). The Tathagata (如來, Rúlái) knows that these delusions such as self-view have no root, are originally pure, and also accordingly knows that sentient beings are pure. Whether it is the purity of 'self' or the purity of sentient beings, there is no duality, no two appearances. This non-duality is the meaning of non-arising. This meaning of non-arising is the meaning of non-cessation. Within this non-arising and non-cessation, the mind, consciousness, and so on, all cease to function. Where this mind and consciousness do not function, discrimination does not arise. If there is discrimination, then the laws of birth and death arise; if there is no discrimination, then the laws of liberation arise. If the laws of liberation arise, then ignorance does not arise. If ignorance does not arise, then the twelve links of dependent origination do not arise. If the twelve links of dependent origination do not arise, then it is non-arising. If it is non-arising, then it is liberation. If it is liberation, then it is the ultimate meaning. The ultimate meaning is the supreme truth. What is called the supreme truth? It is non-self (無我, Wú wǒ). If there is no self, then it is unspeakable. If it is unspeakable, then it is the meaning of the union of conditions. Such a meaning of the union of conditions is the meaning of all dharmas. The meaning of all dharmas is the meaning of the Tathagata. Because of this meaning, if one sees the dharma of the union of conditions, then one sees all dharmas; if one sees all dharmas, then one sees the Tathagata. In such a true seeing of the supreme truth, upon careful observation, one sees not even a small part. What is a small part? It is observation. Following the observing mind, seeing its reality is called true seeing. Thus, one knows that all dharmas are equal. Therefore, the Tathagata manifests complete and perfect enlightenment. This outflow-free and affliction-free aggregate, ordinary beings do not perceive or know; I shall cause them to awaken. Therefore, the Tathagata turns with great compassion towards all sentient beings.

Furthermore, good man, Bodhi (菩提, enlightenment) is pure, immaculate, and without location. Among these, what dharma is called pure? What is called immaculate? And what is called without location? What is called emptiness (空, Kōng) is pure.

無相即是無垢。無愿即無處所。無生即是清凈。無行即是無垢。無起即無處所。諸法本性即是清凈。窮究清凈即是無垢。本性光明即無處所。體不可說即是清凈。體無分別即是無垢。離言寂默即無處所。真諦清凈法性無垢真實之際即無處所。知蘊清凈知界本性即是無垢。知入遠離即無處所。知於過去盡智清凈知于未來無生之智即是無垢。知于現在法界住處即無處所。有如是等清凈無垢無處所義。皆悉入於一所證中。言所證者即是寂靜。寂靜者即是寂滅。寂滅者即是親證。親證者即是無相。無相者即勝義諦。勝義諦者即虛空相。如虛空相則菩提相亦復如是。如菩提相一切法相亦復如是。如一切法一切眾生亦復如是。如諸眾生一切佛剎亦復如是。如一切剎大般涅槃亦復如是。是故我說一切諸法即涅槃相。此為究竟實際之相無對之相。無始清凈本來無垢。從本已來無有處所。如來如是于如是等種種色相見無色相。故於諸法現等正覺。等正覺已遍觀十方。見諸眾生住不清凈。起于垢穢執著處所。便於眾生普皆發起遊戲大悲。以善方便欲轉法輪。而念梵王未來誠請。

爾時尸葉大梵天王知佛所念。與梵眷屬八十億天。前後圍繞。于梵宮沒現如來前。頂禮佛足而白佛言。唯愿世尊轉於法輪。唯愿善逝轉於法輪。即說偈言。

【現代漢語翻譯】現代漢語譯本：『無相』即是『無垢』（沒有瑕疵）。『無愿』即『無處所』（沒有固定的處所）。『無生』即是『清凈』（純潔）。『無行』即是『無垢』。『無起』即『無處所』。諸法的本性即是『清凈』。窮究清凈的究竟就是『無垢』。本性的光明即『無處所』。本體不可言說即是『清凈』。本體沒有分別即是『無垢』。離開言語的寂靜就是『無處所』。真諦的清凈，法性的無垢，真實的實際就是『無處所』。瞭解五蘊的清凈，瞭解諸界的本性就是『無垢』。瞭解諸入的遠離就是『無處所』。瞭解過去已盡的智慧清凈，瞭解未來無生的智慧就是『無垢』。瞭解現在法界的住處就是『無處所』。有像這樣等等清凈、無垢、無處所的意義，都全部進入到一個所證悟的境界中。所說的『所證』就是寂靜。寂靜就是寂滅。寂滅就是親身證悟。親身證悟就是無相。無相就是勝義諦（最高的真理）。勝義諦就是虛空相。如同虛空相，那麼菩提相（覺悟的境界）也同樣是這樣。如同菩提相，一切法的相也同樣是這樣。如同一切法，一切眾生也同樣是這樣。如同諸眾生，一切佛剎（佛的國土）也同樣是這樣。如同一切佛剎，大般涅槃（究竟的解脫）也同樣是這樣。所以我說一切諸法就是涅槃相。這是究竟實際的相，沒有對立的相，無始的清凈，本來就沒有垢染，從一開始就沒有處所。如來就是這樣，對於像這樣等等的種種色相，見到沒有色相。所以在諸法中顯現等正覺（完全正確的覺悟）。等正覺之後，普遍觀察十方，見到諸眾生住在不清凈中，生起垢穢，執著于處所。於是對於眾生普遍發起遊戲大悲（以遊戲般的心態生起偉大的慈悲），用善巧方便想要轉法輪（傳播佛法），並且想到梵天王未來會誠懇地請求。

當時，尸葉大梵天王（Śikhin, the Great Brahma King）知道佛陀的想法，與梵天的眷屬八十億天人，前後圍繞，從梵天宮消失，顯現在如來面前，頂禮佛足，對佛說：『唯愿世尊轉法輪，唯愿善逝（佛陀的稱號）轉法輪。』隨即說了偈語：

【English Translation】 English version: 'Non-appearance' is 'immaculate' (without blemish). 'Non-desire' is 'no place' (no fixed abode). 'Non-arising' is 'purity' (pure). 'Non-action' is 'immaculate'. 'Non-origination' is 'no place'. The nature of all dharmas is 'purity'. Exhaustively investigating purity is 'immaculate'. The light of inherent nature is 'no place'. The essence being inexpressible is 'purity'. The essence being without discrimination is 'immaculate'. Silence apart from words is 'no place'. The purity of ultimate truth, the immaculacy of dharma-nature, the reality of true suchness is 'no place'. Knowing the purity of the skandhas (aggregates), knowing the nature of the realms is 'immaculate'. Knowing the detachment from the sense bases is 'no place'. Knowing the purity of the wisdom of the past's exhaustion, knowing the wisdom of the future's non-arising is 'immaculate'. Knowing the abiding place of the present's dharma-realm is 'no place'. Having such meanings of purity, immaculacy, and no place, all enter into one state of realization. What is called 'realization' is stillness. Stillness is extinction. Extinction is personal realization. Personal realization is non-appearance. Non-appearance is the ultimate truth (paramārtha-satya). The ultimate truth is the appearance of emptiness. As is the appearance of emptiness, so too is the appearance of bodhi (enlightenment). As is the appearance of bodhi, so too is the appearance of all dharmas. As are all dharmas, so too are all sentient beings. As are all sentient beings, so too are all Buddha-lands (buddhakṣetra). As are all Buddha-lands, so too is the great parinirvana (complete liberation). Therefore, I say that all dharmas are the appearance of nirvana. This is the appearance of ultimate reality, the appearance of non-duality, the purity without beginning, originally immaculate, and from the beginning without a place. Thus, the Tathagata (如來，another name for the Buddha) sees no appearance in such various appearances. Therefore, in all dharmas, he manifests complete and perfect enlightenment (samyak-saṃbodhi). Having attained complete and perfect enlightenment, he observes all directions and sees sentient beings dwelling in impurity, giving rise to defilements, and clinging to places. Then, towards sentient beings, he universally arouses playful great compassion, using skillful means to turn the wheel of dharma (dharma-cakra), and thinks that the Brahma King will sincerely request it in the future.

At that time, Śikhin, the Great Brahma King (Śikhin, the Great Brahma King), knowing the Buddha's thought, with eighty billion Brahma retinue surrounding him, vanished from the Brahma palace and appeared before the Tathagata, bowed at the Buddha's feet, and said to the Buddha: 'May the World Honored One turn the wheel of dharma, may the Well-Gone One (Sugata, another name for the Buddha) turn the wheel of dharma.' Then he spoke in verse:

如來所證最寂靜　　清凈無垢妙光明　不可宣說無名言　　佛凈智慧方窮究　為此經于多億劫　　難行苦行靡不經　無始癡愛我隨眠　　顛倒眾生令覺悟　此會眾生多善利　　昔于佛所已修因　唯愿廣開甘露門　　轉最勝輪利含識　彼當覺悟最上法　　摧破魔軍無有餘　引導邪徑諸眾生　　令住如來真正道　如來大悲為最上　　為利一切不思議　我今勸請天人師　　轉于最上微妙法　如拘留孫佛所轉　　亦如拘那含牟尼　迦葉善逝轉法輪　　今請世尊如是轉　譬如大云降甘雨　　藥草卉木皆發生　愿佛興大慈悲云　　遍降難思妙法雨　如來初生師子吼　　誓普解脫諸有情　愿澍法水應其時　　以滿人天深渴仰

善男子尸葉梵王說偈請已。我于爾時受梵王請。不捨如來遊戲大悲。于波羅奈城仙人墮處施鹿林中。最初轉于無上法輪。若沙門若婆羅門若天魔梵一切世間所不能轉。轉法輪時其無常聲。普聞三千大千世界。時阿若憍陳如最初聞法悟解得果。我于爾時而說偈言。

不可說甚深　　勝義無文字　我說非無果　　陳如初悟解

善男子我轉法輪時。復有無量無數眾生。皆于如來遊戲大悲而得調伏。復有無量無數眾生髮菩提心。是故如來於諸眾生大悲常轉。

【現代漢語翻譯】現代漢語譯本如來所證悟的最寂靜境界，清凈無垢，具有微妙光明，無法用言語宣說，超出名言概念。唯有佛的清凈智慧才能徹底理解。爲了證悟此境界，我于多億劫中，經歷了無數艱難的苦行。只為覺悟那無始以來的癡愛和伴隨我的煩惱，以及那些被顛倒迷惑的眾生。今日聚集在此法會的眾生，都具有深厚的善根和福報，過去曾在諸佛面前種下善因。我懇請佛陀廣開甘露之門，轉動最殊勝的法輪，利益一切有情眾生。使他們能夠覺悟最上乘的佛法，徹底摧毀魔軍的勢力。引導誤入歧途的眾生，讓他們安住于如來真正的菩提大道。如來的大悲心最為殊勝，爲了利益一切眾生，其方便不可思議。我今勸請天人導師，轉動這最上微妙的佛法。如同過去拘留孫佛（Krakucchanda Buddha）所轉法輪，也如拘那含牟尼佛（Kanakamuni Buddha），以及迦葉佛（Kashyapa Buddha）善逝所轉法輪一樣，現在也請世尊如此轉動法輪。譬如大云降下甘美的雨水，各種藥草和樹木都得以生長。愿佛陀興起大慈悲的雲朵，普遍降下難以思議的微妙法雨。如來初生時發出獅子般的吼聲，誓願普遍解脫一切有情眾生。愿佛陀及時降下法水，以滿足人天眾生深深的渴求。善男子，尸葉梵王（Śikhin Brahmā）說完偈頌請法后，我于當時接受梵王的請求，不捨如來遊戲神通的大悲心，在波羅奈城（Varanasi）仙人墮處施鹿林中，最初轉動無上法輪。這法輪是沙門（Śrāmaṇa），婆羅門（Brāhmaṇa），天魔（deva-māra），梵天（Brahmā）以及一切世間眾生都無法轉動的。轉法輪時所發出的無常之聲，普遍傳遍三千大千世界。當時阿若憍陳如（Ājñāta Kauṇḍinya）最初聞法悟解，證得果位。我于當時說了這樣的偈頌：不可說，甚深，勝義，無法用文字表達。我說此法並非沒有結果，阿若憍陳如最初已經悟解。善男子，我轉法輪時，又有無量無數的眾生，都因如來遊戲神通的大悲心而得到調伏。又有無量無數的眾生髮起了菩提心。因此，如來對於一切眾生的大悲心是永恒運轉的。

【English Translation】 English version The most tranquil state realized by the Tathagata (Tathāgata), pure, immaculate, and possessing wondrous light, is inexpressible and beyond conceptualization. Only the pure wisdom of the Buddha can fully comprehend it. To realize this state, I underwent countless difficult ascetic practices over many eons. It was all to awaken from the beginningless infatuation and the afflictions that accompany me, and to awaken those beings who are deluded and confused. The beings gathered in this assembly today possess profound roots of goodness and merit, having planted virtuous causes in the presence of Buddhas in the past. I earnestly request the Buddha to widely open the gate of nectar and turn the most supreme Dharma wheel, benefiting all sentient beings. So that they may awaken to the supreme Dharma, utterly destroy the forces of Mara (Māra). Guide those beings who have strayed onto wrong paths, and lead them to abide in the true path of enlightenment of the Tathagata. The great compassion of the Tathagata is the most supreme, and its skillful means for benefiting all beings are inconceivable. I now implore the teacher of gods and humans to turn this supreme and subtle Dharma. Just as Krakucchanda Buddha (Krakucchanda Buddha) turned the Dharma wheel in the past, and also like Kanakamuni Buddha (Kanakamuni Buddha), and Kashyapa Buddha (Kāśyapa Buddha), the Sugata (Sugata), turned the Dharma wheel, now I also request the World-Honored One to turn the Dharma wheel in this way. Just as great clouds pour down sweet rain, causing various medicinal herbs and trees to grow, may the Buddha raise the clouds of great compassion and universally shower down the inconceivable and wondrous rain of Dharma. When the Tathagata was first born, he roared like a lion, vowing to universally liberate all sentient beings. May the Buddha pour down the water of Dharma in due time, to satisfy the deep thirst and longing of gods and humans. Good son, after Śikhin Brahmā (Śikhin Brahmā) spoke the verse of supplication, I then accepted the request of Brahmā, not abandoning the great compassion of the Tathagata's (Tathāgata) playful manifestations, and in the Deer Park at Ṛṣipatana (Isipatana) near Varanasi (Varanasi), I first turned the unsurpassed Dharma wheel. This Dharma wheel cannot be turned by Śrāmaṇas (Śrāmaṇa), Brāhmaṇas (Brāhmaṇa), deva-māras (deva-māra), Brahmās (Brahmā), or any beings in all the worlds. The sound of impermanence emitted when turning the Dharma wheel universally pervaded the three thousand great thousand worlds. At that time, Ājñāta Kauṇḍinya (Ājñāta Kauṇḍinya) was the first to hear the Dharma, awaken, and attain the fruit. At that time, I spoke this verse: Inexpressible, profound, ultimate truth, beyond words. My teaching is not without result, for Ājñāta Kauṇḍinya has awakened. Good son, when I turned the Dharma wheel, countless beings were subdued by the great compassion of the Tathagata's playful manifestations. And countless beings generated the mind of Bodhi. Therefore, the great compassion of the Tathagata for all beings is eternally turning.

善男子是為如來具足圓滿十六大悲。常住其中不假功用任運恒轉。為一眾生經恒沙劫。于大地獄具受眾苦。而此眾生或有調伏或未調伏。要令調伏置於如來正法之中。如為一眾生為一切眾生悉亦如是。如是經于無量劫中。受地獄苦無有疲厭。大悲之心亦無減少。是故如來於諸眾生。大悲深重不可思議。二乘之悲如割面板。菩薩悲心如割脂肉。如來大悲深徹骨髓。又復隨順佛智是聲聞悲。勸諸眾生髮菩提心是菩薩悲。授當佛記是如來悲。因慈心起是聲聞悲。因化眾生是菩薩悲。因於究竟成熟眾生是佛大悲。求斷生死是聲聞悲。運度眾生至於彼岸是菩薩悲。普能度脫一切生死一切煩惱至於彼岸是佛大悲。是故當知如來大悲最為尊勝。為欲調伏諸眾生故。或經一劫或復百劫。或百千劫久住於世。不入究竟無餘涅槃。

善男子乃往久遠過阿僧祇劫。爾時有佛出現於世。名栴檀舍多陀阿伽度阿羅訶三藐三佛陀。世界名有香。劫名最勝香。佛壽十六八萬四千歲。聲聞弟子其數十六八萬四千之所集會。彼如來身諸毛孔中恒流妙香。遍滿三千大千世界。一切普熏無諸穢惡。垣墻舍宅樹木山河。種種色相無不皆香。故此世界名為有香。其中眾生遇斯香者。三業清凈具足眾善。舍家修道深入四禪。此世界中一萬如來相續出現。皆同

【現代漢語翻譯】現代漢語譯本：善男子，這就是如來具足圓滿的十六大悲。恒常安住其中，不需任何功用，自然而然地運轉。爲了一個眾生，經歷恒河沙數般的劫數，在大地獄中承受各種痛苦。而這個眾生，或許已被調伏，或許尚未被調伏。如來都要令其調伏，安置於如來的正法之中。如同為一個眾生，為一切眾生也完全一樣。這樣經歷無量劫中，受地獄之苦，沒有疲憊厭倦。大悲之心也沒有減少。因此，如來對於一切眾生，大悲深重，不可思議。二乘（聲聞乘和緣覺乘）的悲心，如同割破面板。菩薩的悲心，如同割去脂肉。如來的大悲，深入徹骨。而且，隨順佛智是聲聞的悲心，勸導眾生髮起菩提心是菩薩的悲心，授記當來成佛是如來的悲心。因慈心而起是聲聞的悲心，因教化眾生是菩薩的悲心，因為究竟成熟眾生是佛的大悲。求斷生死是聲聞的悲心，運載眾生到達彼岸是菩薩的悲心，普遍能夠度脫一切生死、一切煩惱，到達彼岸是佛的大悲。因此應當知道，如來的大悲最為尊勝。爲了調伏一切眾生，或者經歷一劫，或者經歷百劫，或者百千劫，長久住世，不入究竟無餘涅槃。

善男子，在久遠之前的阿僧祇劫，那時有一尊佛出現於世，名為栴檀舍多陀阿伽度阿羅訶三藐三佛陀（Candanasara Tathagata Arhat Samyaksambuddha，栴檀香佛）。世界名為有香，劫名為最勝香。佛的壽命有十六萬八千四千歲。聲聞弟子的數量有一十六萬八千四千之多。這位如來的身體的每個毛孔中，恒常流出美妙的香氣，遍滿三千大千世界。一切都被普遍薰染，沒有污穢惡臭。墻壁、房屋、樹木、山河，種種色相，沒有不香的。因此這個世界名為有香。其中的眾生遇到這種香氣，身口意三業清凈，具足各種善行，捨棄家庭修習佛道，深入四禪。這個世界中有一萬尊如來相續出現，都相同。

【English Translation】 English version: Good man, these are the sixteen great compassions of the Tathagata (如來, Thus Come One) in their complete and perfect form. He constantly abides within them, operating naturally without effort, perpetually turning the Dharma wheel. For the sake of one sentient being, he endures countless kalpas (劫, eons) in the great hells, undergoing all kinds of suffering. And this sentient being may or may not be tamed. He will ensure that they are tamed and placed within the Tathagata's true Dharma. Just as he does for one sentient being, he does for all sentient beings. In this way, through immeasurable kalpas, he endures the suffering of hell without weariness or aversion. His great compassion does not diminish. Therefore, the Tathagata's great compassion for all sentient beings is profound and inconceivable. The compassion of the Two Vehicles (二乘, Sravaka and Pratyekabuddha) is like cutting the skin. The compassion of a Bodhisattva (菩薩, enlightenment being) is like cutting fat and flesh. The Tathagata's great compassion penetrates to the bone marrow. Furthermore, compliance with the wisdom of the Buddha is the compassion of the Sravaka (聲聞, Hearer), encouraging sentient beings to generate the Bodhi mind (菩提心, mind of enlightenment) is the compassion of the Bodhisattva, and bestowing the prediction of future Buddhahood is the compassion of the Tathagata. Arising from loving-kindness is the compassion of the Sravaka, transforming sentient beings is the compassion of the Bodhisattva, and ultimately maturing sentient beings is the great compassion of the Buddha. Seeking to end birth and death is the compassion of the Sravaka, transporting sentient beings to the other shore is the compassion of the Bodhisattva, and universally liberating all from birth, death, and afflictions to reach the other shore is the great compassion of the Buddha. Therefore, you should know that the Tathagata's great compassion is the most supreme. For the sake of taming all sentient beings, he may dwell in the world for one kalpa, or a hundred kalpas, or a hundred thousand kalpas, without entering ultimate Nirvana (涅槃, liberation).

Good man, in the distant past, beyond asamkhya (阿僧祇, countless) kalpas, there was a Buddha who appeared in the world, named Candanasara Tathagata Arhat Samyaksambuddha (栴檀舍多陀阿伽度阿羅訶三藐三佛陀, Sandalwood Essence Thus Come One, Worthy One, Perfectly Enlightened One). The world was named Fragrant, and the kalpa was named Most Excellent Fragrance. The Buddha's lifespan was sixteen hundred eighty-four thousand years. The number of Sravaka disciples was sixteen hundred eighty-four thousand. From every pore of that Tathagata's body, a wonderful fragrance constantly flowed, pervading the three thousand great thousand worlds. Everything was universally perfumed, without any filth or foulness. Walls, houses, trees, mountains, and rivers, all kinds of forms and appearances, were fragrant. Therefore, this world was named Fragrant. The sentient beings within it, upon encountering this fragrance, had their three karmas (三業, body, speech, and mind) purified, and they were complete with all kinds of goodness. They renounced their homes to cultivate the Way, deeply entering the four dhyanas (四禪, meditative states). In this world, ten thousand Tathagatas appeared in succession, all the same.

一號名栴檀舍。是故此劫名最勝香。栴檀舍如來作佛事已涅槃時至。復以出過一切人天凈妙天眼。遍觀眾生何等眾生余佛調伏。何等眾生我當調伏。乃見非想非非想天有一眾生。過去世中曾種善根。樂聞大乘心得清凈我應調伏。而此眾生尚經八萬四千劫住彼天中。過是已後方從天下。生於人間未知五欲。聞贊大乘便發阿耨多羅三藐三菩提心。于大菩提永不退轉。爾時栴檀舍如來。方便大悲遍觀察已告諸比丘。我於今夜當入涅槃。便入大悲憐愍三昧。入三昧已示現涅槃。佛滅度後分布舍利。十方人天恭敬供養。正法住世八萬四千歲。利益安樂無量眾生。純以正法一味化人。無復像法流行於世。彼佛世尊雖示涅槃。以其大悲憐愍三昧神通力持。覆住於世八萬四千劫。隱相好身世無能睹。過於八萬四千劫已。彼一眾生住非想者。方生人中大豪貴家。年始八歲。時彼如來從三昧起至童子家。現相好身住童子前。唯此童子及萬二千天子。應調伏者得見如來余無能睹。時彼如來先為童子發起大乘。復為演說五欲過患。而告之言善男子。五欲過惡甚可怖畏。譬如高大五聚毒蛇。隨一毒蛇即便害人。況於五聚。亦如積集五聚毒藥。若嘗少分便能害人。況食五聚。是故汝應勿生貪著。爾時童子聞是語已。觀其舍宅資生之具。若男若女一切

【現代漢語翻譯】現代漢語譯本：名為栴檀舍（Sandalwood Abode）的世界。因此，這個劫（kalpa，時間單位）被稱為最勝香（Supreme Fragrance）。栴檀舍如來（Tathagata Sandalwood Abode）完成佛事，涅槃（Nirvana，寂滅）之時將至。他再次以超越一切人天（devas and humans）的清凈微妙天眼（divine eye）遍觀一切眾生，觀察哪些眾生應由其他佛陀調伏，哪些眾生應由他自己調伏。他看到在非想非非想天（Neither Perception nor Non-Perception）中有一個眾生，過去世中曾經種下善根，喜歡聽聞大乘（Mahayana，大乘佛教）佛法，內心清凈，他應當調伏。然而，這個眾生還要在那個天界中停留八萬四千劫。過了這段時間之後，才會從天界降生到人間，還不瞭解五欲（five desires）。如果聽到讚歎大乘佛法，就會發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），對於大菩提（Great Enlightenment）永遠不會退轉。當時，栴檀舍如來以方便大悲（compassion）遍觀一切之後，告訴眾比丘（bhikshus，出家僧人）：『我今晚將要進入涅槃。』於是進入大悲憐愍三昧（samadhi，禪定）。進入三昧之後，示現涅槃。佛陀滅度之後，分佈舍利（sarira，遺骨），十方人天恭敬供養。正法（dharma，佛法）住世八萬四千歲，利益安樂無量眾生。完全以正法這一種教義來教化眾生，沒有像法（semblance dharma）在世間流行。這位佛陀世尊雖然示現涅槃，但以他的大悲憐愍三昧神通力加持，仍然住在世間八萬四千劫。隱去相好之身，世間沒有人能夠看見。過了八萬四千劫之後，那個住在非想非非想天的眾生，才降生到人間的大豪貴之家。年齡剛滿八歲。當時，那位如來從三昧中起身，來到童子家中，顯現相好之身，站在童子面前。只有這個童子和一萬二千天子，這些應當被調伏的人才能看見如來，其他人無法看見。當時，那位如來先為童子發起大乘之心，又為他演說五欲的過患，告訴他說：『善男子，五欲的過錯和罪惡非常可怕。譬如高大聚集的五條毒蛇，隨便一條毒蛇就能害人，更何況是五條聚集在一起。也像積聚在一起的五種毒藥，如果嚐到少許就能害人，更何況是吃下五種。所以，你應當不要對五欲產生貪戀。』當時，童子聽到這些話之後，觀察他的住宅和資生之具，無論是男是女，一切都...

【English Translation】 English version: In a world named Chandanasara (Sandalwood Abode). Therefore, this kalpa (aeon) is named Supreme Fragrance. Chandanasara Tathagata (Thus Come One Sandalwood Abode), having completed the Buddha's work, the time for Nirvana (state of enlightenment) arrived. Again, with a pure and subtle divine eye (celestial vision) surpassing all humans and devas (gods), he surveyed all sentient beings, observing which beings should be tamed by other Buddhas and which beings he should tame himself. He saw a being in the Realm of Neither Perception nor Non-Perception, who had planted good roots in past lives, delighted in hearing the Mahayana (Great Vehicle) teachings, and whose mind was pure; he should tame this being. However, this being would still reside in that realm for eighty-four thousand kalpas. After this time, he would descend from the heavens and be born into the human realm, not yet knowing the five desires (sense pleasures). Upon hearing praise of the Mahayana, he would generate the mind of Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment), never regressing from Great Bodhi (Great Wisdom). At that time, Chandanasara Tathagata, with expedient great compassion (karuna), having observed everything, told the bhikshus (monks): 'Tonight, I shall enter Nirvana.' Then he entered the Samadhi (meditative state) of Great Compassion and Pity. Having entered Samadhi, he manifested Nirvana. After the Buddha's extinction, the sarira (relics) were distributed, and beings from the ten directions, both humans and devas, respectfully made offerings. The Proper Dharma (Buddhist teachings) remained in the world for eighty-four thousand years, benefiting and bringing peace to countless beings. He purely transformed people with the single flavor of the Proper Dharma, without the semblance dharma (imitation dharma) prevailing in the world. Although that World Honored One manifested Nirvana, by the power of his great compassion, pity, and samadhi, he continued to abide in the world for eighty-four thousand kalpas. Concealing his physical form with its auspicious marks, no one in the world could see him. After eighty-four thousand kalpas had passed, that being residing in the Realm of Neither Perception nor Non-Perception was born into a wealthy and noble family in the human realm. He was just eight years old. At that time, that Tathagata arose from Samadhi and came to the boy's home, manifesting his form with auspicious marks and standing before the boy. Only this boy and twelve thousand devas, those who were to be tamed, could see the Tathagata; no one else could see him. At that time, that Tathagata first aroused the mind of the Mahayana in the boy, and then spoke to him about the faults of the five desires, telling him: 'Good man, the faults and evils of the five desires are very frightening. It is like a great gathering of five poisonous snakes; any one of them can harm a person, let alone all five together. It is also like a collection of five poisonous drugs; if one tastes even a small amount, it can harm a person, let alone consuming all five. Therefore, you should not be greedy for them.' At that time, the boy, having heard these words, observed his house and the means of livelihood, whether male or female, everything...

所有。皆如毒蛇深生厭離。便於阿耨多羅三藐三菩提。發深重心得不退轉。佛知童子身心澄凈具足眾善。便與授記告諸天子言。今此童子過七十二阿僧祇劫。當得阿耨多羅三藐三菩提。名最勝寶如來應正等覺出現於世。佛授記時餘人不聞。唯此童子及萬二千天子。堪住法器皆悉得聞。時諸天子皆發阿耨多羅三藐三菩提心。作是愿言彼最勝寶如來若成佛時。我等當生彼佛國土。時栴檀舍如來告諸天子當得往生。彼最勝寶如來皆當與汝授阿耨多羅三藐三菩提記。爾時栴檀舍如來。與彼菩薩授記別已。然後究竟入于涅槃。一切人天供養舍利。善男子以是義故。一切如來大悲深重具足圓滿。非諸聲聞緣覺境界。善男子如是法門。能令汝等佛種不斷。若有眾生聞此法門。受持讀誦書寫解說。乃至一字一句一偈所得善根。未入涅槃相續不斷。何以故因不斷故。如來於此眾會之中。說是大悲深法門時。有一恒河沙數眾生。發阿耨多羅三藐三菩提心。二恒河沙菩薩得隨順忍。三恒河沙菩薩得於如來十六大悲。及一切佛灌頂法忍。爾時一切大眾聞此法門。踴躍歡喜清涼悅澤傾竭身心。合掌向佛而白佛言。善哉如來善哉善逝快說斯義。即以人天種種供具以申供養。或以種種妙寶瓔珞。或以種種上妙衣服。或以種種珍膳飲食。或以法服幢幡傘

【現代漢語翻譯】現代漢語譯本：所有一切都像毒蛇一樣，深深地厭惡遠離。這樣就容易對阿耨多羅三藐三菩提（無上正等正覺）發起深刻的重心，獲得不退轉的信心。佛陀知道童子身心澄凈，具足各種善行，便為他授記，告訴諸位天子說：『這位童子經過七十二阿僧祇劫（極長的時間單位）后，將證得阿耨多羅三藐三菩提，名為最勝寶如來、應供、正遍知，出現於世。』佛陀授記時，其他人沒有聽到，只有這位童子和一萬二千位天子，堪為佛法之器，都聽到了。當時，諸位天子都發起了阿耨多羅三藐三菩提心，併發愿說：『彼最勝寶如來成佛時，我們應當往生到他的佛國。』當時，栴檀舍（旃檀的住所）如來告訴諸位天子，他們將得以往生，彼最勝寶如來都將為你們授阿耨多羅三藐三菩提記。當時，栴檀舍如來為那些菩薩授記完畢后，最終進入涅槃。一切人天供養他的舍利。善男子，因為這個緣故，一切如來的大悲心都非常深重，具足圓滿，不是那些聲聞（聽聞佛法而悟道者）、緣覺（通過觀察因緣而悟道者）所能理解的境界。善男子，這樣的法門，能夠使你們的佛種不斷絕。如果有人聽聞這個法門，受持、讀誦、書寫、解說，乃至一字一句一偈，所得到的善根，在未入涅槃之前，會相續不斷。為什麼呢？因為佛種的因緣不斷絕的緣故。如來在這個大眾集會之中，宣說這個大悲深法門時，有一恒河沙數（數量極多）的眾生，發起了阿耨多羅三藐三菩提心；有二恒河沙數的菩薩，得到了隨順忍（對佛法隨順安忍的智慧）；有三恒河沙數的菩薩，得到了如來的十六大悲，以及一切佛的灌頂法忍（接受佛法灌頂的智慧）。當時，一切大眾聽聞這個法門，都踴躍歡喜，身心清涼悅澤，傾盡身心，合掌向佛，對佛說：『善哉如來！善哉善逝（以善妙的方式逝去者）！您說得太好了！』隨即用人天各種供具來表達供養，或者用各種美妙的寶物瓔珞，或者用各種上妙的衣服，或者用各種珍貴的膳食飲食，或者用法衣、幢幡、傘蓋。

【English Translation】 English version: All things are like poisonous snakes, deeply loathed and avoided. Thus, it becomes easy to generate a profound and sincere mind towards Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment), and to attain unwavering faith. The Buddha, knowing that the boy's body and mind were pure and possessed all virtues, then bestowed a prophecy upon him, telling the devas (heavenly beings): 'This boy, after seventy-two asamkhya kalpas (immeasurably long periods of time), will attain Anuttara-samyak-sambodhi, and will be known as the Most Excellent Treasure Tathagata, Arhat, Samyak-sambuddha, appearing in the world.' When the Buddha bestowed the prophecy, others did not hear it, only this boy and twelve thousand devas, who were worthy vessels of the Dharma, all heard it. At that time, all the devas generated the mind of Anuttara-samyak-sambodhi and made the vow: 'When that Most Excellent Treasure Tathagata attains Buddhahood, we shall be reborn in his Buddha-land.' At that time, Chandanasara (sandalwood essence) Tathagata told the devas that they would be reborn there, and that the Most Excellent Treasure Tathagata would bestow upon them the prophecy of Anuttara-samyak-sambodhi. Then, Chandanasara Tathagata, after bestowing prophecies upon those Bodhisattvas, ultimately entered Nirvana. All humans and devas made offerings to his relics. Good man, for this reason, the great compassion of all Tathagatas is profound and complete, beyond the realm of understanding of the Sravakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment through their own efforts and understanding of dependent origination). Good man, such a Dharma gate can ensure that your Buddha-seed is not cut off. If there are beings who hear this Dharma gate, uphold, recite, write, and explain it, even a single word, a single phrase, a single verse, the merit they obtain will continue uninterrupted until they enter Nirvana. Why? Because the cause of the Buddha-seed is not cut off. When the Tathagata was speaking this profound Dharma gate of great compassion in this great assembly, a number of beings equal to the sands of the Ganges River generated the mind of Anuttara-samyak-sambodhi; two Ganges of sands of Bodhisattvas attained the Kshanti (patience, forbearance) of compliance; three Ganges of sands of Bodhisattvas attained the sixteen great compassions of the Tathagata, and the Dharma-kshanti of the Abhisheka (consecration, empowerment) of all Buddhas. At that time, all the great assembly, hearing this Dharma gate, rejoiced and were filled with joy, their bodies and minds were cool and refreshed, and they exhausted their bodies and minds, joining their palms together towards the Buddha, and said to the Buddha: 'Excellent Tathagata! Excellent Sugata (one who has gone well)! You have spoken well!' Immediately, they used various offerings of humans and devas to express their offerings, or with various wonderful jeweled necklaces, or with various supreme and wonderful garments, or with various precious delicacies and foods, or with Dharma robes, banners, and umbrellas.

蓋。持如是等種種供具。恭敬尊重供養于佛。

守護國界主陀羅尼經卷第四大正藏第 19 冊 No. 0997 守護國界主陀羅尼經

守護國界主陀羅尼經卷第五

罽賓國三藏沙門般若共牟尼室利譯

入如來不思議甚深事業品第五之一

爾時世尊復告文殊師利童子言。善男子當云何知如來應正等覺現證事業。善男子如來有三十二種正覺事業。何等名為三十二種。善男子如來於處非處如實而知。善男子云何為處云何非處。言非處者謂諸眾生無有方便。身口意業造不善行。若得可意愛樂隨心。遂求果者無有是處。所言處者若諸眾生具有方便。身口意業造諸善行。獲得可意愛樂隨心。遂求果者斯有是處。

複次善男子言非處者。若諸眾生無有方便。心懷慳吝得大富貴。破于凈戒得人天身。常有瞋恚獲端正報。身心懈怠得於智慧。散亂之人能得解脫。惡慧眾生能斷習氣諸煩惱者無有是處。若諸眾生具有方便。修行佈施得大富貴。護持凈戒得生人天。常修忍辱得端正報。勤行精進獲得智慧。心不散亂得正解脫。善修智慧能斷習氣諸煩惱者斯有是處。

複次作五逆罪得心安樂無有是處。凈持禁戒得心安樂斯有是處。

複次若有眾生。執著有見得順忍者無有是處。愛樂

【現代漢語翻譯】現代漢語譯本：拿著像這樣等等的各種供具，恭敬尊重地供養佛陀。

《守護國界主陀羅尼經》卷第四大正藏第19冊 No. 0997 《守護國界主陀羅尼經》

《守護國界主陀羅尼經》卷第五

罽賓國（Kashmir）三藏沙門般若（Prajna）共牟尼室利（Munisri）譯

入如來不思議甚深事業品第五之一

這時，世尊又告訴文殊師利（Manjusri）童子說：『善男子，應當如何得知如來應正等覺現證的事業？』善男子，如來有三十二種正覺事業。什麼叫做三十二種？善男子，如來對於是處非處如實了知。善男子，什麼叫做是處，什麼叫做非處？所謂非處，是指那些眾生沒有方便，身口意業造作不善的行為，如果想要得到可意、愛樂、隨心的果報，是沒有這種道理的。所謂是處，是指那些眾生具有方便，身口意業造作各種善行，獲得可意、愛樂、隨心的果報，這才是有的。

再次，善男子，所謂非處，是指那些眾生沒有方便，內心懷著慳吝卻想得到大富貴，破壞清凈的戒律卻想得到人天之身，常常懷有嗔恚卻想獲得端正的果報，身心懈怠卻想得到智慧，散亂之人卻能得到解脫，惡慧的眾生卻能斷除習氣和各種煩惱，是沒有這種道理的。如果眾生具有方便，修行佈施得到大富貴，護持清凈的戒律得到人天之身，常常修習忍辱得到端正的果報，勤奮地修行精進獲得智慧，內心不散亂得到真正的解脫，好好地修習智慧能夠斷除習氣和各種煩惱，這才是有的。

再次，造作五逆罪卻能得到內心安樂，是沒有這種道理的。清凈地持守禁戒才能得到內心安樂，這才是有的。

再次，如果有的眾生執著于有見，卻能得到順忍，是沒有這種道理的。愛樂

【English Translation】 English version: Holding such various offerings, respectfully and reverently making offerings to the Buddha.

The Dharani Sutra of the Lord Who Protects the Nation, Volume 4 Taisho Tripitaka Volume 19, No. 0997, The Dharani Sutra of the Lord Who Protects the Nation

The Dharani Sutra of the Lord Who Protects the Nation, Volume 5

Translated by the Tripiṭaka Master Prajna (Prajna) from Kashmir (Kashmir), together with Munisri (Munisri)

Chapter 5, Part 1: Entering the Inconceivable and Profound Activities of the Tathagata

At that time, the World Honored One again said to the youth Manjusri (Manjusri): 'Good son, how should one know the activities of the Tathagata, the worthy, the rightly enlightened, and the fully realized?' Good son, the Tathagata has thirty-two kinds of activities of perfect enlightenment. What are these thirty-two? Good son, the Tathagata knows what is possible and what is impossible as they truly are. Good son, what is possible and what is impossible? What is impossible is that beings, without skillful means, create unwholesome actions with body, speech, and mind, and then desire to obtain agreeable, beloved, and wish-fulfilling results; there is no such possibility. What is possible is that beings, with skillful means, create wholesome actions with body, speech, and mind, and then obtain agreeable, beloved, and wish-fulfilling results; this is possible.

Furthermore, good son, what is impossible is that beings, without skillful means, harbor stinginess and yet obtain great wealth, break pure precepts and yet obtain human and heavenly bodies, constantly harbor anger and yet obtain beautiful rewards, are lazy in body and mind and yet obtain wisdom, scattered individuals are able to obtain liberation, and beings of evil wisdom are able to cut off habitual tendencies and all afflictions; there is no such possibility. If beings have skillful means, practice giving and obtain great wealth, uphold pure precepts and obtain birth in the human and heavenly realms, constantly cultivate patience and obtain beautiful rewards, diligently practice vigor and obtain wisdom, their minds are not scattered and they obtain true liberation, and they cultivate wisdom well and are able to cut off habitual tendencies and all afflictions; this is possible.

Furthermore, committing the five rebellious acts and obtaining peace of mind is impossible. Purely upholding the precepts and obtaining peace of mind is possible.

Furthermore, if there are beings who are attached to views of existence and yet obtain acceptance of the truth, there is no such possibility. Loving

修空得隨順忍斯有是處。

複次若諸眾生。多住悔心得心安樂無有是處。若心無悔得心安樂斯有是處。

複次若令女人得轉輪王王四天下。或得帝釋大梵天王成佛出現無有是處。若舍女人得男子身。作轉輪王王四天下。或作帝釋大梵天王。及成佛者斯有是處。

複次若轉輪王非法治化無有是處。若轉輪王正法治化斯有是處。

複次若諸帝王貪猥驕奢能理國政無有是處。若諸帝王無貪簡易能理國政斯有是處。若諸人王執斷常見令國政理無有是處。若諸人王明信因果國政乃理斯有是處。若諸人王心不均平。能治國政無有是處。若諸人王無私平等。能治國政斯有是處。

複次北拘盧洲舍報身後。墮三惡道無有是處。若言北洲死後生天斯有是處。

複次若行殺害而得長壽。乃至邪見受行邪法。得聖道者無有是處。若不殺生得壽命長。乃至正見受行正法。得聖道者斯有是處。

複次阿羅漢向不定得果無有是處。若羅漢向定得果者斯有是處。

複次須陀洹人受第八生無有是處。若須陀洹無第八生斯有是處。

複次若斯陀含受第三生無有是處。若斯陀含無第三生。一生人天能盡苦際斯有是處。

複次若阿那含還生欲界無有是處。若阿那含不生欲界。能盡苦際得涅槃者

【現代漢語翻譯】現代漢語譯本：修習空性而獲得隨順忍（Anuloma-ksanti，順應真理的智慧）是有可能的。反之，如果眾生總是充滿悔恨，想要獲得內心的安寧是不可能的。如果內心沒有悔恨，獲得內心的安寧是有可能的。再者，讓女人成為轉輪王（Cakravartin，統治世界的理想君主）統治四大部洲，或者成為帝釋（Indra，忉利天之主）、大梵天王（Mahabrahma，色界之主），甚至成就佛果是不可能的。如果捨棄女身，獲得男兒身，成為轉輪王統治四大部洲，或者成為帝釋、大梵天王，乃至成就佛果是有可能的。再者，如果轉輪王不以正法治理國家，那是不可能的。如果轉輪王以正法治理國家，那是有可能的。再者，如果帝王貪婪、吝嗇、驕傲、奢侈，卻能治理好國家，那是不可能的。如果帝王沒有貪慾、生活簡樸，就能治理好國家，那是有可能的。如果人王執著于斷見（Ucchedadristi，認為生命死後斷滅的邪見）和常見（Sasvatadristi，認為生命永恒存在的邪見），想要治理好國家是不可能的。如果人王明白並相信因果，國家才能治理好，那是有可能的。如果人王內心不公正，想要治理好國家是不可能的。如果人王沒有私心，平等對待眾人，就能治理好國家，那是有可能的。再者，北俱盧洲（Uttarakuru，四大部洲之一，以享樂著稱）的眾生在死後墮入三惡道（地獄、餓鬼、畜生）是不可能的。如果說北俱盧洲的眾生死後能昇天，那是有可能的。再者，如果通過殺害眾生而獲得長壽，乃至持邪見、奉行邪法，卻能證得聖道，那是不可能的。如果不殺生而獲得長壽，乃至持正見、奉行正法，就能證得聖道，那是有可能的。再者，阿羅漢向（Arhat-marga，趨向阿羅漢果位的修行階段）的修行者不一定能證得阿羅漢果，那是不可能的。如果阿羅漢向的修行者必定能證得阿羅漢果，那是有可能的。再者，須陀洹（Srotapanna，入流果，證悟的第一階段）還要受第八次生死輪迴，那是不可能的。如果須陀洹不需要受第八次生死輪迴，那是有可能的。再者，斯陀含（Sakrdagamin，一來果，證悟的第二階段）還要受第三次生死輪迴，那是不可能的。如果斯陀含不需要受第三次生死輪迴，只需在人間和天上各受一次生死，就能斷盡苦惱，那是有可能的。再者，阿那含（Anagamin，不還果，證悟的第三階段）還要回到欲界（Kamadhatu，眾生有情慾和物質慾望的界）受生，那是不可能的。如果阿那含不再回到欲界受生，就能斷盡苦惱，證得涅槃（Nirvana，解脫）

【English Translation】 English version: It is possible to cultivate emptiness and attain Anuloma-ksanti (acquiescence to truth). Furthermore, it is impossible for beings who are constantly filled with remorse to find peace of mind. It is possible to find peace of mind if there is no remorse. Furthermore, it is impossible for a woman to become a Cakravartin (wheel-turning king, an ideal monarch ruling the world) ruling the four continents, or to become Indra (ruler of the Trayastrimsa Heaven), Mahabrahma (Great Brahma, ruler of the Form Realm), or even to attain Buddhahood. It is possible to relinquish the female body, obtain a male body, become a Cakravartin ruling the four continents, or become Indra, Mahabrahma, or even attain Buddhahood. Furthermore, it is impossible for a Cakravartin to rule the kingdom without Dharma (righteousness). It is possible for a Cakravartin to rule the kingdom with Dharma. Furthermore, it is impossible for emperors who are greedy, miserly, arrogant, and extravagant to govern the country well. It is possible for emperors who are without greed and live simply to govern the country well. It is impossible for kings who cling to Ucchedadristi (annihilationism) and Sasvatadristi (eternalism) to govern the country well. It is possible for kings who clearly believe in cause and effect to govern the country well. It is impossible for kings whose hearts are not impartial to govern the country well. It is possible for kings who are selfless and treat everyone equally to govern the country well. Furthermore, it is impossible for beings in Uttarakuru (one of the four continents, known for its enjoyment) to fall into the three evil realms (hell, hungry ghosts, animals) after death. It is possible to say that beings in Uttarakuru are reborn in heaven after death. Furthermore, it is impossible to attain longevity through killing, or to attain the holy path by holding wrong views and practicing wrong Dharma. It is possible to attain longevity by not killing, or to attain the holy path by holding right views and practicing right Dharma. Furthermore, it is impossible for a practitioner on the Arhat-marga (path to Arhatship) to not definitely attain the Arhat fruit. It is possible for a practitioner on the Arhat-marga to definitely attain the Arhat fruit. Furthermore, it is impossible for a Srotapanna (stream-enterer, the first stage of enlightenment) to undergo an eighth rebirth. It is possible for a Srotapanna to not have an eighth rebirth. Furthermore, it is impossible for a Sakrdagamin (once-returner, the second stage of enlightenment) to undergo a third rebirth. It is possible for a Sakrdagamin to not have a third rebirth, but to exhaust suffering by being born once in the human realm and once in the heavenly realm. Furthermore, it is impossible for an Anagamin (non-returner, the third stage of enlightenment) to be reborn in the Kamadhatu (desire realm). It is possible for an Anagamin to not be reborn in the Kamadhatu, but to exhaust suffering and attain Nirvana (liberation).

斯有是處。

複次若阿羅漢受生死身無有是處。若阿羅漢不受生死入涅槃者斯有是處。

複次若有人言除佛大師。更有聖人超過佛者無有是處。若言唯佛是天人師。更無過者斯有是處。

複次若有人言得無生忍有退轉者無有是處。若得無生不退轉者斯有是處。

複次若有人言坐菩提場。不成正覺無有是處。若坐道場決成正覺斯有是處。

複次若有人言諸佛猶有煩惱習氣無有是處。若言諸佛無煩惱習斯有是處。

複次若有人言一切如來智有障礙無有是處。若言如來智無障礙斯有是處。

複次若有人言如來頂相。有能見者無有是處。若言如來無能見頂斯有是處。

複次若有人言佛不加威。能知如來心之所生無有是處。若言佛加方知如來心所住處斯有是處。

複次若有人言如來亦有不住三昧三摩呬多無有是處。若言如來常在三昧等引功德斯有是處。

複次若有人言一切如來言有虛妄。及誤失者無有是處。若言如來言無虛妄亦無誤失斯有是處。

複次若有人言如來作業有錯誤者無有是處。若言如來諸所作業無錯誤者斯有是處。善男子以如是等說。于如來知處非處有無量門非言所及。如於實諦無有變異。此是如來第一正覺事業。爾時世尊欲重宣此義而說偈

【現代漢語翻譯】現代漢語譯本這是正確的。再次，如果說阿羅漢（Arhat，已證得涅槃的聖者）還會承受生死輪迴，這是不正確的。如果說阿羅漢不再承受生死，進入涅槃，這是正確的。再次，如果有人說除了佛陀大師之外，還有其他聖人超越佛陀，這是不正確的。如果說只有佛陀是天人的導師，沒有誰能超越他，這是正確的。再次，如果有人說證得無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的深刻理解）還會退轉，這是不正確的。如果說證得無生法忍就不會退轉，這是正確的。再次，如果有人說坐在菩提樹下，不能成就正覺（Anuttara-samyak-sambodhi，無上正等正覺），這是不正確的。如果說坐在菩提樹下必定成就正覺，這是正確的。再次，如果有人說諸佛（Buddhas，已證悟的覺者）還有煩惱習氣，這是不正確的。如果說諸佛沒有煩惱習氣，這是正確的。再次，如果有人說一切如來的智慧有障礙，這是不正確的。如果說如來的智慧沒有障礙，這是正確的。再次，如果有人說如來的頂相（Ushnisha，佛頂上的肉髻）有人能看見，這是不正確的。如果說如來的頂相沒有人能看見，這是正確的。再次，如果有人說佛陀不施加威神力，就能知道如來心中所生起的念頭，這是不正確的。如果說只有佛陀施加威神力，才能知道如來心所安住之處，這是正確的。再次，如果有人說如來也有不住於三昧（Samadhi，禪定）三摩呬多（Samahita，等持）的時候，這是不正確的。如果說如來常常安住在三昧等引的功德中，這是正確的。再次，如果有人說一切如來說的話有虛妄和錯誤，這是不正確的。如果說如來說的話沒有虛妄也沒有錯誤，這是正確的。再次，如果有人說如來所做的事情有錯誤，這是不正確的。如果說如來所做的一切事情都沒有錯誤，這是正確的。善男子，像這樣對於如來的知處非處，有無量的法門，不是言語所能窮盡的。如同對於真諦（Satya，真理）沒有變異一樣。這是如來的第一正覺事業。當時，世尊爲了重新宣說這個意義，而說了偈頌。

【English Translation】 English version This is the case. Furthermore, if it is said that an Arhat (one who has attained Nirvana) still receives a body subject to birth and death, that is not the case. If it is said that an Arhat does not receive birth and death and enters Nirvana, that is the case. Furthermore, if someone says that besides the Buddha Master, there are other sages who surpass the Buddha, that is not the case. If it is said that only the Buddha is the teacher of gods and humans, and there is no one who surpasses him, that is the case. Furthermore, if someone says that one who has attained Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of all dharmas) can regress, that is not the case. If one who has attained Anutpattika-dharma-kshanti does not regress, that is the case. Furthermore, if someone says that sitting at the Bodhi tree, one cannot attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), that is not the case. If sitting at the Bodhi tree, one will definitely attain Perfect Enlightenment, that is the case. Furthermore, if someone says that the Buddhas (Enlightened Ones) still have the residual habits of afflictions, that is not the case. If it is said that the Buddhas have no residual habits of afflictions, that is the case. Furthermore, if someone says that the wisdom of all Tathagatas (Thus Come Ones) has obstacles, that is not the case. If it is said that the wisdom of the Tathagatas has no obstacles, that is the case. Furthermore, if someone says that the Ushnisha (cranial protuberance) of the Tathagata can be seen by someone, that is not the case. If it is said that the Tathagata's Ushnisha cannot be seen, that is the case. Furthermore, if someone says that without the Buddha adding his majestic power, one can know the thoughts arising in the mind of the Tathagata, that is not the case. If it is said that only with the Buddha adding his power can one know where the Tathagata's mind abides, that is the case. Furthermore, if someone says that the Tathagata also has times when he does not abide in Samadhi (meditative absorption) and Samahita (equanimity), that is not the case. If it is said that the Tathagata is always in the merit of Samadhi and equanimity, that is the case. Furthermore, if someone says that all the words of the Tathagata are false and mistaken, that is not the case. If it is said that the words of the Tathagata are neither false nor mistaken, that is the case. Furthermore, if someone says that the actions of the Tathagata have errors, that is not the case. If it is said that all the actions of the Tathagata have no errors, that is the case. Good man, in this way, regarding the knowable and unknowable places of the Tathagata, there are immeasurable doors, beyond the reach of words. Just as there is no change in the Satya (Truth). This is the first perfect enlightenment activity of the Tathagata. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse.

言。

大地可使行　　虛空可搖動　如來終不說　　非處以為處　虛空可為身　　同士夫五色　如來終不說　　非處以為處　一切處差別　　上中下不同　如來已宣說　　決定無別異　一切非處別　　上中下不同　如來已宣說　　決定為非處　若處若非處　　如來如實知　隨眾生樂欲　　具足而宣說　沙門婆羅門　　不知處非處　虛妄馳諸境　　佛智無不知　眾生種種執　　非處求解脫　具得世所尊　　為說真實處　彼執非法器　　故佛舍眾生　機熟解脫時　　復當爲宣說　此為佛第一　　最勝事業門　遠離諸過非　　能脫眾生苦　是處非處法　　無量無有邊　難屈無不摧　　斯名大仙力

複次善男子。如來於過去世現在未來。所作行業誓願不同。種種處所種種因緣。種種事相種種異熟。無量差別皆如實知。云何而知。善男子此中過去行業誓願。善根為因遠離不善未來得果。若有過去行業誓願。以不善根而為其因。遠離善根未來得果。如是種種如來一一皆如實知。

複次若有行愿未來漸減。若有行愿未來漸增。若有行愿現在漸減未來漸增。若有行愿現在漸增未來漸減。若有行愿現在未來皆漸減少。若有行愿現在未來皆漸增長。如是種種皆如實知。

復

【現代漢語翻譯】現代漢語譯本：說。

大地即使可以移動，虛空即使可以搖動，如來最終也不會說，不合理的地方是合理的。虛空即使可以成為身體，與丈夫的五種顏色相同，如來最終也不會說，不合理的地方是合理的。一切地方都有差別，上、中、下各不相同，如來已經宣說，決定沒有差別。一切不合理的地方都有差別，上、中、下各不相同，如來已經宣說，決定是不合理的地方。對於合理的地方和不合理的地方，如來如實地知道，隨著眾生的喜好和慾望，完備地宣說。沙門（Śrāmaṇa，出家修道者）和婆羅門（Brāhmaṇa，古印度僧侶階層）不知道合理的地方和不合理的地方，虛妄地追逐各種境界，佛的智慧沒有不知道的。眾生有種種執著，在不合理的地方求解脫，具備了世間所尊崇的地位，為他們說真實合理的地方。那些執著非法器的人，所以佛捨棄了他們，等到機緣成熟可以解脫時，再為他們宣說。這是佛的第一，最殊勝的事業之門，遠離各種過失和錯誤，能夠使眾生脫離痛苦。這合理與不合理之法，無量無邊，難以屈服，沒有不能摧毀的，這叫做大仙的力量。

再次，善男子，如來對於過去世、現在世、未來世，所作的行業和誓願不同，種種處所、種種因緣、種種事相、種種異熟（Vipāka，果報），無量的差別都如實地知道。如何知道呢？善男子，這其中過去的行業和誓願，以善根為因而遠離不善，未來得到善果。如果有過去的行業和誓願，以不善根作為原因，遠離善根，未來得到惡果。像這樣種種，如來一一都如實地知道。

再次，如果有行愿未來逐漸減少，如果有行愿未來逐漸增加，如果有行愿現在逐漸減少未來逐漸增加，如果有行愿現在逐漸增加未來逐漸減少，如果有行愿現在未來都逐漸減少，如果有行愿現在未來都逐漸增長。像這樣種種，都如實地知道。

【English Translation】 English version: Said.

Even if the earth could be moved, even if the void could be shaken, the Tathagata (如來，one of the titles of a Buddha) would never say that what is unreasonable is reasonable. Even if the void could become a body, the same as a husband's five colors, the Tathagata would never say that what is unreasonable is reasonable. All places have differences, upper, middle, and lower are not the same, the Tathagata has already declared, there is definitely no difference. All unreasonable places have differences, upper, middle, and lower are not the same, the Tathagata has already declared, they are definitely unreasonable places. Regarding reasonable and unreasonable places, the Tathagata knows them as they truly are, and according to the beings' joys and desires, fully declares them. Śrāmaṇas (沙門，ascetics) and Brāhmaṇas (婆羅門，priestly class in ancient India) do not know reasonable and unreasonable places, vainly chasing after various realms, there is nothing that the Buddha's wisdom does not know. Beings have various attachments, seeking liberation in unreasonable places, possessing the status revered by the world, for them, he speaks of truly reasonable places. Those who cling to unlawful vessels, therefore the Buddha abandons them, waiting until the opportunity is ripe for liberation, then he will declare it to them again. This is the Buddha's first, most supreme gate of undertaking, far from all faults and errors, able to free beings from suffering. This law of reasonable and unreasonable, is immeasurable and boundless, difficult to subdue, there is nothing it cannot destroy, this is called the power of the great sage.

Furthermore, good man, the Tathagata, regarding the past, present, and future lives, the actions and vows made are different, various places, various causes and conditions, various phenomena, various Vipāka (異熟，results), knows all the immeasurable differences as they truly are. How does he know? Good man, among these, past actions and vows, taking good roots as the cause and staying away from unwholesome, will obtain good results in the future. If there are past actions and vows, taking unwholesome roots as the cause, and staying away from good roots, will obtain bad results in the future. Like this, the Tathagata knows each and every one as they truly are.

Furthermore, if there are practices and vows that gradually decrease in the future, if there are practices and vows that gradually increase in the future, if there are practices and vows that gradually decrease now and gradually increase in the future, if there are practices and vows that gradually increase now and gradually decrease in the future, if there are practices and vows that gradually decrease both now and in the future, if there are practices and vows that gradually increase both now and in the future. Like this, he knows each and every one as they truly are.

次若有行愿現在小因來世廣大。或現在廣大未來微小。或初起微細后漸增勝。或初廣大后漸微細。如是種種皆如實知。

複次若有行愿當得聲聞。若有行愿當得緣覺。若有行愿當成佛因皆如實知。

複次或有行愿因苦果樂。或有行愿因樂果苦。或有行愿因果俱苦。或有行愿因果俱樂。皆如實知。善男子如是過去現在未來。種種行業所感異熟。因果相順猶如影響。如來一一皆如實知。如是知已隨其所應而為說法。是為如來第二正覺事業。爾時世尊欲重宣此義。而說偈言。

如來善巧智　　知眾生業果　三世悉無遺　　智眼皆無著　善因當得樂　　異熟處人天　惡是感苦因　　如來悉知見　善業不善業　　各各果當成　善逝悉能知　　如摩尼在掌　有業甚微細　　當成廣大因　初大后微細　　如來悉見知　有業聲聞行　　有業緣覺因　有業成如來　　善逝悉知見　或因樂果苦　　因苦果樂殊　因果苦皆同　　因果俱安樂　業與於法性　　因果不相違　如來如實知　　性相皆窮究　一切眾生界　　三世業輪迴　一一無有差　　如來悉明瞭

複次善男子。一切眾生無數樂欲種種差別。如來一一皆如實知。佛云何知。或有眾生住貪慾行樂於瞋恚。或有眾生安住瞋恚樂於淫

【現代漢語翻譯】現代漢語譯本其次，如果有的行為和願望現在種下小的因，未來世得到廣大的果報；或者現在種下廣大的因，未來得到的果報卻很微小；或者最初開始時微細，後來逐漸增長變得殊勝；或者最初廣大，後來逐漸變得微細。像這樣的種種情況，如來都能如實地知曉。

其次，如果有的行為和願望將來會證得聲聞（Śrāvaka，聽聞佛法而悟道的修行者）果位，有的行為和願望將來會證得緣覺（Pratyekabuddha，不依師教，自己悟道的修行者）果位，有的行為和願望將來會成為成佛的因緣，如來都能如實地知曉。

其次，有的行為和願望，因是苦的，果卻是樂的；有的行為和願望，因是樂的，果卻是苦的；有的行為和願望，因和果都是苦的；有的行為和願望，因和果都是樂的。如來都能如實地知曉。善男子，像這樣過去、現在、未來種種行業所感得的異熟果報，因果之間相互順應，就像影子跟隨形體一樣。如來對這一切都一一如實地知曉。像這樣知曉之後，隨其所應而為眾生說法。這就是如來的第二種正覺事業。當時，世尊爲了重新宣說這個道理，而說了以下偈頌：

如來善巧的智慧，能夠知曉眾生的業果，過去、現在、未來三世沒有遺漏，智慧之眼沒有任何障礙。善因應當得到快樂的果報，在人天善道享受異熟果報。惡業是感得痛苦的因，如來完全知曉並看見。善業和不善業，各自的果報都會成熟。善逝（Sugata，如來的稱號之一）完全能夠知曉，就像摩尼寶珠在掌中一樣清晰。有的業非常微細，將來會成為廣大的因。最初廣大後來微細，如來完全能夠看見並知曉。有的業是聲聞的修行，有的業是緣覺的因緣，有的業能成就如來，善逝完全知曉並看見。有的因是快樂的，果卻是痛苦的，有的因是痛苦的，果卻是快樂的，有的因果都是痛苦的，有的因果都是安樂的。業與法性，因果之間不相違背，如來如實地知曉，對法性的體性和現象都徹底窮究。一切眾生界，三世的業力在輪迴，每一個都沒有差別，如來完全明瞭。

其次，善男子，一切眾生有無數的樂欲，種種的差別，如來對這一切都如實地知曉。佛是怎樣知曉的呢？有的眾生安住在貪慾的行為中，卻喜歡瞋恚；有的眾生安住在瞋恚中，卻喜歡淫慾。

【English Translation】 English version Furthermore, if there are actions and vows that plant small causes in the present, resulting in vast effects in future lives; or plant vast causes in the present, resulting in small effects in the future; or begin subtly and gradually increase to become superior; or begin vastly and gradually diminish to become subtle. The Tathagata (如來, Thus Come One) knows all such conditions as they truly are.

Furthermore, if there are actions and vows that will lead to the attainment of Śrāvakahood (聲聞, Hearer), if there are actions and vows that will lead to the attainment of Pratyekabuddhahood (緣覺, Solitary Buddha), if there are actions and vows that will become causes for Buddhahood, the Tathagata knows all as they truly are.

Furthermore, there are actions and vows where the cause is suffering, but the result is happiness; or where the cause is happiness, but the result is suffering; or where both the cause and the result are suffering; or where both the cause and the result are happiness. The Tathagata knows all as they truly are. Good man, thus, the various retributions felt from past, present, and future actions are mutually consistent, like a shadow following a form. The Tathagata knows each and every one of them as they truly are. Having known this, he teaches the Dharma (法, Dharma) according to what is appropriate. This is the second perfect enlightenment activity of the Tathagata. At that time, the World Honored One, desiring to reiterate this meaning, spoke the following verses:

The Tathagata's skillful wisdom knows the karmic results of sentient beings. Nothing is missed in the three periods of time; the eyes of wisdom are without attachment. Good causes will bring happiness; in realms of humans and devas (天, Devas) one experiences the ripening of karma. Evil is the cause of suffering; the Tathagata knows and sees all. Good and unwholesome actions, each will bring about their respective results. The Sugata (善逝, Well-Gone One) is able to know all, as if a mani jewel (摩尼, Mani) were in the palm of his hand. Some actions are very subtle, yet will become vast causes. Initially vast, later subtle, the Tathagata sees and knows all. Some actions are the practice of Śrāvakas, some actions are the causes of Pratyekabuddhas, some actions lead to becoming a Tathagata; the Sugata knows and sees all. Sometimes the cause is happiness, but the result is suffering; the cause is suffering, but the result is happiness. Cause and result are both suffering; cause and result are both peaceful and happy. Actions and the nature of Dharma, cause and result are not contradictory. The Tathagata knows as it truly is, thoroughly investigating both nature and appearance. In the realm of all sentient beings, the karma of the three periods of time revolves. Each and every one is without difference; the Tathagata clearly understands.

Furthermore, good man, the countless desires and various differences of all sentient beings, the Tathagata knows each and every one of them as they truly are. How does the Buddha know? Some sentient beings dwell in the practice of greed, yet delight in anger; some sentient beings abide in anger, yet delight in lust.

欲。或有眾生安住愚癡樂於淫慾及與瞋恚。如來一一皆如實知。或有眾生住善法中樂欲不善皆如實知或有眾生所作微小樂欲廣大。或有眾生所作廣大樂欲微小。或有眾生初于因中樂欲微小。至於果中樂欲廣大。或有因中樂欲廣大。至於果中樂欲微小。如是種種皆如實知。或有眾生樂邪見等。因中不定當成決定。或有樂欲正中不定當成決定或有樂欲正因決定當得解脫。彼彼差別如來悉知。或有樂欲當超欲界。或有樂欲當超色界。或有樂欲當超三界。如是一一如來悉知。或有樂欲日日減少。后當漸得增勝廣大。或有樂欲最勝廣大。后漸減少得不可意。如是種種皆如實知。或有樂欲受種種生得種種色。受用種種資生之具。如是差別如來悉知。或有樂欲處人天上。或有樂欲當得解脫。如是差別如來一一皆如實知。如是知已隨其所應而為說法。是為如來第三正覺事業。爾時世尊欲重宣此義。而說偈言。

眾生種種欲　　意樂無數量　如來一切智　　如實悉能知　彼彼諸眾生　　住貪樂瞋恚　住瞋樂癡冥　　一一如實知　住癡樂欲貪　　住善樂不善　其心種種變　　善逝悉能知　下劣因眾生　　心恒樂廣大　住廣樂廣大　　住勝劣中求　或復有眾生　　因劣果超勝　因勝果中劣　　如來如實知　住邪不定

【現代漢語翻譯】現代漢語譯本慾望。或者有些眾生安住于愚癡，喜歡淫慾以及瞋恚。如來對這些一一都如實知曉。或者有些眾生安住于善法之中，卻喜歡不善之法，如來對這些也如實知曉。或者有些眾生所作的（業）微小，卻樂於廣大的（果報）；或者有些眾生所作的（業）廣大，卻樂於微小的（果報）。或者有些眾生最初在因地時，所樂的（果報）微小，到了果地時，所樂的（果報）卻廣大；或者有些在因地時，所樂的（果報）廣大，到了果地時，所樂的（果報）卻微小。像這樣種種情況，如來都如實知曉。或者有些眾生喜歡邪見等等，在因地中（心性）不定，將來會變成決定（的邪見）。或者有些（眾生）喜歡正見，（但心性）不定，將來會變成決定（的正見）。或者有些（眾生）樂於正因，決定能夠得到解脫。這些種種差別，如來全部知曉。或者有些（眾生）樂於超出欲界，或者有些（眾生）樂於超出（此處原文缺失，無法翻譯），或者有些（眾生）樂於超出三界。像這樣一一的情況，如來全部知曉。或者有些（眾生）的樂欲日日減少，之後會逐漸得到增勝廣大。或者有些（眾生）的樂欲最為殊勝廣大，之後逐漸減少，得到不如意的結果。像這樣種種情況，如來都如實知曉。或者有些（眾生）的樂欲，會承受種種的生命，得到種種的色身，受用種種資生的器具。像這樣種種差別，如來全部知曉。或者有些（眾生）的樂欲，會處在人道或天道，或者有些（眾生）的樂欲，將會得到解脫。像這樣種種差別，如來一一都如實知曉。像這樣知曉之後，（如來）會隨著他們各自的情況，而為他們說法。這就是如來的第三種正覺事業。當時，世尊想要再次宣說這個道理，就說了下面的偈語：

眾生有種種慾望，意念和喜好無數，如來以一切智慧，如實地全部知曉。那些眾生，安住于貪慾，喜歡瞋恚，安住于瞋恚，喜歡愚癡，如來對這些一一如實知曉。安住于愚癡，喜歡貪慾，安住于善法，喜歡不善之法，他們的心有種種變化，善逝（Sugata，如來的稱號之一）全部能夠知曉。下劣的因所生的眾生，內心總是喜歡廣大的（果報），安住于廣大（的因），喜歡廣大的（果報），安住于殊勝，卻在下劣中尋求。或者有些眾生，因地（所作）下劣，果地卻超勝，因地（所作）殊勝，果地卻下劣，如來如實知曉。安住于邪見，（心性）不定

【English Translation】 English version Desire. Or there are beings who dwell in ignorance, delighting in lust and hatred. The Tathagata (如來, one of the titles of Buddha) knows all of these as they truly are. Or there are beings who dwell in good dharmas, yet delight in unwholesome dharmas; the Tathagata knows all of these as they truly are. Or there are beings whose actions are small, yet they delight in great (results); or there are beings whose actions are great, yet they delight in small (results). Or there are beings who, in the beginning, in the cause, delight in small (results), but in the result, delight in great (results); or there are those who, in the cause, delight in great (results), but in the result, delight in small (results). The Tathagata knows all these various conditions as they truly are. Or there are beings who delight in wrong views, etc., whose (mind) is uncertain in the cause, but will become certain (in wrong views). Or there are those who delight in right views, (but their mind) is uncertain, and will become certain (in right views). Or there are those who delight in right causes, and are certain to attain liberation. The Tathagata knows all these differences. Or there are those who delight in transcending the desire realm, or there are those who delight in transcending (missing text in original, cannot translate), or there are those who delight in transcending the three realms. The Tathagata knows each and every one of these. Or there are those whose desires diminish day by day, and later will gradually attain increasing greatness. Or there are those whose desires are most excellent and great, but later gradually diminish and become undesirable. The Tathagata knows all these various conditions as they truly are. Or there are those whose desires lead them to receive various births, obtain various forms, and enjoy various necessities of life. The Tathagata knows all these differences. Or there are those whose desires lead them to be in the human or heavenly realms, or there are those whose desires will lead them to liberation. The Tathagata knows each and every one of these differences as they truly are. Having known this, (the Tathagata) teaches them according to their respective situations. This is the third perfect enlightenment activity of the Tathagata. At that time, the World Honored One (世尊, another title of Buddha) wished to reiterate this meaning, and spoke the following verses:

Beings have various desires, and countless intentions and preferences; the Tathagata, with all-knowing wisdom, truly knows them all. Those beings who dwell in greed, delight in hatred; who dwell in hatred, delight in ignorance; the Tathagata knows each and every one of these as they truly are. Dwelling in ignorance, delighting in greed; dwelling in good dharmas, delighting in unwholesome dharmas; their minds have various changes, the Sugata (善逝, one of the titles of Buddha) is able to know them all. Beings born from inferior causes, their hearts always delight in great (results); dwelling in great (causes), delighting in great (results); dwelling in the superior, yet seeking in the inferior. Or there are beings whose cause (actions) are inferior, but whose result is surpassing; whose cause (actions) are superior, but whose result is inferior; the Tathagata knows this as it truly is. Dwelling in wrong views, (their mind) is uncertain.

中　　后時當決定　住正脫三界　　如來如實知　或樂種種生　　色相及資具　處於人天上　　解脫欲相應　三世諸眾生　　樂欲佛皆了　隨心為說法　　是第三業門

複次善男子。如來於無數世界。種種界別皆如實知。佛云何知。謂知此世界其中眾生修諸功德。此界眾生造諸惡業。此界眾生修解脫業。此界眾生當得出世。如是種種悉如實知。

複次善男子。如來知眼界色界眼識界。當云何知。有三因故。謂知內空外空內外空故。如是遍知。乃至知意界法界意識界。內空外空內外空故。

複次知于地界水火風界。皆如虛空。

複次知欲界色界無色界。從於妄想分別所起。

複次知有為界。行相現前有窮盡故知無為界。無行相故。知煩惱界。客塵相故。了煩惱流。可斷絕故。達其本性。光明相故。知諸行界。妄念無明為其相故。知涅槃界。智慧相故。正念相故。善男子如是如是世界安立。初現在前世界轉滅。至於他世生起因緣依住作業。如是差別如來一一皆如實知。知已隨應而為說法。此是如來第四正覺事業。爾時世尊欲重宣此義。而說偈言。

佛于界善巧　　及住轉減時　少善大果成　　人師子能了　有福無福界　　福開解脫門　解脫界不同　　一切智明見　

【現代漢語翻譯】現代漢語譯本中：在之後的時間應當作出決定。安住于正道，從三界（欲界、色界、無色界）解脫，如來（Tathagata，佛的稱號）如實地知曉。或者喜歡各種各樣的生命，以及美好的色相和生活所需。處於人間或天上，從與慾望相應的狀態中解脫。對於過去、現在、未來三世的一切眾生，他們的喜好和慾望，佛都完全瞭解。隨順他們的心意為他們說法，這是第三種事業之門。

再次，善男子，如來對於無數世界，種種不同的界別都如實地知曉。佛是如何知曉的呢？就是知曉這個世界中的眾生修習各種功德，這個世界的眾生造作各種惡業，這個世界的眾生修習解脫的行業，這個世界的眾生將要得出世的果報。像這樣種種情況，都如實地知曉。

再次，善男子，如來知曉眼界（visual sphere）、眼識界（visual consciousness sphere）。是如何知曉的呢？因為有三種原因：知曉內空、外空、內外空。像這樣普遍地知曉。乃至知曉意界（mental sphere）、法界（sphere of phenomena）、意識界（mental consciousness sphere），也是因為知曉內空、外空、內外空。

再次，知曉地界、水界、火界、風界，都如同虛空一樣。

再次，知曉欲界（desire realm）、無（formless realm），都是從虛妄的想像和分別產生的。

再次，知曉有為界（conditioned realm），因為其行相顯現於前，有窮盡的時候；知曉無為界（unconditioned realm），因為沒有行相。知曉煩惱界（realm of afflictions），因為是客塵的相狀；瞭解煩惱的流轉，是可以斷絕的；通達其本性，是光明的相狀。知曉諸行界（realm of actions），以虛妄的念頭和無明為其相狀。知曉涅槃界（realm of Nirvana），以智慧為相狀，以正念為相狀。善男子，像這樣像這樣世界的安立，最初顯現在前，世界轉變滅亡，乃至到其他世界生起，其中的因緣、所依、安住和作業，像這樣的差別，如來一一都如實地知曉。知曉之後，隨應眾生的根器而為他們說法。這是如來的第四種正覺事業。當時，世尊想要再次宣說這個意義，而說了偈頌：

佛對於界（realm）的善巧，以及安住、轉變、衰減的時間，少許的善行也能成就大的果報，人中獅子能夠明瞭。有福報和沒有福報的界，福報開啟解脫之門，解脫的界別各不相同，一切智者明晰地看見。

【English Translation】 English version In the time that follows, a decision should be made. Abiding in the right path, liberated from the three realms (desire realm, form realm, formless realm), the Tathagata (title of the Buddha) truly knows. Or delighting in various kinds of lives, as well as beautiful appearances and necessities. Being in the human or heavenly realms, liberated from the state corresponding to desires. Regarding all beings in the past, present, and future, the Buddha fully understands their preferences and desires. According to their intentions, he preaches the Dharma for them; this is the third gate of activity.

Furthermore, good son, the Tathagata truly knows the countless worlds and their various distinct realms. How does the Buddha know? It is by knowing that the beings in this world cultivate various merits, the beings in this realm create various evil deeds, the beings in this realm cultivate the actions of liberation, and the beings in this realm will attain the fruit of transcendence. In this way, all such situations are truly known.

Furthermore, good son, the Tathagata knows the eye realm (visual sphere) and the eye consciousness realm (visual consciousness sphere). How does he know? Because there are three reasons: knowing inner emptiness, outer emptiness, and inner-outer emptiness. In this way, he knows universally. Even knowing the mind realm (mental sphere), the realm of phenomena (sphere of phenomena), and the mind consciousness realm (mental consciousness sphere), it is also because of knowing inner emptiness, outer emptiness, and inner-outer emptiness.

Furthermore, knowing the earth element, water element, fire element, and wind element, all are like empty space.

Furthermore, knowing the desire realm (desire realm) and the formless realm (formless realm), all arise from false imagination and discrimination.

Furthermore, knowing the conditioned realm (conditioned realm), because its characteristics appear before us and have an end; knowing the unconditioned realm (unconditioned realm), because it has no characteristics. Knowing the realm of afflictions (realm of afflictions), because it is the appearance of guest dust; understanding the flow of afflictions, which can be cut off; penetrating its original nature, which is the appearance of light. Knowing the realm of actions (realm of actions), with false thoughts and ignorance as its characteristics. Knowing the realm of Nirvana (realm of Nirvana), with wisdom as its characteristic, with right mindfulness as its characteristic. Good son, in this way, in this way, the establishment of the world, initially appearing before us, the world transforming and perishing, even to other worlds arising, the causes, the reliance, the abiding, and the actions within them, such differences, the Tathagata truly knows each and every one. After knowing, he preaches the Dharma according to the capacity of the beings. This is the fourth perfect enlightenment activity of the Tathagata. At that time, the World Honored One, desiring to proclaim this meaning again, spoke the following verses:

The Buddha is skilled in realms (realm), and in the time of abiding, transformation, and decline, A small amount of good deeds can also achieve great rewards; the lion among men can understand. Realms with and without blessings, blessings open the door to liberation, The realms of liberation are different; the all-knowing one sees clearly.

如來知眼界　　色識界俱空　耳界鼻舌身　　意法空亦爾　地水火風界　　如實了皆空　三界妄念心　　人師子能了　煩惱空塵相　　諸法性皆無　行不行如空　　斯涅槃三相　世界不善起　　成已壞滅同　此界及他方　　無念皆知見　十方空無際　　有界佛能知　佛智勝無涯　　眾生不能測　此是清凈主　　第四調生門　修此不退還　　決證菩提果

複次善男子。如來於諸眾生諸根勝劣精進懈怠。若利若鈍皆如實知。云何能知。善男子鈍根愚闇下劣眾生中根勝根皆如實知。

複次隨如是根分別生貪。隨如是根分別生瞋。隨如是根分別生癡。及托外境生貪瞋癡。如來悉知。

複次隨根分別生貪瞋癡展轉增廣。或復隨根分別所生。少貪瞋癡更不增長如來悉知。

複次此根是善根因。此根即是不善根因。此根即是解脫道因。此根是出生死道因。如是種種如來悉知。

複次善男子佛如實知眼耳鼻舌身意六根。男女命根苦根樂根。憂喜舍根信根進根念定慧根。未知當知根已知根具知根如是種種如來悉知。

複次因於眼根心住耳根。不住鼻舌身等三根。因於耳根心住鼻根不住余根。因於鼻根心住舌根。因於舌根心住身根。因於身根心住眼根。如是種種根如來悉知。

【現代漢語翻譯】現代漢語譯本如來以智慧之眼了知，眼界（eye realm）和色識界（form-consciousness realm）都是空性的。耳界（ear realm）、鼻界（nose realm）、舌界（tongue realm）、身界（body realm），以及意界（mind realm）和法界（dharma realm）也同樣是空性的。地界（earth element）、水界（water element）、火界（fire element）、風界（wind element），如來如實了知這些都是空性的。三界（three realms）的虛妄念頭和心，人中獅子（指佛陀）能夠完全了知。煩惱的空性、塵埃的表象，一切諸法的自性都是不存在的。行走或不行走都如虛空一般，這就是涅槃（Nirvana）的三種特徵。世界的不善之念生起，形成、存在、然後壞滅，都是相同的過程。這個世界以及其他方，沒有妄念，如來都能知見。十方虛空沒有邊際，有情眾生的界限，佛陀能夠知曉。佛陀的智慧殊勝無邊，眾生無法測度。這就是清凈的主宰，第四個調伏眾生的法門。修習這個法門就不會退轉，必定證得菩提（Bodhi）的果位。

再者，善男子，如來對於一切眾生諸根（sense faculties）的勝劣、精進（diligence）或懈怠（laziness），是敏銳還是遲鈍，都能如實了知。如何能夠了知呢？善男子，對於鈍根（dull faculties）、愚昧黑暗、下劣的眾生，以及中根（medium faculties）、勝根（superior faculties）的眾生，如來都能如實了知。

再者，隨著這樣的根器分別產生貪（greed），隨著這樣的根器分別產生瞋（hatred），隨著這樣的根器分別產生癡（ignorance），以及依託外在境界而生起貪瞋癡，如來完全知曉。

再者，隨著根器分別生起的貪瞋癡逐漸增長擴大，或者隨著根器分別所生起的貪瞋癡很少，不再增長，如來完全知曉。

再者，這個根器是善根（wholesome roots）的因，這個根器是不善根（unwholesome roots）的因，這個根器是解脫道（path to liberation）的因，這個根器是出生死道（path to birth and death）的因，像這樣種種，如來完全知曉。

再者，善男子，佛陀如實了知眼（eye）、耳（ear）、鼻（nose）、舌（tongue）、身（body）、意（mind）這六根（six sense organs），男女的命根（life faculty），苦根（faculty of suffering）、樂根（faculty of pleasure），憂根（faculty of sadness）、喜根（faculty of joy）、舍根（faculty of equanimity），信根（faculty of faith）、進根（faculty of effort）、念根（faculty of mindfulness）、定根（faculty of concentration）、慧根（faculty of wisdom），未知當知根（faculty of 'I shall know'）、已知根（faculty of knowledge）、具知根（faculty of having known），像這樣種種，如來完全知曉。

再者，因為眼根（eye faculty）的緣故，心安住于耳根（ear faculty），不安住于鼻（nose）、舌（tongue）、身（body）等三根。因為耳根的緣故，心安住于鼻根，不安住于其餘的根。因為鼻根的緣故，心安住于舌根。因為舌根的緣故，心安住于身根。因為身根的緣故，心安住于眼根。像這樣種種的根，如來完全知曉。

【English Translation】 English version The Tathagata (Thus Come One) knows with his wisdom eye that the eye realm and the form-consciousness realm are both empty. The ear realm, nose realm, tongue realm, body realm, and also the mind realm and dharma realm are likewise empty. The earth element, water element, fire element, wind element, the Tathagata truly knows that these are all empty. The deluded thoughts and mind of the three realms, the Lion among men (referring to the Buddha) is able to fully understand. The emptiness of afflictions, the appearance of dust, the nature of all dharmas is non-existent. Walking or not walking is like the void, these are the three characteristics of Nirvana. The arising of unwholesome thoughts in the world, formation, existence, and then destruction, are the same process. This world and other directions, without deluded thoughts, the Tathagata can know and see. The ten directions of space are boundless, the boundaries of sentient beings, the Buddha can know. The Buddha's wisdom is supreme and boundless, sentient beings cannot fathom it. This is the pure master, the fourth method of taming sentient beings. Cultivating this method will not lead to regression, and one will surely attain the fruit of Bodhi (Enlightenment).

Furthermore, O good man, the Tathagata truly knows the superiority or inferiority, diligence or laziness, sharpness or dullness of the various faculties of all sentient beings. How is he able to know? O good man, the Tathagata truly knows the dull-facultied, ignorant, inferior beings, as well as the medium-facultied and superior-facultied beings.

Furthermore, the Tathagata fully knows how greed arises according to such faculties, how hatred arises according to such faculties, how ignorance arises according to such faculties, and how greed, hatred, and ignorance arise relying on external objects.

Furthermore, the Tathagata fully knows how greed, hatred, and ignorance, arising according to the faculties, gradually increase and expand, or how greed, hatred, and ignorance, arising according to the faculties, are few and do not increase further.

Furthermore, the Tathagata fully knows that this faculty is the cause of wholesome roots, this faculty is the cause of unwholesome roots, this faculty is the cause of the path to liberation, and this faculty is the cause of the path to birth and death. The Tathagata fully knows all such things.

Furthermore, O good man, the Buddha truly knows the six sense organs: eye, ear, nose, tongue, body, and mind; the life faculty of male and female; the faculty of suffering, the faculty of pleasure; the faculty of sadness, the faculty of joy, the faculty of equanimity; the faculty of faith, the faculty of effort, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom; the faculty of 'I shall know', the faculty of knowledge, the faculty of having known. The Tathagata fully knows all such things.

Furthermore, because of the eye faculty, the mind dwells in the ear faculty, and does not dwell in the nose, tongue, body, etc. Because of the ear faculty, the mind dwells in the nose faculty, and does not dwell in the other faculties. Because of the nose faculty, the mind dwells in the tongue faculty. Because of the tongue faculty, the mind dwells in the body faculty. Because of the body faculty, the mind dwells in the eye faculty. The Tathagata fully knows all such faculties.

