T85n2885_佛性海藏智慧解脫破心相經

大正藏第 85 冊 No. 2885 佛性海藏智慧解脫破心相經

No. 2885

佛性海藏智慧解脫破心相經

如是我聞。一時佛住拘尸那國□□□□□河邊娑羅雙樹間。二月十五日臨□涅槃□。與無殃數眾八十億諸天及人。皆各集在佛所。悲號哽咽。大地震動。泉源沸涌。亦如慈母初喪所愛之子。泣涕盈目。不能自勝。五體投地。如太山崩。一一毛孔血流灑地。如波羅奢華。痛哉苦哉。世間空虛無上慈父。一旦捨棄我等入于涅槃。我等孤窮將何所怙。唯愿世尊。悲惻流念。且住於世莫般涅槃。為我徒眾廣宣流佈無上法藥。使後代眾生離苦出世。我等得聞奉持修行。在在處處廣宣流佈常使不絕。爾時世尊告諸大眾。汝等且止。莫說是語。吾今出世所可度者我已度訖。所可說者今已說竟。于中夜半入般涅槃。爾時眾中有一大士。名曰除疑法王子。從坐而起。整理衣服而白佛言。世尊我觀如來智慧辯才神通無礙無量方便猶如虛空。云何而言。所可說者而說已。竟作是語。時一切大眾發聲大哭哀動天地。目中泣血。我等徒眾豈非子。例五體投地猶如死屍。

爾時世尊。愍諸大眾告除疑言。善哉汝是大士。于無量阿僧祇劫。供養無量恒河沙諸佛。具足解脫知見。慈愍一切眾生。乃能如

【現代漢語翻譯】現代漢語譯本《佛性海藏智慧解脫破心相經》

如是我聞。一時，佛陀住在拘尸那國（Kushinagar）的□□□□□河邊娑羅雙樹之間。時為二月十五日，佛陀將要進入涅槃（Nirvana）。與會的有無數眾生，包括八十億諸天和人，他們都聚集在佛陀的住所，悲傷地哭泣，哽咽不已。大地劇烈震動，泉水沸騰涌出，如同慈母初喪愛子一般，眼含淚水，無法自持，五體投地，如同泰山崩塌。每一個毛孔都流出血來，灑落在地上，如同波羅奢華（Palasha flower）。他們悲痛地說：『痛哉，苦哉！世間空虛，無上的慈父，一旦捨棄我們進入涅槃。我們孤苦伶仃，將依靠什麼呢？唯愿世尊，慈悲憐憫，暫時留在世間，不要進入涅槃，為我們這些弟子廣泛宣說流佈無上的法藥，使後代眾生脫離苦海，出離世間。我們得以聽聞、奉持、修行，在任何地方都廣泛宣說流佈，永不間斷。』這時，世尊告訴大眾：『你們暫且停止，不要再說這樣的話。我今生出世所要度化的人，我已經全部度化完畢。所要說的法，現在已經全部說完。我將於中夜時分進入涅槃。』這時，大眾中有一位大士，名叫除疑法王子（Prince Dharmaraja Eliminating Doubts），從座位上站起來，整理好衣服，對佛陀說：『世尊，我觀察如來的智慧、辯才、神通，無礙無量，方便猶如虛空。為何您說所要說的法已經說完呢？』說完這話，一切大眾都發出巨大的哭聲，哀傷之情震動天地，眼中流出血淚。他們說：『我們這些弟子難道不是您的孩子嗎？』隨即五體投地，如同死屍一般。這時，世尊憐憫大眾，告訴除疑法王子說：『善哉！你是一位大士。在無量阿僧祇劫（asamkhya kalpas）中，你供養了無量恒河沙（Ganges river sands）般的諸佛，具足解脫的知見，慈悲憐憫一切眾生，才能提出這樣的問題。

【English Translation】 English version The Sutra of Buddha-nature, Ocean Treasury, Wisdom, Liberation, and Breaking the Marks of the Mind

Thus have I heard. At one time, the Buddha was dwelling in the country of Kushinagar, between the twin Sala trees by the □□□□□ River. It was the fifteenth day of the second month, and the Buddha was about to enter Nirvana. Countless beings were present, including eighty billion gods and humans, all gathered at the Buddha's abode, weeping sorrowfully and sobbing uncontrollably. The earth shook violently, and springs gushed forth, like a loving mother who had just lost her beloved child, with tears filling their eyes, unable to restrain themselves, prostrating themselves with all five limbs to the ground, as if Mount Tai had collapsed. From each and every pore of their skin, blood flowed, sprinkling the ground like Palasha flowers. They lamented, 'Alas, how painful! The world is empty, and the supreme compassionate father is about to abandon us and enter Nirvana. We are orphaned and destitute, what shall we rely on? We beseech the World-Honored One, with compassion and pity, to remain in the world for a while, not to enter Nirvana, to widely proclaim and disseminate the supreme Dharma medicine for us disciples, so that future generations of sentient beings may escape the sea of suffering and transcend the world. We may hear, uphold, and practice it, and widely proclaim and disseminate it everywhere, without interruption.' At this time, the World-Honored One told the assembly, 'You should stop for now, do not speak such words. Those whom I was to liberate in this life, I have already liberated completely. The Dharma that was to be spoken, I have now spoken completely. I shall enter Nirvana in the middle of the night.' At this time, there was a great being in the assembly, named Prince Dharmaraja Eliminating Doubts, who rose from his seat, arranged his robes, and said to the Buddha, 'World-Honored One, I observe that the Tathagata's wisdom, eloquence, and supernatural powers are unobstructed, immeasurable, and the skillful means are like empty space. Why do you say that the Dharma that was to be spoken has already been spoken?' After saying these words, the entire assembly let out a great cry, their sorrow shaking the heavens and the earth, with blood flowing from their eyes. They said, 'Are we disciples not your children?' Then they prostrated themselves with all five limbs to the ground, like corpses. At this time, the World-Honored One, pitying the assembly, told Prince Dharmaraja Eliminating Doubts, 'Excellent! You are a great being. In immeasurable asamkhya kalpas, you have made offerings to immeasurable Ganges river sands of Buddhas, possessing the knowledge and vision of liberation, with compassion and pity for all sentient beings, and thus are able to ask such a question.'

是發問。汝等諦聽諦聽。及諸大眾善思念之。吾當為汝分別解說。唯然世尊愿樂欲聞。善男子。一切眾生彌輪于相或離疑去縛。皆由悟宗相俱喪名為空宗。般若空有並存。名為二乘人也。執相乖宗。是名聲聞。凡夫終身三界無有出期。備受眾苦。未得解脫。寔由三毒箭之所射。四蛇之所嚙。五狗之所盜。六賊之所怖。七殺之所沒。八邪之所牽。萬惡之所簇。輪迴生死。往來六趣。波迸五道。墜落三塗八難。無有樂時。名無間大地獄。煩惱覆障眾惡競生。遂成怨結。慧日奄暉。慈光漸沒。迷於正路。甚可哀矣。爾時除疑大士問佛言。世尊云何名為三毒箭。形狀大小為可見不。唯愿說之。爾時佛告除疑言。三毒箭者。非有相非無相。除疑復白佛言。世尊云何說言非有相非無相。若非有相不應。是患非是患者。云何如能名之為箭。若非無相則應可見。以可見故亦應可避。云何而能傷害眾生。唯愿世尊。說其因緣普使聞知。

爾時佛告除疑大士。汝今大慈無量愍念罪苦。欲令一切眾生得解脫知見無礙智慧。乃能於此此大眾中顯發如來智慧秘藏。自得利益複利眾生。汝等大眾默唸諦聽。吾當為汝宣說法要。善男子。三毒箭者。非有非無。五陰有故名為非無。五陰空故是名非有。癡愛慾是也。世間之物既不可得。妄生取心。

【現代漢語翻譯】現代漢語譯本：這是提問。你們仔細聽，仔細聽。以及各位大眾好好思考。我將為你們分別解說。』是的，世尊，我們很樂意聽聞。』善男子，一切眾生沉溺於表象，或者脫離疑惑去除束縛，都是由於領悟到宗，表象和宗一起消失，這被稱為空宗。般若智慧認為空和有並存，這被稱為二乘人。執著于表象而違背宗，這被稱為聲聞。凡夫終身處於三界，沒有脫離的期限，飽受各種痛苦，無法得到解脫。實在是因為被三毒之箭所射中，被四蛇所咬，被五狗所盜，被六賊所恐嚇，被七殺所淹沒，被八邪所牽引，被萬惡所聚集，在生死中輪迴，往來於六道，在五道中奔波，墜落於三塗八難，沒有快樂的時候，這被稱為無間大地獄。煩惱覆蓋阻礙，各種惡行競相產生，於是形成怨恨糾結。智慧的太陽被遮蔽，慈悲的光芒逐漸消失，迷失於正確的道路，真是太可悲了。』

這時，除疑大士（菩薩名，以消除眾生疑惑為己任）問佛說：『世尊，什麼叫做三毒箭（貪嗔癡三種毒害）？它的形狀大小是否可以看見？希望您能解說。』

這時，佛告訴除疑說：『三毒箭，不是有相，也不是無相。』

除疑又問佛說：『世尊，您為什麼說不是有相也不是無相？如果不是有相，就不應該是禍患，如果不是禍患，怎麼能稱之為箭？如果不是無相，就應該可以看見，因為可以看見，也應該可以躲避，怎麼能夠傷害眾生？希望世尊，說出其中的因緣，普遍讓大家知道。』

這時，佛告訴除疑大士說：『你現在大慈大悲，無量地憐憫罪苦，想要讓一切眾生得到解脫，擁有無礙的智慧，才能夠在這大眾之中顯發如來的智慧秘藏，自己得到利益又利益眾生。你們各位大眾默默地念誦，仔細地聽。我將為你們宣說佛法的要義。善男子，三毒箭，不是有，也不是無。五陰（色受想行識）存在，所以說不是無。五陰是空的，所以說不是有。癡愛和慾望就是這樣。世間的萬物既然不可得，就妄想產生貪取之心。』 English version: This is a question. You all listen carefully, listen carefully. And all of you, the assembly, contemplate well. I will explain and elaborate for you separately. 'Yes, World Honored One, we are happy and eager to hear.' Good son, all sentient beings are either immersed in appearances or liberated from doubts and freed from bonds, all because of realizing the essence (宗, zong), with appearances and essence both disappearing, which is called the Empty Essence (空宗, Kong Zong). Prajna (般若, bōrě, wisdom) believes that emptiness and existence coexist, which is called the Two Vehicles (二乘人, Er Cheng Ren). Clinging to appearances and deviating from the essence is called Sravaka (聲聞, Shēngwén). Ordinary people are in the Three Realms (三界, Sānjiè) throughout their lives, without a time limit for escape, enduring all kinds of suffering, unable to attain liberation. It is truly because they are shot by the arrows of the Three Poisons (三毒, Sāndú), bitten by the Four Snakes, stolen by the Five Dogs, frightened by the Six Thieves, drowned by the Seven Killings, dragged by the Eight Evils, and gathered by the Ten Thousand Evils, reincarnating in birth and death, going back and forth in the Six Realms (六趣, Liùqù), rushing in the Five Paths, falling into the Three Evil Paths (三塗, Sāntú) and Eight Difficulties, without a time of happiness, which is called the Avici Great Hell (無間大地獄, Wújiàn Dà Dìyù). Afflictions cover and obstruct, and all kinds of evils arise together, thus forming resentment and knots. The sun of wisdom is obscured, and the light of compassion gradually disappears, lost on the right path, which is truly lamentable.'

At this time, the Great Knight of Removing Doubts (除疑大士, Chú Yí Dàshì, Bodhisattva whose mission is to remove the doubts of sentient beings) asked the Buddha, 'World Honored One, what are the Three Poison Arrows (三毒箭, Sāndújiàn, the three poisons of greed, hatred, and ignorance)? Is their shape and size visible? I hope you can explain.'

At this time, the Buddha told Removing Doubts, 'The Three Poison Arrows are neither with form nor without form.'

Removing Doubts again asked the Buddha, 'World Honored One, why do you say neither with form nor without form? If it is not with form, it should not be a calamity; if it is not a calamity, how can it be called an arrow? If it is not without form, it should be visible; because it is visible, it should also be avoidable; how can it harm sentient beings? I hope, World Honored One, explain the causes and conditions so that everyone can know.'

At this time, the Buddha told the Great Knight of Removing Doubts, 'You now have great compassion, immeasurably pitying suffering, wanting to enable all sentient beings to attain liberation and have unobstructed wisdom, so that you can reveal the secret treasury of the Tathagata's wisdom in this assembly, benefiting yourself and benefiting sentient beings. All of you, the assembly, silently recite and listen carefully. I will explain the essentials of the Dharma for you. Good son, the Three Poison Arrows are neither existent nor nonexistent. The Five Skandhas (五陰, Wǔyīn, form, feeling, perception, volition, and consciousness) exist, so it is said to be not nonexistent. The Five Skandhas are empty, so it is said to be not existent. Ignorant love and desire are like this. Since the things of the world are unattainable, one falsely generates a mind of greed.'

【English Translation】 English version: This is a question. You all listen carefully, listen carefully. And all of you, the assembly, contemplate well. I will explain and elaborate for you separately. 'Yes, World Honored One, we are happy and eager to hear.' Good son, all sentient beings are either immersed in appearances or liberated from doubts and freed from bonds, all because of realizing the essence (宗, zong), with appearances and essence both disappearing, which is called the Empty Essence (空宗, Kong Zong). Prajna (般若, bōrě, wisdom) believes that emptiness and existence coexist, which is called the Two Vehicles (二乘人, Er Cheng Ren). Clinging to appearances and deviating from the essence is called Sravaka (聲聞, Shēngwén). Ordinary people are in the Three Realms (三界, Sānjiè) throughout their lives, without a time limit for escape, enduring all kinds of suffering, unable to attain liberation. It is truly because they are shot by the arrows of the Three Poisons (三毒, Sāndú), bitten by the Four Snakes, stolen by the Five Dogs, frightened by the Six Thieves, drowned by the Seven Killings, dragged by the Eight Evils, and gathered by the Ten Thousand Evils, reincarnating in birth and death, going back and forth in the Six Realms (六趣, Liùqù), rushing in the Five Paths, falling into the Three Evil Paths (三塗, Sāntú) and Eight Difficulties, without a time of happiness, which is called the Avici Great Hell (無間大地獄, Wújiàn Dà Dìyù). Afflictions cover and obstruct, and all kinds of evils arise together, thus forming resentment and knots. The sun of wisdom is obscured, and the light of compassion gradually disappears, lost on the right path, which is truly lamentable.'

At this time, the Great Knight of Removing Doubts (除疑大士, Chú Yí Dàshì, Bodhisattva whose mission is to remove the doubts of sentient beings) asked the Buddha, 'World Honored One, what are the Three Poison Arrows (三毒箭, Sāndújiàn, the three poisons of greed, hatred, and ignorance)? Is their shape and size visible? I hope you can explain.'

At this time, the Buddha told Removing Doubts, 'The Three Poison Arrows are neither with form nor without form.'

Removing Doubts again asked the Buddha, 'World Honored One, why do you say neither with form nor without form? If it is not with form, it should not be a calamity; if it is not a calamity, how can it be called an arrow? If it is not without form, it should be visible; because it is visible, it should also be avoidable; how can it harm sentient beings? I hope, World Honored One, explain the causes and conditions so that everyone can know.'

At this time, the Buddha told the Great Knight of Removing Doubts, 'You now have great compassion, immeasurably pitying suffering, wanting to enable all sentient beings to attain liberation and have unobstructed wisdom, so that you can reveal the secret treasury of the Tathagata's wisdom in this assembly, benefiting yourself and benefiting sentient beings. All of you, the assembly, silently recite and listen carefully. I will explain the essentials of the Dharma for you. Good son, the Three Poison Arrows are neither existent nor nonexistent. The Five Skandhas (五陰, Wǔyīn, form, feeling, perception, volition, and consciousness) exist, so it is said to be not nonexistent. The Five Skandhas are empty, so it is said to be not existent. Ignorant love and desire are like this. Since the things of the world are unattainable, one falsely generates a mind of greed.'

名之為癡。本是己物。舍離以去。妄生追念。名之為愛。貪著女色。名之為欲。以此三心亂起即名凡夫。地獄人癡心是麹。愛心是米。米麹相和遂成欲酒。飲酒醉故不識翁母兄弟共相殺害。名之為害。以無慈故。斷三寶種性。彼我取捨分別名為五辛。以其臭故。污眾生身田。障我慧水久不得出。故言不共一國同住不共一河飲水。汝之所作不與我同。即是彼心。自謂。己作微妙勝他即是我心。法性非聞妄生聽受即是取心。法無動搖妄生流轉即是舍心。法性空寂無體妄生異相即是分別。以是故名為迷子。不得出世。名世間有為眾生。說是語時。一切大眾默然信受。善男子。癡心是種。愛心是土。種來入土。降注欲雨無明根本于茲生矣。修道不去癡愛。喻如伐樹不去其根。名為株杌。枝條因株杌而生。有長成大樹。世間愚癡之人亦復如是。一切煩惱因癡愛如起。遂成我慢疑惑。黑闇托斯弘矣。遂成三障無明堀宅。此之是也。

爾時除疑大士。承佛威神。從坐而起。整理衣服。告諸大眾。我從往昔無量阿僧祇劫。于定光佛所得聞此句。奉持修行。未曾疲懈。今復得聞如上章句。心意快然。得未曾有方。乃始知大聖如來慧光三有廣起法門以納諸子。乃使邪魔歸真。六師漸沒方便造十二法船以濟危厄。皆令發無上菩提之心。

【現代漢語翻譯】現代漢語譯本：這被稱為『癡』（ignorance）。本來是自己的東西，捨棄離開后，虛妄地產生追憶思念，這被稱為『愛』（attachment）。貪戀女色，這被稱為『欲』（desire）。以這三種心念擾亂生起，就稱為凡夫。地獄眾生的癡心是酒麴，愛心是米。米和酒麴相互混合，於是釀成慾望之酒。飲酒醉了，所以不認識父母兄弟，互相殘殺，這被稱為『害』（harm），因為沒有慈悲的緣故。斷絕三寶的種性。將彼和我的取捨進行分別，這被稱為五辛（five pungent roots）。因為它們的氣味，污染眾生的身田，障礙我的智慧之水，長久不能流出。所以說不與一個國家的人同住，不與一條河流的人同飲水。你所做的與我不同，這就是彼心。自己認為自己所做的微妙勝過他人，這就是我心。法性不是聽聞可以得到的，虛妄地產生聽受，這就是取心。法沒有動搖，虛妄地產生流轉，這就是舍心。法性空寂沒有實體，虛妄地產生不同的表象，這就是分別。因為這些緣故，被稱為迷失的孩子，不能出離世間，稱為世間有為的眾生。說完這些話的時候，一切大眾都沉默信受。善男子，癡心是種子，愛心是土壤。種子來到土壤中，降下慾望之雨，無明的根本從此產生。修道不去除癡愛，譬如砍伐樹木不去除它的根，這被稱為樹樁。枝條因為樹樁而生長，有的長成大樹。世間愚癡的人也是這樣。一切煩惱因為癡愛而生起，於是形成我慢和疑惑，黑暗依靠它而弘揚，於是形成三障無明的窟宅，說的就是這個。這時，除疑大士（The Bodhisattva Who Removes Doubts），承蒙佛的威神之力，從座位上站起來，整理好衣服，告訴大眾說：『我從往昔無量阿僧祇劫（asamkhya kalpas，incalculable eons）前，在定光佛（Dipankara Buddha）那裡聽聞到這些語句，奉持修行，未曾疲憊懈怠。如今再次聽聞如上的章句，心中感到暢快，得到了前所未有的方法。才知道大聖如來（Tathagata，Thus Gone One）的智慧之光在三有（three realms of existence）中廣泛興起法門，用來接納諸子，乃至於使邪魔歸於真理，六師（six heretical teachers）逐漸隱沒，方便地製造十二法船，用來救濟危難，都讓他們發起無上的菩提之心。』

【English Translation】 English version: This is called 'ignorance'. Originally one's own possession, abandoning and leaving it behind, falsely giving rise to recollection and longing, this is called 'attachment'. Greedily clinging to female forms, this is called 'desire'. With these three mental states arising in confusion, one is called a common mortal. The ignorance of beings in hell is like yeast, and attachment is like rice. When rice and yeast mix together, they brew the wine of desire. Being drunk on this wine, they do not recognize parents and siblings, killing each other, this is called 'harm', because of the lack of compassion. Severing the lineage of the Three Jewels (Buddha, Dharma, Sangha). Discriminating between 'that' and 'this', taking and rejecting, is called the five pungent roots. Because of their odor, they pollute the field of sentient beings' bodies, obstructing the water of my wisdom, preventing it from flowing out for a long time. Therefore, it is said not to live with people from the same country, nor to drink water from the same river. What you do is different from what I do, this is 'other-mind'. Thinking that what one does is subtle and superior to others, this is 'self-mind'. The nature of Dharma cannot be obtained through hearing, falsely giving rise to listening and receiving, this is 'taking-mind'. The Dharma is without movement, falsely giving rise to flowing and turning, this is 'rejecting-mind'. The nature of Dharma is empty and without substance, falsely giving rise to different appearances, this is 'discriminating-mind'. Because of these reasons, one is called a lost child, unable to leave the world, called a conditioned being in the world. When these words were spoken, the entire assembly was silent and accepted them with faith. Good man, the mind of ignorance is the seed, and the mind of attachment is the soil. When the seed enters the soil, and the rain of desire falls, the root of ignorance arises from this. Cultivating the path without removing ignorance and attachment is like cutting down a tree without removing its roots, which is called a stump. Branches grow from the stump, and some grow into large trees. Foolish people in the world are also like this. All afflictions arise from ignorance and attachment, thus forming arrogance and doubt, and darkness relies on it to spread, thus forming the cave of the three obstacles and ignorance, this is what it refers to. At that time, the Bodhisattva Who Removes Doubts, receiving the majestic spiritual power of the Buddha, arose from his seat, arranged his robes, and addressed the assembly, saying: 'From countless asamkhya kalpas in the past, I heard these verses from Dipankara Buddha, and I have upheld and practiced them without ever being weary or懈怠. Now, having heard the above chapters and verses again, my heart feels joyful, and I have obtained a method that I have never had before. Only now do I know that the light of wisdom of the Great Sage Tathagata widely arises in the three realms of existence, establishing a Dharma gate to receive all beings, even causing demons to return to the truth, the six heretical teachers to gradually disappear, and skillfully creating twelve Dharma boats to save those in danger, all of whom are made to generate the supreme mind of Bodhi.'

以升八正涅槃之路。但一切眾生愚癡迷惑信邪背正。睹文取真與性義乖隔。徒勞無用。如車之只輪。豈可乘之哉。正可聲同向合未會真諦。如斯之徒甚可哀矣。痛哉苦哉。後悔何及。佛言。善哉如汝所說。真實不虛爾時除疑大士蒙佛印可。即于眾中以偈贊問。

我觀如來真妙身　　清凈無垢如蓮華　智慧方便虛空等　　解脫無礙能開遮　神通自在無邊際　　等視一切無偏耶　我今稽首大慧明　　愿入無相義空寂　唯愿為我方便說　　令除疑惑得惺悟　一實難知真法性　　必為現形使知處　哀愍我等諸迷子　　普為大眾廣分別　敷演甚深真實義　　震大法雷為我說

爾時世尊。即為大眾欲重宣此義。而說偈言。

三界說眾生　　恒為五陰縛　　展轉三有中　不得解脫樂　　億劫受新苦　　由有五陰身　不睹真如性　　是名生死人　　常為三毒射　心熱如火然　　處處皆不安　　煩惱自相纏　往返五道中　　憂愁寧可陳　　三塗為舍宅　枷鎖禁其身　　由此三毒箭　　害我智慧身　出入不自在　　云何能見真　　癡心以為麹　愛心是其米　　癡愛慾相合　　飲者醉不解　曠劫不惺悟　　由此三毒酒　　迷闇失正道　沉沒著三有　　恒自心昏亂　　濁酒未得嘔　不值善知

【現代漢語翻譯】現代漢語譯本：因此，通過修習八正道（Eightfold Path），可以達到涅槃（Nirvana）。然而，一切眾生愚昧無知，迷惑顛倒，信奉邪說，背離正道。他們只見文字表面，卻不能領會真義，與佛性的真正含義背道而馳。這樣的徒勞努力毫無用處，就像只有一隻輪子的車，怎麼能乘坐呢？他們只是口頭上附和，並沒有真正領悟真諦。像這樣的人真是可悲啊！多麼痛苦啊！等到後悔的時候，又有什麼用呢？佛說：『說得好啊！正如你所說，真實不虛。』這時，除疑大士（Chuyi Dashi）得到佛的認可，就在大眾中用偈頌讚嘆並提問：『我觀察如來的真妙之身，清凈無垢，如同蓮花一般。智慧和方便廣大如虛空，解脫自在，能夠開顯和遮蔽。神通自在，沒有邊際，平等看待一切眾生，沒有偏頗。我今天向大慧明（Dahui Ming）稽首致敬，愿能進入無相、義空、寂靜的境界。唯愿您為我方便解說，使我消除疑惑，得以醒悟。一實之理難以知曉，真如法性難以理解，請您務必顯現形相，使我知曉其所在。哀憐我們這些迷途的羔羊，普遍為大眾廣泛地分別解說，敷演甚深真實的意義，震動大法雷，為我們開示。』這時，世尊爲了大眾，想要再次宣說這個道理，就用偈頌說道：『在三界（Three Realms）中，眾生恒常被五陰（Five Skandhas）所束縛，在三有（Three Existences）中輾轉輪迴，無法得到解脫的快樂。億萬劫以來，不斷承受新的痛苦，都是因為有這五陰之身，不能見到真如自性，這就是所謂的生死之人。常常被貪嗔癡三毒（Three Poisons）所射，內心像被火燒一樣焦熱，處處都感到不安，煩惱互相纏繞。往返於五道（Five Paths）之中，憂愁苦悶難以言說。三塗（Three Evil Paths）是他們的住所，枷鎖禁錮著他們的身體。由於這三毒之箭，傷害了我的智慧之身，出入不得自在，又怎麼能見到真如呢？愚癡的心就像酒麴，愛慾的心就像米。愚癡和愛慾相互結合，飲酒的人醉得不省人事，曠劫以來都不能醒悟。由於這貪嗔癡三毒之酒，迷惑昏暗，失去了正道，沉沒於三有之中。常常內心昏亂，濁酒還未吐出，不能遇到善知識（Good Knowing Advisor）。』

【English Translation】 English version: Therefore, by cultivating the Eightfold Path, one can attain Nirvana. However, all sentient beings are ignorant and deluded, believing in heresies and turning away from the right path. They only see the surface of the words, but cannot comprehend the true meaning, which is contrary to the true meaning of Buddha-nature. Such futile efforts are useless, like a cart with only one wheel, how can it be ridden? They only agree verbally, but have not truly understood the true meaning. Such people are truly pitiful! How painful! What's the use of regretting it later? The Buddha said, 'Well said! Just as you said, it is true and not false.' At this time, Chuyi Dashi (Great Knight of Doubt Removal), with the Buddha's approval, praised and questioned the Buddha in verse among the assembly: 'I observe the true and wonderful body of the Tathagata (Tathagata), pure and flawless, like a lotus flower. Wisdom and skillful means are as vast as the void, liberation is unhindered, able to open and conceal. Supernatural powers are free and boundless, treating all sentient beings equally, without bias. Today, I bow my head to Dahui Ming (Great Wisdom Light), wishing to enter the realm of no-form, emptiness of meaning, and tranquility. I only wish that you would conveniently explain it for me, so that I can eliminate doubts and awaken. The principle of Oneness is difficult to know, and the true nature of Dharma is difficult to understand. Please be sure to manifest a form so that I can know where it is. Have compassion on us lost lambs, universally and widely explain it for the masses, expound the profound and true meaning, shake the great Dharma thunder, and enlighten us.' At this time, the World Honored One, for the sake of the assembly, wanted to proclaim this principle again, and said in verse: 'In the Three Realms (Triloka), sentient beings are constantly bound by the Five Skandhas (Pancha Skandha), revolving in the Three Existences (Tri-bhava), unable to obtain the joy of liberation. For countless eons, they continue to endure new suffering, all because of this body of the Five Skandhas, unable to see the true nature of Suchness, this is what is called a person of birth and death. They are often shot by the Three Poisons (Tri-visa) of greed, hatred, and delusion, their hearts are as hot as if they were burning with fire, they feel uneasy everywhere, and afflictions entangle each other. Going back and forth in the Five Paths (Pancha-gati), sorrow and suffering are indescribable. The Three Evil Paths (Tri-durgati) are their dwellings, and shackles imprison their bodies. Because of these arrows of the Three Poisons, my body of wisdom is harmed, and I cannot come and go freely, so how can I see Suchness? The foolish mind is like yeast, and the mind of love and desire is like rice. Foolishness and love and desire combine with each other, and the drinker is drunk and unconscious, and cannot wake up for countless eons. Because of this wine of the Three Poisons, they are confused and darkened, lose the right path, and sink into the Three Existences. They are always confused in their hearts, and the turbid wine has not yet been vomited out, and they cannot meet a Good Knowing Advisor (Kalyāṇa-mittatā).'

