思益梵天所問經簡註

No. 585 持心梵天所問經(一名莊嚴佛法諸義，又名佛說等御諸法經)，西晉月氏三藏竺法護譯

No. 586 思益梵天所問經，姚秦龜茲國三藏鳩摩羅什譯

No. 587 勝思惟梵天所問經，元魏天竺三藏菩提流支譯

No. 1532勝思惟梵天所問經論，天親菩薩造，後魏北印度三藏菩提流支譯

X20.No. 364思益梵天所問經簡註，明圓澄註

藏譯英 https://84000.co/new-publication-the-questions-of-brahmavise%E1%B9%A3acintin/

No. 364-A 思益梵天所問經簡註序標逗版
夫真心本淨，法性原虗同「虛」，由不守自性而變現，隨緣迷逐，無明而罔知，返本是以。大覺世尊嗟眾生之沉滯、憫六道之循環；於是，起同體之悲、設無為之化。雖則湛湛忘言而圓音落落，空空無物而妙相重重，如月印寒空而百川並赴；春回大地而萬化均資，本無來往，寧越後先，良由羣機，不等致使，巧說多方：或圓彰法界之宗，或漸開事理之轍，或破有譚空，或呵空讚妙、無非方便，一時曾無定說。若夫黜擯除、排斥意、識絕言思，泯聖凡超階級，直指人心、頓同佛體，其惟思益梵天所問經歟？！

此經四卷、二十四品，以人法兼舉為名，根本智光為體，諸法正性為宗，破疑蕩執為用，大乘生酥為教，相互興問，答始末一，如大意以，無說為說，無聞為聞，無發心之為發心，無證果是名證果，遠離虗妄，逈迥出有無，雷揮電掃而纖跡不存，事極理玄而真心獨朗。然則，楞伽亦名頓教，何以偏讚此經？蓋由彼帶相宗，此原性理，雖云即相，明心何似，了心見道，彼因達摩付囑舉世弘持，此為久匿藏中，絕無人識。所以徒知楞伽，可尚安識，此法最尊爾！來段當末季法運，將隆根熟，在時知音，始遇有大居士慎軒黃君，秉護法心，不忘付囑，運慈悲念，刻此流通。余客京師，大史陶君大開寶藏，施我衣珠披閱，再三粗明大旨，聊為簡註，不避效顰。文採肇公論，依長者心，祈勝善欵。此通途挈領提綱，俟諸知識若也親契佛心，不由文字洞明己。事豈在言詮其或離波求水，智者知狂認影，迷頭愚夫亦誚譴責，不拒言、不著言，拈來盡是，即此物非此物，用處休疑。心融意解，予復何言？識節知時，君當自擇。

旹

大明萬曆三十一年歲在癸卯季春越中顯聖寺後學沙門嗣

曹洞正宗第二十七代圓澄註并敘

[2]思益梵天所問經簡註目次

卷第一

自序

如來光明品第一

四法品第二

菩薩正問品第三

四諦品第四

歎功德品第五

卷第二

如來五力說法品第六

如來大悲品第七

幻化品第八

菩薩光明品第九

菩薩受記品第十

薩婆若品第十一

卷第三

菩薩無二品第十二

名字義品第十三

論寂品第十四

如來二事品第十五

得聖道品第十六

志大乘品第十七

發菩提心品第十八

卷第四

師子吼品第十九

梵行牢強精進品第二十

海喻品第二十一

建立法品第二十二

如來神呪品第二十三

囑累品第二十四

思益梵天所問經簡註卷之一

姚秦三藏法師　鳩摩羅什奉　詔譯

明會稽顯聖寺後學沙門　圓澄　註

右春坊右庶子南充　黃　輝

左春坊左諭德會稽　陶望齡　全校

左春坊左中𠃔太原　傅新德　訂正

【註】凡經題，或人、或法、或單、或兼。此經人法兼舉之類歟。

1)問主名思益梵天者，思乃三慧之一門。梵者淨也。天者主也。以淨為主，以思為助，益彼修證。所謂學不加思，無由契入者矣。

2)梵天乃能問之主，絕待一心乃所詮之法，能所合稱，故云梵天所問。

3)經者，道也。條貫通途，使行人有所進脩也。

The Questions of Brahma viśeṣacintin

Homage to all buddhas and bodhisattvas!

如來光明品第一

【註】首品名如來光明者，宜不言而自喻矣。以光無言說，舉目了然。古云：未開口以前，略較些子。

1.如是我聞，一時佛在王舍城迦蘭陀竹林。與大比丘僧六萬四千人俱。菩薩摩訶薩七萬二千人，皆眾所知識。1)得陀羅尼。2)無礙辯才。3)及諸三昧。4)於諸神通無所罣礙。5)善了諸法寔性。6)悉皆逮得無生法忍。

【註】如是乃指法之辭。我聞明法有所受。然則法分五教，說有五時。要見此經在何時？被何教邪？准賢首所判，第四頓教，大乘所収，在方等之時。迦蘭陀竹林，我于佛所，聞如是深經也。比丘此云無翻。因果各具三，名難以具譯，故云無翻。名聞廣遠為眾所知。1)此云總持。2)四無礙辯也。3)此云正見，舊云正受。圓覺云三昧及正受。明非正受也。不見曰昧。於無見處，與正理相應，是謂正見。4)神通有六，諸者兼舉之謂也。5)所解之法也。6)所詣之果也。蓋由思而解，由解而脩，由脩而證。既證已，所謂總持、神通、三昧、辯才，悉皆獲得，為眾識知也。前則總嘆眾德，下乃例名。

Thus did I hear at one time. The Blessed One was dwelling in Veṇuvana, at the Kalandakanivāpa, near Rājagṛha, together with a large saṅgha of sixty-four thousand monks and seventy-two thousand bodhisattvas. They were all clairvoyant, having the superknowledges. All of them had attained recollection, had unflinching confidence, had mastered absorption, enjoyed the superknowledges, were endowed with fearless eloquence, were proficient in the teachings on the essence of all things, and had attained acceptance that phenomena are unborn.

2.其名曰：文殊師利法王子、寶手法王子、寶積法王子、寶印手法王子、寶德法王子、虗空藏法王子、發心轉法輪法王子、網明法王子、障諸煩惱法王子、能捨一切法王子、德藏法王子、華嚴法王子、師子法王子、月光法王子、尊意法王子、善莊嚴法王子。

【註】此中十六法王子，開一心為八識。在纏名識，出纏名智。因果往返，一十六心。此心堪紹佛位，故云法王子。法華經智勝如來十六王子，捨家、脩道，亦以八識為表，彼由俗趍真惟云王子。此即真即俗，故云法王子。因果同時，圓會一心。所以為頓教也。若以德立名，則不無別表。以義推之，自可解了矣。

Among them were youthful Mañjuśrī, youthful Ratnapāṇi, youthful Ratnamudrāhasta, youthful Ratnaśrī, youthful Gaganagañja, youthful Saha cittotpāda dharmacakra pravartin, youthful Jālinīprabha, youthful Vijṛmbhita, youthful Śrīgarbha, youthful Sarva svaparityāgin, youthful Padmavyūha, youthful Siṃha, youthful Candraprabha, youthful Candra raśmi prabha, youthful Agramati, and youthful Svālaṃkāra vyūha.

3.及䟦陀婆羅等十六賢士。1)跋陀婆羅菩薩、寶積菩薩、星德菩薩、帝天菩薩、水天菩薩、善力菩薩、大意菩薩、殊勝意菩薩、增意菩薩、善發意菩薩、不虗見菩薩、不休息菩薩、不少意菩薩、導師菩薩、日藏菩薩、持地菩薩，如是等菩薩摩訶薩七萬二千人。

【註】前十六法王子則顯因果同時。此十六賢士則表聖賢同位也。1)前則正舉當機，此則伴舉聽眾。

Present also were the sixteen holy beings Bhadrapāla, Ratnākara, Susārthavāha, Naradatta, Guhagupta, Varuṇadatta, Indradatta, Uttaramati, Viśeṣamati, Vardhamānamati, Amoghadarśin, Susaṃprasthita, Suvi krānta vikrāmin, Anantamati, Anikṣiptadhura, Sūryagarbha, and Dharaṇīṃ dhara, along with other such beings among seventy-two thousand bodhisattvas.

4.及四天王釋提桓因等。1)忉利諸天。2)夜摩天、兜率陀天、化樂天、他化自在天。3)及梵王等諸梵天。4)并餘無量諸天、龍、鬼、神、夜叉、乾闥婆、阿脩羅、迦樓羅、緊那羅、摩睺羅伽、人與非人，普皆來集。爾時，世尊大眾恭敬圍遶而為說法。

【註】此則總舉，下乃別列。不爾下云忉利天等有重疊之過。1)此天都轄三十三天，故總別兼舉也。2)此盡欲界天也。3)此乃色界十八梵天，不舉無色界者，以彼天根鈍，頓教門中非所預也。4)經分三分，序分齊此。下乃正宗分也。

There were also the Four Great Kings, the gods of the Heaven of the Thirty-Three, such as Śakra, lord of the gods, and the gods of the Heaven Free from Strife, the Heaven of Joy, the Heaven of Delighting in Emanations, and the Heaven of Making Use of Others’ Emanations, as well as a hundred thousand gods of the Brahmā realm, including Brahmā. There were also other humans and nonhuman beings, including various fantastic gods, nāgas, yakṣas, gandharvas, asuras,garuḍas, kinnaras, and mahoragas, who had all gathered together. Amid this assembly of hundreds of thousands of different disciples, the Blessed One was teaching the Dharma.

5.於是網明菩薩，即從座起，偏袒右肩，右膝著地，頭面禮佛足，合掌向佛。動此三千大千世界，引導起發一切大眾，而白佛言：世尊！我欲從佛少有所問。若佛聽者，乃敢[言*恣]請。佛告網明：恣汝所問，當為解說，悅可爾心。於是網明既蒙聽許，心大歡喜，即白佛言：世尊！如來身相超百千萬日月光明，我自惟念：若有眾生能見佛身，甚為希有。我復惟念：若有眾生能見佛身，皆是如來威神之力。

【註】1)此菩薩號網明者，直顯真心。生佛本具，凡聖互容，猶如帝網之明，大小相收，本來如是，非假強為。下文菩薩光明品中具彰此義。

2)如來身相超百千萬日月光明，其明白顯露，如是宜乎人人皆見，而云見者希有。應知自性法身，非形色可見也。于我本具，靈明無差，所謂日月不足喻其明也。良由眾生無明妄隔，不能自見耳。能見之者，無明輕薄，甚為希有。華嚴云：奇哉！眾生皆有如來智慧德相，良由妄想執著，不能證得，此之謂也。

3)譬如虗空正體無形，而能妙含萬有。苟非日月威光顯發，一切眾生不能得見虗空德相。能見之者，皆日月威神之力也。此亦如是。

The bodhisattva youthful Jālinīprabha draped his shawl over one shoulder and knelt on his right knee. With his palms together, he bowed toward the Blessed One. He then shook the worlds in the trichiliocosm and, considering all the beings there, asked the Blessed One, “If I were to ask a question, would the Blessed One offer me an explanation? Could I ask a small question of the blessed, thus-gone, worthy, and perfect Buddha?” “Jālinīprabha,” replied the Blessed One, “You may ask the Thus-Gone One whatever you please. Then I shall delight your mind by answering your question.” The bodhisattva Jālinīprabha then addressed the Blessed One, “When I observe the captivating body of the Blessed One, I see that it is brighter than one septillion suns. Blessed One, to be able to observe or examine the Thus-Gone One’s body is extraordinary. Furthermore, Blessed One, does the ability to observe the body of the Thus-Gone One or to examine it come from the power of the buddhas?”

6.佛告網明：如是！如是！如汝所言，若佛不加威神，眾生無有能見佛身，亦無能問。

【註】華嚴云：我當為轉法輪，令得開悟。此中所加有三：一曰身加，如放光顯發等。二曰口加，如開示悟入等。三曰意加，陰發神識，善解問難等。雖然如此，不可推在他佛身上，祇是自心運轉施為，皆仗渠力。若作他解，是名邪觀也。

“Jālinīprabha,” the Blessed One replied, “it is just as you have said. Beings are able to observe or examine the Thus-Gone One’s body only when the Thus-Gone One allows it.

1)網明！當知如來有光名寂莊嚴。若有眾生遇斯光者，能見佛身，不壞眼根。

【註】佛身須佛眼所見，非肉眼能見。光名寂莊嚴者，即眼之實性。能達眼之實性，則不壞肉眼之根，而見佛身宜矣。前則如來所加，能見佛身。此下釋如來所加，善解問難。

You may ask why, Jālinīprabha, thus-gone ones emanate rays of light called unfolding of peace. Sentient beings touched by these light rays are able to observe and examine the body of thus-gone ones with no impairment to their eye faculty.

2)又如來光名無畏辯。若有眾生遇斯光者，能問如來，其辯無盡。

【註】達法實性故，得無畏。以無畏故，能種種幻興問辨無盡也。此乃總標能問之意。下即別開善問所由。

Jālinīprabha, thus-gone ones have rays of light called fearless eloquence. Sentient beings touched by these light rays ask questions of the thus-gone ones, and reply to questions with questions.

3)又如來光名集諸善根。若有眾生遇斯光者，能問如來轉輪聖王行業因緣。

【註】輪王以十善為因，施度為緣。因即行也，緣即業也。故光名集善根，下文倣此。

Jālinīprabha, thus-gone ones have rays of light called accumulation of virtuous roots. Sentient beings touched by these light rays question the thus-gone ones in order to obtain the kingdom of a universal monarch.

4)又如來光名淨莊嚴。若有眾生遇斯光者，能問如來天帝釋行業因緣。

【註】大般若云：若人脩百無遮大會，乃作帝釋天主。故光名淨莊嚴，行業可信也。

Likewise, thus-gone ones have rays of light called unfolding of virtue. Sentient beings touched by these light rays question the thus-gone ones in order to become like Śakra.

5)又如來光名得自在。若有眾生遇斯光者，能問如來梵天王行業因緣。

【註】一切眾生皆為五欲所縛，不得自在。此天行業在離欲脩禪，故遇如來自在光明，乃能發起。前云輪王行業，則兼舉人類。次云帝釋行業，則兼舉六天。此中梵王行業，則兼舉四禪。不舉無色界者，非此經之機也。

Thus-gone ones have rays of light called boon of sovereignty. Sentient beings touched by these light rays question the thus-gone ones in order to be reborn in the world of Brahmā.

6)又如來光名離煩惱。若有眾生遇斯光者，能問如來聲聞乘所行之道。

【註】四諦之法，善離煩惱故，眾生遇之，發起聲聞之道也。

Thus-gone ones have rays of light called free of emotional defilements. Sentient beings touched

by these light rays question the thus-gone ones about the hearers’ vehicle.

7)又如來光名善遠離。若有眾生遇斯光者，能問如來辟支佛所行之道。

【註】十二因緣之法，善能遠離生死喧闠。蓋辟支佛以脩還滅十二因緣也。若流轉十二因緣，乃眾生同業生死之相，不名善遠離矣。然辟支有二種：一曰緣覺，又名部黨，以有師徒黨類傳習脩行者也。二曰獨覺，又曰麟出，無佛世、無師自悟者也。

Thus-gone ones have rays of light called one-pointed in solitude. Sentient beings touched by these light rays question the thus-gone ones about the solitary buddhas’ vehicle.

8)又如來光名益一切智。若有眾生遇斯光者，能問如來大乘佛事。

【註】前凡界中，但云因緣，不云道，非出生死之要也。聲聞、辟支雖云道，而不云大乘佛事者，以彼惟自利，而不能利他也。菩薩人已兼利，堪起佛乘，故光名益一切智，而問大乘佛事矣。此中總明如來威神加被，能解問難。問中三凡三聖，于十法界中，不問四惡處，何也？以四惡處，非行人脩進之途，故不問也。以此為自利之門，若利他門，下文當備。六根之中，如來惟加眼、舌二根，餘四不加，何也？舉其總故，眼見如來，身起欽承，口問法義，耳聽玄音，意擇是非，所謂舉一隅，不以三隅反。若以稱性門中，則六根皆被如來之力，當知。眼如是見，耳如是聞，口如是談論，乃至意如是思惟，莫不皆仗這個威力。故傅大士云：欲識佛去處，只這語言，是故知如來加被者，乃稱性之法也。

Thus-gone ones have rays of light called bestowal of empowerment into the wisdom of omniscience. Sentient beings touched by these light rays question the thus-gone ones about the Great Vehicle of buddhahood.

9)又如來光名曰往益。佛來去時，足下光明。眾生遇者，命終生天。

【註】前彰自利門，如來威加，能發辨問，以無畏辨光為總，後六問為別。此彰利他門，故光名往益。惟此為總，下乃別開，隨時隨機光有異名，會而歸之，同名往益。

Thus-gone ones have rays of light called special conveyance. Sentient beings touched by these light rays are able to touch the soles of a thus-gone one’s feet as he comes and goes. All such beings will have happy rebirths in higher realms as soon as they die.

10)又如來光名一切莊嚴。若佛入城，放斯光明，眾生遇者，得歡喜樂。一切莊飾之具莊嚴其城，城中寶藏，從地湧出。

【註】福德之光。

They have rays of light called array of all ornaments. When thus-gone ones go to a town, they emanate these light rays, and all sentient beings touched by this light of the thus-gone ones gain supreme happiness. And a display of all types of ornaments also adorns the town.

11)又如來光名曰震動。佛以此光，能動無量無邊世界。

【註】威神之光。二者世界悉檀也。

“The thus-gone ones’ rays of light called shaker move infinite, limitless world systems.

12)又如來光名曰生樂。佛以此光，能滅地獄眾生苦惱。

【註】悲光也。悲能拔苦，苦拔則樂生矣。

The rays of light called teacher of happiness eliminate the suffering that hell beings normally endure.

13)又如來光名曰上慈。佛以此光，能令畜生不相惱害。

【註】平等慈光也。平等故，冤親等觀，不相惱害。

The rays of light called sublime love guard beings born in the animal realm from eating one another.

14)又如來光名曰凉樂。佛以此光，能滅餓鬼饑渴熱惱。

【註】餓鬼以慳貪為負恡報，饑渴貪，受熱惱。今遇如來無我之光，則悔悟恡貪為過，頓生凉樂。消熱惱曰凉。除饑渴曰樂。此中三惡道，兼前六問，共成九法界，惟缺修羅文略耳。

The rays of light called refreshment remove the suffering that beings normally endure in the world of Yama.

15)又如來光名曰明淨。佛以此光，使盲者得視。

【註】若有見，則有不見。有無相傾，則成汙濁。惟盲者無見，則無有不見。能所既離，是名明淨。然則不蒙如來法光所照，不能自知無見為真見，故曰盲者。

The rays of light called stainless give sight to blind beings.

16)又如來光名曰聰聽。佛以此光，能令眾生聾者得聽。

【註】前則無見為明淨。此則無聞為聰聽，義可推之。

The rays of light called hearing give hearing to deaf beings.

17)又如來光名曰慚愧。佛以此光，能令眾生狂者得正。

【註】眾生由無慚愧，狂亂顛倒，苟能一念知慚，識愧，則狂亂除，而正見現前。此於六根中，惟舉眼、耳、意三，不舉鼻、舌、身三，何也？蓋由眼等三根取境利故，鼻等三根取境鈍故。取境利者，常與識心相應故，曰盲、曰聾、曰狂。若不得如來正觀威力加被，則不能視、不能聽、不能正，故特舉之。取境鈍者，常與法性相應，全體如故，不必更加也。此上舉，為人悉壇。

The rays of light called modesty grant mindfulness to intoxicated beings.

18)又如來光名曰止息。佛以此光，能令眾生捨十不善道，安住十善道。

【註】身業，殺、盜、淫。口業，惡口、兩舌、妄言、綺語。意，貪、嗔、癡。共名十惡，遇如來光，捨於不善，而行善也。

The rays of light called abandonment lead beings who follow the path of the ten types of negative actions onto the path of the ten positive actions.

19)又如來光名曰離惡。佛以此光，能令邪見眾生，皆得正見。

【註】前則遇光脩止。此則遇光脩觀。止為入善之初門，觀為破邪之勇敵。故麤業用止，細業用觀，皆前後相須也。夫捨其不善，而行其善，似墮二見，成敵兩立，是名惡見，亦名邪見。細而觀之，若惡是實，不能轉惡，以成善。若善是實，不能迷善，以就惡。以惡無性故，遷惡以從善。以善無性故，背善而從惡。苟能知此無性，則取捨二見遠離，是名正見。

1-問如來放光，眾生遇者，頓然獲益，非同造次。子云：修止、脩觀。似是有為，恐非佛意耳？答云：前文云如來若不加被，眾生無能見佛，亦不能問。既云如來加被，而眾生能見、能問，亦云如來加被。而眾生能脩、能行，於理不違，蓋由如來光明照明眾生心地，使之自解活計現前，隨機獲益。譬如日光出時，而百姓各各辨事，非謂日光有所與也。

2-又問如來光明是一，何以眾生遇之獲益不同？答云：法華經如來放眉間白毫相光，照東方萬八千佛土，下至阿毗，上至有頂。於中六道眾生，生死往還，受報好醜，乃至菩薩修行相貌、成道、涅槃，彌勒皆于光中，了然明覩。彼云明見差別，此云隨機獲益，二文合看，疑可泮然。要而言之，凡所說法，總名法光明也。又彌勒一生菩薩，故能圓見差別于一毫光中，三乘人力不逮此，但隨分見耳。

The rays of light called disappearance bring beings with wrong views to acquire the right view.

20)又如來光名曰能捨。佛以此光，能破眾生慳貪之心，令行布施。

21)又如來光名無惱熱。佛以此光，能令毀禁眾生皆得持戒。

22)又如來光名曰安利。佛以此光，能令嗔恨眾生皆行忍辱。

23)又如來光名曰勤脩。佛以此光，能令懈怠眾生皆行精進。

24)又如來光名曰一心。佛以此光，能令妄念眾生皆得禪定。

25)又如來光名曰能解。佛以此光，能令愚癡眾生皆得智慧。

【註】六根因如來光明所加故，能視、能聽及能正見。由正見故，能脩止觀。脩正觀故，進趣六度，異前聲聞、辟支也。

The rays of light called giving make stingy beings generous.

The rays of light called absence of torment lead ill-natured beings to discipline.

The rays of light called beneficial grant forbearance and gentleness to beings with harmful intentions.

The rays of light called blazing inspire lazy beings with diligence.

The rays of light called focus give concentration to beings with weak mindfulness.

The rays of light called wisdom give insight to beings with faulty insight.

26)又如來光名曰清淨。佛以此光，能令不信眾生皆得淨信。

【註】眾生封于無明，著于人我，於此大乘，不能生於淨信，為煩惱所汙故也。何為淨信？何為不淨信邪？凡夫信于有為，外道信于斷常，二乘信于偏空，權乘信於事度，是皆著于有為，總名不淨之信。若信自心本來圓淨，非空、非有、無得、無證、性真，如是不屬修為，是名淨信。

The rays of light called immaculate inspire faith in beings bereft of it.

27)又如來光名曰能持。佛以此光，能令少聞眾生皆得多聞。

【註】眾生不達一心，循行數墨。學日繁，而性日拙，故曰少聞。若能了悟自心，則知萬法。於吾無所不備，始號多聞。如世尊自號多聞藏等。(數墨：計算書本上的文字)

The rays of light called retention expose uneducated beings to the teachings.

28)又如來光名曰威儀。佛以此光，能令無慚眾生皆得慚愧。

【註】眾生由無慚愧故，狂亂、放逸。慚者慚人。愧者愧己。慚人有德，而我不逮。愧己有失，而我不改。如是自悛，則威儀備具，得慚愧矣。(悛：ㄑㄩㄢ，悔改。備具：完備)

The rays of light called politeness instill modesty and propriety in shameless and reckless beings.

29)又如來光名曰安隱。佛以此光，能令多欲眾生斷除淫欲。

【註】眾生為貪欲所牽，多致險害，陷入惡道。故古人以刀上之蜜，華下之蛇，喻其為害非細。苟能離欲除貪，自然心身安隱。

The rays of light called weariness lead beings who act out of desire to overcome their desire.

30)又如來光名曰歡喜。佛以此光，能令多怒眾生斷除嗔恚。

【註】眾生迷于自心不覺，轉似外境，妄立我人，妄起是非，妄生鬪訟，故生嗔怒。若悟自心，則前塵不有。人我既虗，則是非不實。內外性如，則敵對不成。契心平等，則轉瞋成喜。

The rays of light called joy make beings who act out of aversion overcome their aversion.

31)又如來光名曰照明。佛以此光，能令多癡眾生斷除愚癡。

【註】眾生迷于無明，似處長夜，一無辨白，號曰愚癡。若能一念照明，能使轉愚成智。然六道于無明全具，四聖于無明分具，聲聞秪破界內見惑，界外思惑全不知故。辟支分破一分，菩薩脩一分，三德破一分。無明直至妙覺乃明全破。今此遇光成智應是初心。以此經為頓教，頓同妙覺故。所謂初心畢竟二不別，如是二心初心難，難得其旨，悟者知妙。

The rays of light called clarity lead ignorant beings to understand dependent origination.

32)又如來光名曰徧行。佛以此光，能令等分眾生斷除等分。

【註】如來八萬行門，無非應機之用。眾生不悟，偏守己見，而各相是非。權實若融，則偏計斯忘，圓脩梵行，故斷等分。此上即對治悉壇也。

The rays of light called ubiquitous make beings who act out of an equal measure of the three poisons abandon this way of acting.

33)又如來光名曰一切色。佛以此光，能令眾生皆見佛身無量種色。

【註】此第一義悉壇也。前對治為因，此中為果。由因中遍行梵行，果上圓現色身。能使眾生隨時隨機，見無量種色，法爾如是。

1-總論此中光明始分二門，初自利門中二，初總舉能見能問，次則於能問，別開六問。以彰行人進脩之益。二於利他門中二，初總舉往益，次則四悉壇開示。四初嚴城動地，為世界悉壇。二拔三塗苦，使盲者得視，聾者得聞，狂者得正，是為人悉壇。既見且聞故，則修于對治。何名對治？散者修止，昏者修觀，慳者行施，犯者持戒，嗔者修忍，怠者修進，亂者修定，愚者修智。六度既具，然後發大乘淨信。既信矣，棄小乘得少之執，慕大乘多聞之藏。既多聞博識，則慚愧往失，而仰佛威儀。仰佛威儀，則斷有得貪欲棄取，捨嗔恚，離所知癡愚，絕等分執著，而圓脩梵行，是名對治悉壇。此中圓現色身即第一義悉壇也。

2-問曰：佛光普照，令盲者得視，聾者得聞，乃至不信者令信。而如來會下，同稟異聞，有信、有不信、有得、有不得，為復如來光有親疎？為復經不足信耶？答曰：如來大法光明若大圓鏡，來者皆覩，所謂衣亂者整之，冠倒者正之，面有油墨者拭之。然有見而不屆意者，以謂鏡中之像非是我身，不之整拭是誰過歟？行人聞佛法光明門，以謂聖賢之事，於我絕分，不即修治，亦由是矣。古云：大凡看教，須宛轉消歸自己，勿認外緣。故經云：如來者即諸法如義。

“Jālinīprabha, the thus-gone ones also have rays of light called revealing all forms. Beings touched by these light rays can clearly see the thus-gone ones’ bodies in many hundreds of thousands of colors.

34)網明！當知如來若以一劫，若減一劫，說此光明力用、名號，不可窮盡。

【註】劫者時也，有大劫，有中劫，有小劫。人壽十歲為期，過一百年增一歲，增至八萬四千歲。過一百年減一歲，減至十歲。如是一增一減名為一小劫。如是二十小劫，名為中劫。如是四中劫名為大劫。此中以增減為論者即是小劫也。經劫讚嘆不能盡者，益見其勝也。

Jālinīprabha, if I began to speak about the light rays of the thus-gone ones, I could not complete an explanation about the features of the light rays of the thus-goneones even if I were to speak for an eon, or even longer.

7.爾時，網明菩薩白佛言：未曾有也。1)世尊！如來身者即是無量光明之藏，說法方便亦不可思議。2)世尊！我自昔來，未曾聞此光明名號。3)如我解佛所說義，若有菩薩聞斯光明名號，信心清淨。皆得如是光明之身。4)世尊！唯願今日放請菩薩光，令他方菩薩善能問難者，見斯光已，發心來此娑婆世界。

【註】1)此則結嘆不可思議，下乃述歸自心。2)昔者指阿含之時也。3)可謂宛轉，消歸自己也。4)前則如來自說光明名號力用者，彰本有之光，而人人皆具。故網明當其機也。今叩如來放請菩薩光者，方便光也，故菩薩由他方來者矣。以實際之中，無問答故，前云能見、能問，皆如來加被者。以方便依實際故，所言方便者，思益梵天當其機，惟聞思脩皆方便故。

1)In this way, the thus-gone, worthy, and perfect buddhas have rays of light with infinite and limitless qualities.” The bodhisattva Jālinīprabha replied to the Blessed One, “Blessed One, it is wonderful that you explain in this way the immeasurable array of the thus-gone ones’ physical features, and that you grant such Dharma teachings with inconceivable skillful means. 2)Blessed One, we have never before heard about these light rays of the buddhas. 3)By my understanding of what the Blessed One has taught, any bodhisattva who acquires faith upon hearing the names of these light rays will gain the power to illuminate with such light rays of the perfect buddhas. 4)Now, Blessed One, please send forth those rays of light by which the Thus-Gone One invites bodhisattvas from other buddha realms to come at once to this Enduring world system. In that way, those bodhisattvas who have reached the culmination of the process of question, answer, and further explanation may come here to confer with the Thus-Gone One, pay their respects to him, and receive further clarification. Please send the light called invitation to the bodhisattvas.”

8.爾時，世尊受網明菩薩請已，即放光明，照此三千大千世界，普及十方無量佛土。1)於是諸方無量百千萬億菩薩見斯光已，皆來至此娑婆世界。時東方過七十二恒河沙佛土有國名清潔。2)佛號日月光如來、應、正徧知，今現在。3)其佛土有菩薩梵天，4)名曰思益，5)住不退轉。6)見此光已，到日月光佛所。7)頭面作禮，白佛言：世尊！我欲詣娑婆世界釋迦牟尼佛所，奉覲、供養、親近、[言*恣]受，彼佛亦復欲見我等。

【註】1)初舉十方，而次舉東方。東者，東為群動之首，萬物發生。過恒河沙佛土者，極其群動之際也。極群動之際，則見實相。見實相，則離二邊垢濁，故國名清潔。2)以如幻智，雙照二邊，如日月光，無所不矚。此佛亦是，方便智故云現在。以方便無性，不屬過去、未來故。3)菩薩又曰梵天者，表俗諦也。從日月光佛土來者，俗諦，依方便智之所出也。4)此天以思益名者，即思慧故思。以梵天為名。梵者淨也，思與淨相應，則趣聖道。思與不淨相應，則趣凡界也。5)惟思為益，故不退轉。6)方便行為方便光所召，詣方便智也。7)彼此皆在第二義門唱和也。

The Blessed One then issued from his body light rays that illuminate inconceivable, limitless world systems. 1)As soon as the light had invoked the bodhisattvas, they flocked into this Enduring world system. To the east of this buddha realm, past as many hundreds of thousands of buddha realms as there are grains of sand in seventy-two Ganges rivers, there lies a buddha realm called Pariśuddha. 2)There at present resides the thus-gone, worthy, and perfect Buddha Candraprabha, alive and well. In that buddha realm he also explains the Dharma, teaching exclusively to bodhisattvas. 3-5)One of them is a bodhisattva great being irreversible from the path to awakening called Brahma viśeṣacintin who, 6)as soon as the light touched him, went before the blessed Thus-Gone One Candraprabha. 7)He prostrated to the feet of that blessed one before asking, “Blessed One, what is the cause and what is the condition for such great light to appear in the world?” That blessed one replied, “Brahmā, to the west of this buddha realm, past as many hundreds of thousands of buddha realms as there are grains of sand in seventy-two Ganges rivers, there is a realm called Enduring, where the thus-gone, worthy, and perfect Buddha Śākyamuni at present resides. Alive and well, he is teaching the Dharma. That thus-gone one has emanated this light from his body to invite the bodhisattvas of the ten directions.” Then Brahma viśeṣacintin said to the Blessed One, “Since that blessed, thus-gone one wants to see me, I shall go to the world system called Enduring and see the Blessed One Śākyamuni, prostrate to him, pay homage to him, question him, and seek clarification from him.”

9.其佛告言：便往，梵天！今正是時，彼娑婆國有若干千億諸菩薩集。汝應以十法遊于彼土，何等為十？1-於毀於譽心無增減。2-聞善聞惡心無分別。3-于諸愚智等以悲心。4-於上中下眾生之類意常平等。5-于輕毀供養心無有二。6-於他闕失莫見其過。7-見種種乘皆是一乘。8-聞三惡道亦勿驚畏。9-於諸菩薩生如來想。10-佛出五濁世，生希有想。梵天！汝當以此十法遊彼世界。

【註】日月光佛誨以十法行儀者，即世諦而示實相也。下文多方問辨，皆不害此。

The Blessed One said, “Brahmā, now millions of bodhisattvas in great number are converging in the Enduring world system. So you should go if you think this is the right time. Brahmā, when you are in this buddha realm, you should abide by ten resolves, which are: 1. Harbor no anger, whether you hear pleasant or negative words. 2. Be loving, whether you hear pleasant or negative words. 3. Have compassion for beings at all times. 4. Care for good and middling as well as lesser beings. 5. Make no distinction when people worship you or disrespect you. 6. Do not look down on others who have faults and are confused. 7. Consider the various vehicles to be of one taste. 8. Do not be afraid when hearing about the suffering in the lower realms. 9. Consider all bodhisattvas as your teachers. 10. Understand the rarity of seeing a thus-gone one in a realm afflicted by the five degenerations. “Brahmā, as you stay in that buddha realm, abide by these ten resolves.”

1)思益梵天白佛言：世尊！我不敢于如來前作師子吼，我所能行，佛自知之。今當以此十法遊彼世界，一心脩行。爾時，日月光佛國有諸菩薩白佛言：世尊！我得大利，不生如是惡眾生中。2)其佛告言：善男子！勿作是語。所以者何？若菩薩於此國中，百千萬劫淨脩梵行，不如彼土從旦至食，無嗔礙心，其福為勝。3)時有萬二千菩薩與思益梵天俱共發來，而作自言：我等亦欲以此十法遊彼世界，見釋迦牟尼佛。

【註】1)因聞十法勸行，則知娑婆穢濁難堪，各生自慶。2)淨明經云：此娑婆世界有十未曾有難得之法，此世界有，餘世界無。所謂布施度慳貪等。是以此世界修行一日，比餘世界百千萬劫。3)聞佛贊勝，故欲共來矣。

1)Brahma viśeṣacintin said to the Blessed One, “I am not suitable to speak with a lion’s roar in front of you, Blessed One. Still, the Blessed One clearly knows what I do. Therefore, Blessed One, I will stay in that buddha realm, training and abiding by those ten resolves.” Other bodhisattvas of the buddha realm of the blessed, thus-gone Candraprabha said to the Thus-Gone One, “Blessed One, it is fortunate that we were not born in that buddha realm, where uncouth beings congregate.” 2)The Blessed One replied, “Noble sons, do not say that. Why not? Noble sons, compared to practicing pure conduct for one hundred thousand eons here in this buddha realm, it is much better to remain without anger for one morning in that Enduring world system. This is because, in that world system, there are so many more emotional defilements, so much more harm, and so much more defilement.” 3)At that point, twelve thousand bodhisattvas from that buddha realm departed with Brahma viśeṣacintin. They said, “Brahmā, we are also going to the Enduring world system to train in these resolves, to see the Blessed One Śākyamuni, to prostrate before him, and to pay homage to him. Through the different states of equipoise, we shall abide in that buddha realm.”

10.於是思益梵天與萬二千菩薩俱於彼佛土忽然不現，譬如壯士屈伸臂頃，到娑婆世界釋迦牟尼佛所，却住一面。1)爾時，佛告網明菩薩：汝見是思益梵天不？唯然已見。2)網明！1-當知思益梵天于諸正問菩薩中，為最第一。2-於諸善分別諸法菩薩中，為最第一。3-於諸說隨宜經意菩薩中，為最第一。4-於諸慈心菩薩中，為最第一。5-於諸悲心菩薩中，為最第一。6-於諸喜心菩薩中，為最第一。7-於諸捨心菩薩中，為最第一。8-於諸輭語菩薩中，為最第一。9-於諸不瞋癡菩薩中，為最第一。10-於先意問訊菩薩中，為最第一。11-於諸決疑菩薩中為最第一。

【註】屈伸臂頃，則時分不收。忽然而到，則彼此不隔。以不來相而來，不至相而至，可謂方便實際不較多矣。1)前網明欲請他方善問難者，見光來集，而世尊名告見不？此是善問難之人也，下釋成。2)揀異聲聞。此中十一種，第一初則正酬善問難意。次則別開十種為最，用酬彼佛十法所訓也。大意，則由善正問故，能善分別。由善分別，則善解隨宜所說。解隨宜所說，則起慈心。與眾生之樂，欲與眾生之樂，在拔眾生之苦。以四無量，而導達之。欲導達之，以輭語而勸勉之。欲勸勉眾生，彼有難問，不生嗔想。有所未至，不相自瞞，則先意問訊，而求擇之。既擇矣，于諸疑中得決然無惑矣。此皆思慧之德也。

Brahma viśeṣacintin and the twelve thousand bodhisattvas prostrated to the feet of the blessed, thus-gone Candraprabha, and then disappeared from their buddha realm and went to the buddha realm of the blessed, thus-gone, worthy, and perfect Buddha Śākyamuni, in the time it takes a strong man to bend a straightened arm or to straighten a bent arm. 1) At that point, the Blessed One asked the bodhisattva Jālinīprabha, “Jālinīprabha, did you witness the arrival of Brahma viśeṣacintin?” “I saw him, Blessed One.” 2) The Blessed One then said, “Jālinīprabha, Brahma viśeṣacintin is foremost among the bodhisattvas skilled in asking questions correctly and thoroughly. He is foremost among those who use appropriate words. He is foremost in terms of speaking the truth. He is foremost among those who speak kindly. He is the foremost in sincere speech. He is foremost among respectful speakers. He is foremost among those whose use of words is unconstrained. He is foremost in formulating the indirect teachings. He is foremost among those who are free of anger. He is foremost among those who are loving. He is foremost among the compassionate. He is foremost among the joyful. He is foremost among those who have equanimity. He is also foremost among all bodhisattvas who have eliminated every doubt and know how to pose questions.”

11.爾時，思益梵天與萬二千菩薩俱，頭面禮佛足，右遶三帀，合掌向佛，以偈讚曰：

1)世尊大名稱 普聞於十方 所在諸如來 無不稱嘆者

【註】釋迦洪名萬德，非唯三乘聞重，亦為諸佛所嘆。

Brahma viśeṣacintin, together with the twelve thousand bodhisattvas, now went before the Blessed One. They paid homage by prostrating to the feet of the Blessed One and circumambulated him three times. Then they bowed to the Blessed One with palms joined and praised the Blessed One in many respects through these verses: “In words heard in the three worlds of existence, The garlands of your praises reach all worlds; In buddha realms we have seen supreme beings, And all have been singing of your qualities.

2)有諸餘淨土 無三惡道名 捨如是淨土 慈悲故生此

【註】此頌釋成諸佛所嘆之意，捨彼淨妙，出生五濁甚難。

“Here in this pure buddha field, Untainted, you have abandoned the three lower realms. You have turned away from such realms, Yet your compassion cares for all evil doers.

3)佛智無減少 與諸如來等 以大悲本願 處斯穢惡土

【註】此釋前頌恐眾生作二見，故有淨土可捨，有穢土可生。而不知佛土常淨，眾生無明見穢。佛智何增減哉！凡諸佛出生穢土，一皆以大悲本願，示處惡土也。

“Protector of the world, you have great wisdom, And all well-gone ones are equal to you; You act with very pure intention, Embracing buddha realms such as this one.

4)若人於淨國 持戒滿一劫 此土須臾間 行慈為最勝

【註】重釋前意，諸佛何故以本願處斯惡土？蓋由功超勝故，淨國一劫持戒，不若此土須臾行慈，其功勝彼為最。

“Compared to maintaining all the rules of discipline and abandoning desire, And practicing like this for eons, Whoever practices here with love Becomes exceptionally exalted in just an instant of practice.

5)若人於此土 起身口意罪 應墮三惡道 現世受得除

6)生此土菩薩 不應懷憂怖 設有惡道罪 頭痛即得除

【註】重伸前意，既淨國惡土，其功日劫相勝。不應別求淨妙，而厭此穢惡也。或有疑云：諸佛神力示生可也。我等無明力大，智慧力微，非惟不能度生、行道，反起身口之罪，恐墮三塗。釋云：亦能現世除得，而不必生憂也。何以現世得除邪？釋云：設有其罪，頭痛得除。昔者戒賢法師，忽染頭痛，意求自盡。彌勒降語云：汝勿求死，以汝三世為王，殺人過甚。冤對所尋，應墮惡道。汝今修道，頭痛乃除，次日果愈。

“Body and speech, along with the mind, Produce negativity in three ways, And lead to the experiences of the three lower realms, Which, in this case, are purified in this very life. “Whatever the bodhisattvas do in this realm Is never a cause of torment. Even when their actions are negative and faulty, A mere headache purifies them here.

7)此土諸菩薩 若能守護法 世世所生處 不失於正念

【註】聞前功勝，即欲處此修行。所有惡業現世得除可也。倘或不除，後陰所昧，失于正念，將如之何？釋云：不患陰昧，但患不能護法耳。若能護法，不但後陰，世世生生不失正念也。所言法者，即是自心。以此心微妙一切名相不能及也。眾生不能了悟自心，雖云修行實增忘染。苟能妙悟，常加護惜，何患有失也。古云大事未明，如喪考妣。大事已明，如喪考妣，亦此意也。

“It seems that the bodhisattvas here are free of faults. They uphold the supreme Dharma as it is taught, And thenceforth, their thoughts Are never errant and their minds do not decline.

8)若人欲斷縛 滅煩惱業罪 於此土護法 增益一切智

【註】疑云守護自心，則不失正念可矣。若不斷除煩惱，何由解縛而增長一切智邪？釋云：汝但護自心，則煩惱不斷而自斷，智慧不增而自增矣。

“For those who seek to sever the chains of the māras And purify emotional defilements and karma too, You have taught the truth here in this buddha field, So that they may become supreme and endowed with wisdom.

9)淨土多億劫 受持法解說 於此娑婆界 從旦至食勝

【註】上云淨國、惡土、持戒、行慈，日劫相倍。此釋淨國、惡土、說法，日劫相倍也。

“The realization a sensible person gains by upholding the Dharma For ten million eons in other buddha realms Is attained in just one morning or afternoon in Enduring — The wise understand that this is superior.

10)我見喜樂國 及見安樂土 此中無苦惱 亦無苦惱名 於彼作功德 未足以為奇

【註】此重釋淨土修行未足為奇也。

“In the world of Manifest Joy, And likewise in Amitāyus’s supreme Heaven of Bliss, Even the word suffering does not exist, Yet the qualities here are far superior.

11)於此煩惱處 能忍不可事 亦教他此法 其福為最勝

【註】重釋此土行道、說法，功勝餘土。觀此贊頌，一皆以長行中日月光佛前，有諸菩薩自慶不生惡眾生中而來。雖云稱讚釋迦，其實警彼懈怠菩薩忻生淨土者之所說也。

“This faulty world is the source of emotional defilements. All efforts to bear with the negative behavior of the angry And to lead others to the Dharma Are even harder to accomplish in this realm.

12)我禮無上尊 大悲救苦者 能為惡眾生 說法甚為難

【註】結讚釋迦也。

“Yet your mind is suffused with compassion, and you liberate beings from great suffering. Unsurpassable master, we pay homage to you. O Lord, the Dharma that you explain to savage beings Is very hard to come by in the world.

13)佛集無量眾 十方世界中 名聞諸菩薩 聽法無厭足

14)佛集十方界 名聞諸菩薩 聽法無厭足 如海吞眾流 為如是人等 廣說於佛道

【註】一世界為主，十方世界為伴，而彼十方世界一一各具十方世界，極言其眾之多也。釋名稱普聞，菩薩有大智慧，能受佛法，如海之吞流也。如來示生惡土，而集十方世界菩薩者，彼此莫二之旨也。為如是大根說法者，機堪聞法也。

“This extremely vast assembly Consists of the Buddha’s heirs, everywhere renowned. This ocean-like assembly is never satiated with the Dharma. To them, the Victor’s awakening is taught.

15)釋梵四天王 諸天龍神等 皆集欲求法 隨所信樂說

16)比丘比丘尼 及清信士女 是四眾普集 願時為演說

【註】是諸天龍四眾各有所樂，佛當知其深心，而悉為斷疑，勿使偏棄也。

“To Brahmā, Śakra, and the guardians of the world, And gods, nāgas, asuras, and kinnaras Who seek the Dharma, all gathered in great number, You teach the truth, in accordance with their aspirations. “The members of the gathering of the fourfold assembly — Laymen, laywomen, monks, and nuns — Who seek teachings as if they were pursuing wealth, Request the teaching of this Dharma.

17)有樂佛乘者 及緣覺聲聞 佛知其深心 悉皆為斷疑

【註】前為大根所請，此為三乘所請。

“To those who are always inspired by the buddha vehicle, As well as the vehicles of the solitary buddhas and the hearers, You teach vehicles attuned to their minds and thoughts, In order to assist them.

18)不斷佛種者 能出生三寶 為是諸菩薩 我今請法王

【註】總結前來，大小二機，雖則趣向不同，亦能使佛種不斷，而出生三寶。雖則三乘信樂不同，其實同是菩薩，故我勸請法王說法也。

“For all those who are in the buddha family, Who have irrevocably aroused the mind of awakening That springs from the Three Jewels, I beseech you, King of Dharma, to assist them.

19)名稱普流布 十方菩薩聞 皆悉共來集 為說無上道

【註】無上大法世尊久祕不談，恐二乘驚怖故。梵天所請非惟現前有堪大化者，此大法之名流布十方，彼菩薩聞皆來聽受故，我勸請為說大法也。

“Hearing your praises ringing out, These beings with vast wisdom have joyfully arrived. Best of beings, since you know them well, Please tell them about the unsurpassable conduct.

20)此無上大法 二乘所不及 我等信力故 得入如是法

【註】此出故也。梵天再三叩請，恐四眾有疑，世尊悋法，故釋云非為悋法，此法實二乘所不能喻也。非惟二乘，我等尚非智分，但可以信得入耳。

“As the wisdom of the well-gone ones is inconceivable, It is beyond the level of the great worthy ones, And not the domain of solitary buddhas. I too follow you with faith, O Guide.

21)不可思議慧 非我等所及 佛雖無疲倦 我今有所請 悔過於世尊 願說菩薩道

【註】此梵天自謙之辭也。意謂我等誠知非分，而干惱世尊。佛雖無倦，我當悔過，願說大法矣。

“I ask you about these most important points. Guide of the world, please be patient with me. Since your mind never grows discouraged, Please teach the supreme path to awakening!”

四法品第二

【註】首標光明品者，以光無言說，問答無門。中間但說光明名號，而不放相好，則朕狀絕跡。故云般若如大火聚，四面不可入也。然由佛威加被，而能見、能問。如是則無見，而又能見。無問而又能問。不涉二邊，不滯中流。此四法之品，來有源矣。故云般若如清涼池，四面皆可入也。

1.爾時，思益梵天說此偈已，白佛言：世尊！1)何謂菩薩其心堅固，而無疲倦？2)何謂菩薩所言決定而不中悔？3)何謂菩薩增長善根？4)何謂菩薩無所恐畏、威儀不轉？5)何謂菩薩成就白法？6)何謂菩薩善知從一地至一地？7)何謂菩薩於眾生中善知方便？8)何謂菩薩善化眾生？9)何謂菩薩世世不失菩提之心？10)何謂菩薩能一其心而無雜行？11)何謂菩薩善求法寶？12)何謂菩薩善出毀禁之罪？13)何謂菩薩善障煩惱？14)何謂菩薩善入諸大眾？15)何謂菩薩善開法施？16)何謂菩薩得先因力不失善根？17)何謂菩薩不由他教而能自行六波羅蜜？18)何謂菩薩能轉捨禪定還生欲界？19)何謂菩薩於諸佛法得不退轉？20)何謂菩薩不斷佛種？

【註】不轉，謂遇逆意之境，而威儀自在，不被前塵所動也。1-5)自堅固其心，而至成就自法，問因行也。6)從一地至一地問果位也。善知因行，則無濫修之失。善知果位，則無上慢之愆。以上六問，皆自利門。7-8)此二問利他之行。9-20)此上十二問，自他雙叩，以為經遠之要，非大菩薩不能問也。

Having addressed these verses to the Blessed One, Brahma viśeṣacintin then asked him, “Blessed One, 1) how do bodhisattvas firmly maintain their resolve without becoming disheartened? 2) Blessed One, how do bodhisattvas speak with certainty while never hurting others with their words? 3) How do they increase their roots of virtue? 4) How are they not corrupted, and how is their conduct not errant? 5) How do they increase virtuous qualities? 6) How do they progress from level to level? 7) How do they skillfully mature beings? 8) How do they master being of service to beings? 9) How do they guard the mind of awakening? 10) How do they focus their minds one-pointedly and not become distracted? 11) How is it that they are skilled in searching for the Dharma? 12) How is it that they are skilled at escaping downfalls? 13) How is it that they are skilled at taming emotional defilements? 14) How is it that they are skilled at being surrounded by an assembly? 15) How is it that they are skilled at presenting the Dharma? 16) How is it that they have the strength of past causes, and therefore do not exhaust their roots of virtue? 17) How is it that they can practice the perfections, from generosity to insight, without being taught? 18) How is it that they are skilled in turning away from the blissful states of concentration? 19) How is it that they will never be deprived of buddha qualities? 20) How is it that they will never sever the buddhas’ lineage?”

2.爾時，世尊讚思益梵天：善哉！善哉！能問如來如此之事。汝今諦聽善思念之。唯然！世尊！願樂欲聞。佛告思益梵天：菩薩有四法，堅固其心而不疲倦。1)何等為四？2)一者於諸眾生起大悲心。3)二者精進不懈。4)三者信解生死如夢。5)四者正思惟佛之智慧。6)菩薩有此四法，堅固其心，而不疲倦。

【註】前梵天總伸問意，此下世尊開張欵釋，可謂慈悲之至矣。1)徵釋其辭也，下倣此。2)見眾生苦惱，思有所濟，故發大悲。3)濟人無先利己，利己之要，無越精進修道。若不精進，悲願徒然。4)若謂生死實有可脫，發心精進，則成妄想，非精進矣。若解生死如夢，而不廢修行，是真精進也。5)前三為別、為助，此一為總、為正，不爾則三乘外道亦有悲等，但不能正思佛慧，多成退失。若能思惟佛慧，則其心堅固，而無退矣。6)結。

The Blessed One replied to Brahma viśeṣacintin, “Excellent! Excellent, Brahmā! Brahmā, your motivation for asking the Thus-Gone One about such topics is excellent. Therefore, Brahmā, listen with the greatest care, and keep this in mind. I shall explain.” “Very well, Blessed One” replied Brahma viśeṣacintin, and he listened to the Blessed One with full attention. The Blessed One then said, “Brahmā, when bodhisattva great beings are endowed with these four qualities, they have a firm resolve and do not become disheartened. The four qualities are compassion for others, indefatigable diligence, seeing saṃsāra as a dream, and considering the buddhas’ wisdom to be unparalleled. So, Brahmā, bodhisattva great beings endowed with these four qualities have a firm resolve and do not become disheartened.

3.梵天！菩薩有四法，所言決定而不中悔。何等為四？一者決定說諸法無我。二者決定說諸生處無可樂者。三者決定常讚大乘。四者決定說罪福業不失。是為四。

【註】1)諸法者，即陰入界等，以及世出世間、菩提、涅槃等法也。若言有我，則何者是我？推我本無，則所言決定。2)若法有我，則有生處可樂。推之無我，則決定無生處可樂。3)若執定無我、無生處，猶墮疑惑，落二乘道。須知諸法無我，而無不是我諸法無生，而無有不生。始稱大乘圓融實相，無諸疑惑，得決定說。4)淨名經云：無作、無造、無受者，善惡之業亦不亡，可謂決定之說矣。

“Brahmā, when bodhisattva great beings are endowed with these four qualities, they speak with certainty and never hurt others with their words. The four qualities are that bodhisattvas declare with certainty that no phenomenon has an individual self, bodhisattvas declare with certainty that all places of birth are bereft of joy, bodhisattvas declare with certainty their praise of the Great Vehicle, and bodhisattvas declare with certainty that the effects of positive and negative actions are never lost. Brahmā, these are the four declarations of certainty of bodhisattva great beings.

4.梵天！菩薩有四法，增長善根。何等為四？一者持戒、二者多聞、三者布施、四者出家。是為四。

【註】戒能生定，多聞生慧，定收五度。慧具一門，五度增福，一門增智，智具施法，福具施財。故定慧之後，繼之布施。所言布施者，捨諸所有。經云：不著聲、香、味、觸等施也。出家有三，初出世俗家，如現前四眾等。二出三界家，如聲聞辟支等。三出無明家，如佛及菩薩等。初則勸修定、慧，定慧具已，勸行布施。布施則捨諸所有。捨諸所有，則一切不著。一切不著，是謂出家。如是出家則能增長善根矣。

“Brahmā, when bodhisattva great beings are endowed with these four qualities, they increase their roots of virtue. The four qualities are discipline, learning, generosity, and renunciation.

5.梵天！菩薩有四法，無所恐畏，威儀不轉。何等為四？一者失利、二者惡名、三者毀辱、四者苦惱。是為四。

【註】是四者，皆逆意之境，行人易動其心，易生恐畏。若失利不足憂，惡名不足患，毀辱不足耻，苦惱不為逼，處逆不生恐畏，則處順不為動轉，而威儀常自若矣。

“Brahmā, bodhisattva great beings are not corrupted and avoid errant conduct when they are unaffected by these four circumstances: loss, criticism, anonymity, and suffering. Brahmā, when bodhisattva great beings are impervious to these four circumstances, they are not corrupted and avoid errant conduct.

6.梵天！菩薩有四法，成就白法。何等為四？一者教人令信罪福、二者布施不求果報、三者守護正法、四者以智慧教諸菩薩。是為四。

【註】信罪福，則妙道可期。求果報，則有為自負。護正法，則魔外不干。教菩薩，則佛慧漸開。初則教人信罪福，終則以慧教菩薩。二教雖分，終始同期佛慧，利人之道也。二則施不求報。三則守護正法。二行雖例後先共向佛乘，利己之事也。

“Brahmā, when bodhisattva great beings are endowed with these four qualities, they increase their roots of virtue. The four qualities are leading beings to awakening, giving without expectations of any reward, upholding the sacred Dharma, and teaching insight to bodhisattvas.

7.梵天！菩薩有四法，善知從一地至一地。何等為四？一者久植善根、二者離諸過咎、三者善知方便迴向、四者勤行精進。是為四。

【註】過去之因也。若無往因，則發心不易。乃至多障、多惱。過去既有善根現前，當離過咎，以培植之。雖云培植、脩進，須知方便、迴向，不著己求。若著己求，則成妄謬。雖云不著己求，亦勿撥棄，而壞進修。若撥棄不修，安能從一地至一地乎。此上六章，次第生起。初由堅固其心，心堅固，則所言決定。所言決定，則增長善根。善根增長，則不為順逆所動。不為順逆所動，則能成就白法。白法成就，則能從一地至一地。以因趣果自利備矣。

“Brahmā, when bodhisattva great beings are endowed with these four qualities, they progress from level to level. The four qualities are that they accumulate roots of virtue, they avoid all negativities, they are skilled at dedication, and they have intense diligence.

8.梵天！菩薩有四法，於眾生中善知方便。何等為四？一者順眾生意、二者於他功德起隨喜心、三者悔過除罪、四者勸請諸佛。是為四。

【註】善巧逗會，不逆其機。隨喜、稱嘆，令他增進。悔罪，則黑業潛消。請佛，則法燈不滅。實際中本無四事，化眾生邊，不失方便耳。

“Brahmā, when bodhisattva great beings are endowed with these four qualities, they skillfully mature beings. The four qualities are that they act in accordance with beings, they rejoice in the merit of others, they confess negativity, and they supplicate all the buddhas.

9.梵天！菩薩有四法，善化眾生。何等為四？一者常求利益眾生、二者自捨己樂、三者心和忍辱、四者除捨憍慢。是為四。

【註】欲化眾生，當觀眾生如一子想。觀眾生如一子，常思所以利益之矣。所以利益，當自捨己樂，然後令彼樂學。蓋眾生為樂所盲，故如世尊捨家修道等。心和，則共住無諍。忍辱，則怠慢不報。捨憍慢，則學者愛親。此四者皆化眾生之事也。

“Brahmā, when bodhisattva great beings are endowed with these four qualities, they know how to be of service to others. The four qualities are assisting all beings, being unconcerned with their own happiness, being patient and gentle, and having eliminated pride.

10.梵天！菩薩有四法，世世不失菩提之心。何等為四？一者常憶念佛、二者所作功德常為菩提、三者親近善知識、四者稱揚大乘。是為四。

【註】念佛，則照覺不昧。為菩提，則修進不差。親知識，則受誨無厭。稱大乘，則不謀小道何失焉。

“Brahmā, when bodhisattva great beings are endowed with these four qualities, they do not squander the mind of awakening. The four qualities are remembering the buddhas, preceding all roots of virtue with the mind of awakening, relying on spiritual friends, and praising the Great Vehicle.

11.梵天！菩薩有四法，能一其心而無雜行。何等為四？一者離聲聞心、二者離辟支佛心、三者求法無厭、四者如所聞法廣為人說。是為四。

【註】不受有餘涅槃，不美孤調解脫。所謂如海吞眾流者。如所聞而說，則自行化他。曾無二道，其心常一。前三乃自一其心，後一乃化人一心也。

“Brahmā, when bodhisattva great beings are endowed with these four qualities, their minds are focused one-pointedly, and they do not get carried away. The four qualities are that they have abandoned the motivation of the hearers, they have renounced the mindset of solitary buddhas, they search for the Dharma insatiably, and they teach the Dharma as they have heard it.

12.梵天！菩薩有四法，善求法寶。何等為四？一者於諸法中生寶想，以難得故。二者于諸法中生藥想，療眾病故。三者于諸法中生財利想，以不失故。四者於諸法中生滅苦想，至涅槃故。是為四。

【註】1)所謂于無量劫未曾得聞如是之法，是謂難得。常提賣心，藥王然臂，大士全身，輪王當座，如是求法皆生寶想。2)八萬四千塵勞之病，惟法為療故。3)世間財利得而易失，法寶財利，採入藏識，永劫無窮。古云學道要須求悟，資生要須求富。學道若學資生，個個成佛作祖。4)眾生為八苦所煎，長淪生死。惟佛妙法，名為能滅，至涅槃故。

“Brahmā, when bodhisattva great beings are endowed with these four qualities, they search for the Dharma. The four qualities are that they consider the Dharma as a jewel because it is so difficult to find, they consider the Dharma as a medicine because it cures all ailments, they consider the Dharma as a boon because it cannot be lost, and they consider the Dharma as the pacification of all suffering because it takes beings beyond suffering.

13.梵天！菩薩有四法，善出毀禁之罪。何等為四？一者得無生法忍，以諸法無來故。二者得無滅法忍，以諸法無去故。三者得因緣忍，知諸法因緣生故。四者得無住忍，無異心相續故。是為四。

【註】諸法無所從來，去無所至，則知皆因緣生。緣生幻合，則得無住。無住者，不住過去，不住未來，不住現在，不住內，不住外，不住中間。三世性空，內外無得，誰是持戒？誰是毀禁？如是了達，則能善出其罪也。

“Brahmā, when bodhisattva great beings are endowed with these four qualities, they are skilled at escaping downfalls. The four qualities are an inner acceptance that phenomena are not born, an inner acceptance that phenomena do not cease because they are not transferred, an inner acceptance of dependent arising by analyzing causes, and an inner acceptance of the changing nature of the mind from one moment to the next.

14.梵天！菩薩有四法，善障煩惱。何等為四？一者正憶念、二者障諸根、三者得善法力、四者獨處遠離。是為四。

？【註】煩惱起于邪，心憶正，則邪不起。邪不起，則煩惱不生矣。煩惱雖起邪念，實由六根妄緣。六根障止，則外絕攀緣，則當處湛然。障絕煩惱，所謂根既不緣塵何形相，此二治其因也。語其相應，則心得善法之力，煩惱何由得生？語其絕緣也。獨處，則常貴坐禪。遠離，則棄諸情欲。

“Brahmā, when bodhisattva great beings are endowed with these four qualities, they purify emotional defilements. The four qualities are that they analyze things correctly, they pledge to maintain discipline in the future, they generate the power of virtuous qualities, and they dwell in solitude.

15.梵天！菩薩有四法，善入諸大眾。何等為四？一者求法，不求勝。二者恭敬心無憍慢。三者唯求法利，不自顯現。四者教人善法，不求名利。是為四。

【註】不求勝，則諍論絕。下學乃能上達，豈憍慢得預也。顯現，則內實。實則法利，無所受矣。求名利，則好惡生焉。好惡生，則縱使善法教人而不信矣。

“Brahmā, when bodhisattva great beings are endowed with these four qualities, they are skilled at being surrounded by an assembly. The four qualities are that they do not think about seeking conflict since they are only concerned with the Dharma; they are not proud or haughty since they are respectful; they are not ostentatious since they seek all that is virtuous; and they do not act for gain, respect, or praise since their aim is to engage others in roots of virtue.

16.梵天！菩薩有四法，善開法施。何等為四？一者守護于法、二者自益智慧亦益他人、三者行善人法、四者示人垢淨。是為四。

【註】法即大乘一心也。此心絕待，離人我等相。良由無始妄習所礙，故假護耳。古云：如雞抱卵。書云：如臨深淵，如履薄氷。又云：戒謹恐懼。皆言護惜之意也。既能守護此心，非惟自利，亦能益他。自既無善，欲化他善，無有是處。所言垢淨者，著五欲是垢，離五欲是淨。著我自垢，不著我是淨。分別是垢，無分別是淨。乃至有所得是垢，無所得是淨等。

“Brahmā, when bodhisattva great beings are endowed with these four qualities, they share the gift of the Dharma. The four qualities are to uphold the sacred Dharma, to increase their own insight, to carry out holy beings’ activities, and to teach the factors of defilement and purification.

17.梵天！菩薩有四法，得先因力，不失善根。何等為四？一者見他人闕不以為過、二者于瞋怒人常脩慈心、三者常說諸法因緣、四者常念菩提。是為四。

【註】自警策也。說惡因緣，則以之為戒。說善因緣，以之為法也。念覺心，則生生不昧。先因力也。生生不昧，則善根安有失焉。

“Brahmā, when bodhisattva great beings are endowed with these four qualities, they have the strength of past causes, and therefore do not exhaust their roots of virtue. The four qualities are to see the confusion of others without condemning them, to maintain love toward those who are angry, to show the causality in phenomena, and to never part from the mind of awakening.

18.梵天！菩薩有四法，不由他教，而能自行六波羅蜜。何等為四？一者以施導人、二者不說他人毀禁之罪、三者善知攝法教化眾生、四者解達深法。是為四。

【註】先施己所有，然後人伏其化，如善導大師用錢勸念佛等。說他人罪，則以罪自歸，豈自度之道，故不許說也。非一向不許說也，若彼犯禁之人來菩薩所，求懇悔過。須依攝法，或准律定過，令生慚愧，或直指實相，知罪性空。為化眾生，亦可得說大乘六度，非二乘所知，故云深法。若能解達，則不由他教，而自行矣。

“Brahmā, when bodhisattva great beings are endowed with these four qualities, they know the six perfections without having been taught. The four qualities are that they start with generosity, they do not quarrel over transgressions, they master the ways of attracting students in order to mature beings, and they have interest in the profound Dharma.

19.梵天！菩薩有四法，能轉捨禪定，還生欲界。何等為四？一者其心柔輭、二者得諸善根力、三者不捨一切眾生、四者善脩智慧方便之力。是為四。

【註】小乘厭麤趣妙，故伏亂心，而入禪定。大乘得心柔輭，則麤妙等觀，禪欲無二。不得善根力，則於禪定躭著而不捨，安能還生欲界哉。欲得善根，惟眾生是所緣故。不捨眾生，而生欲界，須善智慧方便。淨名云：有慧方便解，無慧方便縛。有方便慧解，無方便慧縛。

“Brahmā, when bodhisattva great beings are endowed with these four qualities, they turn away from resting in concentration, and they take birth in the desire realm. The four qualities are that their minds are capable, they generate the strength of the roots of virtue, they do not abandon beings, and they cultivate skillful means and insight.

20.梵天！菩薩有四法，於諸佛法，得不退轉。何等為四？一者受無量生死、二者供養無量諸佛、三者脩行無量慈心、四者信解無量佛慧。是為四。

【註】凡夫迷生死，而成退失。二乘怖生死，而不成增進。菩薩受無量生死而不倦，于佛法不成退矣。供無量佛，則善根深厚。慈心廣被，則無可退之緣。慈心無量故，能受無量生死。供佛無量故，能解佛慧無量。

“Brahmā, when bodhisattva great beings are endowed with these four qualities, they will never lose the buddhas’ qualities. The four qualities are embracing limitless saṃsāra, making offerings to and worshiping a limitless number of buddhas, cultivating infinite loving kindness, and cultivating infinite compassion.

21.梵天！菩薩有四法，不斷佛種。何等為四？一者不退本願、二者言必施行、三者大欲精進、四者深心行於佛道。是為菩薩有此四法，不斷佛種。

【註】雖起精進，若不與佛道相應，非精進矣。蓋二乘、外道皆稱精進故。

“Brahmā, when bodhisattva great beings are endowed with these four qualities, they do not sever the buddhas’ lineage. The four qualities are that they do not break promises they have made, they practice what they preach, they have a strong inclination toward roots of virtue, and they abide by persevering effort. Brahmā, when bodhisattva great beings are endowed with these four qualities, they do not sever the lineage of the buddhas.”

22.說是諸四法時，二萬二千天子及人皆發阿耨多羅三藐三菩提心，五千人得無生法忍。十方諸來菩薩供養於佛，所散天華，周遍三千大千世界，積至于膝。

Once the Blessed One had explained these accomplishments of sets of four qualities, thirty-two thousand beings including gods and humans aroused the mind turned toward unsurpassed and perfect awakening. Five thousand bodhisattvas gained acceptance that phenomena are unborn. Furthermore, the bodhisattvas who had gathered from many buddha realms caused divine flowers to fall, covering the worlds of the trichiliocosm to knee height, as an offering to the Blessed One.

菩薩正問品第三

【註】此品之來，由世尊稱美梵天，能正問菩薩中，為最第一故。梵天興二十一問，世尊逐一欵答，副其來意也。而網明詰其所以，未審何者是正問耶？若能問為正問，則著我人。若不能問為正問，則墮黠慧。離此二者，何者即是？故此品標為正問，其有來矣。

1.爾時，網明菩薩問思益梵天言：佛說汝于正問菩薩中，為最第一。何謂菩薩所問為正問耶？梵天言：1)網明！若菩薩以彼我問，名為邪問。2)分別法問，名為邪問。3)若無彼我問，名為正問。不分別法問，名為正問。

【註】1)有我能問，有彼所答，是謂邪問。2)于法本無能所，妄興分別。不了妄興，欲分別法，故為邪問。3)若不分別法，則彼我兩忘。內無能問之心，外無所問之法。前無能答之主，三處無著，中間安然，不落能所，是謂正問。此為總彰，下文所開，無非釋此。不應分別法問，不應著彼我之問也。

Then the youthful Jālinīprabha inquired of Brahma viśeṣacintin, “Brahmā, the Blessed One said that you are the foremost among those skilled at asking questions. What is the bodhisattvas’ correct way of asking questions?” Viśeṣacintin replied, “Noble son, queries that reify a self are improperly asked questions. Queries that reify another are improperly asked questions. Queries that reify phenomena are improperly asked questions. Jālinīprabha, queries that do not reify the self, something other, or phenomena are properly asked questions.

2.又網明！以生故問，名為邪問。以滅故問，名為邪問。以住故問，名為邪問。若不以生故問，不以滅故問，不以住故問，名為正問。

【註】生住異滅乃世間相，非第一義。第一義，非生住滅故。若著世間相而問，名為邪問。若不著世間相而問，始稱實際，是為正問。如龐居士問馬祖云不與萬法為侶者是什麼人？祖云待汝一口汲盡西江水。此為四相不收矣。

Furthermore, Jālinīprabha, inquiries with a view of origination are incorrect. Inquiries with a view of cessation are incorrect. Incorrect is any inquiry posed with a view of what is tenable and what is not. Jālinīprabha, the correct way to ask is to question without any view of production, cessation, or what is tenable and what is not.

3.又網明！1)若菩薩為垢故問，名為邪問。為淨故問，名為邪問。2)為生死故問，名為邪問。為出生死故問，名為邪問。為涅槃故問，名為邪問。3)若不為垢淨故問，不為生死出生死故問，不為涅槃故問，名為正問。4)所以者何？法位中，無垢、無淨、無生死、無涅槃。

【註】1)第一義空，孰垢、孰淨。以此而問，有違實際，故為邪問。2)生死為能迷，出生死為能修，涅槃為所證，既涉能所，非邪而何。3)下釋成。4)此直顯第一義諦無如是名相故。以涅槃、生死對待生起，實戲論故。問：前文生住異滅乃五陰流動之相，此中生死乃眾生終始之緣。眾生在迷，流浪不返。佛為開示，使知厭生死，而求涅槃。是佛所說，今問既為邪說寧為正？答：三乘教中，不壞方便說，亦為正一乘教中不立方便。問則成邪，不壞方便，則權為導引之方。不立方便，則指歸實際之地。苟滯權，則迷實，豈為正問也。

“Jālinīprabha, furthermore, inquiries with a view of defilement are incorrect. Inquiries with a view of purification are incorrect. Inquiries with a view of saṃsāra are incorrect. Inquiries with a view of transcending saṃsāra are incorrect. Inquiries with a view of passing beyond suffering are incorrect. Jālinīprabha, to ask questions with no view of defilement, purification, saṃsāra, transcending saṃsāra, or passing beyond suffering is the correct way of asking. Why? This is because phenomena are unchanging; so there are no emotional defilements and there is no purification, no circling in saṃsāra, and no passing beyond suffering.