複次若有眾生。有佈施根現持凈戒。如來知其從無始來諸根展轉有多差別。是故為說檀波羅蜜。若有眾生有凈戒根現行佈施。如來知其從無始來諸根展轉有多差別。是故為說尸波羅蜜。或有眾生有忍辱根現行精進。如來知其從無始來諸根展轉有多差別。是故為說忍波羅蜜。或有眾生有精進根現行忍辱。如來知其從無始來諸根展轉有多差別。是故為說勤波羅蜜。或有眾生有禪定根現修智慧。如來知其從無始來諸根展轉有多差別。是故為說禪波羅蜜。或有眾生有智慧根現住禪定。如來知其從無始來諸根展轉有多差別。是故為說甚深般若波羅蜜多。令其修習一切廣大菩提分法。

複次知此眾生有聲聞根。現修緣覺所行之行。如來知其從無始來諸根展轉。有多差別堪任聲聞。是故為說聲聞乘法。若有眾生有緣覺根修聲聞行。如來知其從無始來諸根展轉。有多差別堪聞緣覺。是故為說緣覺之法。或有眾生有大乘根修二乘行。如來知其從無始來諸根展轉。有多差別堪聞大法。為說大乘復有眾生有下劣根現修大乘。如來知其從無始來諸根展轉有多差別。而為說法令舍下劣修習大乘。復有眾生不任法器。如來知其從無始來諸根展轉。有多差別久未堪任。故且棄捨待根熟時。堪任法器發殷重心。如來當爲慇勤說法。善男子

【現代漢語翻譯】現代漢語譯本再者，如果有眾生，具有佈施的善根，現在持守清凈的戒律，如來知道他們從無始以來，各種根器輾轉變化，存在諸多差別。因此，為他們宣說檀波羅蜜（Dānapāramitā，佈施到彼岸）。如果有眾生，具有清凈戒律的善根，現在實行佈施，如來知道他們從無始以來，各種根器輾轉變化，存在諸多差別。因此，為他們宣說尸波羅蜜（Śīlapāramitā，持戒到彼岸）。或者有眾生，具有忍辱的善根，現在實行精進，如來知道他們從無始以來，各種根器輾轉變化，存在諸多差別。因此，為他們宣說忍波羅蜜（Kṣāntipāramitā，忍辱到彼岸）。或者有眾生，具有精進的善根，現在實行忍辱，如來知道他們從無始以來，各種根器輾轉變化，存在諸多差別。因此，為他們宣說勤波羅蜜（Vīryapāramitā，精進到彼岸）。或者有眾生，具有禪定的善根，現在修習智慧，如來知道他們從無始以來，各種根器輾轉變化，存在諸多差別。因此，為他們宣說禪波羅蜜（Dhyānapāramitā，禪定到彼岸）。或者有眾生，具有智慧的善根，現在安住于禪定，如來知道他們從無始以來，各種根器輾轉變化，存在諸多差別。因此，為他們宣說甚深般若波羅蜜多（Prajñāpāramitā，智慧到彼岸），令他們修習一切廣大的菩提分法。再者，知道這些眾生具有聲聞（Śrāvaka，聽聞佛法而悟道的修行者）的根器，現在修習緣覺（Pratyekabuddha，不依師教，自己悟道的修行者）所修行的法門，如來知道他們從無始以來，各種根器輾轉變化，存在諸多差別，堪能修習聲聞乘。因此，為他們宣說聲聞乘法。如果有眾生，具有緣覺的根器，修習聲聞的法門，如來知道他們從無始以來，各種根器輾轉變化，存在諸多差別，堪能聽聞緣覺乘法。因此，為他們宣說緣覺之法。或者有眾生，具有大乘（Mahāyāna，普度眾生）的根器，修習二乘（聲聞乘和緣覺乘）的法門，如來知道他們從無始以來，各種根器輾轉變化，存在諸多差別，堪能聽聞大法。因此，為他們宣說大乘法。又有眾生，具有下劣的根器，現在修習大乘法，如來知道他們從無始以來，各種根器輾轉變化，存在諸多差別。因此，為他們說法，令他們捨棄下劣的根器，修習大乘法。又有眾生，不能勝任作為法器，如來知道他們從無始以來，各種根器輾轉變化，存在諸多差別，長久以來都不能勝任。所以暫時捨棄他們，等待根器成熟時，堪能作為法器，發起殷重之心，如來應當為他們慇勤說法。善男子！

【English Translation】 English version Furthermore, if there are sentient beings who possess the root of generosity and presently uphold pure precepts, the Tathagata (如來, Thus Come One) knows that their faculties have varied greatly from beginningless time. Therefore, he expounds the Dānapāramitā (檀波羅蜜, Perfection of Generosity). If there are sentient beings who possess the root of pure precepts and presently practice generosity, the Tathagata knows that their faculties have varied greatly from beginningless time. Therefore, he expounds the Śīlapāramitā (尸波羅蜜, Perfection of Morality). Or if there are sentient beings who possess the root of patience and presently practice diligence, the Tathagata knows that their faculties have varied greatly from beginningless time. Therefore, he expounds the Kṣāntipāramitā (忍波羅蜜, Perfection of Patience). Or if there are sentient beings who possess the root of diligence and presently practice patience, the Tathagata knows that their faculties have varied greatly from beginningless time. Therefore, he expounds the Vīryapāramitā (勤波羅蜜, Perfection of Diligence). Or if there are sentient beings who possess the root of meditation and presently cultivate wisdom, the Tathagata knows that their faculties have varied greatly from beginningless time. Therefore, he expounds the Dhyānapāramitā (禪波羅蜜, Perfection of Meditation). Or if there are sentient beings who possess the root of wisdom and presently abide in meditation, the Tathagata knows that their faculties have varied greatly from beginningless time. Therefore, he expounds the profound Prajñāpāramitā (般若波羅蜜多, Perfection of Wisdom), enabling them to cultivate all the vast aspects of the Bodhi (菩提, Enlightenment). Furthermore, knowing that these sentient beings possess the root of a Śrāvaka (聲聞, Hearer), and presently cultivate the practices of a Pratyekabuddha (緣覺, Solitary Realizer), the Tathagata knows that their faculties have varied greatly from beginningless time and that they are capable of practicing the Śrāvakayāna (聲聞乘, Hearer Vehicle). Therefore, he expounds the Dharma of the Śrāvakayāna. If there are sentient beings who possess the root of a Pratyekabuddha and practice the conduct of a Śrāvaka, the Tathagata knows that their faculties have varied greatly from beginningless time and that they are capable of hearing the Dharma of a Pratyekabuddha. Therefore, he expounds the Dharma of the Pratyekabuddha. Or if there are sentient beings who possess the root of the Mahāyāna (大乘, Great Vehicle) and practice the conduct of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), the Tathagata knows that their faculties have varied greatly from beginningless time and that they are capable of hearing the Great Dharma. Therefore, he expounds the Mahāyāna. Furthermore, if there are sentient beings who possess inferior faculties and presently cultivate the Mahāyāna, the Tathagata knows that their faculties have varied greatly from beginningless time. Therefore, he expounds the Dharma for them, enabling them to abandon their inferior faculties and cultivate the Mahāyāna. Furthermore, if there are sentient beings who are not fit to be vessels of the Dharma, the Tathagata knows that their faculties have varied greatly from beginningless time and that they have long been unfit. Therefore, he temporarily abandons them, waiting for their faculties to mature, so that they are capable of being vessels of the Dharma and develop sincere devotion. The Tathagata should then diligently expound the Dharma for them. Good son!

如來如是知諸眾生。若根已熟若根未熟。欲出三界或不欲出。如是種種如來悉知。當云何知。知其根本云何修習。云何性云何相。云何因云何緣。云何思云何果。云何報云何究意。如來一一皆如實知。此是如來第五正覺事業。爾時世尊欲重宣此義而說偈言。

佛知根智到彼岸　　隨順眾生種種殊　上中下品悉了知　　勝業能招解脫果　了煩惱際唯虛假　　厚薄輕重悉皆知　善知諸惑對治門　　惡招生死善解脫　知眼至意男女命　　苦樂憂喜及舍根　信進念定慧當知　　已知具知根悉了　知因眼根唯住耳　　乃至因身住眼中　施根持戒為說檀　　戒根行施為說戒　忍根修勤為說忍　　進根修忍為說勤　定根修慧說諸禪　　慧根住定說般若　聲聞根修緣覺行　　以知根故說聲聞　緣覺根住聲聞行　　知根為說于緣覺　下劣遠離上乘法　　大悲為說諸度門　根熟未熟佛皆知　　是器為說舍非器　諸根行相修習性　　隨其因緣及與思　果報究意如是知　　是佛第五真實業

複次善男子。如來於遍趣行皆如實知。當云何知。知正定眾生界。知不定眾生界。知邪定眾生界。云何而知正定眾生。謂此眾生有大因力宿植多福。聰敏利根智慧將開。如來如實知昔善已。或為說法或不說法。稱其

【現代漢語翻譯】現代漢語譯本：如來這樣了知所有眾生。他們的根器已經成熟或者尚未成熟，想要脫離三界或者不想要脫離，像這樣種種情況如來完全知曉。如何知曉呢？知曉他們的根本是什麼，如何修習，他們的本性是什麼，表相是什麼，什麼是因，什麼是緣，什麼是思，什麼是果，什麼是報應，什麼是究竟的歸宿。如來對這些一一都如實地知曉。這是如來的第五種正覺事業。當時，世尊想要再次宣揚這個道理，就說了下面的偈語：

佛陀知曉眾生的根器和智慧，到達彼岸，隨順眾生種種不同的情況。對於上等、中等、下等的根器都完全瞭解，殊勝的行業能夠招感解脫的果報。瞭解煩惱的邊際，知道它們只是虛假的，對於煩惱的深淺輕重全部知曉。善於瞭解各種迷惑的對治方法，知道惡業招致生死，善業帶來解脫。知曉眼根到意根，男人和女人的命運，苦、樂、憂、喜以及舍根。對於信、進、念、定、慧應當知曉，已經知曉、完全知曉眾生的根器。知道因為眼根而只執著于聽覺，乃至因為身根而只執著于視覺。對於具有佈施根器的人，為他們宣說佈施；對於具有持戒根器的人，為他們宣說持戒。對於具有忍辱根器的人，為他們宣說忍辱；對於具有精進根器的人，為他們宣說精進。對於具有禪定根器的人，宣說各種禪定；對於具有智慧根器的人，安住于禪定而宣說般若（prajna，智慧）。對於具有聲聞（sravaka，聽聞佛法而悟道者）根器的人，修習緣覺（pratyekabuddha，獨自悟道者）的行持，因為知曉他們的根器，所以為他們宣說聲聞乘的法門。對於具有緣覺根器的人，安住于聲聞乘的行持，知曉他們的根器，所以為他們宣說緣覺乘的法門。對於下劣根器的人，遠離大乘佛法，以大悲心為他們宣說各種度脫的法門。眾生的根器成熟或者未成熟，佛陀全部知曉，對於堪受教化的眾生就為他們說法，對於不堪受教化的眾生就不為他們說法。對於諸根的行相、修習的性質，以及隨順他們的因緣和思慮，以及果報和究竟的歸宿，都像這樣如實地知曉，這是佛陀第五種真實的功業。

再次，善男子，如來對於眾生所遍及的各種趣向和行為都如實地知曉。如何知曉呢？知曉正定（niyata，決定）的眾生界，知曉不定（aniyata，不決定）的眾生界，知曉邪定（mithyaniyata，邪惡決定）的眾生界。如何知曉正定的眾生呢？就是說，這些眾生具有強大的因緣之力，過去種下了很多福德，聰明敏銳，根器銳利，智慧將要開啟。如來如實地知曉他們過去所種下的善根，或者為他們說法，或者不為他們說法，根據他們的根器來施教。

【English Translation】 English version: The Tathagata (Tathagata, Thus Come One) thus knows all sentient beings. Whether their roots are mature or not yet mature, whether they desire to leave the Three Realms or do not desire to leave, the Tathagata knows all such things. How does he know? He knows their fundamental nature, how they cultivate, what their nature is, what their appearance is, what is the cause, what is the condition, what is the thought, what is the result, what is the retribution, and what is the ultimate destination. The Tathagata knows all these things as they truly are. This is the fifth perfect enlightenment activity of the Tathagata. At that time, the World Honored One, desiring to reiterate this meaning, spoke the following verses:

The Buddha knows the roots and wisdom, reaching the other shore, according to the various differences of sentient beings. He fully understands the superior, middle, and inferior qualities, and virtuous actions can bring about the fruit of liberation. Understanding the limits of afflictions, knowing they are only illusory, he knows the depth, thickness, lightness, and heaviness of afflictions. He is skilled in knowing the antidotes to various delusions, knowing that evil deeds lead to birth and death, and good deeds lead to liberation. He knows the eye faculty to the mind faculty, the destinies of men and women, suffering, joy, sorrow, happiness, and the neutral faculty. One should know about faith, diligence, mindfulness, concentration, and wisdom; having already known and fully known the roots of sentient beings. He knows that because of the eye faculty, one only clings to hearing, and even because of the body faculty, one only clings to seeing. For those with the root of generosity, he speaks of giving; for those with the root of morality, he speaks of upholding precepts. For those with the root of patience, he speaks of cultivating patience; for those with the root of diligence, he speaks of cultivating diligence. For those with the root of concentration, he speaks of various meditations; for those with the root of wisdom, he dwells in concentration and speaks of prajna (prajna, wisdom). For those with the root of a Sravaka (sravaka, a hearer of the Buddha's teachings who attains enlightenment), he cultivates the practice of a Pratyekabuddha (pratyekabuddha, a solitary Buddha who attains enlightenment on their own); because he knows their root, he speaks of the Sravaka path. For those with the root of a Pratyekabuddha, he dwells in the practice of a Sravaka; knowing their root, he speaks of the Pratyekabuddha path. For those of inferior capacity, he keeps them away from the Mahayana (Mahayana, Great Vehicle) teachings, and with great compassion, he speaks of various methods of deliverance. The Buddha knows whether the roots of sentient beings are mature or not, and he speaks to those who are capable of being taught, and does not speak to those who are not capable. He knows the characteristics of the faculties, the nature of their cultivation, and according to their causes, conditions, and thoughts, as well as the results, retributions, and ultimate destinations, he knows them as they truly are; this is the fifth true activity of the Buddha.

Furthermore, good man, the Tathagata knows all the various tendencies and behaviors that sentient beings engage in as they truly are. How does he know? He knows the realm of those who are destined for rightness (niyata, determined), he knows the realm of those who are not destined for rightness (aniyata, undetermined), and he knows the realm of those who are destined for wrongness (mithyaniyata, wrongly determined). How does he know those who are destined for rightness? That is to say, these sentient beings have great causal power, have planted many blessings in the past, are intelligent and sharp, and their wisdom is about to open. The Tathagata truly knows the good roots they have planted in the past, and either speaks Dharma to them or does not speak Dharma to them, teaching them according to their capacity.

法器皆令解脫。云何而知不定眾生。謂彼眾生有大緣力根將成熟。若隨其心得聞正法即得解脫。若不聞法不得解脫。如來為此不定眾生。說于因緣和合之法。彼諸眾生隨機聞法。心得清凈各證道果。如來為此不定眾生出興於世。云何知于邪定眾生。謂此眾生愚癡覆心非是法器。更無方便可以化誘。譬如盲者對於日光。若為說法及不說法。俱無利益無解脫分。如來知其非是法器。便置舍之為彼眾生。是故菩薩擐大悲甲。

複次善男子。如來善知眾生三毒遍趣之行。知貪慾行有其三種。云何為三。謂或有貪慾從妙境生。或有貪慾從愛想生。或有貪慾從宿習生。知其瞋行亦有三種。云何為三。謂或有瞋毒從恚而生。或有瞋毒從違境生或有瞋毒從於過去隨眠所生。知愚癡行亦有三種。云何為三。謂或有愚癡從無明生。或有愚癡從身見生。或有愚癡從疑心生。如是種種如來悉知。複次如來知其苦行速疾通達。知根利故。又知苦行遲緩通達。知根鈍故。知安樂行速疾通達。知根利故。知安樂行遲緩通達。知根鈍故。復知有行遲緩通達。遠正念故。復知有行速疾通達。能堅持故。又復善知有速疾行遲鈍通達。數息觀故。有速疾行速疾通達。心不著故。又復善知擇法之行。謂或復有行慧多定少。或復有行定多慧少。或有定慧俱不

【現代漢語翻譯】現代漢語譯本：使一切法器都得到解脫。如何得知有不定性的眾生呢？就是說那些眾生具有很大的因緣和力量，根基將要成熟。如果他們能隨順自己的心意聽到正法，就能得到解脫；如果不能聽到正法，就不能得到解脫。如來爲了這些不定性的眾生，宣說因緣和合之法。這些眾生隨機聽聞佛法，內心得到清凈，各自證得道果。如來爲了這些不定性的眾生而出現於世。如何得知有邪定性的眾生呢？就是說這些眾生愚癡矇蔽內心，不是能夠接受佛法的法器，再也沒有其他方法可以教化引導他們。譬如盲人面對日光，無論為他們說法或不說法，都沒有利益，沒有解脫的份。如來知道他們不是能夠接受佛法的法器，就放棄他們。爲了這些眾生，菩薩穿上大悲鎧甲。

再次，善男子，如來善於瞭解眾生三毒（貪慾、嗔恚、愚癡）普遍趨向的行為。知道貪慾的行為有三種。哪三種呢？就是說，或者有貪慾從美妙的境界產生，或者有貪慾從愛戀的想像產生，或者有貪慾從過去的習氣產生。知道嗔恚的行為也有三種。哪三種呢？就是說，或者有嗔毒從怨恨而生，或者有嗔毒從違逆的境界而生，或者有嗔毒從過去的隨眠（潛在的煩惱）所生。知道愚癡的行為也有三種。哪三種呢？就是說，或者有愚癡從無明（對事物真相的迷惑）產生，或者有愚癡從身見（執著于身體為自我）產生，或者有愚癡從疑心產生。像這樣種種情況，如來完全知曉。再次，如來知道那些通過苦行能夠迅速通達真理的人，是因為他們的根基銳利；也知道那些通過苦行遲緩通達真理的人，是因為他們的根基遲鈍。知道那些通過安樂行能夠迅速通達真理的人，是因為他們的根基銳利；知道那些通過安樂行遲緩通達真理的人，是因為他們的根基遲鈍。也知道那些修行緩慢通達的人，是因為他們遠離正念；也知道那些修行迅速通達的人，是因為他們能夠堅持。又善於瞭解那些修行迅速但通達遲鈍的人，是因為他們修習數息觀（通過觀察呼吸來集中注意力）；那些修行迅速且通達迅速的人，是因為他們的心不執著。又善於瞭解選擇法門的修行，就是說，或者有修行人智慧多而禪定少，或者有修行人禪定多而智慧少，或者禪定和智慧都缺乏。

【English Translation】 English version: Causing all Dharma vessels to be liberated. How do we know about indeterminate beings? It is said that these beings have great causal connections and power, and their roots are about to mature. If they can hear the right Dharma according to their own minds, they will be liberated; if they cannot hear the Dharma, they will not be liberated. For these indeterminate beings, the Tathagata (如來，the thus-come one) speaks of the Dharma of the union of causes and conditions. These beings hear the Dharma according to their individual capacities, their minds become pure, and each attains the fruit of the path. The Tathagata appears in the world for these indeterminate beings. How do we know about those beings with fixed wrong views? It is said that these beings are foolish and their minds are obscured, and they are not vessels capable of receiving the Dharma. There is no other way to teach and guide them. For example, a blind person facing the sunlight, whether you speak the Dharma to them or not, there is no benefit, no share of liberation. The Tathagata knows that they are not vessels capable of receiving the Dharma, so he abandons them. For these beings, the Bodhisattva (菩薩，enlightenment being) puts on the armor of great compassion.

Furthermore, good man, the Tathagata is skilled at understanding the behavior of beings who universally tend towards the three poisons (三毒，greed, hatred, and delusion). He knows that there are three types of greedy behavior. What are these three? That is, there may be greed arising from beautiful objects, or greed arising from loving thoughts, or greed arising from past habits. He knows that there are also three types of angry behavior. What are these three? That is, there may be anger arising from resentment, or anger arising from adverse circumstances, or anger arising from past latent afflictions (隨眠，latent afflictions). He knows that there are also three types of deluded behavior. What are these three? That is, there may be delusion arising from ignorance (無明，ignorance), or delusion arising from self-view (身見，self-view), or delusion arising from doubt. The Tathagata knows all these various situations. Furthermore, the Tathagata knows that those who quickly attain enlightenment through ascetic practices do so because their roots are sharp; and he also knows that those who slowly attain enlightenment through ascetic practices do so because their roots are dull. He knows that those who quickly attain enlightenment through comfortable practices do so because their roots are sharp; and he knows that those who slowly attain enlightenment through comfortable practices do so because their roots are dull. He also knows that those who practice slowly attain enlightenment because they are far from right mindfulness; and he also knows that those who practice quickly attain enlightenment because they are able to persevere. Furthermore, he is skilled at understanding those who practice quickly but attain enlightenment slowly because they practice mindfulness of breathing (數息觀，mindfulness of breathing); those who practice quickly and attain enlightenment quickly do so because their minds are not attached. Furthermore, he is skilled at understanding the practice of choosing Dharma gates, that is, there may be practitioners who have much wisdom but little concentration, or there may be practitioners who have much concentration but little wisdom, or there may be those who lack both concentration and wisdom.

具足。或有定慧二俱圓滿。如來悉知。或復有行心力具足身力不具。或復有行身力具足心力不具。或復有行二俱不具。或復有行二俱具足。如來一一皆如實知。或復有行令身業凈口意不凈。或復有行令口意凈身業不凈。或令三業俱得清凈。或令三業俱不清凈。如是諸行或是三界生死之因或解脫因。如來皆以無礙智眼一切隨轉。是為如來第六正覺事業。爾時世尊欲重宣此義。而說偈言。

一切處行佛盡知　　正定眾生大因力　不定眾生根熟相　　邪定非器空有悲　貪行眾生三種因　　瞋恚愚癡亦三種　種種無邊煩惱界　　遍行因起佛皆知　苦行疾得因利根　　鈍根遲緩不能達　樂行速疾由根利　　鈍根劣弱佛皆知　有行遲鈍漸澄清　　復有遲鈍頓清凈　有速疾行得微劣　　超過速疾無著因　有行智增擇法生　　有行定增成法器　有行俱少非法器　　定慧和合勝道生　有行心力具非身　　有身力具心不具　大威德故身心具　　一切見者悉皆知　有行不能凈語心　　或有能令身語凈　或有不能心永凈　　有行但能清凈心　或有不能凈語言　　有行能令心語凈　或有不能身永凈　　有行三業凈無瑕　有行建立生死因　　有行為因招解脫　如是遍行佛皆了　　是第六業最勝門

復

【現代漢語翻譯】現代漢語譯本：具足：或者有人定和慧兩種都圓滿，如來完全知曉。或者有人修行時心力具足而身力不具足，或者有人修行時身力具足而心力不具足，或者有人修行時兩種都不具足，或者有人修行時兩種都具足，如來對每一種情況都如實知曉。或者有人修行時使身業清凈而口業和意業不清凈，或者有人修行時使口業和意業清凈而身業不清凈，或者有人使身口意三業都得到清凈，或者有人使身口意三業都不清凈。像這樣的各種修行，有的是三界生死的因，有的是解脫的因，如來都用無礙的智慧之眼完全隨順觀察。這是如來的第六種正覺事業。當時，世尊想要再次宣說這個意義，就說了以下偈語：

一切眾生的行為佛都完全知曉，正定（Samadhi）的眾生有強大的因緣力量，不定（Aniyata）的眾生根機成熟的相貌，邪定（Micchatta）的眾生不是法器，只能空有悲憫。貪慾重的眾生有三種因緣，嗔恚和愚癡也各有三種。種種無邊無際的煩惱境界，普遍執行的因緣生起，佛都知曉。苦行能快速得到利益是因為根器銳利，根器遲鈍的人遲緩而不能通達。樂行能迅速快捷是因為根器銳利，根器遲鈍的人弱小，佛都知曉。有人修行遲鈍但逐漸澄清，還有人遲鈍但能頓悟清凈。有人快速修行卻得到微小的利益，有人超越快速修行而沒有執著的因緣。有人修行智慧增長，選擇佛法而生起智慧，有人修行禪定增長，成為佛法的器皿。有人修行定和慧都很少，不是佛法的器皿，禪定和智慧和諧結合才能產生殊勝的道。有人修行心力具足但身力不具足，有人身力具足但心力不具足，因為有大威德的緣故，身心都具足，一切見者都能完全知曉。有人修行不能使語言和心清凈，或者有人能使身體和語言清凈，或者有人不能使心永遠清凈，有人修行只能清凈心。或者有人不能清凈語言，有人修行能使心和語言清凈，或者有人不能使身體永遠清凈，有人修行身口意三業清凈沒有瑕疵。有人修行建立生死的因緣，有人修行因為這個因緣而得到解脫。像這樣普遍執行的因緣佛都明瞭，這是第六種事業最殊勝的法門。

複次

【English Translation】 English version: Complete: Or there are those who have both Samadhi (定) and Prajna (慧) perfectly complete, the Tathagata (如來) knows all. Or there are those who, in their practice, have sufficient mental strength but insufficient physical strength; or there are those who, in their practice, have sufficient physical strength but insufficient mental strength; or there are those who, in their practice, have neither; or there are those who, in their practice, have both. The Tathagata knows each of these as they truly are. Or there are those who, in their practice, purify their bodily karma but not their verbal and mental karma; or there are those who, in their practice, purify their verbal and mental karma but not their bodily karma; or there are those who purify all three karmas; or there are those who do not purify any of the three karmas. Such practices are either the cause of birth and death in the Three Realms (三界) or the cause of liberation. The Tathagata observes all with unobstructed wisdom eyes. This is the Tathagata's sixth Right Awareness activity. At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses:

The Buddha knows all the actions in all places, those with right Samadhi (正定) have great causal power, those with unfixed Samadhi (不定) show signs of maturing roots, those with wrong Samadhi (邪定) are not vessels, only emptiness and compassion exist. Those with greed have three causes, anger and ignorance also have three. All kinds of boundless realms of afflictions, the causes of pervasive actions arising, the Buddha knows all. Those who practice austerities quickly gain benefits because of sharp roots, those with dull roots are slow and cannot attain. Those who practice joyfully are swift because of sharp roots, those with dull roots are weak, the Buddha knows all. Some practices are slow but gradually become clear, others are slow but suddenly become pure. Some swift practices gain meager benefits, surpassing swiftness is the cause of non-attachment. Some practices increase wisdom, selecting the Dharma (法) arises, some practices increase Samadhi (定), becoming vessels of the Dharma (法). Some practices have little of both and are not vessels of the Dharma (法), Samadhi (定) and Prajna (慧) harmonizing give rise to the supreme path. Some practices have mental strength but not physical strength, some have physical strength but not mental strength, because of great majestic virtue, both body and mind are complete, all who see know all. Some practices cannot purify speech and mind, or some can purify body and speech, or some cannot purify the mind forever, some practices can only purify the mind. Or some cannot purify speech, some practices can purify mind and speech, or some cannot purify the body forever, some practices purify the three karmas without flaw. Some practices establish the cause of birth and death, some practices are the cause of attaining liberation. The Buddha understands all such pervasive actions, this sixth activity is the most supreme gate.

Furthermore

次善男子。如來於一切靜慮解脫等持等至伏滅煩惱生起因緣。皆如實知。佛云何知。謂知眾生煩惱生起。以何因生以何緣生。滅惑清凈何因能滅何緣能滅。此中煩惱生因緣者。謂不正思惟以為其因無明為緣。無明為因行為緣。行為因識為緣。識為因名色為緣。名色為因六處為緣。六處為因觸為緣。觸為因受為緣。受為因愛為緣。愛為因取為緣。取為因有為緣。有為因生為緣。生為因老死為緣。煩惱為因業為緣。見為因貪為緣。隨眠煩惱為因現行煩惱為緣。此是煩惱生起因緣。云何眾生滅諸煩惱所有因緣。有二種因有二種緣。云何為二。一從他聞隨順法聲。二者內心起于正念。

複次有二種因有二種緣。能令眾生清凈解脫。謂奢摩他心一境故。毗缽舍那能善巧故。複次有二種因有二種緣。不來智故知來智故。復有二種因緣。微細觀察無生理故近解脫故。復有二種因緣。具足行故智慧解脫現在前故。復有二種因緣。謂盡智故無生智故。復有二種因緣。隨順覺悟真諦理故。隨順獲得真諦智故。此是眾生除滅煩惱清凈因緣。如來悉知。複次善男子煩惱因緣無有數量。解脫因緣亦無有量。或有煩惱能與解脫以為因緣。觀實體故。或有解脫能與煩惱以為因緣。生執著故。如是廣大無障礙行如來悉知。善男子如來禪定智慧皆悉

【現代漢語翻譯】現代漢語譯本：『善男子，如來對於一切靜慮（Dhyana，禪定）、解脫（Moksha，從束縛中解脫）、等持（Samadhi，心專注一境）、等至（Samapatti，入定）、伏滅煩惱生起因緣，都能如實了知。佛是如何了知的呢？就是知曉眾生煩惱的生起，以什麼為因，以什麼為緣；滅除迷惑，清凈的因是什麼，緣是什麼。這裡所說的煩惱生起的因緣，就是以不正思惟作為它的因，無明（Avidya，對實相的無知）作為緣。無明為因，行為緣；行為因，識為緣；識為因，名色為緣；名色為因，六處為緣；六處為因，觸為緣；觸為因，受為緣；受為因，愛為緣；愛為因，取為緣；取為因，有為緣；有為因，生為緣；生為因，老死為緣；煩惱為因，業為緣；見為因，貪為緣；隨眠煩惱為因，現行煩惱為緣。這就是煩惱生起的因緣。『眾生如何滅除各種煩惱，其所有的因緣是什麼呢？有兩種因，兩種緣。什麼是兩種呢？一是聽聞他人宣說，隨順於法的聲音；二是內心生起正念。『再者，有兩種因，兩種緣，能使眾生清凈解脫。就是奢摩他（Samatha，止）使心專注於一境，毗缽舍那（Vipassana，觀）能夠善巧觀察。『再者，有兩種因，兩種緣：不來智（Anāgāmi-jñāna，不再返回欲界的智慧）故，知來智（Āgāmi-jñāna，知道未來會返回欲界的智慧）故。『又有兩種因緣：微細觀察無生之理故，接近解脫故。『又有兩種因緣：具足修行故，智慧解脫現在前故。『又有兩種因緣：盡智（Ksaya-jnana，斷盡煩惱的智慧）故，無生智（Anutpada-jnana，證悟不再輪迴的智慧）故。『又有兩種因緣：隨順覺悟真諦之理故，隨順獲得真諦之智故。』這就是眾生除滅煩惱，獲得清凈的因緣，如來完全知曉。『再者，善男子，煩惱的因緣沒有數量的限制，解脫的因緣也沒有數量的限制。或者有的煩惱能夠作為解脫的因緣，因為觀照它的實體；或者有的解脫能夠作為煩惱的因緣，因為產生執著。』如此廣大的無障礙之行，如來完全知曉。善男子，如來的禪定智慧都完全……』

【English Translation】 English version: 'Good man, the Tathagata (如來, Thus Come One) knows all the causes and conditions for the arising of afflictions and the arising of Dhyana (靜慮, meditation), Moksha (解脫, liberation), Samadhi (等持, concentration), Samapatti (等至, attainment), and the subduing and extinguishing of afflictions, as they truly are. How does the Buddha know? It is knowing the arising of afflictions in sentient beings, what is the cause and what is the condition for their arising; what is the cause and what is the condition for the purification and extinguishing of delusion. Here, the causes and conditions for the arising of afflictions are: incorrect thinking as the cause, and Avidya (無明, ignorance) as the condition. Avidya as the cause, action as the condition; action as the cause, consciousness as the condition; consciousness as the cause, name and form as the condition; name and form as the cause, the six sense bases as the condition; the six sense bases as the cause, contact as the condition; contact as the cause, feeling as the condition; feeling as the cause, craving as the condition; craving as the cause, grasping as the condition; grasping as the cause, becoming as the condition; becoming as the cause, birth as the condition; birth as the cause, old age and death as the condition; afflictions as the cause, karma as the condition; views as the cause, greed as the condition; latent afflictions as the cause, manifest afflictions as the condition. These are the causes and conditions for the arising of afflictions.' 'How do sentient beings extinguish all afflictions, and what are all the causes and conditions for that? There are two kinds of causes and two kinds of conditions. What are the two? One is hearing the Dharma (法, teachings) from others and according with the sound of the Dharma; the other is the arising of right mindfulness in the mind.' 'Furthermore, there are two kinds of causes and two kinds of conditions that can enable sentient beings to be purified and liberated. They are Samatha (奢摩他, calming meditation) causing the mind to be focused on one object, and Vipassana (毗缽舍那, insight meditation) being skillful.' 'Furthermore, there are two kinds of causes and two kinds of conditions: because of Anāgāmi-jñāna (不來智, the wisdom of non-returning), and because of Āgāmi-jñāna (知來智, the wisdom of knowing future return).' 'Furthermore, there are two kinds of causes and conditions: because of subtle observation of the principle of non-arising, and because of being close to liberation.' 'Furthermore, there are two kinds of causes and conditions: because of fully practicing, and because of wisdom and liberation manifesting before one.' 'Furthermore, there are two kinds of causes and conditions: because of Ksaya-jnana (盡智, the wisdom of exhaustion), and because of Anutpada-jnana (無生智, the wisdom of non-arising).' 'Furthermore, there are two kinds of causes and conditions: because of according with and awakening to the truth, and because of according with and obtaining the wisdom of the truth.' These are the causes and conditions for sentient beings to eliminate afflictions and attain purity, which the Tathagata knows completely. 'Furthermore, good man, the causes and conditions for afflictions are without number, and the causes and conditions for liberation are also without measure. Or some afflictions can serve as the cause and condition for liberation, because of contemplating their true nature; or some liberation can serve as the cause and condition for afflictions, because of generating attachment.' The Tathagata knows all such vast and unobstructed practices. Good man, the Tathagata's meditation and wisdom are all completely...'

具足。謂離欲惡及不善法。有尋有伺離生喜樂入初靜慮。初靜慮起滅尋伺等。隨順次第入八解脫三摩缽底。逆次入住諸三摩地。或復超間橫豎無礙。住于等至顯示三昧。如來了知三摩缽底與三昧門無少差別。如來三昧三摩缽底不從因緣。入一三昧一切三昧皆悉現前。一三昧起而能即入一切三昧。如來終不作如是念。我今能入如是三昧。而常三昧無不定心。一切無能測知如來所有三昧。緣覺三昧超過聲聞。菩薩三昧超過緣覺。如來三昧超過菩薩。而佛三昧無能過者。如來智慧於一切處。無障礙轉無能過者。隨順教化一切聲聞生聲聞定。緣覺菩薩亦復如是。如來如是種種知已。隨其所應而為說法。此是如來第七正覺事業。爾時世尊欲重宣此義。而說偈言。

諸佛法王真實智　　知諸眾生染凈因　如是因緣煩惱生　　如是因緣得解脫　邪思為因無明緣　　無明為因行為緣　識與名色六處等　　有支因緣悉如是　煩惱為因業為緣　　諸見為因貪為緣　隨眠結惑以為因　　現行煩惱以為緣　眾生解脫二因緣　　從他聞聲起隨順　內心正念觀空法　　解脫有海得超升　止觀和合互相資　　無少去來而可得　諦觀無生亦無滅　　親近解脫得清涼　住三種行長三明　　修習解脫不放逸　盡無生智得實諦　　

【現代漢語翻譯】現代漢語譯本具足：指的是遠離慾望、邪惡以及不善的法，通過有尋、有伺的禪定，從離生喜樂進入初禪（初靜慮）。初禪的生起和滅去，以及尋和伺等，按照次第進入八解脫三摩缽底（Samāpatti，等至，指通過禪定達到的精神狀態）。可以逆向次第進入各種三摩地（Samādhi，三昧，指精神專注的狀態），或者超越間隔，橫向、縱向都沒有障礙，安住于等至之中，顯示三昧的境界。如來了知三摩缽底與三昧在本質上沒有絲毫差別。如來的三昧和三摩缽底不依賴於因緣，進入一種三昧，一切三昧都同時顯現。一種三昧生起，就能立即進入一切三昧。如來從不產生這樣的念頭：『我現在能夠進入這樣的三昧。』而是常處於三昧之中，沒有不定的心。沒有任何人能夠測知如來所有的三昧境界。緣覺（Pratyekabuddha，辟支佛）的三昧超過聲聞（Śrāvaka，阿羅漢），菩薩（Bodhisattva）的三昧超過緣覺，如來的三昧超過菩薩，而佛的三昧沒有任何可以超越的。如來的智慧在一切處都沒有障礙地運轉，沒有任何可以超越的。隨順教化一切聲聞，使他們生起聲聞禪定，緣覺和菩薩也是如此。如來這樣種種了知之後，根據他們各自的情況而為他們說法。這是如來的第七種正覺事業。這時，世尊想要再次宣說這個道理，於是說了偈語：諸佛法王具備真實的智慧，了知眾生染污和清凈的因由。這樣的因緣導致煩惱產生，這樣的因緣能夠獲得解脫。邪思是無明的起因，無明是行為的緣，識、名色、六處等等，十二有支的因緣都是這樣。煩惱是業的起因，業是緣，各種見解是貪的起因，貪是緣，隨眠和結惑是起因，現行的煩惱是緣。眾生解脫有兩種因緣：從聽聞他人說法而生起隨順，內心以正念觀察空性之法，解脫生死的苦海，得以超脫上升。止和觀相互配合，互相資助，沒有絲毫的來去可以獲得。仔細觀察，沒有生也沒有滅，親近解脫，獲得清涼。安住於三種行，增長三種光明，修習解脫，不放逸。窮盡無生之智，獲得真實的真諦。

【English Translation】 English version 『Accomplishment』 means being free from desire, evil, and unwholesome dharmas. With initial application and sustained application, one enters the first dhyana (Jhāna, meditative state) born of detachment, joy, and pleasure. The arising and ceasing of the first dhyana, as well as initial and sustained application, etc., one enters the eight liberations and Samāpattis (states of meditative absorption) in sequential order. One can enter various Samādhis (states of concentrated meditation) in reverse order, or transcend intervals, without obstruction horizontally or vertically, abiding in equanimity, displaying the state of Samadhi. The Tathagata (如來，the thus-gone one, Buddha) knows that there is no difference between Samāpatti and Samadhi in essence. The Tathagata's Samadhi and Samāpatti do not depend on conditions. Entering one Samadhi, all Samadhis manifest simultaneously. When one Samadhi arises, one can immediately enter all Samadhis. The Tathagata never thinks, 『I am now able to enter this Samadhi.』 Instead, one is constantly in Samadhi, without an unsteady mind. No one can fathom all the Samadhis of the Tathagata. The Samadhi of a Pratyekabuddha (緣覺，a solitary enlightened one) surpasses that of a Śrāvaka (聲聞，a disciple who attains enlightenment by hearing the teachings), the Samadhi of a Bodhisattva (菩薩，an enlightened being) surpasses that of a Pratyekabuddha, and the Samadhi of the Tathagata surpasses that of a Bodhisattva. There is nothing that can surpass the Samadhi of a Buddha. The Tathagata's wisdom operates without obstruction in all places, and there is nothing that can surpass it. According to their capacity, the Tathagata teaches all Śrāvakas, causing them to generate Śrāvaka Samadhi. The same is true for Pratyekabuddhas and Bodhisattvas. Having known all this in various ways, the Tathagata teaches them according to their respective needs. This is the seventh perfect enlightenment activity of the Tathagata. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: The Dharma King of all Buddhas possesses true wisdom, Knowing the causes of defilement and purity of all beings. Such causes and conditions lead to the arising of afflictions, Such causes and conditions can lead to liberation. Wrong thinking is the cause of ignorance, ignorance is the condition for action, Consciousness, name and form, the six sense bases, and so on, The causal conditions of the twelve links of dependent origination are all like this. Afflictions are the cause of karma, karma is the condition, Various views are the cause of greed, greed is the condition, Latent tendencies and fetters are the cause, Manifest afflictions are the condition. Beings have two causes for liberation: Arising from hearing the teachings of others and following accordingly, Internally contemplating the Dharma of emptiness with right mindfulness, Liberating from the sea of suffering of birth and death, attaining transcendence and ascent. Cessation and contemplation harmonize and mutually support each other, Without the slightest coming or going to be obtained. Carefully observe, there is neither arising nor ceasing, Drawing near to liberation, obtaining coolness. Abiding in the three practices, increasing the three kinds of clarity, Cultivating liberation, without negligence. Exhausting the wisdom of non-arising, obtaining the true reality.

由此因緣清凈心　佛入正定三昧門　　出入滅定念具足　法王禪定無等等　　入八解脫多等持　逆順次第超間游　　一定顯示無邊定　心無迫隘無分別　　雖常住定無定心　聲聞緣覺三摩提　　菩薩億千種種定　佛三摩地過諸定　　此善巧業智難量

複次善男子。如來以宿住智。知于自身及諸眾生過去無數宿住生事。所謂一生二生十生百生。千生萬生億百千生。成劫壞劫成壞劫。無數成劫無數壞劫無數成壞劫。我及眾生如是名字。如是種姓如是飲食。如是形相如是色類。如是苦樂如是處所。如是壽命如是生死。于某處歿而生某處。無數種種宿住之事皆悉憶念。復知彼彼眾生。過去以如是因生此世界。如來知已隨其所應而為說法。又如實知一切眾生過去心行如是前念。次第因滅相續引起。如是后念。或復緣闕后念不生。如是種種如來悉知。如一眾生如是心滅如是心生。輪轉不斷無量無邊。恒河沙劫說不能盡。如一眾生一切眾生亦復如是。唸唸生滅心心相續說不可盡。如來一一皆如實知。假使盡于未來際劫。說于如來所知宿住不可窮盡。故說如來宿住智慧。不可思議不可稱量。難知邊際說不可盡。

爾時如來出大悲聲。猶如牛王普告眾生。汝等應當唸唸思惟。往世久近曾種善根。或於佛所曾種善

【現代漢語翻譯】現代漢語譯本由此因緣，清凈心生。佛陀進入正定三昧之門，出入滅盡定，念力具足。法王的禪定，無與倫比，進入八解脫，具足多種等持。逆行順行，次第超越，自由自在，於一定中顯示無邊的禪定。心中沒有逼迫和狹隘，沒有分別執著，雖然常住在禪定中，卻沒有固定的禪定之心。聲聞（Śrāvaka，聽聞佛法而修行的弟子）和緣覺（Pratyekabuddha，無師自悟的修行者）的三摩提（Samādhi，禪定），菩薩（Bodhisattva，立志成佛的修行者）有億千種禪定。佛陀的三摩地超越一切禪定，這種善巧的智慧，難以衡量。

複次，善男子，如來（Tathāgata，佛的稱號之一）以宿住智（Pūrva-nivāsānusmṛti-jñāna，回憶前世的智慧），知曉自身及一切眾生過去無數世的生命經歷。所謂一生、二生、十生、百生、千生、萬生、億百千生，成劫（Saṃvarta-kalpa，世界形成時期）、壞劫（Vivaṭṭa-kalpa，世界毀滅時期）、成壞劫（Saṃvarta-vivaṭṭa-kalpa，世界形成和毀滅交替的時期），無數成劫、無數壞劫、無數成壞劫。我及眾生過去世的名字、種姓、飲食、形相、色類、苦樂、處所、壽命、生死，在某處死亡而生於某處，無數種種前世之事，都能夠憶念。又知曉彼彼眾生，過去以這樣的因緣而生於此世界。如來知曉之後，隨其所應而為他們說法。又如實知曉一切眾生過去的心行，如此前念滅去，次第因滅而相續引起如此後念，或者因為因緣缺失而後念不生。如此種種，如來都完全知曉。如一個眾生如此心滅如此心生，輪轉不斷，無量無邊，即使經過恒河沙數般的劫數也說不盡。如一個眾生，一切眾生也是如此。唸唸生滅，心心相續，說不可盡。如來一一都如實知曉。假使窮盡未來際劫，也說不盡如來所知的宿住之事。所以說如來的宿住智慧，不可思議，不可稱量，難以知曉邊際，說不可盡。

爾時，如來發出大悲之聲，猶如牛王一般普告眾生：你們應當唸唸思惟，往世久遠之前，是否曾經種下善根，或者在佛所曾經種下善

【English Translation】 English version From this cause and condition, a pure mind arises. The Buddha enters the gate of right Samadhi (Samādhi, meditative absorption), entering and leaving cessation Samadhi, with mindfulness complete. The Dharma King's (Dharmaraja, a title for the Buddha) meditation is unparalleled, entering the eight liberations, possessing many Samapattis (Samāpatti, attainment). Going against the flow and with the flow, transcending in sequence, freely roaming, displaying boundless Samadhi within a single Samadhi. The mind is without oppression or narrowness, without discrimination or attachment, although constantly abiding in Samadhi, there is no fixed Samadhi mind. The Samadhi of Sravakas (Śrāvaka, a disciple who hears and practices the teachings) and Pratyekabuddhas (Pratyekabuddha, a solitary enlightened one), Bodhisattvas (Bodhisattva, an enlightened being who vows to help all beings) have billions of kinds of Samadhi. The Buddha's Samadhi surpasses all Samadhis, this skillful wisdom is immeasurable.

Furthermore, good son, the Tathagata (Tathāgata, 'one who has thus gone', an epithet of the Buddha) with the knowledge of past lives (Pūrva-nivāsānusmṛti-jñāna, the wisdom of remembering past lives), knows his own past countless lives and the past lives of all beings. That is, one life, two lives, ten lives, a hundred lives, a thousand lives, ten thousand lives, a hundred thousand million lives, periods of formation (Saṃvarta-kalpa, the period of world formation), periods of destruction (Vivaṭṭa-kalpa, the period of world destruction), periods of formation and destruction (Saṃvarta-vivaṭṭa-kalpa, the alternating periods of world formation and destruction), countless periods of formation, countless periods of destruction, countless periods of formation and destruction. I and beings, such names, such clans, such food, such forms, such colors, such sufferings and joys, such places, such lifespans, such births and deaths, dying in a certain place and being born in a certain place, countless kinds of past lives, all are remembered. Furthermore, he knows that those beings were born in this world in the past because of such causes. The Tathagata, knowing this, teaches them according to what is appropriate. Moreover, he truly knows the past mental activities of all beings, such as the previous thought ceasing, and the subsequent thought arising in succession due to the cessation of causes, or the subsequent thought not arising due to the lack of conditions. The Tathagata knows all these things completely. Just as one being's mind ceases and arises in this way, revolving continuously, immeasurably and boundlessly, it cannot be completely described even after countless kalpas (kalpa, an aeon) like the sands of the Ganges River. Just as one being, so are all beings. Thoughts arise and cease moment by moment, mind succeeding mind, it cannot be completely described. The Tathagata knows each and every one of them as they truly are. Even if the future kalpas are exhausted, the past lives known by the Tathagata cannot be completely described. Therefore, it is said that the Tathagata's wisdom of past lives is inconceivable, immeasurable, difficult to know the boundaries of, and cannot be completely described.

At that time, the Tathagata uttered a great compassionate voice, like a bull king, universally proclaiming to all beings: You should constantly contemplate whether you have planted good roots in the distant past, or whether you have planted good

根。或二乘所種諸善根。彼諸眾生以佛威力皆念昔善。如來知已隨應說法。彼諸眾生得聞法已。如昔善根各于自乘得不退轉。是為如來第八正覺事業。爾時世尊欲重宣此義。而說偈言。

佛世間燈念往劫　　無邊億數那由他　諦了自己及眾生　　如掌觀五阿摩勒　如是姓名色分別　　壽命住處生死殊　以是因緣此處生　　善知時故為說法　又知過去無邊劫　　眾生心心所不同　無量種類各生心　　如來大智皆明瞭　過去流注心不斷　　一一眾生佛悉知　劫數量等恒河沙　　說彼無邊行無盡　盡未來際所有劫　　不能說佛宿住因　智慧無等無有邊　　猶如大海無涯際　佛住利智勝通力　　念昔所修白凈因　及彼眾生種善根　　過去或曾供養佛　佛威神力令憶念　　如先所作白法因　念已示教住三乘　　清凈解脫恒無退　善逝過去因無量　　一切眾生難測量　以此第八業為因　　無數眾生悉調伏

複次善男子。如來天眼清凈過於人眼。見諸眾生死此生彼。所謂下劣最勝善色惡色若好若丑。如是種種隨業受生。或有眾生具身惡行。或有眾生具口惡行。或有眾生具意惡行。或謗賢聖及邪見等業因緣故。舍此身已墮于地獄。復有眾生具身善行。或有眾生具口善行。或有眾生具意善行。

【現代漢語翻譯】現代漢語譯本：根。或者二乘（聲聞乘和緣覺乘）所種的各種善根。那些眾生憑藉佛的威力，都能憶念起過去所種的善根。如來知曉這些情況后，就根據他們各自的情況說法。那些眾生聽聞佛法后，依據過去所種的善根，各自在自己的乘中得到不退轉的境界。這就是如來的第八種正覺事業。當時，世尊想要再次宣揚這個意義，就說了以下偈頌：佛是世間的明燈，能憶念過去無邊億數的那由他（極大的數量單位）劫的事情，清楚地瞭解自己和眾生，就像在手掌中觀看五個阿摩勒（一種果實）一樣清晰。各種各樣的姓名、形色、差別，壽命、住處、生死各不相同，因為這些因緣而在此處出生，佛善於瞭解時機，所以為他們說法。又知道過去無邊劫中，眾生的心和心所（心理活動）各不相同，無量種類各自產生不同的心，如來以大智慧都能明瞭。過去流轉的心念不斷，每一個眾生佛都知道。劫的數量多如恒河沙，說他們的無邊行為也說不盡。窮盡未來所有劫的時間，也不能說完佛過去所住的因緣。智慧無比無邊，猶如大海沒有邊際。佛安住于敏銳的智慧和殊勝的神通力中，憶念過去所修的清凈之因，以及那些眾生所種的善根，過去或者曾經供養過佛。佛以威神之力讓他們憶念，就像先前所作的清凈之法的原因。憶念之後，為他們示教，使他們安住於三乘（聲聞乘、緣覺乘、菩薩乘）之中，清凈解脫，恒常不退轉。善逝（佛的稱號）過去所種的因無量無邊，一切眾生難以測量。因為這第八種事業為因，無數眾生都被調伏。再者，善男子，如來的天眼清凈，勝過人眼。能看見眾生死後又生到別處，所謂下劣、最勝、善色、惡色，或者好或者丑，像這樣種種隨著業力而受生。有的眾生造作身惡行，有的眾生造作口惡行，有的眾生造作意惡行，或者誹謗賢聖以及持有邪見等等，因為這些業的因緣，捨棄此身之後墮入地獄。又有眾生造作身善行，有的眾生造作口善行，有的眾生造作意善行。

【English Translation】 English version: Roots. Or the various roots of goodness planted by those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). All those beings, by the power of the Buddha, can recall the good roots they planted in the past. Knowing this, the Tathāgata teaches the Dharma according to their respective situations. After hearing the Dharma, those beings, based on the good roots they planted in the past, each attain non-retrogression in their own vehicle. This is the eighth activity of the Tathāgata's perfect enlightenment. At that time, the World Honored One, wishing to proclaim this meaning again, spoke the following verses: The Buddha is the lamp of the world, able to recall the past immeasurable billions of nayutas (an extremely large unit of quantity) of kalpas (aeons), clearly understanding oneself and all beings, as clearly as viewing five amalaka (a type of fruit) in the palm of one's hand. Various names, forms, and distinctions, lifespans, dwellings, and births and deaths are all different. Because of these causes and conditions, they are born here. The Buddha is skilled in understanding the timing, so he teaches the Dharma to them. Moreover, he knows that in the past immeasurable kalpas, the minds and mental activities (citta-caitta) of beings were different. Limitless kinds each produce different minds. The Tathāgata, with great wisdom, understands all of them clearly. The flow of past thoughts is continuous, and the Buddha knows each and every being. The number of kalpas is like the sands of the Ganges River, and describing their boundless actions is endless. Exhausting all the kalpas of the future, one cannot finish speaking of the causes of the Buddha's past abodes. Wisdom is unparalleled and boundless, like the ocean without shores. The Buddha abides in keen wisdom and supreme supernormal powers, recalling the pure causes cultivated in the past, as well as the good roots planted by those beings, who may have offered to the Buddha in the past. The Buddha, with his majestic and spiritual power, causes them to remember, like the causes of the pure Dharma they made before. After remembering, he instructs and teaches them, causing them to abide in the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), pure liberation, constantly without retrogression. The Sugata (epithet of the Buddha) has immeasurable causes in the past, which are difficult for all beings to measure. Because of this eighth activity as a cause, countless beings are all subdued. Furthermore, good man, the Tathāgata's divine eye is pure and surpasses human eyes. He sees beings dying here and being born elsewhere, whether inferior, supreme, of good color, of bad color, whether good or ugly. In this way, they are born according to their karma. Some beings engage in evil deeds with their bodies, some beings engage in evil deeds with their mouths, and some beings engage in evil deeds with their minds, or slander the virtuous and sages, and hold wrong views, etc. Because of these karmic causes, after abandoning this body, they fall into hell. Again, some beings engage in good deeds with their bodies, some beings engage in good deeds with their mouths, and some beings engage in good deeds with their minds.

不謗賢聖及正見等業因緣故。舍是身已生於天上。如來天眼皆悉知見。如是十方盡於法界。極虛空界無量無邊。超過數量所有世界。于其中間或有世界。劫火洞然空無所有。或有世界種種眾生死此生彼。或諸菩薩遊行諸剎。或諸如來趣于道樹。證大菩提轉正法輪。應盡晦跡示入涅槃。各各聲聞現得解脫或入涅槃。彼彼緣覺現種種通。能令遇者功德增長。如是種種佛皆明見如對目前。復見世界無有身相諸眾生等。非外五通天眼所見。亦非二乘及菩薩眼之所能見。唯有如來天眼明見。或有其地量如車輪。其無身相諸眾生等充滿其中。多於三千大千世界所有人天。佛皆明見。以凈天眼微細觀察一切世界所有眾生堪調伏者。令其一一各見佛身而現其前。彼彼眾生互不相知。是為如來第九正覺事業爾時。世尊欲重宣此義而說偈言。

如來光明凈天眼　　威德照見劫無邊　十方一切剎難思　　眾生受生各何相　或有已現當生別　　有色無色種種殊　或人天趣或三塗　　下中上品生非一　垂歿將生種種異　　一切見者見無遺　造罪惡趣所沉淪　　修福超處人天上　或有修行菩薩行　　入出種植菩提根　或坐道樹摧眾魔　　覺悟最勝菩提道　轉妙法輪皆自在　　人天解脫量難思　作佛事已示涅槃　　如來天眼皆

【現代漢語翻譯】現代漢語譯本：因為不誹謗賢聖以及具有正見的業因緣，捨棄這個身體后便能往生到天上。如來以天眼都能完全知曉看見。像這樣十方遍及整個法界，直至無垠的虛空界，其中無量無邊的世界。在這些世界之中，有的世界被劫火焚燒，空無一物；有的世界各種眾生死去又在別處出生；有的菩薩莊嚴著各個佛剎；有的如來前往菩提樹下，證得大菩提，轉動正法輪，應時示現寂滅進入涅槃。各個聲聞弟子示現獲得解脫或者進入涅槃。那些緣覺示現種種神通，能夠使遇到他們的人功德增長。像這樣種種景象，佛都能清楚看見，如同就在眼前。又看見有些世界沒有身相的眾生，不是外道的五神通天眼所能看見的，也不是二乘（聲聞、緣覺）和菩薩的眼睛所能看見的，只有如來的天眼才能清楚看見。或者有些地方，面積像車輪一樣大，其中充滿著沒有身相的眾生，比三千大千世界所有的人天還要多，佛都能清楚看見。用清凈的天眼仔細觀察一切世界所有能夠被調伏的眾生，讓他們每一個都看見佛身顯現在自己面前，而這些眾生彼此互不相知。這就是如來的第九種正覺事業。當時，世尊想要再次宣說這個意義，所以說了以下偈語：如來的光明清凈天眼，其威德照耀無邊劫數。十方一切佛剎難以思量，眾生承受的生命形態各有不同。有的已經顯現，有的將要出生，形態各異。有的是有色界的眾生，有的是無色界的眾生，種種不同。有的是人道或天道的眾生，有的是三惡道的眾生，下品、中品、上品，出生的狀態各不相同。有的將要死亡，有的將要出生，種種差異，一切景象，看見的人沒有遺漏。造作罪業的眾生在惡趣中沉淪，修習福報的眾生超越到人道或天道。有的修行菩薩行，進入和走出，種植菩提的根本。有的坐在菩提樹下摧伏眾魔，覺悟到最殊勝的菩提道。轉動微妙的法輪，一切自在，人天獲得解脫的數量難以思量。完成佛的事業后示現涅槃，如來的天眼都能看見。

【English Translation】 English version: Because of not slandering the virtuous and the sages, and due to the karmic causes and conditions of having right views, after abandoning this body, one can be reborn in the heavens. The Tathagata (如來, 'Thus Come One') can fully know and see with his divine eye. Like this, the ten directions pervade the entire Dharma Realm (法界, the realm of all phenomena), reaching the boundless space realm, with immeasurable and limitless worlds within it. Among these worlds, some are burned by the fire of the kalpa (劫, cosmic cycle), empty and without anything; some worlds have various beings dying and being born elsewhere; some Bodhisattvas adorn various Buddha-lands (剎, Buddha-field); some Tathagatas go to the Bodhi tree, attain Great Bodhi (菩提, enlightenment), turn the Dharma wheel (法輪, the wheel of Dharma), and at the appropriate time, manifest stillness and enter Nirvana (涅槃, liberation). Each Shravaka (聲聞, disciple who hears the teachings) manifests attaining liberation or entering Nirvana. Those Pratyekabuddhas (緣覺, self-enlightened ones) manifest various supernatural powers, capable of increasing the merits of those who encounter them. Like this, the Buddha clearly sees all these various scenes, as if they are right before his eyes. Furthermore, he sees some worlds with beings without physical form, which cannot be seen by the five supernatural powers of external paths, nor can they be seen by the eyes of the Two Vehicles (二乘, Shravakas and Pratyekabuddhas) and Bodhisattvas, only the Tathagata's divine eye can clearly see. Or some places, with an area as large as a chariot wheel, are filled with beings without physical form, more than all the humans and devas (天, gods) in the three thousand great thousand worlds, the Buddha can clearly see. With his pure divine eye, he carefully observes all the beings in all the worlds who are capable of being tamed, causing each of them to see the Buddha's body manifest before them, while these beings do not know each other. This is the ninth right-knowing activity of the Tathagata. At that time, the World Honored One, wanting to proclaim this meaning again, spoke the following verses: The Tathagata's light, pure divine eye, its majestic virtue illuminates countless kalpas. The immeasurable Buddha-lands in the ten directions are difficult to conceive, the life forms that beings undergo are different. Some have already appeared, some are about to be born, with different forms. Some are beings of the Form Realm, some are beings of the Formless Realm, all kinds of differences. Some are beings of the human or deva realms, some are beings of the three evil paths, lower, middle, and upper grades, the states of birth are different. Some are about to die, some are about to be born, all kinds of differences, all the scenes, those who see do not miss anything. Beings who create sins sink in the evil paths, beings who cultivate blessings transcend to the human or deva realms. Some cultivate the Bodhisattva path, entering and exiting, planting the roots of Bodhi. Some sit under the Bodhi tree and subdue all the demons, awakening to the most supreme Bodhi path. Turning the wonderful Dharma wheel, all are at ease, the number of humans and devas who attain liberation is difficult to conceive. After completing the Buddha's work, he manifests Nirvana, the Tathagata's divine eye can see all.

明見　或從師聞獲正念　　履踐寂滅得清涼　或超有海不由師　　解脫安樂如來見　或有無數聲聞眾　　或復修行緣覺乘　彼眾生界無有邊　　佛凈天眼皆明見　或有眾生無色相　　等車輪量有眾多　過三千界內人天　　如是微細如來見　佛見一一眾生界　　流轉五道無有邊　一切智了無眾生　　以大慈悲故調伏　或有利根應度者　　各見如來現在前　為說勝法愜其心　　此佛第九天眼業

複次善男子。如來一切諸漏已盡無復煩惱。心善解脫慧善解脫。自覺現前具足圓滿。作師子吼發如是言。我生已盡梵行已立。所作已辦不受後有。如來知此究盡煩惱。極無垢染清凈光明。一切習氣無不永滅。聲聞斷惑有盡有量習氣不除。緣覺盡惑亦有份量。遠離大悲闕無礙辯。唯有如來一剎那心平等相應。一切煩惱諸相煩惱根本煩惱習氣煩惱永盡無餘。大悲善攝辯才無畏皆悉圓滿。一切世間無能過者。何以故諸佛如來。永滅一切諸業習氣煩惱習氣威儀誤失諸習氣故。譬如虛空本性清凈一切煙塵無所依住。如來亦爾得於煩惱究盡之智。諸業煩惱一切習氣無所依住。而如來心以無住相。煩惱盡處智平等中微妙安住。為斷眾生一切煩惱有漏五蘊。而說妙法作如是言。哀哉眾生於無事中橫生煩惱。汝等應當如實思

【現代漢語翻譯】現代漢語譯本明見或者從師聽聞獲得正念（Samyak-smṛti），通過修行寂滅之道得到清涼。或者超越有海（bhava-sāgara），不依賴於老師，也能解脫獲得安樂，這是如來（Tathāgata）的見地。或者有無數的聲聞（Śrāvaka）大眾，或者修行緣覺（Pratyekabuddha）乘。那些眾生的世界沒有邊際，佛以清凈的天眼（divya-cakṣus）都能清楚地看見。或者有些眾生沒有色相（rūpa），像車輪一樣大小的有很多。超過三千大千世界（trisāhasra-mahāsāhasra-lokadhātu）以內的人天，這些細微之處如來都能看見。佛看見每一個眾生的世界，在五道（pañca-gatayaḥ）中流轉沒有邊際。一切智（sarvajñā）了知沒有真實的眾生，因為大慈悲（mahā-karuṇā）的緣故而調伏他們。或者有根器銳利應該被度化的人，各自看見如來現在他們的面前。為他們宣說殊勝的佛法，使他們心滿意足，這是佛的第九種天眼之業。

再次，善男子，如來的一切諸漏（āsrava）都已經斷盡，沒有了煩惱，心得到善解脫（su-vimutta-citta），慧得到善解脫（su-vimutta-pañña），自覺現前，具足圓滿。作獅子吼（sīha-nāda）發出這樣的言語：『我生已經盡了，梵行（brahmacarya）已經建立，應該做的已經做完，不再受後有（punarbhava）。』如來知道這種煩惱的徹底止息，極其沒有垢染，清凈光明，一切習氣（vāsanā）沒有不永遠滅除的。聲聞斷除迷惑有盡頭有數量，習氣不能去除。緣覺斷除迷惑也有一定的份量，遠離大悲，缺少無礙的辯才。只有如來一剎那的心平等相應，一切煩惱、諸相煩惱、根本煩惱、習氣煩惱永遠斷盡沒有剩餘，大悲善巧地攝受，辯才無畏都圓滿具足，一切世間沒有能夠超過的。什麼緣故呢？諸佛如來永遠滅除一切諸業習氣、煩惱習氣、威儀誤失的諸習氣。譬如虛空本性清凈，一切煙塵沒有可以依靠停留的地方。如來也是這樣，得到對於煩惱徹底止息的智慧，諸業煩惱一切習氣沒有可以依靠停留的地方。而如來的心以無住的相，在煩惱止息之處的智慧平等中微妙地安住。爲了斷除眾生一切煩惱的有漏五蘊（pañcakkhandha），而宣說微妙的佛法，這樣說：『可悲啊，眾生在沒有事情中平白地生出煩惱。你們應當如實地思』

【English Translation】 English version Clear Vision Some, hearing from a teacher, obtain right mindfulness (Samyak-smṛti), and by practicing quiescence, attain coolness. Others transcend the ocean of existence (bhava-sāgara) without a teacher, achieving liberation and happiness, as seen by the Tathāgata (Tathāgata). Some have countless Śrāvaka (Śrāvaka) assemblies, while others practice the Pratyekabuddha (Pratyekabuddha) vehicle. Those realms of beings are without limit, and the Buddha sees them all clearly with pure divine eye (divya-cakṣus). Some beings are without form (rūpa), and many are the size of chariot wheels. Beyond the three-thousandfold great thousand world system (trisāhasra-mahāsāhasra-lokadhātu), within the realms of humans and gods, the Tathāgata sees such subtle details. The Buddha sees each realm of beings, endlessly transmigrating through the five paths (pañca-gatayaḥ). The All-Knowing One (sarvajñā) understands that there are no real beings, and out of great compassion (mahā-karuṇā), tames them. Some have sharp faculties and are ready to be saved, each seeing the Tathāgata before them. For them, the Buddha speaks the supreme Dharma, satisfying their hearts; this is the ninth act of the Buddha's divine eye.

Furthermore, good son, the Tathāgata has exhausted all outflows (āsrava), is without afflictions, the mind is well liberated (su-vimutta-citta), wisdom is well liberated (su-vimutta-pañña), self-aware, present, complete, and perfect. Uttering a lion's roar (sīha-nāda), the Tathāgata proclaims: 'Birth is exhausted, the holy life (brahmacarya) is established, what needed to be done is done, there is no more future existence (punarbhava).' The Tathāgata knows this complete cessation of afflictions, utterly without defilement, pure and radiant, all habitual tendencies (vāsanā) are extinguished without remainder. Śrāvakas extinguish delusions to a finite extent, but do not eliminate habitual tendencies. Pratyekabuddhas also extinguish delusions to a limited extent, are distant from great compassion, and lack unimpeded eloquence. Only the Tathāgata's mind, in a single moment, is equally in accord, all afflictions, afflictions of characteristics, root afflictions, and afflictions of habitual tendencies are forever exhausted without remainder, great compassion skillfully embraces, eloquence and fearlessness are fully complete, and none in all the world can surpass. Why is this? Because the Buddhas, the Tathāgatas, forever extinguish all habitual tendencies of actions, habitual tendencies of afflictions, and habitual tendencies of errors in demeanor. Just as space is inherently pure, and all smoke and dust have no place to abide, so too is the Tathāgata, having attained the wisdom of the complete cessation of afflictions, all habitual tendencies of actions and afflictions have no place to abide. And the Tathāgata's mind, with the characteristic of non-abiding, subtly abides in the equality of wisdom where afflictions are exhausted. To sever all afflictions and defiled five aggregates (pañcakkhandha) of beings, the Tathāgata speaks the wondrous Dharma, saying: 'Alas, beings needlessly create afflictions in what is without substance. You should contemplate truthfully.'

惟揀擇觀察。復為眾生種種善巧種種譬喻。說煩惱性本無所有。彼諸眾生如實觀已。不見少法而可執持。種種煩惱任運永滅入于涅槃。此是如來第十正覺事業。爾時世尊欲重宣此義。而說偈言。

十力世尊力圓滿　　成就廣大甚深門　煩惱障盡智相應　　得勝菩提最寂靜　聲聞滅惑得盡智　　有量習氣猶未除　緣覺斷惑得菩提　　大悲辯才皆不具　佛為世主人中勝　　惑習俱滅德皆圓　盡煩惱際大悲增　　辯才無量皆成就　佛住究盡煩惱智　　知眾生惑妄非真　愍行邪道諸有情　　不履如來正法跡　大悲猛利為物說　　無常苦空無我門　汝等思惟本性空　　常得最勝妙寂靜　不得眾生數取趣　　作者及與摩納婆　爲著邪見諸眾生　　大覺興悲說解脫　於一切時無厭倦　　未曾一念舍眾生　常住三昧無動搖　　為利眾生演妙法　如是等相佛事業　　十力住于力地中　轉無等等最勝輪　　能摧怨敵難傾動

守護國界主陀羅尼經卷第五大正藏第 19 冊 No. 0997 守護國界主陀羅尼經

守護國界主陀羅尼經卷第六

罽賓國三藏沙門般若共牟尼室利譯入如來不思議甚深事業品第五之二

複次善男子。如來安住四無所畏。能作種種諸佛事業。謂知

【現代漢語翻譯】現代漢語譯本只是選擇和觀察。又爲了眾生，用種種善巧方便和種種譬喻，說明煩惱的本性本來就是空無所有的。那些眾生如實地觀察之後，看不到有任何法可以執著。種種煩惱自然而然地永遠滅除，進入涅槃（Nirvana，寂滅）。這是如來（Tathagata，佛）第十種正覺的事業。當時，世尊（Bhagavan，佛）想要再次宣揚這個意義，就說了以下偈頌：

具有十力的世尊，力量圓滿，成就廣大甚深的法門。煩惱的障礙消盡，與智慧相應，獲得殊勝的菩提（Bodhi，覺悟），最為寂靜。聲聞（Sravaka，聽聞佛法而修行的人）滅除迷惑，得到盡智（知道自己已經了脫生死輪迴的智慧），但有量的習氣還沒有消除。緣覺（Pratyekabuddha，靠自己覺悟的人）斷除迷惑，得到菩提，但大悲心和辯才都不具備。佛是世間的主人，人中最殊勝的，迷惑和習氣都滅盡，功德都圓滿。窮盡煩惱的邊際，大悲心增長，辯才無量，全部成就。佛安住在窮盡煩惱的智慧中，知道眾生的迷惑妄想不是真實的。憐憫行走在邪道上的有情眾生，不遵循如來的正法足跡。以大悲心猛利地為眾生宣說無常、苦、空、無我之門。你們應當思維萬法的本性是空性的，常常可以得到最殊勝的妙寂靜。不能夠在眾生中找到數取趣（Pudgala，補特伽羅，意為靈魂）、作者以及摩納婆（Manava，人）。爲了執著于邪見的眾生，大覺者興起悲心，宣說解脫之道。在一切時侯都沒有厭倦，未曾有一念捨棄眾生。常住在三昧（Samadhi，禪定）中，沒有動搖，爲了利益眾生而演說妙法。像這些相，都是佛的事業，十力安住在力量的地位中。轉動無與倫比的最殊勝的法輪（Dharmacakra，佛法之輪），能夠摧毀怨敵，難以傾動。

《守護國界主陀羅尼經》卷第五大正藏第 19 冊 No. 0997 《守護國界主陀羅尼經》

《守護國界主陀羅尼經》卷第六

罽賓國（Kashmir）三藏沙門般若（Prajna）共牟尼室利（Munisri）翻譯的《如來不思議甚深事業品》第五之二

再者，善男子，如來安住在四無所畏中，能夠做種種諸佛的事業，就是知道……

【English Translation】 English version Only selecting and observing. Furthermore, for the sake of sentient beings, using various skillful means and various metaphors, explaining that the nature of afflictions is originally empty and without substance. When those sentient beings truly observe this, they do not see any dharma (law, principle) that can be grasped. All kinds of afflictions naturally and permanently cease, entering into Nirvana (extinction of suffering). This is the tenth perfect enlightenment activity of the Tathagata (the thus-gone one, Buddha). At that time, the World-Honored One (Bhagavan, Buddha) wanted to reiterate this meaning, and spoke the following verses:

The World-Honored One with the ten powers, whose power is complete, has accomplished the vast and profound Dharma gate. The obstacles of afflictions are exhausted, corresponding with wisdom, attaining supreme Bodhi (enlightenment), the most tranquil. The Sravakas (listeners, disciples) extinguish delusion and attain the wisdom of exhaustion (knowing they are free from the cycle of birth and death), but the limited habitual tendencies are not yet eliminated. The Pratyekabuddhas (solitary Buddhas) sever delusion and attain Bodhi, but they do not possess great compassion and eloquence. The Buddha is the master of the world, the most excellent among humans, delusion and habitual tendencies are both extinguished, and virtues are all complete. Exhausting the boundary of afflictions, great compassion increases, eloquence is immeasurable, all are accomplished. The Buddha dwells in the wisdom of exhausting afflictions, knowing that the delusions and fantasies of sentient beings are not real. Having compassion for sentient beings walking on the wrong path, not following the footprints of the Tathagata's right Dharma. With fierce great compassion, speaking to beings about the gates of impermanence, suffering, emptiness, and no-self. You should contemplate that the nature of all dharmas is empty, and you can always attain the most excellent and wonderful tranquility. One cannot find among sentient beings a Pudgala (individual, soul), an agent, or a Manava (human being). For sentient beings attached to wrong views, the Great Awakened One arises with compassion, speaking of the path to liberation. At all times, without weariness, never for a single moment abandoning sentient beings. Always dwelling in Samadhi (meditative absorption), without wavering, expounding the wonderful Dharma for the benefit of sentient beings. Such are the characteristics of the Buddha's activities, the ten powers dwelling in the ground of power. Turning the unsurpassed and most excellent Dharma wheel (Dharmacakra), able to destroy enemies, difficult to overturn.

The Sutra of the Dhāraṇī for Protecting the Nation, Volume Five Taisho Tripitaka Volume 19, No. 0997, The Sutra of the Dhāraṇī for Protecting the Nation

The Sutra of the Dhāraṇī for Protecting the Nation, Volume Six

Translated by the Tripiṭaka Master Prajna (wisdom) from Kashmir (Kashmir) together with Munisri (sage of silence), Chapter Five, Part Two: The Inconceivable and Profound Activities of the Tathagata

Furthermore, good son, the Tathagata dwells in the four fearlessnesses, able to perform all kinds of Buddha activities, namely, knowing...

自身即是無上正等正覺。一切世間若天若人。無有能作如理說言如來世尊非正覺者。以何因緣說諸如來是正等覺。謂諸如來於一切法。平等正覺無有高下。何等一切法。所謂凡夫法有學法無學法。緣覺法菩薩法諸佛法。如是諸法皆等正覺。復有世間法出世間法。善法不善法。有漏法無漏法。有為法無為法。如是諸法如來正覺。體平等故。云何平等。謂空平等。見一切法本性空故。無相平等。相本性故。無愿平等。三界性故。無生平等。生本性故。無行平等。行本性故。無出平等。出本性故。無阿賴耶平等。心本性故。如是真諦平等。三世性故。解脫平等。無明有愛本體性故。涅槃平等。生死輪轉本體性故。如是一切諸平等法如來正覺。以是因緣故說如來真是無上正等覺者。成於如是正等覺故。以大悲心出妙言詞。為諸眾生說種種法。示解脫道令出苦際。余諸眾生實非大師。自言我是正等覺者。如來為此諸眾生故。自唱德號作如是言。唯我如來是正等覺。令非法器。皆成法器。是為如來第十一正覺事業。爾時世尊欲重宣此義。而說偈言。

自然覺悟者　　覺諸法平等　是故號如來　　正覺平等見　一切凡夫法　　與佛法平等　有學及無學　　緣覺法亦然　世及出世法　　此二亦平等　善及不善法　　與涅

【現代漢語翻譯】現代漢語譯本：自身就是無上正等正覺（Anuttara-samyak-sambodhi，無上、正確且平等的覺悟）。一切世間，無論是天還是人，沒有誰能如實地說如來世尊不是正覺者。因為什麼因緣說諸如來是正等覺呢？因為諸如來對於一切法，平等正覺，沒有高下之分。什麼是一切法呢？就是凡夫法、有學法、無學法、緣覺法、菩薩法、諸佛法。像這樣的諸法，都平等正覺。還有世間法、出世間法，善法、不善法，有漏法、無漏法，有為法、無為法。像這樣的諸法，如來都能正確覺悟，因為它們的體性是平等的。什麼是平等呢？就是空平等。因為見到一切法的本性是空。無相平等，因為相的本性是空。無愿平等，因為三界的本性是空。無生平等，因為生的本性是空。無行平等，因為行的本性是空。無出平等，因為出的本性是空。無阿賴耶（Ālaya，藏識）平等，因為心的本性是空。像這樣的真諦平等，因為三世的本性是空。解脫平等，因為無明和有的本性是空。涅槃（Nirvana，寂滅）平等，因為生死輪轉的本性是空。像這樣的一切平等法，如來都能正確覺悟。因為這個因緣，所以說如來真是無上正等覺者。成就了這樣的正等覺，所以以大悲心說出美妙的言辭，為眾生說種種法，指示解脫之道，令眾生脫離苦海。其餘的眾生，實際上不是大師，卻自稱是正等覺者。如來爲了這些眾生，自己宣揚德號，說這樣的話：只有我如來是正等覺。令不是法器的人，都成為法器。這是如來的第十一正覺事業。當時，世尊想要再次宣揚這個意義，就說了偈語：自然覺悟者，覺諸法平等，是故號如來（Tathagata，如來），正覺平等見。一切凡夫法，與佛法平等，有學及無學，緣覺法亦然。世及出世法，此二亦平等，善及不善法，與涅槃（Nirvana，寂滅）平等。

【English Translation】 English version: Oneself is the Anuttara-samyak-sambodhi (unsurpassed, perfectly complete enlightenment). In all the world, whether gods or humans, none can truthfully say that the Tathagata (如來), the World-Honored One, is not perfectly enlightened. For what reason is it said that the Tathagatas are perfectly enlightened? It is because the Tathagatas are equally enlightened to all dharmas (法，teachings, laws), without any high or low distinction. What are all dharmas? They are the dharmas of ordinary beings, the dharmas of those still learning, the dharmas of those who have completed their learning, the dharmas of Pratyekabuddhas (緣覺，Solitary Buddhas), the dharmas of Bodhisattvas (菩薩，enlightenment beings), and the dharmas of all Buddhas. All such dharmas are equally enlightened. Furthermore, there are worldly dharmas and supramundane dharmas, wholesome dharmas and unwholesome dharmas, dharmas with outflows and dharmas without outflows, conditioned dharmas and unconditioned dharmas. The Tathagata is rightly enlightened to all such dharmas because their essence is equal. How is it equal? It is equal in emptiness. Because one sees that the inherent nature of all dharmas is emptiness. Equal in no-appearance, because the inherent nature of appearance is emptiness. Equal in no-desire, because the nature of the three realms is emptiness. Equal in no-birth, because the inherent nature of birth is emptiness. Equal in no-action, because the inherent nature of action is emptiness. Equal in no-emergence, because the inherent nature of emergence is emptiness. Equal in no-Ālaya (阿賴耶，storehouse consciousness), because the inherent nature of mind is emptiness. Such is the equality of ultimate truth, because the nature of the three times is emptiness. Equal in liberation, because the inherent nature of ignorance and craving is emptiness. Equal in Nirvana (涅槃，liberation), because the inherent nature of the cycle of birth and death is emptiness. The Tathagata is rightly enlightened to all such equal dharmas. For this reason, it is said that the Tathagata is truly the unsurpassed, perfectly complete enlightened one. Having achieved such perfect enlightenment, with great compassion, the Tathagata utters wonderful words, speaks various dharmas for all beings, shows the path of liberation, and leads them out of the sea of suffering. Other beings are not truly masters, yet they claim to be perfectly enlightened. For the sake of these beings, the Tathagata proclaims his own virtuous name, saying, 'Only I, the Tathagata, am perfectly enlightened,' so that those who are not vessels of the Dharma may become vessels of the Dharma. This is the eleventh perfect enlightenment activity of the Tathagata. At that time, the World-Honored One, desiring to reiterate this meaning, spoke in verse: The one who is naturally awakened, awakens to the equality of all dharmas, therefore is called Tathagata (如來), with right enlightenment and equal vision. All dharmas of ordinary beings are equal to the dharmas of the Buddhas, as are the dharmas of those still learning and those who have completed their learning, and the dharmas of Pratyekabuddhas (緣覺). Worldly and supramundane dharmas, these two are also equal, wholesome and unwholesome dharmas, are equal to Nirvana (涅槃).

槃平等　空法無相法　　無愿無生法　無行等諸法　　平等而顯示　佛大悲廣說　　覺悟諸眾生　聞法得解脫　　是佛最勝業

複次善男子。如來自知諸漏煩惱已究竟盡。一切世間若天若人。無有能作如是說言如來諸漏煩惱未盡。云何如來諸漏煩惱已究竟盡。所謂于欲煩惱心得解脫。一切欲行習氣煩惱證滅諦故。于有煩惱心得解脫。一切瞋行習氣煩惱證滅諦故。無明煩惱心得解脫。諸愚癡行習氣煩惱證滅諦故。于見煩惱心得解脫。諸煩惱行及與習氣證滅諦故。以是義故隨順俗諦。說于如來諸漏煩惱究竟永盡。聖者慧眼稱于真諦。觀察現證無有少法而可得者。所謂若能滅智若所滅惑若思若修。乃至現證俱不可得。何以故彼自性盡無不盡時。不從因緣待對說盡。如是盡者是真實盡。此真實盡不與余法而作因緣。故此盡者即是無為。即此法中無生無滅亦無有住。此無生滅若佛出世若不出世法界常住。如法界常此智成就亦復如是。如此成就即非成就。若能如是如所教住得無煩惱。非斷煩惱得煩惱無。如來大悲隨順俗諦。為眾生說滅煩惱法。是為如來第十二正覺事業。爾時世尊欲重宣此義。而說偈曰。

佛無慾習氣　　故無慾煩惱　瞋恚習氣盡　　有煩惱不生　善逝離無明　　由滅癡根本　諸惑習氣盡

【現代漢語翻譯】現代漢語譯本槃平等（一切平等）：空性之法，無相之法，無愿之法，無生之法，無行等一切諸法，佛陀平等地開示。佛陀以大慈悲之心，廣為宣說，覺悟一切眾生，聽聞佛法，得以解脫，這是佛陀最殊勝的事業。

複次，善男子，如來自己了知一切煩惱已經徹底斷盡。在一切世間，無論是天人還是凡人，沒有人能夠說如來的煩惱沒有斷盡。為什麼說如來的煩惱已經徹底斷盡呢？因為如來對於慾望的煩惱，心得解脫，一切與慾望相關的習氣煩惱，都已證得滅諦的緣故。對於存在的煩惱，心得解脫，一切與嗔恨相關的習氣煩惱，都已證得滅諦的緣故。對於無明的煩惱，心得解脫，一切與愚癡相關的習氣煩惱，都已證得滅諦的緣故。對於見解上的煩惱，心得解脫，一切煩惱的行相以及習氣，都已證得滅諦的緣故。因為這個緣故，隨順世俗的諦理，說如來的煩惱已經究竟永盡。聖者的智慧之眼，稱量著真諦，觀察並親自證悟到，沒有任何少許的法可以獲得，無論是能滅之智，還是所滅之惑，無論是思，還是修，乃至現前的證悟，都是不可得的。為什麼呢？因為它們的自性本來就是空盡的，沒有不空盡的時候。不是從因緣對待上來說空盡的。像這樣空盡，才是真實的空盡。這種真實的空盡，不與其他法作為因緣。所以這種空盡就是無為法。就在這法中，沒有生，沒有滅，也沒有住。這種無生無滅的法，無論是佛出世，還是佛不出世，法界都是常住的。如法界常住一樣，這種智慧的成就也是如此。這種成就，即是非成就。如果能夠像這樣，按照所教導的安住，就能得到沒有煩惱的狀態。不是斷了煩惱才得到沒有煩惱，而是煩惱的自性本來就是沒有的。如來以大慈悲心，隨順世俗的諦理，為眾生宣說滅煩惱的法。這是如來的第十二種正覺事業。當時，世尊想要再次宣說這個意義，就說了偈頌：

佛陀沒有慾望的習氣，所以沒有慾望的煩惱。嗔恚的習氣已經斷盡，存在的煩惱就不會產生。善逝（佛陀的稱號）遠離無明，因為滅除了愚癡的根本。一切迷惑的習氣都已斷盡。

【English Translation】 English version Pāramitā-samata (Equality of Perfection): The Dharma of emptiness, the Dharma of no-form, The Dharma of no-wish, the Dharma of no-birth, The Dharma of no-action and all other Dharmas, The Buddha equally reveals. The Buddha, with great compassion, widely proclaims, Enlightening all sentient beings, Hearing the Dharma, one attains liberation, This is the Buddha's most supreme work.

Furthermore, O good man, the Tathāgata (如來, 'Thus-gone One', an epithet of the Buddha) knows for himself that all defilements and afflictions have been completely exhausted. In all the worlds, whether gods or humans, there is no one who can say that the Tathāgata's defilements and afflictions have not been exhausted. Why is it said that the Tathāgata's defilements and afflictions have been completely exhausted? It is because, regarding the afflictions of desire, the mind has attained liberation, and all habitual tendencies and afflictions related to desire have been realized as the cessation of suffering (Nirodha Satya). Regarding the afflictions of existence, the mind has attained liberation, and all habitual tendencies and afflictions related to anger have been realized as the cessation of suffering. Regarding the afflictions of ignorance, the mind has attained liberation, and all habitual tendencies and afflictions related to delusion have been realized as the cessation of suffering. Regarding the afflictions of views, the mind has attained liberation, and all afflictive actions and habitual tendencies have been realized as the cessation of suffering. For this reason, in accordance with conventional truth (saṃvṛti-satya), it is said that the Tathāgata's defilements and afflictions have been completely and eternally exhausted. The wise eyes of the noble ones, measuring the ultimate truth (paramārtha-satya), observe and directly realize that there is not even a little Dharma to be obtained, whether it be the wisdom that can extinguish, or the delusion that is to be extinguished, whether it be thought or practice, even the present realization is unobtainable. Why? Because their nature is inherently empty and exhausted, and there is no time when they are not exhausted. It is not said to be exhausted based on conditions and relationships. Such exhaustion is true exhaustion. This true exhaustion does not act as a cause for other Dharmas. Therefore, this exhaustion is non-action (asaṃskṛta). In this Dharma, there is no birth, no death, and no abiding. This Dharma of no birth and no death, whether a Buddha appears in the world or does not appear, the Dharma-realm (dhātu) is eternally abiding. Just as the Dharma-realm is eternally abiding, so too is the accomplishment of this wisdom. This accomplishment is non-accomplishment. If one can abide as taught, one will attain freedom from afflictions. It is not that one obtains freedom from afflictions by severing afflictions, but that the nature of afflictions is inherently non-existent. The Tathāgata, with great compassion, in accordance with conventional truth, speaks the Dharma of extinguishing afflictions for sentient beings. This is the Tathāgata's twelfth act of perfect enlightenment. At that time, the World-Honored One, desiring to reiterate this meaning, spoke in verse:

The Buddha has no habitual tendencies of desire, therefore, there are no afflictions of desire. The habitual tendencies of anger have been exhausted, and the afflictions of existence will not arise. The Sugata (善逝, 'Well-gone', an epithet of the Buddha) is free from ignorance, because the root of delusion has been extinguished. All habitual tendencies of delusion have been exhausted.

