X55n0903_隨自意三昧
卍新續藏第 55 冊 No. 0903 隨自意三昧
隨自意三昧目次行威儀品第一住威儀品第二坐威儀品第三眠威儀品第四食威儀中具足一切諸上味品第五語威儀品第六
隨自意三昧目次(終)
No. 903
隨自意三昧行威儀品第一
南嶽大師 撰
凡是一切新發心菩薩。欲學六波羅蜜。欲修一切禪定。欲行三十七品。若欲說法教化眾生。學大慈悲起六神通。欲得疾入菩薩位得佛智慧。先當具足唸佛三昧．般舟三昧及學妙法蓮華三昧。是諸菩薩最初應先學隨自意三昧。此三昧若成就。得首楞嚴定。隨自意三昧者。先以大悲眼觀眾生。舉足下足具六波羅蜜。菩薩行時先觀眾生起一子想。亦如幻化如影如空。不可得想。而自舉身作輕空想。觀地而行如履虛空。自令己身不曲不直。己身直行不遲不疾。亦不左右顧視。又不轉頭及望。若慾望時舉身皆轉。如象王視。步步進時。觀眾生勿令損傷。是時眾生即大歡喜。心無恐怖無所復畏。是時名為檀波羅蜜。名無畏施。問曰。檀波羅蜜者云何。有三種施。一者飲食。二者財寶。三者說法。飲食佈施增長壽命。衣服佈施能遮寒熱。醫藥佈施能除患苦。說法佈施能破邪見。增長慧命得三乘果。施者．受者．飲食財寶三事俱空。
【現代漢語翻譯】 現代漢語譯本 卍新續藏第 55 冊 No. 0903 隨自意三昧
隨自意三昧目次 行威儀品第一 住威儀品第二 坐威儀品第三 眠威儀品第四 食威儀中具足一切諸上味品第五 語威儀品第六
隨自意三昧目次(終)
No. 903
隨自意三昧行威儀品第一
南嶽大師 撰
凡是一切新發心菩薩（立下新愿的菩薩）。欲學六波羅蜜（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧）。欲修一切禪定（各種禪修）。欲行三十七品（三十七道品，通往覺悟的三十七種修行方法）。若欲說法教化眾生（如果想要說法教導眾生）。學大慈悲起六神通（學習偉大的慈悲心，獲得六種神通）。欲得疾入菩薩位得佛智慧（想要快速進入菩薩的境界，獲得佛的智慧）。先當具足唸佛三昧（首先應當具備唸佛三昧，專注唸佛的禪定）。般舟三昧（通過唸佛，在禪定中見到十方諸佛）。及學妙法蓮華三昧（以及學習《妙法蓮華經》的禪定）。是諸菩薩最初應先學隨自意三昧（這些菩薩最初應該先學習隨自意三昧，一種能隨心所欲的禪定）。此三昧若成就（如果這種禪定能夠成就）。得首楞嚴定（就能獲得首楞嚴定，一種堅固的禪定）。隨自意三昧者（隨自意三昧是）。先以大悲眼觀眾生（首先用充滿慈悲的眼睛觀察眾生）。舉足下足具六波羅蜜（抬腳和放下腳都包含著六波羅蜜）。菩薩行時先觀眾生起一子想（菩薩行走時，首先將眾生視為自己的孩子）。亦如幻化如影如空（也像幻覺、影子和虛空一樣）。不可得想（不可執著）。而自舉身作輕空想（然後讓自己感覺身體輕盈如虛空）。觀地而行如履虛空（觀察地面行走，如同行走在虛空中）。自令己身不曲不直（讓自己身體既不彎曲也不僵直）。己身直行不遲不疾（身體正直行走，不慢也不快）。亦不左右顧視（也不向左右觀看）。又不轉頭及望（也不轉頭張望）。若慾望時舉身皆轉（如果想要看時，整個身體一起轉動）。如象王視（像象王一樣觀看）。步步進時（每一步前進時）。觀眾生勿令損傷（觀察眾生，不要讓他們受到傷害）。是時眾生即大歡喜（這時眾生就會非常歡喜）。心無恐怖無所復畏（心中沒有恐懼，也沒有什麼可畏懼的）。是時名為檀波羅蜜（這時就叫做檀波羅蜜，佈施）。名無畏施（也叫無畏施，給予眾生安全感）。問曰（問：）。檀波羅蜜者云何（什麼是檀波羅蜜）？有三種施（有三種佈施）。一者飲食（一是飲食）。二者財寶（二是財寶）。三者說法（三是說法）。飲食佈施增長壽命（佈施飲食可以增長壽命）。衣服佈施能遮寒熱（佈施衣服可以遮擋寒冷和炎熱）。醫藥佈施能除患苦（佈施醫藥可以解除疾病的痛苦）。說法佈施能破邪見（佈施佛法可以破除邪見）。增長慧命得三乘果（增長智慧，獲得聲聞乘、緣覺乘和菩薩乘的果位）。施者．受者．飲食財寶三事俱空（佈施的人、接受佈施的人以及飲食財寶這三件事，都是空性的）。
【English Translation】 English version 卍 New Continued Collection, Volume 55, No. 0903, Sui Ziyi Sanmei (Samadhi Following One's Own Intention)
Table of Contents for Sui Ziyi Sanmei Chapter 1: Walking with Dignity Chapter 2: Standing with Dignity Chapter 3: Sitting with Dignity Chapter 4: Sleeping with Dignity Chapter 5: Eating with Dignity, Complete with All Superior Flavors Chapter 6: Speaking with Dignity
End of Table of Contents for Sui Ziyi Sanmei
No. 903
Sui Ziyi Sanmei, Chapter 1: Walking with Dignity
Composed by Master Nanyue
Generally, all newly aspiring Bodhisattvas (those who have made new vows). If they wish to learn the Six Paramitas (the six perfections: generosity, discipline, patience, diligence, concentration, and wisdom). If they wish to cultivate all Samadhis (various meditative states). If they wish to practice the Thirty-Seven Limbs of Enlightenment (the thirty-seven practices leading to enlightenment). If they wish to expound the Dharma and teach sentient beings. To learn great compassion and attain the Six Supernatural Powers. If they wish to quickly enter the Bodhisattva stage and attain the wisdom of the Buddha. They should first fully cultivate the Buddha Recitation Samadhi (the samadhi of focused Buddha recitation). The Pratyutpanna Samadhi (the samadhi of seeing Buddhas in meditation through recitation). And study the Wonderful Dharma Lotus Samadhi (the samadhi based on the Lotus Sutra). These Bodhisattvas should initially learn the Sui Ziyi Sanmei (Samadhi Following One's Own Intention, a samadhi of being at ease). If this samadhi is accomplished. One will attain the Shurangama Samadhi (a steadfast samadhi). The Sui Ziyi Sanmei is. First, observe sentient beings with eyes of great compassion. Lifting and placing the feet embodies the Six Paramitas. When a Bodhisattva walks, first regard sentient beings as one's own children. Also, like illusions, shadows, and emptiness. Without clinging to them. Then, make one's body feel light and empty. Observing the ground and walking as if treading on empty space. Allowing one's body to be neither bent nor stiff. The body walks straight, neither slow nor fast. Also, not looking to the left or right. Nor turning the head or gazing. If one wishes to look, turn the entire body. Like an elephant king looking. When advancing step by step. Observe sentient beings and do not harm them. At this time, sentient beings will be very happy. Their hearts will be without terror and without fear. This is called Dana Paramita (the perfection of generosity). Also called the giving of fearlessness (giving sentient beings a sense of security). Question: What is Dana Paramita? There are three kinds of giving. First, food and drink. Second, wealth and treasures. Third, expounding the Dharma. Giving food and drink increases lifespan. Giving clothing can shield from cold and heat. Giving medicine can remove suffering from illness. Giving the Dharma can break through wrong views. Increasing wisdom and attaining the fruits of the Three Vehicles (the paths of Sravakas, Pratyekabuddhas, and Bodhisattvas). The giver, the receiver, and the food, drink, and treasures are all empty in nature.
無自無他無所得故。名檀波羅蜜。問曰。是菩薩行時舉足下足於諸眾生空無所得。有何利益。而言具足六波羅蜜。答曰。財食等施。增長凡夫生死身命。醫藥等法但除外小病。不能除眾生生死怖畏。聽法之時。或有記心或無記心。或有漏心或無漏心。未必皆善。是時施主或有我所或無我所。或是波羅蜜或非波羅蜜。隨自意三昧中菩薩行時。以輕空身如影夢化。以大悲眼觀眾生。亦不著眾生想。亦不著無眾生想。是時眾生見菩薩威儀容貌端直而作是念。是人慈悲護念我等。即解菩薩意。離一切怖畏。大歡喜故。即發菩提心。眾生是時發菩提心。不名有記不名無記。不名有漏不名無漏。不得我所不得無我所。即得無生智。云何而言非波羅蜜。菩薩行時。眾生歡喜無所畏故。善攝行威儀。無傷損故。此即是施眾生命。不得己身不得眾生。亦不得威儀想。無所得故。此豈非是檀波羅蜜。眾生見菩薩威儀。解菩薩意。離怨結想得無生解。離煩惱結住菩薩心。此豈非是除眾生病。增長慧命智。慧命者即是波羅蜜。菩提心者盡智．無生智。煩惱盡故名為盡智。十二因緣畢竟不生故。是名無生智。此即是般若波羅蜜。汝云何言非波羅蜜。菩薩行時。以無畏施利益眾生。名檀波羅蜜。于諸眾生無所損傷。離罪福想。名尸波羅蜜。菩薩行時
。心想不起亦不動搖。無有住處。十八界一切法不動故。名為羼提波羅蜜。具足忍辱故。菩薩行時。不得舉足下足心。無前思後覺。無生滅。一切法中無動無住。是名精進毗梨耶波羅蜜。菩薩行時。不得身心。一切法中無受念著。不得生死。不得涅槃。不得中道故。一切法中不亂不味。離定亂想故。是名禪波羅蜜具足。能起諸神通故。菩薩行時。頭等六分如空如影如夢化炎。無有生滅亦無斷常。無兩中間。三毒．四大．五陰．十二入．十八界．十二因緣畢竟空無所得。既無繫縛亦無解脫。是名般若波羅蜜智慧具足。是故菩薩行威儀。舉足下足。唸唸具足六波羅蜜。問曰。此義出何經中耶。答曰。出首楞嚴經中。有眾生得聞首楞嚴名。勝得四禪四空定。問曰。汝向說新發意菩薩學隨自意三昧。若得成就。是時名為首楞嚴定。我今不解首楞嚴定。云何菩薩行威儀中舉足動步而常入定。具足一切諸波羅蜜。唯愿仁者為我解說。答曰。汝當諦聽。善思念之。吾當為汝略說此義。菩薩行時。未舉足欲舉足。未生念欲生念。先觀未念慾念心未起念時。無有心想。亦無心．心數法。是名心性。是心性無有生滅。無明無闇。無空無假。不斷不常。無相貌。無所得故。是名心性。亦名自性清凈心。是自性清凈心者是涅槃。不能覺了者即是
【現代漢語翻譯】 現代漢語譯本：心中不起念也不動搖，沒有任何執著。因為十八界（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識）的一切法都不動，這叫做羼提波羅蜜（Kshanti Paramita，忍辱波羅蜜）。具足忍辱的緣故，菩薩在行走時，不執著于抬腳或落腳，心中沒有前念後覺，沒有生滅。在一切法中沒有動搖沒有執著，這叫做精進毗梨耶波羅蜜（Virya Paramita，精進波羅蜜）。菩薩在修行時，不執著于身心，在一切法中沒有感受和執著，不執著于生死，不執著于涅槃，不執著于中道，所以在一切法中不散亂也不昏昧，遠離了定和亂的念頭，這叫做禪波羅蜜（Dhyana Paramita，禪定波羅蜜），具足了禪定就能生起各種神通。菩薩在修行時，將頭等六根（眼、耳、鼻、舌、身、意）看作如同虛空、幻影、夢境、火焰，沒有生滅也沒有斷滅和常存，沒有兩端和中間。三毒（貪、嗔、癡）、四大（地、水、火、風）、五陰（色、受、想、行、識）、十二入（六根、六塵）、十八界（六根、六塵、六識）、十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）畢竟是空無所得。既沒有繫縛也沒有解脫，這叫做般若波羅蜜（Prajna Paramita，智慧波羅蜜），智慧具足。因此，菩薩在行住坐臥的威儀中，抬腳落腳的每一個念頭都具足了六波羅蜜（六度：佈施、持戒、忍辱、精進、禪定、般若）。 問：這個道理出自哪部經中？ 答：出自《首楞嚴經》（Surangama Sutra）中。有眾生能夠聽聞《首楞嚴》的名字，勝過獲得四禪四空定。 問：你剛才說新發意的菩薩學習隨自意三昧（Samadhi，禪定），如果能夠成就，這時就叫做首楞嚴定（Surangama Samadhi）。我現在不理解首楞嚴定，為什麼菩薩在行住坐臥的威儀中，抬腳動步都能常入定，具足一切諸波羅蜜？希望您能為我解說。 答：你應該仔細聽，好好思考，我將為你簡略地解說這個道理。菩薩在行走時，在未抬腳想要抬腳，未生念想要生唸的時候，先觀察未念想要念的心，在念頭未生起時，沒有心想，也沒有心和心所法。這叫做心性。這個心性沒有生滅，沒有光明沒有黑暗，沒有空也沒有假，不斷滅也不常存，沒有相貌，沒有所得，所以叫做心性，也叫做自性清凈心。這個自性清凈心就是涅槃（Nirvana）。不能覺悟的就是...
【English Translation】 English version: The mind does not arise, nor does it waver, and there is no attachment. Because all dharmas of the eighteen realms (the six sense organs: eyes, ears, nose, tongue, body, and mind; the six sense objects: form, sound, smell, taste, touch, and dharma; and the six consciousnesses: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) are unmoving, this is called Kshanti Paramita (Perseverance). Because of possessing perseverance, when a Bodhisattva walks, they do not cling to lifting or lowering their feet, and there is no prior thought or subsequent awareness, and there is no arising or ceasing. In all dharmas, there is no wavering and no attachment, this is called Virya Paramita (Diligence). When a Bodhisattva practices, they do not cling to body and mind, and in all dharmas, there is no reception or attachment, no clinging to birth and death, no clinging to Nirvana, and no clinging to the Middle Way. Therefore, in all dharmas, there is no distraction and no dullness, being apart from fixed and chaotic thoughts, this is called Dhyana Paramita (Meditation), possessing meditation can give rise to various supernormal powers. When a Bodhisattva practices, they regard the six faculties, such as the head (eyes, ears, nose, tongue, body, and mind), as like empty space, shadows, dreams, or mirages, without arising or ceasing, and without annihilation or permanence, without two extremes or a middle ground. The three poisons (greed, hatred, and delusion), the four great elements (earth, water, fire, and wind), the five skandhas (form, feeling, perception, volition, and consciousness), the twelve entrances (six sense organs and six sense objects), the eighteen realms (six sense organs, six sense objects, and six consciousnesses), and the twelve links of dependent origination (ignorance, action, consciousness, name and form, six entrances, contact, feeling, craving, grasping, becoming, birth, and old age and death) are ultimately empty and without attainment. There is neither bondage nor liberation, this is called Prajna Paramita (Wisdom), possessing wisdom. Therefore, when a Bodhisattva conducts themselves with dignity, every thought of lifting and lowering their feet is complete with the six Paramitas (Six Perfections: generosity, morality, patience, diligence, meditation, and wisdom). Question: From which sutra does this meaning come? Answer: It comes from the Surangama Sutra. A sentient being who hears the name 'Surangama' surpasses those who attain the four dhyanas and the four formless realms. Question: You said earlier that a newly initiated Bodhisattva learns the Samadhi (meditative absorption) that accords with their own intention. If they can achieve it, it is then called Surangama Samadhi. I do not understand Surangama Samadhi. Why is it that when a Bodhisattva conducts themselves with dignity, lifting their feet and taking steps, they are always in Samadhi, complete with all the Paramitas? I hope you can explain it to me. Answer: You should listen carefully and contemplate well. I will briefly explain this meaning to you. When a Bodhisattva walks, before lifting their foot, wanting to lift their foot, before a thought arises, wanting to generate a thought, they first observe the mind that has not yet thought, wanting to think. When the thought has not yet arisen, there is no thought, nor are there mental activities. This is called the nature of the mind. This nature of the mind has no arising or ceasing, no light or darkness, no emptiness or falsity, no annihilation or permanence, no appearance, and nothing to be attained. Therefore, it is called the nature of the mind, also called the self-nature pure mind. This self-nature pure mind is Nirvana. Those who cannot awaken to it are...
生死。妄念思想未生時。是時畢竟無心者。名為無始。求自性清凈無始心畢竟空寂。名為能破眾生。是故佛言。無始空破眾生。畢竟空破諸法。無始空破未念心。畢竟空破慾念心。是無始空破無始無明。畢竟空破有始無明。問曰。汝曏者說無始空破眾生。無始空者既是性空。諸法若性自空即無有和合。云何有眾生可破。答曰。是假名和合。虛妄顛倒非是實眾生。實眾生者名為心性。夫心性者。無有生死亦無解脫。一切眾生無始來受。故倒觀本源。無始亦空。無始空者是名性空。性空者是真實眾生。真實眾生無有生死。眾生若能解。即是無生智。爾時生死即是涅槃。更不別有涅槃之法。是故佛言。眾生涅槃本自有之。非適今也。以是義故。新學菩薩欲行時。觀未念心不可得。問曰。未念心滅。慾念心生。未念心不滅。慾念心生。答曰。未念心滅竟。慾念心生。難曰。汝未念心既滅。慾念心從何生。汝若未念心滅。慾念心生。是事不然。何以故。未念心既滅。名為斷盡者。名為死滅。若未念心盡滅。以慾念心自生者。便是兩心各不相知。心不能自知心。如指不自觸指。心亦如是。汝若一心。即無前後。復墮常中。汝若二心。生滅各異。復墮斷中。未唸唸心常。亦無此理。斷亦無此理。慾念心亦然。如汝曏者答我。未念心滅
【現代漢語翻譯】 現代漢語譯本： 生死。當妄念和思想尚未產生時，那個時候完全沒有心的狀態，稱為『無始』（Anashi，沒有開始）。尋求自性清凈的無始心，其本質是空寂的，這被稱為能破除眾生（Shengsi，birth and death）。因此佛說：『無始空破眾生，畢竟空破諸法』。無始空破除未生起的念頭，畢竟空破除慾望的念頭。這是無始空破除無始無明（Wuming，ignorance），畢竟空破除有始無明。 問：你剛才說無始空破除眾生，無始空既然是性空，如果諸法的自性本空，就沒有和合，怎麼會有眾生可以破除呢？ 答：這是假名和合，虛妄顛倒，不是真實的眾生。真實的眾生名為心性。心性沒有生死，也沒有解脫。一切眾生從無始以來都在接受這種顛倒的觀念，所以要倒過來觀察本源，無始也是空。無始空就是性空。性空是真實的眾生。真實的眾生沒有生死。眾生如果能理解這一點，就是無生智。那時，生死就是涅槃（Nirvana，liberation），沒有另外的涅槃之法。所以佛說：『眾生的涅槃本來就存在，不是現在才有的。』因為這個道理，新學的菩薩在想要修行時，觀察未生起的念頭是不可得的。 問：未生起的念頭滅了，慾望的念頭就生起；未生起的念頭不滅，慾望的念頭也會生起。 答：未生起的念頭滅盡后，慾望的念頭才生起。 難：你認為未生起的念頭既然滅了，慾望的念頭從哪裡生起？如果你認為未生起的念頭滅了，慾望的念頭就生起，這是不對的。為什麼呢？未生起的念頭既然滅了，就叫做斷盡，也就是死滅。如果未生起的念頭滅盡，慾望的念頭自己生起，那麼就是兩個心各自不相知。心不能自己知道心，就像手指不能自己觸碰手指一樣。心也是這樣。如果你認為是一心，就沒有前後，又會陷入常的觀念中。如果你認為是二心，生滅各異，又會陷入斷的觀念中。認為未生起的念頭是常，也沒有這個道理；認為是斷，也沒有這個道理。慾望的念頭也是這樣。就像你剛才回答我的，未生起的念頭滅了。
【English Translation】 English version: Birth and death. When deluded thoughts and ideas have not yet arisen, that state of having no mind at all is called 'Anashi' (無始, without beginning). Seeking the pure and unoriginated mind of self-nature, which is essentially empty and still, is called being able to destroy sentient beings (Shengsi, 生死, birth and death). Therefore, the Buddha said: 'Anashi emptiness destroys sentient beings; ultimate emptiness destroys all dharmas.' Anashi emptiness destroys thoughts that have not yet arisen; ultimate emptiness destroys thoughts of desire. This is Anashi emptiness destroying beginningless ignorance (Wuming, 無明, ignorance); ultimate emptiness destroys ignorance that has a beginning. Question: You said earlier that Anashi emptiness destroys sentient beings. Since Anashi emptiness is inherently empty, if the nature of all dharmas is inherently empty, there is no combination. How can there be sentient beings to destroy? Answer: This is a combination of false names, illusory and inverted, not real sentient beings. Real sentient beings are called mind-nature. Mind-nature has no birth or death, nor liberation. All sentient beings have been accepting this inverted view since beginningless time, so one must observe the origin in reverse; Anashi is also empty. Anashi emptiness is called nature-emptiness. Nature-emptiness is real sentient beings. Real sentient beings have no birth or death. If sentient beings can understand this, it is the wisdom of no-birth. At that time, birth and death is Nirvana (Nirvana, 涅槃, liberation), and there is no other Dharma of Nirvana. Therefore, the Buddha said: 'The Nirvana of sentient beings is originally present, not just now.' Because of this reason, when a newly learning Bodhisattva wants to practice, observing the thought that has not yet arisen is unattainable. Question: When the thought that has not yet arisen ceases, the thought of desire arises; if the thought that has not yet arisen does not cease, the thought of desire will also arise. Answer: Only after the thought that has not yet arisen has completely ceased does the thought of desire arise. Objection: You believe that since the thought that has not yet arisen has ceased, where does the thought of desire arise from? If you believe that when the thought that has not yet arisen ceases, the thought of desire arises, that is incorrect. Why? Since the thought that has not yet arisen has ceased, it is called complete cessation, which is death. If the thought that has not yet arisen ceases completely, and the thought of desire arises by itself, then the two minds do not know each other. The mind cannot know itself, just as a finger cannot touch itself. The mind is also like that. If you believe it is one mind, there is no before and after, and you will fall into the concept of permanence. If you believe it is two minds, with different arising and ceasing, you will fall into the concept of annihilation. Believing that the thought that has not yet arisen is permanent is also unreasonable; believing it is annihilated is also unreasonable. The thought of desire is also like that. Just like you answered me earlier, the thought that has not yet arisen has ceased.