識　　昌狂闇中走　　見佛不識真　坐生我慢垢　　分別心不凈　　由飲無明酒　癡心是闇種　　愛心為惑土　　闇惑相對值　煩惱由此聚　　無明根本生　　皆由貪慾雨　剎那作枝葉　　滅須智慧斧　　伐樹不去根　樹性未盡源　　枝條因根生　　花果轉滋繁　諸見為子實　　貢高是墻垣　　絞假相恃護　真身被愚吞　　三毒為根本　　煩惱亦復然　除卻株杌盡　　名之為良田　　菩提牙得生　由無根株故　　拔除三毒箭　　身得安穩處　癡麹不施用　　愛米舍置地　　欲酒既不成　必獲大明慧　　心空相亦盡　　智慧思修來　二帝空無相　　身處光明臺　　炎赫如火聚　光照獄門開　　無礙不思議　　應身成如來　我本行如是　　今得離三災　　安住不動地　驗成人天最　　汝當勤行此　　最後必相值　來世成正覺　　如我亦無異

爾時除疑大士復白佛言。世尊云何眾生在於世間。四毒蛇所嚙。其狀如何為可識不。唯愿世尊為我解說。令無目之徒得勉此難。佛言。善男子。疽恚嫉妒是也。世尊疽恚嫉妒何心是也。而名之為蛇。佛言。不用他好。名之為疽。瞋不出口。名之為恚。恐人勝己。名之為嫉。見他善不用障其美。名之為妒。此四毒蛇在意井中。嚙斷善根悶絕而死。

【現代漢語翻譯】現代漢語譯本識（意識）在昌狂和黑暗中游走，即使見到佛（Buddha）也無法認識真正的佛。因為端坐而生起我慢的污垢，分別心不清凈，都是因為飲用了無明的酒。愚癡的心是黑暗的種子，愛慾的心是迷惑的土壤，黑暗和迷惑相互作用，煩惱因此聚集。無明是根本的來源，都因為貪慾的雨水。剎那間就長出枝葉，要用智慧的斧頭來砍滅它。砍伐樹木卻不去掉樹根，樹的本性沒有完全斷絕源頭，枝條因為樹根而生，花和果實反而更加繁茂。各種見解是種子和果實，貢高我慢是墻壁和圍墻，相互勾結，虛假地相互保護，真正的佛身被愚蠢所吞噬。三毒（貪嗔癡）是根本，煩惱也是這樣。徹底剷除樹樁，才能稱之為良田，菩提的幼芽才能生長，因為沒有了樹根的緣故。拔除貪嗔癡三毒之箭，身體才能得到安穩。不再使用愚癡釀酒的酒麴，愛慾之米也被捨棄在土地上，既然沒有釀成酒，必定獲得大光明智慧。心空了，各種表象也消失了，智慧從思考和修行而來。真諦和俗諦都空無表象，身處光明之臺，像火焰一樣熾熱，光芒照亮地獄之門，沒有阻礙，不可思議，應化之身成就如來（Tathagata）。我本來就是這樣修行的，現在才能脫離水火風三災，安住在不動的境界，驗證成為人天之中最尊貴者。你們應當勤奮修行此法，最後必定能相遇，來世成就正等正覺，像我一樣沒有什麼不同。

這時，除疑大士（Chuyi Dashi）又對佛說：『世尊，眾生在世間，被貪嗔癡慢四毒蛇所咬，那是什麼樣的狀況？如何才能識別？唯愿世尊為我解說，讓沒有智慧的人能夠免除這個災難。』佛說：『善男子，貪、嗔、嫉妒、傲慢就是。』世尊問：『貪、嗔、嫉妒、傲慢是什麼樣的心，而被稱為蛇呢？』佛說：『不能容忍別人比自己好，叫做貪；憤怒不發泄出來，叫做嗔；害怕別人勝過自己，叫做嫉；看到別人有優點就想方設法阻礙，破壞別人的美好，叫做妒。這四種毒蛇在意識的深井中，咬斷善根，使人昏厥而死。』

【English Translation】 English version Consciousness wanders in recklessness and darkness, failing to recognize the true Buddha (Buddha) even when seeing him. Sitting in meditation gives rise to the defilement of arrogance, the discriminating mind is impure, all because of drinking the wine of ignorance. The foolish mind is the seed of darkness, the loving mind is the soil of delusion, darkness and delusion interact, Troubles gather as a result. Ignorance is the root source, all because of the rain of greed. In an instant, branches and leaves grow, which must be cut down with the axe of wisdom. Cutting down the tree without removing the roots, The nature of the tree has not completely cut off the source, branches grow because of the roots, and flowers and fruits become even more luxuriant. Various views are seeds and fruits, arrogance is the wall and fence, colluding with each other, falsely protecting each other, The true Buddha-body is swallowed by foolishness. The three poisons (greed, hatred, and delusion) are the root, and so are afflictions. Completely eradicate the stumps, then it can be called a good field, and the sprouts of Bodhi can grow, Because there are no roots. Pull out the three arrows of greed, hatred, and delusion, and the body can be at peace. No longer use foolishness to make wine, and the rice of love is also abandoned on the land. Since no wine is brewed, Great bright wisdom will surely be obtained. When the mind is empty, all appearances also disappear, and wisdom comes from thinking and practice. The ultimate truth and conventional truth are both empty of appearances, residing on the platform of light, Burning like a cluster of flames, the light illuminates the gates of hell, Unobstructed, inconceivable, the manifested body becomes the Tathagata (Tathagata). I originally practiced in this way, and now I can escape the three calamities of water, fire, and wind, Residing in an immovable state, verifying that I have become the most honorable among humans and gods. You should diligently practice this Dharma, and you will surely meet in the end, Achieve complete and perfect enlightenment in the next life, just like me, there is no difference.

At this time, Chuyi Dashi (The Great Knight of Doubt Removal) again said to the Buddha: 'World Honored One, sentient beings in the world are bitten by the four poisonous snakes of greed, hatred, delusion and arrogance, what is that state like? How can it be identified? May the World Honored One explain it to me, so that those without wisdom can be spared this disaster.' The Buddha said: 'Good man, greed, hatred, jealousy, and arrogance are. 'The World Honored One asked: 'What kind of mind are greed, hatred, jealousy, and arrogance, that they are called snakes?' The Buddha said: 'Being unable to tolerate others being better than oneself is called greed; anger that is not vented is called hatred; fearing that others will surpass oneself is called jealousy; seeing that others have advantages, one tries to obstruct and destroy the beauty of others is called envy. These four poisonous snakes are in the deep well of consciousness, biting off the roots of goodness, causing people to faint and die.'

墮落三塗受其大苦。爾時如來說是語已即入三昧。從三昧起放大光明。普照三千大千世界。一切大眾皆見光明。異口同音問除疑大士言。世尊放光異於常明。昔日放光。先照東方。今日放光。四面一時普照十方。以何因緣如有此瑞。唯愿仁者為我解說。爾時除疑大士告諸大眾。我聞如來慧光長夜應同三有。口吐法藥救療眾病。乃使痛苦永息。毒蛇隱穴。迷悟真途生死殄拔。三塗變成涅槃之宮。愚闇改為大明種智。改疽為慈。改恚為悲。修嫉為喜。變妒為舍。即成四無量心。名為智慧門。亦名智慧井。將知此光正是如來大慈智光照。獄門開欲令失道眾生尋光得樂。曾聞如來初說九部經有為功德。喻如呼師瞻地置井。未知水之甘苦。一切眾生亦復如是。若見佛性名為甘水。不會空宗名為苦水。用功等力勞如無用。聲聞之人亦復如是。修道之人喻如掘井。漸漸卻土。土盡水自然現。眾生亦爾。除去五陰煩惱得盡。佛性自然而出。雖得甘水而無方便井。無磚累必為沙土所奔。不久水乃竭盡。名為枯井。外道眷屬亦復如是。然一切聲聞初心菩薩。雖得除空而不廣。習眾經而無方便。為煩惱所逼名為空見。魔之眷屬亦復如是。菩薩摩訶薩心定力故。無礙方便為作井。累水即澄清名薩婆若水。用無窮盡名智慧水。能洗心垢。萬惑斯盡

【現代漢語翻譯】現代漢語譯本：墮入地獄、餓鬼、畜生三惡道，承受巨大的痛苦。這時，如來說完這些話就進入了三昧（Samadhi，禪定）。從三昧中起身，放出巨大的光明，普遍照耀三千大千世界。所有大眾都見到光明，異口同聲地問除疑大士說：『世尊（Bhagavan，佛）放出的光明不同於平常的光明。過去放光，先照耀東方，今天放光，四面一時普遍照耀十方。因為什麼因緣會有這樣的祥瑞？希望您能為我們解說。』這時，除疑大士告訴大眾說：『我聽說如來的智慧光明，長夜裡應當與三有（欲有、色有、無色有）相同，口中吐出法藥，救治各種疾病，才能使痛苦永遠止息，毒蛇藏匿洞穴，迷途者覺悟真實道路，生死徹底斷絕，三惡道變成涅槃（Nirvana，寂滅）的宮殿，愚昧黑暗改為大光明和智慧的種子。改變怨恨為慈愛，改變憤怒為悲憫，將嫉妒轉變為喜悅，將妒忌轉變為捨棄，就成就了四無量心。這被稱為智慧之門，也稱為智慧之井。』『將要知道這光明正是如來大慈大智的光明照耀，地獄之門打開，想要讓迷失道路的眾生尋找光明得到快樂。曾經聽說如來最初宣說九部經的有為功德，比喻如同呼喚工匠觀察地形來挖掘水井，還不知道水的甘甜或苦澀。一切眾生也是這樣。如果見到佛性，就稱為甘甜的水；不理解空宗（Sunyata，空性）的道理，就稱為苦澀的水。用功的力量相等，勞累卻如同沒有用處。聲聞（Sravaka，聽聞佛法而證悟的修行者）之人也是這樣。』『修道之人比喻如同挖掘水井，漸漸地除去泥土，泥土除盡，水自然顯現。眾生也是這樣，除去五陰（色、受、想、行、識）的煩惱得以窮盡，佛性自然顯現出來。雖然得到甘甜的水，卻沒有方便的方法來建造井壁，沒有用磚頭壘砌，必定會被沙土所掩埋，不久水就會枯竭，這被稱為枯井。外道眷屬也是這樣。然而一切聲聞、初心菩薩，雖然懂得除去空性，卻不廣泛學習，學習眾多經典卻沒有方便的方法，被煩惱所逼迫，這被稱為空見，是魔的眷屬。』『菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）因為心有定力，有無礙的方便法門來建造井壁，水立即變得清澈，這被稱為薩婆若（Sarvajna，一切智）之水，用之不盡，被稱為智慧之水，能夠洗滌心中的污垢，各種迷惑都消盡。』

【English Translation】 English version: Falling into the three evil paths of hell, hungry ghosts, and animals, they endure great suffering. At that time, after the Thus Come One (Tathagata, Buddha) spoke these words, he entered Samadhi (concentration). Rising from Samadhi, he emitted great light, universally illuminating the three thousand great thousand worlds. All the assembly saw the light and, with one voice, asked the Great Being Who Removes Doubts, 'The light emitted by the World Honored One (Bhagavan, Buddha) is different from ordinary light. In the past, when he emitted light, it first illuminated the east. Today, when he emits light, it universally illuminates the ten directions simultaneously. What is the cause and condition for such an auspicious sign? We hope that you can explain it to us.' At that time, the Great Being Who Removes Doubts told the assembly, 'I have heard that the Thus Come One's light of wisdom, in the long night, should be the same as the three realms of existence (the realms of desire, form, and formlessness), and that his mouth emits the medicine of Dharma, curing all kinds of illnesses, so that suffering may be forever extinguished, poisonous snakes hide in their dens, those who are lost awaken to the true path, birth and death are completely eradicated, the three evil paths become the palace of Nirvana (extinction), ignorance and darkness are changed into great light and the seeds of wisdom.' 'Changing resentment into loving-kindness, changing anger into compassion, transforming jealousy into joy, and transforming envy into equanimity, one then accomplishes the four immeasurable minds. This is called the gate of wisdom, and also called the well of wisdom.' 'You should know that this light is precisely the light of the Thus Come One's great compassion and wisdom shining, the gates of hell opening, wanting to allow sentient beings who have lost their way to seek the light and obtain happiness. I once heard that the Thus Come One initially spoke of the meritorious virtues of the nine divisions of scriptures, which is like calling a craftsman to observe the terrain to dig a well, not yet knowing whether the water is sweet or bitter. All sentient beings are also like this. If they see the Buddha-nature, it is called sweet water; if they do not understand the doctrine of emptiness (Sunyata, emptiness), it is called bitter water. The effort exerted is equal, but the labor is like having no use. People of the Sravaka (hearer) vehicle are also like this.' 'Those who cultivate the path are like digging a well, gradually removing the soil. When the soil is removed, the water naturally appears. Sentient beings are also like this. When the afflictions of the five skandhas (form, feeling, perception, volition, consciousness) are exhausted, the Buddha-nature naturally appears. Although they obtain sweet water, they do not have the expedient means to build the well walls. Without using bricks to build them up, it will surely be buried by sand and soil, and soon the water will dry up. This is called a dry well. The retinues of the non-Buddhist paths are also like this. However, all Sravakas and Bodhisattvas who are beginners, although they understand how to eliminate emptiness, do not study widely, and although they study many scriptures, they do not have expedient means. They are oppressed by afflictions, and this is called empty views, which are the retinues of demons.' 'Bodhisattva-Mahasattvas (great Bodhisattvas), because their minds have the power of concentration, have unobstructed expedient methods to build the well walls. The water immediately becomes clear, and this is called Sarvajna (all-knowing) water. It is inexhaustible and is called wisdom water. It can wash away the defilements of the mind, and all kinds of delusions are exhausted.'

。眾惡所不能害。煩惱生死不能染污。以是因緣名薩婆若海。亦名智慧海。海中不容死屍。此之是也。

爾時佛告除疑大士。汝善解我意。汝於我滅度后在於大眾中。能施人眼廣濟群盲。救療眾病。續人慧命。當於來世于閻浮提成等正覺。號明法王如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。當爾時汝出於世。地皆清凈無諸穢惡。食自然亦無苦惱。地獄休息。餓鬼飽滿。溫和調適。四時順序。畜生改形亦無男女。高下齊平兀無沙土。金銀頗梨琉璃珊瑚真珠珍寶以為傢俱。純一無雜。遊行自在。猶如虛空。廣大無對。若見此經受持讀誦書寫流通者皆值汝出世得大安樂。是故汝當受持流佈世界莫使斷絕。何以故。一聞是經乃至成佛不墮三塗以是之故惡道減少。若有見聞如說修行。精進忍辱持戒不懈續。于汝后亦得作佛。汝當在在處處廣宣流佈。此經威力不可思議。所至到處惡病除愈。至心受持所求之事無不獲得。啞語癖行盲視聾聽。身根具足出入無礙。辯才多能。七珍盈滿。光明顯赫。超世殊特。榮貴自然。樂無憂戚。此經最勝無上法味。求男得男。求女得女。至心敬信無不從意。若復有人輕呰不信。或不恭敬。以不凈手捉弄是經。誹謗諍論。以無義語調戲譬喻。如是之人現世得得盲病身根不具

【現代漢語翻譯】現代漢語譯本：各種邪惡都不能加害於他，煩惱和生死也不能沾染和污染他。因為這個緣故，稱為薩婆若海（Sarvajña-sāgara，一切智海），也稱為智慧海。海中不能容納死屍，就是這個意思。

當時佛告訴除疑大士（Sarva-saṃśaya-cchettṛ-mahāsattva）：『你很能理解我的意思。你於我滅度后，在大眾之中，能夠施予人們眼睛，廣泛救濟眾多的盲人，救治各種疾病，延續人們的慧命。你應當在未來世于閻浮提（Jambudvīpa，南贍部洲）成就等正覺，號為明法王如來（Vimaladharmarāja-tathāgata），應供（Arhat），正遍知（Samyak-saṃbuddha），明行足（Vidyā-caraṇa-saṃpanna），善逝（Sugata），世間解（Lokavid），無上士（Anuttara-puruṣa），調御丈夫（Damya-puruṣa-damaka），天人師（Śāsta deva-manuṣyāṇām），佛（Buddha），世尊（Bhagavat）。』當那時你出現於世時，大地都清凈沒有各種污穢邪惡，食物自然產生也沒有苦惱，地獄停止運作，餓鬼得到飽滿，氣候溫和協調，四季順序執行，畜生改變形貌也沒有男女之別，高低都平齊沒有沙土，金銀、頗梨（sphaṭika，水晶）、琉璃（vaiḍūrya，青金石）、珊瑚（pravāla，珊瑚）、真珠（mukta，珍珠）等各種珍寶作為傢俱，純凈沒有雜質，**自在，猶如虛空，廣大沒有對立。如果有人見到此經，受持、讀誦、書寫、流通，都能夠遇到你出世，得到大的安樂。因此你應當受持此經，流佈於世界，不要使它斷絕。為什麼呢？因為一聽到此經，乃至成佛都不會墮入三惡道。因為這個緣故，惡道減少。如果有人見聞此經，如所說修行，精進忍辱，持戒不懈，延續你的事業，也能夠作佛。你應當在各個地方廣泛宣揚流佈此經。此經的威力不可思議，所到達之處，各種惡病都能夠消除痊癒。至心受持此經，所求的事情沒有不能獲得的。啞巴能夠說話，行為怪癖的人能夠正常行走，盲人能夠看見，聾子能夠聽見，身根具足，出入沒有障礙，辯才多能，七寶盈滿，光明明顯赫，超世殊特，榮貴自然，快樂沒有憂愁。此經是最殊勝無上的法味，求男得男，求女得女，至心敬信沒有不隨從心意的。如果有人輕視、譭謗、不相信，或者不恭敬，用不乾淨的手觸控此經，誹謗爭論，用沒有意義的語言調戲譬喻，這樣的人現世會得到盲病，身根不具。

【English Translation】 English version: All evils cannot harm him, and afflictions and birth and death cannot defile him. For this reason, it is called Sarvajña-sāgara (Ocean of Omniscience), and also called the Ocean of Wisdom. The ocean cannot contain corpses, and that is what it means.

At that time, the Buddha told Sarva-saṃśaya-cchettṛ-mahāsattva (Great Being Who Cuts Off All Doubts): 'You understand my meaning well. After my Parinirvāṇa, among the great assembly, you will be able to give people eyes, widely relieve the many blind, cure all kinds of diseases, and continue people's wisdom-life. You should attain perfect enlightenment in Jambudvīpa (Southern Continent) in the future, and be named Vimaladharmarāja-tathāgata (Pure Dharma King Thus Come One), Arhat (Worthy of Offerings), Samyak-saṃbuddha (Perfectly Enlightened One), Vidyā-caraṇa-saṃpanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara-puruṣa (Unsurpassed One), Damya-puruṣa-damaka (Tamer of Men), Śāsta deva-manuṣyāṇām (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavat (World Honored One).' When you appear in the world at that time, the earth will be pure and free from all filth and evil, food will arise naturally without suffering, hells will cease, hungry ghosts will be full, the climate will be mild and harmonious, the four seasons will be in order, animals will change their forms and there will be no distinction between male and female, heights and depths will be level without sand and soil, gold, sphaṭika (crystal), vaiḍūrya (lapis lazuli), pravāla (coral), mukta (pearl), and various treasures will be used as furniture, pure and without impurities, **free and at ease, like the void, vast and without opposition. If anyone sees this sutra, upholds, recites, writes, and circulates it, they will all encounter your appearance in the world and obtain great peace and happiness. Therefore, you should uphold this sutra and spread it throughout the world, do not let it be cut off. Why? Because upon hearing this sutra, even until becoming a Buddha, one will not fall into the three evil paths. For this reason, the evil paths will be reduced. If anyone sees and hears this sutra, practices as it says, is diligent, patient, upholds the precepts without懈怠, and continues your work, they will also be able to become Buddhas. You should widely proclaim and spread this sutra everywhere. The power of this sutra is inconceivable, and wherever it reaches, all kinds of evil diseases will be eliminated and cured. If one upholds this sutra with utmost sincerity, there is nothing that they seek that they will not obtain. The mute will be able to speak, those with eccentric behavior will be able to walk normally, the blind will be able to see, the deaf will be able to hear, the physical faculties will be complete, and there will be no obstacles in coming and going, eloquence will be abundant, the seven treasures will be full, the light will be bright and radiant, surpassing the world and being especially unique, honor and nobility will be natural, and happiness will be without sorrow. This sutra is the most supreme and unsurpassed Dharma flavor, seeking a son one will obtain a son, seeking a daughter one will obtain a daughter, and with utmost sincerity and faith, there is nothing that will not follow one's wishes. If someone despises, slanders, or does not believe, or is not respectful, touches this sutra with unclean hands, slanders and argues, or uses meaningless words to ridicule and make analogies, such a person will receive blindness in this life, and their physical faculties will be incomplete.

。或復口啞耳聾鼻塞。父子分離波迸他土。役力自活為人所使。饑貧頓弊處處恐懼。受苦命終。當墮黑闇地獄八百萬歲。然後得出常生下賤。五百世中不聞三寶名字。此人命終已后當受魚身。經歷十大劫。是故汝等善作方便引喻。莫令誹謗。為智者說莫為愚者施。愚者聞不能解。必生誹謗。現受大苦。死入惡趣。汝失慈悲不名大士。爾時除疑大士為諸大眾及自己身。欲重決疑。以偈問佛。

我觀如來身　　清凈如虛空　　辯才智無礙　見者無不敬　　方便智無量　　能慧眾生命　我眾皆疑惑　　愿為說究竟　　四毒已得聞　云何離此病　　為我廣分別　　昏迷乃可惺　四毒正是心　　云何可得除　　若不除此心　世尊云道病　　本心更無二　　云何更作心　前心次後心　　心心云何除　　一心復二心　三心忽然至　　如是心境界　　廣大如虛空　世尊遣我除　　不知云何除　　哀愍大眾等　必當為我說

爾時佛告除疑大士言。善男子。汝是大士。愍念後代眾生。作如是問。汝當諦聽。及諸大眾善思念之。吾當為汝分別解說。善男子。當行十法游於三界則無四毒。問曰。何者為十。佛言。一者于譽于毀心無增減。二者上中下眾生意常平等。三者于諸愚智起以大悲。四者輕毀供養心無有二。

【現代漢語翻譯】現代漢語譯本：或者又變成口啞、耳聾、鼻塞的人。父子分離，四處流落到其他地方。靠出賣勞力維持生活，被人驅使。飢餓貧困，處處感到恐懼，受盡痛苦而死去。死後應當墮入黑暗地獄八百萬年。然後才能出來，常常出生在**的地方。五百世中聽不到三寶（佛、法、僧）的名字。這個人死後，應當受魚身。經歷十大劫。因此，你們要好好運用方便法門和譬喻，不要讓人誹謗。為有智慧的人說，不要為愚蠢的人說。愚蠢的人聽了不能理解，必定會產生誹謗，現在遭受巨大的痛苦，死後墮入惡道。你失去了慈悲心，不能稱為大士。這時，除疑大士爲了大眾和自己，想要再次消除疑惑，用偈頌向佛請教：『我觀察如來的身體，清凈如同虛空，辯才和智慧沒有阻礙，見到的人沒有不敬佩的。方便智慧無量，能夠以智慧救度眾生的性命。我們大家都疑惑不解，希望您能為我們說個究竟。四毒（貪、嗔、癡、慢）我已經聽說了，要怎樣才能脫離這種病呢？請為我詳細地分別解說，使我從昏迷中醒悟。四毒正是心，要怎樣才能去除呢？如果不去除這顆心，世尊說這是道病。本心本來就沒有二元對立，為什麼還要再造作一個心呢？前一個心，后一個心，心心要怎樣去除呢？一個心又變成兩個心，三個心忽然出現，這樣的心境，廣大如同虛空。世尊讓我去除它，我不知道要怎樣去除。請您哀憐大眾，必定要為我們解說。』這時，佛告訴除疑大士說：『善男子，你是一位大士，憐憫後代的眾生，提出這樣的問題。你應該仔細聽，以及所有的大眾都要好好思考。我將為你們分別解說。善男子，應當奉行十法，游於三界（欲界、色界、無色界）就不會有四毒。』除疑大士問道：『哪十種呢？』佛說：『第一，對於讚譽和譭謗，內心沒有增加或減少。第二，對於上等、中等、下等眾生，心意常常平等。第三，對於愚笨和聰明的人，生起大悲心。第四，對於輕視、譭謗和供養，內心沒有分別。』

【English Translation】 English version: Or again, they become mute, deaf, and have blocked noses. Fathers and sons are separated, scattered to other lands. They live by their own labor, being used by others. They are hungry and poor, constantly fearful, and suffer greatly until death. After death, they should fall into the dark hell for eight million years. Then they can emerge, constantly being born in ** places. For five hundred lifetimes, they will not hear the names of the Three Jewels (Buddha, Dharma, Sangha). After this person dies, they should receive the body of a fish, experiencing ten great kalpas (aeons). Therefore, you should skillfully use expedient means and metaphors, and not allow slander. Speak for the wise, not for the foolish. The foolish, upon hearing, cannot understand and will surely give rise to slander, experiencing great suffering in the present and falling into evil realms after death. You lose compassion and cannot be called a Bodhisattva. At that time, the Bodhisattva Chuyi (Remover of Doubts) for the sake of the assembly and himself, wishing to resolve doubts again, asked the Buddha in verse: 'I observe the Tathagata's (如來) body, pure like the void, eloquence and wisdom without obstruction, those who see him cannot but respect him. Expedient wisdom is immeasurable, able to wisely save the lives of beings. We are all doubtful and do not understand, I hope you can explain it to us thoroughly. The four poisons (greed, hatred, delusion, pride) I have already heard of, how can I escape this disease? Please explain it to me in detail, so that I may awaken from my confusion. The four poisons are precisely the mind, how can they be removed? If this mind is not removed, the World Honored One (世尊) says it is a disease of the path. The original mind has no duality, why create another mind? The previous mind, the subsequent mind, how can mind after mind be removed? One mind becomes two minds, three minds suddenly appear, such a state of mind, vast like the void. The World Honored One tells me to remove it, I do not know how to remove it. Please have compassion on the assembly and surely explain it to us.' At that time, the Buddha told the Bodhisattva Chuyi (除疑) : 'Good man, you are a Bodhisattva, compassionate towards future generations of beings, asking such questions. You should listen carefully, and all the assembly should contemplate well. I will explain it to you separately. Good man, one should practice the ten dharmas, wandering in the three realms (desire realm, form realm, formless realm) and there will be no four poisons.' The Bodhisattva Chuyi (除疑) asked: 'What are the ten?' The Buddha said: 'First, regarding praise and slander, the mind has no increase or decrease. Second, regarding superior, middle, and inferior beings, the mind is always equal. Third, towards the foolish and the wise, generate great compassion. Fourth, regarding contempt, slander, and offerings, the mind has no differentiation.'

五者見善聞噁心無分別。六者見他𨷂失莫見其過。七者見種種乘皆是一乘。八者聞三惡苦亦莫驚怖。九者觀一切眾生作如來想。十者佛出衆生中作希有想。故言心泆難禁制。喻如猿猴遊戲。六根遍緣諸處。以是之故心亂不靜波浪。三界受其生死。制心不放逸。喻如猴著瑣。繫心在一處。能開智慧門。善男子。四毒心如水。身者喻如墻。水漸浸之。墻則崩倒。眾生亦爾。四毒在心。漸漸漬之。身則敗壞。諸佛菩薩能捨離故得常住身。善男子。四毒蛇者喻如火。身者喻如草。修行者喻如刈草。持五戒不缺者得人身。刈草不闕者必獲多草。眾生亦爾。修善不懈必得人天。大火一起。焚燒草聚。須申之間盡失無餘。一切行者亦復如是。四毒惡火一發之時。燒我智慧身命。悉皆磨滅。諸佛菩薩能遠離故。智慧法身常住不滅。善男子。汝向所問正得其義。我今所答不失其時。利益無量眾生。開闡道教。濟諸群盲。令出三有到于彼岸。爾時世尊欲重宣此義。而說偈言。

我觀三界有　　冥寂盡無形　　起滅如水泡　水泡本不二　　水若不動時　　泡體本不現　泡現還覆滅　　與水本無異　　佛性如虛空　因空如生有　　因水如生泡　　泡體是空有　空有無二形　　水泡不一二　　現泡則二形　泡沒還歸一　　有心則有

【現代漢語翻譯】現代漢語譯本五者，見到善行和聽到惡行時，內心沒有分別（沒有偏頗的判斷）。六者，見到他人有過失時，不要只看到他們的過錯（要寬容）。七者，見到種種不同的乘（yāna，交通工具，比喻不同的修行法門）都歸於一乘（Ekayāna，唯一的解脫之道）。八者，聽到三惡道（地獄、餓鬼、畜生）的痛苦時，也不要驚慌恐懼。九者，觀察一切眾生，都應作如來（Tathāgata，佛的稱號）想（視眾生皆有佛性）。十者，佛陀（Buddha）出現在眾生之中，應作稀有難得之想。所以說，心放縱難以禁止和控制，比喻就像猿猴嬉戲一樣，六根（眼、耳、鼻、舌、身、意）遍緣各處。因為這個緣故，心就散亂不得安定，像波浪一樣。在三界（欲界、色界、無色界）中承受生死輪迴。控制心念不放逸，比喻就像猴子被鎖鏈拴住一樣，把心繫在一個地方，就能開啟智慧之門。善男子，四毒心（貪、嗔、癡、慢）就像水一樣，身體比喻像墻壁。水漸漸地浸泡它，墻壁就會崩塌倒壞。眾生也是這樣，四毒在心中，漸漸地侵蝕它，身體就會敗壞。諸佛菩薩（Bodhisattva）能夠舍離四毒，所以得到常住不壞之身。善男子，四毒蛇比喻像火一樣，身體比喻像草。修行者比喻像割草的人。持守五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）不缺漏的人，能夠得到人身。割草不缺漏的人，必定獲得很多草。眾生也是這樣，修善不懈怠，必定得到人天福報。大火一旦燃起，焚燒草堆，頃刻之間全部燒盡，沒有剩餘。一切修行人也是這樣，四毒惡火一旦發作，燒燬我的智慧和生命，全部磨滅。諸佛菩薩能夠遠離四毒，所以智慧法身常住不滅。善男子，你先前所問的，正是得到了其中的意義。我現在所回答的，也沒有錯過時機，能夠利益無量眾生，開闡佛法教義，救濟各種盲昧之人，讓他們脫離三有（欲有、色有、無色有），到達彼岸（涅槃）。這時，世尊（Lord Buddha）想要再次宣說這個意義，而說了偈語：我觀察三界所有，都是寂靜空無形相，生起和滅去就像水泡一樣。水泡的本體和水沒有分別，水如果不動的時候，水泡的形體本來不會顯現。水泡顯現之後還會滅去，和水的本體本來沒有差異。佛性（Buddha-nature）就像虛空一樣。因為虛空好像生出有，因為水好像生出水泡，水泡的本體是空和有。空和有不是兩種不同的形相，水和水泡不是一也不是二，顯現出水泡就是兩種形相。水泡消失之後還是歸於一體，有心念就會有。

【English Translation】 English version Fifth, when seeing good deeds and hearing of evil deeds, the mind is without discrimination (impartial judgment). Sixth, when seeing the faults of others, do not only see their faults (be tolerant). Seventh, when seeing various yānas (vehicles, metaphors for different paths of practice), all return to the Ekayāna (the one and only path to liberation). Eighth, when hearing of the suffering of the three evil realms (hell, hungry ghosts, animals), do not be alarmed or frightened. Ninth, observe all sentient beings, and think of them as Tathāgatas (an epithet of the Buddha) (view all beings as having Buddha-nature). Tenth, when the Buddha (Buddha) appears among sentient beings, think of it as rare and difficult to encounter. Therefore, it is said that the mind is unrestrained and difficult to control, like a monkey playing, the six senses (eyes, ears, nose, tongue, body, mind) wander everywhere. Because of this, the mind is scattered and cannot be calmed, like waves. In the three realms (desire realm, form realm, formless realm), one endures the cycle of birth and death. Controlling the mind and not being negligent is like a monkey being chained, tying the mind to one place, which can open the door of wisdom. Good man, the four poisonous minds (greed, hatred, delusion, pride) are like water, and the body is like a wall. As the water gradually soaks it, the wall will collapse and fall. Sentient beings are also like this, with the four poisons in their hearts, gradually eroding them, and the body will decay. The Buddhas (Buddha) and Bodhisattvas (Bodhisattva) are able to abandon the four poisons, so they obtain a permanent and indestructible body. Good man, the four poisonous snakes are like fire, and the body is like grass. The practitioner is like a grass cutter. One who upholds the five precepts (not killing, not stealing, not committing sexual misconduct, not lying, not taking intoxicants) without fail can obtain a human body. One who cuts grass without fail will obtain much grass. Sentient beings are also like this, cultivating goodness without懈怠, and will surely obtain the blessings of humans and gods. Once a great fire starts, it burns the pile of grass, and in an instant, everything is burned away, with nothing remaining. All practitioners are also like this, when the four poisonous fires erupt, they burn my wisdom and life, and everything is extinguished. The Buddhas and Bodhisattvas are able to stay away from the four poisons, so the wisdom and Dharma body are permanent and indestructible. Good man, what you asked earlier has precisely grasped the meaning. What I am answering now is not missing the opportunity, and can benefit countless sentient beings, expound the teachings of the Buddha Dharma, and save all kinds of blind people, allowing them to escape the three existences (desire existence, form existence, formless existence) and reach the other shore (Nirvana). At this time, the Lord Buddha (Lord Buddha) wanted to proclaim this meaning again, and spoke the verse: I observe all in the three realms, all are silent, empty, and without form, arising and ceasing like bubbles of water. The essence of a water bubble is no different from water, if the water is not moving, the form of the bubble will not appear. After the water bubble appears, it will also disappear, and there is no difference from the essence of water. Buddha-nature (Buddha-nature) is like empty space. Because of empty space, it seems to give rise to existence, because of water, it seems to give rise to water bubbles, the essence of water bubbles is emptiness and existence. Emptiness and existence are not two different forms, water and water bubbles are neither one nor two, the appearance of water bubbles is two forms. After the water bubble disappears, it still returns to one, having a mind will have.