4.又網明！1)若菩薩為見故問。2)為斷故問。3)為證故問。4)為脩故問。5)為得故問。6)為果故問。7)名為邪問。8)若無見。9)無斷。10)無證。11)無脩。12)無得。13)無果。14)故問名為正問。

【註】1)見道也。2)斷惑也。3)證涅槃也。4)修梵行也。5)計有所得。6)計有所證。7)對三乘斥也。8)解正見也。9)惑無性也。10)涅槃無作。11)梵行無相。12)體本具足。13)究竟不有。14)對一乘所示也。

“Jālinīprabha, furthermore, an inquiry for the sake of gain is incorrect. An inquiry for the sake of reward is incorrect. An inquiry aimed at superknowledge is incorrect. An inquiry for the sake of realization and meditation is incorrect. An inquiry for the sake of being freed from something is incorrect. Jālinīprabha, to ask questions with no limitations, no grasping, no fabrication, no understanding, no superknowledge, no abiding, no meditation, and no view of meditation is the correct way of asking.

5.又網明！1)是善、是不善故問，名為邪問。2)是世間法、是出世間法。3)是罪法、是無罪法。4)是有漏法、是無漏法。5)是有為法、是無為法。6)如是等二法隨有所依而問者，名為邪問。7)若不見二、不見不二問，名為正問。

【註】1)即三有之法也。2)四聖之法也。3)世間三有皆有漏故，4)出世四聖皆無漏故。5)俗諦、真諦。6)舉意即差，動念即乖。7)無量即一，一亦不有。外道問佛，不問有言，不問無言，世尊據座。外道讚云：世尊大慈，開我迷雲。夫不問有言，則不見二。不問無言，則不見不二。如是而問，則是無問。世尊據座，則是無答。無問無答，以謂開我迷雲，則外道失却一雙眼。雖然，若能于此了去，可謂解正問矣。

“Jālinīprabha, furthermore, an inquiry based on thoughts such as, ‘this is positive,’ ‘this is negative,’ ‘this is defiled,’ ‘this is undefiled,’ ‘this is unwholesome,’ ‘this is not unwholesome,’ ‘this is conditioned,’ ‘this is unconditioned,’ ‘this is worldly,’ or ‘this transcends the world’ is not the proper way to ask questions. Jālinīprabha, as long as questions are formulated with duality in mind, the interrogation is improper. Jālinīprabha, correct questions are asked with no duality, no nonduality, no notion, no name, and no idea in mind.

6.又網明！1)若菩薩分別佛問，名為邪問。2)分別法。3)分別僧。4)分別眾生。5)分別佛國。6)分別諸乘問。名為邪問。若于法不作一異問者，名為正問。

【註】1)佛者覺也，若著分別，則不覺矣。2)法名平等，若著分別，則不平等矣。3)僧名和合，若著分別，則不和合矣。此揀其不應起三寶等見，而問也。4)正報。5)依報。6)行門。此揀不應于依正行門，起分別問。所以古人云：若要相應第一，莫將問來問。

“Jālinīprabha, furthermore, a question asked by differentiating buddhas, Dharma teachings, saṅghas, buddha realms, beings, or vehicles is an incorrect way to investigate. Jālinīprabha, questions asked without separating or uniting any phenomena are correct interrogations.

7.又網明！1)一切法正、一切法邪。網明言：梵天！何謂一切法正？一切法邪？2)梵天言：于諸法性無心故，一切法名為正。若於無心法中，以心分別觀者，一切法名為邪。3)一切法離相名為正。若不信解是離相，是即分別。諸法若分別，諸法則入增上慢。隨所分別皆名為邪。

【註】1)若法是正，則不容邪。若法是邪，則不受正。何以邪正同是一法，而出生相返也。2)若了諸法無性，則無心攀緣。無心攀緣，則分別斯泯故，名為正，可謂法住、法位也。一切法本是無心，不知其為無心。用心分別，是故成邪。如雲駛月運，舟行岸移等。3)如山，以高為相。水以深為相。眼以見為相。耳以聞為相。然彼各各無心。山不言我高，則離高相。水不言我深，則離深相。眼不言我見，則離見相。耳不言我聞，則離聞相。而山如是高，水如是深，眼如是見，耳如是聞，不離本位，故名為正。不解如是離相，用心分別，以謂山言我高。水言我深。眼言我見。耳言我聞。如此則名分別。諸法成有得心，入增上慢矣。故凡所分別，皆名為邪。古云：這個若是則頭上加頭，這個若不是則斬頭覔活。著分別，而取法相，故非。是執離相，而斷分別，亦是非。所以云：善能分別者，于第一義而不動。

Furthermore, Jālinīprabha, all phenomena are proper; all phenomena are improper.” Jālinīprabha asked, “Brahmā, how is it that all phenomena are proper? How is that all phenomena are improper?” Brahmā replied, “All phenomena are inconceivable. This is why all phenomena are proper. When those engaged in thought relate to inconceivable phenomena, they become improper. The void characteristic of all phenomena is proper. Those who are not interested in the void become involved in exaggeration. When one exaggerates, one becomes involved in exaggeration; and the greater one’s involvement in exaggeration, the more improper one becomes.”

8.網明言：何謂為諸法正性？梵天言：諸法離自性，離欲際，是名正性。1)網明言：少有能解如是正性者。梵天言：是正性不一不多。2)網明！若善男子、善女人能如是知諸法正性，若已知，若今知，若當知。3)是人無有法已得，無有法今得，無有法當得。4)所以者何？5)佛說無得、無分別，名為所作已辦相。6)若人聞是諸法正性，勤行精進，是名如說脩行。7)不從一地至一地。8)若不從一地至一地，是人不在生死，不在涅槃，所以者何？9)諸佛不得生死，不得涅槃。

【註】離自性，則內無自體。離欲際，則外無用相。內外既離，中當絕待，是謂正性。1)所言正性者，人人本具，法法皆然，無有能解，無不能解。無有能解，故不多。無不能解，故不少。2)如是之知，即無知之知也。無知安知，知無分別矣。3)前釋如是而知，此釋如是而得。知既無知為知，得亦無得為得。4)重釋無知、無得之意。5)無得者，無得諸法，得諸法正性也。無分別者，得如是知也。6)既云無知為知，無得為得，則無精進，名為精進。無精進名為精進，則為如說修行。7)正當說時，即是行。當其行時，即是說。行說同時，則即解即證，故不從一地至一地矣。8)釋成不在之意。9)諸佛無別所證，惟證生死性空即是涅槃，結證無得之義。生死、涅槃，既無二性，則分別斯泯矣。

Jālinīprabha asked, “Brahmā, what is the nature of phenomena?” Brahmā replied, “Noble son, phenomena are devoid of a domain of their own, which is the ultimate absence of desire.” Jālinīprabha asked, “Tell me Brahmā, is it not true that very few can understand this: the way all things are?” Brahmā replied, “Noble son, the ultimate absence of desire is not a singular entity, nor is it a multiplicity. Jālinīprabha, whenever a son or daughter of noble family understands the way things are, he or she does not realize anything. This is how it has always been, and it will always be this way. Why? Because the blessed ones teach that nonunderstanding is knowing all. “When beings hear this teaching properly and gain trust in it, they are practicing just as it has been taught; they do not conceptually elaborate on any phenomenon. Whoever does not conceptually elaborate on any phenomenon does not understand anything. Whoever does not understand anything does not wander in saṃsāra, and neither do they have the qualities of nirvāṇa. You may wonder why this is. This is because the blessed ones do not apprehend either saṃsāra or nirvāṇa.”

9.網明言：佛不為度生死故說法耶？梵天言：佛所示法有度生死耶？1)網明言：無也。梵天言：以是因緣，當知佛不令眾生出生死，入涅槃。2)但為度妄想，分別生死、涅槃二相者耳。3)此中，4)實無度生死至涅槃者，所以者何？5)諸法平等，無有往來，無出生死，無入涅槃。

【註】若謂佛所說法為度生死，則佛有我、人、眾生等相矣。1)不為生死、涅槃，則說法何謂釋云。2)妄想者何釋云。3)指正性中。4)釋成無意。5)法華云：是法住、法位，世間相常住住法位，則不由出生死，而入涅槃矣。

Jālinīprabha asked, “But do the blessed ones not teach the Dharma so that beings may pass beyond saṃsāra?” Brahmā responded, “Do the blessed ones teach any Dharma to pass beyond saṃsāra?” Jālinīprabha replied, “No, they do not.” Brahmā continued, “Noble son, therefore the blessed ones do not eliminate saṃsāra, and do not lead beings to nirvāṇa. Nevertheless, they teach that nirvāṇa is attained by going beyond dualistic notions. In this, they do not cause anyone to go beyond saṃsāra, nor do they lead beings to nirvāṇa. Why not? This is because in equality, there is no circling in a saṃsāra, no attainment of a nirvāṇa, no defilement, and no purification.”

10.爾時，世尊讚思益梵天言：善哉！善哉！說諸法正性，應如汝所說。1)說是法時，二千比丘不受諸法。2)漏盡。3)心得解脫。

【註】佛不證成，則取信良難。1)得無得故。2)不落二邊故。3)了分別故。

The Blessed One applauded Brahma viśeṣacintin, saying, “Excellent, Brahmā, excellent! Brahmā, this point should be explained just as you have done.” As he correctly delivered this Dharma teaching, two thousand monks freed their minds from contaminations, beyond further grasping.

11.佛告梵天：我不得生死，不得涅槃。1)如來雖說生死，實無有人往來生死。雖說涅槃，實無有人得滅度者。2)若有入此法門，是人非生死相，非滅度相。

【註】前文如來許可梵天，未有解釋，恐眾疑未解。故召而告之何也。夫出生死，入涅槃，是佛常說。今云：不得生死，不得涅槃。眾所未悟矣故釋云。1)故佛之所說為度二者之妄想耳。2)古人云：不是佛，不是心，不是物，是個什麼。

Then the Blessed One said to Brahmā, “Brahmā, I do not apprehend saṃsāra or nirvāṇa. Why not? Even though the thus-gone ones speak of saṃsāra, there is no saṃsāra to circle in; they teach nirvāṇa, although there is no nirvāṇa to attain. Brahmā, those who understand the meaning of this explanation are neither in saṃsāra nor in nirvāṇa.”

12.爾時，會中五百比丘從座而起，作是言：我等空修梵行，今實見有滅度者，而言無有滅度。我等何用修道求智慧為？

【註】見有滅度者，不知滅其妄想，而不滅自性，故起疑也。

Then five hundred of the monks in the assembly who had heard this teaching arose to leave and said, “If there is no saṃsāra in which we circle, and if there is no nirvāṇa to attain, then our observation of pure conduct is also pointless. So why then do we need meditation, concentration, absorption, and attainment on the path?”

13.爾時，網明菩薩白佛言：世尊！若有于法生見，則於其人，佛不出世。1)世尊！若有決定見涅槃者，是人不度生死。2)所以者何？涅槃名為除滅諸相，遠離一切動念、戲論。3)世尊！是諸比丘於佛正法出家，而今墮于外道邪見，見涅槃決定相。4)譬如從麻出油，從酪出酥。5)世尊！若人于諸法滅相中，求涅槃者，我說是輩皆為增上慢人。6)世尊！正行道者，于法不作生、不作滅、無得、無果。

【註】知見盲心，真覺斯隱。1)見有滅度，則宛然生死。2)涅槃名為能滅，但滅諸法戲論、分別之相，而諸法之性實不滅。若于諸法起知見，則佛不出世。于諸法起滅度想，則不得度生死矣。3)先定墮過之由，後斥著邪之謬。4)碎麻出油。譬邪見，滅生死，入涅槃者也。從酪出酥，酪不至酥，而酥實從酪出。譬正法，不滅生死，而證涅槃，而涅槃實度生死。5)前云涅槃名滅除諸相者，滅知見等相也。若執此滅相，求涅槃，則亦不出知見。6)前二節，起知見不可，滅知見不可，未審正行道者所謂邪。夫正行道者于諸法，不作生相，不作不生相，不作滅相，不作不滅相，無得、無果。遠離如是戲論、分別而已。

Youthful Jālinīprabha responded to the Blessed One, “Blessed One, those who pursue the birth or the cessation of anything will not become buddhas. Blessed One, those who try to attain a reified nirvāṇa will not pass beyond saṃsāra. Why not? Blessed One, passing beyond suffering is the quelling of all signs and the end of all movements of thought. But, Blessed One, these foolish people who have gone forth as monks within the well-spoken Dharma-Vinaya now fall into the views of the non-Buddhists as they seek a reified nirvāṇa. Blessed One, when people try to reach a reified nirvāṇa within a total transcendence of all phenomena, like oil pressed out of sesame seeds or butter extracted from milk, they are but proud hearers and non-Buddhists. Blessed One, those who practice correctly do not see any birth or cessation in any phenomenon, do not have anything to attain, and do not seek any realization.”

14.網明謂梵天言：是五百比丘從座起者，汝當為作方便，引導其心，入此法門，令得信解，離諸邪見。梵天言：善男子！縱使令去至恒河沙劫，不能得出如此法門。譬如癡人畏於虗空，捨空而走，在所至處，不離虗空。此諸比丘亦復如是，雖復遠去，不出空相，不出無相相，不出無作相。1)又如一人，求索虗空，東西馳走，言：我欲得空，我欲得空。是人但說虗空名字，而不得空。于空中行，而不見空，此諸比丘亦復如是。欲求涅槃，行涅槃中，而不得涅槃。2)所以者何？涅槃者但有名字，猶如虗空但有名字。不可得取涅槃，亦復如是，但有名字，而不可得。爾時五百比丘聞說是法，不受諸法，3)漏盡、4)心得解脫，5)得阿羅漢道。6)作是言：世尊！若人於諸法畢竟滅相中，求涅槃者，則於其人佛不出世。7)世尊！我等今者非凡夫、非學、非無學，不在生死，不在涅槃。所以者何？佛出世故，名為遠離一切動念、戲論。

【註】譬如邪見，畏生死，而欲迯者。不知生死即空相等，欲何迯哉。1)將謂涅槃，定有方所，而欲求之。不知自性本來寂滅，不知自性本來寂滅，則行于寂滅中，而不知其為寂滅矣。2)所謂遠離戲論也。3)不落二邊。4)結使斷除也。5)云無學也。6)起見故不是，滅見亦是非故前云于法生見，則佛不出世。今云滅相中求，亦不出世也。7)所言佛者，即是自心。古云：不了法惟心，起種種分別。所謂聖、凡、生死、涅槃也。達法惟心已，分別即不生，所謂遠離動念戲論也。由遠離分別故，自心了然明現。故云佛出世，若著知見，則真心隱沒。故云佛不出世也。

Then youthful Jālinīprabha said to Brahma viśeṣacintin, “Brahmā, please give a teaching to these five hundred monks who arose to leave, to inspire them with the Dharma-Vinaya, make them regain their trust, and free them from their unwholesome views.” “Noble son, they cannot avoid it —they cannot avoid it,” he responded. “Even if one were to travel through as many buddha realms as there are grains of sand in the river Ganges, one could not escape this teaching. Noble son, it is like childish beings who are afraid of space and try to escapeit; yet everywhere they run, they still see it. Likewise, these monks may go as far as they can, but they cannot escape the characteristics of emptiness, signlessness, and wishlessness. “Now, imagine someone else who says he wants to find space and searches for it. No matter where he goes, and no matter how much he talks about it, he will not find space. Though he moves within space, he cannot see it. Why? Because space is just a name. Noble son, it is the same with these monks who search for a reified nirvāṇa. Even though they function within nirvāṇa, they cannot see it, cannot understand it. Why not? Noble son, because nirvāṇa is just a name. Just as we can utter the word “space,” and yet there is nothing to take hold of, so can we can utter “nirvāṇa, nirvāṇa,” and yet there is nothing to take hold of.” Upon hearing these explanations, the five hundred monks freed their minds from contaminations beyond further grasping and attained the superknowledges. They said, “Blessed One, beings who search for a real nirvāṇa in a total transcendence of all phenomena cannot reach buddhahood. Blessed One, we are not ordinary beings, nor are we on the path of training, and we are also not worthy ones. We have neither saṃsāric features nor those of nirvāṇa. Why not? Blessed One, to become a buddha, there should be no action, thought, movement of mind, or elaboration.”

15.爾時，長老舍利弗謂：諸比丘！汝今得正智為己利耶？五百比丘言：長老舍利弗！我等今者得諸煩惱，不可作而作。1)舍利弗言：何故說此。2)諸比丘言：知諸煩惱實相故，言得諸煩惱。3)涅槃是無作性，我等已證，故說不可作而作。4)舍利弗言：善哉！善哉！汝等今者住於福田，能消供養。5)諸比丘言：大師世尊尚不能消諸供養，何況我等！舍利弗言：何故說？此諸比丘言：世尊知見法性，性常淨故。

【註】所謂得正智者，不為得利。但知于煩惱，不可作而作，起利他之妙用也。1)舍利弗智慧第一，今不知比丘所答，則正性門中智有所不及矣。2)不知煩惱實相，則為煩惱所轉。知實相，則能用諸煩惱故言得。3)涅槃體是無作，本來如是，故言證，不言得。煩惱依體出生，非是本有，故言得，不言證。既依體出生，則知無性，故不可作而作也。4)身子讚比丘得不可作而作，幻興妙用，利濟群有，為人間之福田，能消供養矣。5)性常淨故者，以世尊知見法性，入正性故，遠離虗妄分別。彼虗妄分別，則于諸法中，有福田、非福田。能消供養、不能消供養。虗妄既離，則于諸法中，無利、無功德。無利，則不為福田、非不福田。無功德，則不消供養、非不消供養。故淨名云：其有施者無大福、無小福，不為損、不為益。

Then venerable Śāriputra said to these monks, “Venerable ones, you understand the spiritual practice. You have accomplished your own benefit.” The monks replied, “Reverend Śāriputra, we understand defilement. We have accomplished nonaction.” Śāriputra inquired, “Venerable ones, why do you say this?” The monks replied, “Reverend Śāriputra, it is because we understand defilement that we are spiritual practitioners. Reverend Śāriputra, nonaction is nirvāṇa; reflecting upon this, we have realized the nature of defilement and say, ‘we have accomplished nonaction.’ ” Śāriputra assented, “Excellent, excellent, venerable ones! Venerable ones, you are now at the level where you are worthy recipients of offerings.” The monks replied, “Reverend Śāriputra, just as the Teacher does not partake of offerings, so should we train.” “Why?” “Reverend Śāriputra, because the Thus-Gone One naturally knows the realm of phenomena.”

16.於是思益梵天白佛言：1)世尊！誰應受供養？佛告梵天：不為世法之所牽者。

【註】不為世法所牽者，則無受。無受故，應受供養者也。

Brahma viśeṣacintin then inquired of the Blessed One, “Blessed One, who are those who are worthy recipients of offerings?” The Blessed One replied, “Brahmā, those who are not carried away by worldly concerns.”

2)世尊！誰能消供養？佛言：于法無所取者。

【註】無所取者，則內不取心，外不取境。內外既忘，則無有消、無有不消矣。

“Blessed One, who can partake of offerings?” “Those who have no grasping to anything.”

3)世尊！誰為世間福田？佛言：不壞菩提性者。

【註】不壞菩提性，則常以覺性利人。不由小道，故為福田。

“Tell us, who are the fields of merit in the world?” “Those who do not squander the mind of awakening.”

4)世尊！誰為眾生善知識？佛言：於一切眾生，不捨慈心者。

【註】以慈待物，人所仰化。

“Tell us, who are the spiritual teachers?” “Those who never relinquish loving kindness toward all beings.”

5)世尊！誰知報佛恩？佛言：不斷佛種者。

【註】護念自心，使不間斷，知報恩也。

“Tell us, who will repay the thus-gone ones’ deeds?” “Those who do not sever the buddhas’ lineage.”

6)世尊！誰能供養佛？佛言：能通達無生際者。

【註】無生之法，是佛出世本懷。能通達此，是真供養。四事莫預也。

“Tell us, who makes offerings to the thus-gone ones?” “Those who realize the limit of the absence of birth.”

7)世尊！誰能親近於佛？佛言：乃至失命因緣不毀禁者。

【註】失命不毀禁，則遠離魔外，常親近佛也。

“Tell us, who attends to the thus-gone ones?” “Those who abide by the training, even at the cost of their lives.”

8)世尊！誰能恭敬於佛？佛言：善覆六根者。

【註】覆六根，則心不放逸。心不放逸，則常想恭敬矣。

“Tell us, who worships the thus-gone ones?” “Those who control their faculties.”

9)世尊！誰名財富？佛言：成就七財者。

【註】七功德才，謂信、進、戒、慚愧、聞、捨、定、慧。世間財寶有而不實，命盡隨盡。出世法財，生劫無窮，乃名財富。

“Tell us, who is the richest in the world?” “Those who are endowed with the seven riches.”

10)世尊！誰名知足？佛言：得出世間智慧者。

【註】世間智慧迷于有為，故貪取無厭。出世之慧，則了達法空，無一所取，乃名知足。

“Tell us, who pursues the best in the world?” “Those in the world who have unsurpassable insight.”

11)世尊！誰為遠離？佛言：於三界中無所願者。

【註】無所願，則攀緣心絕。攀緣心絕，則飄然長別矣。

“Tell us, who is disengaged?” “Those who yearn for nothing in the three realms.”

12)世尊！誰為具足？佛言：能斷一切諸結使者。

【註】結為六結，眼與色結等。使謂十使，貪、嗔、癡、慢、疑等。結使斷，則所作已辦，故名具足。

“Tell us, who in the world is well restrained?” “Those who have refined away all fetters.”

13)世尊！誰為樂人？佛言：無貪著者。

【註】貪著之樂，其樂有壞。無貪之樂，其樂無敗。

“Tell us, who is happy in the world?” “Those who have no grasping.”

14)世尊！誰無貪著？佛言：知見五陰者。

【註】此中重伸前問者，恐于六塵境上取捨故也。而佛之所答，令人照破五陰妄心。妄心若破，則于外六塵，無所貪著。

“Tell us, who is free of grasping?” “Those who know the five aggregates.”

15)世尊！誰度欲河？佛言：能捨六入者。

【註】六根為六塵所入，故云六入。根塵相結故，流浪欲河。若根塵竝捨，則欲河斯度。

“Tell us, who has crossed over?” “Those who have relinquished the six sense fields.”

16)世尊！誰住彼岸？佛言：能知諸道平等者。

【註】諸道平等，則非彼、非此。非彼、非此，則亦無度不度想。此中生起之緣，不無次第。由五百比丘得諸法正性，身子以為住于福田，能消供養。而諸比丘以明其意。然正信之門，非一途可盡，故梵天躡其踪而問者，廣其意也。前梵天斥云五百比丘于佛正法出家，云何著此外道邪見？夫出家有三：一曰世俗家。二曰三界家。三曰無明家。前云于佛正法出家者，出世俗家。此中比丘得諸法正性者，出三界家也。故云得阿羅漢。下文菩薩六度、四無量心等出無明家也。因達正性，則出三界。出三界，則應受供養。應受則能消。能消則為世福田。為世福田，則為眾生善知識。為善知識，則能知報恩。知報恩，則知所供養。知所供養，則知所親近。知所親近，則知所恭敬等。可以例推之矣。

“Blessed One, who has gone to the other shore?” “Brahmā, those who have attained equality.”

17)世尊！何謂菩薩能為施主？佛言：菩薩能教化眾生一切智心。

【註】二施之中，法施為上。以一切智心化眾生，施莫大焉。

“Blessed One, tell us, when does the bodhisattvas’ generosity blossom?” “When they inspire beings toward the mind of omniscience.”

18)世尊！何謂菩薩能奉禁戒？佛言：常能不捨菩提之心。

【註】小乘以律儀無犯，大乘以道共自持。

“Tell us, when are bodhisattvas endowed with discipline?” “When they do not abandon the mind of omniscience.”

19)世尊！何謂菩薩能行忍辱？佛言：見心相念念滅。

【註】見心滅相，則外絕待緣。外絕待緣，則非忍不忍。

“Tell us, when are bodhisattvas endowed with patience?” “When they see that the mind of omniscience is inexhaustible.”

20)世尊！何謂菩薩能行精進？佛言：求心不得。

【註】精進、懈怠皆由是心所成。求心不得，則非精進、非不精進矣。

“Tell us, when are bodhisattvas endowed with diligence?” “When they investigate the mind of omniscience without apprehending it.”

21)世尊！何謂菩薩能行禪定？佛言：除身心麤相。

【註】小乘作定，故躭著不捨。大乘性定，無定、無不定，但除麤相矣。

“Tell us, when are bodhisattvas in concentration?” “When they realize the natural peace of the mind of omniscience.”

22)世尊！何謂菩薩能行智慧？佛言：於一切法無有戲論。

【註】凡夫無慧，于諸法作有、無二見論，是則戲論。若于法不作二見，是行智慧。

“Tell us, when are bodhisattvas endowed with insight?” “When they do not conceptually elaborate any phenomenon.”

23)世尊！何謂菩薩能行慈心？佛言：不生眾生想。

【註】慈能與樂，悲能拔苦。生眾生想，不能等與如來之樂。

“Tell us, when do they abide in loving kindness?” “When they do not conceive of beings.”

24)世尊！何謂菩薩能行悲心？佛言：不生法想。

【註】生法、非法想，則不思拔眾生之苦。

“Tell us, when do they abide in compassion?” “When they do not conceive of any phenomenon.”

25)世尊！何謂菩薩能行喜心？佛言：不生我想。

【註】若生我想，見人善，則疾見。不善，則嗔。不生我想，則見人非法，受苦思，所以拔之。見人德彥，賢聖思，所以讚之矣。

“Tell us, when do they abide in joy?” “When they do not conceive of a self.”

26)世尊！何謂菩薩能行捨心？佛言：不生彼我想。

“Tell us, when do they abide in equanimity?” “When they do not conceive of self and other.”

27)世尊！何謂菩薩安住于信？佛言：信解心淨無濁法。

【註】凡夫信于有為，即名染汙。菩薩圓信自心無濁，則遠離戲論，而安住淨信矣。

“Tell us, when do they have faith?” “When they trust in the inexpressibility of all things.”

28)世尊！何謂菩薩安住于空？佛言：不著一切語言。

【註】前由達法正性，而網明問能受供養，以及六度、四心之後，特問住空何也？蓋由一切差別名相皆自心之影耳。故世尊答曰：不著語言。不著語言，則一切皆空矣。

“Tell us, when are they learned?” “When they have abandoned attachment to any sound.”

29)世尊！何謂菩薩名為有慚？佛言：知見內法。

【註】知法內具，則慚于昔迷。

“Tell us, when do they become dignified?” “When they understand their inner components.”

30)世尊！何謂菩薩名為有愧？佛言：捨于外法。

【註】捨外法，則前後際斷。前後際斷，則愧昔攀緣。

“Tell us, when do they have perfect propriety?” “When they abandon the outer sense fields.”

31)世尊！何謂名為菩薩徧行？佛言：能淨身口意業。

【註】一切業皆因三業之所生起。三業若淨，是菩薩遍行。若不淨，是眾生遍行。偈文廣釋。“Blessed One, when do bodhisattvas have qualities that are always present?” “When they purify the karmic actions of their bodies, speech, and minds,” the Blessed One replied.

17.爾時，世尊而說偈言：

1)若身淨無惡 口淨常實語 心淨常行慈 是菩薩遍行

【註】身無惡，則該殺盜婬。口以實語等四，治口四過。謂實語治妄言等。意業有三，偏舉行慈。慈能治恚，以菩薩惟嗔為害茲甚。故曰：一念嗔心起，百萬障門開。故行慈，則餘亦備矣。此偈通舉十善十惡，文互具也。

At that point the Blessed One spoke the following verses: “Their bodies are pure and do not carry out evil deeds. Their words are also pure, so that they have forever abandoned lies. Their minds are clear; their thoughts are always immaculate. This is why the victorious ones say that they are always present.

2)行慈無貪著 觀不淨無恚 行捨而不癡 是菩薩遍行

【註】上文總舉十業，此中別舉意三，以意為能攝故。行慈有二：一者無緣慈、二者愛見慈。若行慈有貪著，則落愛見，非無緣矣。觀身不淨，不即厭恚。若起厭恚，則墮二乘。行捨不求果報，若求果報，則成貪著。貪著則成癡愛，若于三業，無貪、無恚、不癡，是名菩薩遍行，非二乘可比。

“They meditate on repulsiveness and have no attachment bred by desire. They abide in loving kindness and do not erupt with anger. They abide by insight and are not obscured by ignorance. Thus, the wise declare them always present.

3)若在空聚野 及與處大眾 威儀終不轉 是菩薩遍行

【註】由意清淨，則獨居，不為靜處眾、不為閙、不為前塵所轉，無可不可。

“Whether they are in society or in training, Whether they are in the wilderness, in town, or with people, Their behavior remains the same. This is why the victorious ones say that they are always present.

4)知法名為佛 知離名為法 知無名為僧 是菩薩遍行

【註】由獲動靜不二，則得法正性，離諸分別，達無相心。一體三寶，于茲見矣。

“They trust in the nature of all victorious ones. Wise, they also trust that the Dharma itself is without attachment, And they trust in the unconditioned nature of the Saṅgha.This is why the victorious ones say that they are always present.

5)知多欲所行 知恚癡所行 善知轉此行 是菩薩遍行

【註】既悟三寶，本乎一心，則貪、嗔、癡與解脫，曾無二念。不著、不厭，妙得其趍，故曰善知。

“They know the conduct of those inclined toward desire, And the conduct of those who act with anger and ignorance as well. They master the practices to transform these behaviors. This is why the victorious ones teach that they are always present.

6)不依止欲界 不住色無色 行如是禪定 是菩薩遍行

【註】既三毒、三德，妙得其轉，則不居三界，行乎禪定也。

“They do not abide in the desire realm, Nor do they dwell in the form realm, and They are not denizens of the formless realm. This is why the victorious ones say that they are always present.

7)信解諸法空 及無相無作 而不盡諸漏 是菩薩遍行

【註】行如是禪定，則不著、不厭。不著故，無相、無作。不厭故，不盡諸漏。

“They constantly accumulate merit based on signs and aspirations And trust that all things are emptiness, Yet the contaminations are not left partially extinguished. This is why the victorious ones teach that they are always present.

8)善知聲聞乘 及辟支佛乘 通達于佛乘 是菩薩遍行

【註】聲聞、支佛乘，即達諸法空、無相、無作，而取漏盡者也。佛乘則雖知空、無相、無作，不盡漏者也。

“They are well-versed in the vehicle of the solitary buddhas. They know the words of the teachings followed by the hearers. They have also perfected the vehicle of perfect buddhahood. This is why the well-gone ones say that they are always present.

9)明解于諸法 不疑道非道 憎愛心無異 是菩薩遍行

【註】道即三乘，非道即六凡。明解法性平等，于道、非道，不起憎愛。又貪等為非道故。

“They always have spotless intelligence, They are clear about right and wrong, and They regard friends and enemies as equals. This is why the bodhisattvas are always present.

10)於過去未來 及與現在世 一切無分別 是菩薩遍行

【註】前則道非道平等，此則三世平等。一切無分別，生死、涅槃無不平等矣。

“They conceptualize neither phenomena of the past, Nor those of the present or future; These heroes never conceive of anything. This is why these pure beings are always present.”

18.爾時，思益梵天白佛言：世尊！何謂菩薩過世間法，通達世間法，通達世間法已，度眾生於世間法，行於世間，不壞世間？

【註】世間有三種：一曰器世間、二曰眾生世間、三曰智正覺世間。過世間者，謂超過器世間、眾生世間，入智正覺世間也。通達世間者，合舉三世間也。度眾生于世間法者，雖知世間法無相、無作，現同事攝，還以此法度眾生也。行于世間，不壞世間者，由知世間如幻妙運中道，不染、不壞，其猶日月行空，不同世間，照臨世間，不礙世間也。

Then Brahma viśeṣacintin said to the Blessed One, “Blessed One, how do bodhisattva great beings transcend worldly concerns? How, even in the midst of worldly concerns, do these not blight them? How do they deal with worldly concerns, and even seek them out, yet not actually engage with them? How do they liberate beings from worldly concerns by taking on these very worldly concerns? How, having realized the equality of worldly concerns, do they function in the world without eliminating worldly concerns?”

1)爾時世尊以偈答曰：

說五陰是世 世間所依止 依止於五陰 不脫世間法

【註】五陰者，色、受、想、行、識也。陰以蓋覆為義，能覆真如。於是內結根身，外成器界，轉展相依，不能解脫。以五陰為能造，世界為所造，能所相成，有世間法。

The Blessed One again spoke in verse to answer Brahma viśeṣacintin: “I have explained the world in terms of the aggregates. This is where beings of the world abide. Once they no longer abide there, They are liberated from worldly concerns.

2)菩薩有智慧 知世間實相 所謂五陰如 世間法不染

【註】眾生為無明所障，不悟五陰實相故，于世間不成解脫。菩薩有大智慧，善知如相故，處之不染，所謂超過世間也。

“Wise bodhisattvas know precisely The very nature of the world. So although they possess the aggregates, They protect those plagued by worldly concerns.

3)利衰及毀譽 稱譏與苦樂 如此之八法 常牽于世間

“They protect the world From gain and loss, Fame and anonymity, Praise and blame, and pleasure and pain.

4)大智慧菩薩 散滅世間法 見世壞敗相 處之而不動

“With their great and stable wisdom, They realize the nature of worldly concerns. Having seen the decay of the world, They are never attracted toward such concerns.

5)得利心不高 失利心不下 其心堅不動 譬如須彌山

“Their minds are not exalted by gain; Nor are they dejected by loss. Unshakable like Mount Meru, Gain and loss never harm them.

6)利衰及毀譽 稱譏與苦樂 於此世八法 其心常平等

【註】利等八法，又名八風。眾生不了虗妄，常為所牽，擾動心海。菩薩以智慧觀照妙得實相，處之不動，猶若須彌。

“So it is with fame and anonymity: For them, these are forever the same. They welcome with impartiality Happiness and pain, praise and blame.

7)知世間虗妄 皆從顛倒起 如是之人等 不行世間道

【註】釋上何以菩薩處之不動之意。以菩薩知世間虗妄，由顛倒而起，故不動也。此答通達世間法也。

“This world comes from duality; It arises from misapprehension. This is why, realizing the ways of the world, The wise follow them without following them.

8)世間所有道 菩薩皆識知 故能於世間 度眾生苦惱

【註】此答通達世間法已，度眾生于世間法也。

“They know how to accommodate All the ways of this world. This is why, adapting to the ways of the world, They liberate beings from unhappiness.

9)雖行於世間 如蓮華不染 亦不壞世間 通達法性故

【註】此答行於世間，不壞世間也。

“These heroes act in the world. Like lotuses, they are free of attachment. While abiding in the realm of phenomena, They are not ruined by worldly things.

10)世間行世間 不知是世間 菩薩行世間 明了世間相

【註】世間凡夫不知虗妄，堅執不捨，故恒處生死。

“Those who fail to understand the nature of the world Behave in worldly ways. But those wise ones who know the characteristic of the world Conduct themselves accordingly.

11)世間虗空相 虗空亦無相 菩薩知如是 不染於世間

【註】二乘不了世間虗妄，由顛倒而起，執為實有，用心破除。若執實有虗妄顛倒，則是著相。菩薩善知世間無相之相，同于虗空，非實、非虗如是而已。

“The world has the characteristic of space, And space is devoid of characteristics. Those who know this Are unstained by worldly concerns.

12)如所知世間 隨知而演說 知世間性故 亦不壞世間

【註】前云度眾生苦惱，未審以何為度？菩薩以無度為度，隨其所知為人演說，令彼自度，非他能度也。

“They explain to living beings The way they understand the world. Knowing the nature of phenomena, They are unharmed by worldly ways.

13)五陰無自性 是即世間性 若人不知是 常住於世間

【註】世間無性之性，即如五陰無性。知是無性故，處之不壞。重釋前意。

“The aggregates are devoid of inherent nature: This is the nature of the world. Those who do not know this Will always be in the world.

14)若見知五陰 無生亦無滅 是人行世間 而不依世間

“Those who know all the aggregates As unborn and unarisen May interact with the world, But are never in the world.

15)凡夫不知法 于世起諍訟 是實是不實 住是二相中

“Those with no understanding of worldly ways, Who are subject to dualistic conceptions, Are foolish and dispute this, Denying its truth.

16)我常不與世 起於諍訟事 世間之實相 悉以了知故

17)諸佛所說法 皆悉無諍訟 知世平等故 非實非虗妄

【註】此頌諸法正性門實相如是，非實、非虗。非特我說，諸佛亦然。若住二相，則起諍訟，下文斥非也。

“This indisputable Dharma Is explained by all buddhas. Once the equality of the world is understood, There is no truth or falsehood in it.

18)若佛法決定 有實有虗妄 是即為貪著 與外道無異

“If one were to discover in these teachings Something false or true, One would be clinging to extremes, And would be no different from the non-Buddhists.

19)而令實義中 無實無虗妄 是故我常說 出世法無二

“Phenomena are not actually real, So nothing can be true or false. This is why I explain that it is beyond duality, The Dharma that transcends the world.

20)若人知世間 如是之實性 於實於虗妄 不取此惡見

“The nature of worldly things I know exactly to be thus. Hence I never dispute With the denizens of the world. “The wise, who know the nature of the world Just the way it is, Do not cling to a view Of things being true or false.

21)如是知世間 清淨如虗空 是大名稱人 照世間如日

“Those who know this world To be pristine like space Are as greatly renowned As the sun in the world.

22)若人見世間 如我之所見 如斯之人等 能見十方佛

【註】此頌能見世間實相，如佛所見，則能見十方諸佛法身也。

“Those who see the world The way I see it See the perfect buddhas, Who live in all directions.

23)諸法從緣生 自無有定性 若知此因緣 則達法實相

“They know that phenomena devoid of inherent existence Depend on other things. To know that phenomena depend on other things Is to know the nature of phenomena.

24)若知法實相 是則知空相 若能知空相 則為見導師

【註】此釋前偈，能知實相，則為見佛之意。諸法皆因緣生，因緣生故，無定性。無定之性，即是實相。實相者即是空相。能知空相，則為見佛。故中觀偈曰：因緣所生法，我說即是空，亦名是假名，亦名中道義。所謂無定之性也。

“Those who realize the nature of all phenomena Know emptiness. To realize emptiness Is to see the guides.

25)若有人得聞 如是世間相 雖行於世間 而不住世間

【註】前云能知能見乃自證之境，故能如是。此則從人所聞，亦獲實相也。

“Those who hear This teaching about the world Are active in the world, But do not dwell in the world.

26)依止諸見人 不能及此事 云何行世間 而不住世間

【註】此揀外道，依正邪見，起六十二見，于實相門中，不能及也。

“Those who in abide in the view Have not gone somewhere else. Rather, they act in the world But are not stuck in the world.

27)若佛滅度後 有樂是法者 佛則於其人 常現於法身

“Even after the Buddha has passed on, For those who are intent on forbearance, The thus-gone ones, dharmakāya, and Perfect buddhas will be present.

28)若人解達此 則守護我法 亦為供養我 亦是世導師

【註】信是實相，則見法身。解此則為供養、守護，自利之功也。為世導師，利他之行也。

“Those who know this way Uphold my Dharma. They will make constant offerings to me. They are the teachers of the world.

29)若人須臾聞 世間性如此 是人終不為 惡魔所得便

【註】此頌以劣顯勝之意。須臾之聞，時之極促，尚乃獲益，何況見、聞、信解，長時脩習而不得妙利者乎。

“Those who hear This teaching on the world Cannot be harmed, Even by the attacks of evil māras.

30)若能達此義 則為大智慧 法財之施主 亦是具禁戒

“Those who know this truth Will be rich and prosper, Will always like to give, And will observe the most excellent discipline.

31)若知世如此 忍辱力勇健 具足諸禪定 通達于智慧

【註】能達此實相，是名具足六波羅蜜。

“Those who know this world Will have the strength of patience, Know how to be diligent, And be wise beings who delight in concentration. “Those who know this truth Will enjoy the most excellent absorptions, And take pleasure in complete peace. Those stable ones will have exalted wisdom.

32)所在聞是法 其方則有佛 如是諸菩薩 不久坐道場

“Wherever these teachings can be heard, That place will not be bereft of buddhas; Great beings will, before long, Travel to the seat of awakening.

33)若有深愛樂 如是世間性 則能降眾魔 疾得無上道

【註】自云何行世間，總彰信解、行證之意。文顯不釋也。網明初問何為菩薩正問？次問何為諸法正性？梵天以無彼我分別為正問，離虗妄分別為正性。皎若日星宜乎，不言而喻矣。五百比丘執動疑生，幾將退座，網明為請方便，梵天乃云直饒退至恒河沙劫，不能得出此之法門。連引迯空、索空二喻，一眾知歸。可謂梵天不與方便，而方便已竟。比丘無所信解，而信解了然。身子起己利之贊，智所不知。比丘答煩惱本空，業非有實，觀其賓主問答，雲興瓶潟，其無畏辨，孰與之比。何以及至誰應受供養等三十問，似有不知，一一問佛。豈梵天有能不能乎！當有指哉。答從聞、思、修，入三摩地，是諸佛法施之式。諸菩薩入道之門，由問而答。由答而聞，由聞而解故。比丘從梵天得悟，聞、思、信解于茲見矣。是二者，皆因網明發起者，同依根本智也。下文應受供養等三十問，以至五陰世界等乃修證之門，非思慧所及。若問、若答，皆尊、梵天者，信、解、行、證，同出方便之智也。蓋此頓教大乘，一心絕待，無問、無答、無證、無脩，非方便之智曷由發起故，以象示之耳。

“Whoever hears This teaching on the world Overcomes the deceitful māras And will awaken to unexcelled buddhahood.”

四諦品第四

【註】由前品見知實相，則為見佛。處世不動，猶若須彌。照世如日，為人導師。具足六度，降伏魔冤。如是功德，以何為趣？蓋趣聖諦也。前則實相，以正性為宗。此則實相，以聖諦為趣。實相以無相為相，聖諦以無諦為諦。云何有四？四者乃世間之相。了此四相體空無性，即是聖諦。故于正問之後，繼以聖諦，知其為趣也。

1.佛復告思益梵天：如來出過世間，亦說世間苦、世間集、世間滅、世間滅道。1)五陰名為世間苦。2)貪着五陰名為世間集。3)五陰盡名為世間滅。4)以無二法求五陰，名為世間滅道。

【註】前梵天問：何謂菩薩過世間法，度眾生于世間法中？而如來意曰：非特菩薩，而我亦超過世間法，亦說世間法，度眾生于世間法也。1)五陰以世間為所造，世間以五陰為能造，能所相依，展轉不脫，是世間苦相。2)由過去五陰集因，招至現前世間苦果。不了虗妄，重搆業因，招至來果，是世間集。3)現前色身臨終敗壞，是五陰盡相。以後陰無知故不了無生無滅是世間滅。4)此中有二，若以無二法求五陰實相所為五陰如，故世間亦如，是出世間道諦。若以無二法中，執有五陰可斷，是世間滅道。前解義現，下文後解，正此中之意。

The Blessed One then said to Brahma viśeṣacintin, “Brahmā, since the thus-gone ones have gone beyond the domain of the world, they can speak of the world, the origin of the world, the cessation of the world, and the path that leads to the cessation of the world. Brahmā, the world refers to the five aggregates. Any attachment to them is the origin of the world. The exhaustion and cessation of the aggregates corresponds to the cessation of the world, while the path is the nonduality of searching and not searching for the aggregates.

2.又梵天！1)所言五陰但有言說。於中取相、分別生見，而說是名世間苦。不捨是見，是名世間集。是見自相是名世間滅。隨以何道不取是見，是名世間滅道。2)梵天！以是因緣，故我為外道仙人說言：仙人！於汝身中，即說世間苦、世間集、世間滅、世間滅道。

【註】1)實無體性可得，不了無性可得。起見、分別，觀察五陰自相念念不住，是名為滅。隨在何道，不取分別之見，名為滅道。以不悟分別亦無性，是故不名諦。前則四諦，出于五陰。此則四諦，具乎一念。五陰通于三世，四諦分于果因，皆世間相也。2)前則即念而示，此則即身而示也。何為身中四諦？生老病等八苦，總名苦。以求不得、愛別離、五陰熾盛為集。八苦遷流為滅。遠離五陰、八苦是滅道。又四大聚即是世間苦。起殺盜淫是世間集。四大敗壞是世間滅。厭苦求樂是世間滅道。身心二途是眾生世間之四諦。如來委曲開示，獨不說器世間四諦何也。蓋眾生世間、器世間二而不二。若以正攝依，說眾生世間，則攝器世間故不說。又四諦乃眾生妄心取相、分別，故立四諦。器世間是無情、無分別，世相如故，無四諦可說。雖佛不說，相以具足，五濁同聚，是世間苦。鬪諍堅固是世間集。年月遷流是世間滅。原始反終是世間滅道。下文聖諦，即是智正覺世間也。

Furthermore, Brahmā, what we call the aggregates are merely different designations. The world is these words and verbalized views. To pursue these views is the origin of the world. The genuine cessation of these views is the cessation of the world. The path through which one stops grasping on to these views is the path that leads to the cessation of the world. Brahmā, having reflected about this, I have designated, in relation to this six-foot-tall body, the world, the origin of the world, the cessation of the world, and the path that leads to the cessation of the world.”

3.爾時，思益梵天白佛言：世尊所說四聖諦，何等是真聖諦？梵天！苦不名為聖諦，苦集不名為聖諦，苦滅不名為聖諦，苦滅道不名為聖諦。所以者何？若苦是聖諦者，一切牛、驢、畜生等皆應有苦聖諦。若苦集是聖諦者，一切在所生處眾生皆應有集聖諦。所以者何？以集故生諸趣中。若苦滅是聖諦者，觀滅者、說斷滅者，皆應有滅聖諦。若苦滅道是聖諦者，緣一切有為道者，皆應有道聖諦。

【註】四諦皆名苦者，世間相也。下釋成。觀滅者，自脩之人。說斷滅者，即是與人說法也。楞嚴經：迦旃延毗羅眡子咸言此身死後斷滅，名為涅槃。又如此方，性理中說身死之後，形骸朽滅，精神飄散，縱有剉燒之作，略無所施，皆說斷滅者。有為道者，即是世間、外道、神仙，乃至諸子百藝，各謂有道。出世二乘，以及事度菩薩未盡無為，同名有為也。

Brahma viśeṣacintin inquired of the Blessed One, “Blessed One, the thus-gone ones teach the four truths of the noble ones; but what, Blessed One, are the truths of the noble ones?” The Blessed One replied, “Brahmā, suffering is not a truth of the noble ones. Brahmā, the origin of suffering, the cessation of suffering, and the path that leads to the cessation of suffering are not the truths of the noble ones. Why not? Brahmā, if suffering were a truth of the noble ones, then beasts of burden, like oxen and donkeys, along with all beings in the hell realms, would likewise experience the truth of the noble ones. Why? Because they experience sensations of suffering. Brahmā, if the origin of suffering were a truth of the noble ones, then all beings, who are born in existences that originate in various ways, would also experience the truths of the noble ones. If the cessation of suffering were a truth of the noble ones, then all those who are seeking nirvāṇa by annihilating things and all the proponents of nihilistic views, who fall into the view of cessation, would also experience the truth of the noble ones. If the path were a truth of the noble ones, then all those who pursue conditioned phenomena, which arise from further conditioned phenomena, and apprehend a conditioned path would also experience the truth of the noble ones.

4.梵天！以是因緣故，當知聖諦非苦、非集、非滅、非道。聖諦者知苦無生，是名苦聖諦。知集無和合，是名集聖諦。於畢竟滅法中，知無生、無滅是名滅聖諦。於一切法平等，以不二法得道是名道聖諦。

【註】釋上非苦等。1)何謂非苦？以苦無生，苦若有生，為生心耶？為生境耶？若生于境苦，是境苦于我何有？若生于心，為與心一耶？異耶？若與心一，則不知為苦，以心不自知故。若與心異，則還同前境。如是推求，畢竟無生，是謂聖諦。2)何謂非集？由過去集因，招至現在苦果。由現前集因，招至未來苦果。然過去不至現在，現在不至未來。何以故？過去已滅，未來未至，現在不住，三際推求，無集可得，集尚無有，何名和合？無和合故，是名聖諦。3)何謂非生、非滅？以色等五陰念念不住，外道計為斷滅，二乘用心降伏執為畢竟滅，二者皆無聖諦。大乘當其滅處，不礙其生，了悟無生、無得滅故，名為滅聖諦。4)平等者，不得生死，不得涅槃，遠離二邊。五陰如故，世間亦如，如如無得，無得故得道聖諦。

Therefore, Brahmā, through this instruction, you should know that suffering, its origin, its cessation, and the path are not the truths of the noble ones. Rather, Brahmā, it is a truth of the noble ones that suffering is unborn. It is a truth of the noble ones that no origin should be engaged with. It is a truth of the noble ones that in the complete cessation of all phenomena, they neither arise nor cease. It is a truth of the noble ones to train on the path where all phenomena are equality and nondual.

5.梵天！1)真聖諦者無有虗妄。1)虗妄者，所謂著我、著眾生、著人、著壽者、著養育者。2)著有、著無、著生、著滅、著生死、著涅槃。

【註】上文四種聖諦，了達苦等無性，是名聖諦。若謂聖諦有四，即同虗妄，非真聖諦。真聖諦者，非特無苦等四相，乃至我、人、壽者及一切虗妄，悉皆無有也。1)外道謂我從梵天士夫等養育也。如此方計性從天所賦等。2)此轉釋成上文，若著如是名相非真聖諦矣。蓋斥其常見也。

“Brahmā, what we call truth is not the truth, but neither is it falsehood. Falsehood refers to apprehending self, sentient being, life, person, annihilation, permanence, origin, decay, birth, cessation, saṃsāra, or nirvāṇa —these are called “falsehood.” Not grasping on to these and not aggrandizing them —this is called “truth.”

6.梵天！若行者言：我知見苦，是虗妄。我斷集，是虗妄。我滅證，是虗妄。我脩道，是虗妄。所以者何？是人遺失佛所護念，是故說為虗妄。1)何等是佛所護念？2)謂不憶念一切諸法，是名佛所護念。3)若行者住是念中，則不住一切相。若不住一切相，則住實際。若住實際，是名不住心。若不住心，是人名為非實語、非虗妄語者。

【註】此斥其斷見也。葢有為常見，無為斷見，亦有亦無，是增益見，非有非無是戲論見，如此四見，生起六十二邪見，少有不盡，則遺失佛種，不為所護念矣。1)既斥其邪，當顯其正。2)所為四句百非皆不之憶。六祖云：不思善、不思惡，只什麼去。自然心入無生，湛然常寂。3)外遣一切相，內遣能住心，心相既泯，則非實、非虗妄。

Suffering should be known is a falsehood, its origin should be abandoned is a falsehood, cessation should be realized is a falsehood, and the path should be cultivated is a falsehood. Why? These are deviations from remembering the words of the Buddha. That is why they are falsehoods. What does it mean to remember the words of the Buddha? To not remember or keep in mind any phenomenon is to remember the words of the Buddha. When you abide by this remembrance, you do not dwell on any characteristic. When you do not dwell on any characteristic, you dwell on the limit of reality. When you dwell on the limit of reality, the mind does not dwell. When there is no dwelling in this way, there is neither truthful speech nor any deceptive speech.

7.梵天！是故當知若非實、非虗妄者，是名聖諦。1)梵天！實者終不作、不實。2)若有佛、若無佛，法性常住。3)所謂生死性、涅槃性，是性常實。所以者何？非離生死，得涅槃，名為聖諦。4)若人證如是四諦，是名世間實語者。

【註】1)不作、不實故非虗。實不自立。故非實。2)轉釋非實非虗之意。若有、若無，是世間相，而法性常住，未甞有、無矣。3)上文雙遣心相，則云非實、非虗。此中雙遣生死、涅槃，則云自性常實。所謂直指人心不立文字，于此見矣。4)如是四諦，非證、非不證，所謂口欲談而辭喪，意欲緣而慮忘，但可如是而已。

This is why, Brahmā, according to this instruction, you should know that the truths of the noble ones are that which is neither true nor false. Brahmā, these truths are never falsehoods. Whether thus-gone ones appear or not, the realm of phenomena prevails. Likewise, saṃsāra and nirvāṇa also are forever the truths of the noble ones. Why? Brahmā, the truths of the noble ones are not there to abandon saṃsāra. The truths of the noble ones are not there to attain nirvāṇa. Brahmā, if someone realizes and actualizes the four truths of the noble ones in this way, then that person expresses the truth.

8.梵天！當來有比丘不脩身、不修戒、不脩心、不修慧。是人說生相是苦諦，眾緣和合是集諦，滅法是滅諦，以二法求相是道諦。佛言：我說此愚人是外道徒黨，我非彼人師，彼非我弟子，是人墮于邪道，破失法故，說言有諦。

【註】佛欲令末世比丘，于身脩戒，于心脩慧，故說苦等四相，使知不實。而比丘非惟不修戒、不修慧，而復說如此。豈為佛之弟子，真外道徒黨耳。

“Furthermore, Brahmā, in the future there will be some monks who fail to cultivate body, mind, and discipline or to develop insight. They will say that due to the birth of suffering, suffering is a truth of the noble ones. They will say that because there is an origin, the origin is a truth of the noble ones. They will say that because things perish, cessation is a truth of the noble ones. They will say that because cessation comes from the path, the path is a truth of the noble ones. Thus, they will speak of the truths in a dualistic way. I say that such foolish people are merely non-Buddhist hearers. Anyone who says that the truth of cessation of the noble ones is attained through the perishing of anything has set out on the wrong path. I am not their teacher. They are not my hearers.

9.梵天！且觀我坐道場時，不得一法是實是虗妄。若我不得法是法，寧可於眾中有言說、有論議、有教化耶？梵天言：不也。世尊！

【註】前斥比丘所計為非，不苟然耳。我實不得一法而坐道場也。世尊大似抱賍自首。

Look, Brahmā! While I sat at the seat of awakening, I comprehended neither truths nor falsehoods. Could something that I do not comprehend be the teaching or explanation held by another thus-gone one?” “No, Blessed One,” Brahmā replied.

10.梵天！以諸法無所得故，諸法離自性故，我菩提是無貪愛相。

【註】世尊於仙苑之中，三轉四諦法輪，而陳那等始初[菥-木+((拖-也+一)/月)]解，其餘未悟。于四諦法，不了無生，作有無戲論等見。故世尊即諸四諦，而示實相。于諸法正性之後，繼談四聖諦法，雷揮電掃名相不存，可謂正直捨方便者也。問：天台四種四諦此當第幾？答：一心頓教，名相不收，尚非其一，何況有四！詮指之間，不無標的。初云五陰名為世間等，乃生滅四諦兼于無量。後云知若無生等，乃無生四諦，兼于無作。末云真聖諦者，出過名言，雙遣虗實，乃至無有言說論議教，有所不收。如來自償口債，天台安能擬哉。

The Blessed One continued, “Awakening is not apprehended by any thus-gone one. Being ungrasped, it is free of any state of cyclic existence.”

歎功德品第五

【註】由聞如來不得一法而坐道場，則知無功德為功德。讚莫能盡功德，以無功德為功德，則讚歎。以無讚歎為讚歎，一切會歸于自心矣。

1.爾時，思益梵天白佛言：世尊！若如來於法無所得者，有何利益說：如來得菩提，名為佛？

【註】梵天恐眾中不解無得而得，亦是表詮，故此難問。

Then Brahma viśeṣacintin said to the Blessed One, “Blessed One, if the thus-gone ones do not apprehend any phenomenon while seated at the seat of awakening, why do we use the expression ‘the thus-gone ones have found awakening and become perfect buddhas’?”

2.佛言：梵天！於汝意云何？我所說法，若有為、若無為，是法為實？為虗妄耶？梵天言：是法虗妄非實。

【註】凡夫著有為，佛說無為，以破其執。二乘著無為，佛說漚和，以起其定。有、無既是對機所說，于我何有？故梵天知其為虗妄非實矣。

The Blessed One answered in the following manner: “Brahmā, tell me: are the conditioned and unconditioned Dharma teachings that I give real or not?” “Blessed One, they are not real. Well-Gone One, they are not real.”

3.於汝意云何？若法虗妄非實，是法為有？為無？梵天言：世尊！若法虗妄，是法不應說有，不應說無。

【註】此有四句分別是法謂有無為？有有為邪？是法謂無有為？無無為邪？

The Blessed One then asked, “Brahmā, do those unreal phenomena exist or not?” “Blessed One, nothing exists, in the sense that one cannot speak of existence or nonexistence.”

4.於汝意云何？若法非有、非無，是法有得者不？梵天言：無有得者。

【註】前品云觀我坐道場時，不得一法是實是虗妄。以至無言說、論議。而梵天難云：若不得一法，云何而得菩提名為佛耶？

The Blessed One said, “No phenomenon exists, and no phenomenon does not exist. So, is there anyone to attain perfect awakening?” “Blessed One, there is no one who attains perfect awakening.”

5.梵天！如來坐道場時，惟得虗妄顛倒所起煩惱畢竟空性。以無所得故得，以無所知故知。所以者何？1)我所得法，不可見、不可聞、不可覺、不可識，2)不可取、3)不可著、4)不可說、5)不可難。6)出過一切法相，無語、無說、無有文字、無言說道。

【註】世尊貭其辭而告云：我坐道場，不得諸法。但得諸法空性。前云：涅槃虗空，特有名字，而無實性。無所得故得者，了諸法空，得自心故。無所知故知者，煩惱不實，知自性常妙故。1)如眼不能自見其眼。耳不能自聞。心不自覺。識不自識。四者乃內證不可得之意也。2)如水中月、鏡中像。3)如陸地焰、夢中境。4)我不得而說。5)汝不得而難。此四者外證其不可得也。6)內外既不可得，則知是法出過一切法相，無言、無說。證前無言說也。無文字，證前無論議也。無言說道者，證前無教化也。

The Blessed One continued, “Brahmā, in this way the thus-gone ones who have reached the seat of awakening know that the essence of the defilements —which arise from mistakenly conceiving of nonexistence —by nature is utterly unborn. It is by not knowing anything and not apprehending anything that they know. Why? Brahmā, in the same way that I do not see anything that could be complete awakening, neither do I hear it, think about it, realize it, cognize it, apprehend it, unite with it, formulate it verbally, or reach it. It is beyond all objects, inexpressible, utterly inexpressible, beyond investigation, unrealizable, beyond letters, beyond words, and cannot be cognized.

6.梵天！此法如是，猶如虗空。汝欲如是法中得利益耶？梵天：言不也。世尊！諸佛、如來甚為希有，成就未曾有法，深入大慈、大悲，得如是寂滅相法。而以文字、言說教人令得。世尊！其有聞是法，能信解者，當知是人不從小功德來。世尊！是法一切世間之所難信。

【註】如是之辭，世尊極力道之不盡。引喻虗空為證，未得一半。若要完全公案，須向自己體取始得。梵天問既不得一法有何利益而得菩提。世尊先答其無所得而得，次難其無所得而得，不應于中求利益也。實際之中，無有一法。雖無一法，而不礙言說、文字，教人寂滅者，不生不滅也。謂不滅故，而教人令得。不生故，而實無一法。

Brahmā, is this phenomenon, which is like space, posited as an actual realization?” “No, Blessed One. Blessed One, the blessed buddhas possess the quality of inconceivable compassion; and thus, as they awaken to the Dharma of complete peace, they lead others to understanding through words and expressions —this is extraordinary! Blessed One, beings with faith in the Dharma taught by the blessed ones do not have trifling roots of virtue. Why not? This is because, Blessed One, this Dharma contradicts the whole world.”

7.所以者何？1)世間貪著實，而是法，無實、無虗妄。2)世間貪著法，而是法，無法、無非法。3)世間貪著涅槃，而是法，無生死、無涅槃。4)世間貪著善法，而是法，無善、無非善。5)世間貪著樂，而是法，無苦、無樂。6)世間貪著佛出世，而是法，無佛出世亦無涅槃。7)雖有說法，而是法非可說相。8)雖讚說僧，而僧即無為。是故此法一切世間之所難信。9)譬如水中出火，火中出水，難可得信。如是煩惱中，有菩提。菩提中，有煩惱，是亦難信。10)所以者何？如來得是虗妄煩惱之性亦無法不得。11)有所說法，亦無有形。12)雖有所知，亦無分別。13)雖證涅槃，亦無滅者。

【註】前正問品中，若于法生見，則佛不出世。於畢竟滅法中，求涅槃，則佛不出世。又云佛出世故，名為遠離戲論，而恐眾中實謂有佛出世。及梵天呈解并皆掃拂矣。疑云若無佛出世，何以現有說法者？釋云：他說個無說者，若謂有可說，則成戲論。無為則讚毀平等。此彰絕待一心結成難信也。以絕待故，非虗、非實，非生死、非涅槃，非善、非惡，非苦、非樂，萬法俱非，真心獨朗，皮膚脫落，唯存真實，是謂難信。煩惱中有菩提，則不壞法性。菩提中有煩惱，則不斷性惡。煩惱、菩提，若以相觀，則如水火之不相容。若以性觀，則妙涵而不奪。三乘人多以執相迷性，則菩提煩惱勢相矛盾。皆欲滅煩惱，而取菩提。一乘教中，煩惱、菩提彼此妙容，曾無二至。是謂難信。上句彰真空之性，下句顯妙有之法。真空故煩惱本如。妙有故無法不得。由無法不得故，不礙有所說。雖有所說，無定體可得。知契真如，遠離戲論，故無分別。涅槃名為滅度，度煩惱生死故。而此圓妙，自心證法，如是無生死可滅、證涅槃也。

The Blessed One asked, “Tell me Brahmā, how is this Dharma in contradiction with the whole world?” Brahmā answered, “Blessed One, the world is attached to truth. But this Dharma is not a truth. It is not a falsehood either. Although the world is attached to Dharma, this Dharma is not the Dharma, nor is it not the Dharma. Although the world is attached to nirvāṇa, this Dharma has neither saṃsāra nor nirvāṇa. Although the world is attached to virtue, this Dharma has neither virtue nor nonvirtue. Although the world is attached to happiness, this Dharma brings neither happiness nor suffering. Although the world is attached to the emergence of a buddha, this Dharma leads neither to the emergence of a buddha nor to any nirvāṇa. Although the Dharma is taught, it is beyond speech. Although the saṅgha is taught, no one is assembled. This is why this Dharma is in contradiction with the whole world. Blessed One, as an analogy, fire cannot coexist with water, nor can water with fire. Likewise, emotional defilements are in contradiction with awakening, and awakening with emotional defilements. Why? In the absence of emotional defilements, the thus-gone ones find buddhahood. Although taught, this Dharma does not appear. Even omniscience cannot fathom it. Although it may be practiced, no duality is produced. Although it may be realized, nothing is attained. Although nirvāṇa may be reached, no peace is found.

8.世尊！若有善男子、善女人能信解如是法義者，1)當知是人得脫諸見。

【註】如是法義，遠離二邊。所謂非實、非虗等。實即是有。虗即是無。有、無二見，疊成六十二見，故曰諸見。既離二見，則諸見斯脫矣。

“Blessed One, sons or daughters of noble family who trust this Dharma way are liberated from all myriad views.

2)當知是人已親近無量諸佛。

3)當知是人已供養無量諸佛。

【註】脫諸見，則心契實相。契實相故，是名親近，是名供養。

They have paid respect to the thus-gone ones and served the victorious ones of the past.

4)當知是人為善知識所護。

【註】心契實相，同道者所親。

Spiritual friends will accept them.

5)當知是人志意曠大。

6)當知是人善根深厚。

【註】根大則佛地自許。根厚則大法自荷。

They will be devoted to what is vast since their roots of virtue multiply.

7)當知是人守護諸佛法藏。

8)當知是人能善思量，起於善業。

【註】擔荷大法，則守護法藏。自許佛地，則起真如善果。

They will find a treasure since they keep the treasury of the thus-gone ones. They will always act properly since they observe wholesome conduct.

9)當知是人種姓尊貴，生如來家。

【註】一念信解實相，便名佛子，不同三乘。漸次熏脩，猶誕生王子。尊貴天然，不同臣子久學乃成。故曰菩薩一念發心，便登正覺。

They will belong to a good family since they uphold the buddhas’ family.

10)當知是人能行大捨，捨諸煩惱。

11)當知是人得持戒力，非煩惱力。

12)當知是人得忍辱力，非嗔恚力。

13)當知是人得精進力，無有疲懈。

14)當知是人得禪定力，滅諸惡心。

15)當知是人得智慧力，離惡邪見。

【註】小乘持作止之戒，多生煩惱。大乘心契實相，便名道共。心境相對，則嗔恚斯生。心若絕待，則無忍可忍。小乘心存有得，故躭著不捨，是謂惡心。大乘存心平等，絕無躭著。外道中無智慧，違背實相，著諸邪見。若人能信是法，則邪見離矣。

They will practice great charity since they let go of all emotional defilements. They will be endowed with the strength of discipline. They will not be disturbed by the force of emotional defilements. They will be endowed with the strength of patience since they are willing to give up their lives. They will be endowed with the strength of diligence since they never grow weary. They will be endowed with the strength of concentration, since they incinerate negative actions. They will be endowed with the strength of insight, since they are free from negative views.

16)當知是人一切惡魔不能得便。

17)當知是人一切怨賊所不能破。

【註】實相之中，兩忘損益故，惡魔、怨賊皆無能為。

“It will be very difficult for māras to overcome them. They will not be overcome by opponents.

18)當知是人不誑世間。

19)當知是人是真語者，善說法相故。

20)當知是人是實語者，說第一義故。

21)當知是人善為諸佛之所護念。

22)當知是人柔和輭善，同止安樂。

【註】由信解是法故，生如來家，行佛所行，故具六波羅蜜。具六波羅蜜，不為惡境所動。不為惡境所動，則其有所說，不誑、不妄。不妄故，其所說法相也真。不誑故，其所說第一義諦也實。惟其真實故，為諸佛護念。與眾同止，具足六和矣。

They will never attempt to deceive the thus-gone ones. They will master correct speech since they are skilled in teaching the nature of things. They will speak the truth since they teach the absolute Dharma. They will be cared for by the thus-gone ones. They will be gentle since they bring happiness to those who associate with them.

23)當知是人名為大富，有聖財故。

24)當知是人常能知足，行聖種故。

25)當知是人易滿易養離貪著故。

【註】聖財、聖種，皆依自心之所出生。能信自心，則聖種。聖財于斯備矣。易滿菩提，易養法身。離貪故易滿，離著故易養。

They will be rich with the wealth of the noble ones. Being part of the noble ones’ family, they will strive in what is supreme. They will be easy to nourish and easy to satisfy.

26)當知是人得安隱心，到彼岸故。

27)當知是人度未度者。

28)當知是人解未解者。

29)當知是人安未安者。

30)當知是人滅未滅者。

【註】上皆自信自行，下乃利人之事。此中四句，雙舉自他。自則煩惱難度而能度。他則未度煩惱而令度。准此可知。于自則成前自信、自解之意。于他則下，所謂示人正道之意也。

They will receive inspiration to cross to the other shore. They will liberate those who have not already crossed over. They will liberate those who are not free. They will inspire those who are not inspired. They will lead to nirvāṇa those who have not passed into nirvāṇa.

31)當知是人能示正道。

32)當知是人能說解脫。

33)當知是人為大醫王，善知諸藥。

34)當知是人猶如良藥，善療眾病。

【註】正道、解脫乃所說之法，醫王、良藥乃所逗之機。藥喻實相，善療差別之病。

They will teach the path. They will teach how to pass beyond suffering. They will be the foremost doctors since they find all remedies. They will be like medicines since they cure all sicknesses.

35)當知是人智慧勇健。

36)當知是人為有大力，堅固究竟。

37)當知是人有精進力，不隨他語。

【註】智慧勇健，則無疑不決。堅固究竟，則無惑不破。自有主張，則不隨他教。三者由信解實相故，能擔荷自他，是名勇健，是名堅固，是名精進矣。

They will acquire the strength of wisdom. They will gain great resolve. They will be powerful since they are not dependent on others.

38)當知是人為如師子，無所怖畏。

39)當知是人為如象王，其心調柔。

40)當知是人為如老象，其心隨順。

41)當知是人為如牛王，能導大眾。

【註】無畏，則善得其體。調柔，則善得其用。隨順，則善得其方便。三者既備，則善導大眾，猶如牛王矣。

They will be like the lion since their hair is always unruffled by fear. They will be like the bull since they are of good breed. They will be like the elephant since their minds are tamed. They will be like great leaders since they gather great assemblies.

42)當知是人為大勇健，能破魔怨。

43)當知是人為大丈夫，處眾無畏。

44)當知是人無所忌難，得無畏法故。

45)當知是人無所畏難，說真諦法故。

【註】前則魔怨不干，此則能伏魔怨，文互見也。無忌則不嫉。無畏則不怯釋，成丈夫無畏之義。

They will be heroes since they vanquish all māras and opponents. They will be stable since they are free from fear created by their surroundings. They will be invincible since they have gained fearlessness. They will not be afraid of those who teach the truth.

46)當知是人具清白法，如月盛滿。

47)當知是人智慧光照，猶如日月。

48)當知是人除諸暗冥，猶如執炬。

【註】如月盛滿，則逈絕塵翳。逈絕塵翳，則智慧光明，猶如日月。日乃照晝，月乃照夜，炬乃照日月所不及處。三者相繼，用顯實相，慧光無所不矚矣。

“They will be like the moon since they shine with white virtues. They will be like the sun since they shine the light of insight. They will be like a lamp since they are devoid of any obscurity.

49)當知是人樂行捨心，離諸憎愛。

【註】心信實相，則冤親平等，憎愛斯遠矣。

They will be like a foundation since they are free of attachment to friends and aversion toward others.