見惑則不生　佛依俗諦門　　故說煩惱盡　真中不可得　　無減亦無增　盡智不對緣　　聖知本自盡　由無三相故　　此盡即無為　法界常不遷　　知此到彼岸　知已如是說　　此業佛能窮

複次善男子。如來平等於諸障礙。無障礙法如實了知。一切世間若天若人。無有能作如理說言如說所說障礙之法非障礙者。此中雲何為障礙法。謂有一法能為障礙。即濁亂心。復有二法能為障礙。謂無慚無愧。復有三法能為障礙。謂身惡行口惡行意惡行。復有四法能為障礙。謂以貪故而行非法。或以瞋故而行非法。有以癡故而行非法。有以怖畏而行非法。復有五法能為障礙。謂殺生偷盜邪行妄語及飲諸酒。復有六法能為障礙。謂不尊敬佛不尊敬法。不尊敬僧不尊敬戒。不尊敬定不能尊敬諸善知識。復有七法能為障礙。謂慢過慢及慢過慢。我慢增上慢卑慢邪慢。復有八法能為障礙。謂邪見邪思惟邪語邪業。邪命邪精進邪念邪定。復有九法能為障礙。云何為九。謂已惱害我現惱害我當惱害我。過去憎我善友現在憎我善友未來憎我善友。過去愛我怨家現在愛我怨家未來愛我怨家。於此九種憶念對境。增不善心名為障礙。復有十法能為障礙云何為十所謂。殺生偷盜邪行。妄語兩舌惡口綺語。貪瞋邪見是名為十。如是

【現代漢語翻譯】現代漢語譯本　　如果斷除了見惑（錯誤的見解），就不會再產生新的煩惱。　　佛陀依據世俗諦（相對真理）的層面，才說煩惱可以斷盡。　　在勝義諦（絕對真理）中，煩惱既不可得，也沒有減少或增加。　　證得盡智（煩惱已盡的智慧）的人，不會再執著于外在的因緣，聖者的智慧本來就是清凈無染的。　　因為沒有生、住、滅這三種相狀，所以這種斷盡的狀態就是無為法（不依賴因緣的永恒狀態）。　　法界（宇宙萬法的本體）是永恒不變的，瞭解這一點就能到達彼岸（涅槃）。　　瞭解之後就這樣宣說，這種業（因果）佛陀能夠徹底瞭解。

再者，善男子，如來對於一切障礙都是平等對待的，對於無障礙之法能夠如實了知。在一切世間，無論是天人還是凡人，都沒有人能夠如理如實地說，如佛所說的障礙之法不是障礙。　　這裡什麼是障礙之法呢？所謂有一種法能夠成為障礙，那就是渾濁散亂的心。　　又有兩種法能夠成為障礙，那就是沒有慚愧之心。　　又有三種法能夠成為障礙，那就是身惡行、口惡行、意惡行。　　又有四種法能夠成為障礙，那就是因為貪婪而做出不合法的事情，或者因為嗔恨而做出不合法的事情，或者因為愚癡而做出不合法的事情，或者因為恐懼害怕而做出不合法的事情。　　又有五種法能夠成為障礙，那就是殺生、偷盜、邪淫、妄語以及飲酒。　　又有六種法能夠成為障礙，那就是不尊敬佛、不尊敬法、不尊敬僧、不尊敬戒、不尊敬定，不能尊敬諸位善知識（指導修行的良師益友）。　　又有七種法能夠成為障礙，那就是慢、過慢、慢過慢、我慢、增上慢、卑慢、邪慢。　　又有八種法能夠成為障礙，那就是邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定。　　又有九種法能夠成為障礙，什麼是九種呢？那就是已經惱害過我、現在正在惱害我、將來會惱害我。過去憎恨我的善友、現在憎恨我的善友、將來憎恨我的善友。過去喜愛我的怨家、現在喜愛我的怨家、將來喜愛我的怨家。對於這九種憶念和對境，增長不善之心，就叫做障礙。　　又有十種法能夠成為障礙，什麼是十種呢？那就是殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪、嗔、邪見，這叫做十種障礙。像這樣。

【English Translation】 English version 　　If the 'view-delusions' (wrong views) are eliminated, no new afflictions will arise. 　　The Buddha, relying on the 'conventional truth' (relative truth), speaks of the complete eradication of afflictions. 　　In the 'ultimate truth' (absolute truth), afflictions are unattainable; there is neither decrease nor increase. 　　One who has attained 'exhaustive knowledge' (knowledge of the exhaustion of afflictions) does not cling to external conditions; the wisdom of a sage is inherently pure. 　　Because there are no three characteristics of arising, abiding, and ceasing, this exhaustion is 'unconditioned' (not dependent on causes and conditions). 　　The 'Dharmadhatu' (the essence of all phenomena) is eternally unchanging; knowing this, one reaches the other shore (Nirvana). 　　Having understood, one proclaims thus; the Buddha can fully comprehend this karma (cause and effect).

Furthermore, good son, the Tathagata (Buddha) is impartial towards all obstacles and knows the unobstructed Dharma as it truly is. In all the world, whether gods or humans, none can truthfully say that the Dharma of obstacles, as spoken by the Buddha, is not an obstacle. 　　What are the 'obstacle-dharmas' here? It is said that one dharma can be an obstacle, namely, a turbid and distracted mind. 　　There are two dharmas that can be obstacles, namely, shamelessness and lack of remorse. 　　There are three dharmas that can be obstacles, namely, evil actions of body, evil actions of speech, and evil actions of mind. 　　There are four dharmas that can be obstacles, namely, acting unlawfully due to greed, or acting unlawfully due to anger, or acting unlawfully due to delusion, or acting unlawfully due to fear. 　　There are five dharmas that can be obstacles, namely, killing, stealing, sexual misconduct, lying, and drinking intoxicants. 　　There are six dharmas that can be obstacles, namely, not respecting the Buddha, not respecting the Dharma, not respecting the Sangha (monastic community), not respecting the precepts, not respecting meditation, and not respecting virtuous friends (spiritual mentors). 　　There are seven dharmas that can be obstacles, namely, pride, excessive pride, pride beyond measure, conceit, exaggerated conceit, false humility, and wrong pride. 　　There are eight dharmas that can be obstacles, namely, wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration. 　　There are nine dharmas that can be obstacles. What are the nine? Namely, those who have harmed me, those who are harming me now, and those who will harm me in the future. Virtuous friends who hated me in the past, virtuous friends who hate me now, and virtuous friends who will hate me in the future. Enemies who loved me in the past, enemies who love me now, and enemies who will love me in the future. Increasing unwholesome thoughts towards these nine kinds of memories and objects is called an obstacle. 　　There are ten dharmas that can be obstacles. What are the ten? Namely, killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, anger, and wrong view. These are called the ten obstacles. Thus.

乃至起不善念樂著因緣。安住一切煩惱結使。常與顛倒障礙相應。愛見煩惱堅執不捨。凡有所作身口意業。皆與名利諸欲相應。如是一切皆名障礙。如來悉知亦為眾生。如實說于無障礙法。令其障礙永斷不生。是為如來第十三正覺事業。爾時世尊欲重宣此義。而說偈言。

佛覺障礙法　　不能證解脫　謂心不清凈　　無慚及無愧　身語意業中　　無有無表戒　貪慾瞋癡怖　　起惡行無邊　殺盜及邪淫　　妄言飲諸酒　六不敬七慢　　八邪道常行　九惱十惡因　　佛說皆障礙　修習不善念　　不得解脫門　佛知顛倒源　　無中堅執著　慈悲為說法　　令離障礙因

複次善男子。如來如實宣說能盡苦道。一切眾生依此修習皆得解脫。於此義中一切世間若天若人。無有能作如理說言如來所說非解脫道。云何名為真解脫道。所謂一道是解脫道。于諸眾生起清凈心。復有二道是解脫道。謂奢摩他毗缽舍那。復有三道是解脫道。謂空無相無愿法門。復有四道是解脫道。謂四念處云何為四。謂身受心法。云何身念處謂觀內身循身觀心得安住。觀外身循身觀心得安住。觀內外身循身觀。心得安住。是名身念處。云何為受念處。謂觀內受外受內外受循受觀。心得安住。云何為心念處。謂觀內心外心內外心循

【現代漢語翻譯】現代漢語譯本：乃至生起不善的念頭，貪戀執著于各種因緣，安住在一切煩惱和結使（煩惱的束縛）之中，常常與顛倒錯亂和障礙相應，對於愛、見等煩惱堅固執著不肯捨棄。凡是所作的身、口、意業，都與名利和各種慾望相應。像這樣的一切都叫做障礙。如來完全知曉這些，也爲了眾生，如實地宣說沒有障礙的法，使他們的障礙永遠斷除，不再產生。這是如來的第十三種正覺事業。當時，世尊想要再次宣揚這個意義，就說了下面的偈頌：

佛陀覺悟到障礙之法，不能證得解脫，指的是心不清凈，沒有慚愧之心。身、語、意業之中，沒有無表戒（防非止惡的戒律）。貪慾、嗔恨、愚癡、恐懼，生起無邊的惡行。殺生、偷盜以及邪淫，妄語、飲酒。六不敬（對佛、法、僧、戒、定、慧不敬）、七慢（七種傲慢），常常奉行八邪道（八種錯誤的修行方法）。九惱（九種煩惱）、十惡因（十種惡業的根源），佛說這些都是障礙。修習不善的念頭，不能得到解脫之門。佛陀知道顛倒的根源，在虛無之中堅固地執著。以慈悲心為他們說法，使他們遠離障礙的因。

再者，善男子，如來如實地宣說能夠窮盡痛苦的道路。一切眾生依照這個修習，都能夠得到解脫。在這個意義中，一切世間，無論是天還是人，沒有誰能夠如理地說如來所說的不是解脫之道。什麼叫做真正的解脫之道呢？所謂一道是解脫之道，那就是對於一切眾生生起清凈心。又有二道是解脫之道，就是奢摩他（止，使心平靜）和毗缽舍那（觀，智慧的觀照）。又有三道是解脫之道，就是空、無相、無愿法門。又有四道是解脫之道，就是四念處。什麼是四念處呢？就是身、受、心、法。什麼是身念處呢？就是觀察自身，隨著身體的實相來觀察，使心能夠安住；觀察外在的身體，隨著身體的實相來觀察，使心能夠安住；觀察內在和外在的身體，隨著身體的實相來觀察，使心能夠安住。這叫做身念處。什麼是受念處呢？就是觀察內在的感受、外在的感受、內在和外在的感受，隨著感受的實相來觀察，使心能夠安住。什麼是心念處呢？就是觀察內心的狀態、外心的狀態、內外心的狀態，隨著心的實相來觀察

【English Translation】 English version: Even to the point of generating unwholesome thoughts, delighting in and clinging to various conditions, abiding in all afflictions and bonds (klesha and bandhana, the fetters of affliction), constantly corresponding with perversions and hindrances, firmly clinging to afflictions such as attachment and wrong views, unwilling to relinquish them. Whatever actions are performed through body, speech, and mind, all correspond with fame, gain, and various desires. All such things are called hindrances. The Tathagata (如來, Thus Come One) fully knows these and, for the sake of sentient beings, truthfully proclaims the Dharma (法, the teachings) of no hindrance, enabling their hindrances to be forever severed and not arise again. This is the thirteenth perfect enlightenment activity of the Tathagata. At that time, the World Honored One, desiring to reiterate this meaning, spoke the following verse:

The Buddha awakens to the Dharma of hindrances, unable to attain liberation, referring to a mind that is not pure, without shame or remorse. In body, speech, and mind actions, there are no unmanifested precepts (無表戒, precepts that prevent evil). Greed, hatred, delusion, and fear give rise to boundless evil actions. Killing, stealing, and sexual misconduct, false speech, and drinking intoxicants. Six disrespects (六不敬, disrespect towards the Buddha, Dharma, Sangha, precepts, samadhi, and wisdom), seven prides (七慢, seven types of arrogance), constantly practicing the Eight Wrong Paths (八邪道, eight incorrect ways of practice). Nine vexations (九惱, nine types of afflictions), and the causes of ten evils (十惡因, roots of ten evil deeds), the Buddha says these are all hindrances. Cultivating unwholesome thoughts, one cannot attain the gate of liberation. The Buddha knows the source of perversions, firmly clinging to what is non-existent. With compassion, He teaches the Dharma, enabling them to be free from the causes of hindrances.

Furthermore, good son, the Tathagata truthfully proclaims the path that can exhaust suffering. All sentient beings, relying on this practice, can attain liberation. In this meaning, in all the world, whether gods or humans, none can righteously say that what the Tathagata speaks is not the path to liberation. What is called the true path to liberation? The so-called one path is the path to liberation, which is to generate a pure mind towards all sentient beings. There are also two paths that are the path to liberation, namely, Shamatha (奢摩他, calming the mind) and Vipassana (毗缽舍那, insight meditation). There are also three paths that are the path to liberation, namely, the Dharma gates of emptiness (空), signlessness (無相), and wishlessness (無愿). There are also four paths that are the path to liberation, namely, the Four Foundations of Mindfulness (四念處). What are the four? They are body, feeling, mind, and Dharma. What is mindfulness of the body? It is observing the inner body, contemplating the body in accordance with its reality, enabling the mind to abide; observing the outer body, contemplating the body in accordance with its reality, enabling the mind to abide; observing the inner and outer body, contemplating the body in accordance with its reality, enabling the mind to abide. This is called mindfulness of the body. What is mindfulness of feeling? It is observing inner feelings, outer feelings, inner and outer feelings, contemplating feelings in accordance with their reality, enabling the mind to abide. What is mindfulness of the mind? It is observing the inner state of mind, the outer state of mind, the inner and outer states of mind, contemplating the mind in accordance with its reality

心觀。心得安住。云何為法念處。謂觀內法外法內外法循法觀。心得安住。復有五道是解脫道。云何為五。所謂信根進根念根定根慧根。復有六道是解脫道。云何為六所謂唸佛念法念僧。念戒念舍念天。復有七道是解脫道。云何為七所謂念覺分。擇法覺分精進覺分喜覺分輕安覺分。定覺分舍覺分。復有八道是解脫道。云何為八所謂正見正思惟正語正業。正命正精進正念正定。復有九道是解脫道。謂初禪二禪三禪四禪。空處識處無所有處非想非非想處滅受想定。復有十道是解脫道。謂不殺生不偷盜不邪行。不妄語不兩舌不惡口不綺語。不貪不瞋不邪見是名為十。如是所有一切諸善菩提分法。或戒蘊相應定蘊相應。慧蘊相應解脫蘊相應。解脫知見蘊相應。或聖諦相應皆解脫道。復有解脫道所謂真正中道。無少可得不增不減。不取不捨不攝不散。得真實道二念不生。以一切法本無二故。如來於此解脫道中真實知見。亦為眾生如是宣說。有修習者能盡苦源。此是如來第十四正覺事業。爾時世尊欲重宣此義。而說偈言。

修習清凈道　　增益無量樂　能趣甘露徑　　佛智自然知　所有眾善因　　是佛菩提分　修者得解脫　　無能說為非　正念滅塵勞　　能與善和合　遠非不執著　　得安樂涅槃　善巧觀因緣　　

【現代漢語翻譯】現代漢語譯本：心專注于觀察（心觀），心就能安住。什麼是法念處呢？就是觀察內法、外法、內外法，依循正法觀察，心就能安住。又有五種道是解脫之道，什麼是五種呢？就是信根、進根、念根、定根、慧根。又有六種道是解脫之道，什麼是六種呢？就是念佛、念法、念僧，念戒、念舍、念天。又有七種道是解脫之道，什麼是七種呢？就是念覺分、擇法覺分、精進覺分、喜覺分、輕安覺分、定覺分、舍覺分。又有八種道是解脫之道，什麼是八種呢？就是正見、正思惟、正語、正業、正命、正精進、正念、正定。又有九種道是解脫之道，就是初禪、二禪、三禪、四禪，空無邊處定、識無邊處定、無所有處定、非想非非想處定、滅受想定。又有十種道是解脫之道，就是不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不邪見，這稱為十種。像這樣所有一切諸善的菩提分法，或是與戒蘊相應，或是與定蘊相應，或是與慧蘊相應，或是與解脫蘊相應，或是與解脫知見蘊相應，或是與聖諦相應，都是解脫之道。還有一種解脫之道，就是真正的中道，沒有絲毫可以執取，不增加也不減少，不取著也不捨棄，不攝受也不散亂，得到真實的道，二念不生起，因為一切法本來就沒有二元對立。如來對於這種解脫之道有真實的知見，也為眾生這樣宣說，有修習的人能夠斷盡痛苦的根源。這是如來的第十四種正覺事業。當時，世尊想要再次宣說這個意義，就說了偈頌：『修習清凈道，增益無量樂，能趣甘露徑，佛智自然知。所有眾善因，是佛菩提分，修者得解脫，無能說為非。正念滅塵勞，能與善和合，遠非不執著，得安樂涅槃。善巧觀因緣，』

【English Translation】 English version: Contemplating the mind (心觀, xīn guān - mind contemplation), the mind can abide in peace. What is the station of mindfulness of the Dharma (法念處, fǎ niàn chù)? It is observing the internal Dharmas, external Dharmas, internal and external Dharmas, observing according to the Dharma, and the mind can abide in peace. Furthermore, there are five paths that are paths to liberation. What are the five? They are the roots of faith (信根, xìn gēn), diligence (進根, jìn gēn), mindfulness (念根, niàn gēn), concentration (定根, dìng gēn), and wisdom (慧根, huì gēn). Furthermore, there are six paths that are paths to liberation. What are the six? They are mindfulness of the Buddha (唸佛, niàn fó), mindfulness of the Dharma (念法, niàn fǎ), mindfulness of the Sangha (念僧, niàn sēng), mindfulness of precepts (念戒, niàn jiè), mindfulness of generosity (念舍, niàn shě), and mindfulness of the heavens (念天, niàn tiān). Furthermore, there are seven paths that are paths to liberation. What are the seven? They are the mindfulness of the enlightenment factors: mindfulness (念覺分, niàn jué fēn), investigation of Dharma (擇法覺分, zé fǎ jué fēn), diligence (精進覺分, jīng jìn jué fēn), joy (喜覺分, xǐ jué fēn), tranquility (輕安覺分, qīng ān jué fēn), concentration (定覺分, dìng jué fēn), and equanimity (舍覺分, shě jué fēn). Furthermore, there are eight paths that are paths to liberation. What are the eight? They are right view (正見, zhèng jiàn), right thought (正思惟, zhèng sī wéi), right speech (正語, zhèng yǔ), right action (正業, zhèng yè), right livelihood (正命, zhèng mìng), right effort (正精進, zhèng jīng jìn), right mindfulness (正念, zhèng niàn), and right concentration (正定, zhèng dìng). Furthermore, there are nine paths that are paths to liberation. They are the first Dhyana (初禪, chū chán), second Dhyana (二禪, èr chán), third Dhyana (三禪, sān chán), fourth Dhyana (四禪, sì chán), the sphere of infinite space (空處, kōng chù), the sphere of infinite consciousness (識處, shí chù), the sphere of nothingness (無所有處, wú suǒ yǒu chù), the sphere of neither perception nor non-perception (非想非非想處, fēi xiǎng fēi fēi xiǎng chù), and the cessation of perception and sensation (滅受想定, miè shòu xiǎng dìng). Furthermore, there are ten paths that are paths to liberation. They are not killing, not stealing, not engaging in sexual misconduct, not lying, not using divisive speech, not using harsh speech, not using idle chatter, not being greedy, not being angry, and not having wrong views. These are called the ten. All such wholesome factors contributing to enlightenment, whether corresponding to the aggregate of morality (戒蘊, jiè yùn), the aggregate of concentration (定蘊, dìng yùn), the aggregate of wisdom (慧蘊, huì yùn), the aggregate of liberation (解脫蘊, jiě tuō yùn), the aggregate of the knowledge and vision of liberation (解脫知見蘊, jiě tuō zhī jiàn yùn), or corresponding to the Noble Truths (聖諦, shèng dì), are all paths to liberation. Furthermore, there is a path to liberation, which is the true Middle Way (中道, zhōng dào), where nothing can be grasped, neither increasing nor decreasing, neither grasping nor abandoning, neither gathering nor scattering, attaining the true path, and dualistic thoughts do not arise, because all Dharmas are fundamentally without duality. The Tathagata (如來, Rúlái) has true knowledge and vision of this path to liberation and also proclaims it to sentient beings in this way. Those who cultivate it can exhaust the source of suffering. This is the fourteenth perfect enlightenment activity of the Tathagata. At that time, the World Honored One, desiring to reiterate this meaning, spoke in verse: 『Cultivating the pure path, increasing immeasurable joy, able to reach the path of nectar, the Buddha's wisdom naturally knows. All wholesome causes are factors of the Buddha's enlightenment; those who cultivate them attain liberation, and none can say it is not so. Right mindfulness extinguishes defilements, able to unite with goodness, far from non-attachment, attaining peaceful Nirvana (涅槃, niè pán). Skillfully contemplating conditions,』

如空無有所　如幻亦如夢　　能脫生死流　依定起悲心　　脫諸有輪轉　此是大仙業　　世間無等倫

複次善男子。如來身無誤失。一切凡夫若勝智者。求得如來少分過失無有是處。何以故如來身業。儀範端嚴行無顧眄。被僧伽梨著衣持缽。行住坐臥進止迴旋。入出村坊往來城邑。如是一切審諦安祥。足不履地而令于地。千輻輪相出現分明。復有蓮華香潔殊妙而承其足。凡諸蠢動觸如來跡。七日七夜安隱泰然。後生人天受勝妙樂。如來袈裟離身四寸而不墮落。旋嵐猛風不能飄動。身常光明凡所照觸。乃至下濟阿鼻地獄離苦清涼。由如是等故說如來身業無失。

複次善男子如來語業無有誤失。一切凡夫若愚若智。求得過失無有是處。何以故善男子。如來知時而發言故。時語真語實語義語。如說而行無有錯誤。言不再發一切眾生聞皆歡喜。以深字義莊嚴語言。一音說法異類等解。以是義故說于如來語無誤失。

複次善男子。如來意業無有誤失。一切凡夫若愚若智。求得過失無有是處。何以故如來常住三摩呬多。行諸佛行常無散亂。以無著智知一切法。是故如來意業無失。善男子如來自住無誤失法。亦為眾生說如是法。令得如來無誤失法。是為如來第十五正覺事業。爾時世尊欲重宣此義。而說偈言

【現代漢語翻譯】現代漢語譯本如虛空般一無所有，如幻象般虛而不實，亦如夢境般轉瞬即逝，能使眾生脫離生死輪迴。依仗禪定生起慈悲之心，使眾生脫離諸有（bhava，存在）的輪轉，這是偉大聖者的事業，世間沒有任何事物可以與之相比。再者，善男子，如來（Tathagata，佛的稱號）的身業沒有錯誤。一切凡夫，無論是愚笨之人還是有智慧之人，想要找到如來哪怕是極小的過失，也是不可能的。為什麼呢？因為如來的身業，儀態規範端莊，行走時不左顧右盼。披著僧伽梨（samghati，袈裟），手持缽盂，行走、站立、坐臥、前進、停止、迴轉，進入或走出村莊，往來於城鎮，所有這些都審慎諦實，安詳平靜。雙腳不直接踩在地上，而是令地面上顯現千輻輪相，清晰分明。並且有清凈美妙的蓮花承托著他的雙足。凡是蠢動之物觸碰到如來的足跡，七日七夜都能安穩泰然，死後轉生到人天善道，享受殊勝美妙的快樂。如來的袈裟離開身體四寸也不會墜落，即使是猛烈的旋風也不能吹動。身體常放光明，凡是光明照耀之處，乃至下至阿鼻地獄，都能遠離痛苦，得到清涼。因為這些緣故，所以說如來的身業沒有錯誤。再者，善男子，如來的語業沒有錯誤。一切凡夫，無論是愚笨之人還是有智慧之人，想要找到如來的過失，也是不可能的。為什麼呢？善男子，因為如來知道合適的時機才說話，所說之語是應時之語、真實之語、誠實之語、有意義之語。所說與所行一致，沒有錯誤。話語不會重複，一切眾生聽了都心生歡喜。用深刻的字義來莊嚴語言，用一種聲音說法，不同的眾生都能理解。因為這個緣故，所以說如來的語業沒有錯誤。再者，善男子，如來的意業沒有錯誤。一切凡夫，無論是愚笨之人還是有智慧之人，想要找到如來的過失，也是不可能的。為什麼呢？因為如來常住於三摩呬多（samahita，禪定），行持諸佛所行之事，常無散亂。用無著之智慧了知一切法。因此，如來的意業沒有錯誤。善男子，如來安住于沒有錯誤之法，也為眾生宣說這樣的法，使他們得到如來沒有錯誤之法。這是如來的第十五種正覺事業。當時，世尊想要再次宣說這個道理，所以說了以下偈頌：

【English Translation】 English version Like emptiness, nothing exists; like illusion and dream, it can liberate from the stream of birth and death. Relying on samadhi (定，concentration) to arise compassionate heart, liberate from all the cycles of existence (bhava, 有). This is the work of the great sage, unparalleled in the world. Furthermore, good son, the Tathagata's (如來，the Thus-Gone One) bodily actions are without error. All ordinary beings, whether foolish or wise, cannot find even the slightest fault in the Tathagata. Why? Because the Tathagata's bodily actions are dignified and proper, his movements are without glancing around. Draped in the sanghati (僧伽梨，袈裟，outer robe), carrying a bowl, his walking, standing, sitting, lying down, advancing, stopping, turning, entering and exiting villages, going to and from cities, all are carefully considered and peaceful. His feet do not touch the ground directly, but cause the thousand-spoked wheel mark to appear clearly on the ground. Moreover, fragrant and exquisite lotuses support his feet. All sentient beings that touch the Tathagata's footprints will be peaceful and secure for seven days and seven nights, and will be reborn in the heavens or among humans, enjoying supreme bliss. The Tathagata's robe remains four inches away from his body without falling, and even fierce whirlwinds cannot move it. His body constantly emits light, and wherever the light shines, even down to Avici Hell (阿鼻地獄), suffering is alleviated and coolness is attained. Because of these reasons, it is said that the Tathagata's bodily actions are without error. Furthermore, good son, the Tathagata's speech is without error. All ordinary beings, whether foolish or wise, cannot find fault in the Tathagata's speech. Why? Good son, because the Tathagata speaks at the appropriate time, his words are timely, true, honest, and meaningful. His words and actions are consistent, without error. He does not repeat himself, and all beings who hear his words rejoice. He adorns his speech with profound meanings, and teaches with one voice, which all different beings understand. For this reason, it is said that the Tathagata's speech is without error. Furthermore, good son, the Tathagata's mental actions are without error. All ordinary beings, whether foolish or wise, cannot find fault in the Tathagata's mental actions. Why? Because the Tathagata constantly dwells in samahita (三摩呬多，concentration), practices the actions of all Buddhas, and is always without distraction. He knows all dharmas (法，teachings) with unattached wisdom. Therefore, the Tathagata's mental actions are without error. Good son, the Tathagata dwells in the Dharma (法，teachings) of no error, and also speaks this Dharma (法，teachings) to sentient beings, enabling them to attain the Dharma (法，teachings) of no error. This is the Tathagata's fifteenth perfect enlightenment activity. At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verse:

。

世尊內無煩惱非　　身口意業凈無瑕　世尊內無煩惱非　　普能利益諸含識　欲斷眾生諸過失　　為說最勝寂靜門　令無誤失同世尊　　此第十五如來業

複次善男子。如來無有異相苦樂等聲。是故一切人天外道若魔若梵。無能說佛聲有過失。無何等聲。所謂如來無憂喜聲。何以故離愛恚故。一切眾生種種供養恭敬讚歎。不生歡喜心亦不高。一切眾生不修敬養。譭謗罵辱不生瞋恚心亦不下。如來無悔恨聲。何以故所作事業無少艱難已究竟故。如來無諍論聲。何以故往昔常樂住阿蘭若。離我我所無取無求。已脫煩惱諸結縛故。善男子如來自住無異相聲。亦為眾生說如是法。令離如是異相之聲。是為如來第十六正覺事業。爾時世尊欲重宣此義。而說偈言。

恭敬讚歎心不高　　輕慢毀呰心不下　遠離愛恚非法故　　先世妙行無譏嫌　佛阿蘭若昔修持　　我所取結皆無有　住如是法如是說　　此最勝業唯如來

複次善男子。如來無忘失念故。無少法而不明記。於何無忘。謂諸靜慮解脫三昧三摩缽底。如是法中皆無忘失。又知眾生心行起動顧視往來。隨宜說法亦無忘失。法義詞辯無所畏中亦無忘失。如來自住無著智慧三世法中念無忘失。亦為眾生說如是法。令得於念無有忘失。是為如來

【現代漢語翻譯】現代漢語譯本：　世尊內心沒有煩惱，身、口、意三業清凈沒有瑕疵。　世尊內心沒有煩惱，普遍能夠利益一切有情眾生。　爲了斷除眾生的一切過失，為他們宣說最殊勝的寂靜之門。　使他們沒有錯誤缺失，如同世尊一樣，這是第十五種如來的事業。

再者，善男子，如來沒有異樣的苦樂等音聲。因此，一切人、天、外道，無論是魔還是梵天，都不能說佛的音聲有過失。沒有哪種音聲呢？就是說如來沒有憂愁和喜悅的音聲。為什麼呢？因為遠離了愛和嗔恚的緣故。一切眾生以種種供養恭敬讚歎如來，如來不生歡喜心，也不會因此而高傲。一切眾生不修敬養，譭謗謾罵如來，如來不生嗔恚心，也不會因此而低落。如來沒有悔恨的音聲。為什麼呢？因為所做的事業沒有絲毫艱難，已經究竟圓滿了。如來沒有爭論的音聲。為什麼呢？因為往昔常常安住在阿蘭若（Aranya，寂靜處），遠離了我和我所，沒有執取和追求，已經脫離了煩惱和各種結縛的緣故。善男子，如來安住于沒有異相的音聲，也為眾生宣說這樣的法，使他們遠離這種異相的音聲。這是如來的第十六種正覺事業。當時，世尊想要再次宣說這個意義，就說了偈頌：

恭敬讚歎，內心不高傲，輕慢譭謗，內心不低落。　遠離愛和嗔恚等非法，前世的妙行沒有譏諷和嫌隙。　佛陀過去修持阿蘭若（Aranya，寂靜處），我所和各種結縛都沒有。　安住于這樣的法，也這樣宣說，這是最殊勝的事業，唯有如來才能做到。

再者，善男子，如來沒有忘失正念的緣故，沒有絲毫的法而不明白記住。對於什麼沒有忘失呢？就是對於各種靜慮（Dhyana，禪定）、解脫（Moksha，解脫）、三昧（Samadhi，禪定）、三摩缽底（Samapatti，等至），在這些法中都沒有忘失。又知道眾生的心行起動、顧視往來，隨其根器和情況宣說法義，也沒有忘失。對於法義、詞辯、無所畏（Vaisarada，四無畏）中也沒有忘失。如來安住于沒有執著的智慧，對於過去、現在、未來三世的法，正念都沒有忘失。也為眾生宣說這樣的法，使他們得到正念，沒有忘失。這是如來...

【English Translation】 English version: The World Honored One has no afflictions within, and his body, speech, and mind are pure and without blemish. The World Honored One has no afflictions within, and is universally able to benefit all sentient beings. In order to cut off all the faults of sentient beings, he speaks the most supreme gate of tranquility. So that they have no errors or omissions, like the World Honored One, this is the fifteenth Tathagata's activity.

Furthermore, good man, the Tathagata has no different sounds of suffering and pleasure. Therefore, all humans, devas, non-Buddhists, whether Mara or Brahma, cannot say that the Buddha's voice has faults. What kind of sound is absent? That is to say, the Tathagata has no sounds of sorrow or joy. Why? Because he is free from love and hatred. When all sentient beings make various offerings, respect, and praise, he does not generate a joyful mind, nor does he become arrogant. When all sentient beings do not cultivate respect and offerings, and slander and insult him, he does not generate an angry mind, nor does he become dejected. The Tathagata has no sound of regret. Why? Because the tasks he has undertaken have no difficulties and have been completely accomplished. The Tathagata has no sound of contention. Why? Because in the past he often delighted in dwelling in Aranya (Aranya, a quiet place), free from 'I' and 'mine,' without grasping or seeking, and has escaped from afflictions and all bonds. Good man, the Tathagata dwells in sound without different characteristics, and also speaks such Dharma for sentient beings, causing them to be free from such sounds of different characteristics. This is the sixteenth perfect enlightenment activity of the Tathagata. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:

With respect and praise, the mind is not high; with contempt and slander, the mind is not low. Far from love and hatred and non-Dharma, past excellent deeds have no criticism or dislike. The Buddha formerly cultivated Aranya (Aranya, a quiet place), 'mine' and all bonds are nonexistent. Dwelling in such Dharma and speaking thus, this most supreme activity is only for the Tathagata.

Furthermore, good man, because the Tathagata has no loss of mindfulness, there is no Dharma, however small, that he does not clearly remember. In what is there no forgetting? That is, in all Dhyana (Dhyana, meditation), Moksha (Moksha, liberation), Samadhi (Samadhi, concentration), and Samapatti (Samapatti, attainment), there is no forgetting in these Dharmas. Moreover, knowing the mental activities, movements, glances, comings and goings of sentient beings, and speaking the Dharma accordingly, there is also no forgetting. In Dharma, meaning, eloquence, and Vaisarada (Vaisarada, the four fearlessnesses), there is also no forgetting. The Tathagata dwells in wisdom without attachment, and in the Dharma of the three times—past, present, and future—mindfulness is never forgotten. He also speaks such Dharma for sentient beings, causing them to attain mindfulness without forgetting. This is the Tathagata...

第十七正覺事業。爾時世尊欲重宣此義。而說偈言。

最勝法王無忘失　　禪定法智等無遺　眾生心行悉皆知　　隨宜為說無所畏　三世諸乘一切法　　無著智慧並無忘　隨無忘失說亦然　　最勝丈夫之事業

複次善男子。一切如來無不定心。謂行住坐臥飲食語默。如是時中常住甚深三摩呬多。入諸三昧到于彼岸。于諸禪定無有障礙。一切世間人天之類。無一能觀如來所住三摩呬多唯除。世尊威德所被。如來自住無不定心。亦為眾生說如是法令舍散亂。此是如來第十八正覺事業。爾時世尊欲重宣此義。而說偈言。

如來常住三摩地　　行住坐臥一切時　飲食語默利眾生　　恒處三昧無搖動　十方世界眾生類　　無能測佛三昧心　亦為眾生說此門　　是佛難思之事業

複次善男子。一切如來無種種想。以離種種諸異想故心無高下。云何如來無種種想。所謂于諸佛剎無種種想。佛剎體性同於虛空無有盡故。于諸眾生無種種想。眾生本性同無我故。于諸佛中無種種想。同平等智證真法界。一相無雜無破壞故。于佛法中無種種想。一切諸法性無染故。見持戒者不生愛念。見毀禁戒不生瞋恚。自他得利心不增高自他失利心不減少。于正見者亦不尊重。于邪見者亦不輕賤。何以故如來住于平等性

【現代漢語翻譯】現代漢語譯本第十七正覺事業。那時，世尊想要再次宣揚這個意義，就說了這首偈語：

最殊勝的法王不會忘失，禪定、法、智慧等沒有遺漏。眾生的心念行為全部知曉，根據情況為他們說法，沒有畏懼。過去、現在、未來一切乘的法，沒有執著的智慧並且不會忘失。隨著不忘失而說法也是這樣，這是最殊勝大丈夫的事業。

再者，善男子，一切如來沒有不定的心。無論是行走、站立、坐臥、飲食、說話、沉默，在這些時候，常常安住在甚深的三摩呬多（Samahita，專注、禪定），進入各種三昧（Samadhi，禪定）到達彼岸。對於各種禪定沒有障礙。一切世間人天之類，沒有一個能夠觀察如來所安住的三摩呬多，除非是受到世尊威德加被的人。如來安住在沒有不定的心中，也為眾生說這樣的法，令他們捨棄散亂。這是如來的第十八正覺事業。那時，世尊想要再次宣揚這個意義，就說了這首偈語：

如來常常安住在三摩地（Samadhi，禪定），行走、站立、坐臥一切時。飲食、說話、沉默都在利益眾生，恒常處於三昧（Samadhi，禪定）中沒有動搖。十方世界的眾生，沒有誰能測度佛的三昧心。也為眾生說這個法門，這是佛難以思議的事業。

再者，善男子，一切如來沒有種種分別的想法。因為遠離了種種不同的想法，所以心中沒有高下之分。為什麼如來沒有種種分別的想法呢？因為對於各個佛剎（Buddha-kshetra，佛土）沒有種種分別的想法，佛剎的體性等同於虛空，沒有窮盡的緣故。對於各個眾生沒有種種分別的想法，眾生的本性等同於無我的緣故。對於諸佛沒有種種分別的想法，因為共同以平等智證悟了真如法界，一相沒有混雜沒有破壞的緣故。對於佛法沒有種種分別的想法，因為一切諸法的自性沒有染污的緣故。見到持戒的人不生愛念，見到毀壞禁戒的人不生嗔恚。自己或他人得到利益，心不因此增高；自己或他人失去利益，心不因此減少。對於有正見的人也不尊重，對於有邪見的人也不輕賤。為什麼呢？因為如來安住在平等性中。

【English Translation】 English version The Seventeenth Right Awakening Activity. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse, saying:

The most supreme Dharma King does not forget, Dhyana (meditation), Dharma, wisdom, etc., are without omission. He knows all the thoughts and actions of sentient beings, and preaches to them accordingly, without fear. All the Dharmas of the three times and all vehicles, unattached wisdom and without forgetting. Speaking in accordance with non-forgetfulness is also thus, this is the activity of the most supreme great man.

Furthermore, good man, all Tathagatas (如來) have no unfixed mind. Whether walking, standing, sitting, lying down, eating, speaking, or being silent, in such times they constantly abide in the profound Samahita (三摩呬多, concentration, meditation), entering various Samadhis (三昧, meditation) and reaching the other shore. They have no obstacles in various meditations. Among all the beings of the world, humans and devas, none can observe the Samahita (三摩呬多) in which the Tathagata (如來) abides, except those who are influenced by the majestic virtue of the World Honored One. The Tathagata (如來) abides in a mind without unfixedness, and also speaks such Dharma to sentient beings, causing them to abandon distraction. This is the eighteenth Right Awakening Activity of the Tathagata (如來). At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse, saying:

The Tathagata (如來) constantly abides in Samadhi (三摩地, meditation), at all times whether walking, standing, sitting, or lying down. Eating, speaking, and being silent all benefit sentient beings, constantly dwelling in Samadhi (三昧, meditation) without wavering. The sentient beings of the ten directions of the world, none can fathom the Samadhi (三昧) mind of the Buddha. He also speaks this Dharma gate to sentient beings, this is the inconceivable activity of the Buddha.

Furthermore, good man, all Tathagatas (如來) have no various thoughts. Because they are apart from various different thoughts, their minds have no high or low distinctions. Why do Tathagatas (如來) have no various thoughts? Because they have no various thoughts about the Buddha-kshetras (佛剎, Buddha-fields), the nature of the Buddha-kshetras (佛剎) is the same as empty space, without end. They have no various thoughts about sentient beings, because the inherent nature of sentient beings is the same as no-self. They have no various thoughts about the Buddhas, because they commonly realize the true Dharma realm with equal wisdom, one aspect without mixture or destruction. They have no various thoughts about the Buddha Dharma, because the nature of all Dharmas is without defilement. Seeing those who uphold the precepts, they do not generate love; seeing those who violate the precepts, they do not generate anger. If oneself or others gain benefit, their minds do not increase in pride; if oneself or others lose benefit, their minds do not decrease. They do not respect those with right views, nor do they despise those with wrong views. Why? Because the Tathagata (如來) abides in equality.

故。如來自住諸法平等無種種想。亦為眾生說如是法令離諸想。此是如來第十九正覺事業。爾時世尊欲重宣此義。而說偈言。

善逝等無諸異想　　謂利眾生佛法中　如是諸想永皆無　　大名稱者之所住　持戒破戒及得失　　易調難調皆等心　兩足尊為諸眾生　　說法令脫諸邪執

複次善男子。如來正覺無不擇舍。何以故如來修習諸善道舍。非不修習而有所舍。所謂修習身戒心慧如是而舍。如來舍者與智相應。非是無知是出世道。聖解脫舍非是世間。非聖解脫而有所舍。如是舍者不捨大悲能轉梵行。利益眾生自然成就。非是待對因緣和合而得成就。是如來舍無有高下。平等安住得不動搖。體無有二遠離二相。有量無量悉皆超越。待時而舍不過於時非心意識動念境界。非假安立非有分別。非是積聚非差別見。如是舍者是真勝義常恒不變。此是如來圓滿大舍。亦為眾生說如斯法。令得如是圓滿大舍。是為如來第二十正覺事業。爾時世尊欲重宣此義。而說偈言。

如來無有不擇舍　　修最勝道善因緣　身戒心慧次第修　　人中最勝無愛恚　非假分別無分別　　非積集舍共相應　真實不變大舍中　　廣為眾生如是說

複次善男子。諸佛如來樂欲無減。謂善法欲云何名為善法之慾。所謂如來大

【現代漢語翻譯】因此，如來安住于諸法平等，沒有種種分別之想，也為眾生宣說這樣的法，使他們脫離各種妄想。這是如來的第十九種正覺事業。當時，世尊爲了重新宣示這個意義，說了以下偈語：

『善逝（Sugata，如來十號之一）平等對待一切，沒有各種不同的想法，爲了利益眾生而在佛法中這樣做。如來心中永遠沒有這些分別之想，這是具有大名稱者（如來）所安住的境界。對於持戒者和破戒者，以及得與失，容易調伏者和難以調伏者，都以平等心對待。兩足尊（如來）爲了眾生說法，使他們脫離各種邪見和執著。』

『再者，善男子，如來的正覺沒有不選擇的捨棄。為什麼呢？因為如來修習各種善道后才捨棄，不是不修習就捨棄。所謂修習身戒心慧，像這樣才捨棄。如來的捨棄與智慧相應，不是無知的捨棄，這是出世間的道路，是聖者的解脫之舍，不是世間的，也不是非聖者的解脫之舍。這樣的捨棄不捨棄大悲心，能夠轉動梵行（Brahma-caryā，清凈行），利益眾生自然成就，不是等待對立的因緣和合才能成就。如來的捨棄沒有高下之分，平等安住，得到不動搖的境界，本體沒有二元對立，遠離二相（對立的兩種表象），超越了有量和無量。等待時機而捨棄，不會超過時機，不是心意識的動念境界，不是虛假的安立，沒有分別，不是積聚，沒有差別之見。這樣的捨棄是真正的殊勝意義，常恒不變。』這是如來圓滿的大舍，也為眾生宣說這樣的法，使他們得到這樣圓滿的大舍。這是如來的第二十種正覺事業。當時，世尊爲了重新宣示這個意義，說了以下偈語：

『如來沒有不選擇的捨棄，修習最殊勝的道和善因緣，次第修習身戒心慧，人中最殊勝者沒有愛和憎。不是虛假的分別，也沒有分別，不是積聚的捨棄，而是共同相應的捨棄。在真實不變的大舍中，廣泛地為眾生這樣宣說。』

『再者，善男子，諸佛如來的樂欲沒有減少，所謂善法欲。什麼叫做善法之慾呢？所謂如來大

【English Translation】 Therefore, the Tathagata (如來, Thus Come One) dwells in the equality of all dharmas (諸法, phenomena), without various thoughts of differentiation, and also speaks such Dharma (法, teachings) for sentient beings, enabling them to be free from all thoughts. This is the nineteenth perfect enlightenment activity of the Tathagata. At that time, the World Honored One, desiring to reiterate this meaning, spoke the following verses:

'The Sugata (善逝, Well-Gone One) is equal without various differing thoughts, for the benefit of sentient beings in the Buddha-dharma (佛法, Buddha's teachings). Such thoughts are forever absent, in the abode of the Greatly Renowned One (Tathagata). Holding precepts and breaking precepts, gain and loss, easy to tame and difficult to tame, all are treated with equanimity. The Two-Footed Honored One (兩足尊, epithet of the Buddha) speaks Dharma for sentient beings, enabling them to be free from all wrong views and attachments.'

'Furthermore, good son, the perfect enlightenment of the Tathagata has no non-selective abandonment. Why? Because the Tathagata cultivates various virtuous paths before abandoning, not abandoning without cultivation. So-called cultivating body, precepts, mind, and wisdom, and then abandoning in this way. The Tathagata's abandonment is in accordance with wisdom, not ignorant abandonment; this is the path of transcendence, the abandonment of the saint's liberation, not worldly, nor the abandonment of the non-saint's liberation. Such abandonment does not abandon great compassion, is able to turn the Brahma-caryā (梵行, pure conduct), benefits sentient beings naturally, not waiting for opposing conditions to come together to achieve. The Tathagata's abandonment has no high or low, dwells in equality, attains an unshakeable state, the essence has no duality, is far from two appearances (二相, dualistic appearances), transcends the measurable and the immeasurable. Waiting for the right time to abandon, not exceeding the time, not the realm of the movement of mind-consciousness, not a false establishment, without discrimination, not accumulation, without differential views. Such abandonment is the true supreme meaning, constant and unchanging.' This is the Tathagata's perfect great abandonment, and also speaks such Dharma for sentient beings, enabling them to attain such perfect great abandonment. This is the twentieth perfect enlightenment activity of the Tathagata. At that time, the World Honored One, desiring to reiterate this meaning, spoke the following verses:

'The Tathagata has no non-selective abandonment, cultivates the most supreme path and virtuous causes, cultivates body, precepts, mind, and wisdom in sequence, the most supreme among humans has no love or hatred. Not false discrimination, nor without discrimination, not accumulated abandonment, but mutually corresponding abandonment. In the true and unchanging great abandonment, widely speaks thus for sentient beings.'

'Furthermore, good son, the joy and desire of all Buddhas Tathagatas does not diminish, so-called desire for virtuous dharmas. What is called desire for virtuous dharmas? So-called the Tathagata's great

慈欲無減。大悲欲無減。說法欲無減。調伏眾生欲無減。成熟眾生欲無減。樂處寂靜欲無減。勸諸眾生髮菩提心欲無減。令諸眾生紹三寶種欲無減。如來無有隨心惡欲。凡有善欲智為光導。自滿善欲。亦為眾生說如是法。令得如來最勝圓滿一切智欲。此是如來第二十一正覺事業。爾時世尊欲重宣此義。而說偈言。

佛善法欲已圓極　　慈悲常轉度眾生　成熟勸發菩提心　　紹三寶種不斷絕　不順貪慾瞋癡怖　　凡有所欲智為先　最勝智者如是知　　哀愍眾生多懈怠　無善法欲多惡欲　　教令善欲正勤修　無等智業利眾生　　有情因此皆調伏

複次善男子。如來所有精進無減。如來於何精進無減。所謂調伏眾生審諦觀察精進無減。若有眾生專心聽法而為演說。不憚劬勞精進無減。若有眾生一劫聽法身心無倦。佛亦一劫或過一劫。不起于座不飲不食說法無斷。若復過於恒沙剎外。有一眾生堪任調伏。即往教化令修正行。而佛身心無有懈倦。安樂寂靜自行精進得聖解脫。亦為眾生讚歎精進。是為如來第二十二正覺事業。爾時世尊欲重宣此義。而說偈言。

精進出生人師子　　是故常贊于精進　唸唸勇悍無減時　　有堪聞法恒宣說　善逝精進無休息　　身口意業不疲勞　自然堅猛離諸非　　亦

【現代漢語翻譯】現代漢語譯本慈悲的願望沒有減少。大悲的願望沒有減少。說法的願望沒有減少。調伏眾生的願望沒有減少。成熟眾生的願望沒有減少。安於寂靜處的願望沒有減少。勸導眾生髮起菩提心（Bodhicitta，覺悟之心）的願望沒有減少。令眾生延續三寶（Buddha, Dharma, Sangha，佛、法、僧）的種子沒有減少。如來（Tathagata，佛的稱號）沒有隨順私慾的邪惡念頭。凡所有善良的願望，都以智慧為引導。自我滿足於善良的願望，也為眾生宣說這樣的佛法，使他們獲得如來最殊勝圓滿的一切智慧的願望。這是如來的第二十一項正覺事業。當時，世尊想要再次宣揚這個意義，於是說了偈語：

佛陀善良的願望已經圓滿至極，慈悲之心常轉不息，度化眾生。成熟眾生，勸發菩提心，延續三寶的種子，永不斷絕。不順從貪慾、嗔恨、愚癡和恐懼，凡所有願望，都以智慧為先導。最殊勝的智者如此了知，哀憐那些懈怠的眾生。沒有善良的願望，卻有很多邪惡的念頭，教導他們發起善良的願望，精進修行。以無與倫比的智慧事業利益眾生，有情眾生因此都能被調伏。

再次，善男子，如來所有的精進沒有減少。如來在哪些精進方面沒有減少呢？所謂調伏眾生，審慎諦察的精進沒有減少。如果有眾生專心聽法，就為他們演說佛法，不畏懼辛勞的精進沒有減少。如果有眾生在一個劫（kalpa，極長的時間單位）中聽法，身心沒有疲倦，佛也同樣在一個劫或超過一個劫的時間裡，不起身離開座位，不飲水不進食，說法沒有間斷。如果又在多於恒河沙數的世界之外，有一個眾生堪能被調伏，就立即前去教化，使他們修正自己的行為，而佛的身心沒有絲毫的懈怠和疲倦。安樂寂靜地自我修行精進，獲得聖者的解脫，也為眾生讚歎精進。這是如來的第二十二項正覺事業。當時，世尊想要再次宣揚這個意義，於是說了偈語：

精進出生人中獅子（指佛陀），因此常常讚歎精進。唸唸勇猛精進沒有減少的時候，對於堪能聽聞佛法的眾生，恒常宣說佛法。善逝（Sugata，佛的稱號）的精進沒有休息，身口意三業沒有疲勞。自然而然地堅強勇猛，遠離各種過失，也 English version The desire for loving-kindness never diminishes. The desire for great compassion never diminishes. The desire for teaching the Dharma never diminishes. The desire for taming sentient beings never diminishes. The desire for maturing sentient beings never diminishes. The desire for dwelling in tranquility never diminishes. The desire for encouraging sentient beings to generate Bodhicitta (the mind of enlightenment) never diminishes. The desire for ensuring that sentient beings continue the lineage of the Three Jewels (Buddha, Dharma, Sangha) never diminishes. The Tathagata (the Thus-Gone One, an epithet of the Buddha) has no evil desires that follow his own whims. All virtuous desires are guided by wisdom. He is self-fulfilled with virtuous desires and also teaches such Dharma to sentient beings, enabling them to attain the Tathagata's supreme, perfect, all-knowing desire. This is the twenty-first act of perfect enlightenment of the Tathagata. At that time, the World-Honored One, desiring to reiterate this meaning, spoke these verses:

The Buddha's virtuous desires are already perfectly fulfilled, His loving-kindness and compassion constantly turn to liberate sentient beings. He matures them and encourages them to generate Bodhicitta, Ensuring the lineage of the Three Jewels is never severed. He does not follow greed, hatred, delusion, or fear, All desires are preceded by wisdom. The supreme wise one knows this, Pitying sentient beings who are often lazy. They lack virtuous desires and have many evil desires, He teaches them to generate virtuous desires and diligently cultivate them. With unparalleled wisdom, he benefits sentient beings, And sentient beings are thereby tamed.

Furthermore, O good man, all the Tathagata's diligence never diminishes. In what diligence does the Tathagata never diminish? That is, the diligence in taming sentient beings through careful and truthful observation never diminishes. If there are sentient beings who attentively listen to the Dharma, he expounds it for them, and his diligence in not fearing hardship never diminishes. If there are sentient beings who listen to the Dharma for one kalpa (an extremely long period of time) without weariness in body or mind, the Buddha also remains in his seat for one kalpa or more, without rising, without drinking or eating, and without ceasing to teach the Dharma. If, beyond realms as numerous as the sands of the Ganges, there is one sentient being who is capable of being tamed, he immediately goes to teach and transform them, enabling them to correct their conduct, and the Buddha's body and mind have no weariness or fatigue. He diligently cultivates himself in peaceful tranquility, attains the liberation of a sage, and also praises diligence to sentient beings. This is the twenty-second act of perfect enlightenment of the Tathagata. At that time, the World-Honored One, desiring to reiterate this meaning, spoke these verses:

Diligence gives birth to the Lion among men (referring to the Buddha), Therefore, it is constantly praised. His thoughts are always courageous and diligent, never diminishing, For those who are capable of hearing the Dharma, he constantly proclaims it. The Sugata's (Well-Gone One, an epithet of the Buddha) diligence has no rest, His actions of body, speech, and mind are never weary. Naturally strong and courageous, he is free from all faults, And

【English Translation】 The desire for loving-kindness never diminishes. The desire for great compassion never diminishes. The desire for teaching the Dharma never diminishes. The desire for taming sentient beings never diminishes. The desire for maturing sentient beings never diminishes. The desire for dwelling in tranquility never diminishes. The desire for encouraging sentient beings to generate Bodhicitta (the mind of enlightenment) never diminishes. The desire for ensuring that sentient beings continue the lineage of the Three Jewels (Buddha, Dharma, Sangha) never diminishes. The Tathagata (the Thus-Gone One, an epithet of the Buddha) has no evil desires that follow his own whims. All virtuous desires are guided by wisdom. He is self-fulfilled with virtuous desires and also teaches such Dharma to sentient beings, enabling them to attain the Tathagata's supreme, perfect, all-knowing desire. This is the twenty-first act of perfect enlightenment of the Tathagata. At that time, the World-Honored One, desiring to reiterate this meaning, spoke these verses: The Buddha's virtuous desires are already perfectly fulfilled, His loving-kindness and compassion constantly turn to liberate sentient beings. He matures them and encourages them to generate Bodhicitta, Ensuring the lineage of the Three Jewels is never severed. He does not follow greed, hatred, delusion, or fear, All desires are preceded by wisdom. The supreme wise one knows this, Pitying sentient beings who are often lazy. They lack virtuous desires and have many evil desires, He teaches them to generate virtuous desires and diligently cultivate them. With unparalleled wisdom, he benefits sentient beings, And sentient beings are thereby tamed. Furthermore, O good man, all the Tathagata's diligence never diminishes. In what diligence does the Tathagata never diminish? That is, the diligence in taming sentient beings through careful and truthful observation never diminishes. If there are sentient beings who attentively listen to the Dharma, he expounds it for them, and his diligence in not fearing hardship never diminishes. If there are sentient beings who listen to the Dharma for one kalpa (an extremely long period of time) without weariness in body or mind, the Buddha also remains in his seat for one kalpa or more, without rising, without drinking or eating, and without ceasing to teach the Dharma. If, beyond realms as numerous as the sands of the Ganges, there is one sentient being who is capable of being tamed, he immediately goes to teach and transform them, enabling them to correct their conduct, and the Buddha's body and mind have no weariness or fatigue. He diligently cultivates himself in peaceful tranquility, attains the liberation of a sage, and also praises diligence to sentient beings. This is the twenty-second act of perfect enlightenment of the Tathagata. At that time, the World-Honored One, desiring to reiterate this meaning, spoke these verses: Diligence gives birth to the Lion among men (referring to the Buddha), Therefore, it is constantly praised. His thoughts are always courageous and diligent, never diminishing, For those who are capable of hearing the Dharma, he constantly proclaims it. The Sugata's (Well-Gone One, an epithet of the Buddha) diligence has no rest, His actions of body, speech, and mind are never weary. Naturally strong and courageous, he is free from all faults, And

勸眾生起精進

複次善男子。如來正覺於一切時遍一切處正念無減。云何時處正念無減。善男子如來始從無間道。后得阿耨多羅三藐三菩提。即觀三世一切眾生。心行相續生滅流注。如是知已念念不忘。不求不退故常無減。如來普能觀察三聚正念無減。所謂深入眾生諸根心行。雖無動念尋伺分別。而為說法無有錯亂。是故如來念無減少。亦為眾生說如斯法令念無減。是為如來第二十三正覺事業。爾時世尊欲重宣此義。而說偈言。

佛念非思常不減　　知眾生界盡無餘　自從覺悟大菩提　　三世遍知無再念　善知眾生心行別　　諸根樂欲各不同　住無功用業常恒　　亦為眾生說勝法

複次善男子。如來所有三昧無減。云何如來三昧無減。如來三昧於一切法。平等無二無高無下。如一切法真實義諦。何以故謂三昧平等。即是諸法體性平等。此性平等即三昧平等。三昧平等即是如來。以是義故說佛三昧得於諸法平等之性。云何諸法平等之性。謂染欲際平等即離欲際平等。瞋恚際平等即離瞋際平等。愚癡際平等即離愚癡際平等。有為際平等即無為際平等生死際平等即涅槃際平等。入此平等。是故說名如來所有三摩呬多三昧無減。何以無減。與此平等無增減故。又佛三昧不與眼合不與耳合。不與鼻舌身意

【現代漢語翻譯】現代漢語譯本：勸眾生起精進

再者，善男子，如來正覺（Tathagata Samyak-sambuddha）在一切時間和一切地方，正念（right mindfulness）都沒有減少。什麼時候、什麼地方正念沒有減少呢？善男子，如來從無間道（path of no interval）開始，後來證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），就觀察三世一切眾生，心行（mental activities）相續生滅流注。這樣知曉之後，念念不忘，不求不退，所以常常沒有減少。如來普遍能夠觀察三聚（three aggregates）正念沒有減少，也就是深入眾生諸根（sense faculties）心行。雖然沒有動念尋伺分別（initial and sustained application of thought and discrimination），卻能說法（teach the Dharma）沒有錯亂。因此，如來的念沒有減少，也為眾生說這樣的法，令念沒有減少。這是如來第二十三正覺事業。

這時，世尊（World-Honored One）想要再次宣說這個意義，就說了偈語：

佛念非思常不減，知眾生界盡無餘。自從覺悟大菩提，三世遍知無再念。善知眾生心行別，諸根樂欲各不同。住無功用業常恒，亦為眾生說勝法。

再者，善男子，如來所有的三昧（Samadhi，禪定）沒有減少。為什麼說如來的三昧沒有減少呢？如來的三昧對於一切法（all dharmas），平等無二，無高無下，如同一切法真實義諦（ultimate truth）。為什麼這樣說呢？因為三昧平等，就是諸法體性（essence of all dharmas）平等。這個體性平等就是三昧平等，三昧平等就是如來。因為這個緣故，說佛的三昧得到了諸法平等的體性。什麼是諸法平等的體性呢？就是染欲際（the limit of defiled desire）平等，也就是離欲際（the limit of detachment from desire）平等；瞋恚際（the limit of anger）平等，也就是離瞋際（the limit of detachment from anger）平等；愚癡際（the limit of ignorance）平等，也就是離愚癡際（the limit of detachment from ignorance）平等；有為際（the limit of conditioned existence）平等，也就是無為際（the limit of unconditioned existence）平等；生死際（the limit of birth and death）平等，也就是涅槃際（Nirvana，寂滅）平等。進入這種平等，所以稱為如來所有的三摩呬多三昧（Samahita Samadhi，等持三昧）沒有減少。為什麼沒有減少呢？因為與這種平等沒有增減的緣故。而且，佛的三昧不與眼合，不與耳合，不與鼻舌身意合。

【English Translation】 English version: Encouraging Sentient Beings to Cultivate Diligence

Furthermore, good man, the Tathagata Samyak-sambuddha (Perfectly Enlightened One) at all times and in all places, has undiminished right mindfulness. When and where is right mindfulness undiminished? Good man, the Tathagata, beginning from the path of no interval, later attained Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), and then observed all sentient beings of the three times, the continuous arising, ceasing, and flowing of their mental activities. Having known this, he is mindful in every moment, not seeking or retreating, therefore it is constantly undiminished. The Tathagata is universally able to observe the three aggregates with undiminished right mindfulness, that is, deeply penetrating the sense faculties and mental activities of sentient beings. Although there is no arising of initial and sustained application of thought and discrimination, he teaches the Dharma without confusion. Therefore, the Tathagata's mindfulness is undiminished, and he also speaks such Dharma for sentient beings, causing mindfulness to be undiminished. This is the twenty-third activity of the Tathagata's perfect enlightenment.

At that time, the World-Honored One, wishing to reiterate this meaning, spoke in verse:

The Buddha's mindfulness is non-conceptual and constantly undiminished, knowing the realm of sentient beings completely without remainder. Since awakening to great Bodhi, he knows the three times universally without repeated thought. He skillfully knows the differences in sentient beings' mental activities, the inclinations and desires of their various faculties are not the same. Dwelling in effortless action, his activity is constant and perpetual, and he also speaks the supreme Dharma for sentient beings.

Furthermore, good man, all the Samadhis (meditative absorptions) of the Tathagata are undiminished. Why are the Tathagata's Samadhis undiminished? The Tathagata's Samadhi towards all dharmas (phenomena) is equal and non-dual, neither high nor low, like the ultimate truth of all dharmas. Why is this so? Because the equality of Samadhi is the equality of the essence of all dharmas. This equality of essence is the equality of Samadhi, and the equality of Samadhi is the Tathagata. For this reason, it is said that the Buddha's Samadhi attains the equal nature of all dharmas. What is the equal nature of all dharmas? It is that the limit of defiled desire is equal to the limit of detachment from desire; the limit of anger is equal to the limit of detachment from anger; the limit of ignorance is equal to the limit of detachment from ignorance; the limit of conditioned existence is equal to the limit of unconditioned existence; the limit of birth and death is equal to the limit of Nirvana (liberation). Entering into this equality, therefore it is called the Tathagata's Samahita Samadhi (perfectly concentrated Samadhi) undiminished. Why is it undiminished? Because it has no increase or decrease with this equality. Moreover, the Buddha's Samadhi does not combine with the eye, does not combine with the ear, does not combine with the nose, tongue, body, or mind.

和合。如來無有分別根故。如來三昧又亦不與地界和合。亦不合於水火風界。亦不合於三界三世。此不和合體性平等不增不減。是故說言如來三昧不增不減。亦為眾生說如斯法。皆令得此三昧無減。此是如來第二十四正覺事業。爾時世尊欲重宣此義。而說偈言。

如來三昧無增減　　常在等引利眾生　體性平等無高低　　不與諸法而和合　觀察地水火風界　　欲色無色界亦然　恒說無減無合門　　是故如來定無減

複次善男子。如來智慧無減。云何名為智慧無減。所謂現證一切諸法自體之智。普為一切差別眾生開示演說一切法智。善巧無礙微細甚深無盡智慧。分析一句入無數句百千億劫受持演說無窮盡智別別咨問各各斷疑於一切處皆無著智。能說三乘差別次第相續之智。能知眾生八萬四千心行差別亦以八萬四千法蘊隨機說智。調伏眾生不失時智。以是義故。說于如來智慧無邊無際無盡有無量門。比是如來智慧無減。亦為眾生如是宣說。令得如來無盡智慧。是為如來第二十五正覺事業。爾時世尊欲重宣此義。而說偈言。

一切教中智現前　　無礙自在到彼岸　自然說法利含識　　隨根一句入無邊　解眾生行難稱量　　為說八萬四千法　智慧無邊不可減　　最勝十力業難思

複次善男子

【現代漢語翻譯】現代漢語譯本：和合。如來沒有分別根的緣故。如來的三昧（Samadhi，一種冥想狀態）又不與地界和合，也不合於水、火、風界，也不合於三界（欲界、色界、無色界）三世（過去、現在、未來）。這種不和合的體性是平等的，不增加也不減少。所以說如來的三昧不增不減，也為眾生宣說這樣的法，使他們都能得到這種三昧而沒有減少。這是如來第二十四種正覺事業。當時，世尊想要再次宣揚這個意義，就說了偈語：『如來三昧無增減，常在等引利眾生，體性平等無高低，不與諸法而和合，觀察地水火風界，欲色無色亦然，恒說無減無合門，是故如來定無減。』再次，善男子，如來的智慧沒有減少。什麼叫做智慧沒有減少呢？就是說，親自證悟一切諸法自體的智慧，普遍地為一切有差別的眾生開示演說一切法智，善巧無礙、微細甚深、沒有窮盡的智慧，分析一句進入無數句，百千億劫受持演說無窮盡的智慧，分別地諮詢，各自斷除疑惑，在一切處都沒有執著的智慧，能夠說三乘（聲聞乘、緣覺乘、菩薩乘）差別次第相續的智慧，能夠知道眾生八萬四千種心行差別，也用八萬四千法蘊隨機應變地說法之智慧，調伏眾生不失去時機的智慧。因為這個緣故，說如來的智慧無邊無際、沒有窮盡，有無量的門徑。比如如來的智慧沒有減少，也為眾生這樣宣說，使他們得到如來沒有窮盡的智慧。這是如來第二十五種正覺事業。當時，世尊想要再次宣揚這個意義，就說了偈語：『一切教中智現前，無礙自在到彼岸，自然說法利含識，隨根一句入無邊，解眾生行難稱量，為說八萬四千法，智慧無邊不可減，最勝十力業難思。』再次，善男子

【English Translation】 English version: Harmony. The Tathagata (如來，another name for Buddha) has no discriminating roots. The Samadhi (三昧，a state of meditative consciousness) of the Tathagata does not harmonize with the earth element, nor with the water, fire, or wind elements, nor with the three realms (三界，desire realm, form realm, formless realm) and three times (三世，past, present, future). This non-harmonizing nature is equal, neither increasing nor decreasing. Therefore, it is said that the Tathagata's Samadhi neither increases nor decreases, and such Dharma is preached to sentient beings, enabling them to attain this Samadhi without diminution. This is the twenty-fourth Correct Enlightenment Activity of the Tathagata. At that time, the World Honored One, desiring to reiterate this meaning, spoke in verse: 『The Tathagata's Samadhi neither increases nor decreases, constantly in equanimity, benefiting sentient beings; its nature is equal, without high or low, not harmonizing with any dharmas; observing the earth, water, fire, and wind elements, as well as the desire, form, and formless realms; constantly speaking of the gate of non-decrease and non-harmony; therefore, the Tathagata's Samadhi is certainly without decrease.』 Furthermore, good son, the Tathagata's wisdom does not diminish. What is meant by wisdom that does not diminish? It refers to the wisdom of directly realizing the self-nature of all dharmas; universally expounding and explaining the wisdom of all dharmas for all differentiated sentient beings; skillful, unobstructed, subtle, profound, and inexhaustible wisdom; analyzing one sentence into countless sentences; upholding and expounding inexhaustible wisdom for hundreds of thousands of millions of kalpas (劫，an immense period of time); separately inquiring and individually resolving doubts; wisdom without attachment in all places; the wisdom to speak of the differentiated sequential continuity of the Three Vehicles (三乘，Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna); the wisdom to know the differentiations of the eighty-four thousand mental activities of sentient beings, and also to speak the Dharma accordingly, using the eighty-four thousand Dharma aggregates (法蘊，collections of teachings); the wisdom to tame sentient beings without losing the opportune time. For this reason, it is said that the Tathagata's wisdom is boundless, limitless, inexhaustible, and has immeasurable gates. Like the Tathagata's wisdom, which does not diminish, it is also proclaimed to sentient beings, enabling them to attain the Tathagata's inexhaustible wisdom. This is the twenty-fifth Correct Enlightenment Activity of the Tathagata. At that time, the World Honored One, desiring to reiterate this meaning, spoke in verse: 『In all teachings, wisdom manifests itself, unobstructed and freely reaching the other shore; naturally speaking the Dharma, benefiting sentient beings; according to their roots, one sentence enters the boundless; understanding the conduct of sentient beings, difficult to measure; speaking the eighty-four thousand Dharmas for them; wisdom is boundless and cannot be diminished; the most supreme ten powers, the karma is inconceivable.』 Furthermore, good son

。如來世尊解脫無減。云何如來解脫無減。謂聲聞解脫。隨順聲得。緣覺解脫。悟因緣生。如來解脫。遠離一切執著所起。不緣前際不入后際不著現在。于眼於色不著二相。耳聲鼻香舌味身觸意法亦爾。不著二相故名解脫。復有微細若執若著若意分別。遠離此三即得解脫。見心自性智慧光明。故此解脫即是智慧。是故說言一剎那心與智相應。即得阿耨多羅三藐三菩提。如來如是等正覺已。亦為眾生說如是法令得解脫。此是如來第二十六正覺事業。爾時世尊欲重宣此義。而說偈言。

聲聞隨順聲解脫　　辟支佛悟因緣生　善逝解脫如虛空　　無垢無著最尊勝　了知過去心流注　　本性解脫得無羈　于無繫縛如實知　　故說解脫不可減

複次善男子。如來身業智為先導隨智慧行。所謂如來身業具足圓滿。或有眾生才見佛身而調伏者。或聞語言而調伏者。或見默然而調伏者。或受飲食而調伏者。如是或四威儀。或睹相好或不見頂。或復顧視或放光明。舉足下足入出城邑聚落之時。眾生見者皆得調伏。故佛威儀無有少分。不能調伏一切眾生。是故說言如來身業智為先導隨智慧轉此是如來第二十七正覺事業。爾時世尊欲重宣此義。而說偈言。

若見最勝身威儀　　或出或入或相好　或見烏瑟尼沙相　　皆

【現代漢語翻譯】現代漢語譯本：如來世尊的解脫沒有減少。為什麼說如來的解脫沒有減少呢？這是因為聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）的解脫，是隨順聲音而得到的；緣覺（Pratyekabuddha，不依師教，觀因緣而自悟的修行者）的解脫，是領悟因緣生法而得到的；而如來的解脫，是遠離一切執著所產生的煩惱，不執著於過去，不陷入未來，不執著于現在。對於眼和色，不執著於二者的表象。耳、聲、鼻、香、舌、味、身、觸、意、法也是如此。因為不執著於二者的表象，所以叫做解脫。還有細微的執著、染著和意念分別，遠離這三種就能得到解脫。見到心性的智慧光明，所以這種解脫就是智慧。因此說，一剎那的心與智慧相應，就能證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。如來如此證得正覺后，也為眾生宣說這樣的法，使他們得到解脫。這是如來的第二十六種正覺事業。當時，世尊想要再次宣說這個意義，就說了偈頌：　　聲聞隨順聲解脫，辟支佛悟因緣生，　　善逝（Sugata，如來的稱號之一）解脫如虛空，無垢無著最尊勝。　　了知過去心流注，本性解脫得無羈，　　于無繫縛如實知，故說解脫不可減。　　再者，善男子，如來的身業是以智慧為先導，跟隨智慧而行。也就是說，如來的身業具足圓滿。有的眾生僅僅見到佛的身相就能被調伏，有的聽到佛的語言就能被調伏，有的見到佛的沉默就能被調伏，有的接受佛的飲食就能被調伏。像這樣，或者通過四威儀（行、住、坐、臥），或者看到佛的相好，或者看不到佛的頂相（Uṣṇīṣa，佛頂肉髻相），或者回頭顧視，或者放出光明，舉足、下足、進入或走出城邑聚落的時候，眾生見到這些都能得到調伏。所以佛的威儀沒有絲毫不能調伏一切眾生的。因此說，如來的身業是以智慧為先導，跟隨智慧而運轉。這是如來的第二十七種正覺事業。當時，世尊想要再次宣說這個意義，就說了偈頌：　　若見最勝身威儀，或出或入或相好，　　或見烏瑟尼沙相，皆

【English Translation】 English version: The Tathāgata（如來） World-Honored One's liberation is undiminished. Why is the Tathāgata's liberation undiminished? It is because the Śrāvaka's（聲聞，listener of the Buddha's teachings who attains enlightenment） liberation is attained by following the sound; the Pratyekabuddha's（緣覺，one who attains enlightenment independently through observation of causality） liberation is attained by realizing the arising of conditioned phenomena; while the Tathāgata's liberation is attained by being far removed from all attachments that arise, not clinging to the past, not entering into the future, and not being attached to the present. Regarding the eye and form, not being attached to the two aspects. The same is true for ear, sound, nose, scent, tongue, taste, body, touch, mind, and dharma. Because of not being attached to the two aspects, it is called liberation. Furthermore, there are subtle attachments, clinging, and mental discriminations; being far removed from these three, one attains liberation. Seeing the wisdom-light of the self-nature of the mind, therefore this liberation is wisdom. Therefore, it is said that a single moment of mind being in accordance with wisdom, one attains Anuttarā-samyak-saṃbodhi（阿耨多羅三藐三菩提， unsurpassed, complete and perfect enlightenment）. After the Tathāgata has thus attained perfect enlightenment, he also proclaims such a Dharma for sentient beings to attain liberation. This is the Tathāgata's twenty-sixth act of perfect enlightenment. At that time, the World-Honored One, desiring to reiterate this meaning, spoke the following verse: 　　Śrāvakas liberate following sound, Pratyekabuddhas awaken to conditioned arising, 　　The Sugata's（善逝，one of the titles of the Tathagata） liberation is like space, immaculate, unattached, most venerable and supreme. 　　Knowing the flow of past minds, the original nature is liberated, attaining freedom, 　　Knowing truly the absence of bondage, therefore it is said that liberation cannot be diminished. 　　Moreover, good son, the Tathāgata's bodily actions are led by wisdom and follow wisdom. That is to say, the Tathāgata's bodily actions are complete and perfect. Some sentient beings are tamed merely by seeing the Buddha's body, some are tamed by hearing his words, some are tamed by seeing his silence, and some are tamed by receiving his food. In this way, either through the four modes of conduct (walking, standing, sitting, lying down), or seeing the auspicious marks, or not seeing the Uṣṇīṣa（烏瑟尼沙相，the protuberance on the crown of the Buddha's head）, or looking back, or emitting light, when raising or lowering his feet, entering or leaving cities and villages, sentient beings who see these are all tamed. Therefore, the Buddha's demeanor has no part that cannot tame all sentient beings. Therefore, it is said that the Tathāgata's bodily actions are led by wisdom and follow the turning of wisdom. This is the Tathāgata's twenty-seventh act of perfect enlightenment. At that time, the World-Honored One, desiring to reiterate this meaning, spoke the following verse: 　　If one sees the most supreme bodily demeanor, whether going out or entering, or the auspicious marks, 　　Or sees the Uṣṇīṣa mark, all

置眾生調伏中　最勝尊或放光明　　無量眾生悉安樂　光所觸者皆調伏　　兩足尊業勝難量

複次善男子。如來所有一切語業智為先導隨順智行。云何名為隨順智行。如來說法無有障礙。能具足說文義無缺。所發言聲入眾生心發生智慧。謂不高聲不下聲。正直聲不怯怖聲。不謇澀聲不粗獷聲無稠林聲。極柔軟聲有堪任聲。不𥕶破聲恒審定聲。不太疾聲不太遲聲。無差互聲善分析聲。妙言詞聲妙深遠聲。妙廣大聲涌泉聲。不斷聲潤熟聲。深美聲和合聲。莊嚴聲利益聲。清徹聲無塵聲。無煩惱聲無垢染聲。無愚癡聲極熾盛聲。無所著聲善解脫聲。極清凈聲無委曲聲。無下劣聲無堅硬聲無慢緩聲。能生安樂聲令身清凈聲。令心歡喜聲熙怡先導聲。先意問訊聲能凈貪慾聲。不起瞋恚聲能滅愚癡聲。能吞眾魔聲能摧惡業聲。能燒外論聲隨順覺悟聲。如擊天鼓聲智者聞喜聲。釋提桓因聲大梵天王聲。大海波潮聲云雷普震聲。大地震動聲迦陵頗伽聲。拘抧羅鳥聲命命之鳥聲。鹿王聲牛王聲雁王聲鶴唳聲孔雀聲箜篌聲篳篥聲琵琶聲箏聲笛聲䗍聲鼓聲。易解聲分明聲。可愛聲樂聞聲。甚深聲無厭聲。令耳安樂聲能生善根聲。字句圓滿聲妙詞句字聲。利益和合聲與法和合聲。善知時節聲一切時合聲。無有非時聲說昔諸根展轉相續

【現代漢語翻譯】現代漢語譯本安置眾生於調伏之中最勝的佛陀常放光明，無量的眾生都得安樂。被佛光照觸者皆得調伏，佛陀的功德殊勝難以衡量。

再者，善男子，如來所有的一切語業，都是以智慧為先導，並隨順智慧而行。什麼叫做隨順智慧而行呢？如來說法沒有障礙，能夠完整地說出文句和義理，沒有缺失。所發出的聲音進入眾生的心中，能生起智慧。這聲音不高不低，正直而不怯懦，不謇澀也不粗獷，沒有雜亂之聲，極其柔軟，具有力量，不破裂，恒常審定，不太快也不太慢，沒有錯亂，善於分析，言辭美妙，意義深遠，內容廣博，如涌泉般流暢，連續不斷，滋潤成熟，深刻美好，和諧統一，莊嚴，有益，清澈，沒有塵垢，沒有煩惱，沒有染污，沒有愚癡，極其熾盛，沒有執著，善於解脫，極其清凈，沒有委曲，沒有下劣，沒有堅硬，沒有怠慢，能使眾生安樂，使身體清凈，使內心歡喜，以和悅的態度為先導，先意問候，能凈化貪慾，不起瞋恚，能滅除愚癡，能吞噬眾魔，能摧毀惡業，能焚燒外道邪說，隨順覺悟，如擊天鼓般響亮，智者聽聞則歡喜，如釋提桓因（Śakro devānām indraḥ，帝釋天）的聲音，如大梵天王（Mahābrahmā，色界天之主）的聲音，如大海波濤的聲音，如雲雷震動的聲音，如大地搖動的聲音，如迦陵頻伽（Kalaviṅka，妙音鳥）的聲音，如拘抧羅鳥（Kokila，杜鵑）的聲音，如命命鳥（Jīvaṃjīvaka，鷓鴣）的聲音，如鹿王的聲音，如牛王的聲音，如雁王的聲音，如鶴鳴的聲音，如孔雀的聲音，如箜篌（Khaṃho，豎琴）的聲音，如篳篥（Bimbilikā，管樂器）的聲音，如琵琶（Vīṇā，彈撥樂器）的聲音，如箏（Vallakī，撥絃樂器）的聲音，如笛（Vaṃśa，竹製樂器）的聲音，如䗍（Śaṅkha，海螺）的聲音，如鼓（Druma，打擊樂器）的聲音。容易理解，分明清楚，可愛，樂於聽聞，非常深刻，不會厭倦，使耳朵安樂，能生善根，字句圓滿，言辭美妙，利益和諧，與法義相合，善於瞭解時節，一切時宜，沒有不合時宜，宣說過去諸根輾轉相續的因緣。

【English Translation】 English version Abiding beings in the midst of taming, The most supreme Buddha constantly emits light, immeasurable beings all attain peace and joy. Those touched by the light are all tamed; the Two-Footed Honored One's (Dvipadottama, Buddha) virtuous deeds are supremely immeasurable.

Furthermore, O good son, all the verbal actions of the Tathāgata (如來, Thus Come One) are guided by wisdom and follow the conduct of wisdom. What is called following the conduct of wisdom? The Tathāgata's (如來, Thus Come One) Dharma (法, law, teaching) speech is without obstruction, able to fully express the words and meanings without deficiency. The sound emitted enters the minds of beings, generating wisdom. That is, it is neither too loud nor too soft, a straight and not fearful sound, not stammering nor coarse, without a dense forest sound, extremely soft, capable, not broken, constantly deliberate, not too fast nor too slow, without discrepancies, well-analyzed, with wonderful words, profound, vast, like a gushing spring, continuous, moistening and ripening, deeply beautiful, harmonious, adorned, beneficial, clear, without dust, without afflictions, without defilements, without ignorance, extremely blazing, without attachment, well-liberated, extremely pure, without crookedness, without inferiority, without hardness, without slowness, able to generate peace and joy, purify the body, gladden the heart, with cheerful demeanor as a guide, inquiring with prior intention, able to purify greed, not arising from anger, able to extinguish ignorance, able to swallow all demons, able to destroy evil karma, able to burn externalist theories, following enlightenment, like the sound of striking a heavenly drum, the wise hear and rejoice, like the voice of Śakro devānām indraḥ (釋提桓因, Indra, the lord of gods), like the voice of Mahābrahmā (大梵天王, the Great Brahma King), like the sound of ocean waves, like the universal thunder of clouds, like the great earth shaking, like the sound of the Kalaviṅka (迦陵頻伽, a mythical bird with a beautiful voice), like the sound of the Kokila (拘抧羅鳥, cuckoo), like the sound of the Jīvaṃjīvaka (命命鳥, partridge), like the voice of the deer king, like the voice of the bull king, like the voice of the goose king, like the cry of the crane, like the sound of the peacock, like the sound of the Khaṃho (箜篌, harp), like the sound of the Bimbilikā (篳篥, wind instrument), like the sound of the Vīṇā (琵琶, lute), like the sound of the Vallakī (箏, zither), like the sound of the Vaṃśa (笛, flute), like the sound of the Śaṅkha (䗍, conch), like the sound of the Druma (鼓, drum). Easy to understand, clear and distinct, lovely, delightful to hear, very profound, without weariness, making the ears happy, able to generate good roots, with complete words and phrases, with wonderful words and sentences, beneficial and harmonious, in accordance with the Dharma (法, law, teaching), skilled in knowing the seasons, suitable for all times, without being untimely, speaking of the past causes and conditions of the continuous succession of the sense faculties.

聲。莊嚴佈施聲能持凈戒聲。能生安忍聲猛利精進聲。堪任靜慮聲廣大智慧聲。大慈和合聲無倦大悲聲。光明法喜聲深廣大舍聲。安住三乘聲不斷三寶聲。分別三聚聲凈三脫門聲。修習諸諦聲修習諸智聲。智者相應聲聖者讚歎聲。隨順虛空聲無有份量聲諸相具足聲。善男子如來語業。具足如是無量音聲故。說如來一切語業智為先導隨智慧轉是為如來第二十八正覺事業。爾時世尊欲重宣此義。而說偈言。

佛語無等凈無瑕　　一切功德皆圓滿　一音普遍無邊剎　　各各得聞隨類音　或有得聞聲聞聲　　或有得聞緣覺法　或聞如來大威德　　便發無上菩提心　文字句義悉皆圓　　次第安布俱無礙　而心無有異分別　　能說難思妙法門　如是人中最勝聲　　所出音聲如谷響　無功無心而普應　　無聲之聲悅物心

守護國界主陀羅尼經卷第六大正藏第 19 冊 No. 0997 守護國界主陀羅尼經

守護國界主陀羅尼經卷第七

罽賓國三藏沙門般若共牟尼室利譯入如來不思議甚深事業品第五之三

爾時世尊。復告文殊師利童子菩薩摩訶薩言。善男子如來意業智為先導隨智慧轉。云何意業隨智慧轉。善男子如來無有心意識過。何以故如來心意識俱不可知。但從佛智而顯現

【現代漢語翻譯】現代漢語譯本聲。莊嚴佈施之聲，能持守清凈戒律之聲，能生起安忍之心之聲，猛烈精進之聲，堪能進入禪定之聲，廣大智慧之聲，大慈之心和合之聲，永不疲倦的大悲之聲，光明法喜之聲，深刻廣大的捨棄之聲，安住於三乘（聲聞乘、緣覺乘、菩薩乘）之聲，永不斷絕三寶（佛、法、僧）之聲，分別三聚（律儀戒、攝善法戒、饒益有情戒）之聲，清凈三解脫門（空門、無相門、無作門）之聲，修習諸諦（苦、集、滅、道四聖諦）之聲，修習諸智之聲，與智者相應的聲音，受聖者讚歎的聲音，隨順虛空的聲音，沒有份量的聲音，諸相具足的聲音。善男子，如來的語業，具足如此無量的音聲，所以說如來的一切語業以智慧為先導，跟隨智慧運轉，這是如來的第二十八種正覺事業。當時，世尊想要再次宣說這個意義，於是說了偈語：佛的語言無比清凈，沒有瑕疵，一切功德都圓滿具備。一個聲音普遍傳遍無邊的剎土，眾生各自聽到符合自己根性的聲音。或者有人聽到聲聞乘的聲音，或者有人聽到緣覺乘的法，或者聽到如來大威德的聲音，便發起無上菩提心。文字句義全部圓滿，次第安排沒有障礙，而佛的心中沒有不同的分別，能說出難以思議的微妙法門。像這樣人中最殊勝的聲音，所發出的音聲如同山谷的迴響，沒有造作，沒有用心，卻能普遍應現，這無聲之聲使眾生心生喜悅。《守護國界主陀羅尼經》卷第六大正藏第 19 冊 No. 0997 《守護國界主陀羅尼經》《守護國界主陀羅尼經》卷第七罽賓國（古代西域國名，位於今克什米爾地區）三藏沙門般若（Prajna）與牟尼室利（Munisri）共同翻譯，收入《如來不思議甚深事業品》第五之三當時，世尊再次告訴文殊師利（Manjusri）童子菩薩摩訶薩（Bodhisattva-Mahasattva）說：『善男子，如來的意業以智慧為先導，跟隨智慧運轉。』什麼是意業跟隨智慧運轉呢？善男子，如來沒有心、意、識的過失。為什麼呢？因為如來的心、意、識都不可知，只是從佛的智慧而顯現。

【English Translation】 English version Voice. The voice of dignified giving, the voice of upholding pure precepts, the voice of generating patience, the voice of vigorous diligence, the voice capable of entering into meditative concentration, the voice of vast wisdom, the voice of great compassion in harmony, the voice of tireless great compassion, the voice of radiant Dharma joy, the voice of profound and vast renunciation, the voice abiding in the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), the voice never ceasing the Three Jewels (Buddha, Dharma, Sangha), the voice distinguishing the Three Aggregates (discipline of morality, accumulation of good dharmas, benefiting sentient beings), the voice purifying the Three Doors of Liberation (emptiness, signlessness, wishlessness), the voice cultivating the Truths (Four Noble Truths: suffering, accumulation, cessation, path), the voice cultivating all wisdoms, the voice corresponding to the wise, the voice praised by the saints, the voice according with emptiness, the voice without measure, the voice possessing all characteristics. Good man, the speech karma of the Tathagata (Tathagata), is complete with such immeasurable voices. Therefore, it is said that all the speech karma of the Tathagata is led by wisdom and follows the turning of wisdom. This is the twenty-eighth perfect enlightenment activity of the Tathagata. At that time, the World Honored One, desiring to proclaim this meaning again, spoke in verse: The Buddha's speech is unequaled, pure, and without flaw, all merits are completely fulfilled. One sound pervades boundless lands, each being hears the sound according to their kind. Some hear the voice of the Sravaka Vehicle, some hear the Dharma of the Pratyekabuddha, some hear the great power and virtue of the Tathagata, and then generate the unsurpassed Bodhi mind. The words, phrases, and meanings are all complete, arranged in order without obstruction, yet the mind has no different distinctions, able to speak the inconceivable and wonderful Dharma gate. Such is the most supreme voice among humans, the sound emitted is like an echo in a valley, without effort, without intention, yet universally responding, this soundless sound delights the hearts of beings. The Dharani Sutra of the Lord Who Protects the Nation, Volume Six Taisho Tripitaka Volume 19, No. 0997, The Dharani Sutra of the Lord Who Protects the Nation The Dharani Sutra of the Lord Who Protects the Nation, Volume Seven Translated by the Tripitaka (Tripitaka) Master Prajna (Prajna) and Munisri (Munisri) from Kipin (ancient kingdom in present-day Kashmir), included in the fifth part, section three, of 'The Inconceivable and Profound Activities of the Tathagata'. At that time, the World Honored One again told the Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) Manjusri (Manjusri) Kumara: 'Good man, the mind karma of the Tathagata is led by wisdom and follows the turning of wisdom.' What is mind karma following the turning of wisdom? Good man, the Tathagata has no faults of mind, intention, or consciousness. Why? Because the mind, intention, and consciousness of the Tathagata are all unknowable, but manifest from the wisdom of the Buddha.