竟慾念心生者。便是兩心。若有兩心。即有兩神。便是邪見。何以故。若有兩神。唯一有眾生即有兩眾生。即是外道義。兩神若前後亦不可。若一時亦不可。若兩神共合作一亦不可。若一能作兩亦不可。皆是外道義。何以故。般若經中一切眾生畢竟不相續。一切法亦不相續。若心及一切不相續。云何有斷前滅後生。若前滅後生者。即不相知。云何令人憶一生來事念持不忘。汝若一念中知。便應忘一切事各滅壞。若心常住不變易者。亦不能知一切法。何以故。無前因後果故。常亦無因果。斷亦無因果。亦無罪福。復無業報。瓦石無異。皆是外道義也。是故佛法中眾生心性不斷不常。畢竟不相續。無心無無心。汝未念心若不滅。慾念心自生。是亦不然。何以故。無一斷一常故。亦無前常后斷故。若未念心不滅。慾念心不生。無兩常並故。是事不然。若前念非不滅。后念非不生。是事亦不然。何以故。若得非滅。可得非不滅。既無非滅。即無非不滅。若得不生。可得非不生。既無非生。云何見非不生。非不不不滅非不不不生亦如是。皆不可得。亦無是不可得。觀菩薩既不得未念心。生滅斷常即無無明。亦不得慾念心。無諸行。是故明與無明其性無二。智者了達。凡夫謂二。明與無明雖無有二。亦非是一。是故菩薩行時。舉足
下足與唸唸心足不自知。足亦不自知行與不行。亦不自知履地不履地。亦不自知隨道不隨道。地亦復無是念。此菩薩履我上行。不履我上行。虛空亦無是念。是菩薩於我中過不過。亦不自知是虛空非虛空。菩薩心數畢竟不生。亦無不生之想。不在內不在外。亦不在中間亦不在余處。亦無不在。從旦涉路行至暮。無有動想。復無不動想。亦無所經由。而善了知歷涉之處。雖無去者而有所到。雖無受者而得果報。如虛空中雲。雖無心想而能降雨。雖無主我能遍方所。遠望即見。近觀即無。推尋此云本無生處。能令眾生虛妄見有往還所起。出無分散。還無積聚。不能自生。亦不從他生。山石無念。我能生云及以不生。云亦無念。我從山出。不從山出。各不相知。諸法亦爾。眾生此身猶如浮雲。生時空生。滅時空滅。雖空能見善惡造罪眾生。如雲雨雹傷害五穀及殺人畜眾生亦爾。是身雖空。行十惡者失人天報。墮在三途。如雹傷谷。行有漏善者失三乘道。如殺人畜。人者喻佛。畜獸者喻緣覺．聲聞。眾生亦爾。身心雖空。行有漏業。善惡果報如天雨雹。若有持戒修福禪定道品次第聖行智慧神通及化眾生。如彼好云。農時要月興致甘雨。五穀豐熟華茂盛。人獸快樂。眾生亦爾。身心雖空。持戒清凈修禪道品次第聖行。三界傍報五
【現代漢語翻譯】 現代漢語譯本 下足與唸唸心足不自知：腳踩下去和唸唸之間的心念是否滿足，自己並不知道。 足亦不自知行與不行：腳也不知道自己是在行走還是沒有行走。 亦不自知履地不履地：也不知道自己是踩在地上還是沒有踩在地上。 亦不自知隨道不隨道：也不知道自己是遵循正道還是沒有遵循正道。 地亦復無是念：大地也沒有這樣的念頭：『這位菩薩踩在我上面行走，或者沒有踩在我上面行走』。 虛空亦無是念：虛空也沒有這樣的念頭：『這位菩薩從我這裡經過或者沒有經過』。 亦不自知是虛空非虛空：菩薩也不知道這是虛空還是非虛空。 菩薩心數畢竟不生：菩薩的心念畢竟是不生起的， 亦無不生之想：也沒有不生起的想法。 不在內不在外：不在內，不在外， 亦不在中間亦不在余處：也不在中間，也不在其他地方， 亦無不在：也沒有什麼地方是不在的。 從旦涉路行至暮：從早晨開始走在路上直到傍晚， 無有動想：沒有動搖的想法， 復無不動想：也沒有不動的想法。 亦無所經由：也沒有什麼經過的地方， 而善了知歷涉之處：卻能清楚地知道所經歷的地方。 雖無去者而有所到：雖然沒有去的人，卻有所到達的地方。 雖無受者而得果報：雖然沒有接受者，卻能得到果報。 如虛空中雲：就像虛空中的云， 雖無心想而能降雨：雖然沒有心念想法，卻能降下雨水。 雖無主我能遍方所：雖然沒有主宰，卻能遍及各個地方。 遠望即見：遠遠望去就能看見， 近觀即無：近處觀察就沒有了。 推尋此云本無生處：推究尋找這云，本來沒有產生的地方， 能令眾生虛妄見有往還所起：卻能讓眾生虛妄地看到有往來和產生。 出無分散：出來時沒有分散， 還無積聚：回去時沒有積聚。 不能自生：不能自己產生， 亦不從他生：也不從其他地方產生。 山石無念：山石沒有念頭， 我能生云及以不生：『我能產生云，以及不產生云』。 云亦無念：云也沒有念頭， 我從山出：『我從山裡出來』， 不從山出：『不從山裡出來』。 各不相知：各自不相知。 諸法亦爾：一切諸法也是這樣。 眾生此身猶如浮雲：眾生的這個身體就像浮雲一樣， 生時空生：產生時是空性的產生， 滅時空滅：滅亡時是空性的滅亡。 雖空能見善惡造罪眾生：雖然是空性的，卻能看到行善作惡造罪的眾生。 如雲雨雹傷害五穀及殺人畜：就像云降下雨和冰雹，傷害五穀和殺害人畜一樣。 眾生亦爾：眾生也是這樣。 是身雖空：這個身體雖然是空性的， 行十惡者失人天報：行十惡的人會失去人天福報， 墮在三途：墮落在三惡道， 如雹傷谷：就像冰雹傷害穀物一樣。 行有漏善者失三乘道：行有漏洞的善事的人會失去三乘（Sravakayana 聲聞乘，Pratyekabuddhayana 緣覺乘，Bodhisattvayana 菩薩乘）之道， 如殺人畜：就像殺害人畜一樣。 人者喻佛：人比喻佛（Buddha）。 畜獸者喻緣覺．聲聞：畜生比喻緣覺（Pratyekabuddha）和聲聞（Sravaka）。 眾生亦爾：眾生也是這樣。 身心雖空：身心雖然是空性的， 行有漏業：行有漏洞的業， 善惡果報如天雨雹：善惡的果報就像天下雨和冰雹一樣。 若有持戒修福禪定道品次第聖行智慧神通及化眾生：如果有人持戒、修福、禪定、修習道品、次第修行聖行、擁有智慧神通以及教化眾生， 如彼好云：就像美好的云， 農時要月興致甘雨：在農時需要的月份興起甘甜的雨水， 五穀豐熟華茂盛：五穀豐收成熟，花朵繁茂盛開， 快樂：帶來快樂。 眾生亦爾：眾生也是這樣。 身心雖空：身心雖然是空性的， 持戒清凈修禪道品次第聖行：持戒清凈，修習禪定道品，次第修行聖行， 三界傍報五：三界（Trailokya）的果報是五...
【English Translation】 English version The foot and the mind being content with each thought are not self-aware. The foot is also not aware of whether it is walking or not. It is also not aware of whether it is stepping on the ground or not. It is also not aware of whether it is following the path or not. The earth also does not have the thought: 'This Bodhisattva is walking on me, or not walking on me.' Empty space also does not have the thought: 'This Bodhisattva is passing through me or not passing through me.' It is also not aware of whether it is empty space or not empty space. The Bodhisattva's mind ultimately does not arise, and there is also no thought of not arising. It is not inside, not outside, not in the middle, not in any other place, and there is also no place where it is not. From morning traveling on the road until evening, there is no moving thought, and also no non-moving thought. There is also nothing passed through, but one clearly knows the places traversed. Although there is no one going, there is a place arrived at. Although there is no receiver, there is karmic retribution obtained. Like clouds in empty space, although there is no thought, they can bring rain. Although there is no master, they can pervade all directions. Seen from afar, they are visible, but when viewed up close, they are not there. Investigating these clouds, they originally have no place of origin, but they can cause sentient beings to falsely see arising, going, and coming. Coming out without dispersing, returning without accumulating. Unable to arise on their own, and also not arising from others. Mountains and rocks have no thought, 'I can create clouds and also not create them.' Clouds also have no thought, 'I come out from the mountain', 'I do not come out from the mountain.' Each does not know the other. All dharmas are also like this. The body of sentient beings is like floating clouds, arising empty when arising, vanishing empty when vanishing. Although empty, it can see sentient beings creating good and evil and committing sins. Like clouds raining hail, harming the five grains and killing humans and animals, sentient beings are also like this. Although this body is empty, those who practice the ten evils lose the rewards of humans and gods, and fall into the three evil paths, like hail damaging crops. Those who perform meritorious deeds with outflows lose the path of the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), like killing humans and animals. Humans are metaphors for Buddhas (Buddha). Animals are metaphors for Pratyekabuddhas (Pratyekabuddha) and Sravakas (Sravaka). Sentient beings are also like this. Although body and mind are empty, performing actions with outflows, the karmic retributions of good and evil are like rain and hail from the sky. If there are those who uphold precepts, cultivate blessings, practice meditation, cultivate the factors of the path, practice the holy conduct in order, possess wisdom, supernatural powers, and transform sentient beings, like those good clouds, bringing sweet rain in the months needed for farming, the five grains are abundant and ripe, the flowers are lush and flourishing, bringing happiness. Sentient beings are also like this. Although body and mind are empty, upholding precepts purely, cultivating meditation, the factors of the path, practicing the holy conduct in order, the rewards of the three realms (Trailokya) are five...
戒十善及有漏禪人天快樂。如五穀成熟。無漏禪定聖行道品智慧神通。譬如樹木華果茂盛。大慈悲雲實相法雨。雨於人華各得成實。人者佛道具足。獸者喻緣覺．聲聞。三乘聖果。上中下別。皆因持戒行善修禪獲得此報。破戒之人終不能得持戒。雖皆是空。業報各別。如涅槃中說有二種果。色味相似。一名迦羅迦果。食者命終。復有一果名鎮頭迦。食者長命。得力得色。增壽益算。破戒之人如迦羅迦果。持戒之人如鎮頭迦果。身心雖空果報不失。菩薩行時。身心無定無亂。亦能覺了一切眾事。覺及所覺俱不可得。無有諸大陰界入。眾魔群盜不得入。是故名為首楞嚴定。從初發心終至佛果一。切聖行皆如隨自意三昧。無初發心。無果可至。亦不失因果。因果雖在。亦無受者。雖無受者。果不敗亡。雖不敗亡。亦無處所。何以故。因空故無有作。果空故無有想。因之與果正是一空。更無別空。觀此空法。無空可得。是名空空。一切皆空名為大空。不失因果名為中道第一義空。菩薩觀察生死諸行及修道聖行。一切皆是第一義空。是故佛言。眾生性即菩提。菩提性即眾生。菩提眾生無一二。知如此名世尊。菩薩行時。觀此身心一切威儀。無行無住無坐無臥無起無立。亦無去無來無出無沒無生無滅。亦無一切陰界諸入。是故維摩
【現代漢語翻譯】 現代漢語譯本 持守十善戒以及修習有漏禪定的人，可以獲得人天界的快樂，這就像五穀成熟一樣。而修習無漏禪定、聖行道品、智慧神通，則像是樹木開花結果，枝繁葉茂。大慈悲的雲朵降下實相的法雨，雨水滋潤人間的花朵，使它們各自結出果實。這裡，『人』指的是具備成佛之道的眾生，『獸』則比喻緣覺（Pratyekabuddha）和聲聞（Śrāvaka），他們證得三乘（Triyāna）的聖果，有上中下之別。這些都是因為持戒行善、修習禪定而獲得的果報。破戒之人終究無法獲得這些。雖然一切都是空性（Śūnyatā），但業報卻各有不同。如同《涅槃經》（Nirvāṇa Sūtra）中所說，有兩種果實，顏色味道相似，一種叫做迦羅迦果（Kālakā），吃了會喪命；另一種叫做鎮頭迦果（Jintuka），吃了可以長壽，增強體魄，延年益壽。破戒之人就像迦羅迦果，持戒之人就像鎮頭迦果。身心雖然是空性，但果報卻不會消失。菩薩（Bodhisattva）在修行時，身心沒有固定或散亂的狀態，也能覺察一切事物。能覺察的主體和被覺察的客體都不可得，沒有諸大（Mahābhūta）、陰（Skandha）、界（Dhātu）、入（Āyatana）。眾魔和盜賊無法侵入，所以這被稱為首楞嚴定（Śūraṅgama Samādhi）。從最初發心到最終證得佛果，一切聖行都如同隨自意三昧（Yathābhimata-samādhi）。沒有最初的發心，也就沒有可以到達的果位，但也不會失去因果。因果雖然存在，卻沒有承受者。雖然沒有承受者，果報卻不會敗壞。雖然不會敗壞，也沒有固定的處所。為什麼呢？因為因是空性，所以沒有造作者；果是空性，所以沒有受想者。因和果，正是一個空性，沒有其他的空性。觀察這種空法，也找不到空性本身，這叫做空空（Śūnya-śūnyatā）。一切皆空，叫做大空（Mahā-śūnyatā）。不失去因果，叫做中道第一義空（Madhyamaka-paramārtha-śūnyatā）。菩薩觀察生死諸行以及修道聖行，一切都是第一義空。所以佛說，眾生性即是菩提（Bodhi），菩提性即是眾生。菩提和眾生不是一也不是二。明白這個道理，就叫做世尊（Lokabandhu）。菩薩在修行時，觀察這個身心和一切威儀，沒有行走、沒有停留、沒有坐臥、沒有起立，也沒有去來、沒有出沒、沒有生滅，也沒有一切陰、界、入。所以《維摩詰經》（Vimalakīrti Sūtra）說：
【English Translation】 English version The observance of the ten wholesome precepts and the happiness of humans and devas (gods) through conditioned meditation are like the ripening of the five grains. Unconditioned meditation, noble conduct, wisdom, and supernormal powers are like trees with flourishing flowers and fruits. The clouds of great compassion rain down the Dharma rain of true reality, nourishing the flowers of humanity so that each bears fruit. Here, 『human』 refers to beings with the potential for Buddhahood, and 『beast』 symbolizes Pratyekabuddhas (solitary Buddhas) and Śrāvakas (disciples), who attain the three vehicles (Triyāna) of noble fruit, with distinctions of superior, intermediate, and inferior. These are all obtained through upholding precepts, practicing goodness, and cultivating meditation. Those who break the precepts will ultimately not attain these. Although all is emptiness (Śūnyatā), the karmic retributions are distinct. As the Nirvāṇa Sūtra says, there are two kinds of fruits, similar in color and taste. One is called Kālakā, which causes death when eaten; the other is called Jintuka, which prolongs life, strengthens the body, and increases lifespan when eaten. Those who break the precepts are like the Kālakā fruit, while those who uphold the precepts are like the Jintuka fruit. Although the body and mind are empty, the karmic retributions are not lost. When a Bodhisattva (enlightenment being) practices, the body and mind are neither fixed nor scattered, and they can also perceive all things. The perceiver and the perceived are both unattainable, and there are no great elements (Mahābhūta), aggregates (Skandha), realms (Dhātu), or entrances (Āyatana). Mara (demons) and thieves cannot enter, therefore it is called the Śūraṅgama Samādhi (heroic march samadhi). From the initial aspiration to the final attainment of Buddhahood, all noble conduct is like the Yathābhimata-samādhi (as-one-wishes samadhi). There is no initial aspiration, and no fruit to be attained, but the cause and effect are not lost. Although cause and effect exist, there is no receiver. Although there is no receiver, the fruit is not destroyed. Although it is not destroyed, there is no fixed place. Why? Because the cause is empty, there is no maker; the fruit is empty, there is no thinker. Cause and effect are precisely one emptiness, with no other emptiness. Observing this empty Dharma, there is no emptiness to be found, this is called Śūnya-śūnyatā (emptiness of emptiness). All is empty, called Mahā-śūnyatā (great emptiness). Not losing cause and effect is called Madhyamaka-paramārtha-śūnyatā (the Middle Way's ultimate emptiness). Bodhisattvas observe the actions of birth and death and the noble conduct of cultivation, all of which are ultimate emptiness. Therefore, the Buddha said, 『The nature of sentient beings is Bodhi (enlightenment), and the nature of Bodhi is sentient beings. Bodhi and sentient beings are not one or two.』 Knowing this is called Lokabandhu (World Honored One). When a Bodhisattva practices, observing this body and mind and all deportment, there is no walking, no staying, no sitting, no lying down, no rising, no standing, no going, no coming, no emerging, no submerging, no birth, no death, and no aggregates, realms, or entrances. Therefore, the Vimalakīrti Sūtra says:
經云。法無去來。常不住故。諸法不有亦不無。以因緣故。諸法生因者即是無明。緣者即是諸行。是故佛言。因眼見色。因心思覺。生貪愛心。愛者即是無明。為愛造業名之為行。若能反流觀無明源及心性空。思愛亦空。無業無行。即無諸法生。無緣和故。一切諸法本因緣空無主。覺此盡本源。故稱真沙門。亦名無生忍。複名無起法忍。菩薩觀色心。無垢無凈不動不變。猶如虛空無想可得。名之為空亦非是空。何以故。眾生此身頭等六分假名色身。本由一念妄念心生。隨業受報天人諸趣。猶如化生夢幻之體亦不可得。菩薩既知妄念心空。即無妄念。非是空假。色身亦爾。如影如空求不可得。是故佛言。眾生色身。此色身生時但空生。滅時亦空滅。頻婆娑羅王聞佛說此。得第三果次第。即得無生法忍智。是故般若經中曇無竭菩薩語薩陀波侖言。法無來無去。空法即是佛。無相法無生。空法無滅。法亦如是無來無去。即佛從無住法亦如是。既無有住亦無來無去。是故菩薩行威儀中。觀此未念及慾念心性自清凈無有動變。故得不動三昧。發一切智慧。解一切佛法。從初發心終至佛果未曾動變。亦不從一地至一地。一念了知三世之事。凡聖心想國土世界劫數遠近眾生煩惱根性差別一念盡知。是名菩薩遍覺三昧。亦得名為照明三
昧。以此三昧神通力故。湛然不變色身變現十方國土。隨感不同說音聲亦復如是。則名為首楞嚴定力隨自意三昧具足成就。
住威儀品第二
菩薩立時。諦觀此身色之空法。頭等六分如空中雲。氣息出入如空中風。身色虛妄如空中華。云何得知息實相。先觀三性。后觀假名。何等三性。一者心性。二者色性。三者息性。復有三性。一者心性。二者眼性。三者意性。先觀前三性。若先觀心性。沉細難知。若先觀色性。粗樸難解。應先觀息。是息由心遍色處中易知。何以故。先觀息實。然後觀息遍身。還歸實相。所以者何。若先觀有。即受念著。顛倒難遣。是故新學菩薩先觀息實相。觀其出入。是息出時從何處生。相貌何似。根源何處。求之不得。無源無生都無處所。復觀入息從何方來。入至何處。諦觀此息來無方所。入無所至。無來即是無生。無至即是無滅。入息既無生滅。中間亦無相貌。無能知者亦無見者。知此入息因如虛空由入有出。入者既無出者亦然。知出入息畢竟空寂。空是息不能自生。心念即息動。無念即息盡。是息由心故有生滅。心即是主。諦觀此心今在何處。身內觀察。從頭至足從皮至髓。一一諦觀都不見心。內若無心。在外有也。復觀身外諸方遠近。四維上下及以中間。一一觀察都不見心
【現代漢語翻譯】 現代漢語譯本 昧（Mèi）：憑藉這種三昧（Sānmèi，Samadhi，定，專注狀態）的神通力量，湛然（Zhànrán，Still and clear）不變的色身（Sèshēn，Rūpakāya，色身）可以變現十方國土（Shífāng guótǔ，Ten directions lands）。隨著眾生的感受不同，所說的音聲也同樣變化。這就叫做首楞嚴定（Shǒuléngyán dìng，Śūraṅgama-samādhi，勇健三昧）的力量，隨自意三昧（Suízìyì sānmèi，Samādhi of following one's own mind）也能夠圓滿成就。
住威儀品（Zhù wēiyí pǐn）第二
菩薩站立時，應仔細觀察這身體的色法（Sèfǎ，Rūpa-dharma，物質現象），頭等六分（頭、頸、身、四肢）就像空中的云一樣虛幻。氣息的出入就像空中的風一樣無形。身體的色相虛妄不實，如同空中的花朵。如何才能瞭解氣息的真實相狀（Shíxiàng，Reality）？首先觀察三性（Sānxìng，Three natures），然後觀察假名（Jiǎmíng，Provisional name）。什麼是三性？一是心性（Xīnxìng，Nature of mind），二是色性（Sèxìng，Nature of form），三是息性（Xīxìng，Nature of breath）。還有另外的三性：一是心性，二是眼性（Yǎnxìng，Nature of eye），三是意性（Yìxìng，Nature of mind）。先觀察前三種性質。如果先觀察心性，則過於深沉細微難以瞭解。如果先觀察色性，則過於粗糙樸實難以理解。應該先觀察氣息，因為氣息由心念遍及身體各處，相對容易瞭解。為什麼呢？因為先觀察氣息的真實，然後觀察氣息遍佈全身，最終迴歸真實相狀。這是什麼原因呢？如果先觀察『有』，就會執著于念頭，顛倒妄想難以去除。因此，新學的菩薩應該先觀察氣息的真實相狀，觀察氣息的出入。氣息呼出時從何處產生？相貌如何？根源在哪裡？尋找卻找不到，沒有根源，沒有產生，根本沒有處所。再觀察吸入的氣息從何方而來？進入到哪裡？仔細觀察這氣息，來沒有固定的方向，進入也沒有固定的處所。沒有來處就是沒有生，沒有去處就是沒有滅。吸入的氣息既然沒有生滅，中間也沒有相貌，沒有能知者，也沒有能見者。知道這吸入的氣息因虛空而有，因為有吸入才有呼出。吸入既然是空，呼出也是如此。知道呼出和吸入的氣息畢竟是空寂的。空是氣息不能自己產生，心念動則氣息動，沒有念頭則氣息停止。這氣息由心念而有生滅，心就是主宰。仔細觀察這心現在在哪裡？在身體內部觀察，從頭到腳，從面板到骨髓，一一仔細觀察都找不到心。如果身體內部沒有心，那麼在身體外部有嗎？再觀察身體外部的各個方向，遠近，四維上下以及中間，一一觀察都找不到心。
【English Translation】 English version Mèi (昧): By the supernatural power of this Samadhi (Sānmèi, 定, state of concentration), the unchanging Rūpakāya (Sèshēn, 色身) can manifest in the ten directions lands (Shífāng guótǔ, 十方國土). As sentient beings' feelings differ, so too does the sound of the voice. This is called the power of the Śūraṅgama-samādhi (Shǒuléngyán dìng, 首楞嚴定), and the Samādhi of following one's own mind (Suízìyì sānmèi, 隨自意三昧) is also fully accomplished.