50)當知是人載育眾生，猶如地。

51)當知是人洗諸塵垢，猶如水。

52)當知是人燒諸動念，猶如火。

53)當知是人於法無障，猶如風。

【註】眾生惟實相為能淨，動念惟實相為能盡，障礙惟實相為能通。能信是法，則地、水、火、風何所不該矣。

They will be like the earth since they nourish all beings. They will be like the wind since they do not fixate on any phenomenon. They will be like water since they clean all the stains of emotional defilements. They will be like fire since they overcome all forms of haughtiness.

54)當知是人其心不動，如須彌。

55)當知是人其心堅固，如金剛山。

56)當知是人一切外道競勝論者所不能動。

57)當知是人一切聲聞、辟支佛所不能測。

【註】外道議論不出有無諸見。信解是法，則諸見遠離，故不能動。聲聞、辟支雖證偏空，未窺實際，故不能也。

They will be like Mount Meru since they are unshakable. They will be like the surrounding mountains, which are as hard as a vajra, since their virtuous resolve is firm and unswerving. No opponent will be able to subdue them. No hearer or solitary buddha will understand their depth.

58)當知是人多饒法寶，猶如大海。

59)當知是人煩惱不現，如波陀羅。

60)當知是人求法無厭。

61)當知是人以智慧知足。

They will be like the great ocean since they contain all the jewels of the Dharma. They will be like the ocean depths since they destroy all negative emotions. They will never be satisfied in their search for the Dharma. Insight will fulfill them.

62)當知是人能轉法輪，如轉輪王。

63)當知是人身色殊妙，如天帝釋。

64)當知是人心得自在，如梵天王。

65)當知是人說法音聲，猶如雷震。

66)當知是人降法甘露，猶如時雨。

67)當知是人能增長無漏根、力、覺分。

【註】輪王轉十善之輪，信解行人轉實相之輪。根即五根。力即五力。七覺分、八聖道總名三十七道品。皆由說法所被之益。聲如雷震，驚動群機，使之覺悟。應機潤澤，猶如時雨，而增長道芽也。

They will be like kings since they turn the wheel of Dharma. They will be like Śakra since they have a wonderful physical appearance. They will be like Brahmā since they have acquired sovereignty. They will be like clouds since they thunder the sound of the Dharma. They will be like the rain since they pour down ambrosia. “They will increase the faculties, the powers, and the elements of awakening.

68)當知是人已度生死汙泥。

69)當知是人入佛智慧。

70)當知是人近佛菩提。

71)當知是人能多學問無與等者。

72)當知是人無有量已過量。

73)當知是人智慧辯才無有障礙。

74)當知是人憶念堅固，得陀羅尼。

75)當知是人知諸眾生深心所行。

76)當知是人得智慧力，正觀諸法，解達義趣。

【註】此上由度生死，則近佛菩提。近佛菩提，則其學問出于三乘，過于數量。越數量故，慧辨無礙，獲得總持。得總持故，能知眾生所行。正觀故，所見不謬。解達故，示無差別。此中自利利他，莫不皆實相之功也。

They will have traversed the mire of saṃsāra. They will experience the buddhas’ wisdom. They will approach the buddhas’ awakening. They will be unequalled in intellect. In terms of learning, they will be supreme. They will be incomparable, because they are beyond any evaluation. They will have unobstructed eloquence. They will have great memory since they have attained perfect recollection. They will attain realization since they understand the meaning. They will be intelligent since they correctly discern all phenomena. They will know the thoughts of beings.

77)當知是人勤行精進，利安世間。

78)當知是人超出於世。

79)當知是人不可汙染，猶如蓮華。

80)當知是人不為世法所覆。

【註】欲利安世間者，先當自利。先自利故，超出于世。不為世染，猶如蓮華。亦不為世法所覆。以實相之理不如世間，而行于世間，不壞世間也。

They will be diligent since they work at helping the world. They will transcend the world. They will be like lotuses since they are free from attachment. They will be ungrasped by worldly concerns.

81)當知是人利根者所愛。

82)當知是人多聞者所敬。

83)當知是人智者所念。

84)當知是人天人供養。

85)當知是人為坐禪者所禮。

86)當知是人善人所貴。

87)當知是人聲聞辟支佛之所貪慕。

【註】信解如是法義為眾所尊，其誰能無仰學乎。

They will delight the wise. The learned will hold them in high regard. The erudite will venerate them. Gods and humans will worship them. Worldly beings will prostrate to them. Noble ones will honor them. Hearers and solitary buddhas will admire them.

88)當知是人不貪小行。

89)當知是人不覆藏罪，不顯功德。

【註】實相法義，尚非大乘所收，誰貪小行。罪福體是無生，何藏何顯。

They will not place their hopes in limited activities. They will be without hypocrisy since they are without attachment.

90)當知是人威儀備具生他淨心。

91)當知是人身色端正見者悅樂。

92)當知是人有大威德眾所宗仰。

93)當知是人以三十二相莊嚴其身。

【註】前是說法音聲，以至聲聞貪慕，贊其口業功德是不貪小行。至此贊其身業功德也。

Their behavior will be delightful. They will have an attractive appearance. Their charisma will enchant others. They will be adorned with the major marks. The excellent minor signs will beautify them.

94)當知是人能繼佛種。

95)當知是人能護法寶。

96)當知是人能供養僧。

97)當知是人諸佛所見。

98)當知是人為得法眼。

99)當知是人以佛智慧而得受記。

100)當知是人具足三忍。

【註】三忍即苦行忍、生忍、第一義忍，亦名法忍，義出法華。

They will uphold the lineage of the Buddha. They will protect the lineage of the Dharma. They will watch over the lineage of the Saṅgha. They will be under the eyes of all buddhas. They will gain the Dharma eye. Their realization of the buddhas’ wisdom will be prophesied. They will perfect the three types of patience.

101)當知是人安住道場。

102)當知是人破壞魔軍。

103)當知是人得一切種智。

104)當知是人轉于法輪。

105)當知是人作無量佛事。

【註】此上贊文前後錯出，不能根其次第。大意惟一實相耳，毋以辭害意，而出別解也。

They will sit at the seat of awakening. They will trounce the factions of māras. They will acquire omniscience. They will turn the wheel of Dharma. “Blessed One, they will accomplish the activities of the buddhas.

9.若人信解如是法義，不驚疑怖畏者，得如是功德。是人於諸佛阿耨多羅三藐三菩提，甚深難解、難知、難信、難入，而能信受、讀誦、通利、奉持，為人廣說，如說脩行，亦教他人如說脩行。如是之人，我以一劫、若減一劫，說其功德，猶不能盡。

【註】此品本四聖諦品分出，而似有差。上云我菩提是無貪愛相。梵天躡其跡而問曰既不得一法坐于道場未審有何利益說得菩提。如是番番徵詰，以及汝欲于如是法中得利益耶？應在聖諦品中，血脉連接。下文世尊諸佛如來甚為希有，乃屬嘆功德品，于義斯穩。

Blessed One, whoever hears this profound Dharma way will become confident, undaunted, and fearless. Those who become inspired when hearing the thus-gone ones speak of such a profound awakening, which is so difficult to know, so difficult to see, and so difficult to comprehend, and who remember these teachings, preserve them, spread them among others, take up this Dharma, and lead others to follow it wholeheartedly are worthy of praise. Their qualities are such that, even if I, Blessed One, were to speak of and praise their qualities for an entire eon or even longer, I could not fully express the extraordinary qualities of these sacred beings.”

如來五力說法品第六

【註】前品梵天聞真聖諦中不得一法，而坐道場。據實際理地，以嘆其功。此品述成前解，復示以五力說法者，據佛事門中，以成其德。實際理地不受一塵，故遠離戲論，分別佛事門中，不捨一法，故方便隨宜。前彰其體，後彰其用，體用具足，方盡圓融。前文一往，以菩薩問答。此中特如來自說者，方便隨宜，乃果地之德，因人莫預。下文所謂聖說法、聖默然，惟如來有。其餘聲聞、辟支皆無是也。

1.佛告：梵天！汝何能稱說是人功德。如如來以無礙智慧之所知乎！是人所有功德復過于此。若人能于如來所說文字、語言、章句，通達、隨順、不違、不逆、和合為一，隨其義理，不隨章句言辭。而善知言辭所應之相，知如來以何言說法，以何隨宜說法，以何方便說法，以何法門說法，以何大悲說法。

【註】先述如來實智之德，若人信解如來之智，讚所不及。梵天！汝何能稱哉。次顯如來權智之道，汝復應知。然如來或時贊權，或時顯實。于中文字、語言，若抑、若揚，當宛轉消歸，和合為一，毋強分別，徒增戲論。當不逆、不違，善知機變，尊依義理。于中所指自心是也。若不了如來五力說法事，在應機。執為實有，是隨文字。若了文字性空，徹見自心，是隨義理。譬如因指識月，見月當忘其指。若執指為月者，非惟不識其指，實乃不見其月也。循文背旨，為害非細，故如來稱述梵天，而復誨以五力說法。于五力說法之中，復誡其莫隨文字，慈悲之至也。所應知相有五，能詮之旨惟一。五者為文字，一者為義理。是二者皆如來之事，菩薩之所應知也。何謂言說？凡如來一代時教，大小名相，如影、如響。雖有名言，而非實事，故名言說。何謂隨宜？如來教道，雖非實事，不無稱根獲益，如應病服藥，故當隨宜。所言隨宜者，經云聲聞人中說應四諦法，辟支佛人中說應十二因緣法，菩薩人中說應六波羅蜜是也。何謂方便？如有眾生不堪出世真乘，權說人天、小教，漸引其心。如有眾生怖聞了義，大乘權說有餘涅槃，暫止化城，後文所謂龍王不雨大雨于閻浮地者，方便之謂也。若不方便，彼群小艸木不得遂生，如來方便亦復如是。何謂法門？既欲以方便隨宜化澤群有，鋪彰大槩，嚴顯法幢，所謂戒門、空門、慧門，以及六和、五敬、三千威儀、八萬細行，無非法門之事也。何為大悲？如來藏中一物全無，何有方便等四？為化眾生，故于無中，唱出無非大悲建立。前四為別，後一為總。總別相收，故有五力，若統而論之，皆一大悲也。

The Blessed One asked, “Brahmā, what do you know of the praise or excellence of these sacred beings?” Brahmā replied, “The thus-gone ones know all things with untainted buddha wisdom. Yet the qualities of these beings go beyond this knowledge. They realize the profound meaning, words, and syllables of the thus-gone ones’ explanations, and search for the intent behind the teachings, conform to it with no contradiction, absorb it without corrupting it, and understand the meaning without chasing after the words. These beings know clearly what the thus-gone ones convey with the words they use to teach the Dharma, and the indirect formulations the thus-gone ones use to teach the Dharma, as well as the skillful means, the various ways, and the great compassion the thus-gone ones use to teach the Dharma.”

2.梵天！若菩薩能知如來以是五力說法，以是菩薩能作佛事。梵天言：何謂如來所用五力？佛言：一者言說、二者隨宜、三者方便、四者法門、五者大悲，是名如來所用五力。一切聲聞、辟支佛所不能及。

The Blessed One stated, “Brahmā, if a bodhisattva knows how to apply the five strengths of the thus-gone ones, that bodhisattva is said to be dear to beings by performing the deeds of a buddha.” Brahmā asked, “Blessed One, how are the five strengths of the thus-gone ones applied?” The Blessed One replied, “They are applied by speaking of the Dharma, teaching using indirect formulations, inspiring others to pursue the skillful Dharma, teaching clearly, and being motivated by great compassion. Brahmā, these are the applications of the five strengths of the thus-gone ones that no one among the hearers and solitary buddhas possesses.”

3.世尊！云何名為言說？佛言：梵天！如來說過去法，說未來、現在法，說垢、淨法，說世間、出世間法，說有罪、無罪法，說有漏、無漏法，說有為、無為法，說我、人、眾生、壽者法，說得證法，說生死、涅槃法。梵天！當知是言說如幻人，說無決定故。如夢中說，虗妄見故。如嚮聲說，從空出故。說如影眾，緣和合故。說如鏡中像，因不入鏡故。說如埜馬，顛倒見故。說如虗空，無生滅故。當知是說為無所說，諸法相不可說故。梵天！若菩薩能知此諸言說者，雖有一切言說，而於諸法無所貪著。以無貪著故，得無礙辯才。以是辯才，若恒河沙劫說法，無盡、無礙。諸有言說，不壞法性，亦復不著不壞法性。梵天！是名如來言說。

【註】了言說無性，則無貪著。無貪著故，說即無說，無說即說。說與無說，平等故，其辨無礙。永嘉云：說時默，默時說，大施門開無壅塞。此釋成無礙之意，以法性中非言說、非默然故。或說、或默，皆稱法性，若執法性實有壞不壞想，則成貪著，非無礙矣。

Brahmā asked, “Blessed One, what are the discourses with which the thus-gone ones teach the Dharma?” The Blessed One answered, “Brahmā, we speak of the past, the future, the present, defilement, purification, virtue and nonvirtue, the worldly and the supramundane, the defiled and the undefiled, the reprehensible and the nonreprehensible, the conditioned and the unconditioned, the self, beings, vitality, life, the individual, the person, realization, saṃsāra, and nirvāṇa. Such statements, Brahmā, are like illusions, in that they are nonexistent. To speak about something —while seeing that there is no such thing —is like a dream. These statements are like echoes since they are voiced in the manner of sounds in space. They are manifested by a gathering of conditions, so they are like mirages. They are statements with no transformation of their causes, so they are like reflections. They are like optical illusions since they are taught through mistaken observation. They are presented without arising or disappearing, so they are like space. They are as if unspoken since they resound without speech. Brahmā, when bodhisattvas know the way of teaching the Dharma that I have just explained, they can make any statements, yet they are not attached to any phenomena. With no attachment to them, they possess the eloquence of uninhibited wisdom to explain the Dharma, even if they must speak continuously for as many eons as there are grains of sand in the river Ganges. They possess the eloquence of uninhibited wisdom that realizes how all words are never different from the realm of phenomena, without having any attachment to this absence of difference regarding phenomena. Brahmā, this is the way the thus-gone ones teach the Dharma.

4.梵天言：何謂如來隨宜？佛言：如來或垢法說淨，淨法說垢，菩薩于此應知如來隨宜所說。梵天！何謂如來垢法說淨，不得垢法性故。何謂淨法說垢？貪著淨法故。

【註】垢法說淨者，為顯大乘無性之宗也。淨法說垢者，為遣二乘滯著之性也。是知如來無說所說，在隨其機宜而說也。

“Brahmā, you may also ask how bodhisattvas penetrate the indirect teachings of the thus-gone ones. Brahmā, the thus-gone ones teach defilement as purification; they teach purification as defilement. Bodhisattvas must ascertain these indirect teachings. Brahmā, why would the thus-gone ones teach that defilement is purification? In order to avoid mistaken conceptions regarding the essence of defilement, defilement is explained in terms of purification. Why would purification be taught as defilement? To avoid mistaken conception regarding the essence of purification, purification is explained in terms of defilement.

1)又梵天！我說布施即是涅槃。凡夫無智，不能善知隨宜所說。菩薩應如是思量：布施後，得大富。此中無法可從一念至一念。若不從一念至一念，即是諸法實相。諸法實相即是涅槃。持戒是涅槃，不作、不起故。忍辱是涅槃，念念滅故。精進是涅槃，無所取故。禪定是涅槃，不貪味故。智慧是涅槃，不得相故。

【註】如來本說布施是涅槃。有時為破慳悋眾生，說布施後得大富。凡夫不能善知隨宜之說，以謂菩薩布施後得大富。若布施後得大富，于中有法可從現在至于未來。若現在至于未來，即屬三世。屬三世者是名虗妄，非佛所說。若從實觀，則無法從一念至一念，以剎那不可得故，是名實相。是故說布施即是涅槃。不作、不起，則異彼小乘作止。心念念滅，則無能忍、所忍。無所取，則不同有為。不貪味，則遠離躭著。不得相，則無分別。如是六度，度諸虗妄故，即入實際，是名涅槃。小乘不作如是說者，乃不知如來隨宜說也。

“Brahmā, I teach that giving is nirvāṇa. Immature beings do not understand this, but the bodhisattvas who can relate skillfully to the indirect teachings understand that generosity leads to great happiness in the next life, while nothing is transferred. Since nothing is transferred, it is nirvāṇa. Effortless discipline is nirvāṇa. Instantaneous patience is nirvāṇa. Diligence without adopting or rejecting is nirvāṇa. Nonconceptual concentration is nirvāṇa. Unimpeded insight is nirvana.

2)婬欲是實際，法性無欲故。瞋恚是實際，法性無瞋故。愚癡是實際，法性無癡故。

【註】若法性中有貪、瞋、癡，則不容有解脫矣，以貪、瞋、癡是法性故。若貪、瞋、癡是法性者，何容轉貪、瞋、癡，而成解脫乎。若轉貪、瞋、癡，而成解脫者，則知貪、瞋、癡不實。貪、瞋、癡不實，則解脫亦不實。以法性無二故，由無二故，如來於凡夫說，離貪、瞋、癡，而求解脫。于二乘說，了貪、瞋、癡即是解脫，皆如來隨宜說也。

Since the realm of phenomena is free from desire, desire is ultimately free from desire. Since the realm of phenomena is free from aggression, aversion is the limit of reality. Since there is no delusion regarding phenomena, ignorance is ultimately without ignorance.

3)生死是涅槃，無退無生故。涅槃是生死，以貪著故。實語是虗妄，生語見故。虗妄是實語，為增上慢人故。

【註】如來隨宜所說，稱機順益，無非真實。凡夫不悟，依語生見，故成虗妄也。佛說無為是名實語，以二乘躭著，不求正覺。復以種種方便，勸發道心。方便即是虗妄，不稱實際故，能使小乘得益故，雖虗妄亦即是實語。

Beings circle in saṃsāra without dying, transference, or birth, so saṃsāra is also nirvāṇa. Since nirvāṇa is devoid of attachment, nirvāṇa is also saṃsāra. Truths are false, because they are based on views imputed conventionally. Yet those who are conceited see truth in falsity. This you should understand.

4)又梵天！如來以隨宜故，或自說我自常邊者，或自說我是斷邊者，或自說我是無作者，或自說我是邪見者。或自說我是不信者，或自說我是不知報恩者。或自說我是食吐者，或自說我是不受者。如來無有如是諸事，而有此說。當知是為隨宜所說，欲令眾生捨增上慢故。

【註】常邊即是著有，斷邊即是著無，非有非無即是戲論，亦有亦無即是邪見。此自斥為外道也。自斥為闡提也。入耳出口，如食即吐。即吐故不受，自斥為增上慢也。此說有二，初則淨法說垢等。是隨他意語。次則，或自說等。是隨自意語。隨他意語，者因問而說也。隨自意語者無問而說也。因問而說者，順機取益故。無問而說者，激動群機故。二者皆非如來有也。

“Brahmā, furthermore, in their indirect teachings, the thus-gone ones say that they are teachers of eternalism. They say, ‘I teach defilement. I teach nihilism. I teach nonaction. I teach wrong views. I teach to have no faith and no gratitude, to interrupt effort, to eat vomit, and to give no opportunity to practice.’ Nevertheless, things do not happen or appear in the way the thus-gone ones explain them. The thus-gone ones present such indirect teachings that satisfy beings who are filled with manifest pride. These are indirect teachings of the thus-gone ones.

5)若菩薩善通達如來隨宜所說者。若聞佛出世，則便信受，示眾生善業、色身果報故。若聞佛不出世，亦信受諸佛法性身故。若聞佛說法亦信受，為喜樂文字眾生故。若聞佛不說法亦信受，諸法位性以不可說故。若聞有涅槃亦信受，滅顛倒所起煩惱故。若聞無涅槃亦信受，諸法無生相、無滅相故。若聞有眾生亦信受，入世諦門故。若聞無眾生亦信受，入第一義故。梵天！菩薩如是善知如來隨宜所說，於諸音聲無疑、無畏，亦能利益無量眾生。

【註】此由菩薩通達隨宜說故，信而不疑。無疑、無畏，則自解隨宜也。利益眾生則隨宜利他也。

“Brahmā, in this way, the thus-gone ones present the Dharma with indirect teachings, which bodhisattvas who master the right conduct are able to determine. With such mastery, they become learned in all the teachings. They have confidence when they think that a buddha has come in a form body to teach beings. They have confidence when they hear that having come from the dharmakāya, a thus-gone one cannot have come. They have confidence when they hear that a thus-gone one teaches the Dharma to beings for whom words are appealing. They have confidence when they hear that having ascertained the inexpressible nature of reality, there is no Dharma to teach. They have confidence when they hear that there is a nirvāṇa, as beings need to transcend the suffering of emotional defilements that arise from misapprehension. They have confidence when they hear that there is no nirvāṇa since unborn things do not perish. They have confidence when they hear that, from the relative perspective, there are beings. They have confidence when they hear that, in the absolute teachings, there are no beings. Brahmā, in this way the thus-gone ones teach the Dharma using indirect formulations. Bodhisattvas should not be afraid of any teaching.

5.世尊！何謂方便？佛言：如來為眾生說布施得大富，持戒得生天，忍辱得端正，精進得具諸功德，禪定得法喜，智慧得捨諸煩惱，多聞得智慧故。行十善道得人天福樂故。慈悲喜捨得生梵世故。禪定得如實智慧故。智慧得道果故。學地得無學地故。辟支佛得消諸供養故。佛地得無量智慧故。涅槃滅一切煩惱故。

【註】前云禪定得法喜，智慧捨諸煩惱，對權教行人之所說也。此中如實智慧道果等，對圓教行人之所說也。禪定、智慧于方便中，如是無定則，施、戒等亦如是無定。前文布施得涅槃等是稱實之說。此中布施得大富等，是方便之說也。因學而至無學教之所詮也。而法性中，非學非無學者理之本然也。消諸供養者，辟支之位也。然其證法體空無有消、無有不消，而云能消、能得者方便也。佛地至真、無為、實際豈應有得。涅槃體是無作，安能滅諸煩惱。如是說者亦方便也。

“Brahmā, in this regard, what are the means that the thus-gone ones use to teach the Dharma to beings? Wealth is acquired through generosity, a higher rebirth through discipline, a beautiful physical appearance through patience, wisdom through diligence, and detachment through concentration. Abandoning emotional defilements and gaining the knowledge derived from listening are acquired through insight. The excellent qualities of gods and humans come from following the path of the ten virtues. Loving kindness, compassion, joy, and equanimity bring rebirth in the Brahmā realms. Tranquility leads to extraordinary insight. The levels of the path of learning lead to the level of no more learning. The level of the solitary buddhas leads to the practice of generosity, the level of buddhahood grants boundless wisdom, and nirvāṇa offers the complete pacification of all suffering.

6.梵天！我如是方便為眾生讚說是法。如來實不得我、人、眾生、壽者。亦不得施，亦不得慳。亦不得戒，亦不得毀戒。亦不得忍辱，亦不得瞋恚。亦不得精進，亦不得懈怠。亦不得禪定，亦不得亂心。亦不得智慧，亦不得智慧果。亦不得菩提，亦不得涅槃。亦不得苦，亦不得樂。

【註】上乃顯其方便說相，下乃顯其法性之理。佛為眾生著我、著人，乃至眾生、壽者，故方便為說六度，度諸虗妄。若達虗妄，則無我。無我則誰慳、誰施、誰持、誰犯。無人則誰忍、誰惱。無眾生則誰精進、誰懈怠、誰定、誰亂、誰智、誰愚。無壽者則誰覺、誰迷、誰生死、誰滅度。四者既非，則孰苦孰樂。于實際中，皆無得矣。

“Brahmā, I skillfully bring beings to this Dharma by explaining these points. The thus-gone ones do not apprehend any self, sentient being, life, or person. Nor do the thus-gone ones apprehend generosity or its result; nor do they apprehend stinginess or its result. They do not apprehend discipline or its result; nor do they apprehend negative ways or their result. They do not apprehend patience or its result; nor do they apprehend ill-will or its result. They do not apprehend diligence or its result; nor do they apprehend laziness or its result. They do not apprehend concentration or its result; nor do they apprehend distraction or its result. They do not apprehend insight or its result; nor do they apprehend erroneous insight or its result. They do not apprehend happiness or suffering. They do not apprehend the different results on the path, from a stream enterer up to and including awakening. They do not apprehend complete nirvāṇa, either.

7.梵天！若眾生聞是法者，勤行精進，是人為何利故，勤行精進不得是法？若須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道、阿耨多羅三藐三菩提，乃至無餘涅槃，亦復不得。梵天！是名如來方便說也。菩薩於此方便，應勤精進，令諸眾生得於法利。

【註】若人聞是實相之理，為求利益，而勤行精進者不解方便之說也。若人聞是實相之理，了無所得，不求利益，而勤行精進者，是真精進也。真精進者，非惟六度等不得行，而於須陀洹，乃至無餘涅槃，亦復不可得矣。

“Brahmā, beings who have received such teachings strive to apply and practice them. Yet what do they have to gain from striving to apply and practice the teachings? No realization or attainment derives from application or effort. They will neither realize nor attain the different levels, from a stream enterer to a worthy one, the level of solitary awakening, and up to unexcelled and perfect awakening and nirvāṇa. Brahmā, these are the skillful means used by the thus-gone ones to teach the Dharma. Therefore, bodhisattvas need to become skilled in means in order to help beings connect with the sacred Dharma.

8.世尊！何謂如來法門？佛言：眼是解脫門。耳、鼻、舌、身、意是解脫門。所以者何？眼空、無我、無我所，性自爾。耳、鼻、舌、身、意空、無我、無我所，性自爾。

【註】性自爾，則法爾本然，逈離詮表。前所謂諸法正性者也。正性者，無得、無說、無示、無識。然于無詮表處，作如是詮表，皆法門之事也。六入為根塵所入，若眼等六根空、無我、無我所。無我，則內不依根。無我所，則外不受塵。內外既離，則入無所入。

“Brahmā, how do the thus-gone ones teach? The eye is a principle of liberation. Likewise, the ear, nose, tongue, body, and mind are all principles of liberation. Why? The eye is empty of me and mine; such is its nature. It is the same for the others, up to and including the mind; they are empty of me and mine. Such is their nature.

9.梵天！當知六入皆是解脫門。正行則不虗誑故。色、聲、香、味、觸法。亦復一切諸法，皆入是門，所謂空門、無相門、無作門、無生門、無滅門、無所從來門、無所從去門、無退門、無起門、性常清淨門、離自體門。

【註】入無所入，是為正行。入正行故，一切諸法皆入是解脫門，解脫門者。圓含萬有故。泯絕諸相故。無生故，無所從來。無滅故，無所從去。無所從去故無退。無所從來故無起。何以如此？以性常清淨故。一切生滅、名相，離自體故。

“Brahmā, since this is without deception, you should understand how all sense fields are principles of liberation of beings. Beings who apply themselves to this will infallibly attain liberation; and it is the same for form, sound, smell, taste, texture, and mental phenomena. This is the way all things are, which comprises the ways of emptiness; signlessness; wishlessness; the unconditioned; the unborn; the unceasing; the absence of coming and going; the absence of death, transference, and rebirth; natural luminosity; and detachment.

10.又梵天！如來於一切文字示是解脫門。所以者何？諸文字無合、無用。梵天！當知如來於一切文字中，說聖諦，說解脫門。如來所說法無有垢。一切諸法皆入解脫，令住涅槃。是名如來說法入於法門，菩薩于此法門應當學。

【註】一切文字語言皆非解脫之相。以文字性空故，無合、無用。無合故妙合解脫。無用故如來用是以化眾生。皆法門之事也。文字實非聖諦，亦非解脫，而如來若不以文字詮示，則後世不得聞佛所說也。得聞之者，皆文字之功矣。如來善知文字性空，即之而用，皆入解脫。凡夫執著文字，依語生解故不成解脫也。

Since syllables are inanimate by nature, they cannot meet each other; so the thus-gone ones speak in a way that is a gate of liberation from all syllables. Brahmā, all their syllables show the truth. All their utterances reveal the thus-gone ones’ teaching of the truth of the principle of liberation. The Dharma taught by the thus-gone ones never turns into defilement. Their Dharma teachings lead to liberation; they reveal nirvāṇa. Brahmā, this is the way the thus-gone ones teach, and bodhisattvas need to learn it.

如來大悲品第七

【註】如來五力說法原是一品，何以什師分為二分？以五力中，具悲、智二門故。是言說、方便、隨宜、法門屬智門故。此中，但是悲門故所分也。五力說法，本屬權智。權智之中，以悲為主。什公若不分出，學者不知專務耳。

1.世尊！何謂大悲？佛言：如來以三十二種大悲救護眾生。何等為三十二？

1)一切諸法無我而眾生不信不解。如來于此而起大悲。

2)一切諸法無眾生而眾生說有眾生。如來於此而起大悲。

3)一切法無壽者而眾生說有壽者。如來於此而起大悲。

4)一切法無人而眾生說有人。如來於此而起大悲。

【註】我等四相，亦是法性。無我亦無，由眾生著我等，故如來以大悲說有無我也。

“Brahmā, you may wonder about the nature of the compassion with which the thus-gone ones teach the Dharma to beings. The thus-gone ones arouse great compassion for others, which has thirty-two aspects. They are: (1) All phenomena are devoid of a self, but beings are not interested in selflessness; this is why the thus-gone ones arouse great compassion for beings. (2) All phenomena are devoid of beings, yet beings call themselves beings; this is why the thus-gone ones arouse great compassion for beings. (3) All phenomena are devoid of a life principle, but beings think that a life principle exists; this is why the thus-gone ones arouse great compassion for beings. (4) All phenomena are devoid of an individual, but beings remain fixated on an individual; this is why the thus-gone ones arouse great compassion for beings.

5)一切法無所有，而眾生住於有見。如來於此而起大悲。

【註】無所有者，法住、法性也。法住、法性，眾生不應住有見，不應住無見。如來為治有無見故，起大悲也。

(5) All phenomena are devoid of an essential nature, but beings see essences; this is why the thus-gone ones arouse great compassion for beings.

6)一切法無住，而眾生有住。如來於此而起大悲。

【註】法無住者，如鐘鼓之聲，剎那不住，前後不交。而眾生不知無住，而起住相。如來大悲破其住著。

(6) All phenomena are without foundation, but beings rely on foundations; this is why the thus-gone ones arouse great compassion for beings.

7)一切法無歸處，而眾生樂於歸處。如來於此而起大悲。

【註】一切法如空中華，眼病成相，元無所有。眾生不了，佛起大悲。

(7) All phenomena are devoid of a substratum, but beings take delight in a substratum; this is why the thus-gone ones arouse great compassion for beings.

8)一切法非我所，而眾生著於我所。如來於此而起大悲。

【註】法非我所，因無我故。

(8) All phenomena are devoid of something to hold as mine, but beings are fixated on holding to things as mine; this is why the thus-gone ones arouse great compassion for beings.

9)一切法無所屬，而眾生計有所屬。如來於此而起大悲。

【註】計有所屬者，謂屬過去耶？屬未來耶？屬現在邪？觀如是推求，使知無所屬矣。

(9) All phenomena are devoid of an owner, but beings strive to hold on to things; this is why the thus-gone ones arouse great compassion for beings.

10)一切法無取相，而眾生有取相。如來於此而起大悲。

【註】無取相者，如水中月可見，不可取。

(10) All phenomena are unreal, but beings rely on things as real; this is why the thus-gone ones arouse great compassion for beings.

11)一切法無生，而眾生住於有生。如來於此而起大悲。

(11) All phenomena are unborn, but beings remain fixated on birth; this is why the thus-gone ones arouse great compassion for beings.

12)一切法無退生，而眾生住於退生。如來於此而起大悲。

【註】我等四相既無，則無法可住。無住則無歸處。無歸處則非我所。非我所故，無所屬。無屬則無取。無取則無生。無生則無退生。眾生迷此，如來故起大悲也。

(12) All phenomena are devoid of transference and rebirth, but beings are fixated on death, transference, and birth; this is why the thus-gone ones arouse great compassion for beings.

13)一切法無垢，而眾生著垢。如來於此而起大悲。

(13) All phenomena are devoid of factors of defilement, but beings are defiled; this is why the thus-gone ones arouse great compassion for beings.

14)一切法離染，而眾生有染。如來於此而起大悲。

(14) All phenomena are devoid of desire, but beings are full of attachment; this is why the thus-gone ones arouse great compassion for beings.

15)一切法離瞋，而眾生有瞋。如來於此而起大悲。

(15) All phenomena are devoid of aversion, but beings are full of aversion; this is why the thus-gone ones arouse great compassion for beings.

16)一切法離癡，而眾生有癡。如來於此而起大悲。

(16) All phenomena are devoid of ignorance, but beings are ignorant; this is why the thus-gone ones arouse great compassion for beings.

17)一切法無所從來，而眾生著有所來。如來於此而起大悲。

(17) All phenomena are devoid of coming, but beings are fixated on coming; this is why the thus-gone ones arouse great compassion for beings.

18)一切法無所去，而眾生著于後生。如來於此而起大悲。

(18) All phenomena are devoid of going, but beings are fixated on going; this is why the thus-gone ones arouse great compassion for beings.

19)一切法無起，而眾生計有所起。如來於此而起大悲。

(19) All phenomena are devoid of formation, but beings experience formation; this is why the thus-gone ones arouse great compassion for beings.

20)一切法無戲論，而眾生著於戲論。如來於此而起大悲。

(20) All phenomena are devoid of conceptual elaborations, but beings delight in conceptual elaborations; this is why the thus-gone ones arouse great compassion for beings.

21)一切法空，而眾生墮于有見。如來於此而起大悲。

(21) All phenomena are emptiness, but beings hold on to views; this is why the thus-gone ones arouse great compassion for beings.

22)一切法無相，而眾生著于有相。如來於此而起大悲。

(22) All phenomena are signlessness, but beings’ experiences involve signs; this is why the thus-gone ones arouse great compassion for beings.

23)一切法無作，而眾生著于有作。如來於此而起大悲。

【註】眾生妄計有垢淨瞋癡故有退生，而如來大悲為說，使知無有垢淨瞋癡。無有垢淨瞋癡則無生、無有退生。無生故，無所來。無退生故，無所去。無來、無去，則無有起。了無起故，則離戲論。離戲論故，則得三解脫門。前則直據法性無諸虗妄名相，而起大悲。此下據現前業相而起大悲也。

(23) All phenomena are wishlessness, but beings have aspirations; this is why the thus-gone ones arouse great compassion for beings.

24)世間常共瞋恚諍競。如來於此而起大悲。

25)世間邪見顛倒行於邪道，欲令住于正道。如來於此而起大悲。

26)世間饕餮無有厭足，互相陵奪，欲令眾生住于聖財，信、戒、聞、施、慧等。如來於此而起大悲。

【註】此特現前三毒也。如來于瞋，勸其修忍。于癡勸其修慧。于貪勸其修施。皆大悲所說也。以法性無如是事故。

(24) The thus-gone ones arouse great compassion for beings by thinking, ‘Alas, the denizens of this world always fight and rage with malevolence; therefore, I will teach them the Dharma, so that they can abandon the fault of raging with malevolence.’

(25) The thus-gone ones arouse great compassion for beings by thinking, ‘Alas, the denizens of this world have wrong conceptions and follow perilous routes and mistaken paths; therefore, I shall set them upon the right path.’

(26) The thus-gone ones arouse great compassion for beings by thinking, ‘Alas, the denizens of this world are overcome by greed and attachment, they know no contentment, and they carry off others’ belongings; therefore, I shall establish them in the riches of the noble ones —faith, discipline, learning, generosity, insight, dignity, and propriety.’

27)眾生是產業、妻子、恩愛之僕。於此危脆之物，生堅固想，欲令眾生悉知無常。如來於此而起大悲。

【註】眾生為恩愛所使如僮僕者顛倒持也何為顛倒妻子及自身本是危脆而生堅固想產業是無常無我而生是我是常想如來故起大悲為說無常不堅等法也。

(27) The thus-gone ones arouse great compassion for beings by thinking, ‘Alas, beings are oppressed by their craving for wealth, harvests, houses, sons, and wives, grasping at an essence where there is no essence; therefore, I shall teach them how everything is impermanent.’

28)眾生身為怨賊，貪著養育，以為親友。欲為眾生作真知識，令畢眾苦、究竟涅槃。如來於此而起大悲。

【註】身為怨賊者。老子云：吾有大患一節。以吾為有身在。有身故有患，非怨賊而何？身既是怨賊，而養此怨賊身者認為父母親友。妄生憎愛，作輪迴種，誠為謬矣。既輪迴起于色身，有身則眾苦未斷。如來欲令眾生畢苦，故起大悲也。前產業、妻子，示其依報不實。此身為怨賊，示其正報元虗。問：父母親友既是怨賊之種，眾生妄認。何以五祖山門奉母，陸州織履供親，大慧求嗣于張公，目連救母于地府，世尊湧棺說法，乃云吾為末世不孝眾生。若依此經，則朱子無父無君之責不謬。若依彼說，則重認怨賊親友之非自負。答：真心世諦不相違故，真心絕朕，則怨賊之非必然。世諦流布，則仁義之道不謬。仁義之道不謬，所以佛祖酬養育之恩。怨賊之非必然，所以佛祖斥妄認之過。然法性中非真心，亦非世諦。是二者皆大悲之故也。

(29) The thus-gone ones arouse great compassion for beings by thinking, ‘Alas, beings do not like each other, but pretend to be close for gain and praise; therefore, I shall become a genuine spiritual friend who leads them to nirvāṇa, the delightful pacification of all suffering.’

29)眾生好行欺誑，邪命自活，欲令眾生行於正命。如來於此而起大悲。

【註】正命者有二。一者世間、二者出世間。世間復二。在俗，則不依士、儂、工、商，而行欺誑自活者邪命也。出家，則不行分衛、持鉢，而行伎術養身者邪命也。出世間者，不知時識節，而以非分求者邪命也。非分者，學者不貴用功，以求親證、親悟。專依文字馳騁妙玄，所有言說皆非己分，是謂非分也。如父母愛子不知護養，多與飲食，食傷則死。是為夭橫，故曰邪命也。

(28) The thus-gone ones arouse great compassion for beings by thinking, ‘Alas, beings gain their subsistence through ignorance and deceiving one another; therefore, I shall teach them the Dharma, so that they may live by the right livelihood.’

30)眾生樂著眾苦，不淨、居家，欲令眾生出於三界。如來於此而起大悲。

【註】不淨、居家所為，邪命、邪求也。而眾生不知三界內是苦，以邪命、邪求，躭著不捨。佛為是故起大悲也。

(30) The thus-gone ones arouse great compassion for beings by thinking, ‘Alas, beings are overwhelmed by emotional defilements and delight in family life, which is the source of so much suffering; therefore, I shall teach them the Dharma, to extricate them from the three realms of existence.’

31)一切諸法從因緣有，而眾生於聖解脫而生懈怠。我當為說精進，令樂解脫。如來於此而起大悲。

【註】法從因緣生，法從因緣滅。生滅是因緣，自性非生滅。三乘人不知自性非生滅故。于因緣法，中妄生取捨，不成精進。如來所說精進，前文所謂諸法正性，了無生滅，取捨可得，遠離戲論分別，是佛所說精進之旨。故古人云：若起精進，心是妄非精進。若能心不妄，精進亦無涯。

(31) The thus-gone ones arouse great compassion for beings by thinking, ‘All phenomena arise from causes —this is their defining characteristic —but beings are idle when it comes to work at the liberation of the noble ones.’

32)眾生棄捨最上無礙智慧，求於聲聞、辟支佛道。我當引導令發大心，緣于佛法。如來於此而起大悲。

【註】前則于因緣中，起生滅想，不成解脫。此則于因緣中起有得想，不成無礙智慧，而墮于小乘也。

(32) The thus-gone ones arouse great compassion for beings by thinking, ‘There are beings who reject the perfect nirvāṇa, the supreme wisdom of the buddhas, which is devoid of attachment, and instead seek the lower vehicles of hearers and solitary buddhas. I shall inspire them toward the vast, so that they may turn their attention toward the wisdom of the buddhas.’

2.梵天！如來如是於諸眾生，行此三十二種大悲，是故如來名為行大悲者。若菩薩于眾生中，常能修集此大悲心，則為阿鞞䟦致。為大福田，威德具足，常能利益一切眾生。

【註】阿鞞䟦致云無生地。又云補處地。此大悲法門是佛所行之事。若能修集，即為得無生法忍，次補佛處，為世福田，利益眾生也。

“Brahmā, the compassion that the thus-gone ones arouse for beings has these thirty-two aspects. This is why the thus-gone ones are called great compassionate ones. Brahmā, you should know that the bodhisattva who generates for beings this great compassion endowed with these thirty-two aspects is a bodhisattva great being, who blossoms as a magnificent field of merit, who never falls back, and who strives to accomplish the benefit of beings.”

3.說是大悲法門品時，三萬二千人皆發阿耨多羅三藐三菩提心，八千菩薩得無生法忍。

【註】問：眾生塵勞總則有八萬四千，廣則無量。此大悲門既是對機之設，何獨三十二種，不云無量何也？答：三十二種亦即無量，如法華經：妙音獲現一切色身三昧，觀音證普門解脫，其說法亦惟三十二種現身，豈三十二身云普？云一切耶？如云百姓非特百人而已。又如來三十二相，由因中修此大悲而得。故勸菩薩亦如是修也。

At the conclusion of this explanation —a section that is a Dharma gateway to great compassion —thirty-two thousand beings aroused the thought of unexcelled and perfect awakening. A hundred thousand others attained forbearance. Seventy-two thousand gods gained the pure eyes of Dharma, free of dust and specks.

幻化品第八

【註】前五力說法，于正性中，無如是事。特由眾生機感所致，皆是幻為。譬如空中狂華，于空本無。因彼病目，妄見華相。若非病目空華不有。此品網明發問，使知根本智中，不容方便，其惟幻化而已。

1.爾時，網明菩薩摩訶薩白佛言：世尊！是思益梵天云何聞大悲法而不喜悅？思益言：善男子！若識在二法，則有喜悅。若識在無二實際法中，則無喜悅。譬如幻人見幻戲事，無所喜悅。菩薩知諸法相如是，則於如來若說法、若神通，亦無喜悅。又善男子！如佛所化人聞佛說法，不喜、不悅。菩薩知諸法相與化無異，於如來所，不加喜悅。於餘眾生，無下劣相。

【註】網明問佛，而佛不之答。梵天與答者。以正性中，不容有答也。說容有答，何以發明如幻之旨哉。故宗門中，謂之回互當頭也。然所謂識在無二法者方便，實際無二性也。若實際外聞方便事，故當喜悅。以方便即是實際，何喜悅之有。幻人見幻事喻，實人見實相，是其本分故。又幻人無心識故，見不為動。實際無二相故，聞不為喜也。前則了知實際無二故，無喜悅。此即了知方便，從實際所出故，亦無喜悅。於佛不加喜，知如幻故。於眾生無下劣，達平等故。

Then the bodhisattva Jālinīprabha addressed the Blessed One, “Blessed One, Brahma viśeṣacintin has heard this Dharma teaching on the thus-gone ones’ great compassion. But why does this cause no joy or inspiration in him?” Brahma viśeṣacintin himself replied, “Noble son, those who have dualistic minds can feel joy and inspiration. However, those who have realized the limit of reality, which is beyond duality, have no such feelings of joy or inspiration. Noble son, it is like someone conjured up by magic. When such an illusory being dances, it engenders no joy or inspiration. Noble son, likewise, since all phenomena have the characteristic of being like magical illusions, I do not feel any joy or inspiration about the Thus-Gone One’s miracles. Noble son, if the manifestation of a thus-gone one hears the eloquent speech of that thus-gone one, he will not rejoice or be inspired. Likewise, noble son, those who know that phenomena are mere manifestations do not feel any particular joy concerning the thus-gone ones, nor do they disparage beings.”

2.網明言：梵天！汝今見諸法如幻相邪？梵天言：若人分別諸法者，汝當問之。

【註】網明意謂若見諸法如幻，則實際外有如幻諸法也。若見非幻，何以而云幻人見幻事邪？雙垂兩意為要緊之問也。梵天善答問難，別解轉身，乃云我不分別諸法如幻、不如幻，但見實際無二。若人分別諸法，汝當問之，是之謂無礙辨也。

Then Jālinīprabha asked, “Brahmā, do you see all phenomena as illusory manifestations?” “Noble son, you should ask that of those who act based on dualistic distinctions.”

3.網明言：汝今於何處行？梵天言：一切凡夫行處，吾於彼行。

【註】網明意曰：若諸法即是實相者，實相之中不容有行、有不行。梵天！汝於何處修行耶？梵天曰：汝謂凡夫有行處耶？若凡夫有行處，即彼行處，吾于彼行。

“Brahmā, what is your basis for action?” “I act based on what all immature, ordinary beings act upon.”

4.網明言：凡夫人行貪欲、瞋恚、愚癡、身見、疑網，行我、我所等邪道，汝於是處行耶？梵天言：善男子！汝欲得凡夫法決定相耶？

【註】身、邊見、戒取、貪、瞋、癡、慢、疑，謂之十使，今備其六而缺于四文略耳。汝謂凡夫決定有貪、瞋等法邪？

“Brahmā, immature, ordinary beings act upon desire, aversion, and ignorance. They act upon personalistic false views, and upon belief in the supremacy of discipline and ascetic practices, as well as acting upon doubt, grasping at me, grasping at mine, desire, craving, and mistaken approaches. Do you do the same?” “Noble son, do you posit the existence of all the ordinary phenomena of ordinary individuals?”

5.綱明言：我尚不欲決定得凡夫，何況凡夫法？

【註】若凡夫決定是凡，則聖人決定是聖。何用修行而轉凡入聖？若能轉凡入聖，無決定矣。凡夫既非決定，貪等法安有決定哉。

“I do not even posit the existence of ordinary individuals themselves, so how could I posit the existence of their ordinary phenomena?”

6.善男子！若是法無決定者，寧有貪欲、瞋恚、愚癡法耶？網明言：無也，善男子！一切法離貪、瞋、癡相，行相亦如是。善男子！凡夫行、賢聖行，皆無二、無差別。善男子！一切行非行，一切說非說，一切道非道。

【註】一切法離貪瞋癡，則凡夫行相，亦離貪瞋癡，以其離故。吾于彼行而行之矣。釋上如是之義。釋無差別義。

“Noble son, do you posit attachment, aversion, or ignorance toward these things that do not exist at all?” “No, I don’t.”“Noble son, all phenomena are characterized as being free of desire, free of aversion, and free of ignorance. Noble son, since noble beings conduct themselves in this way, free of duality, they can also act in the way ordinary beings do. Noble son, any action is no action, any imputation is no imputation, and any going is no going.”

7.網明言：何謂一切行非行？梵天言：善男子！若人千萬億劫行道，于法性不增不減。是故言一切行非行。何謂一切說非說？梵天言：善男子！如來以不可說相，說一切法。是故言一切說非說。何謂一切道非道？梵天言：以無所至故，一切道非道。

【註】於法性中，修行如人轉磨。雖終日行，不離方寸。雖不離方寸，而亦功成事辦。功成事辦故謂之行。不離方寸，謂之非行。法性中本無言說，以因緣故，可說。因緣者，由眾生迷悶不入，欲令開悟，說彼無說之法，使得增進。是知如來說法無說而說，說而無說也。說而無說者，不壞法性也。無說說者不礙化導也。所言得道者，以無所得故得也。無所得者，不得諸法，惟得煩惱性空。以性空故，至無所至也。此三節發起由前云一切法離貪瞋癡。將謂離貪瞋癡，有一切法。故誨以等。觀雖一切行，不妨無行。一切說不妨無說。雖無所至，而不妨至於性空。

“Brahmā, why is any action no action?” “Even if someone works for hundreds of sextillions of eons, one does not apprehend the realm of phenomena being depleted or filled; this is why any action is no action.” “Brahmā, why is any imputation no imputation?” “Noble son, all phenomena can be designated, because they are not imputations; this is why the imputation of any phenomenon is no imputation.” “Brahmā, how is any going no going?” “Since there is nowhere to go, any going is no going.”

8.爾時，世尊讚思益梵天言：善哉！善哉！說諸法相應當如是。網明菩薩謂梵天言：汝說一切凡夫行處，吾于彼行者，則有行相。梵天言：我若有所生處，應有行相。

【註】網明意曰一切行，雖離貪瞋癡，而凡夫實有行貪等相。汝于凡夫行處行，寧無是乎。梵天曰：一切行如鏡中像，若像入于鏡中可有妍醜等相。以鏡中實無像可得，何妍醜之有。以我尚無生處，何云有相。

The Blessed One congratulated Brahma viśeṣacintin: “Brahmā, excellent, excellent! You have explained this point the way it should be explained. Excellent, excellent!” Youthful Jālinīprabha said to Brahma viśeṣacintin, “Brahmā, you said, ‘I conduct myself based on the same things as all immature, ordinary beings.’ This means that you also have conduct.” “Noble son, if I possessed a cause of birth, I would also have conduct.”

9.網明言：汝若不生，云何教化眾生？梵天言：佛所化生，吾如彼生。網明言：佛化所生，則無生處。梵天言：寧可見不？網明言：以佛力故見。梵天言：我生亦如是，以業力故。

【註】網明謂菩薩垂形六道，教化眾生。汝言無所生處，豈不教化眾生邪？梵天曰：吾非不化生，但吾生處，如佛化生。佛化生者，不動寂場而徧往六天。既云不動，而徧豈有生相邪？雖無生相，以佛力故，令彼六天各各見佛。如月行碧落，無水不現。東行東見，西行西見，法爾如然。豈假思議哉！凡夫業力未有不然，日用不知，良可悲矣。

“Brahmā, if you are not born, how can you mature beings?” “Noble son, my birth is just like the manifestations produced by thus-gone ones.” “Therefore, the manifestations of the thus-gone ones have no birth whatsoever.” “How do the manifestations of the thus-gone ones appear?” “They appear through the power of the buddhas.”“Noble son, my birth also appears through the power of karma.”

10.網明言：汝於起業中行耶？梵天言：我不於起業中行。網明言：云何言以業力故？梵天言：如業性力亦如是。是二不出于如。

【註】菩薩證諸法性者，業相不現。汝言業力故見者得非於起業中行耶？梵天曰：我言業力故見者業性力也。以佛力、業力性無二故，豈于起業中行。如月印千江，非有能所，亦非神力，如是類推法法可知也。

“Brahmā, do you produce karma when you act?” “Noble son, my actions produce no karma.” “If there is no karma, how can this karma have power?” “The power is the same as the act —neither is beyond suchness.”

11.爾時，舍利弗白佛言：世尊！若有能入是菩薩隨宜所說中者，得大功德。所以者何？世尊乃至聞是上人名字尚得大利，何況聞其所說。譬如有樹，不依於地，在虗空中而現根莖枝葉華果，甚為希有。此人行相，亦復如是，不住一切法，而於十方，現有行、有生死，亦有如是智慧、辯才。世尊！若有善男子、善女人聞是智慧自在力者，其誰不發阿耨多羅三藐三菩提心？

【註】入是隨宜說中者，自證之力也。聞名、聞說者，隨喜之德也。一切行依于虗妄，而有生死等相。其由樹依地而長枝葉華果。不依地，在虗空長枝葉者。其喻行不依虗妄，而住實相，現有生死等業也。若人得入隨宜說中，即有如是智慧辯才矣。

Then the elder Śāriputra spoke to the Blessed One, “Blessed One, those who engage with the indirect teachings of these great elephants produce vast merit. Why? Blessed One, merely to hear the names of these holy beings is already excellent, so what need is there to mention hearing their teachings? Blessed One, imagine a tree that does not stand on the earth, yet it displays roots, a trunk, branches, leaves, flowers, and fruits. Blessed One, holy beings’ actions are just the same. They do not dwell on these phenomena, yet they display actions, birth, appearances, transference, and death. When they appear in the buddha realms, they teach by means of their insightful eloquence. Blessed One, how could any son or daughter of noble family who witnesses the manifestations of this insightful eloquence not arouse the mind of unexcelled and perfect awakening?”

12.爾時，1)有一菩薩名曰普華，在會中坐，謂長老舍利弗！仁者已得法性，佛亦稱汝，於智慧人中為最第一，何以不能現如是智慧辯才自在力耶？舍利弗言：普華！佛諸弟子隨其智力，能有所說。

【註】此菩薩名普華者。普者等也。華者因也。表眾生等有如是因也。以身子特讚梵天，推功一人，故示其眾生等具其德也。法性平等，人孰不有。何以獨推梵天，汝得智慧第一，豈汝不能，但自生下劣耳。普華云何以不能者，逆問之辭也。身子順意而答，示同不解，非不解也。縱其辭而盡其辨，可謂為眾竭力也。

Furthermore, in the assembly at that time there was a bodhisattva called Saṃkusuma, who said to the elder Śāriputra, “The Thus-Gone One has said that the elder is foremost among those who possess insight. So why is the elder unable to produce such a manifestation by means of insightful eloquence —doesn’t the elder understand the realm of phenomena?” The elder Śāriputra replied, “Saṃkusuma, the hearers of the Blessed One teach in accordance with their domain.”

2)普華言：舍利弗！法性有多少耶？舍利弗言：無也。

【註】既無多少，則觀身子答辭其墮有三。普華問：汝既稱智慧第一，何以不能現如是辨才，而獨推于他人哉。身子以智力不逮為答是其墮也。

“Venerable Śāriputra, is the realm of phenomena your domain?” “No, it is not.”

3)普華言：汝何以言佛諸弟子隨其智力，能有所說。舍利弗言：隨所得法，而有所說。

【註】若謂智力不逮者，法性有多少耶？非謂法性多少，但隨我所得不逮耳是其二墮也。

“So, elder Śāriputra, how do you teach in accordance with your domain?” “I simply teach according to a hearer’s understanding.”

4)普華言：汝證法性無量相耶？舍利弗言：然。

【註】若云所得不逮者，汝得法性分限相耶？得法性無量相也。

“Elder, are you able to understand the immeasurable aspect of the domain of the realm of phenomena?” “Yes, noble son.”

5)普華言：汝云何言隨所得法而有所說，如法性無量相得亦如是如得說亦如是。何以故？法性無量故。舍利弗言：法性非得相。

【註】若得法性無量相者，如其所得而說，何有不能。身子復出難云：若法有得，應如得而說。以法性不可得故，我不能如是顯現耳。是其三墮也。

“Since the realm of phenomena is devoid of any measure, it is immeasurable. Venerable Śāriputra, just as your comprehension is immeasurable, so is your teaching immeasurable. Just as one understands, so will one’s teaching.” “Saṃkusuma, the realm of phenomena is not characterized as something that can be realized.”

6)普華言：若法性非得相者，汝出法性得解脫耶？舍利弗言：不也。

【註】汝言不得法性，可離法性得解脫乎。

“Venerable Śāriputra, if the realm of phenomena is not characterized as something that can be realized, is your liberation different from the realm of phenomena?” “No, it is not.”

7)普華言：何故爾耶？舍利弗言：若出法性得解脫者，則壞法性。

“Why not?” “Because then the realm of phenomena would become different.”

8)普華言：是故舍利弗如仁得道，法性亦爾。舍利弗言：我為聽來，非為說也。

【註】若不離法性，而得解脫者。解脫即是得道。得道即得法性，不可言不得。既得法性，不可起分限，不作分限，豈有彼能而我不逮乎。身子被破，自知法性平等，非獨彼能也。但我為聽來，非是說時。但不悟普華祗欲使人知有，未必要人能說。身子不解，轉為所破者。以平等法性，無聽、無說莫生二見耳。

“So, venerable Śāriputra, for that reason your comprehension must be equal to the realm of phenomena.” “Saṃkusuma, I do not want to teach; I just want to listen.”

9)普華言：一切法皆入法性。此中寧有說、有聽者不？舍利弗言：不也。

10)普華言：若然者，汝何故言我為聽來非為說也。舍利弗言：佛說二人得福無量，一者專精說法、二者一心聽受。是故汝今應說、我當聽受。

【註】普華一味據法性為難者，使知二見成謬也。身子引佛說為證者，滯權迷實也。

“Venerable Śāriputra, how should one deliver or listen to the definitive explanation of how all phenomena never waver from the realm of phenomena?” “That is not the point.” “Then why do you feel that you only want to listen, and not teach?” “Noble son, it is said that when the thus-gone ones teach the Dharma respectfully and someone else listens to the Dharma respectfully, both generate vast merit. That is why I am asking you to explain while I listen.”

11)普華言：汝入滅盡定，能聽法耶？舍利弗言：入滅盡定，無有二行而聽法也。

【註】普華云：汝言我當說，汝當聽受，似有能所。若能所是實，則汝入定時，有能所不？若無能所，豈有我說汝聽之理。身子云：無二行者，無能所也。無能所故，不能聽矣。滅盡定者，即是滅意根定也。所謂圓明了知，不因心念。不因心念而圓明了知者，可謂不起于定而常能聽法也。雖常聽法，而無能所。身子不諳者，未證法界定也。問：既云滅盡意根，豈有未盡意根而得定邪？答有二分故。若意根攀緣是八識相分，若意根離攀緣是八識見分。身子但滅相分。未滅相分，若滅見分，即入第八地。故論曰：第八地前，纔捨藏。難云：若未滅見分，何名得道？答：以六識不行，七識離攀緣相，發一分圓明，亦名得道。故論曰：圓明初發，成無漏三類分身息苦輪是其位也。身子以分證為答。普華依法性為難者，使知究竟也。

“Elder Śāriputra, can you listen to the Dharma while resting in equipoise in the cessation of all perceptions and sensations.” “Noble son, whoever listens with a dualistic mind is not in cessation.”

12)普華言：汝信佛說一切法是滅盡相不？舍利弗言：然一切法皆滅盡相，我信是說。

13)普華言：若然者，舍利弗常不能聽法。所以者何？一切法常滅盡相故。

【註】若一切法皆滅盡相者，則身子無有不定之時也。無不定故，則所云我為聽來者何時也。若聽時非定，定時非聽，應非常定之相。若亦聽亦定似同增益。若非聽非定似乎戲論。進退發明誰是聽者。聽既如是，說亦如是，乃至智慧辨等亦如是。舍利弗如是則知一切眾生亦如是。既皆如是，何獨推功于梵天而自生下劣，不盡究竟之道，誰之過歟。

“Elder Śāriputra, are all phenomena naturally in cessation?” “It is like this, noble son: All phenomena are in complete cessation.” “Consequently, venerable Śāriputra, there is no opportunity to listen to the Dharma without perpetual termination. Why? Because all phenomena are by nature in cessation.”

14)舍利弗言：汝能不起於定而說法耶？普華言：頗有一法非是定耶？舍利弗言：無也。普華言：是故當知一切凡夫常在於定。

【註】身子曰：吾聽法不壞于定，則故是汝不起于定能說法不？若不起定而說法者。說法弄于音文熾然能所豈是定邪？汝謂說非定者，頗有一法非是定耶？若一切法皆定者，則汝聽我說曷非定也。

“Noble son, can you teach the Dharma without rising from meditative absorption?” “Venerable Śāriputra, can you apprehend any phenomenon different from meditative equipoise?” “No.” “Therefore, this means that all immature, ordinary beings are in equipoise.”

15)舍利弗言：以何定故，一切凡夫常在定耶？普華言：以不壞法性三昧故。

16)舍利弗言：若然者，凡夫聖人無有差別。普華言：如是、如是。我不欲令凡夫聖人有差別也。所以者何？聖人無所斷，凡夫無所生。是二不出法性平等之相。

【註】慕果、脩因、斷集、證道。身子由是而得解脫，不解佛之權說，遇便信受。思惟、取證。不知大乘中，聖人無煩惱可斷。凡夫無煩惱可生。無煩惱可生、可斷者，法性如是也。法性中，豈有凡聖之差乎。

“Noble son, if so, in which type of absorption are immature, ordinary beings resting?” “The absorption with no disturbance of the realm of phenomena.” “Saṃkusuma, if that is the case, then there is no difference between ordinary beings and noble ones.” “Venerable Śāriputra, that is correct; I do not see ordinary beings as different from noble ones. Why not? Noble ones do not end any phenomenon, and immature, ordinary beings do not produce any phenomenon. They do not go beyond the equality of the realm of phenomena.”

17)舍利弗言：何等是諸法平等相？普華言：如舍利弗所得知見。舍利弗！汝生賢聖法耶？答言不也。汝滅凡夫法耶？答言不也。汝得賢聖法耶？答言不也。汝見凡夫法耶？答言不也。舍利弗！汝何知見說言得道？答言：汝不聞凡夫如即是漏盡解脫如。漏盡解脫如即是無餘涅槃如。舍利弗！是如名不異如，不壞如，應以是如，知一切法。

【註】賢聖無所生者，以煩惱無可斷故，不得賢聖法也。無煩惱可生故，不見凡夫法也。不異如者，凡夫、賢聖無差別也。不壞如者，煩惱、解脫同一法也。不異故非彼能汝不能，非汝能而凡夫不能。不壞故非離煩惱，而得法性。非離法性，而得解脫也。

“Noble son, what is the equality of phenomena?”“It is what the elders know and teach. Can the elders also produce the qualities of the noble ones?” “No.” “Have you stopped being an ordinary being?” “No.” “Well, have you gained the qualities of a noble one?” “No.” “So then, do you know the phenomena of ordinary beings?” “No.” “So then, what is the realization gained due to the understanding of the elders?” “The suchness of immature, ordinary beings who have not heard the teachings and the suchness upon liberation are the same. This is also the suchness of complete nirvāṇa.” “Venerable Śāriputra, this suchness is unerring suchness, unique suchness, unchanging suchness, and undisturbed suchness. Venerable Śāriputra, this suchness should be understood as being the suchness of all phenomena.”

13.爾時，舍利弗白佛言：世尊譬如大火，一切諸𦦨皆是燒相。如是，諸善男子所說法皆入法性。佛告舍利弗：如汝所言，是諸善男子所說法皆入法性。

【註】所言法性者，即是自心。譬如大火一切諸𦦨皆名燒相，喻如自心。一切施為皆是用相。凡夫不了，于自心中，妄興取捨。譬如畏空，窮劫迯走，不能出得。又如索空，窮劫搜尋，不能求得。自心取捨亦復如是，盡其力量，不能出自心之外。無生死可出，無涅槃可入，無煩惱可斷，無菩提可得。故曰古今人事，古今物理，古今山河，古今天地。又曰熱則遍天下熱，寒則遍天下寒。馬祖曰：凡所見色，即是見心。與一切皆是燒相者，如合符節也。人不能即信者，無始妄念所惑也。利智如身子尚有未盡，豈況他哉。直須真參實悟，淨盡現流，倘得一念相應，然後肯心自許。

Venerable Śāriputra now spoke to the Blessed One, “Blessed One, just as a great, blazing fire burns everything, so, Blessed One, do all the teachings presented by these noble sons teach the realm of phenomena. All Dharma teachings incinerate all emotional defilements.” The Blessed One replied, “That is right, Śāriputra. It is just as you have said. All the teachings of these noble sons reveal the realm of phenomena, and all Dharma teachings incinerate all emotional defilements.”

14.爾時，網明謂舍利弗：佛說仁者於智慧人中為最第一，以何智慧得第一乎？舍利弗言：所謂聲聞，因聲得解，以是智慧，說我於中為第一耳。非謂菩薩。

【註】何智慧者謂三乘中汝何乘得第一耶？此謂抅賊破家之問也。網明非是不知而問，令其自言所得藥乃中病。身子順意而答，亦非不解，為眾竭力，禍出私門矣。

Youthful Jālinīprabha then said to the elder Śāriputra, “Elder Śāriputra, the Blessed One says that you are foremost among the insightful. Elder Śāriputra, what is this insight that the Blessed One says is supreme?” “Jālinīprabha, it is the insight that comes from following the words of the hearers. This is the insight of those who have reached liberation based on this specific, limited wisdom. This is the kind of insight in which the Blessed One says I am the foremost, which is not the insight of the bodhisattvas.”

15.網明言：智慧是戲論相耶？答言不也。網明言：智慧非平等相耶？答言是。網明言：今仁者得平等智慧，云何說智慧有量？答言：善男子！以法性相故，智慧無量。隨入法性多少故智慧有量。網明言：無量法終不作有量，仁者何故說智慧有量。即時舍利弗默然不答。

【註】既云智慧平等，不應作三乘分別。著三乘分別者，即是戲論。著戲論者不得智慧。汝得平等智慧，何以說智慧有大小之量也。身子以謂智慧無量，隨入法性多少故成有量此。亦不然。前云汝證法性無量相邪？答然。是知法性亦是無量，何云隨入多少？何況無量法終不作有量也。前普華問汝稱智慧第一，何以不能現如是自在之相者。使知因心平等也。此中網明問汝以何智慧而得第一者，使知果位平等也。身子于因則曰力之不逮，于果則曰隨入法性多少，皆不能出其難矣。

“Is this insight a kind of conceptual elaboration?” “No.” “Does it mean that this insight is an experience of equality?” “That is right, noble son.” “Elder Śāriputra, how can this insight, which is an experience of equality, have a measure?” “Noble son, insight is beyond measure due to the nature of the realm of phenomena. Still, in the way that wisdom knows objects, it can be measured.” “Venerable Śāriputra, is wisdom immeasurable, or does it have a measure?” “Noble son, wisdom is beyond measure.” “So then, if it is immeasurable, why do you say that it can be measured?” Śāriputra the elder became silent.

菩薩光明品第九

【註】前由身子自謂智慧不及菩薩。于是網明預知其意，而重重難斥，使自知非故。身子默然，不知所答。宜若知歸然猶疑信相半，未即全領。故佛令網明放光，則知生佛平等，豈舍利弗不然乎。

1.爾時，長老大迦葉承佛聖旨白佛言：世尊！是網明菩薩以何因緣號網明乎？佛告網明：善男子！現汝福報光明因緣，令諸天人一切世間皆得歡喜。其有福德因緣者，當發菩提心。

【註】迦葉云飲光。以其因中，用上色紫磨金莊嚴佛，故感光明金色。一放光時，餘光失相。網明放光，使普會咸現金色之身，無二、無別。以聲聞自得之智，證法未圓。故放光則餘失。菩薩窮盡平等，而法性本具。故放光時，一眾咸然。欲知平等之相故，迦葉啟請因緣矣。

At that moment, through the power of the Buddha, venerable Mahākāśyapa asked the Blessed One, “Blessed One, why is youthful Jālinīprabha called Jālinīprabha?” The Blessed One said to Jālinīprabha, “Noble son, please explain how you filled this world including the gods with joy and ripened its roots of virtue, and how with your roots of virtue you perfected the light that arouses the mind of unexcelled perfect awakening.”

2.於是網明即受佛教，偏袒右肩，從右手赤白莊嚴爪指間，放大光明。普照十方無量無邊阿僧祇佛國，皆悉通達。其中地獄、畜生、餓鬼、盲聾、瘖瘂、手足拘躄、老病苦痛、貪欲、瞋恚、愚癡、裸形、醜陋、貧窮、饑渴、囹圄繫閉、困厄垂死、慳貪、破戒、瞋恚、懈怠、妄念、無慧、少於聞見、無慚無愧、墮邪疑網，如是等眾生，遇斯光者皆得快樂，無有眾生為貪欲、瞋恚、愚癡、憍慢、憂愁、懷恨等之所惱也。

【註】初舉三惡道，次舉人類，次舉人中果報，貪等為因。以貪故，招裸形、貧窮、饑渴之報。以瞋故，招囹圄繫閉之愆。以癡故，招盲聾、瘖瘂之病。次舉背反六度之相，次舉上慢邪見之由。右手者正也，爪者骨之餘也。謂如上惡道果報得遇正智之餘光，即得消除諸過，而獲快樂矣。

“Very well!” youthful Jālinīprabha replied to the Blessed One. He then draped his shawl over one shoulder, knelt on his right knee, and joined his palms toward the Blessed One. Then the copper-colored nails on Jālinīprabha’s right hand emitted rays of light. These rays of light traversed immeasurable, infinite world systems and instantly permeated immeasurable buddha realms in the ten directions. In those immeasurable, incalculable world systems in all ten directions, the light reached beings in the hells, those born in the animal realm and in the worlds of Yama, those who were blind, deaf, lame, crippled, sickly, lustful, angry, dull, naked, hungry, thirsty, chained, imprisoned, destitute, emaciated, old, dying, stingy, mean, malevolent, miserly, distracted, and stupid, as well as the ones with no faith, those of little knowledge, those of little merit, the shameless, those with no sense of propriety, and those with dark views. All those beings became filled with happiness as soon as this light touched them. There was no longer anyone tormented by desire, aversion, ignorance, pride, hypocrisy, jealousy, or anger. All beings felt joy and happiness.

3.其在佛前，大會之眾菩薩摩訶薩、天龍、夜叉、乾闥婆等及比丘、比丘尼、優婆塞、優婆夷眾。是諸眾生同一金色，與佛無異，有三十二相、八十隨形好、無見頂者，皆坐寶蓮華座寶交絡蓋羅覆其上，等無差別，諸會眾生皆得快樂，譬如菩薩入發喜莊嚴三昧。時諸大眾得未曾有，各各相見，如佛無異。不見佛身為大，己身為小。

【註】網明者，即根本智也。此智人人本具，個個不無。取譬良難，喻之帝網，用表其德。帝網者帝釋之網也。大小于珠相成，珠雖大小相收，而彼此相攝。雖彼此相攝，而亦各各不相到。用表凡聖根本智慧本來如是平等，故曰心佛及眾生是三無差別。特由眾生念隔妄自親疎。雖云智慧法性本來平等，猶未即信。到此放光，乃知具足。所以惡道眾生無明深厚遇光尚獲分證之功。在會大眾福德淵深，忽爾身現圓極之相。見知此智于我本有，不在外求也。菩薩證初地時，乍登聖階，佛慧開發，入是三昧，故名歡喜地。此諸大眾，由網明光明顯發。雖非己分，亦如菩薩得三昧也。此所以謂根本智人人具有，平等不二者也。

All those who had gathered before the Buddha —the assembly of bodhisattvas, the assembly of hearers, gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans and nonhumans, monks, nuns, male lay practitioners, and female lay practitioners —appeared to be the color of gold. All of them possessed this unique coloration of the Thus-Gone One, as well as the same marks and physical features. The tops of their heads were invisible, and they appeared in the Buddha’s supreme physical form. All sat on lotus seats and were covered in lattices of jewels. They all had the same nature —the visible nature of the Buddha. They were all experiencing a joy that was like the joy of the bodhisattvas who have reached the absorption called display of joy. The entire assembly was filled with awe, its members inseparable from one another; they did not think of the Teacher as superior, or of themselves as inferior.