故。如來智慧而為主故。善男子如來智慧隨順一切眾生心轉。隨順趣入諸眾生意。隨順解了諸眾生識。出生諸法及諸三昧。是故如來心意識等無能知者。超過因地遠離緣生。非三有道。解脫諸慢諸魔事業。諂誑幻惑我我所執。愚癡無明黑闇翳障。妙修道品而無散亂。無所分別入平等性猶如虛空。有如是等無量事業。一一皆以智為先導。是為如來第二十九正覺事業。爾時世尊欲重宣此義。而說偈言。

兩足尊心不可量　　凈智因緣世中勝　佛智等同於法界　　隨順普入眾生心　禪定解脫悉皆圓　　心意分別無搖動　超過魔境及魔業　　無垢無變如虛空

複次善男子。如來正覺見過去世無著無礙智慧隨轉。智云何轉。所謂過去種種佛剎。顯現成壞無量無數如來悉知。彼諸剎中卉木叢林藤蘿藥草如來悉知。彼剎所有眾生之類。卵生胎生濕生化生。有色無色有想無想非有想非無想。如是一切如來悉知。彼諸剎中有情非情種種音聲如來悉知。彼剎所有如來出現說種種法。種種眾會比丘比丘尼優婆塞優婆夷一切眾生。於三乘中各得調伏。種種壽量種種法住如來悉知。彼諸眾生出息入息。種種飲食種種資具。種種相貌種種根器。種種行解種種心性。死此生彼剎那流注。生滅相續如來悉知。如是一切現量所得非比量知

【現代漢語翻譯】現代漢語譯本：因此，如來的智慧是主導。善男子，如來的智慧順應一切眾生的心而運轉，順應趣入一切眾生的意念，順應瞭解一切眾生的意識，從而出生諸法及各種三昧（Samadhi，禪定）。因此，如來的心、意、識等是無法被知曉的，它超越了因地，遠離了緣起，不屬於三有（欲有、色有、無色有）之道，解脫了一切的慢心和魔的事業，以及諂媚、欺誑、幻惑、我及我所的執著，愚癡、無明、黑暗和障礙。如來善妙地修習道品，而沒有散亂，沒有分別，進入了平等自性，猶如虛空。有如此等等無量的事業，每一項都以智慧為先導。這就是如來的第二十九種正覺事業。這時，世尊想要再次宣說這個意義，於是說了偈語：兩足尊（佛）的心不可衡量，清凈智慧的因緣在世間最為殊勝。佛的智慧等同於法界，順應並普遍進入眾生的心。禪定和解脫都圓滿具足，心意分別沒有搖動。超越了魔的境界和魔的事業，沒有垢染，沒有變異，猶如虛空。再者，善男子，如來的正覺能見到過去世沒有執著、沒有障礙的智慧隨之運轉。智慧如何運轉呢？就是說，過去種種的佛剎（Buddha-kshetra，佛土），顯現、成住壞空，無量無數，如來完全知曉。那些佛剎中的花草樹木、叢林藤蔓、藥草，如來完全知曉。那些佛剎中所有的眾生種類，卵生、胎生、濕生、化生，有色、無色、有想、無想、非有想非無想，像這樣的一切，如來完全知曉。那些佛剎中所有有情和無情的種種音聲，如來完全知曉。那些佛剎中所有如來的出現，所說的種種法，種種的聚會，比丘（Bhikkhu，出家男眾）、比丘尼（Bhikkhuni，出家女眾）、優婆塞（Upasaka，在家男眾）、優婆夷（Upasika，在家女眾）以及一切眾生，在聲聞乘、緣覺乘、菩薩乘這三乘中各自得到調伏，種種的壽命長短，種種的佛法住世時間，如來完全知曉。那些眾生的出息入息，種種的飲食，種種的資具，種種的相貌，種種的根器，種種的行持和理解，種種的心性，死後在此處滅亡又在彼處產生，剎那間的流逝，生滅的相續，如來完全知曉。像這樣的一切都是現量所得，而不是比量所知。

【English Translation】 English version: Therefore, the Tathagata's (如來) wisdom is the primary guiding force. Good man, the Tathagata's (如來) wisdom turns in accordance with the minds of all sentient beings, accords with and enters into the intentions of all sentient beings, and accords with and understands the consciousness of all sentient beings, thereby giving rise to all dharmas and various Samadhis (三昧). Therefore, the Tathagata's (如來) mind, intention, and consciousness are unknowable; they transcend the causal ground, are far from dependent origination, do not belong to the three realms of existence (三有), and are liberated from all pride and the works of demons, as well as flattery, deceit, illusion, attachment to 'I' and 'mine,' ignorance, darkness, and obscurations. The Tathagata (如來) skillfully cultivates the qualities of the path without distraction, without discrimination, entering into equality like space. There are such immeasurable activities, each guided by wisdom. This is the twenty-ninth perfect enlightenment activity of the Tathagata (如來). At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: The mind of the Two-Footed Honored One (佛) is immeasurable; the cause and condition of pure wisdom is supreme in the world. The Buddha's (佛) wisdom is equal to the Dharma Realm, according with and universally entering the minds of sentient beings. Meditation and liberation are all complete and perfect; the discrimination of mind and intention is unwavering. Transcending the realm of demons and their works, without defilement, without change, like space. Furthermore, good man, the Tathagata's (如來) perfect enlightenment sees the wisdom of the past without attachment or hindrance, turning accordingly. How does wisdom turn? That is to say, the various Buddha-kshetras (佛剎) of the past, their manifestation, formation, existence, and destruction, are immeasurable and countless, and the Tathagata (如來) knows them all. The Tathagata (如來) knows all the flowers, trees, forests, vines, and medicinal herbs in those Buddha-kshetras (佛剎). The Tathagata (如來) knows all the kinds of beings in those Buddha-kshetras (佛剎): born from eggs, born from wombs, born from moisture, born by transformation, with form, without form, with thought, without thought, neither with thought nor without thought—the Tathagata (如來) knows all of these. The Tathagata (如來) knows all the various sounds, sentient and non-sentient, in those Buddha-kshetras (佛剎). The Tathagata (如來) knows all the appearances of the Tathagatas (如來) in those Buddha-kshetras (佛剎), the various dharmas they teach, the various assemblies, Bhikkhus (比丘), Bhikkhunis (比丘尼), Upasakas (優婆塞), Upasikas (優婆夷), and all sentient beings, each being tamed and subdued within the three vehicles (聲聞乘, 緣覺乘, 菩薩乘), the various lengths of their lives, and the various durations of the Dharma's (佛法) presence in the world. The Tathagata (如來) knows the out-breath and in-breath of those beings, their various foods, their various resources, their various appearances, their various faculties, their various practices and understandings, their various mental natures, their death here and rebirth there, the momentary flow, and the continuous succession of arising and ceasing. The Tathagata (如來) knows all of this through direct perception, not through inference.

。云何現量。謂不動念如實而知。非流注心入於過去。如是如時智慧具足。隨眾生心種種說法。是名如來第三十正覺事業。爾時世尊欲重宣此義。而說偈言。

佛智無量無所著　　知過去剎佛眾生　說法大會名相殊　　心行根欲多差別　各依三乘得調伏　　究竟同歸解脫源　及知生滅流注心　　一切見者真實覺

複次善男子。如來智慧見未來世。無著無礙如見現在。此云何見。謂所有未來種種眾生種種諸法種種剎土。當生當滅曾住當住如是一切如來悉知。所有剎劫當燒當盡當成當住。剎中當成所有諸地。樹木叢林百卉藥草。粗色細色日月星宿。乃至微塵皆如實知。一一剎中諸佛當現。當有聲聞當成緣覺。當成菩薩當有資具。出息入息往來進止。取捨威儀如來悉知。種種剎中如是眾生。當得解脫於三乘中。解脫差別如來悉知。又彼剎中一切眾生。所有諸蘊諸入諸界。心心所法當生當滅如來悉知。雖於一切皆如實知。而如來心亦不流注入于未來。為令眾生悟未來性說如是法。是為如來第三十一正覺事業。爾時世尊欲重宣此義。而說偈言。

佛未來世無垢眼　　遍見所有已當成　一切諸佛及剎中　　無有纖毫知不盡　彼彼事中無錯亂　　復細觀見未來因　隨眾生心說法門　　此兩足尊超勝業

【現代漢語翻譯】現代漢語譯本：什麼是現量（Pratyaksha，直接認知）？意思是心不為雜念所動，如實地了知事物。並非指意識流進入過去。像這樣，如來具備恰如其時的智慧，能隨順眾生的心意，宣說種種不同的法門。這就是如來的第三十種正覺事業。這時，世尊爲了重新宣揚這個道理，說了以下偈頌：佛的智慧無量無邊，沒有任何執著，能知曉過去所有剎土中的佛和眾生。雖然說法大會的名稱各不相同，眾生的心行、根器和慾望也千差萬別，但他們各自依循聲聞乘（Śrāvakayāna）、緣覺乘（Pratyekabuddhayāna）和菩薩乘（Bodhisattvayāna）這三乘佛法得到調伏，最終都同樣迴歸到解脫的源頭。如來也知曉眾生生滅變化的意識流，一切見者都能真實覺悟。再者，善男子，如來的智慧能見到未來世，沒有執著，沒有障礙，就像見到現在一樣。這是如何見到的呢？意思是所有未來種種眾生、種種諸法、種種剎土，將要生起、將要滅去、曾經存在、將要存在，這一切如來完全知曉。所有剎土和劫數，將要被燒燬、將要消盡、將要形成、將要存在，剎土中將要形成的各種土地，樹木叢林、百草藥草，粗糙的顏色、細微的顏色、日月星辰，乃至微小的塵埃，如來都如實知曉。每一個剎土中，諸佛將要顯現，將要有聲聞出現，將要成就緣覺，將要成就菩薩，將要有資生用具，出息入息、往來進止、取捨威儀，如來完全知曉。種種剎土中，像這樣的眾生，將要在三乘佛法中得到解脫，解脫的差別，如來完全知曉。還有，那些剎土中一切眾生，所有的諸蘊（skandha，五蘊）、諸入（āyatana，十二處）、諸界（dhātu，十八界），心和心所法將要生起、將要滅去，如來完全知曉。雖然對於一切都如實知曉，但如來的心也不會流入未來。爲了讓眾生領悟未來之性，才宣說這樣的法。這是如來的第三十一種正覺事業。這時，世尊爲了重新宣揚這個道理，說了以下偈頌：佛的未來世之眼沒有污垢，普遍照見所有已經成就和將要成就的事物。一切諸佛以及剎土中的一切，沒有絲毫是如來不知曉的。對於彼彼事物，如來不會有任何錯亂，而且還能細緻地觀察到未來的因緣。隨順眾生的心意宣說種種法門，這就是兩足尊（佛的尊稱）超勝的事業。

【English Translation】 English version: What is Pratyaksha (direct perception)? It means knowing things as they truly are, without the mind being disturbed by thoughts. It does not refer to the stream of consciousness entering the past. In this way, the Tathagata (如來) possesses timely wisdom and can expound various Dharma (法) teachings in accordance with the minds of sentient beings. This is the thirty-first perfect enlightenment activity of the Tathagata. At that time, the World-Honored One, desiring to reiterate this meaning, spoke the following verse: The Buddha's wisdom is immeasurable and without attachment, knowing the Buddhas and sentient beings in all past lands. Although the names of the Dharma assemblies are different, and the minds, faculties, and desires of sentient beings vary greatly, they are each tamed according to the Three Vehicles (Triyāna, 三乘): Śrāvakayāna (聲聞乘), Pratyekabuddhayāna (緣覺乘), and Bodhisattvayāna (菩薩乘), and ultimately return to the same source of liberation. The Tathagata also knows the stream of consciousness of sentient beings arising and ceasing, and all seers can truly awaken. Furthermore, good son, the wisdom of the Tathagata sees the future world, without attachment or hindrance, just as seeing the present. How is this seen? It means that all future sentient beings, all Dharmas, all lands, that will arise, will cease, have existed, and will exist, all this the Tathagata fully knows. All lands and kalpas (劫) that will be burned, will be exhausted, will be formed, and will exist, all the lands that will be formed in the lands, trees, forests, herbs, coarse colors, subtle colors, sun, moon, stars, and even minute dust, the Tathagata knows as they truly are. In each land, Buddhas will appear, there will be Śrāvakas (聲聞), Pratyekabuddhas (緣覺) will be accomplished, Bodhisattvas (菩薩) will be accomplished, there will be requisites, exhalation and inhalation, coming and going, taking and giving, demeanor, the Tathagata fully knows. In various lands, such sentient beings will be liberated in the Three Vehicles, the differences in liberation, the Tathagata fully knows. Moreover, all sentient beings in those lands, all the skandhas (蘊), āyatanas (處), and dhātus (界), the mind and mental factors that will arise and will cease, the Tathagata fully knows. Although knowing all things as they truly are, the mind of the Tathagata does not flow into the future. In order to enlighten sentient beings to the nature of the future, such Dharma is expounded. This is the thirty-first perfect enlightenment activity of the Tathagata. At that time, the World-Honored One, desiring to reiterate this meaning, spoke the following verse: The Buddha's eye of the future world is without defilement, universally seeing all that has been accomplished and will be accomplished. All Buddhas and everything in the lands, there is not a single thing that the Tathagata does not know completely. Regarding those various things, the Tathagata will not have any confusion, and can also subtly observe the causes and conditions of the future. Expounding various Dharma teachings in accordance with the minds of sentient beings, this is the surpassing activity of the Two-Footed Venerable (a respectful title for the Buddha).

複次善男子。如來知見現在無著無障礙轉。此云何轉。謂於十方現前所有一切佛剎。以三種因微細知見。謂知其相若生若滅。知何等法。謂一切諸佛一切菩薩一切聲聞一切緣覺。一切細色一切粗色如來悉知。一切地界微細分析。各以若干微塵所成。一切水界以毛滴之知其數量。一切火界焰之起滅悉知其數。一切風界色相飄擊。若干微塵十方虛空。以一毛端周遍度量知其邊際。如是等境盡知其相。亦知其生亦知其滅。亦以三種知眾生界。知地獄界生地獄因出地獄因。知畜生界生畜生因舍畜生因知焰摩界焰摩生因焰摩滅因。知於人界生人趣因失人趣因。知諸天界生天之因天退沒因。如是一切如來現前皆悉了知。知諸眾生心之流注。有煩惱心無煩惱心。若干眾生諸根調伏。若干眾生諸根不調如來悉知。如來如是于現前境。無二智轉不二現行。亦為眾生如是宣說。是為如來第三十二正覺事業。爾時世尊欲重宣此義。而說偈言。

如來境界無邊際　　不可思議不可稱　無有等等如虛空　　一切眾生豈能測　十方所有眾生類　　現前境界事業殊　如來一切悉能知　　最勝自然之智業

善男子此三十二如來甚深事業。諸佛皆悉具足圓滿。為欲調伏一切眾生。令其悟入略說少分而實如來所有事業。無量無邊非可宣

【現代漢語翻譯】現代漢語譯本：再者，善男子，如來的知見在現在是無執著、無障礙地運轉的。這如何運轉呢？就是對於十方所有顯現的一切佛剎（Buddha-kshetra，佛土），以三種因的微細知見來了解。這三種因是：知道佛剎的相狀，知道佛剎的生起，知道佛剎的滅壞。知道什麼法呢？就是一切諸佛（Buddha），一切菩薩（Bodhisattva），一切聲聞（Śrāvaka，阿羅漢），一切緣覺（Pratyekabuddha，辟支佛），一切細微的色，一切粗大的色，如來完全知曉。一切地界（earth element）的微細分析，各自由若干微塵所組成，如來完全知曉。一切水界（water element），用毛髮滴水，知道水的數量，如來完全知曉。一切火界（fire element），火焰的生起和熄滅，完全知曉其數量，如來完全知曉。一切風界（wind element），色相飄動衝擊，若干微塵在十方虛空中，用一根毛髮的末端周遍地度量，知道它的邊際，如來完全知曉。像這樣的境界，完全知曉它的相狀，也知道它的生起，也知道它的滅壞。也用三種知來了解眾生界（sentient beings）。知道地獄界（Naraka）眾生，產生地獄的原因，脫離地獄的原因。知道畜生界（Tiryagyoni）眾生，產生畜生的原因，捨棄畜生的原因。知道焰摩界（Yama，閻魔）眾生，產生焰摩的原因，焰摩滅亡的原因。知道人界（Manushya）眾生，產生人趣的原因，失去人趣的原因。知道諸天界（Deva）眾生，產生天界的原因，天人退沒的原因。像這樣的一切，如來在眼前完全知曉。知道所有眾生的心念流轉，有煩惱的心，沒有煩惱的心。若干眾生諸根調伏，若干眾生諸根不調伏，如來完全知曉。如來像這樣對於眼前的境界，以無二的智慧運轉，以不二的方式顯現。也為眾生這樣宣說。這是如來的第三十二種正覺事業。這時，世尊想要再次宣說這個意義，就說了偈頌：如來的境界無邊無際，不可思議不可稱量，沒有可以相比的，如同虛空一樣，一切眾生怎麼能夠測度？十方所有眾生種類，現在所處的境界和事業各不相同，如來一切都能夠知曉，這是最殊勝、最自然的智慧事業。善男子，這三十二種如來甚深的事業，諸佛都完全具足圓滿。爲了調伏一切眾生，讓他們覺悟和進入，（我）略微說了少部分，而實際上如來所有的事業，是無量無邊不可宣說的。

【English Translation】 English version: Furthermore, O good man, the Tathagata's (如來) knowledge and vision operate in the present without attachment or obstruction. How does this operate? It means that with regard to all Buddha-ksetras (佛剎, Buddha-fields) manifested in the ten directions, the Tathagata knows them with subtle knowledge and vision based on three causes. These three causes are: knowing their characteristics, knowing their arising, and knowing their ceasing. What dharmas (法) does he know? He knows all Buddhas (佛), all Bodhisattvas (菩薩), all Śrāvakas (聲聞, Hearers), all Pratyekabuddhas (緣覺, Solitary Buddhas), all subtle forms, and all coarse forms. The Tathagata knows all of them. He knows the subtle analysis of all earth elements (地界), each composed of a certain number of dust motes. He knows the quantity of all water elements (水界) by dripping water with a hair. He knows the number of arising and ceasing of all fire elements (火界). He knows the color and appearance of all wind elements (風界) striking and moving, and measures the number of dust motes throughout the ten directions of empty space with the tip of a single hair, knowing their boundaries. The Tathagata knows the characteristics of all such realms, knows their arising, and knows their ceasing. He also knows the realms of sentient beings (眾生界) with three kinds of knowledge. He knows the beings in the hell realm (地獄界, Naraka), the causes for being born in hell, and the causes for escaping from hell. He knows the beings in the animal realm (畜生界, Tiryagyoni), the causes for being born as animals, and the causes for abandoning the animal state. He knows the beings in the Yama realm (焰摩界, realm of Yama), the causes for being born in Yama, and the causes for the cessation of Yama. He knows the beings in the human realm (人界, Manushya), the causes for being born in the human realm, and the causes for losing the human realm. He knows the beings in the deva realm (諸天界, Deva), the causes for being born in the heavens, and the causes for the decline and death of devas. The Tathagata knows all of these things directly. He knows the flow of thoughts in the minds of all sentient beings, whether they have afflicted minds or unafflicted minds. The Tathagata knows which sentient beings have subdued their faculties and which sentient beings have not subdued their faculties. The Tathagata, in this way, operates with non-dual wisdom and manifests in a non-dual way in the present realm. He also proclaims this to sentient beings. This is the thirty-second perfect enlightenment activity of the Tathagata. At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses: The realm of the Tathagata is boundless, inconceivable, and immeasurable. There is nothing comparable to it, like empty space. How can all sentient beings fathom it? All kinds of sentient beings in the ten directions have different present realms and activities. The Tathagata knows all of them. This is the most supreme and natural activity of wisdom. O good man, these thirty-two profound activities of the Tathagata are fully and completely possessed by all Buddhas. In order to tame all sentient beings and enable them to awaken and enter, I have briefly spoken a small portion. In reality, all the activities of the Tathagata are immeasurable and boundless, and cannot be fully proclaimed.

說。善男子如來複有真實事業。無有份量不可思議。一切世間所不能測。一切文字所不能宣。一切心識不能解了。一切智慧不能趣入。周遍一切安立剎土。隨順一切佛平等智。超過一切世間事業。種種施為而無所作。體性平等猶如虛空。法界現前無有分別。何以故善男子。諸佛世尊顯示法界無二性故。種種諸法種種眾生。種種剎土種種心識。種種解脫種種涅槃。如是諸法若體若相畢竟空故。善男子如來如是自覺法界一味無相離因緣法。欲令眾生平等悟入猶如虛空無礙法故。為諸眾生轉不退轉無上法輪。善男子譬如巧匠善能磨瑩摩尼妙寶。善知寶性采之山石。以乞叉羅藥用水涂磨。以羖羊毛緂以瑩拭。瑩拭不已又以別藥名利醋味。和水潤之軟木揩拭。功猶未已複用摩訶薜舍遮藥。以微細物而瑩拭之。尚未有光便入熾火焚燒七日。余石礦穢一切消除。知非假寶名為無價摩訶琉璃摩尼妙寶。善男子諸佛如來亦復如是。知諸眾生愛樂生死不凈垢穢。為說無常苦空無我不凈之法令生厭離。入于聖法調伏身心。如是如來精進未息。次為說空無相無愿。故令其知見覺悟佛眼。如來精進亦復未已。次復為轉不退法輪。如來精進亦未休息最後為說三輪清凈如來境界。令諸眾生明瞭因緣見法本性。乃至普入一切如來平等法體。善男子是故汝

【現代漢語翻譯】現代漢語譯本：佛說：『善男子，如來還有真實的、沒有限量的、不可思議的事業。一切世間都無法衡量，一切文字都無法宣說，一切心識都無法理解，一切智慧都無法進入。這些事業周遍一切，安立一切剎土（佛國凈土），隨順一切佛的平等智慧，超越一切世間的事業。種種施為卻好像沒有作為，體性平等猶如虛空，法界（宇宙萬法的本體）現前而沒有分別。』『為什麼呢？善男子，諸佛世尊顯示法界沒有二元對立的自性。種種諸法，種種眾生，種種剎土，種種心識，種種解脫，種種涅槃，這些諸法，無論是體性還是現象，畢竟都是空性的。』『善男子，如來這樣自覺法界是同一味道、沒有形相、遠離因緣造作的。爲了讓眾生平等地領悟進入這種猶如虛空般無礙的法，為諸眾生轉動永不退轉的無上法輪（佛法的教義）。』『善男子，譬如一個巧匠，善於磨礪摩尼妙寶（珍貴的寶珠）。他深知寶物的性質，從山石中採出，用乞叉羅藥（一種藥材）用水塗抹，用羖羊毛緂（一種毛織物）來擦拭。擦拭不停，又用另一種藥，名叫利醋味，和水潤濕，用軟木揩拭。功夫還沒完，又用摩訶薜舍遮藥（又一種藥材），用細微的物品來擦拭它。即使這樣還沒有光澤，便放入熾熱的火中焚燒七日，其餘的石礦雜質全部消除。知道這不是假的寶物，名為無價的摩訶琉璃摩尼妙寶（非常珍貴的寶珠）。』『善男子，諸佛如來也是這樣。知道眾生喜愛生死輪迴的不凈垢穢，所以為他們說無常、苦、空、無我、不凈的法，令他們產生厭離之心，進入聖法，調伏身心。這樣，如來的精進還沒有停止。接著為他們說空、無相、無愿的法，使他們知道、看見、覺悟佛眼（佛的智慧）。如來的精進也還沒有停止。接著又為他們轉動不退轉的法輪。如來的精進也未曾休息，最後為他們說三輪清凈（施者、受者、施物皆空）的如來境界，令諸眾生明白因緣，見到法的本性，乃至普遍進入一切如來平等的法體。』『善男子，因此你…』

【English Translation】 English version: The Buddha said: 'Good man, the Tathagata also has real, immeasurable, and inconceivable activities. All the world cannot measure them, all words cannot declare them, all minds cannot understand them, and all wisdom cannot enter them. These activities pervade everything, establish all Buddha-lands (pure lands), accord with the equal wisdom of all Buddhas, and surpass all worldly activities. They perform various actions yet seem to do nothing, their nature is equal like space, and the Dharmadhatu (the essence of all phenomena) is present without differentiation.' 'Why is this so, good man? Because all Buddhas, World-Honored Ones, reveal that the Dharmadhatu has no dualistic nature. All kinds of dharmas, all kinds of beings, all kinds of Buddha-lands, all kinds of minds, all kinds of liberation, all kinds of Nirvana—these dharmas, whether in their essence or their appearance, are ultimately empty.' 'Good man, the Tathagata thus self-awakens to the Dharmadhatu as being of one flavor, without form, and apart from conditioned dharmas. Desiring to enable beings to equally awaken and enter this unobstructed Dharma like space, he turns the irreversible, supreme Dharma wheel (the teachings of the Buddha) for all beings.' 'Good man, it is like a skilled craftsman who is good at polishing a Mani jewel (a precious gem). He knows well the nature of the jewel, extracts it from the mountain rock, and applies Akshara medicine (a type of medicine) mixed with water for polishing. He uses a goat's wool cloth to wipe it. He wipes it continuously, and then uses another medicine called Likhurasava, mixed with water, and rubs it with soft wood. If the work is still not finished, he uses Maha-Bhesajya medicine (another type of medicine) and polishes it with fine materials. Even then, if it still lacks luster, he puts it into a blazing fire and burns it for seven days, eliminating all the remaining stone and mineral impurities. Knowing that it is not a false jewel, it is called a priceless Maha-vairocana Mani jewel (a very precious gem).' 'Good man, the Tathagatas are also like this. Knowing that beings love the impure defilements of birth and death, they speak of the Dharma of impermanence, suffering, emptiness, non-self, and impurity, causing them to generate aversion and detachment, enter the holy Dharma, and subdue their body and mind. Thus, the Tathagata's diligence has not ceased. Next, they speak of the Dharma of emptiness, signlessness, and wishlessness, causing them to know, see, and awaken to the Buddha-eye (the wisdom of the Buddha). The Tathagata's diligence has also not ceased. Next, they turn the irreversible Dharma wheel for them. The Tathagata's diligence has not rested, and finally, they speak of the Tathagata's realm of the three wheels being pure (the giver, the receiver, and the gift are all empty), enabling all beings to understand the causes and conditions, see the fundamental nature of the Dharma, and universally enter the equal Dharma-body of all Tathagatas.' 'Good man, therefore you...'

等。應如是解不可思議如來事業。若諸菩薩安住於此不可思議如來事業。雖于諸法心得平等。而隨順知一切諸法離諸過失。雖能隨順三世平等。而不斷絕三寶種性。雖知身性猶如虛空本無搖動。而於十方一切佛剎普現其身。雖知諸法體不可說。而以語言出隨類音說一切法。雖隨眾生心行不同說諸因緣。而離眾生及諸法相。善男子諸佛如來。為欲清凈菩薩心故出興於世。而實如來無有變異。常住於此難思事業。不捨精進授菩薩記說法不斷。

爾時世尊說此如來難思事業深法門已。十方無量阿僧企耶出過算數。諸佛剎土地六震動。放大光明雨眾天花。此大會中諸大威德無量菩薩欲色諸天。南閻浮提十六大國及諸小王。龍神夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽人非人等。及比丘比丘尼優婆塞優婆夷。聞此法門心凈歡喜踴躍無量。以諸供具供養于佛。所謂種種妙花種種名香涂香末香。衣服瓔珞幢幡鬘蓋以為供養。或以種種微妙音聲。歌詠贊嘆恭敬供養。或以頂上髻中明珠額上明珠耳珰頸珠而用供養。或以摩尼妙寶瓔珞真珠瓔珞月形瓔珞。嚴諸身份種種瓔珞。寶鎖寶印寶釧寶镮寶鏡寶帶寶篋寶冠。眾妙衣服種種嚴具諸妙鈴鐸。俱散道場恭敬供養。或以種種妙寶供養。所謂吠琉璃寶閻浮洲寶。阿濕摩蘗磨寶室利蘗摩寶。

【現代漢語翻譯】現代漢語譯本：等等。應當這樣理解不可思議的如來事業。如果各位菩薩安住于這不可思議的如來事業，雖然對於諸法心已得到平等，卻能隨順了知一切諸法遠離各種過失。雖然能夠隨順三世平等，卻不斷絕佛法僧三寶的種性。雖然知道自身本性猶如虛空，本來沒有搖動，卻能在十方一切佛剎普遍顯現自身。雖然知道諸法的本體不可言說，卻能用語言發出隨順各類眾生的聲音，宣說一切法。雖然隨順眾生的心行不同而宣說各種因緣，卻遠離眾生以及諸法的表相。善男子，諸佛如來，爲了清凈菩薩的心而出世，而實際上如來並沒有任何改變，常住于這難以思議的事業中，不捨棄精進，為菩薩授記，說法不斷。

當時，世尊宣說了這如來難以思議的事業的甚深法門之後，十方無量阿僧祇耶（無數）超出算數的諸佛剎土都發生了六種震動，放出廣大的光明，降下各種天花。這次大會中，各位具有大威德的無量菩薩、欲界色界諸天，南閻浮提（我們所居住的這個世界）十六大國以及各位小國王，龍、神、夜叉（一種鬼神）、乾闥婆（一種天神，負責奏樂）、阿修羅（一種惡神）、迦樓羅（一種大鳥）、緊那羅（一種天神，負責唱歌）、摩睺羅伽（一種大蟒蛇），人與非人等等，以及比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），聽聞這個法門，內心清凈歡喜，踴躍無量，用各種供養品供養佛。這些供養品包括各種美妙的花、各種名貴的香，涂香、末香，衣服、瓔珞（一種裝飾品）、幢幡（一種旗幟）、鬘蓋（一種花環傘蓋）等。或者用各種微妙的聲音，歌詠贊嘆，恭敬供養。或者用頭頂的髮髻中的明珠、額頭上的明珠、耳環、頸珠來供養。或者用摩尼（一種寶珠）妙寶瓔珞、真珠瓔珞、月形瓔珞，裝飾身體的各個部分，各種瓔珞，寶鎖、寶印、寶釧（一種手鐲）、寶環、寶鏡、寶帶、寶篋（一種小箱子）、寶冠，各種美妙的衣服，各種裝飾品，各種美妙的鈴鐺，都散在道場中，恭敬供養。或者用各種美妙的寶物供養，包括吠琉璃寶（一種寶石）、閻浮洲寶（閻浮提出產的寶物）、阿濕摩蘗磨寶（一種馬腦寶石）、室利蘗磨寶（一種寶石）。

【English Translation】 English version: And so forth. One should understand the inconceivable deeds of the Tathagata in this way. If the Bodhisattvas abide in these inconceivable deeds of the Tathagata, although their minds have attained equality regarding all dharmas, they can still accord with and know that all dharmas are free from faults. Although they can accord with the equality of the three times, they do not cut off the lineage of the Three Jewels (Buddha, Dharma, Sangha). Although they know that the nature of the body is like empty space, fundamentally without movement, they universally manifest their bodies in all Buddha-lands in the ten directions. Although they know that the essence of all dharmas is inexpressible, they use language to utter sounds that accord with the inclinations of beings, expounding all dharmas. Although they expound various causes and conditions according to the different mental activities of beings, they are detached from beings and the characteristics of all dharmas. Good men, the Buddhas, the Tathagatas, appear in the world in order to purify the minds of Bodhisattvas, but in reality, the Tathagatas do not undergo any change. They constantly abide in these inconceivable deeds, without abandoning diligence, bestowing predictions upon Bodhisattvas, and continuously expounding the Dharma.

At that time, after the World Honored One had spoken this profound Dharma-gate of the inconceivable deeds of the Tathagata, countless Asamkhyeyas (innumerable) of Buddha-lands beyond calculation shook in six ways. Great light was emitted, and various heavenly flowers rained down. In this great assembly, the great majestic and virtuous, immeasurable Bodhisattvas, the gods of the desire and form realms, the sixteen great kingdoms of Jambudvipa (the world we live in) and their small kings, dragons, gods, Yakshas (a type of spirit), Gandharvas (a type of celestial musician), Asuras (a type of demon), Garudas (a type of large bird), Kinnaras (a type of celestial musician), Mahoragas (a type of large serpent), humans and non-humans, and Bhikshus (ordained monks), Bhikshunis (ordained nuns), Upasakas (laymen), and Upasikas (laywomen), hearing this Dharma-gate, their minds were purified, and they rejoiced immeasurably, offering various offerings to the Buddha. These offerings included various exquisite flowers, various precious incenses, scented ointments, powdered incense, clothing, necklaces (a type of ornament), banners, and floral canopies. Or they used various subtle sounds to sing praises, respectfully making offerings. Or they used the bright pearls in the hair knots on their heads, the pearls on their foreheads, earrings, and neck pearls to make offerings. Or they used Mani (a type of jewel) precious jewel necklaces, pearl necklaces, moon-shaped necklaces, adorning various parts of their bodies, various necklaces, jeweled locks, jeweled seals, jeweled bracelets, jeweled rings, jeweled mirrors, jeweled belts, jeweled caskets (a type of small box), and jeweled crowns. Various exquisite clothes, various ornaments, and various exquisite bells were scattered in the Bodhimanda (place of enlightenment) as respectful offerings. Or they offered various exquisite treasures, including Vaidurya jewels (a type of gemstone), Jambudvipa jewels (treasures produced in Jambudvipa), Asmagarbha jewels (a type of agate), and Srigarbha jewels (a type of gemstone).

因陀羅尼羅寶紅頗胝迦寶如火色寶火焰光寶無邊色寶。如是等寶奉獻于佛以為供養。復有眾生以金銀等種種寶末而為供養。或以沉香多伽樓香隨時之香。妙栴檀香龍花須香赤真珠香。以如是等種種香末而以奉散。或復有散種種天花以為供養。所謂波利耶怛羅迦花。曼陀羅花摩訶曼陀羅花。曼殊沙花摩訶曼殊沙花。盧遮迦花摩訶盧遮迦花。薩他(上)羅花摩訶薩他(上)羅花斫羯羅花無垢斫羯羅花。百葉花千葉花百千葉花。普光花普香花光焰花最勝花。無邊色花大普遍花愛樂見花而以供養或有眾生散陸生花。所謂嚩哩色枳花蘇曼那花。拘蘇摩花阿提目多迦花。瞻博迦花阿輸迦花。馱努色迦哩迦花波吒羅花。目真鄰陀花摩訶目真鄰陀花。或有眾生以水生花奉散供養。所謂優缽羅花波頭摩花。拘物頭花芬陀利花。散如是等種種妙花供養于佛。一切諸天于虛空中奏諸天樂。清雅寥亮微妙音聲以為供養。所謂簫笛箜篌琵琶螺貝種種天鼓美妙聲鼓。種種歌舞恭敬稱歎供養于佛。復雨種種天諸妙花。種種末香種種妙寶種種瓔珞種種衣服。如是微妙諸天供具供養于佛。

爾時十方所有世界諸大菩薩摩訶薩眾俱來集會。及此眾中諸菩薩等。為供養佛皆升虛空。各各變身作天形像。才變身已菩薩力故以眾寶網遍覆大會。其網周匝繞菩

【現代漢語翻譯】現代漢語譯本：因陀羅尼羅寶（Indranila，青藍色寶）、紅頗胝迦寶（Padika，紅色水晶）、如火色寶、火焰光寶、無邊色寶。像這樣的寶物，用來奉獻給佛，作為供養。還有眾生用金銀等各種寶物的粉末來供養。或者用沉香、多伽樓香（Tagara，一種香木）、隨時之香、妙栴檀香、龍花須香、赤真珠香。用像這樣的各種香末來散佈供養。或者還有散佈各種天花來供養。也就是波利耶怛羅迦花（Parijata，珊瑚樹花）、曼陀羅花（Mandara，天界之花）、摩訶曼陀羅花（Mahamandara，大曼陀羅花）、曼殊沙花（Manjusa，天界之花）、摩訶曼殊沙花（Mahamanjusa，大曼殊沙花）、盧遮迦花（Rucaka，天界之花）、摩訶盧遮迦花（Maharucaka，大盧遮迦花）、薩他羅花（Sathala，天界之花）、摩訶薩他羅花（Mahasathala，大薩他羅花）、斫羯羅花（Cakara，輪花）、無垢斫羯羅花、百葉花、千葉花、百千葉花、普光花、普香花、光焰花、最勝花、無邊色花、大普遍花、愛樂見花，用來供養。或者有眾生散佈陸地上生長的花。也就是嚩哩色枳花（Varsiki，雨季花）、蘇曼那花（Sumanas，茉莉花）、拘蘇摩花（Kusuma，紅花）、阿提目多迦花（Atimuktaka，金銀花）、瞻博迦花（Campaka，黃玉蘭花）、阿輸迦花（Asoka，無憂花）、馱努色迦哩迦花（Dhanuskari-ka，弓形花）、波吒羅花（Patala，紫茉莉花）、目真鄰陀花（Mucilinda，龍眼花）、摩訶目真鄰陀花（Mahamucilinda，大龍眼花）。或者有眾生用水中生長的花來散佈供養。也就是優缽羅花（Utpala，青蓮花）、波頭摩花（Padma，紅蓮花）、拘物頭花（Kumuda，白睡蓮）、芬陀利花（Pundarika，白蓮花）。散佈像這樣的各種妙花來供養佛。一切諸天在虛空中演奏各種天樂。清雅寥亮微妙的音聲，用來供養。也就是簫、笛、箜篌、琵琶、螺貝、各種天鼓、美妙聲鼓。用各種歌舞恭敬稱歎供養佛。又降下各種天上的美妙花，各種末香，各種妙寶，各種瓔珞，各種衣服。像這樣微妙的諸天供具，供養佛。這時，十方所有世界的諸大菩薩摩訶薩眾都一起來到。以及此眾中的諸菩薩等，爲了供養佛，都升到虛空中。各自變化身體，作成天人的形象。才變化身體，菩薩的力量，用眾寶網遍覆大會。這網的周圍環繞著...

【English Translation】 English version: Indranila jewels (Indranila, sapphire), red Padika jewels (Padika, red crystal), fire-colored jewels, flame-light jewels, boundless-colored jewels. Such jewels are offered to the Buddha as offerings. Furthermore, some beings offer powdered gold, silver, and various other jewels. Or they offer incense such as agalloch (agarwood), Tagara incense (Tagara, a type of fragrant wood), seasonal incense, exquisite sandalwood incense, dragon flower stamen incense, and red pearl incense. They scatter such various powdered incenses as offerings. Or they scatter various celestial flowers as offerings, namely Parijata flowers (Parijata, coral tree flower), Mandara flowers (Mandara, celestial flower), Mahamandara flowers (Mahamandara, great Mandara flower), Manjusa flowers (Manjusa, celestial flower), Mahamanjusa flowers (Mahamanjusa, great Manjusa flower), Rucaka flowers (Rucaka, celestial flower), Maharucaka flowers (Maharucaka, great Rucaka flower), Sathala flowers (Sathala, celestial flower), Mahasathala flowers (Mahasathala, great Sathala flower), Cakara flowers (Cakara, wheel flower), immaculate Cakara flowers, hundred-petal flowers, thousand-petal flowers, hundred-thousand-petal flowers, universally radiant flowers, universally fragrant flowers, radiant flame flowers, supreme flowers, boundless-colored flowers, great universally pervasive flowers, and flowers delightful to behold, offering them as such. Or some beings scatter terrestrial flowers, namely Varsiki flowers (Varsiki, rainy season flower), Sumanas flowers (Sumanas, jasmine), Kusuma flowers (Kusuma, safflower), Atimuktaka flowers (Atimuktaka, honeysuckle), Campaka flowers (Campaka, magnolia), Asoka flowers (Asoka, sorrowless tree flower), Dhanuskari-ka flowers (Dhanuskari-ka, bow-shaped flower), Patala flowers (Patala, trumpet flower), Mucilinda flowers (Mucilinda, longan flower), and Mahamucilinda flowers (Mahamucilinda, great longan flower). Or some beings scatter aquatic flowers as offerings, namely Utpala flowers (Utpala, blue lotus), Padma flowers (Padma, red lotus), Kumuda flowers (Kumuda, white water lily), and Pundarika flowers (Pundarika, white lotus). They scatter such various exquisite flowers as offerings to the Buddha. All the devas play celestial music in the sky, using pure, clear, and subtle sounds as offerings, namely flutes, pipes, harps, lutes, conches, various celestial drums, and beautiful sound drums. They offer songs and dances with reverence, praising and extolling the Buddha. They also rain down various exquisite celestial flowers, various powdered incenses, various exquisite jewels, various necklaces, and various garments. Such subtle celestial offerings are offered to the Buddha. At that time, all the great Bodhisattvas Mahasattvas from all the worlds in the ten directions came together. And the Bodhisattvas in this assembly, in order to make offerings to the Buddha, ascended into the sky. Each transformed their bodies into the forms of devas. As soon as they transformed their bodies, by the power of the Bodhisattvas, they covered the great assembly with nets of various jewels. The circumference of the net surrounded...

提樹。于其四面各四由旬皆厚八步。種種真珠瓔珞周垂。懸眾網鐸寶鈴和鳴。眾寶蓮華以為校飾。其珠瓔珞一一珠中。皆有無量無數菩薩俱時出現。現已恭敬繞佛七匝。繞佛畢已為諸菩薩。一一各化眾寶蓮華師子之座。

爾時十方無量佛剎一一如來。皆以自在威神力故。各各令如意寶樹寶網。及諸希有殊特供具。平等普至娑婆世界菩提樹下。羅列寶樹周匝圍繞。分佈供具莊嚴道場為欲供養釋迦如來及此經故。作此莊嚴供養之時。此會無量無數眾生。發阿耨多羅三藐三菩提心。無量菩薩得無生法忍。

爾時世尊普觀一切菩薩大眾作如是言。諸佛子等誰能發起廣大誓願。以大威德能留於此不可思議種種妙寶莊嚴道場瓔珞網覆菩薩住處及十方來諸如意樹花果間列。發焰含輝常無變易。待彌勒佛下生之時。年方十六坐于道場正覺始圓。說此守護國界主經。開示演說此陀羅尼。當爾之時以申供養。乃至賢劫千佛出現。亦復如是以為供養。說是語時於此會中。有一菩薩名神通自在王。于蓮花座整身威儀。右膝著于蓮花之臺。恭敬合掌而白佛言。世尊我能如是。如佛教敕留此道場。供養慈氏乃至賢劫一切如來應正等覺。

爾時會中有神通魔。名妙建立住四大洲。聞此語已即白神通自在王菩薩言聖者以何等器。安置

【現代漢語翻譯】現代漢語譯本：提樹（Bodhi tree）。它的四面各有四由旬（yojana，古印度長度單位，約合7-9英里），厚八步。種種真珠瓔珞（string of pearls and jewels）周匝垂掛，懸掛著眾多的網鐸（net bells），寶鈴和諧鳴響，用眾寶蓮華作為裝飾。那些珠瓔珞的每一顆珠子中，都有無量無數的菩薩同時出現。出現之後，恭敬地圍繞佛陀七圈。繞佛完畢后，為諸位菩薩一一化現眾寶蓮華獅子之座。這時，十方無量佛剎（Buddha-field）的每一位如來（Tathagata），都以自在的威神力，各自令如意寶樹（wish-fulfilling jewel tree）、寶網，以及各種希有殊勝的供具，平等普遍地來到娑婆世界（Saha world）菩提樹下。羅列寶樹，周匝圍繞，分佈供具，莊嚴道場，爲了供養釋迦如來（Sakyamuni Tathagata）和這部經典。在作這種莊嚴供養的時候，此法會中無量無數的眾生，發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），無量菩薩得到了無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的證悟）。這時，世尊（Bhagavan）普遍觀察一切菩薩大眾，這樣說道：『諸位佛子，誰能發起廣大的誓願，以大威德力，能夠留住這不可思議的種種妙寶莊嚴的道場，瓔珞網覆蓋的菩薩住處，以及十方來諸如意樹的花果間列，發焰含輝，常無變易，等待彌勒佛（Maitreya Buddha）下生之時，年齡方才十六歲，坐在道場，正覺才圓滿，宣說這部《守護國界主經》，開示演說此陀羅尼（dharani，總持），到那時用來申表供養，乃至賢劫（Bhadrakalpa，賢善劫）千佛出現，也同樣這樣用來供養。』說是這番話的時候，在此法會中，有一位菩薩名叫神通自在王（Supernatural Power自在王），在蓮花座上整理好身姿威儀，右膝跪在蓮花臺上，恭敬合掌，對佛說道：『世尊，我能這樣做，如佛教導的，留住此道場，供養慈氏（Maitreya），乃至賢劫的一切如來應正等覺（Tathagata Arhat Samyaksambuddha）。』這時，法會中有一位神通魔，名叫妙建立（Wonderfully Established），住在四大洲（Four Continents）。聽到這番話后，立即對神通自在王菩薩說道：『聖者，您用什麼器物來安置？』

【English Translation】 English version: The Bodhi tree. Its four sides are each four yojanas (yojana, an ancient Indian unit of distance, approximately 7-9 miles) in extent and eight paces in thickness. Various strings of pearls and jewels (瓔珞) hang all around, suspending numerous net bells (網鐸), and precious chimes resonate harmoniously. It is adorned with lotus flowers made of various jewels. Within each pearl of those jeweled necklaces, countless and innumerable Bodhisattvas simultaneously appear. Having appeared, they respectfully circumambulate the Buddha seven times. After circumambulating the Buddha, they each transform into lion thrones made of jeweled lotuses for the Bodhisattvas. At that time, each Tathagata (如來) in the immeasurable Buddha-fields (佛剎) of the ten directions, through their power of sovereign spiritual force, caused wish-fulfilling jewel trees (如意寶樹), jeweled nets, and various rare and excellent offerings to arrive equally and universally beneath the Bodhi tree in the Saha world (娑婆世界). They arranged the jeweled trees in a surrounding circle, distributed the offerings, and adorned the Bodhimanda (道場), intending to make offerings to Sakyamuni Tathagata (釋迦如來) and this Sutra. At the time of making these adorned offerings, immeasurable and countless beings in this assembly generated the aspiration for Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心, unsurpassed perfect enlightenment), and immeasurable Bodhisattvas attained the Kṣānti (忍) of non-origination of dharmas (無生法忍, the patient acceptance of the non-arising of phenomena). At that time, the Bhagavan (世尊), universally observing the entire assembly of Bodhisattvas, spoke thus: 'Disciples of the Buddhas, who can generate a vast vow, with great majestic power, to preserve this inconceivable Bodhimanda adorned with various wonderful jewels, the dwelling place of the Bodhisattvas covered by jeweled nets, and the rows of flowers and fruits of the wish-fulfilling trees that have come from the ten directions, emitting flames and containing radiance, remaining constantly unchanging, awaiting the time when Maitreya Buddha (彌勒佛) descends, being only sixteen years of age, sitting in the Bodhimanda, when perfect enlightenment is first attained, to speak this Sutra of the Sovereign of Protecting the Nation, to reveal and expound this Dharani (陀羅尼, a sacred utterance), at that time to express offerings, and even when a thousand Buddhas appear in the Bhadrakalpa (賢劫, the Fortunate Aeon), to likewise use this to make offerings?' As he spoke these words, in this assembly, there was a Bodhisattva named Supernatural Power自在王 (神通自在王), who arranged his posture with dignity on the lotus seat, placed his right knee on the lotus platform, respectfully joined his palms, and said to the Buddha: 'Bhagavan, I am able to do so, as instructed by the Buddha, to preserve this Bodhimanda, to make offerings to Maitreya (慈氏), and even to all the Tathagata Arhat Samyaksambuddhas (如來應正等覺) of the Bhadrakalpa.' At that time, there was a Mara (魔) with supernatural powers in the assembly, named Wonderfully Established (妙建立), dwelling in the Four Continents (四大洲). Having heard these words, he immediately said to the Bodhisattva Supernatural Power自在王: 'Holy one, with what vessel will you place it?'

於此眾寶瓔珞莊嚴道場。經爾所時令不損壞。時神通自在王菩薩。語彼魔言仁者當知。一切器物速疾破壞多諸障礙。虛空為器不可損壞無有障礙。一切器中此為最勝。汝勿瞬目諦觀我身。自當見我廣大之器。魔如其教諦觀菩薩。見菩薩身臍輪之中有一世界名水光王。謂此世界大水瀰漫。猶如大海故立其名。於此界中有一如來。名吉祥寶蓮花如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。唯有清凈大菩薩眾。于其水中瀰漫生於眾寶蓮花。吉祥如來坐寶花王。諸菩薩眾俱坐寶花恭敬圍繞。時彼如來於大眾中。說深妙法示教利喜。時神通魔見是事已即起合掌恭敬禮拜神通自在王菩薩。爾時菩薩而告之言。仁者見於菩薩如是廣大器不。魔言已見。奇哉大士能辦是事。如是大器百千俱胝那由他劫亦不可壞。故此大寶莊嚴道場。任持無缺無垢清凈。無有變異於何不可。時神通魔說此語已。頂禮佛足而白佛言。世尊我自思惟於過去世。未曾見此神通自在王菩薩神通之事。未曾聞此法門之時。于聲聞乘勤行精進。欲出三界自求涅槃。我於今日見聞是已。便於阿耨多羅三藐三菩提。發起決定極深重心。世尊設令我于恒河沙劫。處大地獄受種種苦。然後得成阿耨多羅三藐三菩提。我甘此苦終不捨于菩提之心。

爾時

【現代漢語翻譯】現代漢語譯本在這個用各種珍寶瓔珞裝飾的道場中，經過這麼長時間也不會損壞。這時，神通自在王菩薩對那個魔說：『仁者應當知道，一切器物都容易快速破壞，而且有很多障礙。虛空作為器物，不會損壞，也沒有障礙。一切器物中，這是最殊勝的。你不要眨眼，仔細觀看我的身體，自然會看到我廣大的器。』魔按照他所說的，仔細觀看菩薩，看到菩薩身體臍輪之中有一個世界，名叫水光王（Shuǐguāng Wáng，Water Light King）。這個世界被巨大的水瀰漫，就像大海一樣，所以這樣命名。在這個世界中，有一位如來，名叫吉祥寶蓮花如來（Jíxiáng Bǎo Liánhuā Rúlái，Auspicious Jewel Lotus Tathagata），應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。只有清凈的大菩薩眾，在那水中瀰漫生長在各種珍寶蓮花上。吉祥如來坐在寶蓮花王座上，各位菩薩都坐在寶蓮花上，恭敬地圍繞著他。這時，那位如來在大眾中，宣說深奧微妙的佛法，開示教導，使他們歡喜。』當時，神通魔看到這件事後，立即起身合掌，恭敬地禮拜神通自在王菩薩。這時，菩薩對他說：『仁者，你看到菩薩如此廣大的器了嗎？』魔說：『已經看到了。』『真是奇妙啊，大士能夠辦成這樣的事。』這樣的大器，即使經過百千俱胝那由他劫（bǎi qiān jùzhī nàyóutā jié，hundreds of thousands of kotis of nayutas of kalpas）也無法破壞。所以這個大寶莊嚴的道場，能夠保持完整無缺，沒有污垢，清凈，沒有變異，還有什麼不能勝任的呢？』當時，神通魔說完這些話后，頂禮佛足，對佛說：『世尊，我自己在思考過去世的時候，從未見過這位神通自在王菩薩的神通之事，也從未聽過這個法門。我過去在聲聞乘（shēngwén shèng，Śrāvakayāna）中勤奮修行精進，想要脫離三界（sānjiè，Three Realms），自己尋求涅槃（nièpán，Nirvana）。我今天見到和聽聞這些之後，就對阿耨多羅三藐三菩提（ānòu duō luó sānmiǎo sān pútí，Anuttarā-samyak-saṃbodhi， unsurpassed, complete and perfect enlightenment）發起堅定而極深的信心。世尊，即使我于恒河沙劫（hénghé shā jié，Ganges river sand kalpas）中，處在大地獄（dà dìyù，great hell）遭受各種痛苦，然後才能成就阿耨多羅三藐三菩提，我也甘願承受這些痛苦，終究不會捨棄菩提之心。』這時

【English Translation】 English version In this sacred place adorned with various precious ornaments and necklaces, it will not be damaged even after such a long time. At that time, the Supernatural Power自在王(Zìzài Wáng，Self-Mastery) Bodhisattva said to that demon: 'Benevolent one, you should know that all objects are easily and quickly destroyed and have many obstacles. Space, as a vessel, cannot be damaged and has no obstacles. Among all vessels, this is the most supreme. Do not blink, but carefully observe my body, and you will naturally see my vast vessel.' The demon, as instructed, carefully observed the Bodhisattva and saw a world within the navel chakra of the Bodhisattva's body, named 水光王(Shuǐguāng Wáng，Water Light King). This world was filled with vast water, like a great ocean, hence the name. In this world, there is a Tathagata named 吉祥寶蓮花如來(Jíxiáng Bǎo Liánhuā Rúlái，Auspicious Jewel Lotus Tathagata), worthy of offerings, perfectly enlightened, complete in knowledge and conduct, well-gone, understanding the world, unsurpassed, tamer of beings, teacher of gods and humans, Buddha, World-Honored One. Only pure great Bodhisattvas are there, growing in the midst of the water on various precious lotuses. The Auspicious Tathagata sits on a jeweled lotus throne, and all the Bodhisattvas sit on jeweled lotuses, respectfully surrounding him. At that time, that Tathagata, in the midst of the assembly, expounded the profound and subtle Dharma, instructing and guiding them, causing them to rejoice.' At that time, the Supernatural Power demon, having seen this, immediately rose, joined his palms, and respectfully bowed to the Supernatural Power自在王(Zìzài Wáng，Self-Mastery) Bodhisattva. Then, the Bodhisattva said to him: 'Benevolent one, have you seen the Bodhisattva's vast vessel?' The demon said: 'I have seen it.' 'How wondrous, the great being is able to accomplish such a thing.' Such a great vessel cannot be destroyed even after hundreds of thousands of kotis of nayutas of kalpas (bǎi qiān jùzhī nàyóutā jié, hundreds of thousands of kotis of nayutas of kalpas). Therefore, this great and precious adorned sacred place can remain complete and flawless, without defilement, pure, and without change. What is it incapable of?' At that time, the Supernatural Power demon, having spoken these words, prostrated at the Buddha's feet and said to the Buddha: 'World-Honored One, I myself, reflecting on past lives, have never seen the supernatural deeds of this Supernatural Power自在王(Zìzài Wáng，Self-Mastery) Bodhisattva, nor have I ever heard this Dharma teaching. In the past, I diligently practiced and progressed in the Śrāvakayāna (shēngwén shèng, Śrāvakayāna), desiring to escape the Three Realms (sānjiè, Three Realms) and seeking Nirvana (nièpán, Nirvana) for myself. Today, having seen and heard these things, I have developed a firm and profound faith in Anuttarā-samyak-saṃbodhi (ānòu duō luó sānmiǎo sān pútí, Anuttarā-samyak-saṃbodhi, unsurpassed, complete and perfect enlightenment). World-Honored One, even if I were to spend kalpas as numerous as the sands of the Ganges River (hénghé shā jié, Ganges river sand kalpas) in the great hell (dà dìyù, great hell), enduring all kinds of suffering, and then attain Anuttarā-samyak-saṃbodhi, I would willingly bear this suffering and never abandon the mind of Bodhi.' At that time

世尊稱讚魔言。善哉善哉汝大丈夫。能于阿耨多羅三藐三菩提。被大甲冑。不久亦如神通自在王菩薩。具足圓滿一切功德。

守護國界主陀羅尼經菩薩瓔珞莊嚴品第六之一

爾時十方種種佛剎諸來菩薩。及此大會天龍夜叉干。闥婆阿修羅迦樓羅緊那羅摩睺羅伽人非人等。及比丘比丘尼優婆塞優婆夷。心生渴仰欲聞妙法。爾時世尊知此眾會心之所念。樂聞深法堪持法藏歡喜怡暢。復欲重為開示顯說守護國界主陀羅尼經。放大人相無見頂光。此光名為不捨精進。光遍繞此菩薩大會經七匝已。復繞文殊師利童子百千萬匝。作是事已入文殊頂。其光入已令文殊身。及其所處師子之座。威德光明過於大眾百千萬倍。猶如滿月映奪眾星。爾時文殊師利童子。蒙佛威神即從座起。偏袒右肩䠒跪合掌。贊佛功德而說偈言。

佛放身智大光明　　普眼見盡無餘義　本性自然諸善巧　　不思議德悉皆圓　丈夫牛王放大光　　普照遍凈於三業　繞我經于百千匝　　繞已從頂入身心　我昔智慧及辯才　　總持光照皆微劣　人天主光才觸我　　超過千倍勝於前　清涼我身凈我心　　踴躍歡喜皆平等　佛智妙辯無邊際　　悉皆流入我身中　如來威德量難知　　少力不能持念此　承佛智力今咨問　　為欲利樂諸眾

【現代漢語翻譯】現代漢語譯本：世尊稱讚魔說道：『好啊！好啊！你真是大丈夫，能對阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）發起大勇猛心。不久你也會像神通自在王菩薩一樣，具足圓滿一切功德。』

《守護國界主陀羅尼經·菩薩瓔珞莊嚴品》第六之一

當時，十方種種佛剎來的諸位菩薩，以及這次法會上的天、龍、夜叉（yaksa，一種守護神）、乾闥婆（gandharva，一種天神，司音樂）、阿修羅（asura，一種非天神）、迦樓羅（garuda，一種大鵬金翅鳥）、緊那羅（kinnara，一種天神，司歌舞）、摩睺羅伽（mahoraga，一種大蟒神），人以及非人等，還有比丘、比丘尼、優婆塞（upasaka，男居士）、優婆夷（upasika，女居士），心中都渴望聽聞妙法。這時，世尊知道這些與會大眾心中所想，喜歡聽聞甚深佛法，能夠受持法藏，內心歡喜暢快，又想再次為他們開示顯說《守護國界主陀羅尼經》，於是從大人相中放出無見頂光。這道光名為『不捨精進』，光芒遍繞這次菩薩大會七圈后，又圍繞文殊師利（Manjusri）童子百千萬圈，做完這些事後，進入文殊師利的頭頂。光芒進入后，使文殊師利的身軀，以及他所處的獅子座，威德光明超過大眾百千萬倍，就像滿月的光輝掩蓋了眾星的光芒。這時，文殊師利童子蒙受佛的威神之力，立即從座位上站起，袒露右肩，右膝跪地，合掌讚歎佛的功德，並用偈頌說道：

『佛陀放出充滿智慧的大光明，普遍照見一切，沒有遺漏任何意義。本性自然具有各種善巧方便，不可思議的功德全部圓滿。大丈夫、人中牛王放出大光明，普遍照耀清凈身、口、意三業。光明圍繞我百千圈，圍繞之後從我的頭頂進入身心。我以前的智慧和辯才，以及總持之力，在佛光照耀下都顯得微不足道。人天之主的光芒才一觸及我，就超過我先前千倍。清涼我的身軀，凈化我的心靈，使我踴躍歡喜，一切平等。佛陀的智慧和巧妙辯才無邊無際，全部流入我的身中。如來的威德難以衡量，以我微薄的力量無法憶持。現在承蒙佛陀的智慧之力，我才敢請問，爲了利益安樂一切眾生。』

【English Translation】 English version: The World Honored One praised the demon, saying: 'Excellent! Excellent! You are truly a great man, capable of donning the great armor for Anuttara-samyak-sambodhi (unexcelled, complete and perfect enlightenment). Before long, you will also be like the Bodhisattva神通自在王 (Shen Tong Zi Zai Wang, King of Magical Powers and Freedom), fully endowed with all perfect merits.'

The Sutra of the Dhāraṇī of the Lord Who Protects the Kingdoms, Chapter Six, Part One: The Adornment of Bodhisattvas' Necklaces

At that time, the various Bodhisattvas who came from the Buddha-lands of the ten directions, as well as the gods, dragons, yakshas (a type of guardian spirit), gandharvas (a type of celestial musician), asuras (a type of demigod), garudas (a type of large mythical bird), kinnaras (a type of celestial musician), mahoragas (a type of large serpent deity), humans, and non-humans, along with bhikshus, bhikshunis, upasakas (male lay practitioners), and upasikas (female lay practitioners) in this assembly, all felt a thirst and longing in their hearts to hear the wonderful Dharma. At that time, the World Honored One knew what these assemblies were thinking in their hearts, that they delighted in hearing the profound Dharma, were capable of upholding the Dharma treasury, and were joyful and delighted. He wished to further reveal and expound the Sutra of the Dhāraṇī of the Lord Who Protects the Kingdoms, and so he emitted a light from the mark of a great man, the invisible crown of his head. This light was named 'Unwavering Diligence.' The light circled the Bodhisattva assembly seven times, and then circled the youth Manjusri (Manjusri) hundreds of thousands of times. After doing this, it entered the crown of Manjusri's head. After the light entered, it caused Manjusri's body, and the lion throne on which he sat, to become a hundred thousand times more radiant and majestic than the assembly, like the full moon eclipsing the stars. At that time, Manjusri, the youth, receiving the Buddha's majestic spiritual power, immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, and praised the Buddha's merits in verse, saying:

'The Buddha emits great light of wisdom and knowledge, universally seeing all meanings without remainder. His inherent nature possesses all skillful means, and inconceivable virtues are all complete. The great man, the king among men, emits great light, universally illuminating and purifying the three karmas. The light circled me hundreds of thousands of times, and after circling, entered my body and mind from the crown of my head. My former wisdom and eloquence, and my power of total retention, all appear insignificant under the light. The light of the lord of gods and humans, upon touching me, surpasses my previous abilities a thousandfold. It cools my body, purifies my mind, and makes me leap with joy, all equally. The Buddha's wisdom and wonderful eloquence are boundless, all flowing into my body. The Tathagata's majestic virtue is difficult to fathom; with my meager strength, I cannot hold it in mind. Now, relying on the Buddha's wisdom power, I dare to inquire, for the benefit and happiness of all beings.'

生　為入菩薩諸行門　　復令諸佛出興世　神通放光灌頂智　　愿成此德問如來　此眾集會廣無邊　　最上乘中已修入　余未得者傾心念　　為利樂彼問如來　愿無等智順時機　　開妙法藏利含識　魔王眷屬當摧殄　　于如來教善修行　大雄智慧無有邊　　善巧無窮無際限　而我智慧不能了　　是故咨問于如來　世尊智慧如實知　　于無量劫長時轉　曠劫勤修今自在　　愿開佛智示眾生

爾時文殊師利菩薩。說此偈已白佛言世尊。如來境界不可思議。非是菩薩稱量境界。而佛智慧說法無倦。大悲憐愍不捨眾生故我承佛力敢欲咨問。世尊云何名為菩薩瓔珞。云何菩薩瓔珞莊嚴。云何菩薩得殊勝行。云何菩薩得不思議妙法光明。遠離愚闇及諸疑惑。云何菩薩得於如來。大法明門悉能清凈。善哉世尊唯愿為我。決定宣說諸菩薩眾出生法門。若諸菩薩得聞此已。能破眾魔煩惱怨敵。入一切法永無疑惑。現前了知如來境界。漸次深入諸菩薩境。復能漸入一切智境。知眾生心凈眾生行。游諸佛剎摧伏魔軍。速能攝受一切佛教。於一切法自在而轉。

爾時世尊告文殊師利菩薩言。善哉善哉善男子。汝能發起大勇猛心作師子吼。問于如來如是妙義。汝已能於一切如來無量境界。明瞭通達能問斯義。善

【現代漢語翻譯】現代漢語譯本為入菩薩諸行門，復令諸佛出興世，神通放光灌頂智，愿成此德問如來。此眾廣大無邊，最上乘中已修入，余未得者傾心念，為利樂彼問如來。愿無等智順時機，開妙法藏利含識，魔王眷屬當摧殄，于如來教善修行。大雄智慧無有邊，善巧無窮無際限，而我智慧不能了，是故咨問于如來。世尊智慧如實知，于無量劫長時轉，曠劫勤修今自在，愿開佛智示眾生。

爾時，文殊師利菩薩（Manjushri Bodhisattva）。說此偈已，稟告佛陀說：『世尊，如來的境界不可思議，不是菩薩所能衡量的境界。然而佛陀以智慧說法，永不疲倦，以大悲心憐憫而不捨棄眾生，所以我承蒙佛陀的加持，斗膽想要請問。世尊，什麼叫做菩薩瓔珞（Bodhisattva's necklace）？什麼叫做菩薩瓔珞莊嚴？菩薩如何才能獲得殊勝的修行？菩薩如何才能獲得不可思議的妙法光明，遠離愚昧黑暗以及各種疑惑？菩薩如何才能獲得如來的大法明門，並且完全清凈？善哉，世尊，懇請您為我詳細地宣說諸菩薩眾出生的法門。如果諸位菩薩聽聞這些，就能破除眾魔的煩惱怨敵，進入一切法而永無疑惑，現前了知如來的境界，逐漸深入諸菩薩的境界，又能逐漸進入一切智的境界，瞭解眾生的心，凈化眾生的行為，遊歷諸佛剎土，摧伏魔軍，迅速地攝受一切佛教，對於一切法自在地運轉。』

爾時，世尊告訴文殊師利菩薩說：『善哉！善哉！善男子，你能夠發起大勇猛心，作獅子吼，詢問如來如此精妙的意義。你已經能夠對於一切如來無量的境界，明瞭通達，才能詢問這樣的意義。很好！』

【English Translation】 English version To enter the Bodhisattva's practices, and to cause all Buddhas to appear in the world, With the wisdom of spiritual powers, radiating light and receiving empowerment, I wish to accomplish this virtue and ask the Tathagata. This assembly is vast and boundless, already cultivated and entered into the Supreme Vehicle, Those who have not yet attained, listen with sincere hearts, for the benefit and joy of them, I ask the Tathagata. May unequaled wisdom follow the opportune time, open the treasure of wonderful Dharma to benefit sentient beings, May the retinue of the Demon King be destroyed, and may we diligently practice in the Tathagata's teachings. The Great Hero's wisdom is without limit, skillful means are endless and boundless, But my wisdom cannot comprehend it, therefore I inquire of the Tathagata. The World-Honored One's wisdom knows the truth, revolving for countless eons, Having diligently cultivated for endless kalpas, now being at ease, may you open the Buddha's wisdom and show it to sentient beings.

At that time, Manjushri Bodhisattva, having spoken this verse, said to the Buddha: 'World-Honored One, the realm of the Tathagata is inconceivable, not a realm that Bodhisattvas can measure. However, the Buddha teaches with wisdom, never weary, and with great compassion pities and does not abandon sentient beings, therefore I, relying on the Buddha's power, dare to inquire. World-Honored One, what is called a Bodhisattva's necklace? What is called the adornment of a Bodhisattva's necklace? How does a Bodhisattva attain superior practices? How does a Bodhisattva attain the inconceivable light of wonderful Dharma, and be far from ignorance, darkness, and all doubts? How does a Bodhisattva attain the great Dharma gate of light of the Tathagata, and be able to purify it completely? Excellent, World-Honored One, may you, for my sake, definitively explain the Dharma gate of the birth of all Bodhisattvas. If all Bodhisattvas hear this, they will be able to break through the afflictions and enemies of all demons, enter all Dharmas without any doubts, directly know the realm of the Tathagata, gradually enter the realm of all Bodhisattvas, and further gradually enter the realm of all wisdom, know the minds of sentient beings, purify the actions of sentient beings, travel through all Buddha lands, subdue the armies of demons, quickly gather and receive all Buddhist teachings, and freely revolve in all Dharmas.'

At that time, the World-Honored One said to Manjushri Bodhisattva: 'Excellent! Excellent! Good man, you are able to arouse a great courageous mind, roar like a lion, and ask the Tathagata about such wonderful meanings. You are already able to clearly understand all the immeasurable realms of all Tathagatas, and are able to ask such meanings. Well done!'

男子諦聽諦聽善思念之。吾當為汝分別解說。如是境界及余無量諸功德法。皆令汝等速得圓滿。於一切法自在而轉。文殊師利唯然受教。佛告文殊師利言。善男子一切菩薩。皆悉具有四種瓔珞。云何為四。所謂戒為瓔珞定為瓔珞。慧為瓔珞陀羅尼門以為瓔珞。是名為四。善男子云何名為戒為瓔珞。善男子菩薩有一凈戒瓔珞。謂于眾生起無瞋恚無障礙心。令諸眾生見皆歡喜無有厭足。

複次善男子菩薩有二凈戒瓔珞。所謂閉惡趣門開人天路。

複次善男子菩薩有三凈戒瓔珞。謂身口意皆悉清凈。

複次善男子菩薩有四凈戒瓔珞。謂所欲皆遂所愿皆成。所樂皆得始終究竟。

複次善男子菩薩有五凈戒瓔珞。謂具足三昧具足智慧具足解脫。具足解脫知見具足大般涅槃。

複次善男子菩薩有六凈戒瓔珞。謂不破戒終無悔故。不穿漏戒。無餘過故。不雜戒無和合故。清凈戒長白法故。自在戒隨意所往體具足故。自在轉戒於一切時智自在故。

複次善男子菩薩有七凈戒瓔珞。所謂施得清凈忍得清凈。勤得清凈定得清凈。慧得清凈方便得清凈不放逸得清凈。

複次善男子菩薩有八凈戒瓔珞各別圓滿。所謂十地圓滿不悔圓滿。不懈怠圓滿不嫌恨圓滿。供養佛圓滿離八難圓滿。修佈施圓滿得

善友圓滿。

複次善男子菩薩有九凈戒瓔珞。云何為九。所謂得無所畏得無驚怖。得決定心得近寂靜。得調伏心得無貪心得勇悍心得知一切眾生心念得寂靜地。是名為九。

複次善男子菩薩。有十凈戒瓔珞云何為。十所謂身瓔珞。圓滿相好為莊嚴故。語瓔珞。如說修行為莊嚴故。意瓔珞。以無煩惱為莊嚴故。剎土瓔珞。以圓滿愿為莊嚴故。利他瓔珞。能清凈心為莊嚴故。生處瓔珞。不造諸惡為莊嚴故。菩薩行瓔珞。隨學佛行為莊嚴故。智慧瓔珞。了一切法皆悉幻化為莊嚴故。菩提場瓔珞。一切善根皆悉迴向為莊嚴故。力無所畏佛不共法以為瓔珞。不捨凈戒根本體性為莊嚴故是名為十。

善男子云何菩薩修諸三昧瓔珞莊嚴。善男子菩薩有於一種三昧瓔珞莊嚴。云何為一。謂於一切眾生界中發起慈心。善男子菩薩復有二種三昧瓔珞莊嚴。謂質直心及柔軟心。菩薩復有三種三昧瓔珞莊嚴。所謂非幻非諂非假。菩薩復有四種三昧瓔珞莊嚴。謂不隨順欲不隨順瞋。不順於癡不順於怖。菩薩復有五種三昧瓔珞莊嚴。所謂斷於五種障礙。一者愛慾二者瞋害三者昏沉四者掉悔五者疑心。斷此五蓋以為莊嚴。菩薩復有六種三昧瓔珞莊嚴。謂唸佛念法念僧。念戒念舍念天。菩薩復有七種三昧瓔珞莊嚴謂不忘失菩提之心。

【現代漢語翻譯】現代漢語譯本善友圓滿。

再者，善男子，菩薩有九種清凈戒律的瓔珞。什麼是九種呢？就是獲得無所畏懼，獲得沒有驚慌恐怖，獲得堅定的心，獲得接近寂靜，獲得調伏的心，獲得沒有貪婪的心，獲得勇敢的心，得知一切眾生的心念，獲得寂靜的境地。這稱為九種。

再者，善男子，菩薩有十種清凈戒律的瓔珞。什麼是十種呢？就是身體的瓔珞，以圓滿的相好作為莊嚴；語言的瓔珞，以如實宣說修行作為莊嚴；意念的瓔珞，以沒有煩惱作為莊嚴；剎土的瓔珞，以圓滿的誓願作為莊嚴；利他的瓔珞，以能夠清凈自心作為莊嚴；生處的瓔珞，以不造作諸惡作為莊嚴；菩薩行的瓔珞，以隨順學習佛的行為作為莊嚴；智慧的瓔珞，以明瞭一切法都是幻化不實作為莊嚴；菩提場（bodhimanda）的瓔珞，以一切善根都回向眾生作為莊嚴；以力量、無所畏懼、佛的不共法作為瓔珞，不捨棄清凈戒律的根本體性作為莊嚴。這稱為十種。

善男子，菩薩如何修習各種三昧（samadhi）瓔珞來莊嚴自己呢？善男子，菩薩有一種三昧瓔珞莊嚴，是什麼呢？就是在一切眾生界中發起慈悲心。善男子，菩薩還有兩種三昧瓔珞莊嚴，就是質直的心和柔軟的心。菩薩還有三種三昧瓔珞莊嚴，就是不虛幻、不諂媚、不虛假。菩薩還有四種三昧瓔珞莊嚴，就是不隨順慾望，不隨順嗔恨，不隨順愚癡，不隨順恐懼。菩薩還有五種三昧瓔珞莊嚴，就是斷除五種障礙：第一是愛慾，第二是嗔害，第三是昏沉，第四是掉舉和後悔，第五是疑心。斷除這五蓋來作為莊嚴。菩薩還有六種三昧瓔珞莊嚴，就是念佛（Buddha）、念法（Dharma）、念僧（Sangha），念戒（sila）、念舍（caga）、念天（deva）。菩薩還有七種三昧瓔珞莊嚴，就是不忘失菩提之心。

【English Translation】 English version Perfected with virtuous friends.

Furthermore, good man, a Bodhisattva has nine pure precepts as adornments. What are the nine? They are: obtaining fearlessness, obtaining no alarm or terror, obtaining a determined mind, obtaining nearness to tranquility, obtaining a tamed mind, obtaining a mind without greed, obtaining a courageous mind, knowing the thoughts of all sentient beings, and obtaining a tranquil state. These are called the nine.

Furthermore, good man, a Bodhisattva has ten pure precepts as adornments. What are the ten? They are: the adornment of the body, with perfect marks and characteristics as its adornment; the adornment of speech, with truthfully speaking about practice as its adornment; the adornment of the mind, with no afflictions as its adornment; the adornment of the Buddha-field, with fulfilling vows as its adornment; the adornment of benefiting others, with purifying the mind as its adornment; the adornment of birth, with not creating evil deeds as its adornment; the adornment of the Bodhisattva's conduct, with following the Buddha's conduct as its adornment; the adornment of wisdom, with understanding that all dharmas are illusory as its adornment; the adornment of the bodhimanda (place of enlightenment), with dedicating all good roots as its adornment; and using strength, fearlessness, and the Buddha's unique qualities as adornments, and not abandoning the fundamental nature of pure precepts as its adornment. These are called the ten.

Good man, how does a Bodhisattva cultivate various samadhi (concentration) adornments to adorn themselves? Good man, a Bodhisattva has one samadhi adornment. What is it? It is arousing loving-kindness in all realms of sentient beings. Good man, a Bodhisattva also has two samadhi adornments, which are an honest mind and a gentle mind. A Bodhisattva also has three samadhi adornments, which are being non-illusory, non-flattering, and non-false. A Bodhisattva also has four samadhi adornments, which are not conforming to desire, not conforming to anger, not conforming to delusion, and not conforming to fear. A Bodhisattva also has five samadhi adornments, which are cutting off the five hindrances: first, desire; second, hatred; third, drowsiness; fourth, restlessness and remorse; and fifth, doubt. Cutting off these five coverings is used as adornment. A Bodhisattva also has six samadhi adornments, which are mindfulness of the Buddha (Buddha), mindfulness of the Dharma (Dharma), mindfulness of the Sangha (Sangha), mindfulness of precepts (sila), mindfulness of generosity (caga), and mindfulness of the devas (deva). A Bodhisattva also has seven samadhi adornments, which is not forgetting the mind of Bodhi.

隨順修學七菩提分。謂念覺分擇法覺分。精進覺分喜覺分。輕安覺分舍覺分定覺分。菩薩復有八種三昧瓔珞莊嚴。謂八聖道。正見正思惟正語正業。正命正精進正念正定。菩薩復有九種三昧瓔珞莊嚴。云何為九。善男子此菩薩心無有忘失。大悲威力不捨眾生。修習建立九次第定。謂離欲惡不善法。有尋有伺離生喜樂。入于初禪得圓滿住。除滅尋伺內凈一心。無尋無伺定生喜樂。入第二禪得圓滿住。離喜住舍有念正知身受樂諸聖所說能捨有念受樂。入第三禪得圓滿住。斷樂先除苦憂喜已滅。不苦不樂舍念清凈。入第四禪得圓滿住。超一切色想滅有對想。不念種種想入無邊虛空。于空無邊處得圓滿住。超過一切空無邊處。入無邊識。于無邊識處得圓滿住。超一切識無邊處。入無少所有。于無所有處得圓滿住。超過一切無所有處。入非想非非想處。于非想非非想處得圓滿住。超過一切非想非非想處。入滅受想定。于滅受想定得圓滿住。如是善巧方便力故真際現前。由先滅力於此安住。然後利樂一切眾生。隨諸法門令得成熟。是名菩薩九種三昧瓔珞莊嚴。善男子菩薩復有十種三昧瓔珞莊嚴。何等為十。所謂法性無亂故。妙定圓滿故。不捨精進故。常樂寂靜故。不斷善根故。心不散亂故。身得安樂故。觀察諸法故。得心自在故。

【現代漢語翻譯】現代漢語譯本隨順修習七菩提分（七種覺悟的要素）。即念覺分（憶念正法的覺悟要素），擇法覺分（選擇正確教法的覺悟要素），精進覺分（精進修行的覺悟要素），喜覺分（因修行而生喜悅的覺悟要素），輕安覺分（身心輕安的覺悟要素），舍覺分（捨棄妄念的覺悟要素），定覺分（禪定的覺悟要素）。菩薩又有八種三昧（禪定）瓔珞莊嚴，即八聖道（達到解脫的八種正確方法）：正見（正確的見解），正思惟（正確的思考），正語（正確的言語），正業（正確的行為），正命（正確的謀生方式），正精進（正確的努力），正念（正確的念頭），正定（正確的禪定）。菩薩又有九種三昧（禪定）瓔珞莊嚴。什麼是九種呢？善男子，這位菩薩的心沒有忘失菩提心，以大悲的力量不捨棄眾生，修習並建立九次第定（九種次第禪定）。即離開對慾望、邪惡和不善法的執著，在有尋（粗略的思考）有伺（精細的思考）的狀態下，從離欲中產生喜悅和快樂，進入初禪並圓滿安住。去除尋和伺，內心清凈而專注，在沒有尋和伺的狀態下，從禪定中產生喜悅和快樂，進入第二禪並圓滿安住。離開喜悅，安住于舍（不執著），保持正念和覺知，身體感受快樂，這是聖者所說的能捨棄並保持正念地感受快樂。進入第三禪並圓滿安住。斷除快樂，先去除痛苦，憂愁和喜悅已經滅盡，沒有痛苦也沒有快樂，保持舍（不執著）和清凈的念頭。進入第四禪並圓滿安住。超越一切色想（對物質的感知），滅除有對想（對外在事物的感知），不念種種雜念，進入無邊虛空，在空無邊處（禪定境界）圓滿安住。超越一切空無邊處，進入無邊識（無邊意識），在無邊識處圓滿安住。超越一切無邊識處，進入無所有（一無所有），在無所有處圓滿安住。超越一切無所有處，進入非想非非想處（既非有想也非無想），在非想非非想處圓滿安住。超越一切非想非非想處，進入滅受想定（滅盡感受和想法的禪定）。在滅受想定圓滿安住。像這樣，由於善巧方便的力量，真際（真如實相）顯現於前，由於先前的滅定之力而安住於此，然後利益和快樂一切眾生，隨順各種法門使他們得以成熟。這稱為菩薩的九種三昧（禪定）瓔珞莊嚴。善男子，菩薩又有十種三昧（禪定）瓔珞莊嚴。什麼是十種呢？即由於法性（事物本性）沒有擾亂，所以妙定圓滿；由於不捨棄精進，所以常樂於寂靜；由於不斷絕善根，所以心不散亂；由於身體得到安樂，所以能觀察諸法；由於得到心的自在，所以...

【English Translation】 English version They cultivate the seven Bodhi-aṅgas (seven factors of enlightenment) in accordance with the Dharma. These are: mindfulness Bodhi-aṅga (factor of enlightenment), investigation of Dharma Bodhi-aṅga, effort Bodhi-aṅga, joy Bodhi-aṅga, tranquility Bodhi-aṅga, equanimity Bodhi-aṅga, and concentration Bodhi-aṅga. Furthermore, Bodhisattvas have eight kinds of Samādhi (meditative absorption) adornments, namely, the Eightfold Noble Path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Furthermore, Bodhisattvas have nine kinds of Samādhi (meditative absorption) adornments. What are these nine? Good man, this Bodhisattva's mind does not forget the Bodhicitta (mind of enlightenment), and with the power of great compassion, they do not abandon sentient beings. They cultivate and establish the nine sequential concentrations (nine successive stages of meditation). That is, by separating from desires, evil, and unwholesome dharmas, with initial application (vitarka) and sustained application (vicāra), joy and happiness born of detachment, they enter the first Dhyāna (meditative state) and dwell in it completely. By eliminating initial and sustained application, with inner purification and one-pointedness of mind, without initial application and sustained application, joy and happiness born of concentration, they enter the second Dhyāna and dwell in it completely. By separating from joy, dwelling in equanimity, with mindfulness and clear comprehension, experiencing pleasure with the body, as the noble ones declare, 'Able to relinquish, mindful, experiencing pleasure.' They enter the third Dhyāna and dwell in it completely. By abandoning pleasure, having first eliminated suffering, sorrow, and joy having ceased, neither suffering nor pleasure, with purity of equanimity and mindfulness, they enter the fourth Dhyāna and dwell in it completely. Transcending all perceptions of form, with the cessation of perceptions of sensory impact, not attending to various perceptions, they enter infinite space, dwelling completely in the sphere of infinite space. Transcending completely the sphere of infinite space, they enter infinite consciousness, dwelling completely in the sphere of infinite consciousness. Transcending completely the sphere of infinite consciousness, they enter nothingness, dwelling completely in the sphere of nothingness. Transcending completely the sphere of nothingness, they enter neither perception nor non-perception, dwelling completely in the sphere of neither perception nor non-perception. Transcending completely the sphere of neither perception nor non-perception, they enter the cessation of perception and feeling (saṃjñā-vedayita-nirodha). Dwelling completely in the cessation of perception and feeling. In this way, due to the power of skillful means, the true reality (tathātā) manifests before them. Due to the power of prior cessation, they abide in this, and then benefit and bring happiness to all sentient beings, guiding them to maturity according to various Dharma teachings. This is called the Bodhisattva's nine kinds of Samādhi (meditative absorption) adornments. Good man, furthermore, Bodhisattvas have ten kinds of Samādhi (meditative absorption) adornments. What are these ten? They are: because the nature of reality (dharmatā) is without disturbance, therefore, the wonderful concentration is complete; because they do not abandon effort, therefore, they constantly delight in tranquility; because they do not cut off roots of virtue, therefore, their minds are not scattered; because their bodies attain ease, therefore, they can observe all dharmas; because they attain freedom of mind, therefore...

得聖種性故。善男子此是菩薩十種三昧瓔珞莊嚴。

善男子云何名為菩薩智慧瓔珞莊嚴。善男子菩薩摩訶薩有一智慧瓔珞莊嚴。云何為一。所謂一切法中斷除疑惑。複次善男子菩薩復有二種智慧瓔珞莊嚴。謂遠離惡作現起煩惱。菩薩復有三種智慧瓔珞莊嚴。謂斷除愚癡破無明藏除去黑暗。菩薩復有四種智慧瓔珞莊嚴。謂知苦智慧斷集智慧。證滅智慧修道智慧。菩薩復有五種智慧瓔珞莊嚴。謂戒蘊清凈。戒體如空不可得故。定蘊清凈。發勝智慧起動念故。解脫蘊清凈。一切諸法體無二故。解脫知見蘊清凈。了知三世體平等故。法蘊清凈。諸法體性無染著故。菩薩復有六種智慧瓔珞莊嚴。謂佈施波羅蜜多三輪清凈。謂我輪清凈。知我如幻體平等故。眾生輪清凈。了所化生皆如夢故。菩提心輪清凈。不求世間異熟果故。凈戒波羅蜜多三輪清凈。謂身輪清凈。猶如映象體平等故。語輪清凈。猶如谷響體平等故。意輪清凈。了心如幻體平等故。安忍波羅蜜多三輪清凈。謂離瞋清凈。忍受粗惡加毀辱故。離愛清凈。斷于稱讚敬養等故。斷支節清凈。觀察法身體無二故。精進波羅蜜多三輪清凈。謂無功用清凈。觀察生死猶如夢故。堅固清凈。心如金剛不可壞故。取捨清凈。超過諸相無取捨故。靜慮波羅蜜多三輪清凈。謂本性清

【現代漢語翻譯】現代漢語譯本：因為獲得了聖種性。善男子，這便是菩薩的十種三昧瓔珞莊嚴。

善男子，什麼是菩薩的智慧瓔珞莊嚴？善男子，菩薩摩訶薩有一種智慧瓔珞莊嚴。這是什麼呢？就是對於一切法斷除疑惑。其次，善男子，菩薩還有兩種智慧瓔珞莊嚴，就是遠離因作惡而產生的煩惱。菩薩還有三種智慧瓔珞莊嚴，就是斷除愚癡，破除無明之藏，除去黑暗。菩薩還有四種智慧瓔珞莊嚴，就是知苦的智慧，斷集（苦的原因）的智慧，證滅（苦的止息）的智慧，修道（達到止息的道路）的智慧。菩薩還有五種智慧瓔珞莊嚴，就是戒蘊清凈（shila-skandha，持戒的積聚），因為戒體如虛空般不可得；定蘊清凈（samadhi-skandha，禪定的積聚），因為發起殊勝智慧而生起動念；解脫蘊清凈（vimukti-skandha，解脫的積聚），因為一切諸法的本體沒有分別；解脫知見蘊清凈（vimukti-jnana-darshana-skandha，對解脫的知見積聚），因爲了知過去、現在、未來三世的本體平等；法蘊清凈（dharma-skandha，佛法的積聚），因為諸法的體性沒有染著。

菩薩還有六種智慧瓔珞莊嚴，就是佈施波羅蜜多（dana-paramita，佈施到彼岸）的三輪清凈，即我輪清凈，因為知道『我』如幻象，本體平等；眾生輪清凈，因爲了知所化度的眾生都如夢境；菩提心輪清凈，因為不追求世間的異熟果報。凈戒波羅蜜多（shila-paramita，持戒到彼岸）的三輪清凈，即身輪清凈，猶如映象，本體平等；語輪清凈，猶如山谷迴響，本體平等；意輪清凈，了知心如幻象，本體平等。安忍波羅蜜多（kshanti-paramita，忍辱到彼岸）的三輪清凈，即離瞋清凈，忍受粗暴惡劣的加害和譭謗侮辱；離愛清凈，斷除對於稱讚、恭敬供養等的貪愛；斷支節清凈，觀察法的身體沒有分別。精進波羅蜜多（virya-paramita，精進到彼岸）的三輪清凈，即無功用清凈，觀察生死猶如夢境；堅固清凈，心如金剛般不可摧毀；取捨清凈，超越諸種相狀，沒有取捨。靜慮波羅蜜多（dhyana-paramita，禪定到彼岸）的三輪清凈，即本性清凈

【English Translation】 English version: Because of obtaining the holy lineage. Good man, these are the ten kinds of Samadhi adorned with jeweled necklaces of a Bodhisattva.