Chapter Two: Dwelling in Dignity (Zhù wēiyí pǐn, 住威儀品)
When a Bodhisattva stands, he should carefully observe the Rūpa-dharma (Sèfǎ, 色法, material phenomena) of this body. The six parts (head, neck, body, four limbs) are like clouds in the sky, illusory. The breath going in and out is like the wind in the sky, formless. The appearance of the body is unreal, like flowers in the air. How can one understand the true nature (Shíxiàng, 實相, reality) of the breath? First, observe the three natures (Sānxìng, 三性), then observe the provisional name (Jiǎmíng, 假名). What are the three natures? First, the nature of mind (Xīnxìng, 心性), second, the nature of form (Sèxìng, 色性), and third, the nature of breath (Xīxìng, 息性). There are also another three natures: first, the nature of mind, second, the nature of eye (Yǎnxìng, 眼性), and third, the nature of mind. First, observe the first three natures. If you first observe the nature of mind, it is too deep and subtle to understand. If you first observe the nature of form, it is too coarse and simple to comprehend. You should first observe the breath, because the breath pervades the body through the mind, and it is relatively easy to understand. Why? Because first observe the reality of the breath, then observe the breath pervading the whole body, and finally return to the true nature. What is the reason for this? If you first observe 'existence', you will be attached to thoughts, and inverted delusions will be difficult to remove. Therefore, newly learning Bodhisattvas should first observe the true nature of the breath, observing the breath going in and out. When the breath goes out, where does it come from? What does it look like? Where is its source? Searching for it, you cannot find it. There is no source, no arising, no place at all. Then observe the breath coming in, from which direction does it come? Where does it enter? Carefully observe this breath, coming from no fixed direction, entering nowhere fixed. No coming is no arising, no entering is no ceasing. Since the incoming breath has no arising and ceasing, there is also no appearance in between, no one who can know it, and no one who can see it. Knowing that this incoming breath exists because of emptiness, because there is incoming, there is outgoing. Since the incoming is empty, so is the outgoing. Knowing that the outgoing and incoming breaths are ultimately empty and still. Emptiness is that the breath cannot arise by itself, the mind moves and the breath moves, no thought and the breath stops. This breath arises and ceases because of the mind, the mind is the master. Carefully observe where this mind is now? Observe inside the body, from head to toe, from skin to marrow, carefully observing each one, you cannot find the mind. If there is no mind inside the body, then is it outside the body? Then observe the various directions outside the body, near and far, the four cardinal directions, above and below, and in between, carefully observing each one, you cannot find the mind.
。諸方既無。可在中間。搖動出入遍身外中間悉觀亦不見心。誰能觀心復無觀者。是心既無相貌。名字亦無。是名觀心實相。若心與息俱無名相。我今色身從何處生。誰之所作。諦審觀察責身源由。是身無主從妄念心生。因息得立。心息既空身亦寂滅。常修此定。深澄空法。離諸假名。知一切空。具足正見無復妄念。然後觀息遍身出入。先觀鼻中氣息往還入出。次觀遍身。從頭至足從皮至髓。毛孔汗垢氣息一時微細出入。審諦觀察明瞭見之。觀此色身五相次第歸空寂滅。第一相者。初觀此身皮肉筋骨猶如芭蕉。從皮至髓氣息一時入出無礙。觀此氣息入無積聚。出無分散。一色芭蕉觀。第二相者。次觀身份芭蕉之觀轉虛空明凈。猶如聚沫。名為水沫觀。第三相者。觀此沫觀一切身份轉空明凈。如水上泡。名為泡觀。第四觀相者。觀此泡觀轉空微薄。猶如泡影。名為影觀。第五相者。觀此影觀一切身份不見相貌。猶如虛空名虛空觀。菩薩具足五種明觀。一切身份如空中華。譬如世間于虛空中見有一華。不依壚壁不依林藪。忽爾化生。遠望即見近觀即無。愚人不了謂實有華。智者覺了本來無華。眾生色身如虛空華。畢竟空寂無生無滅。菩薩觀身如空中立亦復如是。菩薩爾時自觀此身如凈琉璃。空無所有。以此觀法利益眾生增
長法身。名為檀波羅蜜。為法施。菩薩立時。以此觀法引導眾生。令諸眾生見菩薩形。發歡喜心。具清凈戒。離罪福相。是名菩薩持戒尸羅波羅蜜。菩薩立時。知此身中六情無主。亦知身外六塵無形。亦知中間六識無相。是身空寂無十八界。一切陰界及心本性。畢竟空寂無有生滅。世間八法不能令動。故名為菩薩忍辱羼提波羅蜜。世八法者。利．衰．毀．譽．苦．樂．稱．譏。菩薩立時。一切心相無生住滅。一切法不住前際不住后際不住中際。無三際故。既無生際即無住際亦無滅際。一切法中雖無去住而大精進。身心無倦自利利他。是名菩薩具足精進毗梨耶。菩薩立時。不見內心立。不見外心立。不見內外心立。色身空寂。亦無立相。諸陰亦然。於一切法中不味著。無定無亂。畢竟空故。入不動三昧。普現法界一切色身饒益眾生。是名菩薩具足禪波羅蜜。菩薩立時。知此色身無自無他。如鏡中像。如炎如化夢如幻。無有壽命亦無我人。無眾生滅。亦無隱顯復無出沒。諸法自爾。無取無舍。覺了一切眾生根性。隨感差別。是名般若波羅蜜。具足智慧神通藏故。
坐威儀品第三
四種身威儀中。坐最為安隱。菩薩常應跏趺端坐不動。深入一切諸三昧門。觀察一切眾生根性。欲安立之令得解脫。是故菩薩常入禪
定。起六神通。能凈五眼。肉眼．清凈天眼．通達慧眼．見真法眼．觀察佛眼。覺了一切。能度十方世界無量眾生。不前不後一時得道。是故菩薩常在禪定。問曰。菩薩何故四種身儀中多在坐威儀。余法亦應得獨言跏趺坐。答曰。此是坐禪入道之人坐禪之法。餘威儀中取道則難。多有動散。結跏趺坐。心直身正。斂念在前。復欲教諸弟子入禪定。是故菩薩結跏趺坐。余坐法者是凡夫人坐法。動散心多不得入定。其心難攝。結跏趺坐身心正直心易攝故。欲教弟子學此坐法。舍諸外道邪見威儀。有諸外道顛狂心亂。或常翹腳。或傍身欹足。或一足獨立。或五熱炙身。以是種種邪見身心不安。菩薩坐時。令諸眾生見者歡喜發菩提心。離諸怖畏入菩薩位。是名法施檀波羅蜜。菩薩坐時。身心不動。眾生見者能發凈信。離殺害心舍諸惡業。具足大乘菩薩律行。是名持戒尸波羅蜜。菩薩坐時。知一切法陰界諸入畢竟不動。能令眾生離高下心不起諍論。是名忍辱羼提波羅蜜。菩薩坐時。能令眾生見者歡喜。舍十惡業行。行十善道。修脫勇猛精進身心不懈。具足精進毗利耶波羅蜜。菩薩坐時。能令眾生舍離味著。能斷貪愛。心無定亂畢竟寂滅。亦令眾生起神通力。何以故。是諸眾生見菩薩坐禪。深心愛樂情無舍離。譬如往昔雪山林中有
一仙人坐禪入定。是時亦有無量外道在此山中邪見苦行。翹腳散足。或一足獨立。多不安穩。是時復有五百獼猴山中游行。見此仙人林中禪定結跏趺坐。閤眼合口氣不出。獼猴眾中有二老獼猴。愛樂仙人學其坐禪閤眼入定。信心重故即得神通。成辟支佛。如是次第五百獼猴皆得成就辟支佛道。是諸獼猴念此山中邪見外道身不安穩。是老獼猴往到其所。于外道前自敷草蓐結跏趺坐閤眼入定。是時五百獼猴捉諸外道兩腳結跏趺坐。老獼猴捉諸外道兩腳結跏趺坐。老獼猴示諸外道。各以手指捻外道眼令合。如坐禪法。五百外道各生慚愧。此坐安穩身不欹側。是道無疑。各作是念。此諸獼猴必見聖人。得其道跡復來教我。信心殷重。是老獼猴見諸外道信心決定。即現神通種種變化。五百獼猴各現神變。外道見已心生歡喜。心勇即發神通成辟支佛。坐禪威儀能令畜生及諸外道信心歡喜成辟支佛。天人六趣諸眾生等愛樂菩薩坐禪威儀。發菩提心得三乘道皆亦如是。是名菩薩禪波羅蜜。菩薩坐時。知一切法其性常定。知身無主。無我無人。是身色陰。如空中月影現眾水。色相寂滅。不於三界現身口意。法身普現十方世界。實無色心往還來去示現眾生。能令眾生各各感見。隨應說法稱機得道。如阿修羅琴不以手鼓。安置空地無人之處自
【現代漢語翻譯】 現代漢語譯本： 一位仙人正在禪坐入定。當時也有無數外道在這個山中，他們持有邪見，進行苦行，有的翹著腳，有的散開雙足，或者單足站立，大多都不安穩。當時還有五百隻獼猴在山中嬉戲。它們看見這位仙人在林中禪定，結跏趺坐，閉著眼睛，停止呼吸。獼猴群中有兩隻年老的獼猴，非常喜愛這位仙人，便學習他禪坐，閉眼入定。因為信心深厚，立刻獲得了神通，成了辟支佛（Pratyekabuddha，獨覺佛）。就這樣，次第相傳，五百隻獼猴都成就了辟支佛道。這些獼猴想到這座山中那些持有邪見的外道身心不安穩，於是老獼猴前往他們所在之處，在外道面前自己鋪上草墊，結跏趺坐，閉眼入定。當時，五百隻獼猴捉住外道的雙腳，幫助他們結跏趺坐。老獼猴也捉住外道的雙腳，幫助他們結跏趺坐。老獼猴還向外道們示範，用手指捏住外道的眼睛，使他們閉上，就像禪坐的方法一樣。五百個外道各自心生慚愧，覺得這種坐姿安穩，身體不會傾斜，這一定是真正的道。他們各自這樣想著：『這些獼猴一定是見到了聖人，得到了他的道跡，所以回來教導我們。』信心非常懇切。老獼猴見到這些外道信心已經堅定，立刻顯現神通，種種變化。五百隻獼猴也各自顯現神變。外道們見到后，心中生起歡喜，心生勇氣，立刻也發起了神通，成就了辟支佛。禪坐的威儀能夠使畜生以及各種外道生起信心和歡喜，從而成就辟支佛。天人六道中的各種眾生等，都喜愛菩薩禪坐的威儀，發起菩提心，獲得聲聞乘、緣覺乘、菩薩乘這三乘之道，也都是這樣。這就是菩薩的禪波羅蜜（Dhyana Paramita，禪定波羅蜜）。菩薩在禪坐時，了知一切法的本性都是恒常不變的，了知身體沒有主宰，沒有我，沒有人。這個身體是色陰（Rupa Skandha，色蘊），就像空中的月亮倒影在水中一樣，色相寂滅。不在三界（Trailokya，欲界、色界、無色界）中顯現身口意，法身（Dharmakaya，法身）普遍顯現在十方世界。實際上沒有色心往來去到，只是爲了示現眾生，能夠使眾生各自感應見到，隨應說法，使他們根據自己的根器而得道。就像阿修羅（Asura，阿修羅）的琴，不用手去彈奏，安置在空曠的地方，沒有人的地方，它自己
【English Translation】 English version: A certain immortal was sitting in meditation, having entered into samadhi (concentration). At that time, there were also countless heretics in this mountain, holding wrong views and practicing asceticism. Some were raising their feet, some were spreading their legs, or standing on one foot, mostly unstable. At that time, there were also five hundred monkeys in the mountain. Seeing this immortal meditating in the forest, sitting in the lotus position, closing his eyes, and ceasing to breathe, among the monkey crowd were two old monkeys who loved the immortal and learned his meditation, closing their eyes and entering samadhi. Because of their deep faith, they immediately attained supernatural powers and became Pratyekabuddhas (獨覺佛, Solitary Buddhas). In this way, one after another, all five hundred monkeys attained the path of Pratyekabuddha. These monkeys thought of those heretics in this mountain who held wrong views and whose bodies and minds were unstable. So the old monkeys went to where they were, and in front of the heretics, they spread their own grass mats, sat in the lotus position, closed their eyes, and entered samadhi. At that time, five hundred monkeys grabbed the feet of the heretics and helped them sit in the lotus position. The old monkeys also grabbed the feet of the heretics and helped them sit in the lotus position. The old monkeys also demonstrated to the heretics, using their fingers to pinch the eyes of the heretics, causing them to close, just like the method of meditation. The five hundred heretics each felt ashamed, feeling that this sitting posture was stable and the body would not tilt, this must be the true path. They each thought: 'These monkeys must have seen a sage and obtained his path, so they have come back to teach us.' Their faith was very earnest. The old monkeys, seeing that these heretics' faith was already firm, immediately manifested supernatural powers, with various transformations. The five hundred monkeys also each manifested supernatural transformations. When the heretics saw this, joy arose in their hearts, and with courage, they immediately also developed supernatural powers and became Pratyekabuddhas. The dignified manner of meditation can cause animals and various heretics to develop faith and joy, thereby attaining Pratyekabuddhahood. All kinds of beings in the six realms (天人六道, realms of gods, humans, asuras, animals, hungry ghosts, and hell beings), etc., all love the dignified manner of a Bodhisattva meditating, developing Bodhicitta (菩提心, the mind of enlightenment), and attaining the three vehicles (聲聞乘、緣覺乘、菩薩乘, Sravakayana, Pratyekabuddhayana, and Bodhisattvayana) of the path, it is all like this. This is the Dhyana Paramita (禪波羅蜜, Perfection of Meditation) of the Bodhisattva. When a Bodhisattva is meditating, he knows that the nature of all dharmas (法, phenomena) is constant and unchanging, and he knows that the body has no master, there is no 'I', and no person. This body is the Rupa Skandha (色蘊, form aggregate), like the moon in the sky reflected in the water, the form is extinguished. He does not manifest body, speech, and mind in the three realms (欲界、色界、無色界, the desire realm, the form realm, and the formless realm), the Dharmakaya (法身, Dharma Body) universally manifests in the ten directions. In reality, there is no coming and going of form and mind, it is only to show beings, to enable beings to each sense and see, to speak according to their capacity, and to enable them to attain the path according to their potential. Like the Asura's (阿修羅, demigod) lute, without playing it with hands, placed in an empty place, a place without people, it plays itself.
出種種微妙音聲。能令天人所聞各各別異。稱意歡樂。菩薩禪定亦復如是。實無覺觀繫念思惟。亦無色像現身口意。眾生各各感應不同。如空月。是名菩薩禪波羅蜜。菩薩坐時。雖無心陰界入。見於一切法皆如夢想無覺觀心。具足無量一切辨才。一念悉知三世九道凡聖差別。思覺不同優劣差別。不預思惟知過去世無礙。知未來世無礙。知無為無礙。知世諦無礙。知真諦無礙。知第一義諦空無礙。離常定。一念遍在十方佛前。現神通力種種變化供養之具供養諸佛。一時變現入六道中。菩薩色身對眾生機隨應說法。一念受持一切佛法。悉知諸佛弟子種數。一念能轉法諸佛法輪。盡知眾生煩惱利鈍差別。成聞菩薩音聲不同。能斷煩惱。雖無色像陰界入諸見。具足如此無量辨才。是名菩薩般若波羅蜜。問。般若波羅蜜名何等法。答曰。般若波羅蜜名一切種慧。三乘智慧盡到其邊。是名彼岸。名為摩訶般若波羅蜜。問曰。如是智慧從何處生。答曰。無有生處。何以故。如大品經中先尼梵志問佛世尊。如來所得一切智慧從何處得。佛答先尼。無有得處。如是智慧。非內觀中得是智慧。非外觀中得是智慧。非內外觀中得是智慧。亦非不觀得是智慧。是時先尼梵志即于佛一切智中得生信解。深入般若波羅蜜。是故言無有得處。更有人言
【現代漢語翻譯】 現代漢語譯本：
發出種種微妙的聲音，能夠讓天人和人所聽到的聲音各不相同，使他們稱心如意，感到快樂。菩薩的禪定也是這樣，實際上沒有覺觀、繫念、思惟，也沒有色像顯現在身口意中，但眾生各自的感應卻不同，就像空中的月亮一樣。這叫做菩薩的禪波羅蜜（Dhyana Paramita，禪定到彼岸）。
菩薩在禪坐時，雖然沒有心、陰、界、入（五蘊、十二處、十八界），卻能見到一切法都如夢如幻，沒有覺觀之心，具足無量的一切辯才。一念之間完全知曉三世九道（三世：過去、現在、未來；九道：地獄、餓鬼、畜生、人、阿修羅、天、聲聞、緣覺、菩薩）凡夫和聖人的差別，思覺的不同和優劣的差別。不經過思惟就能知道過去世沒有障礙，知道未來世沒有障礙，知道無為法沒有障礙，知道世俗諦沒有障礙，知道真諦沒有障礙，知道第一義諦空性沒有障礙。離開常定，一念之間遍在十方諸佛面前，顯現神通力，用種種變化的供養之具來供養諸佛。一時之間變現進入六道之中，菩薩的色身根據眾生的根機，隨應說法。一念之間受持一切佛法，完全知曉諸佛弟子的種類和數量。一念之間能夠轉動諸佛的法輪，完全知曉眾生煩惱的利鈍差別，成就聽聞菩薩音聲的不同，能夠斷除煩惱。雖然沒有色像、陰、界、入諸見，卻具足如此無量的辯才。這叫做菩薩的般若波羅蜜（Prajna Paramita，智慧到彼岸）。
問：般若波羅蜜（Prajna Paramita，智慧到彼岸）是指什麼樣的法？
答：般若波羅蜜（Prajna Paramita，智慧到彼岸）是指一切種類的智慧，三乘（聲聞乘、緣覺乘、菩薩乘）的智慧都到達其邊際，這叫做彼岸，叫做摩訶般若波羅蜜（Maha Prajna Paramita，大智慧到彼岸）。
問：這樣的智慧從哪裡產生？
答：沒有產生的地方。為什麼呢？就像《大品經》（Mahaprajnaparamita Sutra）中先尼梵志（Sreni Brahman）問佛世尊，如來所獲得的一切智慧從哪裡獲得？佛回答先尼（Sreni），沒有獲得的地方。這樣的智慧，不是在內觀中獲得，不是在外觀中獲得，不是在內外觀察中獲得，也不是在不觀察中獲得。這時，先尼梵志（Sreni Brahman）就在佛的一切智中生起了信解，深入了般若波羅蜜（Prajna Paramita，智慧到彼岸）。所以說沒有獲得的地方。還有人說
【English Translation】 English version:
It emits all kinds of subtle sounds, enabling gods and humans to hear different sounds, each according to their liking, bringing them joy. The Bodhisattva's Samadhi (Zen meditation) is also like this. In reality, there is no perception, contemplation, or thinking. There are no forms appearing in body, speech, or mind. However, sentient beings have different responses, like the moon in the sky. This is called Bodhisattva's Dhyana Paramita (Perfection of Meditation).
When a Bodhisattva sits in meditation, although there is no mind, skandha (form, feeling, perception, mental formations, and consciousness), sphere, or entry (the twelve sense bases and eighteen elements), they see all dharmas as dreams and illusions, without any perceiving mind, possessing immeasurable eloquence. In a single thought, they fully know the differences between ordinary beings and sages in the three times (past, present, and future) and the nine realms (hell, hungry ghosts, animals, humans, asuras, gods, sravakas, pratyekabuddhas, and bodhisattvas), the differences in thoughts and perceptions, and their superiorities and inferiorities. Without thinking, they know the past without obstruction, know the future without obstruction, know the unconditioned (Nirvana) without obstruction, know the conventional truth without obstruction, know the ultimate truth without obstruction, and know the emptiness of the first principle without obstruction. Apart from constant Samadhi, in a single thought, they are present before Buddhas in the ten directions, manifesting supernatural powers and various transformed offerings to offer to all Buddhas. At the same time, they transform and enter the six realms. The Bodhisattva's physical body speaks the Dharma according to the capacity of sentient beings. In a single thought, they receive and uphold all the Buddha's teachings, fully knowing the types and numbers of all the Buddha's disciples. In a single thought, they can turn the Dharma wheel of all Buddhas, fully knowing the differences in the sharpness and dullness of sentient beings' afflictions, accomplishing the different sounds of hearing the Bodhisattva, able to cut off afflictions. Although there are no forms, skandhas, spheres, entries, or views, they possess such immeasurable eloquence. This is called Bodhisattva's Prajna Paramita (Perfection of Wisdom).