身　　空有不二一　無心則不二　　全心則不一　　身有生有心　歷劫不同一　　有心萬象應　　像應則放逸　淫慾從此生　　四毒因斯有　　彌輪相惑中　闇中波浪走　　以是因緣故　　不能離諸有　我今為汝說　　會當除陰垢　　陰垢既得盡　諸垢不名有　　有體因有身　　是名諸有垢　有垢無相空　　空者體是有　　有空有無一　故能無一二　　虛空無礙故　　應作無量形　無心名菩薩　　有心名眾生　　無心亦是心　有心亦是心　　有心不見心　　無心是泥洹　有心即見心　　不名泥洹心　　無心見無心　無心是有心　　有心有心故　　是名非無心　無心無心故　　不名為無心　　不見有無心　不住不有無　　不住不來去　　不離於來去　無心非無心　　有心非有心　　住是如如心　四毒則無病

爾時除疑大士復白佛言。世尊向來蒙佛為我演說。四毒已訖心生歡欣無量信敬。身意快然得未曾有。復欲請問。舉身毛豎身心戰懼不敢發問。我所問者不自為己普為一切大眾並及後代無量無邊眾生。我聞是已。當自受持。天上人中僧房眾中白衣居處皆令聞知。唯愿聽許。乃敢發問。佛言。善哉善哉。汝今所言正。是大士我本往昔。每恒發如是愿。作如是問。修如是行。于無量

【現代漢語翻譯】現代漢語譯本身與空性並非二元對立，而是一體的。無心之時，便沒有二元對立；全心投入時，便沒有單一性。身體有生滅，心念有起伏，經歷無數劫難，也並非始終如一。有心之時，萬象皆會應現，而現象的應現則會導致放縱。淫慾由此而生，貪、嗔、癡、慢四毒也因此而有。在瀰漫的迷惑之中，如同在黑暗中隨波逐流。因為這樣的因緣，所以無法脫離各種存在的形式（諸有）。我現在為你解說，應當去除內心的污垢。當內心的污垢完全清除，各種污垢便不再存在。存在的本體是因為有身體，這就是所謂的各種存在的污垢。存在的污垢沒有固定的相，本性是空性的。而空性的本體，實際上是存在。存在、空性、有、無，原本就是一體的，所以才能超越單一與對立。虛空沒有阻礙，所以能夠顯現無量的形態。無心之人，可稱為菩薩（Bodhisattva）；有心之人，則稱為眾生。無心也是心的一種狀態，有心也是心的一種狀態。有心之人，無法見到真心；無心，便是涅槃（Nirvana）。有心之人，即使見到心，也不能稱之為涅槃之心。無心之人，才能見到無心；無心也是一種有心。因為有心，所以不能說沒有心。因為無心，所以不能稱之為無心。不執著于有心或無心，不住留于存在或不存在，不執著于來或去，也不脫離來或去。無心不是真的沒有心，有心也不是真的有心，安住于這種如如不動的狀態，就是如如之心。四毒消散，則不會有煩惱。

這時，除疑大士（Chuyi Dashi）再次對佛說：『世尊，先前蒙佛為我演說四毒的道理，我內心歡欣鼓舞，生起無量的信心和敬意，身心感到無比的舒暢，這是前所未有的體驗。但我還想請問一些問題，以至於全身的毛孔都豎立起來，身心戰慄，不敢輕易發問。我所要問的問題，不是爲了我自己，而是爲了所有的大眾，以及後世無量無邊的眾生。我聽聞之後，一定會自己受持，並且讓天上、人間、僧房、大眾之中、在家居士等所有人都知道。希望您能允許我發問。』佛說：『很好，很好。你現在所說的話，正是大士的行為。我過去也常常發這樣的愿，提出這樣的問題，修行這樣的法門，在無量

【English Translation】 English version The body and emptiness are not two, they are one. When there is no mind, there is no duality; when the mind is fully present, there is no singularity. The body has birth and death, and the mind has arising and ceasing, Experiencing countless kalpas (aeons), it is not always the same. When there is a mind, all phenomena respond, and the response of phenomena leads to indulgence. Lust arises from this, and the four poisons (greed, hatred, delusion, and pride) are caused by it. In the pervasive delusion, Like drifting in the waves in the dark. Because of this cause and condition, Therefore, one cannot escape from all forms of existence (bhava). I will now explain to you, you should remove the defilements of the mind. When the defilements of the mind are completely removed, Various defilements no longer exist. The essence of existence is because there is a body, which is called the defilements of all existences. The defilements of existence have no fixed form, and their nature is emptiness. And the essence of emptiness is actually existence. Existence, emptiness, being, and non-being are originally one, Therefore, it can transcend singularity and duality. Space has no obstruction, Therefore, it can manifest limitless forms. A person without a mind can be called a Bodhisattva; a person with a mind is called a sentient being. No-mind is also a state of mind, and having a mind is also a state of mind. A person with a mind cannot see the true mind; no-mind is Nirvana. A person with a mind, even if they see the mind, cannot call it the mind of Nirvana. A person without a mind can see no-mind; No-mind is also a kind of having-mind. Because of having-mind, it cannot be said that there is no mind. Because of no-mind, it cannot be called no-mind. Not clinging to having-mind or no-mind, Not dwelling on existence or non-existence, not clinging to coming or going, Nor separating from coming or going. No-mind is not really no mind, and having-mind is not really having mind. Abiding in this suchness, is the mind of suchness (Tathata). When the four poisons dissipate, there will be no suffering.

At this time, Chuyi Dashi (Great Knight of Doubt Removal) said to the Buddha again: 'World Honored One, I was previously enlightened by the Buddha's explanation of the four poisons, and my heart was filled with joy, giving rise to immeasurable faith and reverence. My body and mind felt extremely comfortable, which was an unprecedented experience. But I still want to ask some questions, so that all the pores of my body stand up, my body and mind tremble, and I dare not ask easily. The questions I want to ask are not for myself, but for all the masses, and for the immeasurable and boundless sentient beings of future generations. After I hear it, I will definitely uphold it myself, and let everyone in the heavens, the human world, the Sangha, the masses, and the lay people know. I hope you will allow me to ask.' The Buddha said: 'Very good, very good. What you are saying now is the behavior of a Bodhisattva. In the past, I often made such vows, asked such questions, and practiced such Dharma, in immeasurable

劫中學行。難行苦行無所不作無所不為。如是不可思議皆為一切眾生。今得作佛。汝所愿者亦復如是。今恣汝問。當爲說之。

爾時除疑大士。蒙佛許可從坐而起。整理衣服。頂禮恭敬。于大眾中恭敬而立。如師子王。合一指扴掌。一切大眾皆悉如是立而白佛言。云何名為五狗之所盜。為可見不。唯愿說之。愿樂欲聞。佛言。慳貪癡惡狗是。問曰。為我分別解說。令一切眾生皆悉聞知。佛言。不能捨于諸有。名之為慳。所欲無厭。名之為貪。妄生規度。名之為癡。不識實性諍論取勝。名之為惡。未得無生妄拒三塗。名之為[仁-二+崖]。慳狗入舍則失珍寶。貪狗入舍則被繫縛。癡狗入舍則墮生死。惡狗入舍則墜地獄。[仁-二+崖]狗入舍則永失人身。善男子。譬如一人家貧頓乏無有方計。遙聞他方有一七寶山。其山之下有七寶池。若人至彼多獲七寶。若入池者身則安隱。則無老病死苦。飲此水則不饑不渴。身則無礙。飛騰虛空。從意自在。人聞是已事其糧食慾詣彼山。假貸作辨。得米五升蒸炒。中半不加謹慎。為狗破甕食米蕩盡。一切眾生亦復如是。持戒不加忍辱。惡貪慳癡入其心舍。破器食米蕩盡更無所食。名法餓眾生。故言癡狗夜入人舍。遣婢把杖驅之令出。此之是也。聞善即信。名之為米。受持不妄

【現代漢語翻譯】現代漢語譯本：在劫數中修習各種行為，難行的苦行無所不作，無所不為。這樣不可思議的修行都是爲了救度一切眾生。如今我得以成佛，你所希望的也是如此。現在允許你提問，我將為你解說。

這時，除疑大士（菩薩名，以能消除眾生的疑惑而得名）得到佛的允許，從座位上站起來，整理好衣服，頂禮恭敬。在大眾之中恭敬地站立，如同獅子王一般。合起一指扴掌（一種合掌的姿勢），所有大眾都像他一樣站立，向佛稟告說：『什麼叫做被五狗所盜？』『它們是可見的嗎？』『希望佛能為我們解說，我們都樂意聽聞。』佛說：『慳貪癡惡[仁-二+崖]是。』

（除疑大士）問：『請您為我們分別解說，讓一切眾生都能聽聞知曉。』佛說：『不能捨棄對諸有的執著，這叫做慳吝。』『慾望沒有止境，這叫做貪婪。』『虛妄地生出種種計度，這叫做愚癡。』『不認識真實的自性，爭論取勝，這叫做惡。』『沒有證得無生法忍，妄自拒絕三惡道，這叫做[仁-二+崖]。』『慳吝之狗進入家中，就會失去珍寶。』『貪婪之狗進入家中，就會被束縛。』『愚癡之狗進入家中，就會墮入生死輪迴。』『邪惡之狗進入家中，就會墜入地獄。』『[仁-二+崖]之狗進入家中，就會永遠失去人身。』

善男子，譬如有一個人家境貧困，沒有辦法。遠遠地聽說他方有一座七寶山（充滿七種珍寶的山），山下有七寶池（充滿七種珍寶的水池）。如果有人到達那裡，就能獲得許多七寶。如果進入池中，身體就能安穩，沒有衰老、疾病、死亡的痛苦。飲用池中的水，就不會飢餓口渴，身體沒有阻礙，可以飛騰虛空，隨心所欲。』有人聽說了這些，就準備糧食，想要前往那座山。他四處借貸，才湊夠了五升米，蒸熟炒干。其中一半沒有好好看管，被狗打破甕，把米吃光了。一切眾生也是這樣，持戒卻不加以忍辱。邪惡的貪婪、慳吝、愚癡進入他們的心中，打破了法器，吃光了功德之米，再也沒有什麼可以食用了，這叫做法餓眾生。所以說愚癡之狗夜晚進入人的家中，派婢女拿著棍子驅趕它出去，就是這個意思。』

『聽到善法就相信，這叫做米。受持而不虛妄。

【English Translation】 English version: During kalpas, I practiced various deeds, undertaking difficult and arduous practices, doing everything and leaving nothing undone. All these inconceivable practices were for the sake of saving all sentient beings. Now I have attained Buddhahood, and what you desire is also the same. Now I allow you to ask questions, and I will explain them to you.

At that time, the Bodhisattva 'Remover of Doubts' (named so because of his ability to remove the doubts of sentient beings), with the Buddha's permission, rose from his seat, arranged his robes, and bowed respectfully. He stood respectfully in the midst of the assembly, like a lion king. He joined his palms in the 'one-finger-snapping' gesture (a type of palm joining), and all the assembly stood as he did, and reported to the Buddha, saying: 'What is meant by being robbed by the five dogs?' 'Are they visible?' 'We hope the Buddha can explain it to us, and we are all willing to listen.' The Buddha said: 'Stinginess, greed, ignorance, evil, and [仁-二+崖] are.'

(The Bodhisattva 'Remover of Doubts') asked: 'Please explain them to us separately, so that all sentient beings can hear and know.' The Buddha said: 'Being unable to relinquish attachment to all existences is called stinginess.' 'Desires without end are called greed.' 'Falsely generating various calculations is called ignorance.' 'Not recognizing the true nature and arguing to win is called evil.' 'Not attaining the tolerance of non-birth and falsely rejecting the three evil paths is called [仁-二+崖].' 'If the dog of stinginess enters the house, treasures will be lost.' 'If the dog of greed enters the house, one will be bound.' 'If the dog of ignorance enters the house, one will fall into the cycle of birth and death.' 'If the dog of evil enters the house, one will fall into hell.' 'If the dog of [仁-二+崖] enters the house, one will forever lose the human body.'

'Good man, it is like a person who is poor and has no means. He hears from afar that there is a mountain of seven treasures (a mountain full of seven kinds of treasures) in another place, and at the foot of the mountain, there is a pool of seven treasures (a pool full of seven kinds of treasures). If someone arrives there, they can obtain many seven treasures. If they enter the pool, their body will be stable, and there will be no suffering of old age, sickness, and death. If they drink the water in the pool, they will not be hungry or thirsty, their body will be without hindrance, and they can fly in the sky at will.' Someone heard this and prepared food, wanting to go to that mountain. He borrowed everywhere and managed to gather five liters of rice, which he steamed and dried. Half of it was not carefully guarded, and the dog broke the jar and ate all the rice. All sentient beings are also like this, upholding precepts but not adding forbearance. Evil greed, stinginess, and ignorance enter their hearts, break the Dharma vessel, eat all the rice of merit, and there is nothing left to eat, which is called Dharma-starved sentient beings. Therefore, it is said that the dog of ignorance enters a person's house at night, and the maid is sent to drive it out with a stick, which is what this means.'

'Hearing good Dharma and believing it is called rice. Receiving and upholding it without falsehood.'

。名之為甕。下下之心。名之為婢。忍惡不報。名之為杖。不受善惡之言。名為驅出。無明故名之為夜。五戒名之為米五升。若一切眾生不持五戒者。則不能到于彼岸。一人者喻一切眾生。貧窮喻少法之財寶。遙聞者喻讀經不解其義。山者喻如來身。七寶者喻于諸法。池者喻于智慧。糧食者喻于萬善諸行。慳狗死盡得見佛性。貪狗得死身則常住。癡狗得死有無平等。惡狗得死和合同一永無諍論。[仁-二+崖]狗得死則一生補處。爾時除疑大士蒙佛所說。心疑不決。以偈問佛。

如來向所說　　事事無不實　　如是諸境界　我實未能了　　心不了達故　　處處皆有疑　我今雖復問　　大眾亦如之　　我若不發問　眾中皆不解　　唯愿天中天　　為我廣分別　五心若起時　　為從何所出　　五心前已出　何心如能滅　　若當更作心　　即有六心出　前五后復一　　云何可得絕　　絕心還是心　除六復生一　　三世現前後　　何日得見佛　我若本應是　　不須除此心　　此心以是防　云何更作心　　此心不須除　　即應是涅槃　云何須修治　　生心即是病　　有心即病心　我今不須修　　修者遮修心　　云心是大病　我若允不修　　不名出世人　　欲求出世故　捉心即是病　　如是難知見

【現代漢語翻譯】現代漢語譯本：稱之為甕（wèng，一種陶器）。卑下的心，稱之為婢女。忍受惡行而不報復，稱之為杖。不接受善惡之言，稱之為驅逐。因為無明，所以稱之為夜晚。五戒稱之為米五升。如果一切眾生不持守五戒，就不能到達彼岸。一人比喻一切眾生。貧窮比喻缺少佛法的財寶。遙遠地聽到比喻讀經卻不理解其中的含義。山比喻如來之身。七寶比喻各種佛法。池塘比喻智慧。糧食比喻萬善諸行。慳吝的狗死盡就能得見佛性。貪婪的狗死去，其身則常住。愚癡的狗死去，則有有無平等。兇惡的狗死去，則和合同一，永遠沒有爭論。仁慈的狗死去，則一生補處（一生之後即可成佛）。這時，除疑大士（Chú Yí Dàshì，菩薩名）聽了佛所說，心中疑惑不決，用偈語問佛：『如來您所說的，事事沒有不真實的。但是這些境界，我實在不能理解。因為心中不能了達，所以處處都有疑惑。我現在雖然發問，大眾也和我一樣。我如果不發問，大眾都不能理解。唯愿天中天（Tiān zhōng tiān，對佛的尊稱），為我詳細地分別解說。五種心如果生起時，是從哪裡產生的？五種心先前已經生起，什麼心能夠滅除它們？如果再產生心，就會有六種心生起。前五種心，后又生起一種心，怎麼才能斷絕這些心呢？斷絕心還是心，除去六種心又生起一種心。三世（過去、現在、未來）顯現前後，什麼時候才能得見佛？我如果本來就是佛，就不需要除去這些心。用這些心來防備，為什麼還要再生起心呢？這些心不需要除去，就應該是涅槃（niè pán，佛教術語，指解脫）。為什麼還需要修行呢？生起心就是病，有心就是病心。我現在不需要修行，修行就是遮蔽修行之心。說心是大病，我如果不修行，就不能稱為出世之人。想要尋求出世的緣故，執著於心就是病。這樣的道理難以知見。』

【English Translation】 English version: It is called a 'vat'. A lowly mind is called a 'servant'. Enduring evil without retaliation is called a 'staff'. Not accepting words of good or evil is called 'expulsion'. Ignorance is called 'night'. The Five Precepts are called 'five measures of rice'. If all sentient beings do not uphold the Five Precepts, they cannot reach the other shore. The 'one person' symbolizes all sentient beings. Poverty symbolizes lacking the treasures of the Dharma. Hearing from afar symbolizes reading scriptures without understanding their meaning. The 'mountain' symbolizes the body of the Tathagata (Rúlái, 'Thus Come One', an epithet of the Buddha). The 'seven treasures' symbolize the various Dharmas. The 'pond' symbolizes wisdom. The 'grain' symbolizes the myriad good deeds and practices. When the miserly dog dies completely, one can see the Buddha-nature. When the greedy dog dies, its body remains permanent. When the deluded dog dies, there is equality of existence and non-existence. When the evil dog dies, there is harmony and unity, with no more disputes. When the benevolent dog dies, one is assured of becoming a Buddha in the next life (ekajātipratibaddha). At that time, the Bodhisattva 'Remover of Doubts' (Chú Yí Dàshì) listened to what the Buddha said, and his mind was filled with unresolved doubts. He asked the Buddha in verse: 『What the Tathagata has said is true in every detail. However, I truly cannot understand these realms. Because my mind cannot comprehend them, I have doubts everywhere. Although I am asking now, the assembly is the same as me. If I do not ask, the assembly will not understand. I beseech the 'Lord of Gods' (Tiān zhōng tiān, a respectful term for the Buddha) to explain and differentiate for me in detail. When the five minds arise, from where do they originate? The five minds have already arisen, what mind can extinguish them? If another mind is produced, then six minds will arise. The first five minds, and then another one arises, how can these minds be severed? Severing the mind is still a mind, removing the six minds and another one arises. With the three times (past, present, future) appearing before and after, when will I be able to see the Buddha? If I am originally a Buddha, then there is no need to remove these minds. Using these minds to guard against, why create another mind? If these minds do not need to be removed, then it should be Nirvana (niè pán, the ultimate goal of Buddhism, liberation). Why is there a need for cultivation? Arising of mind is sickness, having a mind is a sick mind. I do not need to cultivate now, cultivation is obscuring the cultivating mind. Saying that mind is a great sickness, if I do not cultivate, I cannot be called a person who has transcended the world. Wanting to seek transcendence, clinging to the mind is sickness. Such a principle is difficult to know and see.』

我實未能知　本若無心是　　不應遣我修　　不修是波浪　云修復作病　　我今如盲聾　　處處知有礙　避火入深坑　　亦無利益處　　如猴愛悕膠　五處皆纏縛　　唯愿佛世尊　　為我解繩索　廣說令惺悟　　獲得解脫樂

爾時世尊。告除疑大士。汝非不解。慈愍一切眾生故。能如是問。汝當諦聽。我當爲汝說正法要。善男子。一切眾生妄起顛倒。為顛倒故系五陰有。五陰有故則有身心。身心有故則是繫縛。繫縛故處處皆病。今為汝等廣說諸法。以除有病。善男子。譬如幻師。于大眾中幻作白馬。使人乘之。愚癡之人謂乘白馬。幻師弟子從后視之。知兩足著地本無白馬。如來世尊亦復如是。以慈悲故影現有形。凡夫之人謂五陰是實。菩薩大士亦如幻師弟子。從眾生后睹如示之。知本無五陰。以是之故有者皆病。善男子。譬如鏡中有人面像。嬰孩小兒謂為是面以手模之。本無面體聲聞之。人亦復如是。以狹劣故謂五陰實。菩薩大士以智手模之。知空無五陰。善男子。譬如燭中如□人影。愚癡小兒謂。是活人將身避之。隨身如去影不離身。身不離影。諸佛菩薩亦復如是。以慈悲故影現。下方無目之人示。不分明見影故謂。是真身妄繼為我。真身無礙。身去影沒故唱言道死。真身常住猶如虛空。以虛

【現代漢語翻譯】現代漢語譯本：我實在不能明白。如果本性原本就是無心的，就不應該讓我去修行。不修行就像波浪一樣。說要修復反而像是生病，我現在就像盲人聾子一樣，處處都知道有障礙。避開火坑卻進入更深的坑，也沒有任何利益的地方，就像猴子貪戀粘膠一樣。五個地方都被纏縛，只希望佛世尊（Bhagavan，指佛陀）能為我解開繩索。廣泛地解說，讓我醒悟，獲得解脫的快樂。

這時，世尊（Bhagavan）告訴除疑大士（Cunyi Bodhisattva）：你並非不理解，而是因為慈悲憐憫一切眾生，才能這樣提問。你應該仔細聽，我將為你宣說正法的要義。善男子，一切眾生虛妄地生起顛倒，因為顛倒的緣故被五陰（Skandha，色、受、想、行、識五種構成要素）所束縛。因為五陰的存在，所以有身心。因為身心的存在，所以是被束縛的。因為被束縛，所以處處都是病。現在爲了你們廣泛地宣說諸法，用來去除有病的狀況。善男子，譬如幻術師，在大眾中變幻出一匹白馬，讓人騎乘。愚癡的人以為真的在騎白馬。幻術師的弟子從後面看，知道兩隻腳踩在地上，根本沒有白馬。如來世尊（Tathagata，佛的稱號之一）也是這樣，因為慈悲的緣故顯現出形相。凡夫俗子以為五陰是真實的。菩薩大士（Bodhisattva）也像幻術師的弟子一樣，從眾生的後面觀察，知道根本沒有五陰。因為這個緣故，執著于有就是病。善男子，譬如鏡子中有人面的影像，年幼的孩子以為那是真的面孔，用手去觸控它，實際上根本沒有面孔。聲聞（Sravaka，聽聞佛法而修行的弟子）之人也是這樣，因為狹隘和低劣的智慧，以為五陰是真實的。菩薩大士用智慧的手去觸控它，知道五陰是空無的。善男子，譬如蠟燭中好像有人的影子，愚癡的小孩以為那是活人，想要躲避它，影子隨著身體移動，不離開身體，身體也不離開影子。諸佛菩薩也是這樣，因為慈悲的緣故顯現出影像，給下方沒有眼睛的人看。因為看不清楚影子，所以以為那是真身，虛妄地認為是『我』。真身是沒有阻礙的，身體消失影子也就消失了，所以（他們）就唱言『道死了』。真身是常住不滅的，猶如虛空，因為虛...

【English Translation】 English version: I truly cannot understand. If the fundamental nature is originally without mind, then I shouldn't be asked to cultivate. Not cultivating is like waves. Saying to repair is like creating illness. I am now like the blind and deaf, knowing there are obstacles everywhere. Avoiding the fire pit only to enter a deeper pit, there is no benefit to be found, like a monkey attached to glue. All five places are entangled. I only wish that the Bhagavan (Buddha) would untie these ropes for me. Explain widely, so that I may awaken and obtain the joy of liberation.

At that time, the Bhagavan (Buddha) said to Cunyi Bodhisattva (Remover of Doubts Great Being): It is not that you do not understand, but because of your compassion for all sentient beings that you are able to ask such questions. You should listen carefully, and I will explain the essence of the true Dharma for you. Good man, all sentient beings falsely arise with inverted views. Because of these inverted views, they are bound by the five Skandhas (aggregates of form, feeling, perception, mental formations, and consciousness). Because of the existence of the five Skandhas, there is body and mind. Because of the existence of body and mind, there is bondage. Because of bondage, there is illness everywhere. Now, for you, I will widely explain all Dharmas to remove the condition of illness. Good man, it is like a magician who conjures a white horse in the midst of a crowd, allowing people to ride it. Foolish people think they are truly riding a white horse. The magician's disciple looks from behind and knows that both feet are on the ground, and there is no white horse at all. The Tathagata (One thus gone, an epithet of the Buddha) is also like this, appearing in form out of compassion. Ordinary people think the five Skandhas are real. The Bodhisattva (Enlightenment Being) is like the magician's disciple, observing from behind the sentient beings, knowing that there are no five Skandhas. Because of this, clinging to existence is illness. Good man, it is like the image of a face in a mirror. An infant thinks it is a real face and tries to touch it, but there is no face at all. The Sravaka (Disciple who hears and practices the Dharma) is also like this, thinking the five Skandhas are real because of their narrow and inferior wisdom. The Bodhisattva touches it with the hand of wisdom, knowing that the five Skandhas are empty. Good man, it is like the shadow of a person in a candle. A foolish child thinks it is a living person and tries to avoid it. The shadow follows the body, not leaving the body, and the body does not leave the shadow. The Buddhas and Bodhisattvas are also like this, appearing in shadow out of compassion, showing it to those below who have no eyes. Because they cannot see the shadow clearly, they think it is the true body and falsely believe it to be 'I'. The true body is without obstruction. When the body disappears, the shadow also disappears, so they proclaim 'the Dao is dead'. The true body is permanent, like empty space, because of emptiness...