4.又以光明力故，尋時下方有四菩薩，從地湧出。合掌而立，欲共禮佛，作是念言：何者真佛我欲禮敬。即聞空中聲曰：是網明菩薩光明之力，一切大眾同一金色與佛不異。

【註】菩薩有四，表常樂我淨四德也。下方從地湧出者，表從實際理地湧出也。蓋實際理地與根本智相應故。為網明光照，則彼來也。以如來五力說法與普華梵天等唱說弄引，皆佛事門中之事也。以佛事門中不違實際故，為作證明，所以來也。根本智中，平等不二。實際理地無可分別。無可分別，不知何者是真佛。不知是真佛者而孰非真佛乎。上不在天，下不依地。但曰空中，非天、非人，但曰聲。表無相中道也。以實際理地，雖無分別。以中道不礙分別故，于空中出聲相告也。

As soon as the light was emitted, four bodhisattvas arose from below. They were the bodhisattva great beings Praṇidhi samudgata, Viśeṣabhadra, Jñānacandra, and Aparājitadhvaja. With their palms joined, they asked who among these genuine thus-gone ones should be the recipient of their homage, so that they could prostrate and take their seats. At this point, from the sky a voice proclaimed, “All the members of this assembly have but one color, the color of the Thus-Gone One, thanks to youthful Jālinīprabha.”

5.時四菩薩發希有心，作如是言：今此會中，其色無異，一切諸法亦復如是。若我此言誠實無虗。世尊釋迦牟尼當現異相，令我今得供養禮事。即時佛以蓮華寶獅子座，上昇虗空，高一多羅樹。於是四菩薩頭面禮佛足，作如是言：如來智慧不可思議，網明菩薩福德本願亦不可思議。能放如是無量光明。

【註】以實相理證明法性、根本智平等如是，無有異也。祈佛明證，欲使眾信也。不可思議者，謂不違實際，而作佛事者也。發明不可思議也。

The four bodhisattvas declared, “If, through the power of truth and the words of truth, everyone in this assembly is of one color and one appearance, and if there is no distinction between them, just as all phenomena are devoid of distinctions, then, through the power of that truth and of those words of truth, may the Blessed One Śākyamuni now appear to us, so that we may present our offerings to the Thus-Gone One!”At that instant, the Blessed One, along with his lion throne and lotus seat, arose in the sky to the height of a palm tree. The four bodhisattvas bowed their heads to the Blessed One and said to him, “Blessed One, the thus-gone wisdom of the thus-gone ones is inconceivable. Likewise, the merit and aspirations derived from Jālinīprabha’s revelation of happiness to beings are also beyond imagination.”

6.爾時，佛告網明菩薩言：善男子！汝今已作佛事，令無量眾生住于佛道，可攝光明。於是網明菩薩即受佛教，還攝光明。攝光明已，此諸大眾威儀、色相還復如故，見佛坐本獅子座上。

【註】根本智光，佛教放即放，佛教收即收。收放皆依覺心也。大眾因光顯現金色者，暫時之力也。光收則色相還復如故，佛坐本座者本分不動也。若了本分不動，則涅槃無可入，生死無可出。以本分無可變也，所謂長安雖有樂，到底不如家。

Then the Blessed One spoke to youthful Jālinīprabha, “Noble son, you have performed the buddhas’ activities; you have led innumerable beings to awakening, so now reabsorb your miraculous power.” Consequently, youthful Jālinīprabha reabsorbed the light he had been emanating. As soon as the light disappeared, all the members of the assembly recovered their former appearances. The Blessed One was again a single being, seated upon his lion throne and lotus seat.

7.爾時，長老大迦葉白佛言：世尊！此四菩薩從何所來？四菩薩言：我等從下方世界來。大迦葉言：其國何名？佛號何等？四菩薩言：國名現諸寶莊嚴，佛號一寶蓋，今現在說法。大迦葉言：其佛國土去此幾何？四菩薩言：佛自知之。

【註】國名諸寶莊嚴者，一為無量也。佛名一寶蓋者，無量為一也。表中道實相之理，依正圓融，如是今現在者，敵面無諱也。前迦葉所問，四菩薩一一答有來歷。及問佛土去此幾何？不以自答，而推至千佛者何也？以法性土無處所故，離遠近相故。

Then the elder Mahākāśyapa said to the Blessed One, “Blessed One, where do these four bodhisattvas come from?” They replied, “We come from a world below.” “What is the name of this world?” “Our world is called Sarvaratnadarśin.” “What is the name of the thus-gone one who resides there?” “The name of its buddha is Ekaratna chattra. “How far is it from here?” “The Blessed One knows it.”

8.大迦葉言：汝等何故來此？四菩薩言：是網明菩薩光明照彼，我等遇之，即聞釋迦牟尼佛名及網明菩薩，是故我等今來見佛并網明上人。

【註】根本智光發明實相也。發明實相，則證常樂我淨四德是名聞佛及識根本智也。故曰由網明光明照故得聞佛名及識上人。

“Why did you come here?” “The bodhisattva Jālinīprabha sent out a light that touched us. As soon as the light touched us, we heard the names of the Blessed One Śākyamuni and the bodhisattva Jālinīprabha. So we came here to see the Blessed One and the holy being, to prostrate to them, and to pay homage to them.”

9.迦葉白佛言：世尊一寶蓋佛現諸寶莊嚴世界去此幾何？佛言：去此七十二恒河沙佛土。

【註】七十者，七方便也。二者有無二門也。恒河沙者，以沙細不可思議之謂也。此法性佛土超出方便有無不可思議處也。四菩薩不答，而佛為答者，以實相自分無可答也。

Then the elder Mahākāśyapa asked the Blessed One, “Blessed One, how distant is the Sarvaratnadarśin world system, the Blessed One Ekaratna-chattra’s buddha realm?” The Blessed One replied, “From there, the four bodhisattvas had to cross buddha realms numbering seventy-two times the grains of sand in the river Ganges. That is where lies the Sarvaratnadarśin world system, the Blessed One Ekaratna chattra’s buddha realm.”

10.大迦葉言：世尊是四菩薩從彼發來幾時至此？佛言：如一念頃於彼不現，忽然而至。大迦葉言：世尊！此諸菩薩光明遠照，神通速疾，甚為希有。今網明菩薩光明遠照，是四菩薩發來速疾。佛言：迦葉如汝所說，菩薩摩訶薩所行不可思議，一切聲聞、辟支佛所不能及。

【註】網明放光時不經夕，七十二恒河沙土去此極遠。菩薩現光而來未審幾時至此，恐大眾不悟實際生遠近，不逮之疑故問耳。佛答一念之頃者，使知實際理地，彼此不隔也。此讚根本智與實相心猛利如是。菩薩所依實際猛利如是，聲聞辟支佛未窺實際，所以不逮。此亦因時激勸也。

“How long was their journey?” “In one instant of thought they disappeared there and arrived here.” “Blessed One, the bodhisattva Jālinīprabha emanates rays of light that reached all the way there, and these noble sons arrived here promptly. The bodhisattvas’ emanations of light and power of miracles are extraordinary.” The Blessed One replied, “That is right, Kāśyapa; it is just as you have said. The activities of the bodhisattvas are inconceivable. They are unlike those of any hearer or solitary buddha.”

11.爾時，長老大迦葉謂網明菩薩言：善男子！汝現光明，照此大會，皆作金色，以何因緣？網明言：長老大迦葉！可問世尊，當為汝說。即時大迦葉以此白佛，佛言：迦葉！是網明菩薩成佛時，其會大眾同一金色，咸共信樂一切智慧。其佛國土，乃至無聲聞辟支佛名，唯有清淨諸菩薩摩訶薩會。

【註】根本智光本來如是何有因緣。迦葉既問，不可相辜，乃云世尊為答者，所謂放開一線也。迦葉問以何因緣，能令大眾同一金色。佛答網明成佛時，大眾同一金色，亦以根本智無有因緣。惟信樂一切智慧而已。一切智慧者，以根本智為一切智所依故。一切智依根本智故，無有聲聞、辟支，惟一佛乘也。

Then venerable Mahākāśyapa said to youthful Jālinīprabha, “Noble son, when your light touched this assembly, all its members became of the same color —the color of gold. What caused this?” “Mahākāśyapa, ask the Blessed One and he will teach you.” venerable Mahākāśyapa asked the Blessed One, “Blessed One, the manifestation that just occurred —who caused this?” The Blessed One replied, “Kāśyapa, when Jālinīprabha reaches awakening, his assembly will be of one color, the color of gold. His whole assembly will be oriented toward just one thing, omniscience. Around him, even the names of hearers and solitary buddhas will be unknown, as his saṅgha will be composed exclusively of bodhisattva great beings.”

12.大迦葉白佛言：世尊！生彼菩薩，當知如佛，等無有異。佛言：如汝所言，生彼菩薩，當知如佛。於是會中四萬四千人皆發阿耨多羅三藐三菩提心，願生彼國。白佛言：世尊！若網明菩薩得成佛時，我等當生其國。爾時，長老大迦葉白佛言：世尊！網明菩薩幾時當得阿耨多羅三藐三菩提？佛言：迦葉！汝自問網明。

【註】前迦葉問四菩薩、佛土、網明金色，皆使問佛。此中迦葉問佛網明幾時成菩提而亦使問網明。彼此回互者，不犯當頭也。以實際中，無佛土可取，無因緣可得，無菩提可成，所謂佛土、因緣、菩提者，皆是方便門中權。為接引之名也。迦葉示同不解，隨人轉作者，所謂影響佛事也。

Mahākāśyapa then said, “If so, Blessed One, then any bodhisattva born in that buddha realm will be seen as a thus-gone one.” The Blessed One confirmed, “Mahākāśyapa, it is just as you have said. They will be seen as thus-gone ones.” At this point, forty-four thousand beings within this assembly aroused the mind of unexcelled and perfect awakening and aspired toward this buddha realm, saying, “Blessed One, when the bodhisattva Jālinīprabha awakens, at that time may we be reborn in his buddha realm!” Then the elder Mahākāśyapa inquired of the Blessed One, “Blessed One, how long before the bodhisattva Jālinīprabha awakens to unexcelled and perfect buddhahood?” “Kāśyapa,” the Blessed One answered, “why don’t you ask the bodhisattva Jālinīprabha when he will awaken to unexcelled and perfect buddhahood?”

13.於是迦葉問網明菩薩言：善男子！仁者幾時當得阿耨多羅三藐三菩提？網明言：大迦葉！若有問幻所化人，汝幾時當得阿耨多羅三藐三菩提是幻人當云何答？大迦葉言：善男子！幻所化人無決定相，當何所答？網明言：大迦葉！一切諸法亦如幻所化人，無決定相，誰可問言汝幾時當成阿耨多羅三藐三菩提？

【註】幻人無決定相者，非決定是人，徒有幻人名字。徒有名字故，無可答。諸法亦惟名字無決定相。諸法既爾，菩提亦然。菩提既無決定，亦無時分可答也。無時分可答則直下便是。何更問幾時當得邪。

The elder Mahākāśyapa then asked the bodhisattva Jālinīprabha, “Noble son, how long before you awaken to unexcelled and perfect buddhahood?” Jālinīprabha replied, “Venerable Mahākāśyapa, if someone asked an illusory man conjured up by magic, ‘Noble son, how long before you awaken to unexcelled and perfect buddhahood?’ what would he reply?” “Noble son, the illusory man is conjured up by magic; he is not real, so how could he answer?” “So it is, venerable Mahākāśyapa, no phenomenon exists, just as in the case of the illusory man. So to whom did you pose the question, ‘How long before you awaken to unexcelled and perfect buddhahood?’ ”

14.大迦葉言：善男子！幻所化人，離於自相，無意、無別、無所志願，汝亦如是耶？若如是者，汝云何能利益無量眾生？網明言：阿耨多羅三藐三菩提，即是一切眾生性。一切眾生性即是幻性。幻性即是一切法性。於是法中，我不見有利、不見無利。

【註】離自相者，以幻所化人無自體也。自體尚無何有異？自體者無異，則無別。無異，無別者，無有心識。無心識故無有志願。于菩提既無志願，何能利益眾生也。不說我同幻人有無心識，但說菩提性同于幻性。若菩提性是實者，何容轉煩惱而得菩提邪。若菩提為煩惱顯得，則知二者同一法性。法性之中豈容有利無利耶？

“Noble son, an illusory man conjured up by magic is void, beyond change, without thought, and unable to act. If you too are like that, how can you accomplish the benefit of infinite beings?” “Venerable Mahākāśyapa, the nature of the illusion is also the nature of awakening. The nature of awakening is also the nature of beings. The nature of illusion, awakening, and beings is also the nature of all phenomena. Venerable Mahākāśyapa, I see neither worth nor worthlessness in anything.”

15.大迦葉言：善男子！汝今不令眾生住菩提耶？網明言：諸佛菩提有住相耶？大迦葉言無也。網明言：是故我不令眾生住于菩提，亦不令住聲聞、辟支佛道。

【註】若有住菩提者，則有不住。我說菩提即是眾生性，眾生性即是幻性，幻性中無有住無有不住。無有住不住者是諸佛菩提之相，諸佛于菩提尚無可住，豈眾生有住菩提邪。

“Noble son, haven’t you entered buddhahood?” “Venerable Mahākāśyapa, is the awakening of the thus-gone ones characterized as something one can enter?” “No.” “Therefore, I have not entered buddhahood, or become a hearer or a solitary buddha.”

16.大迦葉言：善男子！汝今欲趣何所？網明言：我所趣如如趣。大迦葉言：如無所趣，亦無所轉。網明言：如如無趣、無轉。一切法住如相故，我無趣、無轉。大迦葉言：若無趣無轉，汝云何教化眾生？網明言：若人發願，則是不能教化眾生。若人於法有轉，是亦不能教化眾生。

【註】既菩提無所得，眾生無可利，汝今修行欲趣所邪？如如趣者。即是趣無所趣。既趣無所趣，即趣實際也。無所趣故，則無轉凡入聖之趣也。若無趣、無轉，則眾生即住如相。若住如相者，汝云何言教化眾生邪？菩薩教化眾生者，了眾生相如故，無趣、無轉。以無趣、無轉之道，而化眾生不住發願。若發願教化眾生，則有我人等相故，不得名為教化也。

“Noble son, what have you entered then?” “I have entered suchness: this is what I have entered.” “Noble son, there is neither entering nor leaving suchness.” “Venerable Mahākāśyapa, just as I neither enter nor leave suchness, likewise all phenomena neither enter nor leave suchness.” “Jālinīprabha, if there is neither entering nor leaving suchness, how can you mature beings?” “Venerable Mahākāśyapa, beings are matured by aspiration prayers, not effort. Not turning away from anything, beings are ripened —not through effort.”

17.大迦葉言善男子汝不轉眾生生死耶？網明言：我尚不得生死，何況於生死中而轉眾生？大迦葉言：汝不令眾生得涅槃耶？網明言：我尚不見涅槃，何況教化眾生令住涅槃？

【註】若無趣；無轉者，汝不轉眾生生死，而趣涅槃耶？我自證生死不可得，豈可以生死法而度眾生耶？涅槃本無處所，我尚不見有住，豈能令他有住耶？

“Noble son, don’t you cause beings to leave saṃsāra?” “I do not apprehend saṃsāra, so how could I turn beings away from saṃsāra?” “Noble son, don’t you lead beings to enter nirvāṇa?” “I see no nirvāṇa, so how could I lead beings there?”

18.大迦葉言：善男子！若汝不得生死，不見涅槃，何故今為無量眾生行於菩提，此豈不為滅度眾生耶？網明言：若菩薩得生死，分別涅槃，因眾生行菩提，此則不應名為菩薩。

【註】所謂不得生死者，性是無生，不須滅生。不見涅槃者，性是寂滅，不須見滅。若執實有生死可得，則違無生之性。若分別涅槃，則失寂滅之相。何也？以涅槃名為除滅，滅諸相分別故。生死、涅槃性相如是。若因眾生行菩提者，則著我、人、眾生、壽者，不得名為菩薩。

“Noble son, if saṃsāra does not exist and nirvāṇa is also nonexistent, why do bodhisattvas act to lead beings beyond suffering?” “Venerable Mahākāśyapa, anyone who works toward spiritual awakening based on apprehending saṃsāra, realizing nirvāṇa, and holding sentient beings in their thoughts should not be called a ‘bodhisattva.’ ”

19.大迦葉言：善男子！汝今於何處行？網明言；我非生死中行，非涅槃中行。亦不以眾生相行。大迦葉！如汝所問，汝何處行者，如佛所化人行處，吾於彼行。

【註】不得生死。不見涅槃。不因眾生而行菩提。

“Noble son, what are you working toward?” “Venerable Mahākāśyapa, I surely do not act based on holding saṃsāra, nirvāṇa, or sentient beings in my thoughts. And yet, venerable Mahākāśyapa, since you ask me what I work toward, venerable Mahākāśyapa, I engage in the actions of the emanations of the Thus-Gone One; that is what I work toward.”

20.大迦葉言：佛所化人無有行處。網明言：當知一切眾生所行，亦如是想。

【註】迦葉前問欲趣何所，則曰當趣如如。今問于何處行，則如佛化所行。趣如如，則趣無所趣。如佛化所行，則行無所行。無行、無趣者真詣實際也。前網明問梵天於何處行？答曰：凡夫行處吾于彼行。今迦葉問，網明則答曰佛化所行，吾于彼行。二問既同，二答逈別。何以分之？梵天者，表方便智也。以方便智同於俗諦，欲顯即俗而真故，同凡夫日用也。網明者表根本智也。以根本智，同于實際，欲顯非俗非真故，同佛所化也。

“Noble son, the emanations of the Thus-Gone One do not engage in anything.” “Venerable Mahākāśyapa, the characteristic of all beings’ actions is the same.”

21.大迦葉言：佛所化人無貪、無恚、無癡。若一切眾生所行如是相者，眾生貪恚癡從何所起？網明言：我今問汝，隨意答我。大迦葉！汝今寧有貪恚癡不？答言無也。網明言：是貪恚癡盡滅耶？答言不也。網明言：若大迦葉今無貪恚癡，亦不盡滅者，汝置貪瞋癡於何所耶？答言：善男子！凡夫從顛倒起妄想、分別，生貪恚癡耳。賢聖法中，善知顛倒實性故無妄想分別，是以無貪恚癡

【註】前梵天釋凡夫離貪恚癡者，以凡夫無決定相故。凡夫無決定相，則法亦無決定相。法無決定故，則是法尚非戒定慧，何名貪恚癡哉。此依俗諦明無性也。此中迦葉釋賢聖無貪恚癡者，以凡夫從顛倒起妄想分別生貪恚癡。賢聖知顛倒實性無妄想分別無貪恚癡。此依真諦明無相也。俗諦無性者，如虗空華，如陸地𦦨也。真諦無相者，如水中月，如鏡中像也。若依顛倒分別則四者皆有凡夫，所以迷生死。若悟顛倒實性，則四者本無聖人，所以證涅槃。是知真諦俗諦無性無相其旨一也。如是問辨真金石之論，千古之下惟恐不聞。若聞之者偷心盡死，疑惑并消。達磨所謂直指人心，見性成佛，無尚於是也。

“Noble son, if this is the characteristic of all beings’ actions, since the emanations of the Thus-Gone One do not feel attachment, aversion, or ignorance, then where do the desire, aversion, and ignorance that beings experience come from?” “Elder, let me question you and you may answer according to your conviction. Elder Mahākāśyapa, do you now harbor any desire, aversion, and ignorance?” “No.” “So then, have your desire, aversion, and ignorance disappeared? Have they been eliminated?” “No.” “If the elder has no desire, aversion, or ignorance, yet they have not disappeared or been eliminated, then where are your desire, aversion, and ignorance?” “Noble son, desire, aversion, and ignorance arise in the erroneous thoughts, conceptions, and imaginations of immature, ordinary beings. However, in the Dharma-Vinaya of the noble ones the erroneous is understood, so thoughts, conceptions, and imaginations do not arise. Here, there is also no desire, no aversion, and no ignorance.”

22.大迦葉！於汝意云何？若法從顛倒起是法為實？為虗妄耶？答言：是法虗妄，非是實也。網明言：若法非實可令實耶？答言不耶。網明言：若法非實，仁者欲于是中得貪恚癡耶？答言不也。網明言：若然，何者是貪恚癡能惱眾生者？答言：善男子！若爾者一切從本已來離貪恚癡相。網明言：以是故，我說一切法相如佛所化。說是法時，四萬四千菩薩得柔順法忍。

“Venerable Mahākāśyapa, what do you think? The emotional defilements that arise from the erroneous mind —are they real?” “No, they are not real.” “Venerable Mahākāśyapa, what do you think? Can something that is not real ever become real?” “No.” “Would the elder say that nonexistent things produce desire, aversion, and ignorance?” “No.” “Venerable Mahākāśyapa, in that case, what are the desire, aversion, and ignorance that defile beings?” “Noble son, all phenomena are thus by nature free of desire, free of aversion, and free of ignorance.” “Venerable Mahākāśyapa, this is the reason why I say that all phenomena are illusory emanations by nature.” Upon hearing these explanations, forty-four thousand bodhisattvas attained the level of concordant acceptance.

菩薩受記品第十

【註】前品迦葉問網明幾時當得菩提。網明乃曰汝問幻人當何所答。以幻人無心識、無志願，菩提亦無時分可得，即是此時意不疑也。此中復云菩薩授記品，何其前後相反若是也。金剛經曰：如來若有法得阿耨多羅三藐三菩提者，然燈佛即不與我授記，而作是言汝於來世當得作佛號釋迦牟尼。是知授記者授其無所得記也。以菩提無所得故，真得菩提記矣。前則發明無所得之旨，後則受無所得之記，所以前後不相違也。

1.爾時，長老大迦葉白佛言：世尊！若網明菩薩所見眾生，不應復畏墮三惡道。若聞網明所說法者，魔不得便。若為網明所教化者，不畏墮聲聞、辟支佛道。世尊！願說網明功德莊嚴國土。佛言：迦葉！是網明菩薩在在國土遊行之處，利益無量眾生。

【註】網明所見者，謂皆同網明所見自信之力。如此則不畏墮惡道也。聞其說法，而魔不得便者，以網明不將文字教人，但示實相，聞實相故，彼不得便也。從其所化者，純入大乘，故不墮二乘也。此釋其能嚴之行也。所言在在利益者，以根本智無乎不在也。孔子曰在天而天，在人而人，此之謂也。

Then venerable Mahākāśyapa addressed the Blessed One, “Blessed One, anyone who sees the bodhisattva Jālinīprabha will not have to fear falling into the lower realms in a bad rebirth. Anyone who hears these Dharma teachings will not have to experience the obstructive activities of the māras. Anyone whom he has matured for awakening will also not strive for the levels of the hearers or solitary buddhas. Blessed One, please explain the array of qualities of the bodhisattva Jālinīprabha’s buddha realm.”

2.迦葉！汝見網明所放光明不？答言：已見。佛言：若三千大千世界滿中芥子尚可算數，今網明光明令諸眾生住菩提者不可數也。迦葉！是網明菩薩所放光明饒益尚爾，何況說法。汝今諦聽我當麤略說其功德。迦葉！是網明菩薩過七百六十萬阿僧祇劫，當得作佛，號普光自在王如來、應供、正徧知。世界曰集妙功德。

【註】重釋其利眾之多也。此釋所嚴之德也。阿僧祇云：無數時也。以根本智，出過時分數量之外也。佛號普光自在王者，此智人人本具故曰普。靈明常照故曰光。法爾如是，不假外求。自在如王世界名集妙功德者，以根本智不住有無，亦復不離有無故曰妙。成辦利益故曰功德。此佛依正二報，皆依根本智，得其記也。前迦葉問佛是網明幾時當得菩提，而云汝自問網明。此中佛復與網明授記，先不即答迦葉，令彼自問其旨，安在哉。昔者華嚴會上善財童子往妙高峯參德雲比丘，七日不見。過七日已，于別峯相見。李長者曰第一義門不可相見，相見在第二義門。此亦如是，以實際理地無有授記。佛事門中無不授記，所謂實際者第一義也。所謂佛事者第二義也。前所不答者為顯實際也。今所與記者為顯佛事也。

The Blessed One replied, “Kāśyapa, the bodhisattva Jālinīprabha accomplishes the welfare of an immeasurable number of beings in any buddha realms in which he lives. Kāśyapa, do you see the light produced by this noble son?” “I see it, Blessed One.” The Blessed One continued, “Kāśyapa, if the entire trichiliocosm were filled with mustard seeds, it would be possible to count them down to the last one. However, Kāśyapa, the beings that the bodhisattva Jālinīprabha directs unfailingly toward the attainment of unexcelled and perfect awakening through this display of light cannot be counted. Kāśyapa, such is the benefit that the bodhisattva Jālinīprabha brings with his display of light alone, not to mention his teachings of the Dharma. Kāśyapa, I will tell you about just a fraction of one particular aspect of the qualities present in this noble son’s buddha realm, so listen well. Kāśyapa, in seven million six hundred thousand incalculable eons, the bodhisattva Jālinīprabha will appear in a world called Viśiṣṭaguṇasaṃ graha as the thus-gone, worthy, and perfect Buddha Samanta prabha vikurvaṇa rāja.

3.其佛趣菩提樹時，國中諸魔、魔民悉皆正定於阿耨多羅三藐三菩提。其佛國土以真旃檀寶為地，地平如掌。柔輭細滑，如迦陵伽衣。處處皆以眾寶莊嚴，無三惡道，亦無八難。其國廣長，皆以妙寶蓮華色香，以為校飾。

【註】魔向菩提者，以一切法趣根本智也。地以真旃檀為者，旃檀表施。以此根本智即是無分別智也。以無分別故，則捨虗妄分別及虗妄鬪諍，捨虗妄分別故。地平如掌，捨虗妄鬪諍故。柔輭細滑以根本智為正，以差別智為助，皆不違實相故。曰處處以眾寶莊嚴，一切法趣根本智，則一道平等，故無三惡八難，以根本智離分別之報也。以根本智縱橫得妙之報也。何為縱橫得妙邪，以此智不住實際，不著有為。不住實際故，能唱說弄引。不著有為故，示人實相。不住、不著，如妙蓮華，以此為校飾，者酬其德也。

He will approach the tree of awakening, and all māras and demonic gods in that realm will be irreversibly directed toward unexcelled and perfect awakening, their generosity and open-handedness becoming bountiful. Kāśyapa, the ground in that world will be even like the palm of the hand, soft and pleasant to touch like kācilindika cloth, and bedecked with all precious substances. In that world there will be neither lower realms nor any unfree situations. There will be no stumps or thorns. It will be adorned with lotuses and permeated with the fragrance of great jewel lotuses. That world will be stainless and vast.

4.普光自在王如來，有無量菩薩僧，善脩無量法門，得無量自在神通，皆以光明莊嚴其身，得諸陀羅尼藏。無量辯才，善能說法。光明神力皆悉通達，能破魔怨。慚、愧、念、慧諸妙功德，以脩其心。彼佛國土無有女人。其諸菩薩皆於寶蓮華中，結跏趺坐，自然化生。以禪樂為食。諸所須物、經行之處、房舍、牀榻、園林、浴池，應念即至。

【註】菩薩修無量行者，依根本智以為其因也。得無量神通者，依根本智得其用也。神通乃變幻之象，象于方便。以光明嚴身者，不壞根本智光也。以此智為諸法之源故，得總持之藏。得總持藏故，得說法辨才。復云光明、神通皆悉通達者，所謂方便實相，相容無礙也。方便實相相容無礙者，其能破魔怨，勢必然也。慚愧乃七聖財之一也。念慧乃五力中之二也。蓋此諸菩薩得五根、五力、七功德財。以是而修身者，是知依根本智也。以根本智誠實無有虗妄故。無女人、陰險之人。淨名曰善心，誠實男是也。以其國無陰險故，從中道實相之所化生，釋無女人之意耳。以此智與定相應無希望追求故。能依此根本智，而修所謂慈悲之室、第一義牀、總持園林、八德浴池，應念現前。不同漸次修得，所以為頓教大乘也。

“Furthermore, Kāśyapa, the infinite bodhisattva saṅgha of the Thus-Gone One Samanta prabha vikurvaṇa rāja in that Viśiṣṭaguṇasaṃ graha world will be skilled in conferring the Dharma of accomplishment. Their magical manifestations will be bathed in light; they will have attained the treasury of perfect recollection, will have attained absorption, will possess unhindered eloquence, will be skilled in teaching through wisdom, and will have the superknowledges. They will be clever and fearless and will overcome all māras and opponents. They will be mindful, intelligent, understanding, and dignified, and will possess a sense of propriety. With the wisdom derived from training in insight, they will have developed limitless meditations.“Also, Kāśyapa, there will be no women in this buddha realm, and all these bodhisattvas will be born miraculously, sitting cross-legged in a lotus. These bodhisattvas’ sustenance will be the joy of concentration. With a mere thought, food, drink, mounts, clothes, walkways, parks, houses, rivers, springs, lakes, ponds, and pools will appear for them to enjoy.

5.迦葉！是普光自在王如來不以文字說法，但放光明照諸菩薩，即得無生法忍。其佛光明復照十方通達無礙，令諸眾生得離煩惱

【註】初云不以文字說法，但放光明。末云光中出三十二種清淨法音。是知諸佛法光明門，非音聲輪勿載但學者不得以文字相求。不以文字相求，則達音聲實相。達音聲實相，則入法光明門，是得無生法忍。世尊臨滅度時，文殊請再轉法輪。世尊云：咄文殊！不識好惡。吾四十九年未曾譚一字。汝教我再轉甚麼法輪。如此則釋迦何甞以文字教人哉。達磨云：不立文字，直指人心，見性成佛。二祖問曰；我心未安，乞師與安。磨云將心來與汝安。祖云覓心了不可得。磨云：與汝安心竟？如此則達磨自立文字，不立文字耶？若言不立文字，則如此問答從何處得來。若言立文字，則達磨向二祖道個什麼？是知古人說的說個不說的實不曾以文字教人也。

Kāśyapa, the thus-gone, worthy, and perfect Buddha Samanta prabha-vikurvaṇa rāja will not teach the Dharma with words and explanations. Rather, as soon as the light of this thus-gone one touches the bodhisattvas, they will gain acceptance that phenomena are unborn. This light will also extend out to other buddha realms unobstructedly. This light will eliminate the emotional defilements of beings, so that they become free from them.

6.又其光明常出三十二種清淨法音。何等為三十二？1)所謂諸法空，無眾生見故。2)諸法無相，離分別故。3)諸法無作，出三界故。4)諸法離欲，性寂滅故。5)諸法離瞋，無有礙故。6)諸法離癡，無闇冥故。7)諸法無所從來，本無生故。8)諸法無所從去，無所至故。9)諸法不住，無所依故。10)諸法過三世，去、來、現在無所有故。11)諸法無異，其性一故。12)諸法不生，離于報故。13)諸法無業，業報作者不可得故。14)諸法不作，無所起故。15)諸法無起，無為性故。16)諸法無為，離生滅故。17)諸法真，不從和合生故。18)諸法實，一道門故。

【註】1-3)此依三解脫門示法光明也。4-6)示法離三毒也。7-10)三際三世皆不屬故。11-12)此依生住異滅四相示法無有也。13)無業則法中無因也。業報作者以法中無業果也。14-18)諸法不作，則無起。無起，則無生滅。此以真空門中，本來如是。然雖如是，不得作斷滅見。故復云是真實，以示其妙有也。

“Furthermore, Kāśyapa, this thus-gone one’s light will produce the thirty- two 16 statements that describe the nature of all phenomena. The thirty-two statements are the following: (1) Since they are untarnished by views, all phenomena are empty. (2) Since they are free of all thoughts and concepts, all phenomena are signless. (3) Since they are genuinely beyond the three realms, all phenomena are wishless. (4) Since they are peaceful by nature, all phenomena are free of desire. (5) Since they are characterized by the absence of aspiration, all phenomena are free of aversion. (6) Since they are devoid of dark obscuration, all phenomena are free of ignorance. (7) Since they are unborn from the beginning, all phenomena are without coming. (8) Since they are devoid of transference, all phenomena are without going. (9) Since they are thoroughly without a basis, all phenomena are without abiding. (10) Since they are free from the past, future, or present, all phenomena are beyond the three times. (11) Since they are of one nature, all phenomena have no distinctions. (12) Since they are free from the ripening of karma, all phenomena are unborn. (13) Because one does not apprehend any agent, all phenomena are devoid of karma and its ripening. (14) Since they do not involve formation, all phenomena are devoid of activity. (15) Since they arise without being formed, all phenomena are unconditioned. (16) Since they are without birth and destruction, all phenomena are unconditioned.(17) Since they do not really arise, all phenomena are not real. (18) Since all things can be realized at once, all phenomena are true.

19)諸法無眾生，眾生不可得故。20)諸法無我，第一義故。21)諸法鈍，無所知故。22)諸法捨，離憎愛故。23)諸法離煩惱，無有熱故。24)諸法無垢，性不汙故。25)諸法一相，離欲際故。26)諸法離相，常定故。27)諸法住實際，性不壞故。28)諸法如相，不分別故。29)諸法入法性，遍入故。30)諸法無緣，諸緣不合故。31)諸法是菩提，如實見故。32)諸法是涅槃，無因緣故。

【註】19-20)我人等相皆無明相。諸法正性即是第一義諦。第一義諦何有于相。21)鈍以無記為性，法體本來無記故。22-23)煩惱以嗔熱為性。嗔熱起于愛憎。若捨愛憎，則煩惱離矣。24)法性同於虗空，本自無體。無體則尚不名淨，何有垢也。25)諸欲實際，即是法性實際，以法性不二故，云一相。26)所謂一相故雖相離相，故常定也。27)若起離相之見，則不名實際矣。若住實際不離于相，而甞住于定，以法性不壞相故。28)不壞者，由法相如故，不分別壞與不壞也。29)所謂不分別壞與不壞者，由法性遍入故也。壞與不壞皆入法性故。30)雖云遍入，亦不與緣合也。31-32)涅槃名為斷除分別。分別斷除，則何因緣之有。以上三十二種法門總是一實相，正性之門。為化眾生，用是方便，故有多名，會而歸之，惟一自心，名異體同，思之可見。

(19) Since no sentient being can be apprehended, all phenomena are devoid of self. (20) Because of the ultimate, all phenomena are devoid of personal identity. (21) Since they are unable to know things, all phenomena are inanimate. (22) Since they have no affection or anger, all phenomena are neutral. (23) Since they cannot be grasped, no phenomenon exists. (24) Since they are naturally devoid of defilement, phenomena lack emotional defilements. (25) Since they are the ultimate isolation, all phenomena are the same. (26) Since they are the fullness of isolation, all phenomena are in isolation. (27) Since they are without disturbance, all phenomena abide within the limit of reality. (28) Since they are without difference, all phenomena are suchness. (29) Since they conform to everything, all phenomena are included within the realm of phenomena. (30) Since they do not interfere with each other, all phenomena are devoid of conditions. (31) Since equality makes them unfold, all phenomena are dependently originated. (32) Since they are revealed when seen as they are, all phenomena are awakening. (33) Since they are not established, all phenomena are nirvāṇa.

7.迦葉！普光自在王如來光明常出如是清淨法音，亦能令諸菩薩施作佛事。其佛國土無有魔事。佛壽無量阿僧祇劫。

【註】光無舌根，能出如是法音，是法非語言音聲所及也。光無心識而能令菩薩施作佛事者是法非心機意識所能也。能如是悟入，則無魔事，得無生地。得無生地，則壽命無量矣。

“Kāśyapa, in this way, the blessed, worthy, thus-gone Samanta prabha-vikurvaṇa rāja’s light will produce thirty-two statements in order to present the nature of all phenomena.” The elder Mahākāśyapa then said, “Blessed One, the buddha will be acting by means of those rays of light.” The Blessed One replied, “Kāśyapa, the life of this thus-gone one will be limitless. His buddha realm will be free from the obstacles created by the māras.”

8.大迦葉白佛言：若人欲得清淨佛土者，應取如網明菩薩所脩功德具足清淨國土。如是！迦葉！網明菩薩於諸無量阿僧祇佛所，隨所願修功德具足故。

【註】取佛土應如網明當依根本智而修乃能如是所云無量阿僧祇佛所隨所願修功德具足者以實相超越數量之象也佛者覺也能覺自心則知無願之願無脩之修無功德之功德乃名具足耳。

Mahākāśyapa asked, “Blessed One, how will this noble son, most excellent in every aspect, wanting to hold sway over a buddha realm, come to hold sway over such a pure buddha realm?” The Blessed One answered, “Kāśyapa, the bodhisattva Jālinīprabha has cultivated aspirations before many sextillions of buddhas. Thanks to his aspirations, he will hold sway over a buddha realm endowed with such extraordinary qualities. Therefore, Kāśyapa, a noble son or daughter who wishes to hold sway over such a buddha realm should train in the same way as the bodhisattva Jālinīprabha has trained.”

9.爾時，思益梵天謂網明菩薩：仁者！已得從佛受記。網明言：一切眾生皆從佛受記。

【註】若謂我得佛受記，而眾生不得者，則一切諸法因果不成。然酬因報果，法爾如是。由若影響，豈特我得，而眾生不得耶。

Then Brahma viśeṣacintin said to the bodhisattva Jālinīprabha, “Noble son, the Blessed One gave your prophecy.” “Brahmā, the Blessed One also gave the prophecy of all beings.”

10.梵天言：於何事中而得受記？網明言：隨業受報而得受記。

【註】隨業受報因果，自然不記，而記受記。系為佛為記者使預知也。

“What did he prophesy?” “The way karma will ripen.”

11.梵天言：汝作何業而得受記？網明言：若業非身作、非口作、非意作，是業可得示不？梵天言：不可示也。網明言：菩提是起作相耶？梵天言不也。何以故？菩提是無為，非起作相。網明言：可以起作相得無為菩提不？梵天言不也。梵天！是故當知若無業、無業報、無諸行、無起諸行，是名菩提。如菩提性，得亦如是。如得性，受記亦如是。不可以起作法，而得受記。

【註】若業從身口意作，則是有為。可得示之，此是殺、此是盜等。非得菩提記也。若業不從身口意所作，則是實相，故不可示。以非起作相故，非起作相者乃得受菩提記也。菩提云覺。覺一切法無所得故。佛受無所得記。問：解此無所得法，佛為受記。若人造惡業者還記不？答：亦有記之者，如佛記琉璃大王云此人七日後墮地獄等。然則眾生造業，必招果報，未必須記，如形直影，端聲和響，順何在記乎？佛欲策進二乘，發道心故。梵天示同不解而問者，使大眾知記無所記也。何為記無所記？佛以行人之心，受與行人之記，非有與也。如世相士許人貴賤，一如所言，非為相士有所與也。實貴賤出自彼人自身。然相士不許彼人亦得貴賤矣，但使其預知耳。

“Noble son, what did you do to receive your prophecy?”“Brahmā, if an action is not done with body, speech, or mind, can it be described?” “Why not?”“Is awakening the performance of an action?” “No,” Brahmā replied, “awakening is not a formation of action; awakening is not the performance of an action.” “Can unconditioned awakening be attained through performing an action?” “No, it cannot.” “So it is, Brahmā, that this teaching involves no karma or the result of karma. Nor does it involve engaging in the performance of an action. That is the way awakening is. Just as awakening is attained, so is prophecy. Through the conditioned, one does not receive any prophecy. You should know this.”

12.梵天言：善男子！汝不行六波羅蜜，然後得受記耶？網明言：如汝所說菩薩行六波羅蜜而得受記。梵天！若菩薩捨一切煩惱名為檀波羅蜜。於諸法無所起名為尸羅波羅蜜。於諸法無所傷名為羼提波羅蜜。於諸法離相名為毘黎耶波羅蜜。於諸法無所住名為禪波羅蜜。於諸法無戲論名為般若波羅蜜。梵天！菩薩如是行六波羅蜜於何處行？

【註】前云無作、無起是菩提記者，破二乘有得執也。以大乘中常斥彼有得為非故。今菩薩亦得菩提之記，豈非得耶？故梵天問明使知得無所得故得受記。此中所問為破權乘菩薩事度之執也。彼云若無起無作得菩提記者，豈不行六度乎。若行六度，還同起作那得云無。夫六度者，度諸虗妄，非是有為故無起作。若實有行即名虗妄，安得記耶？所以者何？施不名波羅蜜，戒不名波羅蜜，乃至智慧不名波羅蜜。何以故？波羅蜜云度彼岸。若施是波羅蜜者，一切有為布施應名施度。若戒是波羅蜜者，一切外道持牛狗等戒應名戒度。若忍是波羅蜜者，一切賤役奴隷常相曲耐應名忍度。若精進是波羅蜜者，一切二乘勵精斷集應名進度。若禪定是波羅蜜者，一切色無色界天皆能攝心應名定度。若智慧是波羅蜜者，一切世智辨聰皆有通利應名慧度。何以有為布施，祗生天福。牛狗之戒斥為邪見。賤役耐忍只是曲意。二乘精進不名道心。色天禪定不出凡界。世智辨聰名例八難。所以菩薩行六度不同有為故得受記。何為不同？有為以捨煩惱為施，于法無起為戒，於法無傷為忍，于法離相為進於，法無住為定，於法無戲論為智慧。如是六度非身行，非口說，非意思。不可作、無有起、不得生、不得滅、不可示、不可說。契心無相，得無所得，行無所行，是則名為菩薩行六度也。

“Noble son, did you not receive your prophecy after practicing the six perfections?” “That is right, Brahmā. It is after practicing the six perfections that we receive our prophecies. Brahmā, relinquishing all emotional defilements is generosity. Not performing an action is discipline. Not perceiving flaws is patience. Being disengaged is diligence. Being without fixation is concentration. Being without conceptual elaboration is insight. Brahmā, when the bodhisattvas devote themselves to these six perfections, what is the object of their practice?”

13.梵天言：無處行也。所以者何？凡有所行皆是不行。若行即是不行。若不行即是行。

【註】行是不行者，以六度體是無為也。不行是行者，虗妄息滅也。菩提即是自心。若起心動念，擬向外求，非得菩提，但得虗妄。網明逆而問之，使自辯明知無處矣。梵天所以決釋也。若了自心一切無著攀緣斯泯，網明所以得記。如有狂人常在室中，忽然狂發，謂家在外，發心他走。出門一步即是離家一步。出門百里即是離家百里。若能返省退轉一步即是一步到家。此中行是不行，不行是行宜若是矣。

“There is no object of practice. Why not? To the extent that someone practices them, he does not practice them. The practice is no practice. No practice is the practice of unexcelled and perfect awakening.

14.梵天！以是故當知無所行是菩提。如汝所問汝得受菩提記，如如法性，得受記。我所受記亦如是。梵天言：善男子！如如法性無受記。網明言：諸菩薩受記相，皆亦如是如如法性。

【註】如如法性者，法法如是非記不記。形直影端，理無差謬則非記。因果不虗，則非不記也。

“Brahmā, you should know that, in accordance with this teaching, no practice is the practice of awakening. Brahmā, you asked about the prophecy of my awakening. I was prophesied the way suchness and the realm of phenomena are prophesied.” “Noble son, suchness and the realm of phenomena cannot be prophesied.” “And my prophecy is given in just the way suchness and the realm of phenomena are prophesied.”

15.爾時，思益梵天白佛言：世尊！菩薩以何行諸佛授阿耨多羅三藐三菩提記？

【註】前問網明汝作何業而得受記，而網明答業，非身口意所作，乃至六度行是不行，不行是行。梵天似乎得解，何以此中問佛以何行得記？還如未悟，先後之辭何其違也。此為難信之法，非佛證成不可取信，眾疑未盡，故乃問耳。

Then Brahma viśeṣacintin asked the Blessed One, “Blessed One, how should the bodhisattvas practice in order to receive from the thus-gone ones a prophecy of their unexcelled and perfect awakening?”

16.佛言：若菩薩不行生法、不行滅法。不行善、不行不善。不行世間、不行出世間。不行有罪法、不行無罪法。不行有漏法、不行無漏法。不行有為法、不行無為、不行脩道、不行除斷。不行生死、不行涅槃。不行見法、不行聞法。不行覺法、不行知法。不行施、不行捨。不行戒、不行覆。不行忍、不行善。不行發、不行精進。不行禪、不行三昧。不行慧、不行行。不行知、不行得。梵天！若菩薩如是行者，諸佛則授阿耨多羅三藐三菩提記。所以者何？諸所有行皆有所是，無所是是菩提。諸有所行皆是分別，無分別是菩提。諸所有行皆是起作，無起作是菩提。諸有所行皆是戲論，無戲論是菩提。是故當知若菩薩過諸所行，則得受記。

【註】凡夫識暗常為四相遷流，菩薩智深了達實相故。四相不行，文載生滅二相，則含住異之相也。善與不善對待生起。若無不善，則善從何起。若不行善，則不善不生。以法界性中離對待故下文倣此。不行世間，即是不行眾生世間與器世間。不行出世間，即是不行智正覺世間也。即是不行不善也。不行善也。不行世間法也。有漏有三，謂有漏、欲漏、無明漏。三界二十五有，總名有漏。欲界六天未斷欲塵名為欲漏。無明漏則兼該三乘凡夫全然不識。要而言之，迷中道理，漏落二邊同名有漏。不行出世間法也。二乘行無漏道，但無欲、有二漏，未盡無明為有法可行未得盡漏故二乘不得受記。菩薩不著漏故，對待斯絕，所以得記也。所謂不作、不起。所謂不止、不滅。法非見聞覺知，若行見聞覺知，則不得菩提記矣。此中不行六度者，重拂其相也。前云不行知法。此中復云不行知文疊出者何也？前則不行見覺聞知之知。此則不行智所謂智者我能行六度萬行之謂知。般若云無知亦無得意同此也。若有六度可行，則有六度為是。若有是者，則有可非。若有是非，不得法性。不得法性，不名菩提。若無所行則無可是。無可是則亦無可非。無是無非者是名菩提。菩提云覺。覺法實際，超過諸法，遠離二邊，斷除分別故曰菩提。若著分別，非得菩提矣。古人所謂善惡都莫思量，自然心入無生，湛然常寂，義出于此。

The Blessed One said, “Brahmā, when bodhisattvas do not engage in birth, cessation, virtue, nonvirtue, the mundane, the supramundane, the defiled, the undefiled, the reprehensible, the nonreprehensible, the conditioned, the unconditioned, practice, no practice, abandonment, noabandonment, saṃsāra, nirvāṇa, seeing, hearing, thinking, cognizing, giving, letting go, discipline, vows, patience, stability, diligence, effort, concentration, absorption, insight, persistence, wisdom, or realization, then the thus-gone ones prophesy their unexcelled and perfect awakening. Why is that? Brahmā, to the extent that one engages with something, it involves effort, and effort is not awakening. To the extent that one engages with something, it involves concepts, and concepts are not awakening. To the extent that one engages with something, it involves formations of action, and formations are not awakening. To the extent that one engages with something, it involves conceptual elaboration, and conceptual elaboration is not awakening. Therefore, Brahmā, you should know that those bodhisattvas who transcend all engagements through this teaching receive a prophecy.”

17.唯然，世尊！受記者有何義？佛言：離諸法二相故，是受記義。不分別生滅，是受記義。離身口意業相，是受記義。梵天！我念過去有劫名善見，我於此劫供養七十二那由他佛是諸如來不見授記。又過是劫，劫名善化，我於此劫供養二十二億諸佛是諸如來亦不見授記。又過是劫，劫名梵歎，我於此劫供養萬八千佛是諸如來亦不見授記。又過是劫，劫名無咎，我於此劫供養三萬二千佛是諸如來亦不見授記。又過是劫，劫名莊嚴，我於此劫，供養四百四十萬佛。我皆以一切供養之具而供養之，是諸如來亦不見授記。

【註】身口業相有十，如來為化人天權分名相。二乘不解，執此為實。故于大乘，不堪進趣。于是如來特云離身口意業相。離身口意業相，則不分別生滅。不分別生滅，則於諸法不起二見。不起二見，則過去未來，未來不去，現在不住，三世體空，十方真寂。如是悟入是名受記。劫者滯也。初云善見，見法清淨故云善見。執滯能見，則不得受記也。次云善化者，滯其能化。次云梵歎，滯其我能贊歎也。次云無咎者，滯其我能潔己也。次云莊嚴者，滯其我能行行也。有法可見，有眾生可化，有三寶可讚，有身可潔，有行可行，一皆滯著故，皆不得受記也。

Brahma viśeṣacintin then asked the Blessed One, “Blessed One, could you please explain the term prophecy?” The Blessed One replied, “All phenomena are devoid of duality —this is why it is called prophecy. It is not an imputation of birth and destruction —this is why it is called prophecy. It is devoid of the actions of body, speech, and mind; this is why it is called prophecy. Brahmā, I remember that in the past there was an eon called Beautiful Light, during which seven- two trillion thus-gone ones came. I paid homage to them, venerated them, worshiped them, and made offerings to them; yet none of these thus-gone ones gave me the prophecy. Later came the eon called Well-Created, during which seven hundred twenty million thus-gone ones came. I paid homage to them, venerated them, worshiped them, and made offerings to them; yet none of these thus-gone ones gave me the prophecy. Then, Brahmā, there followed the eon called Praised by Brahmā, during which eighteen thousand thus-gone ones came. I paid homage to them, venerated them, worshiped them, and made offerings to them; yet none of these thus-gone ones gave me the prophecy. After that, Brahmā, there was the eon called Well-Conducted, during which thirty-two thousand thus-gone ones came. I paid homage to them, venerated them, worshiped them, and made offerings to them; yet none of these thus-gone ones gave me the prophecy. Later still, Brahmā, there was the eon called Array, during which eighty-four thousand thus-gone ones came. I paid homage to them, venerated them, worshiped them, and made offerings to them; yet none of these thus-gone ones gave me the prophecy.

18.梵天！我於往昔，供養諸佛，恭敬、尊重、讚歎、淨脩梵行。一切布施、一切持戒及行頭陀，離於瞋恚。忍辱、慈心，如所說行，勤脩精進。一切所聞皆能受持。獨處遠離，入諸禪定。隨所聞慧，讀誦思問。是諸如來亦不見受記。何以故？依止所行故。以是當知，若諸菩薩出過一切諸行，則得受記。

【註】前云涅槃惟有名字，猶如虗空。惟有名字，菩提、涅槃名異體同。亦惟名字，體絕所依。若依有為，非得菩提記也。上云善見、善化乃至莊嚴皆非得記。此中總括六度萬行皆依有為，非相應故也。出過諸行者，一切有為心念所不及也。

“Brahmā, I worshiped, made offerings, paid homage, and venerated all of them; and then, under their guidance I practiced pure conduct, abandoned all my possessions, trained in discipline, and observed the ascetic practices. I meditated on patience and loving kindness, without falling prey to anger, jealousy, pride, or hypocrisy. I cultivated concentration and disengagement, and remained on my seat in solitude, without wondering about food or things I heard. With this kind of diligence, I came to comprehend all I had heard; yet the thus-gone ones did not prophesy my unexcelled and perfect awakening for an eon or more, even though they voiced my name. Why not? Because, Brahmā, I was fixated on practice. So, Brahmā, from this explanation you should know that it is those bodhisattvas who transcend all practices who receive the prophecy.

19.我若以一劫、若減一劫，說是諸佛名號不可得盡。梵天！我於是後，見燃燈佛即得無生法忍。佛時授我記言：汝於來世當得作佛，號釋迦牟尼如來、應供、正徧知。我爾時出過一切諸行，具足六波羅蜜。所以者何？若菩薩能捨諸相名為檀波羅蜜。能滅諸受持名為尸羅波羅蜜。不為六塵所傷名為羼提波羅。蜜離諸所行名為毗棃耶波羅蜜。不憶念一切法名為禪波羅蜜。能忍諸法無生性名為般若波羅蜜。我於燃燈佛所，具足如是六波羅蜜。

【註】我于此一時所說劫數佛名皆可得而知之。我于一增一減各有萬億年說諸佛名號劫數皆不可得而知之。意謂過如是劫，供如是佛，修如是行，皆不得記者。重言其依有為所行之過矣。前梵天問網明曰若此無行、無起、無作，得授記者，菩薩豈不行六波羅蜜邪？網明答六波羅蜜即是無相自心。若悟無相自心即是具足六波羅蜜，是之謂難信之法故。梵天！重問世尊，菩薩以何行故則得受記？佛答：無所行則得受記。若無所行得受記者，受記以何為義？佛答不分別一法、不著生滅，離身口意業，能如是行者受記之義亦如是也。佛恐梵天不信，特引過去我依有為而行皆不得記。今始於燃燈佛前，悟此無想自心，乃得記也。

“Brahmā, the moment I saw the Thus-Gone One Dīpaṃkara, I gained the acceptance that phenomena are unborn. Then the Thus-Gone One Dīpaṃkara said to me, ‘In the future, after an incalculable eon, you will become a thus-gone, worthy, and perfect buddha called Śākyamuni.’ Then I had transcended all practices. Then I had perfected the six perfections. Why? To give up all signs is the perfection of generosity. To pacify all apprehending is the perfection of discipline. To be unchanged by objects is the perfection of patience. To leave all phenomena alone is the perfection of diligence. To not engage in any movement of mind is the perfection of concentration. To accept that phenomena are unborn by nature is the perfection of insight. Brahmā, this is how I perfected the six perfections with the Thus-Gone One Dīpaṃkara.

薩婆若品第十一

【註】前由梵天問受記以何為義？佛答不分別二法。答其宗義，未答趣義。此中答其趣義也。當知受菩提記，以無為為宗。流入薩婆若為趣宗者，如農士工商各有所宗。及其得志成家各有所趣。如二乘以生滅四諦為宗，以有餘分證涅槃為趣。所謂薩婆若者，梵語此云無飜，具六義故。所謂威德熾盛自在等即五不飜中，多含不飜也。

1.梵天！我從初發心已來，所作布施，於此五華布施百分不及一，百千分、百千萬億分，乃至算數譬喻所不能及。我從初發心已來，受戒、持戒、行頭陀，於此常滅戒百分不及一，乃至算數譬喻所不能及。我從初發心已來，柔和忍辱，於畢竟忍法百分不及一，乃至算數譬喻所不能及。我從初發心已來，發勤精進，於不取、不捨精進百分不及一，乃至算數譬喻所不能及。我從初發心已來，禪定獨處，於此無住禪定百分不及一，乃至算數譬喻所不能及。我從初發心已來，思惟、籌量智慧，於此無戲論智慧百分不及一，百千分百千萬億分乃至算數譬喻所不能及。梵天！是故當知我爾時具足六波羅蜜。

【註】此則多劫，依有為行施。不及此無相布施也。彼有為施者，有我能施，有彼所受，能所既具，即同虗妄。此中心契無生，則內不見能施之心。外不見所施之物。內外離相，超前之施也。戒者，彼三乘所修，大小不同。所謂五戒、十戒、比丘二百五十、菩薩四百戒等持犯開遮皆名生滅。此無相戒者，內不見能持之心。外不見所犯之律，內外一如是謂常滅。忍法有三：一曰苦行忍，即自守節厲志。二曰調順忍，又曰生忍。忍惡眾生，難調能調。此中有三：凡見惡人、惡獸，一則安受、二則觀察、三則忍耐。三曰第一義忍，又名無生忍。多生所行忍辱屬前二種，未忘能所故。此中所示畢竟忍法，能所兩忘無忍不忍即無生忍也。發心已來精進者，未契無生，則心存取捨。心悟實相，則得失同觀。不取、不捨則一道平坦。獨處禪定者，棄有著空，厭喧求靜，則心非無住。若悟實相，則空有等觀，動靜不二。以不二故，於空有、動靜，無所住著是謂常定。三乘智慧，皆有思量，以無明未盡故也。若能一念契同元名本有，稱性而談，皆非戲論。古人所謂思而知，慮而解，皆鬼家之活計。即思惟籌量智慧也。所謂拈來無不是用處，不生疑即無戲論，似有異于有為故不之及也。於施特曰五華，亦同有為之施。何以異於前之施也。答昔者護明大士，以五華獻佛，佛為說法得悟無生即與受記，所以超前施也。豈特超前之施邪，由因五華獻佛得悟無生。於是圓會六度萬行皆入實際，是謂一念具足六波羅蜜也。爾時者，獻華之時也。結成六度皆因此時而得成就也。

Brahmā, my practice of generosity from the moment I first generated the mind of awakening does not amount to even one percent of my later nonapprehending practice of generosity. It does not even come close to it as an analogy. The discipline and ascetic practices I first observed do not even come close as an analogy to my purified discipline. The patience and gentleness I observed from the moment I first generated the mind of awakening do not even come close as an analogy to the nature of my extreme patience. The diligence I observed from the moment I first generated the mind of awakening does not even come close as an analogy to my diligence that is free from acceptance and rejection. The concentration and disengagement I maintained from the moment I first generated the mind of awakening do not even come close as an analogy to my complete peace of signlessness. Brahmā, the discernment given by insight that I developed from the moment I first generated the mind of awakening does not even come close as an analogy to my insight free from conceptual elaboration. So, Brahmā, through this explanation, you should know what I mean when I say that I perfected the six perfections at that time.”

2.世尊！云何名具足六波羅蜜？梵天！若不念施、不依止戒、不分別忍、不取精進、不住禪定、不二於慧，是名具足六波羅蜜。

【註】梵天意曰佛于無量劫修行六度，不名具足。何特於此五華獻佛乃名具足六度邪？佛答：我於無量劫修行六度皆依有為不名具足。於此心契無生。無生則無為。無為則無所不為，故名具足也。

“Blessed One,” Brahma viśeṣacintin asked, “how are the six perfections perfected?” The Blessed One replied, “Not being conceited about one’s generosity, not fixating on discipline, not conceptualizing patience, not adopting diligence, not remaining in concentration, and avoiding duality in one’s insight: Brahmā, in this way the six perfections are perfected.”

3.又問：具足六波羅蜜已能滿足何法？佛言：具足六波羅蜜已，能滿足薩婆若。世尊！云何具足六波羅蜜已能滿足薩婆若？梵天！布施平等即是薩婆若平等。持戒平等即是薩婆若平等。忍辱平等即是薩婆若平等。精進平等即是薩婆若平等。禪定平等即是薩婆若平等。智慧平等即是薩婆若平等。以是平等，等一切法名為薩婆若。又，梵天！滿足布施相、持戒相、忍辱相、精進相、禪定相、智慧相，是名薩婆若。梵天！如是滿足六波羅蜜能滿足薩婆若。

【註】波羅蜜云度彼岸，由修無相行故得受記。得受記故，則得具足六度。問云：得具足六度者度至何所？佛答：度至妙覺果海，指其趣也。妙覺果體一切眾生平等本具，良由無明所敝，不自知其平等之道。妄生分別，動念乘真。若能迴光返照，苟知因心平等，則果地亦平等。因果平等則一切法無不平等矣。修行未悟本心，以謂心外有法、有能、有所、有取、有捨、有得、有失，則不得名為滿足波羅蜜。若悟本心，則知身外無法、無是、無非、無能、無所、無得、無失是故名為滿足波羅蜜。故知薩婆若者即是自心一切諸法，至此稱為滿足。故曰百川眾流，至海而極。森羅萬象至空而極。一切萬法至心，而極是此之謂也。上云六度滿相名薩婆若者，六度趣心為極。此云如是滿足六度能滿薩婆若。事極理圓，心通法遍，必然之道也。

“Blessed One, what is perfected when the six perfections are perfected?” “Brahmā, once the six perfections are perfected, omniscience is perfected.” “Blessed One,” he continued, “how is omniscience perfected when the six perfections are perfected?” The Blessed One replied, “Brahmā, the equality in the perfection of generosity is the equality of omniscience. The equality in the perfection of discipline is the equality of omniscience. The equality in the perfection of patience is the equality of omniscience. The equality in the perfection of diligence is the equality of omniscience. The equality in the perfection of concentration is the equality of omniscience. The equality in the perfection of insight is the equality of omniscience. Therefore, through this equality, all phenomena are equal. The equality of all phenomena is the equality of omniscience. Furthermore Brahmā, perfecting the notions of generosity, discipline, patience, diligence, concentration, and insight perfects omniscience. Omniscience is free of all notions. Therefore, Brahmā, perfecting the six perfections brings omniscience to perfection.”

4.世尊！云何當知滿足薩婆若？梵天！若不受眼、不受色，不受耳、不受聲，不受鼻、不受香，不受舌、不受味，不受身、不受觸，不受意、不受法。若不受是內外入，名為滿足薩婆若。我得如是滿足薩婆若，於眼無所著，於色，耳、聲，鼻、香，舌、味，身、觸，意、法無所著，是故如來名為無礙知見薩婆若。梵天！薩婆若於法無所受，何以故？以無用故，無用即是無所有義。無所有即是空，如虗空義。同虗空相是薩婆若，是故於法無所受。梵天！譬如一切所作皆因虗空。而虗空無所依，如是諸慧皆從薩婆若出，而薩婆若無所依。

【註】無相自心本絕狀貌，既□滿足非無方所。若有方所非無指的。若有指的□者是滿足之相。佛答此心無相無可指陳。但內不受根，外不受塵，內外既虗。中當絕待，靈明獨照，任運縱橫。故云天上天下，惟我獨尊，即此是名滿足之相。釋前不受眼等入。所謂不受根塵，非謂離根塵，而別求薩婆若。但於眼不著于色，非是無眼。聲等亦如是。以根塵性本如故，若離根塵，而求自心則起斷常邪見，故佛為重釋也。釋上根塵性如不著不壞之意也。何以於眼色等法不受、不著？謂眼色等法相是無作，依心成用。依心成用則其體本空。運用施為隨心迴轉。了心無外，故無所受也。譬如日昇月降，斗換星移，皆依虗空發現。而虗空不因彼等為之增減。如是五陰、六入、十二處、十八界，皆依自心發用，而自心不因彼等為之有無。不云五陰等法，而云智慧者，彼等皆具明了功能故。

Brahmā asked, “Blessed One, what is the perfection of omniscience?” The Blessed One replied, “Not grasping the eye or form, and so forth, up to not grasping the mind and mental objects. Brahmā, not grasping these six inner and outer sense fields is the perfection of omniscience. Brahmā, when omniscience is perfected in this way, there is no attachment to eye, ear, nose, tongue, body, or mind. Therefore, the omniscient wisdom of all thus-gone ones is devoid of attachment and obscuration. Brahmā, omniscience does not grasp at anything. Brahmā, in this way omniscience is not a vessel of any phenomenon. Brahmā, not being a vessel means that it is not a real thing. Not a real thing means open space. Omniscience is like open space. This is why there is no grasping on to any phenomenon. Brahmā, take the analogy of space: it is the basis for all action, while it itself has no basis. Likewise, all wisdoms are present in omniscience, yet omniscience is not supported by anything.”

5.梵天白佛言：世尊所說薩婆若者為何謂也？梵天！一切所行是智為真智，非諸聲聞、辟支佛所及故名薩婆若。諸有所行皆能成就故名薩婆。若能破一切所念戲論故名薩婆若。諸所教勅、諸所防制如此眾生所行之法皆從中出故名為薩婆若。得諸聖智，若學智、若無學智、若辟支佛智，皆從中出故名為薩婆若。正行故名為薩婆若。能分別一切藥故名薩婆若。能滅一切眾生病故名薩婆若。能除一切煩惱習氣故名薩婆若。常在定故名薩婆若。一切法中無疑故名薩婆若。一切世間、出世間智慧皆從中出故名薩婆若。善知一切智慧、方便相故名薩婆若。

【註】上云不受根塵，乃直顯絕待一心為名故無所受。此中問圓融一心故一切照了、一切成辦故曰無所受者則無所不受也。以自心本來如是具足。若不妙悟，一翻不自知其為具足。故梵天一一問明，使人解了，真慈悲法施之大士也。

“Blessed One, when we say omniscience, why is it called omniscience?” “Because, Brahmā, it knows all the practices of hearers and solitary buddhas —this is why it is called omniscience. It knows all their thoughts, actions, compassions, trainings, and observances —this is why it is calledomniscience. It has abandoned all movement and overcome all conceit —this is why it is called omniscience. It is free of attainment and knowledge, yet it knows the minds of all beings —this is why it is called omniscience. It contains the realization of all wisdoms, all wisdoms of the path of learning, all wisdoms of the path of no more learning, all wisdoms of the solitary buddhas, and also the wisdom of omniscience —this is why it is called omniscience. Since its correct application is wisdom, it is called omniscience. Since it knows all remedies, it is called omniscience. Since it pacifies all disease, it is called omniscience. Since it overcomes all bondage, it is called omniscience. Since it overcomes all rebirth caused by habitual tendencies, it is called omniscience. Since it always abides in equipoise, it is called omniscience. Since it has no doubt regarding any phenomenon, it is called omniscience. All mundane and supramundane wisdoms are present within this omniscience; this is why it is called omniscience. Brahmā, this is why the term omniscience is a wise appellation for the wisdom that knows all things.”

6.爾時，思益梵天白佛言：未曾有也。世尊！諸佛如來智慧甚深，心無所緣，而知一切眾生心心所行。世尊！薩婆若得如是無量功德，其誰善男子善女人不發阿耨多羅三藐三菩提心？

【註】無相妙心實無如是閑名。因梵天所問，佛為方便讚揚如是具足、如是出生、如是超勝。梵天讚歎薩婆若中具足如是功德，其誰不發菩提心也？

Then Brahma viśeṣacintin said to the Blessed One, “Blessed One, this is wonderful! In this way, the thus-gone ones know everything that occurs in the minds of beings without ever engaging in mental apprehending. Such is the inconceivable wisdom of the buddhas. Blessed One, what son or daughter of noble family would not arouse the mind of unexcelled and perfect awakening when it is endowed with such immeasurable qualities?”

7.於是，網明菩薩白佛言：世尊！若有菩薩希望功德利益而發菩提心者，不名發大乘心也。所以者何？一切法無功德利，以無對處故。世尊！菩薩摩訶薩不應為功德利故，發菩提心，但為大悲心故，滅眾生諸苦惱故，不自憂苦故，生諸善法故，解脫諸邪見故，滅除諸病故，捨我所貪著故，不觀憎愛故，不沒世法故，厭患有為故，安住涅槃故，發菩提心。世尊！菩薩不應於眾生求其恩報，亦不應觀作與不作。又於苦樂心不傾動。世尊！何謂菩薩家清淨？

【註】網明恐人住相有違實德，特為發明，使知圓妙。自心雖能成辦等不違絕待故曰無功德利，以無對處故。若菩薩自求利益功德發心者，著我未忘，還同二乘，非大乘也。若以大悲為心，則純是利他之行，不知有己也。所謂聖人無己，靡所不己，此之謂矣。所謂發大悲者，在拔眾生之苦，欲拔彼苦，當自忘其苦。不能自忘，則悲不能發矣。㧞苦在與樂，欲與其樂，當為說法，令其生善。善生則苦滅。苦滅則樂至。所為生善者，使其捨邪見，滅諸病，離貪著，泯憎愛，不為世法所沒，厭有為，住無為，皆是離苦得樂之妙善也。求其恩報，即同功德利益發心之謂也。觀作與不作則心存憎愛。心不傾動則所謂不自憂苦也。若三者經於心則是非成於念。是非成于念則其所發大悲乃愛見之悲，非無緣之大悲也。故網明重重發明使不墮其咎耳。

At that point, the bodhisattva Jālinīprabha addressed the Blessed One, “Blessed One, if a bodhisattva seeks awakening because of the hope to gain certain qualities, he or she is not able to practice the Great Vehicle genuinely. Why not? Blessed One, we should not expect anything in return, as all phenomena are devoid of qualities and have no qualities. Therefore, bodhisattvas should not seek awakening for the sake of gaining qualities or something positive. Rather, motivated by great compassion, Blessed One, bodhisattvas give up hope —for both themselves and others —to avoid the terrors of suffering, to generate virtue, to be free from views, to eliminate sickness, to abandon all grasping, to look equally upon loved ones and others, to remain unstained by worldly qualities, to be weary of conditioned things, to settle in happiness in nirvāṇa, to uphold the holy Dharma, and to mature beings. Blessed One, bodhisattvas have no regret concerning what is done or not done. Blessed One, happiness and suffering do not affect bodhisattvas. Nevertheless, Blessed One, how are the bodhisattvas’ roots of virtue pure?”

8.佛言：善男子！菩薩若生轉輪聖王家不名家清淨。若生帝釋中、若生梵王中，亦不名家清淨。在所生處，乃至畜生自不退失善根，亦令眾生生諸善根是名菩薩家清淨。

【註】上云以大悲心生諸眾生善法，不自憂苦。復恐菩薩于善道、惡道，起取捨見。不以等心而救，自損善根故。于此特問菩薩家清淨，而佛答若生帝釋輪王中苟退善根，祗云尊貴不名清淨。若生畜生惡道中，苟不失善根，雖云微賤是名清淨。得失既在善根所分，則善道、惡道無所揀擇也。上云六度平等，則薩婆若平等。此中善惡平等，則薩婆若平等，慎勿忻厭矣。無緣之慈，不揀冤親故。深心大悲，誓欲等救故。問何以知此薩婆若即是自心邪？前云不受眼、不受色等根塵不受，則亦不受識矣。根塵識三者既泯，即是絕待自心也。又云能成就世間、出世間聖凡因果者即是圓妙自心也。合此二種，總名薩婆若者。體用不分不雜之像也。曰若如此何以不直曰心而云薩婆若者，寧有意乎？答以心不自名故，若心自名似有二物。如火不自云火。水不自云水等。古人云語忌十成者不欲斷絕也。機貴迴互者，不欲染汙也。所以不名心者，忌十成也。名薩婆若者，貴迴互也。何謂迴互？如世人畏死諱之云崩卒喪等皆忌言死也。

The Blessed One replied, “Noble son, acquiring the kingdom of a universal monarch is not said to be the pure roots of virtue, nor is becoming Śakra, nor is becoming Brahmā. Where there are no such births or birth-places, the bodhisattvas’ roots of virtue are thoroughly pure. When their own roots of virtue have not waned, they may produce the roots of virtue in other sentient beings, having entered the lowest birthplace of animals and on upward.