Question: What kind of Dharma is Prajna Paramita (Perfection of Wisdom)?
Answer: Prajna Paramita (Perfection of Wisdom) refers to all kinds of wisdom. The wisdom of the three vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana) all reaches its limit. This is called the other shore, called Maha Prajna Paramita (Great Perfection of Wisdom).
Question: Where does such wisdom arise from?
Answer: There is no place of arising. Why? Just like in the Mahaprajnaparamita Sutra, Sreni Brahman asked the Buddha, 'Where did the Tathagata obtain all the wisdom he has?' The Buddha answered Sreni, 'There is no place of obtaining.' Such wisdom is not obtained through internal observation, not obtained through external observation, not obtained through internal and external observation, and not obtained through non-observation. At that time, Sreni Brahman immediately generated faith and understanding in the Buddha's omniscience and deeply entered Prajna Paramita (Perfection of Wisdom). Therefore, it is said that there is no place of obtaining. Others say
。問曰。何者為內觀。何者為外觀。何者為內外觀。云何言亦非不觀得是智慧。答曰。內觀者是內六根。眼．耳．鼻．舌．身．意。外觀者是外六塵。色．聲．香．味．觸．法。內外觀者中間六識。眼識觸因緣生諸受。乃至鼻．舌．意識觸因緣生諸受。菩薩觀內六根性空無所得。觀外六塵性空無所得。觀中六識性空無所得。若不觀察亦不能得。是故佛言。亦非不觀得是智慧。無所得即是智即是慧。所以者何。大品經一心具萬行品中。佛告須菩提。諸法無所有性即是道即是果。若於諸法中有見者。此人無果。壞法性故無道果。是故佛言。諸法無所有性。即是道即是果。諸法者即是眾生十八界。內有六根界。外有六塵界。中有六識界。觀內六根能破貪瞋淫恚愚凝無明調慢諸煩惱結。能破自身我見及離我所。無有壽命眾生主者。離受念著。畢竟空故是名智。無所得故名之為慧。觀外六塵。於色塵中青黃赤白女等色是名外身。起貪愛心能生煩惱。菩薩爾時觀此外身。修死屍想。膀脹爛壞九想具足。乃至十想成就。歸空盡滅更不復生。觀察覺了能破煩惱是名為智。無所有性是名為慧。聲．香．味．觸．法亦復如是。觀察中識無分別想。無自生處。假內外因緣和合而生。都無自性。觀內六根空無有主。觀外六塵空無形色。和合想不
【現代漢語翻譯】 現代漢語譯本：問：什麼是內觀？什麼是外觀？什麼是內外觀？為什麼說既不是觀也不是不觀才能獲得智慧？ 答：內觀指的是內在的六根，即眼、耳、鼻、舌、身、意。外觀指的是外在的六塵，即色、聲、香、味、觸、法。內外觀指的是中間的六識，即眼識因接觸外境而產生各種感受，乃至鼻識、舌識、意識因接觸外境而產生各種感受。菩薩觀察內在六根的自性是空性的，沒有任何可以執取的東西；觀察外在六塵的自性是空性的，沒有任何可以執取的東西；觀察中間六識的自性是空性的，沒有任何可以執取的東西。如果不觀察，也不能獲得智慧。所以佛說，既不是觀也不是不觀才能獲得智慧。沒有任何執取就是智慧，就是般若。為什麼這麼說呢？《大品經》（Mahaprajnaparamita Sutra）一心具萬行品中，佛告訴須菩提（Subhuti）：諸法的無所有性就是道，就是果。如果有人在諸法中有所見，這個人就無法證得果位，因為他破壞了法的自性，所以無法證得道果。所以佛說，諸法的無所有性，就是道，就是果。諸法指的就是眾生的十八界，內有六根界，外有六塵界，中有六識界。觀察內在六根，能夠破除貪婪、嗔恨、淫慾、怨恨、愚癡、凝滯、無明、調慢等各種煩惱結縛，能夠破除自身的我見，並且遠離對『我所』的執著，認識到沒有壽命、沒有眾生、沒有主宰者，遠離對感受的執著，畢竟是空性的，這叫做智。因為沒有任何執取，所以稱之為慧。 觀察外在六塵，在色塵中，青、黃、赤、白、女子等色，被稱為外身。如果對外身生起貪愛之心，就會產生煩惱。菩薩這時觀察此外身，修習死屍想，觀想身體膨脹、腐爛、壞敗，九想觀具足，乃至十想觀成就，最終歸於空無，徹底滅盡，不再復生。通過觀察覺悟，能夠破除煩惱，這叫做智。無所有性叫做慧。聲、香、味、觸、法也是如此。觀察中間的六識，沒有分別妄想，沒有自生的處所，只是憑藉內外因緣和合而生，根本沒有自性。觀察內在六根是空性的，沒有主宰；觀察外在六塵是空性的，沒有形色；和合之想不...
【English Translation】 English version: Question: What is internal observation? What is external observation? What is internal-external observation? Why is it said that wisdom is attained neither by observing nor by not observing? Answer: Internal observation refers to the six internal sense bases: eye, ear, nose, tongue, body, and mind. External observation refers to the six external sense objects: form, sound, smell, taste, touch, and dharma. Internal-external observation refers to the six intermediate consciousnesses: eye consciousness arising from contact with objects, and so on, up to nose, tongue, and mind consciousnesses arising from contact with objects. A Bodhisattva observes that the nature of the six internal sense bases is empty and without anything to be grasped; observes that the nature of the six external sense objects is empty and without anything to be grasped; observes that the nature of the six intermediate consciousnesses is empty and without anything to be grasped. If one does not observe, one cannot attain wisdom. Therefore, the Buddha said that wisdom is attained neither by observing nor by not observing. Non-attainment is wisdom, is prajna (wisdom). Why is this so? In the 'One Mind Possessing Myriad Practices' chapter of the Mahaprajnaparamita Sutra (Great Wisdom Sutra), the Buddha told Subhuti (Subhuti): The nature of all dharmas (phenomena) being without anything to be possessed is the path, is the fruit. If someone has views about dharmas, that person cannot attain the fruit, because they destroy the nature of the dharma, and therefore cannot attain the path and the fruit. Therefore, the Buddha said that the nature of all dharmas being without anything to be possessed is the path, is the fruit. All dharmas refer to the eighteen realms of sentient beings: the six internal sense bases, the six external sense objects, and the six intermediate consciousnesses. Observing the six internal sense bases can break through greed, hatred, lust, resentment, foolishness, stagnation, ignorance, arrogance, and all the bonds of afflictions; can break through the self-view and detach from 'what belongs to me', recognizing that there is no life, no sentient being, no master, detaching from attachment to feelings, ultimately being empty, this is called wisdom. Because there is nothing to be grasped, it is called prajna (wisdom). Observing the six external sense objects, in the sense object of form, blue, yellow, red, white, women, etc., are called external body. If one develops greed and love for the external body, it will generate afflictions. At this time, the Bodhisattva observes this external body, cultivating the contemplation of a corpse, contemplating the body swelling, decaying, and rotting, fully practicing the nine contemplations, and even accomplishing the ten contemplations, ultimately returning to emptiness, completely extinguished, and no longer reborn. Through observation and awakening, one can break through afflictions, this is called wisdom. The nature of non-possession is called prajna (wisdom). Sound, smell, taste, touch, and dharma are also the same. Observing the six intermediate consciousnesses, there are no discriminating thoughts, no place of self-arising, only arising from the combination of internal and external conditions, fundamentally without self-nature. Observing the six internal sense bases is empty and without a master; observing the six external sense objects is empty and without form; the thought of combination is not...
可分別即無六識。是時智慧無有得處。若不坐禪明瞭觀察是十八界。亦不能得如是智慧。是故佛言。亦非不觀得是智慧。眾生五識但能當境。能知現在五塵之事。不能究竟囑當受持。然此意根雖無處所。遍能囑當五識之事。然其意識都不曾往與五識合。雖無往還能懸囑當。五塵五識因緣之事雖無住處囑當。五識計校思惟遠近受持皆悉不忘。善惡無記亦復如是。如是意根意識雖無處所亦不動搖。如夢中識六能覺了。總攝六根之事。凡俗愚人是六種識隨緣繫縛。亦不能知五根有處意根無處。謂各各緣。不能了知總別之想。是名凡夫分張識相生死根栽。非是聖慧。新學菩薩用第七識剛利智。觀察五陰十八界等無有集散虛妄不實。無名無字無生無滅。是時意根名為聖慧根者。從得信根乃至慧根。如是五根中說。因此信慧二根。力無所畏。總說有二種用。內能覺了破煩惱結。入無間三昧。得解脫智。能覺一切眾生根性。外能摧伏天魔外道。宿命神通皆得具足。發言可信實不虛謬。名為信慧。善轉眾生住七覺慧。故名聖慧根。聖名無著亦名清凈。能度眾生立照為聖。無著者。以聖慧根。覺知六根空無有主。覺知六塵無色。覺知六識無名無相。如是三六無滅。無取無舍。斷一切受。故名無著。雖知己身及外眾生諸法實相。亦能生知眾
生根性。是故名聖。得陰界實相。舍一切著。故名無著。若無愛著即無染累。了知諸法自性清凈畢竟寂然。諸法者是十二入．十八界妄念心。凡夫不了能作生死無。眾宋結集遍行六趣是名眾生。菩薩以此聖慧根力善教道之。令諸眾生同證聖慧。故言清凈能度眾生。為天人作教師。故名阿阇梨。阿者名一。得一切法。從初不生亦無有滅。是名自覺。名之為阿。阇者是眾生。菩薩能以一相聖慧覺說眾生。令得解脫。是故名阇。以此自覺覺他無上慧阿二事留名後代。眾生所歸永劫不絕。是故名梨。是故佛言眾生性即菩提性。菩提性即眾生性。菩提眾生無二。知如此作天人師。凡夫六根聖人六根。是凡聖根無一無二。不覺是凡夫。覺了是聖人。生死煩惱根即是聖慧根。凡夫醜陋不凈身即是相好妙法身。菩薩爾時觀此眼根作是念。何者是眼。云何名根。作是觀時。知此眼根無主若空。無主即無眼根。求根不得亦無有眼。但以虛妄所見青黃赤白種種諸色。貪愛念故名之為眼。無眼故不了。如向諦觀知無根情。若無眼即無情。識既空無主無分別者。亦無虛妄種種諸色。各各不相知故。亦無和合。畢竟寂滅空無所有。如是觀竟。亦無能觀法。無所得故。無眼無眼名字是為眼。無作解脫門亦得名為無縛。何以故。既無繫縛誰解脫者。是時
【現代漢語翻譯】 現代漢語譯本 生根性，因此被稱為『聖』（聖人）。證得陰界（五陰、十二入、十八界）的真實相狀，捨棄一切執著，所以被稱為『無著』（沒有執著）。如果沒有愛著，就沒有染污和牽累。了知一切諸法的自性是清凈的，畢竟寂滅的。諸法指的是十二入、十八界這些虛妄的念頭。凡夫不瞭解這些，所以能造作生死輪迴。眾生是各種因緣和合，遍行於六道輪迴的生命。菩薩用這種聖慧的根力，善巧地教導他們，使眾生都能證得聖慧，所以說清凈能度眾生。菩薩為天人和人間的眾生作導師，所以被稱為『阿阇梨』（導師）。『阿』的意思是『一』，證得一切法，從最初就沒有生，也沒有滅，這叫做自覺，所以名為『阿』。『阇』的意思是眾生。菩薩能用一相聖慧來覺悟和開導眾生，使他們得到解脫，所以名為『阇』。用這種自覺覺他的無上智慧，『阿』和『阇』這兩個字流傳於後代，成為眾生所歸依的，永劫不絕。所以說，佛說眾生性就是菩提性，菩提性就是眾生性，菩提和眾生沒有分別。知道這些道理，才能做天人的導師。凡夫的六根和聖人的六根，這凡夫和聖人的根沒有一，也沒有二。不覺悟就是凡夫，覺悟了就是聖人。生死煩惱的根就是聖慧的根。凡夫醜陋不乾淨的身體就是相好莊嚴的妙法身。菩薩這時觀察眼根，這樣想：什麼是眼？為什麼叫做根？這樣觀察的時候，知道這眼根沒有主宰，如同虛空。沒有主宰就沒有眼根。尋求眼根而不可得，也沒有眼。只是因為虛妄所見的青黃赤白種種顏色，因為貪愛執念的緣故，才叫做眼。沒有眼，所以不能明瞭。像這樣諦觀，知道沒有根的情。如果沒有眼，就沒有情。識既然是空，沒有主宰，沒有分別，也就沒有虛妄的種種顏色。各種顏色各自不相知，也沒有和合，畢竟寂滅，空無所有。這樣觀察完畢，也沒有能觀察的法，因為沒有所得的緣故。沒有眼，沒有眼的名字，這就是眼。無作解脫門也可以叫做沒有束縛。為什麼呢？既然沒有繫縛，誰是被解脫的人呢？這時
【English Translation】 English version 『Rooted nature』. Therefore, it is named 『Saint』 (sage). Having attained the true nature of the realms of the aggregates (five aggregates, twelve entrances, eighteen realms), and relinquishing all attachments, it is named 『Non-attachment』 (without attachment). If there is no love or attachment, there will be no defilement or entanglement. Knowing that the self-nature of all dharmas is pure, ultimately tranquil. 『Dharmas』 refers to the twelve entrances and eighteen realms, these illusory thoughts. Ordinary people do not understand these, so they can create the cycle of birth and death. Sentient beings are the combination of various conditions, traversing the six realms of existence. Bodhisattvas use this root power of holy wisdom to skillfully teach them, enabling all sentient beings to attain holy wisdom together. Therefore, it is said that purity can liberate sentient beings. Bodhisattvas act as teachers for gods and humans, so they are called 『Acharya』 (teacher). 『A』 means 『one』, attaining all dharmas, from the beginning there is no birth, nor is there extinction, this is called self-awareness, so it is named 『A』. 『Charya』 means sentient beings. Bodhisattvas can use the holy wisdom of one aspect to awaken and enlighten sentient beings, enabling them to attain liberation, so it is named 『Charya』. Using this supreme wisdom of self-awareness and awakening others, the two words 『A』 and 『Charya』 are passed down to later generations, becoming what sentient beings rely on, never ceasing for endless eons. Therefore, the Buddha said that the nature of sentient beings is the nature of Bodhi, and the nature of Bodhi is the nature of sentient beings. Bodhi and sentient beings are not different. Knowing these principles, one can be a teacher of gods and humans. The six roots of ordinary people and the six roots of saints, these roots of ordinary people and saints are neither one nor two. Not being awakened is an ordinary person, being awakened is a saint. The root of birth, death, and afflictions is the root of holy wisdom. The ugly and impure body of ordinary people is the wonderfully adorned Dharma body. At this time, the Bodhisattva observes the eye-root, thinking: What is the eye? Why is it called a root? When observing in this way, one knows that this eye-root has no master, like empty space. Without a master, there is no eye-root. Seeking the eye-root and not finding it, there is also no eye. It is only because of the various colors of blue, yellow, red, and white seen through illusion, and because of the attachment and clinging, that it is called the eye. Without the eye, one cannot understand. Contemplating in this way, one knows that there is no root of feeling. If there is no eye, there is no feeling. Since consciousness is empty, without a master, without discrimination, there are also no illusory colors. Each color does not know the other, nor is there any combination, ultimately tranquil, empty and without anything. Having completed this observation, there is also no Dharma to observe, because there is nothing to be attained. There is no eye, the name of no eye, this is the eye. The gate of non-action liberation can also be called no bondage. Why? Since there is no bondage, who is the one being liberated? At this time
無根無色塵。既無根塵亦無有識。是故名為無眼無分別者。複次耳根聞聲。菩薩爾時諦觀此耳誰能聞。耳根聞耶。耳識聞耶。聲能自聞。為用意識聞。如是觀已。非耳根聞。非耳識聞。亦非聲自聞。意識亦不能自聞。何以故。耳根無覺知故不能聞。若耳根能聞。聾人應能聞聲。聾人不聞故。當知耳根不能聞。耳識一念不能分別一。故亦不能聞。是聲無根故。不能自覺亦不能聞。意識亦不能聞。眾緣和合乃得聞聲。所以者何。先耳聲相對。然後意識生。與耳合故則能分別音聲。一一觀察空無聞者。若無根聞即無有識。根不往受。聲不來入。各不相知亦不相見。聲如空響無生無相。耳無根無識畢竟空故。無耳無耳名字耳。解脫門既無縛者。亦無解脫。凡夫不了。謂我能聞。是故名為聞聞。新學菩薩斷一切受。得薩婆若。證實相慧門。得音聲忍。無取無舍。名為聞亦名不聞聞。得性空智。亦得名為不聞不聞。略說耳根。其義如此。複次鼻聞香者。誰能聞。觀此所臭香從何方來。何處生也。入至何處。受者是誰。相貌何似。如此觀時。知是香觸無所從來。入無所至。亦無受者。復無相貌。不可分別。空無所有。鼻無根無識無臭無香。亦無名字鼻解脫門。既無縛者亦無解脫。亦善通達一切眾香。舌嗜味者。諦觀此味從何所來。何
【現代漢語翻譯】 現代漢語譯本 無根無色的塵埃（塵：指感覺的客體）。既然沒有根（根：指感覺器官）和塵埃，也就沒有了意識。因此，這被稱為『無眼無分別』。 其次，當耳朵聽到聲音時，菩薩應當仔細觀察，是誰在聽？是耳根在聽嗎？是耳識在聽嗎？是聲音自己在聽嗎？還是用意識在聽？這樣觀察后，發現不是耳根在聽，不是耳識在聽，也不是聲音自己在聽，意識也不能自己聽。為什麼呢？因為耳根沒有感覺和知覺，所以不能聽。如果耳根能聽，那麼聾人應該能聽到聲音。聾人聽不到聲音，所以應當知道耳根不能聽。耳識一念之間不能分辨一，所以也不能聽。聲音沒有根源，所以不能自己察覺，也不能聽。意識也不能聽。各種因緣和合才能聽到聲音。為什麼這樣說呢？先是耳朵和聲音相對，然後意識產生，與耳朵結合，才能分辨聲音。一一觀察，發現沒有能聽者。如果沒有根能聽，就沒有意識。根不主動接受，聲音不主動進入，彼此不相知也不相見。聲音如同空中的迴響，沒有生滅，沒有相狀。耳朵沒有根，沒有意識，畢竟是空。沒有耳朵，也沒有耳朵的名字，這就是耳解脫門。既然沒有束縛者，也就沒有解脫。凡夫不明白這個道理，認為『我』能聽，所以這被稱為『聞聞』。 新學的菩薩斷除一切感受，獲得薩婆若（Sarvajna，一切智），證實相慧門，獲得音聲忍，無取無舍，這被稱為『聞』，也稱為『不聞聞』。獲得性空智，也可以被稱為『不聞不聞』。簡略地說，耳根的含義就是這樣。 其次，鼻子聞到香味，是誰在聞？觀察這所嗅的香味從何方來？在哪裡產生？進入到哪裡？接受者是誰？相貌如何？這樣觀察時，知道這香味的觸感無所從來，進入無所至，也沒有接受者，也沒有相貌，不可分辨，空無所有。鼻子沒有根，沒有意識，沒有嗅覺，沒有香味，也沒有鼻子的名字，這就是鼻解脫門。既然沒有束縛者，也就沒有解脫。也能善於通達一切眾香。 舌頭品嚐味道，仔細觀察這味道從哪裡來？
【English Translation】 English version Rootless and colorless dust (dust: refers to the object of sensation). Since there are no roots (roots: refers to sensory organs) and dust, there is also no consciousness. Therefore, this is called 'no eyes, no discrimination'. Furthermore, when the ear hears a sound, the Bodhisattva should carefully observe, who is hearing? Is the ear-root hearing? Is the ear-consciousness hearing? Is the sound itself hearing? Or is it using consciousness to hear? After observing in this way, it is found that it is not the ear-root that is hearing, not the ear-consciousness that is hearing, nor is the sound itself hearing, and consciousness cannot hear itself either. Why? Because the ear-root has no feeling or perception, so it cannot hear. If the ear-root could hear, then a deaf person should be able to hear sounds. Since a deaf person cannot hear, it should be known that the ear-root cannot hear. Ear-consciousness cannot distinguish one in a single thought, so it cannot hear either. Sound has no root, so it cannot perceive itself, nor can it hear. Consciousness cannot hear either. Various causes and conditions must come together to hear a sound. Why is this said? First, the ear and sound are in opposition, and then consciousness arises, and when it combines with the ear, it can distinguish sounds. Observing one by one, it is found that there is no one who can hear. If there is no root that can hear, there is no consciousness. The root does not actively receive, the sound does not actively enter, and they do not know or see each other. Sound is like an echo in the air, without arising or ceasing, without form. The ear has no root, no consciousness, and is ultimately empty. There is no ear, and there is no name for the ear, this is the ear liberation gate. Since there is no one who is bound, there is also no liberation. Ordinary people do not understand this principle, and think that 'I' can hear, so this is called 'hearing hearing'. Newly learning Bodhisattvas cut off all feelings, obtain Sarvajna (all-knowing), verify the true aspect wisdom gate, obtain sound forbearance, without taking or giving up, this is called 'hearing', and also called 'not hearing hearing'. Obtaining the wisdom of emptiness, it can also be called 'not hearing not hearing'. Briefly speaking, the meaning of the ear-root is like this. Next, when the nose smells a fragrance, who is smelling? Observe from what direction does this fragrance that is being smelled come? Where does it arise? Where does it enter? Who is the receiver? What does it look like? When observing in this way, it is known that the touch of this fragrance comes from nowhere, enters nowhere, and there is no receiver, no appearance, it cannot be distinguished, it is empty and without anything. The nose has no root, no consciousness, no smell, no fragrance, and no name for the nose, this is the nose liberation gate. Since there is no one who is bound, there is also no liberation. It can also be good at understanding all kinds of fragrances. When the tongue tastes a flavor, carefully observe where does this flavor come from?