空故則無滅沒。無滅沒故則無去來。無去來故則無常住。無常住故則無動亂。無動亂故則無寂靜。無寂靜故則無記心。無記心故則無所定。無所定故無所不定。無所不說。無所不作。無所不為。如是不可思議名無礙智。爾時世尊欲重宣此義。而說偈言。

我法妙難思　　方便隨宜說　　幽玄極空寂　冥莫是難知　　去來隨心遊　　澄靜體真凝　二乘所不睹　　何況凡天人　　如母教子語　先學其子言　　諸佛亦如是　　隨慎眾生根　機根有高下　　隨順與談論　　深淺逐性受　真業著因緣　　本自無二境　　為度有出世　世間與出世　　二世本無別　　世間在世間　不識於世間　　唯有出世間　　乃能別世間　雖出於世間　　亦不離世間　　俱在於世間　不行世間道　　所以俱世間　　欲度世間人　若不入世間　　無以出世間　　若行世間時　亦無世間心　　故能入世間　　同行世間行　能出於世間　　故能入世間　　不能入世間　不名出世人　　世間行世間　　不能出世間　常行在世間　　故名世間人　　世間行世間　不知是世間　　貪著世間行　　故不出世間　菩薩行世間　　了知世間相　　世間虛空相　虛空亦無相　　是故俱世間　　不壞世間法　雖入行世間　　如

【現代漢語翻譯】現代漢語譯本因為空性，所以沒有生滅。因為沒有生滅，所以沒有來去。因為沒有來去，所以沒有常住。因為沒有常住，所以沒有動亂。因為沒有動亂，所以沒有寂靜。因為沒有寂靜，所以沒有分別心。因為沒有分別心，所以沒有固定。因為沒有固定，所以沒有不固定。沒有什麼不能說，沒有什麼不能做，沒有什麼不能為。像這樣不可思議的，叫做無礙智（unimpeded wisdom）。這時，世尊（the World-Honored One）想要再次宣說這個道理，就說了下面的偈頌：我的佛法微妙難以思議，用方便法門隨順眾生的根器來說法。幽深玄妙到了極端的空寂，深奧莫測難以知曉。來去隨心自在遊走，澄澈平靜的本體真實凝定。這是聲聞乘（Śrāvakayāna）和緣覺乘（Pratyekabuddhayāna）所不能見到的，更何況是凡夫和天人呢？就像母親教孩子說話，先要學習孩子的語言。諸佛（Buddhas）也是這樣，隨著謹慎觀察眾生的根器，眾生的根器有高下之分，就隨順他們的根器與他們談論佛法，佛法的深淺隨著眾生的根性接受程度而定，真實的業力顯現在因緣之中。本來就沒有世間和出世間這二種境界，爲了度化眾生才有了出世。世間和出世間，這二者本來就沒有分別。世間就在世間之中，不認識世間的真相，只有出世間的人，才能分別世間的真相。雖然出於世間，也不離開世間，都在世間之中，卻不走世間的道路，所以說都在世間之中，想要度化世間的人，如果不進入世間，就沒有辦法出世間。如果行走在世間的時候，也沒有世間的心，所以才能進入世間，與世間人同行世間的行為，才能出於世間，所以才能進入世間。不能進入世間的人，不能稱為出世之人。世間人做世間的事情，不能出於世間，常常行走在世間之中，所以叫做世間人。世間人做世間的事情，不知道這就是世間的真相，貪著世間的行為，所以不能出於世間。菩薩（Bodhisattva）行走在世間，了知世間的真相，世間如同虛空一樣沒有實體，虛空也沒有任何形相，所以說都在世間之中，卻不破壞世間的法則。雖然進入世間行走，就像...

【English Translation】 English version Because of emptiness, there is no arising or ceasing. Because there is no arising or ceasing, there is no coming or going. Because there is no coming or going, there is no permanence. Because there is no permanence, there is no agitation. Because there is no agitation, there is no stillness. Because there is no stillness, there is no clinging mind. Because there is no clinging mind, there is nothing fixed. Because there is nothing fixed, there is nothing unfixed. There is nothing that cannot be said. There is nothing that cannot be done. There is nothing that cannot be accomplished. Such inconceivable things are called Unimpeded Wisdom. At that time, the World-Honored One (Śākyamuni Buddha) wished to reiterate this meaning and spoke the following verses: My Dharma is subtle and difficult to conceive, I speak with expedient means according to what is suitable. Profound and mysterious, extremely empty and still, Deep and silent, it is difficult to know. Coming and going, wandering freely with the mind, Clear and still, the essence is truly solidified. This is unseen by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), How much less by ordinary people and gods? Like a mother teaching her child to speak, First learning the child's language. All Buddhas (Buddhas) are also like this, Carefully observing the roots of sentient beings. The roots of beings have high and low, According to their roots, I discuss with them. The depth and shallowness are received according to their nature, True karma manifests in causes and conditions. Originally, there are no two realms, For the sake of liberation, there is emergence into the world. The worldly and the transcendent, These two are fundamentally not different. The worldly is in the worldly, Not recognizing the worldly. Only the transcendent, Can distinguish the worldly. Although emerging from the worldly, Also not separate from the worldly. Both are in the worldly, Not walking the path of the worldly. Therefore, both are in the worldly, Wanting to liberate worldly people. If not entering the worldly, There is no way to emerge from the worldly. If walking in the worldly, Also without a worldly mind. Therefore, able to enter the worldly, Walking the worldly path together, Able to emerge from the worldly. Therefore, able to enter the worldly, Unable to enter the worldly, Not called a transcendent person. Worldly people doing worldly things, Unable to emerge from the worldly. Constantly walking in the worldly, Therefore, called worldly people. Worldly people doing worldly things, Not knowing it is the worldly. Clinging to worldly actions, Therefore, not emerging from the worldly. Bodhisattvas (Bodhisattvas) walk in the worldly, Understanding the nature of the worldly. The worldly is like the nature of emptiness, Emptiness also has no nature. Therefore, both are in the worldly, Not destroying worldly laws. Although entering and walking in the worldly, like...

華不著水　　世間出世間　無異於世間　　行同凡夫行　　亦當似世間　同異亦異同　　無同無不同　　異同相盡法　同異凡夫同　　眾聖則異同　　能同凡夫異　凡異不能同　　凡同不能異　　同凡之所異　本自未曾異　　異聖之所同　　無異何所同　無異無不異　　無同無不同　　無相空寂體　無同亦無異　　譬如鏡中面　　同中亦有異　離鏡無面像　　是名異所同　　雖鏡有面像　面亦不入鏡　　是同所不同　　同體未曾同　譬如地中水　　體同能為異　　或作酒𥹴漿　味異體不二　　或入緋紫黃　　青異色殊別　種種諸形相　　色異未曾同　　體一相殊別　眾形盡歸如　　冥心相累滅　　應行同凡夫　如是難知法　　非心識能知　　非心非相中　非凡所能𨶳　　為凡說有心　　令使少分知　若見心相者　　即應不住心　　若在心中住　住心非真心　　真心無心所　　云何久處心　若不處心者　　云何道無心　　無心是波浪　著心即是病　　非住非不住　　非同非不同　非無非不無　　非有非不有　　非異非非異　非心非非心　　無無無有異　　無住無同心　非見非非見　　非說非非說　　非色非非色　非知非非知　　非非非非非　　非是非非是　非不非非

【現代漢語翻譯】現代漢語譯本『華不著水』，指的是世間法和出世間法。（世間法和出世間法）沒有與世間法不同，行為如同凡夫的行為，也應當像世間法一樣。相同和不同也是不同和相同，沒有相同也沒有不同，不同和相同相互窮盡的法。相同是凡夫的相同，眾聖則是不同和相同，能夠相同于凡夫的不同。凡夫的不同不能相同，凡夫的相同不能不同，與凡夫的差異之處，本來就未曾不同。與聖人的相同之處，沒有不同又有什麼相同呢？沒有不同也沒有不不同，沒有相同也沒有不相同，沒有形相空寂的本體。沒有相同也沒有不同，譬如鏡子中的面容，相同之中也有不同。離開鏡子就沒有面容的影像，這叫做不同中的相同，雖然鏡子中有面容的影像。面容也不會進入鏡子，這叫做相同中的不同，本體上未曾相同。譬如地中的水，本體相同卻能變為不同，或者做成酒、麹、漿。味道不同但本體不二，或者染成緋紅、紫色、黃色、青色，顏色不同形態各異。種種的形相，顏色不同未曾相同，本體一樣而形相各異。眾多的形相最終都歸於如，泯滅心念，相互的牽累也隨之消滅，應當像凡夫一樣行事。這樣的法難以知曉，不是心識所能知曉的，不在心和相之中。不是凡夫所能測度的，爲了凡夫才說有心，讓他們稍微知道一些。如果見到心的形相，就應當不住留在心上，如果住在心中。住在心上就不是真心，真心沒有心之所在，怎麼能長久地處在心上呢？如果不處在心上，又怎麼說無心之道呢？無心就像波浪。執著於心就是病，不住留也不不留，不相同也不不相同。沒有也沒有不沒有，有也沒有不有，不同也沒有不不同。不是心也不是非心，沒有沒有也沒有有，沒有差異也沒有相同的心。不是見也不是非見，不是說也不是非說，不是色也不是非色。不是知也不是非知，不是非也不是非非，不是是也不是非是。不是不也不是非

【English Translation】 English version 'Hua Bu Zhao Shui' refers to the worldly (世間 - shìjiān) and trans-worldly (出世間 - chūshìjiān) dharmas. There is no difference (between worldly and trans-worldly dharmas) from the worldly dharmas; conduct is like the conduct of ordinary beings (凡夫 - fánfū), and should also be like the worldly dharmas. Same and different are also different and same; there is no same and no different; the dharma of different and same mutually exhausting each other. Same is the same of ordinary beings; the many sages (眾聖 - zhòngshèng) are different and same; able to be the same as the different of ordinary beings. The different of ordinary beings cannot be the same; the same of ordinary beings cannot be different; the difference from ordinary beings, originally has never been different. The sameness with sages, if there is no difference, what sameness is there? There is no difference and no non-difference; there is no sameness and no non-sameness; the formless, empty, and still essence. There is no sameness and no difference; for example, the face in a mirror; within sameness there is also difference. Apart from the mirror, there is no image of the face; this is called sameness within difference; although the mirror has the image of the face. The face also does not enter the mirror; this is called difference within sameness; the essence has never been the same. For example, water in the ground; the essence is the same but can become different; or made into wine, yeast, or broth. The tastes are different but the essence is not two; or dyed scarlet, purple, yellow, or blue; the colors are different and the forms are distinct. The various forms, the colors are different and have never been the same; the essence is one but the forms are distinct. The many forms ultimately return to Suchness (如 - rú); extinguish the mind, and mutual entanglements also disappear; one should act like ordinary beings. Such a dharma is difficult to know; it is not knowable by the mind-consciousness; it is not in the mind or in the form. It is not measurable by ordinary beings; it is only for ordinary beings that we say there is a mind, to allow them to know a little. If one sees the form of the mind, then one should not dwell in the mind; if one dwells in the mind. Dwelling in the mind is not the true mind; the true mind has no place for the mind; how can one dwell in the mind for long? If one does not dwell in the mind, then how can one speak of the path of no-mind? No-mind is like a wave. Attachment to the mind is sickness; neither dwelling nor not dwelling; neither same nor not same. Neither being nor not being; neither having nor not having; neither different nor not different. Neither mind nor non-mind; no non-being and no being; no difference and no same mind. Neither seeing nor non-seeing; neither speaking nor non-speaking; neither form nor non-form. Neither knowing nor non-knowing; neither non nor non-non; neither is nor non-is. Neither not nor non-

不　　非修非非修　　非見非說說　非色非知知　　非非非是是　　非不非修修　我今如是說　　汝當如是解　　無說無解者　有心亦無病

爾時除疑大士復問佛言。世尊云何名六賊之所怖。其名云何。為可識不。佛言。善男子。六賊者耳眼鼻舌身意是也。

爾時坐中有一比丘。名曰迦難羅。具足戒定智慧。所作已辦。無求無慾。于大眾中生慈愍心。從坐而起。白佛言。世尊我所有疑亦不可說。若不發問必起五逆罪。所以者何。如來自說。我是一切眾生父。一切眾生即是我子。不審世尊實爾已不。佛言。真實不虛。迦難羅比丘言。我聞是語。倍更增疑。我若不問眾亦如是必致疑網。譬如一人多饒子息居家臣富多。諸珍寶奴婢牛羊象馬驢騾金槃銅案琉璃頗梨珠珍瓔珞穀麥來豆豐盈具足。其父如是。子亦名富。云何世尊為大富長者。一切眾生如名窮子。以是之故心中致疑。唯愿世尊為我解說。佛言。善男子。汝今所問自得決疑。複利眾生。汝當諦聽。吾當為汝分別說之。善男子。譬如有人唯有一子。愛之甚重。不問晝夜。及以坐臥心恒憂之。恐人損傷。子亦不知父心愛惜。我亦如是。憐愍眾生。晝夜防護。不令近惡眾生。愚癡與賊人為友。行住坐臥不相舍離。我愛子故。恐賊貪財損子身命。所有珍寶盡

【現代漢語翻譯】現代漢語譯本不，既不是修行也不是非修行，既不是見也不是說。不是色，也不是知，而是知；不是非，也不是不是，而是是；不是不，也不是非，而是修行。我現在這樣說，你應該這樣理解，沒有說也沒有理解的人，有心也沒有病。

這時，除疑大士又問佛說：『世尊，什麼叫做被六賊所怖？它們的名字是什麼？可以認識嗎？』佛說：『善男子，六賊就是耳、眼、鼻、舌、身、意。』（六根）

這時，座位中有一位比丘（bhiksu，佛教出家男眾），名叫迦難羅（Kalananda）。他具足戒律、禪定、智慧，該做的已經做完，沒有所求，也沒有慾望。他在大眾中生起慈悲憐憫之心，從座位上站起來，對佛說：『世尊，我所有的疑問也難以說出口，如果我不發問，必定會犯下五逆罪（pañcānantarya，佛教中最嚴重的罪行）。為什麼呢？如來（tathāgata，佛的稱號之一）您自己說，我是一切眾生的父親，一切眾生就是我的兒子。不知道世尊您說的是否真實？』佛說：『真實不虛。』迦難羅比丘說：『我聽了這話，更加疑惑。我如果不問，大眾也會像我一樣，必定會陷入疑惑之網。譬如一個人有很多的兒子，家裡臣僕眾多，財富也多，有各種珍寶、奴婢、牛羊、象馬、驢騾、金盤、銅案、琉璃、頗梨（sphatika，水晶）、珠珍瓔珞、穀麥來豆，豐盈具足。他的父親是這樣，兒子也應該名叫富。為什麼世尊您是大富長者，而一切眾生卻像貧窮的兒子一樣？因為這個緣故，我心中產生疑惑。希望世尊為我解說。』佛說：『善男子，你現在所問，既能使自己消除疑惑，又能利益眾生。你應該仔細聽，我將為你分別解說。善男子，譬如有一個人只有一個兒子，非常愛他，不分晝夜，以及坐臥，心中總是擔憂他，害怕別人傷害他。兒子卻不知道父親的心中愛惜。我也是這樣，憐憫眾生，晝夜防護，不讓他們接近惡人。眾生愚癡，與賊人為友，行住坐臥都不分離。我愛我的兒子，害怕賊人貪圖錢財，損害兒子的身命，奪走所有的珍寶。』

【English Translation】 English version Not cultivation nor non-cultivation, not seeing nor speaking. Not form, not knowing, but knowing; not non, not not, but is; not not, not non, but cultivation. I speak thus now, you should understand thus, those who neither speak nor understand, have a mind but no illness.

At that time, the Great Being 'Remover of Doubts' further asked the Buddha: 'World Honored One, what is meant by being frightened by the six thieves? What are their names? Can they be recognized?' The Buddha said: 'Good man, the six thieves are the ear, eye, nose, tongue, body, and mind.' (six sense organs)

At that time, there was a bhiksu (Buddhist monk) in the assembly named Kalananda. He was complete in precepts, meditation, and wisdom. He had done what needed to be done, was without seeking, and without desire. He arose from his seat with a compassionate mind for the assembly and said to the Buddha: 'World Honored One, my doubts are also difficult to express. If I do not ask, I will surely commit the five heinous crimes (pañcānantarya, the five gravest offenses in Buddhism). Why is that? The Tathagata (one of the titles of the Buddha) himself said, 'I am the father of all sentient beings, and all sentient beings are my children.' I wonder, World Honored One, is this truly so?' The Buddha said: 'It is true and not false.' The bhiksu Kalananda said: 'Having heard these words, my doubts have increased even more. If I do not ask, the assembly will be like me, and will surely fall into a net of doubts. For example, a person has many sons, many servants in his household, and much wealth. He has various treasures, slaves, cattle, sheep, elephants, horses, donkeys, mules, gold plates, bronze tables, lapis lazuli, sphatika (crystal), pearl jewels, necklaces, grains, wheat, barley, beans, abundant and complete. His father is like this, and his son should also be named 'Rich'. Why is it that the World Honored One is a great wealthy elder, while all sentient beings are like poor sons? Because of this, doubts arise in my mind. I hope the World Honored One will explain this to me.' The Buddha said: 'Good man, your question now will both resolve your own doubts and benefit sentient beings. You should listen carefully, and I will explain it to you separately. Good man, for example, a person has only one son, and loves him very much. Regardless of day or night, or whether sitting or lying down, he is always worried about him, fearing that others will harm him. The son does not know the father's loving care. I am also like this, having compassion for sentient beings, protecting them day and night, not allowing them to get close to evil people. Sentient beings are foolish, and befriend thieves, never separating from them whether walking, standing, sitting, or lying down. Because I love my son, I fear that the thieves will covet his wealth, harm his life, and take all his treasures.'

著地中。汝不見故之無所用。無財故名為窮子也。

爾時四依菩薩。聞說是語。同聲白佛言。如來向說耳眼鼻舌身意為賊。云何如能滅人身命。唯愿為我分別說之。佛言。善哉。汝當諦聽。吾當為汝分別解說。善男子。耳識信受聲。妄聞有善惡。攀緣亂諸境。喪失禪定慧。破汝無為家。是名第一賊。眼識觀好色。淫泆由此興。蕩姿六慾海。致生瞋怨怒。諍訟亂真境。不生禪定解。破汝無為家。名為第二賊。鼻識嗅香氣。觸亂長十惡。諸根由此動。不得禪定味。外拘惡知友。破汝無為家。是名第三賊。舌識貪五味。妄說是非事。諭謟斗亂人。致生怒怨惡。唸唸相覓便。殺害日夜增。喪失定慧命。破汝無為家。是名第四賊。身識染細滑。樂著于女色。恩愛由此起。恐畏他人觸。相要如膠染。口說無真義。晝夜相憶念。則忌禪定慧。破汝無為家。是名第五賊。意識多攀緣。不住如陽炎。奸滑相規度。曾無一念善。憂喜無常定。往返逕萬處。戒定智慧失。皆由此識。破汝無為家。是名第六賊。亦名六師。亦名六國。爾時迦難羅比丘。聞說是已。心生踴躍。歡欣而立而白佛言。世尊我今眾等將大遭遇曏者唯問六賊心。尚驚疑已蒙說訖。今復世尊為我廣說六師並及六國。身意快然。得未曾有。唯愿世尊。說其法要。迦難羅比

【現代漢語翻譯】現代漢語譯本：

（他）正落在地上。你難道沒看見他一無是處嗎？因為沒有財產，所以被稱為窮子啊。當時，四依菩薩聽到這些話，同聲對佛說：『如來您之前說耳、眼、鼻、舌、身、意是賊，為什麼它們能滅人性命呢？希望您能為我們分別解說。』佛說：『很好。你們應當仔細聽。我將為你們分別解說。善男子，耳識相信並接受聲音，虛妄地聽聞善惡，攀緣擾亂各種境界，喪失禪定智慧，破壞你們無為的家，這叫做第一賊。眼識觀看美好的顏色，淫蕩放縱由此興起，沉溺於六慾之海，導致產生嗔恨怨怒，爭訟擾亂真實的境界，不產生禪定理解，破壞你們無為的家，叫做第二賊。鼻識嗅聞香氣，接觸擾亂增長十惡，各種根由此動搖，得不到禪定的滋味，外在結交惡劣的朋友，破壞你們無為的家，這叫做第三賊。舌識貪圖五味，虛妄地說人是非，教唆諂媚挑撥離間他人，導致產生憤怒怨恨邪惡，唸唸互相尋覓，殺害日夜增長，喪失定慧的性命，破壞你們無為的家，這叫做第四賊。身識貪染細滑，喜歡執著于女色，恩愛由此生起，恐懼他人觸碰，相互依戀如同膠水染色，口說沒有真義，日夜相互思念，於是嫉妒禪定智慧，破壞你們無為的家，這叫做第五賊。意識多方攀緣，不能安住如同陽焰，奸詐狡猾相互算計，從未有一念善，憂愁喜樂無常不定，往返經過萬處，戒律禪定智慧喪失，都由此識造成，破壞你們無為的家，這叫做第六賊。也叫做六師（外道六師），也叫做六國（六種邪見）。』當時，迦難羅比丘（Kalananda Bhiksu）聽到這些話后，心中踴躍，歡欣地站起來對佛說：『世尊，我們今天大眾將有大的遭遇，之前僅僅是問六賊（六根為賊）的心，尚且驚疑，已經蒙受您解說完畢，現在世尊又為我們廣泛解說六師（外道六師）以及六國（六種邪見），身心意念都感到暢快，得到前所未有的體驗。希望世尊，宣說其中的法要。』迦難羅比丘（Kalananda Bhiksu）

【English Translation】 English version:

(He) is just falling to the ground. Don't you see that he is useless? Because he has no wealth, he is called a poor son. At that time, the Four Reliant Bodhisattvas, hearing these words, said in unison to the Buddha: 'Tathagata (如來, another name for the Buddha), you said earlier that the ears, eyes, nose, tongue, body, and mind are thieves, why can they destroy human life? We hope that you can explain them to us separately.' The Buddha said: 'Very good. You should listen carefully. I will explain them to you separately. Good men, the ear consciousness believes and accepts sounds, falsely hearing good and evil, clinging to and disturbing various realms, losing meditative concentration and wisdom, destroying your home of non-action, this is called the first thief. The eye consciousness observes beautiful colors, lust and indulgence arise from this, indulging in the sea of six desires, leading to the generation of anger and resentment, disputes disturbing the true realm, not generating meditative concentration and understanding, destroying your home of non-action, this is called the second thief. The nose consciousness smells fragrances, contact and disturbance increase the ten evils, various roots are moved by this, not obtaining the taste of meditative concentration, externally associating with bad friends, destroying your home of non-action, this is called the third thief. The tongue consciousness is greedy for the five tastes, falsely speaking about people's rights and wrongs, instigating flattery and sowing discord among others, leading to the generation of anger, resentment, and evil, constantly seeking each other, killing and harming increasing day and night, losing the life of concentration and wisdom, destroying your home of non-action, this is called the fourth thief. The body consciousness is greedy for fine smoothness, fond of clinging to female beauty, love and affection arise from this, fearing others' touch, clinging to each other like glue dyeing, speaking without true meaning, thinking of each other day and night, thus envying meditative concentration and wisdom, destroying your home of non-action, this is called the fifth thief. The mind consciousness clings to many things, unable to dwell like a heat haze, treacherous and cunning calculating each other, never having a single thought of goodness, sorrow and joy are impermanent and uncertain, traveling back and forth through myriad places, precepts, concentration, and wisdom are lost, all caused by this consciousness, destroying your home of non-action, this is called the sixth thief. It is also called the Six Teachers (六師, the six heretical teachers), and also called the Six Kingdoms (六國, the six kinds of wrong views).' At that time, Kalananda Bhiksu (迦難羅比丘) , hearing these words, his heart leaped with joy, and he stood up happily and said to the Buddha: 'World Honored One (世尊, another name for the Buddha), we, the assembly today, will have a great encounter, previously only asking about the mind of the six thieves (六賊, the six sense organs as thieves), still surprised and doubtful, already receiving your explanation completely, now the World Honored One again widely explains to us the Six Teachers (六師, the six heretical teachers) and the Six Kingdoms (六國, the six kinds of wrong views), body and mind feel refreshed, obtaining an unprecedented experience. We hope that the World Honored One will proclaim the essential points of the Dharma.' Kalananda Bhiksu (迦難羅比丘)

丘恐佛不說。以偈請問。

世尊大智炬　　能照闇冥處　　我本所不見　令說使開悟　　曠劫無原來　　謂賊是為善　今蒙世尊說　　如樹果系折　　鐵愛垢消形　臣奸國將滅　　我愛賊如是　　愿與賊永絕　蒙佛說已訖　　歡喜心無量　　復聞名六師　不解心暢怏　　亦名為六國　　心中倍增疑　我今請世尊　　必為我說之

爾時佛答迦難羅比丘言。善男子。汝今問者愍諸眾生沈輪相。惑迷於五陰不得解脫。作如是問。汝今諦聽及諸大眾善思念之。吾今為汝廣開分別。善男子。何以故名之為師。施為舉動則諸方隨之迭護相導皆成謨軌。以是之故名之為師。佛自說言。我今成道六師投海。耳如禪定不聽絲竹。目如望舒不盻美。□□□嗅香。舌不說是非。身不貪細滑。意不□□□惡。以是因緣名為投海而死。何故名為六國。處境界各自秉執不相臣屬。施為法用。各有所據。以是因緣名之為國。明法王出世之時。降此六國乃登正賢。六國知識同歸一處。故言六國善知識合同一家。此之是也。若言噁心難禁制。如馬馳。惡道沒在煩惱軍。若人馬不調。忍辱為䩛勒。此人馬調順能破煩惱軍。爾時大眾聞說是語。皆悉低頭。默唸思惟。皆獲心定忍。佛言。善男子。若降得此賊。則四怨大賊亦復不來。即得

【現代漢語翻譯】現代漢語譯本：丘恐佛陀不說，因此用偈語請問：『世尊啊，您是具有大智慧的火炬，能夠照亮黑暗的地方。我原本不明白的道理，請您開示，讓我開悟。在漫長的劫數里，我一直沒有明白真理，把賊人當作好人。現在蒙受世尊的教誨，就像樹上的果實被折斷一樣，鐵銹消蝕形體，奸臣導致國家滅亡。我愛戀賊人也是如此，希望永遠與賊人斷絕關係。聽聞佛陀的教誨后，我內心充滿歡喜。又聽聞『六師』（Purana Kassapa, Makkhali Gosala, Ajita Kesakambali, Pakudha Kaccayana, Sanjaya Belatthaputta, and Nigantha Nataputta）的名字，心中感到迷茫。他們也被稱為『六國』，我心中更加疑惑。現在我懇請世尊，務必為我解說這些。』這時，佛陀回答迦難羅（Kāḷudāyin）比丘說：『善男子，你現在所問的問題，是憐憫那些沉溺於輪迴中的眾生，他們被五陰（色、受、想、行、識）所迷惑，無法解脫，所以才這樣發問。你現在仔細聽，以及在座的大眾也要好好思考。我現在為你們詳細地解釋。善男子，為什麼稱他們為『師』呢？因為他們的行為舉止，各方都跟隨他們，互相引導，都成為一種模式。因為這個緣故，稱他們為『師』。佛陀自己說：『我今證得正道，六師如同投海自盡一般。他們的耳朵如同進入禪定一般，不聽絲竹之樂；他們的眼睛如同望舒（神話中為月亮駕車的御者）一般，不看美女；他們的鼻子不嗅香氣；他們的舌頭不說是非；他們的身體不貪圖細滑的觸感；他們的意念不（此處原文缺失）。因為這些原因，他們被稱為投海而死。』『為什麼稱他們為『六國』呢？因為他們各自佔據一方，秉持自己的主張，互不隸屬。他們的行為和法則，各有依據。因為這個緣故，稱他們為『國』。當明法之王（指佛陀）出世的時候，降伏這六國，才登上正賢之位。六國的知識都歸於一處，所以說六國的善知識合為一家，就是這個意思。『如果說噁心難以禁止，就像奔馳的馬一樣，惡道沉沒在煩惱的軍隊中。如果人的馬不調順，那麼忍辱就是韁繩和籠頭。這個人就能調順他的馬，能夠摧破煩惱的軍隊。』當時，大眾聽聞這些話，都低下頭，默默地思考，都獲得了內心的平靜和忍耐。佛陀說：『善男子，如果降伏了這些賊人，那麼四怨大賊（貪、嗔、癡、慢）也不會再來，就能立即得到（此處原文缺失）。』

【English Translation】 English version: Qiū (name of a Bhiksu) feared that the Buddha would not speak, so he asked with a verse: 'World Honored One, you are a torch of great wisdom, able to illuminate dark places. What I did not understand before, please explain it to me and enlighten me. For countless kalpas, I have not understood the truth, and I have regarded thieves as good people. Now, having received the teachings of the World Honored One, it is like a fruit being plucked from a tree, rust eroding a form, and treacherous ministers leading to the destruction of a country. My love for thieves is also like this, and I hope to sever ties with thieves forever. After hearing the Buddha's teachings, my heart is filled with joy. I also heard the names of the 'Six Teachers' (Purana Kassapa, Makkhali Gosala, Ajita Kesakambali, Pakudha Kaccayana, Sanjaya Belatthaputta, and Nigantha Nataputta), and I feel confused. They are also called the 'Six Kingdoms,' and my heart is even more doubtful. Now I implore the World Honored One to explain these to me.' At this time, the Buddha answered the Bhiksu Kāḷudāyin (name of a Bhiksu), saying: 'Good man, the question you are asking now is out of compassion for those sentient beings who are sinking in the cycle of rebirth. They are deluded by the five skandhas (form, feeling, perception, mental formations, and consciousness) and cannot be liberated, so they ask this question. Now listen carefully, and the assembly should also contemplate well. I will now explain it to you in detail. Good man, why are they called 'Teachers'? Because their actions and behaviors are followed by all directions, guiding each other, and becoming a model. For this reason, they are called 'Teachers'. The Buddha himself said: 'Now that I have attained enlightenment, the Six Teachers are like those who have drowned themselves in the sea. Their ears are as if they have entered samadhi, not listening to the music of silk and bamboo; their eyes are like Wangshu (the charioteer of the moon in mythology), not looking at beautiful women; their noses do not smell fragrances; their tongues do not speak right and wrong; their bodies do not crave smooth and delicate sensations; their minds do not (the original text is missing here). For these reasons, they are called those who have drowned themselves in the sea.' 'Why are they called the 'Six Kingdoms'? Because they each occupy a territory, uphold their own views, and are not subordinate to each other. Their actions and laws each have their own basis. For this reason, they are called 'Kingdoms'. When the King of Bright Dharma (referring to the Buddha) appears in the world, he subdues these Six Kingdoms and ascends to the position of a righteous sage. The knowledge of the Six Kingdoms all returns to one place, so it is said that the good knowledge of the Six Kingdoms becomes one family, and that is what it means.' 'If it is said that evil thoughts are difficult to restrain, like a galloping horse, the evil path is submerged in the army of afflictions. If a person's horse is not tamed, then patience is the reins and bridle. This person can tame his horse and can destroy the army of afflictions.' At that time, the assembly, hearing these words, all lowered their heads and silently contemplated, and all obtained inner peace and patience. The Buddha said: 'Good man, if you subdue these thieves, then the four great enemy thieves (greed, hatred, ignorance, and pride) will not come again, and you will immediately obtain (the original text is missing here).'

