T85n2880_究竟大悲經卷第二．三．四

大正藏第 85 冊 No. 2880 究竟大悲經卷第二．三．四

No. 2880

究竟大悲經卷第二

其地大何以然者□□□□□□□□□□□□□□□是病本云何如是解脫用。

佛告無礙菩薩摩訶薩曰。世間大地荷負四種重擔。一者諸山。二者江河。三者草木。四者眾生。凈穢俱載無心簡擇。是名地之功能。外地如是。內地亦然。病本者謂不銷融乖地之用。用同於地。即病解脫。

無礙菩薩摩訶薩白佛言。世尊地大可爾。水大病本亦有百一。云何如言說為解脫。

佛告無礙菩薩摩訶薩曰。汝言地大可爾。水大病本亦有百一者。此事不然。何以故。世間水者能浣能洗能潤能漬。如無簡擇。無簡擇故不選是擇非。無選是擇非故垢穢同歸。同歸真凈故名水用。外水如是。內水亦然。以慎水故混融真凈垢凈同如。即病解脫。若不慎水違水之用。內外皆違名為病本。

無礙菩薩摩訶薩白佛言。世尊地水可然。火大病本亦有百一。云何如說為解脫用。

佛告無礙菩薩摩訶薩曰。世間火者香臭俱燒。如無簡擇為灰。是一味無有別。外火如此。內火亦然。順火銷融名解脫用。若乖如違之即是病本。

無礙菩薩摩訶薩白佛言。世尊地水火可爾。風大病本亦有百

【現代漢語翻譯】現代漢語譯本究竟大悲經卷第二

其地大何以然者，是病本云何如是解脫用？

佛告訴無礙菩薩摩訶薩（Mahāsattva， महानसत्त्व，偉大的菩薩）說：『世間的大地承載著四種重擔。一是諸山，二是江河，三是草木，四是眾生。乾淨和污穢都承載，沒有分別選擇的心。這是名為地的功能。外在的地是這樣，內在的地也是這樣。病本是指不能消化融合，違背了地的作用。作用與地相同，就是疾病的解脫。』

無礙菩薩摩訶薩（Mahāsattva， महानसत्त्व，偉大的菩薩）問佛說：『世尊，地大可以這樣理解。水大的病本也有百一之多，怎樣如您所說，通過言說就能解脫呢？』

佛告訴無礙菩薩摩訶薩（Mahāsattva， महानसत्त्व，偉大的菩薩）說：『你說地大可以這樣理解，水大的病本也有百一之多，這種說法不對。為什麼呢？世間的水能夠洗滌，能夠清洗，能夠滋潤，能夠浸泡，就像沒有分別選擇一樣。因為沒有分別選擇，所以不選擇是與非。因為不選擇是與非，所以污垢和乾淨都歸於一處。都歸於真凈，所以名為水的功用。外在的水是這樣，內在的水也是這樣。因為謹慎用水，混合融化，真凈和污垢都一樣，就是疾病的解脫。如果不謹慎用水，違背水的功用，內外都違背，就名為病本。』

無礙菩薩摩訶薩（Mahāsattva， महानसत्त्व，偉大的菩薩）問佛說：『世尊，地和水可以這樣理解。火大的病本也有百一之多，怎樣如您所說，通過言說就能解脫呢？』

佛告訴無礙菩薩摩訶薩（Mahāsattva， महानसत्त्व，偉大的菩薩）說：『世間的火，香的和臭的都燒，就像沒有分別選擇一樣，化為灰燼。都是一個味道，沒有區別。外在的火是這樣，內在的火也是這樣。順應火的消化融合，名為解脫的功用。如果違背，就是疾病的根本。』

無礙菩薩摩訶薩（Mahāsattva， महानसत्त्व，偉大的菩薩）問佛說：『世尊，地、水、火可以這樣理解。風大的病本也有百一之多，云何如'

【English Translation】 English version Ultimate Great Compassion Sutra, Volume 2

What is the reason for the greatness of earth, and how is the root of illness and the use of liberation?

The Buddha told the Bodhisattva Mahasattva (Mahāsattva, महानसत्त्व, Great Being) Boundless Obstruction: 'The earth in the world bears four kinds of burdens. First, the mountains; second, the rivers; third, the grasses and trees; fourth, the sentient beings. It carries both the pure and the impure without any discriminating mind. This is called the function of earth. The external earth is like this, and the internal earth is also like this. The root of illness refers to the inability to digest and integrate, which violates the function of earth. When the function is the same as earth, it is the liberation from illness.'

The Bodhisattva Mahasattva (Mahāsattva, महानसत्त्व, Great Being) Boundless Obstruction asked the Buddha: 'World Honored One, the greatness of earth can be understood in this way. But the root of illness for the element of water is also numerous. How can it be liberated through speech as you say?'

The Buddha told the Bodhisattva Mahasattva (Mahāsattva, महानसत्त्व, Great Being) Boundless Obstruction: 'You say that the greatness of earth can be understood in this way, and that the root of illness for the element of water is also numerous. This is not correct. Why? Because the water in the world can wash, can cleanse, can moisten, and can soak, just like it has no discrimination. Because there is no discrimination, it does not choose right or wrong. Because it does not choose right or wrong, both filth and purity return to the same place. Because they all return to true purity, it is called the function of water. The external water is like this, and the internal water is also like this. Because of careful use of water, mixing and melting, true purity and impurity are the same, which is the liberation from illness. If one is not careful in using water and violates the function of water, both internally and externally, it is called the root of illness.'

The Bodhisattva Mahasattva (Mahāsattva, महानसत्त्व, Great Being) Boundless Obstruction asked the Buddha: 'World Honored One, earth and water can be understood in this way. But the root of illness for the element of fire is also numerous. How can it be liberated through speech as you say?'

The Buddha told the Bodhisattva Mahasattva (Mahāsattva, महानसत्त्व, Great Being) Boundless Obstruction: 'The fire in the world burns both fragrant and foul things, just like it has no discrimination, turning them into ashes. It is all one taste, with no difference. The external fire is like this, and the internal fire is also like this. Following the digestion and integration of fire is called the function of liberation. If one violates it, it is the root of illness.'

The Bodhisattva Mahasattva (Mahāsattva, महानसत्त्व, Great Being) Boundless Obstruction asked the Buddha: 'World Honored One, earth, water, and fire can be understood in this way. But the root of illness for the element of wind is also numerous. How can'

一。云何世尊說為解脫用。

佛告無礙菩薩摩訶薩曰。世間風者香臭二氣鼓擊普收歸於空理。外風如此。內風亦然。順風普收歸空理一即解脫用。違風乖用名為病元。

無礙菩薩摩訶薩白佛言。世尊地水火風一一違用乖四用名為病元者。何法為是。唯愿慈哀愍此會眾及未來眾生。開違順二法令眾得聞案教修學。

佛告無礙菩薩摩訶薩曰。地水火風四大尊重順是非雙融。違招禍患萬端。何以故。世間地者順便增長果實。以頭觸之喪命損身受苦萬端。水大亦然。順便除去垢穢隨人轉用。投身於中沒溺如死。火大亦然。順便溫和得中吹生作熟濟養彌寬。投身於中喪失軀命。風大亦然。順則鼓擊飄動生長萬物。投身於風絕氣如死。比校內外其唯不別。順名體解。違名外求。

無礙菩薩摩訶薩白佛言。世尊雖言比校內外其唯不別。不解自身違順之由。愿佛慈洪囑當指授。

佛告無礙菩薩摩訶薩曰。一切眾生形質為地大。血脈為水大。溫暖為火大。出入氣為風大。違于地大則無身。違於水大脈川擁塞。違於火大不能銷融。違于風大絕於氣息。是故順為體解。違為繼結。順為體解名解脫元。違為繼結名為病本。四百四病由違如起。無量解脫從順如生。

無礙菩薩摩訶薩白佛言。世尊四大體解名

【現代漢語翻譯】現代漢語譯本一。世尊所說的『解脫用』(vimutti-prayoga)是什麼？

佛告訴無礙菩薩摩訶薩(Anantāvaraṇa Bodhisattva-mahāsattva)說：世間的風，能將香氣和臭氣都鼓動聚集，最終歸於空性的道理。外在的風是這樣，內在的風也是如此。順應風的規律，普遍地收攝歸於空性的道理，這就是『解脫用』。違背風的規律，使用不當，就是產生疾病的根源。

無礙菩薩摩訶薩問佛說：世尊，如果地、水、火、風這四大元素，各自違背其作用，導致四大的作用失調，這就是產生疾病的根源。那麼，是什麼法則導致這種情況發生？懇請世尊慈悲憐憫在場的聽眾以及未來的眾生，開示順應和違背這兩種法則，使大家能夠聽聞后按照教導修行。

佛告訴無礙菩薩摩訶薩說：地、水、火、風這四大元素，應當尊重順應，是非對錯都要雙向融合。違背它們，就會招致各種各樣的災禍。為什麼呢？世間的地，順應它就能增長果實；如果用頭去觸碰它，就會喪命損身，遭受各種痛苦。水也是這樣，順應它就能除去污垢，隨人使用；如果投身於水中，就會被淹沒而死。火也是這樣，順應它就能保持溫暖，適中地生火做飯，濟養眾生；如果投身於火中，就會喪失生命。風也是這樣，順應它就能鼓動飄動，生長萬物；如果投身於風中，就會斷絕氣息而死。比較內外，其實沒有什麼區別。順應就叫做『體解』(kaya-vimoksha)，違背就叫做向外追求。

無礙菩薩摩訶薩問佛說：世尊，雖然說比較內外沒有什麼區別，但我還是不明白自身違背和順應的道理，希望佛慈悲開示。

佛告訴無礙菩薩摩訶薩說：一切眾生的形體是地大，血脈是水大，溫暖是火大，出入的氣息是風大。違背地大，就會沒有身體；違背水大，脈絡就會擁堵阻塞；違背火大，就不能消化食物；違背風大，就會斷絕氣息。所以，順應就叫做『體解』，違背就叫做繼續糾結。順應叫做『體解』，是解脫的根源；違背叫做繼續糾結，是疾病的根本。四百零四種疾病，都是由於違背四大而產生的；無量的解脫，都是從順應四大而產生的。

無礙菩薩摩訶薩問佛說：世尊，四大元素的『體解』(kaya-vimoksha)被稱為

【English Translation】 English version I. What does the World-Honored One mean by 'application of liberation' (vimutti-prayoga)?

The Buddha told Anantāvaraṇa Bodhisattva-mahāsattva: 'The wind in the world gathers both fragrant and foul odors, ultimately returning them to the principle of emptiness. The external wind is like this, and so is the internal wind. To accord with the wind, universally gathering and returning to the principle of emptiness, is the 'application of liberation'. To go against the wind and misuse it is the root of illness.'

Anantāvaraṇa Bodhisattva-mahāsattva asked the Buddha: 'World-Honored One, if the earth, water, fire, and wind elements each violate their functions, causing the four elements to be imbalanced, which is the root of illness, what is the principle behind this? I beseech you, with compassion, to have pity on this assembly and future beings, and to reveal the two laws of accordance and violation, so that all may hear and practice according to your teachings.'

The Buddha told Anantāvaraṇa Bodhisattva-mahāsattva: 'The four great elements of earth, water, fire, and wind should be respected and accorded with, and right and wrong should be mutually integrated. To violate them invites all kinds of disasters. Why? The earth in the world, when accorded with, increases fruits; but to strike it with the head leads to loss of life, damage to the body, and all kinds of suffering. Water is also like this; when accorded with, it removes filth and is used by people; but to throw oneself into it leads to drowning and death. Fire is also like this; when accorded with, it is warm and moderate, used for cooking and nourishing; but to throw oneself into it leads to loss of life. Wind is also like this; when accorded with, it stirs and moves, growing all things; but to throw oneself into the wind leads to suffocation and death. Comparing the internal and external, there is no difference. Accordance is called 'body liberation' (kaya-vimoksha), violation is called seeking externally.'

Anantāvaraṇa Bodhisattva-mahāsattva asked the Buddha: 'World-Honored One, although you say that there is no difference between internal and external, I still do not understand the principle of accordance and violation within oneself. I hope that the Buddha will compassionately instruct me.'

The Buddha told Anantāvaraṇa Bodhisattva-mahāsattva: 'The form of all beings is the earth element, the blood vessels are the water element, the warmth is the fire element, and the breath is the wind element. To violate the earth element leads to the absence of a body; to violate the water element leads to the blockage of the vessels; to violate the fire element leads to the inability to digest; to violate the wind element leads to the cessation of breath. Therefore, accordance is called 'body liberation', and violation is called continued entanglement. Accordance is called 'body liberation', which is the root of liberation; violation is called continued entanglement, which is the root of illness. The four hundred and four illnesses arise from violating the four elements; countless liberations arise from according with the four elements.'

Anantāvaraṇa Bodhisattva-mahāsattva asked the Buddha: 'World-Honored One, the 'body liberation' (kaya-vimoksha) of the four elements is called

為真極。色受想行識未蒙大師指授囑當。唯愿大師慈哀愍念指授分明解眾生縛。

佛告無礙菩薩摩訶薩曰。色同四大。受想行識今為汝等更說。受無簡擇。無簡擇故得失是非一異俱受。俱受名順。即受解脫。妄辯得失是非名為繼縛。亦名病本。想者想緣諸境好惡得失香臭。俱緣無所簡擇。以無簡擇故如能遍緣。緣如無間故曰解脫。妄為分別名為患元。行者是非二境得失俱游不背非存。是故曰解脫。違如從之名為病元。識者遍緣根門不簡垢凈。垢凈不簡任根使用。名為解脫。若違一根即為病元。何以故。順如無逆名為體解。體解無縛隨自性流。隨自性流故一切身相貪慾恚癡皆解脫用。

無礙菩薩摩訶薩白佛言。世尊言順者。以何等順順於順。復言隨自性流。以何等隨隨自性流。聖說精微不能了故。唯愿指授歸伏體解。

佛告無礙菩薩摩訶薩曰。汝所問者甚大利益。吾今為汝分明敷演。汝問順者以何順順於順。以自性順順於自性。故知順性為聖。違性為凡。以性順順性。無順無性。據違名順。違沒順亡。是即解脫。違名繼業。順名業縛。繼縛既沒。解脫亦無。復言隨自性流以何等隨隨自性流者。以自性隨隨自性流故。影現根門普遍身內。以隨隨隨。隨無不周。無所不周故性隨性流。

爾時世尊說

【現代漢語翻譯】現代漢語譯本：真是到了極點。色、受、想、行、識（五蘊，構成個體存在的要素）還沒有得到大師的指點和囑咐，唯愿大師慈悲憐憫，明白地指點，解脫眾生的束縛。

佛告訴無礙菩薩摩訶薩（Mahāsattva， महानसत्त्व， महान् सत्त्व，偉大的菩薩）說：『色』與四大（地、水、火、風，構成物質世界的要素）相同。現在我為你們進一步解說受、想、行、識。『受』是沒有簡擇的，因為沒有簡擇，所以得失、是非、一異都一併接受。一併接受就叫做『順』，順應就能得到解脫。妄加分辨得失是非，就叫做繼續束縛，也叫做疾病的根源。『想』是對諸境（各種境界）的好壞、得失、香臭進行想像，一併緣取，沒有簡擇。因為沒有簡擇，所以能夠普遍地緣取。緣取如同沒有間隔，所以叫做解脫。妄加分別就叫做禍患的根源。『行』是對是非兩種境界、得失一併遊歷，不背離非，儲存是，所以叫做解脫。違背這種做法，順從於某種境況，就叫做疾病的根源。『識』是普遍地緣取六根（眼、耳、鼻、舌、身、意）的門，不簡擇垢凈（污染與清凈）。不簡擇垢凈，任憑六根使用，就叫做解脫。如果違背任何一根，那就是疾病的根源。為什麼這樣說呢？順應如如不動，沒有違逆，就叫做體解（對真理的領悟）。體解沒有束縛，隨順自性流動。隨順自性流動，所以一切身相、貪慾、嗔恚、愚癡都是解脫的運用。

無礙菩薩摩訶薩對佛說：『世尊所說的『順』，是用什麼『順』來順應『順』呢？又說『隨順自性流動』，是用什麼『隨』來隨順自性流動呢？聖人的說法精微深奧，我不能理解，唯愿您指點，使我歸服於體解。』

佛告訴無礙菩薩摩訶薩說：『你所問的問題有很大的利益，我現在為你明白地敷陳演說。你問『順』，用什麼『順』來順應『順』？是用自性之順來順應自性。所以知道順應自性是聖人，違背自性是凡人。以自性順應自性，沒有順，沒有自性。根據違背而稱之為順，違背消失，順應也就不存在了，這就是解脫。違背叫做繼續造業，順應叫做業的束縛。繼續束縛既然消失，解脫也就不存在了。』又說『隨順自性流動』，用什麼『隨』來隨順自性流動呢？是用自性之隨來隨順自性流動。所以影像顯現在六根的門，普遍存在於身內。以隨順來隨順，隨順無所不周遍。因為無所不周遍，所以自性隨順自性流動。』

當時，世尊宣說。

【English Translation】 English version: It is truly the ultimate. The skandhas (aggregates) of form, feeling, perception, mental formations, and consciousness have not yet received the Master's instructions and entrustment. I only wish that the Master would be compassionate and merciful, clearly instructing and liberating sentient beings from their bonds.

The Buddha said to the Bodhisattva Mahāsattva (great being) Wu Ai (unobstructed): 'Form' is the same as the four great elements (earth, water, fire, and wind). Now I will further explain feeling, perception, mental formations, and consciousness for you. 'Feeling' is without discrimination. Because there is no discrimination, gains and losses, right and wrong, sameness and difference are all received together. Receiving together is called 'compliance'. Compliance leads to liberation. Falsely distinguishing gains and losses, right and wrong, is called continuing bondage, and is also called the root of illness. 'Perception' is imagining the good and bad, gains and losses, fragrance and foulness of all realms (objects of perception), grasping them all without discrimination. Because there is no discrimination, one can universally perceive. Perceiving as if there is no gap is called liberation. Falsely discriminating is called the root of suffering. 'Mental formations' are traveling through the two realms of right and wrong, gains and losses together, not turning away from wrong, preserving right, therefore it is called liberation. Going against this, complying with a certain situation, is called the root of illness. 'Consciousness' is universally perceiving the doors of the six roots (eyes, ears, nose, tongue, body, and mind), not discriminating between defilement and purity. Not discriminating between defilement and purity, allowing the roots to be used as they are, is called liberation. If one goes against any one root, that is the root of illness. Why is this so? Complying as if there is no resistance is called embodied understanding (understanding of the truth). Embodied understanding has no bondage, flowing according to one's own nature. Flowing according to one's own nature, therefore all bodily forms, greed, hatred, and delusion are all uses of liberation.'

The Bodhisattva Mahāsattva Wu Ai said to the Buddha: 'The 'compliance' that the World Honored One speaks of, with what 'compliance' does one comply with 'compliance'? And you say 'flowing according to one's own nature', with what 'following' does one follow the flow of one's own nature? The Sage's words are subtle and profound, and I cannot understand them. I only wish that you would instruct me so that I may submit to embodied understanding.'

The Buddha said to the Bodhisattva Mahāsattva Wu Ai: 'The question you ask is of great benefit. Now I will clearly expound it for you. You ask about 'compliance', with what 'compliance' does one comply with 'compliance'? It is with the compliance of one's own nature that one complies with one's own nature. Therefore, know that complying with one's nature is a sage, and going against one's nature is a common person. With one's nature complying with one's nature, there is no compliance, no nature. Based on going against, it is called compliance. When going against disappears, compliance also ceases to exist, and that is liberation. Going against is called continuing karma, and complying is called the bondage of karma. Since continuing bondage disappears, liberation also ceases to exist.' You also say 'flowing according to one's own nature', with what 'following' does one follow the flow of one's own nature? It is with the following of one's own nature that one follows the flow of one's own nature. Therefore, the image appears at the doors of the six roots, universally existing within the body. With following, one follows, and following is all-pervasive. Because it is all-pervasive, one's nature follows the flow of one's own nature.'

At that time, the World Honored One spoke.

是法時。上至頂天下盡六慾宮殿振動。無量大眾不覺喜踴投身佛前。

於時眾中有一無垢大士名曰靈真。奮迅哮吼猛無畏力如白佛言。如此體解之人當生何處。

佛告靈真曰。如此體解者別教所不攝。當生翅頭未城彌勒佛國化城之內。耳餐零向出沒隨佛。

顯一切眾生身內有佛父母品第六

複次無礙菩薩摩訶薩白佛言。世尊如上所說體解歸真。一切身相皆解脫用。一切眾生分段以下依因父母如有身相。身相既顯名身為解脫用。若一切眾生身相悉解脫者。此解脫依因父母如便有之。故知應佛緣佛報佛亦有父母。何以然者。應佛緣佛報佛有出生故。以有出生畢有父母。若佛有父母者。唯愿說之。

佛告無礙菩薩摩訶薩曰。汝言問道一切眾生依因父母如得增長名為解脫者。以此類之比校置問。吾今為汝廣開顯示。真處雖一立名無量。名雖無量皆從感基如起。今為感開通名為父母。所以者何。一切眾生身內佛父母者。太陽真極已為父。無礙神性已為母。寂照已為父。照寂已為母。天真已為父。零宅已為母。如此父母出生應佛緣佛報佛真一無名。為引未悟以名名之。名起不足名滅有餘。

無礙菩薩摩訶薩白佛言。世尊說太陽真極已為父。無礙神性已為母。寂照已為父。照寂已為母。天真已

【現代漢語翻譯】現代漢語譯本：當宣講此法時，上至頂天，下至六慾天宮殿都震動起來。無數大眾不由自主地歡喜跳躍，投身於佛前。

這時，大眾中有一位無垢大士，名叫靈真（Lingzhen，意為靈妙的真理）。他奮迅怒吼，以勇猛無畏的力量向佛說道：『如此體悟解脫之人，應當往生何處？』

佛告訴靈真（Lingzhen）說：『如此體悟解脫之人，不被別教所攝。當往生翅頭未城（Chitouwei City）彌勒佛國（Maitreya Buddha's Land）的化城之內，以耳根聽聞佛法，出沒隨順於佛。』

顯一切眾生身內有佛父母品第六

無礙菩薩摩訶薩（Unobstructed Bodhisattva-Mahasattva）又對佛說：『世尊，如上所說，體悟解脫歸於真如，一切身相皆是解脫之用。一切眾生從分段生死以下，依因父母而有身相。身相既然顯現，名為解脫之用。若一切眾生的身相都已解脫，那麼這解脫所依的父母又該如何存在呢？因此可知，應佛（Response Body Buddha）、緣佛（Conditioned Body Buddha）、報佛（Reward Body Buddha）也有父母。為什麼這樣說呢？應佛、緣佛、報佛有出生，因為有出生必定有父母。如果佛有父母，唯愿世尊為我們解說。』

佛告訴無礙菩薩摩訶薩（Unobstructed Bodhisattva-Mahasattva）說：『你問道一切眾生依因父母才能增長，名為解脫。你以此類比來提問。我現在為你廣開顯示。真如之處雖然只有一個，但所立之名卻有無量。名雖無量，皆從感應之基礎上生起。現在爲了感應而開顯，統名為父母。這是什麼緣故呢？一切眾生身內的佛父母是：太陽真極（Taiyang Zhenji，太陽的真實本源）已為父，無礙神性（Unobstructed Divine Nature）已為母；寂照（Stillness and Illumination）已為父，照寂（Illumination and Stillness）已為母；天真（Natural Truth）已為父，零宅（Zero Abode）已為母。如此父母所出生的是應佛、緣佛、報佛，其真如本性是無名無相的。爲了引導尚未覺悟之人，才以名來稱呼它。名的生起不足以完全表達，名的消滅也還有剩餘。』

無礙菩薩摩訶薩（Unobstructed Bodhisattva-Mahasattva）對佛說：『世尊說太陽真極（Taiyang Zhenji）已為父，無礙神性（Unobstructed Divine Nature）已為母，寂照（Stillness and Illumination）已為父，照寂（Illumination and Stillness）已為母，天真（Natural Truth）已

【English Translation】 English version: At the time when this Dharma was being preached, from the highest heavens down to the palaces of the six desire realms, everything trembled. Countless beings, without realizing it, joyfully leaped and threw themselves before the Buddha.

At that time, among the assembly, there was a great Bodhisattva of immaculate purity named Lingzhen (靈真, meaning 'spiritual truth'). He roared with vigorous and fearless power and said to the Buddha, 'Where should such a person who embodies understanding and liberation be born?'

The Buddha told Lingzhen (靈真), 'Such a person who embodies understanding and liberation is not encompassed by other teachings. They shall be born within the Transformation City of Maitreya Buddha's Land (彌勒佛國, Maitreya Buddha's Land) in Chitouwei City (翅頭未城). They will nourish themselves by hearing the Dharma and emerge and disappear following the Buddha.'

Chapter Six: Revealing That All Beings Possess Buddha-Parents Within Their Bodies

Furthermore, the Unobstructed Bodhisattva-Mahasattva (無礙菩薩摩訶薩) said to the Buddha, 'World Honored One, as mentioned above, embodying understanding returns to the true nature, and all forms are the function of liberation. All beings, from the stage of segmented existence downwards, rely on their parents for their physical form. Since the physical form is manifested, it is called the function of liberation. If all beings' physical forms are liberated, then how can these parents, upon whom liberation depends, exist? Therefore, it can be known that the Response Body Buddha (應佛), the Conditioned Body Buddha (緣佛), and the Reward Body Buddha (報佛) also have parents. Why is this so? Because the Response Body Buddha, the Conditioned Body Buddha, and the Reward Body Buddha have birth, and because there is birth, there must be parents. If the Buddhas have parents, I beseech you to explain them.'

The Buddha told the Unobstructed Bodhisattva-Mahasattva (無礙菩薩摩訶薩), 'You ask how all beings rely on their parents to grow and call it liberation. You use this analogy to ask your question. Now I will broadly reveal and explain it to you. Although the true place is one, the names established are countless. Although the names are countless, they all arise from the basis of responsiveness. Now, for the sake of responsiveness and revelation, they are collectively called parents. Why is this so? The Buddha-parents within the bodies of all beings are: the True Ultimate of the Sun (太陽真極, Taiyang Zhenji) is the father, and Unobstructed Divine Nature (無礙神性) is the mother; Stillness and Illumination (寂照) is the father, and Illumination and Stillness (照寂) is the mother; Natural Truth (天真) is the father, and Zero Abode (零宅) is the mother. The Response Body Buddha, the Conditioned Body Buddha, and the Reward Body Buddha are born from such parents, and their true nature is nameless and formless. To guide those who are not yet enlightened, names are used to call them. The arising of names is insufficient to fully express it, and the cessation of names still leaves something remaining.'

The Unobstructed Bodhisattva-Mahasattva (無礙菩薩摩訶薩) said to the Buddha, 'World Honored One, you said that the True Ultimate of the Sun (太陽真極, Taiyang Zhenji) is the father, and Unobstructed Divine Nature (無礙神性) is the mother, Stillness and Illumination (寂照) is the father, and Illumination and Stillness (照寂) is the mother, Natural Truth (天真)

為父。零宅已為母。出生之由未蒙指授。

佛告無礙菩薩摩訶薩曰。太陽真極者。眾生根本善惡玄元。群識零宅法界混沌。降注歸下名之為父。無遍感應由感影現。稱之為母。從此父母出生應佛緣佛報佛。感受太陽真極。勇現神通通根不住照用千差。千差用寂即是照真。真明內朗名為真照。真照照真混融大寂。寂如常覺謂之生應。即覺惔虛謂之生緣。惔虛苞容謂之生報。報緣應等皆是寂用。用寂歸寂即無寂無寂不寂。體銷相融一異俱亡。欲言其有不見其形。欲言其無空理吐經。不有不無萬相由生。

無礙菩薩摩訶薩聞法歡喜已偈嘆曰。

渾渾常不濁　　澄澄復不清　清濁合不合　　故號生無生　太一真無縫　　蒙澒混沌流　是非無別用　　一一不獨夯　一一一無量　　無量一一一　澪流遍法界　　常滿如不溢　一一一普容　　普容於一一　圓中歸理軼　　無氣無形質　苞羅無內外　　內外即苞羅　是非無異同　　信心清流河

佛言無礙菩薩摩訶薩曰。汝今諦聽。重說偈言。

身相容受等虛空　　納受是非無他我　愛是背非是狂亂　　歷劫增長於殃禍

於時無礙菩薩摩訶薩聞法歡喜。愿共法界眾生常聞深法體解歸真。

對治服藥治病品第七

複次無

【現代漢語翻譯】現代漢語譯本： '父'是什麼？'零宅'已經成為'母'。出生的由來還沒有得到指教。

佛告訴無礙菩薩摩訶薩說：'太陽真極'是眾生根本的善惡玄元，'群識零宅'是法界混沌。降注歸下，名為'父'。無所不在的感應，由感而影現，稱之為'母'。從此父母出生應佛、緣佛、報佛。感受'太陽真極'，勇猛展現神通，通達根本而不執著，照用千差萬別。千差萬別的用寂滅，就是照見真如。真明在內朗照，名為'真照'。'真照'照見真如，混融于大寂之中。寂滅如常覺，稱之為'生應'。即覺悟惔虛，稱之為'生緣'。惔虛包容，稱之為'生報'。報、緣、應等都是寂滅之用。用寂歸於寂滅，即無寂滅，無寂滅也不寂滅。體性消融，相也融合，一和異都消失。想要說它有，卻看不見它的形體；想要說它無，空理卻吐露經文。不有不無，萬相由此而生。

無礙菩薩摩訶薩聽聞佛法，歡喜不已，用偈頌讚嘆說：

渾渾噩噩常常不污濁，澄澄湛湛反而不清晰。清晰和污濁，合還是不合？所以稱為生而無生。太一真如沒有縫隙，矇昧混沌地流動。是非沒有分別的用處，一一不獨自存在。一一一就是無量，無量就是一一一。澪流遍佈法界，常常充滿好像不溢出。一一一普遍包容，普遍包容於一一中。圓滿中歸於真理，沒有氣息，沒有形質。包羅沒有內外，內外就是包羅。是非沒有異同，信心如清澈的河流。

佛告訴無礙菩薩摩訶薩說：你現在仔細聽，我再說一遍偈頌：

身相容受如同虛空，納受是非沒有他我。愛是背離，非是狂亂，歷劫增長的是災禍。

當時，無礙菩薩摩訶薩聽聞佛法，歡喜不已，愿與法界眾生常常聽聞甚深佛法，體悟理解而歸於真如。

對治服藥治病品第七

再次，無

【English Translation】 English version: What is 'Father'? 'Zero Abode' has already become 'Mother'. The origin of birth has not yet been instructed.