方所生。入至何處。誰受味也。相貌何似。唇受味也。齒受味也。舌受味也。咽受味也。如是觀時。了知此無所從來亦無所至。復無住處。亦無受者。無生無滅。亦無相貌。無舌無味無根無識亦無名字。舌解脫門。既無縛者亦無解脫。亦能善知一切味相。身受觸者。男女眾事細滑痛癢粗澀冷暖輕重堅柔。如是等觸能生貪愛瞋喜等事。眾生為此乃至失命不知慚愧。為此輪轉六道生死。新學菩薩諦觀此觸。從何處生。由愛因緣。我若不拔如是愛根。必當生惱。身心惱故名之為苦。因緣生故無常。不自在故無我。虛妄故無實。無實故空。諦觀此身無常．苦．空．無我．不凈。從頭至足薄皮縛纏褁。內有肌肉筋骨髓[腦-月+骨]血脈屎尿肝膽腸𦝩蟲疽膿血。種種不凈充滿身中。凡夫不知謂是好物。忽爾無當命盡死去。膀脹爛壞蟲散離散。頭腳異處白骨在地。風吹日炙火燒作炭散滅歸空。無我．無人．無眾生相．無壽命亦無生滅。猶如虛空。是名鈍根壞色歸空。若利根人諦觀此身色性。自性空非色滅空。何以故。我今此身本從一念心生。妄念之心無形無色。無有方所。猶若虛空。心亦如是空無相貌。知心寂滅身亦無主。生如浮雲生。滅如雲散滅。粗觀如此。若細觀者。我今此身猶如雲影。如雲空中行。地上見影。實無能有見。
【現代漢語翻譯】 方所生（從何處產生）。入至何處（進入到哪裡）。誰受味也（是誰在感受味道）。相貌何似（它的相貌是什麼樣的）。唇受味也（是嘴唇在感受味道嗎）。齒受味也（是牙齒在感受味道嗎）。舌受味也（是舌頭在感受味道嗎）。咽受味也（是咽喉在感受味道嗎）。如是觀時（像這樣觀察的時候），了知此無所從來亦無所至（就能明白這味道無從而來，也無處可去），復無住處（也沒有停留之處），亦無受者（也沒有感受者），無生無滅（沒有產生也沒有消滅），亦無相貌（也沒有相貌），無舌無味無根無識亦無名字（沒有舌頭，沒有味道，沒有根源，沒有意識，也沒有名字）。舌解脫門（通過舌頭來解脫的法門），既無縛者亦無解脫（既然沒有束縛者，也就沒有解脫），亦能善知一切味相（也能很好地瞭解一切味道的表象）。 身受觸者（身體感受到的觸覺），男女眾事細滑痛癢粗澀冷暖輕重堅柔（包括男女之事，細滑、疼痛、粗糙、澀滯、寒冷、溫暖、輕盈、沉重、堅硬、柔軟等）。如是等觸能生貪愛瞋喜等事（這些觸覺能產生貪愛、嗔恨、喜悅等事情）。眾生為此乃至失命不知慚愧（眾生爲了這些甚至喪失性命，也不知道慚愧）。為此輪轉六道生死（因此在六道中輪迴生死）。新學菩薩諦觀此觸（新學的菩薩認真觀察這些觸覺），從何處生（從哪裡產生）。由愛因緣（由愛慾的因緣產生）。我若不拔如是愛根（我如果不拔除這樣的愛慾之根），必當生惱（必定會產生煩惱）。身心惱故名之為苦（身心煩惱的緣故，稱之為苦）。因緣生故無常（因為因緣而生，所以是無常的）。不自在故無我（不自在的緣故，所以是無我的）。虛妄故無實（虛妄的緣故，所以是不真實的）。無實故空（不真實的緣故，所以是空的）。諦觀此身無常．苦．空．無我．不凈（認真觀察這個身體是無常的、苦的、空的、無我的、不乾淨的）。 從頭至足薄皮縛纏褁（從頭到腳，被一層薄皮包裹著）。內有肌肉筋骨髓[腦-月+骨]血脈屎尿肝膽腸𦝩蟲疽膿血（內部有肌肉、筋骨、骨髓、腦、血液、脈絡、屎尿、肝膽、腸子、胃、蟲子、瘡、膿血）。種種不凈充滿身中（各種不乾淨的東西充滿身體之中）。凡夫不知謂是好物（凡夫不知道，認為這是好東西）。忽爾無當命盡死去（忽然之間，沒有辦法抵擋，生命終結死去）。膀脹爛壞蟲散離散（身體膨脹腐爛，蟲子散開，肢體分離）。頭腳異處白骨在地（頭和腳在不同的地方，白骨散落在地上）。風吹日炙火燒作炭散滅歸空（被風吹，被太陽曬，被火燒成炭，最終消散歸於空無）。無我．無人．無眾生相．無壽命亦無生滅（沒有我，沒有人，沒有眾生相，沒有壽命，也沒有生滅）。猶如虛空（就像虛空一樣）。是名鈍根壞色歸空（這就是鈍根之人觀察壞色歸於空無）。若利根人諦觀此身色性（如果利根之人認真觀察這個身體的色性），自性空非色滅空（它的自性本空，而不是色滅之後才空）。何以故（為什麼呢）。我今此身本從一念心生（我現在這個身體，本來是從一念心生出來的）。妄念之心無形無色（虛妄的念頭沒有形狀，沒有顏色）。無有方所（沒有固定的處所）。猶若虛空（就像虛空一樣）。心亦如是空無相貌（心也是這樣，空無相貌）。知心寂滅身亦無主（知道心寂滅，身體也就沒有主宰）。生如浮雲生（產生就像浮雲產生一樣）。滅如雲散滅（消滅就像云消散一樣）。粗觀如此（粗略地觀察是這樣）。若細觀者（如果仔細觀察），我今此身猶如雲影（我現在這個身體就像云的影子）。如雲空中行（就像云在空中飄行）。地上見影（在地上看到影子）。實無能有見（實際上並沒有能看見的東西）。
【English Translation】 Where is it born? Where does it enter? Who experiences the taste? What does its appearance resemble? Does the lip experience the taste? Do the teeth experience the taste? Does the tongue experience the taste? Does the throat experience the taste? When observing in this way, one understands that it comes from nowhere and goes nowhere, has no dwelling place, no experiencer, no birth, no death, no appearance, no tongue, no taste, no root, no consciousness, and no name. The gate of liberation through the tongue: since there is no one bound, there is no liberation. One can also clearly know all aspects of taste. The body experiences touch, including matters of men and women, fineness, smoothness, pain, itching, roughness, astringency, cold, warmth, lightness, heaviness, hardness, and softness. Such touches can give rise to greed, love, anger, joy, and other things. Sentient beings, for the sake of these, even lose their lives and know no shame, thus transmigrating through the six realms of existence. A newly learning Bodhisattva contemplates this touch, from where does it arise? It arises from the condition of love. If I do not uproot this root of love, I will surely generate affliction. Affliction of body and mind is called suffering. Because it arises from conditions, it is impermanent. Because it is not self-governing, it is without self. Because it is illusory, it is unreal. Because it is unreal, it is empty. Contemplate this body as impermanent, suffering, empty, without self, and impure. From head to toe, it is bound and wrapped in a thin layer of skin. Inside, there are muscles, tendons, bones, marrow, brain, blood vessels, feces, urine, liver, gallbladder, intestines, stomach, worms, sores, pus, and blood. All kinds of impurities fill the body. Ordinary people do not know this and think it is a good thing. Suddenly, without being able to resist, life ends and one dies. The body swells, rots, worms scatter, and limbs separate. The head and feet are in different places, white bones are on the ground. Blown by the wind, scorched by the sun, burned by fire into charcoal, it scatters and returns to emptiness. There is no self, no person, no sentient being, no lifespan, and no birth or death. It is like empty space. This is called the dull-rooted person's observation of the decay of form returning to emptiness. If a person of sharp faculties contemplates the nature of form in this body, its self-nature is empty, not empty after the destruction of form. Why? This body of mine originally arises from a single thought. The mind of deluded thought has no shape or color, no fixed location, like empty space. The mind is also like this, empty and without appearance. Knowing that the mind is extinguished, the body also has no master. Birth is like the arising of floating clouds, and death is like the scattering of clouds. This is a rough observation. If one observes closely, this body of mine is like the shadow of a cloud. Like a cloud moving in the sky, a shadow is seen on the ground. In reality, there is nothing that can be seen.
此身亦如是。幻化難了別。空云是行東。雲影是人身。雲散影即無。東盡人亦然。是身本無體。無色亦無形。行東及身影。本來常寂然。如此觀時。無身無身名字。是名身無作解脫門。既無縛者亦無解脫。知身如此。亦能善解一切諸觸無所得故。言法者。一善。二不善。三者無記。今欲觀察意觸法者。當以非善門．非不善門．非無記門。破前虛妄執著善．不善．無記等無明。新學菩薩應先觀察意觸諸法。問曰。餘五根皆有處所。眼．耳．鼻．舌．身有可見處。今此意識相貌何似。住在何處。為當在內。為當在外。為在中間。為在五藏。為何所似名意識。答曰。非五根。非五識。非內外。非中間。亦不在余處。何以故。五藏對五根。五根對五塵。根塵合生五識。今此意根都無處所。復無相貌。而能記物。何以故。譬如有人臥眠熟時。無情塵識而能夢見陰界諸入。乃至覺時猶故不忘。觀察此夢都無方所亦無住處。無色無形而能物。如睡眠夢乃至覺時觀。不見夢主及不見所夢陰界數重都不可得。而復不忘。意亦如是。雖復不在五藏．五情．五塵．五識．五觸．五受。雖不在此三十事中。而能鑑照三十數重善．惡．無記。亦不在三十事外。所以者何。五根不相知。意根即不爾。亦在亦不在。云何亦在亦不在。若意識不導。五識
【現代漢語翻譯】 現代漢語譯本： 此身也是如此，如幻化一般難以分辨。空中的雲彩好比是運動著的『東』（指某種運動的現象），云的影子好比是人的身體。雲彩消散，影子也就消失了，『東』的運動停止，人也同樣如此。這個身體本來就沒有實體，沒有顏色也沒有形狀。運動著的『東』和云的影子，本來就是常寂然的。如此觀察的時候，既沒有身體，也沒有身體的名字，這叫做『身無作解脫門』。既然沒有被束縛者，也就沒有解脫者。瞭解身體是這樣的，也能很好地理解一切諸觸，因為沒有實在的所得。 說到『法』，有三種：一是善，二是不善，三是無記（非善非惡）。現在想要觀察意觸法，應當用非善門、非不善門、非無記門，來破除之前虛妄執著的善、不善、無記等無明。新學的菩薩應該先觀察意觸諸法。 問：其餘五根都有處所，眼、耳、鼻、舌、身有可見之處。現在這個意識，它的相貌是什麼樣的？住在什麼地方？是在內，還是在外，還是在中間？是在五臟之中嗎？它像什麼，可以稱之為意識？ 答：意識不是五根，不是五識，不在內，不在外，不在中間，也不在其他地方。為什麼呢？五臟對應五根，五根對應五塵，根塵結合產生五識。現在這個意根，都沒有固定的處所，也沒有相貌，卻能夠記憶事物。為什麼呢？譬如有人熟睡的時候，沒有情、塵、識，卻能夢見陰、界、諸入（指構成世界的要素），乃至醒來的時候還不會忘記。觀察這個夢，沒有固定的方向，也沒有住處，沒有顏色，沒有形狀，卻能顯現事物。就像睡眠中的夢，乃至醒來觀察，既看不見做夢的人，也看不見所夢見的陰、界、數重，都不可得，卻又不會忘記。意也是這樣，即使不在五臟、五情、五塵、五識、五觸、五受之中，即使不在這三十件事中，卻能鑑照這三十數重的善、惡、無記，也不在這三十件事之外。為什麼呢？五根之間互不相知，意根卻不是這樣，既在其中，又不在其中。 什麼是『既在其中，又不在其中』呢？如果意識不引導，五識
【English Translation】 English version: This body is also like that, illusory and difficult to distinguish. Empty clouds are like the moving 『East』 (referring to a phenomenon of movement), and the shadow of the cloud is like the human body. When the cloud disperses, the shadow disappears; when the 『East』 stops moving, so does the person. This body originally has no substance, no color, and no form. The moving 『East』 and the shadow of the cloud are originally always still and silent. When observing in this way, there is neither a body nor the name of a body; this is called the 『Gate of Liberation from Non-Action of the Body』 (身無作解脫門). Since there is no one bound, there is also no one liberated. Knowing the body to be like this, one can also well understand all sensations (諸觸), because there is no real attainment. Speaking of 『Dharma』 (法), there are three types: one is good (善), two is not good (不善), and three is neutral (無記, neither good nor bad). Now, if you want to observe the Dharma of mental contact (意觸法), you should use the non-good gate, the non-not-good gate, and the non-neutral gate to break through the previous false attachments to ignorance (無明) such as good, not good, and neutral. Newly learning Bodhisattvas should first observe the Dharma of mental contact. Question: The other five roots (五根) all have locations; the eyes, ears, nose, tongue, and body have visible places. Now, what does this consciousness (意識) look like? Where does it reside? Is it inside, outside, or in between? Is it in the five viscera (五藏)? What is it like, that it can be called consciousness? Answer: Consciousness is not the five roots, not the five consciousnesses (五識), not inside, not outside, not in between, nor in any other place. Why? The five viscera correspond to the five roots, and the five roots correspond to the five dusts (五塵). The combination of the roots and dusts gives rise to the five consciousnesses. Now, this mental root (意根) has no fixed location and no appearance, yet it can remember things. Why? For example, when someone is fast asleep, without feelings, dusts, or consciousnesses, they can dream of the aggregates (陰), realms (界), and entrances (諸入, elements that constitute the world), and even when they wake up, they still do not forget. Observing this dream, there is no fixed direction and no dwelling place, no color and no form, yet it can manifest things. Just like a dream in sleep, even when waking up and observing, one cannot see the dreamer, nor can one see the aggregates, realms, and number of elements dreamed of; they are all unattainable, yet one does not forget. The mind is also like this; even if it is not in the five viscera, the five senses (五情), the five dusts, the five consciousnesses, the five contacts (五觸), or the five sensations (五受), even if it is not in these thirty things, it can illuminate the thirty-fold of good, evil, and neutral, and it is also not outside these thirty things. Why? The five roots do not know each other, but the mental root is not like that; it is both in it and not in it. What is 『both in it and not in it』? If consciousness does not guide, the five consciousnesses
不成。不能分別。是故不得言不在五識。如人有病聾盲齆啞及身舌頑疵。意識是時於五識中無用。不得言在。問曰。上耳根義中說意識但能識過去。五塵不得識現在。五塵若如此者。與今義相違。所以者何。若意識導五識能識五塵者。即是現在義。云何而言不識現在五塵。答曰。過去有二種。一者過去過去。二者現在過去。過去過去者是遠過去。現在過去者是近過去。一念心中前思後覺。譬如行者到法師所聽法時。忽爾初聞說法之聲名之為思。憶念分別名之為覺。初聞說法未解語意名現在塵。憶念法師語分別中事名之為覺。名現在義。前思是耳識。後覺是意識。更有一解。義則不然。初聞聲未能思惟是耳識。思惟分別是意識。問曰。耳分別聲。意分別法。云何言耳但能聞不能分別。答曰。此所言者當根說義。耳分別聲者。意識合用非耳獨能。如人思惟觀行之時。傍邊人喚意識不照聲。耳則不能聞。聲云何得。如昔二年少比丘常修禪觀。有一老比丘是二年少比丘初出家時師。喚二弟子在一房中坐床上啖飲食。復有比丘床前坐喻啖飲。住床上一比丘思惟觀察地上比丘。是時有師隔一人坐。喚觀行比丘。大喚五聲。耳都不聞其師喚聲。是故得知意識不照。耳不聞聲。云何而言耳獨能聞聲。更有一谷。有諸人等在講法眾中坐。
【現代漢語翻譯】 現代漢語譯本： 不行。不能說意識分別存在於五識之外。因此，不能說意識不在五識之中。比如，人有疾病，如聾、盲、鼻塞、啞巴以及身體和舌頭有缺陷。此時，意識在五識中沒有作用，不能說它存在。問：在前面的耳根的意義中，說意識只能識別過去。五塵不能識別現在。如果五塵是這樣的話，與現在的意義相違背。為什麼呢？如果意識引導五識能夠識別五塵，那就是現在的意義。為什麼說意識不能識別現在的五塵呢？答：過去有兩種。一是過去中的過去，二是現在中的過去。過去中的過去是遙遠的過去。現在中的過去是接近的過去。在一念心中，有前思後覺。比如，修行者到法師那裡聽法時，忽然第一次聽到說法的聲音，這叫做『思』。回憶和分別叫做『覺』。初次聽到說法，還不理解話語的意思，這叫做現在的塵境。回憶法師的話語，分別其中的事情，這叫做『覺』，叫做現在的意義。前思是耳識，後覺是意識。還有一種解釋，意義則不然。初次聽到聲音，還不能思維，這是耳識。思維和分別是意識。問：耳朵分別聲音，意識分別法。為什麼說耳朵只能聽，不能分別呢？答：這裡所說的是就根本身來說的意義。耳朵分別聲音，是意識共同作用的結果，不是耳朵單獨能做到的。比如，當人思維觀行的時候，旁邊的人叫他，意識沒有注意到聲音，耳朵就不能聽到。聲音怎麼能進入呢？就像以前有兩個年輕的比丘經常修禪觀。有一個老比丘是這兩個年輕比丘剛出家時的老師。他叫兩個弟子在一個房間里坐在床上吃東西。還有比丘坐在床前吃東西。住在一個床上的比丘思惟觀察地上的比丘。這時，有老師隔著一個人坐著，叫觀行的比丘。大聲叫了五聲，耳朵都沒有聽到老師叫的聲音。所以可以知道，意識沒有注意到，耳朵就聽不到聲音。怎麼能說耳朵單獨能聽到聲音呢？還有一個山谷，有很多人在講法的集會中坐著。
【English Translation】 English version: It is not so. It cannot be said that consciousness exists separately from the five consciousnesses. Therefore, it cannot be said that consciousness is not within the five consciousnesses. For example, if a person has illnesses such as deafness, blindness, a nasal twang, muteness, or defects in the body and tongue, at that time, consciousness is useless in the five consciousnesses; it cannot be said that it exists there. Question: In the previous explanation of the ear faculty, it was said that consciousness can only recognize the past. The five dusts cannot recognize the present. If the five dusts are like this, it contradicts the present meaning. Why is that? If consciousness guides the five consciousnesses to be able to recognize the five dusts, then that is the meaning of the present. Why is it said that consciousness cannot recognize the present five dusts? Answer: There are two kinds of past. One is the past of the past, and the other is the present of the past. The past of the past is the distant past. The present of the past is the near past. Within a single thought, there is prior thought and subsequent awareness. For example, when a practitioner goes to a Dharma master to listen to the Dharma, suddenly hearing the sound of the Dharma being spoken for the first time is called 'thought' (思, si). Recollecting and discriminating is called 'awareness' (覺, jue). Hearing the Dharma spoken for the first time, without yet understanding the meaning of the words, is called the present dust. Recollecting the Dharma master's words and discriminating the matters within them is called 'awareness,' which is called the meaning of the present. Prior thought is ear-consciousness, and subsequent awareness is consciousness. There is another explanation, but the meaning is not the same. Hearing the sound for the first time, without yet being able to think about it, is ear-consciousness. Thinking and discriminating is consciousness. Question: The ear discriminates sounds, and consciousness discriminates dharmas. Why is it said that the ear can only hear and cannot discriminate? Answer: What is being said here is the meaning in terms of the faculty itself. The ear discriminating sounds is the result of consciousness working together; it is not something the ear can do alone. For example, when a person is thinking and contemplating, if someone next to them calls out, and consciousness does not attend to the sound, the ear cannot hear it. How can the sound enter? It is like in the past, there were two young monks who were constantly practicing meditation. There was an old monk who was the teacher of these two young monks when they first left home. He called the two disciples to sit on a bed in a room and eat food. There was also a monk sitting in front of the bed eating and drinking. One monk sitting on the bed was contemplating the monk on the ground. At that time, the teacher was sitting with one person between them and called out to the contemplating monk. He called out loudly five times, but the ear did not hear the teacher's call. Therefore, it can be known that if consciousness does not attend, the ear cannot hear the sound. How can it be said that the ear alone can hear the sound? There is also a valley where many people are sitting in a Dharma assembly.