不生不死不老不病不饑不渴。湛然常住。地中伏藏。從地涌出七珍寶物。隨意任用。周窮濟乏。用無窮盡。名如來藏。亦名無盡藏。亦名金剛藏。三藏滿足胡言阿羅漢。秦言殺賊。今人禮佛時彈指。此之謂也。

爾時世尊欲重宣此義。而說偈言。

可憐三界人　　昏癡無所知　　不別善以惡　與賊長相隨　　劫竊善財寶　　饑貧無所依　役力執勤苦　　得物共分之　　謂是善知識　畢竟不生疑　　外補中里惡　　兼復作歷胝　財物蕩已盡　　四遠拘賊來　　破汝涅槃舍　毀壞光明臺　　分張身良田　　喪失男女妻　夫婦不相見　　離鄉作他財　　假他外境人　依復作父母　　晝夜相承時　　飢餓不辭苦　如是破亡者　　蔟蔟皆同聚　　男女不同處　名離恩愛苦　　逕年復歷歲　　皆由此六賊　今日為說之　　汝信莫疑或　　我除成正覺　汝除成彌勒　　除者皆獲利　　不除無福德　憶念往昔日　　伏心求菩提　　歷劫修苦行　奉事此六師　　雖複名出家　　實與聖理乖　形細如心粗　　貪求著色財　　迷於正宗理　疾惡如狼豺　　毀禁壞方等　　六師爭競來　引我入惡趣　　說言無如來　　畢竟過去世　自說天人最　　我來隨順奉　　昏闇轉不開　冥寂失正路　　久

【現代漢語翻譯】現代漢語譯本：沒有生，沒有死，沒有衰老，沒有疾病，沒有飢餓，沒有乾渴。清澈明亮，恒常存在。如同埋藏在地下的寶藏，從地裡涌出七種珍寶，可以隨意使用，賙濟窮困，救助缺乏，用之不盡，取之不竭，這被稱為如來藏（Tathagatagarbha，如來所具有的清凈佛性），也叫做無盡藏，又叫做金剛藏。三藏滿足，胡語稱阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者），秦語翻譯為殺賊。現在人們禮佛時彈指，就是這個意思。

當時，世尊想要再次宣揚這個道理，於是說了這首偈語：

可憐三界（Trailokya，欲界、色界、無色界）之人，昏昧愚癡，一無所知，不能分辨善與惡，與盜賊長久相隨，劫奪偷竊善法的財寶，飢餓貧困，無所依靠，辛勤勞作，付出艱苦，得到的東西共同分用，卻認為這是善知識，始終不產生懷疑。外表修補，內心惡毒，兼且反覆造作罪業。財物耗盡，四面八方的盜賊都來了，破壞你的涅槃（Nirvana，解脫，寂滅）之舍，毀壞光明的佛臺，瓜分身體這塊良田，喪失男女妻子，夫妻不能相見，離開家鄉到別處謀取錢財，假借他人的外在環境，依靠他們作為父母，日夜不停地操勞，飢餓也不敢說苦。像這樣破敗滅亡的人，成群結隊地聚集在一起，男女不能在一起，這叫做離恩愛苦。一年又一年地過去，都是因為這六賊（眼、耳、鼻、舌、身、意），今天為你們解說，你們要相信，不要懷疑。我去除（六賊）成就正覺（Samyak-sambuddha，圓滿覺悟），你們去除（六賊）成就彌勒（Maitreya，未來佛）。去除（六賊）的人都能獲得利益，不去除（六賊）的人就沒有福德。回憶往昔的日子，收伏內心，尋求菩提（Bodhi，覺悟），經歷漫長的劫數，修持苦行，供奉事奉這六師（指當時流行的六種外道），雖然也號稱出家，實際上與聖人的道理相違背。外表細緻，內心粗鄙，貪求執著於色欲和錢財，迷惑于正宗的道理，憎恨善良如同狼和豺。毀壞戒律，破壞方等經典，六師爭相前來，引誘我進入惡趣（Durgati，惡道），說沒有如來，最終在過去世，自稱是天人中最尊貴的。我來隨順供奉，昏暗更加無法開解，在寂靜中迷失了正路，很久很久……

【English Translation】 English version: No birth, no death, no old age, no sickness, no hunger, no thirst. Clear and constantly abiding. Like a treasure hidden in the earth, seven precious things spring forth from the ground, available for use at will, to relieve the poor and aid the needy, inexhaustible in its use. This is called the Tathagatagarbha (the pure Buddha-nature possessed by the Tathagata), also called the inexhaustible treasury, also called the Vajra-garbha (diamond treasury). The three treasuries are fulfilled. In the barbarian language, it is called Arhat (one who has extinguished all afflictions and attained liberation), which in the Qin language is translated as 'killer of thieves.' The finger snapping when people pay homage to the Buddha today is what this refers to.

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

Pitiable are the beings in the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm), confused and ignorant, knowing nothing, unable to distinguish good from evil, constantly accompanied by thieves, robbing and stealing the treasures of good dharma, hungry and poor, without reliance, toiling diligently, enduring hardship, sharing what they obtain together, yet considering them good teachers, never doubting. Outwardly mending, inwardly evil, repeatedly creating karmic deeds. Wealth and possessions exhausted, thieves from all directions come, destroying your Nirvana (liberation, extinction) dwelling, demolishing the luminous platform, dividing the good field of your body, losing sons, daughters, and wives, husband and wife unable to see each other, leaving their hometowns to seek wealth elsewhere, borrowing the external environment of others, relying on them as parents, toiling day and night, enduring hunger without complaint. Those who are thus ruined and destroyed gather together in crowds, men and women not together, this is called the suffering of separation from love. Year after year passes, all because of these six thieves (eye, ear, nose, tongue, body, and mind), today I explain them to you, you must believe, do not doubt. I have eliminated (the six thieves) and attained perfect enlightenment (Samyak-sambuddha, complete enlightenment), you eliminate (the six thieves) and attain Maitreya (the future Buddha). Those who eliminate (the six thieves) will gain benefit, those who do not eliminate (the six thieves) will have no merit. Recalling the days of the past, subduing my mind, seeking Bodhi (enlightenment), enduring countless kalpas, practicing asceticism, serving these six teachers (referring to the six prevalent heterodox teachers of the time), although nominally renouncing the world, in reality, contrary to the principles of the sages. Outwardly refined, inwardly coarse, greedily attached to sensual desires and wealth, deluded by the principles of the true tradition, hating goodness like wolves and jackals. Destroying precepts, ruining the Vaipulya sutras, the six teachers came contending, leading me into evil destinies (Durgati, evil realms), saying there is no Tathagata, ultimately in past lives, claiming to be the most honored among gods and humans. I came to follow and serve, darkness became even more impenetrable, lost the right path in silence, for a long time...

受生死災　　悟會定光佛　身處光明臺　　炎赫如金山　　空中震法雷　大音遍虛空　　光照獄門開　　天魔自降伏　外道歸化來　　六師投海死　　六國空無主　正見定光佛　　住在空中語　　我始得見佛　永斷生死苦　　即與我受記　　汝為眾生父　號名為釋迦　　得作天中尊　　常住不變易　永除無四怨　　一切成佛者　　皆當由此門　汝若如是除　　亦得天中尊

說是偈已。有多寶佛塔。從地涌出。高七十萬由旬。縱廣正等。去地亡多羅樹。于虛空中凝然而住。百寶莊嚴。諸樹行列。鼓舞絃歌。種種伎樂。微風徐動。吹諸林木。出微妙音聲。真珠羅網彌覆寶塔。下有一寶池。與寶塔正等。其池四岸有種種名華。所謂憂缽羅華拘物頭華波頭摩華分陀利華。若見寶塔池水者。得法眼凈。得飲水者。得無生法忍。何況入中而得洗浴。

爾時阿難從坐而起。整理衣服。長跪白佛言。世尊如是寶塔從何方來。忽然至此住。于虛空中凝然如住。以何因緣而有此瑞。塔中佛者名字云何。唯愿世尊。為我解說。我聞是已亦為未來一切眾生而為說之。佛告阿難。汝當諦聽。吾為汝說。善男子。此塔從東方過去六十二億恒河沙世界有佛世尊。號相一切智如來應供正遍知明行足善逝世間解無上士調御丈

【現代漢語翻譯】現代漢語譯本遭受生死輪迴的災難，領悟了定光佛（Dipamkara Buddha）。身處光明臺，光芒熾盛如金山，空中震動著佛法的雷聲。巨大的聲音遍佈虛空，光明照亮地獄之門開啟，天魔自然降伏。外道歸順教化而來，六師（佛教以外的六種學說或宗教的老師）投海而死，六國空虛沒有君主。正見定光佛（Dipamkara Buddha），住在空中說法，我才得以見到佛。永遠斷絕生死輪迴的痛苦，佛即刻給我授記，說：『你將成為眾生的父親，名號為釋迦（Sakya），將成為天人之中的至尊，常住不變易，永遠去除四種怨恨，一切成就佛果的人，都應當由此法門。』『你如果像這樣修行去除怨恨，也能成為天人之中的至尊。』

說完這偈頌后，有多寶佛塔（Prabhutaratna Stupa）從地涌出，高七十萬由旬（yojana，古印度長度單位），縱廣相等，距離地面有亡多羅樹（一種樹）那麼高，在虛空中凝然不動，用各種寶物莊嚴，各種樹木排列成行，鼓樂、絃樂歌唱，各種伎樂演奏，微風輕輕吹動，吹拂著各種樹木，發出微妙的聲音，真珠羅網覆蓋著寶塔，下面有一個寶池，與寶塔大小相等，池的四岸有各種名貴的花，即憂缽羅華（utpala，青蓮花），拘物頭華（kumuda，白睡蓮），波頭摩華（padma，紅蓮花），分陀利華（pundarika，白蓮花）。如果見到寶塔和池水的人，就能得到法眼清凈，飲用池水的人，就能得到無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的體悟），更何況進入池中洗浴呢。

這時，阿難（Ananda，佛陀的十大弟子之一）從座位上站起來，整理衣服，長跪著對佛說：『世尊，這樣的寶塔從什麼地方來？忽然來到這裡，停留在虛空中凝然不動，因為什麼因緣而有這樣的祥瑞？塔中的佛的名字叫什麼？希望世尊為我解說，我聽了之後也為未來的一切眾生解說。』佛告訴阿難（Ananda）：『你應當仔細聽，我為你解說。善男子，此塔從東方過去六十二億恒河沙世界，有佛世尊，號相一切智如來（Sarvabhijna-jnanamurti Tathagata）應供、正遍知、明行足、善逝、世間解、無上士、調御丈

【English Translation】 English version Suffering from the calamities of birth and death, I awakened to Dipamkara Buddha (定光佛). My body was on the Bright Platform, its radiance blazing like a golden mountain, and the thunder of the Dharma resounded in the sky. The great sound pervaded the void, the light illuminated and opened the gates of hell, and the heavenly demons naturally surrendered. Heretics converted and came, the six teachers (六師, teachers of six non-Buddhist schools of thought) drowned themselves in the sea, and the six kingdoms were left without rulers. Rightly seeing Dipamkara Buddha (定光佛), dwelling in the sky and speaking, I was then able to see the Buddha. Forever severing the suffering of birth and death, the Buddha immediately bestowed a prophecy upon me, saying, 'You will be the father of all beings, Your name will be Sakya (釋迦), and you will become the most honored among gods and humans, eternally abiding and unchanging, Forever removing the four hatreds, all who attain Buddhahood will do so through this Dharma gate.' 'If you cultivate and remove hatred in this way, you too will become the most honored among gods and humans.'

After speaking this verse, a Prabhutaratna Stupa (多寶佛塔) emerged from the earth, seventy hundred thousand yojanas (由旬, ancient Indian unit of distance) in height, its length and width equal, rising above the height of a Tamala tree (亡多羅樹) from the ground, and stood still in the void. It was adorned with hundreds of treasures, rows of trees lined up, drums and stringed instruments played, and various kinds of music were performed. A gentle breeze stirred, blowing through the trees, producing subtle sounds. A net of pearls covered the precious stupa, and below it was a precious pond, equal in size to the stupa. On the four banks of the pond were various kinds of famous flowers, namely utpala (憂缽羅華, blue lotus), kumuda (拘物頭華, white water lily), padma (波頭摩華, red lotus), and pundarika (分陀利華, white lotus). Those who see the stupa and the water of the pond will attain purity of the Dharma Eye. Those who drink the water will attain the Anutpattika-dharma-ksanti (無生法忍, the patient acceptance of the non-arising of all dharmas). How much more so if one enters the pond and bathes in it.

At that time, Ananda (阿難, one of the ten principal disciples of the Buddha) arose from his seat, arranged his robes, knelt on his knees, and said to the Buddha, 'World-Honored One, from what direction did this precious stupa come? It suddenly appeared here and remains still in the void. What is the cause and condition for this auspicious sign? What is the name of the Buddha in the stupa? I beseech the World-Honored One to explain it to me, so that after hearing it, I may also explain it to all beings in the future.' The Buddha said to Ananda (阿難), 'Listen attentively, and I will explain it to you. Good man, this stupa comes from a world sixty-two billion Ganges sands away to the east. There is a Buddha World-Honored One named Sarvabhijna-jnanamurti Tathagata (相一切智如來), worthy of offerings, perfectly enlightened, perfect in knowledge and conduct, well-gone, understanding the world, unsurpassed, taming hero,

夫天人師佛世尊。彼有弟子。號相空等觀。本與我同行菩薩道時。愿若一人成等正覺。我當乘諸宮殿將諸眷屬往證之。相空等觀菩薩于無量阿僧祇劫成等正覺。號多寶如來。我于爾時在閻浮提。為等空無所作如來。遍作弟子。號正直菩薩。亦乘宮殿將諸眷屬往證之。以是因緣故來至此。爾時大眾聞佛所說。即從坐起。恭敬圍繞百匝。以偈贊佛。

巍巍世尊　　甚奇甚異　　微妙寶塔　今忽然至　　光光希有　　殊特無比　故我恭敬　　歡喜圍繞　　寶塔高妙　炎炎紫光　　諸樹行列　　妙音難量　多寶如來　　端坐中央　　故我敬仰　眾等圍繞　　諸佛如來　　希有難量　今成正覺　　乃憶昔時　　迭相證驗　不可思議　　我今歡喜　　恭敬圍繞　我初聞說　　心心生疑　　未敢發問　結成記之　　寶塔今來　　除惑去疑　心意豁然　　恭敬圍繞

爾時佛告大眾。善男子。我從無量阿僧祇劫以來。常行苦行。難行能行。學佈施。國城妻子盡施與人。乃以七珍𠌵馬頭目髓腦身命皮肉。人所須者皆悉給與。無所不作。無所不為。如是不可思議。往返六趣。現生五道。常為一切眾生具受諸苦。皆欲利安無邊苦惱眾生故。善男子。豈異人乎。爾時相空等觀者。迦難羅比丘身是。爾時正直菩薩者

【現代漢語翻譯】現代漢語譯本：天人導師佛世尊，他有一位弟子，名叫相空等觀（Xiang Kong Deng Guan，意為觀察萬象皆空的菩薩）。當初我們一起修行菩薩道時，他發願說：『如果有人成就正等正覺，我應當乘坐各種宮殿，帶領我的眷屬前去為他作證。』相空等觀菩薩在無量阿僧祇劫后成就正等正覺，名號為多寶如來（Duo Bao Ru Lai，意為多寶佛）。我那時在閻浮提（Yan Fu Ti，指我們所居住的這個世界），作為等空無所作如來（Deng Kong Wu Suo Zuo Ru Lai），廣收弟子，名叫正直菩薩（Zheng Zhi Pu Sa）。我也乘坐宮殿，帶領眷屬前去為他作證。因為這樣的因緣，所以我來到這裡。當時，大眾聽了佛所說的話，立刻從座位上站起來，恭敬地圍繞著佛無數圈，用偈頌讚美佛：『巍峨的世尊，真是稀奇，真是特別！這微妙的寶塔，今天忽然出現。光明如此稀有，如此特別無比。因此我們恭敬，歡喜地圍繞著您。寶塔高妙，光芒四射，紫光炎炎。各種樹木排列整齊，美妙的聲音難以衡量。多寶如來端坐在中央，因此我們敬仰。大眾圍繞著您。諸佛如來，稀有難量。如今您成就正覺，才憶起往昔，互相印證。真是不可思議！我們現在歡喜，恭敬地圍繞著您。我最初聽聞這些話，心中生起疑惑，不敢發問，只是默默記在心裡。寶塔今天到來，消除了我的迷惑，去除了我的疑慮，心意豁然開朗，因此我們恭敬地圍繞著您。』這時，佛告訴大眾：『善男子，我從無量阿僧祇劫以來，常常修行苦行，難行能行。學習佈施，將國城妻子全部施捨給他人，甚至將七珍、象馬頭目髓腦身命皮肉，凡是人們需要的，我都全部給予，無所不作，無所不為。像這樣不可思議，往返於六道，顯現在五道中，常常為一切眾生承受各種痛苦，都是爲了利益安樂無邊苦惱的眾生。』『善男子，難道是別人嗎？那時相空等觀，就是迦難羅比丘（Jia Nan Luo Bi Qiu）的身。那時正直菩薩，就是……』

【English Translation】 English version: The World-Honored One, the Teacher of gods and humans, had a disciple named Xiang Kong Deng Guan (相空等觀, meaning 'Observing Emptiness Equally'). When we were practicing the Bodhisattva path together, he vowed: 'If someone attains perfect enlightenment, I shall ride in various palaces and lead my retinue to attest to it.' After countless asamkhya kalpas, Xiang Kong Deng Guan Bodhisattva attained perfect enlightenment and was named Many Treasures Tathagata (多寶如來, Duo Bao Ru Lai, meaning 'Tathagata of Many Treasures'). At that time, I was in Jambudvipa (閻浮提, Yan Fu Ti, referring to the world we live in), as the Tathagata of Equal Emptiness and Non-Action (等空無所作如來, Deng Kong Wu Suo Zuo Ru Lai), widely receiving disciples, named Honest Bodhisattva (正直菩薩, Zheng Zhi Pu Sa). I also rode in a palace and led my retinue to attest to him. Because of this cause and condition, I have come here. At that time, the assembly, upon hearing what the Buddha said, immediately rose from their seats, respectfully circumambulated the Buddha countless times, and praised the Buddha with verses: 'O majestic World-Honored One, how wondrous and extraordinary! This subtle Treasure Pagoda has suddenly appeared today. Its light is so rare, so uniquely unparalleled. Therefore, we respectfully and joyfully surround you. The Treasure Pagoda is lofty and sublime, its radiant purple light ablaze. Rows of trees are neatly arranged, and the wondrous sound is immeasurable. Many Treasures Tathagata sits upright in the center, therefore we revere you. The assembly surrounds you. The Buddhas and Tathagatas are rare and immeasurable. Now that you have attained perfect enlightenment, you recall the past, mutually verifying each other. It is inconceivable! We are now joyful and respectfully surround you. When I first heard these words, doubts arose in my heart, and I dared not ask, but silently remembered them. The Treasure Pagoda has come today, dispelling my confusion and removing my doubts, my mind is now clear and open, therefore we respectfully surround you.' At that time, the Buddha told the assembly: 'Good men, since countless asamkhya kalpas ago, I have constantly practiced asceticism, doing what is difficult to do. I learned to give alms, giving away my kingdom, cities, wives, and children to others. I even gave away the seven treasures, elephants, horses, heads, eyes, marrow, brains, bodies, lives, skin, and flesh. Whatever people needed, I gave it all, doing everything, leaving nothing undone. Like this, it is inconceivable, going back and forth in the six realms, appearing in the five paths, constantly enduring all kinds of suffering for all sentient beings, all for the sake of benefiting and bringing peace to the boundless suffering sentient beings.' 'Good men, is it someone else? At that time, Xiang Kong Deng Guan was the body of Kalananda Bhikshu (迦難羅比丘, Jia Nan Luo Bi Qiu). At that time, Honest Bodhisattva was...'

。除疑大士是。爾時迦難羅比丘者。則我身是。爾時除疑大士者。汝身是。爾時迦難羅比丘者。今彌勒是。爾時除疑大士者。今明法王是。說是語時。眾中六千二萬菩薩得無生法忍。三十二億聲聞發大乘心。十千比丘得羅漢道。三萬六千比丘尼得阿那含道。十億優婆塞得斯陀含道。八萬優婆夷得須陀洹道。無量天人遠塵離垢。得法眼凈。百千眾生皆發阿耨多羅三藐三菩提心。

佛性海藏經卷第一大正藏第 85 冊 No. 2885 佛性海藏智慧解脫破心相經

佛說智慧海藏經卷下

或小遍一切處。眾生身中皆有佛身。汝當如是學可得出世。爾時除疑大士及諸大眾。皆悉疑或心中未決。以偈問佛。

我初聞佛說　　諸法如虛空　　七殺如幻化　即與佛身同　　如此之境界　　我心倍增疑　其若與佛同　　云何有黠疑　　或有盲聾者　或復男女形　　長短有好醜　　或復作畜生　種種諸形相　　隨體別作名　　復有佛菩薩　亦有諸眾生　　國土各各別　　如有善惡聲　若有一佛身　　如何種種形　　佛若作如是　不應有眾生　　一身作多身　　云何有闇明　分身入形相　　如何有罪福　　眾生佛性作　復云有受苦　　我今如盲人　　未見如是道　唯愿佛世尊　　為

【現代漢語翻譯】現代漢語譯本：除疑大士問道：『是這樣嗎？』佛回答：『當時的迦難羅比丘（Kānalakā Bhikṣu，過去的一位比丘）就是我的前身，當時的除疑大士就是你的前身。當時的迦難羅比丘就是現在的彌勒菩薩（Maitreya），當時的除疑大士就是現在的明法王（Mingfa Wang）。』佛說完這些話的時候，大眾中有六萬二千位菩薩證得了無生法忍（Anutpattika-dharma-kṣānti，對法不生不滅的深刻理解），三十二億聲聞（Śrāvaka，通過聽聞佛法而證悟的弟子）發起了大乘之心，一萬比丘證得了阿羅漢（Arhat，已斷除煩惱，達到涅槃境界的修行者）的果位，三萬六千比丘尼證得了阿那含（Anāgāmin，不還果，不再輪迴欲界的修行者）的果位，十億優婆塞（Upāsaka，在家男居士）證得了斯陀含（Sakṛdāgāmin，一來果，還需再來欲界一次的修行者）的果位，八萬優婆夷（Upāsikā，在家女居士）證得了須陀洹（Srotaāpanna，入流果，進入聖者之流的修行者）的果位，無數的天人和人遠離了塵垢，獲得了清凈的法眼。成百上千的眾生都發起了阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。

《佛性海藏經》卷第一大正藏第85冊 No. 2885 《佛性海藏智慧解脫破心相經》

《佛說智慧海藏經》卷下

『或者說佛性小到遍佈一切處，眾生的身體中都有佛身。你們應當這樣學習，才可以出離世間。』當時，除疑大士和所有的大眾，都心存疑惑，心中沒有決斷，用偈頌向佛提問：

『我最初聽聞佛說，諸法如同虛空，七殺如同幻化，即與佛身相同。如此的境界，我心中更加疑惑。如果與佛相同，為什麼會有愚昧和疑惑？或者有盲聾之人，或者有男女之形，長短有好醜，或者又變成畜生，種種的形相，隨著身體而有不同的名稱。又有佛和菩薩，也有各種眾生，國土也各不相同，如同有善惡之聲。如果只有一個佛身，為什麼會有種種的形相？佛如果造作如此，不應該有眾生。一身化作多身，為什麼會有黑暗和光明？分身進入各種形相，為什麼會有罪和福？眾生的佛性造作，為什麼還會有受苦？我現在如同盲人，沒有見到這樣的道理。唯愿佛世尊，為我解說。』

【English Translation】 English version: The Great Bodhisattva 'Doubts-Dispelling' asked: 'Is it so?' The Buddha replied: 'The Bhikṣu Kānalakā (Kānalakā Bhikṣu, a Bhikṣu in the past) at that time was my former body, and the Great Bodhisattva 'Doubts-Dispelling' at that time was your former body. The Bhikṣu Kānalakā at that time is now Maitreya (Maitreya, the future Buddha), and the Great Bodhisattva 'Doubts-Dispelling' at that time is now King Mingfa (Mingfa Wang).' When the Buddha finished speaking, among the assembly, sixty-two thousand Bodhisattvas attained the Anutpattika-dharma-kṣānti (Anutpattika-dharma-kṣānti, the profound understanding of the non-arising and non-ceasing of dharmas), thirty-two billion Śrāvakas (Śrāvaka, disciples who attain enlightenment through hearing the Buddha's teachings) aroused the mind of the Mahāyāna, ten thousand Bhikṣus attained the state of Arhat (Arhat, a practitioner who has eradicated afflictions and attained Nirvāṇa), thirty-six thousand Bhikṣuṇīs attained the state of Anāgāmin (Anāgāmin, the non-returner, a practitioner who will no longer be reborn in the desire realm), ten billion Upāsakas (Upāsaka, male lay practitioners) attained the state of Sakṛdāgāmin (Sakṛdāgāmin, the once-returner, a practitioner who will be reborn in the desire realm once more), and eighty thousand Upāsikās (Upāsikā, female lay practitioners) attained the state of Srotaāpanna (Srotaāpanna, the stream-enterer, one who has entered the stream of the holy ones). Countless Devas and humans were freed from defilements and attained the pure Dharma-eye. Hundreds of thousands of beings all aroused the mind of Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment).

The Buddha-nature Sea Treasury Sutra, Volume 1 Taisho Tripitaka, Volume 85, No. 2885, The Sutra of the Wisdom Sea Treasury, Intelligent Liberation, and Breaking the Appearance of the Mind

The Sutra of the Wisdom Sea Treasury Spoken by the Buddha, Volume 2

'Or that the Buddha-nature is so small that it pervades all places, and there is a Buddha-body in the bodies of all beings. You should learn in this way so that you can leave the world.' At that time, the Great Bodhisattva 'Doubts-Dispelling' and all the assembly were doubtful and undecided in their hearts, and asked the Buddha in verses:

'When I first heard the Buddha say that all dharmas are like empty space, and the seven killings are like illusions, they are the same as the Buddha-body. Such a state, my heart is even more doubtful. If it is the same as the Buddha, why are there ignorance and doubt? Or there are blind and deaf people, or there are male and female forms, long and short, good and ugly, or they become animals, with various forms and different names according to the body. There are also Buddhas and Bodhisattvas, and there are also various beings, and the lands are also different, just like there are good and evil sounds. If there is only one Buddha-body, why are there various forms? If the Buddha creates like this, there should be no beings. One body transforms into many bodies, why are there darkness and light? The divided body enters various forms, why are there sins and blessings? The Buddha-nature of beings creates, why is there suffering? I am now like a blind person, not seeing such a path. I only wish that the World Honored One, the Buddha, would explain it for me.'

我分別說　　我得聞是已　受持讀誦之　　佛若去世后　　我等當流佈　若有煩惱者　　使得聞是經　　教令受持讀　勉離諸厄難　　以是因緣故　　仰請世尊說　為愍眾生故　　愿說為如是

爾時佛告除疑大士。汝莫作如是疑。乃問佛之因緣不可思議。汝當諦聽諦聽。及諸大眾善思念之。吾當為汝分別說之。善男子。譬如春月地出殞氣。叆叇垂布如可承攬。龍王興雨。一時普注大地得潤。種類隨形皆悉生牙。狀根大小垂枝布葉。高下長短種種形色。敷榮結實各有時節。在先隨後各不相待。香甜辛酢別形異味。堅軟澀滑事相不同。先生后熟晚種早收。如是迭換不可思議等。是一味之雨能有無量種味殊別不同。各自長養不相比類。佛今分身亦復如是。以我無為之身能作無量形根。故名無邊身。以我無心之心能令一切皆各自有心。以我無身之命能令作一切形命。我以無言之說令一切皆各有無量語言。我以微塵之身能遍滿虛空間無空處。我以三千大千世界之身。內著一塵亦不迫迮。我以虛無之身能為輕重。如是自在不可測量。非諸聲聞緣覺。凡夫所知諸佛。喻如一味之雨潤益雜類草木皆令成熟。佛亦如是。應以佛身成熟者。即現佛身如成熟之。應菩薩成熟者。即現菩薩身如成熟之。應以辟支佛成熟者。即現辟

【現代漢語翻譯】現代漢語譯本：我（弟子們）各自說道：『我們已經聽聞了這些（佛法）。』『我們將受持、讀誦它。佛陀涅槃后，我們應當廣為流佈。』『如果有人有煩惱，使他們聽聞這部經，教導他們受持、讀誦，』『勉勵他們脫離各種厄難。』因為這個因緣，我們仰請世尊宣說，爲了憐憫眾生的緣故，愿您宣說如是（甚深微妙之法）。』

這時，佛陀告訴除疑大士（菩薩名，意為消除疑惑的大菩薩）：『你不要這樣疑惑。探究佛的因緣是不可思議的。你應該仔細聽，仔細聽，以及所有大眾好好地思念它。我將為你們分別解說。』『善男子，譬如春月，地裡散發出氤氳之氣，濃厚地瀰漫開來，好像可以承接攬取。龍王降下雨水，一時普遍地灌注，大地得到滋潤，各種種類隨著各自的形態都生出嫩芽，呈現出根、莖的大小，垂下枝條，舒展葉子，高矮長短，種種形狀顏色，開花繁榮，結果實，各有各自的時節，有先有後，互不等待。香甜辛辣酸澀，不同的形狀，奇異的味道，堅硬柔軟，粗糙滑膩，事物的表象各不相同。先生長，后成熟，晚播種，早收穫。』『像這樣交替變化，不可思議等等，這是一種味道的雨水，卻能有無量種味道的差別不同，各自生長，互不相比。佛陀現在分身也是這樣。』『我以無為之身，能化作無量的形體和根源，所以名為無邊身。我以無心之心，能令一切眾生各自都有心。我以無身之命，能令化作一切形體的生命。我以無言之說，令一切眾生各自都有無量的語言。我以微塵之身，能遍滿虛空，沒有空隙之處。我以三千大千世界之身，置於一粒微塵之中，也不感到擁擠。我以虛無之身，能化為輕重。』『像這樣自在，不可測量，不是那些聲聞、緣覺、凡夫所能知道的。諸佛，譬如一種味道的雨水，潤澤各種草木，都令它們成熟。佛陀也是這樣，應以佛身才能成熟的，就現佛身使之成熟。應以菩薩身才能成熟的，就現菩薩身使之成熟。應以辟支佛（梵文：Pratyekabuddha，又稱緣覺、獨覺）身才能成熟的，就現辟支佛身使之成熟。

【English Translation】 English version: I (the disciples) said separately: 'We have heard these (teachings of the Buddha).' 'We will uphold and recite it. After the Buddha passes away, we should spread it widely.' 'If there are those who are afflicted, let them hear this sutra, teach them to uphold and recite it,' 'Encourage them to escape from all calamities.' Because of this cause and condition, we respectfully request the World Honored One to speak, For the sake of compassion for all beings, may you speak thus (of the profound and subtle Dharma).'