The Buddha told the Bodhisattva Mahasattva Wu Ai (Unimpeded, meaning one who is free from obstacles): 'Sun True Ultimate' (太陽真極) is the fundamental origin of good and evil for all beings, 'Multitude Consciousness Zero Abode' (群識零宅) is the chaos of the Dharma Realm. Descending and flowing downwards is called 'Father'. The omnipresent response, manifested through feeling and reflection, is called 'Mother'. From these parents are born the Response Buddha (應佛), the Condition Buddha (緣佛), and the Retribution Buddha (報佛). Experiencing the 'Sun True Ultimate', courageously manifesting spiritual powers, penetrating the root without attachment, the functions of illumination are infinitely diverse. The cessation of these diverse functions is the realization of True Thusness (真如). True brightness illuminates internally, called 'True Illumination' (真照). 'True Illumination' illuminates True Thusness, merging into Great Quiescence. Quiescence like constant awareness is called 'Birth Response' (生應). The awareness of emptiness is called 'Birth Condition' (生緣). Emptiness encompasses, called 'Birth Retribution' (生報). Retribution, Condition, Response, etc., are all functions of quiescence. The function of quiescence returns to quiescence, which is neither quiescence nor non-quiescence. The essence dissolves, the form merges, both one and different disappear. If you want to say it exists, you cannot see its form; if you want to say it does not exist, empty principles reveal scriptures. Neither existence nor non-existence, all phenomena arise from this.

The Bodhisattva Mahasattva Wu Ai, hearing the Dharma, rejoiced and praised with a verse:

Turbid yet always unclouded, Clear yet again not clear. Clear and turbid, do they unite or not? Therefore, it is called birth without birth. The True One is seamless, Flowing in primordial chaos. Right and wrong have no separate use, Each one is not solely independent. One one one is immeasurable, Immeasurable is one one one. The flow permeates the Dharma Realm, Always full as if not overflowing. One one one universally encompasses, Universally encompassing in one one. Returning to principle in the circle, Without breath, without form or substance. Encompassing without inside or outside, Inside and outside are encompassing. Right and wrong are not different or the same, Faith is like a clear flowing river.

The Buddha told the Bodhisattva Mahasattva Wu Ai: Now listen carefully, I will repeat the verse:

The form of the body is like space, Accepting right and wrong without self or other. Love is turning away, wrong is madness, Calamities increase through kalpas.

At that time, the Bodhisattva Mahasattva Wu Ai, hearing the Dharma, rejoiced and wished that all beings in the Dharma Realm would always hear the profound Dharma, embody understanding, and return to True Thusness.

Chapter 7: Counteracting with Medicine to Cure Illness

Furthermore, Wu

礙菩薩摩訶薩白佛言。世尊一切眾生保重身命起無量顛倒。雖聞深法不能究竟徹解其元。譬如有人性命為本。雖有性命要假飲食衣服如有存立。雖蒙世尊指授契要重玄真路。身剛意礦慮動心浮。不能就路蹬真圓中。天真妙性為法身。要契重玄以為慧命。唯愿世尊為說折伏剛礦之法以嚴法身慧命。

佛告無礙菩薩摩訶薩曰。汝今快問是義相須之法。譬如有人居貧日久無方取濟。默唸思惟。我今貧病自不得金無以可除。有主之金取之難得。無主之金隨我取用。復聞世有金山。金雖無量仍在礦中。其礦剛毳不任錘打。看其礦色與金無別。礦雖是金不任金用。何以故。未折伏故。未入爐冶故。其貧人復作是念。我欲覓舍除去貧病。闕于方便眼看叵得。得金之來要須取金之具。取金具者爐冶蒙炭甘[火*過]斷杖[打-丁+備]及人功糧食資儲。雖得是具不得金師。闕于方便亦不得金。復作是念。何處有好金師。我當求之。空中有聲如語之曰。汝心精專求金除貪不能得師。我教汝處安在太府山中紫徹宮裡。與諸仙賢同共議論。我今具教汝處不知求此金法可得以不。貧人聞已心大歡喜。遂便膝行前進逕由三百里達至其所。兩膝穿破不覺種失膝蓋。於是長跪師前如求出金之法。專精虔重不覺瘡痛。金師語曰。此法甚重不得輕。

【現代漢語翻譯】現代漢語譯本：無礙菩薩摩訶薩對佛說：『世尊，一切眾生都非常珍視自己的生命，因此產生無量的顛倒妄想。即使聽聞了甚深的佛法，也不能徹底理解其根本原因。譬如一個人以性命為根本，雖然有性命，但還需要依靠飲食衣服才能生存。雖然蒙受世尊指點契合要旨的重玄真路，但身體剛強，心意粗糙，思慮動搖，心神浮躁，不能沿著這條路登上真理的圓滿境界。天真妙性本是法身，需要契合重玄才能作為慧命。唯愿世尊為我們講說折伏剛強粗糙心意的方法，以此來莊嚴法身慧命。』佛告訴無礙菩薩摩訶薩說：『你現在問得很好，這正是相互需要的法義。譬如有一個人長期貧困，沒有辦法擺脫困境，於是默默地思考：我現在貧窮多病，自己沒有金錢，無法擺脫困境。有主人的金錢，獲取很難；沒有主人的金錢，可以隨意取用。又聽說世上有金山，金子雖然無量，但仍然在礦石之中。這些礦石剛硬粗糙，不能用錘子敲打。看它的顏色，與金子沒有區別。礦石雖然是金子，但不能當金子使用。為什麼呢？因為沒有經過折伏，沒有進入爐火冶煉。』『這個窮人又這樣想：我想要尋找擺脫貧困疾病的方法，但缺乏方便之門，即使用眼睛看也找不到。要得到金子，必須要有取金的工具。取金的工具包括爐子、冶煉用的煤炭、猛烈的火焰、鍛打用的工具以及人工、糧食等物資儲備。即使有了這些工具，如果沒有好的金匠，缺乏方便之門，也無法得到金子。於是又想：哪裡有好金匠呢？我應當去尋找。』『空中傳來聲音，好像對他說：你如果能專心致志地求金，去除貪念，就能找到金匠。我告訴你地方，就在太府山（Taifu Mountain）中的紫徹宮（Ziche Palace）里，他們與各位仙賢共同議論此事。我現在把地方告訴你，不知道你求取金子的方法是否能夠成功。』窮人聽了，心裡非常歡喜，於是跪著前進，經過三百里路到達那個地方。兩膝磨破，不知不覺失去了膝蓋。於是長跪在金匠面前，請求傳授取金的方法，專心虔誠，不覺得疼痛。金匠說：『這個方法非常重要，不能輕視。』

【English Translation】 English version: The Bodhisattva Mahasattva Wu'ai (Unimpeded) said to the Buddha: 'World Honored One, all sentient beings cherish their lives, giving rise to limitless inverted thoughts. Even if they hear the profound Dharma, they cannot thoroughly understand its root cause. For example, a person takes life as the foundation; although they have life, they still need to rely on food and clothing to survive. Although they receive the World Honored One's guidance on the essential and profound true path, their bodies are rigid, their minds are coarse, their thoughts are agitated, and their minds are restless, unable to ascend to the perfect state of truth along this path. The innate and wondrous nature is inherently the Dharmakaya (Dharma body), and it needs to be in accord with profound mystery to serve as the wisdom-life. I hope that the World Honored One will explain the method of subduing the rigid and coarse mind, so as to adorn the Dharmakaya and wisdom-life.' The Buddha said to the Bodhisattva Mahasattva Wu'ai: 'You have asked well, this is precisely the Dharma meaning that is mutually needed. For example, there is a person who has been poor for a long time and has no way to escape their predicament, so they silently contemplate: I am now poor and sick, and I have no money to get rid of my predicament. Money that has an owner is difficult to obtain; money that has no owner can be taken and used at will. Also, I have heard that there are gold mountains in the world, and although the gold is limitless, it is still in the ore. These ores are hard and rough and cannot be hammered. Looking at its color, it is no different from gold. Although the ore is gold, it cannot be used as gold. Why? Because it has not been subdued, it has not entered the furnace for smelting.' 'This poor person thought again: I want to find a way to get rid of poverty and disease, but I lack the means, and I cannot find it even with my eyes. To obtain gold, I must have the tools to extract gold. The tools for extracting gold include a furnace, coal for smelting, fierce flames, tools for forging, as well as labor, food, and other material reserves. Even if I have these tools, if I do not have a good goldsmith, lacking the means, I will not be able to obtain gold. So I thought again: Where is a good goldsmith? I should go and find one.' 'A voice came from the air, as if saying to him: If you can wholeheartedly seek gold and eliminate greed, you will be able to find a goldsmith. I will tell you the place, it is in the Ziche Palace (Ziche Palace) in Taifu Mountain (Taifu Mountain), where they are discussing this matter with the various immortals and sages. I am now telling you the place, I do not know if you will be able to succeed in seeking the method of obtaining gold.' The poor person was very happy when he heard this, so he knelt and moved forward, traveling three hundred miles to reach that place. His knees were worn out, and he unknowingly lost his kneecaps. So he knelt before the goldsmith and asked to be taught the method of extracting gold, wholeheartedly and reverently, without feeling the pain. The goldsmith said: 'This method is very important and should not be taken lightly.'

然相與觀如來心志在穴徹已得為限終不相違。汝自摧伏我慢。結齋百日清禁自居。立盟敬重吾當授與。即奉師教摧伏我慢。結齋百日清禁自居。要期立盟如至師所。師知其意泣如語之曰。若逢良賢途中授與。若不逢賢父子不傳。觀汝精專聞畢領解。來吾授汝真金之法。真金之法不過寸素。汝持將去順如用之。貧人得之生大歡喜。勇武還家如法造作。遂豐金用自恭除貧慧及親族。以此類之。慧命法身如實真金在自恃剛毳意慮浮礦之中。自不折伏無由可現。

無礙菩薩摩訶薩白佛言。世尊今睹大聖即是出一切眾生身內慧命法身真金無上。大師唯愿指授出之方軌。

佛告無礙菩薩摩訶薩曰。成如所言快問出一切眾生身內慧命法身佛性真金。吾今為汝敷演出之方軌。

於時眾中有一菩薩摩訶薩名曰遍敬。歡喜無量如白佛言。唯愿世尊為說一切眾生身內佛性真金去礦具度取之要教。

佛告遍敬菩薩摩訶薩曰。一切眾生我慢自居。是非盈懷增減二見。貢高自恃好勝欺人。陵奪所愛蔓陷師長。輕實父母打斫眾生自在加害。翳障佛性真金以為礦用。汝今請問出之方軌。吾今與汝指當要切分班事用。何以故。上盡龍象下盡蜫蟻。于中一切眾生敬之如佛。所有音聲愛之如法。于善於惡不生分別頂戴如僧。以為取炭

【現代漢語翻譯】現代漢語譯本：然後我們一起觀察如來的心意，以徹底領悟為限，最終不會相違背。你應當自己降伏傲慢之心，齋戒一百天，清凈身心，立下誓盟，恭敬尊重，我便傳授給你。隨即（勇武）遵從師父的教誨，降伏傲慢之心，齋戒一百天，清凈身心，約定時間立下誓盟，前往師父那裡。師父知道他的心意，流著淚對他說：『如果遇到賢良之人，可以在途中傳授給你；如果沒有遇到賢良之人，父子之間也不傳授。』觀察你精誠專一，聽完后就能領悟理解，來，我傳授你真金之法。真金之法不過是一寸素帛。你拿著它去，順應情況使用它。貧窮的人得到它，生起極大的歡喜。勇武回到家中，按照方法制作，於是財富充足，自己恭敬地消除貧困，恩惠及於親族。以此類推，慧命法身如同真實的真金，存在於自恃剛強、輕浮意念的礦石之中。自己不折服剛強，就沒有辦法顯現。無礙菩薩摩訶薩（Mahāsattva， महानसत्त्व，大菩薩）對佛說：『世尊，現在看到大聖，就是取出一切眾生身內的慧命法身真金，這是無上的。大師，只希望您能指點傳授取出它的方法途徑。』佛告訴無礙菩薩摩訶薩（Mahāsattva， महानसत्त्व，大菩薩）說：『說得好，你問得好，問的是如何取出一切眾生身內的慧命法身佛性真金。我現在為你詳細闡述取出它的方法途徑。』當時，大眾中有一位菩薩摩訶薩（Mahāsattva， महानसत्त्व，大菩薩），名叫遍敬。他歡喜無量，如同對佛說：『只希望世尊為我們講說如何將一切眾生身內的佛性真金從礦石中取出，以及採取它的重要方法。』佛告訴遍敬菩薩摩訶薩（Mahāsattva， महानसत्त्व，大菩薩）說：『一切眾生都以我慢自居，心中充滿是非，持有增減兩種見解，自高自大，喜歡爭強好勝欺騙他人，侵奪所愛之物，輕視陷害師長，輕視父母，毆打傷害眾生，隨意加以損害，用這些來遮蔽佛性真金，把它當作礦石來使用。你現在請問取出它的方法途徑，我現在就告訴你應當注意的重要事項，分門別類地說明它的作用。為什麼呢？上至龍象，下至昆蟲螞蟻，對於其中的一切眾生，都要像對待佛一樣恭敬；對於所有的聲音，都要像對待佛法一樣珍愛；對於善與惡，不生分別，像頂戴僧人一樣頂戴他們，把他們當作取炭的工具。』

【English Translation】 English version: Then, let us observe together the mind and will of the Tathagata (如來，Tathāgata，如來), aiming for complete understanding, and ultimately not deviating from it. You should subdue your arrogance, observe a hundred days of fasting, maintain purity of body and mind, make a vow, and show reverence and respect, and then I will impart it to you. Immediately, (Yongwu) followed the teacher's instructions, subdued his arrogance, observed a hundred days of fasting, maintained purity of body and mind, agreed on a time to make a vow, and went to the teacher. The teacher knew his intention and said with tears: 'If you meet a virtuous person, you can impart it to them on the way; if you do not meet a virtuous person, it will not be passed down even between father and son.' Seeing your sincerity and dedication, and that you can understand after hearing it, come, I will impart to you the method of true gold. The method of true gold is just a piece of plain silk. Take it with you and use it according to the circumstances. The poor person who obtains it will have great joy. Yongwu returned home and made it according to the method, and then he had abundant wealth, respectfully eliminated poverty himself, and bestowed favor on his relatives. By analogy, the wisdom-life Dharma body is like real true gold, existing within the ore of self-reliance on strength and frivolous thoughts. If one does not subdue one's strength, there is no way for it to manifest. The Bodhisattva Mahāsattva (摩訶薩，Mahāsattva，great being) Wu'ai said to the Buddha: 'World Honored One, now seeing the Great Sage, it is to extract the true gold of wisdom-life Dharma body from within all sentient beings, which is supreme. Great Master, we only hope that you can point out and impart the method and path to extract it.' The Buddha told the Bodhisattva Mahāsattva (摩訶薩，Mahāsattva，great being) Wu'ai: 'Well said, you asked well, asking how to extract the true gold of Buddha-nature, the wisdom-life Dharma body, from within all sentient beings. Now I will explain in detail the method and path to extract it for you.' At that time, among the assembly, there was a Bodhisattva Mahāsattva (摩訶薩，Mahāsattva，great being) named Bianjing. He was infinitely joyful, as if saying to the Buddha: 'We only hope that the World Honored One will explain to us how to extract the true gold of Buddha-nature from the ore within all sentient beings, and the important methods to take it.' The Buddha told the Bodhisattva Mahāsattva (摩訶薩，Mahāsattva，great being) Bianjing: 'All sentient beings dwell in arrogance, their hearts are filled with right and wrong, they hold the two views of increase and decrease, they are arrogant and self-important, they like to compete and deceive others, they seize what they love, they despise and harm teachers, they despise parents, they beat and harm sentient beings, and arbitrarily inflict harm. They use these to obscure the true gold of Buddha-nature, treating it as ore. Now you ask for the method and path to extract it, and now I will tell you the important matters to pay attention to, and explain its functions in categories. Why? From dragons and elephants to insects and ants, treat all sentient beings within them with respect as if they were Buddhas; cherish all sounds as if they were the Dharma; do not discriminate between good and evil, and venerate them as if they were monks, treating them as tools for obtaining charcoal.'

。敬一切眾生如佛。除其我慢貢高。敬一切音聲愛之如法。除其是非增減二見。于善於惡不生分別敬之如僧。除其好勝欺人陵奪所愛蔓陷師長輕突父母打斫眾生自在加害。以此三藥去前三毒病。名之為得炭。常居下下進他自退。念除已過不說人短。以為智火。說火未盡以偈頌曰。

高元水不停　　最瀅眾流歸　摧慢學卑下　　法流自然依　法流常熾然　　要先隨下去　信器瀅淚里　　決定在中住　守死蕩諍訟　　家定泯外緣　怨憎同一揆　　圓明顯法身　捨身常居賤　　存心作奴婢　恭給一切眾　　畢竟不休止

遍敬菩薩摩訶薩豁然意解如白佛言。世尊一切眾生感形有命。悉皆諍其上如不諍下。悉諍其勝如不諍不茹。悉皆諍前如不諍后。是故上盡六慾下盡識海。于中一切眾生不見有諍下諍不茹諍后諍賤諍卑諍無知。是故學人常處無諍之中。怨憎自滅禍無由生。畢愿受持如說偈言。

棄眾人所收　　收眾人所棄　任縱隨塵轉　　無求樂自至　眾人所棄我獨存　　眾人所存我便舍　不與一切人諍愛　　無諍逍遙歸法社

遍敬菩薩摩訶薩如白佛言。世尊炭火已彰。自余未備。愿大慈憐重說圓具。

佛告遍敬菩薩摩訶薩曰。萬相俱融名為甘堝。泯歸大寂名為爐治。真際隨感以

【現代漢語翻譯】現代漢語譯本像對待佛一樣尊敬一切眾生，去除他們的我慢和貢高。像珍愛佛法一樣珍愛一切音聲，去除其中是與非、增加與減少的兩種偏見。對於善與惡，不產生分別，像尊敬僧侶一樣尊敬他們，去除爭強好勝、欺騙他人、凌辱掠奪，以及沉溺於所愛、冒犯師長、輕視父母、毆打傷害眾生、隨意加以損害的行為。用這三種藥來去除前面的三種毒害，這叫做獲得了『炭』（指去除煩惱的修行）。常常處於卑下的位置，提升他人，自己退讓。念念不忘去除已經過去的錯誤，不說別人的缺點，把這作為智慧之火。爲了說明『火』的意義還沒有說完，用偈頌說道：高處的水不停留，最清澈的水流歸向低處。摧毀傲慢，學習謙卑，佛法的河流自然會依附你。佛法的河流常常熾盛燃燒，要先順隨低下的地方流去。信心如同盛水的器皿，在充滿眼淚的地方，決定能夠安住其中。堅守死亡，平息爭端訴訟，家庭安定，消泯外在的因緣。怨恨和愛憎都用同一標準衡量，圓滿顯現法身。捨棄自身，常常處於卑賤的地位，存心像奴婢一樣服侍他人。恭敬地供給一切眾生，最終不會停止。遍敬菩薩摩訶薩（Pu Bian Jing Pusa Mohe Sa, 普遍尊敬的菩薩大士）豁然開悟，像這樣對佛說：『世尊，一切眾生感受形體，擁有生命，都爭奪高位，而不爭奪低位；都爭奪勝利，而不爭奪失敗；都爭奪在前，而不爭奪在後。因此，向上窮盡六慾天，向下窮盡識海，在其中一切眾生都看不到有爭奪低位、爭奪失敗、爭奪在後、爭奪卑賤、爭奪無知的行為。所以，修行人常常處於沒有爭奪之中，怨恨和憎恨自然消滅，災禍沒有由頭產生。』完全願意接受並奉持，像所說的偈頌一樣：捨棄眾人所爭奪的，收取眾人所拋棄的。任憑自己隨順塵世流轉，沒有所求，快樂自然到來。眾人所拋棄的我獨自儲存，眾人所儲存的我便捨棄。不與任何人爭奪愛戀，沒有爭奪，逍遙自在地迴歸佛法團體。遍敬菩薩摩訶薩（Pu Bian Jing Pusa Mohe Sa, 普遍尊敬的菩薩大士）像這樣對佛說：『世尊，『炭火』的意義已經彰顯，其餘的還沒有完備。希望您大慈大悲，再次詳細地解說圓滿具足的意義。』佛告訴遍敬菩薩摩訶薩（Pu Bian Jing Pusa Mohe Sa, 普遍尊敬的菩薩大士）說：『萬象都融合在一起，這叫做『甘堝』（Gan Guo, 甜美的容器）。泯滅歸於大寂靜，這叫做『爐治』（Lu Zhi, 爐火冶煉）。真如實際隨著感應而……』

【English Translation】 English version Revere all sentient beings as Buddhas, eliminating their arrogance and pride. Cherish all sounds as if they were the Dharma, removing the two views of right and wrong, increase and decrease. Towards good and evil, do not generate discrimination, revere them as Sangha. Eliminate the desire to compete and win, deceiving others, humiliating and plundering, as well as indulging in what is loved, offending teachers, disrespecting parents, beating and harming sentient beings, and arbitrarily inflicting harm. Use these three medicines to remove the three poisons mentioned earlier, which is called obtaining 'Charcoal' (referring to the practice of removing afflictions). Always remain in a humble position, elevating others and retreating oneself. Constantly remember to remove past mistakes, and do not speak of others' shortcomings, taking this as the fire of wisdom. To explain that the meaning of 'fire' has not yet been fully expressed, it is said in verse: High-altitude water does not stay, the clearest streams flow to the lower places. Destroy arrogance, learn humility, and the river of Dharma will naturally attach to you. The river of Dharma often burns brightly, one must first flow along the lower places. Faith is like a vessel for holding water, in a place full of tears, one can surely abide within. Uphold death, quell disputes and lawsuits, stabilize the family, and eliminate external causes. Measure hatred and love with the same standard, perfectly manifesting the Dharmakaya. Abandon oneself, always remain in a humble position, and serve others with the heart of a servant. Respectfully provide for all sentient beings, and ultimately never cease. Pu Bian Jing Pusa Mohe Sa (遍敬菩薩摩訶薩, Universally Reverent Bodhisattva Mahasattva) suddenly awakened and said to the Buddha: 'World Honored One, all sentient beings who experience form and possess life, all contend for high positions, but do not contend for low positions; all contend for victory, but do not contend for defeat; all contend for being in front, but do not contend for being behind. Therefore, upwardly exhausting the Six Desire Heavens, and downwardly exhausting the Sea of Consciousness, within which all sentient beings do not see any contention for low positions, contention for defeat, contention for being behind, contention for being lowly, or contention for ignorance. Therefore, practitioners always remain in a state of non-contention, hatred and resentment naturally disappear, and disasters have no cause to arise.' Completely willing to accept and uphold, as the verse says: Abandon what others strive to collect, collect what others discard. Allow oneself to drift along with the dust, without seeking, happiness naturally arrives. What others discard, I alone preserve; what others preserve, I then abandon. Do not contend for love with anyone, without contention, freely return to the Dharma community. Pu Bian Jing Pusa Mohe Sa (遍敬菩薩摩訶薩, Universally Reverent Bodhisattva Mahasattva) said to the Buddha: 'World Honored One, the meaning of 'Charcoal Fire' has already been manifested, but the rest is not yet complete. I hope that you, with great compassion, will again explain in detail the meaning of perfect completeness.' The Buddha told Pu Bian Jing Pusa Mohe Sa (遍敬菩薩摩訶薩, Universally Reverent Bodhisattva Mahasattva): 'All phenomena merge together, this is called 'Gan Guo' (甘堝, Sweet Container). Extinguishing and returning to great stillness, this is called 'Lu Zhi' (爐治, Furnace Refining). True Suchness follows the response and...'

為[打-丁+備]扇。鼓擊銷融去煻金現。若人能得如法奉修。蕩除堅礦。慧命法身光輝顯曜。虛通無礙周圓自在。又復譬如蜂王將領徒眾入空樹中如作居宅。蜂王語蜂子曰。要須勤力可得蜜成。是諸蜂子受敕加功蜜乃方成。蜜既成已。有人遇見即便生念。蜜者世間上味方便定取。取蜜之來筏樹去蜂然後取蜜。既取得蜜自恭已用惠及親族。是故慧命法身在我見樹中。為貢高疾妒得失是非恗談自所顯已濁他我慢陵欺謗毀賢良眾蜂守護。先筏其樹然後去蜂。乃得佛性天真。慧命法身不生不滅不腐不壞。真如上蜜自恭已用同塵不染惠及無量教人方軌。以是因緣對治服藥。

遍敬菩薩摩訶薩白佛言。世尊筏樹由斧。去蜂由人。不知用何法得筏我見樹。用何法得降貢高疾妒得失是非恗談自所顯己濁他我慢陵欺謗毀良賢眾蜂之蟲。慈尊哀愍愿畢為說。

佛告無礙菩薩摩訶薩曰。隨塵不染同他物一。故名筏我見樹。覺過尋改一切相泯塵勞歸寂。故言除蜂。說是法時。無量大眾生大歡喜頂戴奉行。

除一切眾生修道作佛病品第八

無礙菩薩摩訶薩白佛言。世尊往古來今千賢萬聖。從漸至頓修道作佛。何故如來今日說道亡心滅意止章斷句。凡佛兩融玄果俱喪。佛無佛果凡無入聖。凡聖是一。何用如來說真法乎。

【現代漢語翻譯】現代漢語譯本用[打-丁+備]扇（一種扇子）。鼓聲敲擊，銷蝕融化，顯現出煻金（純金）。如果有人能夠如法奉行修持，就能盪滌清除堅固的礦石（比喻煩惱），使慧命法身（智慧的生命和法性之身）光輝顯耀，虛空通達無礙，周遍圓滿自在。又譬如蜂王帶領眾蜂進入空樹中，好像建造居所。蜂王告訴蜂子們說：『必須勤勞努力，才能釀成蜂蜜。』眾蜂接受命令，努力工作，蜂蜜才得以釀成。蜂蜜釀成后，有人遇見了，就生起念頭：『蜂蜜是世間最好的美味，一定要想辦法得到。』於是砍伐樹木，驅趕蜜蜂，然後取蜜。取得蜂蜜后，自己恭敬地享用，並惠及親族。因此，慧命法身就在我見樹（執著于自我的見解）中。因為貢高我慢、嫉妒、計較得失是非、輕率地談論自己，顯揚自己而貶低他人，我慢心盛，凌辱欺騙，誹謗賢良，眾蜂（比喻各種煩惱）守護著它。所以要先砍伐那棵樹，然後驅趕蜜蜂，才能得到佛性天真。慧命法身不生不滅，不腐不壞，真如上蜜（真正的智慧）自己恭敬地享用，與世俗同流而不被污染，惠及無量眾生，教導人們遵循正道。因此，要用這樣的因緣來對治煩惱，服用藥物（比喻佛法）。遍敬菩薩摩訶薩（菩薩中的大菩薩）對佛說：『世尊，砍伐樹木要用斧頭，驅趕蜜蜂要靠人。不知道用什麼方法才能砍伐我見樹？用什麼方法才能降伏貢高我慢、嫉妒、計較得失是非、輕率地談論自己，顯揚自己而貶低他人，我慢心盛，凌辱欺騙，誹謗賢良的眾蜂之蟲？慈悲的世尊，請您慈悲憐憫，為我們詳細解說。』佛告訴無礙菩薩摩訶薩（菩薩中的大菩薩）說：『隨順世俗而不被污染，與萬物融為一體，這就叫做砍伐我見樹。覺察到過錯就立即改正，一切表象都消失，塵世的勞苦迴歸寂靜，這就叫做驅除蜜蜂。』佛說此法時，無量大眾生大歡喜，頂戴奉行。除一切眾生修道作佛病品第八無礙菩薩摩訶薩（菩薩中的大菩薩）對佛說：『世尊，從往昔到現在，千賢萬聖，都是從漸修到頓悟，修道成佛。為什麼如來今天所說的道，卻是要亡心滅意，停止思慮，斷絕言語？這樣一來，凡夫和佛的界限都消失了，玄妙的果位也都不存在了。佛沒有佛果可得，凡夫也沒有入聖的途徑。凡夫和聖人本來就是一體的，又何必勞煩如來說真法呢？』

【English Translation】 English version Use a [打-丁+備] fan (a type of fan). The sound of the drum strikes, eroding and melting away, revealing 煻金 (táng jīn) (pure gold). If one can practice and cultivate according to the Dharma, one can sweep away and eliminate the solid ore (a metaphor for afflictions), causing the light of the Wisdom-Life Dharma-Body (huì mìng fǎ shēn) (the life of wisdom and the body of Dharma-nature) to shine brightly, penetrating the void without obstruction, and being completely free and at ease. Furthermore, it is like a bee king leading its followers into a hollow tree, as if building a dwelling. The bee king tells the bees: 'You must work diligently to make honey.' The bees receive the command and work hard, and the honey is made. Once the honey is made, someone sees it and thinks: 'Honey is the best delicacy in the world, I must find a way to get it.' So they chop down the tree, drive away the bees, and then take the honey. After obtaining the honey, they respectfully enjoy it themselves and share it with their relatives. Therefore, the Wisdom-Life Dharma-Body is in the tree of self-view (wǒ jiàn shù) (attachment to one's own views). Because of arrogance, jealousy, calculating gains and losses, carelessly talking about oneself, exalting oneself and belittling others, being arrogant, insulting and deceiving, slandering the virtuous, the bees (a metaphor for various afflictions) guard it. Therefore, one must first chop down the tree and then drive away the bees in order to obtain the true nature of Buddhahood. The Wisdom-Life Dharma-Body is neither born nor dies, neither decays nor is destroyed, the true suchness supreme honey (zhēn rú shàng mì) (true wisdom) is respectfully enjoyed by oneself, mingling with the world without being defiled, benefiting countless beings, and teaching people to follow the right path. Therefore, one must use such causes and conditions to counteract afflictions and take medicine (a metaphor for the Buddha's teachings). 遍敬菩薩摩訶薩 (Biàn jìng Púsà Mō訶sà) (a great Bodhisattva among Bodhisattvas) said to the Buddha: 'World Honored One, chopping down a tree requires an axe, and driving away bees requires people. I do not know what method can be used to chop down the tree of self-view? What method can be used to subdue arrogance, jealousy, calculating gains and losses, carelessly talking about oneself, exalting oneself and belittling others, being arrogant, insulting and deceiving, and slandering the virtuous bees? Compassionate World Honored One, please have compassion and explain it to us in detail.' The Buddha told 無礙菩薩摩訶薩 (Wú ài Púsà Mō訶sà) (a great Bodhisattva among Bodhisattvas): 'Following the world without being defiled, and integrating with all things, this is called chopping down the tree of self-view. Realizing mistakes and immediately correcting them, all appearances disappear, and the suffering of the world returns to stillness, this is called driving away the bees.' When the Buddha spoke this Dharma, countless beings rejoiced greatly and respectfully practiced it. Chapter Eight: Eliminating the Diseases of All Beings Cultivating the Path to Buddhahood 無礙菩薩摩訶薩 (Wú ài Púsà Mō訶sà) (a great Bodhisattva among Bodhisattvas) said to the Buddha: 'World Honored One, from the past to the present, thousands of sages and saints have cultivated the path to Buddhahood from gradual to sudden enlightenment. Why does the Tathagata today speak of a path that requires abandoning the mind, extinguishing thoughts, stopping contemplation, and cutting off speech? In this way, the boundaries between ordinary beings and Buddhas disappear, and the profound fruit is no longer present. Buddhas have no Buddha-fruit to attain, and ordinary beings have no path to enter sagehood. Ordinary beings and sages are originally one, so why bother the Tathagata to speak the true Dharma?'