意識專觀往昔眾事。亦復覺現在外緣。乃至下講。都不曾聞法師語聲。以是定知。意不屬當。耳不聞聲。問曰。昔有一人禪定寂嘿。耳聞遠近種種音色。一時歷歷不相雜亂。復有一人坐定定寂嘿都不聞聲。此二種人各入何定聞異。答曰。坐禪寂嘿聞一切聲。一時能聞不雜亂者。有二種人。一種人未能甚深禪定。始入初禪住一念前。名為微細寂靜一心。但聞住處城隍內外遠近數里種種音聲。不能遠聞諸方國土。二種人者。是人得入甚深禪定。得天耳通。能聞小千國土一切音聲。乃至二千國土三千大千國土一切音聲。亦聞十方一切音聲。若復有人禪定寂嘿。不能聞一切聲者。亦有二種人。一種人者。未得禪定。初禪前得細住心。名曰住觸。不自覺知猶如眠熟不夢之人。此是魔鬼𨳲其心識。狀似禪定都不自知。入時不覺至出乃知心識。問何處去。更有一種人禪定。不聞一切聲者。此人薄禪罪重入死心定。此非好禪。此是障道定。其人頑癡。自謂我今得寂滅涅槃。亦複名為滅盡定。此非涅槃道。設使經劫住是禪中。不盡道法。名障道罪。亦名魔鬼奪其識去。魔力持之狀似禪定。更有一種人。禪定嘿然不聞一切諸道音聲者。此人名為自在禪定。欲聞十方一切音聲即時得聞。意不欲聞即不能聞。是故名為自在禪定。亦得名為日入三
【現代漢語翻譯】 現代漢語譯本 意識專注于回憶過去的種種事情，也能感覺到現在外在的各種境緣。甚至在聽講經的時候，都沒有聽到法師的聲音。因此可以確定，他的意識沒有集中在當下，耳朵也沒有聽到聲音。 問：過去有一個人禪定入寂，能聽到遠處近處各種各樣的聲音，而且同時聽得清清楚楚，互不混淆。又有一個人坐禪入定，寂靜無聲，什麼都聽不到。這兩種人分別進入了什麼禪定，聽覺上有什麼不同？ 答：坐禪入寂，能聽到一切聲音，而且同時能聽清楚不混淆的人，有兩種情況。一種人還沒有進入很深的禪定，剛進入初禪，停留在初禪一念之前，這叫做微細寂靜一心。只能聽到所住之處城內外遠近幾里的各種聲音，不能聽到遠處其他國土的聲音。另一種人，是已經進入很深的禪定，獲得了天耳通（divine hearing）。能聽到小千世界一切的聲音，乃至二千國土、三千大千世界一切的聲音，也能聽到十方一切的聲音。 如果有人禪定入寂，卻什麼聲音都聽不到，也有兩種情況。一種人，還沒有得到禪定，在初禪之前得到細住心（subtle abiding mind），這叫做住觸（abiding in contact），自己沒有察覺，就像熟睡不做夢的人一樣。這是魔鬼遮蔽了他的心識，表面上看起來像禪定，自己卻完全不知道。進入的時候沒有察覺，直到出定的時候才知道心識去了哪裡。 還有一種人禪定，聽不到任何聲音，這是因為他禪定淺薄，罪業深重，進入了死心定（dead-heart samadhi）。這不是好的禪定，這是障礙修道的禪定。這個人愚頑無知，還自以為現在得到了寂滅涅槃（extinction of suffering）。這也叫做滅盡定（cessation attainment）。這不是通往涅槃的道路。即使經過漫長的劫數停留在這種禪定中，也無法修盡道法，這叫做障礙修道的罪業，也叫做魔鬼奪走了他的意識。魔力控制著他，表面上看起來像禪定。 還有一種人，禪定入寂，聽不到任何聲音，這個人叫做自在禪定（sovereign samadhi）。想要聽到十方一切的聲音，立刻就能聽到；如果不想聽，就聽不到。所以叫做自在禪定，也叫做日入三昧（sun-entering samadhi）。
【English Translation】 English version The consciousness focuses on recalling past events and is also aware of present external circumstances. Even during lectures, one does not hear the Dharma master's voice. Therefore, it can be determined that the mind is not focused on the present, and the ears do not hear sounds. Question: In the past, there was a person who entered meditative silence and could hear various sounds from near and far, all at once, clearly and without confusion. There was also a person who sat in meditation, silent and still, hearing nothing at all. What kind of samadhi (concentration) did these two people enter, and what is the difference in their hearing? Answer: There are two types of people who can hear all sounds while sitting in meditative silence, and hear them clearly and without confusion simultaneously. One type of person has not yet entered very deep samadhi. They have just entered the first dhyana (stage of meditation), dwelling just before the first dhyana in a single thought. This is called subtle, quiet, single-mindedness. They can only hear various sounds within a few miles of their dwelling, inside and outside the city, near and far. They cannot hear sounds from distant lands. The second type of person has entered very deep samadhi and attained the divine ear (天耳通, tiāntōng). They can hear all the sounds of a small chiliocosm (小千國土, xiǎoqiān guótǔ), and even all the sounds of a two-thousandfold world, a three-thousandfold great chiliocosm (三千大千國土, sānqiān dàqiān guótǔ), and all the sounds of the ten directions. If someone enters meditative silence but cannot hear any sounds, there are also two possibilities. One type of person has not yet attained samadhi. Before the first dhyana, they attain a subtle abiding mind (細住心, xì zhù xīn), which is called abiding in contact (住觸, zhù chù). They are unaware of it, like a person who sleeps soundly without dreaming. This is because a demon (魔鬼, móguǐ) has obscured their consciousness. It appears to be samadhi, but they are completely unaware of it. They do not realize when they enter it, and only realize their consciousness has gone somewhere when they exit it. Another type of person in samadhi cannot hear any sounds because their samadhi is shallow and their karmic offenses are heavy. They have entered dead-heart samadhi (死心定, sǐxīn dìng). This is not good samadhi; it is samadhi that obstructs the path. This person is stubborn and ignorant, and mistakenly believes that they have now attained extinction of suffering (涅槃, nièpán). This is also called cessation attainment (滅盡定, mièjìn dìng). This is not the path to nirvana. Even if they remain in this samadhi for countless eons, they will not exhaust the Dharma, and this is called the sin of obstructing the path. It is also called a demon stealing their consciousness. The demon's power holds them, and it appears to be samadhi. There is another type of person who enters meditative silence and does not hear any sounds. This person is called being in sovereign samadhi (自在禪定, zìzài chándìng). If they want to hear all the sounds of the ten directions, they can hear them immediately. If they do not want to hear them, they cannot hear them. Therefore, it is called sovereign samadhi, and it is also called sun-entering samadhi (日入三昧, rìrù sānmèi).
昧。何以故。昔日佛在田中阿蘭若處林中禪定。近邊田中耕者二人。持中有四時天風雨靂地動。四牛二人一時怖死。佛不聞也。佛答言。我不聞聲。其人重問。佛入無心定也。答言不入無心定。其人復問。若有心識云何不聞。佛答人言。我有心識。恒無妄念。我時故入日三昧。不取音聲是故不聞。譬如日入一切不照。我亦如是。是名菩薩自在禪定。復如舍利弗山中禪定。值毗舍阇鬼將領諸鬼山中游行。時舍利弗斷其路坐。礙不得過。毗舍阇鬼即大瞋恚。以金剛杵盡力極打舍利弗頭。振動三千大千世界。時舍利弗不覺不知。從定出時覺頭皮多少異常。起來問佛。世尊我今頭皮多少異常。佛言。毗舍阇鬼以金剛杵極力打汝頭。振動三千大千國土。值汝入定。若不入定碎如微塵。問曰。是舍利弗入何禪定力能如此。答曰。一切禪定力皆能如此。若入金剛壁定三昧。天魔外道毗舍阇鬼所不能近。若欲近時。天魔外道鬼神即自碎滅。況復能打。問曰。一切禪定無受念心。云何舍利弗入大禪定。毗舍阇打頭皮少異。答曰。令後人知禪定力。故作此問。留名後世引導眾生。是名菩薩自在禪定。菩薩復有自在禪定。若入禪定若出禪。定行住坐臥身心無定無亂。常能示現一切佛事。上人能覺下人不如。是名菩薩自在禪定。問曰。眾生六識
【現代漢語翻譯】 昧（mèi，昏昧）。什麼緣故呢？過去佛在田野阿蘭若處（ā lán ruò chù，寂靜處）的樹林中禪定。附近的田里有兩位耕田的人。當時有四季的天風、雨、雷電、地震。四頭牛和兩個人都一時驚嚇而死。佛卻沒有聽見。佛回答說：『我沒有聽見聲音。』那人再次詢問：『佛是進入無心定了嗎？』佛回答說：『沒有進入無心定。』那人又問：『如果還有心識，為什麼沒有聽見？』佛回答那人說：『我雖然有心識，但恒常沒有妄念。我時常進入日三昧（rì sān mèi，一種禪定），不攝取音聲，所以沒有聽見。譬如太陽落山，一切都不照耀。我也像這樣。』這叫做菩薩自在禪定。又如舍利弗（Shè lì fú，佛陀十大弟子之一）在山中禪定。遇到毗舍阇鬼（pí shē shé guǐ，一種惡鬼）帶領著眾鬼在山中作惡。當時舍利弗擋住了他們的路，使他們無法通過。毗舍阇鬼非常憤怒，用金剛杵（jīn gāng chǔ，一種法器）盡力擊打舍利弗的頭。震動了三千大千世界。當時舍利弗沒有察覺，也不知道。從禪定出來時，覺得頭皮稍微有些異樣。起來問佛：『世尊，我現在頭皮稍微有些異樣。』佛說：『毗舍阇鬼用金剛杵極力打你的頭，震動了三千大千國土。幸虧你入定了，如果不入定，早就粉碎如微塵了。』問：『這舍利弗入的是什麼禪定，力量能夠如此？』答：『一切禪定的力量都能夠如此。如果進入金剛壁定三昧（jīn gāng bì dìng sān mèi，一種堅固的禪定），天魔外道、毗舍阇鬼都不能靠近。如果想要靠近，天魔外道、鬼神就會自己碎滅。何況還能擊打呢？』問：『一切禪定都沒有受念心，為什麼舍利弗進入大禪定，毗舍阇打頭皮會稍微異樣？』答：『爲了讓後人知道禪定的力量，所以才這樣示現。留名後世，引導眾生。』這叫做菩薩自在禪定。菩薩還有自在禪定。如果進入禪定，如果出禪定，行住坐臥，身心沒有定也沒有亂。常常能夠示現一切佛事。上等根器的人能夠覺察，下等根器的人不如。這叫做菩薩自在禪定。問：『眾生六識（liù shí，眼識、耳識、鼻識、舌識、身識、意識） 云何
【English Translation】 Ignorance. Why is that? In the past, the Buddha was in meditation in the forest of a field Āraṇya (ā lán ruò chù, a quiet place). Near the field were two farmers plowing. At that time, there were seasonal winds, rain, thunder, and an earthquake. The four oxen and two people were all frightened to death. The Buddha did not hear it. The Buddha replied, 'I did not hear the sound.' The man asked again, 'Was the Buddha in a state of no-mind Samadhi?' The Buddha replied, 'Not in a state of no-mind Samadhi.' The man asked again, 'If you have consciousness, why didn't you hear it?' The Buddha replied to the man, 'Although I have consciousness, I constantly have no deluded thoughts. I often enter the Sun Samadhi (rì sān mèi, a type of meditation), and I do not grasp sounds, so I did not hear it. It is like when the sun sets, it does not illuminate anything. I am also like that.' This is called the Bodhisattva's unconstrained Samadhi. Furthermore, like Śāriputra (Shè lì fú, one of the Buddha's ten great disciples) in meditation in the mountains. He encountered Piśāca ghosts (pí shē shé guǐ, a type of evil ghost) leading many ghosts causing trouble in the mountains. At that time, Śāriputra blocked their path, preventing them from passing. The Piśāca ghosts became very angry and struck Śāriputra's head with a Vajra pestle (jīn gāng chǔ, a type of ritual implement) with all their might. It shook the three thousand great thousand worlds. At that time, Śāriputra did not perceive or know it. When he emerged from meditation, he felt that his scalp was slightly different. He got up and asked the Buddha, 'World Honored One, my scalp feels slightly different now.' The Buddha said, 'The Piśāca ghosts struck your head with a Vajra pestle with all their might, shaking the three thousand great thousand lands. Fortunately, you were in meditation; if you were not in meditation, you would have been shattered like dust.' Question: 'What Samadhi was Śāriputra in that his power was so great?' Answer: 'The power of all Samadhis is like that. If one enters the Diamond Wall Samadhi (jīn gāng bì dìng sān mèi, a type of firm meditation), heavenly demons, heretics, and Piśāca ghosts cannot approach. If they try to approach, the heavenly demons, heretics, and ghosts will shatter themselves. How could they strike?' Question: 'All Samadhis have no receptive mind, so why would Śāriputra, in great Samadhi, feel a slight difference when the Piśāca struck his head?' Answer: 'To let future generations know the power of Samadhi, that is why this was shown. To leave a name for future generations and guide sentient beings.' This is called the Bodhisattva's unconstrained Samadhi. The Bodhisattva also has unconstrained Samadhi. Whether entering Samadhi or emerging from Samadhi, walking, standing, sitting, or lying down, the body and mind are neither fixed nor disturbed. They can always manifest all Buddha activities. Those of higher capacity can perceive it, while those of lower capacity cannot. This is called the Bodhisattva's unconstrained Samadhi. Question: 'How do sentient beings' six consciousnesses (liù shí, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness) ...
是生死識。不是智慧。涅槃經云。依智不依識。今此意識是何等識。而能如是種種巧用智慧無差。答曰。一切眾生用智有異不得一等。愚癡凡夫用六情識。初心菩薩用二種識。一者轉識。名為覺慧。覺了諸法慧解無方。二者名為藏識。湛然不變。西國云阿梨耶識。此土名為佛性。亦名自性清凈藏。亦名如來藏。若就隨事。名智慧性。覺了諸法時名為自性清凈心。識之與心二用各別。凡夫六識名為分張識。隨業受報天人諸趣。菩薩轉名第七識。能轉一切生死惡業。即是涅槃。能覺凡夫六分張識令無變易。即是藏識。此第七識名金剛智。能破一切無明煩惱生死結使。即是佛法。譬如健將降伏四方夷狄怨賊。諸國弭伏皆作民子。第七健識勇猛金剛決斷諸法。亦復如是。藏識者名第八識。從生死際乃至佛道。凡聖愚智未曾變易。湛若虛空亦無垢凈。生死涅槃無一無二。雖假名亦不可得。五根不能見。無言能空。何以故。無空無無想。亦無有無作。
不合亦不散 亦相法亦無 善惡虛空華 解即會其如 能了是聖人 不了是惡夫 法雖無一二 愚智不共居 不了是有為 了者即無餘
眠威儀臥品第四
昏夜寢息 當愿眾生 休息諸行 心凈無穢
身四威儀中 眠臥最安樂 菩薩
【現代漢語翻譯】 現代漢語譯本： 是生死的『識』（vijñāna，認知）。不是智慧。『涅槃經』（Nirvana Sutra）說：『依仗智慧，不依仗識。』現在這個意識是什麼樣的『識』，而能如此種種巧妙運用，與智慧沒有差別？回答說：一切眾生運用智慧各有不同，不能一概而論。愚癡的凡夫運用六種情識。初發心的菩薩運用兩種『識』。一種是轉識，名為覺慧，覺悟瞭解諸法，智慧通達無礙。另一種名為藏識，湛然不變。西國稱之為『阿梨耶識』（ālayavijñāna，第八識，含藏一切種子），此地稱之為佛性，也叫自性清凈藏，也叫如來藏。如果就隨順事物來說，名為智慧性。覺悟瞭解諸法時，名為自性清凈心。『識』與『心』的兩種作用各自不同。凡夫的六識名為分張識，隨業力接受在天人諸趣中的果報。菩薩轉名為第七識，能轉化一切生死惡業，這就是涅槃。能覺悟凡夫的六分張識，使之沒有變異，這就是藏識。這第七識名為金剛智，能破除一切無明煩惱生死結使，這就是佛法。譬如勇猛的將領降伏四方的夷狄怨賊，使各國平息順服，都成為良民。第七健識勇猛如金剛，決斷諸法，也是如此。藏識名為第八識，從生死輪迴的開端直到成佛，凡夫聖人愚笨智慧，它都未曾改變。湛然如虛空，沒有垢染也沒有清凈。生死與涅槃無一無二。即使是假名也不可得。五根不能見，沒有言語能夠形容。為什麼呢？因為它無空無無想，也沒有有為無為。
不合也不散，亦相法亦無，善惡虛空華， 解即會其如，能了是聖人，不了是惡夫， 法雖無一二，愚智不共居，不了是有為， 了者即無餘。
『眠威儀臥品』第四
昏暗的夜晚寢息時，應當發願眾生，休息各種行為，內心清凈沒有污穢。
在身四種威儀中，睡眠臥倒最為安樂，菩薩...
【English Translation】 English version: It is the consciousness of birth and death (vijñāna, cognition). It is not wisdom. The 『Nirvana Sutra』 says: 『Rely on wisdom, not on consciousness.』 What kind of 『consciousness』 is this present consciousness, that it can be so skillfully used in various ways, without any difference from wisdom? The answer is: All sentient beings use wisdom differently, and cannot be regarded as the same. Foolish ordinary people use the six emotional consciousnesses. Bodhisattvas who have just begun their practice use two kinds of 『consciousness』. One is the transforming consciousness, called the wisdom of awakening, which awakens and understands all dharmas, and whose wisdom is unobstructed. The other is called the storehouse consciousness, which is serene and unchanging. In the Western countries, it is called 『ālayavijñāna』 (the eighth consciousness, containing all seeds), and here it is called Buddha-nature, also called the self-nature pure storehouse, and also called the Tathagata-garbha. If it is said to follow things, it is called the nature of wisdom. When awakening and understanding all dharmas, it is called the self-nature pure mind. The two functions of 『consciousness』 and 『mind』 are different. The six consciousnesses of ordinary people are called the divided consciousnesses, which receive the rewards in the heavens and other realms according to karma. Bodhisattvas transform it into the seventh consciousness, which can transform all evil karma of birth and death, and this is Nirvana. It can awaken the six divided consciousnesses of ordinary people, so that they do not change, and this is the storehouse consciousness. This seventh consciousness is called Vajra Wisdom, which can break all ignorance, afflictions, and fetters of birth and death, and this is the Buddha-dharma. It is like a brave general who subdues the barbarian bandits in all directions, so that all countries are pacified and obedient, and all become good people. The seventh strong consciousness is brave like Vajra, decisively judging all dharmas, and it is also like this. The storehouse consciousness is called the eighth consciousness, from the beginning of samsara to the attainment of Buddhahood, whether ordinary people, sages, foolish or wise, it has never changed. It is as serene as the empty space, without defilement or purity. Birth and death and Nirvana are not one or two. Even a false name cannot be obtained. The five roots cannot see it, and no words can describe it. Why? Because it is without emptiness, without non-thought, and without conditioned or unconditioned.
It neither combines nor disperses, it is both form and no-form, good and evil are like flowers in the sky, Understanding is to meet its suchness, understanding is a sage, not understanding is an evil person, Although the Dharma is not one or two, the foolish and the wise do not live together, not understanding is conditioned, Understanding is without remainder.
『Chapter Four on the Dignity of Sleep』
When resting in the dark night, one should vow that all sentient beings rest from all actions, and that their hearts are pure and without defilement.
Among the four dignities of the body, sleeping and lying down is the most comfortable, the Bodhisattva...