At that time, the Buddha said to the Bodhisattva 'Remover of Doubts' (a Bodhisattva's name, meaning a Bodhisattva who eliminates doubts): 'You should not have such doubts. Investigating the causes and conditions of the Buddha is inconceivable. You should listen carefully, listen carefully, and all the assembly should contemplate it well. I will explain it to you separately.' 'Good man, for example, in the spring month, the earth emits rising vapors, thickly spreading out as if they could be grasped and gathered. The Dragon King sends down rain, which pours down universally at once, and the earth is moistened. All kinds of species, according to their respective forms, sprout forth, displaying the size of roots and stems, hanging down branches, spreading leaves, tall and short, long and brief, all kinds of shapes and colors, blossoming and flourishing, bearing fruit, each having its own season, some earlier, some later, not waiting for each other. Fragrant, sweet, spicy, sour, different shapes, strange tastes, hard and soft, rough and smooth, the appearances of things are all different.' 'First growing, then ripening, late planting, early harvesting. Like this alternating change, inconceivable and so on, this is one taste of rain, yet it can have countless kinds of taste, different and distinct, each growing independently, not comparing with each other. The Buddha's manifestation of bodies is also like this.' 'With my non-active body, I can transform into countless forms and origins, therefore I am called the Boundless Body. With my non-mindful mind, I can cause all beings to each have a mind. With my body-less life, I can transform into the life of all forms. With my wordless speech, I cause all beings to each have countless languages. With my dust-like body, I can pervade empty space without any gaps. With my body of the three thousand great thousand worlds, placed within a single dust mote, I do not feel crowded.' 'Like this at ease, immeasurable, not knowable by those Shravakas (Sanskrit: Śrāvaka, a disciple of a Buddha), Pratyekabuddhas (Sanskrit: Pratyekabuddha, a solitary Buddha), or ordinary people. The Buddhas are like one taste of rain, moistening all kinds of grasses and trees, causing them all to mature. The Buddha is also like this, those who should mature with the body of a Buddha, then manifest the body of a Buddha to cause them to mature. Those who should mature with the body of a Bodhisattva, then manifest the body of a Bodhisattva to cause them to mature. Those who should mature with the body of a Pratyekabuddha, then manifest the body of a Pratyekabuddha to cause them to mature.'

支佛身如成熟之。應以聲聞身成熟者。即現聲聞身如成熟之。應以四道果成熟者。即現四道果身如成熟之。應以三十三天成熟者。即現三十三天王身如成熟之。應以天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽人非人等成熟者。即皆現身如成熟之。眾生無邊。佛亦應之亦復無邊。種種方便引喻。如是令得解脫。無所不作。無所不為。導引諸子皆令得正知見解脫。善男子。佛不離眾生。眾生不離佛。是故水不離波。波不離水。水若無風波則不現。風若動時水則名波。寂靜故則無動亂。無動亂故則名為水。佛性眾生亦復如是。善男子。心動故則無寂靜。無寂靜故名為波浪。眾生如是則無智慧水。無慧水故身則垢穢。五陰有實則七殺之所覆。沒處處不安。皆由動亂佛性不現。名為眾生。善男子。水若無風澄清不渾。日月參辰星河五嶽。於水中自然而現明瞭。睹見眾生亦爾。靜定故心則澄清。佛性于其身中了了自現。若見佛性則無煩惱。生死永盡。即名出世人也。爾時世尊欲重宣此義。而說偈言。

本無今現有　　現有還歸無　　以無能為有　有無同如如　　從有說無時　　亦復無無心　利益我我故　　無心如起身　　身有則心應　七殺亦復然　　為度迷闇故　　說身有七神　七相隨名有　　信耶背正真　　變我

【現代漢語翻譯】現代漢語譯本如果應該以辟支佛（Pratyekabuddha，獨自證悟者）的身相來度化成熟的眾生，佛就示現辟支佛的身相。如果應該以聲聞（Śrāvaka，聽聞佛法而修行者）的身相來度化成熟的眾生，佛就示現聲聞的身相。如果應該以四道果（Srotaāpanna, Sakrdāgāmin, Anāgāmin, Arhat，須陀洹果、斯陀含果、阿那含果、阿羅漢果）來度化成熟的眾生，佛就示現證得四道果的身相。如果應該以三十三天（Trāyastriṃśa，欲界六天之一）來度化成熟的眾生，佛就示現三十三天王的身相。如果應該以天（Deva，天神）、龍（Nāga，守護神）、夜叉（Yakṣa，鬼神）、乾闥婆（Gandharva，天上的音樂家）、阿修羅（Asura，好戰的神）、迦樓羅（Garuda，金翅鳥）、緊那羅（Kiṃnara，半人半鳥的神）、摩睺羅伽（Mahoraga，大蟒神）、人（Manuṣya，人類）、非人（Amanushya，非人類）等來度化成熟的眾生，佛就示現相應的身相。眾生數量無邊無際，佛的應化也同樣無邊無際。佛用種種方便和譬喻，使眾生得以解脫，無所不作，無所不為，引導眾生都得到正確的知見和解脫。善男子，佛不離眾生，眾生不離佛，所以水不離波浪，波浪不離水。水如果沒有風，波浪就不會顯現；風如果動起來，水就叫做波浪。寂靜的時候就沒有動亂，沒有動亂的時候就叫做水。佛性和眾生也是這樣。善男子，心動了就沒有寂靜，沒有寂靜就叫做波浪。眾生也是這樣，就沒有智慧之水。沒有智慧之水，身體就會污穢。如果認為五陰（Skandha，色、受、想、行、識）是真實的，就會被七殺（指眼、耳、鼻、舌、身、意、末那識）所覆蓋，到處漂泊不安。這些都是因為動亂，佛性不能顯現，所以叫做眾生。善男子，水如果沒有風，就會澄清不渾濁，日月星辰、銀河五嶽，在水中自然顯現，清晰可見。觀察眾生也是這樣，靜定的時候，心就會澄清，佛性在自身中自然顯現。如果見到佛性，就沒有煩惱，生死永遠斷絕，就叫做出了世間的人。這時，世尊想要再次宣說這個道理，就說了偈語：本來沒有現在有，現在有的還會歸於無，以無能變為有，有和無相同如如。從有說到無的時候，也沒有執著于無的心。爲了利益我（ego）和我的（mine），無心就像起身一樣，身體存在，心就會相應，七殺也是這樣。爲了度化迷惑黑暗的眾生，才說身體有七神。七相隨著名稱而有，相信這些就會背離真正的佛性，而產生變化的我。

【English Translation】 English version If beings should be matured by the body of a Pratyekabuddha (one who attains enlightenment on their own), the Buddha manifests the body of a Pratyekabuddha to mature them. If beings should be matured by the body of a Śrāvaka (a disciple who hears and follows the teachings), the Buddha manifests the body of a Śrāvaka to mature them. If beings should be matured by the four fruits of the path (Srotaāpanna, Sakrdāgāmin, Anāgāmin, Arhat), the Buddha manifests the body of one who has attained the four fruits of the path to mature them. If beings should be matured by the Thirty-three Heavens (Trāyastriṃśa, one of the heavens in the desire realm), the Buddha manifests the body of the king of the Thirty-three Heavens to mature them. If beings should be matured by devas (Deva, gods), nāgas (Nāga, serpent deities), yakṣas (Yakṣa, spirits), gandharvas (Gandharva, celestial musicians), asuras (Asura, demigods), garudas (Garuda, mythical birds), kiṃnaras (Kiṃnara, mythical beings, half-human and half-bird), mahoragas (Mahoraga, great serpents), humans (Manuṣya, mankind), non-humans (Amanushya, beings that are not human), etc., the Buddha manifests the corresponding body to mature them. Beings are boundless, and the Buddha's responses are also boundless. The Buddha uses various skillful means and metaphors to liberate beings, doing everything possible to guide them to correct knowledge and liberation. Good son, the Buddha is not separate from beings, and beings are not separate from the Buddha. Therefore, water is not separate from waves, and waves are not separate from water. If there is no wind, waves will not appear; if the wind moves, the water is called waves. When it is still, there is no disturbance; when there is no disturbance, it is called water. The Buddha-nature and beings are also like this. Good son, when the mind moves, there is no stillness; when there is no stillness, it is called waves. Beings are like this, and there is no water of wisdom. Without the water of wisdom, the body becomes defiled. If one believes that the five skandhas (Skandha, form, feeling, perception, volition, consciousness) are real, they will be covered by the seven killers (referring to eye, ear, nose, tongue, body, mind, and manas consciousness), wandering everywhere in unease. All of this is because of disturbance, and the Buddha-nature cannot manifest, so they are called beings. Good son, if there is no wind, the water will be clear and not turbid. The sun, moon, stars, Milky Way, and the five sacred mountains will naturally appear clearly in the water. Observing beings is also like this; when the mind is still and concentrated, it becomes clear, and the Buddha-nature naturally manifests within the body. If one sees the Buddha-nature, there will be no afflictions, and birth and death will be forever extinguished, and they are called a person who has transcended the world. At that time, the World Honored One, wishing to reiterate this meaning, spoke these verses: Originally non-existent, now existent; what is existent will return to non-existence. With non-existence, one can create existence; existence and non-existence are the same as Suchness (Tathātā). When speaking of non-existence from existence, there is also no mind attached to non-existence. For the benefit of 'I' (ego) and 'mine', a selfless mind is like rising up; if the body exists, the mind will respond, and so are the seven killers. To liberate beings from delusion and darkness, it is said that the body has seven spirits. The seven aspects exist according to their names; believing in them will turn away from true Buddha-nature, and transform the 'I'.

指為鬼　無明皆同然　　譬如嬰孩兒　　聞語即生怖　母憐兒幻小　　畏子啼過度　　即便語其子　汝今莫復啼　　汝若更啼哭　　外有狼狐來　小兒聞此語　　即便大恐懼　　止聲不敢啼　信其母語故　　既至成長已　　處處無所畏　自在行無礙　　始解母本意　　見我啼過度　嚇我不令啼　　憐愍其子故　　言道狼狐來　諸佛亦如是　　慈悲愍一切　　或空說言有　或有說言空　　處處皆利益　　有見義不同　為有說言有　　為空說道空　　若見平等者　我說萬行同　　一切眾生類　　皆有如來性　見性說有我　　不見說有鬼　　如是之人等　闇中作瑋瑋　　七殺如虛空　　無目何處避　如來一音說　　所見各有異　　見鬼是世間　見我是出世　　有有世帝法　　空空第一義　若說有鬼時　　恐怖迷闇者　　眾生妄繼我　即起我我心　　放逸縱六情　　廣造十惡業　妄相顛倒故　　五逆違經義　　如來方便說　云死當作鬼　　展轉三塗中　　罪盡方始出　種種引喻說　　令使信解之　　眾生無慧目　聞說即信有　　畏罪生憂苦　　佛為說凈戒　迷闇目不見　　既聞即受持　　譬如小兒等　信母說狐狼　　謂呼真實有　　即止不啼哭　聲聞凡夫人　　道鬼亦如是

世世所流轉　一切不能離　　唯有大菩薩　　了了明二諦　有無皆空寂　　方作慈悲慧　　知鬼本空相　分別說二諦　　見有即有鬼　　有空無二諦　聲聞凡夫人　　亦如小嬰兒　　處處皆恐迫　無有自在時　　大士菩薩等　　知有皆是虛　狐狼及鬼獄　　悉是空寂無　　是故行世間　隨順眾生說　　各各隨根機　　方便令得出　譬如一大澤　　縱廣數百里　　其中多惡獸　險岨甚可畏　　師子虎狼等　　能熊及豺狗　賊害毒蛇黿　　蝮蝎野干輩　　像龍夜叉鬼　雜雜無量類　　皆悉集其中　　能啖人身命　行人恒沙眾　　至中皆滅命　　所去無量數　得過甚希少　　唯有一長者　　正有子一人　愛之恒不離　　與共行此澤　　日便向欲暮　澤中有一屋　　子至此屋所　　即便生懈怠　欲依此屋宿　　唯止不肯去　　父憐其愛惜　方便如引喻　　云道此屋中　　有虎食人處　汝當莫懈怠　　將至安隱國　　子聞父語已　心生大忙怖　　進力不敢停　　共父相隨去　得達至彼村　　止住無所畏　　諸佛亦如是　憐愍眾生輩　　生死大澤中　　種種說譬喻　現生五陰里　　引迷令覺悟　　令使厭五陰　不聽在中住　　為說有三塗　　道鬼償罪處　眾生聞是語　　憂

【現代漢語翻譯】現代漢語譯本生生世世所流轉，一切都無法脫離。唯有大菩薩，才能明瞭通達真俗二諦（satya-dvaya，佛教用語，指真諦和俗諦）。明白有和無都是空寂的，才能生起慈悲和智慧。知道鬼的本性也是空相，爲了分別說明真俗二諦。認為有，就認為有鬼；認為有空，就無法理解二諦。聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）和凡夫俗子，就像小嬰兒一樣，處處感到恐懼逼迫，沒有自在的時候。大士菩薩等，知道一切有都是虛幻的，狐狼和鬼獄，都是空寂不存在的。因此行走在世間，隨順眾生的說法，各自根據他們的根機，方便引導他們解脫。譬如有一大澤，縱橫數百里，其中有很多兇惡的野獸，險峻可怕。有獅子、老虎、豺狼等，熊、能（指一種野獸）以及豺狗，賊害、毒蛇、黿（yuán，大鱉），蝮蛇、蝎子、野干（jiān，一種野獸）等，還有象、龍、夜叉（Yaksa，一種鬼神）鬼，各種各樣數不清的種類，都聚集在其中，能夠吞噬人的生命。行人如恒河沙數，走到一半都喪命了，能夠通過的非常稀少。只有一位長者，只有一個兒子，非常愛他，總是和他在一起。一起行走在這個大澤中，天色將晚。大澤中有一間屋子，兒子走到這間屋子旁，就開始懈怠，想要依靠這間屋子過夜，執意不肯離去。父親憐憫他的貪戀，用譬喻來引導他，說這間屋子裡，有老虎吃人的地方，你不要懈怠，我帶你到安穩的地方去。兒子聽了父親的話后，心中非常害怕，努力向前不敢停留，和父親一起離開了。到達了那個村莊，安穩地住下，不再害怕。諸佛也是這樣，憐憫眾生，在生死大澤中，用種種譬喻，在眾生現生的五陰（pañca-skandha，構成個體存在的五種要素，即色、受、想、行、識）中，引導迷惑的眾生覺悟，讓他們厭惡五陰，不讓他們停留在其中。為他們講述有三塗（traya apāya，三種惡道，即地獄、餓鬼、畜生），講述鬼是償還罪業的地方，眾生聽到這些話，感到憂慮。

【English Translation】 English version Transmigrating through lifetimes, nothing can be escaped. Only the great Bodhisattvas clearly understand the two truths (satya-dvaya, referring to the conventional and ultimate truths in Buddhism). Understanding that existence and non-existence are both empty and still, they can then generate compassion and wisdom. Knowing that the nature of ghosts is also emptiness, they explain the two truths distinctly. Seeing existence, they see ghosts; seeing emptiness, they cannot understand the two truths. Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings) and ordinary people are like small infants, feeling fear and pressure everywhere, without any freedom. Great Bodhisattvas know that all existence is illusory, and that foxes, wolves, and hells are all empty and non-existent. Therefore, walking in the world, they speak in accordance with sentient beings, guiding them to liberation according to their individual capacities. For example, there is a great swamp, hundreds of miles across, with many fierce beasts, dangerous and frightening. There are lions, tigers, wolves, bears, and jackals, thieves, poisonous snakes, turtles (yuán, large turtles), vipers, scorpions, jackals (jiān, a type of wild beast), elephants, dragons, Yakshas (a type of spirit), and countless other kinds, all gathered within, capable of devouring human lives. Travelers are as numerous as the sands of the Ganges, but half of them perish along the way, and very few are able to pass through. There is only one elder, who has only one son, whom he loves dearly and never leaves. Together they walk through this swamp, and as the day approaches evening. There is a house in the swamp, and the son, upon reaching this house, becomes lazy, wanting to stay in this house for the night, insisting on not leaving. The father, pitying his attachment, uses parables to guide him, saying that in this house, there are tigers that eat people, you must not be lazy, I will take you to a safe place. After hearing his father's words, the son becomes very frightened, and strives forward without stopping, leaving with his father. Reaching that village, they live safely, no longer afraid. The Buddhas are also like this, pitying sentient beings, in the great swamp of birth and death, using various parables, in the present five skandhas (pañca-skandha, the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness) of sentient beings, guiding deluded beings to awaken, causing them to detest the five skandhas, not allowing them to remain within them. They tell them about the three evil realms (traya apāya, the three woeful realms: hell, hungry ghosts, and animals), telling them that ghosts are places to repay karmic debts, and sentient beings, upon hearing these words, feel worried.

愁大恐怖　　方便造萬行　皆令在中去　　努力強精進　　生死乃得度　大士菩薩等　　遊行生死澤　　處處在中行　心不生迫迮　　身為大火炬　　照了三界闇　置彼大明珠　　在於勇猛幢　　若得見珠光　皆獲正真路　　一切聲聞等　　亦如彼一子　信父說尸虎　　不知有以無　　承音即信之　謂鬼獄是實　　心生迫迮已　　進力不敢停　辛苦步步前　　得達于彼岸　　五陰空無相　萬法亦復然　　得悟一乘義　　成佛亦不久　會宗盡相法　　是名大涅槃

爾時除疑大士從坐而起。整理衣服。長跪叉手。白佛言。世尊我欲發問。不敢輒耳。世尊聽許。乃敢發問。佛言。我今涅槃時將欲至。一切大眾所有疑惑今悉可問。眾若不問我滅度。后一切眾生必墮疑網。爾時世尊作此語已。端坐師子座。身諸毛孔上下支節金光流佈。四面一時皆作金色。大眾見已悲號哽咽。哀動天地。各相謂言。無上慈父將捨棄我入于涅槃。世間空虛無可宗仰。我等徒眾喻如群盲不能自行。將墮坑泥永不能出。亦如眾聾。何所聽受皆語。除疑大士言。人者宿誓遠劫奉承聖志。總持無量大藏。聰慧辯才。方便無礙。哀愍我等。請問世尊。佛去世后為眾生作大依止。唯愿仁者必為我問。

爾時除疑大士。稱大眾意

【現代漢語翻譯】現代漢語譯本憂愁是大恐怖，以方便法門修造萬行。都令（修行者）在其中去除（煩惱），努力奮進，生死才能得以解脫。大士（Mahasattva，偉大的菩薩）菩薩等，在生死泥潭中，處處依中道而行。心中不生逼迫，身如大火炬，照亮三界（欲界、色界、無色界）的黑暗。將那大明珠，置於勇猛幢上，若能得見珠光，皆可獲得正真之路。一切聲聞（Śrāvaka，聽聞佛法而悟道的修行者）等，也如同那一個孩子。相信父親所說的尸虎，不知有或無，聽到聲音就相信。認為鬼獄是真實的，心中產生逼迫，奮力前進不敢停歇。辛苦地一步步向前，得以到達彼岸，五陰（色、受、想、行、識）是空無自性的。萬法也是如此，得悟一乘（Ekayana，唯一佛乘）的義理，成佛也不遠了。會歸宗本，窮盡諸法實相，這叫做大涅槃（Mahāparinirvāṇa，大解脫）。

這時，除疑大士（Chuyi，除去疑惑的大菩薩）從座位上站起，整理衣服，長跪合掌，對佛說：『世尊，我想要發問，不敢擅自作主。世尊如果允許，我才敢發問。』佛說：『我如今涅槃（Nirvāṇa，寂滅）的時間將要到來，一切大眾所有的疑惑現在都可以問。大眾如果不問，我滅度后，一切眾生必定墮入疑惑之網。』這時，世尊說完這些話，端坐在獅子座上，身上所有的毛孔、上下肢節都流佈著金光，四面一時都變成金色。大眾見了，悲號哽咽，哀傷之情震動天地。各自互相說道：『無上的慈父將要捨棄我們進入涅槃，世間空虛，沒有可以依靠的。我們這些徒眾好比一群瞎子，不能自己行走，將要墮入坑泥，永遠不能出來。又像一群聾子，聽不到任何教誨。』大眾都對除疑大士說：『您宿世發誓，久遠劫來奉行聖人的志向，總持無量大藏（Mahayana sutras，大乘經典），聰慧辯才，方便無礙，哀憐我們，請您向世尊提問。佛陀去世后，為眾生作大依靠。唯愿您一定為我們提問。』

這時，除疑大士，稱合大眾的心意。

【English Translation】 English version Sorrow is a great terror; use expedient means to cultivate myriad practices. Cause all (practitioners) to eliminate (afflictions) within it, strive diligently, and then can escape from birth and death. Great Bodhisattvas (Mahasattvas), etc., in the swamp of birth and death, walk the Middle Way everywhere. The mind does not generate oppression; the body is like a great torch, illuminating the darkness of the Three Realms (Desire Realm, Form Realm, Formless Realm). Place that great bright pearl on the valiant banner; if one can see the light of the pearl, one can obtain the true path. All Śrāvakas (listeners) and others are also like that one child. They believe the father's tale of the corpse-eating tiger, not knowing whether it exists or not; upon hearing the sound, they believe it. They believe the ghost realm is real, and their hearts generate oppression; they advance with effort, not daring to stop. They toil step by step forward, and are able to reach the other shore; the five skandhas (form, feeling, perception, volition, consciousness) are empty and without characteristics. All dharmas are also like this; having awakened to the meaning of the One Vehicle (Ekayana), becoming a Buddha is not far off. Converging to the source, exhausting the characteristics of all dharmas, this is called Great Nirvana (Mahāparinirvāṇa).

At that time, the Great Bodhisattva Chuyi (Remover of Doubts) arose from his seat, arranged his robes, knelt with palms together, and said to the Buddha: 'World Honored One, I wish to ask a question, but I dare not do so without permission. If the World Honored One permits, then I dare to ask.' The Buddha said: 'The time of my Nirvana (extinction) is approaching. All the doubts that the assembly has can now be asked. If the assembly does not ask, after my extinction, all sentient beings will surely fall into the net of doubt.' At that time, after the World Honored One spoke these words, he sat upright on the lion throne, and golden light flowed from all the pores of his body, upper and lower limbs, and all four sides turned golden at once. When the assembly saw this, they wept and sobbed, and their sorrow shook heaven and earth. They said to each other: 'The supreme compassionate father is about to abandon us and enter Nirvana. The world is empty, and there is nothing to rely on. We, the disciples, are like a group of blind people who cannot walk on their own and will fall into the pit and never be able to get out. We are also like a group of deaf people who cannot hear any teachings.' The assembly all said to the Great Bodhisattva Chuyi: 'You vowed in past lives to uphold the holy will for countless eons, to uphold the immeasurable Mahayana sutras (great treasury), with wisdom and eloquence, and unimpeded expedient means. Have compassion on us and ask the World Honored One. After the Buddha passes away, be a great refuge for sentient beings. We beseech you to ask for us.'

At that time, the Great Bodhisattva Chuyi, in accordance with the wishes of the assembly.

問佛言。云何名八邪之所牽。唯愿世尊為我解說。佛言。八邪者天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽人非人等。有此八種人。遊行世間。詐稱是真來。惑行人使人歸之。皆邪非正。眾生著者墮於八難。故言八邪之所牽也。除疑復問佛言。此八種人各行何行如可得識。唯愿說之。佛言。善男子。諦聽諦聽。吾當為汝分別說之。天龍者專行幻法。水中走馬。足下不濕。臂上種樹。剝驢拔井。或化作龍羊蛇犬。山林河水地中出花。吞火啖鐵。或現作佛菩薩。眾生見已皆悉歸仰。不得正解脫。名為一邪。

善男子。夜叉者專行淫慾。殺生血食。詐稱言我是天中天。得大自在。信任六師。不識佛性。不得般若波羅蜜。專說世間無義語。有目之徒悉皆歸依。不得正解脫。名為二邪。

善男子。乾闥婆者專行音樂。鼓舞絃歌。箜篌箏笛。耽行笙瑟。種種皆能言。我自悟。眾生見之皆悉敬仰。謂為是真。不得正解脫。名為三邪。

阿修羅者善能飲酒。不能使醉。自言。飲酒無罪。此是解脫。我能消殺。眾生見之謂。是聖人。不得般若波羅蜜。名為四邪。

緊那羅者善能舞戲。擲空到折圓圈紐臂。戾腳清𨢩白纻弄槃。唱和音聲。眾生見之心生樂著。不得解脫。名為五邪。

迦樓羅者善能槃馬。弄

【現代漢語翻譯】現代漢語譯本：有人問佛說：『什麼叫做被八邪所牽引？』希望世尊為我解說。佛說：『八邪是指天（Deva，天神）、龍（Nāga，水神）、夜叉（Yakṣa，一種鬼神）、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種大鵬金翅鳥）、緊那羅（Kiṃnara，一種半人半鳥的神）和摩睺羅伽（Mahoraga，一種大蟒神），以及人與非人等。這八種人，在世間虛假地聲稱自己是真理的化身，迷惑修行人，使人歸附他們，這些都是邪門歪道，不是正道。眾生如果執著於他們，就會墮入八難之中。所以說被八邪所牽引。』那人消除疑惑后又問佛說：『這八種人各自的行為是什麼樣的，才能被人們識別出來？希望您能說說。』佛說：『善男子，仔細聽，仔細聽。我將為你分別解說。天和龍專門施行幻術，能在水上行走如履平地，腳下不濕；能在手臂上種樹；能剝驢皮、拔井；或者變化成龍、羊、蛇、犬；能使山林、河水、地中生出花朵；能吞火、吃鐵；或者顯現為佛菩薩。眾生見了，都全部歸附仰慕，卻不能得到真正的解脫。這叫做一邪。』『善男子，夜叉專門行淫慾，殺生，吃血食。虛假地聲稱自己是天中之天，得到大自在。信任六師外道，不認識佛性，不能得到般若波羅蜜（Prajñāpāramitā，通過智慧到達彼岸）。專門說世間沒有意義的話。有眼睛的人都全部歸依他們，卻不能得到真正的解脫。這叫做二邪。』『善男子，乾闥婆專門從事音樂，擊鼓、跳舞、彈弦唱歌，演奏箜篌、古箏、笛子，沉迷於笙瑟。種種樂器都能演奏，並說：『我自己覺悟了。』眾生見了，都全部敬仰，認為他們是真的，卻不能得到真正的解脫。這叫做三邪。』『阿修羅善於飲酒，卻不會喝醉，自己說：『飲酒沒有罪過，這是解脫。我能消除殺業。』眾生見了，認為他們是聖人，卻不能得到般若波羅蜜，這叫做四邪。』『緊那羅善於舞蹈遊戲，能將東西拋向空中又接住，能摺疊圓圈，扭動手臂，歪著腳，清脆地拍打，玩弄白色的細布，唱和著聲音。眾生見了，心中產生快樂和執著，卻不能得到解脫，這叫做五邪。』『迦樓羅善於馴服馬匹，玩弄……』

【English Translation】 English version: Someone asked the Buddha: 'What is meant by being led astray by the Eight Evils?' I hope the World-Honored One can explain it to me. The Buddha said: 'The Eight Evils refer to Devas (天，gods), Nāgas (龍，water deities), Yakṣas (夜叉，a type of ghost), Gandharvas (乾闥婆，celestial musicians), Asuras (阿修羅，a type of warlike deity), Garudas (迦樓羅，a large golden-winged bird), Kiṃnaras (緊那羅，a half-human, half-bird deity), and Mahoragas (摩睺羅伽，a large serpent deity), as well as humans and non-humans. These eight types of beings falsely claim to be the embodiment of truth in the world, misleading practitioners and causing people to submit to them. These are all evil paths, not the right path. If sentient beings are attached to them, they will fall into the Eight Difficulties. Therefore, it is said to be led astray by the Eight Evils.' After dispelling his doubts, that person asked the Buddha again: 'What are the respective behaviors of these eight types of beings, so that they can be recognized?' I hope you can tell us.' The Buddha said: 'Good man, listen carefully, listen carefully. I will explain it to you separately. Devas and Nāgas specialize in performing illusions. They can walk on water as if walking on flat ground, without wetting their feet; they can plant trees on their arms; they can skin donkeys and pull out wells; or transform into dragons, sheep, snakes, and dogs; they can make flowers grow in mountains, forests, rivers, and the ground; they can swallow fire and eat iron; or appear as Buddhas and Bodhisattvas. When sentient beings see them, they all submit and admire them, but they cannot attain true liberation. This is called the first evil.' 'Good man, Yakṣas specialize in indulging in lust, killing, and eating blood. They falsely claim to be the highest among the heavens, having attained great freedom. They trust the Six Heretical Teachers, do not recognize the Buddha-nature, and cannot attain Prajñāpāramitā (般若波羅蜜，crossing to the other shore through wisdom). They specialize in speaking meaningless words of the world. All those with eyes completely rely on them, but they cannot attain true liberation. This is called the second evil.' 'Good man, Gandharvas specialize in music, drumming, dancing, playing strings and singing, playing the Konghou (箜篌，harp), zither, and flute, indulging in the Sheng (笙，mouth organ) and Se (瑟，zither). They can play all kinds of musical instruments and say: 'I have awakened myself.' When sentient beings see them, they all admire them, thinking they are real, but they cannot attain true liberation. This is called the third evil.' 'Asuras are good at drinking alcohol, but they do not get drunk. They say: 'Drinking alcohol is not a sin, this is liberation. I can eliminate killing karma.' When sentient beings see them, they think they are saints, but they cannot attain Prajñāpāramitā. This is called the fourth evil.' 'Kiṃnaras are good at dancing and playing games, able to throw things into the air and catch them, able to fold circles, twist their arms, tilt their feet, crisply clap, play with white silk, and sing in harmony. When sentient beings see them, they develop joy and attachment in their hearts, but they cannot attain liberation. This is called the fifth evil.' 'Garudas are good at taming horses, playing with...'