佛告無礙菩薩摩訶薩曰。為汝未悟如有言說。若其體解言說則無。故知未悟之徒尋教歸真。是故心是貪根。意是瞋本。緣動分別是其癡。若不除毒害無由滅。是故亡心息意緣動俱寂。心滅意亡緣動俱寂。名拔毒根。若不然者。從心意緣慮中修道作善行。諸忍諸度諸波羅蜜八萬四千諸度法門等。皆是貪瞋癡三毒中修。何以故。心意緣慮是三毒根本。故知斷河斷上元。筏樹先筏根。若不亡心息意即緣動寂者。皆雜毒作善。因中雜毒果亦雜毒。譬如乳蜜置毒于中。若有人飲乳蜜美味不變如能殺人。乳蜜雖甜中有害毒。但嗜其甜如不顧毒。當時口美久后便害。然先去其毒如不除乳蜜。

無礙菩薩摩訶薩白佛言。世尊若貪瞋癡以為毒者。貪世間美色財錢寶物。克利擁己廣起諸非造作顛倒五逆不善可以為毒。貪法愛道順善修行。讓利先人自居不足。何妨之有如言從心意緣慮如修道者皆言雜毒。

佛告無礙菩薩摩訶薩曰。從心意緣慮中貪法愛道順善眾行讓利先人自居不足者。是名毒心中善。如似毒中乳蜜。飲如食之非不得美。當時解之尋後加害。從心意緣慮中修道愛善非不得樂樂中有苦。譬如從心意緣慮中修治善法招天王果報。果報精微世望絕伴。衣則寶飾。食則百味。宮殿佳麗。磬向余振。遠看似炎。近若飛

【現代漢語翻譯】現代漢語譯本：

佛告訴無礙菩薩摩訶薩說：『因為你還沒有領悟，所以才會有言語的表達。如果真正體悟了，言語也就沒有意義了。因此，可以知道那些沒有覺悟的人，才需要通過教導來回歸真理。所以說，心是貪慾的根源，意是嗔恨的根本，因緣的變動和分別是愚癡的體現。如果不去除這些毒害，就沒有辦法滅除痛苦。因此，要做到忘卻心，止息意，因緣的變動才能寂靜。心滅、意亡、因緣的變動都寂靜了，這叫做拔除毒根。如果不是這樣，從心、意、緣慮中修道、行善，諸如忍辱、佈施、各種波羅蜜、八萬四千種度化法門等等，都是在貪、嗔、癡這三種毒中修行。為什麼呢？因為心、意、緣慮是三毒的根本。所以說，要斷河先斷源頭，要砍樹先砍樹根。如果不能忘卻心，止息意，使因緣的變動寂靜下來，那麼所做的善事都摻雜著毒。因地裡摻雜著毒，果地裡也會摻雜著毒。譬如在牛奶和蜂蜜中放入毒藥，如果有人喝了，牛奶和蜂蜜的味道雖然沒有改變，但卻能殺人。牛奶和蜂蜜雖然甜美，但其中卻含有毒素。只貪圖它的甜美而不顧及毒素，當時覺得口感很好，但時間長了就會受到傷害。所以要先去除毒素，就像不去除牛奶和蜂蜜中的毒素一樣。』　　無礙菩薩摩訶薩對佛說：『世尊，如果說貪、嗔、癡是毒藥，那麼貪戀世間的美色、錢財、寶物，刻薄地謀取利益，擁為己有，廣泛地做出各種不正當的事情，造作顛倒的五逆之罪，這些不善的行為可以認為是毒藥。但是，貪戀佛法，喜愛正道，順應善良修行，把利益讓給別人，自己處於不足的狀態，這有什麼妨礙呢？如果像您所說，從心、意、緣慮中修道的人，都說是摻雜著毒藥。』　　佛告訴無礙菩薩摩訶薩說：『從心、意、緣慮中貪戀佛法，喜愛正道，順應善良的各種行為，把利益讓給別人，自己處於不足的狀態，這叫做毒心中的善。就像毒藥中的牛奶和蜂蜜一樣，喝下去或吃下去，並非感覺不到美味，但當時覺得舒暢，時間長了就會受到傷害。從心、意、緣慮中修道愛善，並非得不到快樂，但快樂中包含著痛苦。譬如從心、意、緣慮中修行治理善法，招來天王的果報。果報精妙，世間罕見。穿的是寶貴的服飾，吃的是各種美味佳餚，宮殿華麗，鐘磬的餘音嫋嫋。從遠處看像火焰一樣，靠近看又像要飛起來一樣。』

【English Translation】 English version:

The Buddha told the Bodhisattva Mahasattva Boundless Practice: 'Because you have not yet awakened, there are verbal expressions. If one truly understands, verbal expressions are meaningless. Therefore, it is known that those who have not awakened seek truth through teachings. Thus, the mind is the root of greed, intention is the basis of hatred, and the movement of conditions and discrimination are manifestations of ignorance. If these poisons are not removed, there is no way to extinguish suffering. Therefore, one must forget the mind, cease intention, and the movement of conditions will become still. When the mind is extinguished, intention ceases, and the movement of conditions is still, this is called eradicating the root of poison. If not, cultivating the path and performing good deeds from the mind, intention, and conditional thoughts, such as forbearance, generosity, various Paramitas, eighty-four thousand methods of deliverance, etc., are all cultivating within the three poisons of greed, hatred, and ignorance. Why? Because the mind, intention, and conditional thoughts are the root of the three poisons. Therefore, to cut off a river, one must first cut off its source; to cut down a tree, one must first cut its roots. If one cannot forget the mind, cease intention, and still the movement of conditions, then all good deeds done are mixed with poison. If the cause is mixed with poison, the result will also be mixed with poison. For example, if poison is placed in milk and honey, if someone drinks it, the taste of the milk and honey may not change, but it can kill. Although milk and honey are sweet, they contain poison. Only craving its sweetness without regard for the poison, it may taste good at the time, but will cause harm in the long run. Therefore, one must first remove the poison, just as one must remove the poison from milk and honey.' 　　The Bodhisattva Mahasattva Boundless Practice said to the Buddha: 'World Honored One, if greed, hatred, and ignorance are considered poisons, then craving worldly beauty, wealth, treasures, selfishly seeking profit, hoarding for oneself, widely engaging in various improper actions, creating inverted five rebellious acts, these unwholesome behaviors can be considered poisons. However, craving the Dharma, loving the Path, following virtuous practice, giving benefits to others, and placing oneself in a state of insufficiency, what harm is there in that? If, as you say, those who cultivate the path from the mind, intention, and conditional thoughts are said to be mixed with poison.' 　　The Buddha told the Bodhisattva Mahasattva Boundless Practice: 'Craving the Dharma, loving the Path, following virtuous actions, giving benefits to others, and placing oneself in a state of insufficiency from the mind, intention, and conditional thoughts, this is called goodness within a poisoned mind. It is like milk and honey in poison. Drinking or eating it, one cannot help but feel the deliciousness, but while it feels pleasant at the time, it will cause harm in the long run. Cultivating the path and loving goodness from the mind, intention, and conditional thoughts, one cannot help but gain happiness, but happiness contains suffering. For example, cultivating and governing virtuous deeds from the mind, intention, and conditional thoughts, one invites the karmic reward of a Deva King (heavenly king). The karmic reward is exquisite and rare in the world. One wears precious garments, eats various delicacies, the palace is magnificent, and the reverberations of the chimes linger. From afar, it looks like flames, and up close, it looks like it is about to fly away.'

來。雖受此樂。樂中有苦。何以然者。其中亦有魄怖驚芒眾懷死難。藉此雜毒善資收。天王果既居上位自在處寬。不依理路橫加殺戮。殺戮茲多造過無量。因此過起墜落三塗。苦惱備受眾苦無暫時息。豈不依因心意緣慮雜毒善中如招重劇。故言貪法愛道。毒乳相和非不得樂。緣樂自在樂盡苦至無量苦逼。故知三毒中修善故名毒。修善毒修善法還受毒善之果。因毒善果中起自在業殺戮無道。縱意造作無所畏彈。墜落三塗受苦萬端。故知此苦善毒中苦。何以故。有貪瞋癡故。貪佛一毒。憎惡二毒。不識惡與佛體一名異。名為三毒。云何名為真行。故知真行無行無行無不行。以此驗知修道要期斷惡從善。背三塗苦歸佛果樂。如此之徒名為修道。作佛病。聲聞二乘小行菩薩都不能斷。何以故。非不能斷。但以封是心強偏怗著凈去惡情重歸善處甚繼結成病不能得舍。是故保病為是謂以為真。無內覺力故不謂病是病愛病如不捨。自有覺力識病是病即病解脫。

無礙菩薩摩訶薩白佛言。世尊雖聞此說。大眾迷悶殞絕不蘇。猶如病人慾趣死門精神倒錯無方取濟。唯愿大聖垂慈重為分明解說。令此大眾還得惺悟。

爾時世尊一一毛端出大音聲。皆師子吼。其聲遍滿無量世界。眾王游步。從眾生一一毛孔直入佛性山中本際無生

【現代漢語翻譯】現代漢語譯本：來。即使享受這種快樂，快樂中也包含著痛苦。為什麼這麼說呢？因為其中也包含著恐懼、驚慌、芒刺在背，眾人懷著死亡的憂難。憑藉這種混雜著毒的善行來積攢資糧，天王最終雖然居於上位，處在自在寬廣之地，卻不遵循正理，橫加殺戮。殺戮過多，造下的罪過就無量無邊。因此，由於這些罪過，就會墜落到三惡道中，各種苦惱一齊襲來，沒有片刻的停息。這難道不是因為心意緣慮，在混雜著毒的善行中，如同招來沉重的災禍嗎？所以說，貪戀佛法，喜愛正道，如同毒乳相和，並非不能得到快樂，但因為貪戀快樂，自在享樂，快樂耗盡，痛苦就會到來，無量的痛苦逼迫著你。所以要知道，在三毒中修善，所以叫做毒。修善，毒害修善之法，最終還是會受到毒善的果報。因為毒善的果報中，產生了自在的業力，殺戮無道。放縱自己的意願，肆意造作，無所畏懼。最終墜落到三惡道中，遭受各種各樣的痛苦。所以要知道，這種痛苦是善毒中的痛苦。為什麼呢？因為有貪、嗔、癡的緣故。貪戀佛法是一種毒，憎惡佛法是兩種毒，不認識惡與佛的本體，雖然名稱不同，但本質是一樣的，所以叫做三毒。那麼，什麼叫做真行呢？所以要知道，真行是無行，無行就是無所不行。通過這些來驗證，修道的要點在於斷惡從善，背離三惡道的痛苦，歸向佛果的快樂。像這樣的人才叫做修道。把佛當成疾病，聲聞、二乘、小行菩薩都不能斷除這種疾病。為什麼呢？不是不能斷除，而是因為封閉自己的心，強烈地偏執，執著于清凈，去除惡唸的情感很重，歸向善處，最終結成疾病，不能捨棄。因此，保護疾病，認為這是正確的，以為這是真的。因為沒有內在的覺悟之力，所以不認為疾病是疾病，愛戀疾病而不捨棄。如果自己有覺悟之力，認識到疾病是疾病，那麼疾病就會解脫。

無礙菩薩摩訶薩對佛說：『世尊，雖然聽了這些話，大眾卻感到迷惑、昏厥，不能甦醒。就像病人要走向死亡之門，精神錯亂，沒有辦法救濟。希望大聖慈悲，再次為我們分明地解說，讓這些大眾能夠再次醒悟。』

這時，世尊的每一個毛孔都發出巨大的聲音，都是獅子吼。這種聲音遍滿了無量的世界。眾王游步，從眾生每一個毛孔直接進入佛性山中，迴歸到本際無生。

【English Translation】 English version: Furthermore, although experiencing this joy, there is suffering within the joy. Why is this so? Because within it, there are also fears, panics, prickling sensations, and the masses harbor the anxieties of death. Relying on this mixed-with-poison good deed to accumulate resources, the heavenly king, although ultimately residing in a high position, in a free and spacious place, does not follow the correct path, but instead wantonly slaughters. With excessive slaughter, the transgressions created are immeasurable. Therefore, due to these transgressions, one will fall into the three evil realms, where various sufferings come all at once, without a moment's respite. Is this not because the mind contemplates and deliberates, and in the good deed mixed with poison, it is like inviting a heavy disaster? Therefore, it is said that craving the Dharma and loving the Way is like mixing poisonous milk; it is not that one cannot obtain joy, but because one craves joy and enjoys freedom, when the joy is exhausted, suffering will arrive, and immeasurable suffering will oppress you. Therefore, know that cultivating good within the three poisons is called poison. Cultivating good, poisoning the cultivation of good deeds, will ultimately receive the fruit of poisonous good. Because within the fruit of poisonous good, the power of freedom arises, slaughtering without principle. Indulging one's desires, acting recklessly, fearing nothing. Ultimately falling into the three evil realms, suffering all kinds of torments. Therefore, know that this suffering is the suffering within poisonous good. Why is this so? Because there is greed, anger, and ignorance. Craving the Buddha Dharma is one poison, hating the Buddha Dharma is two poisons, not recognizing the essence of evil and the Buddha, although the names are different, the essence is the same, so it is called the three poisons. So, what is called true practice? Therefore, know that true practice is no practice, and no practice is nothing that is not practiced. Through these to verify, the key to cultivation lies in abandoning evil and following good, turning away from the suffering of the three evil realms, and returning to the joy of the Buddha fruit. Such a person is called a cultivator. Treating the Buddha as a disease, the Shravakas, Pratyekabuddhas, and Bodhisattvas of the lesser vehicle cannot eradicate this disease. Why is this so? It is not that they cannot eradicate it, but because they close off their hearts, strongly cling to their biases, are attached to purity, and have a heavy feeling of removing evil, returning to a good place, ultimately forming a disease that cannot be abandoned. Therefore, protecting the disease, thinking it is correct, believing it is true. Because there is no inner power of awakening, they do not think the disease is a disease, loving the disease and not abandoning it. If one has the power of awakening and recognizes the disease as a disease, then the disease will be liberated.

The Bodhisattva Mahasattva Unimpeded (Wu Ai Pusa Mohesa) said to the Buddha: 'World Honored One (Shi Zun), although we have heard these words, the assembly feels confused and fainted, unable to awaken. It is like a sick person approaching the gate of death, with a deranged spirit, and there is no way to save them. I hope the Great Sage (Da Sheng) will be compassionate and explain it clearly again for us, so that this assembly can awaken again.'

At this time, every pore of the World Honored One emitted a great sound, all of which were lion's roars. This sound filled immeasurable worlds. The kings walked, directly entering the Buddha-nature mountain from every pore of sentient beings, returning to the original state of non-birth.

大寂道場。天真聖種如如子上叆叇垂云降注法藥。本願鼓擊一時惺悟。於時眾中有一大士名曰靈真。歡喜無量涌身佛前。舉目一盻四方所有丘墟冢垠山陵堆埠皆作微塵。一一塵中各有化佛。異口同音如說偈言。

同塵隨物轉　　事用常不惑　寧神泯是非　　現居安樂國

無礙菩薩摩訶薩白佛言。世尊今此大眾蒙聖覺力皆得惺悟。雖得惺悟于深。法中不能具解。以不解故不識乳蜜及與毒合。愿大悲尊重為披折。令此會眾及未來世一切諸眾生具細解了。

佛告無礙菩薩摩訶薩曰。心存真處已為乳蜜。貪佛聖果是名一毒。既貪佛果即便棄凡。棄凡憎惡名為瞋毒。貪瞋交競不睹反本。不知佛凡無殊性相通照名為癡毒。如此三毒置於乳蜜之中害損無量。何以故。貪瞋癡三毒不亡。比校如言是非銷融。既非銷融生滅所攝。名為毒乳相和。

說是法時。一切大眾生希有心。愿常聞如是真實法音。

究竟大悲經卷第二大正藏第 85 冊 No. 2880 究竟大悲經卷第二．三．四

究竟大悲經卷第三

□□□大千　　頓納扭山海　頓遜丘墟乎　　腹重得自在

勇猛菩薩摩訶薩白佛言。世尊從心性本際海藏。涌動沸亂出生無量諸佛無量菩薩。無量賢聖無量仙賢隱士。無量經

藏無量經教。無量能法音無量智慧無量神通。無量轉變無量巧便無量辯才。無量宮殿無量花蓋莊嚴之具。是故上盡頂天下盡水際。于中一切聖眾皆從心性本際。而便有之說而不足。以偈嘆曰。

無礙自在佛性王　　安坐轉變蓮花臺　無量佛凡於中現　　畢竟寂滅無去來　[嶊-隹+棄]𡿎碣磨心性王　　叆磊呼䛟決定吼　是非碎爛作微塵　　混融大寂一如口　神性智王無量力　　驅使諸根順九流　虎擺違順情繼結　　撮搭灰粉置太幽　扭撲五陰諸見脈　　貪善棄惡作微塵　三毒羅剎真佛智　　一切身相實法珍　真性發作諸根寂　　無等振吼音聲泯　一切得失即體融　　三寶於是現世間　趐𧺸𧾛䞦動不走　　遍緣諸境不動寂　往來任縱法使然　　性照合通遍不歷　無障無礙神性王　　無邊雜類智慧炬　體解歸真等法性　　四辯應機共人語　心王自在喧呃瞋　　忿怒作帳伏諸魔　碎諸分別是非心　　香臭俱融共同波　□並法力力中力　　和合四大作一體　轉用陰陽為天地　　一一身相無源底　眾生轉動混沌流　　虛源一氣理處收　推尋蹤緒無頭尾　　含怉異類周不周　四龍足力負天地　　宛轉動身巖法界　山陵燋爛七日現　　作帳初首試一𠎿

大力神王吼　　要先除

【現代漢語翻譯】現代漢語譯本這部經教闡述了無量的能力、無量的法音、無量的智慧、無量的神通。無量的轉變、無量的方便法門、無量的辯才，以及無量的宮殿和無量的花蓋等莊嚴之具。因此，向上窮盡至頂天，向下窮盡至水際，其中一切聖眾皆從心性本源而來。言語難以充分表達，故以偈頌讚嘆：

『無礙自在佛性王，安坐轉變蓮花臺，無量佛凡於中現，畢竟寂滅無去來。 [嶊-隹+棄]𡿎碣磨（註：音譯，意義不詳）心性王，叆磊呼䛟（註：音譯，意義不詳）決定吼，是非碎爛作微塵，混融大寂一如口。神性智王無量力，驅使諸根順九流，虎擺違順情繼結，撮搭灰粉置太幽。扭撲五陰諸見脈，貪善棄惡作微塵，三毒羅剎真佛智，一切身相實法珍。真性發作諸根寂，無等振吼音聲泯，一切得失即體融，三寶於是現世間。趐𧺸𧾛䞦（註：音譯，意義不詳）動不走，遍緣諸境不動寂，往來任縱法使然，性照合通遍不歷。無障無礙神性王，無邊雜類智慧炬，體解歸真等法性，四辯應機共人語。心王自在喧呃瞋，忿怒作帳伏諸魔，碎諸分別是非心，香臭俱融共同波。 □並法力力中力，和合四大作一體，轉用陰陽為天地，一一身相無源底。眾生轉動混沌流，虛源一氣理處收，推尋蹤緒無頭尾，含怉異類周不周。四龍足力負天地，宛轉動身巖法界，山陵燋爛七日現，作帳初首試一𠎿（註：音譯，意義不詳）。』

大力神王吼，要先除

【English Translation】 English version This scripture teaches immeasurable abilities, immeasurable Dharma sounds, immeasurable wisdom, and immeasurable supernatural powers. Immeasurable transformations, immeasurable skillful means, immeasurable eloquence, as well as immeasurable palaces and immeasurable flower canopies and other adornments. Therefore, reaching up to the top of the heavens and down to the edge of the waters, all the holy beings within originate from the source of the mind-nature. Words cannot fully express it, so it is praised with verses:

'The unobstructed and free Buddha-nature King, sits peacefully on a transforming lotus platform, Immeasurable Buddhas appear within, ultimately in stillness, without coming or going. [嶊-隹+棄]𡿎碣磨 (Note: transliteration, meaning unknown) mind-nature King, 叆磊呼䛟 (Note: transliteration, meaning unknown) decisively roars, Right and wrong are shattered into fine dust, merging into great stillness, one like a mouth. The divine-nature wisdom King has immeasurable power, driving the senses to follow the nine streams, The tiger shakes, contrary and compliant emotions continue to bind, gathering ashes and dust, placing them in the great obscurity. Wrestling and striking the veins of the five skandhas and views, greedily embracing good and abandoning evil, turning them into fine dust, The three poisons are Rakshasas, true Buddha wisdom, all bodily forms are precious treasures of the true Dharma. The true nature arises, the senses are still, the unparalleled roar vanishes, All gains and losses merge into one body, and the Three Jewels appear in the world. 趐𧺸𧾛䞦 (Note: transliteration, meaning unknown) moves without walking, pervading all realms without moving in stillness, Coming and going freely, the Dharma makes it so, the nature illuminates, unites, and pervades without traversing. The unobstructed and unhindered divine-nature King, the wisdom torch of boundless diverse categories, Embodying understanding, returning to truth, equal to the Dharma-nature, the four kinds of eloquence respond to the occasion, speaking with people. The mind-king is free, clamoring and angry, wrathfully making a tent to subdue all demons, Shattering all discriminating right and wrong minds, fragrance and stench merge into a common wave. □ combines Dharma power, power within power, harmonizing the four great elements into one body, Transforming and using yin and yang as heaven and earth, each and every bodily form has no source or bottom. Sentient beings turn and move in a chaotic stream, the empty source, one energy, is collected in the place of principle, Searching for traces without beginning or end, containing and embracing different kinds, completely or incompletely. The four dragons' feet support heaven and earth, twisting and turning the body, the rocky Dharma realm, Mountains and hills are scorched and rotten, seven days appear, making a tent, the first head tries a single 𠎿 (Note: transliteration, meaning unknown).'

The mighty divine king roars, first to eliminate

𠿇嘊　是非作微塵　　安得更有𠿇　正士作神力　　降注劍霜雹　當頭即𢚀穴　　夜叉尋后剝　十六一種人　　分佈齊歷歷　治掃六魔賊　　往往無當敵　而此無量偈　　權應出一身　方便心海涌　　法界是一人

佛告勇猛菩薩摩訶薩曰。快說偈教。汝等大眾寧神沖寂。吾今重頌。

心性本際真金山　　阿梨耶龍引出云　叆叇垂布遍十方　　降注洗浣五陰村　阿梨耶龍雲中游　　伊離測淪𩃗霃色　延長促短遍十方　　皆是無礙大心力　阿梨耶龍無礙力　　游於四大五陰空　往來無諍和九流　　任縱自韻神無功　梨耶奮迅振六合　　雷電鼓擊光輝輝　不動真際而遍過　　黑闇根中開明照　梨耶神通性無礙　　山河名壁于中過　無量質礙不能遮　　何苦能牽入鼎鑊

勇猛菩薩摩訶薩白佛言。世尊大聖垂慈開教悉圓。不審此說為從心出。為從心性而出。為無從而出。唯愿慈尊分明顯示。令迷教之徒知根所由。

佛告勇猛菩薩摩訶薩曰。上盡頂天下盡水際。于中一切眾生種種形質無量善惡。皆從心性而出。何以故。但心性無出。無出之出是名真出。是以得知。上盡諸佛下盡識海。從心心而有性心有。故一切皆心用。心用無邊際即用名為心。心用用心無用無心。

【現代漢語翻譯】現代漢語譯本𠿇嘊　是非若微塵般細小，哪裡還會有𠿇嘊？　正直之士展現神力，降下如劍、霜、雹般的威猛。　當頭棒喝直擊要害，夜叉緊隨其後剝奪殆盡。　十六種不同根性之人，分佈各處，清清楚楚。　治理掃蕩六種魔賊，往往沒有能夠抵擋的。　而這無量的偈頌，權且應化出一個化身。　方便智慧如海涌動，整個法界即是一人。

佛告訴勇猛菩薩摩訶薩（Mahāsattva，偉大的菩薩）說：『快說偈語教化眾生。你們大眾要凝神靜寂。我現在重新頌說。』

心性本源如同真金之山，阿梨耶（Ālaya，藏識）之龍從中引出雲彩。　濃密雲彩垂布遍滿十方，降下甘霖洗滌五陰（Pañca-skandha，色、受、想、行、識）之村。　阿梨耶之龍在雲中遊動，呈現出伊離（不可測度）和測淪𩃗霃（深邃幽暗）的色彩。　延長或縮短，遍佈十方，這都是無礙的大心之力。　阿梨耶之龍具有無礙之力，遊走於四大（四大元素：地、水、火、風）五陰的空性之中。　往來無爭，調和九流（各種思想流派），任其縱橫自如，神妙而無功用。　梨耶（Ālaya）奮迅震動六合（天地四方），雷電轟鳴，光輝閃耀。　不離真如實際而遍及各處，在黑暗的根源中開啟光明照耀。　梨耶的神通，其性無礙，山河墻壁都能穿過。　無量的物質阻礙都不能遮蔽，又何苦能被牽引入鼎鑊（烹煮的刑具）？

勇猛菩薩摩訶薩稟告佛說：『世尊大聖，垂慈開示教誨，圓滿周到。不知這番言說是從心而出，還是從心性而出，還是無從而出？唯愿慈悲的世尊分明顯示，讓迷惑于教義的人知道根源所在。』

佛告訴勇猛菩薩摩訶薩說：『上至頂天，下至水際，其中一切眾生，種種形貌，無量善惡，都從心性而出。為什麼呢？因為心性本無出處，這無出之出，才叫做真出。因此可以得知，上至諸佛，下至識海，都是從心心而有，性心而有。所以一切都是心的作用。心的作用沒有邊際，這作用就叫做心。心用，用心，無用，無心。』

【English Translation】 English version 𠿇嘊 If right and wrong are as fine as dust, how can there be 𠿇嘊? Upright individuals manifest divine power, descending with the force of swords, frost, and hail. A head-on blow strikes the vital point, and the Yaksha (a type of demon) follows to strip away everything. The sixteen types of people are distributed everywhere, each distinct and clear. Governing and sweeping away the six bandit-like senses, often there is no match. And these immeasurable verses, temporarily manifest from a single body. Expedient wisdom surges like the sea; the entire Dharma realm is one person.

The Buddha told the courageous Bodhisattva Mahāsattva (Great Being): 'Quickly speak verses to teach. All of you, be focused and still. I will now repeat in verse.'

The nature of mind is like a mountain of true gold; the Ālaya (storehouse consciousness) dragon draws clouds from within. Dense clouds hang and spread throughout the ten directions, descending to wash and cleanse the village of the five skandhas (aggregates of existence). The Ālaya dragon roams in the clouds, displaying colors of immeasurable depth and profound darkness. Extending or shortening, pervading the ten directions, all this is the power of the unobstructed great mind. The Ālaya dragon possesses unobstructed power, wandering in the emptiness of the four elements (earth, water, fire, wind) and the five skandhas. Coming and going without strife, harmonizing the nine streams (various schools of thought), allowing freedom and natural rhythm, divine and without effort. The Ālaya swiftly shakes the six directions (heaven, earth, and four cardinal directions), thunder and lightning strike, and brilliance shines. Without moving from true reality, it pervades everywhere, opening light and illuminating the roots of darkness. The Ālaya's supernatural power is inherently unobstructed; mountains, rivers, and walls can be passed through. Immeasurable material obstacles cannot block it; why then suffer being drawn into the cauldron (a cooking or torture device)?

The courageous Bodhisattva Mahāsattva said to the Buddha: 'World Honored One, Great Sage, your compassionate teachings are complete and thorough. I do not understand whether this teaching comes from the mind, from the nature of mind, or from nowhere. I pray that the compassionate World Honored One will clearly reveal it, so that those confused by the teachings may know the origin.'