Good man, what are the wisdom jeweled necklaces adornments of a Bodhisattva? Good man, a Bodhisattva-Mahasattva has one wisdom jeweled necklace adornment. What is this one? It is the cutting off of doubts regarding all dharmas. Furthermore, good man, a Bodhisattva also has two kinds of wisdom jeweled necklace adornments, namely, being far from evil deeds and arising afflictions. A Bodhisattva also has three kinds of wisdom jeweled necklace adornments, namely, cutting off ignorance, destroying the storehouse of unknowing (avidya) and removing darkness. A Bodhisattva also has four kinds of wisdom jeweled necklace adornments, namely, the wisdom of knowing suffering (duhkha), the wisdom of cutting off accumulation (samudaya), the wisdom of realizing cessation (nirodha), and the wisdom of cultivating the path (marga). A Bodhisattva also has five kinds of wisdom jeweled necklace adornments, namely, the purity of the aggregate of morality (shila-skandha), because the substance of morality is like space and cannot be obtained; the purity of the aggregate of concentration (samadhi-skandha), because of generating superior wisdom and arising thoughts; the purity of the aggregate of liberation (vimukti-skandha), because the substance of all dharmas is without duality; the purity of the aggregate of the knowledge and vision of liberation (vimukti-jnana-darshana-skandha), because of understanding that the substance of the three times (past, present, future) is equal; the purity of the aggregate of dharma (dharma-skandha), because the nature of dharmas is without attachment.

A Bodhisattva also has six kinds of wisdom jeweled necklace adornments, namely, the purity of the three wheels of giving paramita (dana-paramita), that is, the purity of the wheel of 'I', because knowing that 'I' is like an illusion and the substance is equal; the purity of the wheel of sentient beings, because understanding that the beings to be transformed are all like dreams; the purity of the wheel of Bodhicitta, because not seeking the different ripening fruits of the world. The purity of the three wheels of pure morality paramita (shila-paramita), that is, the purity of the wheel of body, like a mirror image, the substance is equal; the purity of the wheel of speech, like an echo in a valley, the substance is equal; the purity of the wheel of mind, understanding that the mind is like an illusion, the substance is equal. The purity of the three wheels of forbearance paramita (kshanti-paramita), that is, the purity of being free from anger, enduring coarse and evil harm and slanderous insults; the purity of being free from love, cutting off attachment to praise, respect, offerings, etc.; the purity of cutting off branches and sections, observing that the body of dharma is without duality. The purity of the three wheels of vigor paramita (virya-paramita), that is, the purity of no effort, observing that birth and death are like dreams; the purity of firmness, the mind is like diamond and cannot be destroyed; the purity of taking and discarding, surpassing all appearances, without taking and discarding. The purity of the three wheels of meditative concentration paramita (dhyana-paramita), that is, the purity of original nature.

凈無轉智故。妙觀清凈。無執著故。因緣清凈。生神通故。方便波羅蜜多三輪清凈。謂財攝清凈。成熟一切眾生界故。總持清凈。受持一切妙法門故。大愿清凈。莊嚴種種凈佛剎故。菩薩復有七種智慧瓔珞莊嚴。所謂無念智慧。住于離念四念住故。無生滅智住正斷故。身心寂靜住神足故。具知根智住諸根故。摧破四魔住諸力故。知法本性住七覺故。知去來智住八聖故。菩薩復有八種智慧瓔珞莊嚴。謂知妙正智入寂靜故。知深觀智無翳障故。知諸蘊智悟法蘊故。知諸界智空平等故。知諸處智了空聚故。知因緣智住無我故。知真諦智心無亂故。知厭離智如實觀察真實法故。菩薩復有九種智慧瓔珞莊嚴。云何為九。謂知過去智前際清凈故。知未來智后際清凈故。知現在智中際清凈故。知正定智因無滅故。知不定智緣和合故。知邪定智邪業成故。佛平等智法身德故。法平等智法無染故。僧平等智無為德故。是名為九。菩薩復有十種智慧瓔珞莊嚴。何等為十。所謂知如幻智積集相故。知如夢智分別相故。知如焰智輪轉相故。知如像智不往來故。知如影智因緣合故。知如響智緣起相故。知法界智不可壞故。知真如智無住相故。知真際智湛然凈故。知有為智無為性故。是名為十。善男子是名菩薩十種智慧瓔珞莊嚴。善男子云何名為一

【現代漢語翻譯】現代漢語譯本：『凈無轉智故。妙觀清凈。無執著故。因緣清凈。生神通故。方便波羅蜜多（Upaya Paramita，善巧方便度）三輪清凈。謂財攝清凈。成熟一切眾生界故。總持清凈。受持一切妙法門故。大愿清凈。莊嚴種種凈佛剎（Buddha-ksetra，佛土）故。』菩薩（Bodhisattva）復有七種智慧瓔珞莊嚴。所謂無念智慧。住于離念四念住（Catus-smrtyupasthana，四念處）故。無生滅智住正斷（Samyak-pradhana，四正勤）故。身心寂靜住神足（Rddhipada，四神足）故。具知根智住諸根（Indriya，五根）故。摧破四魔住諸力（Bala，五力）故。知法本性住七覺（Sapta-bodhyangani，七覺支）故。知去來智住八聖（Aryastangika-marga，八聖道）故。菩薩復有八種智慧瓔珞莊嚴。謂知妙正智入寂靜故。知深觀智無翳障故。知諸蘊（Skandha，五蘊）智悟法蘊故。知諸界（Dhatu，十八界）智空平等故。知諸處（Ayatana，十二處）智了空聚故。知因緣智住無我故。知真諦（Satya，四聖諦）智心無亂故。知厭離智如實觀察真實法故。菩薩復有九種智慧瓔珞莊嚴。云何為九。謂知過去智前際清凈故。知未來智后際清凈故。知現在智中際清凈故。知正定智因無滅故。知不定智緣和合故。知邪定智邪業成故。佛平等智法身（Dharmakaya，法身）德故。法平等智法無染故。僧平等智無為德故。是名為九。菩薩復有十種智慧瓔珞莊嚴。何等為十。所謂知如幻智積集相故。知如夢智分別相故。知如焰智輪轉相故。知如像智不往來故。知如影智因緣合故。知如響智緣起相故。知法界智不可壞故。知真如（Tathata，真如）智無住相故。知真際（Bhuta-koti，真際）智湛然凈故。知有為智無為性故。是名為十。善男子是名菩薩十種智慧瓔珞莊嚴。善男子云何名為一

【English Translation】 English version: 'Because of the wisdom of purity without transformation, wondrous contemplation is pure. Because of non-attachment, the conditions are pure, giving rise to supernatural powers. The three wheels of Upaya Paramita (Skillful Means Perfection) are pure, meaning the purity of wealth-gathering, maturing all realms of sentient beings. The purity of Dharani (Total Retention) means upholding all wonderful Dharma gates. The purity of great vows means adorning various pure Buddha-ksetras (Buddha-fields).' Furthermore, a Bodhisattva (Enlightenment Being) has seven kinds of wisdom-jeweled adornments. These are: wisdom without thought, dwelling in the Four Foundations of Mindfulness (Catus-smrtyupasthana) free from thought; wisdom without arising or ceasing, dwelling in Right Efforts (Samyak-pradhana); tranquility of body and mind, dwelling in the Supernatural Powers (Rddhipada); wisdom fully knowing the roots, dwelling in the Faculties (Indriya); crushing the four demons, dwelling in the Powers (Bala); knowing the fundamental nature of Dharma, dwelling in the Seven Factors of Enlightenment (Sapta-bodhyangani); and knowing the past and future, dwelling in the Noble Eightfold Path (Aryastangika-marga). Furthermore, a Bodhisattva has eight kinds of wisdom-jeweled adornments. These are: knowing the wondrous right wisdom and entering tranquility; knowing the profound contemplation wisdom without obscurations; knowing the wisdom of the Skandhas (Aggregates), understanding the Dharma aggregates; knowing the wisdom of the Dhatus (Elements), understanding emptiness and equality; knowing the wisdom of the Ayatanas (Sense Bases), understanding the collection of emptiness; knowing the wisdom of conditions, dwelling in non-self; knowing the wisdom of the Satyas (Truths), the mind without disturbance; and knowing the wisdom of renunciation, truly observing the real Dharma. Furthermore, a Bodhisattva has nine kinds of wisdom-jeweled adornments. What are the nine? They are: knowing the wisdom of the past, the prior limit being pure; knowing the wisdom of the future, the posterior limit being pure; knowing the wisdom of the present, the middle limit being pure; knowing the wisdom of right concentration, the cause not ceasing; knowing the wisdom of unfixed concentration, conditions harmonizing; knowing the wisdom of wrong concentration, evil karma being accomplished; the Buddha's wisdom of equality, the virtue of the Dharmakaya (Dharma Body); the Dharma's wisdom of equality, the Dharma without defilement; and the Sangha's wisdom of equality, the virtue of non-action. These are called the nine. Furthermore, a Bodhisattva has ten kinds of wisdom-jeweled adornments. What are the ten? They are: knowing the wisdom like illusion, the aspect of accumulation; knowing the wisdom like a dream, the aspect of discrimination; knowing the wisdom like a flame, the aspect of rotation; knowing the wisdom like an image, not coming or going; knowing the wisdom like a shadow, conditions combining; knowing the wisdom like a sound, the aspect of dependent arising; knowing the wisdom of the Dharma realm, indestructible; knowing the wisdom of Tathata (Suchness), the aspect of non-dwelling; knowing the wisdom of Bhuta-koti (Limit of Reality), serenely pure; and knowing the wisdom of conditioned existence, the nature of unconditioned existence. These are called the ten. Good man, these are called the ten kinds of wisdom-jeweled adornments of a Bodhisattva. Good man, what is called one?

切菩薩陀羅尼門瓔珞莊嚴。善男子菩薩有一陀羅尼門瓔珞莊嚴。云何為一。所謂正念不忘。

複次善男子菩薩有二陀羅尼門瓔珞莊嚴。謂文持義持。菩薩有三陀羅尼門瓔珞莊嚴。謂于義善巧。于文善巧分析善巧。菩薩有四陀羅尼門瓔珞莊嚴。謂不著語不謇澀語。分明辯語無雜亂語。菩薩有五陀羅尼門瓔珞莊嚴。謂知所聞義隨順行故。知諸文身隨順行故。知了義經隨順行故。知於一切補特伽羅音聲法智隨順行故。知諸世間出世間法隨順行故。菩薩有六陀羅尼門瓔珞莊嚴。所謂如所說理而修行故。證真起說隨宜演故。所言誠諦無諂誑故。言常威德不捨大悲說正法故。善知根器巧能演說無增減故。得世間智知時而說不非時故。菩薩有七陀羅尼門瓔珞莊嚴。所謂迅疾辯捷利辯。如意辯無著辯。威德辯無錯謬辯。一切世間最上妙辯。菩薩有八陀羅尼門瓔珞莊嚴。所謂善知天語龍語。夜叉語乾闥婆語。阿修羅語迦樓羅語。緊那羅語摩睺羅加人非人等。乃至一切眾生語言。菩薩有九陀羅尼門瓔珞莊嚴。何等為九。所謂處眾無畏。摧諸異學。說法無畏。善答問難知廣大說。知隨意說。行正直行顯金剛力。示現劫燒破著常想。說諸乘法成就眾生。是名為九。菩薩有十陀羅尼門瓔珞莊嚴。云何為十。所謂善能除斷一切疑難。善知一切

【現代漢語翻譯】現代漢語譯本：切菩薩陀羅尼門瓔珞莊嚴。善男子，菩薩有一種陀羅尼門瓔珞莊嚴。什麼叫做一種呢？就是正念不忘。複次，善男子，菩薩有兩種陀羅尼門瓔珞莊嚴。叫做文持和義持。菩薩有三種陀羅尼門瓔珞莊嚴。就是對於義理善巧，對於文字善巧，對於分析善巧。菩薩有四種陀羅尼門瓔珞莊嚴。就是不執著于言語，不口吃，言語分明有條理，言語沒有雜亂。菩薩有五種陀羅尼門瓔珞莊嚴。就是知道所聽聞的義理並隨順奉行，知道各種文字的表達並隨順奉行，知道究竟了義的經典並隨順奉行，知道對於一切補特伽羅（pǔ tè qié luó，指人）的音聲法智並隨順奉行，知道各種世間和出世間法並隨順奉行。菩薩有六種陀羅尼門瓔珞莊嚴。就是能夠如所說的道理而修行，證悟真理后根據情況演說，所說的話誠實不虛偽，言語常常具有威德，不捨棄大悲心而宣說正法，善於瞭解眾生的根器，巧妙地演說佛法而沒有增減，獲得世間智慧，知道時機而說，不說不合時宜的話。菩薩有七種陀羅尼門瓔珞莊嚴。就是迅速敏捷的辯才，銳利流暢的辯才，如意自在的辯才，沒有執著的辯才，具有威德的辯才，沒有錯誤的辯才，一切世間最上最妙的辯才。菩薩有八種陀羅尼門瓔珞莊嚴。就是善於瞭解天語、龍語、夜叉語、乾闥婆語（qián tà pó yǔ，香神）、阿修羅語、迦樓羅語（jiā lóu luó yǔ，金翅鳥）、緊那羅語（jǐn nuó luó yǔ，歌神）、摩睺羅加（mó hóu luó jiā，大蟒神）以及人與非人等等，乃至一切眾生的語言。菩薩有九種陀羅尼門瓔珞莊嚴。哪九種呢？就是在眾人中沒有畏懼，能夠摧伏各種不同的學說，說法沒有畏懼，善於回答各種提問和辯難，知道如何廣大的演說，知道如何隨意的演說，行為正直，顯現金剛之力，示現劫火焚燒，破除執著于常的妄想，宣說各種乘的佛法，成就眾生。這叫做九種。菩薩有十種陀羅尼門瓔珞莊嚴。什麼叫做十種呢？就是善於消除和斷除一切疑問和難題，善於瞭解一切。

【English Translation】 English version: The Adornment of the Dhāraṇī Gate of Cutting Bodhisattvas. Good man, a Bodhisattva has one adornment of the Dhāraṇī gate. What is that one? It is called right mindfulness without forgetting. Furthermore, good man, a Bodhisattva has two adornments of the Dhāraṇī gate. They are called holding the text and holding the meaning. A Bodhisattva has three adornments of the Dhāraṇī gate. They are being skillful in meaning, skillful in text, and skillful in analysis. A Bodhisattva has four adornments of the Dhāraṇī gate. They are not being attached to words, not stammering, speaking clearly and distinctly, and speaking without confusion. A Bodhisattva has five adornments of the Dhāraṇī gate. They are knowing the meaning of what is heard and acting accordingly, knowing the forms of various letters and acting accordingly, knowing the definitive sūtras and acting accordingly, knowing the voice, Dharma, and wisdom of all pudgalas (pudgala, refers to individuals) and acting accordingly, and knowing all worldly and supramundane dharmas and acting accordingly. A Bodhisattva has six adornments of the Dhāraṇī gate. They are cultivating according to the principles spoken, expounding appropriately after realizing the truth, speaking truthfully without deceit, speaking with constant dignity and not abandoning great compassion while expounding the correct Dharma, being skilled in understanding the faculties of beings and skillfully expounding without adding or subtracting, and gaining worldly wisdom, knowing the right time to speak and not speaking at the wrong time. A Bodhisattva has seven adornments of the Dhāraṇī gate. They are swift and quick eloquence, sharp and fluent eloquence, eloquence as desired, eloquence without attachment, eloquence with dignity, eloquence without error, and the most supreme and wonderful eloquence in all the world. A Bodhisattva has eight adornments of the Dhāraṇī gate. They are being skilled in understanding the languages of gods, dragons, yakshas, gandharvas (gandharva, celestial musicians), asuras, garudas (garuda, mythical birds), kinnaras (kinnara, celestial musicians), mahoragas (mahoraga, great serpent deities), humans and non-humans, and even the languages of all beings. A Bodhisattva has nine adornments of the Dhāraṇī gate. What are the nine? They are being fearless in assemblies, subduing various heterodox teachings, being fearless in expounding the Dharma, being skilled in answering questions and difficulties, knowing how to expound extensively, knowing how to expound at will, acting with integrity, manifesting the power of Vajra, demonstrating the burning of kalpas, breaking the attachment to the thought of permanence, and expounding the Dharma of various vehicles, accomplishing sentient beings. These are called the nine. A Bodhisattva has ten adornments of the Dhāraṇī gate. What are the ten? They are being skilled in eliminating and cutting off all doubts and difficulties, and being skilled in knowing all.

廣大法門。善得無師自然智慧。善說無盡字句法門。善說一切圓滿深義。善能開示無邊佛法。善說無邊煩惱過患。善說無量深解脫門。善能深入眾生根性。善入如來無著無礙辯才智慧。是名為十。善男子是名菩薩陀羅尼門瓔珞莊嚴。

守護國界主陀羅尼經卷第七大正藏第 19 冊 No. 0997 守護國界主陀羅尼經

守護國界主陀羅尼經卷第八

罽賓國三藏沙門般若共牟尼室利譯菩薩瓔珞莊嚴品第六之二

爾時世尊欲重宣此四瓔珞義。而說偈言。

大智慧者四瓔珞　　莊嚴最上第一乘　凈戒三昧智慧門　　勝妙真言決定說　無瞋眾生皆愛樂　　關閉一切惡趣門　能令智者處人天　　此圓滿戒為瓔珞　身口意業皆清凈　　所有愿欲悉皆圓　正精進行堅固求　　此戒瓔珞莊嚴體　成就定慧及解脫　　解脫知見亦復然　及證無上大涅槃　　此戒瓔珞莊嚴體　不破尸羅清凈戒　　淳凈無雜及清涼　得身自在法亦然　　此戒瓔珞莊嚴體　若得具于清凈施　　安忍精進凈亦然　諸禪智慧方便門　　及不放逸智清凈　不動堅固妙安立　　甚深教證無退心　遠離懶墮知足修　　此戒清凈莊嚴體　聖者贊戒勤精進　　彼人憂惱永不生　所作眾善無悔心　　此即

【現代漢語翻譯】現代漢語譯本廣大法門：善於獲得無師自通的智慧，善於宣說無盡的字句法門，善於宣說一切圓滿深奧的意義，善於開示無邊的佛法，善於宣說無邊的煩惱過患，善於宣說無量深遠的解脫之門，善於深入眾生的根性，善於進入如來無執著無障礙的辯才智慧。這被稱為十種。善男子，這被稱為菩薩陀羅尼門瓔珞莊嚴。

《守護國界主陀羅尼經》卷第七大正藏第19冊 No. 0997 《守護國界主陀羅尼經》

《守護國界主陀羅尼經》卷第八

罽賓國（Kashmir）三藏沙門般若（Prajna）共牟尼室利（Munisri）譯《菩薩瓔珞莊嚴品》第六之二

爾時世尊想要再次宣說這四種瓔珞的意義，於是說了偈頌：

大智慧者有四種瓔珞，莊嚴最上第一乘（supreme vehicle），凈戒、三昧（samadhi）、智慧之門，殊勝微妙的真言決定宣說，不懷瞋恨，眾生都喜愛，關閉一切惡趣之門，能令有智慧的人處在人天善道，這圓滿的戒律是瓔珞。身口意三業都清凈，所有願望都圓滿，以正精進之心堅固地追求，這戒律瓔珞莊嚴其身。成就禪定、智慧以及解脫，對於解脫的知見也是如此，並且證得無上大涅槃（Nirvana），這戒律瓔珞莊嚴其身。不毀犯尸羅（sila，戒律），持守清凈的戒律，純凈沒有雜染而且清涼，獲得身自在，法也是如此，這戒律瓔珞莊嚴其身。如果能夠具足清凈的佈施，安忍、精進也同樣清凈，諸禪定、智慧是方便之門，以及不放逸的智慧是清凈的。不動搖、堅固地安立，對於甚深的教法和證悟沒有退轉之心，遠離懶惰，知足而修，這清凈的戒律莊嚴其身。聖者讚歎戒律，勤奮精進，這樣的人憂愁煩惱永遠不會生起，所作的眾多善事沒有後悔之心，這就是戒律瓔珞。

【English Translation】 English version Vast Dharma gates: skillful in obtaining wisdom that comes naturally without a teacher, skillful in expounding endless Dharma gates of words and phrases, skillful in expounding all perfect and profound meanings, skillful in revealing boundless Buddha-Dharma, skillful in expounding boundless faults and sufferings of afflictions, skillful in expounding immeasurable and profound gates of liberation, skillful in deeply penetrating the nature of sentient beings, skillful in entering the unobstructed and unimpeded eloquence and wisdom of the Tathagata (Thus Come One). These are called the ten. Good man, these are called the Bodhisattva Dharani (incantation) Door Adornment of Jeweled Net.

The Dharani Sutra of the Sovereign Who Protects Countries, Volume Seven Taisho Tripitaka Volume 19 No. 0997 The Dharani Sutra of the Sovereign Who Protects Countries

The Dharani Sutra of the Sovereign Who Protects Countries, Volume Eight

Translated by the Tripitaka (Three Baskets) Master Prajna (Wisdom) from Kashmir (Kasmira), together with Munisri (Sage Muni), Chapter Six, Part Two: The Jeweled Net Adornment of Bodhisattvas

At that time, the World Honored One, wishing to reiterate the meaning of these four jeweled nets, spoke in verse:

The greatly wise have four jeweled nets, adorning the supreme First Vehicle (supreme vehicle), the gates of pure precepts, samadhi (concentration), and wisdom, the supremely wonderful true words are decisively spoken, without anger, all beings love them, closing all doors to evil destinies, able to cause the wise to dwell in the realms of humans and devas (gods), this perfect precept is a jeweled net. Body, speech, and mind are all pure, all wishes are fulfilled, with right diligence, firmly seeking, this precept jeweled net adorns the body. Accomplishing dhyana (meditation), wisdom, and liberation, the knowledge and vision of liberation are also thus, and attaining unsurpassed great Nirvana (Nirvana), this precept jeweled net adorns the body. Not breaking the sila (moral conduct), maintaining pure precepts, pure without impurities and cool, obtaining freedom of the body, the Dharma is also thus, this precept jeweled net adorns the body. If one can possess pure giving, endurance and diligence are also pure, all dhyanas (meditations) and wisdom are expedient means, and the wisdom of non-negligence is pure. Unmoving, firmly established, without a retreating mind towards the profound teachings and realization, far from laziness, content and cultivating, this pure precept adorns the body. The sages praise the precepts, diligently striving, such a person's worries and afflictions will never arise, the many good deeds done have no regrets, this is the precept jeweled net.

凈戒莊嚴體　處眾無畏無驚怖　　得極決定寂靜心　三有牢獄不能羈　　得大名稱堪任力　既自調伏知他意　　此即凈戒所莊嚴　以諸相好莊嚴身　　即是凈戒莊嚴體　如說而行能凈語　　即具足智語莊嚴　得無煩惱莊嚴心　　即是凈戒之瓔珞　最勝大愿嚴佛剎　　成就眾生第一乘　不造一切惡業因　　令所生處皆嚴飾　學佛能嚴菩薩行　　善根迴向嚴道場　力無畏法盡莊嚴　　亦復莊嚴變化智　慈定瓔珞能遍覆　　柔和質直智皆圓　已絕幻偽諂誑心　　愛恚癡怖無隨轉　斷除五蓋為瓔珞　　勤修六念所莊嚴　七覺八道三摩提　　九次第定常修習　稱性勤修于止觀　　樂住寂靜諦思惟　正念不斷諸善根　　得聖種性心自在　智于諸法無疑惑　　現行惡作永不生　無明癡闇悉皆除　　于諦智中光普照　苦集滅道智清凈　　不可得故凈尸羅　超過念慧清凈禪　　二相兼忘凈解脫　智見不著於三世　　法蘊清凈無染成　亦無能念清凈心　　智慧莊嚴皆具足　由依智慧為瓔珞　　能凈施戒等三輪　以無住相施眾生　　便得佈施三輪凈　眾生菩提及自己　　知如夢幻無所求　以智慧故戒莊嚴　　便能得戒三輪凈　身語及心如映象　　如響如幻凈無瑕　以智慧故忍莊嚴

【現代漢語翻譯】現代漢語譯本凈戒莊嚴體處在人群中無所畏懼，內心極度安定寂靜。三界（三有）的牢獄無法束縛，獲得極大的名聲和堪能的力量。既能自我調伏，又能瞭解他人的心意，這就是清凈戒律所莊嚴的。用各種美好的相好來莊嚴身體，就是清凈戒律的莊嚴體現。能按照所說的去做，能凈化語言，就具備了智慧的語言莊嚴。獲得沒有煩惱的莊嚴心，這就是清凈戒律的瓔珞。用最殊勝的大愿來莊嚴佛剎（佛的國土），成就眾生的第一乘（最好的教法）。不造作一切惡業的因，使所生之處都得到莊嚴修飾。學習佛法能莊嚴菩薩的行持，用善根迴向來莊嚴道場。力量、無畏和佛法都得到充分的莊嚴，也莊嚴了變化莫測的智慧。慈悲和禪定的瓔珞能普遍覆蓋，柔和、正直和智慧都圓滿具足。已經斷絕了虛幻、虛偽、諂媚、欺騙的心，愛、嗔、癡、怖都不會隨之轉變。斷除五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋）作為瓔珞，勤奮修習六念（唸佛、念法、念僧、念戒、念施、念天）所莊嚴。七覺支（擇法覺支、精進覺支、喜覺支、輕安覺支、念覺支、定覺支、舍覺支）、八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）和三摩提（禪定），經常修習。順應本性勤奮修習止觀（止是禪定，觀是智慧），樂於安住在寂靜中，如實地思惟。正念不間斷，增長各種善根，獲得聖者的種性，內心自在。對於諸法沒有疑惑，現行的惡業永遠不會產生。無明和愚癡的黑暗全部消除，在真諦的智慧中，光明普照。對於苦、集、滅、道（四聖諦）的智慧清凈，因為不可得的緣故，清凈戒律。超越了念和慧的清凈禪定，兩種相都忘記了，清凈解脫。智慧和見解不執著於過去、現在、未來（三世），法蘊（構成存在的要素）清凈，沒有染污。也沒有能動念的清凈心，智慧的莊嚴都具備。由於依靠智慧作為瓔珞，能清凈佈施、持戒等三輪（施者、受者、施物）。以不住相（不執著于形式）佈施給眾生，就能得到佈施的三輪清凈。眾生、菩提（覺悟）和自己，知道如同夢幻一樣，沒有什麼可求的。因為有智慧的緣故，戒律得到莊嚴，就能得到戒律的三輪清凈。身、語、意如同鏡中的影像，如同回聲，如同幻象，清凈無瑕。因為有智慧的緣故，忍辱得到莊嚴

【English Translation】 English version The Body Adorned with Pure Precepts Being among the crowd without fear or trepidation, obtaining an extremely determined and tranquil mind. The prison of the three realms (three existences) cannot bind, obtaining great fame and capable strength. Having both tamed oneself and understood the intentions of others, this is what is adorned by pure precepts. Using various auspicious marks and qualities to adorn the body is the embodiment of pure precepts. Being able to act according to what is said, being able to purify speech, one possesses the adornment of wise speech. Obtaining a mind adorned without afflictions is the necklace of pure precepts. Using the most supreme great vows to adorn the Buddha-land (Buddha's realm), accomplishing the foremost vehicle (best teaching) for sentient beings. Not creating the cause of any evil deeds, causing all places of birth to be adorned. Studying the Buddha's teachings can adorn the conduct of a Bodhisattva, dedicating merit to adorn the Bodhimanda (place of enlightenment). Strength, fearlessness, and the Dharma are all fully adorned, also adorning the wisdom of transformation. The necklace of loving-kindness and Samadhi (meditative absorption) can universally cover, gentleness, uprightness, and wisdom are all complete. Having severed illusory, false, flattering, and deceitful minds, love, hatred, delusion, and fear do not follow. Cutting off the five hindrances (desire, aversion, sloth, restlessness, doubt) as a necklace, diligently cultivating the six recollections (recollection of the Buddha, Dharma, Sangha, precepts, generosity, and devas) that adorn. The seven factors of enlightenment (mindfulness, investigation, energy, joy, tranquility, concentration, equanimity), the eightfold path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), and Samadhi (meditative absorption), are constantly cultivated. Diligently cultivating Shamatha (calm abiding) and Vipassana (insight) in accordance with one's nature, delighting in dwelling in tranquility, contemplating truthfully. Right mindfulness is uninterrupted, increasing various roots of goodness, obtaining the lineage of the noble ones, the mind is at ease. Having wisdom without doubt about all Dharmas (teachings), currently arising evil deeds will never occur. The darkness of ignorance and delusion is completely eliminated, in the wisdom of truth, light shines universally. The wisdom of suffering, accumulation, cessation, and path (Four Noble Truths) is pure, because it is unattainable, pure morality. Transcending the pure Dhyana (meditation) of mindfulness and wisdom, forgetting both aspects, pure liberation. Wisdom and views are not attached to the three times (past, present, future), the aggregates of Dharma (elements constituting existence) are pure, without defilement. There is also no mind that can contemplate purely, the adornments of wisdom are all complete. Because of relying on wisdom as a necklace, one can purify the three wheels (giver, receiver, and gift) of giving, morality, etc. Giving to sentient beings without dwelling on form (non-attachment), one obtains the purity of the three wheels of giving. Sentient beings, Bodhi (enlightenment), and oneself, knowing they are like dreams and illusions, there is nothing to seek. Because of wisdom, morality is adorned, one can obtain the purity of the three wheels of morality. Body, speech, and mind are like images in a mirror, like echoes, like illusions, pure and without flaw. Because of wisdom, patience is adorned.

彼忍三輪盡清凈　智達無高亦無下　　常觀凈妙真法身　以智慧故勤莊嚴　　精進三輪亦清凈　其心任運能堅固　　無取無舍相皆空　以智慧故定莊嚴　　禪定便得三輪凈　本性深觀因緣凈　　無動無著起神通　以智慧故方便嚴　　彼得三輪盡清凈　善攝真言愿精進　　化生妙法剎莊嚴　常住念處無念心　　正斷之中心不二　欲勤心觀神通足　　知諸眾生根性殊　安住諸力摧眾魔　　正念覺知諸法性　無去無來道亦爾　　此名智慧瓔珞嚴　深入寂靜奢摩他　　毗缽舍那無不照　了知法蘊成蘊智　　知界平等如虛空　諸處空聚亦善知　　法本無我因緣起　知四真諦無散亂　　觀法真實厭世間　三際智凈無著心　　為安眾生了三聚　知三寶體同一相　　皆智瓔珞所莊嚴　智積聚相如幻成　　分別根本皆如夢　輪轉無實如陽焰　　無往無來映象身　因緣和合如影生　　但從緣起猶如響　法界真常性無壞　　真諦無住始能知　真際湛然不動搖　　有為無為無二體　此深廣智為瓔珞　　莊嚴菩薩證菩提　得無忘念總持門　　所聞語義持無失　一切字義微細了　　善巧分析智常通　執著謇訥語皆亡　　詞理分明無錯亂　隨所聞法常求義　　于文具足智超勝　依了義

經之所行　　知法體中無我相　善知世法出世法　　皆是總持之所嚴　隨真諦轉如說行　　知時說法人敬受　說此法者無空過　　順時無缺無悔心　獲得速疾妙辯才　　捷利如意無所著　具德無錯妙分析　　如鬘巧飾妙莊嚴　善知天龍諸語言　　夜叉乾闥阿蘇洛　迦樓緊那摩睺等　　一切眾生諸語言　處眾無畏如牛王　　摧諸外道如香象　說法無畏如師子　　問難皆答若泉流　說廣大法摧慢山　　隨心樂說皆如意　兇惡為現金剛像　　劫火焚燒五欲心　隨機所樂說三乘　　是義非義皆明斷　顯示覺悟廣大法　　自然智現不從師　說無盡字智無餘　　解微細義皆圓滿　說諸佛法無邊際　　如煩惱過亦無邊　解脫功德難稱量　　知眾生根無不盡　得佛所說四無畏　　秘密瓔珞作莊嚴　彼諸瓔珞莊嚴身　　已說未說諸功德　設復精勤經劫演　　所有功德不能窮

爾時文殊師利菩薩。聞是法已即從座起。合掌恭敬頂禮佛足。而白佛言希有世尊。佛出世間說勝妙法。多所利樂一切眾生。皆稱根性令其歡喜。于未來世能生菩薩一切善根。能令一切初發心者生清凈心。趣向菩提行一乘道。得不退轉受佛灌頂。即於此生得菩提分。一生當證無上菩提。顯此菩薩因果不滅。正定眾生為說其

【現代漢語翻譯】現代漢語譯本經文所到之處，能使人明白在佛法真諦中沒有『我』的執著。善於瞭解世俗的法和超脫世俗的法，這一切都是由總持（Dharani，總攝憶持）的力量所莊嚴。遵循真理而行，如佛所說那樣去做，知道時機而說法的人會受到尊敬和接受。宣說此法的人不會徒勞無功，順應時機，沒有缺失，沒有後悔之心。能夠迅速獲得奇妙的辯才，敏捷順利，沒有任何執著。具備美德，沒有錯誤，能夠巧妙地分析，如同用花鬘巧妙地裝飾，非常莊嚴。善於瞭解天、龍等各種語言，以及夜叉（Yaksa，一種鬼神）、乾闥婆（Gandharva，一種天神）、阿修羅（Asura，一種惡神）。迦樓羅（Garuda，一種大鳥）、緊那羅（Kinnara，一種天神）、摩睺羅伽（Mahoraga，一種大蟒神）等一切眾生的各種語言。處在眾人之中無所畏懼，如同牛王一樣，摧毀各種外道，如同香象（強壯的大象）。說法時無所畏懼，如同獅子一樣，提出的問題都能回答，如同泉水涌流。宣說廣大的佛法，摧毀傲慢之山，隨心所欲地說法，都能如意。對於兇惡的人，顯現出金剛（Vajra，一種法器）的形象，用劫火焚燒貪戀五欲的心。根據眾生的根器和喜好，宣說三乘佛法（聲聞乘、緣覺乘、菩薩乘），對於什麼是正確的，什麼是不正確的，都能明確判斷。顯示覺悟的廣大佛法，自然產生的智慧顯現，不需要依靠老師。宣說無盡的文字，智慧沒有窮盡，理解細微的含義，都能圓滿。宣說諸佛的佛法，沒有邊際，如同煩惱的過失一樣，也沒有邊際。解脫的功德難以稱量，瞭解眾生的根器，沒有不透徹的。獲得佛所說的四無畏（說法無畏、知自宗無畏、斷疑無畏、盡苦道無畏），用秘密的瓔珞（一種裝飾品）作為莊嚴。這些瓔珞莊嚴自身，已經宣說和未宣說的各種功德。即使精勤地經過無數劫來演說，所有的功德也無法窮盡。這時，文殊師利菩薩（Manjusri Bodhisattva）聽了這些佛法后，立即從座位上站起來，合掌恭敬地頂禮佛足，然後對佛說：『希有啊，世尊！佛陀出現在世間，宣說殊勝奇妙的佛法，能夠利益和安樂一切眾生，都能適應他們的根性，使他們歡喜。在未來世，能夠使菩薩生起一切善根，能夠使一切初發心的人，生起清凈的心，趨向菩提（Bodhi，覺悟），行走於一乘道（唯一成佛之道），得到不退轉的境界，接受佛的灌頂，就在此生能夠得到菩提的資糧，一生就能證得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』顯示這位菩薩的因果不會斷滅，為具有正定的眾生宣說這些。

【English Translation】 English version Wherever the sutra goes, it enables people to understand that in the essence of the Dharma, there is no attachment to 'self'. Being skilled in understanding worldly and transcendental Dharmas, all of this is adorned by the power of Dharani (total retention). Following the truth and acting as the Buddha said, those who know the time and preach the Dharma will be respected and accepted. Those who preach this Dharma will not be in vain, acting in accordance with the time, without deficiency, and without regret. They can quickly obtain wonderful eloquence, be swift and smooth, without any attachment. Possessing virtue, without error, and able to analyze skillfully, like being adorned with a skillfully decorated garland, very magnificent. Being skilled in understanding the languages of gods, dragons, and other beings, as well as Yakshas (a type of spirit), Gandharvas (a type of celestial musician), and Asuras (a type of demon). Garudas (a type of large bird), Kinnaras (a type of celestial musician), Mahoragas (a type of great serpent deity), and the various languages of all beings. Being fearless in the midst of the crowd, like a bull king, destroying various heretics, like a fragrant elephant (a strong elephant). Preaching the Dharma without fear, like a lion, able to answer all questions like a flowing spring. Preaching the vast Dharma, destroying the mountain of arrogance, and speaking according to one's heart's desire, everything will be as desired. For the fierce and evil, manifesting the image of Vajra (a ritual object), burning the mind attached to the five desires with the fire of the kalpa. According to the capacity and preferences of beings, preaching the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), able to clearly judge what is right and what is wrong. Revealing the vast Dharma of enlightenment, the wisdom that arises naturally manifests, without relying on a teacher. Preaching endless words, wisdom without exhaustion, understanding subtle meanings, all are complete. Preaching the Buddhadharma of all Buddhas, without limit, like the faults of afflictions, also without limit. The merits of liberation are difficult to measure, understanding the faculties of beings, nothing is not thorough. Obtaining the Four Fearlessnesses spoken by the Buddha (fearlessness in preaching the Dharma, fearlessness in knowing one's own doctrine, fearlessness in resolving doubts, fearlessness in exhausting the path of suffering), using secret necklaces (a type of ornament) as adornment. These necklaces adorn the body, the various merits that have been spoken and not yet spoken. Even if diligently expounding for countless kalpas, all the merits cannot be exhausted. At that time, Manjusri Bodhisattva, having heard these Dharmas, immediately rose from his seat, folded his palms respectfully, prostrated at the Buddha's feet, and said to the Buddha: 'Rare indeed, World Honored One! The Buddha appears in the world, preaching the supreme and wonderful Dharma, able to benefit and bring happiness to all beings, able to adapt to their faculties, making them rejoice. In the future, it can cause Bodhisattvas to generate all good roots, and can cause all beginners to generate pure minds, to move towards Bodhi (enlightenment), to walk on the One Vehicle Path (the only path to Buddhahood), to obtain the state of non-retrogression, to receive the Buddha's empowerment, and in this life to obtain the provisions for Bodhi, and in one lifetime to attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment).' Revealing that the cause and effect of this Bodhisattva will not be extinguished, speaking these to beings with right concentration.

因。邪定眾生示現大悲久令趣入。不定眾生各隨其心差別安處。樂三乘者各隨其根令愿滿足。乃至天人阿修羅等。一切世間悉令莊嚴。所以者何若佛出世。則如是等種種希有。奇特之法皆悉出現。大菩薩眾寶座寶帳。種種寶樹微妙莊嚴。大會道場悉皆出現。一切聲聞及辟支佛。于百千劫不能思量況能顯示。世尊如我惟忖。無智眾生甚為可愍。佛說如是甚深大乘。顯示如是奇特道場。不能發起大菩提心。而反希求二乘涅槃人天安樂故為可愍。何以故菩薩初發菩提之心。所有功德無量無邊。一切二乘不能及故。世尊譬如有人。棄捨無價吠琉璃寶。乃取假偽琉璃之珠。一切眾生亦復如是。棄捨大乘乃求聲聞緣覺菩提人天安樂。世尊若善男子善女人等。聞此法門或已發起大菩提心或當發起。不久皆得無上菩提。及前所說殊勝功德具足圓滿。說此瓔珞法門之時。於此會中三十俱胝那由他百千眾生。皆發阿耨多羅三藐三菩提心。

守護國界主陀羅尼經大光普照莊嚴品第七

爾時世尊普觀菩薩人天大眾。知其於法深生渴仰心未滿足。告文殊師利菩薩言。善男子菩薩摩訶薩。有於八種大光普照莊嚴法門。彼光照故心開明了遠離愚闇。以大丈夫菩薩莊嚴而嚴其身修菩薩行及安眾生。於此行中何等為八。所謂念光普照意光普照

【現代漢語翻譯】現代漢語譯本因。對於持邪定的眾生，佛示現大悲，長久地引導他們進入正道。對於心意不定的眾生，佛則根據他們各自的心念差別，妥善地安置他們。對於喜愛三乘（聲聞乘、緣覺乘、菩薩乘）的眾生，佛則根據他們的根器，使他們的願望得到滿足。乃至對於天人、阿修羅等一切世間眾生，佛都使他們得到莊嚴。這是什麼原因呢？如果佛出世，就會出現種種稀有、奇特的景象。大菩薩眾的寶座、寶帳，以及種種寶樹，都會以微妙的方式莊嚴道場，這些大會道場都會顯現出來。這一切，即使一切聲聞和辟支佛（Pratyekabuddha，緣覺）用百千劫的時間也無法思量，更不用說顯示了。世尊，依我看來，那些沒有智慧的眾生真是可憐。佛說了如此甚深的大乘佛法，顯示瞭如此奇特的道場，他們卻不能發起廣大的菩提心（Bodhi-citta，覺悟之心），反而希求二乘（聲聞乘和緣覺乘）的涅槃（Nirvana，寂滅）以及人天福報，所以才說他們可憐。為什麼呢？因為菩薩最初發起菩提心時，所具有的功德無量無邊，一切二乘都無法相比。世尊，譬如有人，丟棄無價的吠琉璃寶（Vairocana，光明遍照），卻去拿虛假的琉璃珠。一切眾生也是這樣，捨棄大乘佛法，卻去追求聲聞、緣覺的菩提以及人天安樂。世尊，如果善男子、善女人等，聽聞這個法門，或者已經發起大菩提心，或者將要發起，不久都將證得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），並且先前所說的殊勝功德也將具足圓滿。在宣說這個瓔珞法門的時候，在這個法會中，有三十俱胝那由他百千眾生，都發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺）。《守護國界主陀羅尼經·大光普照莊嚴品第七》這時，世尊普遍觀察菩薩、人天大眾，知道他們對於佛法深深地渴求，但心意尚未滿足，於是告訴文殊師利（Manjusri）菩薩說：『善男子，菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）有八種大光普照莊嚴法門。因為這光明照耀的緣故，心意開明，遠離愚昧黑暗，以大丈夫菩薩的莊嚴來莊嚴自身，修菩薩行，並且安樂眾生。在這八種法門中，哪八種呢？』『就是念光普照、意光普照……』

【English Translation】 English version Because of compassion, the Buddha guides those with wrong views to enter the right path. For those with wavering minds, the Buddha appropriately settles them according to their individual thoughts. For those who enjoy the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), the Buddha fulfills their wishes according to their capacities. Even for beings in all realms, such as gods, humans, and Asuras (阿修羅，demigods), the Buddha adorns them all. Why is this so? If a Buddha appears in the world, such rare and extraordinary phenomena will manifest. The jeweled thrones and canopies of the great Bodhisattvas (菩薩，enlightenment being), along with various jeweled trees, will adorn the assembly's sacred ground in a wondrous manner. All of this, even all the Śrāvakas (聲聞，hearer) and Pratyekabuddhas (辟支佛，solitary buddha) cannot fathom in hundreds of thousands of kalpas (劫，eon), let alone reveal. World Honored One, in my opinion, those ignorant beings are truly pitiable. The Buddha has spoken such profound Mahayana (大乘，great vehicle) teachings and revealed such extraordinary sacred grounds, yet they cannot arouse the great Bodhi-citta (菩提心，mind of enlightenment) and instead seek the Nirvana (涅槃，liberation) of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and the happiness of humans and gods. That is why they are pitiable. Why? Because when a Bodhisattva first arouses the Bodhi-citta, the merits they possess are immeasurable and boundless, far beyond the reach of all those in the Two Vehicles. World Honored One, it is like someone who discards a priceless Vairocana (吠琉璃，radiant) jewel and instead picks up a fake glass bead. All beings are the same; they abandon the Mahayana teachings and instead seek the Bodhi of Śrāvakas and Pratyekabuddhas, as well as the happiness of humans and gods. World Honored One, if good men and good women hear this Dharma (法，teachings) gate, whether they have already aroused the great Bodhi-citta or are about to arouse it, they will soon attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提，unsurpassed perfect enlightenment) and fully possess the previously mentioned supreme merits. When this Garland Dharma gate was being spoken, in this assembly, thirty kotis (俱胝，ten million) nayutas (那由他，billion) of hundreds of thousands of beings all aroused the Anuttara-samyak-sambodhi. The Dhāraṇī (陀羅尼，mantra) Sutra (經，scripture) of the Sovereign Who Protects the Nation, Chapter Seven: Adornment with Great Light and Universal Illumination At that time, the World Honored One universally observed the Bodhisattvas, humans, and gods in the assembly, knowing that they deeply thirsted for the Dharma but their minds were not yet satisfied. He then said to the Bodhisattva Manjusri (文殊師利，gentle glory): 'Good man, the Bodhisattva-Mahasattva (菩薩摩訶薩，great bodhisattva) has eight Dharma gates of adornment with great light and universal illumination. Because of the illumination of this light, their minds are enlightened, and they are far from ignorance and darkness. They adorn themselves with the adornment of a great man Bodhisattva, cultivate Bodhisattva practices, and bring peace to beings. Among these practices, what are the eight?' 'They are: the universal illumination of mindfulness light, the universal illumination of intention light...'

。解光普照法光普照智光普照。諦光普照。神通光普照修行光普照。是為八種光照莊嚴。善男子云何名爲念光普照。善男子菩薩有八念光普照莊嚴。云何為八。所謂一者憶念普善常不忘失。二者已修善根當令增長。三者隨所聞法憶持不忘。四者于甚深義微細解了。五者其心不隨六塵境轉。六者恒以正念守護根門。七者為斷一切不善法故。為令善法得圓滿故常念諸佛。八者為欲守護諸佛法城。念為先導得大光明。善男子是名菩薩八種念光普照莊嚴。善男子菩薩有八意光普照莊嚴。云何為八。所謂依于義意不依語意。依于智意不依識意。依於法意不依煩惱意。依于理意不依非理意。依菩提心意不依二乘意。依廣大意不依狹劣意。依于佛意不依眾魔意。依大悲意不依損害眾生之意。是名菩薩八種意光普照莊嚴。善男子菩薩有八解光普照莊嚴。能知諸法何等為八。所謂知一切法知眾生行。知眾生心知四無礙。知法體性本有光明。知于廣大莊嚴之法。知于了義不了義法。知一切佛深廣妙法。是名菩薩八種解光普照莊嚴。

善男子菩薩有八法光普照莊嚴。云何為八。所謂世間法光照莊嚴。說諸眾生所造業故。出世間法光照莊嚴。為求解脫諸眾生等說般若故。無過染法光照莊嚴。修習妙智及聖道故。無煩惱法光照莊嚴。不起欲

【現代漢語翻譯】現代漢語譯本：解光普照、法光普照、智光普照、諦光普照、神通光普照、修行光普照，是為八種光照莊嚴。善男子，云何名爲念光普照？善男子，菩薩有八念光普照莊嚴，云何為八？所謂一者，憶念普善常不忘失；二者，已修善根當令增長；三者，隨所聞法憶持不忘；四者，于甚深義微細解了；五者，其心不隨六塵境轉；六者，恒以正念守護根門；七者，為斷一切不善法故，為令善法得圓滿故，常念諸佛；八者，為欲守護諸佛法城，念為先導得大光明。善男子，是名菩薩八種念光普照莊嚴。善男子，菩薩有八意光普照莊嚴，云何為八？所謂依于義意不依語意，依于智意不依識意，依於法意不依煩惱意，依于理意不依非理意，依菩提心意不依二乘意，依廣大意不依狹劣意，依于佛意不依眾魔意，依大悲意不依損害眾生之意。是名菩薩八種意光普照莊嚴。善男子，菩薩有八解光普照莊嚴，能知諸法何等為八？所謂知一切法，知眾生行，知眾生心，知四無礙（四種無礙辯才），知法體性本有光明，知于廣大莊嚴之法，知于了義不了義法，知一切佛深廣妙法。是名菩薩八種解光普照莊嚴。善男子，菩薩有八法光普照莊嚴，云何為八？所謂世間法光照莊嚴，說諸眾生所造業故；出世間法光照莊嚴，為求解脫諸眾生等說般若（智慧）故；無過染法光照莊嚴，修習妙智及聖道故；無煩惱法光照莊嚴，不起欲

【English Translation】 English version: 'Liberation Light Universally Illuminates, Dharma Light Universally Illuminates, Wisdom Light Universally Illuminates, Truth Light Universally Illuminates, Supernatural Power Light Universally Illuminates, Practice Light Universally Illuminates.' These are the eight kinds of light illumination adornments. Good man, what is called 'Mindfulness Light Universally Illuminates'? Good man, Bodhisattvas have eight mindfulness light universally illuminating adornments. What are the eight? They are: first, constantly remembering universal goodness without forgetting; second, causing already cultivated good roots to increase; third, remembering and upholding without forgetting whatever Dharma is heard; fourth, subtly understanding profound meanings; fifth, their minds not being turned by the six sense objects; sixth, constantly guarding the sense doors with right mindfulness; seventh, constantly being mindful of all Buddhas in order to cut off all unwholesome dharmas and to perfect wholesome dharmas; eighth, desiring to guard the Dharma-city of all Buddhas, with mindfulness as the guide, obtaining great light. Good man, these are called the eight kinds of mindfulness light universally illuminating adornments of Bodhisattvas. Good man, Bodhisattvas have eight intention light universally illuminating adornments. What are the eight? They are: relying on the meaning of the intention, not relying on the words of the intention; relying on the wisdom of the intention, not relying on the consciousness of the intention; relying on the Dharma of the intention, not relying on the afflictions of the intention; relying on the principle of the intention, not relying on the non-principle of the intention; relying on the Bodhi-mind intention, not relying on the Two Vehicles intention; relying on the vast intention, not relying on the narrow and inferior intention; relying on the Buddha intention, not relying on the intention of all demons; relying on the great compassion intention, not relying on the intention of harming sentient beings. These are called the eight kinds of intention light universally illuminating adornments of Bodhisattvas. Good man, Bodhisattvas have eight understanding light universally illuminating adornments, able to know all dharmas. What are the eight? They are: knowing all dharmas, knowing the conduct of sentient beings, knowing the minds of sentient beings, knowing the Four Unimpeded Eloquences (four kinds of unobstructed eloquence), knowing that the nature of Dharma inherently possesses light, knowing the Dharma of vast adornment, knowing the Dharma of definitive meaning and non-definitive meaning, knowing all the profound and wonderful Dharmas of all Buddhas. These are called the eight kinds of understanding light universally illuminating adornments of Bodhisattvas. Good man, Bodhisattvas have eight Dharma light universally illuminating adornments. What are the eight? They are: worldly Dharma light illuminating adornment, speaking of the karma created by all sentient beings; transcendent Dharma light illuminating adornment, speaking of Prajna (wisdom) for the sake of all sentient beings seeking liberation; faultless Dharma light illuminating adornment, cultivating wonderful wisdom and the holy path; affliction-free Dharma light illuminating adornment, not arising from desire.

有無明見故。為無為法光照莊嚴。無作解脫常現前故。聖煩惱法光照莊嚴。觀察煩惱客塵相故。無煩惱法光照莊嚴。知心本性凈光明故。大涅槃法光照莊嚴。知一切法本寂滅故。是為菩薩八種法光普照莊嚴。

善男子菩薩有八智光普照莊嚴。何等為八。所謂八人智光照莊嚴。須陀洹智光照莊嚴。斯陀含智光照莊嚴。阿那含智光照莊嚴。阿羅漢智光照莊嚴。辟支佛智光照莊嚴。諸菩薩智光照莊嚴。佛菩提智光照莊嚴。是名菩薩八種智光普照莊嚴。

善男子菩薩有八諦光普照莊嚴。何等為八。所謂修習真諦能得解脫現前覺故。是為菩薩第一諦光普照莊嚴。修習真諦得須陀洹。是為第二光照莊嚴。修習真諦得斯陀含。是為第三光照莊嚴。修習真諦得阿那含。是為第四光照莊嚴。修習真諦得阿羅漢。是為第五光照莊嚴。修習真諦得辟支佛。是為第六光照莊嚴。修習真諦得菩薩忍。是為第七光照莊嚴。修習真諦悟佛菩提。是為第八光照莊嚴。是名菩薩八種諦光普照莊嚴。

善男子菩薩有八神通大光普照莊嚴。何等為八。所謂光明大光普照莊嚴。天眼見盡種種色故。微細智慧光照莊嚴。天耳遠聞種種法故。隨順正念光照莊嚴。億念過去無量劫中宿住事故。本性智慧光照莊嚴。微細善觀眾生心故。知虛空性無有障

【現代漢語翻譯】現代漢語譯本：因為沒有無明（avidyā，無知）的遮蔽，所以以無為法（asaṃskṛta-dharma，不生不滅之法）的光芒照耀莊嚴，因為無作解脫（anabhisaṃskāra-vimokṣa，不經造作的解脫）常常顯現於前。以聖煩惱法（ārya-kleśa-dharma，聖者的煩惱法）的光芒照耀莊嚴，因為觀察煩惱只是客塵（āgantuka-rajas，外來的塵埃）的現象。以無煩惱法（akleśa-dharma，沒有煩惱的法）的光芒照耀莊嚴，因為知道心的本性是清凈光明的。以大涅槃法（mahāparinirvāṇa-dharma，大般涅槃之法）的光芒照耀莊嚴，因為知道一切法的本性是寂滅的。這就是菩薩八種法光普照莊嚴。

善男子，菩薩有八種智光普照莊嚴。是哪八種呢？就是八人智光照耀莊嚴，須陀洹（srota-āpanna，入流者）智光照耀莊嚴，斯陀含（sakṛdāgāmin，一來者）智光照耀莊嚴，阿那含（anāgāmin，不還者）智光照耀莊嚴，阿羅漢（arhat，應供）智光照耀莊嚴，辟支佛（pratyekabuddha，緣覺佛）智光照耀莊嚴，諸菩薩智光照耀莊嚴，佛菩提智（buddha-bodhi，佛的覺悟）光照耀莊嚴。這就是菩薩八種智光普照莊嚴。

善男子，菩薩有八種諦光普照莊嚴。是哪八種呢？就是修習真諦（satya，真理）能夠得到解脫，並且解脫的境界現前覺悟，這是菩薩第一諦光普照莊嚴。修習真諦得到須陀洹，這是第二光照莊嚴。修習真諦得到斯陀含，這是第三光照莊嚴。修習真諦得到阿那含，這是第四光照莊嚴。修習真諦得到阿羅漢，這是第五光照莊嚴。修習真諦得到辟支佛，這是第六光照莊嚴。修習真諦得到菩薩忍（kṣānti，忍辱），這是第七光照莊嚴。修習真諦證悟佛菩提，這是第八光照莊嚴。這就是菩薩八種諦光普照莊嚴。

善男子，菩薩有八種神通大光普照莊嚴。是哪八種呢？就是光明大光普照莊嚴，因為天眼（divyacakṣus，天眼）能夠看到所有種種的色相。微細智慧光照耀莊嚴，因為天耳（divya-śrotra，天耳）能夠聽到所有種種的法。隨順正念光照耀莊嚴，能夠憶念過去無量劫中的宿世之事。本性智慧光照耀莊嚴，能夠以微細的智慧善於觀察眾生的心。知道虛空的本性是沒有障礙的。

【English Translation】 English version: Because there is no obscuration of ignorance (avidyā), the light of the unconditioned dharma (asaṃskṛta-dharma) illuminates and adorns, because unconditioned liberation (anabhisaṃskāra-vimokṣa) is constantly present. The light of the noble afflictions (ārya-kleśa-dharma) illuminates and adorns, because it observes that afflictions are merely phenomena of adventitious dust (āgantuka-rajas). The light of the non-affliction dharma (akleśa-dharma) illuminates and adorns, because it knows that the nature of the mind is pure and luminous. The light of the great Nirvana dharma (mahāparinirvāṇa-dharma) illuminates and adorns, because it knows that the nature of all dharmas is quiescent. These are the eight kinds of dharma light that universally illuminate and adorn a Bodhisattva.

Good man, a Bodhisattva has eight kinds of wisdom light that universally illuminate and adorn. What are the eight? They are the light of the wisdom of the Stream-enterer (srota-āpanna), the light of the wisdom of the Once-returner (sakṛdāgāmin), the light of the wisdom of the Non-returner (anāgāmin), the light of the wisdom of the Arhat (arhat), the light of the wisdom of the Pratyekabuddha (pratyekabuddha), the light of the wisdom of the Bodhisattvas, and the light of the wisdom of Buddha-bodhi (buddha-bodhi). These are the eight kinds of wisdom light that universally illuminate and adorn a Bodhisattva.

Good man, a Bodhisattva has eight kinds of truth light that universally illuminate and adorn. What are the eight? They are: cultivating the truth (satya) enables one to attain liberation and directly realize the state of liberation; this is the first truth light that universally illuminates and adorns a Bodhisattva. Cultivating the truth leads to becoming a Stream-enterer; this is the second light that illuminates and adorns. Cultivating the truth leads to becoming a Once-returner; this is the third light that illuminates and adorns. Cultivating the truth leads to becoming a Non-returner; this is the fourth light that illuminates and adorns. Cultivating the truth leads to becoming an Arhat; this is the fifth light that illuminates and adorns. Cultivating the truth leads to becoming a Pratyekabuddha; this is the sixth light that illuminates and adorns. Cultivating the truth leads to obtaining the Bodhisattva's patience (kṣānti); this is the seventh light that illuminates and adorns. Cultivating the truth leads to realizing Buddha-bodhi; this is the eighth light that illuminates and adorns. These are the eight kinds of truth light that universally illuminate and adorn a Bodhisattva.

Good man, a Bodhisattva has eight kinds of great supernatural power light that universally illuminate and adorn. What are the eight? They are the great light of luminosity that universally illuminates and adorns, because the divine eye (divyacakṣus) can see all kinds of forms. The light of subtle wisdom illuminates and adorns, because the divine ear (divya-śrotra) can hear all kinds of dharmas. The light of conforming to right mindfulness illuminates and adorns, because it can recall past lives and events from countless kalpas ago. The light of inherent wisdom illuminates and adorns, because it can skillfully observe the minds of sentient beings with subtle wisdom. Knowing that the nature of space is without obstruction.

礙光照莊嚴。無邊類剎自在行故。清凈智慧光照莊嚴。無煩惱智得圓滿故。大福德聚光照莊嚴。養育慈念諸眾生故。大智慧聚光照莊嚴。斷諸眾生種種疑故。是名菩薩八種神通光照莊嚴。

善男子菩薩有九修行因得光照莊嚴。何等為九。所謂從修行因得智光照以為莊嚴。從修行因得於般若光照莊嚴。從修行因得於覺悟光照莊嚴。從修行因得於正見光照莊嚴。從修行因得奢摩他光照莊嚴。從修行因得深妙觀光照莊嚴。從修行因得知他心光照莊嚴。從修行因得不退動及正解脫光照莊嚴。從修行因得極究竟光照莊嚴。是名菩薩九修行因。得普光照以為莊嚴。爾時世尊欲重宣此義而說偈言。

過去世凈業　　利生念不忘　定慧積善根　　為物皆迴向　隨聞正憶念　　深義微細知　正念守根門　　塵境居然靜　惡法不應作　　善法要當修　圓滿念莊嚴　　自得佛加護　法城能善守　　勝法利眾生　離闇慧光圓　　能益人天眾　得此念光照　　疑惑悉皆除　自然念智中　　速證菩提果　以義莊嚴意　　不隨聲及文　依智清凈修　　不依分別識　法智莊嚴意　　破惑離愚癡　般若教智圓　　菩提無錯亂　求勝菩提意　　不雜於二乘　廣大無劣心　　順佛違魔教　大悲莊嚴意　　不暫惱眾

【現代漢語翻譯】現代漢語譯本以無礙之光明照耀莊嚴。因能于無邊世界中自在行持。以清凈智慧之光明照耀莊嚴。因已圓滿獲得無煩惱之智慧。以大福德聚集之光明照耀莊嚴。因常懷慈悲之心養育一切眾生。以大智慧聚集之光明照耀莊嚴。因能斷除一切眾生的種種疑惑。這被稱為菩薩的八種神通光明照耀莊嚴。

善男子，菩薩以九種修行之因，獲得光明照耀莊嚴。是哪九種呢？所謂從修行之因獲得智慧光明照耀作為莊嚴。從修行之因獲得般若（Prajna，智慧）光明照耀莊嚴。從修行之因獲得覺悟光明照耀莊嚴。從修行之因獲得正見光明照耀莊嚴。從修行之因獲得奢摩他（Samatha，止）光明照耀莊嚴。從修行之因獲得深妙觀（Vipassana，觀）光明照耀莊嚴。從修行之因獲得知他心光明照耀莊嚴。從修行之因獲得不退動及正確理解一切法光明照耀莊嚴。從修行之因獲得極究竟光明照耀莊嚴。這被稱為菩薩的九種修行之因，獲得普光明照耀作為莊嚴。當時，世尊爲了重新宣說這個意義，而說了偈語：

過去世清凈業，利益眾生念不忘，禪定智慧積善根，為眾生皆迴向。隨聽聞正法憶念，深奧意義微細知，正念守護六根門，塵世境界自然靜。惡法不應該做，善法應當要修，圓滿正念作莊嚴，自然獲得佛加護。法城能夠善守護，殊勝佛法利眾生，遠離黑暗智慧圓，能夠利益人天眾。獲得此正念光照，疑惑全部都消除，自然于正念智慧中，迅速證得菩提果。以正義莊嚴心意，不隨逐聲音及文字，依靠智慧清凈修，不依靠分別意識。以法智莊嚴心意，破除迷惑離愚癡，般若教導智慧圓，菩提正道無錯亂。尋求殊勝菩提心，不混雜於二乘法，心胸廣大無卑劣，順從佛陀違魔教。以大悲莊嚴心意，不稍微惱害眾生。

【English Translation】 English version Adorned by the light of unobstructed illumination, because of freely acting in boundless realms. Adorned by the light of pure wisdom, because of attaining the perfection of wisdom without afflictions. Adorned by the light of great merit accumulation, because of nurturing all beings with compassionate thoughts. Adorned by the light of great wisdom accumulation, because of severing all kinds of doubts for all beings. These are called the eight kinds of supernatural power light adornments of a Bodhisattva.

'Good man, a Bodhisattva obtains light adornments through nine causes of practice. What are the nine? They are: obtaining wisdom light adornment from the cause of practice; obtaining Prajna (wisdom) light adornment from the cause of practice; obtaining enlightenment light adornment from the cause of practice; obtaining right view light adornment from the cause of practice; obtaining Samatha (tranquility) light adornment from the cause of practice; obtaining profound Vipassana (insight) light adornment from the cause of practice; obtaining the light adornment of knowing others' minds from the cause of practice; obtaining the light adornment of non-regression and correct understanding of all dharmas from the cause of practice; obtaining the ultimate light adornment from the cause of practice. These are called the nine causes of practice of a Bodhisattva, obtaining universal light adornment. At that time, the World Honored One, desiring to restate this meaning, spoke in verse:

'Pure deeds of past lives, the thought of benefiting beings is never forgotten, Concentration and wisdom accumulate good roots, all are dedicated to beings. Following hearing the Dharma, rightly remember, profound meanings are subtly known, Right mindfulness guards the gates of the six senses, the realm of dust naturally becomes still. Evil deeds should not be done, good deeds should be cultivated, Perfect mindfulness adorns, naturally obtaining the Buddha's blessing. The Dharma city can be well guarded, the supreme Dharma benefits all beings, Away from darkness, wisdom is complete, able to benefit humans and devas. Obtaining this light of right mindfulness, all doubts are eliminated, Naturally, in the wisdom of right mindfulness, quickly attain the fruit of Bodhi. Adorning the mind with righteousness, not following sounds and words, Relying on wisdom to cultivate purely, not relying on discriminating consciousness. Adorning the mind with Dharma wisdom, breaking through delusion and leaving ignorance, Prajna's teachings complete wisdom, the path to Bodhi is without confusion. Seeking the supreme Bodhi mind, not mixed with the Two Vehicles, The mind is vast and without inferiority, following the Buddha and opposing the teachings of Mara. Adorning the mind with great compassion, not even momentarily harming beings.'

生　所知法無疑　　不了義善巧　知眾生無畏　　無礙智無邊　作者本來空　　了法因緣起　善巧廣大說　　勝要甚深門　諸佛法無邊　　解了皆窮盡　以世法光照　　眾生業悉知　出世法光明　　般若虛空相　有過及無過　　自在智皆知　智契聖道修　　利物皆招果　有漏及無漏　　法光無不知　永斷煩惱源　　能作人天益　有為無為法　　智慧常順知　垢穢並皆無　　諸行得決定　遠離生死法　　無礙智常行　知煩惱根源　　性凈光明體　解脫涅槃法　　生起本來如　無邊法光明　　莊嚴大乘體　第八人他智　　須陀洹亦然　及與斯陀含　　阿那含亦爾　羅漢辟支佛　　菩薩及如來　智於此法中　　一一皆隨轉　諦光照具足　　勇健妙修行　乘因得果圓　　不變真勝義　修習諸聖諦　　入解脫果門　四果次第成　　緣覺菩薩忍　能摧諸異道　　猶如師子王　覺悟佛菩提　　皆由諦光照　神通天眼見　　微細色無遺　天耳分明聞　　十方聲普了　念昔那由劫　　法界諸如來　善知眾生心　　自然智光照　自在游諸剎　　智光照無遺　色相如虛空　　無漏光嚴體　具足無邊福　　遍育諸眾生　無著智莊嚴　　有情疑網斷　因修得智慧　　

【現代漢語翻譯】現代漢語譯本生對於所知的法沒有疑惑，善於運用不了義的教法。瞭解眾生，使他們無所畏懼，智慧無礙且無邊無際。作者（指造物者）本來就是空無的，瞭解一切法都是因緣和合而生起。善於運用各種方法廣為宣說，這是殊勝而重要的甚深法門。諸佛的法無邊無際，理解並窮盡一切。用世俗的法之光照耀，眾生的業力都能完全知曉。用出世間的法之光明，照亮般若（Prajna，智慧）的虛空之相。有過失和沒有過失，自在的智慧都能知曉。智慧與聖道相契合，修行能利益眾生並招致善果。有漏和無漏的法，法之光明沒有不能知曉的。永遠斷絕煩惱的根源，能夠為人和天帶來利益。有為法和無為法，智慧常常順應並瞭解。沒有垢穢，各種行為都能得到決定。遠離生死之法，無礙的智慧常常執行。知曉煩惱的根源，自性清凈且光明。解脫和涅槃（Nirvana，寂滅）之法，生起本來就是如此。無邊法之光明，莊嚴大乘（Mahayana，大乘佛教）的本體。第八人（指證得須陀洹果的人）能知他人之心，須陀洹（Srotapanna，入流果）也是如此。以及斯陀含（Sakrdagamin，一來果），阿那含（Anagamin，不還果）也是這樣。阿羅漢（Arhat，無學果）、辟支佛（Pratyekabuddha，緣覺）、菩薩（Bodhisattva，覺有情）以及如來（Tathagata，佛），智慧在這些法中，一一都能隨之運轉。諦之光照耀，具足一切，勇猛精進地修行。通過修行因地而獲得圓滿的果報，是不變的真實殊勝之義。修習諸聖諦，進入解脫果報之門。四果次第成就，緣覺和菩薩安忍。能夠摧毀各種外道，猶如獅子王。覺悟佛的菩提（Bodhi，覺悟），都是由於諦之光照耀。通過神通天眼，能夠看見微細的色法而沒有遺漏。通過天耳，能夠清楚地聽見十方世界的聲音。憶念過去無數劫，法界中的諸如來。善於瞭解眾生的心，自然智慧之光照耀。自在地遊歷各個剎土，智慧之光照耀而沒有遺漏。色相如同虛空，是無漏光明莊嚴的本體。具足無邊福德，普遍養育諸眾生。以無著的智慧來莊嚴，斷除有情眾生的疑惑。通過修行而獲得智慧

【English Translation】 English version Birth Without doubt about the known Dharma, skillful in using provisional teachings. Understanding sentient beings, making them fearless, with unobstructed and boundless wisdom. The creator is inherently empty, understanding that all Dharmas arise from causes and conditions. Skillful in using various methods to widely proclaim, this is a supreme and essential profound Dharma gate. The Buddhas' Dharmas are boundless, understanding and exhausting all. Illuminating with the light of worldly Dharmas, all karmic forces of sentient beings are fully known. Illuminating the aspect of emptiness of Prajna (wisdom) with the light of transcendent Dharmas. Faults and no faults, the wisdom of self-mastery knows all. Wisdom aligns with the holy path, cultivation benefits beings and brings about good results. Defiled and undefiled Dharmas, the light of Dharma knows all. Eternally severing the source of afflictions, able to bring benefits to humans and gods. Conditioned and unconditioned Dharmas, wisdom constantly accords with and understands. Without defilement, all actions can be determined. Away from the Dharma of birth and death, unobstructed wisdom constantly operates. Knowing the root of afflictions, the nature is pure and luminous. Liberation and Nirvana (extinction), arising is inherently so. The light of boundless Dharmas, adorns the essence of Mahayana (Great Vehicle). The eighth person (referring to one who has attained the Srotapanna fruit) knows the minds of others, so does Srotapanna (stream-enterer). And Sakrdagamin (once-returner), Anagamin (non-returner) is also like this. Arhat (worthy one), Pratyekabuddha (solitary Buddha), Bodhisattva (enlightening being), and Tathagata (Thus Come One), Wisdom in these Dharmas, each can follow and revolve. The light of truth illuminates completely, courageously and wonderfully cultivating. Attaining complete fruition through cultivating the cause, is the unchanging true supreme meaning. Cultivating the noble truths, entering the gate of liberation. The four fruits are attained in sequence, Pratyekabuddhas and Bodhisattvas endure. Able to destroy various heretical paths, like a lion king. Awakening to the Bodhi (enlightenment) of the Buddha, all is due to the illumination of the light of truth. Through supernatural power and heavenly eye, able to see subtle forms without omission. Through heavenly ear, able to clearly hear the sounds of the ten directions. Recalling countless kalpas in the past, the Tathagatas in the Dharma realm. Skillful in knowing the minds of sentient beings, the light of natural wisdom illuminates. Freely traveling through various Buddha-fields, the light of wisdom illuminates without omission. Form is like space, it is the essence of undefiled light and adornment. Possessing boundless blessings, universally nurturing all sentient beings. Adorning with unattached wisdom, severing the doubts of sentient beings. Gaining wisdom through cultivation

覺悟辯無邊　正見止觀心　　究竟無邊際　知教行具足　　心念法智圓　諦光及神通　　光照莊嚴法　八種皆清凈　　是大威德光　雖未得菩提　　能作諸佛事

爾時世尊說此神通大光普照莊嚴法已。十方佛剎諸來菩薩。及諸人天比丘比丘尼優婆塞優婆夷。種種供養恭敬禮拜。無量無數無邊眾生。皆發阿耨多羅三藐三菩提心。無量菩薩得無生法忍。

守護國界主陀羅尼經般若根本事業莊嚴品第八

爾時會中有一菩薩名般若峰。承佛神力即從座起。偏袒右肩禮佛雙足。右膝著地恭敬合掌。而白佛言世尊如佛所說。諸大菩薩迴向莊嚴陀羅尼門。諸佛菩薩大悲事業。菩薩瓔珞大光普照莊嚴法門。云何修得彼一切法。為以何法而為根本。云何得已永不忘失。慈念養育一切眾生。

爾時世尊告般若峰菩薩摩訶薩言善男子菩薩若時。能于甚深般若根本安住不動。及能作于般若事業。則得如前回向總持乃至光照莊嚴功德。得已不失即是生長養育一切眾生之處。時般若峰菩薩復白佛言。善哉世尊愿為我說。云何名為般若根本。云何名為般若事業。佛言善男子。諦聽諦聽善思念之。吾當為汝分別解說。善男子般若根本能生般若即般若母。般若事業即是所生。善男子若諸菩薩聞所未聞一切法門。即是般

【現代漢語翻譯】現代漢語譯本覺悟的辯才無邊無際，以正見和止觀來調伏內心，達到究竟的無邊無際。通曉教理、修行和證悟，內心充滿對佛法的智慧。以真諦之光和神通之力，用光明照耀和莊嚴佛法。這八種功德都清凈無染，是具有大威德的光明。即使尚未證得菩提（bodhi，覺悟），也能做諸佛所做的事。

這時，世尊（世尊，釋迦牟尼佛的尊稱）說完這神通大光明普照莊嚴法后，十方佛剎（buddhakṣetra，佛土）前來的諸位菩薩（bodhisattva，具有覺悟之心的人），以及諸人、天、比丘（bhikṣu，出家男眾）、比丘尼（bhikṣuṇī，出家女眾）、優婆塞（upāsaka，在家男居士）、優婆夷（upāsikā，在家女居士），都以種種供養恭敬禮拜。無數無量的眾生，都發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。無量的菩薩證得了無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的深刻理解和接受）。

《守護國界主陀羅尼經》（Rakṣā-karaṇḍaka-dhāraṇī-sūtra）般若根本事業莊嚴品第八

這時，法會中有一位菩薩名叫般若峰（Prajñā-kūṭa）。承蒙佛的神力，他從座位上站起來，袒露右肩，禮拜佛的雙足，右膝著地，恭敬合掌，對佛說：『世尊，正如您所說，諸大菩薩迴向莊嚴陀羅尼門（dhāraṇī-mukha，總持之門），諸佛菩薩的大悲事業，菩薩瓔珞大光明普照莊嚴法門，要如何修習才能獲得這一切法？以什麼法作為根本？如何獲得后永遠不會忘失，並且能以慈悲心念養育一切眾生？』

這時，世尊告訴般若峰菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）說：『善男子，菩薩如果能夠安住不動于甚深般若（prajñā，智慧）的根本，並且能夠做般若的事業，就能獲得如前回向總持乃至光明照耀莊嚴的功德。獲得后就不會失去，這就是生長養育一切眾生的地方。』這時，般若峰菩薩又對佛說：『太好了，世尊，請您為我解說，什麼叫做般若根本？什麼叫做般若事業？』佛說：『善男子，仔細聽，仔細聽，好好思考，我將為你分別解說。善男子，般若根本能生出般若，就是般若之母。般若事業就是所生出的般若。善男子，如果諸位菩薩聽聞到前所未聞的一切法門，這就是般若』

【English Translation】 English version The eloquence of enlightenment is boundless, Subduing the mind with right view and Śamatha-vipassanā (calm abiding and insight meditation), reaching ultimate boundlessness. Knowing the teachings, practice, and realization completely, the mind is filled with wisdom of the Dharma. With the light of truth and the power of supernormal abilities, illuminating and adorning the Dharma with light. These eight kinds of merits are all pure, it is the light of great majestic virtue. Even though one has not yet attained Bodhi (enlightenment), one can do the deeds of all Buddhas.

At that time, after the World Honored One (Śākyamuni Buddha) spoke this Dharma of the great light of supernormal abilities universally illuminating and adorning, the Bodhisattvas (beings striving for enlightenment) who came from the Buddha-kṣetras (Buddha-fields) of the ten directions, as well as all humans, devas (gods), Bhikṣus (monks), Bhikṣuṇīs (nuns), Upāsakas (laymen), and Upāsikās (laywomen), made various offerings, respectfully venerated and bowed. Countless immeasurable beings all aroused the Anuttarā-samyak-saṃbodhi-citta (the mind of unsurpassed perfect enlightenment). Immeasurable Bodhisattvas attained Anutpattika-dharma-kṣānti (the acceptance of the non-arising of all dharmas).

The Rakṣā-karaṇḍaka-dhāraṇī-sūtra (The Dhāraṇī Sutra of the Lord Who Protects the Kingdoms) Chapter Eight: Adornment of the Fundamental Activities of Prajñā

At that time, in the assembly, there was a Bodhisattva named Prajñā-kūṭa (Wisdom Peak). Receiving the Buddha's spiritual power, he rose from his seat, bared his right shoulder, bowed to the Buddha's feet, knelt on his right knee, respectfully joined his palms, and said to the Buddha: 'World Honored One, as you have said, the great Bodhisattvas' dedication to the Dhāraṇī-mukha (Dharani gate) of adornment, the great compassionate activities of all Buddhas and Bodhisattvas, the Bodhisattva's garland of great light universally illuminating the Dharma gate of adornment, how can one cultivate and attain all these Dharmas? What Dharma should be taken as the root? How can one obtain them and never forget them, and nurture all beings with loving-kindness?'

At that time, the World Honored One told the Bodhisattva-mahāsattva (great Bodhisattva) Prajñā-kūṭa: 'Good man, if a Bodhisattva can abide unmoving in the root of profound Prajñā (wisdom), and can perform the activities of Prajñā, then he will obtain the merits of dedication, Dhāraṇī, and even the adornment of illumination as before. Once obtained, they will not be lost, and this is the place where all beings are nurtured.' At that time, the Bodhisattva Prajñā-kūṭa again said to the Buddha: 'Excellent, World Honored One, please explain to me, what is called the root of Prajñā? What is called the activity of Prajñā?' The Buddha said: 'Good man, listen carefully, listen carefully, and contemplate well. I will explain it to you separately. Good man, the root of Prajñā can generate Prajñā, it is the mother of Prajñā. The activity of Prajñā is what is generated. Good man, if all Bodhisattvas hear all the Dharma gates that have never been heard before, this is Prajñā.'

若根本之母。如其所聞廣為他說。即是般若所作事業。隨所聞法審諦思惟。即是般若根本之母。若思惟已為他顯示。即是般若所作事業。正念觀察是般若母。安置眾生於正念中是般若業。所作精進是般若母。正修行時是般若業。自心明瞭是般若母。顯示他人是般若業。樂住寂靜是般若母。知本寂靜是般若業。樂於獨處是般若母。一道清凈是般若業。修行妙觀是般若母。得慧解脫是般若業。修三解脫門是般若母。三智現前是般若業。修習念處是般若母。離念清凈是般若業。修習正斷是般若母。知法性斷是般若業。修習神足是般若母。無功用行是般若業。能信因緣是般若母。超過諸著是般若業。精純無雜是般若母。身心安樂是般若業。常念善法是般若母。不住念相是般若業。知定次第是般若母。得性等引是般若業。修習善根是般若母。善知過去展轉根性是般若業。堅住五力是般若母。能摧諸魔是般若業。順忍七種菩提分法是般若母。知諸法性隨順覺悟是般若業。集聖道分是般若母。知如筏喻既悟法體。不住於法及與非法是般若業。善能修行苦集滅道是般若母。滅諦現前是般若業。微細觀察不了義經是般若母。依了義經隨順修行是般若業。隨所聞法總持不忘是般若母。隨義修行是般若業。依智觀察是般若母。隨順智行是般若

【現代漢語翻譯】現代漢語譯本如果根本之母，像他所聽聞的那樣廣泛地為他人宣說，這就是般若（Prajna，智慧）所作的事業。隨所聽聞的佛法，審慎諦實地思惟，這就是般若根本之母。如果思惟之後為他人顯示，這就是般若所作的事業。以正念觀察，這是般若之母。安置眾生於正念之中，這是般若之業。所作的精進是般若之母，正在修行時是般若之業。自己內心明瞭是般若之母，向他人顯示是般若之業。樂於安住寂靜是般若之母，了知其本性寂靜是般若之業。樂於獨自相處是般若之母，於一道中清凈是般若之業。修行微妙的觀照是般若之母，獲得智慧解脫是般若之業。修習三解脫門是般若之母，三智現前是般若之業。修習四念處是般若之母，遠離念頭的清凈是般若之業。修習四正斷是般若之母，了知法性之斷是般若之業。修習四神足是般若之母，無功用行是般若之業。能夠相信因緣是般若之母，超過各種執著是般若之業。精純沒有雜染是般若之母，身心安樂是般若之業。常常憶念善法是般若之母，不住于念頭的相狀是般若之業。了知禪定的次第是般若之母，獲得自性等持是般若之業。修習各種善根是般若之母，善於了知過去輾轉的根性是般若之業。堅定安住五力是般若之母，能夠摧伏各種魔障是般若之業。隨順安忍七種菩提分法是般若之母，了知諸法之性，隨順覺悟是般若之業。積聚聖道之分是般若之母，了知如筏的譬喻，既然已經領悟佛法的本體，就不再執著于佛法以及非佛法，這是般若之業。善於修行苦集滅道是般若之母，滅諦現前是般若之業。細微地觀察不了義的經典是般若之母，依靠了義的經典隨順修行是般若之業。隨所聽聞的佛法，總持不忘是般若之母，隨順經義修行是般若之業。依靠智慧觀察是般若之母，隨順智慧而行是般若之業。

【English Translation】 English version If the mother of the root, widely explains it to others as she has heard, that is the activity of Prajna (wisdom). To contemplate attentively on the Dharma as heard, that is the mother of the root of Prajna. If, after contemplation, she reveals it to others, that is the activity of Prajna. Observing with right mindfulness is the mother of Prajna. Establishing sentient beings in right mindfulness is the activity of Prajna. The diligence performed is the mother of Prajna. When practicing correctly, that is the activity of Prajna. Clarity in one's own mind is the mother of Prajna. Revealing it to others is the activity of Prajna. Joyfully dwelling in tranquility is the mother of Prajna. Knowing the fundamental tranquility is the activity of Prajna. Delighting in solitude is the mother of Prajna. Purity in the one path is the activity of Prajna. Cultivating wondrous contemplation is the mother of Prajna. Attaining liberation through wisdom is the activity of Prajna. Cultivating the three doors of liberation is the mother of Prajna. The manifestation of the three wisdoms is the activity of Prajna. Cultivating the mindfulness of the four foundations is the mother of Prajna. Purity free from thoughts is the activity of Prajna. Cultivating the four right efforts is the mother of Prajna. Knowing the cessation of the nature of Dharma is the activity of Prajna. Cultivating the four bases of miraculous powers is the mother of Prajna. Acting without effort is the activity of Prajna. Being able to believe in dependent origination is the mother of Prajna. Transcending all attachments is the activity of Prajna. Being pure and unmixed is the mother of Prajna. Peace and happiness of body and mind is the activity of Prajna. Constantly remembering virtuous Dharmas is the mother of Prajna. Not dwelling on the appearance of thoughts is the activity of Prajna. Knowing the sequence of samadhis is the mother of Prajna. Attaining samadhi of equal nature is the activity of Prajna. Cultivating virtuous roots is the mother of Prajna. Being skilled in knowing the past, the roots of transmigration is the activity of Prajna. Firmly abiding in the five powers is the mother of Prajna. Being able to subdue all demons is the activity of Prajna. Enduring the seven factors of enlightenment is the mother of Prajna. Knowing the nature of all Dharmas, according with awakening is the activity of Prajna. Accumulating the factors of the noble path is the mother of Prajna. Knowing the simile of the raft, having realized the essence of the Dharma, not dwelling on the Dharma or non-Dharma is the activity of Prajna. Being skilled in cultivating suffering, accumulation, cessation, and the path is the mother of Prajna. The manifestation of the cessation of suffering is the activity of Prajna. Subtly observing the provisional teachings is the mother of Prajna. Relying on the definitive teachings and practicing accordingly is the activity of Prajna. Retaining all the Dharmas heard without forgetting is the mother of Prajna. Practicing according to the meaning is the activity of Prajna. Relying on wisdom to observe is the mother of Prajna. Acting in accordance with wisdom is the activity of Prajna.

業。不執我人是般若母。依法修行是般若業。觀察諸法皆悉無常是般若母。知一切法本不生滅是般若業。觀察諸行悉皆是苦是般若母。了一切法本無有行是般若業。微細觀察諸法無我是般若母。知諸眾生本清凈智是般若業。微細觀察涅槃寂靜是般若母。知一切法本自涅槃是般若業。聞甚深義心不驚怖是般若母。得義無礙是般若業。聞勝義諦心不驚怖是般若母。得法無礙是般若業。聞妙言詞分析句義心不驚怖是般若母。得詞無礙是般若業。聞佛辯才而不驚怖是般若母。得辯無礙是般若業。因於眾生及法緣慈是般若母。無緣之慈是般若業。為自他悲是般若母。遠離自他二種大悲是般若業。思惟法喜是般若母。無取無舍是般若業。離貪瞋舍是般若母。無二種舍是般若業。常念諸佛是般若母。解了法身是般若業。常念於法是般若母於法無染是般若業。專心念僧是般若母。觀無為性是般若業。常念于舍是般若母。舍諸煩惱是般若業。常念凈戒是般若母。知無行戒是般若業。常念于天是般若母。法體清凈是般若業。具足多聞是般若母。處眾無畏是般若業。修勝善業是般若母。知無業報是般若業。知佛變化是般若母。得大智慧是般若業。為自利己是般若母。自利利他是般若業。能於八萬四千法蘊。平等受持是般若母。得於八萬四千法

智是般若業。知說法智是般若母。知說不空是般若業。教令眾生髮菩提心是般若母。安置眾生般若波羅蜜多方便善巧不退地中是般若業。怖畏三有因業受生是般若母。不捨生死隨意受身是般若業。忍受音聲是般若母。修行性忍是般若業。若得盡智是般若母。得無生智是般若業。得隨順忍是般若母。得無生忍是般若業。住不退地是般若母。得灌頂地是般若業。坐菩提樹是般若母。知無不盡遍覺細念現證如如。剎那心滅與智相應得阿耨多羅三藐三菩提。此是菩薩般若事業究竟莊嚴。爾時世尊欲重宣此義而說偈言。

聞法不放逸　　凈持般若母　慈力為他說　　勤修般若業　正念善思惟　　此是般若母　思己為他說　　即般若事業　若正念修習　　此是般若母　修己令他住　　即般若事業　若修正精進　　此是般若母　若修已演說　　即是般若業　若心與智俱　　此是般若母　若能說心智　　即般若事業　若獨寂靜行　　此是般若母　若無有身心　　即般若事業　若遠離憒鬧　　此是般若母　若獨住正念　　即般若事業　若愛樂深觀　　此是般若母　若得智解脫　　即般若事業　若修三解脫　　此是般若母　三智現在前　　即般若事業　若修習念住　　此是般若母　無念現在前

【現代漢語翻譯】現代漢語譯本智慧是般若（Prajna，智慧）的功用。知道如何說法的智慧是般若之母。知道宣說不空的道理是般若的功用。教導眾生髮起菩提心（Bodhi-citta，覺悟之心）是般若之母。安置眾生於般若波羅蜜多（Prajnaparamita，通過智慧到達彼岸）的方便善巧而不退轉的境界中是般若的功用。對三有（欲界、色界、無色界）的因、業和受生感到怖畏是般若之母。不捨棄生死，隨意受生是般若的功用。忍受音聲是般若之母。修行性忍是般若的功用。如果獲得盡智是般若之母。獲得無生智是般若的功用。獲得隨順忍是般若之母。獲得無生忍是般若的功用。安住于不退轉地是般若之母。獲得灌頂地是般若的功用。坐在菩提樹下是般若之母。了知一切無遺，普遍覺察細微念頭，現前證悟如如（Tathata，真如）。剎那間心滅，與智慧相應，證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這是菩薩般若事業的究竟莊嚴。當時，世尊爲了再次宣說這個道理，而說了偈語：聽聞佛法不放逸，清凈地持有般若之母；以慈悲的力量為他人說法，勤奮地修習般若的功用。以正念善於思維，這是般若之母；思考自己併爲他人說法，這就是般若的事業。如果以正念修習，這是般若之母；修習自己並令他人安住，這就是般若的事業。如果修正精進，這是般若之母；如果修習之後再演說，這就是般若的功用。如果心與智慧同在，這是般若之母；如果能夠宣說心與智慧，這就是般若的事業。如果獨自在寂靜處修行，這是般若之母；如果沒有身心執著，這就是般若的事業。如果遠離喧囂，這是般若之母；如果獨自安住于正念，這就是般若的事業。如果喜愛深入的觀照，這是般若之母；如果獲得智慧的解脫，這就是般若的事業。如果修習三解脫門，這是般若之母；三智現在眼前，這就是般若的事業。如果修習四念住，這是般若之母；無念的狀態現在眼前。

【English Translation】 English version Wisdom is the function of Prajna (wisdom). Knowing the wisdom of how to preach the Dharma is the mother of Prajna. Knowing that preaching non-emptiness is the function of Prajna. Teaching sentient beings to generate Bodhi-citta (the mind of enlightenment) is the mother of Prajna. Placing sentient beings in the expedient skillful means of Prajnaparamita (reaching the other shore through wisdom) without regression is the function of Prajna. Fearing the causes, karma, and rebirth of the Three Realms (the desire realm, the form realm, and the formless realm) is the mother of Prajna. Not abandoning birth and death, and willingly receiving rebirth is the function of Prajna. Enduring sounds is the mother of Prajna. Cultivating patience with nature is the function of Prajna. If one obtains the Exhaustion Wisdom, it is the mother of Prajna. Obtaining the Wisdom of Non-arising is the function of Prajna. Obtaining compliance with endurance is the mother of Prajna. Obtaining the Endurance of Non-arising is the function of Prajna. Abiding in the non-retrogressive ground is the mother of Prajna. Obtaining the Ground of Empowerment is the function of Prajna. Sitting under the Bodhi tree is the mother of Prajna. Knowing everything without omission, universally perceiving subtle thoughts, directly realizing Suchness (Tathata). In an instant, the mind ceases, corresponding with wisdom, attaining Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). This is the ultimate adornment of the Bodhisattva's Prajna activity. At that time, the World Honored One, desiring to reiterate this meaning, spoke in verse: Hearing the Dharma without negligence, purely upholding the mother of Prajna; using the power of compassion to preach to others, diligently cultivating the function of Prajna. With right mindfulness and skillful contemplation, this is the mother of Prajna; contemplating oneself and preaching to others, this is the activity of Prajna. If one cultivates with right mindfulness, this is the mother of Prajna; cultivating oneself and causing others to abide, this is the activity of Prajna. If one corrects and advances diligently, this is the mother of Prajna; if one cultivates and then expounds, this is the function of Prajna. If the mind and wisdom are together, this is the mother of Prajna; if one can preach the mind and wisdom, this is the activity of Prajna. If one practices alone in stillness, this is the mother of Prajna; if there is no attachment to body and mind, this is the activity of Prajna. If one stays away from noise and disturbance, this is the mother of Prajna; if one abides alone in right mindfulness, this is the activity of Prajna. If one loves deep contemplation, this is the mother of Prajna; if one obtains liberation through wisdom, this is the activity of Prajna. If one cultivates the three doors of liberation, this is the mother of Prajna; the three wisdoms are now before one, this is the activity of Prajna. If one cultivates the four foundations of mindfulness, this is the mother of Prajna; the state of no-thought is now before one.