槊飛刀擲矢騁鞍。旋馬援弓𢱍強角走相撲。眾生見之心遂樂著。不得正解脫。名為六邪。

摩睺羅伽者善解世法。僥倖絞假多詐少實。辭牒文章。能和私散。非諂曲兩頭多諸語言。不會宗義。眾生見之心生忻仰。不得正解脫。名為七邪。

人非人者市道郭閃。妄言綺語。翻覆無信。諂媚多端。專求誑或。方便萬差。無有一實。眾生著之。不得解脫。名為八邪。

諸佛菩薩能同此八種行能利益。如是八種人皆使出世。故言不捨八邪證八解脫。此之謂是。爾時除疑大士復問佛言。世尊如是之人乃行此行。菩薩大士亦行是行。一切眾生盲無慧目。云何世間而能別之。唯愿世尊。為解說之。令一切眾生皆得正解脫知見。佛告除疑大士。汝是大慈念諸眾生著邪受苦。我今將欲滅度。汝若不問無目之人皆悉信邪。墮于地獄受苦無量。永處闇障。耳初不聞一乘之名。況能見佛。汝當諦聽。吾當為汝分別解說。善男子。八邪之心自是非他口。不說大乘方等。不見佛性。不能和通經典。善能所作了了明解。于諸身色不能捨離。雖說經法不合空義。專求伺人之過。自作愆咎覆藏不悔。自封所化是我眷屬。或見他人。如與同聚。心生忿怒。生大誹謗。自讚毀他。如是之人。是八邪徒黨菩薩大士。雖與同行慈悲為首推直與人

【現代漢語翻譯】現代漢語譯本比武場上，士兵們揮舞著長槊，投擲飛刀，箭矢如雨，騎兵馳騁。他們旋轉馬匹，拉弓射箭，展示著強大的力量，互相搏鬥。眾生看到這些，心中感到快樂和迷戀，卻不能得到真正的解脫，這叫做『六邪』（指沉迷於世俗娛樂而不得解脫）。

摩睺羅伽（Mahoraga，一種非人生物）善於理解世俗的法則，他們心存僥倖，使用虛假的手段，充滿欺詐，很少有真實。他們擅長辭藻文章，能夠調和私下的關係，離間他人。他們並非真誠，而是兩面三刀，花言巧語，卻不理解佛法的根本要義。眾生看到他們，心中產生欣喜和仰慕，卻不能得到真正的解脫，這叫做『七邪』（指被虛偽的言辭和行為迷惑而不得解脫）。

人非人（指行為不像人的人）出沒於市場街道，言語虛妄，花言巧語，反覆無常，沒有信用。他們諂媚奉承，手段繁多，專門尋求欺騙和迷惑他人，使用的手段千差萬別，沒有一句實話。眾生執著於他們，不能得到解脫，這叫做『八邪』（指被虛假的人和事迷惑而不得解脫）。

諸佛菩薩能夠以這八種行為方式來利益眾生，使這八種人都能出離世間。所以說，不捨棄這八種邪行，就能證得八種解脫。這就是這個道理。當時，除疑大士（一位菩薩的名字）再次問佛說：『世尊，這樣的人在做這樣的行為，菩薩大士也在做這樣的行為，一切眾生都是盲目的，沒有智慧的眼睛，那麼世間的人們如何才能分辨他們呢？』唯愿世尊為我們解釋說明，使一切眾生都能得到正確的解脫知見。佛告訴除疑大士說：『你具有大慈悲心，憐憫眾生執著于邪見而遭受痛苦。我將要涅槃，如果你不問，那些沒有智慧的人都會相信邪見，墮入地獄遭受無量的痛苦，永遠處於黑暗的障礙之中，耳朵從未聽聞過一乘佛法的名字，更何況能見到佛呢？』你應當仔細聽，我將為你分別解釋說明。善男子，具有八邪之心的人，總是自以為是，否定他人，口中不說大乘方等經典，不見佛性，不能融會貫通經典，卻很擅長世俗的事務，對各種身色不能捨離，雖然口中說著經法，卻不符合空性的道理，專門尋找別人的過錯，自己做了錯事卻隱瞞不悔改，自認為自己所教化的是自己的眷屬，或者看到其他人與自己有相同的聚集，心中就生起憤怒，產生大的誹謗，自我讚揚，譭謗他人。這樣的人，是八邪的黨徒。菩薩大士雖然與他們同行，卻以慈悲為首，推舉正直的人。

【English Translation】 English version On the battlefield, soldiers wield spears, throw flying knives, arrows rain down, and cavalry gallop. They spin their horses, draw bows and shoot arrows, displaying their strength, and engage in wrestling. When sentient beings see this, their hearts feel joy and infatuation, but they cannot attain true liberation. This is called the 'Six Evils' (referring to being addicted to worldly entertainment and unable to attain liberation).

Mahoragas (a type of non-human being) are skilled at understanding worldly laws. They harbor luck, use false means, are full of deception, and have little truth. They are skilled in rhetoric and writing, able to reconcile private relationships and alienate others. They are not sincere, but two-faced, with flowery words, yet do not understand the fundamental meaning of the Buddha's teachings. When sentient beings see them, their hearts generate joy and admiration, but they cannot attain true liberation. This is called the 'Seven Evils' (referring to being deceived by false words and actions and unable to attain liberation).

Non-humans (referring to people who do not act like humans) appear in markets and streets, speaking falsely, using flowery language, being fickle, and having no credibility. They are flattering and have many means, specializing in seeking to deceive and confuse others, using various methods, without a single truth. When sentient beings are attached to them, they cannot attain liberation. This is called the 'Eight Evils' (referring to being deceived by false people and things and unable to attain liberation).

All Buddhas and Bodhisattvas can use these eight kinds of behaviors to benefit sentient beings, enabling these eight kinds of people to leave the world. Therefore, it is said that without abandoning these eight evil practices, one can attain eight liberations. This is the reason. At that time, Doubt-Removing Bodhisattva (a Bodhisattva's name) asked the Buddha again: 'World Honored One, such people are doing such actions, and Bodhisattva Mahasattvas are also doing such actions. All sentient beings are blind and have no wisdom eyes, so how can people in the world distinguish them?' May the World Honored One explain and clarify for us, so that all sentient beings can attain correct liberation and knowledge.' The Buddha told Doubt-Removing Bodhisattva: 'You have great compassion and pity sentient beings who are attached to evil views and suffer. I am about to enter Nirvana. If you do not ask, those without wisdom will believe in evil views, fall into hell and suffer immeasurable pain, and will forever be in the darkness of obstacles, never having heard the name of the One Vehicle Dharma, let alone seeing the Buddha.' You should listen carefully, and I will explain and clarify for you separately. Good man, those with the heart of the eight evils always think they are right and deny others, do not speak of the Mahayana Vaipulya Sutras, do not see the Buddha-nature, cannot integrate the sutras, but are very good at worldly affairs, cannot abandon various forms, although they speak of the Dharma, it does not conform to the principle of emptiness, they specialize in finding fault with others, conceal their own mistakes and do not repent, and think that those they teach are their own family members, or when they see others gathering with them, they become angry, generate great slander, praise themselves, and slander others. Such people are the followers of the eight evils. Although Bodhisattva Mahasattvas walk with them, they take compassion as the head and recommend upright people.

抱曲向己。雖與天龍同行教以斷見而不取著。雖與夜叉同行示欲之過食肉殺生而無害心。教除五陰不聽執著。雖與乾闥婆同行。教除耳聽猶如空向不聽愛樂。示以法音。八正伎樂使人舍之。如入禪定。入阿修羅中示現飲酒。不起昏心。舍諸相惑。增益智慧。入迦樓羅中教以調伏諸根不令放逸。自作教人如不取勝。令諸眾生心性調順。在緊陀羅中示現法喜歌舞。恩和調暢。八音方等。梵聲朗徹。見者歡欣。處在摩睺羅伽中。教諸眾生舍于諍論。無彼無我。無取無舍。見善不讚。見惡不毀。離世語言。常以軟善調伏其心。習於空慧。入於人非人中。教以忍辱。舍于俗事。專求智慧。入於一實定法。爾時除疑大士問佛言。世尊云何名萬惡之所蔟。唯愿說之。我若聞已佛去世后。教令無量無邊眾生皆悉聞知。佛告除疑。善男子。萬惡者皆是著相。諸行不能捨。于諸見封執五陰。未得悟空。佛性未顯。貪求名譽。我慢貢高。癡欲益甚。譭謗大乘。而求小法舍于深法。愛樂淺語賤薄空宗。染著諸相忻仰繫縛。厭惡解脫求現相。諸業而不求見清凈佛性。如是之人名萬惡之所蔟。如斯之徒名地獄人也。

爾時會中有一菩薩。名曰迦難羅。從坐而起。白佛言。世尊向聞如來說八邪萬惡。始知世間之人愚癡無目。但見現前不識後世。

【現代漢語翻譯】現代漢語譯本：擁抱正直而心向自身。即使與天龍（天神和龍族的合稱）同行，教導斷滅之見，也不執著於此。即使與夜叉（一種守護神）同行，揭示貪慾的過患，食用肉類和殺生的罪過，但內心沒有傷害之意。教導去除五蘊（色、受、想、行、識），不聽任執著。即使與乾闥婆（一種天神，擅長音樂）同行，教導去除耳聽，如同虛空的迴響，不聽任喜愛和快樂。向他們展示佛法的聲音，用八正道（正見、正思、正語、正業、正命、正精進、正念、正定）的音樂使人捨棄世俗的享樂，如同進入禪定。進入阿修羅（一種好戰的神）之中，示現飲酒，但不起昏昧之心，捨棄各種表相的迷惑，增長智慧。進入迦樓羅（一種巨鳥）之中，教導調伏諸根（眼、耳、鼻、舌、身、意），不令放縱。自己修行也教導他人修行，但不求取勝利。使各種眾生的心性調和順從。在緊陀羅（一種天神，擅長歌舞）之中，示現佛法的喜悅，歌唱和舞蹈，恩惠和調和暢達，八音（宮、商、角、徵、羽加上變宮、變徵）方正，梵音（清凈的聲音）響亮透徹，見到的人都歡欣。處在摩睺羅伽（一種巨蟒神）之中，教導各種眾生捨棄爭論，沒有彼此，沒有你我，沒有取捨。見到善行不讚揚，見到惡行不譭謗，遠離世俗的語言，常用柔軟善良的言語調伏他們的心，學習空性的智慧。進入人或非人（指各種眾生）之中，教導忍辱，捨棄世俗之事，專心尋求智慧，進入一實相的定法。這時，除疑大士（一位菩薩）問佛說：『世尊，為什麼叫做萬惡之所蔟（各種罪惡聚集的地方）？希望您能解說，我如果聽聞之後，在佛陀去世后，教導無量無邊的眾生都能夠知曉。』佛告訴除疑：『善男子，萬惡都是因為執著于表相。各種行為不能捨棄，對於各種見解封閉執著，對五蘊沒有得到空性的認識，佛性沒有顯現，貪求名譽，我慢貢高，愚癡的慾望更加嚴重，譭謗大乘佛法，而追求小乘佛法，捨棄深奧的佛法，喜愛淺顯的言語，輕賤空性的宗義，染著于各種表相，欣喜仰慕于束縛，厭惡解脫，追求現世的表相，各種業力而不求見清凈的佛性。像這樣的人，就叫做萬惡之所蔟。像這樣的人，就是地獄之人啊。』這時，法會中有一位菩薩，名叫迦難羅（一位菩薩），從座位上站起來，對佛說：『世尊，剛才聽聞如來說八邪（八種邪惡的行為）和萬惡，才知道世間的人愚癡沒有眼光，只看見眼前，不認識後世。』

【English Translation】 English version: Embracing righteousness while focusing inwardly. Even when walking with the Nagas and Devas (a collective term for gods and dragons), teaching the view of annihilation, yet not clinging to it. Even when walking with the Yakshas (a type of guardian spirit), revealing the faults of desire, the sin of eating meat and killing, yet having no harmful intent in the heart. Teaching the removal of the five skandhas (form, feeling, perception, mental formations, consciousness), not allowing attachment. Even when walking with the Gandharvas (a type of celestial musician), teaching the removal of listening, like an echo in the void, not allowing love and joy. Showing them the Dharma sound, using the Eightfold Path (Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration) as music to make people abandon worldly pleasures, as if entering Samadhi. Entering among the Asuras (a type of warring god), demonstrating drinking alcohol, but not arising with a confused mind, abandoning all illusions of form, increasing wisdom. Entering among the Garudas (a type of giant bird), teaching the taming of the senses (eyes, ears, nose, tongue, body, mind), not letting them run wild. Cultivating oneself and teaching others, but not seeking victory. Making the minds of all beings harmonious and compliant. Among the Kinnaras (a type of celestial musician and dancer), demonstrating the joy of the Dharma, singing and dancing, kindness and harmony flowing freely, the eight tones (the five notes of the pentatonic scale plus two altered notes) being square and equal, the Brahma sound (pure sound) being clear and penetrating, causing those who see it to rejoice. Being among the Mahoragas (a type of giant serpent god), teaching all beings to abandon disputes, without self or other, without taking or rejecting. Not praising good deeds, not slandering evil deeds, being apart from worldly language, constantly using soft and kind words to tame their minds, learning the wisdom of emptiness. Entering among humans and non-humans (referring to all kinds of beings), teaching patience and forbearance, abandoning worldly affairs, focusing on seeking wisdom, entering the one true Dharma of reality. At this time, the Bodhisattva 'Destroyer of Doubts' (a Bodhisattva) asked the Buddha: 'World Honored One, why is it called the gathering place of all evils (the place where all kinds of sins gather)? I hope you can explain it, so that if I hear it, after the Buddha's passing, I can teach countless beings to know it.' The Buddha told 'Destroyer of Doubts': 'Good man, all evils are due to attachment to appearances. Various actions cannot be abandoned, closed and attached to various views, without realizing the emptiness of the five skandhas, the Buddha-nature not manifested, greed for fame, arrogance and pride, foolish desires becoming more serious, slandering the Mahayana Dharma, while pursuing the Hinayana Dharma, abandoning the profound Dharma, loving shallow words, despising the doctrine of emptiness, being attached to various appearances, rejoicing and admiring bondage, hating liberation, pursuing the appearances of the present life, various karmas without seeking to see the pure Buddha-nature. Such a person is called the gathering place of all evils. Such a person is a person of hell.' At this time, there was a Bodhisattva in the assembly named Kalanara (a Bodhisattva), who rose from his seat and said to the Buddha: 'World Honored One, having just heard the Tathagata speak of the eight evils (eight evil actions) and all evils, I now know that the people of the world are foolish and have no vision, only seeing the present and not recognizing the future.'

已聞幻或未能別識。相牽談說云。是真人背正歸邪。謂為解脫。心規世榮。與道相違。現遭殃禍。死墮惡趣。舍施財物及以妻子奴婢牛羊驢馬車輿園林屋宅床敷臥具衣食種種之物。皆能佈施。心希現報。不求出世。受施之人非真解脫。雖常讀經不解深義。讚歎小法毀訾方等。但見虛偽五陰未睹佛性。雖復剔發衣服法衣不名出家。如是之徒是外道眷屬。眾生信之遂墮黑闇。歸者受苦終無慧目。師墮地獄二皆無益。如此人輩甚可哀矣。我于往昔無量劫學行佈施。頭目髓腦一切所有之物。盡施與人不識真正。但得外道邪魔。亦不殺我觀於五陰中而有佛性。過於此劫復生于閻浮提劫。名諸見國。名梵音王。名自高。復於此劫供養六師。所須之物皆悉給與。亦不教我觀五陰是空取于真實佛性。復過此劫劫名安樂國。名安住王名不動。我於此劫供養無量恒沙諸佛。亦不教我舍於五陰而取真實佛性。復過此劫劫名離垢國。名空寂王。名惠解。我於此劫供養無量恒沙諸佛。教我捨棄五陰離諸結縛。始見此經。我即受持。書寫讀誦。晝夜精勤。修心相續。不使緣外。于其夜中夢見。普賢菩薩教我觀身。猶如虛空方始得見佛性。忽然悟覺。于虛空中睹見釋迦牟尼佛。即與我受記。號明法王如來。我即供養百億釋迦。今復重見如來說。於此經

【現代漢語翻譯】現代漢語譯本：我已經聽說了關於幻象的事情，或許還不能完全辨別認識。人們互相牽連談論說，這是『真人』（真正修行的人）背離正道而歸於邪道，還說這是『解脫』（從痛苦中解脫）。他們的心思追逐世俗的榮耀，與真正的佛道相違背。現在遭受災殃禍患，死後墮入惡趣（地獄、餓鬼、畜生）。他們捨棄佈施財物，甚至包括妻子、奴婢、牛羊、驢馬、車輿、園林、屋宅、床鋪臥具、衣食等各種物品，都拿來佈施，但內心希望得到現世的回報，不求脫離輪迴。接受佈施的人並非真正解脫之人。他們雖然經常讀經，卻不理解經書的深刻含義，讚歎小乘佛法，譭謗大乘佛法。他們只看到虛假的五陰（色、受、想、行、識），沒有見到佛性。雖然剃了頭髮，穿了法衣，卻不能算是真正的出家。像這樣的人是外道的眷屬，眾生相信他們就會墮入黑暗。跟隨他們的人遭受痛苦，最終也不會有智慧的眼睛。師父墮入地獄，雙方都沒有益處。這樣的人真是太可悲了！我在過去無量劫的時間裡學習修行佈施，將頭、眼睛、骨髓、腦髓以及一切所有的東西，都佈施給別人，卻不認識真正的佛法，只是得到了外道邪魔的教導。他們也不殺我，只是觀察五陰，認為其中有佛性。過了這個劫，我又出生在閻浮提（我們所居住的這個世界），當時的劫叫做諸見國，國王叫做梵音王，又叫做自高。我又在這個劫里供養六師外道，將他們所需要的東西都全部給予他們，他們也不教我觀察五陰是空性的，從而證取真實的佛性。又過了這個劫，劫的名字叫做安樂國，國王叫做安住王，又叫做不動。我于這個劫供養了無量恒河沙數的諸佛，他們也不教我捨棄五陰而證取真實的佛性。又過了這個劫，劫的名字叫做離垢國，國王叫做空寂王，又叫做惠解。我于這個劫供養了無量恒河沙數的諸佛，他們教我捨棄五陰，脫離各種煩惱的束縛，我才開始見到這部經。我立即接受、持誦、書寫、讀誦這部經，日夜精勤，修心相續不斷，不讓心攀緣外境。在一天夜裡，我夢見普賢菩薩教我觀照自身，猶如虛空一般，這才開始得見佛性，忽然醒悟。在虛空中，我看見了釋迦牟尼佛，佛就給我授記，號為明法王如來。我立即供養了一百億個釋迦牟尼佛，現在又再次見到如來說這部經。

【English Translation】 English version: I have heard about illusions, but perhaps I am not yet able to fully distinguish and recognize them. People are talking about how 'real people' (those who truly practice) turn away from the right path and return to the wrong path, calling it 'liberation' (freedom from suffering). Their minds pursue worldly glory, which is contrary to the true Buddha's path. Now they suffer calamities and misfortunes, and after death, they fall into evil realms (hell, hungry ghosts, animals). They give up and donate wealth, even including wives, servants, cattle, sheep, donkeys, horses, carriages, gardens, houses, beds, bedding, clothing, food, and all kinds of things, but their hearts hope to receive rewards in this life, not seeking to escape reincarnation. The recipients of the donations are not truly liberated people. Although they often read scriptures, they do not understand the profound meaning of the scriptures, praising Hinayana Buddhism and slandering Mahayana Buddhism. They only see the false five skandhas (form, feeling, perception, volition, consciousness) and have not seen the Buddha-nature. Although they shave their heads and wear Dharma robes, they cannot be considered truly ordained. Such people are the family members of external paths, and if sentient beings believe in them, they will fall into darkness. Those who follow them suffer, and in the end, they will not have wise eyes. The teacher falls into hell, and both sides are of no benefit. Such people are truly pitiful! In the past, for countless kalpas, I studied and practiced giving, donating my head, eyes, marrow, brain, and everything I had to others, but I did not recognize the true Dharma, and only received the teachings of external paths and demons. They did not kill me either, but only observed the five skandhas, thinking that there was Buddha-nature in them. After this kalpa, I was born again in Jambudvipa (the world we live in), and the kalpa at that time was called the Country of Various Views, and the king was called Brahma Sound King, also known as Self-Exaltation. I also made offerings to the six heretical teachers in this kalpa, giving them everything they needed, but they did not teach me to observe that the five skandhas are empty, so as to attain the true Buddha-nature. After this kalpa, the name of the kalpa was the Country of Peace and Happiness, and the king was called King of Abiding, also known as Immovable. In this kalpa, I made offerings to countless Buddhas as numerous as the sands of the Ganges River, but they did not teach me to abandon the five skandhas and attain the true Buddha-nature. After this kalpa, the name of the kalpa was the Country of Freedom from Defilement, and the king was called King of Empty Stillness, also known as Wisdom Understanding. In this kalpa, I made offerings to countless Buddhas as numerous as the sands of the Ganges River, and they taught me to abandon the five skandhas and escape from the bonds of various afflictions, and I began to see this sutra. I immediately accepted, upheld, wrote, and recited this sutra, diligently day and night, cultivating my mind continuously, not letting my mind cling to external objects. One night, I dreamed that Samantabhadra Bodhisattva taught me to contemplate my body as if it were empty space, and then I began to see the Buddha-nature, and suddenly awakened. In the empty space, I saw Shakyamuni Buddha, and the Buddha gave me a prophecy, calling me the Tathagata King of Bright Dharma. I immediately made offerings to one hundred billion Shakyamuni Buddhas, and now I see the Tathagata again speaking this sutra.

典歡欣無量。我從過去無量阿僧祇。佛所受持此經。並復受持陀羅尼咒。令我心恒堅固。今得受記。我欲施此神咒。在此經上為利益無量無邊眾生。不審世尊聽許以不。若我來世成等正覺時。持此咒者皆來生我國同共受樂。以此之故所愿如是。佛言。善哉。汝是眾生無上慈父。施咒救護。將大利益不可稱數。我今說之在於此經。若有無量百千萬億眾生受諸苦惱。聞此咒者三稱汝名。讀持此咒即得解脫。命終生天。世世受樂。汝成正覺皆生汝國。爾時迦難羅菩薩即于佛前而說咒偈。

呼呼膩　摩呼呼　嗚呼膩吒利　那羅帝那羅利　阿毗帝　曼多隸那隸　尼多訶帝　膩吒利　伊尼吒盧帝　槃荼羅　槃荼盧尼提　若拘利　摩拘尼　涂莎

諸有無常住　　三世會歸空　　觀心是無相　眾生性皆同　　慧解無分別　　相或不得通　盡相心亦滅　　了了見真容　　爲著五陰故　示聽恒蒙聾　　除去相或盡　　忽悟解正宗

前偈胡音胡字。中偈胡音漢字。后偈漢音漢字。翻胡作漢。

說此咒時。八萬菩薩住不動地。九千聲聞發大乘心。十千比丘得羅漢道。五千比丘尼得阿那含道。十億優婆塞得斯陀含道。二十億優婆夷得須陀洹道。無量天人得法眼凈。百千眾生皆發無等等阿耨多羅三藐三菩提心。爾時阿

【現代漢語翻譯】現代漢語譯本：典歡欣無量。我從過去無量阿僧祇（asaṃkhya，無數）佛所受持此經，並復受持陀羅尼咒（dhāraṇī，總持、真言），令我心恒堅固，今得受記。我欲施此神咒，在此經上為利益無量無邊眾生，不審世尊聽許以不？若我來世成等正覺時，持此咒者皆來生我國同共受樂。以此之故所愿如是。佛言：『善哉！汝是眾生無上慈父，施咒救護，將大利益不可稱數。我今說之在於此經。若有無量百千萬億眾生受諸苦惱，聞此咒者三稱汝名，讀持此咒即得解脫，命終生天，世世受樂。汝成正覺皆生汝國。』爾時迦難羅菩薩（Kanakavarna Bodhisattva）即于佛前而說咒偈：呼呼膩　摩呼呼　嗚呼膩吒利　那羅帝那羅利　阿毗帝　曼多隸那隸　尼多訶帝　膩吒利　伊尼吒盧帝　槃荼羅　槃荼盧尼提　若拘利　摩拘尼　涂莎諸有無常住，三世會歸空，觀心是無相眾生性皆同，慧解無分別，相或不得通盡相心亦滅，了了見真容，爲著五陰故示聽恒蒙聾，除去相或盡，忽悟解正宗前偈胡音胡字，中偈胡音漢字，后偈漢音漢字，翻胡作漢。說此咒時，八萬菩薩（bodhisattva）住不動地，九千聲聞（śrāvaka，聽聞佛法而悟道者）發大乘心，十千比丘（bhikṣu，出家男眾）得羅漢道（arhat，阿羅漢果位），五千比丘尼（bhikṣuṇī，出家女眾）得阿那含道（anāgāmin，不還果），十億優婆塞（upāsaka，在家男眾）得斯陀含道（sakṛdāgāmin，一來果），二十億優婆夷（upāsikā，在家女眾）得須陀洹道（srotaāpanna，入流果），無量天人得法眼凈，百千眾生皆發無等等阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi，無上正等正覺之心）。爾時阿

【English Translation】 English version: The assembly was filled with immeasurable joy. From the past immeasurable asaṃkhya (countless) Buddhas, I have received and upheld this sutra, and further received and upheld the dhāraṇī (mantra), making my mind constantly firm, and now I have received a prediction of enlightenment. I wish to bestow this divine mantra upon this sutra to benefit immeasurable and boundless beings. I wonder if the World-Honored One will permit it? If, in a future life, when I attain perfect enlightenment, may all who hold this mantra be born in my land to share in the joy together. For this reason, this is my wish. The Buddha said: 'Excellent! You are the supreme compassionate father of beings. Bestowing this mantra for protection will bring immeasurable benefits. I will now speak of it in this sutra. If there are immeasurable hundreds of thousands of millions of beings suffering various afflictions, those who hear this mantra and call your name three times, reciting and upholding this mantra, will immediately be liberated, and upon death, be reborn in the heavens, enjoying happiness in every life. When you attain perfect enlightenment, they will all be born in your land.' At that time, Kanakavarna Bodhisattva then spoke the mantra verse before the Buddha: Hu hu ni, mo hu hu, wu hu ni zha li, na luo di na luo li, a pi di, man duo li na li, ni duo he di, ni zha li, yi ni zha lu di, pan tu luo, pan tu lu ni ti, ruo ju li, mo ju ni, tu suo. All conditioned things are impermanent, the three times return to emptiness, observing the mind is without form. The nature of beings is all the same, wisdom and understanding are without distinction, appearances may not be understood. When appearances are exhausted, the mind also ceases, clearly seeing the true form, because of attachment to the five skandhas. Showing and listening are constantly deaf and blind, removing appearances and exhausting them, suddenly awakening and understanding the true doctrine. The first verse is in barbarian sounds and barbarian script, the middle verse is in barbarian sounds and Chinese script, the last verse is in Chinese sounds and Chinese script, translating the barbarian into Chinese. When this mantra was spoken, eighty thousand bodhisattvas (bodhisattva) attained the immovable ground, nine thousand śrāvakas (hearers) developed the Mahayana mind, ten thousand bhikṣus (monks) attained the state of arhat (arahantship), five thousand bhikṣuṇīs (nuns) attained the state of anāgāmin (non-returner), ten billion upāsakas (laymen) attained the state of sakṛdāgāmin (once-returner), twenty billion upāsikās (laywomen) attained the state of srotaāpanna (stream-enterer), immeasurable devas and humans attained the pure Dharma eye, and hundreds of thousands of beings all developed the mind of anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment). At that time, A

難問迦難羅菩薩言。云何奉持。云何修行。唯愿仁者。為我解說。爾時迦難羅語阿難言。行此經咒之時。當在空靜之處。凈治一室。以香湯洗浴。著凈衣服。安置法坐。不限人之多少。端身正心。勿得轉動。請法王一人在於座上。分別解說。是諸行人和合為上。舍離語論。閉目思惟。使心不亂。攝伏六根不令放逸。日夜六時燒香供養。善心相續入善境界。以是至到得見佛性。眾罪消滅。結縛解脫。因是日已始得見無量阿僧祇諸佛。皆為作依止。無量阿僧祇菩薩共為等侶。阿難問言。受持此經得幾數福。持此經者消供養以不。佛言。百千萬分不如其一。以一閻浮提中所有珍寶並諸雜物。悉以供養一切諸佛菩薩。不如有人須臾之頃聽是經典。復置是事。以一佛世界所有珍寶以用佈施。不如有人造此經一字。復置是事。以十佛世界所有珍寶。造作浮圖塔寺。遍滿一閻浮提。不如有人讀此經一偈。復置是事。以百佛世界所有珍寶。以用造作經書形像。遍滿三千大千世界。不如有人解此經一句之義。以是之故吾今付汝。我滅度后在在處處。廣宣流佈。常使不絕。受持此經典者。諸佛菩薩之所護念。所以者何。若持此經即同佛涅槃。永無煩惱。生死所不能污。當知此人不久成佛。受持經人日消五兩金食。何況世間輕微供養。若有人