The Buddha told the courageous Bodhisattva Mahāsattva: 'From the top of the sky to the edge of the water, all beings within, with their various forms, immeasurable good and evil, all come from the nature of mind. Why? Because the nature of mind has no origin; this coming from nowhere is called true coming. Therefore, it can be known that from the Buddhas above to the sea of consciousness below, all exist from mind-to-mind and from the nature of mind. Therefore, everything is the function of the mind. The function of the mind is boundless; this function is called mind. Mind functions, using mind, without function, without mind.'

複次冥識菩薩摩訶薩白佛言。世尊大聖所說一切皆心心。一切心無別心。無別心故一切皆心用。若如是者。云何有清涼心。云何有熱惱心。云何得不清涼不熱惱等。一心性熱則常熱。涼則常涼。不涼不熱常應不涼不熱。何以故。心性之理常無別故。

佛告冥識菩薩摩訶薩曰。一切皆心心一切。神遊法界無障礙。心一切一切一心。法界游宅愛無所愛。無所不無所。形聲影向皆無別。

冥識菩薩摩訶薩白佛言。世尊不解為是心用性性用心。唯愿大慈尊披折令眾得開解。

佛告冥識菩薩摩訶薩曰。心用性緣慮。是真凈性用心不可毀壞照真金。是故心不用性無穢凈。性不用心無混融。無混融無始復無終。無始復無終心用性性用心。

說是法時。無量大眾乘實智駕性性龍圓本凈止緣切。

一切諸法即相解脫品第十

複次天真菩薩摩訶薩白佛言。世尊一切眾聖莫不皆說順情之法。何故今日世尊所說之法皆是違情。違性則苦。苦是患源。故知情者以貪為體。若無有貪無所依恃。有依恃故一切果報由情貪而有。何以故。若不貪善無以息惡。若不息惡無以歸真。以此類之。云何今日如來說言。泯非喪是。福禍同流。同流歸真。歸真太極。太極之理本無是非。是非既喪。一切混融。混融之中則無凡

【現代漢語翻譯】現代漢語譯本：冥識菩薩摩訶薩再次對佛說：『世尊，大聖所說一切都是心，一切心沒有分別心。因為沒有分別心，所以一切都是心的作用。如果這樣，怎麼會有清涼心？怎麼會有熱惱心？怎麼能得到不清涼不熱惱的心呢？如果一心自性是熱，那就永遠是熱；是涼，那就永遠是涼；不涼不熱，就應該永遠是不涼不熱。為什麼呢？因為心性的道理本來就沒有分別。』佛告訴冥識菩薩摩訶薩說：『一切都是心，心即一切。神識遊歷法界沒有障礙。心即一切，一切即一心。在法界遊歷安住，愛無所愛，無所不無所。形、聲、影、響都沒有分別。』冥識菩薩摩訶薩對佛說：『世尊，我不明白這是心用性，還是性用心。希望大慈大悲的世尊能詳細解釋，讓大眾得以開悟理解。』佛告訴冥識菩薩摩訶薩說：『心用性是因緣慮知。這才是真正的清凈自性用心，不可毀壞，照耀真金。因此，心不用性就沒有污穢和清凈。性不用心就沒有混雜融合。沒有混雜融合，就沒有開始也沒有終結。沒有開始也沒有終結，心用性，性用心。』當佛說此法時，無量大眾乘坐實智之車，駕馭自性之龍，圓滿本凈，止息一切攀緣。一切諸法即相解脫品第十天真菩薩摩訶薩再次對佛說：『世尊，一切聖人都說順應情慾的法。為什麼今天世尊所說的法都是違背情慾的？違背自性就會痛苦，痛苦是禍患的根源。所以知道情慾是以貪愛為本體。如果沒有貪愛，就沒有所依賴。因為有所依賴，所以一切果報都是由情慾貪愛而產生。為什麼呢？如果不貪戀善，就無法止息惡；如果不止息惡，就無法迴歸真理。以此類推，為什麼今天如來說泯滅非，喪失是，福禍同流，同流歸真，歸真太極，太極的道理本來就沒有是非。是非既然喪失，一切都混雜融合，混雜融合之中就沒有凡'

【English Translation】 English version: Again, the Bodhisattva Mahasattva Mingshi (Deep Awareness) said to the Buddha: 'World Honored One, everything the Great Sage speaks of is mind, and all minds are without separate minds. Because there are no separate minds, everything is the function of mind. If this is so, how can there be a cool and clear mind? How can there be a mind of heat and affliction? How can one attain a state that is neither cool nor afflicted? If the nature of one mind is hot, then it is always hot; if it is cool, then it is always cool; if it is neither cool nor hot, then it should always be neither cool nor hot. Why? Because the principle of mind-nature is always without difference.' The Buddha told the Bodhisattva Mahasattva Mingshi: 'Everything is mind, mind is everything. The spirit travels the Dharma Realm without obstruction. Mind is everything, everything is one mind. Dwelling in the Dharma Realm, love is without love, without what is not, without what is. Forms, sounds, shadows, and echoes are all without difference.' The Bodhisattva Mahasattva Mingshi said to the Buddha: 'World Honored One, I do not understand whether this is the function of mind using nature, or nature using mind. I hope the Great Compassionate One will explain it in detail so that the assembly can understand.' The Buddha told the Bodhisattva Mahasattva Mingshi: 'The function of mind is based on conditions and deliberation. This is the true, pure nature using mind, indestructible, shining like true gold. Therefore, when mind does not use nature, there is no defilement or purity. When nature does not use mind, there is no mixing or blending. Without mixing or blending, there is no beginning and no end. Without beginning and no end, the function of mind is nature, nature is the use of mind.' When this Dharma was spoken, countless beings rode the chariot of true wisdom, drove the dragon of self-nature, perfected original purity, and ceased all clinging. Chapter Ten: All Dharmas are Immediately Liberated in Their Characteristics Again, the Bodhisattva Mahasattva Tianzhen (Natural Truth) said to the Buddha: 'World Honored One, all sages speak of dharmas that accord with emotions. Why is it that the dharmas spoken by the World Honored One today all contradict emotions? Contradicting nature leads to suffering, and suffering is the source of affliction. Therefore, it is known that emotions take greed as their substance. If there is no greed, there is nothing to rely on. Because there is reliance, all karmic retributions arise from emotional greed. Why? If one does not crave good, one cannot cease evil; if one does not cease evil, one cannot return to truth. By analogy, why does the Tathagata today say to obliterate the non-existent, lose the existent, blessings and misfortunes flow together, flowing together returning to truth, returning to truth is the Supreme Ultimate, the principle of the Supreme Ultimate originally has no right or wrong. Since right and wrong are lost, everything is mixed and blended, and within mixing and blending, there is no ordinary.'

無佛。何用教為。

佛告天真菩薩摩訶薩曰。貪者以情為體。情者以貪為本。由有情起即有違順。違順既與隨虛妄流。是故順情稱善。違情稱惡。若情既息。貪亦隨亡。情貪既無。善惡自謝。是以得知。貪善棄惡。是繼縛業。本非解脫。是故據此情貪之中。立其與奪顯四種解脫。何者為四。一者無愿解脫。二者無作解脫。三者無想解脫。四者無學解脫。何以故。有愿為愿所繼。從繼業受生。一非解脫。有作為作業所繼。從繼業牽生。二非解脫。有想緣慮為想業所繼。從繼業牽生。三非解脫。有學有想念為想念繼學所繼。從繼業牽生。四非解脫。

天真菩薩摩訶薩白佛言。世尊如來說四解脫門。復顯四種非解脫。四種解脫名障解脫義。義猶自未顯。唯愿世尊哀愍救護愿畢解說。

佛告天真菩薩摩訶薩曰。四種解脫者。無愿為初。何以故。無愿稱為解脫。有愿之來為愿所繼。凡有愿者有心要期。要期滿愿。滿愿之由良由妄起。妄起望滿為愿。愿滿所繼。繼業招生。故知以妄集妄還繼妄。繼繼相繼故非解脫。無愿無累。無累無妄。累妄俱融。無滿無稱。名真解脫。無作解脫者。一切皆無作。何以故。無作無為。無為則無利無功德。無利無功德。不為利益功德所繼。名為無作解脫。無想解脫者。若無想念則

【現代漢語翻譯】現代漢語譯本：無佛，那又何必需要教法呢？

佛告訴天真菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）說：『貪以情為本體，情以貪為根本。因為有了情，就會有違背和順從。違背和順從既然與虛妄相隨，所以順應情就稱為善，違背情就稱為惡。如果情止息了，貪也隨之消亡。情和貪既然沒有了，善和惡自然消失。因此可以得知，貪戀善、拋棄惡，是接續束縛的業，本來就不是解脫。所以根據這情和貪之中，建立給予和剝奪，顯現四種解脫。哪四種呢？一是無愿解脫，二是無作解脫，三是無想解脫，四是無學解脫。為什麼呢？因為有愿會被愿所接續，從接續的業而受生，這不是解脫。有作為會被作業所接續，從接續的業而牽引受生，這不是解脫。有想緣慮會被想業所接續，從接續的業而牽引受生，這不是解脫。有學有想念，會被想念接續學所接續，從接續的業而牽引受生，這不是解脫。』

天真菩薩摩訶薩對佛說：『世尊，如來說的四解脫門，又顯現四種非解脫，四種解脫名為障礙解脫的意義，意義好像還沒有顯明。唯愿世尊哀憐救護，愿您詳細解說。』

佛告訴天真菩薩摩訶薩說：『四種解脫，以無愿為開始。為什麼呢？無愿才稱為解脫。有愿的到來會被愿所接續。凡是有愿的人，心中都有所期望。期望滿足了願望。滿足願望的原因，實在是因為妄念而起。妄念生起期望滿足，就成為愿。願望滿足了，就會被接續。接續的業會招來受生。所以知道以妄念聚集妄念，還接續妄念。接續接續，互相接續，所以不是解脫。沒有願望就沒有牽累，沒有牽累就沒有妄念。牽累和妄念都融合了，沒有滿足也沒有稱頌，這稱為真正的解脫。無作解脫，一切都是無作。為什麼呢？無作就是無為，無為就沒有利益和功德。沒有利益和功德，就不會被利益和功德所接續，這稱為無作解脫。無想解脫，如果沒有想念，那麼』

【English Translation】 English version: Without Buddha, what use is teaching?

The Buddha told the Tianzhen Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great bodhisattva): 'Greed takes emotion as its substance, and emotion takes greed as its root. Because there is emotion, there will be opposition and compliance. Since opposition and compliance follow delusion, compliance with emotion is called good, and opposition to emotion is called evil. If emotion ceases, greed will also disappear. Since emotion and greed are gone, good and evil will naturally vanish. Therefore, it can be known that clinging to good and abandoning evil is continuing the karma of bondage, and is not liberation in itself. Therefore, based on this emotion and greed, establishing giving and taking reveals four kinds of liberation. What are the four? First is non-aspiring liberation, second is non-acting liberation, third is non-thinking liberation, and fourth is non-learning liberation. Why? Because having aspiration will be continued by aspiration, receiving birth from continuing karma, which is not liberation. Having action will be continued by action, being drawn to birth from continuing karma, which is not liberation. Having thought and consideration will be continued by thought karma, being drawn to birth from continuing karma, which is not liberation. Having learning and having thought, will be continued by thought and learning, being drawn to birth from continuing karma, which is not liberation.'

The Tianzhen Bodhisattva-Mahasattva said to the Buddha: 'World Honored One, the four gates of liberation spoken by the Tathagata, also reveal four kinds of non-liberation. The meaning of the four kinds of liberation as obstacles to liberation, the meaning does not seem clear yet. May the World Honored One have compassion and protect, I wish you to explain in detail.'

The Buddha told the Tianzhen Bodhisattva-Mahasattva: 'The four kinds of liberation begin with non-aspiration. Why? Non-aspiration is called liberation. The arrival of aspiration will be continued by aspiration. All who have aspirations have expectations in their hearts. Expectations fulfill wishes. The reason for fulfilling wishes is truly due to delusional thoughts arising. Delusional thoughts arise expecting fulfillment, which becomes aspiration. When aspirations are fulfilled, they will be continued. Continuing karma will attract rebirth. Therefore, know that using delusion to gather delusion, still continues delusion. Continuing and continuing, continuing each other, therefore it is not liberation. Without aspiration there is no burden, without burden there is no delusion. Burden and delusion are both integrated, without fulfillment and without praise, this is called true liberation. Non-acting liberation, everything is non-acting. Why? Non-acting is non-doing, non-doing has no benefit and no merit. Without benefit and without merit, it will not be continued by benefit and merit, this is called non-acting liberation. Non-thinking liberation, if there is no thought, then'

無繼結。何以故。想念波動境風飄浮。從外緣想牽想牽繼業。繼業招生。不名解脫。是故無想即無念。無想繼結不為業牽。名為無想解脫。無學解脫者。無學無憂有學有憂。何以故。學從心意而起。是故學者勞心役慮增長我見。是非得失分別好惡貢高自恃。以有如是見故名繼縛。無學無憂。何以故。萬想自融圓流海藏。藏寂用寂。藏用體泯。名為無學解脫。

天真菩薩摩訶薩白佛言。世尊心性是一。解脫應一。何故如來今日說四解脫門。心性是一。應說一解脫門。

佛告天真菩薩摩訶薩曰。一切眾生心性是一。而說四解脫者。良由群生繼結之興不過有四。是以且據繼結說四解脫。理而言之。四繼既沒。一上猶無。何容有四。但以四收繼收無盡故。且舉四名㯹其義屬。所以然。體泯相沒。解亦無解。安得有脫。以此類之。舍惡從善修道作佛。皆是繼縛。善及作佛猶是繼繼。況復誕縱諸非寧非繼縛。故知繼縛是封。封善封惡。以封結招生故非解脫。

天真菩薩摩訶薩白佛言。世尊解脫之因何者為是。解脫之果何者為是。唯大慈愍愿為重說。

佛告天真菩薩摩訶薩曰。有心修善。名天人之因。心存是非樂行惡行。是三塗之因。善惡雙泯體融大寂。名為佛因。亦名解脫因。設名名之佛因。如實佛因不

【現代漢語翻譯】現代漢語譯本：沒有繼續的繫縛。為什麼呢？因為想念在波動的境界中像風一樣飄浮不定。從外在的因緣生起的想念，牽引著繼續的業力。繼續的業力招致新的生命。這不叫做解脫。所以，沒有想念就是沒有念頭。沒有想念，繼續的繫縛就不會被業力牽引，這叫做無想解脫。無學解脫的人，沒有憂愁；有學的人，有憂愁。為什麼呢？因為學習是從心意而生起的。所以，學習的人勞心費神，增長我見，分別是非得失，好壞，貢高我慢，自以為是。因為有這樣的見解，所以叫做繼續的束縛。無學的人沒有憂愁。為什麼呢？因為所有的念頭都自然消融，迴歸到圓滿流動的海藏之中。海藏的體性寂靜，作用也寂靜。海藏的體性和作用都泯滅了，這叫做無學解脫。

天真菩薩摩訶薩（Bodhisattva Mahasattva，大菩薩）對佛說：『世尊，心性和體性是一樣的，解脫也應該是一樣的。為什麼如來今天說四種解脫門呢？心性是一樣的，應該說一種解脫門。』

佛告訴天真菩薩摩訶薩說：『一切眾生的心性和體性是一樣的，而說四種解脫，是因為眾生繼續的繫縛的產生，不過有四種。所以暫且根據繼續的繫縛來說四種解脫。從道理上來說，四種繼續的繫縛既然已經消失，連一個「上」也沒有了，怎麼能有四個呢？只是因為用四種方法來收攝繼續的繫縛，收攝是無盡的，所以暫且舉出四個名稱來概括它的意義。之所以這樣，是因為體性泯滅，相狀消失，解脫也沒有解脫可言，哪裡還有什麼脫離？』用這個道理來類推，捨棄惡行，遵循善行，修行成佛，都是繼續的束縛。善行以及成佛仍然是繼續的繼續，更何況是放縱那些非善非惡的行為，難道不是繼續的束縛嗎？所以要知道，繼續的束縛就是封鎖，封鎖善，封鎖惡。因為封鎖和繫縛招致新的生命，所以不是解脫。

天真菩薩摩訶薩對佛說：『世尊，解脫的因是什麼？解脫的果是什麼？希望您大慈大悲，再次為我們詳細解說。』

佛告訴天真菩薩摩訶薩說：『有心去修善，是天人的因。心中存有是非，喜歡做惡行，是三惡道的因。善惡都泯滅，體性融入大寂靜，這叫做佛的因，也叫做解脫的因。如果一定要給它一個名稱，就叫做佛因。但真實的佛因不是這樣的。』

【English Translation】 English version: There is no continued binding. Why? Because thoughts and念 (nian, thought) fluctuate in the realm of 波動的境界 (bodong de jingjie, fluctuating realm) like the wind. Thoughts arising from external conditions牽想 (qianxiang, lead to thoughts) and 牽繼業 (qian jiye, lead to continued karma). Continued karma招 (zhao, invites) new life. This is not called liberation. Therefore, no thought is no念 (nian, thought). Without thought, continued binding is not led by karma. This is called 無想解脫 (wuxiang jietuo, liberation without thought). Those who have 無學解脫 (wuxue jietuo, liberation without learning) have no worries; those who have 有學 (youxue, learning) have worries. Why? Because learning arises from the mind. Therefore, those who learn labor their minds and increase their views of self, distinguishing right and wrong, good and bad, arrogance and self-reliance. Because they have such views, it is called continued bondage. Those who have 無學 (wuxue, no learning) have no worries. Why? Because all thoughts naturally dissolve and return to the round flowing 海藏 (hai zang, ocean treasury). The essence of the 海藏 (hai zang, ocean treasury) is 靜寂 (jingji, tranquil), and its function is also 靜寂 (jingji, tranquil). The essence and function of the 海藏 (hai zang, ocean treasury) are both extinguished. This is called 無學解脫 (wuxue jietuo, liberation without learning).

天真菩薩摩訶薩 (Tianzhen Pusa Mohesa, True Innocence Bodhisattva Mahasattva) said to the Buddha: '世尊 (Shizun, World Honored One), the nature of mind and essence are the same, and liberation should also be the same. Why does the 如來 (Rulai, Tathagata) speak of four gates of liberation today? Since the nature of mind is the same, one gate of liberation should be spoken of.'

The Buddha told 天真菩薩摩訶薩 (Tianzhen Pusa Mohesa, True Innocence Bodhisattva Mahasattva): 'The nature of mind and essence of all sentient beings is the same, but the reason for speaking of four liberations is that the arising of continued binding of sentient beings is only fourfold. Therefore, for the time being, according to continued binding, four liberations are spoken of. In terms of principle, since the four continued bindings have disappeared, even one 'above' is gone, how can there be four? It is only because four methods are used to gather continued binding, and the gathering is endless, so four names are temporarily given to summarize its meaning. The reason for this is that when essence is extinguished and characteristics disappear, there is no liberation to speak of, where is there any escape?' Using this principle to extrapolate, abandoning evil and following good, cultivating the path to become a Buddha, are all continued bindings. Good deeds and becoming a Buddha are still continued continuations, let alone indulging in those actions that are neither good nor evil, are they not continued bindings? Therefore, know that continued binding is封 (feng, sealing), sealing good, sealing evil. Because sealing and binding invite new life, it is not liberation.

天真菩薩摩訶薩 (Tianzhen Pusa Mohesa, True Innocence Bodhisattva Mahasattva) said to the Buddha: '世尊 (Shizun, World Honored One), what is the cause of liberation? What is the fruit of liberation? I hope that you, with great compassion, will explain it to us again in detail.'

The Buddha told 天真菩薩摩訶薩 (Tianzhen Pusa Mohesa, True Innocence Bodhisattva Mahasattva): 'Having the intention to cultivate goodness is the cause of gods and humans. Having right and wrong in mind and liking to do evil deeds is the cause of the three evil realms. Both good and evil are extinguished, and the essence merges into great tranquility. This is called the cause of the Buddha, and it is also called the cause of liberation. If a name must be given to it, it is called the cause of the Buddha. But the true cause of the Buddha is not like this.'

何名目。何以故。佛因者無因可因。有因之因因果相待。相待之因名為繼縛因。非解脫因。

天真菩薩摩訶薩白佛言。世尊因說竟。果猶未說。唯愿世尊重為顯示解脫之果。

佛告天真菩薩摩訶薩曰。解脫果者。金剛心謝大明種智以為解脫果。理而言之。解脫之理無因無果。無果之果名解脫果。

說是法時。無量大眾冥會不起為因無得為果同真際等法性。

即相無相萬物不遷事用究竟品第十一

複次鑑照菩薩摩訶薩白佛言。世尊如上所說。說次第十品立義不同言教各異。眾聖道一教門應一。云何設名題目而有眾多。不審此理愿佛說之。令當來大眾知教開通擁閉同異。

佛告鑑照菩薩摩訶薩曰。眾聖異談旨當唯一。所謂依心教門眾多。所謂依身。若離身心則無言教。故知言教塵沙理旨無殊。教門無量歸處無別。以此類之。十方諸佛語說同故。無量菩薩方便處多。陳章吐教似如有異。究其玄旨畢竟無別。譬如色界天子眷屬無量音樂嘆詠清雅婉約辭巧各異。游騰虛空上升光音。而至佛所各各一心盡意樂佛。論其文辭音曲箜篌琴笛悉皆不同。窮其意也皆嘆佛好。嘆好處同名為一語。上來教門差互不同。隨問對釋。雖教文彌萬而無二趣。但以種種開通會歸任縱。說是眾聖無二之理圓真教時

【現代漢語翻譯】現代漢語譯本：

什麼叫做『目』（nama，名稱）？什麼叫做『故』（hetu，原因）？佛所說的『因』（hetu）是沒有原因可以作為原因的。有原因的原因，是原因和結果相互依存。這種相互依存的原因，叫做『繫縛因』（saṃbandha-hetu），不是解脫的原因。

天真菩薩摩訶薩（Satya-mati Bodhisattva-mahāsattva）對佛說：『世尊，關於『因』（hetu）的說法已經講完了，但關於『果』（phala，結果）的說法還沒有講。希望世尊再次為我們開示解脫的『果』（phala）。』

佛告訴天真菩薩摩訶薩說：『解脫的『果』（phala），是金剛心（vajra-citta）消滅，大光明（mahā-prabhā）的種智（jñāna）作為解脫的『果』（phala）。從理上來說，解脫的道理沒有原因也沒有結果。沒有結果的『果』（phala），叫做解脫的『果』（phala）。』

在宣說這個法的時候，無數的大眾在冥冥之中會合，不生不滅作為『因』（hetu），無所得作為『果』（phala），與真如實際（bhūta-tathatā）等同於法性（dharmatā）。

即相無相，萬物不遷，事用究竟品第十一

再次，鑑照菩薩摩訶薩（Darśana-āloka Bodhisattva-mahāsattva）對佛說：『世尊，如上面所說的，次第講述了十品，立義不同，言教各異。眾聖的道路應該是一致的，教門也應該是一致的。為什麼設立的名稱題目卻有這麼多？我不明白這個道理，希望佛為我們解說，使未來的大眾明白教義，開通擁塞，瞭解相同和不同之處。』

佛告訴鑑照菩薩摩訶薩說：『眾聖的說法不同，但宗旨應當是一致的。所謂教門眾多，是依據心（citta）而說；所謂教門眾多，是依據身（kāya）而說。如果離開身心，就沒有言教。所以要知道，言教多如塵沙，但理旨沒有差別。教門無量，歸宿之處沒有分別。以此類推，十方諸佛的語言說法是相同的。無量菩薩的方便之處很多，陳述章節，吐露教義，似乎有所不同，但探究其玄妙的宗旨，畢竟沒有差別。譬如天子（deva-putra）的眷屬無數，音樂讚歎清雅婉約，辭藻巧妙各異，在虛空中游騰，上升到光音天（Ābhāsvara），而到佛所時，都各各一心盡意地讚美佛。論其文辭音曲，箜篌琴笛都各不相同，但窮究其意義，都是讚歎佛的美好。讚歎美好之處相同，就叫做同一語言。上面所說的教門差別互異，是隨問而對答解釋。雖然教文瀰漫眾多，但沒有兩種趣向。只是用種種方法開通會歸，任其縱橫。』在宣說眾聖沒有兩種道理的圓滿真如教義時。

【English Translation】 English version:

What is called 『nama』 (name)? What is called 『hetu』 (cause)? The 『hetu』 (cause) spoken of by the Buddha is without a cause that can be taken as a cause. The cause of a cause is the mutual dependence of cause and effect. This mutually dependent cause is called the 『saṃbandha-hetu』 (binding cause), not a cause of liberation.

Satya-mati Bodhisattva-mahāsattva (True-Minded Bodhisattva-mahāsattva) said to the Buddha: 『Venerable One, the explanation of 『hetu』 (cause) is complete, but the explanation of 『phala』 (result) is not yet complete. May the Venerable One again reveal to us the 『phala』 (result) of liberation.』

The Buddha told Satya-mati Bodhisattva-mahāsattva: 『The 『phala』 (result) of liberation is the extinction of the vajra-citta (diamond mind), with the jñāna (wisdom) of great light (mahā-prabhā) as the 『phala』 (result) of liberation. In terms of principle, the principle of liberation has neither cause nor result. The 『phala』 (result) without a result is called the 『phala』 (result) of liberation.』

When this Dharma was being expounded, countless multitudes gathered in the darkness, with non-arising and non-ceasing as the 『hetu』 (cause), and non-attainment as the 『phala』 (result), being equal to the bhūta-tathatā (true suchness) and identical to the dharmatā (dharma-nature).

The Eleventh Chapter: Immediate Appearance Without Appearance, Myriad Things Do Not Change, Ultimate Completion of Affairs and Functions

Furthermore, Darśana-āloka Bodhisattva-mahāsattva (Vision-Light Bodhisattva-mahāsattva) said to the Buddha: 『Venerable One, as mentioned above, the ten chapters are explained in sequence, with different established meanings and different verbal teachings. The path of all sages should be consistent, and the teachings should also be consistent. Why are there so many established names and titles? I do not understand this principle, and I hope the Buddha will explain it to us, so that future multitudes can understand the teachings, open up obstructions, and understand the similarities and differences.』

The Buddha told Darśana-āloka Bodhisattva-mahāsattva: 『The sayings of all sages are different, but the main point should be consistent. The so-called numerous teachings are based on the mind (citta); the so-called numerous teachings are based on the body (kāya). If one departs from body and mind, there will be no verbal teachings. Therefore, one should know that verbal teachings are as numerous as dust particles, but the underlying principles are not different. The teachings are immeasurable, but the place of return is not different. By analogy, the languages and speech of the Buddhas of the ten directions are the same. The expedient means of countless Bodhisattvas are many, and the presentation of chapters and the utterance of teachings may seem different, but when one investigates their profound meaning, there is ultimately no difference. For example, the retinue of deva-putra (divine son) is countless, and the music and praises are elegant and refined, with skillful and different words. They travel in the void, ascending to the Ābhāsvara (heaven of light), and when they arrive at the Buddha's place, they all wholeheartedly and earnestly praise the Buddha. In terms of their literary expressions, musical tunes, konghou (Chinese harp), zither, and flute are all different, but when one investigates their meaning, they are all praising the Buddha's goodness. The praise of goodness is the same, and it is called the same language. The differences and variations in the teachings mentioned above are explanations and answers according to the questions. Although the teachings are vast and numerous, there are no two directions. It is just that various methods are used to open up and converge, allowing for freedom and flexibility.』 When the perfect and true teachings of the non-duality of all sages were being expounded.

。水行天子樹音天子百千眷屬。一時云會而至佛所。各各恭敬正坐一面。長跪叉手以偈嘆曰。

眾聖說無別　　有垢無垢如　一切相通達　　言教悉無殊　眾聖言說異　　意旨悉皆同　文字即解脫　　大小理處通　眾聖明了慧　　方便開初始　文起為未悟　　既悟相即理　眾聖善方便　　隨宜皆不實　執教謂為是　　即便起放逸　眾聖相影向　　同說一如理　教門雖無量　　達解悉會是　眾聖所師法　　軌處悉無殊　伏藏圓明顯　　萬相即體如　眾聖巧便說　　慈心詃誘人　圓明顯伏藏　　覺性明瞭真　眾聖明了說　　銷融于毒害　惱惱先自無　　何處有五蓋

佛告水行天子樹音天子曰。一切言教不離心相。至於文字不離身相。是故身相得解脫時。文字即解脫用。

水行天子樹音天子異口同音而白佛言。世尊一切言教文字以何為體。以何為實。言教文字根本何者為是。尋教會理文字即解脫用者。何者為是。愿大慈尊說其所由。令無量大眾知文字所由道教根本。

佛告水行天子樹音天子曰。一切言教心相是本。一切文字身相是體。身相為實。尋教會理者。窮其心生住滅名為尋教會理。文字即解脫用者。諸根真照真照真照圓寂寂照照寂同塵無染。名為文字即解脫用

【現代漢語翻譯】現代漢語譯本：水行天子（Śūramati，掌管水的天神）和樹音天子（Drumaghoṣa，樹木發出的聲音）帶著成百上千的眷屬，一同聚集到佛陀的住所。他們各自恭敬地在一旁端正坐好，長跪合掌，用偈頌讚嘆道：

『眾聖所說的道理沒有差別，有垢與無垢的本性相同。一切法相都是相通達的，聖人的言教也沒有什麼不同。眾聖的言語表達雖然各異，但其意旨卻完全相同。文字本身就是解脫，大小乘的道理處處相通。眾聖以明瞭的智慧，用方便法門開啟眾生的覺悟。設立文字是爲了引導未悟者，一旦覺悟，萬相即是真理。眾聖善於運用方便法門，隨順根機所說的都不是真實的。執著于教義，認為它是真實的，就會產生放逸之心。眾聖的法相相互輝映，共同宣說同一如如之理。教法門徑雖然無量，但通達理解后，都會歸於一處。眾聖所傚法的法則，其軌則和處所都沒有差別。伏藏的真理圓滿顯現，萬象即是本體的如如。眾聖巧妙地說法，以慈悲心引導誘化世人。圓滿顯現伏藏的真理，覺悟的自性是明瞭而真實的。眾聖明了地說法，是爲了消融眾生的毒害。煩惱本來就是虛無的，又哪裡會有五蓋（pañca nivaraṇa，貪慾、嗔恚、睡眠、掉悔、疑法）呢？』

佛陀告訴水行天子和樹音天子說：『一切言教都離不開心相，至於文字也離不開身相。因此，當身相得到解脫時，文字也就具有了解脫的作用。』

水行天子和樹音天子異口同聲地對佛陀說：『世尊，一切言教文字以什麼為本體？以什麼為真實？言教文字的根本是什麼？尋求教法真理，文字就能發揮解脫作用，這又是為什麼？愿大慈大悲的世尊解說其中的緣由，讓無量的大眾瞭解文字的由來和道教的根本。』

佛陀告訴水行天子和樹音天子說：『一切言教以心相為根本，一切文字以身相為本體，身相是真實的。尋求教法真理，就是窮究心的生起、住留和滅去，這叫做尋求教法真理。文字就能發揮解脫作用，是指諸根的真照，真照、真照，圓寂寂照，照寂同塵而無染著，這叫做文字就能發揮解脫作用。』

【English Translation】 English version: Śūramati (Śūramati, the celestial being who governs water) and Drumaghoṣa (Drumaghoṣa, the sound emitted by trees), along with hundreds of thousands of their retinue, gathered together at the Buddha's abode. Each of them respectfully sat upright to one side, knelt with palms together, and praised with verses:

'The teachings of all the sages are without difference; the nature of defiled and undefiled is the same. All dharmas are interconnected and understood; the teachings of the sages are not different. Although the words of the sages are different, their intentions are all the same. The letters themselves are liberation; the principles of the Greater and Lesser Vehicles are universally connected. The sages, with clear wisdom, use expedient means to initiate the enlightenment of beings. Establishing letters is to guide the unenlightened; once enlightened, all phenomena are the same as truth. The sages are skilled in using expedient means; what they say according to circumstances is not real. Clinging to the teachings, thinking they are real, will give rise to laxity. The dharmas of the sages reflect each other, jointly proclaiming the same suchness principle. Although the gateways to teachings are immeasurable, once understood, they all converge to one place. The laws that the sages emulate, their rules and places are without difference. The hidden treasure of truth is fully revealed; all phenomena are the suchness of the essence. The sages skillfully speak the Dharma, guiding and inducing people with compassionate hearts. Fully revealing the hidden treasure, the awakened nature is clear and true. The sages clearly speak the Dharma in order to dissolve the poisons of beings. Afflictions are originally non-existent; where then are the five hindrances (pañca nivaraṇa, desire, hatred, sleepiness, restlessness, doubt)?'