即般若事業　舍惡修善業　　此是般若母　此法本性凈　　即般若事業　修習四神足　　此是般若母　神足無功用　　即般若事業　深信解脫門　　此是般若母　遠離心無著　　即般若事業　常精進無減　　此是般若母　若身心安樂　　即般若事業　善念不放逸　　此是般若母　不住一切處　　即般若事業　妙定隨覺悟　　此是般若母　本性等引行　　即般若事業　若住妙慧根　　此是般若母　知眾生諸根　　即般若事業　若修習五力　　此是般若母　得無摧伏智　　即般若事業　順忍七覺分　　此是般若母　隨覺諸法性　　即般若事業　修習聖道支　　此是般若母　能捨法非法　　即般若事業　知苦惡集生　　此是般若母　寂滅現在前　　即般若事業　觀察不了義　　此是般若母　依于了義經　　即般若事業　聽法持無忘　　此是般若母　隨教能奉行　　即般若事業　不依識修禪　　此是般若母　依智而奉行　　即般若事業　無少人我執　　此是般若母　依法而修行　　即般若事業　知諸行無常　　此是般若母　知法本不生　　即般若事業　信諸行是苦　　此是般若母　若知無有行　　即般若事業　于空義觀察　　此是般若母　順

【現代漢語翻譯】現代漢語譯本這就是般若（Prajna，智慧）的事業：捨棄惡行，修習善業，這是般若之母。此法的本性清凈，這就是般若的事業。修習四神足（Four foundations of supernatural power），這是般若之母。神足沒有功用造作，這就是般若的事業。深深相信解脫之門，這是般若之母。遠離執著的心，這就是般若的事業。常常精進不懈怠，這是般若之母。如果身心安樂，這就是般若的事業。善念不放逸，這是般若之母。不住于任何地方，這就是般若的事業。美妙的禪定伴隨著覺悟，這是般若之母。本性與等引（Samadhi，三摩地）相應而行，這就是般若的事業。如果安住于妙慧之根，這是般若之母。瞭解眾生的各種根器，這就是般若的事業。如果修習五力（Five powers），這是般若之母。獲得不可摧毀的智慧，這就是般若的事業。順應忍辱七覺支（Seven factors of enlightenment），這是般若之母。隨順覺悟諸法的本性，這就是般若的事業。修習八聖道支（Noble Eightfold Path），這是般若之母。能夠捨棄是法和非法，這就是般若的事業。瞭解痛苦、惡的集起和生起，這是般若之母。寂滅的境界現在顯現，這就是般若的事業。觀察不了義（Neeyartha，不了義）的經典，這是般若之母。依止了義（Nitartha，了義）的經典，這就是般若的事業。聽聞佛法並記住而不遺忘，這是般若之母。隨順教導而能夠奉行，這就是般若的事業。不依靠意識來修習禪定，這是般若之母。依靠智慧而奉行，這就是般若的事業。沒有絲毫的人我執著，這是般若之母。依照佛法而修行，這就是般若的事業。瞭解諸行是無常的，這是般若之母。了解法的本性是不生的，這就是般若的事業。相信諸行是痛苦的，這是般若之母。如果瞭解沒有諸行，這就是般若的事業。對於空性的意義進行觀察，這是般若之母。順應...

【English Translation】 English version This is the activity of Prajna (wisdom): Abandoning evil deeds and cultivating good deeds, this is the mother of Prajna. The nature of this Dharma is pure, this is the activity of Prajna. Cultivating the Four Foundations of Supernatural Power, this is the mother of Prajna. Supernatural power is without effort, this is the activity of Prajna. Deeply believing in the gate of liberation, this is the mother of Prajna. Staying away from attachment in the mind, this is the activity of Prajna. Always being diligent without decrease, this is the mother of Prajna. If body and mind are peaceful and happy, this is the activity of Prajna. Good thoughts without negligence, this is the mother of Prajna. Not dwelling in any place, this is the activity of Prajna. Wonderful Samadhi (concentration) follows awakening, this is the mother of Prajna. The inherent nature accords with Samadhi, this is the activity of Prajna. If dwelling in the root of wonderful wisdom, this is the mother of Prajna. Knowing the various faculties of sentient beings, this is the activity of Prajna. If cultivating the Five Powers, this is the mother of Prajna. Obtaining indestructible wisdom, this is the activity of Prajna. Complying with forbearance and the Seven Factors of Enlightenment, this is the mother of Prajna. Following the awakening to the nature of all dharmas, this is the activity of Prajna. Cultivating the Noble Eightfold Path, this is the mother of Prajna. Being able to abandon what is Dharma and what is not Dharma, this is the activity of Prajna. Knowing suffering, the accumulation and arising of evil, this is the mother of Prajna. The state of Nirvana (extinction) manifests now, this is the activity of Prajna. Observing the scriptures of Neeyartha (provisional meaning), this is the mother of Prajna. Relying on the scriptures of Nitartha (definitive meaning), this is the activity of Prajna. Listening to the Dharma and remembering it without forgetting, this is the mother of Prajna. Following the teachings and being able to practice accordingly, this is the activity of Prajna. Not relying on consciousness to cultivate meditation, this is the mother of Prajna. Relying on wisdom to practice, this is the activity of Prajna. Without the slightest attachment to self or others, this is the mother of Prajna. Practicing according to the Dharma, this is the activity of Prajna. Knowing that all phenomena are impermanent, this is the mother of Prajna. Knowing that the nature of Dharma is unborn, this is the mother of Prajna. Believing that all phenomena are suffering, this is the mother of Prajna. If knowing that there are no phenomena, this is the activity of Prajna. Observing the meaning of emptiness, this is the mother of Prajna. Complying with...

義無二邊　　即般若事業　無我義斷疑　　此是般若母　此法本清凈　　即般若事業　信涅槃寂靜　　此是般若母　眾生本性寂　　即般若事業　隨順觀深義　　此是般若母　隨覺義無礙　　即般若事業　若深信法性　　此是般若母　得法無礙解　　即般若事業　聞諸聲無怖　　此是般若母　分析詞無礙　　即般若事業　心不怖辯才　　此是般若母　得無礙辯才　　即般若事業　因生法起慈　　此是般若母　若得無緣慈　　即般若事業　為自他起悲　　此是般若母　為無二利悲　　即般若事業　於法愛樂喜　　此是般若母　無憂無愛喜　　即般若事業　若能無愛恚　　此是般若母　於二得解脫　　即般若事業　具足念諸佛　　此是般若母　若隨順法身　　即般若事業　恒時能念法　　此是般若母　若知法無著　　即般若事業　得具足念僧　　此是般若母　于無為隨覺　　即般若事業　智者恒念舍　　此是般若母　若舍諸煩惱　　即般若事業　若念清凈戒　　此是般若母　住無煩惱戒　　即般若事業　念大威德天　　此是般若母　恒念于寂靜　　即般若事業　隨求聽聞法　　此是般若母　更無法可求　　即般若事業　能作妙善業　　此是般若

【現代漢語翻譯】現代漢語譯本義理不落兩邊，這就是般若（Prajna，智慧）的事業。領悟無我的真義，斷除疑惑，這就是般若之母。此法原本清凈，這就是般若的事業。深信涅槃（Nirvana，寂滅）的寂靜，這就是般若之母。眾生的本性本來寂靜，這就是般若的事業。隨順觀察甚深的義理，這就是般若之母。隨順覺悟義理而無所障礙，這就是般若的事業。如果深信法的本性，這就是般若之母。獲得通達法義的無礙解，這就是般若的事業。聽聞各種聲音而無所怖畏，這就是般若之母。分析詞句而無所障礙，這就是般若的事業。心中不畏懼辯論的才能，這就是般若之母。獲得無礙的辯才，這就是般若的事業。因為眾生而生起慈悲之心，這就是般若之母。如果獲得無緣大慈，這就是般若的事業。爲了自己和他人而生起悲憫之心，這就是般若之母。爲了無二分別的利益而生起悲憫之心，這就是般若的事業。對於佛法愛樂歡喜，這就是般若之母。沒有憂愁，沒有貪愛，只有歡喜，這就是般若的事業。如果能夠沒有貪愛和嗔恚，這就是般若之母。對於二元對立獲得解脫，這就是般若的事業。具足正念憶念諸佛，這就是般若之母。如果隨順法身，這就是般若的事業。恒常能夠憶念佛法，這就是般若之母。如果了知佛法而無所執著，這就是般若的事業。獲得具足正念憶念僧眾，這就是般若之母。對於無為法隨順覺悟，這就是般若的事業。智者恒常憶念佈施，這就是般若之母。如果捨棄各種煩惱，這就是般若的事業。如果憶念清凈的戒律，這就是般若之母。安住于沒有煩惱的戒律中，這就是般若的事業。憶念具有大威德的天神，這就是般若之母。恒常憶念寂靜，這就是般若的事業。隨處尋求聽聞佛法，這就是般若之母。更沒有其他法可以尋求，這就是般若的事業。能夠做微妙的善業，這就是般若的事業

【English Translation】 English version The meaning is without two extremes, this is the activity of Prajna (wisdom). Understanding the meaning of no-self, cutting off doubts, this is the mother of Prajna. This Dharma is originally pure, this is the activity of Prajna. Deeply believing in the tranquility of Nirvana (extinction), this is the mother of Prajna. The nature of sentient beings is originally tranquil, this is the activity of Prajna. Following and observing the profound meaning, this is the mother of Prajna. Following the awakening of meaning without obstruction, this is the activity of Prajna. If you deeply believe in the nature of Dharma, this is the mother of Prajna. Obtaining unobstructed understanding of the Dharma, this is the activity of Prajna. Hearing all sounds without fear, this is the mother of Prajna. Analyzing words without obstruction, this is the activity of Prajna. The mind is not afraid of eloquence, this is the mother of Prajna. Obtaining unobstructed eloquence, this is the activity of Prajna. Because of sentient beings, arising compassion, this is the mother of Prajna. If you obtain causeless great compassion, this is the activity of Prajna. For oneself and others, arising compassion, this is the mother of Prajna. For the benefit of non-duality, arising compassion, this is the activity of Prajna. Loving and rejoicing in the Dharma, this is the mother of Prajna. Without sorrow, without attachment, only joy, this is the activity of Prajna. If one can be without love and hatred, this is the mother of Prajna. Gaining liberation from duality, this is the activity of Prajna. Fully mindful of the Buddhas, this is the mother of Prajna. If following the Dharmakaya (Dharma body), this is the activity of Prajna. Constantly able to be mindful of the Dharma, this is the mother of Prajna. If knowing the Dharma without attachment, this is the activity of Prajna. Obtaining full mindfulness of the Sangha (community), this is the mother of Prajna. Following the awakening of the unconditioned, this is the activity of Prajna. The wise are constantly mindful of giving, this is the mother of Prajna. If abandoning all afflictions, this is the activity of Prajna. If mindful of pure precepts, this is the mother of Prajna. Dwelling in precepts without afflictions, this is the activity of Prajna. Mindful of the great powerful Devas (gods), this is the mother of Prajna. Constantly mindful of tranquility, this is the activity of Prajna. Seeking to hear the Dharma everywhere, this is the mother of Prajna. There is no other Dharma to seek, this is the activity of Prajna. Able to do wonderful good deeds, this is the activity of Prajna.

母　更無業可為　　即般若事業　知示現涅槃　　此是般若母　得大智威德　　即般若事業　得自利具足　　此是般若母　能多利眾生　　即般若事業　受持妙法蘊　　此是般若母　知己悟眾生　　即般若事業　若知他心智　　此是般若母　住三乘出離　　即般若事業　令起利他行　　此是般若母　若能平等利　　即般若事業　怖諸有焚燒　　此是般若母　不捨于生死　　即般若事業　隨順音聲忍　　此是般若母　修行于性忍　　即般若事業　若得於盡智　　此是般若母　若得無生智　　即般若事業　若修隨順忍　　此是般若母　若得無生忍　　即般若事業　若至不退地　　此是般若母　若得灌頂地　　即般若事業　若坐菩提樹　　此是般若母　若得一切智　　即般若事業　此諸般若業　　由發菩提心　若得心解脫　　成諸般若業　若於菩提心　　常安住不動　則成般若母　　常作諸事業　如是諸善業　　及佛諸勝義　神力無礙辯　　由勝菩提心　若贊菩提心　　所有諸功德　經于多億劫　　稱讚不能盡　以生三世佛　　一切諸功德　故說菩提心　　十方諸佛母　若有欲供養　　無量寂靜尊　當發菩提心　　福過供養佛

世尊說此般

【現代漢語翻譯】現代漢語譯本母更沒有其他行業可以作為目標，這就是般若（Prajna，智慧）的事業。了知示現涅槃（Nirvana，寂滅），這就是般若之母。獲得大智慧的威德，這就是般若的事業。獲得自利功德的具足，這就是般若之母。能夠多多利益眾生，這就是般若的事業。受持微妙的法蘊，這就是般若之母。了知自己覺悟，也覺悟眾生，這就是般若的事業。如果了知他人心智，這就是般若之母。安住于聲聞乘、緣覺乘、菩薩乘的三乘出離之道，這就是般若的事業。令眾生髮起利益他人的行為，這就是般若之母。如果能夠平等利益一切眾生，這就是般若的事業。對三有（欲有、色有、無色有）的焚燒感到怖畏，這就是般若之母。不捨棄生死輪迴，這就是般若的事業。隨順於音聲忍（對譭謗惡名的忍耐），這就是般若之母。修行于性忍（對自性的忍耐），這就是般若的事業。如果獲得盡智（知苦已盡的智慧），這就是般若之母。如果獲得無生智（知諸法不生的智慧），這就是般若的事業。如果修習隨順忍（隨順真理的忍耐），這就是般若之母。如果獲得無生忍（對諸法不生不滅的忍耐），這就是般若的事業。如果到達不退轉地（不會退轉的菩薩階位），這就是般若之母。如果獲得灌頂地（菩薩十地中的最後階段），這就是般若的事業。如果坐在菩提樹下，這就是般若之母。如果獲得一切智（佛陀的智慧），這就是般若的事業。這些般若的事業，都是由發起菩提心（Bodhi-citta，覺悟之心）而來。如果獲得心的解脫，就能成就各種般若的事業。如果對於菩提心，常常安住不動搖。就能成就般若之母，常常作出各種事業。像這樣的各種善業，以及佛陀的各種殊勝意義。神通之力和無礙的辯才，都是由於殊勝的菩提心。如果要讚歎菩提心，所有的各種功德。即使經過多億劫的時間，稱讚也無法窮盡。因為能生出過去、現在、未來三世諸佛，以及一切諸功德。所以說菩提心，是十方諸佛之母。如果有人想要供養，無量寂靜的佛。應當發起菩提心，其福德勝過供養佛。世尊宣說了這些般若。

【English Translation】 English version Mother There is no other occupation to be pursued; this is the activity of Prajna (wisdom). Knowing the manifestation of Nirvana (extinction), this is the mother of Prajna. Obtaining the majestic virtue of great wisdom, this is the activity of Prajna. Obtaining the completeness of self-benefit, this is the mother of Prajna. Being able to greatly benefit sentient beings, this is the activity of Prajna. Upholding the subtle aggregate of Dharma, this is the mother of Prajna. Knowing one's own enlightenment and enlightening sentient beings, this is the activity of Prajna. If one knows the minds of others, this is the mother of Prajna. Abiding in the liberation of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), this is the activity of Prajna. Causing others to arise with the conduct of benefiting others, this is the mother of Prajna. If one can benefit all equally, this is the activity of Prajna. Fearing the burning of the Three Realms (desire realm, form realm, formless realm), this is the mother of Prajna. Not abandoning birth and death, this is the activity of Prajna. Complying with the forbearance of sound (enduring defamation), this is the mother of Prajna. Cultivating the forbearance of nature (enduring one's own nature), this is the activity of Prajna. If one obtains the Exhaustion Wisdom (wisdom of knowing suffering has ended), this is the mother of Prajna. If one obtains the Wisdom of Non-arising (wisdom of knowing all dharmas do not arise), this is the activity of Prajna. If one cultivates compliant forbearance (enduring in accordance with truth), this is the mother of Prajna. If one obtains the Non-arising Forbearance (enduring the non-arising and non-ceasing of all dharmas), this is the activity of Prajna. If one reaches the irreversible stage (stage of a Bodhisattva who does not regress), this is the mother of Prajna. If one obtains the Empowerment Stage (the final stage of the ten Bodhisattva grounds), this is the activity of Prajna. If one sits under the Bodhi tree, this is the mother of Prajna. If one obtains Omniscience (Buddha's wisdom), this is the activity of Prajna. These activities of Prajna arise from generating Bodhi-citta (the mind of enlightenment). If one obtains liberation of the mind, one accomplishes various activities of Prajna. If one constantly abides unmoving in Bodhi-citta, One becomes the mother of Prajna, constantly performing various activities. Such virtuous deeds, and the Buddha's supreme meanings, Supernatural powers and unimpeded eloquence, all arise from the supreme Bodhi-citta. If one were to praise Bodhi-citta, all its merits, Even after many eons, praise would not be exhausted. Because it gives rise to the Buddhas of the three times (past, present, future) and all merits, Therefore, it is said that Bodhi-citta is the mother of all Buddhas in the ten directions. If someone wishes to make offerings to the immeasurable, serene Buddhas, One should generate Bodhi-citta; its merit surpasses offering to the Buddhas. The World Honored One spoke of this Prajna.

若波羅蜜母事業莊嚴法門時。十方無量無數佛剎六種震動。此眾妙寶莊嚴道場亦復震動。爾時般若峰菩薩。白佛言世尊。以何因緣此十方界無量無數諸佛剎土六種震動。此眾寶網莊嚴道場。住在虛空亦六震動。佛告般若峰菩薩言。善男子由此般若波羅蜜母般若事業莊嚴法門。過去諸佛已說。未來諸佛當說。現在諸佛今說。若諸菩薩得此般若。心如虛空無有住著。我今為汝及此大眾說此法門。以是因緣今諸世界大地震動。

爾時眾中有一菩薩。名無畏辯才。即從座起前白佛言。世尊以何因緣而此菩薩名般若峰。佛言善男子。乃往古昔有佛出現。名吉祥守護如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊世界名妙有劫名無垢。彼界眾生受種種樂。壽命半劫無中夭者。彼世界中所有人天。色相飲食宮殿樓閣。受用資具皆等無異。但人地居天處虛空以分類別。彼世界中唯佛法王。更無別王不事余天。亦不禮事余諸神祇。不作餘業不起余念。唯勤供佛聽聞妙法。不處胎藏而皆化生。無女人名亦無罪名無犯戒名。其中眾生唯常勤修此般若母般若事業莊嚴法門。彼吉祥守護如來。有四萬二千諸菩薩眾八萬四千聲聞弟子。善男子彼諸菩薩。皆有廣大無量無邊辯才智慧。爾時彼佛總集一百俱胝難問。普告一切菩薩眾

【現代漢語翻譯】現代漢語譯本：當宣說般若波羅蜜母事業莊嚴法門時，十方無量無數的佛剎發生六種震動。這個由各種珍妙寶物莊嚴的道場也同樣震動。當時，般若峰菩薩稟告佛說：『世尊，是何因緣導致這十方世界無量無數的諸佛剎土發生六種震動？這個由各種寶網莊嚴的道場，安住在虛空中也發生六種震動？』佛告訴般若峰菩薩說：『善男子，由於這個般若波羅蜜母般若事業莊嚴法門，過去諸佛已經說過，未來諸佛將要說，現在諸佛正在說。如果各位菩薩得到這個般若，心就像虛空一樣沒有執著。我現在爲了你和這裡的各位大眾宣說這個法門，因為這個因緣，現在各個世界發生大地震動。』當時，大眾中有一位菩薩，名叫無畏辯才，立即從座位上站起來，走到佛前稟告說：『世尊，是何因緣而這位菩薩名叫般若峰？』佛說：『善男子，在很久以前，有一尊佛出現於世，名叫吉祥守護如來（Tathagata，應供，正遍知，明行足，善逝，世間解，無上士，調御丈夫，天人師，佛，世尊），他所居住的世界名叫妙有，所處的劫名叫無垢。那個世界的眾生享受各種各樣的快樂，壽命為半劫，沒有中途夭折的。那個世界中的所有人和天，他們的容貌、飲食、宮殿、樓閣、受用和資具都相同沒有差異，只是人居住在地上，天處在虛空中，以此來區分類別。那個世界中只有佛是法王，沒有其他的國王，不侍奉其他的天神，也不禮拜其他的諸神，不從事其他的行業，不起其他的念頭，只是勤奮地供養佛，聽聞微妙的佛法。他們不是從胎藏中出生，而是全部化生。沒有女人的名字，也沒有罪惡的名字，沒有犯戒的名字。其中的眾生只是經常勤奮地修習這個般若母般若事業莊嚴法門。那位吉祥守護如來，有四萬二千位菩薩大眾，八萬四千位聲聞弟子。善男子，那些菩薩，都具有廣大無量無邊的辯才和智慧。當時，那位佛總共收集了一百俱胝（koti，印度數字單位）個難以回答的問題，普遍告知所有的菩薩大眾。

【English Translation】 English version: When the Dharma gate of the Adornment of the Activities of the Mother Prajnaparamita is spoken, the immeasurable and countless Buddha-lands in the ten directions shake in six ways. This adorned Bodhimanda, decorated with various wonderful treasures, also shakes. At that time, Bodhisattva Prajna Peak addressed the Buddha, saying: 'World Honored One, what is the cause and condition that these immeasurable and countless Buddha-lands in the ten directions shake in six ways? This Bodhimanda adorned with various jeweled nets, abiding in the sky, also shakes in six ways?' The Buddha told Bodhisattva Prajna Peak: 'Good man, because of this Dharma gate of the Adornment of the Activities of the Mother Prajnaparamita, past Buddhas have spoken of it, future Buddhas will speak of it, and present Buddhas are now speaking of it. If Bodhisattvas attain this Prajna, their minds are like the void, without attachment. I am now speaking this Dharma gate for you and this assembly. Because of this cause and condition, the worlds are now experiencing a great earthquake.' At that time, there was a Bodhisattva in the assembly named Fearless Eloquence, who immediately rose from his seat and approached the Buddha, saying: 'World Honored One, what is the cause and condition that this Bodhisattva is named Prajna Peak?' The Buddha said: 'Good man, in the distant past, a Buddha appeared in the world named Auspicious Guardian Tathagata (Tathagata, Worthy of Offerings, Perfectly Enlightened, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed, Tamer of Beings, Teacher of Gods and Humans, Buddha, World Honored One). The world he resided in was named Wonderful Existence, and the kalpa (aeon) was named Immaculate. The beings in that world enjoyed various kinds of happiness, with a lifespan of half a kalpa, and none died prematurely. All the humans and devas (gods) in that world had the same appearance, food, palaces, pavilions, enjoyments, and resources, without any difference. However, humans lived on the ground, and devas lived in the sky, to distinguish them. In that world, only the Buddha was the Dharma King; there were no other kings, they did not serve other devas, nor did they worship other deities. They did not engage in other occupations or entertain other thoughts, but diligently made offerings to the Buddha and listened to the wonderful Dharma. They were not born from wombs but were all born through transformation. There were no names for women, no names for sins, and no names for violations of precepts. The beings there only diligently cultivated this Dharma gate of the Adornment of the Activities of the Mother Prajnaparamita. That Auspicious Guardian Tathagata had forty-two thousand Bodhisattva disciples and eighty-four thousand Sravaka (hearer) disciples. Good man, those Bodhisattvas all possessed vast, immeasurable, and boundless eloquence and wisdom. At that time, that Buddha collected a total of one hundred koti (Indian numerical unit) difficult questions and universally announced them to all the Bodhisattvas.'

言。汝大眾中誰能勇猛。發起出世大丈夫心。於我總集百俱胝難。能于幾時一一難中。各以百千俱胝法門而解釋者。時此會中或有菩薩前白佛言。我於一日當能解釋。或有菩薩言七日夜當能解釋。或言半月或言一月。或言六月或言一年當解釋者。是時會中有一菩薩名曰念意。前白吉祥守護佛言。世尊我當不起于座不易威儀。對於如來及大眾前。悉能解釋如是諸難。說此語已即於此時。作師子吼現自在力。令三千大千世界六種震動。放大光明普照世界令其警覺。時會大眾及四天王天三十三天。蘇夜摩天兜率陀天樂變化天他化自在天。乃至凈居如是諸天。蒙光警覺悉來集會。及諸龍神夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽人與非人。在家出家無量品類。蒙光警覺悉來會坐。如是經於一剎那頃未及須臾。令此道場縱廣正等十千由旬。爾時念意菩薩。見此大眾悉已雲集。以福德力及智慧力。念力法力陀羅尼力。妙辯才力大無畏力佛威德力。以是力故於彼總集百俱胝難。聞已受持。對彼如來及於大眾。於前難中一一各以百千俱胝法門解釋。圓滿無缺無能摧壞。隨其流類應其根器。而演說之相續不斷。字句義理微妙分析。說此法時其聲遍滿三千大千世界。從四天王天乃至凈居一切諸天。悉聞其聲悉解其義。是諸天眾發如是言。奇

【現代漢語翻譯】現代漢語譯本：佛說：『你們大眾中誰能勇猛，發起出世大丈夫之心，對於我總集的一百俱胝（俱胝，古印度計數單位，相當於一千萬）個難題，能夠在多少時間內，在每一個難題中，各自用百千俱胝法門來解釋呢？』這時，會中有的菩薩上前對佛說：『我可以在一天之內解釋。』有的菩薩說：『我可以在七天七夜內解釋。』有的說：『半個月』，有的說：『一個月』，有的說：『六個月』，有的說：『一年』可以解釋。這時，會中有一位菩薩，名叫念意（Nianyi），上前對吉祥守護佛說：『世尊，我當不起于座，不改變威儀，在如來和大眾面前，完全能夠解釋這些難題。』說完這話，念意菩薩立刻作獅子吼，展現自在神力，令三千大千世界發生六種震動，放出大光明普照世界，使眾生警覺。當時，法會大眾以及四大天王天、三十三天、蘇夜摩天（Suyama）、兜率陀天（Tusita）、樂變化天（Sunirmita）、他化自在天（Paranirmita-vasavartin），乃至凈居天（Suddhavasa）等諸天，蒙受光明警覺，都來集會。以及諸龍神、夜叉（Yaksa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）、人和非人，在家和出家等無量品類眾生，蒙受光明警覺，都來法會就坐。這樣經過一剎那頃，甚至不到須臾之間，使這個道場縱橫正等達到十千由旬（Yojana，古印度長度單位）。這時，念意菩薩見到大眾都已經雲集，憑藉福德力、智慧力、念力、法力、陀羅尼力（Dharani）、妙辯才力、大無畏力、佛威德力，因為這些力量的緣故，對於那總集的一百俱胝難題，聽聞后就受持，面對如來和大眾，在每一個難題中，各自用百千俱胝法門來解釋，圓滿無缺，沒有能夠摧毀的。隨著眾生的類別，應和他們的根器，而演說佛法，相續不斷，字句義理微妙分析。說此法時，其聲音遍滿三千大千世界，從四大天王天乃至凈居天的一切諸天，都聽到了這個聲音，都理解了其中的含義。這些天眾發出這樣的讚歎：『奇哉！』

【English Translation】 English version: The Buddha said, 'Among you, the great assembly, who can be brave and generate the great heart of a transcendent man, and for the total of one hundred kotis (koti: an ancient Indian unit of counting, equivalent to ten million) of difficulties that I have gathered, be able to explain each difficulty with hundreds of thousands of kotis of Dharma gates within how much time?' At that time, some Bodhisattvas in the assembly came forward and said to the Buddha, 'I can explain it within one day.' Some Bodhisattvas said, 'I can explain it within seven days and nights.' Some said, 'Half a month,' some said, 'One month,' some said, 'Six months,' and some said, 'One year.' At this time, there was a Bodhisattva in the assembly named Nianyi (Thoughtful Intent), who came forward and said to the Auspicious Guardian Buddha, 'World Honored One, I will not rise from my seat, nor change my demeanor, and I will be able to completely explain these difficulties before the Tathagata and the great assembly.' After saying this, Bodhisattva Nianyi immediately roared like a lion, displaying his power of self-mastery, causing the three thousand great thousand worlds to shake in six ways, and emitting great light that illuminated the worlds, awakening all beings. At that time, the great assembly, as well as the Four Heavenly Kings, Trayastrimsa Heaven, Suyama Heaven, Tusita Heaven, Sunirmita Heaven, Paranirmita-vasavartin Heaven, and even the Suddhavasa Heavens, were awakened by the light and came to assemble. Also, the various dragons, Yaksas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, humans and non-humans, laypeople and monastics, and countless other beings, were awakened by the light and came to sit in the assembly. In just a moment, even less than a ksana, this place of enlightenment became ten thousand yojanas (an ancient Indian unit of distance) in length, width, and height. At this time, Bodhisattva Nianyi, seeing that the assembly had gathered, relied on the power of merit, the power of wisdom, the power of mindfulness, the power of Dharma, the power of Dharani, the power of wonderful eloquence, the power of great fearlessness, and the power of the Buddha's majestic virtue. Because of these powers, he heard and upheld the total of one hundred kotis of difficulties. Facing the Tathagata and the great assembly, he explained each difficulty with hundreds of thousands of kotis of Dharma gates, completely and without flaw, with nothing able to destroy it. According to the categories of beings and in accordance with their capacities, he expounded the Dharma continuously, analyzing the words, phrases, meanings, and principles with subtlety. When he spoke this Dharma, his voice filled the three thousand great thousand worlds, and all the devas from the Four Heavenly Kings Heaven to the Suddhavasa Heavens heard his voice and understood its meaning. These devas exclaimed, 'How wonderful!'

特希有念意菩薩乃能如是。善男子念意菩薩說此法時。會中有六十千俱胝那由他眾生。發阿耨多羅三藐三菩提心。四十千俱胝那由他菩薩得無生法忍。

爾時吉祥守護如來。稱讚念意菩薩言。善哉善哉真大丈夫。釋迦牟尼佛告無畏辯才菩薩言。善男子于汝意云何。爾時念意菩薩豈異人乎。今般若峰菩薩是也。善男子以是菩薩。有于如是無量辯才智慧高勝。名般若峰。因此菩薩辯才智慧。令此般若波羅蜜母般若事業莊嚴法門出現世間。佛說是已。爾時十方無量無數不可數不可稱不可量。種種佛剎諸大威德菩薩摩訶薩。及大威德無量諸天。龍神夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽人非人。比丘比丘尼優婆塞優婆夷等一切大眾。聞佛說此般若波羅蜜母般若事業莊嚴法門。踴躍歡喜。以種種花香涂香末香。及諸瓔珞鬘帶衣服幢幡傘蓋。及種種音樂所謂箜篌琵琶。鼓笛歌吹美妙樂音。以用供養佛及大眾。無量眾生髮阿耨多羅三藐三菩提心。三十六俱胝那由他菩薩皆得無生法忍。

守護國界主陀羅尼經卷第八大正藏第 19 冊 No. 0997 守護國界主陀羅尼經

守護國界主陀羅尼經卷第九

罽賓國三藏沙門般若共牟尼室利譯

陀羅尼功德軌儀品第九

爾時會中有一菩薩摩

【現代漢語翻譯】現代漢語譯本：真是稀有啊，念意菩薩竟然能夠做到這樣。善男子，念意菩薩宣說此法的時候，法會中有六十千俱胝那由他（俱胝：一千萬；那由他：一億）的眾生，發起阿耨多羅三藐三菩提心（無上正等正覺之心）。四十千俱胝那由他的菩薩證得了無生法忍（對諸法不生不滅的深刻體悟）。

這時，吉祥守護如來稱讚念意菩薩說：『說得好啊，說得好啊，真是大丈夫！』釋迦牟尼佛告訴無畏辯才菩薩說：『善男子，你認為怎麼樣？那時的念意菩薩難道是別人嗎？就是現在的般若峰菩薩。』善男子，因為這位菩薩具有如此無量的辯才和智慧，高超殊勝，所以名為般若峰。因為這位菩薩的辯才和智慧，才使得這部般若波羅蜜母般若事業莊嚴法門（以般若智慧為根本的，關於事業和莊嚴的法門）得以出現在世間。』佛說完這些話，當時十方無量無數不可數不可稱不可量，種種佛剎（佛所居住的國土）的諸大威德菩薩摩訶薩（大菩薩），以及大威德無量的諸天，龍神，夜叉（一種鬼神），乾闥婆（一種天神，負責奏樂），阿修羅（一種惡神），迦樓羅（一種大鳥），緊那羅（一種天神，擅長歌舞），摩睺羅伽（一種大蟒神），人，非人，比丘（出家男眾），比丘尼（出家女眾），優婆塞（在家男眾），優婆夷（在家女眾）等一切大眾，聽聞佛陀宣說這部般若波羅蜜母般若事業莊嚴法門，都踴躍歡喜，用種種花香，涂香，末香，以及各種瓔珞，鬘帶，衣服，幢幡，傘蓋，以及種種音樂，也就是箜篌，琵琶，鼓笛，歌唱吹奏等美妙的樂音，來供養佛陀以及大眾。無量眾生髮起阿耨多羅三藐三菩提心，三十六俱胝那由他的菩薩都證得了無生法忍。

《守護國界主陀羅尼經》卷第八大正藏第19冊 No. 0997 《守護國界主陀羅尼經》

《守護國界主陀羅尼經》卷第九

罽賓國（古代西域國家）三藏沙門（精通佛經的出家人）般若（智慧）共牟尼室利（聖賢）譯

陀羅尼功德軌儀品第九

這時，法會中有一位菩薩摩訶薩（大菩薩）

【English Translation】 English version: It is truly rare that the Bodhisattva Nianyi (Thought Intention) is able to do this. Good man, when the Bodhisattva Nianyi was expounding this Dharma, there were sixty thousand kotis nayutas (koti: ten million; nayuta: one hundred million) of beings in the assembly who aroused the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and perfect enlightenment). Forty thousand kotis nayutas of Bodhisattvas attained the Kshanti (patience, acceptance) of non-origination of dharmas (profound realization of the non-arising and non-ceasing of all phenomena).

At that time, the Auspicious Guardian Tathagata praised the Bodhisattva Nianyi, saying, 'Excellent, excellent, truly a great man!' Shakyamuni Buddha said to the Bodhisattva Fearless Eloquence, 'Good man, what do you think? Was the Bodhisattva Nianyi of that time someone else? He is the Bodhisattva Prajna Peak now.' Good man, because this Bodhisattva possesses such immeasurable eloquence and wisdom, surpassing and sublime, he is named Prajna Peak. Because of this Bodhisattva's eloquence and wisdom, this Prajnaparamita-Mother Prajna-Karma-Vyuhalankara Dharma (Dharma of deeds and adornments based on Prajna wisdom) is able to appear in the world.' After the Buddha finished speaking, at that time, the immeasurable, countless, uncountable, unnameable, unmeasurable, various Buddha-lands (lands where Buddhas reside) of the great majestic Bodhisattva-Mahasattvas (great Bodhisattvas), and the great majestic immeasurable Devas (gods), Nagas (dragons), Yakshas (a type of spirit), Gandharvas (a type of celestial being, responsible for music), Asuras (a type of demon), Garudas (a type of large bird), Kinnaras (a type of celestial being, skilled in song and dance), Mahoragas (a type of large serpent spirit), humans, non-humans, Bhikshus (ordained monks), Bhikshunis (ordained nuns), Upasakas (laymen), Upasikas (laywomen), and all the great assembly, hearing the Buddha expound this Prajnaparamita-Mother Prajna-Karma-Vyuhalankara Dharma, all rejoiced and were delighted, using various flowers, incense, scented paste, powdered incense, and various necklaces, garlands, sashes, clothing, banners, canopies, and various musical instruments, namely, the Konghou (Chinese harp), Pipa (Chinese lute), drums, flutes, singing, and playing of beautiful music, to make offerings to the Buddha and the assembly. Immeasurable beings aroused the mind of Anuttara-samyak-sambodhi, and thirty-six kotis nayutas of Bodhisattvas all attained the Kshanti of non-origination of dharmas.

The Dharani Sutra of the Lord Who Protects the National Boundaries, Volume 8 Taisho Tripitaka Volume 19, No. 0997, The Dharani Sutra of the Lord Who Protects the National Boundaries

The Dharani Sutra of the Lord Who Protects the National Boundaries, Volume 9

Translated by the Tripitaka Master (a Buddhist monk who is well-versed in the scriptures) Prajna (wisdom) together with Muni Shri (sage) from the country of Kipin (ancient country in Central Asia)

Chapter 9: The Merits, Virtues, Rituals, and Procedures of the Dharani

At that time, in the assembly, there was a Bodhisattva-Mahasattva (great Bodhisattva)

訶薩。名秘密主金剛手。即從座起偏袒右肩。右膝著地頂禮佛足。合掌恭敬而白佛言。世尊如佛所說陀羅尼門。如是一切陀羅尼門。云何名為陀羅尼門。何等陀羅尼能為一切陀羅尼母。何等陀羅尼普能利樂一切眾生。何等陀羅尼能令有情速得阿耨多羅三藐三菩薩。

爾時世尊告秘密主金剛手言。善哉善哉善男子。能問如來如是深義。我今為汝分別解說。善男子有一陀羅尼。即是一切陀羅尼母。名守護國界主。若有菩薩受持證得此陀羅尼。則得其身同如意寶。眾生見者所愿滿足。亦能速得無上菩提。

爾時金剛手聞是語已而白佛言。善哉世尊愿為我說此陀羅尼。少分功能軌儀法則。我等聞已精勤修習。便能證得此陀羅尼。佛告秘密主言。善男子毗盧遮那世尊。色究竟天為天帝釋及諸天眾已廣宣說。我今於此菩提樹下金剛道場。為諸國王及與汝等。略說於此陀羅尼門汝當諦聽。善男子陀羅尼母所謂。oṃ 唵字所以者何。三字和合為唵字故。謂a 婀u 烏ma 莽一婀字者。是菩提心義是諸法門義。亦無二義亦諸法果義。亦是性義是自在義。猶如國王黑白善惡隨心自在。又法身義。二烏字者即報身義。三莽字者是化身義。以合三字共為唵字。攝義無邊故為一切陀羅尼首。與諸字義而作先導。即一切法所生之

【現代漢語翻譯】現代漢語譯本：訶薩（菩薩名）。名秘密主金剛手（菩薩名），即從座位起身，偏袒右肩，右膝著地，頂禮佛足，合掌恭敬地對佛說：『世尊，如佛所說的陀羅尼門，像這樣的一切陀羅尼門，如何稱之為陀羅尼門？何種陀羅尼能作為一切陀羅尼之母？何種陀羅尼普遍能夠利益安樂一切眾生？何種陀羅尼能夠令有情眾生迅速證得阿耨多羅三藐三菩提（無上正等正覺）？』

這時，世尊告訴秘密主金剛手說：『善哉！善哉！善男子，你能夠詢問如來這樣深刻的意義。我現在為你分別解說。善男子，有一種陀羅尼，就是一切陀羅尼之母，名為守護國界主。如果有菩薩受持並證得此陀羅尼，那麼他的身體就如同如意寶一樣，眾生見到他，所求願望都能滿足，也能迅速證得無上菩提。』

這時，金剛手聽了這話后對佛說：『善哉！世尊，希望您為我說說此陀羅尼少許的功能、儀軌和法則。我們聽了之後，精勤修習，便能證得此陀羅尼。』佛告訴秘密主說：『善男子，毗盧遮那（佛名）世尊在色究竟天（天界名），為天帝釋（天神名）及諸天眾已經廣泛宣說了。我現在在這菩提樹下金剛道場，為諸國王以及你們，略說這個陀羅尼門，你們應當仔細聽。善男子，陀羅尼母就是所謂的『oṃ（唵）』字。』

『為什麼這樣說呢？因為三個字和合成為『唵』字。這三個字是a（婀）、u（烏）、ma（莽）。其中，『婀』字是菩提心的意義，是諸法門的意義，也是無二的意義，也是諸法果的意義，也是自性的意義，是自在的意義，猶如國王對於黑白善惡隨心自在。又是法身的意義。『烏』字是報身的意義。『莽』字是化身的意義。用這三個字合起來成為『唵』字，所包含的意義無邊無際，所以作為一切陀羅尼之首，對於各種字義起著先導作用，是一切法所生之處。

【English Translation】 English version: Then, Khasa (a Bodhisattva), also known as Secret Lord Vajrapani (a Bodhisattva), rose from his seat, bared his right shoulder, knelt on his right knee, prostrated himself at the Buddha's feet, and, with palms joined respectfully, said to the Buddha: 'World Honored One, as the Buddha has spoken of Dharani gates, how are all such Dharani gates named? Which Dharani can be the mother of all Dharanis? Which Dharani can universally benefit and bring joy to all sentient beings? Which Dharani can enable sentient beings to quickly attain Anuttara-samyak-sambodhi (unsurpassed complete and perfect enlightenment)?'

At that time, the World Honored One said to Secret Lord Vajrapani: 'Excellent! Excellent! Good son, you are able to ask the Tathagata about such profound meanings. I will now explain them to you in detail. Good son, there is a Dharani that is the mother of all Dharanis, named 'Lord Who Protects the Country'. If a Bodhisattva receives, upholds, and realizes this Dharani, then his body will be like a wish-fulfilling jewel. Those who see him will have their wishes fulfilled, and he will also quickly attain unsurpassed Bodhi.'

Then, Vajrapani, having heard these words, said to the Buddha: 'Excellent, World Honored One! May you please explain to me a small portion of the functions, rituals, and rules of this Dharani. After we hear it, we will diligently practice it and be able to realize this Dharani.' The Buddha told Secret Lord: 'Good son, the World Honored Vairocana (a Buddha) in the Akanistha Heaven (a celestial realm), has already extensively expounded it to Indra (a deity) and all the celestial beings. Now, under this Bodhi tree in the Vajra realm, I will briefly explain this Dharani gate to the kings and to you. You should listen carefully. Good son, the mother of Dharanis is the so-called 'oṃ (Aum)' syllable.'

'Why is this so? Because three syllables combine to form the 'oṃ' syllable. These three syllables are a (Ah), u (Oo), and ma (Ma). Among them, the 'Ah' syllable is the meaning of Bodhicitta (the mind of enlightenment), the meaning of all Dharma gates, also the meaning of non-duality, also the meaning of the fruit of all Dharmas, also the meaning of nature, and the meaning of freedom, just like a king who is free to do as he pleases with good and evil. It is also the meaning of Dharmakaya (the body of the Dharma). The 'Oo' syllable is the meaning of Sambhogakaya (the body of enjoyment). The 'Ma' syllable is the meaning of Nirmanakaya (the body of transformation). Combining these three syllables forms the 'oṃ' syllable, which contains boundless meanings, and therefore serves as the head of all Dharanis, guiding the meanings of all syllables, and is the origin of all Dharmas.'

處。三世諸佛皆觀此字而得菩提。故為一切陀羅尼母。一切菩薩從此而生。一切諸佛從此出現。即是諸佛一切菩薩諸陀羅尼集會之處。猶如國王住于王城。臣佐輔翼婇女圍繞。或出遊巡狩還歸皇居。必嚴四兵導從千萬。但言王住王之往來。雖不說余而無不攝。此陀羅尼亦復如是。雖說一字無所不收。

爾時秘密主金剛手。復白佛言世尊。如佛所說諸佛常住平等三昧。等視眾生猶如一子。今者云何但言守護國界主耶。諸有貧窮孤煢困苦。無依無歸無救無護。何不愍念而守護耶。

爾時如來無上調御。告秘密主金剛手言。善男子諦聽諦聽當爲汝說。諸佛如來非不住于平等三昧。由平等故守護國王。善男子譬如良醫見小嬰孩。身縈疾病不勝醫藥。乃以良藥令母服之。由母服藥力及於乳。其子飲乳疾病皆除。諸佛如來亦復如是。哀愍一切守護國王。若護國王獲七勝益何等為七。所謂若能守護國王即是守護國之太子。若守護太子即守護大臣。若守護大臣即守護百姓。若守護百姓即守護庫藏。若守護庫藏即守護四兵。若守護四兵即守護鄰國。若能如是一切皆安。善男子是故國王與諸眾生。為日為月為燈為眼為父為母。若諸有情無眼無燈無日無月無父無母身命可存。若無國王不可安立。又善男子如大龍池。龍若住時水常

【現代漢語翻譯】現代漢語譯本：處。三世諸佛皆觀此字而得菩提（bodhi，覺悟）。故為一切陀羅尼（dharani，總持）母。一切菩薩（bodhisattva，覺有情）從此而生。一切諸佛從此出現。即是諸佛一切菩薩諸陀羅尼之處。猶如國王住于王城。臣佐輔翼婇女圍繞。或出遊巡狩還歸皇居。必嚴四兵導從千萬。但言王住王之往來。雖不說余而無不攝。此陀羅尼亦復如是。雖說一字無所不收。

爾時秘密主金剛手（Vajrapani，執金剛菩薩）。復白佛言世尊。如佛所說諸佛常住平等三昧（samadhi，禪定）。等視眾生猶如一子。今者云何但言守護國界主耶。諸有貧窮孤煢困苦。無依無歸無救無護。何不愍念而守護耶。

爾時如來無上調御。告秘密主金剛手言。善男子諦聽諦聽當爲汝說。諸佛如來非不住于平等三昧。由平等故守護國王。善男子譬如良醫見小嬰孩。身縈疾病不勝醫藥。乃以良藥令母服之。由母服藥力及於乳。其子飲乳疾病皆除。諸佛如來亦復如是。哀愍一切守護國王。若護國王獲七勝益何等為七。所謂若能守護國王即是守護國之太子。若守護太子即守護大臣。若守護大臣即守護百姓。若守護百姓即守護庫藏。若守護庫藏即守護四兵。若守護四兵即守護鄰國。若能如是一切皆安。善男子是故國王與諸眾生。為日為月為燈為眼為父為母。若諸有情無眼無燈無日無月無父無母身命可存。若無國王不可安立。又善男子如大龍池。龍若住時水常 English version: Place. All Buddhas of the three times contemplate this syllable and attain Bodhi (bodhi, enlightenment). Therefore, it is the mother of all Dharanis (dharani, mantras). All Bodhisattvas (bodhisattva, beings striving for enlightenment) are born from this. All Buddhas appear from this. It is the place of all Buddhas, all Bodhisattvas, and all Dharanis. It is like a king residing in his royal city, surrounded by ministers, assistants, and consorts. Whether he goes out for excursions or hunting, he returns to his palace, always escorted by a vast army. Though we only speak of the king's residence and movements, everything is included. This Dharani is also like this; though it speaks of a single syllable, it encompasses everything.

At that time, the secret lord Vajrapani (Vajrapani, the Bodhisattva holding the vajra), again said to the Buddha, 'World Honored One, as the Buddha has said, all Buddhas constantly abide in the Samadhi (samadhi, meditative state) of equality, regarding all beings as if they were their only child. Why do you only speak of protecting the ruler of the country? What about the poor, the orphaned, the suffering, those without refuge, without home, without help, without protection? Why not have compassion and protect them?'

At that time, the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), the unsurpassed tamer, said to the secret lord Vajrapani, 'Good man, listen carefully, listen carefully, I will explain it to you. The Buddhas and Tathagatas do not fail to abide in the Samadhi of equality. It is because of equality that they protect the king. Good man, it is like a good doctor who sees a small infant afflicted with illness, unable to withstand medicine. He gives medicine to the mother, and through the mother's milk, the child drinks the milk and all illnesses are cured. The Buddhas and Tathagatas are also like this, having compassion for all and protecting the king. If the king is protected, seven great benefits are obtained. What are the seven? They are: if one can protect the king, one protects the prince of the country. If one protects the prince, one protects the ministers. If one protects the ministers, one protects the people. If one protects the people, one protects the treasury. If one protects the treasury, one protects the four armies. If one protects the four armies, one protects the neighboring countries. If one can do this, all will be at peace. Good man, therefore, the king is for all beings like the sun, the moon, a lamp, an eye, a father, and a mother. If sentient beings have no eyes, no lamp, no sun, no moon, no father, no mother, life can still be sustained. But without a king, there can be no stability. Furthermore, good man, like a great dragon pond, when the dragon dwells there, the water is always'

【English Translation】 Place. All Buddhas of the three times contemplate this syllable and attain Bodhi (bodhi, enlightenment). Therefore, it is the mother of all Dharanis (dharani, mantras). All Bodhisattvas (bodhisattva, beings striving for enlightenment) are born from this. All Buddhas appear from this. It is the place of all Buddhas, all Bodhisattvas, and all Dharanis. It is like a king residing in his royal city, surrounded by ministers, assistants, and consorts. Whether he goes out for excursions or hunting, he returns to his palace, always escorted by a vast army. Though we only speak of the king's residence and movements, everything is included. This Dharani is also like this; though it speaks of a single syllable, it encompasses everything. At that time, the secret lord Vajrapani (Vajrapani, the Bodhisattva holding the vajra), again said to the Buddha, 'World Honored One, as the Buddha has said, all Buddhas constantly abide in the Samadhi (samadhi, meditative state) of equality, regarding all beings as if they were their only child. Why do you only speak of protecting the ruler of the country? What about the poor, the orphaned, the suffering, those without refuge, without home, without help, without protection? Why not have compassion and protect them?' At that time, the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), the unsurpassed tamer, said to the secret lord Vajrapani, 'Good man, listen carefully, listen carefully, I will explain it to you. The Buddhas and Tathagatas do not fail to abide in the Samadhi of equality. It is because of equality that they protect the king. Good man, it is like a good doctor who sees a small infant afflicted with illness, unable to withstand medicine. He gives medicine to the mother, and through the mother's milk, the child drinks the milk and all illnesses are cured. The Buddhas and Tathagatas are also like this, having compassion for all and protecting the king. If the king is protected, seven great benefits are obtained. What are the seven? They are: if one can protect the king, one protects the prince of the country. If one protects the prince, one protects the ministers. If one protects the ministers, one protects the people. If one protects the people, one protects the treasury. If one protects the treasury, one protects the four armies. If one protects the four armies, one protects the neighboring countries. If one can do this, all will be at peace. Good man, therefore, the king is for all beings like the sun, the moon, a lamp, an eye, a father, and a mother. If sentient beings have no eyes, no lamp, no sun, no moon, no father, no mother, life can still be sustained. But without a king, there can be no stability. Furthermore, good man, like a great dragon pond, when the dragon dwells there, the water is always'

盈滿。黿鼉魚鱉水族皆安。龍若去時水便枯涸。水性之屬皆滅無餘。國王亦爾。若諸國王受持於此陀羅尼門。能令無量無數眾生。現在安樂長守尊貴。身壞命終得生善道。是知國主善能關閉諸惡趣門。開示人天涅槃正路。故我偏說守護國王。

爾時世尊復告秘密主金剛手言。善男子如汝所問軌儀法則。諦聽諦聽。我今為此陀羅尼故。說金剛城大曼荼羅軌儀法則。善男子若欲建立曼荼羅時。金剛阿阇梨先擇其地若山若野。其地若有種種果木。軟草名花平坦可樂。或有清凈池沼澄潭泉流盈滿。諸佛稱讚可以建立曼荼羅場。或大河側或近龍池蓮華莊嚴。所謂優缽羅花拘勿頭花波頭摩花芬陀利花。復有鳧雁鴛鴦白鶴孔雀。鸚鵡舍利拘枳羅等。諸妙鳥王翔集莊嚴。或是諸佛及諸菩薩獨覺聲聞。曾所止住寂靜可讚。諸天龍等所守護處。及余城邑聚落僧房舍宅堂閣。塔廟天祠牛所住處。閑靜園苑空舍之中。並可建立此曼荼羅。若無如是稱法之處。不復簡擇隨所便宜以用安置。但隨心地作曼荼羅。複次善男子若阿阇梨選擇地時。其地若有沙石瓦礫樹根株杌發毛爪齒糠䴬灰炭骸骨冢墓蛇窟蟻穴。如是等地不堪建立曼荼羅場。既擇地已阿阇梨當選好宿直日。于清旦時吉祥相時。五體投地禮如來足。隨其力分隨心廣狹以建壇場。量極大

【現代漢語翻譯】現代漢語譯本：盈滿，黿（yuán，大鱉）鼉（tuó，揚子鱷）魚鱉等水族都能安樂生存。龍如果離去，水源便會枯竭，所有水生生物都將滅絕無餘。國王也是如此，如果各位國王能夠受持這個陀羅尼法門，就能使無量無數的眾生，現在獲得安樂，長久保持尊貴，身死命終后得以往生善道。由此可知，國君善於關閉各種惡趣之門，開啟通往人天涅槃的正道，所以我才特別宣說守護國王的法門。當時，世尊又告訴秘密主金剛手（Vajrapani）說：『善男子，正如你所詢問的儀軌法則，仔細聽好。我現在爲了這個陀羅尼的緣故，宣說金剛城大曼荼羅的儀軌法則。善男子，如果想要建立曼荼羅時，金剛阿阇梨（Vajra Acarya，金剛上師）首先要選擇場地，無論是山地還是曠野。這塊場地如果生長著各種果樹、柔軟的草、名貴的鮮花，平坦而令人喜愛，或者有清澈的池塘、深潭，泉水充盈，為諸佛所稱讚，就可以用來建立曼荼羅道場。或者在大河邊，或者靠近龍池，以蓮花莊嚴，包括優缽羅花（utpala，青蓮花）、拘勿頭花（kumuda，白蓮花）、波頭摩花（padma，紅蓮花）、芬陀利花（pundarika，白蓮花）。還有野鴨、雁、鴛鴦、白鶴、孔雀、鸚鵡、舍利（sarika，鷯哥）、拘枳羅（kokila，杜鵑）等各種美妙的鳥王，飛翔聚集，加以莊嚴。或者是諸佛、諸菩薩、獨覺、聲聞曾經居住過的寂靜而值得讚美的地方，諸天龍等所守護的地方，以及其他城邑、聚落、僧房、舍宅、堂閣、塔廟、天祠、牛所居住的地方，幽靜的園林、空曠的房屋之中，都可以建立這個曼荼羅。如果沒有這樣符合要求的地方，就不必再做選擇，隨便找個方便的地方安置即可，只要隨心意製作曼荼羅。再次，善男子，如果阿阇梨選擇場地時，這塊場地如果有沙石、瓦礫、樹根、樹樁、毛髮、爪子、牙齒、糠秕、灰炭、骸骨、墳墓、蛇窟、蟻穴等，這樣的地方就不適合建立曼荼羅道場。選好場地后，阿阇梨應當選擇好的星宿和吉日，在清晨吉祥的時刻，五體投地禮拜如來足，根據自己的能力，隨心意的大小廣狹來建造壇場，規模要儘量大。』

【English Translation】 English version: Full and abundant, the turtles, tortoises, fish, and other aquatic creatures can all live in peace. If the dragon departs, the water source will dry up, and all aquatic life will be completely wiped out. It is the same with kings. If the kings can uphold this Dharani (mantra) gate, they can enable countless sentient beings to attain present happiness, maintain their noble status for a long time, and be reborn in good realms after death. From this, it is known that the ruler is skilled at closing the gates of all evil destinies and opening the right path to Nirvana (liberation) for humans and gods. Therefore, I specifically speak of protecting the king. At that time, the World Honored One (Bhagavan) further told the secret lord Vajrapani (the one holding the vajra in his hand): 'Good man, listen carefully to the ritual rules you have asked about. Now, for the sake of this Dharani, I will explain the ritual rules of the Vajra City Great Mandala (sacred diagram). Good man, if you want to establish a Mandala, the Vajra Acarya (Vajra master) must first choose a site, whether it is a mountain or a field. If the site has various fruit trees, soft grass, famous flowers, is flat and pleasing, or has clear ponds, deep pools, and abundant springs, praised by all Buddhas, it can be used to establish a Mandala site. Or by a large river, or near a dragon pool, adorned with lotuses, including Utpala flowers (blue lotus), Kumuda flowers (white lotus), Padma flowers (red lotus), and Pundarika flowers (white lotus). There are also ducks, geese, mandarin ducks, white cranes, peacocks, parrots, Sarika (mynah birds), Kokila (cuckoos), and other wonderful bird kings, flying and gathering, adding to the adornment. Or it is a quiet and praiseworthy place where Buddhas, Bodhisattvas, Pratyekabuddhas (Solitary Buddhas), and Sravakas (Hearers) have resided, a place protected by gods and dragons, as well as other cities, villages, monasteries, residences, halls, pavilions, pagodas, temples, shrines, places where cows live, quiet gardens, and empty houses, all of which can be used to establish this Mandala. If there is no such suitable place, there is no need to choose further; just find a convenient place to set it up, as long as you create the Mandala according to your heart's intention. Furthermore, good man, if the Acarya is choosing a site, and the site has sand, stones, tiles, tree roots, stumps, hair, nails, teeth, chaff, ashes, charcoal, bones, tombs, snake dens, ant nests, such places are not suitable for establishing a Mandala site. After choosing the site, the Acarya should choose a good constellation and auspicious day, and at an auspicious time in the early morning, prostrate with five limbs to the ground to pay homage to the feet of the Tathagata (Buddha), and build the altar according to their ability, and according to the breadth of their heart, the scale should be as large as possible.'

者一千由旬。或復九百七百五百。三百一百一由旬量。或七肘量五肘三肘。或一肘量或一手掌乃至一爪甲量。我今當說作金剛城勝曼荼羅量之儀則。當畟方作面開一門。上安閥閱以為莊嚴。一面各自有三十二磔手之量。四周欄楯畫成三重共十二角。以種種寶用作花鬘而為莊嚴。于壇中心畫毗盧遮那如來之像。並畫四波羅蜜菩薩。四方四佛各四菩薩。或安種子。一一菩薩各有一拘胝那由他菩薩。以為眷屬。次安十二供養菩薩。最外一院安置十天。彼一一尊各有真言。五佛真言已如上說。

唵(一)薩怛嚩(二合二)嚩(入)日哩(二合引三)娑嚩(二合引)賀(引四)

唵(一)啰怛曩(二合二)嚩(入)日哩(二合引三)娑嚩(二合引)賀(引四)

唵(一)達摩(二)嚩(入)日哩(二合引三)娑嚩(二合引)賀(引四)

唵(一)羯摩(二)嚩(入)日哩(二合引三)娑嚩(二合引)賀(引四)

唵(一)嚩(入)折啰(二合引二)薩埵嚩(二合引三)娑嚩(二合引)賀(引四)

唵(一)嚩(入)折啰(二合引二)啰佐(三)娑嚩(二合引)賀(引四)

唵(一)嚩(入)折啰(二合引二)啰誐(三)娑嚩(二合引)賀(引四)

唵(一)嚩(入)折啰(二

【現代漢語翻譯】現代漢語譯本：這一千由旬（yojana，古印度長度單位）。或者九百、七百、五百，三百、一百一由旬的量。或七肘量、五肘、三肘。或一肘量或一手掌乃至一爪甲量。我現在當說作金剛城勝曼荼羅（mandala，壇城）量的儀則。應當作四方形的表面，開一門。上面安閥閱以為莊嚴。一面各自有三十二磔手（span，張開的手的長度）的量。四周欄楯畫成三重共十二角。以種種寶用作花鬘而為莊嚴。于壇中心畫毗盧遮那如來（Vairocana Buddha）之像。並畫四波羅蜜菩薩（Four Paramita Bodhisattvas）。四方四佛各四菩薩。或安種子。一一菩薩各有一拘胝那由他（koti-niyuta，極大數量單位）菩薩，以為眷屬。次安十二供養菩薩。最外一院安置十天。彼一一尊各有真言。五佛真言已如上說。唵（om，種子字）薩怛嚩（sattva）嚩（va）日哩（vajri）娑嚩賀（svaha）唵（om，種子字）啰怛曩（ratna）嚩（va）日哩（vajri）娑嚩賀（svaha）唵（om，種子字）達摩（dharma）嚩（va）日哩（vajri）娑嚩賀（svaha）唵（om，種子字）羯摩（karma）嚩（va）日哩（vajri）娑嚩賀（svaha）唵（om，種子字）嚩（va）折啰（vajra）薩埵嚩（sattva）娑嚩賀（svaha）唵（om，種子字）嚩（va）折啰（vajra）啰佐（raja）娑嚩賀（svaha）唵（om，種子字）嚩（va）折啰（vajra）啰誐（raga）娑嚩賀（svaha）唵（om，種子字）嚩（va）折啰（vajra）

【English Translation】 English version: That is one thousand yojanas (yojana, an ancient Indian unit of distance). Or nine hundred, seven hundred, five hundred, three hundred, one hundred and one yojana in measure. Or seven cubits, five cubits, three cubits. Or one cubit or one hand-span, even to the measure of a fingernail. I shall now speak of the rules for making the measure of the Vajra City Supreme Mandala (mandala, a spiritual and ritual symbol). It should be made with a square surface, opening one gate. Above, install a lintel as adornment. Each side has a measure of thirty-two spans (span, the length of an outstretched hand). The surrounding railings are drawn into three layers with a total of twelve corners. Use various jewels to make flower garlands as adornment. In the center of the altar, draw the image of Vairocana Buddha (Vairocana Buddha). And draw the Four Paramita Bodhisattvas (Four Paramita Bodhisattvas). The four Buddhas in the four directions each have four Bodhisattvas. Or install seeds. Each Bodhisattva has one koti-niyuta (koti-niyuta, an extremely large number) Bodhisattvas as retinue. Next, install the Twelve Offering Bodhisattvas. In the outermost courtyard, install the Ten Devas. Each of those deities has a mantra. The mantras of the Five Buddhas have already been spoken above. Om (om, seed syllable) Sattva (sattva) Va (va) Vajri (vajri) Svaha (svaha) Om (om, seed syllable) Ratna (ratna) Va (va) Vajri (vajri) Svaha (svaha) Om (om, seed syllable) Dharma (dharma) Va (va) Vajri (vajri) Svaha (svaha) Om (om, seed syllable) Karma (karma) Va (va) Vajri (vajri) Svaha (svaha) Om (om, seed syllable) Va (va) Vajra (vajra) Sattva (sattva) Svaha (svaha) Om (om, seed syllable) Va (va) Vajra (vajra) Raja (raja) Svaha (svaha) Om (om, seed syllable) Va (va) Vajra (vajra) Raga (raga) Svaha (svaha) Om (om, seed syllable) Va (va) Vajra (vajra)

合引二)娑度(三)娑嚩(二合引)賀(引四)

唵(一)嚩(入)折啰(二合引二)啰怛曩(二合三)娑嚩(二合引)賀(引四)

唵(一)嚩(入)折啰(二合引二)諦者(三)娑嚩(二合引)賀(引四)

唵(一)嚩(入)折啰(二合引二)計睹(三)娑嚩(二合引)賀(引四)

唵(一)嚩(入)折啰(二合引二)悉蜜多(三)娑嚩(二合引)賀(引四)

唵(一)嚩(入)折啰(二合引二)達摩(三)娑嚩(二合引)賀(引四)

唵(一)嚩(入)折啰(二合引二)底乞史那(三)娑嚩(二合引)賀(引四)

唵(一)嚩(入)折啰(二合引二)系睹(三)娑嚩(二合引)賀(引四)

唵(一)嚩(入)折啰(二合引二)磨灑(三)娑嚩(二合引)賀(引四)

唵(一)嚩(入)折啰(二合引二)羯磨(三)娑嚩(二合引)賀(引四)

唵(一)嚩(入)折啰(二合引二)啰乞灑(二合引三)娑嚩(二合引)賀(引四)

唵(一)嚩(入)折啰(二合引二)藥乞灑(二合引三)娑嚩(二合引)賀(引四)

唵(一)嚩(入)折啰(二合引二)珊第(三)娑嚩(二合引)賀(引四)

唵(一)嚩(入)折啰(二合引二)攞

【現代漢語翻譯】現代漢語譯本嗡(Om)(一)，娑度(Sādhu)(三)，娑嚩(二合引)(Svāhā)(賀)(引四)

嗡(Om)(一)，嚩(入)(Va)折啰(二合引)(Vajra)(二)，啰怛曩(二合)(Ratna)(三)，娑嚩(二合引)(Svāhā)(賀)(引四)

嗡(Om)(一)，嚩(入)(Va)折啰(二合引)(Vajra)(二)，諦者(Teja)(三)，娑嚩(二合引)(Svāhā)(賀)(引四)

嗡(Om)(一)，嚩(入)(Va)折啰(二合引)(Vajra)(二)，計睹(Ketu)(三)，娑嚩(二合引)(Svāhā)(賀)(引四)

嗡(Om)(一)，嚩(入)(Va)折啰(二合引)(Vajra)(二)，悉蜜多(Smita)(三)，娑嚩(二合引)(Svāhā)(賀)(引四)

嗡(Om)(一)，嚩(入)(Va)折啰(二合引)(Vajra)(二)，達摩(Dharma)(三)，娑嚩(二合引)(Svāhā)(賀)(引四)

嗡(Om)(一)，嚩(入)(Va)折啰(二合引)(Vajra)(二)，底乞史那(Tikshna)(三)，娑嚩(二合引)(Svāhā)(賀)(引四)

嗡(Om)(一)，嚩(入)(Va)折啰(二合引)(Vajra)(二)，系睹(Hetu)(三)，娑嚩(二合引)(Svāhā)(賀)(引四)

嗡(Om)(一)，嚩(入)(Va)折啰(二合引)(Vajra)(二)，磨灑(Marsha)(三)，娑嚩(二合引)(Svāhā)(賀)(引四)

嗡(Om)(一)，嚩(入)(Va)折啰(二合引)(Vajra)(二)，羯磨(Karma)(三)，娑嚩(二合引)(Svāhā)(賀)(引四)

嗡(Om)(一)，嚩(入)(Va)折啰(二合引)(Vajra)(二)，啰乞灑(二合引)(Raksha)(三)，娑嚩(二合引)(Svāhā)(賀)(引四)

嗡(Om)(一)，嚩(入)(Va)折啰(二合引)(Vajra)(二)，藥乞灑(二合引)(Yaksa)(三)，娑嚩(二合引)(Svāhā)(賀)(引四)

嗡(Om)(一)，嚩(入)(Va)折啰(二合引)(Vajra)(二)，珊第(Sandhi)(三)，娑嚩(二合引)(Svāhā)(賀)(引四)

嗡(Om)(一)，嚩(入)(Va)折啰(二合引)(Vajra)(二)，攞(La)

【English Translation】 English version Om(一), Sādhu(三), Svāhā(賀)(引四)

Om(一), Va Vajra(二), Ratna(三), Svāhā(賀)(引四)

Om(一), Va Vajra(二), Teja(三), Svāhā(賀)(引四)

Om(一), Va Vajra(二), Ketu(三), Svāhā(賀)(引四)

Om(一), Va Vajra(二), Smita(三), Svāhā(賀)(引四)

Om(一), Va Vajra(二), Dharma(三), Svāhā(賀)(引四)

Om(一), Va Vajra(二), Tikshna(三), Svāhā(賀)(引四)

Om(一), Va Vajra(二), Hetu(三), Svāhā(賀)(引四)

Om(一), Va Vajra(二), Marsha(三), Svāhā(賀)(引四)

Om(一), Va Vajra(二), Karma(三), Svāhā(賀)(引四)

Om(一), Va Vajra(二), Raksha(三), Svāhā(賀)(引四)

Om(一), Va Vajra(二), Yaksa(三), Svāhā(賀)(引四)

Om(一), Va Vajra(二), Sandhi(三), Svāhā(賀)(引四)

Om(一), Va Vajra(二), La

洗(三)娑嚩(二合引)賀(引四)

唵(一)嚩(入)折啰(二合引二)摩㘑(三)娑嚩(二合引)賀(引四)

唵(一)嚩(入)折啰(二合引二)擬諦(三)娑嚩(二合引)賀(引四)

唵(一)嚩(入)折啰(二合引二)你哩(二合)諦(三)娑嚩(二合引)賀(引四)

唵(一)嚩(入)折啰(二合引二)努閉(三)娑嚩(二合引)賀(引四)

唵(一)嚩(入)折啰(二合引二)補澀閉(二合引三)娑嚩(二合引)賀(引四)

唵(一)嚩(入)折啰(二合引二)阿嚕計(三)娑嚩(二合引)賀(引四)

唵(一)嚩(入)折啰(二合引二)巘第(三)娑嚩(二合引)賀(引四)

唵(一)嚩(入)折啰(二合引二)阿麌舍(三)娑嚩(二合引)賀(引四)

唵(一)嚩(入)折啰(二合引二)波(引)舍(三)娑嚩(二合引)賀(引四)

唵(一)嚩(入)折啰(二合引二)娑普(二合)吒(三)娑嚩(二合引)賀(引四)

唵(一)嚩(入)折啰(二合引二)巘吒(三)娑嚩(二合引)賀(引四)

唵(一)因達啰(二合)也(二)娑嚩(二合引)賀(引三)

唵(一)阿仡乃(二合)裔(上二)娑嚩(二合引)

【現代漢語翻譯】現代漢語譯本洗，梭哈。

唵（om，種子字），嚩（va，入聲），折啰（vajra，金剛），摩㘑（male），梭哈。

唵（om，種子字），嚩（va，入聲），折啰（vajra，金剛），擬諦（ghite），梭哈。

唵（om，種子字），嚩（va，入聲），折啰（vajra，金剛），你哩（nri，二合），諦（te），梭哈。

唵（om，種子字），嚩（va，入聲），折啰（vajra，金剛），努閉（dhupe），梭哈。

唵（om，種子字），嚩（va，入聲），折啰（vajra，金剛），補澀閉（puspe，二合），梭哈。

唵（om，種子字），嚩（va，入聲），折啰（vajra，金剛），阿嚕計（aloke），梭哈。

唵（om，種子字），嚩（va，入聲），折啰（vajra，金剛），巘第（gandhe），梭哈。

唵（om，種子字），嚩（va，入聲），折啰（vajra，金剛），阿麌舍（angusa），梭哈。

唵（om，種子字），嚩（va，入聲），折啰（vajra，金剛），波（pa，引）舍（sa），梭哈。

唵（om，種子字），嚩（va，入聲），折啰（vajra，金剛），娑普（sphu，二合）吒（ta），梭哈。

唵（om，種子字），嚩（va，入聲），折啰（vajra，金剛），巘吒（ghanta），梭哈。

唵（om，種子字），因達啰（Indra，二合）（也），梭哈。

唵（om，種子字），阿仡乃（Agni，二合）（裔），梭哈。

【English Translation】 English version Wash, Svaha.

Om, va, vajra (diamond scepter), male, Svaha.

Om, va, vajra (diamond scepter), ghite, Svaha.

Om, va, vajra (diamond scepter), nri, te, Svaha.

Om, va, vajra (diamond scepter), dhupe, Svaha.

Om, va, vajra (diamond scepter), puspe, Svaha.

Om, va, vajra (diamond scepter), aloke, Svaha.

Om, va, vajra (diamond scepter), gandhe, Svaha.

Om, va, vajra (diamond scepter), angusa, Svaha.

Om, va, vajra (diamond scepter), pa, sa, Svaha.

Om, va, vajra (diamond scepter), sphu, ta, Svaha.

Om, va, vajra (diamond scepter), ghanta, Svaha.

Om, Indra (the king of gods), Svaha.

Om, Agni (the god of fire), Svaha.

賀(引三)

唵(一)閻么也(二)娑嚩(二合引)賀(引三)

唵(一)泥(上)以低(二)娑嚩(二合引)賀(引三)

唵(一)嚩(上)嚕那也(二)娑嚩(二合引)賀(引三)

唵(一)么那(平)吠(上二)娑嚩(二合引)賀(引三)

唵(一)拘米啰也(二)娑嚩(二合引)賀(引三)

唵(一)伊舍娜(二)娑嚩(二合引)賀(引三)

唵(一)陀羅抳(二)娑嚩(二合引)賀(引三)

唵(一)末啰(二合)沒泥(二)娑嚩(二合引)賀(引三)

爾時佛告秘密主言。依此軌儀次第安布。皆周畢已。其阿阇梨為入壇者。先當授與三昧耶戒以為先導。然後灌頂既灌頂已。然後教其唸誦真言。唇齒相合其舌微動勿使出聲。量力記數及時多少以為常限。要當要期得勝境界。若無克獲不出道場。如是精勤以求悉地。我今當說用珠差別。而說偈言。

佛部紹佛種　　當用菩提子　金剛部中珠　　亦用金剛子　寶部之中用　　金等寶為珠　真珠爲念珠　　諸佛所稱讚　蓮華部中用　　蓮華子為尊　羯摩部中珠　　種種和合作　五部掏珠法　　用大拇指同　佛部頭指承　　金剛部中指　寶部無名指　　蓮華部合三　羯摩四指承　　

【現代漢語翻譯】現代漢語譯本賀(引三)

唵(ōng)(一) 閻么也(Yán me yě)(二) 娑嚩(suō pó)(二合引) 賀(hè)(引三)

唵(ōng)(一) 泥(ní)(上) 以低(yǐ dī)(二) 娑嚩(suō pó)(二合引) 賀(hè)(引三)

唵(ōng)(一) 嚩(pó)(上) 嚕那也(lū nà yě)(二) 娑嚩(suō pó)(二合引) 賀(hè)(引三)

唵(ōng)(一) 么那(mó nà)(平) 吠(fèi)(上二) 娑嚩(suō pó)(二合引) 賀(hè)(引三)

唵(ōng)(一) 拘米啰也(jū mǐ luō yě)(二) 娑嚩(suō pó)(二合引) 賀(hè)(引三)

唵(ōng)(一) 伊舍娜(yī shě nuó)(二) 娑嚩(suō pó)(二合引) 賀(hè)(引三)

唵(ōng)(一) 陀羅抳(tuó luó ní)(二) 娑嚩(suō pó)(二合引) 賀(hè)(引三)

唵(ōng)(一) 末啰(mò luō)(二合) 沒泥(méi ní)(二) 娑嚩(suō pó)(二合引) 賀(hè)(引三)

爾時佛告秘密主(Mìmì zhǔ)言：『依此軌儀次第安布，皆周畢已。其阿阇梨(Ā shé lí)為入壇者，先當授與三昧耶戒(Sānm昧yé jiè)以為先導，然後灌頂。既灌頂已，然後教其唸誦真言，唇齒相合，其舌微動，勿使出聲，量力記數，及時多少，以為常限。要當要期得勝境界，若無克獲，不出道場。如是精勤以求悉地(xī dì)。我今當說用珠差別，而說偈言：』

『佛部紹佛種，當用菩提子(Pútí zǐ) 金剛部中珠，亦用金剛子(Jīngāng zǐ) 寶部之中用，金等寶為珠真珠爲念珠，諸佛所稱讚蓮華部中用，蓮華子為尊羯摩部中珠，種種和合作五部掏珠法，用大拇指同佛部頭指承，金剛部中指寶部無名指，蓮華部合三羯摩四指承。』

【English Translation】 English version He (recitation three times)

Om (one) Yama ya (two) Svaha (two syllables, elongated) He (recitation three times)

Om (one) Ni (rising tone) Yi di (two) Svaha (two syllables, elongated) He (recitation three times)

Om (one) Va (rising tone) Ru na ya (two) Svaha (two syllables, elongated) He (recitation three times)

Om (one) Ma na (flat tone) Fei (rising tone, two) Svaha (two syllables, elongated) He (recitation three times)

Om (one) Ju mi la ya (two) Svaha (two syllables, elongated) He (recitation three times)

Om (one) Yi she nuo (two) Svaha (two syllables, elongated) He (recitation three times)

Om (one) Tuo luo ni (two) Svaha (two syllables, elongated) He (recitation three times)

Om (one) Mo la (two syllables) Mei ni (two) Svaha (two syllables, elongated) He (recitation three times)

At that time, the Buddha told the Secret Lord (Mìmì zhǔ): 'According to this ritual sequence, arrange everything completely. The Acharya (Ā shé lí) who initiates someone into the mandala should first impart the Samaya Vow (Sānm昧yé jiè) as a guide, and then perform the Abhisheka (consecration). After the Abhisheka, teach them to recite the mantra, with lips and teeth together, the tongue slightly moving, without making a sound. Measure their strength to count the recitations, setting a regular limit for the time and quantity. They must aspire to attain a victorious state. If they do not achieve success, they should not leave the Bodhimanda (道場). They should diligently strive in this way to seek Siddhi (xī dì). Now I will speak about the differences in the use of beads, and speak in verse:'

'The Buddha family continues the Buddha lineage, and should use Bodhi seeds (Pútí zǐ). The Vajra family's beads should also use Vajra seeds (Jīngāng zǐ). In the Ratna family, use gold or other jewels as beads. Pearls are used as prayer beads, praised by all Buddhas. In the Padma family, lotus seeds are revered. The Karma family's beads are made of various combined materials. The method of counting beads for the five families is the same, using the thumb. The Buddha family uses the index finger to support the beads, the Vajra family uses the middle finger. The Ratna family uses the ring finger, the Padma family combines three fingers. The Karma family uses four fingers to support the beads.'

皆用於初節　金珠兩倍福　　真珠得俱胝　金剛蓮子珠　　百千俱胝福　若持菩提子　　及以和合珠　無數福莊嚴　　諸佛之所說　珠有一百八　　攝亂心不馳　毗盧遮那印　　當鼻端系想　為除煩惱等　　增長三摩提　當想于本尊　　護摩勤唸誦　先觀月輪凈　　想自坐輪中　發焰光熾然　　天光嚴自體　十方現在佛　　五色青白珠　莊嚴極可尊　　常觀現前住　三千塵數佛　　悉來入我身　我身等虛空　　扇底迦供養　想菩薩歡喜　　是增長護摩　忿怒入我身　　內外冤皆滅　美色菩薩入　　想敬愛相成　瑜伽內護摩　　過去諸佛說

爾時世尊說此偈已。告秘密主金剛手言。善男子諦聽諦聽此一字陀羅尼門。即是一切陀羅尼母。無邊俱胝陀羅尼門以為眷屬。若有觀察此陀羅尼。無邊俱胝三昧現前。過去現在一切諸佛。由觀察此陀羅尼故。得阿耨多羅三藐三菩提。善男子我今為諸國王。略說一字令得受持。若諸國王得一字觀。一剎那頃便得五種三昧現前。所有煩惱不復現起。善男子此大金剛城曼荼羅。所有功能不可思議。若善男子善女人。有能入此曼荼羅者。則為已見一切諸佛一切菩薩。何以故此曼荼羅。即是一切諸佛賢聖集會議論甚深法處。若能入者。則為諸佛一切

【現代漢語翻譯】現代漢語譯本都用於開始的環節用金和珍珠供養，能獲得雙倍的福報，用珍珠供養，能獲得俱胝（k倶胝，古代印度計數單位，相當於一千萬）的福報。用金剛蓮子珠供養，能獲得百千俱胝的福報。如果用菩提子或者和合珠供養，能獲得無數的福德莊嚴，這是諸佛所說的。念珠有一百零八顆，可以收攝散亂的心，使其不散亂。觀想毗盧遮那佛（Vairocana）的手印，將意念集中在鼻尖。爲了去除煩惱等等，增長三摩提（Samadhi，禪定）。應當觀想本尊，勤奮地進行護摩（Homa，火供）和唸誦。首先觀想清凈的月輪，想像自己坐在月輪之中，從自身發出熾盛的火焰光芒，天光莊嚴自身。十方現在的諸佛，以五色青白珠，莊嚴自身，極其尊貴，常常觀想諸佛住在眼前。三千大千世界如塵沙般眾多的佛，都來到進入我的身體，我的身體等同於虛空，進行扇底迦（Shantika，息災）供養。觀想菩薩歡喜，這是增長的護摩。忿怒尊進入我的身體，內外怨敵全部消滅。美色的菩薩進入我的身體，觀想敬愛之相成就。瑜伽（Yoga，相應）內在的護摩，是過去諸佛所說的。這時，世尊說完這些偈頌后，告訴秘密主金剛手（Vajrapani）說：『善男子，仔細聽，仔細聽，這一字陀羅尼門，就是一切陀羅尼的母親，無邊俱胝的陀羅尼門都作為它的眷屬。如果有人觀察這個陀羅尼，無邊俱胝的三昧就會現前。過去現在一切諸佛，因為觀察這個陀羅尼的緣故，得到了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。善男子，我現在為各位國王，簡略地說一個字，讓他們能夠受持。如果各位國王得到一字觀，一剎那間就能得到五種三昧現前，所有煩惱不再生起。善男子，這個大金剛城曼荼羅（Mandala，壇城），所有的功能不可思議。如果善男子善女人，能夠進入這個曼荼羅，就等於已經見到一切諸佛一切菩薩。為什麼呢？因為這個曼荼羅，就是一切諸佛賢聖**議論甚深法的地方。如果能夠進入，就等於諸佛一切』

【English Translation】 English version All used in the initial section Offering with gold and pearls brings double the blessings; offering with pearls brings a koti (Koti, an ancient Indian unit of counting, equivalent to ten million) of blessings. Offering with Vajra (Diamond) lotus seed beads brings hundreds of thousands of kotis of blessings. If one offers with Bodhi seeds or harmonious beads, One obtains immeasurable blessed adornments, as spoken by all the Buddhas. A rosary has one hundred and eight beads, to gather the scattered mind and prevent it from wandering. Visualize the mudra (hand gesture) of Vairocana (Vairocana), focusing the mind on the tip of the nose. To remove afflictions and increase Samadhi (Samadhi, meditative absorption). One should visualize the principal deity, diligently performing Homa (Homa, fire offering) and recitation. First, visualize a pure moon disc, imagining oneself seated within the disc, Emitting blazing flames of light, with divine light adorning oneself. The Buddhas of the ten directions, present now, with five-colored blue and white beads, Adorn themselves, extremely venerable, constantly visualizing them dwelling before one. Buddhas as numerous as the dust motes in three thousand great thousand worlds, all come and enter my body, My body is equal to space, performing Shantika (Shantika, pacifying) offerings. Visualize the Bodhisattvas rejoicing, this is an increasing Homa. Wrathful deities enter my body, all internal and external enemies are extinguished. Beautiful Bodhisattvas enter, visualizing the accomplishment of loving-kindness. Yoga (Yoga, union) internal Homa, is what the Buddhas of the past have spoken. At that time, the World Honored One, having spoken these verses, said to the secret lord Vajrapani (Vajrapani): 'Good man, listen carefully, listen carefully, this one-syllable Dharani (Dharani, mantra) gate is the mother of all Dharanis, with countless kotis of Dharani gates as its retinue. If one observes this Dharani, countless kotis of Samadhis will manifest. All Buddhas of the past and present, by observing this Dharani, attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Good man, I will now briefly speak a single syllable for the sake of the kings, so that they may receive and uphold it. If the kings obtain the one-syllable contemplation, in a single moment they will obtain the manifestation of five kinds of Samadhi, and all afflictions will no longer arise. Good man, the functions of this great Vajra (Diamond) city Mandala (Mandala, sacred diagram) are inconceivable. If good men and good women are able to enter this Mandala, it is as if they have already seen all the Buddhas and all the Bodhisattvas. Why? Because this Mandala is the place where all the Buddhas and sages discuss the profound Dharma (Dharma, teachings). If one is able to enter, it is as if one is all the Buddhas.'