涅槃臥 諸行皆寂莫
新學菩薩安穩臥時。知一切法皆如臥相。寂不動搖。云何為安。不危者為安。夫安穩者。何者是也。不動不流名為安也。何法不動。何法不流。所謂眼對色生貪愛。必造諸行業。貪愛為動。行業為流。隨業受報天人六趣豈非流也。如大集經中佛告舍利弗。因眼見色生貪愛者。即是無明為愛造業。名之為行。至心專念名之為識。由識造業遍行諸趣。當觀此眼。識在何處。何者是根。誰能見色。色從何生。精非是眼。如清盲人眼精不壞根亦不破。如好眼人不能見色。生盲謝時即能見之。然此盲法初無生處。又無滅處。盲法不自知我是盲能遮於色。亦不作念不能遮色。眼不自知我色法盲來遮我。亦不作是念盲不遮我。各不相知。眼色亦爾。何者是眼。清自非眼。童人亦非眼。色亦非是眼。精及中淚亦非是眼。迬骨亦非是眼。若一一是眼。應有眾多眼。無多眼故。當知非一一是眼。若共成一眼。是義不然。無和合故。盲及眾緣一一皆空。無有集散。各無生滅。空明亦然。畢竟空寂。如是觀時無多無一。即無有眼。亦無名字。不斷不常。無諸陰界。無貪無愛亦無無明。都無相貌。如睡無夢都無所見。明與無明俱不可得。無行亦無識。亦復如是。亦無一切陰界諸入。是故維摩經言。所見色與盲等。一
【現代漢語翻譯】 現代漢語譯本 涅槃臥 諸行皆寂寞 新學菩薩安穩臥時。知一切法皆如臥相。寂不動搖。云何為安。不危者為安。夫安穩者。何者是也。不動不流名為安也。何法不動。何法不流。所謂眼對色生貪愛。必造諸行業。貪愛為動。行業為流。隨業受報天人六趣豈非流也。如大集經中佛告舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）。因眼見色生貪愛者。即是無明為愛造業。名之為行。至心專念名之為識。由識造業遍行諸趣。當觀此眼。識在何處。何者是根。誰能見。從何生。精非是眼。如清盲人眼精不壞根亦不破。如好眼人不能見色。生盲謝時即能見之。然此盲法初無生處。又無滅處。盲法不自知我是盲能遮於色。亦不作念不能遮色。眼不自知我色法盲來遮我。亦不作是念盲不遮我。各不相知。眼色亦爾。何者是眼。清自非眼。童人亦非眼。色亦非是眼。精及中淚亦非是眼。迬骨亦非是眼。若一一是眼。應有眾多眼。無多眼故。當知非一一是眼。若共成一眼。是義不然。無和合故。盲及眾緣一一皆空。無有集散。各無生滅。空明亦然。畢竟空寂。如是觀時無多無一。即無有眼。亦無名字。不斷不常。無諸陰界。無貪無愛亦無無明。都無相貌。如睡無夢都無所見。明與無明俱不可得。無行亦無識。亦復如是。亦無一切陰界諸入。是故維摩經言。所見色與盲等。一 新學菩薩在安穩睡眠時，應了知一切法都如睡眠之相，寂靜不動搖。什麼叫做『安』呢？沒有危險就叫做『安』。那麼，什麼是『安穩』呢？不動不流就叫做『安』。什麼法不動？什麼法不流？就是說，眼睛對色產生貪愛，必定會造作各種行業。貪愛是動，行業是流。隨著業力受報，在天人六道中輪迴，難道不是流嗎？如同《大集經》中佛陀告訴舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）所說，因為眼睛看見色而產生貪愛的人，就是因為無明而為愛造業，這叫做『行』。至心專念叫做『識』。由於識造業，遍行於各個趣向。應當觀察這眼睛，識在哪裡？什麼是根？誰能看見？從哪裡產生？眼精不是眼睛。如同眼睛清澈的盲人，眼精沒有壞，根也沒有破損。如同眼睛好的人卻不能看見顏色，天生的盲人在死亡時就能看見。然而這種盲法，最初沒有產生的地方，也沒有滅亡的地方。盲法不會自己知道『我是盲』，能遮蔽顏色，也不會想『我不能遮蔽顏色』。眼睛不會自己知道『我色法被盲來遮蔽』，也不會想『盲不遮蔽我』。各自不相知。眼睛和顏色也是這樣。什麼是眼睛？清澈本身不是眼睛，瞳仁也不是眼睛，顏色也不是眼睛，眼精和眼淚也不是眼睛，眼眶骨也不是眼睛。如果每一個都是眼睛，應該有很多眼睛。因為沒有很多眼睛，應當知道不是每一個都是眼睛。如果共同組成一個眼睛，這個道理是不成立的，因為沒有和合。盲和各種因緣，每一個都是空，沒有聚集和消散，各自沒有生滅。空和明也是這樣，畢竟空寂。這樣觀察時，沒有多也沒有一，就沒有眼睛，也沒有名字，不是斷滅也不是常恒，沒有諸陰界，沒有貪也沒有愛，也沒有無明，完全沒有相貌。如同睡覺沒有做夢，完全沒有看見。明與無明都不可得。沒有行也沒有識，也是這樣。也沒有一切陰界諸入。所以《維摩經》說，所見之色與盲相等，是一樣的。 English version Nirvana Sleeping All actions are silent When a newly learning Bodhisattva (enlightenment-seeking being) sleeps peacefully, he knows that all dharmas (teachings or phenomena) are like the state of sleeping, silent and unmoving. What is 'peace'? That which is without danger is 'peace'. What then is 'peaceful stability'? It is that which does not move or flow that is called 'peace'. Which dharma does not move? Which dharma does not flow? It is said that when the eye encounters form, it generates craving and love, and inevitably creates various karmic actions. Craving and love are movement, and karmic actions are flow. Following the retribution of karma, is it not flow to be reborn in the six realms of gods and humans? As the Buddha (enlightened one) told Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom) in the Mahasamgraha Sutra (Great Collection Sutra), 'One who generates craving and love upon seeing form with the eye, that is ignorance creating karma for love, which is called 'action'. Wholehearted mindfulness is called 'consciousness'. Because consciousness creates karma, it travels throughout all realms. One should observe this eye; where is consciousness? What is the root? Who can see? From where does it arise? The essence is not the eye. Like a blind person with clear eyes, the eye essence is not damaged, nor is the root broken. Like a person with good eyes who cannot see color, a person born blind can see at the time of death. However, this dharma of blindness initially has no place of arising, nor does it have a place of cessation. The dharma of blindness does not know itself, 'I am blind', and cannot obscure color, nor does it think, 'I cannot obscure color'. The eye does not know itself, 'I, the dharma of color, am obscured by blindness', nor does it think, 'Blindness does not obscure me'. Each does not know the other. The eye and color are also like this. What is the eye? Clarity itself is not the eye, the pupil is not the eye, color is not the eye, the essence and tears are not the eye, the eye socket bone is not the eye. If each one were the eye, there should be many eyes. Because there are not many eyes, one should know that not each one is the eye. If they jointly form one eye, this meaning is not valid, because there is no combination. Blindness and all conditions are each empty, without gathering or scattering, each without arising or ceasing. Emptiness and clarity are also like this, ultimately empty and silent. When observing in this way, there is neither many nor one, and thus there is no eye, nor is there a name, neither discontinuous nor constant, without the skandhas (aggregates), realms, or sense bases. Without greed or love, nor is there ignorance, completely without appearance. Like sleeping without dreams, completely without seeing. Clarity and ignorance are both unattainable. There is no action, nor is there consciousness, and so it is also. Nor are there all the skandhas, realms, and sense bases. Therefore, the Vimalakirti Sutra (a Mahayana Buddhist text) says, 'The color seen is equal to blindness, they are the same.'
【English Translation】 English version Nirvana Sleeping All actions are silent When a newly learning Bodhisattva (enlightenment-seeking being) sleeps peacefully, he knows that all dharmas (teachings or phenomena) are like the state of sleeping, silent and unmoving. What is 'peace'? That which is without danger is 'peace'. What then is 'peaceful stability'? It is that which does not move or flow that is called 'peace'. Which dharma does not move? Which dharma does not flow? It is said that when the eye encounters form, it generates craving and love, and inevitably creates various karmic actions. Craving and love are movement, and karmic actions are flow. Following the retribution of karma, is it not flow to be reborn in the six realms of gods and humans? As the Buddha (enlightened one) told Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom) in the Mahasamgraha Sutra (Great Collection Sutra), 'One who generates craving and love upon seeing form with the eye, that is ignorance creating karma for love, which is called 'action'. Wholehearted mindfulness is called 'consciousness'. Because consciousness creates karma, it travels throughout all realms. One should observe this eye; where is consciousness? What is the root? Who can see? From where does it arise? The essence is not the eye. Like a blind person with clear eyes, the eye essence is not damaged, nor is the root broken. Like a person with good eyes who cannot see color, a person born blind can see at the time of death. However, this dharma of blindness initially has no place of arising, nor does it have a place of cessation. The dharma of blindness does not know itself, 'I am blind', and cannot obscure color, nor does it think, 'I cannot obscure color'. The eye does not know itself, 'I, the dharma of color, am obscured by blindness', nor does it think, 'Blindness does not obscure me'. Each does not know the other. The eye and color are also like this. What is the eye? Clarity itself is not the eye, the pupil is not the eye, color is not the eye, the essence and tears are not the eye, the eye socket bone is not the eye. If each one were the eye, there should be many eyes. Because there are not many eyes, one should know that not each one is the eye. If they jointly form one eye, this meaning is not valid, because there is no combination. Blindness and all conditions are each empty, without gathering or scattering, each without arising or ceasing. Emptiness and clarity are also like this, ultimately empty and silent. When observing in this way, there is neither many nor one, and thus there is no eye, nor is there a name, neither discontinuous nor constant, without the skandhas (aggregates), realms, or sense bases. Without greed or love, nor is there ignorance, completely without appearance. Like sleeping without dreams, completely without seeing. Clarity and ignorance are both unattainable. There is no action, nor is there consciousness, and so it is also. Nor are there all the skandhas, realms, and sense bases. Therefore, the Vimalakirti Sutra (a Mahayana Buddhist text) says, 'The color seen is equal to blindness, they are the same.'
切諸法畢竟不動。不動者即是不流。如人臥時。一切事息都無思覺。諸法亦爾。是名安眠。不動曰安。不現曰隱。寂滅為眼。菩薩自覺。復以此法覺悟眾生增長慧命。是名眼義。法施檀波羅蜜。菩薩臥時。善惡欲界不可得故。亦以此法利益眾生。是名持戒尸波羅蜜。菩薩臥時。一切陰界不動搖故。自利及眾生。是名忍辱羼提波羅蜜。菩薩臥時。一切陰界無生住滅。自利及他。是名精進毗利耶波羅蜜。菩薩臥時。一切陰界無定亂故。能利眾生。是名定智禪波羅蜜。菩薩臥時。一切陰界入如虛空華。無決定相。能利一切法界眾生畢竟解脫。皆得菩提亦悉具足行住坐義。菩薩雖眠。應化普現無量法界。一切威儀。眾生感皆得稱機安穩而臥。同證涅槃。萬行休息。如人睡眠。是名菩薩眠義中般若波羅蜜。耳．鼻．舌．身．意亦復如是。同上三威儀不復更重廣說。
食威儀中具足一切諸上味品第五
菩薩得飲食時。先應咒愿。兩手合掌。心念一切十方凡聖。而作是言。
此食色香味 上獻十方佛 中奉諸賢聖 下及六道品 等施無前後 隨感皆飽滿 令諸施主得 無量波羅蜜
若得食時 當愿眾生 得禪悅食 無餘味想 若得食時 當愿眾生 得法喜食 甘露味想 啖飲食
【現代漢語翻譯】 現代漢語譯本 斷絕一切諸法的畢竟不動。這不動，就是不流逝。如同人睡臥時，一切事務止息，完全沒有思緒知覺。諸法也是這樣，這叫做安眠。不動叫做安，不顯現叫做隱，寂滅是眼。菩薩自覺，又用這法覺悟眾生，增長慧命，這叫做眼的意義，是法施檀波羅蜜（Dāna pāramitā，佈施到彼岸）。菩薩睡臥時，善惡欲界都不可得，也用這法利益眾生，這叫做持戒尸波羅蜜（Śīla pāramitā，持戒到彼岸）。菩薩睡臥時，一切陰界不動搖，自利也利益眾生，這叫做忍辱羼提波羅蜜（Kṣānti pāramitā，忍辱到彼岸）。菩薩睡臥時，一切陰界沒有生住滅，自利也利益他人，這叫做精進毗利耶波羅蜜（Vīrya pāramitā，精進到彼岸）。菩薩睡臥時，一切陰界沒有定亂，能利益眾生，這叫做定智禪波羅蜜（Dhyāna pāramitā，禪定到彼岸）。菩薩睡臥時，一切陰界進入如同虛空花，沒有決定相，能利益一切法界眾生，畢竟解脫，都得到菩提（Bodhi，覺悟），也完全具足行住坐的意義。菩薩雖然睡眠，應化普現無量法界，一切威儀，眾生有所感應都能得到稱心如意的安穩睡眠，一同證得涅槃（Nirvana，寂滅），萬行休息，如同人睡眠，這叫做菩薩眠義中的般若波羅蜜（Prajñā pāramitā，智慧到彼岸）。耳、鼻、舌、身、意也是這樣，同上面的三種威儀，不再重複詳細說明。
食威儀中具足一切諸上味品第五
菩薩得到飲食時，首先應當咒愿，兩手合掌，心中想著一切十方凡聖，而這樣說：
『此食色香味，上獻十方佛，中奉諸賢聖，下及六道品，等施無前後，隨感皆飽滿，令諸施主得，無量波羅蜜。』
如果得到食物時，應當發願眾生，得到禪悅食，沒有其餘味道的想法。如果得到食物時，應當發願眾生，得到法喜食，有甘露味道的想法，食用飲食。
【English Translation】 English version Cutting off all dharmas, ultimately unmoving. This unmoving is non-flowing. Like a person sleeping, all affairs cease, and there is no thought or perception. All dharmas are also like this, which is called peaceful sleep. Unmoving is called peace, non-appearing is called hidden, and extinction is the eye. The Bodhisattva is self-aware and uses this Dharma to awaken sentient beings and increase their wisdom life. This is called the meaning of the eye, which is the Dāna pāramitā (Perfection of Giving). When a Bodhisattva sleeps, the realms of desire, both good and evil, are unattainable. They also use this Dharma to benefit sentient beings, which is called Śīla pāramitā (Perfection of Morality). When a Bodhisattva sleeps, all skandhas (aggregates) and realms do not shake, benefiting both themselves and sentient beings. This is called Kṣānti pāramitā (Perfection of Patience). When a Bodhisattva sleeps, all skandhas and realms have no arising, abiding, or ceasing, benefiting both themselves and others. This is called Vīrya pāramitā (Perfection of Diligence). When a Bodhisattva sleeps, all skandhas and realms have no fixed disturbance, enabling them to benefit sentient beings. This is called Dhyāna pāramitā (Perfection of Meditation). When a Bodhisattva sleeps, all skandhas and realms enter like flowers in the sky, having no definite form, enabling them to benefit all sentient beings in the Dharma realm, ultimately liberating them, all attaining Bodhi (Enlightenment), and fully possessing the meaning of walking, standing, and sitting. Although the Bodhisattva sleeps, they universally manifest in countless Dharma realms, with all kinds of dignified conduct. Sentient beings who are receptive can all obtain comfortable and peaceful sleep according to their needs, together attaining Nirvana (Extinction), with all practices ceasing, like a person sleeping. This is called Prajñā pāramitā (Perfection of Wisdom) in the meaning of a Bodhisattva's sleep. The ears, nose, tongue, body, and mind are also like this, the same as the above three kinds of dignified conduct, and will not be repeated in detail.
The fifth chapter on the dignified conduct of eating, complete with all kinds of supreme flavors
When a Bodhisattva obtains food, they should first make a vow, with their hands together in prayer, thinking of all ordinary and holy beings in the ten directions, and say:
'This food, with its color, fragrance, and taste, I offer to the Buddhas of the ten directions, present to all the wise and holy beings, extend to the beings of the six realms, equally bestow without precedence, satisfying all according to their needs, enabling all donors to obtain immeasurable pāramitās.'
If one obtains food, one should vow that sentient beings obtain the food of meditative joy, without thoughts of other flavors. If one obtains food, one should vow that sentient beings obtain the food of Dharma joy, with thoughts of the flavor of nectar, consuming the food.
時 當愿眾生 餐涅槃飯 到彼岸想 飯食已訖 當愿眾生 種智圓滿 覺眾生想 澡𡃤飲訖 當愿眾生 妙覺常住 湛然明凈 新學菩薩 得飲食時 一心受食 無雜念想 念時香氣 如旃檀風 一時普遍 十方世界 凡聖隨感 各得上味 凡夫聞香 發菩提心 餓鬼聞香 一時飽滿 舍餓鬼身 發菩提心 畜生聞香 即得飽滿 舍禽獸形 發菩提心 地獄聞香 舍地獄苦 得人天身 發菩提心 是名菩薩 受飲食時 佈施一切 檀波羅蜜 施者受者 色香味觸 空無生滅 是名法施 檀波羅蜜 新學菩薩 已所受食 色香美味 熏諸行人 皆得法喜 離五怖畏 是無畏施 檀波羅蜜 新學菩薩 已所受食 色香美味 施飲食時 不觀眾生 持戒破戒 但觀法性 無差別想 能令眾生 罪福心息 是名凈戒 畢竟解脫 平等三昧 尸波羅蜜 新學菩薩 已所施食 色香美味 能令眾生 聞香心定 得不動味 深達實相 離我凈心 具足忍辱 羼波羅蜜 新學菩薩 以食施時 觀此施心 無生住滅 所施飲食 及以受者 無生住滅
【現代漢語翻譯】 現代漢語譯本 此時，應當發願眾生都能享用涅槃（Nirvana）之飯，達到彼岸的境界。 飯食完畢后，應當發願眾生都能圓滿種智（Sarvajna-jnana），覺悟眾生的本性。 洗漱飲水完畢后，應當發願眾生都能常住于妙覺（Wonderful Enlightenment），保持湛然明凈的狀態。 新學的菩薩在得到飲食時，應當一心一意地接受食物，沒有雜念。 觀想食物的香氣，如同旃檀（Candana）之風，一時之間普遍於十方世界。 凡夫和聖人隨著各自的因緣感受，都能得到上妙的滋味。 凡夫聞到香氣，發起菩提心（Bodhi-citta）；餓鬼聞到香氣，一時之間得到飽滿，捨棄餓鬼之身，發起菩提心。 畜生聞到香氣，立即得到飽滿，捨棄禽獸之形，發起菩提心；地獄眾生聞到香氣，捨棄地獄的痛苦，得到人天之身，發起菩提心。 這叫做菩薩在接受飲食時，佈施一切，是檀波羅蜜（Dana-paramita，佈施波羅蜜）。 佈施者、接受者，以及色、香、味、觸，都是空無生滅的，這叫做法施，是檀波羅蜜。 新學的菩薩，已經接受的食物，其色、香、美味，薰染著各位修行人，使他們都得到法喜，遠離五種怖畏，這是無畏施，是檀波羅蜜。 新學的菩薩，已經接受的食物，其色、香、美味，在佈施飲食時，不觀察眾生是持戒還是破戒，只觀察法性，沒有差別之想。 能夠使眾生的罪福之心止息，這叫做凈戒，畢竟解脫，平等三昧（Samadhi），是尸波羅蜜（Sila-paramita，持戒波羅蜜）。 新學的菩薩，已經佈施的食物，其色、香、美味，能夠使眾生聞到香氣而心定，得到不動的滋味，深刻通達實相（Reality），遠離我執，保持清凈心，具足忍辱，是羼波羅蜜（Ksanti-paramita，忍辱波羅蜜）。 新學的菩薩，在以食物佈施時，觀察這佈施之心，沒有生住滅，所佈施的飲食，以及接受者，都沒有生住滅。
【English Translation】 English version At this time, one should vow that all beings may partake of the Nirvana (Nirvana) meal and reach the other shore. After finishing the meal, one should vow that all beings may perfect their Sarvajna-jnana (all-knowing wisdom) and awaken to the nature of all beings. After washing and drinking, one should vow that all beings may abide in Wonderful Enlightenment (妙覺) and maintain a state of serene clarity. When newly learning Bodhisattvas receive food, they should accept it wholeheartedly, without any distracting thoughts. Visualize the fragrance of the food, like the wind of Candana (sandalwood), pervading the ten directions of the world at once. Ordinary people and sages, according to their respective karmic connections, can all obtain the supreme taste. Ordinary people who smell the fragrance arouse Bodhi-citta (the mind of enlightenment); hungry ghosts who smell the fragrance are immediately filled, abandon their hungry ghost bodies, and arouse Bodhi-citta. Animals who smell the fragrance are immediately filled, abandon their animal forms, and arouse Bodhi-citta; beings in hell who smell the fragrance abandon the suffering of hell, obtain human or heavenly bodies, and arouse Bodhi-citta. This is called a Bodhisattva giving alms of everything while receiving food, which is Dana-paramita (perfection of giving). The giver, the receiver, and the form, fragrance, taste, and touch are all empty and without arising or ceasing. This is called Dharma giving, which is Dana-paramita. The newly learning Bodhisattva, the food that has been received, its form, fragrance, and deliciousness, permeates all practitioners, causing them to obtain Dharma joy, and be free from the five fears. This is fearlessness giving, which is Dana-paramita. The newly learning Bodhisattva, the food that has been received, its form, fragrance, and deliciousness, when giving food, does not observe whether beings are keeping the precepts or breaking them, but only observes the nature of Dharma, without any thought of difference. Being able to cause the minds of beings regarding sin and merit to cease is called pure precepts, ultimate liberation, and equal Samadhi (concentration), which is Sila-paramita (perfection of morality). The newly learning Bodhisattva, the food that has been given, its form, fragrance, and deliciousness, can cause beings to become calm upon smelling the fragrance, obtain the taste of immovability, deeply understand Reality (實相), be free from ego attachment, maintain a pure mind, and be complete with forbearance, which is Ksanti-paramita (perfection of patience). The newly learning Bodhisattva, when giving food, observes that this mind of giving has no arising, abiding, or ceasing, and that the food given and the receiver have no arising, abiding, or ceasing.