The Buddha said to Śūramati and Drumaghoṣa: 'All teachings are inseparable from the mind-image, and letters are inseparable from the body-image. Therefore, when the body-image attains liberation, the letters also have the function of liberation.'

Śūramati and Drumaghoṣa, with one voice, said to the Buddha: 'World Honored One, what is the essence of all teachings and letters? What is their reality? What is the root of teachings and letters? Seeking the truth of the teachings, letters can exert the function of liberation; what is the reason for this? May the Greatly Compassionate World Honored One explain the reasons, so that immeasurable beings may understand the origin of letters and the root of the teachings.'

The Buddha said to Śūramati and Drumaghoṣa: 'All teachings take the mind-image as their root, and all letters take the body-image as their essence; the body-image is real. Seeking the truth of the teachings means thoroughly investigating the arising, abiding, and ceasing of the mind; this is called seeking the truth of the teachings. Letters can exert the function of liberation, which refers to the true illumination of the senses, true illumination, true illumination, perfect stillness and illumination, illumination and stillness, being in the world but without defilement; this is called letters exerting the function of liberation.'

。

鑑照菩薩摩訶薩前白佛言。世尊大聖圓覺軌法修學而成等覺。等覺圓具還說真軌。自得令他得同入正智乘。乘者乘於法乘而究竟之由。何故如來今日說道。心相是言教。身相是文字。若心相是言教者。一切眾生具足言教。若身相是文字者。一切眾生具足文字。言教復具文字復具道教。自有何用在大聖會所而聽法乎。軌心為則軌身為用。則法成用久來解脫。何故今日說言文字即解脫用。

佛告鑑照菩薩摩訶薩曰。若如汝所問。心相非言教。身相非文字者。十方諸佛無量菩薩一切聖眾。離心之與身而有言教者。無有是處。譬如外求九十五道雜類鬼神入人身內遂起惡見。而要大聖。若離身心及與善惡苦樂果報而有言說。我當信受。若不然者。所有言說皆道我身。身是頑銅。心是癡源。教我學學其頑癡之法。我定不從。大聖復語汝。若如是要請之來。何不離身心善惡苦樂果報。而要於我求之。人即便答大聖言曰。我實離之。大聖復問。汝若離身心而要請者。汝今所問為是離身心而問。為是不離而問。若離身心誰為問者。若不離而問即非理之要。所以然者。身為外攞㨯。心王常處中。心王欻生念使口而便問。是以得知。問者皆由身心。若離身心無復有問。以此證知。往古來今三世諸佛所有法藏。唯心性為本。若

【現代漢語翻譯】現代漢語譯本鑑照菩薩摩訶薩上前稟告佛說：『世尊大聖，您通過圓覺的軌範和方法修學而成就了等覺（指佛的果位）。既然已經圓滿具備了等覺的境界，為何還要宣說真實的軌範呢？自己證悟后，應該讓其他人也能夠一同進入正確的智慧之乘（指通往覺悟的道路）。所謂「乘」，是指乘坐于佛法之乘而最終達到究竟的境界。為何如來您今天卻說，心相就是言教，身相就是文字呢？如果心相就是言教，那麼一切眾生都具備言教；如果身相就是文字，那麼一切眾生都具備文字。既然言教和文字都已經具備，又何必在大聖的集會中聽聞佛法呢？以心為法則，以身為作用，法則成就，作用長久，自然就能解脫。為何今天又說文字就是解脫的作用呢？』佛告訴鑑照菩薩摩訶薩說：『如果像你所問的那樣，心相不是言教，身相不是文字，那麼十方諸佛、無量菩薩、一切聖眾，如果離開了心和身而能有言教，那是絕對不可能的。譬如，有些人向外尋求九十五種外道，或者各種鬼神進入人體，於是產生邪惡的見解，然後來要求大聖。如果他們能離開身心以及善惡苦樂的果報而有所言說，我才應當信受。如果不是這樣，他們所有的言說都是在說道我的身體。身體是頑固的銅鐵，心是愚癡的根源，教我學習頑固愚癡的方法，我一定不會聽從。大聖反過來問你，如果他們一定要這樣請求而來，為何不離開身心、善惡苦樂的果報，而要向我求取呢？』那人便回答大聖說：『我確實已經離開了。』大聖又問：『你如果離開了身心而來請求，那麼你現在所問的問題，是離開了身心而問，還是沒有離開身心而問呢？如果離開了身心，是誰在發問呢？如果沒有離開身心而問，那就是不合道理的要求。』之所以這樣說，是因為身體是外在的工具，心王常常處於中心。心王忽然生起念頭，驅使口來發問。因此可以得知，發問者都是由於身心。如果離開了身心，就不會再有發問。由此可以證明，往古至今三世諸佛所有的法藏，都是以心性為根本。』

【English Translation】 English version Then Jianzhao Bodhisattva Mahasattva addressed the Buddha, saying: 'World Honored One, Great Sage, you have achieved Equal Enlightenment (Sambodhi) through the practice and study of the perfect and complete Dharma of Perfect Enlightenment. Now that you have fully attained Equal Enlightenment, why do you still expound the true Dharma? Having attained enlightenment yourself, you should enable others to enter the Vehicle of Correct Wisdom (Samyak-prajna-yana). The 'vehicle' refers to riding the Dharma Vehicle to ultimately reach the final state. Why does the Tathagata (another name for Buddha) say today that the characteristics of the mind are verbal teachings, and the characteristics of the body are written words? If the characteristics of the mind are verbal teachings, then all sentient beings possess verbal teachings. If the characteristics of the body are written words, then all sentient beings possess written words. Since verbal teachings and written words are already possessed, what is the purpose of listening to the Dharma in the assembly of the Great Sage? Taking the mind as the principle and the body as the function, when the principle is established and the function is enduring, liberation naturally occurs. Why do you say today that written words are the function of liberation?' The Buddha said to Jianzhao Bodhisattva Mahasattva: 'If, as you ask, the characteristics of the mind are not verbal teachings, and the characteristics of the body are not written words, then if the Buddhas of the ten directions, countless Bodhisattvas, and all the holy beings could have verbal teachings apart from the mind and body, that would be impossible. For example, some people seek outwardly for the ninety-five heretical paths, or various ghosts and spirits enter the human body, and then they develop evil views and make demands of the Great Sage. If they can speak apart from the body and mind, and apart from good and evil, suffering and happiness, and karmic retribution, then I should believe and accept them. If not, all their words are speaking about my body. The body is stubborn metal, and the mind is a source of delusion. If they teach me to learn the methods of stubbornness and delusion, I will certainly not follow them.' The Great Sage then asks you in return, 'If they insist on coming to make such requests, why don't they separate themselves from body and mind, good and evil, suffering and happiness, and karmic retribution, and then seek from me?' The person would then answer the Great Sage, saying, 'I have indeed separated myself.' The Great Sage then asks, 'If you have separated yourself from body and mind to make this request, are you asking this question having separated yourself from body and mind, or not having separated yourself? If you have separated yourself from body and mind, who is asking the question? If you are asking without having separated yourself, then that is an unreasonable demand.' The reason for this is that the body is an external instrument, while the mind-king always resides in the center. The mind-king suddenly generates a thought and causes the mouth to ask. Therefore, it can be known that the questioner is always due to the body and mind. If one separates from body and mind, there will be no further questions. From this, it can be proven that all the Dharma treasures of the Buddhas of the past, present, and future are based on the nature of the mind.'

離心性則無言說。是故無量真法隱在四大五陰。千是萬非取捨簡默。惡見塵中隱名為四大五陰。千是萬非取捨簡默。惡見塵勞顯即四大五陰。千是萬非取捨簡默。惡見塵勞以為文字根本。若離身心縱令佛辯無所言說。既無言說。抄何為經。既無可抄。字亦無字。

鑑照菩薩摩訶薩前白佛言。世尊若身心是法藏根本文字所由者。法本無染文字常凈。而此身心豈得無染常凈。

佛告鑑照菩薩摩訶薩曰。心性本凈。猶如明王雖處身中不為身塵所染。名為無染。明王雖在塵中。王不染塵。塵不染王。塵不染塵。名為常凈。無染常豈非真實法軌文字經教。以此證知。無邊經卷唯一切眾生身是。無邊法藏唯一切眾生心性天真是。若離此二。眾聖權實無量言教四辯宣揚。悉皆息駕旨章斷句。是以得知。大聖圓音古今理通唯說身心。是以愚人名身心為生滅穢惡。不名文字經教以為生滅穢惡。豈不違理太甚。橫增我見。顛倒情奢。錯用非宜。說而不足。以偈頌曰。

菩提大道想念融　　畢竟三毒真佛體　是非從來任性流　　始終本末無依底　身想究竟能容受　　無簡無擇無成破　無染常凈法力轉　　搜窮蹤緒無善惡

鑑照菩薩摩訶薩白佛言。世尊如佛所說。體融大寂相即真用。真用用真無真無用。無真無用

【現代漢語翻譯】現代漢語譯本離心性就無法用語言表達。因此，無量的真實佛法隱藏在四大（地、水、火、風）五陰（色、受、想、行、識）之中。在千是萬非的取捨之間保持簡默。在充滿惡見的塵埃中，隱藏著名為四大五陰的事物。在千是萬非的取捨之間保持簡默。顯現於惡見塵勞之中的就是四大五陰。在千是萬非的取捨之間保持簡默。將惡見塵勞作為文字的根本。如果脫離身心，縱然是佛陀的辯才也無從談起。既然沒有言語，又抄寫什麼作為經典呢？既然無可抄寫，文字也就無從談起。

鑑照菩薩摩訶薩向前對佛說：『世尊，如果身心是法藏的根本，文字的由來，那麼法本應無染，文字應常凈。而這身心怎麼會是無染常凈的呢？』

佛告訴鑑照菩薩摩訶薩說：『心性本來清凈，猶如明王（智慧之王），雖然身處塵世之中，卻不被塵世所污染，這叫做無染。明王雖然身處塵世之中，明王不被塵埃所染，塵埃也無法沾染明王，塵埃也無法沾染塵埃，這叫做常凈。無染常凈難道不是真實的法則、文字、經典教義嗎？由此可以證明，無邊的經卷唯一存在於一切眾生的身體之中。無邊的法藏唯一存在於一切眾生的心性天真之中。如果脫離了這兩者，眾聖的權巧方便和真實教誨，無量的言語教導和四種辯才的宣揚，都將停止執行，旨章斷句也將失去意義。因此可以得知，大聖的圓滿音聲，貫通古今的真理，唯獨在於身心的闡述。因此愚人才會將身心視為生滅穢惡之物，卻不將文字經典教義視為生滅穢惡之物，這豈不是太不合道理了嗎？平白增添我見，顛倒情慾，錯誤地使用不適宜之物，說也說不清楚。』用偈頌說道：

菩提大道，想念融合，畢竟三毒（貪嗔癡）即是真佛體；是非從來任性流，始終本末無所依；身想究竟能容受，無簡無擇無成破；無染常凈法力轉，搜窮蹤緒無善惡。

鑑照菩薩摩訶薩對佛說：『世尊，正如佛所說，體性融合于大寂靜，相即是真用。真用即是用真，無真即是無用。無真即是無用』

【English Translation】 English version When separated from the mind, there is no language to express it. Therefore, immeasurable true Dharma is hidden within the Four Great Elements (earth, water, fire, wind) and the Five Skandhas (form, sensation, perception, volition, consciousness). In the midst of choosing between thousands of rights and wrongs, maintain silence. Hidden within the dust of evil views are things named the Four Great Elements and Five Skandhas. In the midst of choosing between thousands of rights and wrongs, maintain silence. What manifests in the dust and toil of evil views are the Four Great Elements and Five Skandhas. In the midst of choosing between thousands of rights and wrongs, maintain silence. Taking the dust and toil of evil views as the root of language. If separated from body and mind, even the eloquence of the Buddha would have nothing to say. Since there is no language, what is there to copy as scripture? Since there is nothing to copy, there are no words.

Jianzhao Bodhisattva Mahasattva then said to the Buddha: 'World Honored One, if body and mind are the root of the Dharma treasury and the origin of language, then the Dharma should be inherently undefiled, and language should be eternally pure. How can this body and mind be undefiled and eternally pure?'

The Buddha told Jianzhao Bodhisattva Mahasattva: 'The nature of the mind is originally pure, like a Bright King (King of Wisdom), who, although dwelling in the body, is not defiled by the dust of the body. This is called undefiled. Although the Bright King is in the dust, the king is not defiled by the dust, and the dust does not defile the king, and the dust does not defile the dust. This is called eternally pure. Are undefiled and eternally pure not the true Dharma principles, words, scriptures, and teachings? From this, it can be proven that the boundless scriptures exist solely within the bodies of all sentient beings. The boundless Dharma treasury exists solely within the natural purity of the minds of all sentient beings. If separated from these two, the skillful means and true teachings of the saints, the immeasurable verbal teachings, and the propagation of the four kinds of eloquence will all cease to function, and the meaning of the chapters and sentences will be lost. Therefore, it can be known that the perfect sound of the Great Sage, the truth that penetrates the past and present, lies solely in the explanation of body and mind. Therefore, fools regard body and mind as things of birth, death, impurity, and evil, but do not regard the words, scriptures, and teachings as things of birth, death, impurity, and evil. Is this not extremely unreasonable? Vainly increasing self-views, inverted desires, wrongly using what is inappropriate, speaking without end.' He said in verse:

The Bodhi Great Path, thoughts and ideas merge, Ultimately, the Three Poisons (greed, hatred, delusion) are the true Buddha-body; Right and wrong flow according to nature, From beginning to end, there is no foundation to rely on; The body and thought can ultimately accommodate, Without selection, without choice, without creation or destruction; The undefiled and eternally pure Dharma power turns, Searching exhaustively for traces, there is no good or evil.

Jianzhao Bodhisattva Mahasattva said to the Buddha: 'World Honored One, as the Buddha said, the essence merges into great stillness, the form is identical to true function. True function is using truth, without truth there is no function. Without truth there is no function.'

。云何而言違理太甚橫增我見顛倒情奢錯用非宜。性及身相畢竟無非是亦隨沒。誰為違理。誰為橫增我見。誰為顛倒。誰為錯用。若有違理我見顛倒錯用。即非法藏亦非經卷。何以故。前言后教自相違故。

佛告鑑照菩薩摩訶薩曰。實如所言。快問是義。體融大寂相即無礙。混沌天真名作太一。攝為法藏。顯為文字。攝則歸空沒影。顯則身相俱現。對身名經。隱覆名藏。改形換質正是太一洪源神變自在。是故經教文字乃是生滅苦空所攝。言文字即解脫用者。是教門之中苦空解脫非是太一洪源神變解脫。汝復以違理我見顛倒錯用。以難我者。非無理路。但教門與奪顯異去結。理而言之。違與無違相寂滅。寂滅無滅無滅可滅也。

爾時眾中有一菩薩摩訶薩名曰普泯。聞佛所說豁然意解。即于身上了了分明見十二部經。精粗深淺漸頓炳著。行行分明義句淵奧。相泯百非理融萬是混含混沌。天成無縫金紙銀字通天卷軸。以皮為紙。以骨為筆。以清脈為水。以髓為墨。以自性理書之而無錯謬。於時大眾一時悟解。照境分明。往古來今無量經教豁然意解一時領納。身上受持更無外求。息妄泯真平等現前。

顯一切眾生身與法一如無二品第十二

複次混融菩薩摩訶薩前白佛言。世尊如上所說。一切經卷唯一

【現代漢語翻譯】現代漢語譯本：憑什麼說違背道理太過分，橫生我見，顛倒情識，錯誤使用不適宜之物？自性和身相最終都是空無，也會隨之消逝。誰是違背道理？誰是橫生我見？誰是顛倒？誰是錯用？如果存在違背道理、我見、顛倒、錯用，那就不是法藏，也不是經卷。為什麼呢？因為前面的話和後面的教義自相矛盾。

佛告訴鑑照菩薩摩訶薩（Bodhisattva Mahasattva， महान्तः सत्त्वाः）說：『確實如你所說。問得好！體性融合于大寂靜，相即是無礙。混沌天真名為太一（Taiyi，太一神）。收攝起來就是法藏，顯現出來就是文字。收攝起來就歸於空無，消失無影；顯現出來就身相都出現。對著身相就稱為經，隱藏覆蓋就稱為藏。改變形狀，轉換本質，正是太一的洪源神變，自在無礙。因此，經教文字都是生滅苦空所包含的。說文字就是解脫之用，是教門之中的苦空解脫，不是太一洪源神變的解脫。你又用違背道理、我見、顛倒、錯用來詰難我，並非沒有道理。但教門在於施與奪取，顯現差異，去除執結。從道理上來說，違背與不違背，其相寂滅。寂滅沒有滅，沒有滅可以被滅。』

這時，大眾中有一位菩薩摩訶薩，名叫普泯（Pumin，普遍泯除），聽了佛所說，豁然開悟。立即在身上清清楚楚地看到十二部經（Twelve Divisions of the Teachings，十二部経），精粗深淺，漸悟頓悟，都明顯地呈現出來。行行分明，義句深奧。相泯百非，理融萬是，混含混沌。天成無縫，金紙銀字，通天卷軸。用皮做紙，用骨做筆，用清脈做水，用髓做墨，用自性之理書寫，沒有絲毫錯謬。當時大眾一時悟解，照見境界分明。往古來今無量經教，豁然意解，一時領納。在身上受持，不再向外尋求。止息妄念，泯滅真妄，平等現前。

顯一切眾生身與法一如無二品第十二

再次，混融菩薩摩訶薩（Hunrong Bodhisattva Mahasattva，混融菩薩摩訶薩）上前稟告佛說：『世尊，如上面所說，一切經卷都是唯一的』

【English Translation】 English version: Why say it's so unreasonable, creating egoistic views, inverted emotions, and inappropriately using what's unsuitable? The nature and form of the body are ultimately empty and will eventually disappear. Who is unreasonable? Who creates egoistic views? Who is inverted? Who misuses? If there is unreasonableness, egoistic views, inversion, and misuse, then it is neither a Dharma treasury nor a scripture. Why? Because the previous words and the subsequent teachings contradict each other.

The Buddha told Bodhisattva Mahasattva Jianzhao (Bodhisattva Mahasattva, महान्तः सत्त्वाः): 'Indeed, as you say. Well asked! The essence merges into great tranquility, and the form is unobstructed. Chaotic innocence is called Taiyi (Taiyi, 太一神). When collected, it is the Dharma treasury; when manifested, it is the written word. When collected, it returns to emptiness and disappears without a trace; when manifested, both the body and form appear. When facing the body and form, it is called scripture; when hidden and covered, it is called treasury. Changing shape and transforming essence is precisely the divine transformation of Taiyi's primordial source, free and unhindered. Therefore, the scriptures and teachings are all encompassed by birth, death, suffering, and emptiness. To say that the written word is the use of liberation is the liberation from suffering and emptiness within the teachings, not the liberation from the divine transformation of Taiyi's primordial source. You use unreasonableness, egoistic views, inversion, and misuse to challenge me, which is not without reason. However, the teachings lie in giving and taking, revealing differences, and removing attachments. From the perspective of reason, opposition and non-opposition are in a state of stillness. Stillness has no extinction, and there is no extinction that can be extinguished.'

At that time, among the assembly, there was a Bodhisattva Mahasattva named Pumin (Pumin, 普遍泯除). Upon hearing the Buddha's words, he suddenly understood. Immediately, he clearly saw the Twelve Divisions of the Teachings (Twelve Divisions of the Teachings, 十二部経) on his body. The refined and coarse, the profound and shallow, the gradual and sudden enlightenments were all clearly presented. Line by line, the meanings and phrases were profound. The mutual annihilation of hundreds of negations, the merging of reason into ten thousand affirmations, were mixed and chaotic. Naturally formed without seams, golden paper with silver letters, a scroll reaching the heavens. Using skin as paper, bone as a pen, clear veins as water, marrow as ink, writing with the reason of self-nature without any mistakes. At that time, the assembly suddenly understood, and the illuminated realm was clear. The countless scriptures and teachings of the past and present were suddenly understood and received at once. Holding them on the body, there was no longer any external seeking. Ceasing delusions, obliterating truth and falsehood, equality manifested before them.

Chapter Twelve: Revealing That the Bodies and Dharma of All Sentient Beings Are One and the Same, Without Two Categories

Furthermore, Bodhisattva Mahasattva Hunrong (Hunrong Bodhisattva Mahasattva, 混融菩薩摩訶薩) stepped forward and reported to the Buddha: 'World Honored One, as mentioned above, all scriptures are unique.'

切眾生身是。若一切眾生身是經卷。經卷即是法聚。若一切眾生身身為法聚。身法聚者。唯愿世尊慈哀為說。令無量大眾及下方一切諸眾生達解自身究竟法聚。息于外求見真善知識。

佛告混融菩薩摩訶薩曰。一切眾生身如實名為經卷亦名法聚。何以故。從解惑立名不同。體解究竟名為經卷亦名法藏。迷惑立名名為眾生。亦名生死亦名苦聚。亦名顛倒亦名外求。何以故。眾生不解名之為惑亦名外求。以是緣由不識自身之上有無量法聚十二部經。遂便外向求善知識名為眾生。將法逐法既遇善知識。已善知識為其說法。教真法處而語之曰。若欲求法。先當自求。若自求者。凈佛知見廣開三藏。三藏者所謂佛藏所謂法藏所謂僧藏。因此三藏復開三藏。其三藏者何。若向下方同下方名目而說。同下方名目者。所謂修多羅大藏。般若波羅蜜大藏。波羅提木叉大藏。以此三種大藏統收法界一切法盡。

混融菩薩摩訶薩白佛言。世尊如來所說教。諸眾生若求法者先當自求。若自求者凈佛知見廣開一切眾生身內二種三藏。雖聞聖說不能解了。不知何者為佛藏。不知何者為法藏。不知何者為僧藏。不知何者是修多羅大藏。不知何者是般若波羅蜜大藏。不知何者是波羅提木叉大藏。以不知故愿佛說之。

佛告混融菩薩摩

【現代漢語翻譯】現代漢語譯本：如果說一切眾生的身體就是經卷，那麼經卷也就是法的聚集。如果說一切眾生的身體就是法的聚集，那麼什麼是身法聚集呢？唯愿世尊慈悲憐憫，為我們解說，讓無量的大眾以及下方世界的一切眾生，都能理解自身究竟的法聚，停止向外尋求，從而見到真正的善知識。

佛告訴混融菩薩摩訶薩（Hunrong Bodhisattva Mahasattva，大菩薩）說：一切眾生的身體，如實地來說，就是經卷，也叫做法聚。為什麼這麼說呢？這是因為從理解迷惑的角度來立名有所不同。徹底理解究竟的真理，就叫做經卷，也叫做法藏（法寶）。因為迷惑而立名，就叫做眾生，也叫做生死，也叫做苦聚，也叫做顛倒，也叫做向外尋求。為什麼呢？因為眾生不理解，所以叫做迷惑，也叫做向外尋求。因為這個緣故，不認識自身之上具有無量的法聚和十二部經，於是就向外尋求善知識，所以叫做眾生。將法追逐於法，如果遇到了善知識，善知識就會為他們說法，教導他們真正的法處，並告訴他們說：『如果想要尋求佛法，首先應當從自身尋求。如果從自身尋求，就能凈化佛的知見，廣泛開啟三藏（三個寶藏）。』三藏指的是佛藏（佛的寶藏）、法藏（法的寶藏）和僧藏（僧的寶藏）。因為這三藏，又可以開啟另外的三藏。這另外的三藏是什麼呢？如果面向下方，按照下方的名目來說，按照下方的名目來說，就是修多羅大藏（Sutra Pitaka，經藏），般若波羅蜜大藏（Prajna Paramita Pitaka，般若波羅蜜多藏），波羅提木叉大藏（Pratimoksha Pitaka，戒律藏）。用這三種大藏來統攝法界的一切法。

混融菩薩摩訶薩（Hunrong Bodhisattva Mahasattva，大菩薩）對佛說：世尊，如來所說的教導，如果眾生想要尋求佛法，首先應當從自身尋求。如果從自身尋求，就能凈化佛的知見，廣泛開啟一切眾生身內的兩種三藏。雖然聽聞了聖人的教導，但還是不能理解，不知道哪個是佛藏，不知道哪個是法藏，不知道哪個是僧藏，不知道哪個是修多羅大藏，不知道哪個是般若波羅蜜大藏，不知道哪個是波羅提木叉大藏。因為不瞭解這些，所以希望佛能為我們解說。

佛告訴混融菩薩摩訶薩（Hunrong Bodhisattva Mahasattva，大菩薩）說：

【English Translation】 English version: If all sentient beings' bodies are the scriptures, then the scriptures are the gathering of Dharma. If all sentient beings' bodies are the gathering of Dharma, then what is the gathering of body and Dharma? May the World-Honored One, with compassion, explain it for us, so that countless beings and all beings in the lower realms may understand the ultimate Dharma gathering within themselves, cease seeking externally, and see the true and virtuous teachers.

The Buddha told Hunrong Bodhisattva Mahasattva (great being): 'The bodies of all sentient beings are truly called scriptures and also called Dharma gatherings. Why is that? It is because the names are established differently based on the understanding of delusion. Thoroughly understanding the ultimate truth is called scriptures and also called Dharma treasure. Establishing names based on delusion is called sentient beings, also called birth and death, also called the gathering of suffering, also called inversion, also called external seeking. Why is that? Because sentient beings do not understand, it is called delusion and also called external seeking. Because of this reason, they do not recognize that within themselves there are countless Dharma gatherings and the twelve divisions of scriptures, and thus they seek virtuous teachers externally, and are called sentient beings. Chasing Dharma with Dharma, if they encounter a virtuous teacher, the virtuous teacher will preach the Dharma to them, teach them the true place of Dharma, and tell them: 'If you want to seek the Dharma, you should first seek it within yourself. If you seek it within yourself, you can purify the Buddha's knowledge and vision and widely open the Three Treasures (Tripitaka).' The Three Treasures refer to the Buddha Treasure, the Dharma Treasure, and the Sangha Treasure. Because of these Three Treasures, another Three Treasures can be opened. What are these other Three Treasures? If facing downwards, according to the names of the lower realms, it is called the Sutra Pitaka (collection of discourses), the Prajna Paramita Pitaka (collection of perfection of wisdom), and the Pratimoksha Pitaka (collection of monastic rules). These three great treasures encompass all the Dharmas of the Dharma realm.'

Hunrong Bodhisattva Mahasattva (great being) said to the Buddha: 'World-Honored One, according to the teachings of the Tathagata, if sentient beings want to seek the Dharma, they should first seek it within themselves. If they seek it within themselves, they can purify the Buddha's knowledge and vision and widely open the two sets of Three Treasures within the bodies of all sentient beings. Although they have heard the teachings of the sages, they cannot understand them. They do not know which is the Buddha Treasure, which is the Dharma Treasure, which is the Sangha Treasure, which is the Sutra Pitaka, which is the Prajna Paramita Pitaka, and which is the Pratimoksha Pitaka. Because they do not understand these, I hope the Buddha will explain them to us.'