9.又網明！慈是菩薩家，心平等故。悲是菩薩家，深心念故。喜是菩薩家，生法喜故。捨是菩薩家，離貪著故。不捨菩提是菩薩家，不貪聲聞、辟支佛地故。

“Because one does not look for any entities, giving is a root of virtue of bodhisattvas. Because there is no mental anguish, discipline is a root of virtue of bodhisattvas. Because there is no ill will, patience is a root of virtue of the bodhisattvas. Because there is no laziness, diligence is a root of virtue of bodhisattvas. Because of one-pointedness, concentration is a root of virtue of bodhisattvas. Because there are no views, insight is a root of virtue of bodhisattvas. Due to having an impartial mind, love is a root of virtue of bodhisattvas. Due to having pure motivation, compassion is a root of virtue of bodhisattvas. Due to being inspired to follow the Dharma, joy is a root of virtue of bodhisattvas. Due to not having affection or aversion, impartiality is a root of virtue of bodhisattvas. Due to not wanting the levels of the hearers or solitary buddhas, never abandoning the mind of awakening is a root of virtue of bodhisattvas.”

菩薩無二品第十二

【註】前文一往問答之辭，以方便、實相合而不雜，分而不離，二而不二，不二而二。指趣淵深，綿微難見。梵天雖悟，說是無說之義，未解無說是說之旨。此品特標無二者，會前諸法，皆歸無二矣。

1.爾時，思益梵天白佛言：世尊！是文殊師利法王子在此大會，而無所說。佛即告文殊師利：汝於此所說法中可少說之。文殊師利白佛言：世尊！佛所得法寧可識不？佛言：不可識也。世尊！是法可說、可演、可論不？佛言：不可說、不可演、不可論。世尊！若是法不可說、不可演、不可論者，則不可示也。

【註】梵語文殊師利，此云妙吉祥。如來會上為擇法眼，既為擇法之眼，不容無說。蓋文殊于方等會上，以三十二大士各說不二法門，以其親從此中來，不容無問而說，待問而後發明也。佛令文殊少說者，發明前所說法，即是無說之說。於中無有少法可說也。佛不自說，令文殊說者使對眾辨明也。先標定世尊聖覺智自證之法，然後辨其無說、無示、無演、無論，使人妙契言外之旨，以自證之法不可得故。所以智不能知、識不能識、言語道斷、心行處絕淨名以是杜口於毗耶。世尊以是掩室於摩竭。若能悟旨，則塵說、剎說未嘗間歇。豈特文殊不說而世尊曷嘗說乎。

Mañjuśrī, who was in the assembly, had remained silent until now. So Brahma viśeṣacintin remarked to the Blessed One, “Blessed One, youthful Mañjuśrī is in this assembly, yet he has not shared any authentic words of teaching.” So the Blessed One said to youthful Mañjuśrī, “Mañjuśrī, please say a few words related to this teaching.” Mañjuśrī asked, “Is there anything to impute onto this Dharma that has been realized by the Blessed One?” The Blessed One replied, “No, Mañjuśrī, there is nothing to impute onto this Dharma.” Mañjuśrī asked, “Blessed One, is this Dharma something that can be discussed, spoken about, or taught?” The Blessed One replied, “No, Mañjuśrī, this Dharma is not something that can be discussed, spoken about, or taught.” Mañjuśrī asked, “Blessed One, how then can one explain a Dharma that cannot be discussed, spoken about, or taught?”

2.爾時，思益梵天謂文殊師利：汝不為眾生演說法乎？文殊師利言：梵天！法性中有二相耶？梵天言無也。文殊師利言：一切法不入法性耶？梵天言然。文殊師利言若法性是不二相、一切法入法性中，云何當為眾生說法？

【註】若云是法無說、無示者，則文殊師利能不與眾生說法耶？非謂不與說法。但說法無二相也。若有一法，可言於法性中有說、有聽。有說、有聽，則著我人。著我人者是名戲論，非得法性。若一切法皆入法性，法性無二。無二故無說即說。何當更為眾生說乎。

Brahma viśeṣacintin replied, “Mañjuśrī, don’t you teach the Dharma to other beings, to other people?” “Brahmā, are there dualistic divisions within the realm of phenomena?” “No.” “Aren’t all phenomena but the realm of phenomena?” “They are.” “Brahmā, if the realm of phenomena is devoid of any duality, and all phenomena are ascertained as the realm of phenomena, how do you teach the Dharma to other beings, to other people?”

3.梵天言：頗有說法亦無二相耶？文殊師利言：若決定得說者、聽者可有說法亦無有二。文殊師利！如來不說法耶？文殊師利言：佛雖說法，不以二相。何以故如來性無二故，雖有所說而無二也。

【註】以法性無二故，無說與說亦無有二不必更說也。既無說與說不二，頗有說與無說不二不？若決定得說者、聽者可言有二、有不二。若說者、聽者決定不可得故，指何法為二，為不二也。不以二相者，無有能說所說之相也。無有能說所說，則說與不說皆入法性故。楞伽有二種通謂宗通相、說通相。宗通相者謂聖默然。說通相者，謂聖說法。是二者說與不說，會歸法性也。

“Mañjuśrī, is it possible to teach the Dharma in the absence of duality?” “Yes, Brahmā, if there are some teachers or hearers.” “Mañjuśrī, aren’t the thus-gone ones teaching the Dharma?” “Brahmā, they teach, although there is no duality. Why? Because the thus-gone ones teach without duality, without creating duality.”

4.梵天言：若一切法無二，其誰為二？文殊師利言：凡夫貪著我故分別二耳。不二者，終不為二。雖種種分別為二，然其實際無有二相。

【註】一切法聖人證實相故無二。凡夫著我我所虗妄分別故二耳。以實相不二者，不因凡夫分別而成二也。故凡夫是稱虗妄，彼實際豈因而二之也。

“Mañjuśrī, if all phenomena are devoid of duality, how can immature, ordinary beings create duality out of nonduality?” “Immature, ordinary beings create duality by grasping at a self in their stream of being, but nonduality can never become dual. No matter how much duality has been created, nonduality itself remains nondual.”

5.梵天言：云何識無二法？文殊師利言：若無二可識，則非無二。所以者何？無二相者不可識也。梵天！二即是識業，不可識法，佛所說也。是法不爾如所說，何以故？是法無文字故。

【註】若有無二可，識則非真無二也。何也？以有對待故。若無有對待，安能識無二哉。佛說二者是業相可識，法性則不可識也。是法不爾者，不如業相之可識。如來所說不依文字語言故，不可識也。

“Mañjuśrī, how can we cognize nonduality?” “If it is something that can be cognized, then it is not nonduality. Nonduality cannot be cognized. Brahmā, duality is cognition. The thus-gone ones teach the Dharma without cognition. Nevertheless, the Dharma is not the way that it is taught. Why is that so? Because the Dharma is beyond syllables.”

6.文殊師利！佛所說法，終何所至。文殊師利言：如來說法至無所至。梵天言：佛所說法不至涅槃耶？文殊師利言：涅槃可得至耶？梵天言：涅槃無來處，無至處。文殊師利言：如是，佛所說法至無所至。

【註】佛所說法終至涅槃，以涅槃無有處所。無處所故，則來無所從，去無所至。無所至者是佛所說。至無至者，至寂滅自性也。以自性寂滅故無說、無演、無示、無識，寧有處所可得至也。

“Mañjuśrī, the Dharma taught by the thus-gone ones —where does it lead?” “Brahmā, the Dharma the thus-gone ones teach does not lead anywhere.” “Mañjuśrī, don’t the thus-gone ones teach the Dharma to reach nirvāṇa?” “What nirvāṇa do you apprehend beings going to or arriving at?” “There is neither arriving at nor going to nirvāṇa.” “Brahmā, in this case the Dharma of the thus-gone ones leads without leading.”

7.梵天言：是法誰聽？答言如所說。梵天言：云何如所說？答言：如不識、不聞。梵天言：誰能聽如來如是法？答言：不漏六塵者。梵天言：誰能知是法？答言：無識、無分別、無諍訟者。

【註】是法既非言說可及，未審誰肯聽邪？聽者如所說不可識則解不可聞。若解不可聞者肯聽是法也。眼見色，如盲等。耳聞聲如聾等，是謂不漏六塵。能如是不漏，則達無聽之聽。是真能聽法者也。無識則不緣名相。無分別則不著外塵。無諍訟則不執能所。離此三者，則自性靈，明寂然常照是真能知也。

“How should I listen to such a Dharma?” “Just the way it is spoken.” “How is it spoken?” “As if without cognition, and without listening.” “Who listens to the Dharma of the thus-gone ones?” “Those who are undefiled regarding objects.” “Who will know this Dharma?” “Those who do not dispute, know, or realize it.”

8.梵天言：云何比丘名多諍訟？答言：是好、是惡，此名諍訟。是理、是非理，此名諍訟。是垢、是淨，此名諍訟。是善、是不善，此名諍訟。是戒、是毀戒，此名諍訟。是應作、是不應作，此名諍訟。以是法得道、以是法得果，此名諍訟。梵天！若於法中，有高下心，貪著所受，皆是諍訟。佛所說法無有諍訟。梵天！樂戲論者，無不諍訟。樂諍訟者，無沙門法。樂沙門法者，無有妄想貪著。

【註】問：好惡、垢淨、是理非理、持戒毀戒、得道得果，原于佛說。云何同名諍訟耶？答：教道別也。昔時佛為鈍根眾生未堪直趣大道。權標名相，使知進修。此一乘頓教，名相蕩除，理事不立，直顯自心。若立纖毫，即名障礙。二乘不了，名相礙心。所以文殊決擇者，欲使法眼清淨也。曰若然者，好惡、垢淨可名名相，元無實體。若執實有，是成諍訟。云何得道得果同彼諍訟？答：眾生躭著欲塵，不求解脫，佛說得道、得果，誘彼癡兒。若出化城寶所，非有執為實事，諍訟由生故，并揀之也。如來所說大小名相，皆是稱理、稱機。無心演出，無有戲論。凡夫樂著戲論，于無諍訟中，熾然諍訟。著諍訟者，非沙門法也。沙門云勤息。息滅戲論、妄想，勤修聖道故云勤息。云何凡夫名為戲論邪？以求道心不真效人。問：辨實自無心故名戲論。此如古人聞一句義終身受持。倘或不明，經年決擇，以悟自期。忽爾發明疑惑并消。今人無書不讀，滿肚懷疑，隱隱自嗤，逢人強辨。直得最妙最玄，於己一無造履故。云上士一決一切了，下士多聞多不信。多聞多不信非戲論而何。

“Mañjuśrī, why do monks argue so much?” “To say ‘this is correct’ or ‘this is incorrect’ is arguing. And likewise, to say ‘these are related’ or ‘these are unrelated,’ ‘this is emotional defilement’ or ‘this is purification,’ ‘this is virtue’ or ‘this is nonvirtue,’ ‘this is reprehensible’ or ‘this is not reprehensible,’ ‘this is defiled’ or ‘this is undefiled,’ ‘this is mundane’ or ‘this is not mundane,’ ‘this is conditioned’ or ‘this is unconditioned,’ ‘this is discipline’ or ‘this is a negative behavior,’ ‘this is to be done’ or ‘this is not to be done,’ and ‘this brings attainment’ or ‘this does not bring attainment’ – these are all arguments. Brahmā, merely to be proud of the Dharma or humble about it, or to adopt teachings or reject them, is already arguing. But the thus-gone ones teach the Dharma without arguing. To be fond of conceptual elaborations is nothing if not argument. One does not become a spiritual practitioner by indulging in arguments. He who wants to be a spiritual practitioner must be free from quarelling.”

9.梵天言：云何比丘隨佛語、隨佛教？答言：若比丘稱讚、毀辱，其心不動是名隨佛教。若比丘不隨文字語言是名隨佛語。又比丘滅一切諸相是名隨佛教。不違於義是名隨佛語。若比丘守護於法是名隨佛教。若不違佛語是名隨佛語。

【註】稱讚者順境也。毀辱者逆境也。不為順逆所動是順佛之教也。然則隨宜通變不在膠柱調絃。若執實事，則著文字語言，非順佛語也。以無定之語是名佛語。不動、不著妙契中道，下皆倣此。破相顯空，教門所載，或奪或與各有其義。比丘取捨得宜是名不違其義。蕩除名相，直顯自心，不為外論所害是守護法。一切邪正同歸法性，是佛之語。若執彼邪我正，親疎法性，是違佛語。若了即邪即正，無二無別是名不違。以真心妙融。即遮即照，教道安立，或破或顯，縱奪無方，須得心融意會耳。

“Mañjuśrī, how does a monk abide by the thus-gone ones’ teachings, and how does he follow their words?” “Brahmā, when a monk is not affected by praise or criticism, he abides by the teachings of the thus-gone ones. When a monk does not hanker after syllables, he follows the words of the thus-gone ones. When he has quelled all signs, he abides by the teachings. When he is not in conflict with the ultimate, he follows the words of the thus-gone ones. When he protects the Dharma, he abides by the teachings. When he does not conform with the words, he follows the words of the thus-gone ones.”

10.梵天言：云何比丘能守護法？答言：若比丘不逆平等、不壞法性，是名能守護法。

【註】心、佛及眾生是三無差別，故曰平等。若分彼聖我凡是乖平等。乖平等者起諍論。起諍論者不能守護法也。法性即是平等之實相。若謂轉凡入聖是壞法性。以法性各住一際如鐘鼓之聲，彼此不相到故。所以不壞法性者，乃不乖平等也。

“Mañjuśrī, how do monks protect the sacred Dharma?” “When they do not contravene equality, and when they do not disrupt the realm of phenomena, they protect the sacred Dharma.”

11.梵天言：云何比丘親近於佛？答言：若比丘於諸法中，不見有法若近、若遠，是名親近於佛。

【註】前梵天問佛親近？佛答盡命不毀禁者。與此文殊所答若何異也？以梵天說諸法正性之門，顯理極圓。佛指事行使無混濫。如法華三週法竟說四安樂行也。此中文殊當擇法之任，不見有法若近若遠為答者，使法眼清明也。

“Mañjuśrī, how do monks become close to the thus-gone ones?” “Brahmā, when a monk sees that there is no closeness or distance in phenomena, he is close to the thus-gone ones.”

12.梵天言：云何比丘給侍於佛？答言：若比丘身口意無所作，是名給侍於佛。

【註】身無非行，口無惡言，意無邪思。且道那個是佛要汝給侍。

“How, Mañjuśrī, do monks worship and pay homage to the thus-gone ones?” “Brahmā, when a monk makes no effort with body, speech, or mind, that monk worships and pays homage to the thus-gone ones.”

13.梵天言：誰能供養佛？答言：不起福業、不起不動業者。

【註】不起福業，則不著有為。不起不動業，則不著無為。前文所謂達無生際者。

“Mañjuśrī, who makes offerings to the thus-gone ones?” “Brahmā, those who do not produce any meritorious, non-meritorious, or nontransferring action.”

14.梵天言：誰能見佛？答曰：若不著肉眼、不著天眼、不著慧眼，是名能見佛。

【註】肉眼礙非通是不能見。天眼通非礙是能見。以自性天真之佛不屬見故。故能見、不能見皆不見佛。若離五眼之見，是真見佛也。不言佛眼法眼者文略也。

“Mañjuśrī, who can see the thus-gone ones?” “Those who have no attachment to the eye of flesh, the divine eye, the wisdom eye, the Dharma eye, or the Buddha eye.”

15.梵天言：誰能見法？答言：不逆諸因緣法者。梵天言：誰能順見諸因緣法？答言：不起平等、不見平等所生相者。

【註】諸法體是真空不礙緣起。若礙緣起是逆因緣。所謂順因緣者，不執體是真空，不起平等之想，不執任運緣起，不見平等所生之相也。

“Mañjuśrī, who sees the Dharma?” “Those who see the dependent origination of things and do not contradict it.” “Who sees dependent origination?” “Those who do not produce equality or contradict it.”

16.梵天言：誰得真智？答言：不生不滅諸漏者。

【註】漏者，所謂有漏、欲漏、無明漏也。達漏體本是無生，不生、不滅是名真智二乘返此。

“Mañjuśrī, who acquires the superknowledges?” “Those who do not produce or stop contaminations.”

17.梵天言：誰能隨學如來？答言：不起、不受、不取、不捨諸法者。

【註】如來者即諸法如義，能不起、不受學如義也。

“Mañjuśrī, who engages in the trainings of the thus-gone ones?” “Those who do not create, experience, produce, or abandon anything.”

18.梵天言：誰名正行？答言：不墮三界者。

【註】所謂不著欲、不著禪、不著空。唯此不著名為正行也。

“Mañjuśrī, who is correctly engaged?”“Those who do not engage in the three realms.”

19.梵天言：誰為善人？答言：不受後身者。

【註】世稱善人，乃善惡對稱之善人。其善即凡夫中善人也。不受後身乃阿羅漢及一生菩薩，妙契中道，不著善惡二邊，即聖人中善人也。大學所謂止於至善。非善惡所對之善也。

“Mañjuśrī, who is throughtly tamed?” “Those who do not take rebirth.”

20.梵天言：誰為樂人？答言：無我、無我所者。

【註】我即是能主宰者，我所即是能攀緣者。內忘主宰，外絕攀緣是真樂人也。

“Mañjuśrī, who becomes happy?” “Those who are without a sense of ownership.”

21.梵天言：誰為得解脫者？答言：不壞縛者。

【註】若有生死可度，則有不度生死者。惟涅槃生死二邊不住，是真得度也。

“Mañjuśrī, who is liberated?” “Those who are not disturbed by apprehending.”

22.梵天言：誰為得度？答言：不住生死、不住涅槃者。

“Mañjuśrī, who has crossed over?” “Those who abide in neither saṃsāra nor nirvāṇa.”

23.梵天言；漏盡比丘盡何事耶？答言：若有所盡，不名漏盡。知諸漏空相隨如是知，名為漏盡。

【註】既不住二邊，度無所度。比丘稱為漏盡，當盡何事耶？所言漏盡但盡妄想之相，非謂有法可盡。若有可盡，不名漏盡矣。

“Mañjuśrī, the monks who have exhausted contaminations —what have they exhausted?” “Brahmā, if they have exhausted the contaminations, they do not exhaust contaminations. These contaminations are momentary; knowing this is called exhausting the contaminations.”

24.梵天言：誰能實語？答言：離諸言論道者。

【註】若離言論道是實語者，則如來以言語論道豈為虗妄邪？如來為破凡夫語言故假言論道，非有言語也。所以云他說的說箇不說的。

“Mañjuśrī, who speaks the truth?” “Those who are beyond all argument.”

25.梵天言：誰為入道？答言：凡夫有入道。聖行者知一切有為法，無所從來，無所從去，則無入道。

【註】凡夫不達有為性空，妄計有入。聖行者了三際平等故，無入不入。

“Who sets out on the path?” “Brahmā, immature, ordinary beings set out on the path.” “Mañjuśrī, who sets out on no path?” “The noble ones who know that all phenomena do not come from anywhere and do not go anywhere.”

26.梵天言：誰能見聖諦？答言：無有見聖諦者。所以者何？隨所有見皆為虗妄。無所見者乃名見諦。梵天言：不見何法名為見諦？答言：不見一切諸見名為見諦。

【註】有見是常見，無見是斷見。亦有亦無是增益見。非有非無是戲論見。如是四見三世疊成六十二見名為諸見。

“Mañjuśrī, how do we see the truth?” “By not seeing anything. Why? If you see something, this means it is not true; that is why not seeing is seeing the truth.” “What do you see when you see the truth?” “To not see any views is seeing the truth.”

27.梵天言：是諦當于何求？答言：當於四顛倒中求。梵天言：何故作如是說？答言：求四顛倒，不得淨、不得常、不得樂、不得我。若不得淨，是即不淨。若不得常是即無常。若不得樂是即為苦。若不得我是即無我。梵天！一切法空無我是為聖諦。若能如是求諦是人，不見苦、不斷集、不證滅、不脩道。

【註】於身、受、心、法，起常、樂、我、淨四種顛倒。何為顛倒邪？身是不淨，而計為淨。心是無常，計為常。受是苦，計為樂。法是無我，計為有我。故佛說聖諦即彼顛倒而求。觀身四大假合，內外三十六物，件件推求，畢竟無淨，是謂不淨。觀心念念不住，新新不停，是謂無常。觀一切苦受、樂受、不苦不樂受皆無安樂是之為苦。觀五陰、六入、十二處、十八界悉皆無性，是謂無我。如是常、樂、我、淨，皆由四顛倒之所顯發。如是推求、如是了達是名為諦。上云求諦於四顛倒。此特云法空為聖諦者。以四顛倒，皆依五陰等法之所出也。若了五陰等空無我，即彼四種顛倒皆名聖諦也。如是求諦者，了達法空。了達法空故，知法無生故，不見苦。知法無和合故，不斷集。知法本離生滅故，不證滅。知法無二相故，不脩道。

“Where should we search for it?” “Search for the truth in the four errors.” “Mañjuśrī, what do you have in mind when you say that?” “When investigating the four errors, one finds that there is no permanence, happiness, self, or purity. What is not permanent is impermanent. What is not happiness is suffering. What is without self is selfless. What is not pure is impure. Brahmā, seek the truth of the nobles ones – that all phenomena are selfless. Those who search for this truth do not know suffering, do not abandon its origin, do not realize cessation, and do not practice the path.”

28.梵天言：云何名脩道？答言：若不分別是法、是非法，離於二相，名為脩道。以是道求一切法不得，是名為道。是道不令人離生死、至涅槃。所以者何？不離、不至乃名聖道。

【註】既云不證、不修，云何一切行人名為修道耶？脩道者非是有修之修，乃是無修之修也。無修之修者，知法無二故。于無二法中，求一切法不可得，是之謂道。求一切法不可得故生死不可得、涅槃不可得。生死不可得，誰離生死。涅槃不可得，誰至涅槃。以生死、涅槃同入實際，惟有名字故，不至、不離也。

“Mañjuśrī, how do you practice the path?” “One should not mistake practice for a thing, mistake practice for a non-thing, or mistake any phenomenon for a thing or for a non-thing. Brahmā, freedom from duality is the path. If one does not apprehend any phenomenon while on the path, then that is the path. The path does not produce or remove anything. Saṃsāra does not exist, nor does nirvāṇa. Why not? There is nothing to obtain, and nothing to eliminate —this is the path of the noble ones.”

29.爾時，有摩訶羅梵天子名曰等行。問文殊師利：何謂優婆塞皈依佛、皈依法、皈依僧？答言：若優婆塞不起二見。不起我見、不起彼見。不起我見、不起佛見。不起我見、不起法見。不起我見、不起僧見。是名皈依佛、皈依法、皈依僧。

【註】梵語摩訶羅此云大梵天子名等行者。前網明問云何比丘親近于佛問真諦也。此天子問云何優婆塞皈依三寶者，問俗諦也。欲顯真俗不二，即俗趨真故曰等行，破在俗出家之執入無二門矣。總標下釋成不起之意。清淨自心，即是自己佛。無作妙智，即是自己法。圓融梵行即是自己僧。故曰佛者覺也，法名平等，僧名和合。若捨己外，求作二見解，是不皈依也。若能了達三寶即是自己，彼我兩忘，不起二見是真皈依也。

At this point the great sāla-tree-like brahmin householder Samavartin asked Mañjuśrī, “Youthful Mañjuśrī, how should a lay practitioner take refuge in the Buddha? How should he take refuge in the Dharma? How should he take refuge in the Saṅgha?” “Noble son, a lay practitioner should avoid grasping these dualistic views: the view of a self and the view of an other, the view of a self and the Buddha, the view of a self and the Dharma, and the view of a self and the Saṅgha. Lay practitioners thereby take refuge in the Buddha, the Dharma, and the Saṅgha.

30.又優婆塞不以色見佛，不以受想行識見佛，是名皈依佛。若優婆塞於法，無所分別亦不行非法是名皈依法。若優婆塞不離有為法見無為法，不離無為法見有為法是名皈依僧。又優婆塞不得佛、不得法、不得僧，是名皈依佛、皈依法、皈依僧。

【註】清淨自心本無五蘊，若著五蘊見佛則不見自心不名覺矣。若了五蘊本空是則名覺是名皈依。法名平等，于法非法無所分別。然于是非分齊無所混濫。雖無分別，亦不行非法是則皈依也。僧名和合，若以有為為有為。以無為為無為是即分別，非和合矣。以有為無為二而不二故名皈依和合也。所言皈依者，非謂外有所皈依也。即是皈依自心，達三寶體空，惟有名字。名字不可得，故曰皈依也。

Furthermore, noble son, when lay practitioners do not relate to the Thus-Gone One as form, feeling, perception, formation, or consciousness, they have taken refuge in the Buddha. When lay practitioners do not conceptualize or elaborate any phenomenon, they have taken refuge in the Dharma. When lay practitioners consider the Saṅgha as unconditioned, while not negating its conditioned nature, they take refuge in the Saṅgha. Moreover, noble son, lay practitioners who do not apprehend the Buddha, the Dharma, or the Saṅgha take refuge in the Buddha, Dharma, and Saṅgha.”

31.爾時，等行菩薩問文殊師利言：是諸菩薩發菩提心者，為何所趣？答言：趣于虗空。所以者何？阿耨多羅三藐三菩提同虗空故。等行言：云何菩薩名發阿耨多羅三藐三菩提心？答言：若菩薩知一切發非發。一切法非法。一切眾生非眾生。是名菩薩發阿耨多羅三藐三菩提心。

【註】前云天子。此云菩薩者。以了悟皈依自心即名菩薩。所以為頓教也。既是皈依自心彼諸菩薩發心當趣何所？彼發心者發無所趣心也。以菩提同于虗空，惟有名字，無處所故。既無所趣云何名為發心耶？所言發心者知一切發心即是非發心。一切法即是非法。一切眾生即是非眾生。直下頓證自己，是名發心，以無所得故也。

Samavartin then asked, “Mañjuśrī, the bodhisattvas who have entered awakening —where have they entered?” “They have entered open space. Why? Awakening is like open space.” “Mañjuśrī, why do we then say that ‘a bodhisattva has entered awakening’?” “Noble son, bodhisattvas know that all entering is not entering. They know that all phenomena are not phenomena. They know that all beings are not beings. This, noble son, is when we say that ‘a bodhisattva has entered awakening.’”

名字義品第十三

【註】前云菩薩既云無二，則彼此平等。彼此平等，則文殊、普賢、觀音、勢至各無標的。各無標的，則彼此混濫。然文殊等一一指陳，歷歷明鑑。何云無二？非謂名字無二。乃法體無二也。是諸菩薩皆依法界中流出，故曰無二。以德立名不無指的，故非無二也。譬如水火風土皆依木出，各以其能而稱則不同也。此品名名字者，依前無二品流出也。

1.爾時，等行菩薩白佛言：世尊！所言菩薩，菩薩者為何謂耶？佛言：善男子！若菩薩於邪定眾生，發大悲心。於正定眾生，不見殊異，故言菩薩。所以者何？菩薩不為正定眾生、不為不定眾生故發心，但為度邪定眾生故而起大悲，發阿耨多羅三藐三菩提心，故名菩薩。

【註】梵語菩提薩埵，此云覺眾生。又云摩訶薩，此云大道心眾生。菩薩不以自利，專欲利人，緣彼邪定眾生，而發大悲者，大道心眾生也。於彼正定眾生，心不殊異者，覺法平等，無有彼此者，覺眾生也。不因不定眾生發心者，以彼機未堪化故也。

Then the great sāla-tree-like brahmin householder Samavartin asked the Blessed One, “Blessed One, why are bodhisattvas called bodhisattvas?” “Noble son,” the Blessed One replied, “when bodhisattvas generate compassion for beings stuck in their wrong ways, while arousing no favoritism for beings who are firmly engaged in correct ways, they are called bodhisattvas. Why? Noble son, bodhisattvas do not make aspirations toward awakening for the sake of beings who are firmly engaged or those who are undetermined. Their aspirations toward awakening are reserved for those beings who are stuck in their wrong ways —this is why they are called bodhisattvas. Therefore, noble son, bodhisattvas make their aspirations toward awakening out of compassion for beings who are stuck in wrong ways —this is why they are called bodhisattvas.”

2.爾時，菩提菩薩白佛言：世尊！我亦樂說所以為菩薩。佛言：若樂說者便說。菩提菩薩言：譬如男子、女人受一日戒，無毀、無缺。若菩薩如是從初發心，乃至成佛，於其中間常修淨行，是名菩薩。

【註】前則如來總彰菩薩之意。此下別顯菩薩之德，所以各說也。菩提云覺。從初發心乃至成佛於其中間修行梵行，猶若一日，覺三世性空故也。

Then a bodhisattva called Bodhi addressed the Blessed One, “Blessed One, I would like to explain why they are called bodhisattvas.” “Bodhi, please do so,” replied the Blessed One. “Blessed One,” said Bodhi, “when a man or a woman follows the eight vows of fasting as they are instructed —without breaking them —we say that they have taken those vows properly. Likewise, Blessed One, from the first arousing of the mind of awakening until reaching the seat of awakening, bodhisattvas never waver from the mind of awakening. This is the reason why they are called bodhisattvas.”

3.堅意菩薩言：若菩薩成就深固慈心，是名菩薩。

【註】以無緣慈深固其心故曰堅意。

Then the bodhisattva Dṛḍhamati said, “Blessed One, when bodhisattvas have a firm resolve that instils in them loving kindness that does not apprehend sentient beings, they are called bodhisattvas.”

4.度眾生菩薩言：譬如橋船，度人不倦，無有分別。若心如是是名菩薩。

【註】以無分別智，度諸眾生。猶如橋船無有分別也。

The bodhisattva Sattvatara said, “Blessed One, bridges or boats let beings cross to the other shore without growing weary and without conceptualizing it. Likewise, Blessed One, when bodhisattvas’ minds are like that regarding the liberation of all beings, they are called bodhisattvas.”

5.斷惡道菩薩言：若菩薩於諸佛國投足之處，即時一切惡道皆滅，是名菩薩。

【註】以方便智入諸佛法，滅於惡見也。

The bodhisattva Apāyavidhama said, “Blessed One, when bodhisattvas set foot in a buddha realm and all its lower abodes are instantly pacified, they are called bodhisattvas.”

6.觀世音菩薩言：若菩薩眾生見者即時必定於阿耨多羅三藐三菩提。又稱其名，得免眾苦，是名菩薩。

【註】以自在慧入圓通性，必定得菩提也。稱名免苦者，隨喜之益也。

The bodhisattva Avalokiteśvara said, “Blessed One, when the mere sight of a bodhisattva causes sentient beings to firmly set out on the path to awakening, or when they need only hear the name of a bodhisattva to be freed from all their fears, they are called bodhisattvas.”

7.得大勢菩薩言：若菩薩所投足處，震動三千大千世界及魔宮殿，是名菩薩。

【註】觀經云以智慧光普照一切令離三塗得無上力名大勢至蓋以中道妙慧照破無明故魔王宮殿世界皆為震動也。

The bodhisattva Mahāsthāma prāpta said, “Whenever bodhisattvas step on the ground or walk, and all the māras’ worlds in the trichiliocosm are shaken, they are called bodhisattvas.”

8.無疲倦菩薩言：若恒河沙等劫為一日一夜，以是三十日為一月，十二月為一歲，以是歲數若過百千萬億劫得值一佛。如是於恒河沙等佛所行諸梵行，脩集功德，然後受阿耨多羅三藐三菩提記，心不休息，無有疲倦，是名菩薩。

The bodhisattva Aparikheda said, “Blessed One, imagine that as many eons as there are grains of sand in the river Ganges constituted one single day. Fifteen of these days make a fortnight, thirty days make a month, and twelve such months make a year. If bodhisattvas serve a buddha who appears for one trillion such years, untiringly observing pure conduct in as many buddha realms as there are grains of sand in the river Ganges before finally receiving the prophecy, they are called bodhisattvas.”

9.導師菩薩言：若菩薩於墮邪道眾生，生大悲心，令入正道，不求恩報，是名菩薩。

【註】以深心大悲平等道達。若求恩報，則非平等，不名菩薩也。

The bodhisattva Susārthavāha said, “Blessed One, when bodhisattvas see beings stuck on the wrong path and generate the great compassion of wishing to lead them on the right path without hoping for any reward, they are called bodhisattvas.”

10.須彌山菩薩言：若菩薩於一切法無所分別，如須彌山一切眾色，是名菩薩。

【註】以不動智入一切法無所分別，猶如須彌處於大海七金山等一切眾色交暎，巍然不動也。

The bodhisattva Sumeru said, “Blessed One, when bodhisattvas nonconceptually know all phenomena, equal to Mount Meru, they are called bodhisattvas.”

11.那羅延菩薩言：若菩薩不為一切煩惱所壞，是名菩薩。

【註】梵語那羅延此云勇健。以智慧勇健不為煩惱所壞也。

The bodhisattva Nārāyaṇa said, “Blessed One, when bodhisattvas are not overwhelmed by any emotional defilement, they can be are called bodhisattvas.”

12.心力菩薩言：若菩薩以心思惟一切諸法無有錯謬，是名菩薩。

The bodhisattva Citta said, “Blessed One, when bodhisattvas can accommodate all mental phenomena in their minds without being harmed or impaired by them, they are called bodhisattvas.”

13.師子遊步自在菩薩言：若菩薩於諸論中，不怖、不畏，得深法忍，能使一切外道怖畏，是名菩薩。

【註】以無畏辨降伏外論。喻如獅子遊步之自在也。

The bodhisattva Siṃhavikrāntagāmin said, “Blessed One, when bodhisattvas can bear the profound Dharma without being afraid or scared, so that they are dreaded by the non-Buddhists, they are called bodhisattvas.”

14.不可思議菩薩言：若菩薩知心相不可思議，無所思惟、分別，是名菩薩。

【註】以心非數量故知心相不可思議也。

The bodhisattva Acintya said, “Blessed One, when they relate to the inconceivability of mind without thought, and without ever producing thoughts, they are called bodhisattvas.”

15.善寂天子言：若菩薩能於一切天宮中生，而無所染，亦不得是無染之法，是名菩薩。

【註】欲界不為欲塵所染，色界不為禪定所染，無色界不為空見所染。一切雖無所染，亦不得是無染之見，故曰善寂。

The god Susīma said, “When they are free from attachment, no matter which divine paradise they may be born in, and when they do not engage with the nature of nonattachment as something to understand, they are called bodhisattvas.”

16.實語菩薩言：若菩薩有所發言，常以真實，乃至夢中亦無妄語是名菩薩。

The bodhisattva Satyavādin said, “Blessed One, when bodhisattvas always abide by the truth and never lie, even in dreams, they are called bodhisattvas.”

17.喜見菩薩言：若菩薩能見一切色皆是佛色，是名菩薩。

【註】體實色有青黃赤白等獨頭色、有散位、夢中及定果等色，名為一切能見。此一切皆是佛色者應云善見。喜見者恐訛也。

The bodhisattva Priyadarśana said, “When they see all forms as the physical form of the buddha, they are called bodhisattvas.”

18.常慘菩薩言：若菩薩見墮生死眾生，其心不樂，世間諸樂欲自度己身，亦度眾生，是名菩薩。

【註】因眾生而起慘慽，發大悲，而思救度，眾生無盡，悲願無盡，故曰常慘。

The bodhisattva Nityakṛpa said, “Blessed One, when bodhisattvas behold the sufferings of beings who live in saṃsāra, and thereby feel no happiness in any pleasure other than the joy of the Dharma and the joy of maturing beings, they are called bodhisattvas.”

19.心無礙菩薩言：若菩薩於一切煩惱眾魔，而不嗔礙，是名菩薩。

【註】魔宮、佛土、煩惱、菩提，不作二相是名無礙。

The bodhisattva Apratihatacitta said, “Blessed One, when no emotional defilements and no māras hamper them, they are called bodhisattvas.”

20.常喜根菩薩言：若菩薩常以喜根自滿其願，亦滿他願，所作皆辦，是名菩薩。

【註】七覺支中第四喜支根，成滿其願，自他俱辦，故曰喜根。

The bodhisattva Nityamuditendriya said, “Blessed One, when the power of constant joy and laughter makes them fulfill their intentions and activities, now and in the future, they are called bodhisattvas.”

21.散疑女菩薩言：若菩薩於一切法中，不生疑悔，是名菩薩。

【註】八聖道中第八無漏慧，斷除三業、微細無明故曰散疑。

The woman Vimati vidhvaṃsana said, “Blessed One, when bodhisattvas have no doubt or hesitation regarding any phenomenon, they are called bodhisattvas.”

22.師子童女菩薩言；若菩薩無男法、無女法，而現種種色身，為成就眾生故，是名菩薩。

【註】童女者兌之象也。兌屬金，主于秋，成衰殺之候，一切萬物至此成就故曰成就眾生。名獅子者，以法體中本無男女，為眾生故，現種種身，是決定說故。

Siṃhakumārī said, “Blessed One, when they are without feminine or masculine characteristics, but manifest in various forms to mature beings, they are called bodhisattvas.”

23.寶女菩薩言：若菩薩於諸寶中，不生愛樂，但樂三寶，是名菩薩。

The girl Ratna said, “Blessed One, when the jewels of the Buddha, Dharma, and Saṅgha are the only jewels bodhisattvas delight in, they are called bodhisattvas.”

24.毗舍佉達多優婆夷言：若菩薩有所得者，則無菩提。若不得一切法，不生一切法，不滅一切法，是名菩薩。

【註】凡有所得則無菩提者。以菩提即是自妄想非謂覺矣。若了一切法不可得即是得自性之覺。得自性之覺，即不生不滅矣。

The lay practitioner Viśākhadattā said, “Blessed One, awakening does not exist for one who apprehends. Those who do not apprehend phenomena and who do not produce or stop anything, they are called bodhisattvas.”

24.䟦陀婆羅賢士言：若菩薩眾生聞其名者，畢定於阿耨多羅三藐三菩提，是名菩薩。

【註】䟦陀婆羅云賢守，亦云賢護。既守且護，故聞其名者，定獲菩提矣。

The householder Bhadrapāla said, “Blessed One, when merely remembering the name of the bodhisattvas awakens beings, they are called bodhisattvas.”

25.寶月童子言：若菩薩常修童子梵行，乃至不以心念五欲，何況身受，是名菩薩。

Youthful Ratnacandra said, “Blessed One, when bodhisattvas continuously maintain pure conduct, and never entertain desirous thoughts, not to mention actually indulging in lustful acts, they are called bodhisattvas.”

26.忉利天子曼陀羅華香菩薩言：若菩薩持戒熏心，常流諸善法香，不流餘香，是名菩薩。

【註】曼陀羅云白華香，以戒為白業故，修此白淨業者，則常流法香也。

The god Mandārava puṣpa gandha said, “Blessed One, when bodhisattvas have the fragrance of discipline, and thereby exude the fragrance of discipline, so that no other odor can be smelled, they are called bodhisattvas.”

27.作喜菩薩言：若菩薩喜樂三法，謂供養佛、演說於法、教化眾生，是名菩薩。

【註】供養乃上求之利，說法乃下化之功，上求下化宜，名菩薩也。

The bodhisattva Nandaka said, “Blessed One, when bodhisattvas relish three things —paying homage to the buddhas, upholding the Dharma, and maturing beings —they are called bodhisattvas.”

28.思益梵天言：若菩薩所見之法皆是佛法，是名菩薩。

【註】即俗而真，無真不俗，真俗既成一體，則佛法不離所見也。

Brahma viśeṣacintin said, “Blessed One, when bodhisattvas say that there is not a single phenomenon that is not a quality of the buddha, they are called bodhisattvas.”

29.彌勒菩薩言：若菩薩眾生見者即得慈心三昧，是名菩薩。

【註】梵語梅怛利伽那此云慈氏。以慈隆即世，悲臻後劫，故使見者，皆獲慈心也。

The bodhisattva Maitreya said, “Blessed One, when bodhisattvas cause beings to gain the loving-kindness absorption as soon as they are seen, they are called bodhisattvas.”

30.文殊師利法王子言：若菩薩雖說諸法，而不起法想，不起非法想，是名菩薩。

【註】文殊為擇法眼，善擇法要，了證實相故。雖說法不起法非法想。無說是說故，不起法想。說是無說故，不起非法想。

Youthful Mañjuśrī said, “Blessed One, when bodhisattvas teach the Dharma without considering their teaching as Dharma or not Dharma, and have no ideas of self or others, they are called bodhisattvas.”

31.網明菩薩言：若菩薩光明能滅一切眾生煩惱，是名菩薩。

【註】眾生為無明煩惱所敝，猶如長夜。若遇根本智光，則無明煩惱，當念無生矣。

The bodhisattva Jālinīprabha said, “Blessed One, when bodhisattvas quell all the emotional defilements of beings with their light, they are called bodhisattvas.”

32.普華菩薩言：若菩薩見諸如來滿十方世界，如林華敷，是名菩薩。

【註】十方眾生皆是如來之性同敷萬行因華也。

The bodhisattva Saṃkusuma said, “Blessed One, when bodhisattvas see all the buddha realms in the ten directions as flowers that are brought to full bloom by the thus-gone ones, they are called bodhisattvas.”

33.如是諸菩薩各各隨所樂說已，爾時佛告等行菩薩言：若菩薩能代一切眾生受諸苦惱，亦復能捨一切福事與諸眾生，是名菩薩。

【註】上由等行菩薩問菩薩為何謂也。而如來答拔諸邪定眾生起于大悲，正定眾生心不殊異答其為義也。末後云能代眾生之苦，捨己之樂與諸眾生。答其為德也。始末皆如來答者，一切梵行皆趨如來故。所以啟問菩薩名等行者也。中間諸菩薩各述己德，使眾生隨所悟入也。

In this way the bodhisattvas spoke according to their individual eloquence. Then the Blessed One said to the great sāla-tree-like brahmin householder Samavartin, “When bodhisattvas delight in liberating all suffering beings, and give all their roots of virtue to all beings, they are called bodhisattvas.”

論寂品第十四

【註】前諸菩薩各述己德，隨所樂說者差別之義也。名字雖則萬差論體，其惟一寂。若不會歸，終成迷名，滯跡之慾，微細究明，始獲達體。忘情之旨，了行非實，則名本無當。名實無當，則一道平等，故曰論寂。

1.爾時，思益梵天問等行菩薩言：善男子！汝今以何行為行？答言：我已隨一切有為法眾生行為行。

【註】汝名既云等行則染淨何分而正邪莫辨。若有分辨，則何名等行。若不分辨，則汝現前隨于何行而行耶？棄有為而行無為，則揀擇。即世諦而行聖行，是名平等。以有為、無為，同入法性故也。

Then Brahma viśeṣacintin asked youthful Mañjuśrī, “Noble son, what do you abide by?” “I abide by the same principles as all the beings who engage with all conditioned phenomena.”

2.又問：隨一切有為法眾生，以何為行？答言：諸佛所行是隨一切有為法眾生行也。又問：諸佛以何為行？答言：諸佛以第一義空為行。又問：凡夫所行，諸佛亦以是行，有何差別？等行言：汝欲令空中有差別耶？答言不也。等行言：如來不說一切法空耶？答言然。是故梵天！一切法無有差別，是諸行相亦復如是。所以者何？如來不說諸法有差別也。

【註】凡夫行于有為，三乘行于無為，諸佛行于第一義空。所言第一義空者，有為、無為皆惟名字，無有義理。三乘不了義空，于法性中妄起諍執，作有無見，凡聖成差。大乘深明實際知有為無為皆第一義空。于是空中，何有彼此，無彼此故號曰等行。邇來道學宗師，動輒言理。不知理為礙本，始終論義，豈識義是禍苗。若悟義理本空，始知聖人無說。

“What do all beings who engage with all conditioned phenomena abide by?” “They abide by the same principles as all the thus-gone ones.” “What do all the thus-gone ones abide by?” “They abide by emptiness, which is the ultimate.” “If, noble son, all immature, ordinary beings abide by the same thing as the thus-gone ones, what makes the thus-gone ones superior?” “Brahmā, do you think there are differences within emptiness?” “No, Mañjuśrī.” “Has the Blessed One not taught that all phenomena are empty?” Mañjuśrī continued. “That is correct.” “Brahmā, that is why all phenomena are devoid of distinctions, and this is the character of how they abide. Brahmā, the thus-gone ones superimpose no differences on phenomena.”

3.爾時，思益梵天問文殊師利言：所言行處行為何謂也？答言：於諸行中，有四梵行，是名行處行。若人離四梵行，不名行處行，能行四梵行是名行處行。梵天！若人成就四梵行，雖於空閑曠埜中行，是名行處行。若不成就四梵行，雖於樓殿、堂閣、金銀牀榻、妙好被褥，於此中行，不名行處。行亦復不能善知行處相。

【註】四梵行者，有四依行。一者常行乞食、二者著糞掃衣、三者蘭若樹下住、四者病以腐爛藥治。此惟聲聞法，非今經意。有四觀行，一者觀因緣、二者觀果報、三者觀自身、四者觀佛身。此亦初心行人所修，非今經意。有四安樂行，一者身，住菩薩行行處、近處，為眾說法。二者口，于末法中，宣說妙法，不樂說人及經典故。三者意，于法滅時，受持斯經，無懷嫉妬。四者誓願，以身口意與慈悲，但發願流通，此即今經意也。由前凡夫，諸佛行體無二，若不擇住，梵行則恐成混濫。何也？前欲顯理，則纖跡不存，寧容聖凡有異。此中扶事，則非是宛然，不許邪正混同。事理兩備，方名究竟。所以法華三周法竟，說此安樂行門。楞嚴見道以還，方宣修行法，則是皆聖賢千古不易之式也。又殺盜淫妄四者乃梵行之門，捨是別求，則非行處。所言成就者，四種安樂行門及身無雜染等行也。若成就此，則不揀方所。雖處曠埜，猶居大眾，以能說法要故也。若不成就，雖處大眾，猶無一人。以不能弘宣大法故，亦不能知行處相。

“Mañjuśrī, why is there the expression abiding?” “Brahmā, abiding refers to abiding in the four abodes of Brahmā. Brahmā, those who do not abide in the four abodes of Brahmā are not abiding in the abodes. Whoever abides in the abodes perfects the four abodes of Brahmā. This type of abiding is called abiding in the abodes. Brahmā, you may abide in a hermitage or out in the open, but if you lack the four abodes of Brahmā, you are not really abiding in the abodes. You are not skilled in abiding.” He continued, “However, even if you sit in a lofty mansion on a golden throne bedecked with cushions and covers, if you possess the four abodes of Brahmā, then you are abiding in the abodes, and you are skilled in abiding.”

4.又問：菩薩以何行知見清淨？答言：於諸行中，能淨我見。

【註】凡夫著于我見，執於有為。二乘著于我見，執于無為。二者雖則出生相返，同歸虗妄。若淨我見，則有為、無為，皆歸實際者，即是入正行。入正行故，則知見清淨。

“By abiding in which abode will we gain wisdom vision?” “By abiding in the abodes that purify the view of a self.”

5.又問：若得我實性，即得實知見耶？答言然。若見我實性，即是實知見。譬如國王典金藏人，因己出用，知餘在者。如是因，知我實性故，得實知見。

【註】無我、無我所是我實性。達實性故，則如是知，如是見，皆如實故。譬如典金藏人，因己出故，知餘在者。喻我及我所皆從己出，本是無生，而我本體曾無有動、無動之體，即實知見也。

“Mañjuśrī, do you mean that when one sees the self, one sees wisdom?” “That is right, Brahmā. He who sees the self, sees wisdom. Brahmā, take this analogy: A man who knows how to assess gold can tell what a good ore is by knowing what a bad one is. Likewise, one can see wisdom purely by seeing the self.”

6.又問：云何得我實性？答言：若得無我法。所以者何？我畢竟無，根本無決定故。若能如是知者是名得我實性。

【註】凡夫不了，執言有我。若有我者，四大、六根何者是我？若眼是我，則耳、鼻、舌、身應是非我。若耳、鼻等非我，則誰聞？誰齅？若都是我，則我成六我。若都不是我，捨是豈應別有。如是推求，則決定無有根本可得。以無得故，是名得我實性也。

“Tell me Mañjuśrī, what is the view of the self like?” “It is seeing the selfless nature; Brahmā, the self is utterly unreal. To be certain of its nonexistence is to see the self.”

7.又問：如我解文殊師利所說義，以見我故，即是見佛。所以者何？我性即是佛性。文殊師利！誰能見佛？答言：不壞我見者。所以者何？我見即是法見，以法見能見佛。

【註】見我性空，佛性亦空。上云見我即是見佛，此間誰能見佛？似乎相反。然梵天恐人壞我見，而見實性，重增取捨之端故。復問之使知不壞我見，而見實性也。我見即是法見者，由有我見，法得興起。因有法故，有能覺者也。

“Mañjuśrī, if I understand correctly, what you say is that by seeing the self, one sees the Buddha. Why? Is it because the essence of the self is the essence of the Buddha?” “That’s right, Brahmā.” “Mañjuśrī, how do we see the Thus-Gone One?”“By not modifying the view of the self. Why? The view of the self is seeing phenomena, and by the view of phenomena, one sees the Buddha.”

8.又問：頗有無所行名為正行耶？答言：有。若不行一切有為法，是名正行。

【註】由前不壞我見，見佛。然亦不著我見，若著我見，即行有為，不名正行。以正行不屬有為故，不行是行也。

“Mañjuśrī, is it possible to engage correctly without engaging with any teaching?” “Brahmā, one who does not engage with any conditioned entity engages correctly.”

9.又問：云何行名為正行？答言：若不為見故行，不為斷、不為證、不為修故行，是名正行。

【註】見苦、斷集、證滅、修道，不為四者所行，名為正行。以見苦無生，知集無和合，了滅無生滅，悟道無二故也。

“How does one engage when one ‘engages correctly’?” “When one does not seek to eliminate or actualize anything, that is the correct view.”

10.又問：慧眼為見何法？答言：若有所見不名慧眼。慧眼不見有為法、不見無為法。所以者何？有為法皆虗妄分別。無虗妄分別是名慧眼。無為法空、無所有，過諸眼道。是故慧眼亦不見無為法。

【註】由前無見，見我實性無行，名為正行。既云無見、無行，所云慧眼當見何法？夫慧眼者，見無見、無行之法也。以慧眼鑑空，空者空諸虗妄，故不見有為。眼以見色，得名慧眼。鑑空非色所及，故超諸眼道，而不見無為也。

“Mañjuśrī, is it possible that noble ones who have developed the eye of insight are unable to see the thus-gone ones?” “Brahmā, the eye of insight of the noble ones is perfected when the thus-gone ones are seen without duality.” “Mañjuśrī, what does the eye of insight see?” “Brahmā, if it were to see any particular thing, it would not be the eye of insight. Brahmā, the eye of insight sees neither conditioned phenomena nor unconditioned ones. Why not? Insight is nonconceptual, so it cannot see anything conditioned. It also does not see unconditioned things, since these cannot be seen by the eyes.”

11.又問：頗有因緣正行比丘不得道果？答言：有正行中，無道、無果、無行、無得、無有得果差別。梵天！無所得故，乃名為得。若有所得，當知是為增上慢人。正行者無增上慢。無增上慢，則無行、無得。

【註】所言有因緣者，有正行因緣故。無行道、無得果、無得果差別者，無聲聞、辟支佛、佛乘之差別也。以正行中，無所不行。無所不行，本一無行，是為正行之因緣也。

“Mañjuśrī, can a monk who engages correctly fail to attain the fruition?” “Brahmā, in correct practice there is no attainment of fruition. In correct practice there is no practice. Here, there is also no concept of attaining fruition. Brahmā, in nonattainment one sees attainment. Any attainment involves overt pride. But in correct practice there is neither overt pride nor the lack of overt pride. There is no attainment either. There is no realization.”

12.又問：得何法故名為得道？答言：若法不自生、不他生、亦不眾緣生。從本已來，常無有生，得是法故，說名得道。

【註】所謂得道者，得是無生之道也。無生偈曰：諸法不自生，亦不從他生，不共不無因，是故說無生。不眾緣生者，即不共生也。缺無因生。四處推求，無一可得。無可得故，說名得道也。

“Mañjuśrī, realization is characterized by realizing what phenomenon?” “Brahmā, any phenomenon is without production in the past, present, and future. When someone realizes this, he or she is said to have gained realization.”

13.又問：若法不生，為何所得？答言：若知法不生，即名為得。是故佛說：若見諸有為法不生相，即入正位。又問：云何名正位？答言：我及涅槃等不作二，是名正位。又行平等，故名為正位。以平等出諸苦惱，故名正位。入了義中，故名正位。除一切憶念，故名正位。

【註】若知法是無生，則知心外無法可得。無法可得，得自心也。文殊復引佛說為正者使行人畢竟以無生為得也。在真諦則曰正性。在俗諦則曰正位。性屬自體，位屬相用。二者會歸，總是一心。我及我所、涅槃、生死、菩提、煩惱，不作二見，即離分別故也。行平等者，自持之德，平等出諸苦惱者，利人之行也。自行利他均名平等者不思議也。不思議故，心無分別，同名正位。入了義，則遠離戲論。除憶念則三世性空。

“Mañjuśrī, how do we realize that phenomena are unproduced?” “By realizing that there is no production of anything. That is why it is explained as seeing how all conditioned phenomena are unborn, and as ascertaining reality.” “Mañjuśrī, to what does ascertaining reality refer?” “Ascertaining the correct view is to recognize that the self and nirvāṇa are alike, that they are not two different things, and that they cannot be separated. Because it engages with reality, it is called ascertaining correctly. Since equality is ascertained through equality, it is called ascertaining correctly. Since it leads to the definitive meaning, it is called ascertaining correctly. Since there is no reification of any absorption, it is called ascertaining correctly.”

14.爾時，世尊讚文殊師利言：善哉！善哉！快說此言，誠如所說。說是法時，七千比丘不受諸法，漏盡心得解脫。三萬二千諸天遠塵離垢得法眼淨。十千人離欲得定。二百人發阿耨多羅三藐三菩提心。五百菩薩得無生法忍。

【註】比丘不受諸法者，破煩惱惑，成般若德也。天子得法眼淨者，破塵沙惑，證解脫德。十千人離欲得定者，離二邊欲，獲中道定。破無明惑，證法身德也。佛出世者，不離正位，于正位中，無損、無益如是出世也。

Then the Blessed One congratulated youthful Mañjuśrī, “Mañjuśrī, what you have said is excellent; it is just as you have explained. Hearing your explanation of the teaching, seven thousand monks liberated their minds from contaminations, with no further grasping. Thirty-two thousand gods gained the pure eyes of Dharma, free of dust and specks. Ten thousand living beings gained freedom from desire. Two hundred living beings generated the mind of unexcelled and perfect awakening. Five thousand bodhisattvas gained acceptance that phenomena are unborn.”

15爾時，思益梵天白佛言：世尊！是文殊師利法王子能作佛事，大饒益眾生。文殊師利言：佛出於世不為益法故出，不為損法故出。梵天言：佛豈不滅度無量眾生，仁者亦不利益無量眾生耶？文殊師利言：汝欲於無眾生中得眾生耶？答言不也。梵天！汝欲得眾生決定相耶？答言不也。梵天！汝欲得諸佛有出生相於世間耶？答言不也。梵天！何等是眾生為佛所滅度者？梵天言：如仁者所說義，無生死、無涅槃。文殊師利言：如是，諸佛、世尊不得生死、不得涅槃。佛諸弟子得解脫者，亦不得生死、不得涅槃。所以者何？是涅槃、是生死，但假名字，有言說耳。實無生死往來，滅度涅槃。

【註】真如界內，絕生佛之假名。平等性中，離自化之幻相。假名既絕，則眾生何曾決定。幻相既離，則諸佛那得度生。無生死可度，無決定可得，則一切萬法歸一寂矣。前正問品中，網明問佛不為度生死故說法耶？而梵天答曰佛所示法有度生死耶？如此則梵天非謂不明何以此中復問文殊似若無知何也？前則梵天據正性而答，網明亦非不知。此中論寂，梵天豈云未諳。皆于佛事門中互興問答，發明奧旨，使行人有所趨。何也？蓋此非淺機所知耳。

Then Brahma viśeṣacintin addressed the Blessed One, saying, “Blessed One, youthful Mañjuśrī acts as a buddha.” Mañjuśrī replied, “Brahmā, the coming of a buddha brings no benefit nor harm.” “Mañjuśrī, the Blessed One brings beings beyond measure to nirvāṇa. Don’t you likewise lead beings beyond measure to nirvāṇa?” “Brahmā, are you positing beings where no sentient beings exist?” “No, I am not.” “Brahmā, are you describing beings where there is no sentient being? Are you positing the existence of beings where there is no sentient being?” “No, I am not.” “Brahmā, do you claim that the thus-gone ones appear or disappear?” “No, I don’t.” “Who are the beings that the thus-gone ones lead to nirvāṇa?” “Youthful Mañjuśrī, things are just the way you have explained them. Here there is neither saṃsāra nor nirvāṇa.” “That’s right, Brahmā. The thus-gone ones apprehend neither saṃsāra nor nirvāṇa. Brahmā, the hearers tamed by the Blessed One also apprehend neither saṃsāra nor nirvāṇa. Brahmā, nirvāṇa is nothing more than a convention, a mere imputation. But here there is neither saṃsāra nor any nirvāṇa.”

16.又問：誰能信是法耶？答言：於諸法中，無貪著者。又問：若貪著者，於何貪著？答言：貪著者貪著虗妄。梵天！若貪著是實者，終無增上慢。以貪著虗妄，故行者知之，而不貪著。若不貪著，則無有流。若無有流，則無往來生死。若無往來生死，是則滅度。

【註】溈山偈曰：未達法唯心，起種種分別，是為貪著虗妄分別，不能信是法者也。達法唯心已，分別即不生，是遠離虗妄分別，能信是法者也。若虗妄分別是實，則彼貪著者不為憎上慢也。以虗妄分別，如水中月，鏡中像，極其心機終不可得。不了無得，妄為有得，是皆憎上慢也。

“Mañjuśrī, who will place their trust in this?” “Those who have no attachment to phenomena.” “Mañjuśrī, when you say attachment, to what precise attachment are you referring?” “Brahmā, attachment refers to attachment to nonexistence. If, Brahmā, there is attachment to existence, one cannot be free from overt pride. In this way one becomes attached to nonexistence. Therefore, as one realizes ‘this does not exist,’ one is not attached. When one is not attached, one does not circle in saṃsāra. When one does not circle, one does not transmigrate. When one does not transmigrate, that is nirvāṇa.”

17.又問：何故說言滅度？答言：滅度者名為眾緣不和合。若無明不和合，諸行因緣則不起。諸行若不起，諸行是名為滅。不起相是畢竟滅，得是道故，則無生處，如是名為四聖諦。

【註】既云不得生死、不得涅槃，則滅度之名空說。不知滅者，滅其虗妄。度者度其執著耳。眾緣不和合者，即十二因緣不和合也。以無明緣行，行緣識，識緣名色，乃至生老病死次第生起。若無明，不與行等十二和合，則行等十二無由得起，是名為滅。不起行、識、名色等相是畢竟滅。畢竟滅者，但滅無明等十二相，不滅其性，是為得道，是名滅度。以生死不可得，涅槃不可得，但滅其無明妄想耳。

“Mañjuśrī, what does nirvāṇa remedy in order to be called nirvāṇa, beyond suffering?”“Brahmā, nirvāṇa is so-called because it does not misconstrue mutually dependent conditions. Ignorance does not form. With no formation, nothing is joined together. When nothing is joined together, there is no origin. This absence of origin is called nirvāṇa. To experience this absence of origin is cessation. The path to cessation is the realization of the utterly unborn. These are the four truths of the noble ones.”

如來二事品第十五

【註】前菩薩名字品，出無說而說也。以法本無說，由諸菩薩德行萬差各述所以故有言說。次論寂品，乃說即無說。也由名字異說有差別。文字性空，體惟一寂。此品合彼二事，皆如來法施之式也。故永嘉曰：默時說，說時默，大施門開無壅塞，皆是妙會一心也。

1.爾時，等行菩薩謂文殊師利：如汝所說皆為真實。答言：一切言說皆為真實。

【註】豈特文殊之言為真實邪？一切外道、凡夫所有言語無不真實。下文釋其皆真實之意。

Then the great sāla-tree-like brahmin householder Samavartin spoke to youthful Mañjuśrī, “Mañjuśrī, all that you have taught are true teachings.” “Noble son, all words are true.”

2.又問：虗妄言說亦真實耶？答言：如是。所以者何？是諸言說皆為虗妄、無處、無方。若法皆虗妄、無處、無方，是故一切言說皆是真實。善男子！提婆達語、如來語無異、無別。所以者何？一切言說皆是如來言說，不出如故。一切言說有所說事，皆以無所說故得有所說。是以一切言說皆平等，文字同故，文字無念故，文字空故。

【註】若以分別相取，則聖賢言說為真實。凡夫言說為虗妄。若平等諦觀，則聖賢言說亦名虗妄，而凡夫言說亦名真實。何也？以一切言說皆無性故，來無所從故言無處，去無所至故言無方。無處、無方，皆由緣興緣滅，剎那不住，前際不來，後際不去，中亦無住。於無住中，假現文字，文字性空，無有念想故。如來語與提婆達語皆平等，無有差別也。

“Mañjuśrī, do you mean that no false words exist —all that is incorrect is correct?” “Noble son, that is correct. You may wonder why. It is because all speech is dependent; it does not abide in any place, in any direction. Whatever is dependent and does not abide in any place or direction is nonexistent, and therefore it is true. This is why all words are also said to be true. Devadatta’s words and the Thus-Gone One’s words are not different. Why not? All words are the words of the Thus-Gone One. All words are always only suchness. Any forms of words that convey meaning do not have meaning. This is why they convey meaning. That being so, all words are equal in being letters, similar in being letters, and empty of letters. Hence, all words are similar.”

3.等行言：如來不說凡夫語，言聖賢語言耶？文殊師利言：然以文字說凡夫語言，亦以文字說賢聖語言。如是善男子！諸文字有分別，是凡夫語言、是賢聖語言。等行言不也。文殊師利言：如諸文字無分別，一切賢聖亦無分別，是故賢聖無有言說。所以者何？賢聖不以文字相、不以眾生相、不以法相，有所說也。譬諸鐘鼓眾緣和合而有音聲。是諸鐘鼓亦無分別。如是諸賢聖善知眾因緣故，於諸言說無貪、無礙。

【註】若謂一切言說文字無有念性，均一虗妄，則如來豈不說凡夫、賢聖耶？文殊答曰：然如來所說，皆由文字詮表而有差別。以文字無性、無有念想分別，而凡夫語、賢聖語，亦無性、無有念想分別。由如鐘鼓之聲緣合成音豈為有性耶？所言緣合者，如鐘鼓之聲，緣皮、緣木、緣金、緣人，如是等緣和合成音，本是無性。而凡夫語言、聖賢語言，外緣事理，內緣脣、舌、牙齒、神氣等緣和合成音。若缺其一，音則不成。豈非無性，而賢聖了此無性故無貪、無礙。凡夫不了，多生執著，故凡聖似差，無性體同，寧有二致。

“Mañjuśrī,” said Samavartin, “didn’t the Thus-Gone One speak about the conventions of the noble ones and the conventions of ordinary beings?” “Noble son, aren’t the words used to express the conventions of the noble ones the same words used to express the conventions of ordinary beings?” “That’s right, Mañjuśrī.” “Do you think that there are words of noble ones and words of ordinary beings?” “No, I don’t.” “Words themselves do not think or conceptualize. Likewise, noble ones are free from all thoughts and concepts. They have no discursive conventions, so noble ones do not conventionally label things by means of linguistic conceptions. They do not conceive of Dharma. They do not conceive of non-Dharma. They do not conceive of the self. They do not conceive of the other. As an analogy, cymbals, drums, hand drums, and horns all provide the conditions for the arising of sounds without concepts. In a similar vein, the noble ones see the conditions from which things arise, so they have no attachment to conventional labels —no attachment at all.”

4.等行言：如佛所說：汝等集會，當行二事。若說法、若聖默然。何謂說法？何謂聖默然？

【註】佛以覺了為義。法以平等為義。僧以和合為義。若不迷于覺，不著分別，不壞和合，是名說法。

Then the bodhisattva Samavartin said to Mañjuśrī, “Mañjuśrī, the Blessed One has said that when monks gather, they should do one of two things: they should discuss the Dharma, or they should keep noble silence. Mañjuśrī, can you clarify what it means to discuss the Dharma and to keep the noble silence?”

1)答言：若說法，不違佛、不違法、不違僧，是名說法。若知法即是佛，離相即是法，無為即是僧，是名聖默然。

【註】若法平等覺了不迷，即是佛。覺了不迷，遠離虗妄幻相，即是法。了法無生、無為順入，即是僧。此即一體三寶，備在自己，不言而喻，故曰默然。

Mañjuśrī replied, “To discuss the Dharma is to speak of things that do not conflict with the Buddha, the Dharma, or the Saṅgha. To keep the noble silence is to be devoted to the Buddha as the nature of reality, the Dharma as freedom from desire, and the Saṅgha as what is unconditioned.

2)又善男子！因四念處有所說，名為說法。於一切法無所憶念，名聖默然。

【註】四念處者身受心法也。觀身無常。觀受是苦。觀心是空。觀法無我。佛欲眾生出離如是教誡名為說法。了此性空，無所憶念，是名默然。

Further, noble son, discussing the Dharma consists in discussing the application of the four applications of mindfulness. Keeping the noble silence consists in neither reflecting upon nor mentally engaging in any phenomena.

3)因四正勤有所說名為說法。以諸法等，不作等、不作不等，名聖默然。

【註】四正勤者，一斷已生惡法，如除毒蛇。二斷未生惡法，如防流水。三增長已生善，如溉甘果。四未生善為生，如鑽木出火。如是開示名為說法。然如來等觀諸法，無勤、不勤，非等、不等，了法無是，故曰默然。

Discussing the Dharma consists in discussing the application of the four correct abandonments. Keeping the noble silence consists in transcending similarity or dissimilarity on the basis of equality.

4)因四如意足有所說名為說法。若不起身心，名聖默然。

【註】四如意者欲念進慧。以心慕勝欲，繫念正住，精進無間，不令馳散，智定力等，所願皆得名如意足。

Discussing the Dharma consists in discussing the application of the four bases of miraculous powers. Keeping the noble silence consists in making no deliberate efforts with body, speech, or mind.

5)因五根、五力有所說名為說法。若不隨他語，有所信。為不取、不捨故分別諸法。一心安住無念念中。解一切法常定性。斷一切戲論慧，名聖默然。

【註】信、進、念、定、慧，分開根力。聖道仗此，出生故曰根。心獲相應故曰力。根中五者，一信諦理出生無漏功德。二䇿善進修不懈。三念正助之道，皆出世正因。四攝心在道，不令馳散。五決擇邪正，明白不濫。力中五者，一得信力故，不為疑惑所動。二得進力故，用心無間，不至聖道不休。三得念力故，能破邊見，不為煩惱所破。四得定力故，能破欲界所繫，于諸禪定互無妨礙。五得慧力故，能破邪外等論。又能破自己見愛等執。不隨他語者，得信力也。不取不捨者，得進力也。安住無念者，得念力也。解法常定者，得定力也。斷戲論慧者，得慧力也。根力有五，契心一念，一念亦無，無所得故，謂之默然。

Discussing the Dharma consists in discussing the application of the five powers and the five strengths. Keeping the noble silence consists in not having any faith in any phenomena due to faith in anything, and neither accepting nor rejecting any phenomena. Keeping the noble silence also consists in being dedicated to maintaining mindfulness, one-pointed concentration, freedom from vain thoughts, and the natural equipoise of all things —which becomes the condition for not relying on any conceptual elaboration.

6)因七菩提分有所說名為說法。若常行捨心，無所分別，無增、無減，名聖默然。

【註】七菩提者，即念、擇、進、喜、輕安、定、捨。由得五力，于菩提有分證之益。緣念大乘，決擇實相，進修無漏，喜獲相應。此四者治其沈心之相獲相應故，獲得輕安。由輕安故，定心入禪。由入禪故，捨于觀智。如是開示名為說法。常行捨心者，即念念無著。因地果覺無增、無減，無所分別，故曰默然。

Discussing the Dharma consists in discussing the application of the seven branches of awakening. Keeping the noble silence consists in remaining, through meditative equipoise, in a state without postulation, devoid of any superimpositions or anything to acquire or remove.

7)因八聖道分有所說名為說法。若知說法相如栰喻，不依法、不依非法，名聖默然。

【註】八聖道者見、思惟、語、業、精進、念、定、命。見謂修無漏十六行故明見四諦。思惟者謂以正思惟發動正道觀心。語謂以無漏智除口邪命，常攝口業，住正語中。業謂以無漏智除身邪命，住于清淨正身業中。此四者舉其治修之行。精謂勤修涅槃，善入正諦。此通前後。定謂正住於法，決定不移。念謂心不動失，正直不忘。命謂以無漏智慧通除三業中五種邪命，住于正命。此三者總收意業，獲相應心也。如是八種開示本乎無說，為度眾生故現言說。猶如船栰，意在濟人，不著彼岸，不著此岸，不住中流。如是說法，不依有為、不依無為、不依法、不依非法，說是無說，無說是說，所謂默然。同一幻興，無有實性。故般若云：汝等比丘知我說法，如筏喻者。

Discussing the Dharma consists in the application of the eightfold path of the noble ones. Keeping the noble silence consists in not being dependent either on Dharma or non-Dharma through realizing that the Dharma is like a raft.

8)善男子！於是三十七助道法，若能開解演說名為說法。若身證是法，亦不離身見法，亦不離法見身。於是觀中，不見二相、不見不二相，如是現前知見，而亦不見，名聖默然。

【註】總指三十七助道品，于法體本無方便，應世建立名相。若能親證，則于法、于身，不作二不作不二，所謂自證不可得也。

“Noble son, in this way, when bodhisattvas speak about these thirty-seven elements of awakening and explain, teach, present, engage with, comment on, analyze, clarify, and correctly propound them, that is discussing the Dharma. In this way, when the Dharma is experienced directly, one does not see the Dharma as being separate from the body, or the body as being separate from the Dharma. Thus, to neither see them as dual or as nondual is the way they are seen. When seen in this way, even the seeing of the direct perception of wisdom is not seeing. This not seeing anything is keeping the noble silence.