離陰界入 能令眾生 聞香飽足 離三想心 得不住法 亦無去來 是名精進 具毗梨耶 諸波羅蜜 新學菩薩 受飲食時 觀前施主 施食之心 無生無滅 非內非外 亦非中間 亦無定亂 畢竟寂滅 亦無滅想 亦無無滅 我受食心 亦如施主 于食食心 同一無二 一切眾生 受我施者 我及眾心 所施飲食 三事皆空 與前施主 等一法性 無施無受 無飲食想 能令眾生 善根增長 菩薩身心 雖常在定 能令十方 一時普現 眾生隨機 隨感即現 及聞說法 稱機得道 知煩惱性 即是菩提 是名寂定 禪波羅蜜 新學菩薩 受飲食時 觀陰界入 誰見飲食 誰受此食 食不自知 我是飲食 我非飲食 亦不自知 我無我所 亦無食言 菩薩受我 及以不受 新學菩薩 如是觀時 無一切受 亦無不受 知飲食性 不曾動搖 得不動智 入如來智 施者受者 及見食者 皆如食性 不曾動搖 得不動智 亦能如實 知一切法 是名如實 如來實智 所以者何 如經中說 佛世尊問 鴦掘魔羅 云何一學 鴦掘答佛 夫
【現代漢語翻譯】 現代漢語譯本 脫離陰界入（陰：五陰，色、受、想、行、識；界：六界，眼、耳、鼻、舌、身、意；入：十二入，眼、耳、鼻、舌、身、意、色、聲、香、味、觸、法）， 能夠使眾生聞到香味就感到飽足，脫離對三種（時、處、受用）事物的執著。 獲得不滯留于任何法的境界，也沒有來去之相，這叫做精進（Vīrya）， 具備精進波羅蜜（毗梨耶，Vīrya pāramitā），新學的菩薩 在接受飲食的時候，觀察面前施主 佈施食物的心， 沒有生起也沒有滅去，不是在內也不是在外，也不是在中間， 也沒有固定或散亂，畢竟是寂靜的，也沒有滅的想法， 也沒有沒有滅的想法，我接受食物的心，也像施主 對於食物和施食的心，同一而沒有差別，一切眾生 接受我佈施的人，我和眾生的心，所佈施的飲食， 這三件事都是空性的，與前面的施主，等同於一個法性， 沒有施捨也沒有接受，沒有對飲食的執著，能夠使眾生 善根增長，菩薩的身心，雖然常常處於禪定之中， 能夠使十方世界，一時普遍顯現，眾生隨著根機， 隨著感應就顯現，以及聽聞說法，根據根機得到覺悟。 知道煩惱的本性，就是菩提（bodhi），這叫做寂靜的禪定（Dhyāna）， 禪波羅蜜（Dhyāna pāramitā），新學的菩薩，接受飲食的時候， 觀察陰界入，誰看見飲食，誰接受這食物， 食物不能自己知道，『我是飲食』，『我不是飲食』， 也不能自己知道，我沒有『我』和『我所擁有』的概念，也沒有『食物』的說法， 菩薩接受我，以及不接受我，新學的菩薩 這樣觀察的時候，沒有一切的接受，也沒有不接受， 知道飲食的本性，不曾動搖，獲得不動的智慧， 進入如來的智慧，施捨的人、接受的人，以及看見食物的人， 都如食物的本性一樣，不曾動搖，獲得不動的智慧， 也能如實地，知道一切法，這叫做如實 如來的真實智慧，為什麼這樣說呢，如經中所說， 佛世尊問，鴦掘魔羅（Aṅgulimāla，以殺人手指做鬘的人） 『什麼叫做一學？』 鴦掘（Aṅguli）回答佛，『夫』
【English Translation】 English version Leaving the realms of Skandhas (離陰界入, Skandhas: the five aggregates of existence: form, feeling, perception, mental formations, and consciousness), Āyatanas (界: the six sense bases: eye, ear, nose, tongue, body, and mind), and Dhātus (入: the eighteen elements of existence). Being able to make sentient beings feel full by smelling fragrance, and being free from the three kinds of thoughts (regarding time, place, and enjoyment). Attaining the state of not dwelling in any dharma, and having no coming or going, this is called diligence (Vīrya), Possessing the perfection of diligence (Vīrya pāramitā), a newly learning Bodhisattva, When receiving food, observes the mind of the donor Giving food, Without arising or ceasing, not inside, not outside, nor in between, Neither fixed nor scattered, ultimately tranquil, without the thought of cessation, Nor the thought of non-cessation, my mind of receiving food is also like the donor's Mind towards food and giving, the same and not different, all sentient beings Who receive my giving, my mind and the minds of all beings, the food given, These three things are all empty in nature, equal to the previous donor, equal to one Dharma-nature, Without giving or receiving, without attachment to food, able to make sentient beings Increase their roots of goodness, the Bodhisattva's body and mind, although constantly in samādhi, Able to make the ten directions, universally appear at once, sentient beings according to their capacity, Appear according to their response, and hear the Dharma, attain enlightenment according to their capacity. Knowing that the nature of afflictions is Bodhi (bodhi), this is called tranquil meditation (Dhyāna), Dhyāna pāramitā, a newly learning Bodhisattva, when receiving food, Observes the Skandhas, Āyatanas, and Dhātus, who sees the food, who receives this food, Food cannot know itself, 'I am food,' 'I am not food,' Nor can it know itself, I have no concept of 'I' and 'what I possess,' nor the saying of 'food,' The Bodhisattva accepts me, and does not accept me, a newly learning Bodhisattva When observing in this way, there is no acceptance, nor non-acceptance, Knowing the nature of food, never wavering, attaining unwavering wisdom, Entering the wisdom of the Tathāgata, the giver, the receiver, and the one who sees the food, All are like the nature of food, never wavering, attaining unwavering wisdom, Also able to truly know all dharmas, this is called true The true wisdom of the Tathāgata, why is this so, as said in the sutra, The World Honored One asked, Aṅgulimāla (Aṅgulimāla, one who makes a garland of fingers from those he killed), 'What is called one learning?' Aṅguli (Aṅguli) answered the Buddha, 'Husband'
一學者 名之曰凈 如來戒也 非是二乘 聲聞緣覺 所持戒也 如偈中說 鴦掘魔羅 復答佛言 今當分別 大小乘意 一切眾生命 皆依飲食住 此即聲聞乘 非是摩訶衍 所謂摩訶衍 雖食常堅固 云何名為一 謂一切眾生 皆以如來藏 畢竟恒安住
新學菩薩 如此觀時 凡夫聖人 本末究竟 平等無二 亦能善達 凡聖始終 究竟一乘 差別之相 亦如色入 法界海說
色入法界海者即是色藏法界海。色藏法界者即是識入法界海。識入法界海者即是識藏法界海。智入法界海者即是智藏法界海。亦得名為色集法界海。識集法界海。智集法界海。佛與凡夫一切具足。名本末究竟平等。此法身藏。唯佛與佛乃能知之。法華經中總說難見。華嚴中分別易解。是名菩薩受食施食。性雖空寂。具足中道智慧藏。亦名色心神通之藏。是名摩訶衍摩訶般若波羅蜜。受食施食具足此義。一念一時色心音聲普遍十方一切世界。能令三乘各獲其道。通達大智到于彼岸。如上所說。
語威儀品第六
語威儀中具足一切上妙巧音聲普應眾心稱機品。新學菩薩若欲語時。先起慈悲孝順之心。靜心正念。一切音聲。一時普遍。十方凡聖所聞不同。以
【現代漢語翻譯】 現代漢語譯本： 一位名叫凈的學者問道： 『如來的戒律，不是二乘（聲聞（Śrāvaka）：聽聞佛陀教誨而證悟者；緣覺（Pratyekabuddha）：靠自己覺悟的修行者）所持守的戒律。』正如偈頌中所說，鴦掘魔羅（Aṅgulimāla） 回答佛陀說：『現在應當分別說明大小乘的意義。 一切眾生的生命，都依靠飲食而存在，這屬於聲聞乘， 不是摩訶衍（Mahāyāna，大乘）。所謂摩訶衍，即使食用食物也能常保堅固。』 『什麼叫做一？』 『是指一切眾生，都以如來藏（Tathāgatagarbha）為根本，畢竟恒常安住。』 新學的菩薩，如此觀察時，凡夫和聖人， 從本初到最終究竟，平等沒有差別，也能善於通達 凡夫和聖人的始終，究竟歸於一乘（Ekayāna），差別的相狀， 也如色入法界海（Rūpadhātu Dharmadhātu Sāgara）所說。 『色入法界海』就是『色藏法界海』。『色藏法界』就是『識入法界海』。『識入法界海』就是『識藏法界海』。『智入法界海』就是『智藏法界海』。也可以稱為『色集法界海』、『識集法界海』、『智集法界海』。佛和凡夫一切具足，名為本末究竟平等。這種法身藏（Dharmakāya-garbha），只有佛與佛才能知曉。《法華經》中總說難以見到，《華嚴經》中分別解釋容易理解。這叫做菩薩受食施食，性雖空寂，具足中道智慧藏，也叫色心神通之藏。這叫做摩訶衍摩訶般若波羅蜜（Mahāprajñāpāramitā）。受食施食具足此義，一念一時色心音聲普遍十方一切世界，能令三乘（Triyāna）各自獲得其道，通達大智到達彼岸，如上所說。 語威儀品第六 語威儀中具足一切上妙巧音聲普應眾心稱機品。新學菩薩如果想要說話時，先發起慈悲孝順之心，靜心正念，一切音聲，一時普遍，十方凡聖所聞不同，以
【English Translation】 English version: A scholar, named Jing (Pure), asked: 'The precepts of the Tathagata (如來，Tathāgata, 'Thus Gone One'), are not the precepts held by the Two Vehicles (二乘, Two Vehicles): Śrāvakas (聲聞, Śrāvaka, 'Hearers') and Pratyekabuddhas (緣覺, Pratyekabuddha, 'Solitary Buddhas').' As it is said in the verse, Aṅgulimāla (鴦掘魔羅, Aṅgulimāla) replied to the Buddha: 'Now I shall explain the meaning of the Mahāyāna (大乘, Mahāyāna, 'Great Vehicle') and the Śrāvakayāna (聲聞乘, Śrāvakayāna, 'Hearer Vehicle'). All beings rely on food to live; this belongs to the Śrāvakayāna, not the Mahāyāna. What is called Mahāyāna is that even when eating, one remains steadfast.' 'What is called One?' 'It refers to all beings, who ultimately and constantly abide in the Tathāgatagarbha (如來藏, Tathāgatagarbha, 'Buddha-nature').' When a newly learning Bodhisattva observes in this way, ordinary beings and sages, from beginning to end, are equal without difference, and can also understand well the beginning and end of ordinary beings and sages, ultimately returning to the Ekayāna (一乘, Ekayāna, 'One Vehicle'), the appearance of differences, is also as described in the Realm of Form Entering the Dharma Realm Sea (色入法界海, Rūpadhātu Dharmadhātu Sāgara). 'The Realm of Form Entering the Dharma Realm Sea' is the 'Realm of Form Storing the Dharma Realm Sea'. 'The Realm of Form Storing the Dharma Realm' is the 'Realm of Consciousness Entering the Dharma Realm Sea'. 'The Realm of Consciousness Entering the Dharma Realm Sea' is the 'Realm of Consciousness Storing the Dharma Realm Sea'. 'The Realm of Wisdom Entering the Dharma Realm Sea' is the 'Realm of Wisdom Storing the Dharma Realm Sea'. It can also be called 'The Realm of Form Gathering the Dharma Realm Sea', 'The Realm of Consciousness Gathering the Dharma Realm Sea', 'The Realm of Wisdom Gathering the Dharma Realm Sea'. The Buddha and ordinary beings are all complete, called the ultimate equality of beginning and end. This Dharmakāya-garbha (法身藏, Dharmakāya-garbha, 'Dharma-body Store') can only be known by Buddhas. The Lotus Sutra generally says it is difficult to see, while the Avataṃsaka Sūtra explains it separately and is easy to understand. This is called the Bodhisattva receiving and giving food. Although its nature is empty and still, it is complete with the Middle Way wisdom store, also called the store of form, mind, and supernatural powers. This is called Mahāyāna Mahāprajñāpāramitā (摩訶般若波羅蜜, Mahāprajñāpāramitā, 'Great Perfection of Wisdom'). Receiving and giving food is complete with this meaning. In one thought, at one moment, form, mind, and sound pervade all worlds in the ten directions, enabling the Three Vehicles (三乘, Triyāna) to each attain their path, understanding great wisdom and reaching the other shore, as described above. Chapter Six on the Dignity of Speech In the dignity of speech, all supreme and wonderful skillful sounds are complete, universally responding to the minds of all, according to the occasion. When a newly learning Bodhisattva wants to speak, they should first arouse a heart of loving-kindness, compassion, filial piety, and obedience, quiet their mind, and maintain right mindfulness. All sounds, at one time, are universally pervasive, and what is heard by ordinary beings and sages in the ten directions is different, because
此音聲普興供養。聖人唯聞歌詠贊嘆。十方菩薩同音贊佛。修羅彈琴。乾闥作樂。天龍雨華。眾妙供具四事具足。供養諸佛及大菩薩．一切眾聖等無差別。天人六道聞三種聲。一者軟美語聲。二者苦切語聲。摧伏剛強眾生。三者雜語。隨時調伏無決定聲。菩薩一語能感眾聲。不先思惟應時自發。對機稱情。無礙辨才力能如此。知人天聞之離欲得道。四趣聞之離苦得樂發菩提心。新學菩薩觀語而有聲出。支原觀之。咽喉舌齒都無聲相。何以故。求和合者不可得故。唇非是聲。齒亦非聲。咽喉及舌亦非是聲。頰骨及愕亦非是聲。一一緣中求聲不得。咽喉舌齒各不相知。性無和合亦無散滅。知此音聲如空中響。非斷非常亦無生滅。都無相貌。復觀念心為在何處。相貌何似。如此觀時。知此念心非外亦非中間。猶如虛空都無相貌。無得故。無語無語名字是名語無作解脫門。雖無語者。能以一語普現眾聲。一語一時現無量語。何故能爾。由本誓願大慈悲心為眾生故。一語能現無量音聲。眾生感聞各各不同。解脫亦然。誓願慈悲力能如此。非但一語一時能現無量音聲。色身普現十方世界。對眾生眼色像不同。隨機感悟一時得道。所以者何。新學菩薩以本誓願。不惜身命護佛正法。大精進力。不退轉力。念眾生身。以大慈悲欲度眾生
。凡所言說粗言軟語苦切雜語。皆能利益無量眾生。
如佛仙所說 粗言及軟語 眾解音不同 皆歸第一義 一切國土中 眾生相殺害 菩薩現於世 降伏使和安 或為人天王 或為國大臣 或現作猛將 方便摧惡人 四方怨歒息 國豐使民安 或現行十善 方便化眾生 或作邑中主 造像及造經 開門廣佈施 方便化眾生 或現作沙門 持戒不惜身 廣說三乘教 方便度眾生 或現作童朦 始學初發心 或現又修學 朽老過百年 或現在城邑 或現入深山 或現行瞋腦 方便引眾生 或現作四眾 或稱是聲聞 或稱辟支佛 或為無上尊 新學諸菩薩 一音現眾聲 一色無量形 方便對眾生 忍辱慈悲力 誓願應眾生 禪定神通力 普現眾色爾
新學菩薩以大慈悲誓願力故。方便慈愍諸眾生故。凡所言說。眾生聞之皆得正信發菩提心。是名法施波羅蜜。新學菩薩以隨自意三昧力故。一切語時。能令眾生聞者覺悟。深達法性離空假心。亦無斷常。見諸眾生持戒毀戒。性無垢凈。無罪無福相。亦能持戒不惜身命。新學菩薩誓功德力。利益如是無量眾生。是名持戒尸波羅蜜。新學菩薩欲說法時。以此法性無名三昧。眾
【現代漢語翻譯】 現代漢語譯本：凡是所說的一切，無論是粗俗的言語、溫柔的話語，還是懇切的、夾雜的言語，都能利益無量的眾生。
如同佛和仙人所說，粗俗的言語和溫柔的話語，眾生理解的聲音各不相同，最終都歸於第一義（paramārtha，最高真理）。在一切國土之中，眾生互相殘殺，菩薩顯現於世間，降伏他們，使他們和平安寧。或者作為人中之王、天中之王，或者作為國家的大臣，或者顯現為勇猛的將領，方便地摧毀惡人，使四方的怨恨和敵對平息，國家豐收，人民安樂。或者顯現修行十善業，方便地教化眾生。或者作為村邑的首領，建造佛像和抄寫經書，打開門廣行佈施，方便地教化眾生。或者顯現為沙門（śrāmaṇa，出家修行者），持守戒律不惜生命，廣泛宣說三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）的教義，方便地度化眾生。或者顯現為孩童，剛開始學習，初發菩提心，或者顯現又在修學，即使年老體衰超過百年。或者顯現在城邑之中，或者顯現進入深山之中，或者顯現出憤怒的樣子，方便地引導眾生。或者顯現為四眾（bhikṣu，比丘；bhikṣuṇī，比丘尼；upāsaka，優婆塞；upāsikā，優婆夷），或者自稱是聲聞（śrāvaka，聽聞佛法而修行的弟子），或者自稱是辟支佛（pratyekabuddha，緣覺），或者成為無上尊，新學的各位菩薩，用一種聲音顯現出各種聲音，用一種顏色顯現出無量的形象，方便地對待眾生。憑藉忍辱和慈悲的力量，用誓願迴應眾生，用禪定和神通的力量，普遍顯現出各種各樣的形象。
新學的菩薩因為有大慈悲的誓願力，爲了方便慈愍一切眾生，凡是所說的話，眾生聽了都能生起正信，發起菩提心，這叫做法施波羅蜜（dharma-dāna-pāramitā，以佛法佈施的到彼岸）。新學的菩薩因為有隨自意三昧（samādhi，禪定）的力量，在說話的時候，能讓聽聞的眾生覺悟，深刻通達法性，遠離空和假的念頭，也沒有斷和常的執著。見到眾生持戒或者毀戒，其自性沒有垢染和清凈的區別，沒有罪和福的相狀，也能持守戒律不惜生命。新學的菩薩憑藉誓願的功德力，利益如此無量的眾生，這叫做持戒尸波羅蜜（śīla-pāramitā，持戒到彼岸）。新學的菩薩想要說法的時候，憑藉這種法性無名三昧（samādhi，禪定），眾
【English Translation】 English version: Whatever is spoken, whether it be coarse language, gentle words, earnest speech, or mixed language, all can benefit immeasurable sentient beings.
As spoken by Buddhas and immortals, coarse language and gentle words, though beings understand the sounds differently, all return to the supreme meaning (paramārtha). In all lands, where sentient beings kill each other, Bodhisattvas appear in the world to subdue them, bringing peace and tranquility. Sometimes as kings of humans or gods, sometimes as ministers of state, or appearing as fierce generals, skillfully destroying evil people, so that hatred and enmity in all directions cease, the country prospers, and the people live in peace. Or they manifest the practice of the ten virtues, skillfully transforming sentient beings. Or as leaders of villages, building images and writing scriptures, opening doors to give generously, skillfully transforming sentient beings. Or appearing as śrāmaṇas (monastics), upholding precepts without regard for their own lives, widely expounding the teachings of the three vehicles (triyāna), skillfully liberating sentient beings. Or appearing as children, just beginning to learn, initially generating the Bodhi mind, or appearing again in study, even when old and frail, exceeding a hundred years. Or appearing in cities, or entering deep mountains, or displaying anger, skillfully guiding sentient beings. Or appearing as the four assemblies (bhikṣu, bhikṣuṇī, upāsaka, upāsikā), or claiming to be śrāvakas (disciples who hear and practice the teachings), or claiming to be pratyekabuddhas (solitary Buddhas), or becoming the unsurpassed honored ones, newly learning Bodhisattvas, using one sound to manifest various sounds, using one color to manifest immeasurable forms, skillfully interacting with sentient beings. With the power of patience and compassion, responding to sentient beings with vows, with the power of dhyana (meditation) and supernatural abilities, universally manifesting all kinds of forms.
Newly learning Bodhisattvas, because of their great compassion and the power of their vows, and for the sake of skillfully having compassion for all sentient beings, whatever they say, when sentient beings hear it, they can all generate right faith and arouse the Bodhi mind. This is called dharma-dāna-pāramitā (perfection of giving the Dharma). Newly learning Bodhisattvas, because of the power of the samādhi (meditative concentration) that accords with their own minds, at all times when speaking, they can enable sentient beings who hear to awaken, deeply understand the nature of reality, and be free from empty and false thoughts, and also without the extremes of permanence and annihilation. Seeing sentient beings upholding or breaking precepts, their nature is without defilement or purity, without the appearance of sin or merit, and they can also uphold precepts without regard for their own lives. Newly learning Bodhisattvas, through the power of the merit of their vows, benefit such immeasurable sentient beings. This is called śīla-pāramitā (perfection of morality). When newly learning Bodhisattvas wish to teach the Dharma, with this nameless samādhi (meditative concentration) of the nature of reality,
生聞者。心想寂滅得不動三昧。是名忍辱羼提波羅蜜。新學菩薩若說法時。粗言軟語性皆平等。無生住滅。眾生聞者得無住三昧。是名精進毗梨耶波羅蜜。新學菩薩說法語言。一語雖現無量音聲。心無定亂。能令眾生聞者解悟。發菩提心。得不動三昧。是名寂定禪波羅蜜。新學菩薩說法語言。眾生聞者離陰入。具足辨才無量智慧。如身如影如夢如化如雲如幻。無所得故。得寶幢三昧。即能具足一切三昧。獲得辨才陀羅尼門。通達一切凡聖彼岸。是名菩薩語威儀具足摩訶般若波羅蜜。
大隨自意三昧一卷(畢)
【現代漢語翻譯】 現代漢語譯本： 聲聞乘的修行者，心中想著寂滅，從而獲得不動三昧（Samadhi，一種禪定狀態）。這被稱為忍辱羼提波羅蜜（Ksanti Paramita，忍辱到彼岸）。 新學的菩薩在說法時，無論言語粗糙還是柔和，都視其本性平等，沒有生住滅的分別。聽聞者因此獲得無住三昧（無所執著的禪定狀態）。這被稱為精進毗梨耶波羅蜜（Virya Paramita，精進到彼岸）。 新學的菩薩說法時，即使只說一句話，也能顯現出無量的音聲，內心沒有固定的念頭或混亂。能夠使聽聞者理解覺悟，發起菩提心（Bodhicitta，覺悟之心），獲得不動三昧。這被稱為寂定禪波羅蜜（Dhyana Paramita，禪定到彼岸）。 新學的菩薩說法時，聽聞者能夠脫離五陰（Skandha，構成個體經驗的五個要素）的束縛，獲得充分的辯才和無量的智慧，視一切如身如影，如夢如化，如雲如幻，因為沒有執著，所以能獲得寶幢三昧（Ratnaketu Samadhi，珍寶之幢禪定）。從而能夠具足一切三昧，獲得辯才陀羅尼門（Dharani，總持法門），通達一切凡夫和聖者的彼岸。這被稱為菩薩語威儀具足摩訶般若波羅蜜（Prajna Paramita，般若到彼岸）。 《大隨自意三昧》一卷（完）
【English Translation】 English version: A Sravaka (one who hears and follows the teachings) contemplates quiescence and attains the Immovable Samadhi (Samadhi, a state of meditative absorption). This is called the Ksanti Paramita (Ksanti Paramita, perfection of patience). When a newly learning Bodhisattva preaches the Dharma, whether the words are coarse or gentle, their nature is seen as equal, without arising, abiding, or ceasing. Those who hear it attain the Non-Abiding Samadhi (a state of meditative absorption without attachment). This is called the Virya Paramita (Virya Paramita, perfection of diligence). When a newly learning Bodhisattva preaches, even a single word manifests limitless sounds, and the mind is without fixed thoughts or confusion. It enables those who hear it to understand and awaken, generate Bodhicitta (Bodhicitta, the mind of enlightenment), and attain the Immovable Samadhi. This is called the Dhyana Paramita (Dhyana Paramita, perfection of meditation). When a newly learning Bodhisattva preaches, those who hear it are liberated from the Skandhas (Skandha, the five aggregates that constitute individual experience), possess complete eloquence and limitless wisdom, viewing everything as like a body, a shadow, a dream, a transformation, a cloud, an illusion. Because there is nothing to be attained, they attain the Ratnaketu Samadhi (Ratnaketu Samadhi, the Samadhi of the Jewel Banner). Thus, they can perfect all Samadhis, acquire the Dharani (Dharani, a mnemonic device) of eloquence, and penetrate the other shore of all ordinary beings and sages. This is called the Bodhisattva's complete verbal deportment, the Maha Prajna Paramita (Prajna Paramita, perfection of wisdom). The Great Spontaneous Samadhi, one fascicle (End).