The Buddha told Hunrong Bodhisattva (great being):

訶薩曰。汝所問者。問于自求凈佛知見廣開一切眾生身內二種三藏。汝今澄神沖處。吾今廣為說之。論其一切眾生身內佛藏者。以自性清凈天真法佛隱在四大五陰三毒羅剎文字藏中。是故名四大五陰三毒羅剎文字名為佛藏。故知隱為法佛沖寂。顯為應佛妙用。妙用殊能開物障蓋。複次法藏者。真處不動圓照諸根軌真有用稱之為法。法在諸根塵門外用文字之內。故知諸根塵門名教文字以為法藏。何以故。尋文證理會理舍文。隱為法藏。顯名理用。隱為惑障。顯為大慧。複次僧藏者。地水火風色受想行識。陰陽和合神性住持。名為僧藏。神性無染恒和九流。調暢七十萬脈開通去擁隱在藏中。隱為常和。顯為無諍。隱為順性而流。顯為任縱從塵。複次修多羅大藏者。是四大五陰文字章句顯發實相。顯為文字。隱為塵勞。顯為實相。隱四大五陰。複次般若波羅蜜大藏者。缊寂內照大慧朗融。隱在智起想癡奸巧詐偽藏中。複次波羅提木叉大藏者。銷融是非圓注性海。隱在著善著惡封斷藏中。顯為防非止善。隱為善惡簡隔。顯為雙融善惡。隱爲著善棄惡。

混融菩薩摩訶薩白佛言。世尊如來說三種三藏其義分明。不審一切眾生將法逐法何者為是。唯愿大慈尊哀愍一切眾而為眾生說。

佛告混融菩薩摩訶薩曰。一切眾生

【現代漢語翻譯】現代漢語譯本訶薩（菩薩名）說：『你所問的，是關於如何從自身求得清凈的佛的知見，以及如何廣泛開啟一切眾生身內的兩種三藏（佛法的三種分類：經藏、律藏、論藏）。你現在要凝神靜心，保持虛靜，我將為你詳細解說。』『說到一切眾生身內的佛藏，是指自性清凈的天真法佛（體現真理的佛）隱藏在四大（地、水、火、風）、五陰（色、受、想、行、識）、三毒（貪、嗔、癡）、羅剎（惡鬼）文字之中。因此，稱四大、五陰、三毒、羅剎文字為佛藏。所以要知道，隱藏時是法佛的沖寂狀態，顯現時是應佛（為適應不同眾生而顯現的佛）的妙用。妙用特別能夠開啟事物的障礙。』『其次，法藏（佛法的教義）是指，在真如之處不動搖，圓滿照耀諸根，遵循真理而有用，這被稱為法。法存在於諸根塵門（眼、耳、鼻、舌、身、意六根接觸色、聲、香、味、觸、法六塵的門戶）之外，文字之內。所以要知道，諸根塵門、名教文字可以作為法藏。為什麼呢？因為通過尋文來驗證真理，理解真理后捨棄文字，隱藏時是法藏，顯現時是真理的作用。隱藏時是迷惑障礙，顯現時是大智慧。』『再次，僧藏（僧團）是指，地、水、火、風、色、受、想、行、識，陰陽和合，神性住持，這被稱為僧藏。神性沒有污染，始終調和九流（各種思想流派），調暢七十萬條脈絡，開通去除擁堵，隱藏在藏中。隱藏時是常和，顯現時是無諍。隱藏時是順應本性而流動，顯現時是任由放縱，隨順塵世。』『再次，修多羅（佛經）大藏，是指四大五陰的文字章句，顯發實相（事物的真實面貌）。顯現時是文字，隱藏時是塵勞（世俗的煩惱）。顯現時是實相，隱藏時是四大五陰。』『再次，般若波羅蜜（通過智慧到達彼岸）大藏，是指蘊藏寂靜，向內照耀，大智慧明朗融合，隱藏在智起想（智慧生起時的念頭）、癡（愚癡）、奸巧詐偽的藏中。』『再次，波羅提木叉（戒律）大藏，是指銷融是非，圓滿注入性海（本性的海洋）。隱藏在執著于善、執著于惡、封閉斷絕的藏中。顯現時是防止錯誤，停止惡行。隱藏時是善惡的簡別隔離，顯現時是善惡的雙重融合。隱藏時是執著于善而拋棄惡，』混融菩薩摩訶薩（菩薩名）對佛說：『世尊，您所說的三種三藏，其意義已經很分明了。只是不知道一切眾生將法逐法，哪種做法才是正確的？唯愿大慈大悲的世尊，憐憫一切眾生，為眾生解說。』佛告訴混融菩薩摩訶薩說：『一切眾生……』

【English Translation】 English version Hesha (Bodhisattva's name) said, 'What you ask concerns seeking pure Buddha knowledge and vision from oneself, and widely opening the two types of Tripitaka (the three divisions of Buddhist scriptures: Sutra Pitaka, Vinaya Pitaka, and Abhidhamma Pitaka) within the bodies of all sentient beings. Now, calm your mind and maintain a state of emptiness. I will now explain it to you in detail.' 'Speaking of the Buddha-garbha (Buddha-nature) within the bodies of all sentient beings, it refers to the intrinsically pure, natural Dharma-Buddha (Buddha embodying the truth) hidden within the Four Great Elements (earth, water, fire, wind), the Five Skandhas (form, feeling, perception, mental formations, consciousness), the Three Poisons (greed, hatred, delusion), and the Rakshasa (demon) writings. Therefore, the Four Great Elements, the Five Skandhas, the Three Poisons, and the Rakshasa writings are called the Buddha-garbha. Thus, know that when hidden, it is the Dharma-Buddha's state of tranquility; when manifested, it is the wonderful function of the Response-Buddha (Buddha appearing in various forms to suit different beings). This wonderful function is especially capable of opening the obstructions of things.' 'Secondly, the Dharma-garbha (teachings of the Buddha) refers to being unmoving in the realm of True Suchness, fully illuminating all the senses, and being useful in accordance with the truth, which is called Dharma. Dharma exists outside the sense-gates (the gateways where the six senses of eye, ear, nose, tongue, body, and mind contact the six sense objects of sight, sound, smell, taste, touch, and mental objects) and within the words. Therefore, know that the sense-gates and the teachings in words can be regarded as the Dharma-garbha. Why? Because by seeking the truth through the words, and abandoning the words after understanding the truth, when hidden, it is the Dharma-garbha; when manifested, it is the function of truth. When hidden, it is delusion and obstruction; when manifested, it is great wisdom.' 'Again, the Sangha-garbha (community of monks) refers to earth, water, fire, wind, form, feeling, perception, mental formations, and consciousness, the union of yin and yang, and the sustaining of divine nature, which is called the Sangha-garbha. The divine nature is without defilement, always harmonizing the nine streams (various schools of thought), regulating the seven hundred thousand meridians, opening and removing blockages, hidden within the garbha. When hidden, it is constant harmony; when manifested, it is non-contention. When hidden, it flows in accordance with nature; when manifested, it is unrestrained and follows the world.' 'Again, the Sutra (Buddhist scripture) Pitaka refers to the words and sentences of the Four Great Elements and the Five Skandhas, revealing the true nature of things. When manifested, it is words; when hidden, it is worldly afflictions. When manifested, it is true nature; when hidden, it is the Four Great Elements and the Five Skandhas.' 'Again, the Prajna Paramita (perfection of wisdom) Pitaka refers to the stillness of the skandhas, inner illumination, and the bright fusion of great wisdom, hidden within the garbha of thoughts arising from wisdom, delusion, cunning, deceit, and falsehood.' 'Again, the Pratimoksha (precepts) Pitaka refers to dissolving right and wrong, and fully pouring into the ocean of nature. It is hidden in the garbha of attachment to good, attachment to evil, and closed off severance. When manifested, it is preventing wrong and stopping evil. When hidden, it is the separation and isolation of good and evil; when manifested, it is the dual fusion of good and evil. When hidden, it is attachment to good and abandonment of evil,' Hunrong Bodhisattva Mahasattva (Bodhisattva's name) said to the Buddha, 'World Honored One, the meaning of the three Tripitakas you have spoken of is already very clear. I just don't know which practice is correct when all sentient beings follow the Dharma after Dharma. May the greatly compassionate World Honored One, have compassion on all sentient beings and explain it to them.' The Buddha told Hunrong Bodhisattva Mahasattva, 'All sentient beings...'

身是法聚。何以故。一切眾生身內有凈滿法佛。凈滿不動圓現諸根。諸根圓現照而不染。名之為法。是故眾生不見法性以為煩惱。眾生既照性煩惱以為性。若人斷煩惱是即名為殺佛。煩惱若可斷必無有是處。是斷煩惱修道者即是殺佛亦是苦聚。以此證知煩惱即金剛。金剛之體何須斷壞。是為眾生與法一如無二。煩惱與性天真不殊。故知眾生與法一如無二故。言以法將法而求於法。亦名法求法法。亦名法還逐法。不覺時以法逐法。既覺之時法體即法法無動轉。故知法常住無所求故。法常寂然相自融故。說是法時。無量大眾異口同音以偈嘆曰。

眾生未解自身相　　苦行勤劬求知識　今象大師開法眼　　身心動轉皆法力　迷心波浪求佛法　　封惡著善一倍錯　希求解脫望離苦　　今始覺知轉被縛　迷心波浪求知識　　聞說此法一倍翻　昔來修者謂解脫　　誰知正是學仇怨　昔來所行謂為真　　誰知今時一倍違　煩惱顛倒性海一　　怯身法聚覺即歸　昔來所聞種種法　　棄惡從善向佛果　誰知貪佛為毒繼　　苦克不當大殃禍

佛告混融菩薩摩訶薩無量大眾。汝等眷屬以法聽法。吾今為大眾而說偈曰。

眾生身相皆法聚　　究其性相是佛塊　煩惱體實不生滅　　真性金剛不沮壞　從頭至

【現代漢語翻譯】現代漢語譯本：身是法的聚集。為什麼這麼說呢？因為一切眾生的身體內都有清凈圓滿的法佛（Dharma Buddha）。清凈圓滿、不動搖地顯現諸根（senses）。諸根圓滿顯現，照見而不被染污，這稱之為法。因此，眾生因為不見法性（Dharma-nature）而產生煩惱。眾生既然照見自性，就將煩惱當作自性。如果有人斷除煩惱，那就是殺佛。如果煩惱可以斷除，那絕對沒有這樣的道理。那些斷除煩惱、修道的人，就是殺佛，也是苦的聚集。由此可以證明，煩惱就是金剛（vajra）。金剛的本體，何須斷壞呢？這是因為眾生與法是一如的，沒有差別。煩惱與自性，本來就是天真無異的。所以說眾生與法是一如的，沒有差別。所以說用『法』來引導『法』，從而尋求『法』，也叫做以法求法。也叫做法還追逐法。不覺悟的時候，用『法』追逐『法』。一旦覺悟的時候，法的本體就是法，法沒有動轉。所以說『法』是常住的，沒有什麼可以尋求的。『法』是常寂然的，自性自然融合。在佛陀宣說此法的時候，無數大眾異口同聲地用偈頌讚嘆道：『眾生未曾瞭解自身之相，苦行勤勞地尋求知識。如今象大師（Great Elephant Master）開啟法眼，身心動轉都是法的力量。迷惑於心識的波浪中尋求佛法，封閉惡念執著善念，錯上加錯。希望求解脫，渴望脫離痛苦，如今才開始覺知反而被束縛。迷惑於心識的波浪中尋求知識，聽聞此法更加迷惑顛倒。過去修行的人認為那是解脫，誰知這正是學習仇怨。過去所做所為認為是真實的，誰知如今卻完全背離。煩惱顛倒與自性之海是一體的，膽怯自身是法的聚集，覺悟就回歸本源。過去所聽聞的種種法，棄惡從善，趨向佛果。誰知貪戀佛果是接續毒藥，刻苦修行反而招致大災禍。』佛陀告訴混融菩薩摩訶薩（Samantabhadra Bodhisattva Mahasattva）和無量大眾：你們這些眷屬用『法』來聽『法』。我現在為大眾說偈頌：『眾生的身相都是法的聚集，探究其自性就是佛的本體。煩惱的本體實際上是不生不滅的，真性金剛不會被摧毀。從頭到尾都是如此。』

【English Translation】 English version: The body is a gathering of Dharma. Why is that? Because within the bodies of all sentient beings, there is a pure and complete Dharma Buddha (Dharma Buddha). Pure and complete, unmoving, the senses (indriyas) manifest fully. The senses manifest fully, illuminating without being defiled. This is called Dharma. Therefore, sentient beings, because they do not see the Dharma-nature (Dharma-nature), generate afflictions. Since sentient beings perceive their own nature, they take afflictions as their nature. If someone were to cut off afflictions, that would be killing a Buddha. If afflictions could be cut off, there would absolutely be no such principle. Those who cut off afflictions and cultivate the path are killing a Buddha and are also a gathering of suffering. From this, it can be proven that afflictions are vajra (vajra). The essence of vajra, why would it need to be cut off and destroyed? This is because sentient beings and Dharma are one and the same, without difference. Afflictions and nature are inherently and genuinely not different. Therefore, it is known that sentient beings and Dharma are one and the same, without difference. Therefore, it is said to use 『Dharma』 to guide 『Dharma』 and thereby seek 『Dharma,』 which is also called seeking Dharma with Dharma. It is also called Dharma still pursuing Dharma. When not awakened, 『Dharma』 pursues 『Dharma.』 Once awakened, the essence of Dharma is Dharma, and Dharma does not move or transform. Therefore, it is known that 『Dharma』 is constant and abiding, with nothing to seek. 『Dharma』 is always still and silent, and the self-nature naturally merges. When the Buddha spoke this Dharma, countless people praised in unison with verses: 『Sentient beings have not understood the nature of their own bodies, laboriously and diligently seeking knowledge through ascetic practices. Now the Great Elephant Master (Great Elephant Master) opens the Dharma eye, and all movements of body and mind are the power of Dharma. Confused by the waves of mind, seeking the Buddha Dharma, sealing off evil and clinging to good, is doubly wrong. Hoping to seek liberation and longing to escape suffering, now they begin to realize they are instead bound. Confused by the waves of mind, seeking knowledge, hearing this Dharma is even more confusing and inverted. Those who practiced in the past thought it was liberation, but who knew it was precisely learning enmity. What was done in the past was thought to be true, but who knew it is now completely contrary. Afflictions, inversion, and the sea of nature are one, and fear of the body as a gathering of Dharma, awakening is returning to the source. The various Dharmas heard in the past, abandoning evil and following good, heading towards Buddhahood. Who knew that greed for Buddhahood is continuing poison, and arduous practice leads to great disaster.』 The Buddha told Samantabhadra Bodhisattva Mahasattva (Samantabhadra Bodhisattva Mahasattva) and the countless assembly: You, the retinue, listen to Dharma with Dharma. I now speak verses for the assembly: 『The body of sentient beings is a gathering of Dharma, and investigating its nature is the essence of Buddha. The essence of afflictions is actually neither born nor dies, and the true nature of vajra will not be destroyed. From beginning to end, it is like this.』

足無非法　　圓明寂照遍十方　善惡理融無障礙　　隨流混合不相妨　十方世界大經卷　　唯有此法眾生是　息忘融真同性際　　乃為尋教會如理

說是法時。無量大眾歡喜踴躍。具足法照法智法眼法雲無生頂戴奉行。

究竟大悲經卷第三大正藏第 85 冊 No. 2880 究竟大悲經卷第二．三．四

究竟大悲經卷第四(端供二年)

對一切眾生辯邪正品第十三

複次悟正菩薩摩訶薩白佛言。世尊下方所有外道六師。若提子等亦自說言。我所說者文真理正世間無過。復有九十五道。皆是鬼神。住持建立亦說正法。我所言說者文真理正世間無過。復于下方有一國土名曰諂為。彼國人民樂小教法。專精斷惡趣向善果。貪善棄惡不造過短。時此內而有丘埌名曰天險。其此埌中遂有野狐王。其王具足野狐妖魅之術。即語狐眾。此中國主樂善棄惡。舉國人民一切同然。我雖不明亦有聽力。我能闇誦棄惡從善局教經文。我有通力復能飛行虛空。我若誦棄惡從善局教經文。乘空而至住彼國王殿前。變作人像端坐空中。去地一千尺。出大音聲而說經法。彼國國王宮人婇女百千眷屬。並及國界臣人士庶信聖情殷都無照境。若見我至必生希有。隨我所要受用我語。勸其捨命撰食血肉。脫

【現代漢語翻譯】現代漢語譯本足下沒有不合法的行為，圓滿光明寂靜照耀十方。善與惡的道理融合在一起，沒有障礙，隨著世俗的潮流混合在一起，互不妨礙。十方世界就是一部巨大的經卷，只有這種佛法才能度化眾生。止息妄念，融合于真如本性，才能尋找到教誨的真諦。當宣說此法時，無數大眾歡喜踴躍，具足法照、法智、法眼、法雲，以無生之理頂戴奉行。《究竟大悲經》卷第三大正藏第 85 冊 No. 2880 《究竟大悲經》卷第二．三．四《究竟大悲經》卷第四 (端供二年) 對一切眾生辯邪正品第十三悟正菩薩摩訶薩再次對佛說：『世尊，下方世界所有的外道六師（六位持外道的導師），如若提子等，也自稱說：『我所說的經典文句真實，道理正確，世間沒有超過它的。』還有九十五種外道，都是鬼神所住持建立的，也說自己是正法，『我所言說的經典文句真實，道理正確，世間沒有超過它的。』在下方還有一個國家，名叫諂為（Chanwei），那個國家的人民喜歡小乘教法，專心精進地斷除惡行，趨向善良的果報，貪求善良，拋棄邪惡，不造作過失和缺點。當時，在這個國家內部有一個土丘，名叫天險（Tianxian）。在這個土丘中，有一隻野狐王。這隻野狐王具備了野狐的妖魅之術，就對狐貍們說：『這個中國的國王喜歡善良，拋棄邪惡，全國人民都一樣。我雖然不明白佛法，但也有聽聞佛法的能力。我能暗中背誦拋棄邪惡、遵循善良的區域性教義經文。我有神通，又能飛行於虛空。我如果背誦拋棄邪惡、遵循善良的區域性教義經文，乘空來到那個國王的殿前，變化成人像，端坐在空中，距離地面一千尺，發出巨大的聲音來說經講法。那個國家的國王、宮人、婇女以及成百上千的眷屬，以及國內的臣民百姓，都信奉聖賢，情意懇切，完全沒有辨別能力。如果他們看見我來到，必定會感到稀有。他們會按照我所要求的，接受我的話語，勸他們捨棄生命，貢獻血肉。』脫

【English Translation】 English version Feet without illegal actions, perfect and bright, silent and illuminating all directions. The principles of good and evil are integrated without obstacles, blending with the flow of the world without hindering each other. The ten directions of the world are a vast scripture, and only this Dharma can save sentient beings. Ceasing delusions and merging with true nature is the way to find the true meaning of the teachings. When this Dharma was spoken, countless beings rejoiced and leaped for joy, possessing the light of Dharma, the wisdom of Dharma, the eye of Dharma, and the cloud of Dharma, upholding and practicing it with the principle of non-birth. 'The Ultimate Great Compassion Sutra', Volume 3 Taisho Tripitaka Volume 85, No. 2880, 'The Ultimate Great Compassion Sutra', Volumes 2, 3, and 4 'The Ultimate Great Compassion Sutra', Volume 4 (Tanka 2nd year) Chapter 13: Discriminating Between Right and Wrong for All Sentient Beings Furthermore, Wuzheng Bodhisattva Mahasattva said to the Buddha: 'World Honored One, the six heretical teachers (six teachers holding heretical views) in the lower world, such as Ruoti (Purana Kassapa) and others, also claim: 『What I say is true in text and correct in principle, and nothing in the world surpasses it.』 There are also ninety-five other heretical paths, all upheld and established by ghosts and spirits, who also claim to be the true Dharma, 『What I say is true in text and correct in principle, and nothing in the world surpasses it.』 Furthermore, in the lower world, there is a country called Chanwei (Flattery and Deceit). The people of that country enjoy the teachings of the Small Vehicle, diligently cutting off evil deeds and striving towards good results, craving good and abandoning evil, not creating faults or shortcomings. At that time, within this country, there was a mound called Tianxian (Heavenly Danger). In this mound, there was a wild fox king. This king possessed the magical arts of a wild fox and said to the foxes: 『The king of this central country loves good and abandons evil, and all the people of the country are the same. Although I do not understand the Buddha Dharma, I have the ability to hear it. I can secretly recite the partial teachings of abandoning evil and following good. I have supernatural powers and can fly in the sky. If I recite the partial teachings of abandoning evil and following good, fly through the air to the king's palace, transform into a human image, sit upright in the air, one thousand feet above the ground, and speak the Dharma in a loud voice, the king of that country, the palace women, the concubines, and hundreds and thousands of relatives, as well as the ministers and common people of the country, all believe in sages with sincere devotion and have no ability to discern. If they see me arrive, they will surely feel it is rare and wonderful. They will accept my words according to what I ask, and persuade them to give up their lives and offer their blood and flesh.』

取衣裳並諸寶物。攝來歸家持將入市。貿易好肉詳共食之。豈非上計。彼時狐眾啟狐王曰。我等從眾怕怖畏人。偷盜豬羊並及野命。辛苦無量不能得濟。王有如是上妙伎能。何不速去。狐王聞是遂便起心。闇誦棄惡從善卷教經文。三日三夜遂誦小乘九部局教經文三百餘捲上下通利。遂變形質乘空而去。住在國王殿前。去地一千尺而說經法。果如所言。彼國國王宮人婇女百千眷屬。並及國界臣民士庶一時雲集。舉目睹見哀𨼸哽噎悲泣交盈。睹是信聖情殷自無照境。盲心瞎意而生信順。其狐王見已心大歡喜。默唸忖省。狐王語人眾曰。為法喪身經教炳著。彼雖聞法曾未有一。即于殿前有十三人。一時捨命。狐語眾人曰。如此大好更無能過。如此經教勸人捨身命財。汝等施我寶物並及上服。我將持去。而此大眾竭己名珍及身上服一切施與。其狐王復語時眾。如此捨命最是上士。我以神力攝持將去安置玉山寶堂之內。作是語已唯見風起。而此死人並諸寶物悉皆攝將有無遺一。如此往還入國經□□到。其狐王得死人食訖。遂遣狐子變作人像。赍持寶物市買肉。至屠兒行上論肉價數。不覺屠兒行上而有猛狗奮振相嚙而諍于骨。狐時見狗心生忙怕。不覺忽然變為狐狀。其狗即來而便嚙殺。屠兒得此寶物不敢私。寧而告市主而語之曰。

【現代漢語翻譯】現代漢語譯本取來衣裳和各種寶物，帶回家拿到市場上去，換成好肉大家一起享用，這難道不是上好的計策嗎？當時，狐貍們對狐貍王說：『我們這些小狐貍害怕人類，偷偷摸摸地盜取豬羊和獵殺野生動物，非常辛苦卻難以維持生計。大王您有如此高妙的本領，為什麼不趕快行動呢？』狐貍王聽了這些話，於是動了心，默默地誦讀《棄惡從善卷教經文》。三天三夜，他誦讀了小乘九部局教經文三百多卷，上下貫通，運用自如。於是，他改變形貌，騰空而去，停留在國王的宮殿前，離地面一千尺的地方宣講經法，果真如他所說的那樣。那個國家的國王、宮女、嬪妃以及成百上千的家眷，還有全國的臣民百姓，一時之間都聚集起來，抬頭仰望，哀嘆哽咽，悲傷哭泣之聲此起彼伏。他們看到這種景象，深信不疑，情意懇切，卻不明真相，盲目地相信和順從。狐貍王見此情景，心中非常歡喜，暗自思量。狐貍王對眾人說：『爲了佛法而犧牲生命，這樣的經教才能夠彰顯真理。』但這些人雖然聽了佛法，卻沒有一個人真正做到。就在宮殿前，有十三個人同時捨棄了自己的生命。狐貍對眾人說：『這樣太好了，再也沒有比這更好的了。這樣的經教勸人捨棄生命和財產。你們把寶物和上好的衣服都施捨給我，我將帶走。』於是，大眾竭盡所有，把珍貴的物品和身上的衣服都施捨給了他。狐貍王又對眾人說：『這樣捨棄生命的人才是最優秀的。我將用神力把他們帶走，安置在玉山的寶堂之內。』說完這些話，只見一陣風起，那些死去的人和所有的寶物都被他攝走了，沒有留下一點。就這樣來來回回進入國都，經過了□□天。狐貍王得到死人後就吃掉，然後派遣狐貍變成人的模樣，帶著寶物去市場上買肉。到了屠夫那裡，商量肉的價格。不料，屠夫那裡有幾條兇猛的狗，互相爭搶骨頭，撕咬起來。狐貍看到狗，心中驚慌害怕，不覺一下子變回了狐貍的模樣。狗立刻撲上來，將它咬死了。屠夫得到了這些寶物，不敢私藏，於是告訴了市長，對他說：

【English Translation】 English version He took the clothes and all kinds of treasures, brought them home and took them to the market. He traded them for good meat and shared it with everyone. Isn't this a great plan? At that time, the foxes said to the fox king, 'We, the foxes, are afraid of humans. We steal pigs, sheep, and hunt wild animals, which is very hard work and we cannot make a living. Your Majesty has such wonderful skills, why don't you go quickly?' When the fox king heard this, he was moved. He silently recited the 'Abandoning Evil and Following Goodness Sutra'. For three days and three nights, he recited more than three hundred volumes of the Small Vehicle Nine-Part Bureau Teaching Sutra, understanding it thoroughly. Then, he changed his form and flew into the air, staying in front of the king's palace, one thousand feet above the ground, preaching the Dharma, just as he had said. The king of that country, the palace women, concubines, and hundreds and thousands of family members, as well as the citizens of the country, gathered together at once. They looked up, sighed, choked, and wept with sorrow. Seeing this scene, they deeply believed in it, with sincere intentions, but without understanding the truth. They blindly believed and obeyed. When the fox king saw this, he was very happy and thought to himself. The fox king said to the crowd, 'Sacrificing one's life for the Dharma, such teachings can reveal the truth.' But although these people heard the Dharma, none of them truly did it. In front of the palace, thirteen people gave up their lives at the same time. The fox said to the crowd, 'This is great, there is nothing better than this. Such teachings encourage people to give up their lives and property. You give me your treasures and fine clothes, and I will take them away.' So, the crowd exhausted everything, giving him their precious items and the clothes on their bodies. The fox king said to the crowd again, 'Those who give up their lives like this are the most excellent. I will use my divine power to take them away and place them in the treasure hall of Jade Mountain.' After saying these words, only a gust of wind was seen, and those dead people and all the treasures were taken away by him, leaving nothing behind. In this way, he went back and forth into the capital, passing □□ days. After the fox king got the dead people, he ate them, and then sent the fox to transform into a human, carrying the treasures to the market to buy meat. When he arrived at the butcher's shop, he discussed the price of the meat. Unexpectedly, there were several fierce dogs at the butcher's shop, fighting each other for bones, tearing at each other. When the fox saw the dogs, he was frightened and panicked, and suddenly turned back into the form of a fox. The dogs immediately pounced on him and bit him to death. The butcher got these treasures and dared not hide them, so he told the mayor and said to him:

初見人像赍寶物。共論肉價許言道買。遂見狗斗忽變為狐。狗即尋時而便嚙殺。具以上事敢持來告。如是次第轉上而至國王。國王見已即便言曰。此是我最小兒所玩寶物。持以施佛。何故今日在狐手。時有正士名曰靈真。即前伏地而啟王曰。賜臣萬死乃敢發言。王時開思百死不問。若其有語但當說之。靈真長脆叉手前著近王而啟言曰。已前空中說經者是為狐魅妖術。臣當時欲道。懼違王意不敢出言。今見此驗送死陳實。王語真曰。汝何故當時即知。真答曰。但誦其文不解中義。勸人棄惡從善。都無銷融是非得失雙泯。彼此一如香臭一體。虛心意寂萬相同流。以此取驗當時即知。若其飛行是聖者。一切飛鳥豈是大聖。王語真曰。錯矣奈何。真語王曰。亦可師集軍眾多將猛狗。違彼丘埌斷除天種正見流行。王即用真語。而命軍眾克時定日違彼丘埌。狐變作人來迎于王。猛狗走逼還為狐狀。狗即嚙殺。寶物悉在。王遂還國散下諸州呼來認物。以此證知舉世無量一切言說。口如似正心處邪中。謗是行非情存取受。若為分別。唯愿世尊分明辯說。令後代眾生離於妖誑。

佛告悟正菩薩摩訶薩曰。汝所問者。為當來一切眾生聞融混法者。辯其邪正真偽得失交競之徒。汝言外道六師若提子等所有言說。皆止封為宗。定計神我為

【現代漢語翻譯】現代漢語譯本：最初，有人拿著寶物去拜訪他人，共同商議肉的價格，並答應購買。隨後，看見狗打架，突然變成狐貍。狗隨即追趕並咬死了狐貍。我將以上事情全部稟告，像這樣依次上報直至國王。國王看見后便說：『這是我最小的兒子玩耍的寶物，本打算用來供奉佛，為何今日卻在狐貍手中？』當時有一位正直之士，名叫靈真（指正直的人），立即上前跪地稟告國王說：『請賜予我萬次死罪，我才敢發言。』國王當時開恩說，即使百次死罪也不會怪罪，如果有什麼話，但說無妨。靈真恭敬地叉手向前，靠近國王稟告說：『之前在空中說法的人，是狐貍精的妖術。我當時想說，但害怕違背國王的心意，不敢說出口。如今見到這個驗證，我願以死來陳述實情。』國王問靈真說：『你為何當時就知道？』靈真回答說：『我只是誦讀他的經文，卻不理解其中的含義。他勸人棄惡從善，卻沒有消融是非，泯滅得失，彼此如一，香臭一體。虛心靜意，萬物相同。以此驗證，我當時就知道。如果飛行就是聖者，那麼一切飛鳥豈不都是大聖？』國王對靈真說：『錯了，該怎麼辦？』靈真對國王說：『可以召集軍隊，聚集眾多將領和猛犬，違背那片丘陵，斷除天種，使正見流行。』國王便採納了靈真的話，命令軍隊選擇吉日，違背那片丘陵。狐貍變成人來迎接國王，猛犬衝上去，狐貍又變回原形。狗隨即咬死了狐貍，寶物全部找回。國王於是返回國內，在各州發佈告示，讓人們前來認領失物。以此證明世上無量的一切言說，口中說得好像很正，心中卻充滿邪念。誹謗正法，行為不正，情感上執著于貪取和接受。該如何分辨呢？唯愿世尊分明地辨別說明，使後代的眾生遠離妖言誑語。佛告訴悟正菩薩摩訶薩（指大菩薩）說：『你所問的問題，是爲了將來一切眾生，聽到融混佛法的人，辨別他們的邪正真偽，以及得失交相爭競之徒。你說外道六師（指六種外道）若提子（耆那教的創始人）等所有言說，都只是封閉在自己的宗派里，認定神我和...