9)又善男子！若不妄想著我，不妄想著彼，不妄想著法有所說，名為說法。若至不可說相，能離一切言說、音聲，得不動處，入離相心，名聖默然。

【註】彼我說法，皆妄想有。若無妄想，名字皆空。如來以此勸誘故名為說法。若悟不可說相，知一切音聲皆無所入矣。

Furthermore, noble son, to not discuss in such away that you impute a self, impute others, impute the Dharma, or impute non-Dharma —this is discussing the Dharma. To remain unmoved, without uttering any words, speech, sounds, or voices as a result of having reached the inexpressible nature, and to be subdued by the mind’s void nature —this is keeping the noble silence.

10)又善男子！若知一切眾生諸根利鈍，而教誨之名為說法。常入於定心，不散亂名聖默然。

【註】是知說法皆因對機。默然皆由自證。以自證故，說即無說。利眾生故，無說為說。是二者皆一心建立也。

Noble son, to speak in accordance with an understanding of the different capacities of beings, superior or inferior, is to discuss the Dharma. To transcend both equipoise and distraction is to keep the noble silence.”

5.等行言：如我解文殊師利所說義，一切聲聞、辟支佛無有說法，亦無聖默然。所以者何？是人不能了知一切眾生諸根利鈍，亦復不能常在於定。文殊師利！若有真實問何等是世間說法者？何等是世間聖默然者？則當為說諸佛是也。所以者何？諸佛善能分別一切眾生諸根利鈍，亦常在定。佛告文殊師利：如是，如是，如等行所說，唯諸如來有此二法。

【註】既是如來具此二事，餘不應有。云何佛不自說，而文殊說也。以文殊為擇法眼故，佛住第一義故。第一義中，不容有說。在第二義門方便提獎。佛告文殊而印可。等行者以一真法界，若動、若靜、若語、若默、若大、若小、若邪、若正，等而行之，不起二見，不起二見，是如來行也。

The great sāla-tree-like brahmin householder Samavartin now said to youthful Mañjuśrī, “Mañjuśrī, if I understand your explanation correctly, hearers and solitary buddhas neither discuss the Dharma nor keep the noble silence. This is because they are not skilled in knowing the different capacities, superior or inferior, and they do not remain continuously in equipoise. Mañjuśrī, if truthful people were to tell who discusses the Dharma and who keeps the noble silence, then, Mañjuśrī, they would say that it is the Thus-Gone One. This is because the Blessed Buddha knows the individual faculties of every sentient being and always remains in equipoise.” The Blessed One told youthful Mañjuśrī, “Mañjuśrī, it is as the noble son Samavartin has explained. This is the intent of the blessed buddhas.”

6.爾時，須菩提白佛言：世尊！我親從佛聞：汝等集會當行二事，若說法、若聖默。然世尊若聲聞不能行者，云何如來勅諸比丘行此二事？佛告須菩提：於汝意云何？若聲聞不從他聞能說法、能聖默然不？須菩提言不也。須菩提！是故當知一切聲聞、辟支佛，無有說法、無聖默然。

【註】須菩提云空生，以解空第一故。此中啟請，由前等行不起二見等心而行。若不會歸空際，則是非皎然，安能等行哉。故須菩提發起會歸空也。聲聞、辟支佛無此二事者，心存得失未能等觀入空者也。如來有者，如來即諸法如義，如即空也。動靜說默，皆由空之所出也。

At this point the elder Subhūti addressed the Blessed One, “Blessed One, I remember hearing the Blessed One say that when monks gather, they should do two things: they should discuss the Dharma or keep the noble silence. Blessed One, if hearers cannot practice these two, why does the Thus-Gone One teach this to them, saying to them, ‘Discuss the Dharma or keep the noble silence’?” “What do you think, Subhūti?” the Blessed One replied, “If hearers have not heard the Dharma, can they discuss the Dharma and can they remain one-pointedly in the noble silence?” “No, they cannot.”“Subhūti,” the Blessed One continued, “you should know that the hearers and solitary buddhas do not discuss the Dharma or keep the noble silence in the way it has just been described.”

7.爾時，文殊師利謂須菩提：如來了知眾生八萬四千行。汝於此中，有智慧能隨其所應，為說法不？答言不也。今須菩提能入觀一切眾生心三昧，住是三昧，通達一切眾生心心所行，自心、他心，無所妨礙不？答言不也

【註】須菩提意謂我親聞佛勅諸比丘行此二事。若云無分勅，彼何為？而佛答非謂無分，但無己智分也。動轉施為，皆仗佛力。如官家僕使一切所為皆依主出。而文殊重釋其意者，非惟無己智分，實乃力之不逮耳。蓋十力、四無畏、十八不共法，二乘全無。五眼、六通，二乘分證如來圓證，不能入觀眾生心三昧者，即入一切語言三昧也。以此三昧，生佛同具。二乘分證自心，不能遍證他心，以不能遍證故。不能住是三昧，以分別未忘故也。以不能故，于自心、他心心王心所皆不能無妨礙也。以不能無礙，不能觀機說法故。於二事、二乘，無分，如來一一超過故。此二事惟如來有。如禮樂刑政皆天子，出非庶民有也。

Next, youthful Mañjuśrī said to the venerable Subhūti, “Subhūti, the eighty-four thousand behaviors of beings are known to the Thus-Gone One. Do the elders know them? Are they able to explain them? Can the wisdom of the elders penetrate teachings related to these topics?” “No, Mañjuśrī.” Mañjuśrī continued, “Elder Subhūti, can you rest in absorption to see what happens in the minds of beings, and can you rest in absorption to look at the minds of all beings, whereby yours and those of others appearclearly to you?” “No, Mañjuśrī.”

8.文殊師利言：須菩提！如來於眾生八萬四千行，隨其所應，為說法藥。又常住定平等相中，心不動搖。而通達一切眾生心心所行。須菩提！是故當知一切聲聞、辟支佛不及此事。須菩提！或有眾生多淫欲者，以觀淨得解脫，不以不淨，唯佛能知。或有眾生多瞋恚者，以觀過得解脫，不以慈心，惟佛能知。或有眾生多愚癡者，以不共語，得解脫，不以說法，唯佛能知。或有眾生等分行者，不以觀淨、不以不淨、不以觀過、不以慈心、不以不共語、不以說法，得解脫者，隨其根性，以諸法平等而為說法，使得解脫，惟佛能知。是故如來於諸說法人中為最第一，禪定人中亦最第一。

【註】多欲眾生，如來于小乘教中，令觀不淨觀，而得解脫，如優波尼沙陀等。于大乘惟觀欲性無生，而得解脫，如淨名與二比丘說罪性空等。小乘教中，佛令多瞋眾生修慈心觀。大乘中不修對治而返求諸己也。故小乘觀門不足喻也。由說法故，令彼愚癡轉得智慧，是佛常說。今云不共語而得解脫者，蓋如來觀機之說，無有定方。或勸而發心，或激而發心，各隨其宜，非二乘所知也。何謂激而發心耶？如阿那律陀性好打睡，佛以偈呵曰：終日恰恰，睡螺螄蚌蛤類，一睡一千年，不聞佛名字。更不與語，律陀聞偈，自責七日不眠，失去兩目，得半頭天眼，證無學果，是不與語而使發心者也。夫子亦曰朽木不可雕也。等分行者，即于貪、瞋、癡等分也。貪、瞋、癡等分者，為說諸法平等得解脫也。此上四節文殊與釋如來善知自心、他心心王心所應病與藥之意也。說法人中第一者，釋能隨宜說法也。禪定人中第一者，釋雖則說法，常在於定也。

“Venerable Subhūti, the thus-gone ones discuss the Dharma by teaching the remedies for each of the eighty-four thousand behaviors of beings. Without moving from the equipoise of absorption, they also know the behaviors of all beings. Venerable Subhūti, from this presentation you should know that this is not the domain of hearers and solitary buddhas. Venerable Subhūti, those beings with a preponderance of desire are liberated by what is beautiful, and not by the repulsive. This, the thus-gone ones also know. Those beings who have a preponderance of aversion are liberated by seeing faults, and not by kindness —the thus-gone ones also know this. Those beings who have a preponderance of ignorance are liberated by criticism, and not by teaching them the Dharma —the thus-gone ones also know this. Those beings for whom the three poisons are in equal proportions are not liberated by what is attractive or by what is repulsive, they are not liberated by kindness or by faults, and they are also not liberated by being taught the Dharma or by being criticized. For them, the thus-gone ones with equanimity teach specific Dharma teachings to liberate them in accordance with their dispositions. This, the thus-gone ones also know. Subhūti, thanks to this explanation you should know that the Dharma presentations of the thus-gone ones are supreme, that their mental absorption is supreme, and that their joy in remaining silent is supreme.”

9.爾時，須菩提問文殊師利：若聲聞、辟支佛不能如是說法，不能如是聖默然者。諸菩薩有成就如是功德能說法、能聖默然不？答言惟佛當知。於是佛告須菩提：有三昧名入一切語言，心不散亂。若菩薩成就是三昧，皆得是功德。

【註】文殊答空生之問，歷歷分明。及乎問菩薩能如是不？而文殊不即與答，而曰惟佛當知。似乎不能，何也？葢不逞自能，不衒己德，是聖賢之語式也。若言其能，則有不能失。故曰：語忌十成者，不欲斷絕也。機貴回互者，不欲染汙也。雖然，若問圓澄，又且不然，但向他道，現分析次。一切語言三昧者，即法性三昧也。以法性無性，隨類妙應。如絲竹管絃，于中實無音性故，巧合工商。文殊不即答者，顯性故也。如來與答者顯法妙指故也。

Venerable Subhūti said to youthful Mañjuśrī, “Mañjuśrī, if hearers and solitary buddhas cannot speak the Dharma or keep the noble silence, what are the bodhisattvas’ qualities that enable them to speak the Dharma and keep the noble silence in this way?” “Venerable Subhūti,” Mañjuśrī answered, “The Thus-Gone One knows this, as he perceives it directly. Since this is therefore known to the Thus- Gone One, you should ask him.” At that time the Blessed One replied to the venerable Subhūti saying, “Subhūti, there is an absorption called the undistracted mind penetrating the Dharma of all the buddhas. All bodhisattvas who have attained this absorption possess the qualities to speak the Dharma and keep the noble silence.”

10.爾時，文殊師利謂等行菩薩：善男子！為眾生八萬四千行故說八萬四千法藏，名為說法常在一切滅受想定中名聖默然。善男子！我若一劫、若減一劫演說是義，是名說法相、是聖默，然相猶不能盡。

【註】由眾生塵勞行故說此法藏，則知無故說。說是無說，說法默然二而不二。不二故經劫不能盡也。

At this point youthful Mañjuśrī addressed the bodhisattva Samavartin, “Noble son, to teach the eighty-four thousand sections of the Dharma in accordance with the eighty-four thousand behaviors is to discuss the Dharma. To enter the equipoise where perceptions and sensations have ceased is to keep the noble silence. Noble son, even if I were to speak for an eon or more about discussing the Dharma and keeping the noble silence, I would not run out of things to say.”

11.於是佛告等行菩薩：善男子！乃往過去無量無邊不可思議阿僧祇劫時，世有佛號曰普光。劫曰名聞。國名喜見。彼國嚴淨，豐樂安隱，天人熾盛。其地皆以眾寶莊嚴，柔輭細滑，生寶蓮華，一切香樹充滿其中，常出妙香。

【註】以出過思量中道智光，等照二邊故曰普光。此智十界同見故曰名聞。能悟此智則獲聖果故曰喜見。用表前說法默然二事雙運之謂也。離二邊垢也。多饒法寶故言豐樂。常在於定故言安隱。其佛以二事雙運為因地。以平等妙行為資助故，感眾寶嚴地。平等無諍故感柔輭細滑。蓮華不著垢淨、不離垢淨，表中道智，不即二邊，不壞二邊也。一切香樹常出妙香，依此中道智出生諸功德妙香也。

The Blessed One then said to the great sāla-tree-like brahmin householder Samavartin, “Noble son, in the past, before an utterly incalculable and immeasurably vast number of eons, there was an eon called Vighuṣṭakīrti. At that time, on that occasion, there was a world called Priyadarśana, home to the thus-gone, worthy, and perfect Buddha Samantaraśmi. He was one with proper knowledge and conduct, a well-gone one, a knower of the world, a person to train beings, a guide, a most excellent one, a teacher of gods and humans, and a blessed buddha. The Priyadarśana world system of the thus-gone Blessed One Samantaraśmi was ripe with jewels, prosperous, joyful, abundant in crops, delightful, and filled with gods and humans. The fragrances of many types of incense permeated this world, and everything was as soft as cotton, smooth like kācilindika cloth, and exquisitely adorned with the seven precious substances.

12.善男子！喜見國土有四百億四天下。一一四天下，縱廣八萬四千由旬。其中諸城，縱廣一由旬。皆以眾寶校飾。一一城者有二萬五千聚落村邑而圍繞之。一一聚落村邑無量百千人眾充滿其中。彼時人民所見色像，心皆欣悅，無可憎惡，亦悉皆得念佛三昧。是以國土名曰喜見。若他方世界諸來菩薩皆得快樂，餘國不爾。

【註】所見色像，心皆欣悅者。以中道智平等無有分別。無分別故，所見一切色皆是佛色，無可取捨。無取捨故，無憎惡也。一切方便異門，皆依中道而得快樂。捨是其餘，皆不名快樂矣。

This Priyadarśana world was composed of forty million four-continent systems, where each of the great continents measured eighty-four thousand leagues. Each of its cities was ornamented with all types of precious substances and measured about one league. Each city was surrounded by five hundred villages, hamlets, districts, and markets. In each town, village, market, and district lived many hundreds of thousands of beings. Whatever appeared before the eyes of these people was always attractive and pleasing, and they saw nothing unpleasant. These people had also developed the absorption of remembering the buddha. That is why this world was called Priyadarśana —Delightful to Behold. “Bodhisattvas from other buddha realms also came to this world and, when they too saw this Priyadarśana world, it filled them with delight in a way that no other world had.

13.善男子！其普光佛以三乘法為弟子說，亦多樂說如是法言：汝等比丘當行二事，若說法、若聖默然。善男子！爾時上方醫王佛土有二菩薩，一名無盡意、二名益意，來詣普光佛所，頭面禮佛足，右繞三匝，恭敬合掌，却住一面。

【註】是一而三，不礙中道。不礙中道，故二事竝行也。以方便智，調伏眾生故曰醫王。上方非堅礙之界，用表實際，謂方便智依實際而住故曰上方。文云能知一切眾生諸根利鈍，而教誨之。而亦常在于定，是此義也。一名無盡意者，依此方便智而脩行調伏無盡也。二名益意者依此方便智而增益利樂也。從醫王佛土來詣普光佛所者，即方便智趣中道之像也。此經頓教一往論辯皆稱絕待。若非方便何云去來細觀可知。

The Thus-Gone One Samantaraśmi taught the Dharma to beings there by presenting the three vehicles. For the most part, he explained in great detail the statement, ‘Noble sons, you need to abide by these two practices: discuss the Dharma or remain in peace by keeping the noble silence.’ Noble son, in the zenith direction, two bodhisattvas called Akṣayamati and Viśeṣamati left the buddha realm of the Thus-Gone One Bhaiṣajyarāja and went to meet the Thus-Gone One Samantaraśmi. They prostrated to the Blessed One’s feet and circumambulated him three times. Then they took places by his side.

14.時普光佛為二菩薩廣說淨明三昧。所以名曰淨明三昧者，若菩薩入是三昧，即得解脫一切諸相及煩惱著，亦於一切佛法得淨光明，是故名為淨明三昧。

【註】即方便智示以根本智也。前所謂諸法正性正行等也。以正性離分別故，解脫諸相。正行無行故，離諸煩惱。以根本智逈絕依故，于佛法得明淨也。

At that point, the Thus-Gone One taught them, extensively and perfectly, the absorption called pure light in the following way: ‘Why is this absorption called pure light? It is called pure light because bodhisattvas who have attained this absorption are liberated from all signs and emotional defilements and have reached clarity concerning all buddha qualities.

15.又前際一切法淨，後際一切法淨，現在一切法淨，是三世畢竟淨。無能令不淨，性常淨故，是以說一切諸法性常清淨。

【註】以根本智門非三世所攝，不屬垢淨。體是無染，不能使之不淨。如珠、如玉、水精、琉璃真體如是，誰能使不淨。無能使不淨，是謂畢竟淨也。

All phenomena within the past are pure, all phenomena within the future are pure, and all phenomena within the present are pure —this is the purity of the three times. Since they are pure, they cannot be turned into something impure. Pure things are pure by nature, so they are thoroughly pure. This is why all phenomena are said to be luminous by nature.

16.何謂諸法性淨？謂一切法空相，離有所得故。一切法無相相，離憶想分別故。一切法無作相，不取、不捨、無求、無願，畢竟離自性故，是名性常清淨。以是常淨相，知生死性，即是涅槃性。涅槃性即是一切法性。是故說心性常清淨。善男子！譬如虗空，若受垢汙，無有是處。心性亦如是，若有垢汙，無有是處。

【註】法無處所，故言空。法無形段故言無相相。法無能所故言無作。此三解脫門之相，即是性常淨之相也。涅槃云寂滅。以剎那無生相可得，剎那無滅相可得，以生滅不可得故。為一切法所依故曰法性。此喻心性本來是淨，非使之淨也。

“‘What is the nature of all phenomena? All phenomena have emptiness as their nature and are thus free from apprehending. All phenomena are signless by nature, so they are free of thoughts and concepts. All phenomena are wishless by nature, so they are free of accepting, rejecting, intending, and functioning, and are utterly devoid of inherent essence. They are naturally luminous. The nature of saṃsāra is the nature of nirvāṇa. The nature of nirvāṇa is the nature of all phenomena. This is why the nature of mind is said to be naturally luminous. Noble sons, as an analogy, it is untenable and impossible for open space to become defiled. Noble sons, likewise, it is untenable and impossible for the nature of mind to become defiled.

17.又如虗空，雖為烟塵、雲霧覆曀，不明、不淨，而不能染汙。虗空之性，設染汙者不可復淨。以虗空實不染汙故，還見清淨。凡夫心亦如是，雖邪憶念，起諸煩惱。然其心性不可垢汙。設垢汙者，不可復淨。以心相實不可垢汙，性常明淨，是故心得解脫。善男子！是名入淨明三昧門。彼二菩薩聞是三昧，於諸法中得不可思議法光明。

【註】此喻心性即染而淨，非謂離染而淨也。此乃方便趨中道之益也。

Noble sons, as an analogy, clouds, smoke, or dust may appear in the sky, reducing the sky’s beauty, purity, and clarity. Yet, they do not defile the nature of the sky. If the sky itself were defiled, it could never become pure. Since, in this way, it never becomes defiled, it is designated as the sky. Noble sons, likewise, immature, ordinary beings, who direct their minds inappropriately, generate emotional defilements, but they never defile the nature of mind. If it could become defiled, it could not be thoroughly pure. Since, in this way, it never becomes defiled, it is liberated by being naturally liberated. Noble sons, this is an introduction to the absorption called pure light.’ Thus taught the Thus-Gone One to the two bodhisattvas. Upon hearing about that absorption, the two attained Dharma insight regarding the inconceivable Dharma.

18.爾時，無盡意菩薩白普光如來言：世尊！我等已聞入淨明三昧，當以何行行此法門？佛告無盡意：善男子！汝等當行二行，若說法、若聖默然。時二菩薩從佛受教，頭面禮佛足，繞三帀而出。趣一園林，自以神力化作寶樓，于中脩行。

【註】園林者總持也。以此二法雙運故趣總持也。樓以高顯為義。修行此勝行也。

“Then the bodhisattva Akṣayamati said to the blessed Thus-Gone One Samantaraśmi, ‘Blessed One, now that we have heard your introduction to this absorption, how should we abide?’ “ ‘Noble sons,’ replied the Blessed One to the two bodhisattvas, ‘discuss the Dharma by teaching it genuinely or abide in the noble silence.’ When these two bodhisattvas heard the pronouncement ‘Excellent, excellent!’ from that buddha, they prostrated to his feet and circumambulated him three times. Then they left that blessed one for a pleasant grove, where they took up residence in a mansion that they magically manifested.

19.時有梵天名曰妙光。與七萬二千梵俱來至其所。頭面禮足問二菩薩。善男子！普光如來說言汝等比丘集會當行二事，若說法、若聖默然。善男子！何謂說法？何謂聖默然？二菩薩言：汝今善聽，我當少說，唯有如來乃通達耳。於是二菩薩以二句義為諸梵眾，廣分別說。時七萬二千梵皆得無生法忍。妙光梵天得普光明三昧，是二菩薩於七萬六千歲以無礙辯才答其所問，不懈、不息分別二句，互相問答而不窮盡。

【註】前二菩薩從普光如來，聞淨明三昧，得不可思議法光明者。破煩惱惑故曰淨明。證般若德故曰不可思議。真諦之道備矣。此中，梵天名妙光者，由不思議光之所出也。故妙光等皆從二菩薩聞法得證。所謂靜極光通達矣。二菩薩由醫王佛而來普光佛所者，由俗趣真之像也。此中二菩薩與梵天說二句義者，融真會俗之像也。梵天者俗諦也。妙光者即真即俗，故曰妙光。真諦無說以方便故說。方便者第二義門也。故曰二菩薩少說名數差別故曰七萬二千。梵得無生法忍者，會差別歸于實際也。妙光梵天得普光明三昧者，破塵沙惑證解脫德故曰普光明，俗諦之道備矣。二句義互相問答，經七萬六千歲，所謂第二義也。

The god Bhadraraśmi from the heaven of Great Brahmā went to meet the bodhisattvas at their dwelling with an assembly of seven million two hundred thousand Brahmā gods. These gods prostrated to the feet of the two bodhisattvas, circumambulated them three times, and then asked them, ‘Noble sons, the blessed Thus-Gone One Samantaraśmi said that when monks have gathered and are together, they have two things to do: discuss the Dharma discourses or keep the noble silence. So what does it mean to discourse upon the Dharma and keep the noble silence?’ “The two bodhisattvas replied to Brahmā Bhadraraśmi’s query, ‘Brahmā, we are going to explain a little of the teachings on this question, so listen well. About this the thus-gone ones have direct perception and full realization.’ Noble son, amid the gathering assembled around them, the two bodhisattvas taught extensively the meaning of discoursing upon the Dharma and keeping the noble silence. At that time, the seven million two hundred thousand Brahmā gods gained acceptance that phenomena are unborn. Brahmā Bhadraraśmi also attained the absorption of pure light. Noble son, the two bodhisattvas, who had uninterrupted eloquence, then taught correctly about discoursing upon the Dharma and keeping the noble silence. They taught for seventy-six thousand years, elucidating these two topics and answering the gods’ questions, with no end to their exchange.

20.於是普光如來在虗空中，作如是言：善男子！勿於文字言說而起諍訟，凡諸言說皆空如響，如所問答亦復如是。汝等二人皆得無礙辯才及無盡陀羅尼，若於一劫、若百劫，說此二句辯不可盡。善男子！佛法是寂滅相第一之義。此中無有文字，不可得說。諸所言說皆無義利，是故汝等當隨此義，勿隨文字。是二菩薩聞佛教已默然而止。

【註】普光如來在虗空中，告二菩薩勿著文字而起諍訟者。虗空非堅礙之界，用表實際也。上不依天，下不著地，在虗空之中，表中道也。收前真俗二門，會歸中道，破無明惑，證法身德故曰佛。法是寂滅相，第一之義，蓋真俗二邊，多致諍訟。第一義中無有諍訟也。在真諦則曰得不可思議法光明。在俗諦則曰得普光明三昧。以其有得，則有不得故致諍訟。在中道第一義諦中則曰默然而止。以其無得，則無有不得故無諍訟也。問：勿隨文字，當隨此義如何此義答？水向石中流出冷，風從花裏過來香。

“Then, from the sky where he sat, that thus-gone one spoke to both of them saying, ‘Supreme noble sons, do not speak to argue; do not speak to create disputes. Rather, see all words as echoes, for all words are like reverberating sounds. You should understand that you have accomplished the unfailing mastery of eloquence. Should you wish to explain these two topics for an eon or more, your eloquence would still not be exhausted. Nevertheless, the words of the buddhas are complete peacefulness; they are peace, utter peace, complete peace, the meaning beyond words, and the inexpressible meaning. The more this is expressed, the further it is from the meaning. Therefore, rely on the meaning and not the words.’ The two bodhisattvas heard that thus-gone one’s exhortation and remained silent.

21.佛告等行：以是當知，菩薩若以辯才說法於百千萬劫，若過百千萬劫不可窮盡。又告等行：於意云何？彼二菩薩豈異人乎，勿造斯觀。無盡意者，今文殊師利是。益意菩薩者今汝身是。妙光梵天者今思益梵天是也。

【註】若謂二菩薩是他人，要且不然，勿造斯觀。當知即是汝等非有他也。以方便智即根本智之像也。以分別智即無分別智之像也。由分別、觀察、增益利樂故曰益意。于第一義心不動故曰等行。由真出假遊于俗諦故曰梵天。即俗照真故曰妙光。所謂即俗照真者即今思慧也。

Noble son, based on this explanation you should know that bodhisattvas can teach eloquently in this way for a hundred thousand eons or more. Noble son, you should not think that at that time, on that occasion, these two bodhisattvas were some other persons. Why not? Because at that time youthful Mañjuśrī was the bodhisattva Akṣayamati. And Samavartin, at that time, on that occasion, you were the bodhisattva Viśeṣamati. At that time, on that occasion, Mahābrahmā Viśeṣacinti was the Brahmā god Bhadraraśmi.”

得聖道品第十六

【註】以不二法得道，謂之聖道。由前說法不礙默然，說即無說也。默然不礙說法。無說即說也。若行人能通達此二而不二是謂得聖道也。若二者各執，則非得聖道矣。前文四聖諦品者開示之謂也。此中得聖道品者悟之謂也。

1.爾時，等行菩薩白佛：言未曾有也。世尊！諸佛菩薩為大饒益如所說行精進眾生。世尊！其懈怠不能如所說行者。雖值百千萬佛無能為也。當知從勤精進，得出菩提。

The great sāla-tree-like brahmin householder Samavartin said to the Blessed One, “Blessed One, those who apply diligence to what has been said here will gain the supreme benefit: the thus-gone ones’ awakening. By contrast, those who have no diligence could not be helped even by hundreds of thousands of blessed ones. Blessed one, awakening comes from diligence.”

2.爾時，文殊師利謂等行菩薩：善男子！汝知菩薩云何行名勤精進？答言：若菩薩能得聖道名勤精進。

【註】前文等行云佛為饒益精進眾生。其懈怠者雖值多佛無能為。文殊恐人著于有為故有此問。而等行不言精進、不說懈怠，但曰得聖道而已。則知精進者非精進之精進矣。

Youthful Mañjuśrī asked the great sāla-tree-like brahmin householder Samavartin, “What is the diligence practiced by bodhisattvas?”“Diligence is the way they exert themselves that leads to realization.”

3.又問云：何行能得聖道？答言：若於諸法無所分別，如是行者，能得聖道。

【註】雖知無精進為精進，而未知無得為得。文殊恐人著于有行、有得。所以問過。而等行不答有得、不答無得、不答有行、不答無行。但曰無所分別。無分別者不分別得與不得。不分別行與不行。當如是而行，如是而得也。

“Again, how does this exertion lead to realization?” “Exerting oneself without conceptualizing any phenomenon leads to realization.”

4.又問：云何名為得聖道已？答言：若行者於平等中，見諸法平等是名得聖道已。

【註】所謂得聖道者，得無所得也。若得無所得，云何知其已得聖道邪？若能見諸法平等則為已得，非別有所得也。

“What is realization?” “Realization is seeing the equality of all phenomena.”

5.又問：平等可得見耶？答言不也。所以者何？若平等可見則非平等。

【註】所言平等者不可思議之謂也。故曰識不能識，智不能知，思惟不能及，分別不能解，故非可見。若可見者，非不思議之境也。

“Noble son, can equality be seen?” “No, it cannot.” “If it cannot, then it becomes difference since it cannot be equality.”

6.思益梵天謂：文殊師利！若行者於平等中不見諸法是名得聖道已。文殊師利言：何故不見？思益言：離二相故不見，不見即是正見。

【註】前等行謂平等中見諸法平等是名得道，而復云平等不可見。平等不可見則諸法可見乎。而梵天復答意云于平等中諸法尚不見，何平等可見也。

Brahma viśeṣacintin then spoke, “Mañjuśrī, not seeing any phenomenon due to equality —that is realization.” “Why would nothing be seen?” Mañjuśrī replied. “Nothing is seen because one is free of duality. Mañjuśrī, not seeing is true seeing.”

7.又問：誰能正見世間？答言：不壞世間相者。

【註】上云不見為正見者，指何物？為正見邪？故文殊發明其意，云誰能正見世間？出其相也。以五陰乃妄見之相，猶如空華本無所有不名正見。若謂無見亦不名正見。

“Brahmā, who sees the equality of the world?” “The thus-gone ones do.”

8.又問：云何為不壞世間相？答言：色如，無別、無異。受、想、行、識如，無別、無異。若行者見五陰平等如相，是名正見世間。

【註】若知五陰與如，無異、無別是名正見。若于五陰起有無見是名分別。若離五陰求于正見是壞世間相。是二者非正見矣。

“What do they see?” “They see the suchness of form, without construing it as anything different. They see the suchness of feeling, of perception, of formation, and of consciousness, without construing them as anything different. Mañjuśrī, seeing the suchness of the five aggregates exactly as it is, they see the world as it is.”

9.又問：何等是世間相？答言：滅盡是世間相。

【註】上云正見世間者不壞世間相。不壞世間相者，以五陰與如無別無異。若五陰與如無別無異指何物？為世間相耶？滅盡是世間相。以世間相無盡不盡故。若滅盡是世間相是相寧可盡耶？以五陰念念不住，是滅盡相若可盡者則後陰不復生矣。若後陰不生，則何物于中念念不住耶。

“Brahmā, what is the unique character of the world?” “Extinction is the unique character of the world.”

10.又問：滅盡相復可盡耶？答言：滅盡相者不可盡也

“If the world is characterized by extinction, Brahmā, will the characteristics of the world be extinguished?” “Mañjuśrī, the characteristics of the world do not become extinguished.”

11.又問：何故說言世間是滅盡相？答言：世間畢竟盡相是相不可盡。所以者何？已盡者不復盡也。

【註】若云滅盡相不可盡，則何故言世間是滅盡相耶？以世間相畢竟無體故念念出生有何可盡也。猶如虗空畢竟無體，四時運育而無間息。若空有體不復更空也。

“Well then, why do you say that the unique characteristic of the world is extinction?” “Mañjuśrī, thorough extinction does not become extinguished. Why? Because what is extinguished cannot become extinguished.”

12.又問：佛不說一切有為法是盡相耶？答言：世間是盡相，終不可盡。是故佛說一切有為法是盡相。

【註】若世間相不盡，則佛豈不說有為是盡相邪？然有為是盡相，念念不可得故。如世間相亦念念不可得，而亦念念出生故。有為是盡相，亦是不盡相。若可盡者，不必更盡也。

“Brahmā, don’t the thus-gone ones teach that conditioned phenomena are subject to extinction?” “Mañjuśrī, the nature of extinction is never exhausted. It is with this in mind that the thus-gone ones say that conditioned phenomena are subject to extinction.”

13.又問：何等數名有為法？答言：以盡相故，名有為法。

【註】前諸問答，皆心王相應之法也。此中特問心數法也。心王、心數各有相應故數謂五十一心所也。謂遍行、別境各具五。善有十一。二十四個不相應。根本無明有六種。四個不定。此五十一心數是世間盡相，名為有為法也。

“Brahmā, what makes something a conditioned phenomenon?” “Mañjuśrī, it is due to having the nature of extinction that it is called a conditioned phenomenon.”

14.又問：有為法者為住何所？答言：無為性中住。

【註】佛為外道不了自心，心外求法。故說惟識相宗權分名數，一一指歸自心，達自心已，則知名數無別有住，住無為也。

“Brahmā, where do conditioned phenomena rest?” “They rest upon the unconditioned nature.”

15.又問：有為法、無為法有何差別？答言；有為法、無為法，文字言說有差別耳。所以者何？以文字言說言是有為、是無為。若求有為、無為實相，則無差別。以實相無差別故。

【註】若有為法住無為性則無差別。其差別者何？實無差別可得耳。由文字言說詮量故成差別。非謂實相有差別也。

“Brahmā, what is the difference between conditioned and unconditioned phenomena?” “Mañjuśrī, the difference between conditioned and unconditioned phenomena is a convention. Why? Because it is conventions that assert ‘this is conditioned’ and ‘this is unconditioned.’ And the nature of the conditioned is the nature of the unconditioned, as there is, in reality, no difference.”

16.又問：何等是諸法實相義？答言：一切法平等無有差別，是諸法實相義。

“Brahmā, to what does reality refer?” “Mañjuśrī, reality refers to the phenomena that are indistinguishable from the unconditioned.”

17.又問：何等為義？答言：以文字說令人得解故名為義。所以者何？實相義者不如文字所說。諸佛雖以文字有所言說，而於實相無所增減。文殊師利！一切言說皆非言說，是故佛語名不可說。諸佛不可以言相說故。

【註】所言實相無有差別者，未審實相以何為義？所謂實相者，以文字教人令彼得解脫。文字性空，則悟說無可說是實相義。以文字教人令彼得解，文字性空故。諸佛雖有所說，于實相無所增減矣。

“What is the meaning behind ascribing names?” “Names are given to communicate to others. Why? All names are exaggerations and thus also superimpositions. So that is why, when the thus-gone ones teach without making superimpositions or exaggerations, their teachings are called the superior words. Furthermore, Mañjuśrī, because it is not the case that all words are words, the words of the buddhas are called inexpressible. Why? Because the perfect buddhas are precisely those who are not distinguished by verbal expression.”

18.又問：云何得說佛相？答言：諸佛如來不可以色身說相、不可以三十二相說相、不可以諸功德法說相。

【註】諸佛相者即是實相故，不可以色身等相說相也。此以泯相門論實相也。

“How then are the perfect buddhas distinguished?” “They are not distinguished through their form either, nor through their name or their nature.”

19.又問：諸佛可以離色身、三十二相、諸功德法而說相耶？答言不也。所以者何？色身如、三十二相如、諸功德法如。諸佛不即是如，亦非離如。如是可說佛相，不失如故。

【註】此以即相門，論實相也。不即、不離是如來相故。

“Can they be distinguished through something of a character other than their form?” “No, they cannot.” He continued, “The thus-gone ones cannot be distinguished based on the nature of phenomena such as their physical characteristics, nor can they be distinguished based on something else —this is the way that they are distinguished. Thus, they teach by means of suchness and without losing sight of it —this is the way they are distinguished.”

20.又問：諸佛世尊得何等故號名為佛？答言：諸佛世尊通達諸法性相如故，說名為佛、正徧知者。

【註】此上一十六品以具信解行證一週佛事已竟故自光明品至歎功德五品以成其信自五力說法品至菩薩授記品以成其解自薩婆若品至如來二事五品以成其行惟得聖道品以獲其證惟信解行證一席圓具故標此經為頓教大乘也。

“That being so, why are the thus-gone ones called perfectly awakened?” “Mañjuśrī, the thus-gone ones have perfectly awakened to and have realized phenomena as they really are in terms of their nature and essence. That is why they are called perfectly awakened.”

志大乘品第十七

【註】前十六品，當機一週，獲益已竟。此下八品，收彼未來，故說此品。勸令志慕大乘，勿迷小道。以彼小乘是權非實，誑誘小兒。大乘是實非權，可令日用頓證。重顯大乘有如是深益，故當志慕，亦使自擇也。

1.於是等行菩薩白佛言：世尊何謂菩薩發行大乘？爾時，世尊以偈答曰：

菩薩不壞色 發行菩提心 知色即菩提 是名行菩提

【註】菩薩名等行者，用表法界，體無大小、淨穢，乃至邪正、是非、分別等，而行之故曰等行。為破二乘分別取捨執也。然于初心行人，不可大小混濫，以迷進趣之方故須擇也。楞嚴曰聖性無不通，逆順皆方便。初心入三昧遲速不同倫故。所謂無分別中，不礙熾然分別，此之謂歟。小乘用生滅四諦修析色入空，雖出分段生死，未盡變易。大乘用無作四諦，修即色即空，無別有空故，二死永盡。

Then the great sāla-tree-like brahmin householder Samavartin said to the Blessed One, “Blessed One, how do bodhisattvas enter the Great Vehicle?” At that moment the Blessed One answered in these verses: “These wise beings know That one does not enter awakening by destroying forms. They say, ‘As is form, so is awakening.’ This is how these wise beings enter.

2.如色菩提然 等人於如相 不壞諸法性 是名行菩提

【註】色與行人、菩提三者，皆同一如相耳。色是有義，法性是空義。既不壞有而行菩提。亦不滅空而取菩提也。

“Since they are distinguished by suchness, As is form, so is awakening. Supremely wise, they make No distinction in awakening.

3.不壞諸法性 則為菩提義 是菩提義中 亦無有菩提 正行第一義 是名行菩提

【註】菩提云覺。覺法實性是名菩提。實性即是無性。無性中亦無菩提之名字也。前二節不壞空有，行于菩提。此中不涉空有，行于菩提。以第一義中，非空非有故。

Awakening is in fact indivisible. In actuality, awakening is not apprehended. Whoever strives for this absolute Will connect with awakening.

4.愚於陰界入 而欲求菩提 陰界入即是 離是無菩提。

【註】五陰指前色法。界入指前法性。此中出過云：愚人離是，求于菩提，則壞彼色及法性，而求菩提。不知離是，無可求也。

“Search for awakening in the aggregates, The elements, and the sense fields — Their very nature is awakening; In their fading away there is no awakening.

5.若有諸菩薩 於上中下法 不取亦不捨 是名行菩提

【註】析色入空是為小乘。體色入空是為中乘。即色即空是上乘。如是三者同依法性，無可分別。知是方便，故不取。于化導有益，故不捨。

“The moment they do not grasp at phenomena —the good ones, The bad ones, or the neutral ones — And do not find anything to abandon in them, They have truly connected with awakening.

6.若法及非法 不分別為二 亦不得不二 是名行菩提

【註】前則于有無二邊，雙遮、雙照，不即、不離。此則于法、非法，不起二見。不起二見，則分別斯泯矣。

“When they do not maintain any duality In terms of a true Dharma or a false Dharma, Or any other form of duality, They have thoroughly connected with awakening.

7.若二則有為 非二則無為 離是二邊者 是名行菩提

“The unconditioned is nonduality, The conditioned is duality — Having relinquished these two extremes, They apply the conduct for awakening.

8.是人過凡夫 亦不入法位 未得果而聖 是世間福田

9.行于世間法 處中若蓮華 遵脩最上道 是名行菩提

【註】此中結證前文。若有如是之人，能于有無二邊遮照之用。則如蓮華雖處汙泥不為所染。是人雖處世間，不為所染，遵修妙道為世福田也。過凡夫者不住有也。不入法位者不住空也。有如是慕道，雖然未證聖果，亦是聖人也。

“Though they have transcended ordinary birth, They do not avoid manifesting, Nor do they reach a goal. These noble ones are worthy recipients of offerings in this world.“Those who see all worldly phenomena And, like a lotus in the world, Devote themselves to supreme conduct, Have connected with awakening.

10.世間所行處 悉於是中行 世間所貪著 於中得解脫

11.菩薩無所畏 不沒生死淵 無憂無疲倦 而行菩提道

【註】世間之行有為也，亦不離菩提而有可行矣。皆菩提而行貪著，然亦因菩提而得解脫也。前則解脫有為皆依菩提。此中菩薩于生死中不沒不疲，皆由菩提，而使之然也。

“In the midst of worldly conduct, They also act. Yet these wise beings are free From what obscures the world.“They have no emotional defilements within saṃsāra; These bodhisattvas have no fear, No weakness, and no weariness. They apply the conduct for awakening.

12.斯人能善知 法性真實相 是故不分別 是法是非法

13.行於佛道時 無法可捨離 亦無法可受 是名菩提相

【註】此中結成不分別之意，以達實相故。有為無可捨，無為無可取。惟此無分別，是菩提相也。

“They know things properly and investigate, And realize the way the realm of phenomena is. These wise ones do so without resorting to concepts Of what is Dharma and what is not. “They practice the conduct for awakening Without destroying any phenomenon Or producing any — This is the characteristic of awakening.

14.一切法無相 猶若如虗空 終不作是念 是相是可相

【註】以虗空無心識故無念、無相。無念、無相故，則無取、無捨。一切法亦無念相故無取無捨，以喻合顯也。

“All phenomena are devoid of characteristics; They are like space and equal. These wise beings never think that phenomena Are characterized, or that they are not.

15.善知世所行 徧知方便力 能充滿一切 眾生之所願

【註】前依無分別智行于菩提。此依方便智導人菩提。

“They have become skilled in conduct, And have perfected skillful means. These wise beings also fulfill The aspirations of beings.

16.常住於平等 護持佛正法 一切無所念 則是如來法

【註】何用方便邪？為護正法故。此釋護法之意也。所言護法者，非護他法蓋護自心也。

“They always uphold the sacred Dharma, And always abide by what is true. They are never conceited concerning the Dharma — This is my Dharma.

17.若有佛無佛 是法常住世 能通達是相 是名護持法

【註】以此無念之心，非于有佛而為之有。非于無佛而為之無。有佛、無佛，此心常住，故當護持耳。

“Buddhas may be born, Or guides may not appear. Yet all phenomena are always empty, Never departing from their fundamental nature.

18.諸法之實相 了達知其義 安住於此中 而為人演說

【註】若諸法不了實相是名謗佛，非說法也。若能安住實相，然後乃可耳。

“They perceive all phenomena directly, And abide by the nature of phenomena — Suchness, just as it is — Their steadfast ground.

19.行於甚深法 魔所不能測 是人於諸法 無所貪著故

【註】于法若有貪著，則不落于有則落于無。若無貪著則不落二邊是謂甚深。故魔不能測矣。

“The depth of their profound conduct Can never be fathomed by the māras. In this way they practice, Grasping to no phenomenon.

20.願求諸佛慧 亦不著願求 是慧於十方 求之不可得

【註】於十方求慧不可得者，當求于自心求慧。

“They seek the wisdom of the buddhas, Knowing it is not an actual object to pursue. This wisdom can be found nowhere, In whichever direction you look.

21.諸佛慧無礙 不著法非法 若能不著此 究竟得佛道

【註】于自心故，雖有願求而亦不著。若有所著，則非無礙之佛慧矣。

“The wisdom of the buddhas has no attachment — No attachment to any phenomenon. Those who strive for awakening Also produce no attachment.

22.其諸樂善人 布施轉高尊 捨一切所有 而心不傾樂

【註】凡夫行施謂得樂報故，心生歡喜。若行人捨諸所有，而心不歡樂。達施無施也。

“Those who are exalted due to generosity Always delight in taming the mind. They relinquish everything, Without any attachment.

23.諸法不可捨 亦復不可取 一切世間法 根本不可得

【註】此釋成不傾樂之意也。此轉釋不可取捨之意也。

“Phenomena cannot be relinquished, Nor can they be held. In actuality, no phenomenon Is a thing that can be owned.

24.能知一切法 非施非捨相 是名大施主 於法無所見

【註】結歸行實相之施也。

“He who knows that No phenomenon exists or is liberated Has no view of anything — He is a great benefactor.

25.是等諸菩薩 不計我我所 是故行施時 不生貪惜心

“Bodhisattvas are utterly free Of views of me and mine. That is why whenever they give, They never rely on anything.

26.諸所有布施 皆迴向佛道 布施及菩提 不住是二相

【註】不住布施，則不住因。不住菩提，則不住果。因果不住，則迴向佛道矣。

“Furthermore, all their acts of generosity They dedicate toward awakening. Generosity for awakening’s sake Is no cause of dualistic notions.

27.無作無起戒 常住於此中 亦不作念言 我住是持戒

【註】小乘持戒，作止持犯，事事有為。大乘無作無起，常契道共，所謂持無相戒也。

“Discipline free of formation, They always maintain. Yet they never proudly think, ‘I maintain discipline.’

28.智者知戒相 不生亦不作 是故戒清淨 猶若如虗空

“Discipline is not made or produced: This these wise ones know. That is why their discipline Is utterly stainless, like space.

29.觀身如鏡像 言說如響聲 心則如幻化 不以戒自高

【註】持戒所由因乎三業，求三業不可得。則持戒亦不可得，不當自高也。

“The body is like a reflection, Speech is like an echo, and Mind is like an illusion. Knowing this, they observe no arrogant discipline.

30.其心常柔輭 安住寂滅性 悉滅一切惡 通達於善法

【註】柔輭乃定共之戒，寂滅乃道共之戒。此二者即攝眾生戒也。滅惡乃攝律儀戒。達善乃攝善法戒。此舉三聚淨戒也

“They are always in peace, complete peace, and Thorough peace, and thus resting in equipoise. They pacify all negativity And have transcendent, complete peace.

31.持戒及毀戒 不得此二相 如是見法性 則持無漏戒

【註】持毀不二者，用顯此三聚戒。亦即大乘無相戒也。

“They do not view negative behavior And discipline dualistically. They realize the realm of phenomena, So their discipline is stainless.

32.已度忍辱岸 能忍一切惡 於諸眾生類 其心常平等

“They have perfected patience And can bear all harm. In this way, they look equally Upon all beings.

33.諸法念念滅 其性常不住 於中無罵辱 亦無有恭敬

“No phenomenon ever remains, But is destroyed instant by instant, So they neither revile Nor revere them.

34.若節節解身 其心終不動 知心不在內 亦復不在外

“Their bodies could be cut into pieces; However, their minds would be undisturbed. The mind abides Neither inside nor outside of the body.

35.身怨及刀杖 皆從四大起 於地水火風 未嘗有傷損

“The body that comes from the four elements Is like an enemy. Realizing this, These wise ones have no conceit for me.

36.通達於此事 常行忍辱法 菩薩行如是 眾生不能動

【註】此中忍辱有三種，謂調順忍、生忍、無生忍。初云能忍諸惡者即是生忍。次云心平等者即是調順忍。三云法念念滅者，即是無生法忍。是下所有偈文皆釋無生法忍之意也。

“Those who can actualize this Are said to have patience. All beings together Could not sway their minds.

37.勇猛勤精進 堅住於大乘 是人於身心 而無所依止

【註】小乘著身心，雖行精進，不出有為。大乘身心無有依止，則是無精進之精進也。

“They practice great diligence: Powerful, stable, and free of fear. They know both body and mind, Yet rely on neither.

38.雖知生死本 其際不可得 為諸眾生故 莊嚴大誓願

【註】菩薩知生死本際不得，曷用精進邪？然為化眾生故，不捨大誓莊嚴也。

“They harbor no belief in a beginning or end to saṃsāra. Even for the sake of a single sentient being, These strong ones don the armor of diligence.

39.法無決定性 何許有滅相 本際不可得 為顛倒故說

“Phenomena are unborn: They do not come into being. Immature beings, because they are mistaken, Do not realize how it all began.

40.法性不可議 常住於世間 若能知如是 不生亦不滅

“The realm of phenomena is always there; The realm of phenomena is inconceivable. The one who truly and fully realizes this Knows neither birth nor death.

41.菩薩念眾生 不解是法相 為之勤精進 令得離顛倒

【註】一切法本無決定，非生非滅。菩薩何用精進滅彼虗妄耶？蓋由眾生不解如是無生滅性，著諸虗妄，故現行精進，令彼滅顛倒耳。

“These bodhisattvas strive so that Those who fail To see this character of phenomena May abandon their mistake.

42.諸佛常不得 眾生決定相 而彼弘本願 當觀精進力

【註】若菩薩為眾生而起精進者，可有眾生決定相耶？釋云佛不觀眾生有決定相，菩薩欲弘本願故，觀精進耳。

“Perfect buddhas do not misconstrue The way beings are, While never stripping off their armor: Behold the unique quality of their diligence!

43.思惟一切法 知皆如幻化 不得堅牢相 觀之如虗空

“These bodhisattvas recognize that phenomena Are like illusions or mirages. Finding no essence in them, They see them as space.

44.從虗妄分別 貪著生苦惱 為斯開法門 令得入涅槃

“Conceptualizing nonexistence, Unwise individuals are swayed by emotional defilements. Those who have passed beyond this suffering Explain this to them.

45.為彼行精進 而不壞於法 離法非法故 常行真精進

【註】此釋觀精進之意，以勤勇無間之力，觀于世間無有堅牢。而眾生不了虗妄，貪著生苦。而菩薩行于精進。然二乘不悟無生，于法非法起於取捨，不成精進。大乘于此二邊遠離，故名真精進矣。

“This is why they practice diligence, Not to eliminate anything. Since things and non-things are both impermanent, These bodhisattvas cultivate diligence.

46.是等行遠離 了達無諍定 獨處無憒閙 常畏於生死

【註】由精進故，獲得聲聞定也。

“They always remain in solitude, Aware of the absence of emotional defilements, And cultivating a fear of saṃsāra. They have no acquaintances and rely on no one.

47.樂住於閒居 猶如犀一角 遊戲諸禪定 明達諸神通

“These wise ones who practice steadfastly in the wilderness Remain solitary like a rhinoceros. Full of knowledge and wisdom, They master the superknowledges.

48.心常住平等 處空閑聚落 威儀無變異 恒樂於禪定

【註】此由精進故獲得辟支佛定也。辟支觀還滅十二因緣悟知萬法無生故心住平等。但不知眾生等有故名獨覺也。

“As in the wilds, so too in town, They dwell in equality. Never conceptualizing actions and activities, They always maintain equipoise.

49.信解常定法 及寂滅無漏 其心得解脫 故說常定者

【註】此因精進獲解大乘常定。前聲聞、辟支皆作意定，此乃無作妙定。剎那無生相可得，剎那無滅相可得，故謂之寂滅。惟寂滅故，不漏落二邊。復謂之無漏標名有三。釋意惟一，以名異體同故也。

“Eventually they develop trust and become liberated Within the Dharma of equipoise — The undefiled state of peace. That is why it is called equipoise.

50.自住平等法 以此導眾生 不違平等行 故說常定者

“They establish evenness, they go to evenness, They abide in evenness, and They do not contravene evenness. That is why it is called equipoise.

51.志念常堅固 不忘菩提心 亦能化眾生 故說常定者

“They always maintain the thought of awakening, Are never obscured, and Mature beings. That is why it is called equipoise.

52.常念於諸佛 真實法性身 遠離色身相 故說常定者

“They always remember the perfect Buddha, The dharmakāya, and the Thus-Gone One, And are free from desire for forms. That is why it is called equipoise.

53.常修念於法 如諸法實相 亦無有憶念 故說常定者

“They meditate on phenomena, Knowing the nature of phenomena as it is, But not through reflection and mental engagement. That is why it is called equipoise.

54.常修念於僧 僧即是無為 離數及非數 常入如是定

【註】此禪度中文分兩段。初聲聞、辟支佛定，二大乘常定。常定復分為四。初即自利、二即利他、三即自他兼舉、四即觀念三寶。禪定雖分大小，同依精進出生。二者竝舉，意在擇大也。

“They meditate remembering the saṅgha; The saṅgha is unconditioned by nature. So in peace, free of measure, These wise ones meditate in concentration.

55.悉見十方國 一切群生類 而於眼色中 終不生二相

“In the ten directions of embodied beings They see buddha realms and buddhas, Yet they do not relate dualistically To eyes and forms.

57.諸佛所說法 一切能聽受 而於耳聲中 亦不生二相

“They listen to all the Dharma teachings Given by buddhas, Yet they do not relate dualistically To ears and sounds.

58.能於一心中 知諸眾生心 自心及彼心 此二不分別

“They know in one thought The minds of beings, Yet they do not conceptually elaborate About these beings or their minds.

59.憶念過去世 如恒河沙劫 是先及是後 亦復不分別

“They can remember as many million eons As there are grains of sand in the Ganges, Yet they do not have preconceptions About before or after.

60.能至無量土 現諸神通力 而於身心中 無有疲倦想

“They can travel with their magical powers To billions of buddha realms in inconceivable numbers, Yet seeing no body and no mind, They become fatigued neither physically nor mentally.

61.分別知諸法 樂說辯無盡 於無央數劫 開示法性相

【註】此由禪定故，獲得六通也。得天眼故能徹鑑群生。得天耳故能具聞佛法。得他心故知自他心。得宿命故憶過去。得神境故遊諸佛土。得漏盡故開示法性。是所謂靜極光通達也。

1. 581 “They distinguish and know all phenomena; They have gained mastery of eloquence. They teach the realm of phenomena For millions of eons on end.

62.智慧度彼岸 善解陰入界 常為眾生說 無取無戲論

【註】凡夫由無智慧、無明所覆。于五陰、六入、十二處、十八界，妄生執著。不能善解故沉生死。菩薩善解陰等即是實性故，度彼岸。雖自度已，收彼未度故為說法。雖為說法，于法相無所取。善知陰等無性故所說真實，離於戲論也。

“Having also perfected insight, They have trained in mastery of the aggregates, And explain the supreme Dharma, In which there is nothing to adopt, and no elaboration.

63.善知因緣法 遠離二邊相 知是煩惱因 亦知是淨因

【註】此釋前偈既知陰等性無，則亦無可說。云何而為眾生說耶？釋云：陰等實是無性，不可說。以因緣故可說也。以因緣法，亦是無性，遠離可說不可說故。又善知陰入界等皆由因緣出生，無有自性，故離二邊。資始為因，成業為緣。然是二者互相生起。煩惱因迷法性而起。菩提亦因煩惱而顯。故知互相由藉者，皆一無性也。

“They know about conditions, And have abandoned the two extremes; They know the causes of emotional defilements, But also know them to be pure, without evil.

64.信解因緣法 則無諸邪見 法皆屬因緣 無有定根本

【註】信解因緣者，中觀偈曰：因緣所生法，我說即是空，亦名是假名，亦名中道義。若能如是信解，則離邪見矣。說有不有，譚空不空，故無根本可定矣。

“They fully respect conditions, While holding no wrong views. In this way, all phenomena Are unreal and depend on conditions.

65.我見與佛見 空見生死見 涅槃之見等 皆無是諸見

【註】此釋無根本可定之意也。我見、佛見等是名二見。如是二見，廣求諸見，皆無根本可定也。

“Views of the self, views of the Buddha, Views of things as empty, and Views of nirvāṇa and of saṃsāra: They have none of these.

66.無量智慧光 知諸法實相 無暗無障礙 是行菩薩道

【註】由悟因緣諸見皆無根本，則得于無量智慧，知諸實相矣。

“Knowing the nature of insight, The light of wisdom emerges. The instant something appears, they are free from desire, And practice the conduct for awakening.

67.是乘名大乘 不可思議乘 悉容諸眾生 猶不盡其量

【註】結指如上六度是名大乘。是不思議乘也。

“This vehicle is the Great Vehicle, The inconceivable vehicle of the buddhas, Open to all beings: The unsurpassable Great Vehicle.

68.一切諸乘中 是乘為第一 如此大乘者 能出生餘乘

【註】諸乘即聲聞、辟支佛、菩薩、佛乘也。彼諸乘中，皆入名言，不無階級。如是大度一一無相不可思議，故為第一也。

“Among all vehicles, The great beings regard it as supreme. That is why all other vehicles Are subsumed by the Great Vehicle.

69.餘乘有限量 不能受一切 唯此無上乘 能悉受眾生

【註】此最上乘法，以法界為體。一切由此出生故曰無不從此法界流，究竟還歸此法界。

“Other vehicles are not as great, As they cannot address all beings, Whereas the Great Vehicle Accommodates all embodied beings.

70.若行此無量 虗空之大乘 於一切眾生 無有慳悋心

【註】此之大乘猶如虗空不礙萬像之所發揮也。

“The Great Vehicle is like space, Which is stainless. Those who have entered it have no uncharitable thoughts For any embodied being.

71.虗空無有量 亦無有形色 大乘亦如是 無量無障礙

【註】前以虗空之無礙，用況大乘之無礙。此以虗空之無形。用況大乘之無形。

“Just as space is immeasurable, Formless, and indemonstrable, So is this Great Vehicle Immeasurable and devoid of obscuration.

72.若一切眾生 乘於此大乘 當觀是乘相 寬博多所容

【註】此結歸無礙無形之意也。

“If all beings Were to follow this holy vehicle, Each would have the right circumstances: Behold the unique qualities of this vehicle!

73.無量無數劫 說大乘功德 及乘此乘者 不可得窮盡

【註】能乘之人所乘之法皆不可盡也。

“To praise the qualities of the Great Vehicle, And of those who abide in it, For ten million eons Would not exhaust all there is to explain.

74.若人聞此經 乃至持一偈 永脫於諸難 得到安隱處。

【註】上則乘此脩行。此則力未逮彼。聞經、隨喜、少持一偈功德如是。何況具足受持者乎。

“Anyone who retains A single stanza of this sūtra Will abandon the unfree states. Such a learned being will gain the states of leisure.

75.敬念此經者 捨是身已後 終不墮惡道 常生人天中

“Anyone who rejoices in this sūtra Will never take birth In the lower realms, But will become a god or a human.

76.於後惡世時 若得聞是經 我皆與受記 究竟成佛道

【註】是經者即是自心。一切眾生迷背自心故，流浪生死。若聞自心，諦信不疑，則佛與受記也。

“I prophesy that anyone who Later, during times of great terror, Hears this sūtra Will reach awakening.

77.若持此經者 佛法在是人 是人在佛法 亦能轉法輪

【註】若信自心，則佛法在是人所弘。是人能荷擔佛法也。

“Those persons will have this teaching in their hands, And follow the sacred Dharma. While following the Dharma, They will turn the wheel of the Dharma.

78.若人持是經 能轉無量劫 生死諸往來 得近於佛道

【註】持是經者，信慕大乘，轉多劫為一念，生死往來皆得近佛道矣。

“Those who recollect this sūtra Will reach perfect awakening, Abandoning the great self That has been circling in saṃsāra for endless eons.

79.若能持是經 精進大智慧 是名極勇猛 能破魔軍眾

【註】二乘亦稱精進，然無道心，不名勇猛。菩薩一念信解便同正覺，故言極勇猛矣。

“Those who hold the meaning herein Will have the ability of heroes. Overcoming the factions of māras, They will have great diligence and insight.

80.我於燃燈佛 住忍得受記 若有樂是經 我受記亦然

【註】我于燃燈佛前，解稱性大乘，無法可得，得受無生忍記。我以是經與汝等說。若能信樂受記，如我無有異也。

“Those who rejoice in this sūtra Will receive prophecies, Just as I received one from Dīpaṃkara, When I practiced patience.

81.若人於佛後，能解說是經。佛雖不在世，為能作佛事。

“Those who teach this sūtra To those who were not liberated When the Buddha was protecting the world Are accomplishing a buddha’s deed.”

佛說是偈時，五千天子皆發阿耨多羅三藐三菩提心。二千菩薩得無生法忍。十千比丘不受諸法，漏盡，心得解脫。三萬二千人遠塵離垢，於諸法中得法眼淨。

With the explanation offered in these perfectly crafted verses, five thousand gods aroused the mind of awakening. Two thousand bodhisattvas gained acceptance that phenomena are unborn. The minds of more than one thousand monks were freed of contamination, without further clinging. Thirty-two thousand living beings gained the pure eyes of Dharma, free of dust and specks.

發菩提心品第十八

【註】前品志慕大乘，獲益如是。其如上說，行人聞益、發心、理果然矣。恐不知發無所發，妄執有得、有願，墮落邪小，不知所向故。文殊欲使法眼清淨，啟佛決擇也。

1.爾時，文殊師利法王子白佛言：世尊！如我解佛所說義，若有人發菩提願，是為邪願。所以者何？諸有所得悉皆是邪。若計得菩提而發願者，是人諸所作行，皆為是邪。所以者何？菩提不在欲界、不在色界、不在無色界。菩提無有住處，不應發願。

【註】菩提本是自心，非是外物故無方所住處。若發願求菩提者，似慕其外矣。何也？有外可言有得。若無外者不可言發願求菩提也。

At this point youthful Mañjuśrī said to the Blessed One, “If I understand correctly what you have explained, Blessed One, the aspiration toward awakening is an aspiration toward wrong view. Why is this? Because, Blessed One, apprehending is wrong. In this regard, the effort made by those who apprehend awakening and who thus aspire toward what is apprehended is wrong. Why? Blessed One, awakening is not in the desire realm, awakening is not in the form realm, and awakening is not in the formless realm. Blessed One, since awakening is nowhere, there is no way to aspire to it.

2.世尊！譬如有人願得虗空，寧得空不？佛言不也。世尊！菩薩亦復如是發同虗空相菩提之願，即是發虗空願。菩提出過三世，非是受相不可願也。若菩薩起二相發菩提心，作是念生死與菩提異。邪見與菩提異。涅槃與菩提異，是則不行菩提道也。

【註】辟如人身內外循體皆空，不知是空。反欲求空豈，非妄乎。菩提、自心亦復如是。見、聞、知、覺，無非自心，捨是則求寧不為妄乎。此釋發同虗空願之意也。以虗空無相不屬三世。菩提亦無相，非已得、非當得、非今得，欲何願乎。以菩提非受相，非受故非得也。菩提云覺，覺自心故。若彼生死邪見等非自心者，彼生死等應在自心之外矣。若生死在自心之外，則生死彼自生死。于我何有而欲迯生死耶？若生死等是自心，不應起二見。以心不取心，心不捨心故也。心不取捨，則大小名相，皆會歸一致矣。

Blessed One, it is like people who say they will grab the sky. Will this aspiration they have for the sky give them the sky?” The Thus-Gone One replied, “No, Mañjuśrī, it will not.” Mañjuśrī continued, “Blessed One, similarly, the aspiration toward space-like awakening is like aspiring for the sky. Blessed One, awakening is not an object of aspiration. It is beyond the three times; it cannot be approached. Blessed One, if bodhisattvas consider things in a dualistic way —thinking, when they form their aspirations, that awakening and saṃsāra are different, that awakening and views are different, and that awakening and nirvāṇa are different —these bodhisattvas are not practicing the path to awakening.”

3.爾時，思益梵天謂文殊師利菩薩：云何行名菩提行？答言：若菩薩行一切法，而於法無所行，是名菩提行。所以者何？出過一切所行，是行菩提。

【註】前以菩提出過三世故，不應發願，求菩提。此中以菩提不屬有為，但可無所行而行也。行一切法，非如二乘執灰斷。無所行，則不如凡夫執有為行，而無行。無行而行，非心識可議也。

Then Brahma viśeṣacintin said to youthful Mañjuśrī, “Mañjuśrī, how should bodhisattvas act in order to practice the path to awakening?” “Brahmā, bodhisattvas practice the path to awakening when they interact with any phenomenon without interacting with any phenomenon. Brahmā, bodhisattvas practice the path to awakening with actions beyond objects.”

4.又問：云何出過一切所行是行菩提？答言：離眼耳鼻舌身意諸緣相，是名出過一切所行。

【註】六根所緣無非妄境。菩提即是實相。離緣絕對故六根所不到。六根不到則超諸行矣。

“Mañjuśrī, how do bodhisattvas practice the path to awakening with actions beyond objects?” “They are free of all apprehended signs, and free of eyes, ears, nose, tongue, body, and mind. In this way, they are beyond all objects of action.”

5.又問：出過有何義？答言：不出過平等。所以者何？一切法平等即是菩提。

【註】所謂出過諸行者，但過諸虗妄分別，不出過平等。以菩提性平等故。梵天恐人不解菩提是平等無分別。是特問其為義，義性平等。無過、不過，但不過平等而已。

“Mañjuśrī, what does beyond mean?” “Not going beyond equality. Why? Brahmā, awakening is the equality of all phenomena.”

6.又問：云何是發菩提願？答言：當如菩提。

“Mañjuśrī, how do bodhisattvas connect with awakening?” “Through the way awakening is.”

7.又問：何為菩提？答言：菩提非過去、非未來、非現在。是故菩薩應以三世清淨心，發菩提願。

【註】前云菩提同于虗空，出過三世，不可願也。梵天重問何為菩提，似同不解者。恐人不悟菩提即是自心故。特問明而文殊乃答應以三世清淨心發菩提願，始獲泮然也。

“What is awakening like?” “Brahmā, awakening is neither past, nor future, nor present. Therefore, bodhisattvas connect with awakening through the purity of the three times and the purity of the three spheres of experience.

8.梵天！如過去、未來、現在法，從本已來，常不生。不生故，不可說。如是發願無所發願是發一切願。所以者何？以是行道，能得薩婆若。

【註】前薩婆若品，如來以五華布施則得具足六波羅蜜。則能滿足薩婆。若滿足薩婆若者，眼不受色，耳不受聲，鼻不受香等。是薩婆若滿足之義。此中以三世清淨心了法無生是行薩婆若道。前示根塵無生故，菩薩由是受記。此示三世平等，非是受相。菩薩發菩提心者，當發其無所發之心也，發其無所發之心，當得薩婆若道。前示圓滿之趣，此示趍果之行故。當前後合辯，乃得了然也。

Past things, future things, present things, and those that will never come to be are not different. When relating to them, there is actually no interaction whatsoever. Why not? Because relating to them in this way brings omniscient wisdom.”

9.又問：何故說言薩婆若？答言：悉知一切真智慧故，名為薩婆若。

【註】薩婆若云覺圓滿。一切覺道至此圓滿故能悉知。如百川眾流至于大海乃名具足。故又云薩婆若海。

“Mañjuśrī, why is it called omniscient wisdom?”“The wisdom that knows everything is called omniscient wisdom.”

10.又問：何等是真智慧？答言：無變異相。如眾生無變異相，真智慧亦無變異相。

【註】如來權教，權分九界，生死迷悟。今據一乘實教，融彼九界同是一如，無有生死迷悟。譬如百川眾流依處得名江河淮濟等。若歸大海眾號頓消，均名海水，無有變異相也。

“Mañjuśrī, what is knowing everything like?” “Brahmā, in the knowledge of everything, nothing exists; in the knowledge of everything, there is no knowledge of everything —this is the knowledge of everything. There is no knowledge of everything that comprehends actual, real entities.”

11.又問：云何是眾生相？答言：假名字畢竟離是眾生相，如是無相則無變異。若眾生與菩提異，是為變異。如菩提相，眾生亦爾，是故無變異。菩提不可以餘道得，但以我平等故，菩提平等，眾生性無我故。如是可得菩提。是故菩提無有變異。所以者何？如虗空無變異相，一切諸法亦無變異相。

【註】前云眾生無變異，真智慧亦無變異。此有二疑。若謂眾生無變異，則眾生是眾生。佛是佛。發心修道皆成唐棄，安能轉凡成聖哉。若謂有變異，則一真法界之性同乎生滅。故梵天重問何謂眾生相，而文殊答曰假名字，畢竟不可得，是其相以假名字畢竟無體故。何變異之有？眾生相如鏡中像，菩提相如水中月，名字異者、相異也。無體之性，未甞異也。菩提不可以餘道得者，但以平等自心證得也。分別故名眾生，平等故名菩提。分別平等同依自心，無別有體。無別有體故，但了性無我，則證得菩提。所謂二而無二故無變異，同于虗空，一切法亦然也。

“Why are there no entities?” “Entities are devoid of a nature behind their names. They are nothing more than an absence of name and nature. Awakening is also nothing more than that. If it were something distinct from other entities, it would just be another entity. Therefore, beings do not deteriorate within that state, nor is realization to be found elsewhere. Rather, through the equality of self, the equality of awakening is known; and through the equality of awakening, the equality of self is known. This is the way that awakening is realized. Since it is not otherwise, it does not become something else. The self is always devoid of self —that is why it does not need to become something else. Just as space does not change into something else, so do all phenomena not become something else.”

12.爾時，思益梵天謂文殊師利：如來是實語者，能說如是。法文殊師利言：如來於法無所說。何以故？如來尚不得諸法？何況說法？

【註】如來有時說求菩提為是。有時說求菩提為非。有時說有眾生。有時說非眾生。如是等法曾無斷了。非大菩薩不能諦信，小乘聲聞多致狐疑，豈如來真實之言能如是說邪？文殊謂如來未嘗說法，凡有所說無非應機逗教，於如來何有？則如來尚不見諸法？何況有說邪？

Brahma viśeṣacintin then said to youthful Mañjuśrī, “So the thus-gone ones speak the truth, as they discern these phenomena.” “Brahmā, the thus-gone ones discern no phenomenon. Why not? The thus-gone ones do not even apprehend the nature of reality, so how could they discern anything?” ”

13.思益言：如來豈不分別諸法是世間？是出世間？是有為？是無為耶？文殊師利言：於汝意云何？是虗空可說、可分別不？思益言不也。文殊師利言：今說虗空名字以所說故有生有滅耶？思益言不也。文殊師利言：如來說法亦復如是，不以說故諸法有生有滅，如此說法是不可說相，亦以此法有所教誨是無所教誨。所以者何？如說法性，不說法性亦如是。是故說一切法住於如中，如亦無所住。

【註】若如來不說法者如來豈不分別有為無為等邪？而如來雖有分別，分別即是無分別，以法性不可得故。猶如虗空不因說生為之生，不因說滅為之滅，而法性亦復如是。故如來知是不可說而說，知是不可說而說者，說即是無說。說是無說，則亦無說而說。無說而說為化眾生也。為眾生而說者，則說與無說，皆不可得也。

“Mañjuśrī, don’t the thus-gone ones know clearly what is a conditioned thing, what is unconditioned, what is mundane, and what is supramundane? “Brahmā, what do you think? Can space be discerned, and can it be known by anyone?” “No, Mañjuśrī, it cannot.” “Can what we call space be born or cease?” Mañjuśrī continued. “No, it cannot.” “Likewise, Brahmā, the way you know any phenomenon is also the way you know space. A phenomenon is not born and does not cease. So to know all phenomena is not a knowledge of phenomena. The knowledge of all phenomena is also not otherwise. Hence there is no knowing of phenomena —this is the knowledge of everything. Why? The knowledge of everything is just like the knowledge of phenomena. That is why it is said that all phenomena abide in suchness —the suchness which does not itself abide.”