【現代漢語翻譯】現代漢語譯本：難問迦難羅菩薩（Kanakavarna Bodhisattva，金色菩薩）言：『應如何奉持？應如何修行？唯愿仁者為我解說。』爾時，迦難羅（Kanakavarna）語阿難（Ananda）言：『行此經咒之時，當在空靜之處，凈治一室，以香湯洗浴，著凈衣服，安置法座，不限人數多少，端身正心，勿得轉動。請一位法師于座上，分別解說。是諸行人和合為上，舍離語論，閉目思惟，使心不亂，攝伏六根不令放逸，日夜六時燒香供養，善心相續入善境界。以是至誠，得見佛性，眾罪消滅，結縛解脫。因此，日漸得見無量阿僧祇（asamkhya，無數）諸佛，皆為作依止；無量阿僧祇菩薩，共為等侶。』阿難問言：『受持此經，得幾許福報？持此經者，是否能消受供養？』佛言：『百千萬分不如其一。以一閻浮提（Jambudvipa，南贍部洲）中所有珍寶並諸雜物，悉以供養一切諸佛菩薩，不如有人須臾之頃聽是經典。復置是事，以一佛世界所有珍寶以用佈施，不如有人造此經一字。復置是事，以十佛世界所有珍寶，造作浮圖塔寺，遍滿一閻浮提，不如有人讀此經一偈。復置是事，以百佛世界所有珍寶，以用造作經書形像，遍滿三千大千世界，不如有人解此經一句之義。以是之故，吾今付汝，我滅度后，在在處處，廣宣流佈，常使不絕。受持此經典者，諸佛菩薩之所護念。所以者何？若持此經，即同佛涅槃，永無煩惱，生死所不能污。當知此人不久成佛。受持經人，日消五兩金食，何況世間輕微供養。若有人…』

【English Translation】 English version: Kanakavarna Bodhisattva asked: 'How should one uphold [this teaching]? How should one practice? I beseech you, benevolent one, to explain it to me.' At that time, Kanakavarna said to Ananda: 'When practicing this sutra and mantra, one should be in a quiet and empty place, cleanse a room, bathe with fragrant water, wear clean clothes, and arrange a Dharma seat. There is no limit to the number of people. One should sit upright with a correct mind, without moving. Invite a Dharma master to the seat to explain it separately. It is best for all practitioners to be harmonious, abandoning idle talk, closing their eyes and contemplating, so that the mind is not disturbed. Subdue the six senses and do not let them run wild. Offer incense six times day and night, and let good thoughts continuously enter good realms. With this sincerity, one can see the Buddha-nature, eliminate all sins, and be liberated from bonds. Because of this, one will gradually see countless asamkhya (innumerable) Buddhas, all of whom will be one's refuge; countless asamkhya Bodhisattvas will be one's companions.' Ananda asked: 'How much merit does one gain from receiving and upholding this sutra? Can one who upholds this sutra consume offerings?' The Buddha said: 'One hundred millionth part is not equal to one. If one were to use all the treasures and various objects in one Jambudvipa (the southern continent) to make offerings to all the Buddhas and Bodhisattvas, it would not be as good as someone listening to this sutra for a moment. Furthermore, if one were to use all the treasures in one Buddha-world to give as alms, it would not be as good as someone creating one word of this sutra. Furthermore, if one were to use all the treasures in ten Buddha-worlds to build stupas and temples, filling one Jambudvipa, it would not be as good as someone reading one verse of this sutra. Furthermore, if one were to use all the treasures in one hundred Buddha-worlds to create sutras, images, filling the three thousand great thousand worlds, it would not be as good as someone understanding the meaning of one sentence of this sutra. Therefore, I now entrust it to you. After my parinirvana, spread it widely everywhere, and always keep it from ceasing. Those who receive and uphold this sutra will be protected and念 by all the Buddhas and Bodhisattvas. Why? If one upholds this sutra, it is the same as the Buddha's nirvana, and there will be no more煩惱. Birth and death cannot defile it. Know that this person will soon become a Buddha. A person who upholds the sutra consumes five taels of gold worth of food each day, let alone the light offerings of the world. If someone...'

能精心竭力。晝夜苦身。供養受持此經之人。功德不可思議。現世受樂常聞正法。命終生天面奉諸佛。爾時會中有天神王地神王海神王河神王山神王樹神王風神王火神王諸鬼神王等。從坐而起白佛言。世尊我等諸神王在所佐護。受持此經之人並及供養受持經人。弟子常為此人不使見惡。所求如意。其人行來。我等常送不令恐怖。亦復不使惡人惡鬼橫害。其人所須之物。我等冥會使之自然。而得生之處常與明師相遇永離愚鈍。佛言。善哉。汝等大慈能護三寶。令諸眾生安住佛法。心無驚動。離苦出世。汝于來劫亦得作佛。

爾時諸神王等聞佛所說。汝于來世亦得作佛。即起恭敬。以偈嘆佛。

世尊大慈悲　　哀愍度一切　　敷演秘密藏　有形靡不濟　　降伏魔怨眾　　制諸外道賊　開現正真路　　燒去煩惱惑　　盲聾得視聽　枷鎖自然脫　　師子威力備　　頻申皆出窟　三塗變為凈　　迷者悉得悟　　流轉之徒眾　安靜如法住　　施我眾生目　　睹見妙樂土　令除我慢心　　貢高所不怙　　煩惱新草等　五陰風吹聚　　身中起慧火　　焚燒令無主　運化同虛空　　晃盪無處所　　清凈無雲翳　始聞空中語　　了了心惺悟　　慈光變諸苦　心盡相亦滅　　忽然見慈父　　唯愿佛世尊　普

【現代漢語翻譯】現代漢語譯本能竭盡心力，日夜勤苦修行，供養、受持這部經的人，功德不可思議。現世能夠享受快樂，常能聽聞正法，命終之後往生天界，面見諸佛。

這時，法會中有天神王（Deva Kings）、地神王（Earth Deva Kings）、海神王（Sea Deva Kings）、河神王（River Deva Kings）、山神王（Mountain Deva Kings）、樹神王（Tree Deva Kings）、風神王（Wind Deva Kings）、火神王（Fire Deva Kings）以及諸鬼神王（Ghost and Spirit Kings）等，從座位上站起來，對佛說：『世尊，我們這些神王，在各自的領域守護、幫助受持這部經的人，以及供養、受持這部經的人。弟子們常常爲了這些人，不讓他們遇到惡事，使他們所求如意。他們行走時，我們常常護送，不讓他們感到恐怖，也不讓惡人惡鬼橫加傷害。他們所需要的物品，我們會在暗中安排，使他們自然而然地得到。並且使他們出生的地方，常常能遇到明師，永遠遠離愚昧遲鈍。』

佛說：『很好。你們大慈大悲，能夠守護三寶（Three Jewels），使眾生安住在佛法中，內心沒有驚慌動搖，脫離痛苦，超出世間。你們在未來的劫數中，也能成佛。』

這時，諸神王等聽到佛所說『你們在未來世也能成佛』，立即起身恭敬，用偈頌讚嘆佛：

『世尊大慈悲，哀憐愍念度一切，敷演秘密藏，有形無不濟，降伏魔怨眾，制諸外道賊，開顯正真路，燒去煩惱惑，盲聾得視聽，枷鎖自然脫，師子威力備，頻申皆出窟，三塗變為凈，迷者悉得悟，流轉之徒眾，安靜如法住，施我眾生目，睹見妙樂土，令除我慢心，貢高所不怙，煩惱新草等，五陰風吹聚，身中起慧火，焚燒令無主，運化同虛空，晃盪無處所，清凈無雲翳，始聞空中語，了了心惺悟，慈光變諸苦，心盡相亦滅，忽然見慈父，唯愿佛世尊，普…』

【English Translation】 English version To be able to exert oneself wholeheartedly, diligently cultivate day and night, and make offerings to and uphold this Sutra, the merit is inconceivable. In this life, one can enjoy happiness and constantly hear the True Dharma. After death, one will be reborn in the heavens and meet all the Buddhas.

At that time, in the assembly, there were Deva Kings (天神王), Earth Deva Kings (地神王), Sea Deva Kings (海神王), River Deva Kings (河神王), Mountain Deva Kings (山神王), Tree Deva Kings (樹神王), Wind Deva Kings (風神王), Fire Deva Kings (火神王), and various Ghost and Spirit Kings (諸鬼神王), etc. They rose from their seats and said to the Buddha: 'World Honored One, we, these divine kings, in our respective domains, protect and assist those who uphold this Sutra, as well as those who make offerings to and uphold this Sutra. We disciples constantly ensure that these people do not encounter evil, and that their wishes are fulfilled. When they travel, we constantly escort them, preventing them from feeling fear, and also preventing wicked people and evil ghosts from harming them. The things they need, we will arrange in secret, so that they obtain them naturally. And we ensure that in the places they are born, they constantly encounter wise teachers and are forever free from ignorance and dullness.'

The Buddha said: 'Excellent. You are greatly compassionate and able to protect the Three Jewels (三寶), enabling all sentient beings to dwell peacefully in the Buddha Dharma, without fear or agitation, escaping suffering and transcending the world. In future kalpas, you will also attain Buddhahood.'

At that time, the various divine kings, upon hearing the Buddha say 'You will also attain Buddhahood in future lives,' immediately rose and paid their respects, praising the Buddha with a gatha:

'The World Honored One is greatly compassionate, pitying and delivering all beings, expounding the secret treasury, benefiting all forms, subduing the hordes of demons and enemies, restraining the heretical thieves, revealing the true path, burning away afflictions and delusions, enabling the blind and deaf to see and hear, the shackles naturally fall off, the lion's power is complete, frequently stretching and emerging from the cave, transforming the three evil realms into purity, enabling the deluded to awaken, the multitudes of wandering beings, dwell peacefully in accordance with the Dharma, bestowing upon us, sentient beings, eyes, to behold the wonderful and joyful land, causing us to eliminate our arrogance, pride, which is not to be relied upon, afflictions like new grass, the five skandhas (五陰) gathered by the wind, in the body arises the fire of wisdom, burning them until they are without a master, transforming like the empty space, wandering without a place to dwell, pure without clouds or haze, initially hearing the voice in the sky, clearly awakening the mind, compassionate light transforms all suffering, the mind ceases and the form also vanishes, suddenly seeing the compassionate father, may the Buddha, World Honored One, universally...'

愍度群生　　震雷啟聾者　　金碑決瞽盲

爾時佛告諸神王等。此經威力不可思議。受持此經功德亦不可思議。我說是經難可得聞。何況有人而得聞。何況有人而得受持讀誦書寫流通。功德巍巍難可度量。一切海水可知渧數。無有能知受持此經之人功德多少。一切大地可知塵數。無有能知受持此經之人功德限量。虛空可知分界。無有能知受持此經之人功德頭畔。一切諸佛可知名數。無有能知受持此經之人功德分界。以是因緣付囑于汝。在後流通世間莫使斷絕。我今涅槃時至不得久住。汝當努力承經聖志為作導師。爾時大眾聞說是語。皆各發聲悲號哽咽。叫呼大哭流涕泣血。不能自止。共相謂言。無上慈父將棄我等入于涅槃。我等徒眾無所宗仰。喻如嬰兒失母。涸魚無水。孤鳥失侶。猿猴失樹。孤窮孤路。伶並辛苦亦無恃托。依何所住。設復有疑當復問誰。世尊今去。何時復值假使還來云何可識。作此語已。舉手拍頭。推胸大叫。悲酸懊惱。痛哉苦哉。雨淚氣絕。五體投地。如太山崩。一一毛孔血流灑地。如波羅奢花。而白佛言。世尊為我徒眾且住於世莫般涅槃。我今在後無所依止。爾時佛告諸大眾。汝止。莫啼。我今語汝吾來去之狀。我若還來必得相識。

爾時佛告諸大眾。諦聽諦聽。吾當為汝說涅槃因

【現代漢語翻譯】現代漢語譯本：憐憫救度眾生，如同震雷喚醒聾子，如同金碑引導盲人。

這時，佛告訴各位神王等：這部經的威力不可思議，受持這部經的功德也不可思議。我說這部經很難聽到，更何況有人能夠聽聞。更何況有人能夠受持、讀誦、書寫、流通。功德巍峨廣大，難以衡量。一切海水的滴數可以知道，卻沒有人能夠知道受持這部經的人功德有多少。一切大地的塵土可以知道數量，卻沒有人能夠知道受持這部經的人功德有多少。虛空可以知道邊界，卻沒有人能夠知道受持這部經的人功德的邊際。一切諸佛可以知道名號數量，卻沒有人能夠知道受持這部經的人功德的界限。因為這個緣故，我將此經囑託給你們，在後世流通世間，不要使它斷絕。我現在涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）的時間將到，不能夠長久住世。你們應當努力繼承經書的聖潔意志，為眾生作導師。這時，大眾聽了這些話，都各自發出悲傷的哭號聲，哽咽難言，大聲哭喊，流淚如雨，甚至哭出血來，不能夠停止。互相說道：『無上慈悲的父親將要拋棄我們進入涅槃，我們這些弟子沒有可以依靠的了。譬如嬰兒失去了母親，乾涸的魚失去了水，孤單的鳥失去了伴侶，猿猴失去了樹木，孤苦伶仃，辛苦艱難，也沒有可以依靠的。依靠什麼才能安住呢？即使還有疑問，又應當去問誰呢？世尊現在離去，什麼時候才能再次遇到？即使再次回來，又怎樣才能認出呢？』說完這些話，舉起手拍打頭部，捶胸頓足，大聲叫喊，悲傷懊惱，痛苦啊，苦啊！淚如雨下，氣息斷絕，五體投地，如同泰山崩塌。每一個毛孔都流出血來，灑在地上，如同波羅奢花（Palasha flower，一種花名）。向佛說道：『世尊，爲了我們這些弟子，請暫時留在世間，不要進入涅槃。我們現在以後就沒有可以依靠的了。』這時，佛告訴各位大眾：『你們停止，不要哭泣。我現在告訴你們我來去的狀態。我如果再次回來，必定可以相識。』

這時，佛告訴各位大眾：『仔細聽，仔細聽。我將為你們說涅槃的原因。』

【English Translation】 English version: Showing compassion and delivering sentient beings, like thunder awakening the deaf, like a golden inscription guiding the blind.

At that time, the Buddha told all the divine kings and others: 'The power of this sutra is inconceivable, and the merit of upholding this sutra is also inconceivable. I say that this sutra is difficult to hear, let alone someone being able to hear it. Let alone someone being able to uphold, recite, write, and circulate it. The merit is vast and immeasurable. The number of drops of all the seawater can be known, but no one can know how much merit the person who upholds this sutra has. The number of dust particles of all the earth can be known, but no one can know how much merit the person who upholds this sutra has. The boundary of the void can be known, but no one can know the limit of the merit of the person who upholds this sutra. The names and numbers of all the Buddhas can be known, but no one can know the boundary of the merit of the person who upholds this sutra. Because of this reason, I entrust this sutra to you, to circulate it in the world in later generations, do not let it be cut off. Now the time for my Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) is approaching, and I cannot stay in the world for long. You should strive to inherit the sacred will of the sutra and be a guide for sentient beings.' At this time, the assembly, hearing these words, all uttered sorrowful cries, choked with sobs, cried out loudly, shed tears like rain, and even wept blood, unable to stop. They said to each other: 'The supreme compassionate father is about to abandon us and enter Nirvana, and we disciples have no one to rely on. It is like an infant losing its mother, a dried-up fish losing water, a lonely bird losing its companion, a monkey losing its tree, lonely and poor, suffering and hardship, and having no one to rely on. What can we rely on to dwell? Even if there are still doubts, who should we ask? The World Honored One is now leaving, when will we meet again? Even if he returns, how can we recognize him?' After saying these words, they raised their hands and struck their heads, beat their chests and stamped their feet, crying out loudly, sad and distressed, painful, bitter! Tears fell like rain, their breath was cut off, and they prostrated themselves on the ground, like Mount Tai collapsing. Every pore flowed with blood, sprinkled on the ground, like Palasha flowers (Palasha flower, a type of flower). They said to the Buddha: 'World Honored One, for the sake of us disciples, please stay in the world temporarily, do not enter Nirvana. We now have no one to rely on in the future.' At this time, the Buddha told the assembly: 'Stop, do not weep. I will now tell you the state of my coming and going. If I return again, I will surely be recognized.'

At that time, the Buddha told the assembly: 'Listen carefully, listen carefully. I will now tell you the cause of Nirvana.'

緣。善男子。譬如春月。陰氣漸退。陽氣微溫。水凍消融。大地枯釋。溫和調暢。雲雨時注。一切草木皆悉萌牙。如得生長。我今出世亦復如是。煩惱冰凍受欲。陰氣漸漸衰微。濡善春陽。忍辱溫氣微微而出。慈悲時雨數數降注。菩提善牙因此而生。三月四月諸陽漸強。樹木卉草皆悉滋榮。開花結實。我今住首楞嚴三昧亦復如是。智慧諸陽漸得轉強。令諸聲聞凡夫方便滋榮。開菩提空花同結一實。七月九月陽氣衰微。陰氣微進。令諸花木枝葉彫落果實成熟。菩薩及彼亦復如是。五陰陽氣以得衰微。佛性智陰轉轉強上。諸見枝葉悉皆彫落。解脫知見果實如得成熟。正冬之月冷上冰結一切果實。皆悉成熟。收穫斂治。內于窖倉。毒蛇惡蟲入穴隱匿。塞局墐戶就室然火。我今涅槃亦復如是。無知冷結解圓妙果成熟無二斂治分別置空窖倉。我慢毒蛇諸有惡蟲入寂滅穴隱。塞智慧局閉覺知戶。就涅槃室然種智火。以是因緣故入涅槃。善男子。我若出之時。或作人君。或作人臣。或作人父。或作人子。或作人夫。或作人婦。或作象馬禽獸龜鱉黿蛇蠢飛蠕動。無所不作。無所不為。如是不可思議。唯行平等可得識吾。一切大眾即起恭敬。繞佛三匝。實如聖教。佛說此經已。寶塔寶池忽然不現。樹木花林皆悉萎枯。如來世尊北首而臥入

【現代漢語翻譯】現代漢語譯本緣。善男子。譬如春月，陰氣漸漸消退，陽氣微微溫暖，冰凍消融，大地枯槁得以舒解，溫和調暢，雲雨適時降注，一切草木都萌發新芽，得以生長。我現在出世也像這樣，煩惱的冰凍和對慾望的執著，這些陰氣漸漸衰微，濡養善良的春陽，忍辱的溫暖氣息微微顯現，慈悲的及時雨頻繁降注，菩提的善良種子因此而生。三月四月，各種陽氣漸漸強盛，樹木花草都滋長繁榮，開花結果。我現在安住于首楞嚴三昧（一種高級禪定）也像這樣，智慧的各種陽氣漸漸變得強盛，使各種聲聞（聽聞佛法而悟道者）、凡夫通過方便法門得以滋養繁榮，共同開出菩提的空花，結成唯一的真實果實。七月九月，陽氣衰微，陰氣漸進，使各種花木枝葉凋零，果實成熟。菩薩以及他們也像這樣，五陰（色、受、想、行、識）的陽氣得以衰微，佛性的智慧之陰逐漸增強，各種見解的枝葉全部凋落，解脫的知見果實得以成熟。正冬之月，寒冷至極，冰凍凝結，一切果實都成熟，收穫並收藏，儲藏在窖倉之中。毒蛇惡蟲進入洞穴隱藏，堵塞縫隙，修補門戶，在室內生火取暖。我現在涅槃也像這樣，無知的寒冷凝結，解脫圓滿的妙果成熟，沒有分別地收藏在空性的窖倉之中。我慢的毒蛇和各種惡蟲進入寂滅的洞穴隱藏，堵塞智慧的孔穴，關閉覺知的門戶，在涅槃的室內點燃種智的火焰。因為這些因緣，所以我進入涅槃。善男子，我如果出世的時候，或者做人君，或者做人臣，或者做人父，或者做人子，或者做人夫，或者做人婦，或者做象馬禽獸龜鱉黿蛇，乃至蠢動飛揚的生物，無所不作，無所不為。這樣不可思議，只有奉行平等才能認識我。一切大眾立即起身恭敬，繞佛三圈，確實如聖教所說。佛說完這部經后，寶塔寶池忽然消失不見，樹木花林全部枯萎凋謝，如來世尊頭朝北面躺下，進入涅槃。

【English Translation】 English version 『Cause. Good man, it is like the spring month, when the yin energy gradually recedes and the yang energy is mildly warm. The frozen water melts, and the withered earth is released. The weather is mild and harmonious, and the clouds and rain fall in due season. All the grasses and trees sprout and grow. My appearance in the world is also like this. The ice of afflictions and the attachment to desires, these yin energies gradually weaken. The nourishing good spring yang, the warm breath of forbearance, emerges slightly. The timely rain of compassion falls frequently, and the good seed of Bodhi is born from this. In the third and fourth months, the various yang energies gradually strengthen, and the trees and grasses all flourish, blossoming and bearing fruit. My dwelling in the Shurangama Samadhi (a high-level of meditative concentration) is also like this. The various yang energies of wisdom gradually become stronger, enabling the various Shravakas (those who attain enlightenment by hearing the Buddha's teachings) and ordinary people to be nourished and flourish through expedient methods, together blossoming the empty flowers of Bodhi and bearing the one true fruit. In the seventh and ninth months, the yang energy declines, and the yin energy gradually advances, causing the branches and leaves of the various flowers and trees to wither and the fruits to ripen. Bodhisattvas and they are also like this. The yang energy of the five skandhas (form, feeling, perception, volition, and consciousness) weakens, and the wisdom yin of Buddha-nature gradually strengthens. The branches and leaves of various views all wither, and the fruit of liberation and knowledge ripens. In the true winter month, the cold is extreme, and the ice freezes, all the fruits ripen, are harvested and stored, and placed in cellars. Poisonous snakes and evil insects enter their holes and hide, blocking the cracks, repairing the doors, and lighting fires in the rooms for warmth. My entering Nirvana is also like this. The cold of ignorance congeals, the wonderful fruit of liberation and perfection ripens, and is collected without discrimination and placed in the empty cellar. The poisonous snakes of arrogance and various evil insects enter the cave of extinction and hide, blocking the holes of wisdom, closing the doors of awareness, and lighting the fire of seed-wisdom in the room of Nirvana. Because of these causes and conditions, I enter Nirvana. Good man, if I appear in the world, I may be a ruler, or a minister, or a father, or a son, or a husband, or a wife, or an elephant, a horse, a bird, a beast, a turtle, a turtle, a yuan, a snake, or even a crawling or flying creature. There is nothing I do not do, nothing I do not become. This is inconceivable. Only by practicing equality can you recognize me.』 All the assembly immediately rose and paid their respects, circumambulating the Buddha three times, truly as the holy teachings said. After the Buddha finished speaking this sutra, the jeweled pagoda and jeweled pond suddenly disappeared, and the trees and flower forests all withered and faded. The Thus Come One, World Honored One, lay down with his head facing north and entered Nirvana.

于涅槃。一切大眾叫喚大哭。氣絕僻地。猶如死屍。悲泣盈目。淚如上雨。淚滴于地。地為之烈。大地震動。泉源枯竭。飛落走伏。皆各懊惱。高下不凈還悉如本。獄囚還系。地獄受苦。餓鬼饑虛。無有解脫。真容奄形金棺。盛于銀槨。白疊千端。練絹萬疋。蘇油灌之。以火焚燒。悉皆磨滅。二端不燒。留於後代。一切大眾作禮而去。

佛說智慧海藏經卷下

大唐寶應元年六月二十九日中京延興寺沙門常會因受請往此燉煌城西塞亭供養忽遇此經無頭名目不全遂將至宋渠東支白佛圖別得上卷合成一部恐後人不曉故於尾末書記示不思議之事合會愿以此功德普及於一切我等與眾生皆共佛道。

【現代漢語翻譯】現代漢語譯本：關於涅槃（Nirvana，寂滅）。所有在場的大眾都大聲哭喊，昏厥倒地，如同死屍一般。悲傷的哭泣充滿眼眶，淚水如同雨水般落下。淚水滴在地上，地面為之龜裂。大地劇烈震動，泉水乾涸。飛禽走獸都各自懊惱不已。高處和低處都恢復到原本不潔凈的狀態。監獄裡的囚犯依舊被囚禁，地獄裡的眾生繼續遭受苦難，餓鬼依然飢餓空虛，沒有得到解脫。佛陀的真容被安放在金棺之中，金棺又盛放在銀槨之中。用千端白疊布和萬匹練絹覆蓋，再用蘇油澆灌，然後用火焚燒，一切都化為灰燼。只有兩端沒有被燒燬，留給後代。所有大眾行禮后離去。

《佛說智慧海藏經》卷下

大唐寶應元年六月二十九日，中京延興寺的沙門常會，因為應邀前往燉煌城西塞亭供養，偶然遇到這部經書，但經書沒有開頭，名目也不完整，於是將它帶到宋渠東支白佛圖，在那裡得到了上卷，合成了完整的一部。恐怕後人不瞭解情況，所以在結尾記錄下這些不可思議的事情，希望以此功德普及到一切眾生，使我們和眾生都能共同證得佛道。 English version: Regarding Nirvana (Nirvana, the state of perfect peace). All the assembly cried out loudly and fainted to the ground, like corpses. Sorrowful weeping filled their eyes, and tears fell like rain. The tears dripped onto the ground, causing it to crack. The earth shook violently, and the springs dried up. Flying and running creatures were all filled with regret. High and low places all returned to their original impure state. Prisoners in jail remained imprisoned, beings in hell continued to suffer, and hungry ghosts remained hungry and empty, without liberation. The Buddha's true form was placed in a golden coffin, which was then placed in a silver outer coffin. It was covered with a thousand ends of white cotton cloth and ten thousand bolts of refined silk, then doused with ghee and burned with fire, and everything was reduced to ashes. Only two ends were not burned, and they were left for future generations. All the assembly paid their respects and departed.

The Sutra of the Buddha's Wisdom Sea Treasury, Volume 2

On the 29th day of the sixth month of the first year of the Bao Ying era of the Great Tang Dynasty, the Shramana Chang Hui of Yanxing Temple in the Central Capital, because he was invited to make offerings at the West Sai Pavilion in Dunhuang City, happened to encounter this sutra. However, the sutra had no beginning and the title was incomplete, so he took it to the White Buddha Temple in the East Branch of Song Canal, where he obtained the first volume and combined them into a complete text. Fearing that future generations would not understand the circumstances, he recorded these inconceivable events at the end, hoping to spread this merit to all beings, so that we and all beings can together attain the Buddha's path.

【English Translation】 English version: Regarding Nirvana (Nirvana, the state of perfect peace). All the assembly cried out loudly and fainted to the ground, like corpses. Sorrowful weeping filled their eyes, and tears fell like rain. The tears dripped onto the ground, causing it to crack. The earth shook violently, and the springs dried up. Flying and running creatures were all filled with regret. High and low places all returned to their original impure state. Prisoners in jail remained imprisoned, beings in hell continued to suffer, and hungry ghosts remained hungry and empty, without liberation. The Buddha's true form was placed in a golden coffin, which was then placed in a silver outer coffin. It was covered with a thousand ends of white cotton cloth and ten thousand bolts of refined silk, then doused with ghee and burned with fire, and everything was reduced to ashes. Only two ends were not burned, and they were left for future generations. All the assembly paid their respects and departed.

The Sutra of the Buddha's Wisdom Sea Treasury, Volume 2

On the 29th day of the sixth month of the first year of the Bao Ying era of the Great Tang Dynasty, the Shramana Chang Hui of Yanxing Temple in the Central Capital, because he was invited to make offerings at the West Sai Pavilion in Dunhuang City, happened to encounter this sutra. However, the sutra had no beginning and the title was incomplete, so he took it to the White Buddha Temple in the East Branch of Song Canal, where he obtained the first volume and combined them into a complete text. Fearing that future generations would not understand the circumstances, he recorded these inconceivable events at the end, hoping to spread this merit to all beings, so that we and all beings can together attain the Buddha's path. 現代漢語譯本：關於涅槃（Nirvana，寂滅）。所有在場的大眾都大聲哭喊，昏厥倒地，如同死屍一般。悲傷的哭泣充滿眼眶，淚水如同雨水般落下。淚水滴在地上，地面為之龜裂。大地劇烈震動，泉水乾涸。飛禽走獸都各自懊惱不已。高處和低處都恢復到原本不潔凈的狀態。監獄裡的囚犯依舊被囚禁，地獄裡的眾生繼續遭受苦難，餓鬼依然飢餓空虛，沒有得到解脫。佛陀的真容被安放在金棺之中，金棺又盛放在銀槨之中。用千端白疊布和萬匹練絹覆蓋，再用蘇油澆灌，然後用火焚燒，一切都化為灰燼。只有兩端沒有被燒燬，留給後代。所有大眾行禮后離去。

《佛說智慧海藏經》卷下

大唐寶應元年六月二十九日，中京延興寺的沙門常會，因為應邀前往燉煌城西塞亭供養，偶然遇到這部經書，但經書沒有開頭，名目也不完整，於是將它帶到宋渠東支白佛圖，在那裡得到了上卷，合成了完整的一部。恐怕後人不瞭解情況，所以在結尾記錄下這些不可思議的事情，希望以此功德普及到一切眾生，使我們和眾生都能共同證得佛道。