菩薩證知護念。為諸如來法王真子。能為一切眾生之父。紹三寶種斷三惡趣。開人天門住不退地。遠一切罪得三十七菩提分法十力無畏。以為瓔珞而自莊嚴。善男子隨其城邑。有此道場受持修行。四天大王帝釋諸天八部擁護。於此國土常無饑饉亦無冤敵。一切人畜無諸災疫。諸國小王欽德歸化。于諸王中殊勝第一。遠離一切憂患苦惱。隨其壽命安隱快樂。乃至夢中常見一切諸佛菩薩。轉身受生常得安樂。有大名稱富有財寶。好行惠施能修安忍。具足智慧愛樂善法。生生常得宿住智慧。于百千世作轉輪王。那由他劫作天帝釋。百俱胝世常作人王。秘密主若有善男子善女人。以恒河沙世界滿中七寶持用佈施。若復有人為欲利樂一切眾生。發菩提心入此金剛曼荼羅者。其福勝彼。爾時世尊欲重宣此義而說偈言。

諸佛曼荼羅　　已說三身法　法身及報化　　相續次第成　修佛菩提中　　最勝微妙法　不久當成佛　　三身皆得圓　十方諸世尊　　共證知護念　當成法王子　　持佛種常全　已斷惡趣因　　復遠諸苦果　隨順不退轉　　修行趣菩提　常安住勤修　　三十七道品　又住四梵住　　無畏十力中　若見此道場　　遠離一切罪　應受人天等　　敬養尊重心　現世成如來　　眾生癡闇滅　諸

【現代漢語翻譯】現代漢語譯本菩薩證悟並知曉諸佛的護念，他們是諸如來法王真正的兒子，能夠成為一切眾生的父親，繼承佛法僧三寶的種子，斷絕地獄、餓鬼、畜生三惡趣的因緣，開啟人道和天道之門，安住于不退轉的境界。他們遠離一切罪惡，獲得三十七菩提分法（三十七道品），具備十力（如來十力）和無畏（四無畏），以此作為瓔珞來莊嚴自身。善男子，無論在哪個城邑，只要有這樣的道場，人們受持修行，四天大王（四大天王）、帝釋（帝釋天）以及諸天八部都會擁護。這個國家常常沒有饑荒，也沒有冤家仇敵，一切人和牲畜都沒有各種災疫。各國的小王欽佩其德行而歸順教化，在這個區域的諸王中，這個國王殊勝第一，遠離一切憂患苦惱，隨著壽命的長短，都能安穩快樂。乃至在夢中也常常見到一切諸佛菩薩，轉身受生時常常得到安樂，有很大的名聲，富有財寶，喜歡行佈施，能夠修習安忍，具足智慧，喜愛善法，生生世世常常得到宿命智（宿住隨念智），在百千世中作轉輪王，那由他劫（極多數目）中作天帝釋（帝釋天），百俱胝（極多數目）世中常常作人王。秘密主（金剛手菩薩的別名），如果有善男子善女人，以恒河沙數世界中充滿的七寶來作佈施，如果又有人爲了利益安樂一切眾生，發菩提心進入這金剛曼荼羅（金剛界壇城），那麼他的福德勝過前者。這時，世尊爲了重新宣說這個意義，而說了偈頌：諸佛的曼荼羅（壇城），已經宣說了三身法（法身、報身、應身），法身以及報身、應身，相續次第成就。在修習佛菩提（成佛的智慧）中，這是最殊勝微妙的法門，不久就能成佛，三身都能得到圓滿。十方諸世尊，共同證知並護念，這個人將成為法王子，佛的種子常常保全。已經斷絕惡趣的因，又遠離各種痛苦的果報，隨順不退轉，修行趨向菩提。常常安住並勤奮修習，三十七道品（三十七菩提分法），又安住於四梵住（四無量心），無畏（四無畏）和十力（如來十力）中。如果見到這個道場，就能遠離一切罪惡，應當受到人天等的敬養和尊重。現世就能成就如來，眾生的愚癡黑暗消滅。

【English Translation】 English version The Bodhisattvas realize and know the protection and mindfulness of all the Buddhas. They are the true sons of the Dharma Kings, the Tathagatas, and are able to be fathers to all sentient beings. They inherit the seeds of the Three Jewels (Buddha, Dharma, Sangha), sever the causes of the three evil realms (hell, hungry ghosts, animals), open the gates to the realms of humans and gods, and abide in the state of non-retrogression. They are far from all sins, attain the thirty-seven factors of enlightenment (Bodhipaksa-dharmas), possess the ten powers (Tathagata's Ten Powers) and fearlessness (Four Fearlessnesses), and use these as ornaments to adorn themselves. Good men, wherever in any city there is such a Bodhimanda (place of enlightenment) where people uphold and practice, the Four Great Kings (Caturmaharajika), Indra (Sakra), and the eight classes of gods and demigods will protect it. In this country, there will always be no famine or enemies, and all people and animals will be free from all disasters and epidemics. The small kings of various countries will admire its virtue and submit to its teachings. Among the kings in this region, this king will be the most supreme, far from all worries and suffering, and will be able to live in peace and happiness for the duration of their lifespan. Even in dreams, they will often see all the Buddhas and Bodhisattvas, and in their next life, they will always attain happiness, have great fame, be rich in wealth, be fond of giving, be able to cultivate patience, be endowed with wisdom, and love good Dharma. In every life, they will always attain the wisdom of remembering past lives (Purva-nivasânusmrti-jnana). In hundreds of thousands of lifetimes, they will be a Chakravartin (Universal Monarch), and in nayuta (very large number) kalpas (eons), they will be Sakra (Indra). In hundreds of kotis (very large number) of lifetimes, they will always be a human king. Secret Lord (another name for Vajrapani Bodhisattva), if there are good men and good women who use the seven treasures filling worlds as numerous as the sands of the Ganges River to make offerings, and if there are others who, for the sake of benefiting and bringing happiness to all sentient beings, generate the Bodhicitta (mind of enlightenment) and enter this Vajra Mandala (Vajra Mandala), their merit will surpass the former. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: The Mandala (mandala) of all Buddhas, has already expounded the Three Bodies (Trikaya), the Dharmakaya (Dharma Body), Sambhogakaya (Enjoyment Body), and Nirmanakaya (Emanation Body), which are successively accomplished in order. In the practice of Buddhahood (Buddha's wisdom), this is the most supreme and subtle Dharma. Before long, one will attain Buddhahood, and all three bodies will be perfected. The Buddhas, the World Honored Ones of the ten directions, jointly witness, know, and protect this person, who will become a Dharma Prince, and the Buddha's seed will always be preserved. They have already severed the causes of the evil realms, and are far from the fruits of suffering. They follow the path of non-retrogression, and practice towards Bodhi (enlightenment). They constantly abide and diligently cultivate the thirty-seven factors of enlightenment (thirty-seven Bodhipaksa-dharmas), and also abide in the Four Brahma Viharas (Four Immeasurables), fearlessness (Four Fearlessnesses) and the ten powers (Tathagata's Ten Powers). If one sees this Bodhimanda (place of enlightenment), they will be far from all sins, and should receive the reverence and respect of humans and gods. In this very life, one will become a Tathagata, and the ignorance and darkness of sentient beings will be extinguished.

天恒見佛　　常護道場門　金剛道場中　　若得灌頂者　法王子灌頂　　不久必當成　千世為輪王　　那由他帝釋　億劫四王位　　無數世人王　十度悉皆圓　　安住於十地　成就十種智　　十自在皆通　趣三解脫門　　建立三乘法　隨順成佛地　　相好以莊嚴　轉生所受身　　得樂大名稱　能脫諸病惱　　智慧決無疑　富貴施貧窮　　安忍愛樂善　生生知宿住　　世世盡端嚴　世界如恒沙　　滿中皆七寶　凈心將佈施　　緣覺及聲聞　若發菩提心　　為利諸含識　入此道場者　　此福勝過前　從發菩提心　　生佛及菩薩　從菩薩流出　　緣覺與聲聞　及色究竟天　　剎利諸族姓　並余諸善業　　凡夫之所行　菩提心出生　　菩薩不退地　故修諸勝行　　先發菩提心

爾時秘密主金剛手。聞說此已白佛言。世尊我今聞此大金剛城曼荼羅一切陀羅尼母一切如來成正覺法心。得清凈歡喜踴躍。隨其所在國土城邑。若有建立此曼茶羅。我秘密主以陀羅尼而為供養。即說陀羅尼曰。

曩謨(一)啰怛曩(二合)怛啰(二合)也耶(二)曩謨嚩折啰(二合)播曩曳(平三)摩賀(四)藥乞叉(二合)犀那缽戴曳(平五)摩賀(引)么攞(六)缽啰(二合)訖啰(二合

【現代漢語翻譯】現代漢語譯本天恒見到佛陀，常常守護道場的大門。在這金剛道場中，如果有人得到灌頂，得到法王子的灌頂，不久必定能夠成就。千世都能成為轉輪聖王，無數世都能成為帝釋（Indra，佛教中的天神）。億劫都能處於四天王（Four Heavenly Kings，佛教中的護法神）的地位，無數世都能成為人間的君王。十度（Ten Perfections，菩薩修行的十種波羅蜜）全部圓滿，安住在十地（Ten Bhumis，菩薩修行的十個階段）。成就十種智慧，十種自在全部通達。趨向於三種解脫門（Three Doors of Liberation，空、無相、無愿），建立三乘佛法（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）。隨順於成就佛陀的境界，用各種殊勝的相好來莊嚴自身。轉生所接受的身體，能夠得到快樂和巨大的名聲。能夠脫離各種疾病和煩惱，智慧堅定無疑。富貴之人能夠佈施給貧窮的人，安忍並且喜愛行善。生生世世都知道自己的前世，世世代代都極其端正莊嚴。即使世界如恒河沙數般眾多，其中都充滿七寶（Seven Treasures，佛教中珍貴的寶物），用清凈的心將這些寶物佈施給緣覺（Pratyekabuddha，獨覺）和聲聞（Śrāvaka，聽聞佛法而悟道的弟子）。如果發起菩提心（Bodhicitta，為利益一切眾生而求證菩提的心），爲了利益一切有情眾生，進入這個道場的人，所獲得的福報勝過前面所說的一切。從發起菩提心開始，就能產生佛陀以及菩薩（Bodhisattva，發心為救度眾生而修行的修行者）。從菩薩流出，緣覺和聲聞也由此產生。以及色究竟天（Akaniṣṭha，色界天的最高層），剎帝利（Kshatriya，古印度社會中的武士階層）等各個種姓。以及其餘各種善業，都是凡夫所修行的。菩提心能夠出生一切，菩薩因此安住于不退轉的境界。所以要修習各種殊勝的修行，首先要發起菩提心。

這時，秘密主金剛手（Vajrapani，佛教中的護法神）聽了這些話后，對佛陀說：『世尊，我現在聽聞了這大金剛城曼荼羅（Mandala，壇城）的一切陀羅尼母（Dharani-matrika，總持之母），一切如來成就正覺的法心，內心感到清凈歡喜，踴躍不已。無論在哪個國家或城市，如果有人建立這個曼茶羅，我秘密主將用陀羅尼來供養。』於是，金剛手菩薩說了如下的陀羅尼：『曩謨(一)啰怛曩(二合)怛啰(二合)也耶(二)曩謨嚩折啰(二合)播曩曳(平三)摩賀(四)藥乞叉(二合)犀那缽戴曳(平五)摩賀(引)么攞(六)缽啰(二合)訖啰(二合)』

【English Translation】 English version Tianheng saw the Buddha and always guarded the gate of the Bodhimanda (Bodhimanda, the place of enlightenment). In this Vajra (Vajra, diamond or thunderbolt) Bodhimanda, if one receives Abhiṣeka (Abhiṣeka, empowerment or initiation), Receiving the Abhiṣeka of the Dharma Prince, one will surely achieve enlightenment soon. For thousands of lifetimes, one can become a Chakravartin (Chakravartin, wheel-turning monarch), and for countless lifetimes, one can become an Indra (Indra, a deity in Buddhism). For billions of kalpas (kalpa, an aeon), one can be in the position of the Four Heavenly Kings (Four Heavenly Kings, the guardian deities in Buddhism), and for countless lifetimes, one can be a king of men. The Ten Perfections (Ten Perfections, the ten paramitas practiced by Bodhisattvas) are all perfected, and one abides in the Ten Bhumis (Ten Bhumis, the ten stages of Bodhisattva practice). One achieves the ten kinds of wisdom, and all ten kinds of freedom are attained. One approaches the Three Doors of Liberation (Three Doors of Liberation, emptiness, signlessness, and wishlessness), and establishes the Three Vehicles (Three Vehicles, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). One follows the path to becoming a Buddha, adorned with excellent marks and qualities. The body one receives in rebirth brings joy and great fame. One can escape from all illnesses and afflictions, and one's wisdom is undoubtedly firm. The wealthy can give to the poor, and one can be patient and love doing good. In every life, one knows one's past lives, and in every world, one is perfectly upright and dignified. Even if the worlds are as numerous as the sands of the Ganges, and all are filled with the Seven Treasures (Seven Treasures, precious items in Buddhism), If one gives these treasures with a pure heart to Pratyekabuddhas (Pratyekabuddha, a solitary Buddha) and Śrāvakas (Śrāvaka, a disciple who attains enlightenment by hearing the Dharma), If one generates Bodhicitta (Bodhicitta, the mind of enlightenment for the benefit of all beings), for the benefit of all sentient beings, Those who enter this Bodhimanda will have merit surpassing all that has been mentioned before. From the arising of Bodhicitta, Buddhas and Bodhisattvas (Bodhisattva, a being who aspires to Buddhahood for the sake of all beings) are born. From Bodhisattvas flow Pratyekabuddhas and Śrāvakas. As well as the Akaniṣṭha Heaven (Akaniṣṭha, the highest heaven in the Form Realm), Kshatriyas (Kshatriya, the warrior caste in ancient India) and all other castes, And all other good deeds, which are practiced by ordinary beings, Bodhicitta gives birth to everything, and Bodhisattvas abide in the state of non-retrogression. Therefore, to cultivate all excellent practices, one must first generate Bodhicitta.

At that time, the Secret Lord Vajrapani (Vajrapani, a Dharma protector in Buddhism), having heard this, said to the Buddha: 'World Honored One, I have now heard the Dharani-matrika (Dharani-matrika, the mother of all dharanis) of this great Vajra City Mandala (Mandala, a sacred diagram), the mind of all Tathagatas (Tathagata, 'one who has thus gone,' an epithet of the Buddha) attaining perfect enlightenment, and I feel pure joy and elation. In whatever country or city this Mandala is established, I, the Secret Lord, will make offerings with Dharanis.' Then, Vajrapani Bodhisattva spoke the following Dharani: 'Namo (1) Ratna (2 combined) Trayaya (2) Namo Vajra (2 combined) Panaye (3) Maha (4) Yaksha (2 combined) Sena Pataye (5) Maha (extended) Mala (6) Prakra (2 combined)'

)摩也(七)摩賀嚩折啰(二合八)謎啰嚩也(九)唵(十)阿沒㗚(二合)多(十一)軍吒𠼝(十二)吽(十三)發(十四)翳系(十五)翳奚(十六)阿劫臘摩(十七)阿劫臘摩(十八)阿迦哩灑(二合)也(十九)阿迦哩灑(二合)也(二十)嚩(入)質哩(二合)曩(上鼻音乃也反二十一)薩嚩弩瑟吒(二合二十二)那伽難(上二十三)室啰斯(上二十四)頻那頻那(二十五)嚩(入)折啰(二合)曩(上鼻音乃也反二十六)跛吒(上)也跛吒(上)也(二十七)嚩(入)折啰(二合)曩(上鼻音乃也反二十八)吽吽吽(二十九)癹癹癹(三十)瞋陀瞋陀瞋陀(三十一)嚩(入)折啰(二合)曩(上鼻音乃也反三十二)薩嚩努瑟吒(二合三十三)娜健難(三十四)毗灑耶毗灑耶(三十五)仡啰(二合)娑仡啰(二合)娑(三十六)娑么娑么(三十七)彌勃多(二合)入嚩(二合)啰(三十八)摩哩那(三十九)嚩(入)折哩(二合)娜(乃也反四十)那賴也那賴也(四十一)戶嚧戶嚧(四十二)吽吽吽(四十三)阿沒哩(二合)多(四十四)嚩(入)哩灑(二合)你(四十五)嚩(入)哩殺睹(四十六)禰嚩(上)娑(上)滿低曩(上鼻音乃也反四十七)癹癹癹癹癹癹癹(四十八)佉(上已下同)佉佉佉佉佉

佉(四十九)佉(上)呬(奚以反下同)佉呬佉呬佉呬佉呬佉呬佉呬(五十)攞攞攞(五十一)娑嚩(二合引)賀(引五十二)

世尊我今復當說于唸誦軌儀法則。金剛阿阇梨凡欲所為。要當先於一切眾生起慈悲心。若有國土亢陽無雨。金剛阿阇梨往有蓮華大龍池所。或河流岸或復小池。當結大界。或四方界或四隅界。結護己身此處作壇壇上圖畫七頭龍王。散種種花燒種種香。涂香末香花鬘資具種種供養。壇場四面懸青色幡建赤色幢。當以穀麥油麻大麥臘沓子銀金錢等投龍池中。右繞四面合掌禮拜以為供養。次備飲食以為供養。謂酪密酥乳糜白粳米飯種種飲食。轉讀大孔雀王經。起大悲心發大誓願。為諸眾生祈降甘雨。作是法已若不降雨。當以忿怒尊陀羅尼唸誦加持。我當自來以金剛杵。而擬龍頭令彼驚怖。時龍雲中恭敬合掌。下微細雨普遍充洽龍亦歡喜。唯除眾生有決定業甘雨不降余必應心。唸誦之時食三白食。所謂乳酪及白粳米。誦十萬遍便得成就。

若雨過多便誦止雨陀羅尼曰。

唵(一)阿蜜㗚低底(二)吽(三)底瑟咤(二合四)娑嚩(二合引)賀(引五)

誦此陀羅尼七遍。或以缽器或瓶缸等盛蜀葵花。以缽瓶等覆在地上便即晴明。

若他方冤敵來相侵擾。當誦此陀羅尼

【現代漢語翻譯】現代漢語譯本佉(四十九)佉(上)呬(xì，下同)佉呬佉呬佉呬佉呬佉呬佉呬(五十)攞攞攞(五十一)娑嚩(suō pó，二合，引)賀(hè，引五十二)

世尊，我現在再來說一下唸誦的儀軌法則。金剛阿阇梨（Jīngāng Āshélí，金剛上師）凡是要有所作為，應當首先對一切眾生生起慈悲心。如果有的國土乾旱無雨，金剛阿阇梨前往有蓮花的大龍池的地方，或者河流岸邊，或者小池塘，應當結大界（jié dà jiè，設定結界）。或者四方結界，或者四隅結界，結界守護自身。在此處設定壇場，壇場上圖畫七頭龍王。散種種花，燒種種香，涂香、末香、花鬘等資具，種種供養。壇場四面懸掛青色幡，建立赤色幢。應當把谷、麥、油麻、大麥、臘沓子、銀、金錢等投入龍池中。右繞四面，合掌禮拜，以此作為供養。其次準備飲食作為供養，包括酪、蜜、酥、乳糜、白粳米飯等種種飲食。轉讀《大孔雀王經》（Dà Kǒngquè Wáng Jīng）。生起大悲心，發起大誓願，為眾生祈求降下甘雨。做了這個法事如果還不下雨，應當以忿怒尊陀羅尼唸誦加持。我將親自拿著金剛杵（jīngāng chǔ，一種法器），去擬擊龍頭，使它們驚恐。這時龍在雲中恭敬合掌，降下微細的雨，普遍充足，龍也歡喜。除非眾生有決定業力，甘雨不會降下，其餘情況必定應驗。唸誦的時候吃三白食，就是乳、酪和白粳米。誦十萬遍就能成就。

如果雨水過多，就念誦止雨陀羅尼，內容如下：

唵(ōng，1) 阿蜜㗚低底(āmìlì dī dǐ，2) 吽(hōng，3) 底瑟咤(dǐ sè zhà，二合，4) 娑嚩(suō pó，二合，引)賀(hè，引，5)

誦此陀羅尼七遍。或者用缽器或者瓶缸等盛放蜀葵花，用缽、瓶等覆蓋在地上，就會立刻晴朗。

如果他方冤家仇敵來侵擾，應當誦此陀羅尼。

【English Translation】 English version Khah (49) Khah (upper) Khī (pronounced 'xi', same below) Khī Khah Khī Khah Khī Khah Khī Khah Khī (50) Lālā Lālā Lālā (51) Svāhā (Svāhā, two combined, elongated vowel) (52)

World Honored One, I will now further explain the rules and methods of recitation. When a Vajra Acarya (Jīngāng Āshélí, Vajra Master) intends to perform any action, they should first generate a compassionate heart towards all sentient beings. If a country is experiencing drought and lack of rain, the Vajra Acarya should go to a place with a large lotus dragon pond, or a riverbank, or a small pond, and establish a great boundary (jié dà jiè, set up a boundary). Either establish a boundary in the four directions or in the four corners, protecting oneself. Set up a mandala at this location, and draw a seven-headed dragon king on the mandala. Scatter various flowers, burn various incenses, and offer various supplies such as scented paste, powdered incense, and flower garlands. Hang blue banners on the four sides of the mandala and erect red streamers. Throw grains, wheat, sesame, barley, mustard seeds, silver, and gold coins into the dragon pond. Circumambulate the four sides clockwise, and offer reverence with palms together as an offering. Next, prepare food and drink as offerings, including yogurt, honey, ghee, milk porridge, white rice, and various other foods. Recite the Great Peacock King Sutra (Dà Kǒngquè Wáng Jīng). Generate great compassion and make great vows to pray for sweet rain to descend for all sentient beings. If it does not rain after performing this ritual, then recite and empower with the Wrathful Deity Dharani. I will personally come with a vajra (jīngāng chǔ, a ritual implement) and aim it at the dragon's head to frighten them. At this time, the dragons in the clouds will respectfully join their palms and send down fine rain, filling everything, and the dragons will also be happy. Except when sentient beings have fixed karma that prevents sweet rain from falling, otherwise it will surely be effective. During recitation, consume the 'three white foods,' which are milk, yogurt, and white rice. Upon reciting it 100,000 times, one will attain accomplishment.

If there is too much rain, then recite the Dharani for stopping rain, which is as follows:

Om (ōng, 1) Amrita-tīte (āmìlì dī dǐ, 2) Hum (hōng, 3) Tistha (dǐ sè zhà, two combined, 4) Svaha (Svāhā, two combined, elongated vowel, 5)

Recite this Dharani seven times. Or, use a bowl or a vase to hold hollyhock flowers, and cover the ground with the bowl or vase, and it will immediately become clear and sunny.

If enemies from other places come to invade, then recite this Dharani.

曰。

南謨(一)啰怛曩(二合)怛啰(二合)耶也(二)唵(三)阿蜜㗚多(四)嚩日哩(二合)阿蜜㗚低(五)吽(六)孽捙孽捙(七)曳(入)他蘇佉(八)三昧也(九)摩奴三末啰(十)娑嚩(二合引)賀(引十一)

燒安悉香以花置掌中。作金剛合掌誦此真言。四向散花冤賊退散。

若國土內一切災難諸惡鬼神。流行疫毒惱於人畜。及有他方冤敵侵擾。當作極大威德忿怒王金剛手甘露軍荼利金剛。啞啞而笑要勝秘密心法。亦取諸毒刺。火焚唸誦而作護摩。如上災難皆悉消滅。若欲效驗先誦真言滿十萬遍即得悉地。

若欲先知善惡吉兇定不定者應當誦此陀羅尼曰。

南謨(一)啰怛曩(二合)怛啰(二合)耶也(二)南謨(三)始戰(二合)拏嚩折啰(二合引)跛曩曳(四)摩賀(五)藥乞叉(二合)犀那缽戴曳(平六)翳鬘(七)勿亭*野缽啰乞叉(二合)茗(九)娑茗(十)勿亭*野三沒哩亭*野睹(十二)唵(十三)阿蜜㗚(二合)低癹(十四)怛你也(二合)他(十五)戰抳戰抳(十六)印抳泯抳(十七)僧羯[口束頁]摩(十八)泯抳(十九)阿尾奢矯禰(二十)缽啰(二合)尾奢矯禰(二十一)阿悉泯(

【現代漢語翻譯】現代漢語譯本：說：

南謨(一) 啰怛曩(二合) 怛啰(二合)耶也(皈依三寶)(二) 唵(三) 阿蜜㗚多(甘露)(四) 嚩日哩(二合) 阿蜜㗚低(甘露)(五) 吽(種子字)(六) 孽捙孽捙(去，去)(七) 曳(入) 他蘇佉(如意)(八) 三昧也(本誓)(九) 摩奴三末啰(憶念)(十) 娑嚩(二合引) 賀(引成就)(十一)

燒安悉香，手掌中放置鮮花。結金剛合掌印，誦此真言。向四方散花，冤家賊寇退散。

如果國土之內，一切災難、各種惡鬼神，流行疫病毒害人畜，以及有他方冤家仇敵侵擾，應當作極大威德忿怒王金剛手甘露軍荼利金剛的啞啞大笑，這是要獲得勝利的秘密心法。也可以取各種毒刺，用火焚燒，唸誦真言而作護摩。如上的災難全部都會消滅。如果想要有效果，先誦真言滿十萬遍，就能得到成就。

如果想要預先知道善惡吉兇是否確定，應當誦此陀羅尼，說：

南謨(一) 啰怛曩(二合) 怛啰(二合)耶也(皈依三寶)(二) 南謨(三) 始戰(二合)拏嚩折啰(二合引)跛曩曳(金剛手)(四) 摩賀(大)(五) 藥乞叉(二合) 犀那缽戴曳(夜叉軍主)(平六) 翳鬘(此)(七) 勿亭*野(請)(八) 缽啰乞叉(二合) 茗(問)(九) 娑茗(我的)(十) 勿亭*野(請)(十一) 三沒哩亭*野睹(說)(十二) 唵(十三) 阿蜜㗚(二合) 低癹(甘露光)(十四) 怛你也(二合) 他(即說咒曰)(十五) 戰抳戰抳(十六) 印抳泯抳(十七) 僧羯[口束頁]摩(意)(十八) 泯抳(十九) 阿尾奢矯禰(入我身)(二十) 缽啰(二合) 尾奢矯禰(入我身)(二十一) 阿悉泯

【English Translation】 English version: Said:

Namo (1) Ratna (two combined) Trayaya (Refuge in the Three Jewels) (2) Om (3) Amrita (nectar) (4) Vajri (two combined) Amriti (nectar) (5) Hum (seed syllable) (6) Gaccha Gaccha (go, go) (7) Ye (enter) Yatha Sukha (as you wish) (8) Samaya (vow) (9) Manu Smara (remember) (10) Svaha (two combined, long sound) (accomplishment) (11)

Burn benzoin incense and place flowers in the palm of your hand. Form the Vajra joined-palms mudra and recite this mantra. Scatter flowers in the four directions, and enemies and thieves will retreat.

If within the country there are all kinds of disasters, evil spirits, epidemics harming people and livestock, or invasions from enemy territories, one should visualize the greatly powerful and wrathful Vajrapani Amrita Kundali Vajra laughing loudly, 'Ah, Ah!' This is the secret heart-method for achieving victory. One can also take poisonous thorns, burn them with fire, and perform homa while reciting the mantra. All the above disasters will be eliminated. If you want it to be effective, first recite the mantra one hundred thousand times, and you will attain siddhi (accomplishment).

If you want to know in advance whether good or bad fortune is certain or uncertain, you should recite this dharani, saying:

Namo (1) Ratna (two combined) Trayaya (Refuge in the Three Jewels) (2) Namo (3) Shichana (two combined) Vajrapanaye (Vajrapani) (4) Maha (great) (5) Yaksha (two combined) Senapataye (Yaksha general) (flat tone 6) Eyam (this) (7) Vartaya (please) (8) Prachcha (two combined) Me (ask) (9) Same (my) (10) Vartaya (please) (11) Samvartaya (please speak) (12) Om (13) Amrita Prabha (nectar light) (14) Tadyatha (thus it is) (15) Chandini Chandini (16) Indri Mindri (17) Samkalpa (intention) (18) Mindri (19) Aveshaya Me (enter my body) (20) Praveshaya Me (enter my body) (21) Asmin

二十二)阿麌瑟咤(二合二十三)曼茶哩(二十四)缽扇努(二十五)那啰迦(二十六)那哩迦(二十七)你尾那(二十八)斫芻灑(二十九)阿閉睹(三十)摩努山(三十一)斫芻入(拈熠反)眠斫芻(三十二)跛啰(二合)嚩(入)多也(三十三)睹系那紇哩(二合)單(三十四)曳(入)寫紇哩(二合)單(三十五)曳(入)怛啰(二合三十六)悉他比單(三十七)怛(三十八)薩挽(三十九)捺哩灑(二合)也(四十)莎嚩(二合引)賀(四十一引)

次說持念軌儀。金剛阿阇梨先以瞿摩夷塗成方壇。以乳酪末作你也(平二合)阿樂多(二合樂音闌格反)各盛滿碗置壇四角四角。置燈。然後散花燒安悉香。或於劍中或鏡或墻。或指或掌或燈或佛像。或水精或壇或琉璃中。稱心所欲見其善惡。當以童男或有童女。身無瘢痕清凈無過。澡浴身體著解白衣。誦此真言用加持之。我當至彼自現其身。隨其所問三世之事悉皆辯說。隨心疑惑悉皆斷除。若為癲癇鬼魅所著。當以楊枝及石榴枝。以上真言加持七遍。燒安悉香于地畫彼鬼神形像。令前童子執楊枝等。鞭彼圖畫鬼神形像胸背等處。時彼病人如撻其身。嗥叫啼泣叩頭求救。從今永去不敢更來。時阿阇梨令鬼立誓。若再來者愿我眷屬喪滅無餘。鬼立誓后更不再

{ "translations": [ "現代漢語譯本", "二十二)阿麌瑟咤(二合)(Ayuṣṭa，含義：音譯，具體含義不詳)", "二十三)曼茶哩(Maṇḍali，含義：音譯，具體含義不詳)", "二十四)缽扇努(Paśyanu，含義：音譯，具體含義不詳)", "二十五)那啰迦(Naraka，含義：地獄)", "二十六)那哩迦(Nārika，含義：地獄中的眾生)", "二十七)你尾那(Nivina，含義：音譯，具體含義不詳)", "二十八)斫芻灑(Cakṣuṣa，含義：眼睛的)", "二十九)阿閉睹(Āpitu，含義：音譯，具體含義不詳)", "三十)摩努山(Manusān，含義：人類)", "三十一)斫芻入(Cakṣur，含義：眼睛)，眠斫芻(Mīna Cakṣu，含義：魚眼)", "三十二)跛啰(二合)嚩(入)多也(Parvata，含義：山)", "三十三)睹系那紇哩(二合)單(Tuṣṭena hṛdayam，含義：心滿意足)", "三十四)曳(入)寫紇哩(二合)單(Yeṣya hṛdayam，含義：將要...的心)", "三十五)曳(入)怛啰(二合三十六)悉他比單(Yatra sthāpitam，含義：被安置在哪裡)", "三十七)怛(Tat，含義：那)", "三十八)薩挽(Sarvam，含義：一切)", "三十九)捺哩灑(二合)也(Dṛśya，含義：可見的)", "四十)莎嚩(二合引)賀(Svāhā，含義：圓滿、成就)", "四十一引)", "", "接下來講述持唸的儀軌。金剛阿阇梨(Vajra Acarya，含義：金剛上師)首先用牛糞塗抹成方形的壇。用乳酪末製作你也(平二合)(arjya，含義：供品)和阿樂多(二合)(āroktā，含義：燈)，各自盛滿碗，放置在壇的四個角。在四個角放置燈。然後散花，焚燒安悉香。可以在劍中，或者鏡子，或者墻壁，或者手指，或者手掌，或者燈，或者佛像，或者水晶，或者壇，或者琉璃中。隨心所欲地觀察善惡。應當使用童男或者童女，身體沒有瘢痕，清凈沒有過失。沐浴身體，穿著乾淨的白衣。誦持這個真言，用來加持他們。\'我\'將會到達那裡，親自顯現\'我\'的身形。隨著他們所問的三世之事，全部都能辯說。隨著心中的疑惑，全部都能斷除。如果被癲癇或者鬼魅所纏繞，應當使用楊枝和石榴枝，用以上真言加持七遍。焚燒安悉香，在地上畫出那個鬼神形像。讓前面的童子拿著楊枝等，鞭打那個圖畫鬼神形像的胸背等處。這時那個病人就像被打在自己身上一樣，嗥叫啼哭，叩頭求救。說從今以後永遠離去，不敢再來。這時阿阇梨(Acarya，含義：上師)讓鬼立下誓言，如果再來，愿\'我\'的眷屬喪滅無餘。鬼立誓后，就不再來。" ], "english_translations": [ "English version", "22) Ayuṣṭa (Meaning: transliteration, specific meaning unknown)", "23) Maṇḍali (Meaning: transliteration, specific meaning unknown)", "24) Paśyanu (Meaning: transliteration, specific meaning unknown)", "25) Naraka (Meaning: hell)", "26) Nārika (Meaning: beings in hell)", "27) Nivina (Meaning: transliteration, specific meaning unknown)", "28) Cakṣuṣa (Meaning: of the eye)", "29) Āpitu (Meaning: transliteration, specific meaning unknown)", "30) Manusān (Meaning: humans)", "31) Cakṣur (Meaning: eye), Mīna Cakṣu (Meaning: fish eye)", "32) Parvata (Meaning: mountain)", "33) Tuṣṭena hṛdayam (Meaning: satisfied heart)", "34) Yeṣya hṛdayam (Meaning: the heart that will...)", "35) Yatra sthāpitam (Meaning: where it is placed)", "36) Tat (Meaning: that)", "37) Sarvam (Meaning: all)", "38) Dṛśya (Meaning: visible)", "39) Svāhā (Meaning: accomplishment, well said)", "40)", "", "Next, the ritual of recitation is described. The Vajra Acarya (Meaning: Vajra Master) first smears a square altar with cow dung. He makes arjya (Meaning: offering) and aroktā (Meaning: lamp) from powdered curd and places them in bowls at the four corners of the altar. Lamps are placed at the four corners. Then, flowers are scattered and benzoin incense is burned. One can observe good and evil as desired in a sword, or a mirror, or a wall, or a finger, or a palm, or a lamp, or a Buddha image, or crystal, or an altar, or glass. A virgin boy or girl should be used, with a body free of scars, pure and without fault. They should bathe and wear clean white clothes. This mantra is recited to bless them. \'I\' will arrive there and personally manifest \'my\' form. They will be able to speak about all matters of the three times according to what they are asked. All doubts in their hearts will be dispelled. If someone is afflicted by epilepsy or possessed by a ghost, willow branches and pomegranate branches should be used, and the above mantra should be recited seven times over them. Benzoin incense should be burned, and an image of the ghost should be drawn on the ground. The boy should hold the willow branches and whip the chest and back of the drawn image of the ghost. At that time, the patient will feel as if they are being beaten, howling, crying, and begging for help. They will say that they will leave forever and dare not come again. Then the Acarya (Meaning: Master) makes the ghost swear an oath that if they come again, may \'my\' family be destroyed without remainder. After the ghost swears the oath, it will not come again." ] }

來病者平復。非唯去病種種勝事。此總持力皆得稱心成就所作。

爾時世尊告秘密主金剛手菩薩言。善哉善哉善男子。此陀羅尼能與未來一切眾生作大利益。一切如來悉皆隨喜。此陀羅尼能令眾生髮菩提心。又令一切外道異見皆悉調伏。與諸佛法以為先導。隨諸國土有此總持。國無饑饉人民安樂。國主無病無復怨敵。佛法流通無諸障礙。秘密主菩薩以此陀羅尼為主覆護自身。能持種種陀羅尼寶。于夜闇中而為明炬。又以種種陀羅尼門。而作瓔珞莊嚴其身。以此陀羅尼而為先導。以此陀羅尼而為器仗。過現未來恒須執持。以此陀羅尼而為室宅。安住其中而行佈施。守護凈戒修習安忍。勤行精進深入禪定照明般若。秘密主菩薩云何安住於此陀羅尼中而行佈施。秘密主以此菩薩。不捨平等而行施故。謂陀羅尼平等故佈施平等。佈施平等故我平等。我平等故眾生平等。眾生平等故法平等。法平等故菩提平等。菩提平等故即陀羅尼平等故。此菩薩住陀羅尼能行佈施。如是佈施非隨煩惱而行佈施。與勝義法相應佈施。悉能捨離一切煩惱名最勝舍。諸見不起內外眷屬一切皆舍。秘密主此是安住陀羅尼住處修行佈施。

秘密主云何菩薩。住陀羅尼修行凈戒。此菩薩見身口意本性寂靜而護持戒。于身口意心無所著。不依此世

【現代漢語翻譯】現代漢語譯本：病者痊癒康復。不僅能去除疾病，還能成就種種殊勝之事。憑藉此總持（Dharani，陀羅尼，意為總攝憶持）之力，一切所求都能如願成就。

這時，世尊告訴秘密主金剛手菩薩（Vajrapani Bodhisattva，佛教護法神）說：『好啊，好啊，善男子！此陀羅尼能為未來一切眾生帶來巨大的利益。一切如來都對此隨喜讚歎。此陀羅尼能令眾生髮起菩提心（Bodhi-citta，覺悟之心），又能調伏一切外道（Tirthika，指不信佛教的修行者）的異端邪見，作為諸佛之法的先導。無論在哪個國家有此總持，那個國家就不會有饑荒，人民安樂，國君沒有疾病，沒有怨敵。佛法流通，沒有各種障礙。』秘密主菩薩，以此陀羅尼作為主要依靠來保護自身，能持有種種陀羅尼寶藏，在黑夜中如同明亮的火炬。又以種種陀羅尼法門，作為瓔珞來莊嚴自身。以此陀羅尼作為先導，以此陀羅尼作為器仗，無論過去、現在、未來都要恒常執持。以此陀羅尼作為室宅，安住在其中而行佈施，守護凈戒，修習安忍，勤奮精進，深入禪定，照明般若（Prajna，智慧）。秘密主菩薩，如何安住於此陀羅尼中而行佈施呢？秘密主，因為此菩薩不捨棄平等心而行佈施。所謂陀羅尼平等，所以佈施平等；佈施平等，所以『我』平等；『我』平等，所以眾生平等；眾生平等，所以法平等；法平等，所以菩提平等；菩提平等，所以即是陀羅尼平等。此菩薩安住于陀羅尼中，能夠行佈施。這樣的佈施不是隨順煩惱而行佈施，而是與勝義法相應的佈施，能夠完全舍離一切煩惱，稱為最殊勝的舍。各種見解不起，內外眷屬一切都能捨棄。秘密主，這就是安住于陀羅尼的住處而修行佈施。

秘密主，菩薩如何安住于陀羅尼而修行凈戒呢？此菩薩見到身、口、意的本性寂靜，從而護持戒律。對於身、口、意，心中沒有執著，不依賴於此世。

【English Translation】 English version: The sick are healed and recover. Not only does it remove illness, but it also accomplishes all kinds of excellent things. By the power of this Dharani (總持, meaning 'total retention'), all wishes are fulfilled.

At that time, the World Honored One told the secret lord Vajrapani Bodhisattva (金剛手菩薩, a Dharma protector in Buddhism): 'Excellent, excellent, good man! This Dharani can bring great benefits to all sentient beings in the future. All Tathagatas rejoice in this. This Dharani can cause sentient beings to generate Bodhi-citta (菩提心, the mind of enlightenment), and it can also subdue all heretical views of external paths (外道, non-Buddhist practitioners), serving as a guide for the Dharma of all Buddhas. Wherever this Dharani exists in a country, that country will be free from famine, the people will be peaceful and happy, the ruler will be free from illness and enemies. The Buddha Dharma will flow freely without any obstacles.' Secret Lord Bodhisattva, use this Dharani as the main reliance to protect yourself, and you can hold all kinds of Dharani treasures, like a bright torch in the dark night. Also, use all kinds of Dharani methods as necklaces to adorn yourself. Use this Dharani as a guide, use this Dharani as a weapon, and you must always hold it in the past, present, and future. Use this Dharani as a dwelling, abide in it and practice giving, uphold pure precepts, cultivate patience, diligently practice vigor, deeply enter into meditation, and illuminate Prajna (般若, wisdom). Secret Lord Bodhisattva, how does one abide in this Dharani and practice giving? Secret Lord, because this Bodhisattva does not abandon equality when practicing giving. So-called Dharani is equal, therefore giving is equal; giving is equal, therefore 'I' is equal; 'I' is equal, therefore sentient beings are equal; sentient beings are equal, therefore Dharma is equal; Dharma is equal, therefore Bodhi is equal; Bodhi is equal, therefore it is Dharani that is equal. This Bodhisattva abides in Dharani and is able to practice giving. Such giving is not giving according to afflictions, but giving in accordance with the supreme meaning of the Dharma, which can completely abandon all afflictions and is called the most supreme giving. All views do not arise, and all internal and external relatives can be abandoned. Secret Lord, this is abiding in the dwelling place of Dharani and practicing giving.

Secret Lord, how does a Bodhisattva abide in Dharani and practice pure precepts? This Bodhisattva sees the nature of body, speech, and mind as inherently tranquil, thereby upholding the precepts. There is no attachment in the mind to body, speech, and mind, and there is no reliance on this world.

不依他世。不依于內不依于外。不依蘊界處不依菩提。亦不依于陀羅尼門。不依涅槃及一切法。護持凈戒亦不念言我能持戒。是為菩薩安住總持護持凈戒。秘密主云何菩薩。住陀羅尼修習安忍。此菩薩修忍辱時。不見自身不見眾生。不見補特伽羅不見壽者。不見於我及以我所。此菩薩內心清凈眾生清凈一切法清凈。以無所依依清凈心而行安忍。此菩薩修安忍時。無有少法而可修習。亦無少法而可損減。亦無少法而可增長。亦不為于少法生故。亦不為于少法滅故。亦不為于少法盡故。亦不為于少寂靜故。亦不為於一切眾生無我性故。亦不為於一切眾生寂靜性故。亦不為于無恐怖故。亦不為于身滅盡故。亦不為于語言盡故。亦不為於心意盡故。並不為于如是等法修習安忍。此菩薩于身修安忍時。為他所害節節支解。當自觀察身與草木墻壁瓦礫等無有異。此菩薩于語修安忍時。為他毀辱以妙言詞而酬答之。自在觀察言語性空不可執持。體性寂靜無有住處。又此法體皆不相待。剎那剎那不相續故。如是觀察修行安忍。此菩薩於心修安忍時。無有濁亂亦無高下。見身與心各不相知。了見身心無有住處。此是菩薩安住總持修習安忍。

秘密主云何菩薩。住陀羅尼勤行精進。此菩薩為欲增長諸善法故。勤行精進而觀法界。不見

【現代漢語翻譯】現代漢語譯本不依賴於其他世界，不依賴於內在，不依賴於外在，不依賴於蘊（skandha，構成個體的五種要素：色、受、想、行、識）、界（āyatana，感覺的來源和對象，如眼、耳、鼻、舌、身、意及其對應的色、聲、香、味、觸、法）、處（dhātu，構成經驗世界的元素，如地、水、火、風、空、識），不依賴於菩提（bodhi，覺悟），也不依賴於陀羅尼門（dhāraṇī，總持之門，記憶和保持佛法教義的方法）。不依賴於涅槃（nirvāṇa，解脫）及一切法（dharma，佛法、事物、現象）。護持清凈的戒律，也不念想『我能持戒』。這是菩薩安住于總持，護持清凈戒律的方式。秘密主（Guhyapati，金剛手菩薩的別名）啊，菩薩如何安住于陀羅尼，修習安忍（kṣānti，忍辱）？這位菩薩修習忍辱時，不見自身，不見眾生（sattva，有情），不見補特伽羅（pudgala，人），不見壽者（jīva，壽命存在者），不見於我及我所（ātman and ātmanīya，自我和屬於自我的事物）。這位菩薩內心清凈，眾生清凈，一切法清凈，以無所依的清凈心而行安忍。這位菩薩修習安忍時，沒有絲毫的法可以修習，也沒有絲毫的法可以損減，也沒有絲毫的法可以增長，也不爲了絲毫的法生起，也不爲了絲毫的法滅去，也不爲了絲毫的法窮盡，也不爲了絲毫的寂靜，也不爲了於一切眾生無我性（anātman，非我），也不爲了於一切眾生寂靜性，也不爲了于無恐怖，也不爲了于身滅盡，也不爲了于語言盡，也不爲了於心意盡，並不爲了如是等等的法修習安忍。這位菩薩于身修安忍時，為他人所害，節節支解，應當自我觀察，身體與草木、墻壁、瓦礫等沒有差異。這位菩薩于語修安忍時，為他人毀辱，以美妙的言辭而酬答之，自在觀察言語性空，不可執持，體性寂靜，沒有住處。而且此法體皆不相待，剎那剎那不相續故，如是觀察修行安忍。這位菩薩於心修安忍時，沒有濁亂，也沒有高下，見身與心各不相知，了見身心沒有住處。這是菩薩安住于總持，修習安忍的方式。秘密主啊，菩薩如何安住于陀羅尼，勤行精進（vīrya，努力）？這位菩薩爲了增長諸善法，勤行精進而觀察法界（dharmadhātu，一切法的本性），不見...

【English Translation】 English version He does not rely on other worlds. He does not rely on the internal, nor does he rely on the external. He does not rely on the skandhas (aggregates, the five components of an individual: form, feeling, perception, mental formations, and consciousness), āyatanas (sense bases, the sources and objects of sensation, such as eyes, ears, nose, tongue, body, mind and their corresponding forms, sounds, smells, tastes, textures, and mental objects), or dhātus (elements, the basic constituents of experience, such as earth, water, fire, wind, space, and consciousness). He does not rely on bodhi (enlightenment), nor does he rely on the dhāraṇī gates (methods for remembering and retaining the teachings). He does not rely on nirvāṇa (liberation) or all dharmas (teachings, things, phenomena). He upholds pure precepts, and does not think, 'I am able to uphold the precepts.' This is how a Bodhisattva dwells in dhāraṇī, upholding pure precepts. Guhyapati (Lord of Secrets, another name for Vajrapani), how does a Bodhisattva dwell in dhāraṇī, practicing kṣānti (patience)? When this Bodhisattva practices patience, he does not see himself, does not see sentient beings (sattva), does not see pudgalas (persons), does not see jīvas (life-bearers), does not see the self or what belongs to the self (ātman and ātmanīya). This Bodhisattva's mind is pure, sentient beings are pure, all dharmas are pure, and he practices patience with a pure mind that relies on nothing. When this Bodhisattva practices patience, there is not a single dharma to be practiced, nor is there a single dharma to be diminished, nor is there a single dharma to be increased, nor is it for the sake of a single dharma arising, nor is it for the sake of a single dharma ceasing, nor is it for the sake of a single dharma being exhausted, nor is it for the sake of a single quietude, nor is it for the sake of the selflessness (anātman) of all sentient beings, nor is it for the sake of the quietude of all sentient beings, nor is it for the sake of being without fear, nor is it for the sake of the body being extinguished, nor is it for the sake of language being exhausted, nor is it for the sake of the mind being exhausted, and he does not practice patience for the sake of such dharmas. When this Bodhisattva practices patience with the body, even if he is harmed by others and dismembered limb by limb, he should observe himself and see that the body is no different from grass, trees, walls, bricks, or rubble. When this Bodhisattva practices patience with speech, even if he is reviled by others, he responds with beautiful words, freely observing that the nature of speech is empty, cannot be grasped, its essence is peaceful, and has no abiding place. Moreover, these dharmas do not depend on each other, because they do not continue from moment to moment. He observes and practices patience in this way. When this Bodhisattva practices patience with the mind, there is no turbidity or high or low. He sees that the body and mind do not know each other, and clearly sees that the body and mind have no abiding place. This is how a Bodhisattva dwells in dhāraṇī, practicing patience. Guhyapati, how does a Bodhisattva dwell in dhāraṇī, diligently practicing vīrya (effort)? This Bodhisattva, in order to increase all good dharmas, diligently practices effort and observes the dharmadhātu (the nature of all dharmas), and does not see...

增長不見損減。無少真實可得成就。無少顛倒可得壞滅。無世界成無世界壞。依此清凈陀羅尼門。觀察諸法亦復如是。不見善法而可增長。不見惡法而可減滅。彼諸法性無大無小無有住處。來無所從去無所至。如是知見一切諸法。依如是法莊嚴自身。為令眾生真實解了顛倒法故而為說法。如是說時觀察眾生實不可得。以知眾生不可得故。則一切法亦不可得。何以故謂離眾生無有少法而可得者。離法亦無眾生可得。又此法性即是我性。我性即是一切法性。一切法性即是佛性。此彼本性體平等故。觀察尋求如是佛法無少可得。法不可得故佛不可得。又能觀心尚不可得況所求法而當可得。內外能所二相俱忘。如是說法此是菩薩安住總持勤行精進。

秘密主菩薩云何。住陀羅尼修習靜慮。此菩薩若入諸定。當入諸禪平等體性。非有成就非無成就。觀察諸定無增無減。不依諸境而有觀察悟諸禪定。及一切法平等體性。不亂不滅不相障礙。于諸凈慮支林功德。不依身求不依心求。如是入時依于實相真際法性而入于定。觀諸眾生體性平等諸法無生。如是相應修習于定。如是入定心不住內。亦不住外亦不住心。此菩薩不住于識。超過一切有見眾生持戒入禪。亦悉超過一切外道五通神仙聲聞緣覺一切三昧三摩缽底。此菩薩所有禪定

【現代漢語翻譯】現代漢語譯本：增長不會導致損減，沒有絲毫真實可以成就，沒有絲毫顛倒可以被破壞。沒有世界的形成，也沒有世界的壞滅。依靠這清凈的陀羅尼門（Dharani-gate，總持之門），觀察諸法也是如此。看不到有善法可以增長，看不到有惡法可以減滅。那些法的自性，沒有大也沒有小，沒有固定的住處，來沒有從哪裡來，去沒有到哪裡去。像這樣認知和見解一切諸法，依靠這樣的法來莊嚴自身，爲了讓眾生真實地瞭解顛倒之法，才為他們說法。像這樣說法的時候，觀察眾生，實際上是不可得的。因為知道眾生不可得，那麼一切法也是不可得的。為什麼這麼說呢？因為離開眾生，沒有絲毫的法是可以得到的；離開法，也沒有眾生可以得到。而且，這法的自性就是我的自性，我的自性就是一切法的自性，一切法的自性就是佛性（Buddha-nature）。這彼此的本性，本體是平等的。觀察和尋求這樣的佛法，沒有絲毫是可以得到的。法不可得，所以佛也不可得。而且，能觀的心尚且不可得，更何況所尋求的法又怎麼可能得到呢？內外、能觀和所觀，這兩種相對的相都忘卻。像這樣說法，這就是菩薩安住在總持之中，勤奮修行精進。秘密主（Guhyapati，金剛手菩薩）菩薩如何安住于陀羅尼，修習靜慮（Dhyana，禪定）呢？這位菩薩如果進入各種禪定，應當進入各種禪的平等體性，不是有成就，也不是沒有成就。觀察各種禪定，沒有增加也沒有減少，不依賴於各種境界而進行觀察，領悟各種禪定以及一切法的平等體性，不混亂，不滅失，不互相障礙。對於各種清凈禪定的支分、樹林和功德，不依靠身體來尋求，也不依靠心來尋求。像這樣進入禪定的時候，依靠于實相（Reality），真際（limit of reality），法性（Dharmata，法的本性）而進入禪定。觀察各種眾生的體性是平等的，諸法是無生的。像這樣相應地修習禪定。像這樣入定，心不住在內，也不住在外，也不住在心中。這位菩薩不住在於識（consciousness）。超過一切有見眾生持戒入禪，也完全超過一切外道五通神仙聲聞緣覺一切三昧（Samadhi，禪定），三摩缽底（Samapatti，等至）。這位菩薩所有的禪定

【English Translation】 English version: Increase does not lead to decrease. No slightest reality can be attained. No slightest inversion can be destroyed. There is no world formation, and no world destruction. Relying on this pure Dharani-gate (總持之門), observe all dharmas in the same way. One does not see good dharmas that can be increased, nor does one see evil dharmas that can be diminished. The nature of those dharmas is neither large nor small, and has no fixed abode. Coming, it comes from nowhere; going, it goes nowhere. Knowing and seeing all dharmas in this way, one adorns oneself with such dharmas, and speaks the Dharma in order to enable sentient beings to truly understand inverted dharmas. When speaking in this way, observing sentient beings, one actually finds them unattainable. Because one knows that sentient beings are unattainable, then all dharmas are also unattainable. Why is this so? Because apart from sentient beings, there is not the slightest dharma that can be attained; apart from dharma, there are no sentient beings that can be attained. Moreover, this nature of dharma is my nature, my nature is the nature of all dharmas, and the nature of all dharmas is Buddha-nature (佛性). The essence of these natures is equal. Observing and seeking such Buddha-dharma, not the slightest bit can be attained. Because dharma is unattainable, Buddha is also unattainable. Furthermore, if the observing mind is unattainable, how can the dharma being sought be attained? Both internal and external, the observer and the observed, both aspects are forgotten. Speaking in this way, this is the Bodhisattva abiding in Dharani, diligently practicing with vigor. How does the Guhyapati (秘密主, Vajrapani) Bodhisattva abide in Dharani and cultivate Dhyana (靜慮, meditation)? If this Bodhisattva enters various meditations, he should enter the equal nature of all Dhyanas, neither with attainment nor without attainment. Observing the various meditations, there is neither increase nor decrease, not relying on various realms for observation, realizing the equal nature of all Dhyanas and all dharmas, without confusion, without extinction, without mutual obstruction. Regarding the branches, forests, and merits of various pure meditations, one does not seek them by relying on the body, nor does one seek them by relying on the mind. When entering meditation in this way, one relies on Reality (實相), the limit of reality (真際), and the nature of dharma (法性) to enter meditation. Observing that the nature of all sentient beings is equal, and that all dharmas are unborn. Cultivating meditation in accordance with this. Entering meditation in this way, the mind does not abide within, nor does it abide without, nor does it abide in the mind. This Bodhisattva does not abide in consciousness (識). He surpasses all sentient beings with views who uphold precepts and enter meditation, and also completely surpasses all heretics, five supernatural powers, immortals, Sravakas, Pratyekabuddhas, all Samadhis (三昧), and Samapattis (三摩缽底). All the meditations of this Bodhisattva

。從陀羅尼而得出生。遠離諸見及諸煩惱。而皆迴向無上菩提。成就眾生常住純一真實三昧。乃至涅槃無有變異。是為菩薩住陀羅尼修習靜慮。秘密主云何菩薩住陀羅尼。修習於法毗缽舍那。謂此菩薩以智慧眼明見諸法。非肉眼見非天眼見。此菩薩如是見時。見法寂靜見近寂靜。見無所行見無合會。虛閑寂靜無有成就。此菩薩以如是見見一切法。若見少法不名為見不見少法是名為見。何以故若見法體智慧不生。若無智慧亦無無智。亦無有見。如是見法非有我見。非眾生見非壽者見。非養育見非士夫見。非補特伽羅見。如是見者是名見法。如是見法即見眾生虛妄顛倒。是故菩薩于諸眾生。起極堅固大悲之心。作是念言奇哉眾生。如是妙法如是清凈云何而為煩惱所纏恒受大苦。為欲令其解脫妄苦而起大悲。是為菩薩住陀羅尼修習於法毗缽舍那。佛言秘密主我于無量無數劫中。修習如是波羅蜜多。至最後身六年苦行。不得阿耨多羅三藐三菩提成毗盧遮那。坐道場時無量化佛猶如油麻遍滿虛空。諸佛同聲而告我言。善男子云何而求成等正覺。我白佛言我是凡夫未知求處。唯愿慈悲為我解說。是時諸佛同告我言。善男子諦聽諦聽當爲汝說。汝今宜應當于鼻端想凈月輪。于月輪中作唵字觀。作是觀已於夜後分。得成阿耨多羅三藐三

【現代漢語翻譯】現代漢語譯本：從陀羅尼（總持，一種記憶和理解佛法的能力）而得出生，遠離各種邪見和煩惱，並且都回向于無上菩提（覺悟）。成就眾生常住、純一、真實的三昧（禪定），乃至涅槃（解脫）都沒有變異。這就是菩薩安住于陀羅尼，修習靜慮（禪定）。秘密主（金剛手菩薩的別名），什麼是菩薩安住于陀羅尼，修習於法毗缽舍那（觀）？意思是說，這位菩薩以智慧之眼明見諸法，而不是用肉眼或天眼去看。這位菩薩這樣觀察時，見到法是寂靜的，見到接近寂靜，見到無所作為，見到沒有聚合，虛空、閑靜、寂靜，沒有成就。這位菩薩以這樣的見解看待一切法。如果只見到少許法，不能稱之為見；沒有見到少許法，這才能稱之為見。為什麼呢？如果執著於法的實體，智慧就不會產生；如果沒有智慧，也就沒有無智，也沒有見解。這樣看待法，就不會有我見、眾生見、壽者見、養育見、士夫見、補特伽羅見（人我見）。這樣見法，才叫做見法。這樣見法，就能看到眾生的虛妄顛倒。所以菩薩對於一切眾生，生起極其堅固的大悲之心，這樣想：『奇哉！眾生有這樣妙法，這樣清凈，為什麼卻被煩惱所纏繞，恒常遭受大苦？』爲了讓他們解脫虛妄的痛苦而生起大悲心。這就是菩薩安住于陀羅尼，修習於法毗缽舍那。佛說：『秘密主，我在無量無數劫中，修習這樣的波羅蜜多（到彼岸的方法），直到最後一生，六年苦行，也沒有得到阿耨多羅三藐三菩提（無上正等正覺），成就毗盧遮那佛。坐在菩提道場時，無量化佛猶如油麻一樣遍滿虛空。諸佛同聲告訴我：『善男子，你如何求成等正覺？』我對佛說：『我是凡夫，不知道在哪裡求。希望您慈悲為我解說。』這時，諸佛同聲告訴我：『善男子，仔細聽，仔細聽，我將為你解說。你現在應該在鼻端觀想清凈的月輪，在月輪中作唵字觀。』這樣觀想后，在夜裡的後半夜，就能成就阿耨多羅三藐三菩提。'

【English Translation】 English version: Born from Dharani (a capacity to memorize and understand the Dharma), far removed from all wrong views and afflictions, and all dedicated to Anuttara-samyak-sambodhi (supreme enlightenment). Accomplishing for sentient beings the constant, pure, and true Samadhi (meditative absorption), even to Nirvana (liberation) without change. This is the Bodhisattva dwelling in Dharani, cultivating quiet contemplation (Dhyana). Secret Lord (another name for Vajrapani Bodhisattva), what is it for a Bodhisattva to dwell in Dharani and cultivate Vipassana (insight) into the Dharma? It means that this Bodhisattva clearly sees all Dharmas with the eye of wisdom, not with the physical eye or the heavenly eye. When this Bodhisattva sees in this way, he sees the Dharma as tranquil, sees it as near tranquility, sees it as without action, sees it as without assembly, empty, idle, tranquil, without accomplishment. This Bodhisattva sees all Dharmas with such a view. If one sees only a little Dharma, it is not called seeing; not seeing a little Dharma, this is called seeing. Why? If one clings to the substance of the Dharma, wisdom will not arise; if there is no wisdom, there is also no non-wisdom, and there is no seeing. Seeing the Dharma in this way, there is no seeing of self, no seeing of sentient beings, no seeing of life-span, no seeing of nurturing, no seeing of a person, no seeing of a Pudgala (self-entity). Seeing in this way is called seeing the Dharma. Seeing the Dharma in this way, one sees the delusions and inversions of sentient beings. Therefore, the Bodhisattva arises a very firm great compassion for all sentient beings, thinking: 'How wonderful! Sentient beings have such wonderful Dharma, so pure, why are they entangled by afflictions and constantly suffer great pain?' To liberate them from false suffering, great compassion arises. This is the Bodhisattva dwelling in Dharani, cultivating Vipassana into the Dharma. The Buddha said: 'Secret Lord, in countless kalpas (eons), I cultivated such Paramitas (perfections), until my last life, six years of ascetic practice, I did not attain Anuttara-samyak-sambodhi (unsurpassed, complete enlightenment) and become Vairochana Buddha. When I sat in the Bodhi-mandala (enlightenment place), countless manifested Buddhas filled the void like sesame seeds. The Buddhas said in unison to me: 'Good man, how do you seek to attain perfect enlightenment?' I said to the Buddhas: 'I am a common person and do not know where to seek it. I hope you will compassionately explain it to me.' At that time, the Buddhas said in unison to me: 'Good man, listen carefully, listen carefully, I will explain it to you. You should now visualize a pure moon disc at the tip of your nose, and in the moon disc, contemplate the syllable Om.' After contemplating in this way, in the latter part of the night, you will attain Anuttara-samyak-sambodhi.'

菩提。善男子十方世界如恒河沙三世諸佛。不于月輪作唵字觀。得成佛者無有是處。何以故唵字即是一切法門。亦是八萬四千法門寶炬關鑰。唵字即是毗盧遮那佛之真身。唵字即是一切陀羅尼母。從此能生一切如來。從如來生一切菩薩。從菩薩生一切眾生乃至少分所有善根。善男子此陀羅尼具如是等不可思議威德功用。窮劫演說劫數可盡。此陀羅尼功用威德不可窮盡。爾時世尊欲重顯示此陀羅尼勝功德故。而說偈言。

若離煩惱塵　　能斷一切垢　離垢心清凈　　此寶炬總持　若身口意凈　　平等起慈心　光明如凈月　　此寶炬總持　解脫諸二見　　遠離念與疑　得智慧想心　　此寶炬總持　入于念智門　　大智功德具　如空際無垢　　此寶炬總持　不斷三寶種　　遠離三種垢　脫三有惑苦　　此寶炬總持　滅盡貪瞋癡　　陰翳諸煩惱　不為劫濁亂　　此寶炬總持　上中下世界　　所有諸音聲　妙入無塵相　　此寶炬總持　具足甚深法　　無邊諸字句　脫我所二見　　此寶炬總持　妙建立四行　　具足於四禪　隨順得解脫　　此寶炬總持　得勝義法眼　　四攝梵住圓　五通為先導　　此寶炬總持　建立妙念處　　常隨順正斷　恒修四神足　　此寶炬總持　具信等五

【現代漢語翻譯】現代漢語譯本佛陀（菩提，Bodhi）。善男子，十方世界如恒河沙數般的三世諸佛，如果沒有在月輪上觀想『唵』字（Om，種子字，代表宇宙原始的聲音），而能夠成就佛果的，那是絕對不可能的。為什麼呢？因為『唵』字就是一切法門的根本，也是八萬四千法門的寶炬（寶貴的火炬）的關鑰（關鍵）。『唵』字就是毗盧遮那佛（Vairocana，光明遍照佛）的真身，『唵』字就是一切陀羅尼（Dharani，總持，咒語）的母親，從此能生出一切如來（Tathagata，佛的稱號之一）。從如來生出一切菩薩（Bodhisattva，覺悟的有情），從菩薩生出一切眾生，乃至極少分的善根。善男子，這個陀羅尼具有如此等等不可思議的威德和功用，即使窮盡漫長的劫數來演說，劫數會有盡頭，而這個陀羅尼的功用和威德是不可窮盡的。這時，世尊爲了再次顯示這個陀羅尼殊勝的功德，而說了以下偈語：『如果遠離煩惱的塵埃，能夠斷除一切的垢染，遠離垢染，內心清凈，這就是寶炬總持。如果身口意清凈，平等地生起慈悲心，光明如同清凈的月亮，這就是寶炬總持。解脫各種二元對立的見解，遠離妄念和疑惑，獲得智慧的覺照之心，這就是寶炬總持。進入正念和智慧之門，具足廣大的智慧和功德，如同虛空般沒有塵垢，這就是寶炬總持。不斷絕三寶（佛、法、僧）的種子，遠離三種垢染（貪、嗔、癡），脫離三有（欲界、色界、無色界）的迷惑和痛苦，這就是寶炬總持。滅盡貪婪、嗔恨、愚癡，以及陰暗的煩惱，不被劫難的渾濁所擾亂，這就是寶炬總持。上、中、下世界，所有的一切音聲，巧妙地進入沒有塵埃的境界，這就是寶炬總持。具足甚深微妙的佛法，無邊無際的文字和語句，脫離執著于『我』和『我所』的二元對立的見解，這就是寶炬總持。巧妙地建立四種正行，具足四禪（色界四種禪定），隨順因緣而獲得解脫，這就是寶炬總持。獲得殊勝的勝義法眼，四攝法（佈施、愛語、利行、同事）和四梵住（慈、悲、喜、舍）圓滿具足，以五神通為先導，這就是寶炬總持。建立微妙的四念處（身念處、受念處、心念處、法念處），常常隨順四正斷（已生惡令斷滅，未生惡令不生，未生善令生起，已生善令增長），恒常修習四神足（欲神足、勤神足、心神足、觀神足），這就是寶炬總持。具足信心等等五根（信、進、念、定、慧）

【English Translation】 English version Bodhi. Good son, if the Buddhas of the three times in the ten directions, as numerous as the sands of the Ganges River, do not contemplate the 'Om' syllable (Om, seed syllable representing the primordial sound of the universe) on the moon disc, there is no possibility of attaining Buddhahood. Why? Because the 'Om' syllable is the essence of all Dharma gates, and it is the key to the precious torch (寶炬) of the eighty-four thousand Dharma gates. The 'Om' syllable is the true body of Vairocana Buddha (毗盧遮那佛, the Buddha of universal light), and the 'Om' syllable is the mother of all Dharanis (陀羅尼, mantras). From this, all Tathagatas (如來, 'Thus Come One', an epithet of the Buddha) can be born. From the Tathagatas, all Bodhisattvas (菩薩, enlightened beings) are born, and from the Bodhisattvas, all sentient beings are born, even the smallest portion of good roots. Good son, this Dharani possesses such inconceivable power and merit. Even if one were to expound it for endless kalpas (劫, eons), the kalpas would eventually end, but the merit and power of this Dharani would be inexhaustible. At that time, the World Honored One, desiring to further reveal the supreme merit of this Dharani, spoke the following verses: 『If one is free from the dust of afflictions, Able to cut off all defilements, With a mind pure and free from defilements, This is the Jewel Torch Dharani. If body, speech, and mind are pure, And one equally generates loving-kindness, With light like a pure moon, This is the Jewel Torch Dharani. Liberated from all dualistic views, Far from thoughts and doubts, Attaining a mind of wisdom and insight, This is the Jewel Torch Dharani. Entering the gate of mindfulness and wisdom, Possessing vast wisdom and merit, Like the sky, without any defilement, This is the Jewel Torch Dharani. Not severing the seeds of the Three Jewels (三寶, Buddha, Dharma, Sangha), Far from the three defilements (貪, greed; 嗔, hatred; 癡, delusion), Escaping the delusion and suffering of the three realms of existence (三有, desire realm, form realm, formless realm), This is the Jewel Torch Dharani. Extinguishing greed, hatred, and delusion, And the darkness of all afflictions, Not disturbed by the turbidity of the kalpa, This is the Jewel Torch Dharani. All sounds in the upper, middle, and lower worlds, Subtly entering the state without dust, This is the Jewel Torch Dharani. Possessing profound and subtle Dharma, Limitless words and phrases, Liberated from the dualistic views of 'I' and 'mine', This is the Jewel Torch Dharani. Subtly establishing the four right exertions, Perfecting the four Dhyanas (四禪, four stages of meditative absorption in the form realm), Attaining liberation in accordance with conditions, This is the Jewel Torch Dharani. Attaining the supreme Dharma eye of ultimate meaning, The four embracing qualities (四攝, giving, kind speech, beneficial action, cooperation) and the four Brahmaviharas (四梵住, loving-kindness, compassion, joy, equanimity) are complete, With the five supernormal powers as the guide, This is the Jewel Torch Dharani. Establishing the subtle four foundations of mindfulness (四念處, mindfulness of body, feelings, mind, and phenomena), Always following the four right exertions (四正斷, preventing unwholesome states from arising, abandoning unwholesome states that have arisen, generating wholesome states that have not yet arisen, and maintaining wholesome states that have arisen), Constantly cultivating the four bases of miraculous power (四神足, zeal, effort, mind, investigation), This is the Jewel Torch Dharani. Possessing the five roots such as faith (信) etc.

根　　安住於五力　速住七覺分　　此寶炬總持　八正道引攝　　住于止觀峰　俱解脫前導　　此寶炬總持　自在行地滿　　常隨解脫道　永斷一切過　　此寶炬總持　光明普照世　　如凈日月輪　能令眼清凈　　此寶炬總持　天眼妙清凈　　慧眼無翳障　法眼亦清凈　　此寶炬總持　能凈煩惱魔　　及凈蘊魔道　死魔已降伏　　諸魔軍退滅　總持自在住　　那由他剎中　見那由他佛　　聽聞無上法　聞斯廣大法　　真明力念持　文義悉皆圓　　廣為眾生說　住此總持者　　於法微細知　分別諸因緣　　心智剎那滅　滿此總持者　　無著無所依　三智眼已明　　安住三解脫　得此最勝持　　廣說真言要　獲多總持法　　無量難可稱　諸定及解脫　　無量無有邊　遊戲諸通明　　無邊門悉具　如大海無量　　能納諸細流　如是最勝明　　無邊法歸處　欲悟無盡智　　善入無盡聲　永滅結縛源　　說此真明法　若欲諸色相　　種族悉崇高　生生殊勝身　　獲得如意寶　能入甚深教　　忍不出不生　智地不動搖　　說此總持法　無數諸菩薩　　求無上菩提　得此陀羅尼　　菩提不難得　十方一切佛　　說法利眾生　得此最勝明　　辯才常不斷　

得此真明法　　說法皆不空　知身根樂殊　　無量眾生喜　住此真明法　　轉于最勝輪　眾生脫苦源　　最勝乘安住　那由他億劫　　讚歎此功能　此功德無邊　　佛說不能盡

爾時秘密主金剛手菩薩摩訶薩。聞說此已。歡喜踴躍即起合掌。右繞世尊經百千匝。還複本座恭敬瞻仰。佛說此陀羅尼功德品時。三十二那由他菩薩得此陀羅尼。無量無數眾生。發阿耨多羅三藐三菩提心。

守護國界主陀羅尼經卷第九大正藏第 19 冊 No. 0997 守護國界主陀羅尼經

守護國界主陀羅尼經卷第十

罽賓國三藏沙門般若共牟尼室利譯

阿阇世王受記品第十

爾時會中摩伽陀國主阿阇世王。即從座起偏袒右肩。右膝著地合掌恭敬。頂禮佛足而白佛言。世尊如來今在菩提樹下我之國土。說陀羅尼及曼荼羅。既有如是無量功德。何以摩伽陀國。風雨不節旱澇不調。饑饉相仍怨敵侵擾。疾疫災難無量百千。唯愿世尊斷我疑網。

爾時世尊贊阿阇世作如是言。大王善哉善哉快問斯義。于未來世能多利益一切眾生。大王諦聽諦聽善思念之。吾當為汝分別解說。大王如王所言。於我國中常有饑饉怨敵等者。此守護國界主陀羅尼。以十六俱胝那由他陀羅尼而為眷屬。此大

【現代漢語翻譯】現代漢語譯本獲得這真實光明的法，所說之法都不會是空洞無意義的。瞭解自身、根（六根：眼、耳、鼻、舌、身、意）和樂受的殊勝之處，能讓無量眾生歡喜。安住于這真實光明的法，轉動最殊勝的法輪。使眾生脫離痛苦的根源，安住于最殊勝的乘（佛教的教法）。即使經過那由他億劫（極長的時間單位），讚歎此法的功用，此功德也是無邊無際的，佛說也無法完全說盡。

這時，秘密主金剛手菩薩摩訶薩（Mahāsattva，大菩薩）。聽聞此法后，歡喜踴躍，立即起身合掌，右繞世尊百千圈，回到原來的座位，恭敬地瞻仰佛。佛說此陀羅尼功德品時，三十二那由他菩薩得到了此陀羅尼。無量無數的眾生，發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。

《守護國界主陀羅尼經》卷第九《大正藏》第19冊 No. 0997 《守護國界主陀羅尼經》

《守護國界主陀羅尼經》卷第十

罽賓國（Kashmir）三藏沙門般若（Prajna）與牟尼室利（Muniśrī）共同翻譯

阿阇世王（Ajātaśatru）受記品第十

這時，法會中摩伽陀國（Magadha）的國王阿阇世王，立即從座位上起身，袒露右肩，右膝著地，合掌恭敬，頂禮佛足，對佛說：『世尊，如來現在菩提樹下，在我的國土中，宣說陀羅尼和曼荼羅（maṇḍala）。既然有如此無量的功德，為什麼摩伽陀國仍然風雨不調，旱澇不均，饑荒接連不斷，怨敵侵擾，疾病災難無數百千？唯愿世尊您能解除我的疑惑。』

這時，世尊讚歎阿阇世王說：『大王，善哉！善哉！你問得好！這個問題在未來世能多多利益一切眾生。大王，仔細聽，仔細聽，好好思考。我將為你分別解說。大王，正如你所說，你的國家中常常有饑荒和怨敵等災難，這是因為《守護國界主陀羅尼》以十六俱胝那由他陀羅尼作為眷屬。』

【English Translation】 English version Having obtained this true and bright Dharma, all teachings will not be empty. Understanding the distinctiveness of one's own body, roots (the six senses: eyes, ears, nose, tongue, body, and mind), and pleasurable sensations brings joy to immeasurable beings. Dwelling in this true and bright Dharma, one turns the most supreme Dharma wheel. It enables beings to escape the source of suffering and abide in the most supreme vehicle (Buddhist teachings). Even after countless nayuta (a very long unit of time) kalpas (aeons), praising the function of this Dharma, the merit is boundless, and the Buddha says it cannot be fully described.

At that time, the secret lord Vajrapani Bodhisattva Mahasattva (Mahāsattva, Great Bodhisattva), upon hearing this, rejoiced and danced. He immediately rose, joined his palms, circumambulated the World-Honored One hundreds of thousands of times, and returned to his original seat, respectfully gazing at the Buddha. When the Buddha spoke of this Dharani Merit Chapter, thirty-two nayuta Bodhisattvas obtained this dharani. Immeasurable and countless beings aroused the mind of anuttarā-samyak-saṃbodhi-citta (unexcelled, complete and perfect enlightenment).

The Ninth Scroll of the Dhāraṇī Sūtra of the Lord Who Protects the Nation Taishō Tripiṭaka Volume 19, No. 0997, Dhāraṇī Sūtra of the Lord Who Protects the Nation

The Tenth Scroll of the Dhāraṇī Sūtra of the Lord Who Protects the Nation

Translated by the Tripiṭaka Master Prajna (Prajna) from Kashmir (Kashmir) and Muniśrī (Muniśrī)

Chapter Ten: Ajātaśatru (Ajātaśatru) Receives Prediction

At that time, King Ajātaśatru (Ajātaśatru) of Magadha (Magadha), in the assembly, immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms respectfully, prostrated at the Buddha's feet, and said to the Buddha: 'World-Honored One, the Tathagata is now under the Bodhi tree, in my kingdom, expounding the dharani and mandala (maṇḍala). Since there are such immeasurable merits, why is it that in Magadha, the wind and rain are not timely, there are droughts and floods, famines occur one after another, enemies invade, and there are countless hundreds of thousands of diseases and disasters? I only wish that the World-Honored One would dispel my doubts.'

At that time, the World-Honored One praised Ajātaśatru, saying: 'Great King, excellent! Excellent! You have asked well! This question will greatly benefit all beings in the future. Great King, listen carefully, listen carefully, and contemplate well. I will explain it to you separately. Great King, as you said, there are often famines and enemies in your country, this is because the Dhāraṇī Sūtra of the Lord Who Protects the Nation has sixteen koti nayutas of dharanis as its retinue.'

金剛城曼荼羅。三千五百曼荼羅以為眷屬。然彼一切皆以信心而為根本。以深般若而為先導。大菩提心及大悲心以為莊嚴。大王一切善法皆悉從此陀羅尼生。一切罪惡不信因果以為根本。大王汝今不信因果。耽五欲樂如大猛風。吹其信心及菩提心。大悲總持悉皆遠逝。大王今者雖有眼耳如聾盲人。不聞雷霆。不見日月。何以故汝王名字尚不自聞況于餘聲。何謂王名。夫言王者即啰惹義。啰字聲者所謂苦惱聲。啼哭愁嘆無主無歸無救護聲。王當慰喻作如是言。汝莫苦惱。我為汝主當救護汝。拭淚慈愍而撫育之。言惹字聲者是最勝義。是富貴義是自在義。是殊勝義是勇猛義。是端正義是智慧義。是能摧滅一切眾生憍慢自高陵篾他義。大王汝於今者不信因果。親近惡友提婆達多。殺所生父囚繫飢餓。渴乏不死而刖其足。復令調達出佛身血。破和合僧復放護財。狂醉惡象暴踐如來。大王汝今復有極大重罪。所謂挑壞一切眾生清凈法眼。斷滅諸佛真正之法關。閉人天涅槃之門。開示三塗生死惡趣。所以者何汝是國王出遊園苑。嚴備象駕一萬二萬。巾馭車馬二三十萬以為翊從。復以百姓所有膏血用涂象馬。時阿阇世王聞此語已。而白佛言世尊。我今惟忖不省曾以百姓膏血用涂象馬。世尊何以作如是說。佛言大王王之象馬。一一皆以

【現代漢語翻譯】現代漢語譯本：金剛城曼荼羅（Vajra City Mandala），擁有三千五百個曼荼羅作為眷屬。然而，所有這些都以信心為根本，以甚深般若（deep prajna，深刻的智慧）為先導，以大菩提心（great Bodhi mind，偉大的覺悟之心）和大悲心（great compassion，偉大的慈悲之心）作為莊嚴。大王，一切善法都從此陀羅尼（dharani，總持，咒語）而生。一切罪惡都以不信因果為根本。大王，你現在不相信因果，沉溺於五欲之樂，就像猛烈的狂風，吹散了你的信心和菩提心，使大悲總持遠離而去。大王，你現在雖然有眼有耳，卻如同聾盲之人，聽不見雷霆，看不見日月。為什麼呢？因為你連自己的名字都聽不進去，更何況其他的聲音。什麼是『王』的名字呢？所謂『王』，就是『啰惹』（Raja）的意思。『啰』字的聲音，是指苦惱的聲音，是啼哭、愁嘆、無主、無歸、無救護的聲音。國王應當安慰他們，這樣說：『你們不要苦惱，我是你們的主人，我會救護你們。』擦乾他們的眼淚，慈悲憐憫地撫養他們。『惹』字的聲音，是最殊勝的意思，是富貴的意思，是自在的意思，是殊勝的意思，是勇猛的意思，是端正的意思，是智慧的意思，是能夠摧滅一切眾生憍慢自高、凌蔑他人的意思。大王，你現在不相信因果，親近惡友提婆達多（Devadatta）。殺害了生養你的父親，囚禁他，使他飢餓、口渴，即使不死也刖了他的腳。又讓調達（Devadatta）使佛陀流血，破壞僧團的和合，還放縱護財（護財，名字）的狂醉惡象去踐踏如來（Tathagata，如來）。大王，你現在還有極大的重罪，就是挑壞一切眾生清凈的法眼，斷滅諸佛真正的法門，關閉人天涅槃之門，開啟三塗（three evil paths，地獄、餓鬼、畜生）生死惡趣。為什麼這麼說呢？因為你是國王，出遊園苑，準備了一萬兩萬頭裝飾華麗的象，二三十萬巾馭車馬作為隨從，還用百姓的膏血塗抹象馬。當時阿阇世王（Ajatasattu）聽到這些話后，對佛陀說：『世尊，我仔細回想，不記得曾經用百姓的膏血塗抹象馬。世尊，您為什麼這樣說呢？』佛陀說：『大王，你的象馬，每一頭都用了……』

【English Translation】 English version: The Vajra City Mandala, with three thousand five hundred mandalas as its retinue. However, all of them are rooted in faith, guided by profound prajna (deep wisdom), and adorned with great Bodhi mind (great mind of enlightenment) and great compassion. Great King, all good dharmas arise from this dharani (mantra). All sins are rooted in disbelief in cause and effect. Great King, you now disbelieve in cause and effect, indulging in the pleasures of the five desires like a fierce wind, blowing away your faith and Bodhi mind, causing great compassion and total retention to vanish far away. Great King, although you now have eyes and ears, you are like a deaf and blind person, unable to hear thunder or see the sun and moon. Why? Because you cannot even hear your own name, let alone other sounds. What is the name of 'King'? The so-called 'King' means 'Raja'. The sound of the syllable 'Ra' refers to the sound of suffering, the sound of weeping, sorrow, lamentation, being without a master, without refuge, without protection. The king should comfort them, saying: 'Do not suffer, I am your master, I will protect you.' Wipe away their tears, and nurture them with compassion and pity. The sound of the syllable 'Ja' means the most supreme, the meaning of wealth and nobility, the meaning of freedom, the meaning of excellence, the meaning of bravery, the meaning of uprightness, the meaning of wisdom, the meaning of being able to destroy the arrogance and pride of all beings, and looking down on others. Great King, you now disbelieve in cause and effect, associating with the evil friend Devadatta. You killed your father who gave birth to you, imprisoned him, causing him to be hungry and thirsty, and even if he did not die, you cut off his feet. You also had Devadatta draw blood from the Buddha's body, break the harmony of the Sangha, and let loose the drunken elephant of H護財 (protector of wealth, name) to trample the Tathagata (Thus Come One). Great King, you now have an extremely grave sin, which is to destroy the pure Dharma eye of all beings, cut off the true Dharma gate of all Buddhas, close the gate of Nirvana for humans and gods, and open the evil paths of the three evil realms (hell, hungry ghosts, animals). Why do I say this? Because you are the king, going out to the gardens, preparing ten or twenty thousand decorated elephants, and two or three hundred thousand chariots and horses as attendants, and you use the fat and blood of the people to smear the elephants and horses. At that time, King Ajatasattu, upon hearing these words, said to the Buddha: 'World Honored One, I reflect carefully and do not remember ever using the fat and blood of the people to smear the elephants and horses. World Honored One, why do you say such a thing?' The Buddha said: 'Great King, your elephants and horses, each one is smeared with...'

鬱金龍腦栴檀沉麝。和為香泥用涂象馬。如是等香皆出百姓。徴科百姓如壓油麻。貧匱困苦千戶資財。不能充給一象之費。是故當知百姓膏血甚為易得。如是香等求之甚難。大王若疑當自巡按一切囹圄。萬姓受苦過大地獄。大王逼奪百姓所有資財賞賜豪貴。遂令富者。日益奢侈。貧乏之者轉益貧窮。令諸貧人孤煢困苦。投足無地皆求出家。如是之人無有和上及阿阇梨。自被袈裟不受禁戒無法自居。令諸有情心生輕賤不欲見聞。固是大王挑其法眼斷滅佛法。閉人天路開惡趣門。是故我言大王不聞自己名字。以是因緣如何更得此陀羅尼神力加護。大王我今當說古昔因緣。王當諦思解了其義。大王乃往古世有佛出現。名迦葉波如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。彼佛說法初善中善後善開示梵行。彼時有王名訖哩枳。于彼如來深生凈信。王于中夜得二種夢。一者夢見有十獼猴。其九獼猴攝亂城中。一切人民妻妾男女。侵奪飲食破壞什物。仍以不凈而穢污之。唯一獼猴心懷知足。安坐樹上不擾居人。時九獼猴同心惱亂。此知足者作諸留難。驅逐出于獼猴眾會。第二夢者見一白象。猶如大山當帝王門。首尾有口皆食水草。雖恒飲啖身常羸瘦。時王寤已生大恐怖。召占相者以原其夢。占者白王九獼猴者即

【現代漢語翻譯】現代漢語譯本鬱金、龍腦、栴檀（一種香木）、沉（一種香木）、麝（一種香料），混合製成香泥用來塗抹象和馬。這些香料都出自百姓，向百姓徵收賦稅就像壓榨油麻一樣。貧窮困苦的千戶百姓的資財，都不能夠供給一頭象的費用。所以應當知道百姓的膏血非常容易得到，而這些香料卻很難求得。大王如果懷疑，應當親自巡視所有的監獄，萬民百姓所受的苦難超過大地獄。大王逼迫奪取百姓所有的資財賞賜給豪門貴族，於是讓富人日益奢侈，貧乏的人更加貧窮。讓那些貧窮的人孤獨困苦，無處安身，都去尋求出家。這樣的人沒有和尚和阿阇梨（梵語，意為導師），自己披上袈裟，不接受禁戒，無法安身立命。讓所有的有情眾生心中產生輕視和厭惡，不願意見到和聽聞。這實在是您大王在挑他們的法眼，斷滅佛法，關閉人天之路，開啟惡趣之門。因此我說大王聽不到自己的名字。因為這樣的因緣，如何還能得到這陀羅尼（梵語，總持的意思）的神力加護？大王，我現在當說古昔的因緣，大王應當仔細思考，理解其中的含義。大王，在往昔的古代，有佛出現，名叫迦葉波如來（Kasyapa Tathagata，過去七佛之一），應供（值得供養），正遍知（對一切法無所不知），明行足（具有圓滿的智慧和德行），善逝（以智慧到達涅槃），世間解（瞭解世間一切事理），無上士（沒有比他更高的人），調御丈夫（善於調伏眾生的人），天人師（天和人的導師），佛世尊（佛，世間最尊貴的人）。那位佛說法，開始是善的，中間是善的，最後是善的，開示梵行（清凈的行為）。那時有一位國王名叫訖哩枳（Kiliki），對那位如來深生凈信。國王在半夜做了兩種夢。一是夢見有十隻獼猴，其中九隻獼猴擾亂城中一切人民的妻妾男女，侵奪飲食，破壞什物，還用不乾淨的東西來玷污他們。只有一隻獼猴心懷知足，安坐在樹上，不打擾居民。這時九隻獼猴同心協力地惱亂這隻知足的獼猴，設定各種障礙，驅逐他離開獼猴的聚會。第二個夢是看見一頭白象，猶如大山一樣在帝王門前，頭和尾都有口，都在吃水草，雖然不停地飲用吃食，身體卻常常很瘦弱。當時國王醒來后，心中產生巨大的恐怖，召見占卜相面的人來解釋他的夢。占卜的人對國王說，九隻獼猴就是……

【English Translation】 English version 『Curcuma longa』, 『borneol』, 『sandalwood』, 『agarwood』, and 『musk』 are mixed into fragrant mud and used to anoint elephants and horses. All these fragrances come from the common people, and the taxes levied on them are like pressing oil from sesame seeds. The resources of thousands of poor and distressed households are not enough to cover the cost of a single elephant. Therefore, you should know that the lifeblood of the people is very easy to obtain, while these fragrances are very difficult to find. If the Great King doubts this, he should personally inspect all the prisons. The suffering endured by the people surpasses that of the great hells. The Great King forces the people to give up all their wealth to reward the nobles, thus making the rich increasingly extravagant and the poor increasingly impoverished. He leaves the poor lonely and distressed, with nowhere to turn, so they all seek to become monks. Such people have neither 『Upadhyaya』 (preceptor) nor 『Acharya』 (teacher), they put on the 『kasaya』 (monk's robe) themselves, do not observe the precepts, and have no way to live properly. This causes all sentient beings to feel contempt and aversion, unwilling to see or hear them. It is truly the Great King who is blinding their Dharma eyes, cutting off the Buddha's Dharma, closing the path to humans and gods, and opening the gates to evil realms. Therefore, I say that the Great King does not hear his own name. Because of this cause, how can he obtain the protection of this 『Dharani』 (a type of mantra) divine power? Great King, I will now tell of a past cause and condition. The King should think carefully and understand its meaning. Great King, in the ancient past, a Buddha appeared named Kasyapa Tathagata (Kasyapa Tathagata, one of the Seven Buddhas of the Past), 『Arhat』 (worthy of offerings), 『Samyaksambuddha』 (perfectly enlightened), 『Vidyacharana-sampanna』 (endowed with wisdom and conduct), 『Sugata』 (gone to bliss), 『Lokavid』 (knower of the world), 『Anuttara-purusa-damya-sarathi』 (unexcelled trainer of beings), 『Shasta Devanam ca Manushyanam』 (teacher of gods and humans), Buddha Bhagavan (Buddha, the Blessed One). That Buddha preached the Dharma, which was good in the beginning, good in the middle, and good in the end, revealing the 『Brahmacharya』 (pure conduct). At that time, there was a king named Kiliki, who had deep faith in that Tathagata. The king had two dreams in the middle of the night. First, he dreamed of ten monkeys, nine of whom were disturbing the wives, concubines, and children of all the people in the city, seizing food and drink, destroying property, and defiling them with unclean things. Only one monkey was content, sitting peacefully in a tree, not disturbing the residents. At this time, the nine monkeys worked together to harass this contented monkey, creating various obstacles and driving him out of the monkey assembly. The second dream was of a white elephant, like a great mountain, standing before the emperor's gate, with mouths at both its head and tail, both eating grass and drinking water, yet constantly thin despite its constant eating and drinking. When the king awoke, he felt great fear and summoned fortune-tellers to interpret his dream. The fortune-tellers told the king that the nine monkeys were...