14.爾時，釋、梵、四天王俱在會中，即以天華散於佛上而作自言：世尊！若善男子、善女人聞文殊師利說法有信解者，當知是人能破魔軍及餘怨敵。所以者何？文殊師利今所說法能破一切邪見妄想。世尊！若善男子、善女人聞於是法，不驚、不怖。當知是人不從小功德來。

【註】諸天以華散佛者，華表因也。以此無願、無求、無得、無說之為因，能趣佛果故也。無願故，能破邪見。無求故，能破妄想。破妄想故怨敵不能對。破邪見故魔軍不得便。是所謂稱性大乘，世所希遇也。上言所說法勝。此言聽法行人亦非下。聖法華云若人能竊為一人說一句，是人則為如來所使，亦此之謂也。

At that moment, the Four Great Kings, along with Śakra, ruler of the gods, and Brahmā, lord of Enduring, who had gathered and were present in the assembly, strew divine flowers on the Thus-Gone One before they spoke, saying timidly, “Blessed One, the noble sons and daughters who trust this teaching of youthful Mañjuśrī will overcome all māras and opponents. Why? Blessed One, youthful Mañjuśrī’s teaching is free of all conceptions. All noble sons and daughters who do not fear these teachings, and who do not become afraid or panic at them, will accumulate no small roots of virtue.

15.若是經所在之處，當知此處則為諸佛擁護受用。若聞是經處，當知此處轉於法輪。是經在所住處，聚落、村邑、山林、曠埜、塔寺、僧房、經行之處諸魔外道貪著之人不能侵嬈。世尊！若人多供養過去諸佛，乃能得聞如是經典。

【註】是經所在，則為諸佛護念者。是經即是自心，能知自心所在，則佛為護念。眾生不聞自心，心外求故，佛為說法，令知所向故。能聞自心，則謂已轉法輪。悟是自心即是諸佛說法能事以竟。聚落村邑動處也，山林曠埜靜處也，塔乃高出二邊逈離動靜也，寺及僧房乃容受之處也。經行乃脩道之處也。如是等處不昧自心則為所在。自心不昧則彼天魔外道皆不得侵嬈矣。此結釋聞經之人，不從小功德來之意也。般若云後五百歲有能持戒、脩福，聞是章句信心清淨是人不于一佛二佛而種善根。以于無量百千億諸佛所種諸善根。

Blessed One, places where this Dharma teaching appear are blessed by the Buddha. Where this profound Dharma way is heard, that land is the province of the thus-gone ones. Villages, cities, regions, districts, temples, and gathering places —anywhere this Dharma teaching appears —the wheel of the Dharma should be seen to revolve. Māras do not roam such places, or those attached to apprehending. Blessed One, this Dharma teaching is heard by those who have worshiped buddhas of the past.

16.世尊！我等於此經中，得智慧光明，而不能得報佛及文殊師利、思益梵天之恩。世尊！我等所從聞經於是法師，生世尊想。我等常當隨侍說是經者，此善男子常為諸天之所擁護。若人書寫是經、讀誦、解說時，無量諸天為聽法故，來至其所

【註】此經乃所聞之法，智慧乃能悟之心也。佛及文殊乃說法之主也，梵天乃善解正問者也。能悟由所聞而為之開發。所聞由能說而為之引導。能說由能問而為之發起。四者相繼缺一不可也。端本其源，歸功于佛與文殊、梵天。我因得聞是法，開悟自心，其恩曷能報哉。上云佛及文殊。此中意云凡有法師能說是經，我等得聞。皆生世尊之想，不致慢也。

“Blessed One, thanks to this Dharma teaching, the Dharma has become clear for us. Blessed One, even our flesh and blood could not repay the Thus-Gone One, youthful Mañjuśrī, and Brahma viśeṣacintin. Blessed One, those who deliver this Dharma teaching are for us like the Teacher. We will always surround them, and the noble sons will be protected by these gods. Those who write, read, teach, or recite this Dharma teaching will be heard by hundreds of thousands of gods.”

17.爾時，世尊語釋、梵、四天王等大眾言：善哉！善哉！如汝所說，若三千大千世界滿中珍寶以為一分，聞是經者所得功德以為一分，其福勝彼。置是三千大千世界若恒河沙等十方世界滿中珍寶，聞是經者所得功德復勝于彼。

【註】二施之中，法施為上。故前後疊喻，世界珍寶不及聞經，以彼布施不聞是經，只成世間有為福報，不及聞經無漏智種故。永嘉云：住相布施生天福，猶如仰箭射虗空，勢力盡，箭還墜，招得來生不如意，爭似無為實相門，一超直入如來地。此上總彰聞經布施二分優劣。下乃別列聞經獲利。

Then the Blessed One approved of the Four Great Kings, Śakra, ruler of the gods, and Brahmā, lord of Enduring, saying, “Excellent, excellent! It is just as you have said, excellent ones. Friends, imagine that the entire trichiliocosm was filled with jewels. If you were to measure that quantity of gems against the roots of virtue accrued from listening to this Dharma teaching, the latter would be far superior. Leave aside the trichiliocosm; imagine as many world systems as there are grains of sand in the river Ganges, filled with jewels. Far superior in comparison would be the roots of virtue accrued from listening to this Dharma teaching.

18.諸善男子若欲得功德者，當聽是經。欲得身色端正。欲得財富。欲得眷屬。欲得自在。欲得具足天樂、人樂。欲得名稱。欲得多聞、憶念、堅固、正行、威儀、戒、定、智慧、解達經書。欲得善知識。欲得三明、六通。欲得一切善法。欲得阿耨多羅三藐三菩提。欲得與一切眾生樂具。欲得涅槃者。當聽是經。受持、讀誦、如法修行、廣為人說。諸善男子若行是經者，我不見其人，不得如是具足快樂。

【註】總列功德所由，下乃別開功德名件。身色乃正報之本。此經直指法身。能聞此經，則悟法身。了知身色即非身色，非色則端正斯在。富乃依報之要。此經顯揚藏祕。能聞是經則悟藏心。了知七功德財皆是我有。皆我有故，始名富饒。塵勞即吾眷屬，皆名妙用。皆名妙用，則取捨斯忘。取捨斯忘，則縱橫自在。天樂、人樂，非離心有。能悟自心，則名稱斯在。若依文字、多聞、博識，有得、有失，不名堅固。若依實相、自性宗通，何記何忘？是名無漏。了心無外，則正行無差，而威儀自若也。總六度為二門。前五為福，後一為慧。福度以戒定為最故徧二端。前云多聞、此云解達經書。文似重疊。上文應是總括世出世典。此中應是獨尊大乘奧旨。善知識者有二，一者為知識所護。前文云為善知識所護。二者自為善知識前文云誰為眾生善知識。前則欲得其因，此中欲得其果。自利之益也。利他之德也。總結自他二利所歸之趣。除此實相自心別無有道也。受而不失，持而不忘，下根之人不能如此，則當讀誦，使獲通利，如法而行。此蓋言由聽而解，由解而行，由行而證，故言具足快樂必然之道也。

Friends, noble sons or daughters who want to acquire merit should listen to this Dharma teaching. Those who want possessions, the Dharma, good looks, wealth, servants, mastery of the Dharma, the excellence of gods and humans, fame, articulateness, erudition, mindfulness, intelligence, realization, stability, insight, eloquence, memory, a spiritual friend, superknowledges, knowledge, wisdom, awakening, all virtuous qualities, the branches of awakening, rituals, the ability to lead all beings to happiness, and nirvāṇa — such noble sons or daughters should listen to this Dharma teaching, trust it,remember it, understand it, grasp it, read it, and teach it extensively to others. Friends, I do not see any such beings —even those who have merely heard this Dharma teaching —who do not enjoy these wonderful circumstances.

19.善男子！我今語汝，若人所從聞是經處、若和尚、若阿闍黎，我不見世間供養之具能報其恩。是法出過世間，世間供養所不能報。是法度於世間，世間財物所不能報。是法無染，染汙之物所不能報。諸善男子！是法餘無能報，唯有一事，如說脩行。

【註】下文釋成不能報所以謂也。出過世間則有為不能及。度世間則利欲不能干。于是財物供養總名染汙，非法相應故，皆不能也。

“Friends, you must trust this and understand it. I do not see any worldly wealth that could repay the master or teacher from whom you hear and grasp this teaching. Why not? This Dharma is beyond the world, so no worldly material thing can repay it. These Dharma teachings are unstained by the world, so worldly material things cannot repay them. This Dharma has no worldly character, so worldly material things cannot repay it. The only way to repay the gift of this Dharma teaching is to strive in the Dharma, because wrongheaded effort would be no recompense.

20.若人於此法中能如說脩行者，1)是名能報師恩，亦為恭敬於師淨畢報恩。2)是名不空食人信施。3)是則名為順如來語、順如來教。4)是名越度眾流。5)是名過諸險道。6)是名建立勝幢。7)是名能破敵陣。8)是名師子之王，無所畏故。9)是名象王，心柔輭故。10)是名牛王，外道論師無能壞故。11)是名醫王，能療一切病故。12)是名無所驚怖，能說甚深法故。13)是名能具足捨，捨諸煩惱故。14)是名持清淨戒，究盡善法故。15)是名得大忍辱，離我我所故。16)是名大精進力，於無量劫心無倦故。17)是名具足禪定，常念繫心住一處故。18)是名有大智慧，善解言說諸章句故。19)是名有大功德，以無量福莊嚴身相故。20)是名有大威德，能蔽日月諸光明故。21)是名大力，持佛十力故。22)是名大雲，能震法雷故。23)是名大雨，滅煩惱塵故。24)是名為舍，至涅槃故。25)是名大救，救生死畏故。26)是名燈明，離無明暗故。27)是名歸趣，魔所怖者之所依故。28)是名眾生究竟之道。29)是名得位，坐道場故。30)是名已得法眼。31)是名見諸法如。32)是名知空法相故。33)是名安住大悲。34)是名安立大慈。35)是名不捨一切眾生。36)是名背於小乘。37)是名向於大乘。38)是名除捨顛倒。39)是名至於平等。40)是名入於法位。41)是名安住道場。42)是名破壞諸魔。43)是名轉於法輪。44)諸善男子！我若一劫、若減一劫，稱揚、讚嘆說是如說修行功德不能窮盡，如來之辯亦不可盡。

【註】1)能報師恩，善知本也。2)不空食人福利他也，蓋信施供養，望我成道，將利彼故。5)不聞實相，心常為生死險道所陷。若聞此經，則險道斯度矣。6)一切萬法至心而極，若了此心，則勝幢高豎。7)破諸邪論、怨敵。8)猶師子之王，無所恐怖矣。9)無畏乃破敵之威，柔輭乃悅人之德。10)喻如牛王群牛畏伏故。13-18)此舉依一心具足六波羅蜜也。19)達磨云功德在自性中，求非外可得。此經備宣自性故能聞、能說者，則有大功德莊嚴矣。20)日惟照晝，月惟照夜，心光洞然，照無不矚，故日月有所未及也。又餘經行人于有無二邊各就其長，猶如日月各據晝夜。此經純談實相，餘方便教光為之隱蔽，是知實相威德超諸方便矣。21)如來十力二乘有所不堪，惟實相相應故。22)能持此實相之法，慈悲普覆如雲，驚悟群品如雷。23)滅除煩惱，如雨蓋。由眾生迷此實相，受諸熱惱。行人若能持說自利利他，何所不該矣。24)眾生不聞實相，以生死為宅。一聞此經，則離生死宅，處涅槃舍矣。25)信方便教有無破蕩，則取捨未忘。于生死不為無畏故不名救。此實相心中，遠離戲論分別，尚不得涅槃，何生死可畏乎？故曰大救。26)乘智慧燈，照明實相，則無明自離矣。27)眾生怖躡魔冤者，由未聞如是經也。而持經者與說實相，則魔冤不復怖故，是所歸之趣矣。28)一切眾生究竟歸于實相故。29)如來不得一法而坐道場，行人能持是經，亦不得一法故，即名得位。30)得法眼者，以實相不礙鑒俗也。31)見諸法如者，以實相不礙證真也。32)知空法相者，了此二邊皆入中道第一義空也。33)行人持此實相之經，則妙含三德。三德既具，則運平等大悲，拔眾生之苦。34)興無緣大慈，與眾生之樂。35)慈悲既備，則不捨一切眾生矣。40)未達實相則法法成差。若悟實相，則法住、法位矣。44)蓋實相無相故，持經者功德不可盡，如來讚辭亦不可盡，皆稱實相故也。

Those who practice these teachings have paid homage to their masters or teachers. They have genuinely repaid their masters or teachers. They have consumed the alms of the country without incurring any debts. They have applied the words of the thus-gone ones. They have crossed over the river. They have traversed all wildernesses. They have hoisted the parasol, the victory banner, and the flag. They are heroes who are completely victorious. “They are like lions, fearless and intrepid. They are of noble birth, like the excellent elephant. They are like the elephant, their minds very peaceful. They are like the dominant bull, who overcomes all enemies. They are like physicians, as they liberate all beings from their every illness. They are not afraid to teach the profound Dharma. They are characterized by the most excellent generosity, and have abandoned all emotional defilements. They have pure discipline, and have perfected peace and tranquility. They have the strength of patience, and are free of grasping at me and mine. They have great diligence, and during countless eons they have gathered infinite accumulations. They have perfect concentration, mindfulness, and focus. They have great insight and are skilled at teaching with the wisdom that clearly discerns the different expressions related to all things. They have great merit, as they are beautifully adorned with the marks of a hundred merits. They have charisma so great that they outshine the sun and the moon. They have acquired great strength and have the force of the ten powers. “They are like massive clouds that roar with the thunder of Dharma. They pour down a torrential rain of Dharma, pacifying all emotional defilements. They are havens, as they are in the city of nirvāṇa. They are like protectors for those oppressed by the fears of saṃsāra. They are like lamps, free of the obscuration of darkness. They are like refuges for those frightened by māras. They are like supports for all beings. They grant consecration at the seat of awakening. They have gained the Dharma eye. They see the suchness of phenomena. They know that all phenomena are empty. They always have great compassion. They are always imbued with great love. They never abandon any being. They have turned away from the lower vehicle. They follow the Great Vehicle. They have abandoned mistakes. They have reached equality. They have developed the resolve of bodhisattvas. They reside at the seat of awakening. They have tamed the army of māras. They have realized omniscience. They will turn the wheel of the Dharma. They will accomplish the buddhas’ deeds. Friends, even if I were to explain about these holy individuals who strive to apply this Dharma teaching for an entire eon, or even longer, and even with the perfect eloquence of the thus- gone ones, I would not reach the end of the praises garnered by these holy individuals who strive to apply this Dharma teaching.”

21.爾時，會中有天子名不退轉白佛言：世尊所說隨法行，隨法行者為何謂耶？佛告天子：隨法行者，不行一切法，是名隨法行。所以者何？若不行諸法，則不分別是正、是邪。如是行者不行善、不行不善，不行有漏、不行無漏，不行世間、不行出世間，不行有為、不行無為，不行生死、不行涅槃，是名隨法行。若起法相者，是則不名隨法行也。若念言我行是法是則戲論，不隨法行。若不受一切法，則隨法行。於一切法無憶念、無分別、無所行，是名隨法行。

【註】前文殊謂發願求菩提是名邪願。不知是諸法平等。平等即是實相。悟此實相，即得菩提。菩提云覺。覺法平等故。覺法平等，則諸法無非實相。皆實相者，則離揀擇。離揀擇則隨所行法，皆稱實相。隨所行法皆稱實相，則于菩提無有退轉。故天子名曰不退轉，即諸法實相之象也。由達諸法皆實相故，不分別正邪、善惡，乃至世出世間、有為無為。以其不分別故，隨其行皆稱菩提故曰無往而不自得也。儒云在天而天，在人而人，百姓日用而不知，良可悲夫。上則不分別法，隨其所行，皆稱菩提。此中出過云：若起法相，則凡有所行，皆不得名為隨順法行。故曰法本無好醜。好醜起于心，我信之矣。法無方所，亦無名狀，若言有可行者，故名戲論。無憶念，則世性本空。無分別則戲論斯遠。無所行則有為斯盡。如是而行何退轉之有也。

At that moment, the god Avaivartin, who was in the assembly, addressed the Blessed One, “Blessed One, when we say practicing the Dharma, what does that mean? What does it refer to?” 1. 626 “Divine son,” the Blessed One replied, “practicing the Dharma is to not practice any phenomenon. Why? When not practicing any phenomenon, nothing is created and nothing is done. This non-creation and non-doing is practicing the Dharma. Practicing the Dharma means to not practice virtue or nonvirtue. Likewise, it means to not engage with the mundane or the supramundane, the contaminated or the uncontaminated, the reprehensible acts or the nonreprehensible acts, the conditioned or the unconditioned, or saṃsāra or nirvāṇa. That is what practicing the Dharma means. Not practicing any phenomenon is practicing the Dharma. To conceive of something as the Dharma is not practicing the Dharma. To think, ‘I should practice the Dharma’ or ‘I should not practice the Dharma’ is not practicing the Dharma. The practice that relates to all phenomena in this way is practicing the Dharma. The absence of an antidote in the absence of conceptual elaboration is what is meant by practicing the Dharma.”

22.爾時不退轉天子白佛言：世尊！若能如是隨法行者，是人畢竟不復邪行。所以者何？正行者名為畢竟。住邪道者，無隨法行。住正道者，有隨法行。世尊！行正行者無所邪法，所以者何？諸法平等無差別故。

【註】釋成邪道，無隨法行。正道有隨法行之意也。既云隨法而行，則隨邪則邪，隨正則正。何故邪無正有邪。以邪道行者，隨戲論分別故，無隨法行也。正道行者，隨順諸法平等，無有分別故，有隨法行也。

The god Avaivartin then said to the Blessed One, “Blessed One, those who have been practicing correctly, and anyone who ever does so, are unmistaken. Why? Because, Blessed One, they practice correctly, whereas those who follow wrong paths do not practice at all. Those who are on theright path do not practice the Dharma. For those who are practicing correctly, there is no lack of equality. Why? Blessed One, all phenomena are equality without differentiation.”

23.爾時，思益梵天謂不退轉天子：汝於此中隨法行不？答言：若世尊所說法中，有二相者我當行隨法行。今以無二相，是隨法行於中行者及所行法俱不可得。梵天！我以不二法行，隨法行，離諸分別故。如諸法如行，是名隨法行。

【註】所言隨法行者，隨其正性而行，無有能行、所行。若著能所，則不得名為隨法行也。故梵天恐人隨于能所，故致斯問。無二相者，無能所二相也。若云我行隨法行者，即墮能所。能所之法，佛所不說。以佛不說有能所故，能行之行，所行之法悉不可得故，我不見有行隨法行者，安有能所哉。一切諸法皆如相，隨其如相而行，離諸分別是名行也。

Brahma viśeṣacintin now asked that god, “Divine son, do you practice in this way?” “Brahmā, if the Blessed One had explained practice as dualistic, I too would be practicing that practice. But practice is not dualistic, so there is no practitioner and nothing practiced. There is absolutely nothing to practice, and yet, Brahmā, since I neither exaggerate nor impute, I perform this practice. Practice is like the nature of things, and relating to suchness in this way is what we call practicing the Dharma.”

24.思益言：汝未曾見此佛土耶？天子言：此佛土亦未曾見我。思益言：此佛土不能思惟、分別見與不見。天子言：我亦不思惟、分別曾於佛土見與不見。思益言：何人未見能見？天子言：一切凡夫未見聖法位。若能入者，是為先所未見而見。是法位相，非眼所見，非耳、鼻、舌、身、意識所知，但應隨如相，見如、眼如乃至意如、法位如，亦如是。若能如是見者，是名正見。

【註】梵天意曰：若無分別，隨法而行者，寧不見此佛土耶？若見佛土，則能所顯然，乃得云無分別乎！天子曰：佛土亦不見我，我不見佛土者，心外無法故，佛土不見我者，法住、法位故。若佛土無分別，不能見我，我亦無分別不見佛土，是所謂各各不相知，各各不相到。楞嚴云：汝今諦觀法法何狀意同。下釋成未見能見之意。未見法位，則起分別。若入法位，則分別不生。分別不生故，六根如。六根如故，六塵如。六塵如故，六識如。根塵識如，即知法位如。知法位如，即是先所未見，而今能見也。能見是法位性本如是，則于菩提心無有已發。無有當發。無有今發。了知發無可發，是真發菩提心也。

“Divine son,” Brahmā said, “I have never seen you in this buddha realm.” “Brahmā,” he replied, “this buddha realm has never seen me.” “The thought and concepts ‘I see this buddha realm’ and ‘I do not see it’ do not exist.” “Brahmā, I too do not have concepts, or think ‘I saw before’ or ‘I did not see.’ ” “Divine son, who claims to have seen something never seen before?” “It is all the immature, ordinary beings who have not previously seen the certainty of the noble ones. Brahmā, once they penetrate this certainty, they see something that was not seen before.” “The certainty is neither a cognition of the eye consciousness nor something that can be cognized through the ear, nose, tongue, body, or mind consciousnesses. It is seen when seeing suchness as it is —the suchness of the eye as it is, the suchness of the ear as it is, the suchness of the nose as it is, the suchness of the tongue as it is, the suchness of the body as it is, and the suchness of the mind as it is. To see them is to see correctly.”

師子吼品第十九

【註】由前志慕大乘，應發菩提心。然則發菩提心者，當達其無所發心之發心，是真發心也。若有所願而發心者，是則邪願，是名邪求，非發菩提心也。若了其無發心之心，則解無所行之行，乃至如是而說，如是而聽，皆名師子吼，決定可信故也。

1.爾時，釋提桓因白佛言：世尊！譬如賈客入於寶洲，其人所見皆是寶物，如是成就不可思議功德者，1)有所樂說，皆是法寶。2)所樂說者，皆示實際。3)所樂說者，於諸法中，無所貪著，不著彼我。4)所樂說者，皆是真實無有顛倒。5)所樂說者，過去際空、未來際不可得，現在際不起見。6)所樂說者，不信解者得信解，信解者得解脫。7)所樂說者，破增上慢。無增上慢者，自說所作已辦。8)所樂說者，魔不得便。所聽法者，超度魔事。9)所樂說者，未生善法令生，已生善法令得增長。10)所樂說者，已生諸煩惱令斷，未生諸煩惱令不生。11)所樂說者，未大莊嚴令大莊嚴。已大莊嚴者，令不退轉。12)所樂說者，不斷滅諸法，而護佛法。13)世尊！以是樂說，能降伏一切外道。所以者何？一切野干不能於師子王前自現其身，何況聞其吼？世尊！一切外道諸論議師不能堪忍無上師子之吼，亦復如是。

【註】前文釋提桓因等天在會散華讚嘆文殊師利說法。有信解者，是人能破魔軍及餘怨敵。而世尊述成當獲功德，具如上文所說。此中諸天復讚持經行人，能聽是經，隨力樂說，功德如是。較彼信解，似有優劣耳。入於寶洲者，入是實相大海。1)所見、所聞皆是實相法寶，餘乘不逮也。2)釋成上句，所謂法寶者即是實相。恐人不解，于此標明，是下諸句皆會歸實相義也。3)凡夫不聞此經，不悟實相，起彼我想，故成貪著。若悟實相，于實相中，本無彼我，何貪著之有也。4)所說既稱實相，于實相中無虗，何顛倒之有？若執實相可說，亦成顛倒。5)釋成不顛倒義也。彼顛倒說者，說有三世。此依實相說，三世性空故，不成顛倒也。6)依餘乘說法有無惑亂，不成信解。依此實相，頓教說法，不信令信，纔信即得解脫也。7)小乘依阿含教，脩證有餘涅槃，得少為足，不求大乘實相之道，故曰增上慢。此經具載實相有所說者，無非破增上慢。彼上慢者聞是實相之宗，則知無得、無證，自言了辦矣。8)不了實相，則彼我歷然，故成對敵。悟實相已，尚不見我，何有害我者？無害我故，魔事斯遠矣。9)三乘人不盡實相之妙，于善法成阻，于煩惱成障，于梵行成退，于諸法說斷滅。若盡實相之妙，則知一切諸法，皆是佛法。10)于善不阻，煩惱即是菩提，故不是障。11)縱橫逆順無非梵行，不成退轉。12)說法不著法相，不名斷滅。此上諸句讚其說法功勝。下文讚其能說人勝也。13)一切外道諸議論師皆依有無等見，而起妄想，深違實相。故于實相門，中非所預也。

At this point Śakra, ruler of the gods, said to the Blessed One, “Blessed One, when a captain reaches an island of jewels, everything he sees is a jewel. Likewise, Blessed One, for the holy individuals who possess the jewel of the inconceivable Dharma, anything they express is an eloquent presentation of the precious Dharma. Their eloquence sheds light on the limit of reality. Therefore, it does not involve attachment to the self, or attachment to phenomena, or attachment to beings. Hence, their eloquence is accurate and makes no mistake. Their eloquence is such that it does not dwell on the past, focus on the future, or entertain the present. Their eloquence inspires those who are not inspired and liberates those who are inspired. Their eloquence crushes those with manifest pride and answers the wishes of those who have no pride. Their eloquence renders māras powerless, and those who hear their eloquence transcend the work of māras. Their eloquence makes those who have not generated roots of virtue do so and prevents those who have generated roots of virtue from losing them. Their eloquence makes those who have generated emotional defilements abandon them and prevents those who have not generated emotional defilements from generating them. Their eloquence grants the armor of diligence to the bodhisattvas who do not yet wear it and prevents those who wear it from shedding it. Their eloquence propagates the Dharma and upholds it. Their eloquence leads to perfecting all buddha qualities. Blessed One, such eloquence can overcome all non-Buddhist positions. Why? Blessed One, when the fox cannot even bear the lion’s roar, how could it roar like that itself? Likewise, Blessed One, no other factions can withstand the unsurpassable lion’s roar.”

2.爾時，不退轉天子謂釋提桓因：憍尸迦！所言師子吼，師子吼者為何謂也？答言：若行者說法無所貪著，是名師子吼。若行者貪著所見而有所說，是埜干鳴，不名師子吼，起諸邪見故。

【註】釋提桓因聞文殊所說無發願之願，無修行之行，無聞之聞，無說之說，有能信解如是之法，隨力所說皆名師子吼。而天子恐人不解故重為發明，可謂慈悲之至也。

At this point the god Avaivartin asked Śakra, ruler of the gods, “Kauśika, what is the meaning of the expression the lion’s roar?” Śakra replied, “Divine son, the lion’s roar refers to words spoken without attachment to any phenomenon, whereas speaking with attachment to phenomena is not the lion’s roar —it is the fox’s whimper. Any teaching inspired by a particular view is not the lion’s roar.”

3.天子！汝當復說所以為師子吼者。1)天子言：憍尸迦！有所說法，乃至如來尚不貪著，何況餘法是名師子吼。2)又，憍尸迦！如說修行，名師子吼。3)決定說法，名師子吼。4)說法無畏名師子吼。5)又憍尸迦！若行者為不生、不滅、不出故說法，名師子吼。6)若為無垢、無淨、無合、無散故說法，名師子吼。7)又，憍尸迦！師子吼名決定說一切法無我、無眾生。8)師子吼名決定說諸法空。9)師子吼名守護法故，而有所說。10)師子吼名作是願言：我當作佛，滅一切眾生苦惱。11)師子吼名於清淨所須物中，少欲知足。12)師子吼名常能不捨阿蘭若住處。13)師子吼名行施唱導。14)師子吼名不捨持戒。15)師子吼名等心冤親。16)師子吼名常行精進，不捨本願。17)師子吼名能除煩惱。18)師子吼名智慧善知所行。

【註】釋提桓因自說已，復請天子說。會自他同歸一致，曾無異路，使人畢信矣。1)金屑雖貴，入眼成塵。佛乃至尊，于此實相門中，都用不著。所以道實際理地絕生。佛之假名，非強言也。2)如說修行者即解即行，本無前後。3)如是而說，決定不妄。4)以不妄故，所說無畏也。5)此上文三節，初云佛不許著。次云法斷疑惑。三云僧無和合、無淨，以僧名和合。又名淨若有淨則有垢。若有和合，則有散離，如是而說皆成戲論。6)惟不生、不滅、不出、無垢、無淨、無合、無散，是則決定，是名師子吼。不證涅槃曰不生。不滅生死曰不滅。不出三界，不斷煩惱文略耳。7)上文依決定三寶功德真實，名師子吼。此中言凡有所說，皆無畏，決定無疑，名師子吼。前文憍尸迦讚能說是實相法者，無所貪著。以不著彼我。此中天子言師子吼名一切法無我、無眾生。證其說為是也。四相缺其二，文略耳。8)前文云決定說法未知說何法也。決定說諸法空，釋其意矣，亦是證前皆是實際之意。9)法本無說，欲護正法，故隨宜而說，若有、若無，一切二乘外道皆不能破。10)證前自言所作已辦意也。11)證前生善斷惑莊嚴梵行之意也。清淨故生善，少欲故斷惑。12)依處則能莊嚴梵行，無異議也。13)行施有二，曰才、曰法。唱導者法施也。14)若謂實相無犯是名偏執，非決定說也。若達實相，亦不捨持戒，不違中道，是則決定。16)本願謂四弘誓願等。雖達實相，無願、無作而亦不捨故也。17)煩惱起于亂心，惟禪定而能除故。18)以上六度，皆決定稱實相故，總名師子吼也。

Śakra, ruler of the gods, then requested, “Divine son, please explain the lion’s roar.” “Kauśika, the lion’s roar is to teach without any attachment, even to the Thus-Gone One, and so it goes without saying, to any other lowly phenomenon as well. The correct practice is a lion’s roar, and that is why it is called the lion’s roar. It is a definitive teaching, and that is why it is called the lion’s roar. It is teaching without fear, and that is why it is called the lion’s roar. Kauśika, it a Dharma teaching aimed at becoming accustomed to the unborn, unceasing, and unattained nature of all phenomena, and that is why it is called the lion’s roar. Teachings aimed at defilement or purification, fetters or freedom, do not have the lion’s roar. Kauśika, the lion’s roar is the definitive teaching that all phenomena are devoid of a person and devoid of a self. Kauśika, the lion’s roar is the definitive teaching of emptiness, signlessness, and wishlessness. Speaking to protect the Dharma is the lion’s roar. For example, generating the mind of awakening by saying, ‘May I become a buddha in order to free all beings’ is the lion’s roar. To talk about contentment regarding pleasures is the lion’s roar. Kauśika, the expression the lion’s roar refers to staying in solitude and practicing correctly, starting with generosity. To maintain correct discipline is the lion’s roar. To have an equanimous mind regarding those who are close and those who are not is the lion’s roar. To maintain diligence is the lion’s roar. To abandon emotional defilements is the lion’s roar. To discriminate with insight is the lion’s roar.”

4.說是師子吼法時，三千大千世界六種震動。百千妓樂不鼓自鳴。其大光明普照天地。百千諸天踊躍歡喜言：我等聞不退轉天子說師子吼法，於閻浮提再見轉法輪。

【註】惟此實相善破無明，故世界為之震動。以世界為無明所結故。妓樂不鼓自鳴者，證成無功用行也，以實相無功用故。以實相之理，洞矚諸疑，無惑不破故曰大光明。法輪惟佛能轉其餘皆不能也。今聞天子所說與佛無異，故言再見。

Once this teaching explaining the lion’s roar was given, the trichiliocosm shook in six ways, and many hundreds of thousands of musical instruments resounded without being played. A great light illuminated the world. A hundred thousand gods rejoiced and said, “Marvelous! We have just heard the god resound the lion’s roar, turning the wheel of the Dharma for the second time in this world.”

5.時佛微笑，諸佛常法若微笑時，若干千百種青黃赤白紅紫等光，從口中出。普照無量無邊世界，上過梵世，蔽日月光，還遶身三匝，從頂相入。

【註】佛現微笑有三緣，一者文殊所說、帝釋所讚、天子所述，皆契實相，深愜佛意故笑。二者諸天讚言見再轉法輪秪知其一不識其二。何也？徒聞天子所說，以謂再轉法輪，而不知實相之理，塵說、剎說，山河大地時時熾然說無間歇何有再轉不再轉乎？以其不知故，佛現微笑。三者不退轉天子解達深法當與受記，故現微笑。思益梵天默知其故于偈讚中備問笑緣，而世尊特彰受記之緣，餘不說者利根不待說也。

Then the Blessed One smiled. It is the nature of things that when the blessed buddhas smile, they send out rays of light of many colors from their mouths —blue, yellow, red, white, violet, crystal, and silver. This light pervaded infinite world systems, rose to the Brahmā worlds, and then returned, circling three times around the Blessed One before disappearing into the crown of his head.

6.於是思益梵天向佛合掌，以偈讚曰：

1)度一切慧最勝尊 悉知三世眾生行 智慧功德及解脫 唯願演說笑因緣

【註】如來究竟實相故言度一切慧。位登妙覺故曰最勝。以其窮盡實相故則能知眾生心行也。般若云如來了知眾生一切諸心皆為非心。何以故？過去心不可得，未來心不可得，現在心不可得。既能自解、解他，則知三德圓明，無所不備，尊勝大人有所示現，必有其故。所以梵天請問也。

Brahma viśeṣacintin then praised the Blessed One in the following verses: “You master the supreme wisdom of all, Sage who knows all and outshines all; You know all beings’ deeds in the three times, And their thoughts, aware of what would liberate their minds — Lord among gods, Omniscient One, we beseech you: explain the cause of your smile.

2)佛慧無量無障礙 聲聞緣覺所不及 知眾生心隨應說 願最上尊說笑緣

【註】初二句釋上度一切慧也。三句釋上知眾生之意。四句結成。

“Beyond the domain of the pure hearers, solitary buddhas, and worthy ones, Your buddha wisdom is inconceivable and unbounded, and you have no attachment. You know how to speak to all beings according to their behavior. In your supreme, irrefutable words, we beseech you: explain the cause of your smile.

3)佛光可樂淨無穢 普照天人蔽日月 須彌鐵圍及眾山 願無比尊說笑緣

【註】此偈釋長行中微笑放光之意也。

“This ravishing light, stainless and beautiful, Outshines the light of the sun and moon and the luster of Brahmā. It illuminates billions of worlds and every Mount Meru. Why do you smile? Please explain its cause to us.

4)大聖寂然離瞋恨 天人瞻仰無厭足 一切皆蒙得快樂 願為分別說笑緣

【註】此偈梵天出過也。以佛離瞋根，一切眾生皆相饒益。不以我之相問煩擾，而不為說也。

“Free of the torments, such as desire, aversion, and arrogance, and fully at peace, Gods, men, and nāgas are filled with love as they see your face. As they behold the Thus-Gone One insatiably, their bodies feel well and satisfied. O Sage, please explain to us why you smile.

5)通達諸法空無我 水沫雲露夢所見 水中月影虗空相 願以妙音說笑緣

【註】諸法體空如水沫等，何緣可說哉！喜怒哀樂亦即空相有何說哉！然如水中月虗空相不可見而見，如來笑緣不可說而說故曰妙音。

“You see that phenomena are like space, ever devoid of action and always empty, Illusory like thunder and clouds, hollow like bubbles, And empty like dreams and rainfalls or space or the reflection of the moon in water — Please explain to us, with your pleasant speech, the cause of your virtuous smile.

6)離分別想諸邪見 了空無相及無作 常樂禪定寂然法 願說放此淨光緣

【註】離諸邪見，而入三解脫門故。常樂禪定，而放此淨光。豈謂無緣邪？所以問耳。

“Free of all grasping, concepts, and thoughts, you are inspired by emptiness. Without concepts of self or objects, you always relish signlessness. With no wish for the three realms, you delight in concentration and absorption. O Guide, please explain to us why you smile in this way.

7)不著文字言音聲 說不依法及眾生 彼各自謂為我說 願神通智說笑緣

【註】如來說法不著文字語言，內不依法，外不著眾，以神通力故而彼各謂自得聞法，于佛何有耳。

“You have no attachment to speech, or to sounds, voices, or letters. Yet you wisely teach the Dharma in the world, without dwelling on individuals or phenomena. Everyone in the assembly thinks that the Well-Gone One gives them a specific teaching, Taught with the peerless insight of supreme wisdom, miracles, powers, and strengths.

8)佛為醫王滅眾病 那羅延力救世者 趣捨光明究竟道 天人供養說笑緣

【註】佛于方便智中，善得第一故稱醫王。文曰調御師，善調眾生身心病故。以其善調故，于救世者有大力用故。如那羅延趣捨有二，或趣無為而捨有為，或趣有為而捨無為，善得自在故曰究竟道。

“Supreme physician who heals all suffering and vanquishes sickness, old age, and death, You, great hero, have the power to defeat the might of the māras. You are a guardian, a defender, a protector of the world, and its light. Asuras, gods, and nāgas all worship you —please explain to us the cause of your smile.”

梵行牢強精進品第二十

【註】餘經皆有修證之功，惟不盡實相故。皆依有得、有證、有說、有聞，不名梵行牢強。惟此頓教大乘，一心絕待，窮盡實相，純是無為故，名梵行牢強也。真心絕待曰梵行。究竟堅固曰牢。勇敵異論曰強。入無功用行曰精進。前文師子吼品所讚功德，皆諸實際無成無壞。此品有所立矣。

1.爾時，佛告思益梵天：汝見是不退轉天子不？唯然已見。梵天！此不退轉天子，從今已後，過三百二十萬阿僧祇劫，當得作佛，號須彌燈王如來、應供、正徧知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。世界名妙華，劫名梵歎。其佛國土，以閻浮檀金琉璃為地。純以菩薩為僧。無諸魔冤。所須之物，應念即至。佛壽無量不可計歲

【註】前文佛現微笑，梵天請說笑緣。此中正答其所請也。真際不動故言須彌。照了實相故言燈王。此天子由聞文殊無發心之發心，頓破無明，妙契真際故佛號如此。蓋由不退轉天子即俗諦，而讚實相故感世界名妙華也。表即俗即真故曰妙華。華者因也。由讚實相，啟人淨信，離戲論故。劫名梵歎也。閻浮檀云：上色金，金乃堅剛為義。琉璃明徹為義。蓋由不退轉天子深達實相，以堅固明徹用酬不退之德也。實相法中，不容聲聞比丘故。內明實相，則外絕待緣。待緣既絕，何魔過之有。

The Blessed One replied to Brahma viśeṣacintin saying, “Brahmā, do you see the god Avaivartin?” “Yes, I do,” he replied. “Brahmā,” the Blessed One continued, “in three million two hundred thousand eons, this god Avaivartin will awaken to unexcelled and perfect buddhahood, in the buddha realm called Excellent Manifestation. In an eon called Praised by Brahmā, he will appear as a thus-gone, worthy, and perfect buddha, with proper knowledge and conduct, well gone, a knower of the world, a most excellent guide who trains beings, and a teacher of gods and humans, the Blessed Buddha Sumerudīparāja. The ground of his buddha realm will be made of two precious substances: beryl and Jambu River gold. His saṅgha will be exclusively composed of bodhisattvas, all of them heroes who will have overcome māras and opponents. In this buddha realm, beings will obtain food or drink as soon as they form the wish. Their pleasures will be like those in the Heaven of Joy. During his immeasurable lifespan, this thus-gone one will teach the faultless Dharma.”

2.於是思益梵天謂不退轉天子言：如來今已授仁者記。天子言：梵天！如與如、法性授記，與我授記，亦復如是。

【註】前網明授記者，依根本智而得授記也。此中天子授記者，依方便智而得授記也。方便雖假亦即真智故。曰如與如法性授記，法性即空義故。

“Divine son,” said Brahma viśeṣacintin, “the Thus-Gone One has now given you your prophecy.” “Brahmā, I have been prophesied just as suchness or the realm of phenomena may be prophesied.”

3.思益言：如、法性不可授記。天子言：如、法性不可授記者，當知一切菩薩授記亦復如是。

【註】如如法性，若火之熱，水之濕，必不在記而使之。然水火不在記，而熱而濕。則菩薩成佛亦不在記也。不在記而記之者，意在益物，不害記也。

“Divine son, nothing can be prophesied of suchness or the realm of phenomena.” “You should see the way bodhisattvas are prophesied in the way you see that suchness and the realm of phenomena cannot be prophesied.”

4.思益言：若如來不與汝記，汝於過去諸佛所則為空住。梵行天子言：若無所住是住梵行。

【註】所言授記者，酬因答果之謂也。思益問過者，修行梵行若不獲記成佛，則因果無可憑信矣。天子意云：若因果有住是名有為，不能得記。以因果無住，是住梵行，所以得記故言授記同于法性也。

“Divine son, moreover, since the Thus-Gone One has now given you your prophecy in this way, the pure conduct you observed when you followed other perfect buddhas has not been useless.” “Brahmā, to abide nowhere is to observe pure conduct.”

5.思益言：云何無住而住梵行？答言：若不住欲界、不住色界、不住無色界，是住梵行。又梵天！若住者不住我、不住眾生、不住壽命、不住人，是住梵行。以要言之，若不住法、不住非法，是住梵行。

【註】梵天云何無住而住梵行？答中文分三節，初則外不住三界，次則內不住四相，三則中不住法非法，是謂無所住而住也。

“Divine son, whoever abides nowhere in that way observes pure conduct.” “Brahmā, when you do not abide in the three realms, you observe pure conduct. And Brahmā, when you are in the three realms, you are not observing pure conduct. Furthermore, Brahmā, those who do not abide by any notions of a self, a sentient being, a life, or a person observe pure conduct. Brahmā, in short, you observe pure conduct when you abide in no phenomenon.”

6.又問：梵行有何義？答言：住不二道是梵行義。又問：住不二道為住何所？答言：住不二道是即不住一切諸法。所以者何？眾賢聖無所住，不取於法，能度眾流。

【註】若無住是梵行者，未審梵行以何義？而天子意曰梵行以無住為義。無住若有義耶，住不二故為義。譬如鐘鈴鑼鼓一時俱作，若以分別心聽，則有住著，不成圓聞。以心無住故八音交作歷歷了然，以不二于聞也。

“Divine son, why is this called observing pure conduct?” “Observing pure conduct, Brahmā, refers to abiding on the path of nonduality.” “Divine son, what are you abiding on when you abide on the path?” “Brahmā, abiding on the path refers to not abiding by any phenomena. Why? Not abiding and not grasping is following the path.”

7.又問：云何為修道？答言：不墮有、不墮無，亦不分別是有、是無。習如是者名為修道。

【註】受無所受記而受記者，由住無住之梵行也。梵行以無住為義者，應無有修。而世人例云修道。而不知以何修道也。梵行以無住為義，修道以無修為修。何也？若有所修，則有所不修。所謂有無相爭是為心病。墮有無者，語其已成之業也。不分別有無者，語其將萌之念也。初言其能行之行，次語其所依之法。

“Divine son, how do you cultivate the path?” “Brahmā, one should train without straying into existence or nonexistence, and without giving rise to the existence or nonexistence of any phenomenon. If you cultivate in this manner, you will be diligent in cultivating the path.”

8.又問：以何法修道？答言：不以見聞覺知法，不以得，不以證。於一切法無相、無示，名為修道。

【註】不應依見聞覺知而行，蓋指無法可依也。法既無依而豈得云得、云證何也？以一切法無相。無相故無示。了此無得、無證、無相、無示。是名修道。

“Divine son, by what means do you cultivate the path?” “Brahmā, not by seeing, not by hearing, not by remembering, not by cognizing, not by obtaining some state, and not by actualizing. To not cultivate anything is the cultivation of the path.”

9.又問：何謂菩薩牢強精進？答言：若菩薩於諸法不見一相，不見異相，是名菩薩牢強精進大莊嚴也。於諸法不壞法性故。於諸法，無著、無斷、無增、無減。不見垢、不見淨，出過法性，是名菩薩第一牢強精進。所謂身無所起，心無所起。

【註】內不住能修之心，是不見一。外不著所行之法是不見異。內外既離，中當絕待。故無敵對、無毀壞、無懈怠。般若照惑，無惑不破，是無敵對義故曰強。法身無相，無有敗壞故曰牢。解脫無行，無所不行是名精進。以此三法，圓修故曰大莊嚴。不見異也。釋成第一牢強精進之意。身不起行住坐臥之見，心不起見聞知覺之想，故曰第一。

“Divine son, what is donning the bodhisattvas’ solid armor of diligence?” “Brahmā, when bodhisattvas do not see phenomena as being either one or many, we say that they don the bodhisattvas’ solid armor of diligence. Since the realm of phenomena is unadulterated, they do not differentiate or unite phenomena. They see neither factors of defilement nor purification, but onlythe realm of phenomena —this is the bodhisattvas’ supreme practice of diligence. To neither negate nor posit any phenomenon is practicing diligence. Brahmā, diligence is practiced when there is no action of body, speech, or mind.”

10.於是，世尊讚不退轉天子言：善哉！善哉！讚已，語思益梵天言：如天子所說，身無所起，心無所起，是為第一牢強精進。

【註】世尊印天子之言為是者，使後人必可信也。古人云若起精進心是妄非精進。若能心不妄精進無有涯。是知古人語不虗發，文現于此。

“Excellent!” said the Blessed One, approving of the god Avaivartin. Then he told Brahma viśeṣacintin, “Brahmā, it is just as this god has said. His diligence is the supreme practice of diligence. The diligence that involves no physical, verbal, or mental action is the supreme practice of diligence.

11.梵天！我念宿世，一切所行牢強精進，持戒、頭陀。於諸師長，供養、恭敬。在空閑處，專精行道，讀誦多聞。愍念眾生，給其所須。一切難行、苦行，殷勤精進。而過去諸佛不見受阿耨多羅三藐三菩提記。所以者何？我住身口心，起精進相故。

【註】持戒至恭敬，乃修戒也。空閑行道乃，修定也。讀誦多聞，乃修慧也。給其所須，乃修施也。難行、苦行乃修忍也。殷勤精進，乃修進也。如是六度該說一切能成就出世功德，故曰一切牢強精進。然世尊于諸佛前脩是六度，依于有為身心有起故不得受記。不能契此無為實相，身心本來無起故不及。此下文釋成不反之意也。

Brahmā, [F.89.a] I remember that, even as I practiced diligence in the past, with only few possessions and observing ascetic conduct, the thus-gone ones did not prophesy my awakening to unexcelled and perfect awakening. Likewise, I paid homage to the masters, worshiped them, stayed in solitary places, listened to many teachings, and did everything I could for beings; but despite always striving diligently in this way, I did not receive my prophecy. Why not? Because my diligence was based on physical, verbal, and mental action.

12.梵天！我後得如天子所說牢強精進故。燃燈佛授我記言：汝於來世，當得作佛，號釋迦牟尼。是故，梵天！若菩薩疾欲授記，應當修習如是牢強精進，謂於諸法不起精進相。

【註】若起心修行六度，則不能一念具足。不能一念具足，則有次第。有次第故，有涉分別。涉分別故，則墮有為。戲論故，不得授記。若不起心，則于六度一念具足。以不起故，尚不見一，云何有六？以不見一，是名第一牢強精進。世尊引自為證者，使萬代之下，知宗趣有所歸憑耳。

Brahmā, once I acquired the diligence the divine son just described for us, the Thus-Gone One Dīpaṃkara gave me my prophecy. He said, ‘Brahmin child, in the future, you will become a thus-gone, worthy, and perfect buddha by the name of Śākyamuni.’ Brahmā, in this way, the bodhisattvas who wish to quickly reach the level of the prophecy should practice diligence as just explained —to have diligence without acting upon anything.”

13.世尊！何等是不起相精進？佛言：三世等空精進是名不起相精進。世尊！云何為三世等空精進？佛言：過去心已滅，未來心未至，現在心無住。若法滅不復更起，若未至即無生相，若無住，即住實相。又實相，亦無有生。若法無生，則無去來今。若無去來今者，則從本已來性常不生，是名三世等空精進，能令菩薩疾得授記。

【註】一念不生，前後際斷。前後際斷中，亦無名故曰三世等空。此中直示其三世空相，下文釋成三世所以空也。華嚴偈曰：一念普觀無量劫 非去非來亦非住 如是了知三世事 超諸方便成十力。與此意同，如合符節。如欲起心契同，又覺白雲萬里。

“Blessed One, how should we practice this diligence free of action?” “Brahmā, by practicing diligence endowed with the equality of the three times.” “Blessed One, how should we practice diligence endowed with the equality of the three times?” “By not apprehending reference points where the past mind has vanished, the future mind has not yet come, and the present mind does not remain. When something has vanished, there is nothing to apprehend. Things that have not yet come are unborn. Likewise, all things that occur now are, in reality, nonabiding. The reality is unborn. Something that is unborn is neither past, nor future, nor present. Something that is neither past, nor future, nor present is natural. Whatever is natural is unborn. Brahmā, to practice diligence in this way, in the equality of the three times, swiftly brings the prophecy.

14.梵天！菩薩成就如是法忍者，能了達一切法無所捨，是名檀波羅蜜。了達一切法無漏，是名尸羅波羅蜜。了達一切法無傷，是名羼提波羅蜜。了達一切法無所起，是名毗棃耶波羅蜜。了達一切法平等，是名禪波羅蜜。了達一切法無分別，是名般若波羅蜜。若菩薩如是了達，則於諸法無增、無減、無正、無邪。

【註】前授記品中，網明云捨一切煩惱名為檀波羅蜜。世尊云能捨諸相名檀波羅蜜。此中云了法無所捨名檀波羅蜜。何以前後似相違戾耶？前對三乘事度菩薩斥彼為非權，依一心建立。此依一乘實宗。故曰捨無捨相，若在有所捨，則有所不捨，安得名為第一牢強精進乎。二乘雖持作止持犯之戒，常為有無相傾故。羅漢亦名破戒。大乘了達一心無有漏落，是名大乘無漏淨戒也。所言無傷者，于一切法無一切心，遠離取捨，平等自在也。所謂牢強精進也。了平等故，則心不起。心不起，則散亂斯斷，是名禪定也。若依文字詮表似有先後，若了心契旨，實只一念。何也？了一切法皆是佛法，故無可捨。無可捨故，于有無二邊，不生得失。無得失故無漏。得失既泯，取捨亦忘故無傷。無取無捨，在心不起。心不起，則了法平等。了法平等故無分別。是知六度體惟一念耳。

Brahmā, bodhisattvas who have such patience aspire to generosity in which there is nothing to give, to discipline in which there is nothing to protect, to patience in which there is nothing to feel proud about, to diligence in which there is nothing to act upon, to concentration on the equality of all things, and to insight in which there is no concept of anything. Aspiring in this way, they do not exaggerate anything, do not diminish anything, do not do anything, and do not act on anything.

15.是菩薩雖布施，不求果報。雖持戒，無所貪著。雖忍辱，知內外空。雖精進，知無起相雖禪定，無所依止。雖行智慧，無所取相。

【註】下文釋成。內不見能施、所施，故不滅。外不見得果、得報，故不增。若有毀犯之邪，有持戒之正，則成貪著。若了法法平等，本無邪正故雖持戒，而無貪著矣。內空則不見能忍之心。外空則不見所忍之境。二乘禪定，依止空心故為所揀。慧有明鑑之能，若取明鑑之能，則非第一慧矣。

“They practice generosity without hoping for any reward. They practice discipline without imputing something to guard. They cultivate patience through the emptiness of outer and inner phenomena. They practice diligence through knowing that no action actually exists. They practice concentration by resting in equipoise without resting. They also cultivate insight by means of signlessness.

16.梵天！菩薩成就如是法忍，雖示現一切所行，而無所染汙。是人得世間平等相，不為利衰、毀譽、稱譏、苦樂之所傾動，出過一切世間法故。不自高、不自下、不喜、不慼、不動、不逸、無二心、離諸緣，得無二法。為墮二見法眾生，起大悲心。為其受身，而教化之。梵天！是名第一牢強精進。所謂得無我空法忍，而於眾生起大悲心，為之受身。

【註】結上起下之意，前則明其得體。此下明其得用。皆由心不起故，一念具足六波羅蜜。由具足六波羅蜜故，不為八風所轉。不為八風所轉，則稱譽不自高，譏毀不自下，利不為動，樂不為逸，譽不足喜，苦不足慼。以其內無二心，外離諸緣。內外既如，則法法平等。雖證平等，而復不捨眾生，起大悲心，是之謂雖解心無所起，而亦無所不起也。既云心不起故名為牢強精進。何以復起大悲？釋云為得無我空法忍故，證無我故靡所不我。靡所不我，眾生墮二見，即如我墮二見。故運同體之悲，為其受身，思所以拔之也。故曰聖人無己靡所不己，此之謂也。

Brahmā, endowed with such patience, the bodhisattvas are not sullied by the actions they demonstrate. Since they are not sullied, they reach the equality of all phenomena that no gain or loss can steal from them, nor can any fame, infamy, criticism, praise, suffering, or pleasure. Since they have transcended all worldly phenomena and are free from the mind that apprehends dualistically, and have realized the nondual Dharma, they have no haughtiness or humility, are neither withdrawn nor angry, do not undermine or harm anyone, and are bereft of conceit; nor do they lack carefulness and vigilance. In order to bring all beings to maturity, they generate great compassion for all those beings who have fallen into duality. Thinking of them, they take birth again. Brahmā, when someone who has attained the patience that is devoid of a self generates great compassion for all beings and takes birth again —that is the supreme practice of diligence.”

17.說是牢強精進相時，八千菩薩得無生法忍，佛為授記皆當得阿耨多羅三藐三菩提。各於異土得成佛道，皆同一號號堅精進。

【註】成佛異土而號復同者，所謂事有千差，而理無二致。事有千差故，彼諸菩薩各依因地發行而證故曰異土。理無二致故，隨彼所證均是無生故曰號同也。

When this teaching on diligence was given, eight thousand bodhisattvas gained acceptance that phenomena are unborn. The Blessed One prophesied that they would all be called the Thus-Gone One Dṛḍhavīrya, while awakening to perfect buddhahood in various buddha realms.

海喻品第二十一

【註】八千菩薩因聞牢強精進法門，同時證得無生法忍。證法忍已，猶如海內眾流，無所不受，降車軸雨不為損益故。迦葉取喻如海，如來與之述成。可謂打鼓弄瑟琶相逢兩會家也。

1.爾時，大迦葉白佛言：世尊！譬如大龍若欲雨時，雨於大海。此諸菩薩亦復如是，以大法雨，雨菩薩心。佛言：迦葉！如汝所說，諸大龍王所以不雨閻浮提者，非有悋也。但以其地不堪受故。所以者何？大龍所雨，澍如車軸。若其雨者，是閻浮提及城邑、聚落、山林、陂池，悉皆漂流，如漂棗葉。是故，大龍不雨大雨於閻浮提。如是，迦葉！此諸菩薩所以不雨法雨於餘眾生者，亦無悋心，以其器不堪受如是等法。是故，此諸菩薩但於甚深智慧無量大海菩薩心中，雨如是等不可思議無上法雨。

【註】此諸菩薩指不退轉天子及思益梵天等。無量大海菩薩指八千菩薩等。雨于大海者，喻與大乘人說大乘不思議法也。不雨閻浮者，喻此不思議大乘之法不與二乘說也。非為有悋，以彼不堪承受故不與，說權而誘之也。抑而進之也。蓋為二乘人著于有為、有得、有證。若聞無修、無證、無得、無失，本來巨富，則慌怖迯逝，不復即認家業矣。

Then venerable Mahākāśyapa, who was in the assembly, spoke to the Blessed One, “Blessed One, take the analogy of the great nāgas. They make rain fall on the ocean, and not in other places. Blessed One, likewise, holy beings, like the great nāgas in that analogy, pour down a rain of Dharma on the ocean of holy beings’ mindstreams, but not on those of other beings.” The Blessed One replied, “Kāśyapa, you are right. However, when the great kings of the nāgas withhold their rain from Jambudvīpa, it is not due to stinginess. Why not? The Jambudvīpa region could not survive such a rain, whose drops are as big as chariot axles. Kāśyapa, if the great nāgas were to pour their rain down on Jambudvīpa, all its villages, cities, hills, rocks, and mountains, along with its entire environment, would be washed away, like a juniper leaf washed away by water poured from a jar. That is why the great nāgas do not let their rain fall on Jambudvīpa. Kāśyapa, it is the same with these bodhisattvas, who pour the rain of the Dharma only on holy beings; it is not out of stinginess with the Dharma that they do not let it fallon other beings, but because those beings would not be able to receive it. That is why the rain of the Dharma falls on the ocean-like, supreme minds of holy beings.

2.迦葉！又如大海，堪受大雨，澍如車軸，不增、不減。此諸菩薩亦復如是，若於一劫、若復百劫，若聽、若說，其心湛然，不增、不減。

【註】前文不雨法雨于餘眾生，以不退轉天子等喻如龍王。此中堪受大雨，以不退轉天子等喻如大海。喻如龍王，即能說法者。喻如大海，即能聽法者。故云若說，以彼菩薩聽即無聽之聽，說亦無說之說。其心湛然不增不減文中，先喻能說，後喻能受，則先說後受。結文若聽、若說，則聽先說後，似相顛倒，蓋文意互具也。

“Kāśyapa, in the analogy, when the rain falls in drops as big as chariot axles on the great ocean, the great ocean does not diminish or increase. Likewise, Kāśyapa, even if the holy beings listen to or explain the Dharma for eight eons, the Dharma will not diminish or increase.

3.迦葉！又如大海，澄淨無垢，濁水流入即皆清潔。此諸菩薩亦復如是，淨諸結恨塵勞之垢。

【註】以根本智本無塵勞結使。設有塵勞入根本智自然斷惑。猶如大海本是凝淨，無有濁流。設有濁水流入，則自然清潔也。

The ocean is pure, clean, pristine, clear, and without impurity. It will not retain any impure water. Likewise, Kāśyapa, these holy beings are pure, clean, pristine, and clear, which means that they bear no ill will, aversion, anger, or spite.

4.迦葉！又如大海甚深無底。此諸菩薩亦復如是，能思惟無量法，故名為甚深。一切聲聞、辟支佛不能測，故名為無底。

【註】大智淵深故曰甚深。大行頗測故曰無底。

The ocean is profound, and its depth is difficult to measure. Likewise, these holy beings follow the profound Dharma approach, and their depth is difficult for the hearers and solitary buddhas to fathom.

5.迦葉！又如大海集無量水。此諸菩薩亦復如是，集無量法、無量智慧。

【註】以真實智慧會通一切差別法門，故曰無量法。以法無量故，智慧亦曰無量。無量者廣大之謂也。非多多之無量，乃無量之無量。譬如海體是一，通會百川，一亦不守而百川備集。

The water and jewels contained in the ocean defy all measure. Likewise, Kāśyapa, these holy beings, whose insight is immeasurable, are rich with infinite Dharma jewels.

6.迦葉！又如大海，百川眾流入其中者，同一鹹味。此諸菩薩亦復如是。聞種種法、種種議論者，皆能信解為一空味。是故說諸菩薩心如大海

【註】了諸差別智，同是一味真心無有餘物，以真心自相絕待故。

It is similar to the waters of rivers on the four continents —as they flow into the ocean, they all take on its same salty taste. Likewise, Kāśyapa, as soon as these holy beings receive any one of the various teachings and explanations of the Dharma, they realize its one taste —which is emptiness.

7.迦葉！又如大海，積聚種種無量珍寶。此諸菩薩亦復如是。入種種法門，集諸法寶、種種行道，出生無量法寶之聚。迦葉！又如大海有三種寶。一者少價、二者有價、三者無價。此諸菩薩所可說法，亦復如是。隨諸眾生根之利鈍，令得解脫。有以小乘而得解脫。有以中乘而得解脫。有以大乘而得解脫。

【註】所言入種種法門，集諸法寶，具有五乘、世出世相，揀惟是三乘。譬如寶雖無量，惟無價為貴。乘雖無量，惟大乘是實。彼二乘，雖則是權，逗機是宜，亦得名寶，合文可知。

The ocean, Kāśyapa, is a trove of jewels. Likewise, Kāśyapa, due to their many accomplishments, these holy beings are troves of Dharma jewels beyond measure. Jewels in the ocean, Kāśyapa, are of three kinds: those that have great value, those with no value, and semiprecious ones. Likewise, Kāśyapa, these holy beings teach the Dharma in accordance with the individual capacities of beings, liberating their mindstreams with the vehicle of the hearers, the vehicle of the solitary buddhas, or the Great Vehicle.

8.迦葉！又如大海漸漸轉深。此諸菩薩亦復如是。向薩婆若，漸漸轉深。

【註】依大乘無量法門漸次熏煉，轉展勝進，至妙覺位，故云轉深。

“Kāśyapa, just as the ocean does not exist for one particular being, so, Kāśyapa, do these holy beings not generate the mind of awakening for one sentient being in particular. Kāśyapa, just as the ocean eventually settles and comes to rest, so, Kāśyapa, do these holy beings settle and come to rest in omniscience.

9.迦葉！又如大海不宿死屍。此諸菩薩亦復如是。不宿聲聞、辟支佛心，亦不宿慳貪、毀戒、瞋恚、懈怠、亂念、愚癡之心，亦不宿我、人、眾生之見。

【註】菩薩依大乘圓修妙道，不依小乘生滅偏學。常習六度梵行，不著慳貪、愚癡等心，度無量想故。亦不宿我人等見。若云我修大乘，乃至六度梵行，則著我人眾生見也。

Kāśyapa, just as the ocean does not retain corpses, so, Kāśyapa, do these holy beings not retain the mindset of a hearer or a solitary buddha. They do not entertain stingy or negative thoughts, ill will, laziness, forgetfulness, or mistaken insight. Nor do they entertain views of a self, a sentient being, a life, a person, or an individual.

10.迦葉！又如劫盡燒時，諸小陂池、江河、泉源在前枯竭，然後大海乃當消盡。正法滅時，亦復如是諸行小道正法先盡，然後菩薩大海之心正法乃滅。

【註】劫盡海枯世間有為之相，宜其然矣。菩薩正法心滅此恐不然。如其果滅，則成斷見，豈稱大乘圓常之道也。此有三意，一者世間正法滅時，多惡眾生善根尠少，無有可化之機。菩薩別化餘方故謂之滅，非斷滅也。譬如醫師探候病人少有一分可救，不即別去，知彼病人必不能救，住之無益，乃往他方，非謂醫師棄此他去，病人自棄之也。二者譬如世典，人行仁義，則法住。不行仁義，則法滅。然則何代無君子？何代無小人？如此則何時法住？何時法滅？所以法滅者，在人不在法也。此上二喻是事相。三者如心，如二乘破有見，辟支體法空，事度破塵沙，六地滅意根，八地滅藏識，金剛道空異熱，至妙覺地，一切圓滅。故曰小道正法先滅，然後菩薩正法心滅。妙覺前位，同名小道，未證圓極故。據事則滅在乎人，法未常滅也。據理則滅在無明，性未甞滅也。

Kāśyapa, during the great fire at the end of an eon, first all streams, rivers, puddles, pools, ponds, and lakes will dry up, and only later will the ocean evaporate and dry up. Just so, Kāśyapa, when the sacred Dharma will start to disappear, first the sacred Dharma of all those who follow the partial conduct will disappear, and only later will the buddha vehicle —the sacred Dharma that is upheld by holy beings with oceanic intelligence —disappear from their hands.

11.迦葉！此諸菩薩寧失身命，不捨正法。汝謂菩薩失正法耶？勿造斯觀。

【註】因上云菩薩正法心滅，恐起斷見。故世尊徵起喻明，勿作是見也。

“However, Kāśyapa, since these holy beings would rather give up their lives than give up the sacred Dharma, how, Kāśyapa, could the sacred Dharma disappear from the hands of such holy beings? Well, you should not think that their sacred Dharma will disappear.

12.迦葉！如彼大海有金剛珠，名集諸寶。乃至七日出時，火至梵世。而此珠不燒、不失，轉至他方大海之中。若是寶珠，在此世界世界燒者無有是處。此諸菩薩亦復如是。正法滅時，七邪法出爾，乃至于他方世界。何等為七？一者外道論、二者惡知識、三者邪用道法、四者互相惱亂、五者入邪見棘林、六者不脩福德、七者無有得道。此七惡出時是，諸菩薩知諸眾生不可得度爾，乃至於他方佛國，不離見佛、聞法、教化眾生、增長善根。

【註】此中喻明菩薩雖滅，不入斷滅，機盡應忘，往化餘國，菩薩本不忍去，奈何惡法出世，不順化緣。如醫師不忍捨去，奈何病人無可救理，故去之也。如此七種惡，佛世豈無？何得劫盡乃去。蓋由佛在世，亦因惡法，故說度緣止法得行。若無惡法，縱有正法，欲將何用，所以云：菩薩通達非道，行于佛道。若逢劫末，世界不成，安立菩薩欲住何為？即如醫師，因彼病人，顯其妙用。若無病人，縱有[虎-儿+(口/田)]扁之能，欲將何用？是知良醫必藉沉疴，若病人天年必盡，彼醫師不去即癡也。此依眾同分世界，作如是喻。若依分別別業，則善人常依正法，惡人時見劫盡，故曰世間見燒盡，我淨土不毀，此之謂也。

Kāśyapa, in the ocean there is a giant vajra jewel called the Sum of All Jewels. Even the heat of the seven suns burning everything up to the Brahmā worlds could not burn it. Rather, it would simply find a place in the great ocean of another world, in another buddha realm. Kāśyapa, it is infeasible and impossible for this precious jewel to move anywhere else but to another great ocean, rather than being burned with the world system it is in. “Likewise, Kāśyapa, such holy beings go to other buddha realms when the sacred Dharma disappears and the seven unwholesome behaviors manifest. The seven unwholesome behaviors are (1) staying among non-Buddhists, (2) keeping evil company, (3) engaging in wrong practices, (4) harming each other, (5) entering the thicket of views, (6) destroying roots of virtue, and (7) lacking attainment and realization. When these seven unwholesome behaviors are rife in a world, holy beings are aware that beings are not recipients for the teachings, and they move to other buddha realms. There they continue to see buddhas, listen to the sacred Dharma, mature beings, and enhance roots of virtue.

13.迦葉！又如大海為無量眾生之所依止。此諸菩薩亦復如是。眾生依止，得三種樂，人樂、天樂、涅槃之樂。

【註】三種樂通世出世間，人天乃世間之樂，涅槃乃出世間之樂。

Kāśyapa, just as beings beyond count live relying on the great ocean, so, Kāśyapa, do beings beyond count relying on the bodhisattvas live in the three excellent abodes, which are the excellent abode of the gods, the excellent abode of humans, and the excellent abode of nirvāṇa.

14.迦葉！又如大海鹹不可飲。此諸菩薩亦復如是。諸魔外道不能吞滅

Kāśyapa, just as beings cannot drink the water in the ocean, so, Kāśyapa, opposing factions cannot drink the Dharma teachings shared by the holy beings. Kāśyapa, just as beings who live in the ocean have no need to search for water elsewhere to drink, so, Kāśyapa, these holy beings have no need to taste others’ views, but solely savor the taste of the Dharma of self-arising wisdom.”

15.於是大迦葉白佛言：世尊！大海雖深，尚可測量。此諸菩薩不可測也。佛告迦葉三千大千世界微塵猶可知數，此諸菩薩功德無量不可數也。

【註】迦葉述成。菩薩智慧深廣不可測量，大海不足喻也。如來復喻世界微塵尚可知數，而菩薩功德不可得知。所謂有大智故，然後有大德，然大海微塵寧可知乎。以其不可知者，尚可知。而菩薩智慧功德終不可知。蓋謂實相不屬知、不屬不知。知是妄想，不知是無記。非惟二乘不測，如來亦不自知也。

Then the elder Mahākāśyapa said to the Blessed One, “Blessed One, the breadth and depth of the oceans in the trichiliocosm can be measured. However, the world with its hearers, solitary buddhas, and gods cannot sound the breadth and depth of these holy beings. That is why the minds of these holy beings are said to be like the sky.” “Kāśyapa,” the Blessed One answered, “the breadth and depth of the great oceans in as many trichiliocosms as there are grains of sand in the river Ganges can be measured. But the breadth and depth of the ocean-like, supreme intelligence of these holy beings cannot be fathomed by the world with its hearers, solitary buddhas, and gods.”

16.爾時，世尊欲重宣此事，而說偈言：

1)譬如大海能悉受 一切眾水無滿時 此諸菩薩亦如是 常求法利無厭足

【註】此頌菩薩器宇洪大，堪受大法，求而無厭也。

Then, at that time, the Blessed One spoke the following verses:“Just as the waters of all rivers Seek out the ocean incessantly, So do they seek out all Dharma teachings Without ever being satiated.

2)又如大海納眾流 一切悉歸無損益 此諸菩薩亦如是 聽受深法無增減

【註】此上二頌，即長行中，受車軸雨之意。長行惟一，偈中開二。初頌受法無滿，次頌展釋受法無滿之意。菩薩雖則受法無滿足之時，其實受無受想。于受于無受，無有增減。以其不同二乘有得心故。莊子云禹之時大潦七年而海不為溢。湯之時大旱九年而海不為涸。此中受車軸雨而不增不減與彼意同。但不言其所以不增不減，秪言受無滿時，似文缺耳。

“However much water flows into the ocean, The ocean never changes —no increase, no decrease. However much Dharma may be heard, the realm of phenomena Is never seen to increase or decrease.

3)又如大海不受濁 濁水流入悉清淨 此諸菩薩亦如是 不受一切煩惱垢

【註】即長行第三文也。

“Just as the ocean gathers pure water, And sullied waters do not flow into it, So does the conduct of these skilled masters Never absorb the emotional defilements.

4)又如大海無涯底 此諸菩薩亦如是 功德智慧無有量 一切眾生不能測

【註】長行謂聲聞辟支不能測。此中眾生不能測，文互具也。

“Just as the depth of the ocean is too profound To be plumbed by embodied beings, So the qualities of the ocean of wisdom Cannot be fathomed by opposing factions.

5)又如大海無別異 百川流入皆一味 此諸菩薩亦如是 所聽受法同一相

【註】即長行第二文前後不相次也。

“Just as the different characters of the many rivers Merge into one taste as they flow into the ocean, So do the many different teachings received Merge into the single taste of liberation.