【English Translation】 English version: Initially, someone visited another person with a treasure, jointly discussing the price of meat and promising to buy it. Subsequently, they saw dogs fighting, which suddenly transformed into a fox. The dogs immediately chased and killed the fox. I reported all the above matters, escalating it to the king. Upon seeing it, the king said, 'This is the treasure my youngest son plays with, originally intended to be offered to the Buddha. Why is it in the hands of a fox today?' At that time, there was a righteous person named Lingzhen (meaning righteous person), who immediately knelt down and reported to the king, 'Please grant me ten thousand deaths before I dare to speak.' The king then graciously said that even a hundred deaths would not be blamed; if there is anything to say, just say it. Lingzhen respectfully clasped his hands forward, approached the king, and reported, 'The one who preached in the air before was a fox spirit's sorcery. I wanted to say it at the time, but I was afraid of going against the king's will and dared not speak out. Now that I see this verification, I am willing to state the truth even if it means death.' The king asked Lingzhen, 'Why did you know it at that time?' Lingzhen replied, 'I only recited his scriptures but did not understand the meaning. He advised people to abandon evil and follow good, but there was no dissolving of right and wrong, no annihilation of gain and loss, no unity of each other, no integration of fragrance and stench. Emptying the mind and quieting the intention, all things are the same. With this verification, I knew it at that time. If flying is a sage, then wouldn't all flying birds be great sages?' The king said to Lingzhen, 'Wrong, what should be done?' Lingzhen said to the king, 'You can gather troops, assemble many generals and fierce dogs, defy that hill, cut off the heavenly seed, and let the right view prevail.' The king then adopted Lingzhen's words and ordered the army to choose an auspicious day to defy that hill. The fox transformed into a human to greet the king, but the fierce dogs rushed up, and the fox transformed back into its original form. The dogs immediately killed the fox, and all the treasures were recovered. The king then returned to the country and issued notices in various states, asking people to come and claim their lost items. This proves that all the countless words in the world, the mouth speaks as if it is right, but the heart is full of evil thoughts. Slandering the right Dharma, acting improperly, emotionally clinging to greed and acceptance. How should one distinguish? May the World Honored One clearly distinguish and explain, so that future generations of sentient beings may be free from deceptive words. The Buddha told Wuzheng Bodhisattva Mahasattva (meaning great Bodhisattva), 'What you ask is for all sentient beings in the future, upon hearing those who mix Buddhist teachings, to distinguish their right and wrong, truth and falsehood, and those who compete for gain and loss. You say that the Six Heretical Teachers (referring to six types of heretics), such as Titizi (founder of Jainism), and all their words, are only confined to their own sects, affirming the divine self and...

體。推尋理路意在斷常。九十五道雜類鬼神。入人身內住持建立而作鬼語。所有言說乍輕乍重都無首尾。雖言說善復言道惡浮祚沈意在貪取。小乘九部所有教法皆是一向斷惡趣歸善果附傍鬼神。是故鬼神妖魅片興相似不正善惡。遂便妖通而能誦得。何以故。一切眾生諂曲詐偽虛多實少。懇悅心傍常懷鬼意。是故大聖識機知變。附傍鬼心而與說法。不堪頓舊附而拉誘。漸漸前進引向圓教。雖有別教九部圓教十二。如此諂曲詐偽虛多實少。懇悅心佞。亦當讀誦不解中義。消伏三毒。融是喪非。一向無之。如此之徒與彼狐魅妖術等無差異。舉世無量信誑者眾信實者少。是故以誑相誑而受誑語。既受誑已信順於誑。沒命喪身種種寶物常施與誑。何以故。盲無慧目。不睹真處圓融之理。復無真善知識第相誨約。居近惡友純是不祥。設有正士而語實法。違于信誑反更相仇。是以讀誦講說樂著名聞自無消融。不語則已。語則貪□取法賣佛望空指注。豈非口便似正心處邪中。謗是行非情存取受。統束如此之徒名之為偽亦名為邪。如此邪偽是外邪偽。

悟正菩薩摩訶薩前白佛言。世尊如來照境玄見處遠。豫知下方之事。唯愿慈尊說真說偽說正說邪。說內道說外道說理說表。令無量大眾不為眾惑所誑也。

佛告悟正菩薩摩訶薩

【現代漢語翻譯】現代漢語譯本體：推究事物的道理，意在分辨斷滅和常存的兩種極端。九十五種外道雜類的鬼神，進入人體內居住，建立根據地，說鬼話。他們所說的話，時輕時重，沒有頭緒。雖然也說些善事，又說些惡事，貪圖福報，沉迷於貪婪。小乘佛教的九個部類的所有教法，都是一味地斷除惡趣，歸向善果，依附於鬼神。因此，鬼神妖怪的邪說一時興起，表面相似，不正當，不善良。於是就妖通，能夠背誦經文。為什麼呢？因為一切眾生諂媚虛偽，虛情假意多，真心實意少，表面恭敬，內心卻常常懷著鬼蜮伎倆。所以大聖人能識別時機，瞭解變化，依附於鬼神的心意而為他們說法，不一下子就改變他們原有的依附，而是引導他們，漸漸前進，引導他們走向圓滿的教義。即使有別教的九部和圓教的十二部，像這樣諂媚虛偽，虛情假意多，真心實意少，表面恭敬的人，也會讀誦經文，卻不理解其中的含義，消除三毒（貪嗔癡），融合是非，一概否定。這樣的人和那些狐貍精妖怪的妖術沒有什麼區別。世上無數人相信虛妄，相信真實的人很少。所以用虛妄來欺騙虛妄，接受虛妄的言語。既然接受了虛妄，就相信順從虛妄，不惜性命，喪失身體，把各種寶物常常施捨給虛妄。為什麼呢？因為盲人沒有智慧的眼睛，看不到真理，看不到圓融的道理。又沒有真正的善知識來互相教誨約束，居住在惡友附近，全是不吉祥。即使有正直的人說真實的話，也違背了他們所相信的虛妄，反而互相仇視。因此，讀誦講說，喜歡追求名聲，自己卻不能消除煩惱。不說話就算了，一說話就貪婪，竊取佛法，出賣佛，指望空洞的承諾。這難道不是口頭上好像很正，心裡卻邪惡嗎？誹謗正法，行為不正，心裡只想著貪取。統統像這樣的人，叫做虛偽，也叫做邪惡。這樣的邪惡虛偽是外在的邪惡虛偽。悟正菩薩摩訶薩（Enlightenment Correct Bodhisattva Mahāsattva）向前對佛說：『世尊，如來照見一切境界，玄妙地看到遙遠的地方，預先知道下方的事情。只希望慈悲的世尊說出什麼是真，什麼是偽，什麼是正，什麼是邪，什麼是內道，什麼是外道，什麼是理，什麼是表，讓無數的大眾不被各種迷惑所欺騙。』佛告訴悟正菩薩摩訶薩（Enlightenment Correct Bodhisattva Mahāsattva）：

【English Translation】 English version Body: Investigating the principles of things, the intention lies in distinguishing between the two extremes of annihilation and permanence. Ninety-five kinds of heretical and miscellaneous ghosts and spirits enter the human body, reside within, establish a base, and speak ghostly words. Their words are sometimes light, sometimes heavy, without any coherence. Although they may speak of good deeds, they also speak of evil deeds, coveting blessings and indulging in greed. All the teachings of the nine divisions of Hinayana Buddhism are solely focused on eliminating evil destinies and returning to good results, relying on ghosts and spirits. Therefore, the heretical teachings of ghosts and demons arise temporarily, appearing similar but being improper and unkind. Thus, they become demonically connected and able to recite scriptures. Why is this so? Because all sentient beings are flattering and deceitful, with more falsehood than truth, appearing respectful but often harboring ghostly intentions. Therefore, the Great Sage recognizes the opportunity, understands the changes, and speaks Dharma according to the minds of ghosts and spirits, not abruptly changing their original reliance but guiding them gradually forward towards the complete teaching. Even with the nine divisions of the distinct teachings and the twelve divisions of the complete teaching, those who are flattering and deceitful, with more falsehood than truth, and appearing respectful, will recite the scriptures but not understand their meaning, eliminating the three poisons (greed, hatred, and delusion), merging right and wrong, and denying everything. Such people are no different from the demonic arts of those fox spirits and demons. Countless people in the world believe in falsehood, and few believe in truth. Therefore, they deceive falsehood with falsehood and accept false words. Having accepted falsehood, they believe and obey falsehood, sacrificing their lives and bodies, and constantly giving various treasures to falsehood. Why is this so? Because the blind lack the eyes of wisdom, unable to see the truth, unable to see the complete and harmonious principles. Furthermore, they lack true and virtuous teachers to mutually teach and restrain each other, residing near evil friends, which is entirely inauspicious. Even if there are upright people who speak truthfully, it contradicts the falsehood they believe in, and they turn against each other. Therefore, they enjoy reading and speaking, seeking fame, but are unable to eliminate their own afflictions. If they do not speak, it is fine, but when they speak, they are greedy, stealing the Dharma, selling the Buddha, and hoping for empty promises. Is this not like having a mouth that seems righteous but a heart that is evil? Slandering the true Dharma, acting improperly, and only thinking of greed. Those who are like this are called hypocritical and also called evil. Such evil hypocrisy is external evil hypocrisy. Enlightenment Correct Bodhisattva Mahāsattva approached the Buddha and said: 'World Honored One, the Tathagata illuminates all realms, mysteriously seeing distant places, and foreknows matters below. I only hope that the compassionate World Honored One will speak of what is true, what is false, what is right, what is wrong, what is the inner path, what is the outer path, what is principle, and what is appearance, so that countless beings will not be deceived by various delusions.' The Buddha told Enlightenment Correct Bodhisattva Mahāsattva:

曰。汝問真者。所謂觀善無善善體虛凝。觀惡無惡惡體虛凝。虛凝不別性相是一。善惡雙泯取受自謝。目之為真。善惡雙起得失交競。善來纓心惡來棲意。骨繼善惡名之為偽。善惡雙泯得失永謝。香臭一如萬相歸玄。目之為正。善惡不泯得失位別。香臭兩殊萬相煙張。名之為邪。混融寂藏太一理收。寂光內朗理圓無外。目之為內道。心起毒生百念煙張。千是萬非交集在懷。名之為外道。體融相沒。寂照照寂寂照諸根用照寂用太極。太極無極安有可同。無同無極絕於言像說名。名之為理。萬相不沒。六識染塵緣風飄動。為外所牽。名之為表。為汝問故設名題字。而有真偽邪正內外表里。盧舍那威神加備光音天中諸菩薩對談。無真無偽無邪無正無內無外無表無理。唯是通天無縫清凈法聚。

說是法時。無量大眾于邪正真偽內外表里。一時醒悟永離惑誑。

辯一切眾生聞經起信皆是宿基品第十四

複次金剛照菩薩摩訶薩白佛言。世尊如來今時佈教。一切皆違不同別教所有言說與奪處強。先奪后與復融與奪。其言若克皆是違情逆意不可堪勝。云何而有眾生聞即信解。云何而有眾生聞即生信而不能解。云何而有眾生聞不能信反增訕謗。如此三種人者。何因緣有信解者。有信不解者。有不信訕謗者。不解此因。

【現代漢語翻譯】現代漢語譯本：說：『你問什麼是真，所謂觀察善，沒有善，善的本體是虛空凝定的；觀察惡，沒有惡，惡的本體也是虛空凝定的。虛空凝定沒有分別，自性與現象是一體的。善惡都泯滅，取捨自然停止，這叫做真。善惡同時生起，得失相互爭競，善來了就縈繞於心，惡來了就佔據意念，骨子裡延續著善惡，這叫做偽。善惡都泯滅，得失永遠停止，香和臭一樣，萬象迴歸玄妙，這叫做正。善惡不泯滅，得失各有位置，香和臭兩種不同，萬象如煙般張揚，這叫做邪。混合融通，寂靜隱藏，太一之理收攝一切，寂光在內明亮，理圓滿而無外，這叫做內道。心生起毒害，百種念頭如煙般張揚，千是萬非交織在心中，這叫做外道。本體融合，現象消失，寂照，照寂，用寂照來照亮諸根的作用，用照寂來運用太極。太極無極，哪裡有什麼可以相同？沒有相同，沒有極限，超越了言語形象的描述，勉強稱之為理。萬象不消失，六識沾染塵埃，被外在的因緣之風飄動，被外物所牽引，這叫做表。因為你問的緣故，才設立這些名稱題字，才有了真偽邪正內外表里。這是盧舍那（Vairocana）威神加持，光音天（Ābhāsvara）中的諸位菩薩的對話。沒有真，沒有偽，沒有邪，沒有正，沒有內，沒有外，沒有表，沒有理。只有通透無縫的清凈法聚。』

說這部法時，無量的大眾對於邪正真偽內外表里，一時醒悟，永遠離開了迷惑和欺騙。

辯一切眾生聞經起信皆是宿基品第十四

其次，金剛照菩薩摩訶薩（Vajraprabhāsa Bodhisattva Mahāsattva）對佛說：『世尊，如來現在所宣講的教法，一切都與別教（prthag-jana）不同，別教的言說有給予和剝奪，有強硬之處。先剝奪后給予，又融合給予和剝奪。那些言辭如果苛刻，都是違揹人情，違逆心意，難以承受。為什麼會有眾生聽了就能相信理解？為什麼會有眾生聽了就生起信心卻不能理解？為什麼會有眾生聽了不能相信反而增加誹謗？這三種人，是什麼因緣導致的？有信解的人，有信不解的人，有不信誹謗的人，我不理解這些原因。』

【English Translation】 English version: He said, 'You ask about what is true. So-called observing good, there is no good; the essence of good is empty and still. Observing evil, there is no evil; the essence of evil is also empty and still. Empty stillness has no distinction; nature and appearance are one. When both good and evil vanish, grasping and rejection naturally cease. This is called true. When both good and evil arise together, gain and loss compete with each other; when good comes, it adorns the mind; when evil comes, it dwells in the intention. Continuing good and evil in one's bones is called false. When both good and evil vanish, gain and loss cease forever; fragrance and stench are the same; all phenomena return to the mysterious. This is called correct. When good and evil do not vanish, gain and loss have distinct positions; fragrance and stench are different; all phenomena spread out like smoke. This is called evil. Mixing and merging, silent and hidden, the principle of Taiyi (Great Oneness) gathers everything in; the silent light shines inwardly; the principle is complete and without outside. This is called the inner path (inner Dao). When the mind arises with poison, hundreds of thoughts spread out like smoke; thousands of rights and wrongs intertwine in the heart. This is called the outer path (outer Dao). The essence merges and the appearance disappears; stillness illuminates, illumination stills; using stillness to illuminate the functions of the senses; using illumination to still the Taiji (Supreme Ultimate). Taiji is Wuji (Limitless), how can there be anything the same? No same, no limit, beyond words and images, tentatively called principle. The myriad phenomena do not disappear; the six consciousnesses are stained by dust; moved by the wind of conditions; led by external things. This is called the exterior. Because you asked, these names and titles are established, and there are true, false, evil, correct, inner, outer, exterior, and principle.' This is a dialogue among the Bodhisattvas in the Ābhāsvara (Realm of Radiant Light) heaven, empowered by the majestic power of Vairocana (the Illuminator). There is no true, no false, no evil, no correct, no inner, no outer, no exterior, no principle. There is only a seamless, pure Dharma gathering that penetrates all.

When this Dharma was spoken, countless beings awakened at once to the evil, correct, true, false, inner, outer, exterior, and principle, and forever departed from delusion and deception.

Chapter Fourteen: Discriminating That All Beings Who Hear the Sutra and Arise Faith Are Due to Past Roots

Furthermore, Vajraprabhāsa Bodhisattva Mahāsattva (Great Being Bodhisattva of Diamond Light) said to the Buddha, 'World Honored One, the teachings that the Tathagata (Thus Come One) is now expounding are all different from the separate teachings (prthag-jana); the separate teachings have giving and taking, and have forceful aspects. First taking away and then giving, and then merging giving and taking. If those words are harsh, they all go against human feelings and intentions, and are difficult to bear. Why are there beings who, upon hearing, can believe and understand? Why are there beings who, upon hearing, can arise faith but not understand? Why are there beings who, upon hearing, cannot believe and instead increase slander? What are the causes and conditions for these three types of people? Those who have faith and understanding, those who have faith but do not understand, and those who do not believe and slander, I do not understand these causes.'

愿佛說之。

佛告金剛照菩薩摩訶薩曰。善哉快問是義同異違順教門所由。汝等今者問三種人。吾今為汝如實辯之。其經文似近理處沖玄。于異冥會體一虛宗圓融。萬境相即不遷。體泯用寂惱熱金剛貪瞋凝等。名真佛智。聞此生信復能解了究其玄旨者。皆是宿世久遠已曾聞故。如此之人不於一佛二佛三四五佛而殖圓法之耳已。于無量百千萬億恒河沙不可算數佛所而殖德本。聞而生信復能益解。如此之流悉是大基墜落下生名為上士。複次聞此深經混融之處而便生信不能解者。皆是宿世久遠已曾聞故。當聞之時一會聽之而不深思其義。復無少分消伏雙泯善惡。以是因緣聞便歡喜生信無量。如此之人名為中士。複次聞經不生信者。皆是宿世久遠造五逆行謗一切混融行者。以謗因緣而便墜落墮於三涂受苦無量。經百劫千劫百千億劫受罪畢已。謗報受飛禽走獸之形。復倍上數受謗報畢。生在人中或為下賤。復受畢已生在種性之中。以本謗因緣還復起謗名為下士。

金剛照菩薩摩訶薩白佛言。世尊而此上基之人。已曾於無量百千萬億恒河沙不可算數佛而殖德本。常應上生。何故下墜。唯愿慈尊為眾敷演。

佛告金剛照菩薩摩訶薩曰。如此聞經生信復能解者。實從無量百千萬億恒河沙不可算數佛所而殖德本。但以

【現代漢語翻譯】現代漢語譯本：佛陀開示道：『金剛照菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）啊，你問得很好！你所問的關於教義的相同與不同、相符與相悖，以及教門所由來的問題，現在你們問關於三種人的問題，我將為你們如實地辨析。那些經文看似接近常理，實則蘊含著深奧的玄機，在不同的層面融合，體現著統一的虛空之宗，圓融無礙。萬物境界相互融合，不發生遷變。本體寂滅，作用也歸於寂靜，煩惱熾盛如同金剛一般，貪婪、嗔恨等情緒凝固。這被稱為真正的佛智（Buddha-wisdom）。聽到這些道理后產生信心，並且能夠理解、探究其深奧含義的人，都是因為他們在過去世很久遠的時候就已經聽聞過這些道理。這樣的人，不僅僅在一尊、兩尊、三尊、四尊、五尊佛那裡種下了圓滿之法的種子，而是在無量百千萬億恒河沙數般不可計數的佛那裡種下了功德之本。聽聞后產生信心，並且能夠更加深入地理解，這樣的人都是具有深厚根基，卻暫時墜落下來投生，被稱為上士（superior person）。再次，聽到這些深奧的經典中混融之處，就立即產生信心，但不能理解的人，都是因為他們在過去世很久遠的時候就已經聽聞過這些道理。當聽聞的時候，只是參加了一次法會聽了一下，而沒有深入思考其中的含義，也沒有絲毫地消解、雙重泯滅善惡。因為這樣的因緣，聽聞后便歡喜，產生無量的信心。這樣的人被稱為中士（middle person）。再次，聽聞經典不產生信心的人，都是因為他們在過去世很久遠的時候造作了五逆之罪，誹謗一切修習混融法門的人。因為誹謗的因緣，便會墜落到地獄、餓鬼、畜生三惡道中，遭受無量的痛苦。經過百劫、千劫、百千億劫，受罪完畢后，因為誹謗的果報，會轉生為飛禽走獸。再次經歷比之前更多倍數的誹謗果報結束后，轉生到人中，或者成為**。這些都受完后，轉生在各種姓氏之中。因為原本誹謗的因緣，還會再次生起誹謗之心，這樣的人被稱為下士（inferior person）。』金剛照菩薩摩訶薩對佛說：『世尊，像這些具有深厚根基的人，已經在無量百千萬億恒河沙數般不可計數的佛那裡種下了功德之本，通常應該上升才對，為什麼會下墜呢？希望慈悲的世尊為大眾詳細地解說。』佛陀告訴金剛照菩薩摩訶薩說：『像這樣聽聞經典產生信心並且能夠理解的人，確實是從無量百千萬億恒河沙數般不可計數的佛那裡種下了功德之本。但是因為……』

【English Translation】 English version: The Buddha said: 『O Vajraprabha Bodhisattva-Mahāsattva (great Bodhisattva), well asked! You have inquired about the similarities and differences, agreements and contradictions in the teachings, and the origins of the doctrines. Now you ask about three types of people, and I will explain them to you truthfully. These scriptures seem close to reason, but in reality, they contain profound mysteries, merging at different levels, embodying the unified emptiness of the sect, perfectly integrated and unobstructed. The realms of all things merge with each other, without change. The essence is extinguished, and the function also returns to stillness. Afflictions are as intense as vajra, and emotions such as greed and hatred are solidified. This is called true Buddha-wisdom. Those who develop faith after hearing these principles, and who can understand and explore their profound meaning, have heard these principles long ago in past lives. Such people have not only planted the seeds of perfect Dharma in one, two, three, four, or five Buddhas, but have planted the roots of merit in immeasurable hundreds of thousands of millions of Ganges sands of countless Buddhas. Those who develop faith after hearing and can understand more deeply are those with deep foundations who have temporarily fallen and been reborn, called superior persons. Furthermore, those who immediately develop faith upon hearing the mixed and integrated aspects of these profound scriptures but cannot understand them have heard these principles long ago in past lives. When they heard it, they only attended a Dharma assembly and listened without deeply contemplating its meaning, nor did they diminish or doubly eliminate good and evil. Because of this cause, they rejoice upon hearing and develop immeasurable faith. Such people are called middle persons. Furthermore, those who do not develop faith upon hearing the scriptures have committed the five rebellious acts and slandered all those who practice the mixed and integrated Dharma in past lives. Because of the cause of slander, they will fall into the three evil paths of hell, hungry ghosts, and animals, suffering immeasurable pain. After hundreds of kalpas, thousands of kalpas, hundreds of thousands of millions of kalpas, after completing their punishment, because of the retribution of slander, they will be reborn as birds and beasts. After experiencing many times more slanderous retribution than before, they will be reborn among humans, or become **. After completing all of these, they will be reborn among various castes. Because of the original cause of slander, they will again give rise to the mind of slander. Such people are called inferior persons.』 Vajraprabha Bodhisattva-Mahāsattva said to the Buddha: 『O World Honored One, these people with deep foundations have planted the roots of merit in immeasurable hundreds of thousands of millions of Ganges sands of countless Buddhas. They should usually ascend, so why do they fall? May the compassionate World Honored One explain it in detail for the assembly.』 The Buddha said to Vajraprabha Bodhisattva-Mahāsattva: 『Those who develop faith upon hearing the scriptures and can understand them have indeed planted the roots of merit in immeasurable hundreds of thousands of millions of Ganges sands of countless Buddhas. But because of...』

余習未除而來生此。復能久署奉佛之因而來生此。故知佛菩薩處苦化物設教。于先為此上基中之士冥中敷演道教資益。令解案教奉持。當來三會龍花初首。尋光雲集俱成等學。無量宿基之士悉皆同號。處塵不染常放光明慈善尊佛。

金剛照菩薩摩訶薩而白佛言。世尊加此宿世久遠造五逆行訕謗圓教行者。不審此人當來彌勒出世之時。三會之中亦得聞法已。不未審此理。愿佛說之。

佛告金剛照菩薩摩訶薩曰。一切圓教混融雙泯善惡行者。及佛菩薩若在世出世。不與眾生作煩惱因緣。唯與一切眾生作解脫因緣。譬如鬱金山頂有旃檀樹。急風吹動其有香氣。逆風四十里。何況順風。復有二種人俱至樹下。一便聞香歡喜讚歎無量。一便聞香生於怒毒惡言訕毀。於此二人香薰一種。但彼前人取捨自異以此取證。圓滿行者及佛菩薩唯有功德香薰無有。是非諸惡臭氣所及。如是信順之人自作近因果亦不遠。如此訕謗之人得作遠因近不離苦。三塗重劇一切備受。值佛出世第三會上神光普遍。而此訕謗之人尋光集會得蒙懺悔。業習不除人天往反恒聞深法。常被人謗。八萬劫中乍進乍退至最後阿勒得佛所。上會說法獲柔順忍也。

金剛照菩薩摩訶薩白佛言。世尊復有一種人。見圓滿雙泯是非善惡彼此真實行者亦不親成

【現代漢語翻譯】現代漢語譯本：因為過去遺留的習氣尚未消除，所以才會來到這裡。又因為長期信奉佛法的緣故，才能來到這裡。由此可知，佛菩薩身處苦難之中，設立教化，實際上是在為那些具備深厚基礎的人，在暗中闡述道教的教義，資助和增益他們，使他們理解並奉行教義。將來彌勒佛出世時，他們將在三次法會的最開始階段，追隨光明雲集而來，一起成就平等的學問。無數具備宿世善根的人，都將擁有相同的稱號：身處塵世而不被污染，常放光明，慈悲善良的尊貴佛陀。

金剛照菩薩摩訶薩向佛請示說：『世尊，如果有人在過去世長久以來造作五逆之罪，並且誹謗圓滿教法，那麼這個人將來彌勒佛出世的時候，是否也能在三次法會中聽聞佛法呢？我對此感到疑惑，希望佛能為我解說。』

佛告訴金剛照菩薩摩訶薩說：『一切修習圓滿教法，融合並超越善惡二元對立的修行者，以及佛菩薩，無論是在世還是出世，都不會給眾生製造煩惱的因緣，只會給一切眾生帶來解脫的因緣。譬如鬱金山頂上有一棵旃檀樹（一種香木），即使是強風吹動，也會散發出香氣，逆風都能飄散四十里，更何況是順風呢？又有兩種人一起來到樹下，一個人聞到香味后歡喜讚歎不已，另一個人聞到香味后卻心生憤怒和惡毒，惡語誹謗。對於這兩種人來說，香氣是一樣的，但他們各自的取捨卻不同，可以此作為證明。圓滿的修行者以及佛菩薩，只有功德的香氣散發，不會有是非和各種惡臭之氣所及。像這樣信順的人，自己種下近因，果報也不會遙遠。而像這樣誹謗的人，種下的是遠因，近期無法脫離痛苦，將在三惡道中遭受深重的苦難。等到彌勒佛出世，在第三次法會上，神光普遍照耀時，這些誹謗的人追隨光明，或許能夠得到懺悔的機會。即使業習難以消除，在人天道中往返，也能經常聽聞深奧的佛法，但也會常常被人誹謗。在八萬劫中，時進時退，直到最後阿勒得佛（未來佛名）出世時，在上會說法中，才能獲得柔順忍。』

金剛照菩薩摩訶薩向佛請示說：『世尊，如果還有一種人，見到修習圓滿教法，超越是非善惡彼此真實的修行者，也不親近成就他們……』

【English Translation】 English version: They come to be born here because residual habits from the past have not yet been eliminated. And they come to be born here because of their long-term devotion to the Buddha's teachings. Therefore, it is known that Buddhas and Bodhisattvas, dwelling in suffering, establish teachings, actually expounding the doctrines of Taoism in secret for those with deep foundations, assisting and benefiting them, enabling them to understand and uphold the teachings. In the future, when Maitreya Buddha appears in the world, they will gather at the very beginning of the three assemblies, following the light and together achieving equal learning. Countless individuals with roots from past lives will all have the same title: dwelling in the world without being defiled, constantly emitting light, compassionate and virtuous Venerable Buddhas.

Vajra Light Bodhisattva Mahasattva asked the Buddha, 'World Honored One, if someone has committed the five rebellious acts for a long time in past lives and slanders the perfect teachings, will this person also be able to hear the Dharma in the three assemblies when Maitreya Buddha appears in the future? I am doubtful about this, and I hope the Buddha can explain it to me.'

The Buddha told Vajra Light Bodhisattva Mahasattva, 'All practitioners who cultivate the perfect teachings, integrating and transcending the duality of good and evil, as well as Buddhas and Bodhisattvas, whether in the world or out of the world, will not create causes of affliction for sentient beings, but will only bring causes of liberation to all sentient beings. For example, on the summit of Mount Turmeric, there is a sandalwood tree (a type of fragrant wood). Even if a strong wind blows, it will emit fragrance, which can travel forty miles against the wind, let alone with the wind. There are also two people who come to the tree together. One person smells the fragrance and rejoices, praising it endlessly. The other person smells the fragrance and becomes angry and malicious, slandering it with evil words. For these two people, the fragrance is the same, but their respective choices are different, which can be used as proof. Perfect practitioners and Buddhas and Bodhisattvas only emit the fragrance of merit and virtue, and are not affected by the stench of right and wrong and various evils. Those who believe and follow in this way plant the near cause themselves, and the result will not be far away. Those who slander in this way plant the distant cause, and cannot escape suffering in the near future, enduring deep suffering in the three evil realms. When Maitreya Buddha appears in the world, during the third assembly, when the divine light shines universally, these slanderers, following the light, may have the opportunity to repent. Even if karmic habits are difficult to eliminate, they can often hear the profound Dharma while traveling back and forth in the realms of humans and gods, but they will also often be slandered. In eighty thousand kalpas, they will advance and retreat intermittently, until finally, when Buddha Aler (name of a future Buddha) appears, they will attain the patience of gentleness during the Dharma talk in the upper assembly.'