是九王。其知足者即是大王。是則九王同心篡奪大王寶位。像二口者即是九王食自國邑兼食王國。王聞此語驚怖毛豎而心未決。思欲見佛以斷所疑。即敕左右嚴備種種供養之具。一心往詣迦葉佛所到已作禮。持諸供具上獻如來。曲躬合掌而白佛言。世尊我于昨夜得不善夢唯愿世尊為我解說使斷疑網。時王具陳所夢白佛。佛言大王王之所夢。不在於王勿生憂懼。王善諦聽當爲王說。此是未來五濁惡世。有佛出現號釋迦牟尼。滅度之後遺法之相。大王十獼猴者即是彼佛十種弟子。王白佛言世尊何名彼佛十種弟子。迦葉佛言一貧畏不活而作沙門。二奴有怖畏而作沙門。三怖畏債負而作沙門。四求佛法過失而作沙門。五為勝他而作沙門。六為名稱而作沙門。七為生天而作沙門。八為利養而作沙門。九為欲求未來王位而作沙門。十真實心而作沙門。時彼大王白彼佛言。世尊此十沙門其相云何。彼佛答言大王貧畏不活作沙門者。多有眾生不信因果。貪求財寶互相侵奪。遂感天地雨澤不時。五穀不登不充官稅。饑貧所逼鬻賣男女。無所投寄披掛遺棄樹上袈裟。自剃鬚發作沙門像。無阿阇梨亦無和上。無戒無法相似沙門。長時受行一切惡法。入僧伽藍自稱我是律師禪師法師大德。坐居眾首謂餘僧言。汝等皆是我之弟子。于清信士族姓長

【現代漢語翻譯】現代漢語譯本：國王問道：『這是什麼意思呢？』迦葉佛回答說：『九個獼猴代表九個國王。其中知足的那個就是大王。這表示九個國王同心協力想要篡奪大王的寶座。兩個口代表九個國王不僅吃自己國家的食物，還兼併吃掉你的王國。』國王聽了這些話，驚恐得汗毛都豎起來了，但心裡還是猶豫不決，想要見佛來解除疑惑。於是命令左右準備各種供養的物品，一心前往迦葉佛所在的地方，到達後向佛作禮，拿著各種供養品獻給如來，彎腰合掌對佛說：『世尊，我昨晚做了一個不好的夢，希望世尊能為我解說，使我消除疑慮。』當時，國王詳細地陳述了所做的夢，稟告了佛。佛說：『大王，你所做的夢，不是關於你的，不要憂慮恐懼。大王仔細聽好，我將為你解說。這是未來五濁惡世，有佛出現，名叫釋迦牟尼（Sakyamuni）。他滅度之後，遺留的佛法景象。大王，十個獼猴代表那位佛陀的十種弟子。』國王問佛：『世尊，什麼是那位佛陀的十種弟子呢？』迦葉佛說：『第一種是因貧窮害怕無法生存而出家做沙門（Sramana，佛教出家人的通稱）；第二種是奴隸因為害怕而出家做沙門；第三種是害怕欠債而出家做沙門；第四種是尋求佛法過失而出家做沙門；第五種是爲了勝過他人而出家做沙門；第六種是爲了名聲而出家做沙門；第七種是爲了昇天而出家做沙門；第八種是爲了獲得利益供養而出家做沙門；第九種是爲了想要在未來獲得王位而出家做沙門；第十種是真正發真心而出家做沙門。』當時，那位大王問佛：『世尊，這十種沙門的情況是怎樣的呢？』佛回答說：『大王，因貧窮害怕無法生存而出家做沙門的人，大多是不相信因果報應的眾生，貪求財寶，互相侵奪，於是感得天地降雨不及時，五穀歉收，無法繳納官稅。被飢餓貧困所逼迫，賣兒賣女，無處投靠，就披上遺棄在樹上的袈裟，自己剃掉鬚髮，做出沙門的模樣。沒有阿阇梨（Acarya，軌範師）也沒有和尚（Upadhyaya，親教師），沒有戒律沒有佛法，只是相似的沙門。長時間奉行一切惡法，進入僧伽藍（Samgharama，僧院）就自稱我是律師、禪師、法師、大德，坐在眾僧的首位，對其他僧人說：你們都是我的弟子。在清凈的信徒和有地位的長者面前』

【English Translation】 English version: The king asked: 'What does this mean?' Kashyapa Buddha (迦葉佛) replied: 'The nine monkeys represent nine kings. The one who is content is the great king. This means that the nine kings are working together to usurp the great king's throne. The two mouths represent the nine kings not only eating from their own countries but also annexing and eating your kingdom.' Hearing these words, the king was terrified, his hair stood on end, but he was still hesitant and wanted to see the Buddha to resolve his doubts. So he ordered his attendants to prepare various offerings and went with a single mind to where Kashyapa Buddha was. Upon arriving, he bowed to the Buddha, presented the various offerings to the Tathagata (如來), bowed and clasped his hands, and said to the Buddha: 'Venerable One, I had a bad dream last night, and I hope the Venerable One can explain it to me and dispel my doubts.' At that time, the king described in detail the dream he had and reported it to the Buddha. The Buddha said: 'Great King, the dream you had is not about you, do not worry or fear. Great King, listen carefully, and I will explain it to you. This is the future degenerate age of the five turbidities, when a Buddha will appear named Sakyamuni (釋迦牟尼). After his Parinirvana (滅度), this will be the state of the Dharma (佛法) he leaves behind. Great King, the ten monkeys represent the ten kinds of disciples of that Buddha.' The king asked the Buddha: 'Venerable One, what are the ten kinds of disciples of that Buddha?' Kashyapa Buddha said: 'The first is one who becomes a Sramana (沙門) out of fear of not being able to survive due to poverty; the second is a slave who becomes a Sramana out of fear; the third is one who becomes a Sramana out of fear of debt; the fourth is one who becomes a Sramana to seek faults in the Buddha's Dharma; the fifth is one who becomes a Sramana to surpass others; the sixth is one who becomes a Sramana for fame; the seventh is one who becomes a Sramana to be reborn in heaven; the eighth is one who becomes a Sramana to gain profit and offerings; the ninth is one who becomes a Sramana to seek a future royal position; the tenth is one who becomes a Sramana with a truly sincere heart.' At that time, the great king asked the Buddha: 'Venerable One, what are the characteristics of these ten kinds of Sramanas?' The Buddha replied: 'Great King, those who become Sramanas out of fear of not being able to survive due to poverty are mostly beings who do not believe in cause and effect, greedily seek wealth, and plunder each other, thus causing the heavens and earth to not provide timely rain, resulting in poor harvests and the inability to pay official taxes. Driven by hunger and poverty, they sell their sons and daughters, have nowhere to turn, so they drape the abandoned Kasaya (袈裟) on the trees, shave their heads and beards themselves, and take on the appearance of Sramanas. They have neither Acarya (阿阇梨) nor Upadhyaya (和尚), no precepts and no Dharma, just resembling Sramanas. For a long time, they practice all kinds of evil deeds, enter the Samgharama (僧伽藍) and claim to be Vinaya masters, meditation masters, Dharma masters, and great virtues, sitting at the head of the Sangha (僧), saying to the other monks: You are all my disciples. In front of pure believers and respected elders'

者婆羅門家。出入游從多造過失。是名第一貧畏不活而作沙門。大王云何名為奴有怖畏而作沙門。謂下賤奴婢作是思惟。云何一生受他驅策。逃竄出家是為第二。大王云何名為怖畏債負而作沙門。謂有眾生公私債負。息利既多酬還不遂。既被逼迫逃逝出家。是為第三。大王云何名為求佛法過失而作沙門。謂諸外道心生嫉妒遂共集議。誰有聰明利根辯慧。入佛法中學彼所有世出世法。窺其是非還歸我眾。對於國王大臣長者。樹論議幢出其過失。摧壞破滅彼佛正法。是名第四。大王云何名為求勝他故而作沙門。謂或有眾生聞有某甲披衣落髮。多有伎能通達三藏。心生熱惱便即出家學經律論。所修善法皆欲勝彼。是名第五。大王云何名為為名稱故而作沙門。謂或有人竊自思惟。我若在家無有名稱。我應剃落披衣出家。勤學多聞受持禁戒。于大眾中坐禪入定使物知名。是為第六。大王云何名為求生天故而作沙門。謂或有人聞諸天中長壽快樂。我無方便而得上生。遂即剃髮染衣出家。修持善法皆愿生天。是為第七。大王云何名為為利養故而作沙門。謂或有人先有財寶更求勝處。得好精舍房院華飾。可以棲遲受用自他所有財產。是名第八。大王云何名為欲求未來帝王位故而作沙門。謂有眾生見於國王。自在尊崇富貴安樂。便生愛樂

【現代漢語翻譯】現代漢語譯本這個婆羅門（Brahman，印度教僧侶）家庭的人，進進出出，遊手好閒，做了很多錯事。這被稱為第一種因貧窮恐懼無法生存而出家做沙門（Śrāmaṇa，佛教修行者）的情況。大王，什麼叫做因為是奴隸而心懷恐懼而出家做沙門呢？就是奴隸或婢女這樣想：『我這一生都要受人驅使嗎？』於是逃跑出家。這是第二種情況。大王，什麼叫做因為害怕債務而出家做沙門呢？就是有些人欠了公家或私人的債務，利息很高，無法償還。被逼迫之下，逃走而出家。這是第三種情況。大王，什麼叫做爲了尋找佛法的過失而出家做沙門呢？就是一些外道（Tīrthika，非佛教修行者）心生嫉妒，於是共同商議：『誰有聰明才智和敏銳的辯論能力，就去佛法中學習，掌握他們所有的世俗和出世俗的法，找出其中的錯誤，然後回到我們這裡，在國王、大臣和長者面前，樹立論辯的旗幟，揭露他們的過失，摧毀和破滅他們的佛法。』這是第四種情況。大王，什麼叫做爲了勝過他人而出家做沙門呢？就是有些人聽說某人剃髮出家，有很多技能，精通三藏（Tripiṭaka，佛教經典），心生嫉妒，於是也出家學習經律論，所修的善法都想要勝過那個人。這是第五種情況。大王，什麼叫做爲了追求名聲而出家做沙門呢？就是有些人暗自思忖：『如果我在家，就沒有名聲。我應該剃髮出家，勤奮學習，廣聞博識，受持戒律，在大眾中坐禪入定，讓人們知道我的名字。』這是第六種情況。大王，什麼叫做爲了求生天界而出家做沙門呢？就是有些人聽說天界長壽快樂，自己沒有方便法門可以升上去，於是就剃髮染衣出家，修持善法，都希望能夠昇天。這是第七種情況。大王，什麼叫做爲了追求利養而出家做沙門呢？就是有些人原本就有財寶，還想追求更好的地方，得到好的精舍、房舍和華麗的裝飾，可以安身，享用自己和他人的財產。這是第八種情況。大王，什麼叫做爲了追求未來帝王之位而出家做沙門呢？就是有些人看到國王自在尊貴，富貴安樂，便心生愛慕。

【English Translation】 English version This person from a Brahmin (Brahman, Hindu priest) family, going in and out, wandering around, commits many faults. This is called the first type of Śrāmaṇa (Buddhist practitioner) who becomes a monk out of poverty and fear of not being able to survive. Great King, what is called becoming a Śrāmaṇa out of fear of being a slave? It is when a slave or servant thinks: 'Am I to be driven by others for my whole life?' So they flee and become a monk. This is the second situation. Great King, what is called becoming a Śrāmaṇa out of fear of debt? It is when some beings have public or private debts, the interest is high, and they cannot repay them. Being forced, they flee and become a monk. This is the third situation. Great King, what is called becoming a Śrāmaṇa to find faults in the Buddha's Dharma? It is when some Tīrthikas (non-Buddhist practitioners) become jealous and then discuss together: 'Who has intelligence, sharp roots, and eloquent debating skills, let them go to study in the Buddha's Dharma, master all their worldly and supramundane Dharmas, find the errors in them, and then return to our group, and in front of the king, ministers, and elders, erect the banner of debate, expose their faults, and destroy and annihilate their Buddha's Dharma.' This is the fourth situation. Great King, what is called becoming a Śrāmaṇa to surpass others? It is when some beings hear that someone has shaved their head and become a monk, has many skills, and is proficient in the Tripiṭaka (Buddhist scriptures), they become jealous and then become a monk to study the Sutras, Vinaya, and Abhidharma, and all the good deeds they cultivate are to surpass that person. This is the fifth situation. Great King, what is called becoming a Śrāmaṇa for the sake of fame? It is when some people secretly think: 'If I stay at home, I will have no fame. I should shave my head and become a monk, diligently study, widely learn, uphold the precepts, and sit in meditation and enter samadhi in the assembly, so that people will know my name.' This is the sixth situation. Great King, what is called becoming a Śrāmaṇa to seek rebirth in the heavens? It is when some people hear that the heavens are long-lived and happy, and they have no expedient means to ascend there, so they shave their heads, dye their robes, and become a monk, cultivating good deeds, all hoping to be reborn in the heavens. This is the seventh situation. Great King, what is called becoming a Śrāmaṇa for the sake of gain and support? It is when some people already have wealth and seek a better place, obtaining good monasteries, residences, and ornate decorations, where they can dwell and enjoy their own and others' property. This is the eighth situation. Great King, what is called becoming a Śrāmaṇa to seek the position of a future king? It is when some beings see the king as free, honored, rich, and happy, and they develop love and admiration.

遂求出家。所修善根惟愿當生得居王位。是名第九。大王云何名為真實心故而作沙門。謂有眾生雖生剎利大臣族姓婆羅門家。或生長者居士商主富貴之家盛年美貌。觀諸財色富貴榮顯。猶若浮雲泡幻電光生滅不住。遂起厭離發菩提心。親友珍財一切皆舍。出家慕道秉持律儀。學法修禪精勤匪懈。凡有所作皆為眾生。唯求無上菩提之果。是名第十真實心故而作沙門。大王當知如王所夢。見一獼猴少欲知足。獨處樹上不擾人者。即是釋迦如來遺法之中真實沙門。其九獼猴擾亂眾人。同心驅擯一獼猴者。即是釋迦如來遺法之中前九沙門。無沙門法故總名為相似沙門。同行惡行共驅於一真實沙門出於眾外。大王此惡沙門破戒行惡。污穢一切族姓之家。向於國王大臣官長。論說譭謗真實沙門。橫言是非云是惡人破戒行惡。不合與我持戒比丘同共止住布薩說戒。亦不合同居一寺舍同一國邑。一切惡事皆推與彼真實沙門。矇蔽國王大臣官長。遂令驅逐真實沙門盡出國界。其破戒者自在遊行。而與國王大臣官長共為親厚。大王彼釋迦牟尼如來所有教法。一切天魔外道惡人五通神仙。皆不能壞乃至少分。而此名相諸惡沙門。皆悉毀滅令無有餘。如須彌山假使盡於三千界中草木為薪。長時焚燒一毫無損。若劫火起火從內生。須更燒滅無餘灰

燼。爾時迦葉波佛為訖哩枳王。重說偈言。

貧畏不活而剃落　　言得敬養脫貧窮　散亂高舉務多財　　內虛不實如蘆葦　煩惱眷屬所迷醉　　斯人遠離大菩提　如負真金翻棄捐　　拾薪荷擔生歡喜　名利縈纏增懶惰　　惰增滅盡凈信心　信心既滅凈戒無　　無戒斷滅人天果　闌若閑林自安處　　本求名利及親知　遠離戒定智慧心　　但依豪貴親識住　自求三惡及八難　　貧窮下賤邊地生　譬如生盲至寶洲　　取石棄于如意寶　放逸馳蕩增勝負　　遠離戒行正念心　墮阿鼻獄極怖中　　經俱胝劫難解脫　內心恒為求名稱　　身口現說為菩提　如鳥飛空遇猛風　　飄落生死大苦海　薄福耽染天人女　　破戒遠離善業因　佛教皆為慾火燒　　如須彌山遇劫火　無菩提味唯求利　　恒為人說求菩提　心不住于解脫中　　如獼猴得堅椰子　如來為求正法寶　　投身懸崖大火坑　既聞法已隨順修　　怨親平等皆慈濟　云何聞佛諸功德　　不生一念好樂心　唯愛非法遠菩提　　如生盲人示他道

迦葉如來說此偈已。復告訖哩枳王言。大王汝夢所見帝王門前二口白象。恒食水草身羸瘦者。亦非王事。即是釋迦如來遺法之中五濁惡世不信因果百官令長。上受帝王光寵榮祿。下於

【現代漢語翻譯】現代漢語譯本當時，迦葉波佛（Kasyapa Buddha）為訖哩枳王（King Krkri）再次宣說了偈語：

『因為貧窮而害怕無法生存才剃髮出家，卻想著得到供養來擺脫貧窮。內心散亂，心高氣傲，只想著獲取更多財富，內心空虛不實，就像蘆葦一樣。被煩惱和眷屬所迷惑沉醉，這樣的人遠離偉大的菩提（Bodhi，覺悟）。就像揹負著真金卻反而丟棄，撿起柴火來揹負反而感到歡喜。被名利纏繞，增長懶惰，懶惰增長，就會滅盡清凈的信心。信心既然滅盡，清凈的戒律也就沒有了，沒有戒律，就會斷滅人天的果報。本應在寂靜的蘭若（Aranya，寂靜處）閑林中安住，卻只想著追求名利和親友。遠離戒律、禪定和智慧之心，只依靠豪門貴族和親朋故舊而住。自己尋求三惡道和八難，在貧窮和邊地出生。譬如一個天生的盲人到了寶洲，卻撿起石頭，丟棄瞭如意寶。放縱馳騁，增長爭強好勝之心，遠離戒行和正念之心。墮入阿鼻地獄（Avici Hell），極度恐怖之中，經歷俱胝（Koti，極大數量單位）劫也難以解脫。內心總是爲了追求名聲，身口卻說爲了菩提。就像鳥兒在空中飛行遇到猛烈的狂風，被吹落到生死輪迴的大苦海中。福報淺薄，貪戀天人的女子，破戒遠離了善業的因。佛陀的教法都被貪慾之火焚燒，就像須彌山（Mount Sumeru）遭遇劫火一樣。沒有菩提的滋味，只追求利益，總是為他人宣說求菩提。心不住于解脫之中，就像獼猴得到堅硬的椰子卻不知如何利用。如來（Tathagata）爲了尋求正法之寶，可以投身懸崖和大火坑。既然聽聞了佛法，就應當隨順修行，對怨家和親人都平等地慈悲救濟。為什麼聽聞了佛陀的各種功德，卻不生起一念喜愛和樂於修行的心呢？只喜愛不合佛法的，遠離菩提，就像天生的盲人給別人指路一樣。』

迦葉如來（Kasyapa Buddha）說完這偈語后，又告訴訖哩枳王（King Krkri）說：『大王，你夢中所見的帝王門前兩隻口含食物卻身體羸弱的白象，這並非是關於王室的事情，而是指釋迦如來（Sakyamuni Buddha）遺法中的五濁惡世，那些不相信因果報應的百官和地方長官，他們一方面接受帝王的光榮和恩寵俸祿，另一方面卻對……』

【English Translation】 English version At that time, Kasyapa Buddha (Kasyapa Buddha) spoke the following verses again for King Krkri (King Krkri):

'Being afraid of not surviving due to poverty, one shaves their head to become a monk, yet thinks of receiving offerings to escape poverty. With a scattered mind, arrogant and only thinking of acquiring more wealth, the inner self is empty and unreal, like a reed. Intoxicated and deluded by afflictions and family, such a person is far from great Bodhi (Bodhi, enlightenment). It's like carrying real gold but discarding it, picking up firewood to carry instead and feeling happy. Entangled by fame and gain, laziness increases; as laziness increases, pure faith is extinguished. Since faith is extinguished, pure precepts are lost; without precepts, the fruits of humans and gods are cut off. One should abide peacefully in the quiet Aranya (Aranya, quiet place) forest, but instead only thinks of pursuing fame, gain, and relatives. Far from precepts, samadhi (meditation), and the heart of wisdom, one only relies on powerful nobles and acquaintances to live. One seeks the three evil paths and the eight difficulties for oneself, being born in poverty and remote lands. It's like a person born blind arriving at a treasure island, picking up stones and discarding the wish-fulfilling jewel. Indulging in dissipation, increasing the desire to win, one is far from precepts, conduct, and the heart of right mindfulness. Falling into Avici Hell (Avici Hell), in extreme terror, it is difficult to escape even after countless Kotis (Koti, a very large unit of measure) of kalpas (eons). The inner mind is always seeking fame, but the body and mouth speak of Bodhi. It's like a bird flying in the sky encountering a fierce wind, being blown into the great sea of suffering of birth and death. With shallow blessings, indulging in heavenly women, breaking precepts and being far from the causes of good deeds. The Buddha's teachings are all burned by the fire of greed, like Mount Sumeru (Mount Sumeru) encountering the fire of destruction. Without the taste of Bodhi, only seeking profit, one always speaks of seeking Bodhi to others. The mind does not abide in liberation, like a monkey getting a hard coconut and not knowing how to use it. The Tathagata (Tathagata) can throw himself into cliffs and great fire pits to seek the treasure of the true Dharma. Since one has heard the Dharma, one should cultivate accordingly, being equally compassionate and saving both enemies and relatives. Why, upon hearing the Buddha's various merits, does one not generate a single thought of joy and delight in cultivation? Only loving what is not in accordance with the Dharma, being far from Bodhi, it's like a person born blind showing the way to others.'

After Kasyapa Buddha (Kasyapa Buddha) spoke these verses, he further told King Krkri (King Krkri): 'Great King, the two white elephants with food in their mouths but weak bodies in your dream, in front of the imperial gate, are not about the royal affairs, but refer to the five turbid and evil ages in the remaining Dharma of Sakyamuni Buddha (Sakyamuni Buddha), those officials and local magistrates who do not believe in cause and effect, who on one hand receive the glory and favor of the emperor, and on the other hand...'

百姓非理追求。雖復貪求而多匱乏。賦稅無度萬民貧窮。貿易子孫家業蕩盡。投寺剃落寺復荒蕪。多惡比丘發心無地。遂投外道路伽耶等斷常諸見異學出家。邪見因緣師徒皆墮自入地獄。復與多人開地獄門。相引奔馳趣三惡道。閉人天路解脫無由。大王當知故此二夢並是釋迦如來遺法之相。非干王事。訖哩枳王聞此說已。永斷疑網歡喜踴躍。復以種種上妙供具。恭敬供養迦葉如來。頂禮佛足右繞而退。

爾時釋迦如來說此語已。摩揭陀國主阿阇世王復白佛言世。尊如佛所言。諸惡眾生入于地獄。云何得知誰人曾見。復云何知當墮餓鬼及與畜生。當生人天並誰人見。爾時世尊告阿阇世言。大王應當一心諦聽我為王說。令王現前而得知見。大王當知若人命終當墮地獄有十五相。當生餓鬼有八種相。當生畜生有五種相。當生人天各有十相。大王何等名為當生地獄十五種相。一者于自夫妻男女眷屬惡眼瞻視。二者舉其兩手捫摹虛空。三者善知識教不相隨順。四者悲號啼泣嗚咽流淚。五者大小便利不覺不知。六者閉目不開。七者常覆頭面。八者側臥飲啖。九者身口臭穢。十者腳膝戰掉。十一鼻樑欹側。十二左眼瞤動。十三兩目變赤。十四仆面而臥。十五踡身左脅著地而臥。大王當知若有臨終具十五相如是眾生。決定當生阿

【現代漢語翻譯】現代漢語譯本：百姓不依正理行事，一味貪求卻總是匱乏。賦稅沒有節制，萬民因此貧窮。買賣子孫，家產蕩盡。出家到寺廟，寺廟也荒蕪了。很多惡劣的比丘，沒有發菩提心的地方，於是投向外道，如路伽耶等，信奉斷見、常見等各種邪見的異教學說而出家。因為邪見的因緣，師父和徒弟都墮入地獄，自己進入地獄，又引導很多人打開地獄之門，互相牽引奔向三惡道，關閉了人天之路，沒有解脫的途徑。大王您應當知道，這兩個夢都是釋迦如來遺法的徵兆，與您的王事無關。訖哩枳王聽了這些話，永遠斷除了疑慮，歡喜踴躍，又用各種上妙的供品，恭敬地供養迦葉如來（Kashyapa Buddha），頂禮佛足，右繞佛後退下。

當時，釋迦如來（Shakyamuni Buddha）說完這些話后，摩揭陀國（Magadha）的國王阿阇世王（Ajatashatru）又對佛說：『世尊，正如您所說，各種惡劣的眾生會墮入地獄，但如何得知呢？誰曾親眼見過呢？又如何得知會墮入餓鬼以及畜生道？當生於人道或天道，又是誰人所見呢？』當時，世尊告訴阿阇世王說：『大王您應當一心諦聽，我為您解說，讓您能夠親身得知和見到。大王您應當知道，如果有人臨命終時，將要墮入地獄，會有十五種徵兆；將要生於餓鬼道，會有八種徵兆；將要生於畜生道，會有五種徵兆；將要生於人道或天道，則各有十種徵兆。』大王，哪十五種徵兆是即將墮入地獄的徵兆呢？第一，用惡意的眼神看著自己的夫妻、兒女和眷屬。第二，舉起雙手在空中摸索。第三，不聽從善知識的教導。第四，悲傷啼哭，嗚咽流淚。第五，大小便失禁，沒有知覺。第六，閉著眼睛不睜開。第七，經常用東西遮蓋頭面。第八，側臥著飲食。第九，身體和口中散發臭味。第十，腳和膝蓋顫抖。第十一，鼻樑歪斜。第十二，左眼皮跳動。第十三，兩眼變紅。第十四，臉朝下趴著睡覺。第十五，蜷縮身體，左側身體著地而睡。大王您應當知道，如果有人臨終時具有這十五種徵兆，那麼這樣的眾生，必定會墮入阿鼻地獄（Avici）。鼻地獄（Avici）。

【English Translation】 English version: The people do not pursue righteousness. Even if they are greedy, they are still deficient. Taxes are excessive, and the people are impoverished. They trade their descendants, and their family property is exhausted. They enter temples to become monks, but the temples are desolate. Many wicked Bhikkhus (monks) have no place to develop Bodhicitta (the aspiration to attain enlightenment), so they turn to external paths, such as the Lokayata (a materialistic school of thought), and embrace the heterodox teachings of eternalism and annihilationism. Due to the causes and conditions of wrong views, both teachers and disciples fall into hell. They themselves enter hell and lead many others to open the gates of hell, dragging each other into the three evil realms, closing the paths to humans and Devas (gods), with no way to liberation. Great King, you should know that these two dreams are signs of the decline of the Shakyamuni Buddha's (釋迦如來) Dharma (teachings), and have nothing to do with your royal affairs.' King Krki (訖哩枳王) , having heard this, permanently severed his doubts, rejoiced, and offered various supreme offerings with reverence to Kashyapa Buddha (迦葉如來), bowed at the Buddha's feet, circumambulated him to the right, and withdrew.

At that time, after Shakyamuni Buddha (釋迦如來) spoke these words, King Ajatashatru (阿阇世王) of Magadha (摩揭陀國) said to the Buddha: 'World Honored One, as you said, various evil beings will enter hell, but how can we know this? Who has ever seen it? And how can we know that they will fall into the realm of pretas (hungry ghosts) and animals? Who has seen those who will be born in the human or Deva realms?' At that time, the World Honored One told King Ajatashatru: 'Great King, you should listen attentively with one mind. I will explain it to you so that you can know and see it directly. Great King, you should know that if a person is about to die and fall into hell, there will be fifteen signs; if they are to be born in the realm of pretas, there will be eight signs; if they are to be born in the animal realm, there will be five signs; and if they are to be born in the human or Deva realms, there will be ten signs each.' Great King, what are the fifteen signs of one who is about to fall into hell? First, they look at their spouse, children, and relatives with evil eyes. Second, they raise their hands and grope in the air. Third, they do not follow the teachings of virtuous friends. Fourth, they weep and sob with tears. Fifth, they are unaware of urination and defecation. Sixth, they keep their eyes closed and do not open them. Seventh, they constantly cover their head and face. Eighth, they lie on their side while eating and drinking. Ninth, their body and mouth emit a foul odor. Tenth, their feet and knees tremble. Eleventh, their nasal bridge is crooked. Twelfth, their left eyelid twitches. Thirteenth, both eyes turn red. Fourteenth, they lie face down. Fifteenth, they curl up and lie on their left side. Great King, you should know that if someone has these fifteen signs at the time of death, such a being will definitely be born in Avici (阿鼻地獄).

鼻地獄。大王當知若復有人。臨命終時有八種相。當知必墮焰摩羅界餓鬼趣中。云何為八。一者好舐其唇。二者身熱如火。三者常患飢渴好說飲食。四者張口不合。五者兩目乾枯如雕孔雀。六者無有小便大便遺漏。七者右膝先冷。八者右手常拳。何以故心懷慳吝乃至於水不與人故。大王若具八相。命終決定生餓鬼中。大王當知若復有人。臨命終時有五相現。是人決定墮畜生趣。云何為五。一者愛染妻子貪視不捨。二者踡手足指。三者遍體流汗。四者出粗澀聲。五者口中咀沫。大王若具此五者。命終決定墮畜生趣。大王當知若復有人。臨命終時有十相現。是人決定生人趣中。云何為十。一者臨終生於善念。謂生柔軟心福德心微妙心歡喜心發起心無憂心。二者身無痛苦。三者少能似語一心憶念所生父母。四者于妻子男女作憐愍心。如常瞻視無愛無恚。耳欲聞于兄弟姊妹親識姓名。五者于善於噁心不錯亂。六者其心正直無有諂誑。七者知于父母親友眷屬善護念我。八者見所營理心生讚歎。九者遺囑家事藏舉財寶示之令出。十者起凈信心請佛法僧對面歸敬。言南謨佛陀南謨達摩南謨僧伽我今歸依。若無佛世歸五通仙。大王若臨命終具此十相。決定得於人趣中生。大王當知若復有人。臨命終時有十種相定得生天。云何為十。一者

【現代漢語翻譯】現代漢語譯本：鼻地獄。大王您應當知道，如果有人在臨終時出現八種徵兆，就可以斷定他必定會墮入焰摩羅界（Yama realm，閻摩統治的境界）的餓鬼道中。哪八種呢？第一，喜歡舔舐嘴唇。第二，身體發熱如火。第三，經常感到飢渴，喜歡談論飲食。第四，張著嘴巴無法合攏。第五，兩眼乾枯，像雕塑的孔雀眼睛一樣。第六，沒有小便和大便的遺漏。第七，右膝蓋先開始變冷。第八，右手總是握成拳頭。這是什麼原因呢？因為他生前心懷慳吝，甚至連水都不肯施捨給別人。大王，如果具備這八種徵兆，命終后必定會轉生到餓鬼道中。大王您應當知道，如果有人在臨終時出現五種徵兆，這個人必定會墮入畜生道。哪五種呢？第一，對妻子兒女充滿愛戀和不捨的貪視。第二，手腳蜷縮。第三，全身流汗。第四，發出粗糙沙啞的聲音。第五，口中咀嚼泡沫。大王，如果具備這五種徵兆，命終后必定會墮入畜生道。大王您應當知道，如果有人在臨終時出現十種徵兆，這個人必定會轉生到人道中。哪十種呢？第一，臨終時生起善良的念頭，即生起柔軟心、福德心、微妙心、歡喜心、發起心、無憂心。第二，身體沒有痛苦。第三，稍微能說話，一心憶念自己的父母。第四，對妻子兒女產生憐憫之心，像平時一樣看著他們，沒有愛戀也沒有憎恨。第五，耳朵想聽到兄弟姐妹和親戚朋友的名字。第六，對於善惡之事，內心不迷惑錯亂。第七，內心正直，沒有諂媚和欺騙。第八，知道父母親友眷屬在好好地照顧自己。第九，看到自己經營的產業，內心生起讚歎。第十，遺囑家事，指示藏匿的財寶所在。第十一，生起清凈的信心，請佛、法、僧到面前歸依敬拜，口中說：『南謨佛陀（Namo Buddha，皈依佛陀），南謨達摩（Namo Dharma，皈依法），南謨僧伽（Namo Sangha，皈依僧），我現在歸依。』如果沒有佛出世，就歸依五通仙。大王，如果臨終時具備這十種徵兆，必定能夠轉生到人道中。大王您應當知道，如果有人在臨終時出現十種徵兆，必定能夠轉生到天道。哪十種呢？第一，

【English Translation】 English version: Nose Hell. Great King, you should know that if someone has eight signs at the time of death, it can be determined that he will surely fall into the Preta realm (realm of hungry ghosts) of Yama realm (Yama's domain). What are the eight? First, likes to lick his lips. Second, the body is as hot as fire. Third, often feels hungry and thirsty, likes to talk about food and drink. Fourth, the mouth is open and cannot be closed. Fifth, the eyes are dry, like the eyes of a sculpted peacock. Sixth, there is no leakage of urine and feces. Seventh, the right knee starts to get cold first. Eighth, the right hand is always clenched into a fist. What is the reason for this? Because he was stingy in his lifetime, and would not even give water to others. Great King, if he has these eight signs, he will surely be reborn in the realm of hungry ghosts after death. Great King, you should know that if someone has five signs at the time of death, this person will surely fall into the animal realm. What are the five? First, full of love and reluctance to part with his wife and children, greedily looking at them. Second, curling up the fingers and toes. Third, sweating all over the body. Fourth, making rough and hoarse sounds. Fifth, chewing foam in the mouth. Great King, if he has these five signs, he will surely fall into the animal realm after death. Great King, you should know that if someone has ten signs at the time of death, this person will surely be reborn in the human realm. What are the ten? First, at the time of death, giving rise to good thoughts, that is, giving rise to a gentle heart, a heart of merit, a subtle heart, a joyful heart, an initiating heart, and a worry-free heart. Second, the body is without pain. Third, able to speak a little, wholeheartedly remembering his parents. Fourth, having a compassionate heart for his wife and children, looking at them as usual, without love or hatred. Fifth, the ears want to hear the names of brothers, sisters, and relatives and friends. Sixth, the mind is not confused about good and evil. Seventh, the heart is upright, without flattery and deception. Eighth, knowing that parents, relatives, and family members are taking good care of him. Ninth, seeing the industry he is engaged in, giving rise to praise in his heart. Tenth, making a will for family affairs, indicating the location of hidden treasures. Eleventh, giving rise to pure faith, inviting the Buddha, Dharma, and Sangha to come before him to take refuge and worship, saying: 'Namo Buddha (taking refuge in the Buddha), Namo Dharma (taking refuge in the Dharma), Namo Sangha (taking refuge in the Sangha), I now take refuge.' If there is no Buddha in the world, then take refuge in the Five-Power Immortals. Great King, if he has these ten signs at the time of death, he will surely be reborn in the human realm. Great King, you should know that if someone has ten signs at the time of death, he will surely be reborn in the heavenly realm. What are the ten? First,

起憐愍心二者發起善心。三者起歡喜心四者正念現前。五者無諸臭穢六者鼻無欹側。七者心無恚怒八者於家財寶妻子眷屬心無愛戀。九者眼色清凈。十者仰面含笑想念天宮當來迎我。若臨命終具此十相決定生天。大王如是臨終善惡之相汝應當知。時阿阇世王聞佛說已。竊自思念如來此說。為是實事為是虛邪。世尊具足辯才權說此理。爾時如來知阿阇世王心之所念。即以神力令阿阇世見其惡相。忽有地獄苦器充滿。有諸獄卒執持苦具。無量眾生顛墜地獄如駛雨點。爾時獄卒瞋目振威。指阿阇世而作是言。此是惡逆殺父之人。速當擒來付于阿鼻大地獄中而苦治之。時阿阇世聞是語已。極大惶怖身毛皆豎遍體汗流。遽從座起走欲逃竄。悶絕擗地都不覺知。譬如猛風伐無根樹久而不蘇。乃以種種方宜救之漸得蘇息。連聲唱言世尊世尊愿賜壽命愿賜壽命。愿賜壽命如我今日無依無怙從今決定。歸佛法僧於是如來。還攝神力諸相不現。問阿阇世言。大王向見入地獄者諸苦事耶。時阿阇世含悲答言我今已見。世尊所說舉其少分。我向所見苦事甚多。如來世尊是真語者是實語者。世尊我於此身造諸惡業。今對世尊諸大菩薩眾僧大會發露懺悔。止息諸惡斷相續心。我從今日乃至菩提。誓持五戒為優婆塞。如佛所說一字陀羅尼一切功能。以

【現代漢語翻譯】現代漢語譯本：（臨終時）第一，生起憐憫之心；第二，發起善心；第三，生起歡喜之心；第四，正念現前；第五，沒有各種臭穢之感；第六，鼻子沒有歪斜；第七，心中沒有嗔恚憤怒；第八，對於家裡的財寶、妻子眷屬，心中沒有愛戀不捨；第九，眼色清凈；第十，仰面含笑，想著天宮將要來迎接我。如果臨命終時具備這十種相，決定能夠往生天界。大王，像這樣臨終時善與惡的徵兆，你應該知曉。當時阿阇世王（Ajatasattu，未生怨，印度摩揭陀國國王）聽了佛陀的說法后，暗自思忖：『如來（Tathagata，佛陀的稱號）所說的這些，是真實的事情呢，還是虛假的邪說？世尊（Bhagavan，佛陀的稱號）具備雄辯的才能，權巧方便地宣說這個道理。』這時，如來知道阿阇世王心中所想，就用神通力讓阿阇世王看見地獄的惡相。忽然出現充滿各種地獄刑具，有許多獄卒拿著刑具，無數眾生像急驟的雨點一樣墜入地獄。當時獄卒們怒目圓睜，威風凜凜，指著阿阇世王說：『這個人是作惡叛逆、弒父的罪人，快點把他抓來，送到阿鼻大地獄（Avici，無間地獄）中嚴厲懲治！』當時阿阇世王聽了這些話，極其惶恐害怕，全身汗毛豎立，遍體流汗，急忙從座位上起來想要逃跑，卻悶絕倒地，什麼都不知道了。就像猛烈的狂風吹倒沒有根的樹一樣，很久才甦醒過來。人們用各種方法救治他，才漸漸甦醒。他連聲呼喊：『世尊！世尊！愿賜予我壽命！愿賜予我壽命！愿賜予我壽命！』像我今天這樣無依無靠，從今以後決定皈依佛、法、僧（Sangha，僧團）。於是如來收回神通力，各種景象都消失了。問阿阇世王說：『大王，你剛才看見墮入地獄的人所受的各種苦事了嗎？』當時阿阇世王含著眼淚回答說：『我現在已經看見了，世尊所說的只是其中很少的一部分，我剛才所看見的苦事非常多。如來世尊是說真話的人，是說實話的人。世尊，我用這個身體造作了各種惡業，現在面對世尊、各位大菩薩、大眾僧團，發露懺悔，停止各種惡行，斷除相續不斷的惡念。我從今天開始乃至證得菩提（Bodhi，覺悟），誓願持守五戒，成為優婆塞（Upasaka，近事男，在家男居士）。』如佛所說的一字陀羅尼（Dharani，總持），具有一切功德。

【English Translation】 English version: Firstly, (at the time of death) generate a compassionate mind; secondly, arouse wholesome thoughts; thirdly, generate a joyful mind; fourthly, maintain mindfulness; fifthly, be free from any foul or putrid sensations; sixthly, the nose is not crooked; seventhly, the mind is free from anger and resentment; eighthly, have no attachment or longing for family wealth, wife, and relatives; ninthly, the eyes are clear; tenthly, look up with a smile, thinking that the heavenly palace is coming to welcome me. If one possesses these ten characteristics at the time of death, one will certainly be reborn in the heavens. Great King, you should know these good and bad omens at the time of death. At that time, King Ajatasattu (Ajatasattu, meaning 'unborn enemy', King of Magadha in India) heard the Buddha's teachings and thought to himself, 'Are these things that the Tathagata (Tathagata, title of the Buddha) speaks of true, or are they false and heretical? The Bhagavan (Bhagavan, title of the Buddha) possesses eloquent abilities and skillfully expounds this principle.' At this time, the Tathagata knew what King Ajatasattu was thinking, so he used his divine power to show King Ajatasattu the evil signs of hell. Suddenly, there appeared various hellish instruments filled with suffering, and many hell guards holding these instruments. Countless beings fell into hell like rapid raindrops. At that time, the hell guards glared fiercely, their faces full of wrath, and pointed at King Ajatasattu, saying, 'This person is a wicked and rebellious patricide! Quickly seize him and send him to the Avici Great Hell (Avici, meaning 'uninterrupted hell') to be severely punished!' At that time, King Ajatasattu heard these words and was extremely frightened. The hairs on his body stood on end, and he was covered in sweat. He hurriedly rose from his seat and tried to escape, but he fainted and fell to the ground, losing all consciousness. Like a fierce wind felling a rootless tree, he did not regain consciousness for a long time. People used various methods to revive him, and he gradually regained consciousness. He repeatedly cried out, 'Bhagavan! Bhagavan! Grant me life! Grant me life! Grant me life!' Like I am today, without refuge or protection, from now on I will definitely take refuge in the Buddha, the Dharma, and the Sangha (Sangha, the monastic community).' Then the Tathagata withdrew his divine power, and all the visions disappeared. He asked King Ajatasattu, 'Great King, did you just see the various sufferings of those who fall into hell?' At that time, King Ajatasattu replied with tears in his eyes, 'I have now seen it. What the Bhagavan said is only a small part of it. The sufferings I just saw were very numerous. The Tathagata Bhagavan is a speaker of truth, a speaker of reality. Bhagavan, I have committed various evil deeds with this body. Now, in the presence of the Bhagavan, the great Bodhisattvas, and the assembly of monks, I confess and repent, cease all evil actions, and cut off the continuous stream of evil thoughts. From this day forward until I attain Bodhi (Bodhi, enlightenment), I vow to uphold the five precepts and become an Upasaka (Upasaka, a male lay devotee).』 Like the one-syllable Dharani (Dharani, a mnemonic device) spoken by the Buddha, it possesses all merits.

菩提心而為先導。從今向去一日三時精勤修習。以此善根悉皆迴向一切眾生。佛贊王言善哉善哉。大王諦聽我今為王說過去佛微妙伽陀。即說偈言。

若造五逆極重罪　　發露懺悔罪輕微　永斷相續滅罪根　　如壯夫拔連根樹

佛說偈已復告王言。大王當知譬如團鐵投水沉沒。若為缽器置水則浮。大王有智慧人如彼缽器不沈苦海。汝造惡業合入阿鼻大地獄中一劫受苦。由汝有智發露懺悔暫入便出。如壯男女以手拍毬。暫時著地即便騰起。從此命終生兜率天。見慈氏尊便得授記。時阿阇世聞佛說已心得凈信。以種種供具供養佛已還複本座。當於如來說此法時。無數俱胝那由他眾生。皆發阿耨多羅三藐三菩提心。三十三俱胝那由他菩薩。得隨順忍。

守護國界主陀羅尼經如來囑累品第十一

爾時文殊師利菩薩摩訶薩。白佛言希有世尊希有善逝。世尊說此陀羅尼門。即是諸佛決定最勝妙陀羅尼。以無邊量名句字門。宣說趣入無邊義理。其義深遠。隨順覺悟因緣性故。難入。懈怠懶惰無由入故。難解。斷常見者不能了故。難見。依止六處不能見故。難悟。樂下乘者不能覺故。超權。是諸菩薩甚深境故。無相。是一切法真實印故。無開。法界平等無能所故。無異。體同虛空離二相故。無阿賴耶。超過一

【現代漢語翻譯】現代漢語譯本：以菩提心（Bodhicitta，覺悟之心）作為先導。從今以後，一日三次精勤修習。以此善根，全部迴向給一切眾生。佛讚歎阿阇世王說：『善哉！善哉！大王仔細聽著，我現在為大王說過去佛的微妙偈語。』即說偈語道：『如果造了五逆（matricide, patricide, arhat-slaying, causing schism in the Sangha, and shedding the blood of a Buddha）的極重罪，如果發露懺悔，罪業就會減輕。永遠斷絕罪業的相續，滅除罪業的根本，就像壯士拔起連根的樹木一樣。』佛說完偈語后，又告訴阿阇世王說：『大王應當知道，譬如一塊鐵團，投入水中就會沉沒。如果做成缽器，放在水中就會漂浮。大王，有智慧的人就像那個缽器，不會沉沒在苦海中。你造作惡業，本來應該墮入阿鼻大地獄中受苦一劫。由於你有智慧，發露懺悔，暫時進入就會出來。就像強壯的男女用手拍球，暫時著地就會立刻騰起。』從此命終后，將往生兜率天（Tushita Heaven），見到慈氏尊（Maitreya，彌勒菩薩）便會得到授記（prediction of future Buddhahood）。當時，阿阇世王聽了佛的說法后，心中生起清凈的信心。用種種供具供養佛后，回到自己的座位上。當如來說這部法時，無數俱胝那由他（koti-nayuta，極大數量單位）的眾生，都發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。三十三俱胝那由他的菩薩，得到了隨順忍（ksanti，安忍）。《守護國界主陀羅尼經·如來囑累品第十一》這時，文殊師利菩薩摩訶薩（Manjushri Bodhisattva-Mahasattva）對佛說：『希有！世尊！希有！善逝（Sugata，如來十號之一）！世尊所說的這個陀羅尼門（dharani-mukha，總持之門），就是諸佛決定最殊勝的微妙陀羅尼。以無邊量的名句字門，宣說趣入無邊義理。』其義深遠，隨順覺悟的因緣性，所以難以進入。懈怠懶惰的人沒有辦法進入，所以難以理解。斷見、常見者不能明瞭，所以難以見到。依止六處（six sense bases）的人不能見到，所以難以覺悟。樂於下乘（Hinayana）的人不能覺悟，超越權宜之說。是諸菩薩甚深的境界，無相，是一切法真實的印記，無開，法界平等沒有能所，無異，體性如同虛空遠離二相，沒有阿賴耶識（Alaya-vijnana），超過一

【English Translation】 English version: Taking Bodhicitta (the mind of enlightenment) as the guide. From now on, diligently practice three times a day. May all the merit from this be dedicated to all sentient beings. The Buddha praised King Ajatasatru, saying, 'Excellent! Excellent! Great King, listen carefully, I will now tell you the wonderful verses of the Buddhas of the past.' Then he spoke the verses: 'If one commits the extremely grave sins of the five rebellious acts (matricide, patricide, arhat-slaying, causing schism in the Sangha, and shedding the blood of a Buddha), if one confesses and repents, the sins will be lessened. Forever cut off the continuation of sins, eradicate the root of sins, just like a strong man uprooting a tree with its roots.' After the Buddha spoke the verses, he further told King Ajatasatru, 'Great King, you should know, for example, if a lump of iron is thrown into water, it will sink. If it is made into a bowl and placed in water, it will float. Great King, a wise person is like that bowl, not sinking in the sea of suffering. You committed evil deeds and should have fallen into the Avici Great Hell to suffer for one kalpa (aeon). Because you have wisdom and confessed and repented, you will enter temporarily and then come out. Just like a strong man or woman hitting a ball with their hand, it will touch the ground briefly and then bounce up immediately.' After this life, you will be reborn in Tushita Heaven, and upon seeing Maitreya (the Future Buddha), you will receive a prediction of future Buddhahood (vyakarana). At that time, after King Ajatasatru heard the Buddha's words, pure faith arose in his heart. After making offerings to the Buddha with various offerings, he returned to his seat. When the Tathagata spoke this Dharma, countless koti-nayutas (extremely large numbers) of beings all aroused the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment). Thirty-three koti-nayutas of Bodhisattvas attained patient acceptance (ksanti). 《The Dharani Sutra of the Sovereign King Who Protects the Nation, Chapter Eleven on the Tathagata's Entrustment》 At that time, Manjushri Bodhisattva-Mahasattva said to the Buddha, 'Rare indeed, World Honored One! Rare indeed, Sugata (One of the ten titles of a Buddha)! The Dharani-mukha (gate of dharani) spoken by the World Honored One is the most supreme and wonderful Dharani determined by all Buddhas. With boundless names, phrases, and word-gates, it proclaims and leads to the entry into boundless meanings.' Its meaning is profound, according with the causal nature of enlightenment, therefore it is difficult to enter. The lazy and indolent have no way to enter, therefore it is difficult to understand. Those with views of permanence or annihilation cannot comprehend it, therefore it is difficult to see. Those who rely on the six sense bases cannot see it, therefore it is difficult to awaken to. Those who delight in the Hinayana (Lesser Vehicle) cannot awaken to it, surpassing expedient teachings. It is the profound realm of all Bodhisattvas, without characteristics, it is the true seal of all dharmas, without opening, the Dharma Realm is equal without subject or object, without difference, its essence is like space, apart from dualistic appearances, without Alaya-vijnana (storehouse consciousness), surpassing one

切所依處故。知眾生行。善解一切因緣法故。得深般若。光明照見諸法性故出生諸度。成就一切巧方便故。善分別法。具足四種無礙智故。身心普遍。能得廣大諸神通故。平等覺法。安住一乘教法中故。無無異行。入如虛空平等性故。亦無平等。於一切處無有對故。是無等等。一切無等唯與諸佛如來等故。遠離二相。出生諸法寂滅體故。諦觀文字。為欲安立一切法故。非言能說。即是真實勝義諦故。不礙宣說。普能隨順世俗諦故。能出生三寶能廣大三乘。能開三脫門能超出三界。能善覺三智慧生如來金剛三昧。是一切法之所住處。是一切佛智慧之門。普能養育一切眾生。世尊諸善男子善女人等。應當於此世尊無量三密一字陀羅尼門。發阿耨多羅三藐三菩提心。若聞此法所有義理。應當信受應當書寫。應當讀誦應當修習。應當為人開示宣說。世尊若能如是乃至一偈一句一字。如是之人得福無量。是則名為知佛恩者。是念佛恩是報佛恩。爾時世尊贊文殊師利言。善哉善哉善男子。如汝所說如是之人。所得福德不可稱量。善男子佛眼所見一切佛剎。假使有人以一切寶充滿其中。持用奉施一切如來。所得功德無量無邊。若復有人能聽此經一字一句。或生信樂或能受持。或復書寫或當讀誦。或正修習或廣為人演暢宣說。行住坐臥

【現代漢語翻譯】現代漢語譯本因為斷絕了一切依賴之處，所以了知眾生的行為。因為善於理解一切因緣法，所以獲得甚深般若（智慧）。因為光明照見諸法的本性，所以出生各種波羅蜜（度）。因為成就一切巧妙方便，所以善於分辨諸法。因為具足四種無礙智（四無礙解），所以身心普遍。因為能夠獲得廣大的各種神通，所以平等覺悟諸法。因為安住在唯一佛乘的教法中，所以沒有與其不同的行為。因為進入如同虛空般的平等自性，所以也沒有平等可言。因為在一切處所都沒有對立，所以是無等等（無與倫比）。一切都無與倫比，唯有與諸佛如來相等。因為遠離二相（對立的兩種觀念），所以出生諸法寂滅的本體。爲了安立一切法，所以仔細觀察文字。因為是真實勝義諦（最高真理），所以言語無法完全表達。因為普遍能夠隨順世俗諦（相對真理），所以不妨礙宣說。能夠出生三寶（佛、法、僧），能夠廣大三乘（聲聞乘、緣覺乘、菩薩乘）。能夠開啟三脫門（空門、無相門、無作門），能夠超出三界（欲界、色界、無色界）。能夠善於覺悟三智（一切智、道種智、一切種智），能夠產生如來金剛三昧（堅固的禪定）。是一切法所安住之處，是一切佛智慧之門。普遍能夠養育一切眾生。世尊，各位善男子、善女人等，應當對於這世尊無量三密一字陀羅尼門，發起阿耨多羅三藐三菩提心（無上正等正覺之心）。如果聽聞此法的所有義理，應當信受，應當書寫，應當讀誦，應當修習，應當為人開示宣說。世尊，如果能夠這樣，乃至一偈、一句、一字，這樣的人得到的福德無量。這就是所謂的知佛恩者，是念佛恩，是報佛恩。這時，世尊讚歎文殊師利（Manjushri）說：『善哉！善哉！善男子，如你所說，這樣的人所得的福德不可稱量。善男子，佛眼所見的一切佛剎（佛土），假使有人用一切寶物充滿其中，拿來奉獻給一切如來，所得的功德無量無邊。如果又有人能夠聽此經一字一句，或者生起信樂，或者能夠受持，或者書寫，或者讀誦，或者如法修習，或者廣為人演暢宣說，行住坐臥'

【English Translation】 English version Because of cutting off all places of reliance, one knows the conduct of sentient beings. Because of skillfully understanding all the laws of causation, one obtains profound Prajna (wisdom). Because the light illuminates and sees the nature of all dharmas, all Paramitas (perfections) are born. Because of accomplishing all skillful means, one is good at distinguishing dharmas. Because of being complete with the four unimpeded wisdoms (four unhindered knowledges), body and mind are universal. Because of being able to obtain vast and great supernatural powers, one equally awakens to the dharmas. Because of abiding in the teachings of the One Vehicle, there is no different conduct. Because of entering the equality of suchness like space, there is also no equality. Because there is no opposition in all places, it is unequalled (unparalleled). Everything is unequalled, only equal to all Buddhas and Tathagatas. Because of being apart from the two aspects (opposing concepts), the quiescent essence of all dharmas is born. To establish all dharmas, one attentively observes the words. Because it is the ultimate truth (highest truth), words cannot fully express it. Because it can universally accord with conventional truth (relative truth), it does not hinder proclamation. It can give birth to the Three Jewels (Buddha, Dharma, Sangha), and can expand the Three Vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). It can open the Three Doors of Liberation (emptiness, signlessness, non-action), and can transcend the Three Realms (desire realm, form realm, formless realm). It can skillfully awaken the Three Wisdoms (all-knowing wisdom, wisdom of the path, wisdom of all aspects), and can generate the Vajra Samadhi (indestructible concentration) of the Tathagata. It is the place where all dharmas abide, and it is the gate of wisdom of all Buddhas. It can universally nourish all sentient beings. World Honored One, all good men and good women, should generate the mind of Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment) towards this World Honored One's immeasurable Three Secrets One-Syllable Dharani gate. If one hears all the meanings of this Dharma, one should believe and accept it, one should write it down, one should recite it, one should practice it, and one should explain and proclaim it to others. World Honored One, if one can do so, even one verse, one sentence, one word, such a person obtains immeasurable merit. This is called knowing the Buddha's grace, is remembering the Buddha's grace, is repaying the Buddha's grace. At that time, the World Honored One praised Manjushri (Manjushri) saying: 'Excellent! Excellent! Good man, as you said, the merit obtained by such a person is immeasurable. Good man, all the Buddha-lands (Buddha-fields) seen by the Buddha's eye, if someone fills them with all kinds of treasures and offers them to all the Tathagatas, the merit obtained is immeasurable and boundless. If someone can hear one word or one sentence of this Sutra, or generate faith and joy, or be able to uphold it, or write it down, or recite it, or practice it correctly, or widely expound and proclaim it to others, whether walking, standing, sitting, or lying down.'

常勤精進。為令妙法久住世間。為令三寶不斷絕故。此人福德勝前佈施諸佛福德。爾時世尊欲重宣此義。而說偈言。

佛眼所見諸佛剎　　滿中珍寶施如來　我說此福尚輕微　　以不聞此深經故　若得聞此妙經典　　甚深勝義悉皆圓　是故讀誦受持經　　斯福最勝過于彼　諸佛唯於法中住　　不因佈施得菩提　若有受持佛法門　　即是能知佛恩者　是故供養佛福勘　　不及供養此深經　最勝福聚悉皆圓　　從此能生於善逝　若世無此勝經寶　　佛種法施悉皆無　亦無聽法及修行　　眾生苦海常淪溺　無恩眾生謗此典　　彼破苦海法舟航　斷滅三寶罪根深　　墮阿鼻獄無由出　照明六度如燈炬　　吉祥寶聚等須彌　首楞嚴定等無邊　　及一切法皆從出　若有愚癡翳心眼　　此為慧日破迷心　憂惱赫日所燋燃　　此為滿月清涼照　登最上乘不放逸　　此菩薩住勤修行　能得最靜大菩提　　非下劣乘之所得　所有人天勝妙樂　　聲聞緣覺得菩提　此經一切悉能生　　如摩尼寶隨心願

爾時世尊說此偈已。出大音聲普告一切菩薩摩訶薩等諸大眾言。諸佛子我于無量無數劫中。精勤不懈一心專求修習於此諸佛世尊成就菩提不可思議秘密一字陀羅尼經。此大眾中誰能發起大勇猛

【現代漢語翻譯】現代漢語譯本常勤奮精進，爲了使微妙的佛法長久住世，爲了使佛法僧三寶不中斷絕。此人的福德勝過之前用珍寶佈施諸佛的福德。當時世尊想要再次宣揚這個意義，就說了以下偈語：

『佛眼所見的所有佛國凈土，都用珍寶充滿來佈施如來（Tathagata），我說這種福德還算輕微，因為沒有聽聞這部甚深的經典。如果能夠聽聞這部微妙的經典，所有甚深殊勝的意義都能夠圓滿。所以讀誦、受持這部經典，這種福德最為殊勝，超過了之前的佈施。諸佛只是在佛法中安住，不是因為佈施而得到菩提（Bodhi，覺悟）。如果有人受持佛法的法門，就是能夠知曉佛恩的人。所以供養佛的福德，比不上供養這部甚深的經典。最殊勝的福德聚集都能夠圓滿，從此能夠出生善逝（Sugata，佛的稱號之一）。如果世間沒有這部殊勝的經寶，佛種和法施就都沒有了，也沒有聽法和修行，眾生在苦海中常常沉溺。沒有感恩之心的眾生誹謗這部經典，他們破壞了脫離苦海的法船，斷滅三寶的罪根深重，墮入阿鼻地獄沒有出來的機會。這部經典照明六度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧）就像燈炬，像吉祥的寶聚等同須彌山（Sumeru，佛教中的聖山），首楞嚴三昧（Surangama Samadhi）等同無邊無際，以及一切佛法都從此產生。如果有人愚癡，心眼被矇蔽，這部經典就像智慧的太陽，破除迷惑的心。被憂愁煩惱的烈日所烤炙，這部經典就像清涼的滿月一樣照耀。登上最上乘而不放逸，這是菩薩（Bodhisattva）安住並勤奮修行，能夠得到最寂靜的大菩提，不是下劣的乘所能得到的。所有的人天殊勝美妙的快樂，聲聞（Sravaka）、緣覺（Pratyekabuddha）所得到的菩提，這部經典一切都能夠產生，就像摩尼寶珠（Mani jewel）一樣隨心所愿。』

當時世尊說完這些偈語后，發出巨大的聲音普遍告知一切菩薩摩訶薩（Bodhisattva-Mahasattva）等所有大眾說：『各位佛子，我在無量無數劫中，精勤不懈，一心專求修習這部諸佛世尊成就菩提不可思議秘密一字陀羅尼經。』『此大眾中誰能夠發起大勇猛？』

【English Translation】 English version Constantly and diligently striving, in order to make the wonderful Dharma (law) long abide in the world, and in order to prevent the Three Jewels (Buddha, Dharma, Sangha) from being cut off. The merit of this person surpasses the merit of previously giving treasures to all Buddhas. At that time, the World Honored One, wishing to proclaim this meaning again, spoke the following verses:

'All the Buddha lands seen by the Buddha's eye, filled with treasures to offer to the Tathagata (Buddha), I say this merit is still slight, because they have not heard this profound scripture. If one can hear this wonderful scripture, all the profound and supreme meanings will be complete. Therefore, reading, reciting, and upholding this scripture, this merit is the most supreme, surpassing the previous offerings. All Buddhas only abide in the Dharma, not attaining Bodhi (enlightenment) through giving. If someone upholds the Dharma teachings of the Buddha, they are the ones who can know the Buddha's grace. Therefore, the merit of offering to the Buddha is not as great as offering to this profound scripture. The most supreme accumulation of merit will all be complete, and from this, one can be born as a Sugata (one who has gone to bliss). If the world lacks this supreme scripture treasure, the Buddha-seed and Dharma-giving will all be absent, and there will be no listening to the Dharma or practicing, and sentient beings will constantly drown in the sea of suffering. Ungrateful sentient beings slander this scripture, they destroy the Dharma boat that escapes the sea of suffering, cutting off the roots of sin against the Three Jewels, falling into Avici Hell without any way out. Illuminating the Six Perfections (Paramita: generosity, morality, patience, diligence, concentration, wisdom) like a lamp, like a treasure of auspiciousness equal to Mount Sumeru (the central mountain in Buddhist cosmology), the Surangama Samadhi (heroic march samadhi) is like the boundless, and all Dharmas arise from it. If someone is foolish and their mind's eye is obscured, this scripture is like the sun of wisdom, breaking through the deluded mind. Scorched by the burning sun of worry and affliction, this scripture is like the cool and clear full moon shining. Ascending the supreme vehicle without negligence, this is the Bodhisattva (enlightenment being) abiding and diligently practicing, able to attain the most serene Great Bodhi, which cannot be attained by inferior vehicles. All the supreme and wonderful joys of humans and gods, the Bodhi attained by Sravakas (hearers) and Pratyekabuddhas (solitary Buddhas), this scripture can generate all of them, like a Mani jewel (wish-fulfilling jewel) fulfilling all desires.'

At that time, after the World Honored One spoke these verses, He emitted a great sound, universally proclaiming to all the Bodhisattva-Mahasattvas (great enlightenment beings) and all the assembly, saying: 'O sons of the Buddha, in immeasurable and countless kalpas (eons), I have diligently and unremittingly, with one mind, exclusively sought and practiced this Inconceivable Secret One-Word Dharani Sutra of the Buddhas, the World Honored Ones, who have attained Bodhi.' 'Who in this assembly can arouse great courage?'

心為大丈夫。能于如來般涅槃后。受持讀誦廣宣流佈。令此妙法久住於世。爾時眾中七十俱胝菩薩摩訶薩。皆從座起恭敬合掌。異口同音而白佛言。世尊我等能于如來滅后。受持於此佛無數劫勤求修習成就菩提秘密一字陀羅尼經廣宣流佈。令五濁世一切眾生。聞此法門心得凈信。恭敬尊重種諸善根。唯愿如來神力加被。爾時世尊一切種智。告諸菩薩摩訶薩言。善哉善哉汝等乃能發斯大愿。我今當以威神之力護持此經。而說偈言。

如來真實語　　常住真實法　諸佛神力故　　擁護於此經　被大悲甲冑　　常住大悲中　憐愍眾生故　　擁護於此經　得福聚圓滿　　從此生智聚　為滿福智故　　擁護於此經　能滅一切魔　　摧破諸外道　斷除邪見故　　擁護於此經　帝釋護世王　　修羅尋香等　為我如被故　　當護持是經　地及虛空中　　十方諸天眾　諸佛加被故　　當受持是經　欲得梵住圓　　次第莊嚴體　及守護眾會　　當擁護此經　色可變為空　　空可變為色　無能變于佛　　擁護令動搖

爾時護世四天王。俱從座起合掌同聲而白佛言。世尊我對如來發深重愿。于未來世擁護是經。及諸國王大臣長者一切人民受持經者。而說偈言。

隨說此經處　　及聽法眾會　我

【現代漢語翻譯】現代漢語譯本心即是大丈夫的氣概。能夠在如來般涅槃（如來的最終寂滅）之後，受持、讀誦、廣泛宣揚流佈此經，使這部妙法長久住世。當時，眾中七十俱胝（極大數量單位）菩薩摩訶薩（偉大的菩薩）都從座位上站起，恭敬地合掌，異口同聲地對佛說：『世尊，我們能夠在如來滅度之後，受持這部佛陀無數劫勤苦尋求修習成就菩提的秘密一字陀羅尼經，並廣泛宣揚流佈，使五濁惡世（充滿各種污濁的時代）的一切眾生，聽聞此法門后，內心生起清凈的信心，恭敬尊重，種下各種善根。唯愿如來以神力加持。』當時，世尊，一切種智（佛陀的智慧）者，告訴諸位菩薩摩訶薩說：『善哉！善哉！你們竟然能夠發起如此大愿。我現在應當以威神之力護持此經。』於是說了以下偈頌：『如來說真實語，常住真實法，諸佛神力故，擁護於此經。被大悲甲冑（以大悲為鎧甲），常住大悲中，憐憫眾生故，擁護於此經。得福聚圓滿，從此生智聚，為滿福智故，擁護於此經。能滅一切魔，摧破諸外道，斷除邪見故，擁護於此經。帝釋（天帝）護世王（守護世界的王者），修羅（非天）尋香（乾闥婆）等，為我如被故，當護持是經。地及虛空中，十方諸天眾，諸佛加被故，當受持是經。欲得梵住圓（清凈的境界圓滿），次第莊嚴體，及守護眾會，當擁護此經。色可變為空，空可變為色，無能變于佛，擁護令動搖。』當時，護世四天王（守護世界的四大天王）都從座位上站起，合掌同聲地對佛說：『世尊，我對如來發深重誓願，在未來世擁護此經，以及諸位國王、大臣、長者和一切受持此經的人民。』於是說了以下偈頌：『隨說此經處，及聽法眾會，我』

【English Translation】 English version The mind is the spirit of a great person. [It] can, after the Tathagata's（如來: Thus Come One, Buddha） Parinirvana（般涅槃: the final departure of the Buddha）, receive, uphold, read, recite, widely proclaim and disseminate [this sutra], causing this wonderful Dharma to abide in the world for a long time. At that time, seventy kotis（俱胝: a large unit of number） of Bodhisattva Mahasattvas（菩薩摩訶薩: great Bodhisattvas） in the assembly all rose from their seats, respectfully joined their palms, and with one voice said to the Buddha: 'World Honored One, we can, after the Tathagata's extinction, receive and uphold this secret One-Syllable Dharani Sutra of the Buddha's countless kalpas（劫: eons） of diligent seeking, cultivation, and accomplishment of Bodhi（菩提: enlightenment）, widely proclaim and disseminate it, so that all sentient beings in the Five Defilements World（五濁世: a world full of various defilements） may hear this Dharma gate and develop pure faith in their minds, respectfully honor it, and plant all kinds of good roots. We only wish that the Tathagata will add [His] divine power to bless [us].' At that time, the World Honored One, the All-Knowing One（一切種智: the wisdom of the Buddha）, told the Bodhisattva Mahasattvas: 'Excellent! Excellent! You are able to make such a great vow. I shall now use the power of my majestic spirit to protect and uphold this sutra.' Then [He] spoke the following verse: 'The Tathagata speaks truthful words, the True Dharma abides eternally, by the power of all Buddhas, protect and uphold this sutra. Wearing the armor of great compassion, abiding constantly in great compassion, out of compassion for sentient beings, protect and uphold this sutra. Attaining the perfection of accumulated blessings, from this arises the accumulation of wisdom, in order to fulfill blessings and wisdom, protect and uphold this sutra. Able to extinguish all demons, destroy all heretics, cut off all wrong views, protect and uphold this sutra. Emperor Shakra（帝釋: the ruler of the devas） and the Guardian Kings of the World（護世王: kings who protect the world）, Asuras（修羅: demigods）, Gandharvas（尋香: celestial musicians）, and others, for my sake, as if being covered, shall protect and uphold this sutra. On the earth and in the empty sky, the multitudes of devas in the ten directions, by the blessing of all Buddhas, shall receive and uphold this sutra. Wishing to attain the perfection of Brahma-viharas（梵住圓: the perfection of pure abodes）, the successively adorned body, and to protect the assembly, shall protect and uphold this sutra. Form can be changed into emptiness, emptiness can be changed into form, but none can change the Buddha, protect [this sutra] from being shaken.' At that time, the Four Heavenly Kings（護世四天王: the four guardian kings of the world） all rose from their seats, joined their palms, and with one voice said to the Buddha: 'World Honored One, I make a profound vow to the Tathagata that in the future I will protect and uphold this sutra, as well as all kings, ministers, elders, and all people who receive and uphold this sutra.' Then [they] spoke the following verse: 'Wherever this sutra is spoken, and the assembly that listens to the Dharma, I'

與諸眷屬　　皆當守護之　若有勤受持　　及發菩提意　當於四方面　　擁護常不離

爾時釋提桓因為欲擁護如是經典及持經者合掌向佛而說偈言。

我聞佛說此　　最勝微妙經　決定成菩提　　知佛恩難報　為報佛恩故　　如諸佛護持　當守護是經　　及護持經者

爾時大梵天王。為護此經及持經者。合掌白佛。而說偈言。

四禪四無量　　諸乘及解脫　皆從此經出　　由具義甚深　隨有說此經　　我舍梵天樂　往彼而聽受　　供養並護持

爾時兜率陀天子。為護此經及持經者。合掌向佛而說偈言。

欲往兜率天　　次生得解脫　當受持於此　　諸佛所護經　隨有說此經　　我當舍天樂　住閻浮擁護　　為報諸佛恩

爾時魔王子商主天子。為護此經及持經者。合掌向佛而說偈言。

欲竭魔業海　　不隨魔所行　當受持此經　　具足甚深義　我念佛恩故　　發勤精進心　守護於是經　　令廣宣流佈

爾時魔王波旬。為護此經及持經者。合掌向佛而說偈言。

若持此經者　　煩惱滅不生　我不于其人　　作障礙留難　有此勝經處　　我當親護持　令魔不入心　　爲念佛恩故

爾時蘇夜摩天王。為擁護經及持經者。合掌向

【現代漢語翻譯】現代漢語譯本對於（修行者的）所有眷屬，都應當守護他們。如果有人勤奮地受持此經，並且發起菩提心（bodhicitta，覺悟之心），應當在四方，擁護他們，常不離開。

這時，釋提桓因（Śakro devānām indraḥ，帝釋天）爲了擁護這部經典以及持經者，合掌向佛陀說偈：

我聽聞佛陀所說的，這最殊勝微妙的經典，決定能夠成就菩提（bodhi，覺悟），我知道佛恩難以報答。爲了報答佛恩的緣故，像諸佛護持（眾生）一樣，我應當守護這部經，以及守護持經者。

這時，大梵天王（Mahābrahmā，色界天之主）爲了護持此經以及持經者，合掌對佛陀說偈：

四禪（catvāri dhyānāni，色界天的四種禪定）、四無量心（catasro apramāṇāḥ，慈悲喜捨四種心境），諸乘（yāna，各種修行法門）以及解脫（vimoksha，從輪迴中解脫），都從此經而出，因為它具有甚深的意義。無論何處有人宣說此經，我捨棄梵天之樂，前往那裡聽受，供養並且護持。

這時，兜率陀天子（Tuṣita，欲界天之一）爲了護持此經以及持經者，合掌向佛陀說偈：

想要往生兜率天（Tuṣita，彌勒菩薩的居所），下次轉生就能得到解脫，應當受持這部，諸佛所護持的經典。無論何處有人宣說此經，我應當捨棄天上的快樂，住在閻浮提（Jambudvīpa，我們所居住的娑婆世界）擁護，爲了報答諸佛的恩德。

這時，魔王子商主天子（a son of Māra，魔王之子）爲了護持此經以及持經者，合掌向佛陀說偈：

想要竭盡魔業之海，不隨從魔的行徑，應當受持此經，因為它具足甚深的意義。我因為感念佛恩的緣故，發起勤奮精進之心，守護這部經，使它廣為宣揚流佈。

這時，魔王波旬（Māra Pāpīyas，欲界第六天的魔王）爲了護持此經以及持經者，合掌向佛陀說偈：

如果有人持誦這部經，煩惱就會滅除不再生起，我不會對這個人，製造障礙或阻撓。有這部殊勝經典的地方，我應當親自護持，使魔不能入其心，爲了感念佛恩的緣故。

這時，蘇夜摩天王（Suyama，夜摩天王）爲了擁護此經以及持經者，合掌向

【English Translation】 English version With all their retinues, they should all be protected. If there are those who diligently receive and uphold it, and generate the intention of Bodhi (bodhicitta, the mind of enlightenment), They should be protected in all four directions, never to be separated from them.

At that time, Śakro devānām indraḥ (Śakra, the lord of the devas) wishing to protect this Sutra and those who uphold it, joined his palms and spoke the following verse to the Buddha:

I have heard the Buddha speak of this most supreme and subtle Sutra, It is certain to achieve Bodhi (bodhi, enlightenment), I know the Buddha's kindness is difficult to repay. To repay the Buddha's kindness, like all the Buddhas protect (sentient beings), I shall protect this Sutra, and protect those who uphold it.

At that time, Mahābrahmā (the Great Brahma King, lord of the Form Realm) to protect this Sutra and those who uphold it, joined his palms and said the following verse to the Buddha:

The four Dhyanas (catvāri dhyānāni, the four meditative states of the Form Realm), the four immeasurable minds (catasro apramāṇāḥ, the four immeasurable states of loving-kindness, compassion, joy, and equanimity), all vehicles (yāna, various paths of practice) and liberation (vimoksha, liberation from samsara), All come from this Sutra, because it possesses profound meaning. Wherever this Sutra is spoken, I will forsake the bliss of Brahma, Go there to listen, make offerings and protect it.

At that time, Tuṣita (a deva of the Desire Realm) to protect this Sutra and those who uphold it, joined his palms and spoke the following verse to the Buddha:

Wishing to be reborn in Tuṣita Heaven (Tuṣita, the abode of Maitreya Bodhisattva), and attain liberation in the next life, One should receive and uphold this Sutra, protected by all the Buddhas. Wherever this Sutra is spoken, I shall forsake heavenly bliss, Reside in Jambudvīpa (Jambudvīpa, the world we live in) to protect it, to repay the kindness of all the Buddhas.

At that time, a son of Māra (a son of the demon king) to protect this Sutra and those who uphold it, joined his palms and spoke the following verse to the Buddha:

Wishing to exhaust the sea of demonic deeds, and not follow the path of demons, One should receive and uphold this Sutra, for it is complete with profound meaning. Because I am mindful of the Buddha's kindness, I generate a diligent and vigorous mind, To protect this Sutra, so that it may be widely proclaimed and disseminated.

At that time, Māra Pāpīyas (Māra, the demon king of the sixth heaven of the Desire Realm) to protect this Sutra and those who uphold it, joined his palms and spoke the following verse to the Buddha:

If there are those who uphold this Sutra, afflictions will be extinguished and no longer arise, I will not create obstacles or difficulties for that person. Wherever this supreme Sutra is, I shall personally protect it, So that demons cannot enter their minds, to be mindful of the Buddha's kindness.

At that time, Suyama (the Yama Heaven King) to protect this Sutra and those who uphold it, joined his palms towards

佛而說偈言。

佛所有菩提　　於此經中說　若受持經者　　已供諸如來　我持佛此經　　為俱胝天說　令殷重聽受　　發大菩提心

爾時慈氏菩薩。為欲擁護於此深經及持經者。合掌向佛而說偈言。

若舍諸眷屬　　勤修菩提道　為守護此經　　不自惜身命　我承佛神力　　親從兜率來　令如是深經　　常廣宣流佈

爾時具壽大迦葉波。為護此經及持經者。合掌向佛而說偈言。

我昔從世尊　　曾聞百千經　未曾得聞此　　如是深妙法　我今親對佛　　受持於此經　為諸菩薩故　　令廣宣流佈

爾時世尊稱讚釋提桓因四大天王大梵天王兜率天子商主天子及魔波旬菩薩聲聞諸護經者。作如是言善哉善哉。汝等真是勇猛丈夫。為令妙法得久住故。能作如是大獅子吼。諸善男子當聽我說。若諸眾生修行大乘未得法忍。以佛神力受持此經精勤修習。次後佛所即得授記。如是或二或三。不過七佛必定當得阿耨多羅三藐三菩提記。若聲聞乘種姓眾生得聞此經。于慈氏佛龍華第一聲聞會中。當爲最上第一聲聞。若緣覺乘種性眾生。得聞此經受持修習。我涅槃后更不聞法。必當得成獨覺菩提。佛說此守護國界主陀羅尼經時。無量無數種種眾生。發阿耨多羅三藐三菩提心。無數菩薩

【現代漢語翻譯】現代漢語譯本佛陀於是說了偈語：

佛陀所有的菩提（覺悟），都在這部經中宣說。如果有人受持這部經，就等於已經供養了諸位如來（佛）。我受持佛陀的這部經，為俱胝（億）天人宣說，讓他們殷切地聽受，發起廣大的菩提心（覺悟之心）。

這時，慈氏菩薩（彌勒菩薩）。爲了擁護這部深奧的經典以及受持這部經的人，合掌向佛陀說了偈語：

如果有人捨棄所有的親屬，勤奮地修習菩提道（覺悟之道），爲了守護這部經，不吝惜自己的生命。我承蒙佛陀的神力，親自從兜率天（欲界天之一）而來，讓這部深奧的經典，永遠廣泛地宣揚流佈。

這時，具壽大迦葉波（佛陀的大弟子）。爲了守護這部經以及受持這部經的人，合掌向佛陀說了偈語：

我過去從世尊（佛陀）那裡，曾經聽聞過成百上千部經，從未曾聽聞過像這樣深奧微妙的佛法。我今天親自面對佛陀，受持這部經，爲了各位菩薩的緣故，讓它廣泛地宣揚流佈。

這時，世尊（佛陀）稱讚釋提桓因（帝釋天）四大天王（四大天王）大梵天王（大梵天）兜率天子（兜率天的天子）商主天子（商主天的天子）以及魔波旬（欲界第六天的天主）菩薩（覺悟的有情）聲聞（聽聞佛陀教誨而證悟者）各位護經者，這樣說道：『好啊！好啊！你們真是勇猛的丈夫。爲了讓微妙的佛法能夠長久住世，能夠發出這樣的大獅子吼。各位善男子，應當聽我說。如果各位眾生修行大乘（菩薩乘），還沒有得到法忍（對佛法的深刻理解和接受），憑藉佛陀的神力受持這部經，精勤地修習，之後在佛陀那裡就能夠得到授記（預言未來成佛）。像這樣或者兩次或者三次，不超過七位佛陀，必定能夠得到阿耨多羅三藐三菩提（無上正等正覺）的授記。如果聲聞乘（小乘）種姓的眾生聽聞這部經，在慈氏佛（彌勒佛）龍華（彌勒佛成道時的樹名）第一聲聞會中，將成為最上第一的聲聞。如果緣覺乘（中乘）種姓的眾生，聽聞這部經受持修習，在我涅槃（圓寂）之後不再聽聞佛法，必定能夠成就獨覺菩提（獨自覺悟的果位）。』佛陀宣說這部《守護國界主陀羅尼經》時，無量無數種種眾生，發起阿耨多羅三藐三菩提心（無上正等正覺之心），無數菩薩。

【English Translation】 English version The Buddha then spoke in verse, saying:

All the Bodhi (enlightenment) of the Buddha is explained in this Sutra. If one upholds and recites this Sutra, it is as if they have already made offerings to all the Tathagatas (Buddhas). I uphold this Sutra of the Buddha and speak it for a koti (ten million) of devas (gods). Let them listen attentively and generate the great Bodhicitta (mind of enlightenment).

At that time, Bodhisattva Maitreya (the future Buddha), wishing to protect this profound Sutra and those who uphold it, put his palms together and spoke in verse to the Buddha:

If one abandons all their relatives and diligently cultivates the Bodhi path (path to enlightenment), For the sake of protecting this Sutra, they do not cherish their own life. I, relying on the Buddha's divine power, have come personally from Tushita Heaven (a celestial realm), So that this profound Sutra may be widely proclaimed and spread forever.

At that time, the Venerable Mahakasyapa (one of the Buddha's chief disciples), wishing to protect this Sutra and those who uphold it, put his palms together and spoke in verse to the Buddha:

In the past, I heard hundreds of thousands of Sutras from the World Honored One (the Buddha), But I have never heard such a profound and wonderful Dharma (teaching). Today, I personally face the Buddha and uphold this Sutra, For the sake of all Bodhisattvas, let it be widely proclaimed and spread.

At that time, the World Honored One (the Buddha) praised Sakra, Lord of the Devas (ruler of the gods), the Four Heavenly Kings (guardian deities), the Great Brahma King (highest god in the form realm), the Tushita Heaven Deva Prince (prince of Tushita Heaven), the Merchant Lord Deva Prince (prince of the Merchant Lord Heaven), Mara Papiyas (demon king), Bodhisattvas (enlightened beings), Sravakas (hearers of the Buddha's teachings), and all those who protect the Sutra, saying: 'Excellent! Excellent! You are truly courageous men. In order to allow the wonderful Dharma to abide for a long time, you are able to roar such a great lion's roar. Good men, listen to what I say. If all sentient beings cultivate the Mahayana (Great Vehicle) but have not yet attained Dharma-kshanti (acceptance of the Dharma), by the Buddha's divine power, they uphold this Sutra and diligently cultivate it. Afterwards, they will receive a prediction of Buddhahood from the Buddha. In this way, whether it be two or three times, no more than seven Buddhas, they will certainly receive the prediction of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). If sentient beings of the Sravaka-yana (Hearer Vehicle) lineage hear this Sutra, in the first assembly of Maitreya Buddha (the future Buddha) at the Dragon Flower Tree (the tree under which Maitreya will attain enlightenment), they will become the foremost Sravakas. If sentient beings of the Pratyekabuddha-yana (Solitary Buddha Vehicle) lineage hear this Sutra, uphold and cultivate it, and after my Nirvana (passing away) no longer hear the Dharma, they will certainly attain Pratyekabuddha Bodhi (solitary enlightenment).' When the Buddha spoke this Dharani Sutra of the Sovereign of Protecting the Country, immeasurable and countless sentient beings generated the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), and countless Bodhisattvas.

住不退地。無數世界六種震動。日月光明所不能照。幽闇之處而皆大明。雨眾天花繽紛亂墜。十方國土諸來菩薩在此會者。為供養佛及此經故。于菩提樹道場四面各四由旬。以種種寶眾妙雜花莊嚴其地。異口同音而白佛言。世尊我等今日得大利益不空而還。得聞於此決定最勝微妙經典。唯愿世尊釋迦牟尼長延壽命。愿令此經久住不滅。于閻浮提一切國土作大利益。世尊若比丘比丘尼優婆塞優婆夷。國王大臣一切人民受持此經。除諸病苦壽命長遠。普能利樂一切眾生。

爾時文殊師利菩薩白佛言。希有世尊希有世尊。如是決定最勝經典。言詞微妙文字句義莊嚴圓滿。能令一切菩薩大眾生歡喜心。摧伏一切諸魔外道。善能任持一切法門。能令一切眾生歡喜。是能出生一切乘道。隨順趣入一切如來功德大海。若有能于如是經典。精勤宣示一切不空。復白佛言世尊當何名此經。我等云何奉持。佛告文殊師利菩薩摩訶薩言。此經具有一千名字。所謂名為毗盧遮那廣大三密甚深一字經。亦名三界最尊勝經。亦名如來說大悲門。亦名聞如來法不空得記。亦名如來微妙法藏。亦名如來妙究竟果。亦名如來微妙法眼。亦名普照諸法寶炬。亦名能斷一切邪見。亦名顯示諸法平等。有如是等一千名字。時文殊師利復白佛言。世尊如是名

中雖皆甚深。唯愿如來為我決定。說一名字令我奉持。佛言善男子。此經決定應名守護國界主陀羅尼。以是名字汝當奉持。所以者何以一千名依此生故。爾時世尊說此經已。一切世間天人阿修羅乾闥婆等。無量大眾聞佛所說。皆大歡喜信受奉行。

守護國界主陀羅尼經卷十

【現代漢語翻譯】現代漢語譯本：雖然這些法門都很深奧，但我希望如來能為我明確地指示，說出一個名字讓我奉持。佛說：『善男子，這部經應當命名為《守護國界主陀羅尼經》，你應該奉持這個名字。』為什麼呢？因為一千個名字都依此而生。當時，世尊說完這部經后，一切世間的天、人、阿修羅（Asura，意為非天）、乾闥婆（Gandharva，意為香神）等無量大眾聽了佛所說，都非常歡喜，信受奉行。《守護國界主陀羅尼經》卷十

【English Translation】 English version: Although all of these are very profound, I wish that the Tathagata (如來，one of the titles of the Buddha) would decide for me and speak one name for me to uphold. The Buddha said, 'Good man, this Sutra should definitely be named the 'Guardian of the Nation Dharani Sutra (守護國界主陀羅尼經)'. You should uphold this name.' Why? Because a thousand names arise from this. At that time, after the World Honored One (世尊) finished speaking this Sutra, all the worlds of gods, humans, Asuras (阿修羅, demigods), Gandharvas (乾闥婆, celestial musicians), and other immeasurable multitudes, hearing what the Buddha said, were all greatly rejoiced, believed, accepted, and practiced accordingly. The Guardian of the Nation Dharani Sutra, Volume 10