6)又如大海所以成 非但為一眾生 故此諸菩薩亦如是 普為一切發道心

【註】世間之相皆眾生同分妄想所感，故曰非為一眾生也。

“Just as the ocean, repository of water, Is not there for the sake of any one being, So those who pursue awakening Do it for the sake of all beings.

7)如海寶名集諸寶 因是寶故有眾寶 菩薩寶聚亦如是 從菩薩寶出三寶

【註】梵語，菩提薩埵此云覺眾生，能覺世間故，三寶從是流出。

“Just as the ocean is a trove of precious substances And the source of many jewels, So are supreme beings jewel mines Who produce the Three Jewels.

8)如大海出三種寶 而此大海無分別 菩薩說法亦如是 三乘度人無彼此

【註】前云三寶，即少價、有價、無價，三寶。長行詳偈略也。

“Just as the ocean, without thinking, Always produces the three types of jewels, So do they teach the Dharma, To purify beings with the three vehicles.

9)又如大海漸漸深 此諸菩薩亦如是 為眾生故脩功德 迴向甚深薩婆若

【註】此頌菩薩利人之行也。

“Just as the waters descend And flow into the ocean at the shores, So do supreme beings progress toward omniscience With constant diligence to liberate others.

10)又如大海不宿屍 此諸菩薩亦如是 發清淨心菩提願 不宿聲聞煩惱心

【註】此頌菩薩純修大乘，不念小道也。

“Just as the ocean retains no corpses And is not adulterated by them, So those who seek supreme awakening Do not follow lower vehicles.

11)如大海有堅牢寶 其寶名曰集諸寶 劫燒盡時終不燒 轉至他方諸佛國

“The ocean produces a precious stone Renowned for its durability called the Sum of All Jewels. Unscathed by the fire at the end of times, It goes elsewhere upon the destruction of the world.

12)正法滅時亦如是 堅精進者能持法 知諸眾生不可度 轉至他方諸佛國

“Just so, when upholding the stainless Dharma, Those with supreme diligence who apply themselves to it Know when a world is not suited for the Dharma, And depart to follow another thus-gone one.

13)三千世界欲壞時 火劫將起燒天地 百川眾流在前涸 爾乃水王於後竭

“When the inferno blazes at the end of time, Every pool, pond, and lake is dried up, And finally the oceans evaporate, And the trichiliocosm is no more.

14)行小道者亦如是 法欲盡時在前滅 菩薩勇猛不惜身 護持正法後乃滅

【註】百川眾流至海為極，故曰水王。偈有二種，一曰孤起二、曰重頌，頌長行中意，故曰重頌。此中之偈即重頌也。或文詳偈略，或文略偈詳。此中文具一十二喻，偈惟十一即文詳偈略之謂也。又先後不次，當前後合看自明也。

“At that time, those who can practice the supreme Dharma, Which surpasses any limited conduct, Will protect the Dharma of supreme beings, Even at the cost of their lives and limbs.

15)若佛在世滅度後 是心中法寶不滅 深心清淨住是法 以此善法脩行道

【註】上來以大海喻菩薩。此即以菩薩結自心。蓋謂佛及菩薩皆自心之別號，若不會歸自心，則一向推與賢聖我無分也。故一切眾生甘心絕分自生退屈。所以絕分，則難捨下劣之心。會歸，則堪趣至真之道，意在茲矣。

“Well-gone ones may pass away, But this Dharma will never diminish in them due to carelessness. In this way, with their utterly pure minds, They abide in the Dharma and always maintain the practice.

16)百千眾生依止海 海成非為一眾生 菩薩發心亦如是 為度一切眾生故

【註】此偈前喻中以具，何以復說，寧非重疊乎。前文以菩薩道心喻如大海。此偈由前文會歸自心，以深脩行善法，當普會眾生而發其心矣。前文一味在喻，此中一味在法，故非重疊也。

“Just as the ocean is home to countless beings, And does not come into existence for just a single one of them, So do these renowned beings set out To liberate all worlds.

17)十方世界諸大海 猶尚可得測其量 是諸菩薩所行道 聲聞緣覺不能測

【註】前喻以一大海喻菩薩智慧功德不可測量。此中，以十方一切世界所有大海尚有可測，而菩薩行道不可測量，益顯其勝也。

“All oceans in the world Can be measured without exception, But all the practices of these victors Cannot be fathomed by worthy ones and solitary buddhas. “The extraordinary expanse of space In all directions can be measured, But their wisdom is greater than space And can never be measured.

18)迦葉當知諸菩薩 勇猛精進迴向心 願欲作佛度眾生 尚無與等何況勝

【註】如來後告迦葉，菩薩所以勝者，以其有大勇猛精進，善敵魔軍，直取佛乘，不謀小道。普度眾生，不求自安。所以一切二乘尚無與竝，豈有勝出者哉。此下一一消歸自心。

“These bodhisattvas, with their diligence and discipline, Who form the vast intention to liberate others, And set out to liberate all worlds without exception — Kāśyapa, how could these peerless beings be surpassed?

19)是得寶聚如大海 是可供養良福田 是為最上大醫王 能療一切眾生病

【註】眾生病有二，曰身、曰心。世醫但能治身，不能冶心。菩薩善解方便，身心通治，故曰最上醫王也。

“Like the ocean, they are jewel mines. Full of merit, they are fields of merit. They are the kings of diagnosis, the supreme physicians, Who free beings of their chronic ills.

20)是世皈依作救護 洲渚燈明究竟道 能與世間無明眼 得眼則能服甘露

【註】眾生漂泊有海，菩薩現作洲渚，使無險怖。使無險怖。為護者，使有停住。為救者，使眾生必至彼岸，不致沈迷，故曰究竟道。眾生為無明所蔽，喻之生盲故曰無明眼。菩薩與說大法，使法眼清明，能服甘露。以大法喻甘露故。

“They are supports, refuges, and protectors. They are defenders, lamps, and shining suns. They give sight to those who are blind, And offer them ambrosia.

21)是為世間諸法王 是為帝釋決斷智 是為梵王行四禪 是為能轉梵法輪

【註】世間一切諸法皆依實相為主。菩薩了悟實相，善說法要一切無比故曰法王。昔時帝釋自知命盡，當墮猪類，求諸外道救護皆不能得，轉添疑惑。有一智臣，勸皈三寶。于是帝釋一聞，發心皈依，即捨猪報，倍添壽命。佛為說法，得證無生。

“They are the brilliant and supreme lords of the Dharma, With vast, open minds like Śakra. They abide in the four abodes of Brahmā, Turning the wheel of the Dharma of Brahmā.

22)是為大智導世師 示諸邪經正真道 是為勇猛能破魔 是為清淨除惱穢

“They are captains, skillful guides, Who show the right path to those gone astray. They are heroes who quell the māras — Holy beings who abide on the seat of awakening.

23)是修白法如滿月 光明高顯猶如日 智慧超出如須彌 猶如密雲雨甘露

“They are like a moon of boundless white Dharma. They are like the sun shining with the brightest light. They are also like clouds that thunder with boundless intelligence, And pour a rain of ambrosia over the three worlds.

24)是無所畏如師子 是心調柔如象王 是則譬如金剛山 一切外道不能壞

“Like the lion, they are not plagued by fear. Like the elephant, their minds are well tamed. They are like the mountain of Meru, Because they cannot be destroyed by enemies.

25)是則清淨猶如水 是有威猛如大火 是則如風無障礙 是則如地無能動

“They are pure like clear water, and They are difficult to approach like fire. Ever unattached like the wind, They are without anger like the earth.

26)是拔憍慢我根等 是如藥樹無分別 是持淨戒如蓮華 是於世法無所染

“They are free of ill will, pride, anger, and jealousy, And like fruit trees, they bear fruit without thought. They are unsullied by the eight worldly concerns, And maintain pure discipline —they are like lotuses.

27)是如優曇鉢羅華 千萬億劫時一出 是為知報佛之恩 是為不斷諸佛種

“They are like the udumbara flower, Heard of only once in ten million eons in virtuous fields. They are grateful to the buddhas supreme among humans And strive to stay within the buddhas’ family.

30)是為精進行大悲 是用慈喜而超出 是能捨離五欲心 是常求佛法寶財

“They have great compassion and are resilient in their practice, They maintain loving kindness and their joy is supreme, They keep equanimity in the face of the five sense pleasures, and They constantly search for the wealth of the victorious ones.

31)是行布施為最勝 是持淨戒無等侶 是忍辱健無儔匹 是勤精進無厭倦

“Their generosity is most excellent, They also maintain wisdom and discipline, They are singularly heroic due to the strength of their patience, And their diligence is solid and powerful.

32)是行禪定具神通 能至無量諸佛土 常見諸佛聽受法 如其所聞為人說

“They master concentration and the superknowledges, And can magically reach realms beyond measure. They listen to the Dharma of the supreme, holy sages, And teach just as they have heard.

33)是知眾生所行道 隨其性欲根利鈍 是名善知方便力 是然慧燈得濟處

“They liberate others in accordance with beings’ inclinations, Knowing the behaviors of beings. They are skilled in working with and understanding inclinations, From taking practice to heart to becoming non-Buddhist.

34)是能善知一切法 皆從和合因緣生 是能決了因緣相 離於我見樂平等

“They know that all phenomena are described by the phrase, ‘This is produced from the gathering of those.’ They are skilled in knowing and realizing conditions. They have abandoned views of the two extremes and delight in equality.

35)是能正觀於諸法 為從何來至何所 善知諸法無去來 常住法性而不動

“They see where phenomena come and where they go And the way things are. Nothing comes, and nothing arises; Everything abides within the nature of reality —this they know.

36)是見有為法皆空 增益大悲濟眾生 眾生妄想起眾生 為欲度故修行道

【註】以上諸句義，皆以是心中法寶不滅而來。若知自心法寶，自然具足。如上如是功德逐句消歸，了然可解，故不煩註也。正觀清淨，則知無有來去而常不動。所以不動者，由一切法皆是空相，以知空故。憫彼眾生著顛倒，故發大悲。此中三節者，所謂結前顯後之意也。下文釋成眾生著顛倒之意也。菩薩達本知原，何道可修。但欲度脫眾生，示現修道，用垂良範非謂自己修如是行也。

“Seeing that all that is conditioned is false Spurs their compassion — Unreal emotional defilements cause the suffering of beings, And they practice to liberate them from it.

37)凡夫分別我我所 行於種種諸邪徑 是能曉了法實相 為斷諸見講說法

【註】釋成眾生妄想著倒，起諸眾苦。皆由分別，則行諸邪徑。若離妄想，則分別斯無。分別斯無，則眾苦何有。此所以為斷眾生倒見故，為說法也。

38)無常為常不淨淨 無我為我苦為樂 凡夫顛倒貪著故 生死前際不可知

“Immature beings distinguish between I and mine, Striving in actions not based on the equality of things. Knowing that this way is not the true Dharma, These bodhisattvas practice the Dharma to abandon views.

39)是能知此從顛倒 無我無人無眾生 我當如是修正道 無常樂我及不淨

【註】所以為眾生講法者，由眾生于四念處計成四倒也。四倒者，心是無常計為常。身是不淨計為淨。法是無我計有我。受是苦計為樂。因此顛倒，故于生死前際後際不可知。菩薩與說正法，令知顛倒，修證常樂我淨四涅槃德也。

“The mistaken minds of beings believe That the lack of self is a self, that the impure is pure, That suffering is happiness, and that the impermanent is permanent — Such is beginningless saṃsāra. “These bodhisattvas know these wrong approaches And are aware that there is no sentient being and no person, Or any self, purity, permanence, or happiness. They train with the right approach.

40)迦葉當知此菩薩 我所稱讚諸功德 於其所行不可盡 猶如大地舉一塵

“Kāśyapa, here I have mentioned only a fraction of their qualities: A speck of dust compared with the entire Earth. The praises of the domain of bodhisattvas And their wisdom are infinite.

41)若發菩提心不退 三千大千供養具 若復有供過於是 悉應供養如是人

“All offerings that may be found in the trichiliocosm I offer to these bodhisattvas, Who deserve even greater offerings — They are the irreversible heart sons of the victorious ones.

42)若人發心願作佛 是則恭敬供養我 於去來今十方佛 亦皆恭敬供養已

【註】前來所讚如是功德，實非他人分，上皆是自己本有家財。但恐不能發心滿身荷擔，致使深宮嫡子，甘作門外乞人。誠能反惺，直下本是現成，豈由庸作所得。所以能發覺心，則世界供養皆堪消受。如來恐人不解發心在自己，推在他人，向外虗事恭敬故。重以偈釋云若欲作佛者，勿向外求。當恭敬自己，恐人不信，復引十方諸佛為證，莫不皆由恭敬自己而得。是知一發覺心，須當護念自心是名恭敬，是名供養故。法華經藥王然身供佛，而十方諸佛同聲讚嘆，是真精進，是真供養。蓋由然無明身，即供養自己法身也。

“Anyone who diligently strives to become a buddha Should worship me as well as the buddhas of the future, The victors who pass into nirvāṇa, And those who dwell in all directions.”

建立法品第二十二

【註】八千菩薩因聞梵行牢強精進，得證無生法忍已。其功德不可思議，喻如大海不可測量也。連舉一十二喻，用況菩薩大根、大行。惟具大根、大行者，堪持大法，流通是道，使佛種不斷故。此品名建立法品，意在流通也。

1.爾時，思益梵天謂：文殊師利法王子！當請如來護念斯經，於後末世五百歲時，令廣流布。文殊師利言：於意云何？佛於是經有說、有示，可護念耶？思益言不也。

【註】諸大乘經皆于流通分中，必曰佛所護念。阿彌陀經引六方諸佛為證，出廣長舌所護念經。云何此中文殊答無護念，豈如來一代時教自相反耶？然由諸經所說護念，皆不出無護念之護念。恐人不解，著於名字。文殊于頓教之中，直彰一真法界，掃拂名字，妙達自心。故前四聖諦品中，佛告：梵天！真聖諦者，無有虗妄。虗妄者所謂著我、著眾生、著人、著壽命、著養育、著有、著無、著生、著滅、著生死、著涅槃。梵天！若行者言我知苦，是虗妄。我斷集，是虗妄。我證滅，是虗妄。我修道，是虗妄。所以者何？是人遺失佛所護念，是故說為虗妄。何等是佛所護念？謂不憶念一切諸法，是名佛所護念。前著我、著人等是常見，次云我斷集等是斷見。著此二見，佛不護念。不憶一切，則斷常齊遣故。佛所護念明白顯著，無復疑也。此中文殊質梵天之辭而告者。又覺親切，直如寶劒，一揮疑根，斷盡也。

Then Brahma viśeṣacintin said to youthful Mañjuśrī, “Mañjuśrī, will you request the thus-gone, worthy, and perfect Buddha to bless this Dharma teaching so that in the future, particularly in the final five-hundred-year period, it may be practiced and flourish?” Mañjuśrī responded thus to Brahma viśeṣacintin, “Brahmā, what do you think? Within this Dharma teaching is there anything that should be blessed by the Blessed One, or that has been taught by him?” “No, Mañjuśrī.”

2.梵天！是故當知一切法無說、無示、無有護念。是法終不可滅、不可護念。若欲護此法者，為欲護念虗空。梵天！菩薩若欲有所受法，即非法言。所以者何？出過一切言語，是名菩薩樂無諍訟。梵天！若有菩薩於此眾中作，是念：今說是法，當知是人即非聽法。所以者何？不聽法者，乃為聽法。

【註】如來大法為三乘不了文字性空，多起諍論。故凡說經之後，必說神呪，擁護持經。文殊云：若有所受，即非法言者。斥彼不達文字性空者也。若達文字性空，則說是無說，聽是無聽。無說無聽，則出過諸論，何諍論之有。前文超過言論者，釋如來無所說也。此中不聽為聽者，釋如來無所示也。無說、無示，則知法如虗空何護念之有。所謂不護念而真成護念者，護自心也。于此發明，成其意耳。

“Brahmā,” Mañjuśrī continued, “since they are all inexpressible, no Dharma teaching can be blessed. Indeed, Dharma teachings can never decrease or be objects of protection. Brahmā, if you wish to bless the Dharma, you may as well wish to bless space. Brahmā, the bodhisattva who advocates any Dharma teaching is not teaching the Dharma. Why not? Because bodhisattvas who have gone beyond all discourse endeavor without dispute. Brahmā, if some bodhisattvas think, ‘the Dharma has been taught to this assembly,’ they are not listening to the Dharma. Why not? Non- listening is listening to the Dharma.”

3.梵天言：何故說不聽法者乃為聽法？文殊師利言：不漏眼、耳、鼻、舌、身、意是聽法也。所以者何？若於內六入，不漏色、聲、香、味、觸、法中，乃為聽法。

【註】眾生為無明所覆，內依根身，外著緣塵，中執識心，于是輪迴三有，往來六道。如來為破是故宣揚奧旨，故曰法輪。令諸眾生內捨根身，外離緣塵，內外既虗，識將安寄。識無所寄，是名菩提。能如是解者，則知佛無可說。我無可聽。無可聽者，字字消歸自己也。無可說者，法法在于利人也。故六祖曰：但信佛無言，蓮華從口發是也。

“Mañjuśrī, what do you mean when you say ‘non-listening is listening to the Dharma’?” “Brahmā, not listening with the eyes, ears, nose, tongue, body, or mind is listening to the Dharma. When you do not grasp on to their sense fields — form, sound, smell, taste, texture, and mental phenomena —you listen to the Dharma.”

4.爾時，會中三萬二千天子、五百比丘、三百比丘尼、八百優婆塞，聞文殊師利所說皆得無生法忍。得是忍已，作是言：如是！如是！文殊師利！如仁者所說，不聽法者乃為聽法。

【註】此所說法必有能證之人，若無能證之人取信良難故。三萬二千天子等是能證之人。一證之後，答難無窮，用顯此經不思議之宗，成此樂說之辯也。

As they heard this teaching from Mañjuśrī, thirty-two thousand gods, five thousand monks, three hundred nuns, eight hundred male lay practitioners, and eight hundred female lay practitioners within the assembly gained acceptance that phenomena are unborn. They also said, “That’s right, Mañjuśrī. It is just as you have said: non-listening is listening to the Dharma.”

5.爾時，思益梵天問得忍諸菩薩言：汝等豈不聽是經耶？諸菩薩言：如我等聽以不聽為聽。

【註】未獲悟心秪云天子、比丘等。一得忍後，即名菩薩，可謂不歷僧祇護法身者也。然云不聽為聽，豈不因聽此經得解不聽之聽邪？若因聽而悟無聽，此亦聽邪，那云不聽，得非詐乎？非為詐也。然悟自心者，悟佛無所說也。因聽無所說故，則于吾無所聽。悟無聽者，入于法性故，曰不聽是聽也。

Brahma viśeṣacintin now asked these bodhisattvas who had gained acceptance, “Did you hear this Dharma teaching?” “Brahmā, we heard it by not listening.”

6.又問：汝等云何知是法耶？答言：以不知為知。

【註】若云無聽為聽，應無有知。既無有知，云何知是法耶？答中以不知為知者，出過一切言論故曰不知自性了然，故為知也，知自性故。

“How then did you gain knowledge of this Dharma teaching?” “By not knowing it and not being aware.”

7.又問：汝等得何等故名為得忍？答言：以一切法不可得故，我等名為得忍。

【註】無聽則外無所得。無知則內無所證。無得、無證而云得忍復何謂耶？得忍者得是萬法性空。惟性空故，得無所得，無得為得也。

“What did you gain as you gained acceptance?” “Nothing, as nothing can ever be acquired.”

8.思益言：云何隨是法行？答言：以不隨行故隨行。

【註】無得、無證名為得忍。亦應行無所行，行無所行。云何隨是無所行而行耶？若有所隨，則不名隨，無所行而行也。惟無所行，常隨實相而行也。

“How do you realize the meaning of this Dharma teaching?” “By having nothing to realize.”

9.又問：汝等於此法中，明了通達耶？答言：一切諸法皆明了通達，無彼我故。

【註】此法者自心也。以無聽、無知、無得，得于法忍可謂通達矣。梵天恐其墮隨一之執，故特問過。答中以為不但于此一法，一切諸法皆明了通達。以一即一切，一切即一，無有彼此故。若但通此一法，不了諸法平等，有無相傾，成敵兩立，是非竝立，不名得忍。直了自心不得一法，亦不得一切法，是名通達也。

“Do you have a direct experience of this Dharma teaching?” “Yes, Brahmā, since we have a direct experience of all phenomena being beyond self and other.”

10.爾時，會中有一天子名曰淨相，謂思益梵天言：若有但聞此經，佛不與授記者，我當授其阿耨多羅三藐三菩提記。所以者何？

【註】天子名淨相，者外無所聽之法，內無能證之心，中無所得之忍，真心絕朕，一道虗玄故名淨相。古人云：靈光獨耀，逈脫根塵，但離妄緣，即如如佛。所謂淨相者，離妄緣也。離妄緣故名如如佛。惟如如佛，自性本然，故佛不與記。我即與者，即自心自許之謂也，故曰惟人自肯乃方親。

Then the god Vimalaketu, who was present in the assembly, addressed Brahma viśeṣacintin: “Brahmā, even if the Thus-Gone One does not give a prophecy to those who have just heard this Dharma teaching, I shall prophesy their awakening to unexcelled and perfect buddhahood. Why?

1)此經不破因果。2)能生一切善法。3)能壞魔怨，離諸憎愛。4)能令眾生，心得清淨。5)能令信者，皆得歡喜，除諸瞋恨。6)斯經一切善人之所脩行。7)斯經一切諸佛之所護念。8)斯經一切世間天人、阿脩羅所共守護。9)斯經決定至不退轉故。10)斯經不誑，至道場故。

【註】1)又釋云：不破因果者。所謂因該果海，果徹因源，必然之理。故云不破。楞嚴經云：若以生滅心為本修因，欲求如來不生滅果，無有是處。言其因果不相應也。此經以無聽、無受、無說、無示、無知、無得，一往離于生滅，以此為因，趣果必然。故云不破因果。3)愛能招魔，憎能致怨。此經憎愛雙遣，魔怨斯破矣。4)由無聽無知故，心得清淨。5)由無得為得故，除瞋恨也。6)一切善人即菩薩也。揀彼二乘，以二乘于此經不生信向故。8)諸經皆舉八部，此經何以特舉天人阿修羅而不舉餘眾謂何為也？天人根利機堪受法，阿修羅瞋重極難發心。顯此真法等有所以難易竝舉耳。9)一切萬法至心為極，既至自心，何退轉之有。此經所指指自心故。

Brahmā, the result and seeds of this Dharma teaching are never wasted. All those who are noble ones uphold this teaching. It genuinely produces all roots of virtue. It overcomes all māras and opponents. It frees from all obstacles. It inspires. It delights and pleases those who have faith. It is upheld by all the buddhas. This Dharma teaching is protected by the world with its gods. This Dharma teaching is a definitive teaching and irrevocable. This Dharma teaching leads unfailingly to the seat of awakening.

11)斯經真實，能令眾生得諸佛法。12)斯經能轉法輪。13)斯經能除疑悔。14)斯經能開聖道。15)斯經求解脫者所應善聽。16)斯經欲得陀羅尼者所應善持。17)斯經求福之人所應善說。18)斯經樂法之人所應善念。19)斯經能與快樂至於涅槃。20)斯經若魔外道有所得人所不能斷。

【註】11)正直捨方便故言真實。但說無上道故言得諸佛法，不同三乘法也。12)若了自心，所謂一切諸佛菩提皆從自心之所流出也。13)未達法惟心故，妄生疑悔。了一切法原是自心，則疑悔斯除矣。14)所謂自心是佛，自心作佛，心外無佛，佛即自心，如是開示故曰能開。15)諸經雖詮解脫，而權實竝譚。此經直指自心，不由方便，故須善聽。16)此經以絕待一心為宗，若悟此心則一切差別無不痛解，故應善持。17)欲求福者，行二種施。曰財、曰法。二施之中，法施為上。故法華經云譬如六百萬億阿僧祇世界所有六道眾生悉皆施與娛樂之具，年滿八十。復與說法，令得須陀洹、斯陀含，乃至阿羅漢、辟支佛果，不如是第五十人轉展隨喜此經一四句偈，其福百分不及一，百千萬分不及其一，乃至算數譬喻所不能及。彼云隨喜自無智分福，尚如是。何況力能持經，不獲勝福者哉。18)夫樂法者，若樂三乘之法，不了自心，徒有樂法之名，不得其實。此經純載一心，若能悟旨，則法法皆心。摘虗存實，故應善念。19)涅槃云：諸行無常是生滅法，生滅滅已，寂滅為樂。蓋諸經所載方便導引是名生滅，非為快樂。此經惟指寂滅自性不同生滅故曰能與快樂也。20)此中二句譯文訛拙，應云：斯經人有所得，天魔外道所不能斷。能隨其義，應受人之供養，不知孰是矦諸達者。初句有缺意。此經真實堅固，人有所得，則天魔不能斷其善根。外道不能破其義論。

This Dharma teaching is the source of the truth of the Dharma of the buddhas. This Dharma teaching is the turning of the wheel of the Dharma. This Dharma teaching eliminates every regret. This Dharma teaching leads to the path of the noble ones. “Those who aspire to liberation should listen carefully to this Dharma teaching. Those who aspire to gain perfect recollection should remember this Dharma teaching. Those who aspire to merit should teach this Dharma teaching well. Those who aspire to the Dharma should preserve this Dharma teaching well. This Dharma teaching is incalculable since it leads to nirvāṇa. This Dharma teaching cannot be plundered by those who hold to apprehending.

21)斯經應受供養人能隨其義。22)斯經能令利根者忻悅。23)斯經能令智慧者歡喜。24)斯經能與人慧，離諸見故。25)斯經能與人智，破愚癡故。26)斯經文辭次第善說。27)斯經究竟善隨義說。28)斯經多所利益說第一義。29)斯經愛樂法人之所貪惜。30)斯經有智之人所不能離。

【註】21)以外道不能破其義論，故能隨其義。天魔不能斷其善根，則應受人之供養也。蓋知其義真實矣。22-23)利根揀于二乘，智慧揀于外道。外道于此經不信故曰外道聰明無智慧。二乘于此經不了故曰二乘精進不道心，非彼不信不了，力所不逮，信所不及也。故知此經惟利根智慧者忻悅耳。24-25)慧有果斷之能，故離諸見。智有鑿徹之德，故破愚癡。26)說法不根自心則茫然不知分齊。若依心建立，則文辭次第可稱善說。以此經為心地法故也。27)前文能隨其義者，自利之功。此中善隨義說，利他之德也。28)釋所以隨義之意也。所言隨義而說者，隨第一義而說也。第一義者前文所謂諸法正性，乃至真聖諦等。然此第一義法猶如虗空無所不𣹢逃之不能，索之不可。縱經塵劫一無可迯，，亦無可索，畢竟不出，畢竟不得。不出則常住虗空。不得則常具虗空。常住常具故言多所利益也。29-30)無智則耽著無明，不生愛樂。能愛樂者是謂有智。有智故貪惜不捨。無智反此可知。

This Dharma teaching is the teaching of those worthy of offerings. This Dharma teaching delights the learned. This Dharma teaching is free of negative views, so it is the source of insight. This Dharma teaching overcomes ignorance, and as a result, it is the source of wisdom. This Dharma teaching is crafted with perfect words, each pregnant with meaning. This Dharma teaching is taught using the connection between the words. This Dharma teaching teaches the ultimate correctly, and so produces its realization. This Dharma teaching expresses the Dharma, so it should not be abandoned. This Dharma teaching should not be renounced by the insightful.

31)斯經施者之大藏。32)斯經熱惱之涼池。33)斯經能令慈者心等。34)斯經能令懈怠者精進。35)斯經能令妄念者得定。36)斯經能與愚者慧明。37)梵天！斯經一切諸佛之所貴重。

【註】31)法施為大，故曰大藏。32)一切毀犯，以熱惱為性，逼迫為業，以戒為救。若聞此經則持自性之戒，一切毀犯、熱惱之業，頓獲解脫。如入清涼之池，而頓除熱惱故也。33)由聞此經，得入忍度也。慈能與樂，既欲與人之樂，必不以瞋心相向也。然三乘中，以愛見自持，親疎相別，不成無緣之大慈，不名忍辱。入此心空之門，則冤親平等，等與其樂也。34)三乘人以有得心，起精進想故。精進、懈怠二者成敵，不名精進。斯經以無行為行，無得為得故。即彼懈怠本是精進，別無精進為精進也。35)三乘經中，攝伏妄念，乃得禪定。此經定亂皆心，即定即亂，即妄即真，無別有定可定也。36)若捨愚求慧，是則取捨，是名戲論。即愚即慧無別有慧，同是一心。詮指似有前後，圓會秪是一念。當妙求其旨，不在循文矣。37)此結讚經之功德，如是實非常人之事，乃諸佛貴重耳。夫佛者覺也，能覺自心，始解護念。故曰知有者始解奉重，即此意也。

This Dharma teaching is a treasure for those who want wealth. This Dharma teaching eliminates the suffering of the distressed. This Dharma teaching brings equanimity to those who are desirous. This Dharma teaching brings diligence to the lazy. This Dharma teaching brings concentration to the distracted. This Dharma teaching brings clarity to those with wrongheaded insight. Brahmā, all the Dharma teachings of the buddhas are present in this Dharma teaching.”

11.淨相天子說是法時，三千大千世界皆大震動，佛即讚言：善哉！善哉！天子！如汝所說。

【註】世界震動者，表破無明也。如來印可者，由前天子云但聞此經，佛不授記，而我即受與菩提之記故，佛可其說。

As the god delivered his praise of this Dharma teaching, the trichiliocosm shook in six ways, and the Blessed One applauded the god, saying, “Excellent!”

12.爾時，思益梵天白佛言：世尊！是天子曾於過去諸佛所聞是經耶？佛言：是天子已於六十四億佛所，得聞是經。過四萬二千劫當得作佛，號寶莊嚴，國名多寶。於其中間有諸佛出皆得供養，亦聞是經。梵天！是諸比丘、比丘尼、優婆塞、優婆夷、諸天龍、鬼神，在此會中，得法忍者，皆當得生多寶國土。

【註】梵天意曰：若曰聞經，即得授記者。此天子于過去曾聞是經不？若聞是經，幾時得授記耶？而如來知其意，而告曰：是天子曾聞是經，即與記也。聞經獲記，似有可信，何以歷六十四億佛聞乎？未審諸佛道同耶？異耶？若異者，彼六十四億佛那得同名此經。若同者，則一聞一切聞，何必遍聞諸佛耶？非謂道有同異，亦非佛有前後，蓋其所說皆象也。六十即六根。四億即四大。若能洞徹六根、四大，全體無生，即契實相，是名聞經。若能聞此實相真經，即能頓超四十二位。故曰四萬二千當得作佛。依實相智寶莊嚴梵行，佛號寶莊嚴。前文以無行為行者是也。一切法寶，皆從實智之所流出，故國名多寶。非惟六根、四大乃至五陰、六入、十二處、十八界，悉契實相，故曰于中諸佛皆得供養聞經。所言供養者，前云誰能供養佛？答曰：能通達無生際者。所言聞經者，前云誰能聽法？答曰不漏六塵者。予以是而知此中一往皆表法也。不爾，則何名頓教哉。因同、果同、德同、位同，理之必然矣。

Brahma viśeṣacintin then spoke to the Blessed One, “Blessed One, has this god previously heard this Dharma teaching from other perfect buddhas?” “Brahmā,” answered the Blessed One, “this god has heard this Dharma teaching from sixty-four quintillion buddhas. Brahmā, after four million two hundred thousand eons have passed, the god Vimalaketu will appear in a world system called Ratnavati as the Thus-Gone One Ratnavyūha. Until that time, he will please and serve all the buddhas yet to come, and he will also listen to this Dharma teaching from those blessed buddhas. Brahmā, any monk, nun, layman, laywoman, god, nāga, yakṣa, or gandharva who gains acceptance of this Dharma teaching will be reborn in the world of the Ratnavati buddha realm of the Thus-Gone One Ratnavyūha.

13.爾時，淨相天子白佛言：世尊！我不求菩提，不願菩提，不貪菩提，不樂菩提，不念、不分別菩提。云何如來見授記耶？佛告天子：如以艸木莖節枝葉投於火中，而語之言：汝等莫然！汝等莫然！若以是語而不然者，無有是處。天子！菩薩亦如是，雖不喜樂、貪著菩提，當知是人已為一切諸佛所記。所以者何？若菩薩不喜、不樂、不貪、不著、不得菩提，則於諸佛必得受阿耨多羅三藐三菩提記。

【註】前文淨相天子云：若人但聞是經，佛不授記，我與受菩提記。何以佛受天子之記，而天子云我不貪菩提、我不求菩提。云何如來見受記耶？自與人受記，而復拒人之受記，何其相反若此耶？蓋菩提者，非是貪愛相。若起貪愛，而求菩提，終不得菩提矣。天子恐人不曉此意，特意問明，而世尊發明不貪、不求，自然得記者。無說、無示、無行、無聞，能覺此者是名菩提。天子但聞此經，我即與記者，記其不聽為聽，不知為知之記也。

Then the god Vimalaketu said to the Blessed One, “Blessed One, I do not seek awakening, I do not aspire to it, I do not delight in it, I am not attached to it, I do not apprehend it, I do not think about it, I do not conceptualize it, and I do not form preconceptions about it. So why does the Blessed One give me a prophecy?”“Divine son,” the Blessed One replied, “imagine that someone threw straw, wood, branches, leaves, and foliage into a fire and ordered, ‘Do not burn the straw, wood, branches, leaves, or foliage!’ Would they not burn? Likewise, divine son, although the bodhisattvas do not delight in awakening, have no attachment to it, do not apprehend it, do not desire it, do not aspire to it, do not think of it, and do not conceptualize it, all the buddhas prophesy their awakening. Again, divine son, any bodhisattva who does not delight in awakening, has no attachment to it, does not apprehend it, does not desire it, does not aspire to it, does not think of it, and does not conceptualize it will nevertheless be prophesied by the thus-gone ones.”

14.爾時，會中有五百菩薩白佛言：世尊！我等今不求菩提、不願菩提、不喜、不樂菩提、不貪著菩提、不思念菩提、不分別菩提。作是語已，以佛神力，即見上方八萬四千諸佛受其阿耨多羅三藐三菩提記。爾時，五百菩薩白佛言：未曾有也。世尊！如來所說甚善快哉！所謂菩薩不求、不願、不貪、不喜、不得菩提，而諸佛受記。世尊！我等今見上方八萬四千諸佛皆與我等授阿耨多羅三藐三菩提記。

【註】前文思益梵天謂文殊師利，當請如來護念斯經。而文殊師利發明無護念之意，而三萬二千天子及五百比丘等得無生忍，證法無謬。淨相天子發明云不求、不願菩薩。而五百菩薩證成其事也。所言佛神力而見上方八萬四千佛者，佛者覺也。上方者，實際也。八萬四千佛者，即八萬四千塵勞也。由自覺之力，了悟實際，證彼八萬四千塵勞皆同一實際。了塵勞一實際者，皆由無求無願也。惟無求無願，故尚不見佛事，何塵勞之有哉。此品所以謂建立法品，觀其意則為無建立之建立也。法席將終，復立此品之名。以此中所載以無說為說，無聽為聽，無行為行，無得為得。無發心為發心。無證果為證果。無護念為護念。乃至不求、不著、不願、不貪，是此經特暢，與諸經迥異。是謂難信之法。梵天如是問，文殊如是答。淨相以是而證成。如來以是而許可。五百菩薩以是而得記，是皆建立之義也。

Then five hundred gods present in the assembly asked the Blessed One, “Blessed One, we too do not delight in awakening, have no attachment to it, do not apprehend it, do not seek it, do not aspire to it, do not conceptualize it, and do not form preconceptions about it. So why does the Blessed One not prophesy our awakening to unexcelled and perfect awakening?” At that very moment, through the power of the Buddha, they saw eighty-four thousand buddhas in midair above them. These thus-gone ones prophesied their unexcelled and perfect awakening. The five hundred gods said to the Blessed One, “Blessed One, the thus-gone ones have just said to us, ‘We prophesy your awakening, you bodhisattvas who do not delight in awakening, have no attachment to it, do not apprehend it, have no desire for it, do not aspire to it, do not think of it, do not conceptualize it, and do not form preconceptions about it.’ This is extraordinary! Blessed One, we see eighty-four thousand buddhas above us, and all these thus-gone ones have prophesied our unexcelled and perfect awakening.”

如來神呪品第二十三

【註】如來說教，必以行解雙運，顯密齊修。語顯則通收信解行證。語密則總攝坐臥行持。是知二者，如車二輪，如鳥二翼，缺一不可矣。蓋由心識內擾，非顯宗開示曷能治惑。魔冤外侵，非密教默祐難以助修。故凡說經之後，必以神呪護持者，使無障礙，疾證菩提也。其如船得順風入海何難。鳩附鵬翼登天可至。故神呪也者，據事則三密嚴身。論理即言思道斷，所以呪之為文，口之呪也。以長出為呪。吾謂未開口以前呪之義矣。復謂之真言。古曰作麼作麼，皆以無言之言謂真言也。前文以言遣言，立此無言之教，故說顯。而不若無言顯無言為便故說密。是二者皆相須也。吾復以謂呪者，業成就也。凡聖賢證果德業成就，發言成令，一切不違。譬如宰官華押信手書出，豈有義理，位當然耳。若常人效而書之，非惟不能取信于人，亦乃負罪于己。所書豈異，而人實異也。所言成就，邪正皆有故。天人修羅以及八部皆能說呪，然所說之端，各有其用，或護壇場，或護國土，或治病患，或伏魔冤如是種種，皆依本經而取意焉。此經神呪，乃如來自說，非餘可比，實無上不思議心呪也。故心呪一宣，則天龍畢集德位成就之謂也。曷嘗容思議于其間哉。蓋真言者，非問答之可及，非文義之可求。出自妙心，不期然而然。求其所以然，吾不知其所以然，而然之矣。

1.爾時，文殊師利白佛言：唯願世尊護念是經，於當來世後五百歲廣宣流布此閻浮提，令得久住，又令大莊嚴。善男子、善女人咸得聞之。說魔事種種起，而能不隨魔事。魔及魔民不得其便，以受持是經故。終不退失阿耨多羅三藐三菩提。

【註】前文思益梵天勸文殊師利，請佛護念斯經。而文殊以謂無說、無示，欲何護念？欲護念者，即護虗空也。何以此中文殊復請佛護念斯經。一席之中，前後相反如是耶？蓋前文談理，此中扶事。談理則一塵不立故無說、無示、無護念、無得記，直顯真心也。扶事，即萬法齊歸故有修、有得、有發心、有證道，建立教門也。故或廢、或立，各有其緣。苟非大菩薩其他孰能預焉。

At this point Mañjuśrī said to the Blessed One, “Blessed One, please grant your blessings so that in the future, during the final five-hundred-year period, this Dharma teaching may be practiced in this world, remain for a long time, enter the ears of noble sons and daughters who don the great armor, prevent noble sons and daughters from falling prey to the works of māras, prevent any harm by māras and demonic gods, and cause noble sons and daughters to uphold this Dharma teaching, don the great armor, and unfailingly arrive at unexcelled and perfect awakening.”

2.爾時，佛告文殊師利：如是！如是！汝今善聽，欲令此經久住故，當為汝說召諸天龍、夜叉、乾闥婆、鳩槃茶等呪術。若法師誦持此呪，則能致諸天龍、夜叉、乾闥婆、阿脩羅、迦樓羅、緊那羅、摩睺羅伽等常隨護之。是法師若行道路、若失道時、若在聚落、若在空閒、若在僧坊、若在宴室、若經行處、若在眾會，是諸神等常當隨侍衛護，益其樂說辯才。又復為作堅固憶念慧力因緣，無有冤賊得其便者。使是法師行住坐臥一心安詳。

【註】所謂召請天龍夜叉之呪術者，以如來心呪密宣則八部畢集惟命是從。東吳主問大臣瞰澤曰三教孰為尊。澤曰佛教為尊。主曰何為佛教為尊？澤曰儒道二教奉天而行不敢違天。佛教天命奉行，不敢違佛。臣以是而知佛教為尊也。觀澤之言與此中如來說呪召諸天龍，而下文諸天神等各各說偈護經。如合符節矣。舊謂呪者，諸佛菩薩及諸鬼神名字呼名即至，此恐不盡然耳。何也？呪云不可解，若皆名字則胡云不可解乎。應是祕密心印非他能解耳。

The Blessed One spoke thus: “In that case, Mañjuśrī, to bless this Dharma teaching so that it may remain for a long time, I will give you a mantra statement called “attracting the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, and kumbhāṇḍas.” So listen carefully. The noble sons and daughters who teach the Dharma while holding to this mantra statement will receive the protection of the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, and kumbhāṇḍas. This means that these sons and daughters of noble family will be protected inevery circumstance, whether they are on the right path or on the wrong path, or are on their way to the temple or to their homes, on a walk, or in assembly. They will be eloquent, mindful, and intelligent, and will have strong mental faculties. Opponents and harmful enemies will be unable to reach them. They will be mindful and careful, whether they stand, walk, sit, or lie down.

3.文殊師利！何等為呪術章句？鬱頭隷　頭頭隷　摩隷　遮隷　麑隷　梯隷　緹隷彌隷睺樓　睺樓睺樓堙婆隷　韋多隷　麴丘隷　阿那禰　伽帝　摩醯履摩那徙摩禰　婆睺乾地薩波樓帝羅婆波　伽帝　辛頭隷　南無佛䭾遮梨帝隷　南無達磨涅伽陀禰　南無僧伽和醯陀毗波扇陀禰　薩婆波禰麑帝隷彌浮提底薩遮涅提舍　梵嵐摩波舍　多兮利師鞞波舍多　阿哆羅提詫提薩婆浮多伽娑呵(呼奈切)南無佛䭾悉纏鬪曼哆邏

Mañjuśrī, the mantra statement is: udhure dhudhure manate catima gocare śilali hilimili thili thimili hulu hulu hulu ebadte betaṭe khakhare khare kharake āsanne jagati mahile manuṣa tane manasevara- gandhe sarva ruti rabāba gate sindhule namo buddhebhyaḥ cadiratre namo dharmāya-nirgatani namaḥ saṃghāya bāhitapāpe vyupaśāntāni sarva pāpāni maitrime sarva-buddhebhyaḥ satya nirdeśa brahmapatho mahāṛṣibiḥ praśāstata tratiṣṭhanati sarva-bhuta grāha namaḥ sarva buddhebyaḥ siddhyantume mantra padāsvāhā.

4.文殊師利！是為呪術章句。若菩薩、摩訶薩，欲行此經者，當誦持是呪術章句。應一心行，不調戲、不散亂，舉動、進止，悉令淨潔，不畜餘食。少欲、知足、獨處遠離、不樂憒閙、身心遠離。常樂慈悲，以法喜樂安住，實語不欺誑人。貴於坐禪，樂欲說法。行於正念，常離邪念。常樂頭陀、細行之法。於得不得無有憂喜。趣向涅槃，畏厭生死。等心憎愛，離別異相。不恡身命及一切物無有貪惜。威儀成就，常樂持戒。忍辱調柔，惡言能忍。顏色和悅，無惡姿容。先意問訊，除去憍慢，同止歡樂。

【註】惜乎文殊不問世尊此是章句，如何是呪術？管教如來目瞪口開，信知四十九年不譚一字。餘食者雜學也。持呪者為治二障故。不調戲等治煩惱障故。不畜餘食治所知障故。所以于此二障。鈍根惟一，利根具二。以雜學入心，意不能定。專持神呪，諸散自除，二障圓泯，一心清淨，是謂入道之妙門，破障之勇敵也。上句獨處遠離者揀外境也。下句身心遠離者揀內識也。古云絕凡聖路學，離心意識參，是此義也。前自應一心行，至身心遠離。勸依真諦，修出塵之上行也。自常樂慈悲，至同止歡樂。勸依俗諦集無邊妙利也。依真為潔己之要節，即俗，為利他之妙門。是二者皆不可偏廢也。

“Mañjuśrī, such is the mantra statement. Bodhisattvas who apply this Dharma teaching with diligence should always be careful, calm, humble, and undistracted, with pure conduct. They should not hoard food but be content. They should delight in living in a hermitage, have little activity, and be physically and mentally disengaged. They must delight in loving-kindness and compassion, delight and trust in the Dharma, speak the truth, and not deceive others. They should enjoy settling inwardly, be diligent in correct thinking, avoid mistaken thinking, and rejoice in ascetic training and minimize material possessions. They must react in the same way in the face of loss or gain, turn toward nirvāṇa, fear saṃsāra, react in the same way to the pleasant and the unpleasant, avoid many thoughts, abandon their bodies and lives, and disregard all things. They should practice excellent behavior and conduct, delight in discipline and vows, be patient and gentle, have a nature that endures harmful words, be diligent, strive to do everything that helps beings, be smiling, avoid frowning, speak sincerely, overcome pride, be kind, and be easy to befriend. Mañjuśrī, the noble sons and daughters who observe these practices should recite this mantra.

5.文殊師利！此法師住如是法，誦是呪術，即於現世得十種力。何等為十？1)得念力，不忘失故。2)得慧力，善擇法故。3)得行力，隨經意故。4)得堅固力，行生死故。5)得慚愧力，護彼我故。6)得多聞力，具足慧故。7)得陀羅尼力，一切聞能持故。8)得樂說辯力，諸佛護念故。9)得深法力，具五通故。10)得無生忍力，速得具足薩婆若故。文殊師利！若法師能住是行，誦持呪術，現世得是十力。

【註】1)念力者，如世尊證宿命通，能記曠劫來事也。2)慧力者，獲得法眼，洞了一切差別法門也。3)隨所聞而修得相應力，故謂之行力。4)信解堅固，隨流得妙，悲智雙運，六道常棲。前文云若佛不加威神力者，則一切眾生不能見佛，亦不能問。此中十種功德皆因持呪獲得，是此謂如來威神加被也。顯教，則名言，如來加被。密宗但云持呪，獲得如是功德。真言者，皆自心之別號。若能了悟自心，則河沙功德無盡法門何所不該。而云十種蓋亦是如來之權數耳。此結顯頓宗逈與漸乘不同。三祇修證直下一念現前。若肯自信元同本有。

“Mañjuśrī, by doing so, such Dharma teachers will gain ten strengths in this very life. What are these ten? They will develop: (1) The strength of remembrance, as by nature they do not forget. (2) The strength of intelligence, as they are masters at discerning phenomena. (3) The strength of realization, as they comprehend the teachings of the sūtra section. (4) The strength of faith, as they never forsake vows and conduct. (5) The strength of dignity and propriety, as they remain on guard regarding themselves and others. (6) The strength of erudition, as they have perfected insight. (7) The strength of perfect recollection, as they remember everything they have heard. (8) The strength of eloquence, as they are upheld by the blessings of the buddhas. (9) The strength of the profound, as they have acquired the fivesuperknowledges. (10) The strength of acceptance that phenomena are unborn, as they quickly perfect omniscient wisdom. Mañjuśrī, the Dharma teachers who have engaged in such conduct and who recite these mantra words will fully attain these ten strengths.”

6.佛說是呪術力時，四天王驚怖毛竪，與無量鬼神眷屬圍遶。前詣佛所，頭面禮足，白佛言：世尊！我是四天王，得須陀洹道，順佛教者，我等各當率諸親屬、營從、人民衛護法師。若善男子、善女人，護念法者，能持如是等經、讀誦、解說，我等四天王常往衛護。是人所在之處，若城邑、聚落、若空閑靜處、若在家、若出家，我等及眷屬常當隨侍、供給，令心安隱，無有厭倦，亦使一切無能嬈者。世尊！又是經所在之處，面五十里，若天、天子，若龍、龍子。若夜叉、夜叉子，若鳩槃茶、鳩槃茶子等，不能得便。

【註】梵語須陀洹，此云預流果，預聖道流故。經云不入色、聲、香、味、觸、法，是名須陀洹。以六塵不入，則六根絕偶。六根絕偶，則六識湛然。根塵圓泯，乃名護經。經者即是自心，魔者即是外塵。內心若護，則外塵絕嬈。故四天王先敘我得須陀洹道，能順佛教者，率諸親屬，護念持經。而云我得聖果，是知護心之象也。以未得聖道，則六塵多漏。魔得其便，苟悟自心，魔塵不能入，則外境何狀？心王若正，則心數皆護，故曰率諸親屬也。城邑等動處也。空閑等靜處也。在家即涉俗者也。出家即出塵者也。凡肯護心，不論動靜涉欲出塵，皆不所妨也。

As the Blessed One gave this teaching on the mantra words, the Four Great Kings trembled in awe with goosebumps. Surrounded by many hundreds of thousands of servants, they went before the Blessed One, prostrated to his feet, folded their hands, and said, “Blessed One, we, the Four Great Kings, who have reached the level of stream enterers, will pay heed to the instructions of the Thus-Gone One. Thus, Blessed One, we, the Four Kings, with our kin and entourages, will guard, protect, and defend all noble sons and daughters who speak the Dharma, teach the Dharma, and uphold and read this sūtra. Whether they are in villages, towns, counties, or districts, whether they are householders or renunciants, Blessed One, we, the Four Kings, with our strength and our people, will enthusiastically serve the noble sons and daughters, guard them, protect them, inspire them, give them courage, and prevent others from harming or hurting them. Blessed One, we will prevent any harm from gods, nāgas, yakṣas, and kumbhāṇḍas within a hundred leagues of wherever this Dharma teaching is practiced.”

7.爾時，毗留勒迦護世天王即說偈言：我所有眷屬 親戚及人民 皆當共衛護 供養是法師

Then the great king Virūḍhaka spoke the following verse to the Blessed One: “All my children and relatives And servants and retinue Will help me Worship these holders of the teaching.”

8.爾時，毗留婆叉天王即說偈言：我是法王子 從法而化生 求菩提佛子 我皆當供給

【註】天王自稱法王子者，以其得證初果，順佛教者也。然須陀洹有二種，若順真諦脩證偏空是小乘須陀洹。若依俗諦修證妙有是大乘須陀洹。今天王應是大乘初果，故名法王子。天子證果，即俗明真妙有之象也。

Next, the great king Virūpākṣa said this: “I am the son of the Dharma king, Born from the Dharma, and manifested by the Dharma. Your sons who pursue awakening I shall worship.”

9.爾時，犍陀羅吒天王即說偈言：若有諸法師 能持如是經 我常當衛護 周遍於十方

【註】如是經者，無說、無示、無聞、無得。故曰離文字相。離心緣相，如是而已。古人云出息不涉眾緣，入息不居空界。常轉如是經典百千萬卷，何止一卷兩卷。

Then the great king Dhṛtarāṣṭra offered this verse: “Anyone who upholds This sūtra spoken by the Buddha Anywhere in the ten directions I shall protect.”

10.爾時，毗賖婆那天王即說偈言：是人發道心 所應受供養 一切諸眾生 無能辦之者

【註】上云持如是經。此中云發道心。二者言異意同也。以眾生無能辦供者。諸供養中，法供養最。眾生所辦供養，不過世間四事。行人持經是法供養，供養諸佛故。眾生不預也。法華云是真精進，是真供養，乃至國城妻子有所不及也。

Last, the great king Vaiśravaṇa spoke the following verse: “Anyone who strives to awakenIs worthy of my fitting homage. No other sentient being Can match such an offering.”

11.爾時，毗舍婆那天王子名曰善寶。持七寶蓋，奉上如來，即說偈言：

1)世尊我今當 受持如是經 亦為他人說 我有如是心

2)世尊知我心 及先世所行 從初所發意 至誠求佛道

3)世尊無見頂 今奉此妙蓋 願我得如是 無見之頂相

4)我以愛敬心 瞻仰於世尊 願成清淨眼 得見彌勒佛

【註】1)如是心者，自持經而亦為他說之心也。前來天王說偈之意，但曰護他，不曰自持。其善未廣。此天子自持經，而亦為人說，利己利他，善莫可加。故世尊受記作，佛廣其意也。不特現前持經，與人說法，2)并我過去從初發心所有功德，至誠迴向，願求佛道，不向餘乘也。所謂佛道者，即無見頂相也。3)如來頂上髻相自不能見，離自見故。肉髻所覆他所不見，離他見故。自他不及之地是佛道之歸趣也。佛道之歸，歸于自心。以心不知心，心不見心。心不見心故，離自他見，取喻佛頂也。上以蓋獻佛，而願成佛道。4)此以愛敬瞻仰因緣，願得淨眼，見彌勒佛也。淨眼者，即法眼清淨也。

Then Satyacandra Vaiśravaṇa offered the Blessed One a parasol made of the seven precious substances, along with these verses: “I shall retain this Dharma teaching, Which stems from the Thus-Gone One, And teach it to others. Such is my intention.“The Blessed One knows my mind And all that I have done in the past. As I now pay homage to him, May I also become a guide for the world. “I offer this parasol To protect the infinite Buddha, So that just like you, The crown of my head may be invisible. “Buddha, O holy being, Looking upon you, filled with love, Gave me the pure eyesight To see the victor Ajita.

12.度智慧世尊，即時以偈答：

1)汝於此命終 即生兜率天 從兜率下生 得見彌勒佛

2)二萬歲供養 爾乃行出家 既得出家已 淨修於梵行

3)賢劫中諸佛 一切悉得見 亦皆供養之 於彼修梵行

4)過六十億劫 汝當得成佛 號名為寶蓋 國土甚嚴淨

5)唯有菩薩僧 為講說妙法 壽命盡一劫 若滅度已後

6)正法住半劫 利益諸眾生

【註】既生彼天，何不即見，而下生乃見何也？有二義故，一者彼天有內外院故，內院如宮城皇諸眷屬所居。外院如鄉邑皇百姓所居。若生外院不能面佛也。如百姓不能見皇耳。二者彌勒在天上秪名大士，未坐道場，不名佛故。彌勒佛出世時，人壽八萬歲。故二萬歲在家修行，供養後乃出家。有三，一曰世俗家、二曰三界家、三曰無明家。今二萬歲後出家者，出世俗家也。淨修梵行，供養諸佛者，出三界家也。受記作佛者，出無明家也。佛號寶蓋者，出生法寶，覆育眾生故也。以天子持蓋獻佛故酬因答果，始終不差矣。持是實相之經，離諸戲論垢濁，故國土嚴淨，直紹大乘，不謀小道，故惟菩薩僧，而無二乘也。

“The teacher who perfected wisdom Then prophesied: ‘Later, in the future, You will be reborn in the Heaven of Joy. “ ‘After your death and transfer from the Heaven of Joy, You will see the victor Maitreya. Then, for twenty thousand eons You will worship him and go forth. “ ‘Having gone forth, You will observe pure conduct perfectly. Thus, all the lords of this Good Eon You will get to see. “ ‘Having made offerings to all And practiced pure conduct, After six hundred million eons You will become a buddha. “ ‘In the buddha realm Called Well-Adorned Jewel Parasol, You will teach the Dharma Exclusively to bodhisattvas. “ ‘Your life will span an eon To benefit beings. After your nirvāṇa, The sacred Dharma will remain pure for another half eon.’ ”

13.爾時，釋提桓因與無數百千諸天圍遶，白佛言：世尊！我今亦當衛護能持如是之經諸法師。等供養供給是經所在之處，若讀誦、解說。我為聽受法故，往詣其所。又當增益法師氣力，法句次第，令不漏失

Śakra, lord of the gods, surrounded by hundreds of thousands of servants, now addressed the Blessed One: “Blessed One, I will also protect and defend the Dharma teachers who uphold this sūtra. I will pay homage to them and worship them. Wherever this Dharma teaching is written down or read, I will give those who teach this Dharma the strength, power, and eloquence to present it, and will come with my assembly to listen to them.”

14.爾時，釋提桓因子名曰劬婆伽，持真珠蓋七寶莊嚴，奉上如來即說偈言：

1)我常現了知 世尊之所行 亦當如是行 求佛一切智

2)世尊於前世 無佛不施與 我當隨此行 亦捨諸所有

3)我今法王前 受持如是經 當數為人說 以報如來恩

4)若愛念是經 是即與我同 我當供養之 為得菩提故

5)世尊聲聞人 不能守護法 於後恐怖世 我當護是經

6)世尊安慰我 又斷諸天疑 我今當久如 得佛如世尊

7)佛通達智慧 即時與授記 汝後當作佛 如我今無異

8)過後千萬劫 又復過百劫 爾乃得成佛 號曰為智王

【註】1)如是行者，行無所行也。行無所行是佛之行。了知求佛智者，當行其無所行也。2)此釋如是行者，捨諸所有。外極財寶，內盡身命，乃至有為、無為、世、出世法，一切捨却，是謂無所行之施故曰無物不施。3)華嚴偈曰：假使頂戴經塵劫 身為牀座遍三千 若不傳法度眾生 畢竟無能報恩者。蓋為如來出世，傳法度人，是其本懷，故自能持經亦復與說勸人令持，是則報恩。其餘非所預也。4)他人持經，于我何有，而起供養守護耶？蓋為持經之人，當得菩提，是一切眾生之救護故。以一切菩提皆從此實相心流出故。能持此心，必得菩提故。5)聲聞不能護者，怖苦心切，取證心重，不能隨逐生死，護持是經也。菩薩視生死，如園苑于後堪能耳。6)佛常說法，令人速出生死，而天子不厭生死，常處末世護經。是諸天所疑故請為決，我今如是護經，久如成佛耶？7)即與受記者，是安慰天子，亦是斷諸天之疑，亦是破二乘迷定之執也。前善寶天子依俗諦向道故，獻七寶蓋。此中從真入俗故曰真珠蓋，而嚴以七寶。真不礙俗，逈超三乘，為智中王，故佛號智王也。

Now Gopaka, the son of Śakra, lord of the gods, presented the Thus-Gone One with a necklace adorned with all manner of jewels, before offering these verses: “O Sage, I am witnessing a direct vision Of the way you practiced in the past. Thus, emulating you, I will also find the buddhas’ wisdom. “There is nothing that you did not give in the past, and Nothing that you did not abandon. Thus, I will also train in relinquishing All my possessions. “This sūtra of yours That I have received from the Protector of the World — I will explain it again and again To repay your kindness. “Those who delight in this sūtra Are similar to my teacher. As I search for the buddha qualities, I will always worship it. “Protector, hearers cannot Guard the sacred Dharma. Later, in the times of great destruction, I shall guard them. “Protector, inspire me, and Clear the doubts of the gods in me; May I become like you, a supreme sage, Who remains as long as is necessary. “Well-Gone One, master of omniscient wisdom, Please give me the prophecy Foretelling I’ll become like you, A perfectly awakened one, “And say, ‘After ten billion eons And another one billion eons, You will appear in the world as a buddha Called Flow of Wisdom. “ ‘Though in the peace of awakening, And having tamed the māras, Billions of beings You’ll lead to awakening.’ ”

15.爾時，娑婆世界主梵天王白佛言：世尊！我捨禪定樂，往詣法師，若善男子、善女人，能說是法者。所以者何？從如是等經，出帝釋、梵王、諸豪尊等。世尊！我當供養是諸善男子、善女人，應受一切世間天人阿脩羅之所供養。

【註】前云持經為得菩提。此云持經出生尊貴。是知世出世法，莫不皆從此心之所流出也。

1. 768 Next, Brahmā, lord of Enduring, addressed the Blessed One: “Blessed One, I will abandon the comfort of resting in concentration to go listen to the Dharma when the sons and daughters of noble family teach this Dharma teaching. Why? Because Śakra and Brahmā are born from these teachings. Blessed One, I will respect and worship these sons and daughters of noble family. Indeed, they are worthy of the respect and homage of the world, including the gods.”

16.爾時，妙梵天子即說偈言；

1)比丘比丘尼 諸清信士女 其能受此經 是世供養處

2)乃至有一人 能行是經者 我要當為人 演說如是經

3)敷眾妙華座 高至於梵天 於此座上坐 演說如是經

4)若於惡世中 所從聞此經 應發希有心 踊躍稱善哉

5)若無量世界 大火悉充滿 要當從中過 往聽如是經

6)能開佛道經 若欲得聞者 積寶如須彌 應盡供是人

【註】1-2)凡世間所供養處，有受行是經。我當敷座，勸請說法，令慧命不斷也。4)此經有佛世時，尚多疑謗，況後惡世得聞者乎。既發希有之心，當生難聞之想。5)則刀兵在前，虎狼在後，大火滿中，略無畏忌，直往聽經。昔者汾陽沼公出世，慈明、圓法、華舉、[征-止+艮]耶、覺大、愚寬等六人結友。因直五戈間阻，假裝兵五，混夥隊中。艸宿露行，乃往參即俱獲法利，流芳千古，為後學之良鑑也。6)此揀勝也，欲得聞經，未及歷坐預聽，應受供養。如是其能聞、能持、能行、能說，功德轉勝，又可知也。此三天子，前二依真俗二諦之間，護念持經。惟真與俗皆方便建立，故有受記作佛等後。一是依中道第一義諦，聞經護念故不聞、受記、作佛等事也。以第一義中，無成佛、無不成佛，無受記、無不受記，故曰妙梵。

Then Brahmā, lord of Enduring, offered the following verses to the Blessed One: “Any monk or nun Or male or female lay practitioner Who upholds this sūtra Is a worthy recipient of offerings from everyone. “If there were only one being Who was introduced to this sūtra, Protector of Beings, I would rejoice. For such Dharma teachers, “I shall arrange a throne.As they expound this sūtra, I shall gladly offer flowers To fill the sky up to the world of Brahmā. “Anyone responsible for this sūtra Being heard in future times Is a source of joy, Who should be praised for their effort. “Should this sūtra be found In a buddha realm Millions of blazing worlds yonder, Steadfastly I shall cross over. “I would gladly offer Jewels heaped higher than Mount Meru To train on the buddhas’ path And listen to this sūtra.”

囑累品第二十四

【註】囑曰囑付。又曰囑托。累曰累煩。佛念末世無聞眾生故，以此無上大法，囑托煩累諸大菩薩、諸大弟子。于未來世，不拒生死、不厭輪迴，弘宣是經。使得發心，不斷慧命。若有受持、讀誦，必以神力護持，使得成就，遠離魔障也。

1.爾時，世尊現神通力，令魔波旬及其軍眾來詣佛所，作是言：世尊！我與眷屬，今於佛前，立此誓願。是經所流布處，若說法者及聽法者并彼國土，不起魔事，亦當擁護是經。

【註】梵語魔羅，此云障礙。以惡心障礙佛法故。如來于囑累之首，先現神力，令魔降伏，立願護經，其餘不足為礙也。然魔有多種，要而言之，不出五種，曰煩惱魔、五陰魔、天魔、欲魔、睡魔等。欲魔、睡魔等皆五陰煩惱所收，屬于內心。鬼魔、境魔等是天魔所收，屬于外境。據事則魔及魔軍。見佛神力，發心護法，應是天魔。據理則魔及魔軍應是五陰。如來者自心也。神力者妙用也。心展妙用，則五陰煩惱皆是菩提，故曰心邪，則種種法邪。心正則種種法。正此經直顯自心，不同餘經。滯事是知，即是自心也。

At that moment the Blessed One displayed powerful miracles that caused the four divisions of evil māras to gather before him, prostrating to the Blessed One’s feet. Then they said, “Blessed One, we, with armies and servants, pledge in the presence of the Blessed One that wherever this Dharma teaching is practiced, we will not inflict our demonic actions upon those who either listen to or teach the Dharma. Instead, we shall protect them, guard them, and defend them.”

2.爾時，世尊放金色光，照此世界，告文殊師利言：如來今護念是經，利益諸法師故。是經在閻浮提，隨其歲數，佛法不滅。

【註】金色光者，真智光也。照此世界者，即此穢土，以成法性土也。告文殊師利者，惟此根本行人能證此法性光土也。顯此身土即穢，而淨無別有淨。無別有淨故，不必厭此忻彼。留身此土，護念持經，此所以成其囑累之意也。

The Blessed One now emitted golden rays of light that pervaded this buddha realm. Then he addressed Mañjuśrī: “Mañjuśrī, the thus-gone ones have blessed this Dharma teaching so that the holy beings may be able to uphold the sacred Dharma. Mañjuśrī, as long as this Dharma teaching is practiced in the world, the sacred Dharma will also remain.”

3.爾時，會中眾生以一切華、一切香、一切末香，而散佛上，作是言：世尊！願使是經久住閻浮提，廣宣流布。

【註】華表因行。香表信心。末香即微細信心也。以無行為行，則廣收一切諸行故。言一切華，以無信心為信心，妙盡一切信心故。言一切香，以此真實信心及稱彼無相梵行，堪趣佛果故。言而散佛上，以因趣果之象也。

Upon hearing this, the entire assembly rejoiced, and filled with happiness, they sprinkled all their incense, garlands, ointments, flowers, and colored powders before the Blessed One and exclaimed, “Wonderful! May this Dharma teaching remain for long in this world and spread far and wide!”

4.於是佛告阿難：汝受持是經不？阿難言：唯然！受持。阿難！我今以是經囑累於汝，受持、讀誦，為人廣說。

【註】如來于菩薩中告文殊師利者方等會中以文殊為長男堪紹家業故李長者以文殊配艮艮為足有導引之能故囑末世護經提擕後學故也于聲聞中囑累阿難者以阿難為總持弟子結集法藏使其流通故也。

The Blessed One then asked venerable Ānanda, “Ānanda, will you uphold this Dharma teaching?” “I will, Blessed One,” he replied. “Ānanda,” the Blessed One continued, “in that case, I entrust you with this Dharma teaching, so that you will uphold it, keep it, read it, and teach it faithfully.”

5.阿難白佛言：世尊！若人受持是經，讀誦、解說，得幾所功德？佛告阿難：隨是經所有文字章句之數，盡壽以一切樂具供養爾所諸佛及僧，若人乃至供養是經。恭敬、尊重、讚嘆其福為勝。是人現世，得十德之藏。何等為十？1)見佛藏，得天眼故。2)聽法藏，得天耳故。3)見僧藏，得不退轉菩薩僧故。4)無盡財藏，得寶手故。5)色身藏，具三十二相故。6)眷屬藏，得不可壞眷屬故。7)所未聞法藏，得陀羅尼故。8)憶念藏，得樂說辨故。9)無所畏藏，破壞一切外道論故。10)福德藏，利益眾生故。智慧藏得一切佛法故

【註】常經所敘，持經功德，出過河沙七寶塵剎二乘，乃至供養，諸佛皆可數知。豈此不及餘經耶？不爾，何以功德優劣如此哉？蓋此所有文字章句皆即如相。如無有盡，福德亦無有盡，較彼河沙七寶萬分，不足為喻蓋。此經頓教，不立數量，但隨文字而已。3)僧名和合，了一切法本性元無和合故，得不退轉。若不達法性，執有和合，是則凡夫，非菩薩見也。4)寶手者，菩薩登初地已，百萬阿僧祇香華、樓閣、幢幡、寶蓋，乃至金銀七寶諸供養具，皆從掌出故，乃至地地增長，故曰寶手。6)世間眷屬有會、有別。出世眷屬常相聚會。淨名：云一切塵勞，皆吾眷屬也。

“Blessed One, what will be the merit of making offerings to someone who upholds, keeps, reads aloud, teaches, or writes down this teaching?” “Compared to paying homage to the Thus-Gone One and the saṅgha of monks with all types of delightful goods as many times as there are letters and syllables in this Dharma teaching, the merit of remembering, upholding, sharing with others, and reading aloud this Dharma teaching is much greater. Ānanda, to ensure that this Dharma teaching remains for long in the future, you should write it down, and anyone who makes offerings to these volumes will gain ten treasures in this very life. They are (1) the treasure of seeing the Buddha by gaining the buddha eye, (2) the treasure of hearing the Dharma by gaining the divine ear, (3) the treasure of seeing the Saṅgha by reaching the Saṅgha irreversible from the path of awakening, (4) the treasure of inexhaustible enjoyments by gaining the jewel hand, (5) the treasure of a beautiful appearance by perfecting the marks and signs, (6) the treasure of servants due to an unshakable assembly, (7) the treasure of erudition by gaining perfect recollection, (8) the treasure of remembrance by gaining eloquence, (9) the treasure of fearlessness by overcoming all opponents, and (10) the treasure of merit by nurturing all beings.”

6.佛說是經時，七十二那由他眾生得無生法忍。無量眾生發阿耨多羅三藐三菩提心。無數眾生不受諸法，漏盡，心得解脫

As the Blessed One delivered this Dharma teaching, seven quintillion two hundred quadrillion bodhisattvas gained acceptance that phenomena are unborn, infinite beings set out toward awakening, and innumerable beings were liberated with no further grasping.

7.爾時，阿難即從座起，偏袒右肩，頭面禮足，白佛言：世尊！當何名此經？云何奉持？佛告阿難：此經名為攝一切法，亦名莊嚴諸佛法。又名思益梵天所問。又名文殊師利論議。當奉持之。

【註】此中連舉四名，前二屬法，後二屬人。法中二者，初則收無量，為一真空之道也。次則彰一為無量妙有之道也。是二者皆吾一心本具，不可偏廢故，兼舉為名也。人中二者，初則依方便智立其名。次則依根本智立其名。是二者，始終相成，遞互為緣，缺一不可，故兼舉也。

Venerable Ānanda then asked the Blessed One, “Blessed One, what is the name of this Dharma teaching and how should it be known?” “Ānanda,” the Blessed One replied, “this Dharma teaching should be known as The Condensation of All Dharmas, or Display of the Buddha’s Adornments, or The Questions of Brahma viśeṣacintin, or Mañjuśrī’s Teaching.

8.佛說是經已，文殊師利法王子及思益梵天、等行菩薩、長老摩訶迦葉、慧命阿難及諸天眾一切世人受持佛語，皆大歡喜。

When the Blessed One had spoken, youthful Mañjuśrī, Brahma viśeṣacintin, the great sāla-tree-like brahmin householder Samavartin, the bodhisattva Jālinīprabha, the elder Mahākāśyapa, the venerable Ānanda, the bodhisattvas of the ten directions, the great hearers, and the whole world, including all gods, humans, asuras, and gandharvas, rejoiced at the words of the Blessed One and offered praises. This concludes the noble Great Vehicle sūtra “The Questions of Brahma viśeṣacintin.”