Vajra Light Bodhisattva Mahasattva asked the Buddha, 'World Honored One, if there is another person who sees practitioners who cultivate the perfect teachings, transcending the truth of right and wrong, good and evil, and does not approach and accomplish them...'

供養。咨稟道教亦不謗毀。如此之人彌勒聖尊三會說法得在會不。

佛告金剛諸菩薩摩訶薩曰。如此不謗毀人。雖不親承供養。咨稟道教不造過短。彌勒佛第三會上尋光雲集聞法受道。永離苦因不受塵勞。

金剛照菩薩摩訶薩白佛言。世尊別教之中真成行者。身四威儀及波羅提木叉畢竟不犯。于甚深法中而不生信亦不究竟。如來出世得在會不。

佛告金剛照菩薩摩訶薩曰。別教之中所有行者。真成專精不造過短。威儀及波羅提木叉畢竟不犯。雖于深法不能生信究竟消融。如來出世第二會上神咒名及併名仙人玉女。何以故。雖于深法而無片分。神器明凈破封改著入大乘位。

說是法時。一切大眾聞佛所說。照境分明自知行位深淺在會所由。

校量功德品第十五

複次智度菩薩摩訶薩白佛言。世尊一切經教有輕有重有深有淺。而此功德有多有少以不。未審此理。愿佛說之。

佛告智度菩薩摩訶薩曰。如此契要和融甚深淺法輪。若人一聞于與小乘四果乖而不合。何況人天余報善惡強弱之所能牽。何以故。若聞此法而能生信。縱令余習未亡受雜類形。聞秘密圓教生信領解。于小教法冥然不入。聞秘密圓教喜踴領納。反流柱于生死泉源。于深法中便得自在。譬如阿耨大池初始生時如

【現代漢語翻譯】現代漢語譯本：供養佛法僧三寶，請教道法，但不誹謗詆譭。這樣的人，彌勒聖尊（Maitreya, 未來佛）三次法會說法時，能否參與其中？

佛陀告訴金剛（Vajra, 金剛杵，象徵堅固不摧的智慧）等菩薩摩訶薩（Bodhisattva-Mahasattva, 大菩薩）說：『這樣不誹謗詆譭他人的人，即使沒有親自供養，請教道法也沒有犯下過錯。彌勒佛第三次法會上，他們會像尋光一樣雲集而來，聽聞佛法，接受教導，永遠脫離痛苦的根源，不受世俗煩惱的侵擾。』

金剛照菩薩摩訶薩（Vajraketu Bodhisattva-Mahasattva）稟告佛陀說：『世尊，在別教（Prthag-jana, 區別于圓教的教法）之中，真正修行的人，身口意的四種威儀以及波羅提木叉（Pratimoksa, 戒律）都完全不違犯。但是對於甚深佛法卻不生起信心，也不能究竟通達。如來（Tathagata, 佛的稱號之一）出世說法時，他們能否參與法會？』

佛陀告訴金剛照菩薩摩訶薩說：『在別教之中，所有修行的人，真正專心精進，不犯過錯，威儀和波羅提木叉都完全不違犯。雖然對於甚深佛法不能生起信心，究竟通達，如來出世說法時，在第二次法會上，會以神咒（Mantra, 真言）之名以及仙人玉女之名度化他們。為什麼呢？雖然他們對於甚深佛法沒有絲毫領悟，但是他們的心性像神器一樣明凈，打破了封鎖，改變了方向，進入了大乘（Mahayana, 大乘佛教）的地位。』

當佛陀宣說此法時，一切大眾聽聞佛陀所說，照見自身境界分明，自己知道修行地位的深淺，以及參與法會的因由。

校量功德品第十五

智度菩薩摩訶薩（Mahamati Bodhisattva-Mahasattva）再次稟告佛陀說：『世尊，一切經教有輕有重，有深有淺，那麼功德有多少之分嗎？弟子不明白這個道理，希望佛陀能夠解說。』

佛陀告訴智度菩薩摩訶薩說：『如此契合要義，和合融通的甚深淺法輪（Dharma wheel, 佛法之輪）。如果有人聽聞，就與小乘（Hinayana, 小乘佛教）的四果（四種修行果位）相違背而不相合，更何況是人天（人類和天人）的其餘果報，善惡強弱所能牽引的呢？為什麼呢？如果聽聞此法而能生起信心，縱然過去的習氣沒有消除，而受生於各種不同的類別之中，聽聞秘密圓教（Esoteric Perfect Teaching, 秘密圓滿的教法）而生起信心，領悟理解，對於小乘教法就完全不能接受。聽聞秘密圓教而歡喜踴躍，領納接受，就能反轉生死輪迴的泉源，在甚深佛法中便能得到自在。譬如阿耨大池（Anavatapta, 無熱惱池）最初形成的時候，就像……』

【English Translation】 English version: If someone makes offerings to the Triple Gem (Buddha, Dharma, Sangha), inquires about the teachings, but does not slander or defame, will such a person be present at the three assemblies where Maitreya (the future Buddha) expounds the Dharma?

The Buddha said to Vajra (Diamond, symbolizing indestructible wisdom) and other Bodhisattva-Mahasattvas (Great Bodhisattvas): 'Such a person who does not slander or defame others, even if they do not personally make offerings or inquire about the teachings, and does not commit transgressions, will gather like those seeking light at Maitreya Buddha's third assembly, hear the Dharma, receive the teachings, forever escape the root of suffering, and not be disturbed by worldly afflictions.'

Vajraketu Bodhisattva-Mahasattva asked the Buddha: 'World Honored One, among those who practice in the Separate Teachings (Prthag-jana, teachings distinct from the Perfect Teaching), those who truly cultivate, whose four kinds of deportment and Pratimoksa (precepts) are completely without violation, but who do not generate faith in the profound Dharma and cannot ultimately comprehend it, will they be present when the Tathagata (One of the titles of the Buddha) appears in the world?'

The Buddha said to Vajraketu Bodhisattva-Mahasattva: 'Among those who practice in the Separate Teachings, all those who truly cultivate with diligence, do not commit transgressions, and whose deportment and Pratimoksa are completely without violation, although they cannot generate faith in the profound Dharma and ultimately comprehend it, when the Tathagata appears in the world, they will be transformed in the second assembly under the names of mantras (Mantra, sacred utterance) and celestial maidens. Why? Although they have no understanding of the profound Dharma, their minds are as clear as sacred objects, breaking through the barriers, changing direction, and entering the position of the Mahayana (Great Vehicle Buddhism).'

When the Buddha spoke this Dharma, all the assembly, hearing what the Buddha said, clearly saw their own states, knew the depth of their practice, and the reasons for their presence in the assembly.

Chapter Fifteen: Measuring Merits

Mahamati Bodhisattva-Mahasattva again said to the Buddha: 'World Honored One, all the teachings have light and heavy, profound and shallow aspects. Does merit also have more or less? I do not understand this principle. I hope the Buddha can explain it.'

The Buddha said to Mahamati Bodhisattva-Mahasattva: 'Such a Dharma wheel (Dharma wheel, the wheel of Buddhist law) that is in accordance with the essentials, harmonious and integrated, is very profound and subtle. If a person hears it, it is contrary to and incompatible with the four fruits (four stages of enlightenment) of the Hinayana (Small Vehicle Buddhism), let alone being influenced by the remaining karmic rewards of humans and devas (humans and celestial beings), or the strength of good and evil. Why? If one hears this Dharma and can generate faith, even if past habits have not been eliminated and one is born into various different categories, hearing the Esoteric Perfect Teaching (Esoteric Perfect Teaching, secret and complete teachings) and generating faith, understanding and comprehending it, one will completely reject the Hinayana teachings. Hearing the Esoteric Perfect Teaching with joy and acceptance, one can reverse the source of the cycle of birth and death, and attain freedom in the profound Dharma. For example, when Anavatapta (Lake Anavatapta, lake without heat) is first formed, it is like...'

牛口許。不長則已。長則出八大河。洗浴無量佛菩薩聖眾。不洗一切愚癡凡夫。以是因緣聞此法輪生大歡喜。愛染受持而無放舍。當知此人與一切眾生作不請之友發大法聚池。出生八解脫河。而此大法聚池洗浣一切宿基冥著文積行人。不洗一切小乘局教人天四果愚癡凡夫。以是因緣聞秘密圓教喜踴無量而善惡雙融者。其功難量。小乘四果人天殊報不以為比。何以故。功德殊勝故。而此功德乃是無功之功無德之德。無功無德世間功德之所不併。假使有人身獲小乘極果阿羅漢自在具足。別教巧便教法虛空遍法界一切眾生斷惡從善趣向四果得羅漢神通。不如有人聞此經教一經于耳。何以故。若聞此法一經于耳生希有者。于善於惡不生分別。于諸眾生不起輕心敬之如佛。以是因緣其功難量。何以故。無功之功功用絕矣。功用絕故功所不能及。功不及故德亦亡。無德之德何得能並。故知一切功德之所不及。以是因緣名重不名輕。名深不名淺。其功德名多不名少。

於時佛告智度菩薩摩訶薩曰。一切眾生身內天真佛性可度量不。智度菩薩摩訶薩而白佛言。世尊一切眾生身內真實佛性不可度量。

佛復告智度菩薩摩訶薩曰。一切眾生身內二種法身可思量不。智度菩薩摩訶薩而白佛言。世尊一切眾生身內二種法身不思量。

佛告智度菩薩摩訶薩曰。若人一聞此經于耳。其福無量不可度量亦不可思量。何以故。非二乘所知故。復非人無惛識所知故。縱令具佛大智不能度量聞經功德。何況讀誦受持案教奉修。

佛告智度菩薩摩訶薩曰。東西南北四維上下虛空有限際不。智度菩薩摩訶薩白佛言。世尊東西南北四維上下虛空無有限際。

佛告智度菩薩摩訶薩白。若人聞此經法而愛樂專精奉修。其人功德無有限際。其心洪廣亦無限際。

智度菩薩摩訶薩前白佛言。世尊而此經教興顯於世。何以出家眾僧凈持戒行坐禪念定修諸功德。而於此法而不奉持。依教修行信順者鮮。訕謗者眾。亦是修道之人如何于佛深法之中起于無量分別。因分別故而招苦報。唯愿慈尊為說之。

佛告智度菩薩摩訶薩曰。如此經教出興於世。猶如慈心龍王降注甘露。滂流普遍無心簡擇。一切普潤不多不少裁量在足。草茂萌牙五穀滋長。百草光澤鮮明茂盛。不奈枯木無榮蒙潤轉增腐壞。如來道教普沾六道含識有形。豈越道俗二眾而得簡隔。但彼出家在家之人。依于如來幽誘教法而便受持如來靈誘教法。持戒坐禪念定功德。偏枯著凈封執鏗然不肯舍離。聞此秘密圓教是非雙泯之理不能受持。既不能受反生訕謗。譬如枯木雖蒙潤澤轉增腐壞。若能

【現代漢語翻譯】現代漢語譯本：

佛告訴智度菩薩摩訶薩（智慧到達彼岸的大菩薩）說：『如果有人僅僅聽聞此經一次，其福報之大，無法衡量，也無法思量。』為什麼呢？因為這不是聲聞、緣覺二乘所能理解的。也不是沒有智慧、昏昧無知的人所能理解的。即使是具備佛的大智慧，也不能衡量聽聞此經的功德，更何況是讀誦、受持、按照經教奉行修持呢？　　佛告訴智度菩薩摩訶薩說：『東西南北四維上下，虛空有邊際嗎？』智度菩薩摩訶薩回答佛說：『世尊，東西南北四維上下，虛空沒有邊際。』　　佛告訴智度菩薩摩訶薩說：『如果有人聽聞此經法，並且喜愛、專心、精進地奉行修持，那麼這個人的功德就沒有邊際。他的心胸也像虛空一樣，廣大沒有邊際。』　　智度菩薩摩訶薩上前對佛說：『世尊，這部經教興盛顯揚於世，為什麼出家眾僧雖然清凈持戒、坐禪念定、修習各種功德，卻不奉持這部經，依照經教修行、信順的人很少，而誹謗的人卻很多呢？也是因為修行的人，為什麼在佛的甚深教法中，產生無量的分別心呢？因為分別心的緣故，而招致痛苦的果報。』唯愿慈悲的世尊為我們解說其中的原因。　　佛告訴智度菩薩摩訶薩說：『像這樣的經教出現於世間，就像慈心龍王降下甘露，甘露普遍流淌，沒有分別心，普遍滋潤一切，不多也不少，恰到好處。草木萌芽生長，五穀茁壯成長，百草光澤鮮明茂盛。但是對於枯木來說，卻無法得到滋潤，反而會增加腐壞。如來的道教普遍沾溉六道眾生，有情識、有形體的生命，難道會越過出家、在家二眾而有所間隔嗎？只是那些出家、在家之人，依靠如來隱秘引導的教法，便執著受持如來方便引導的教法，執著持戒、坐禪、念定的功德，偏執地認為清凈，封閉地堅持，不肯舍離。聽聞這種秘密圓滿的教法，是非對錯都消泯的道理，就不能接受奉持。既然不能接受，反而產生誹謗。譬如枯木，即使得到滋潤，反而會增加腐壞。如果能』

【English Translation】 English version:

The Buddha told the Bodhisattva Mahasattva（Great Bodhisattva whose wisdom has reached the other shore） named Zhiduo: 'If a person hears this sutra even once, their blessings will be immeasurable and inconceivable.' Why? Because it is not known by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Furthermore, it is not known by people without wisdom and with confused minds. Even with the great wisdom of a Buddha, one cannot measure the merit of hearing this sutra, let alone reading, reciting, upholding, and practicing it according to the teachings. The Buddha told the Bodhisattva Mahasattva named Zhiduo: 'Are there boundaries to the space in the four cardinal directions (east, west, south, north), the four intermediate directions (southeast, southwest, northwest, northeast), and the upper and lower directions?' The Bodhisattva Mahasattva named Zhiduo replied to the Buddha: 'World Honored One, there are no boundaries to the space in the four cardinal directions, the four intermediate directions, and the upper and lower directions.' The Buddha told the Bodhisattva Mahasattva named Zhiduo: 'If a person hears this sutra and loves, focuses on, and diligently practices it, then that person's merit will be limitless. Their heart will be as vast and boundless as space.' The Bodhisattva Mahasattva named Zhiduo stepped forward and said to the Buddha: 'World Honored One, this sutra is flourishing and becoming manifest in the world. Why is it that the monastic community, although purely upholding precepts, practicing meditation, and cultivating various merits, does not uphold this sutra? Those who practice according to the teachings and believe in it are few, while those who slander it are many. Why do those who are also cultivating the path generate immeasurable discriminations within the Buddha's profound teachings? Because of these discriminations, they invite suffering as a result. I beseech the compassionate World Honored One to explain this.' The Buddha told the Bodhisattva Mahasattva named Zhiduo: 'The emergence of such a sutra in the world is like the compassionate Dragon King pouring down sweet dew. The dew flows universally, without discrimination, nourishing everything equally, neither too much nor too little, just enough. Grasses sprout and grow, the five grains flourish, and the hundred herbs are bright, lustrous, and luxuriant. However, for withered trees, it cannot provide nourishment; instead, it increases their decay. The Tathagata's (如來) teachings universally benefit sentient beings in the six realms (六道), those with consciousness and form. How could it exclude the monastic and lay communities? It is just that those monastics and laypeople rely on the Tathagata's subtle and guiding teachings, and then cling to the Tathagata's expedient and guiding teachings, clinging to the merits of upholding precepts, practicing meditation, and cultivating concentration. They stubbornly adhere to purity, rigidly clinging and refusing to let go. When they hear this secret and perfect teaching, the principle of obliterating both right and wrong, they cannot accept and uphold it. Since they cannot accept it, they instead generate slander. It is like a withered tree, which, even when moistened, only increases its decay. If one can'

改換定執破封去著雙泯彼此神器先凈。如順風泛舟俄爾千里。若不改執不如凡夫具足煩惱眾生。

佛告智度菩薩摩訶薩曰。為汝問故分辯法相說言有深有淺有大有小有漸有頓。理而言之。法體是一更無次第。前後都真離於名目。說是法時。無量大眾于異悟同泯歸本際。

流通品第十六

複次方便菩薩摩訶薩白佛言。世尊當何名此經云何奉持。唯愿世尊分明說之。使諸行人受佛教法。

佛告方便菩薩摩訶薩曰。此經名為究竟大悲哀戀改換經。亦名佛菩薩往復論義經。亦名秘密圓教經。亦名萬物不遷經。亦名改換不改換經。亦名究竟菩提無發不發經。若欲受持讀誦如此經者。要須雙泯是非混融得失。萬相不遷即□佛智。若能如是名受持經者。如是受持經人。百劫千劫百千萬億恒河沙不可算數諸天冥理奉施所須天繒寶衣甘露妙食以充濟之不令乏少。

爾時會中有大力神王。久署妙因愛樂大乘守護大乘。即于佛前而啟言曰。我等徒眾百人俱愿佛聽許護持此經。許護持此經已不令毀壞。若有惡人毀壞此經。我等徒眾舉目看之令作微塵。佛時默然不言。不道許聽不聽。爾時方便菩薩摩訶薩而告大力神王曰。佛爾默然。即是聽許。

復有天上人中十方世界寶王。寶王自然集。奉寶來施供給所須

【現代漢語翻譯】現代漢語譯本改換、定執、破封、去著、雙泯、彼此、神器，都要先清凈。如同順風行船，頃刻之間可行千里。若不改變執著，就和凡夫一樣，具足煩惱，成為眾生。

佛告訴智度菩薩摩訶薩（Mahasattva，大菩薩）說：『因為你的提問，我才分辯法相，說有深有淺，有大有小，有漸悟有頓悟。從理上來說，法的本體是一，沒有次第之分。前後都是真實的，超越了名目的束縛。』當佛說此法時，無數大眾在不同的領悟中一同泯滅差別，迴歸本源。

流通品第十六

複次，方便菩薩摩訶薩（Upaya-Mahasattva，善於運用方便之大菩薩）問佛說：『世尊，這部經應當叫什麼名字？我們應該如何奉持？希望世尊明白地告訴我們，使修行的人能夠接受佛教的教法。』

佛告訴方便菩薩摩訶薩說：『這部經名為《究竟大悲哀戀改換經》，也名《佛菩薩往復論義經》，也名《秘密圓教經》，也名《萬物不遷經》，也名《改換不改換經》，也名《究竟菩提無發不發經》。如果想要受持讀誦這部經，必須要雙泯是非，混融得失。萬相不遷，即是佛智。如果能夠這樣做，就叫做受持經者。』如此受持經的人，百劫千劫百千萬億恒河沙數不可算數諸天，都會在冥冥之中奉獻施捨他們所需要的，用天繒寶衣、甘露妙食來供給他們，不讓他們缺乏。

這時，法會中有一位大力神王，長久以來守護著妙因，喜愛大乘佛法，守護大乘佛法。他立刻在佛前稟告說：『我們一百位徒眾都希望佛允許我們護持這部經。允許我們護持這部經之後，我們絕不讓它被毀壞。如果有惡人毀壞這部經，我們這些徒眾只要看他一眼，就能讓他化為微塵。』佛當時沉默不語，既沒有說允許，也沒有說不允許。這時，方便菩薩摩訶薩告訴大力神王說：『佛的沉默，就是允許。』

又有天上、人間、十方世界的寶王，這些寶王自然聚集，奉獻寶物來施捨，供給所需。

【English Translation】 English version Change, fixed attachment, breaking seals, clinging, dual annihilation, self and other, divine instruments—all must first be purified. Like sailing a boat with the wind, one can travel a thousand miles in an instant. If one does not change one's attachments, one is like an ordinary person, full of afflictions, becoming a sentient being.

The Buddha said to智度菩薩摩訶薩 (Jidu Pusa Mahasattva, Wisdom-Degree Bodhisattva-Mahasattva): 'Because of your question, I distinguish the characteristics of the Dharma, saying there are deep and shallow, large and small, gradual and sudden enlightenments. In terms of principle, the essence of the Dharma is one, without any order. Both beginning and end are true, beyond the constraints of names and concepts.' When the Buddha spoke this Dharma, countless beings, in their different understandings, together annihilated distinctions and returned to the original source.

Chapter Sixteen: Circulation

Furthermore, 方便菩薩摩訶薩 (Upaya-Mahasattva, Expedient Means Bodhisattva-Mahasattva) asked the Buddha, '世尊 (World Honored One), what should this scripture be called, and how should we uphold it? May the 世尊 (World Honored One) clearly explain it so that practitioners can receive the Buddha's teachings.'

The Buddha said to 方便菩薩摩訶薩 (Upaya-Mahasattva, Expedient Means Bodhisattva-Mahasattva): 'This scripture is called the 'Ultimate Great Compassion Affectionate Change Scripture,' also named the 'Buddha and Bodhisattva Reciprocal Discussion Scripture,' also named the 'Secret Perfect Teaching Scripture,' also named the 'Ten Thousand Things Do Not Change Scripture,' also named the 'Change and No Change Scripture,' also named the 'Ultimate Bodhi No Arising No Non-Arising Scripture.' If one wishes to receive, uphold, and recite this scripture, one must annihilate right and wrong, blend gain and loss. The ten thousand phenomena do not change; this is Buddha wisdom. If one can do this, it is called upholding the scripture.' Those who uphold the scripture in this way will have countless heavens, as numerous as the sands of hundreds of thousands of millions of Ganges rivers, secretly offering and bestowing what they need, providing them with heavenly silk robes, precious garments, and nectar-like delicious food to sustain them, ensuring they lack nothing.

At that time, in the assembly, there was a powerful spirit king who had long protected the subtle cause, loved the Mahayana Dharma, and guarded the Mahayana Dharma. He immediately reported to the Buddha, saying, 'We, a hundred of my followers, all wish for the Buddha to allow us to protect this scripture. Having been allowed to protect this scripture, we will never let it be destroyed. If there are evil people who destroy this scripture, we, these followers, need only look at them to turn them into dust.' The Buddha was silent at that time, neither saying permission nor non-permission. At this time, 方便菩薩摩訶薩 (Upaya-Mahasattva, Expedient Means Bodhisattva-Mahasattva) said to the powerful spirit king, 'The Buddha's silence is permission.'

Furthermore, kings of treasures from the heavens, the human realm, and the ten directions of the world naturally gathered, offering treasures to donate and provide what was needed.

稱彼心足令其歡喜。復有無量八部神王。虔恭致敬護持行者。不令眾邪蠱毒鬼神妖魅橫來於煩妨其道業。復有五嶽神王。冥理奉獻神芝上藥灌注受持經人五陰身田。除諸行者謗報惱熱。復有光音天子冥覺道師五百人。俱各各整理威儀迭相顧眄猶如象王。從坐而起前至佛所長跪叉手而白佛言。世尊若有人受持讀誦深思大乘玄絕義者。我等徒眾承佛神力終日竟夜周匝圍繞不現其形。冥覺熏修令思義行者豁然意解。

方便菩薩摩訶薩前白佛言。世尊云何名為究竟大悲哀戀。

佛告方便菩薩摩訶薩曰。自性天真凈滿靈照不為物修成。故名究竟。大者萬莫能容。謂之為大。悲者教備倉生。名之為悲。哀戀者等愛眾生猶如髓目。名之為哀戀。故名究竟大悲哀戀。

方便菩薩摩訶薩復白佛言。世尊云何名為改換經。愿大慈尊顯示說之。

佛告方便菩薩摩訶薩曰。改者改凡入聖。改愚入慧。改闇入明。改生死入涅槃。名之為改。換者轉苦以為樂。轉雜形質歸理無形。名之為換。故名改換。經者從首至尾十六品義類相開文字屬著。名之為經。經名眾多。類況可知。

方便菩薩摩訶薩前白佛言。世尊云何流通此經沾及末代利益無量一切眾生。

佛告方便菩薩摩訶薩曰。若有行者誦讀受持廣為人說。自

【現代漢語翻譯】現代漢語譯本：稱讚他們的心滿足，使他們歡喜。又有無數的八部神王，虔誠恭敬地護持修行者，不讓各種邪惡的蠱毒、鬼神、妖魅橫加干擾，妨礙他們的修行。又有五嶽神王，暗中奉獻神芝上藥，灌注給受持此經的人的五陰身田，去除修行者的誹謗、報應和惱熱。又有光音天子，暗中覺悟道師五百人，他們都各自整理威儀，互相顧盼，猶如象王一般。從座位上起身，來到佛前，長跪合掌，稟告佛說：『世尊，如果有人受持讀誦，深入思考大乘玄妙精深的義理，我們這些徒眾承蒙佛的神力，終日竟夜地周匝圍繞，不顯現我們的形體，暗中覺悟熏修，使思考義理的修行者豁然意解。』

方便菩薩摩訶薩向前稟告佛說：『世尊，什麼叫做究竟大悲哀戀？』

佛告訴方便菩薩摩訶薩說：『自性天真，清凈圓滿，靈明照耀，不是通過外物修成的，所以叫做究竟。大，是萬物都不能容納，所以稱之為大。悲，是用教義普度眾生，稱之為悲。哀戀，是平等地愛護眾生，猶如愛護自己的骨髓和眼睛，稱之為哀戀。所以叫做究竟大悲哀戀。』

方便菩薩摩訶薩又稟告佛說：『世尊，什麼叫做改換經？愿大慈大悲的世尊顯示解說。』

佛告訴方便菩薩摩訶薩說：『改，是改變凡夫進入聖賢，改變愚昧進入智慧，改變黑暗進入光明，改變生死進入涅槃，稱之為改。換，是將痛苦轉變為快樂，將雜亂的形體和性質歸於無形的真理，稱之為換。所以叫做改換。經，是從頭到尾，十六品的義理相互開啟，文字相互關聯，稱之為經。經的名字有很多，可以根據類別情況來了解。』

方便菩薩摩訶薩向前稟告佛說：『世尊，如何流通此經，使它沾及末法時代，利益無量的一切眾生？』

佛告訴方便菩薩摩訶薩說：『如果有人誦讀受持，廣泛地為人解說，自己

【English Translation】 English version: Praising their hearts to bring them joy. Moreover, there are countless eight classes of divine kings (eight categories of supernatural beings in Buddhism), reverently paying homage and protecting the practitioners, preventing various evil curses, ghosts, spirits, demons, and enchantments from causing disturbances and hindering their spiritual progress. Furthermore, there are the Five Peaks Divine Kings (gods of the five sacred mountains in China), secretly offering divine fungus and superior medicine, infusing the five aggregates (skandha) of those who uphold this scripture, removing the practitioners' slanders, retributions, and afflictions. Moreover, there are the Ābhāsvara (gods of the Realm of Light in Buddhist cosmology) gods, secretly enlightening five hundred spiritual teachers, who each adjust their dignified bearing, gazing at each other like elephant kings. They rise from their seats, approach the Buddha, kneel with palms together, and say to the Buddha: 'World Honored One, if there are those who uphold, recite, and deeply contemplate the profound and subtle meanings of the Great Vehicle (Mahayana Buddhism), we, your disciples, relying on the Buddha's divine power, will surround them day and night, without revealing our forms, secretly enlightening and cultivating them, so that those who contemplate the meanings will suddenly understand.'

The Upaya Bodhisattva Mahasattva (Bodhisattva of Skillful Means) then said to the Buddha: 'World Honored One, what is called ultimate great compassion and affection?'

The Buddha told the Upaya Bodhisattva Mahasattva: 'The true nature is naturally pure, complete, spiritually radiant, and not cultivated through external things, therefore it is called ultimate. Great means that nothing can contain it, therefore it is called great. Compassion means to universally teach and save all beings, therefore it is called compassion. Affection means to equally love all beings as if they were one's own marrow and eyes, therefore it is called affection. Therefore, it is called ultimate great compassion and affection.'

The Upaya Bodhisattva Mahasattva again said to the Buddha: 'World Honored One, what is called the Scripture of Transformation? May the Greatly Compassionate World Honored One reveal and explain it.'

The Buddha told the Upaya Bodhisattva Mahasattva: 'Transformation means transforming from the ordinary to the sage, transforming from ignorance to wisdom, transforming from darkness to light, transforming from birth and death to Nirvana, therefore it is called transformation. Change means transforming suffering into happiness, transforming mixed forms and qualities to return to the formless principle, therefore it is called change. Therefore, it is called Transformation. Scripture means that from beginning to end, the sixteen chapters of meanings mutually open up, and the words are interconnected, therefore it is called scripture. There are many names for scriptures, and they can be understood according to their categories.'

The Upaya Bodhisattva Mahasattva then said to the Buddha: 'World Honored One, how can this scripture be circulated so that it reaches the degenerate age and benefits countless sentient beings?'

The Buddha told the Upaya Bodhisattva Mahasattva: 'If there are practitioners who recite, uphold, and widely explain it to others, themselves

利利他彼此受潤。故名流通沾及暇乖。

爾時盧舍那佛在沖天之上自然光炎宮中。與無量恒河沙大菩薩眾。並及下方欲界天子八萬億眾。上至頂天十地菩薩。歡喜無量不散而去。各住本國忽然不現。

究竟大悲經卷第四

【現代漢語翻譯】現代漢語譯本：利益自己和利益他人，彼此相互滋潤，所以叫做流通，沾及沒有空閑的人。

當時，盧舍那佛（Vairocana Buddha，報身佛）在沖天之上的自然光炎宮中，與無量恒河沙數的大菩薩眾，以及下方欲界天的八萬億天子，上至頂天的十地菩薩在一起。他們歡喜無量，沒有散去，各自回到自己的國度，忽然消失不見。

《究竟大悲經》卷第四

【English Translation】 English version: Benefiting oneself and benefiting others, mutually nourishing each other, therefore it is called 'circulation,' reaching those who have no leisure.

At that time, Vairocana Buddha (盧舍那佛, the Reward Body Buddha) was in the Natural Light Flame Palace above the Heavens, with immeasurable great Bodhisattvas as numerous as the sands of the Ganges River, as well as eighty trillion sons of the desire realm from below, and up to the Tenth Ground Bodhisattvas of the highest heavens. They were infinitely joyful and did not disperse, each returning to their own country, suddenly disappearing.

The Ultimate Great Compassion Sutra, Volume Four