Da Fu Ding Ru Lai Mi Yin Xiu Zheng Le Yi Zhu Pu Sa Wan Xing Shou Leng Yan Jing (大佛頂如來密因修證了義諸菩薩萬行首楞嚴經)

楞嚴經者，括諸佛萬行之樞紐也。通幽洞微，非二乘所賾；開物成務，乃十地攸宗。其文曲而達，其旨隱而暢，入於至妙之域，出於無生之表，鏗鏘磅礴群彙率化，窮玄絕聖其在茲乎。是知大和無私雖幽必煦，至神無跡雖微必貫，玄功無宰雖遐必達，率由心絕有為而大千同照，道躋無作而至感必通。

The Surangama Sutra is the pivot that gathers together the myriad practices of all the Buddhas. Its penetration of the subtle and hidden cannot be fully fathomed by the Two Vehicles; its opening up of things and accomplishing of tasks is what the ten stages of Bodhisattvas take as their source. Its wording is winding yet pervasive, its purport hidden yet clear; it enters the realm of the utmost wonder and goes beyond the appearance of non-arising; resounding and vast, all kinds of beings are transformed by it, and exhausting the profound and surpassing the sage's rank is probably found here. From this we know: the greatest has no private heart, so even in darkness it must illuminate and warm; the most divine leaves no trace, so even the minute it must penetrate; the profound work has no master, so even the distant it must reach. All this is because the mind has cut off conditioned action, and the great thousand-fold world is seen together; the Way advances into non-doing, and the response of the utmost is bound to connect.

如來謂斯經可以鼓吹乎群心、開決乎佛性，爰集大眾會於室羅筏城，天龍鬼神共覃斯教。嗚呼！三界以五欲而成，故摩登伽以宣淫為發題之始也；眾生以愛纏而起，故阿難以破惑為成道之基也。是以論有心則以無心為攝，悲有生則以無生為誘，談有相則破一切色境為主，示有作則脫一切煩惱為樂，此蓋覺虛妄而歸真實也。至若舉三十六地獄之因果、十鬼十類之緣業，此蓋昧真實而起虛妄也。不明實相無以煥菩提之心，不破妄塵無以悟眾生之性，是法微妙，知之者亦已鮮矣；能深究於此復廣其利於天下，餘見其。

The Tathagata held that this sutra could stir all hearts and open the Buddha-nature, and so he gathered the great assembly at the city of Shravasti, and devas, nagas, ghosts and spirits together delved into this teaching. Alas! The three realms are formed by the five desires, so Matangi's display of lust was used as the beginning of the opening of the theme; living beings arise from the entanglements of love, so Ananda's dispelling of delusion was used as the foundation of attaining the Way. Therefore, speaking of the existence of mind, it gathers it in through no-mind; pitying the existence of birth, it guides through non-birth; speaking of the existence of form, it makes breaking all realms of form the main point; speaking of the existence of action, it takes delight in freedom from all afflictions: this is awakening from the false and turning toward the true. As for citing the causes and effects of the thirty-six hells and the karmic conditions of the ten kinds of ghosts, this is being deluded about the true and giving rise to the false. If one does not understand true reality, there is no way to kindle the mind of bodhi; if one does not break the false dust, there is no way to awaken the nature of beings. This Dharma is subtle and wonderful, and few know of it; one who can go deep into it and then widely benefit the world, I have seen it. The base text here appears to have an omission.

至心歸命禮南謨無見頂相首楞嚴王。圓如來之密因，具菩薩之萬行，真修行路，妙證悟門，大乘義以了明，一切事而究竟。爰自祇園休夏聖王延齋，紫金光聚耀十方，迦陵仙音流法界，恆沙薩埵鹹來諮決心疑，闔國王臣畢集願聞法要。教由緣起，阿難被溺於婬坊，道假人弘，師利承宣於秘呪。由是七處徵心，全是妄性淨元明；八還顯見，本來真覺圓常住。標迷悟之根本，令諸闡提而墮彌戾車；示同別之狂勞，俾一顛迦而摧惡叉聚。富樓那執相難性，四緣本紀於異同；波斯匿惑斷為常，一念元無於生滅。妙明覺體，非因非緣非自然；精真見元，不合不和不離即。以至六根虛妄無非菩提妙心，七大遍周盡是如來藏性。三緣永斷，不迷鏡裡之頭；二義斯明，頓悟衣中之寶；金鐘擊處，聲滅而聞自不消。華㲲綰時，六忘而一不可得。譬夫天王賜屋，二十五聖而各陳悟入之門；遠客遊方，十河沙眾而盡識歸還之路。勅文殊之揀選，誰當其根；指觀音之圓通，實從中入。而況三無漏學，真為修習之要機，四淨律儀，實號秉持之明誨。欲誦秘密之章句，須嚴清淨之壇場，無邊積業悉氷消，一切所求皆果遂。復乃開三門之漸次，是先佛之規模；立五品之名題，作將來之眼目。良由兩種之顛倒，遂成十二之類生，歷七趣之輪迴，織五重之渾濁。於是迴千光相攬七寶床，深憐恣客迷主人，痛念認賊為己子。洗心非正，五十重之魔境現前；覺際入交，四十四之聖心超越。而後慶喜欽承於妙誨，能仁宣發於真慈，窮五陰之妄源，勝十方之獻寶。貧人七錢而佈施，尚獲輪王；行者一念以流通，定登佛果。真乘奧典，秘字靈文，《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》甚深法藏。

With utmost sincerity I take refuge and bow to Namo the Surangama King, who has no visible crown. It fulfills the Tathagata's secret cause and complete in the myriad practices of the Bodhisattva (short for bodhisattva, one who seeks awakening and also saves beings); it is the road of true practice and the gate of wondrous realization; the meaning of the Mahayana is made clear by it, and all matters are brought to their end by it. Beginning from the summer retreat at Jetavana and the feast set by the holy king, a mass of purple-gold light illuminated the ten directions, the voice of the kalavinka sounded through the Dharma realm, Bodhisattvas as many as the sands of the Ganges all came to ask resolution of their doubts, and kings and ministers throughout the land all came wishing to hear the essentials of the Dharma. The teaching arose from conditions: Ananda was caught in a house of lust; the Way is spread through persons: Manjushri received the command to proclaim the secret mantra. Then the seven places for locating the mind were all the pure original brightness within false nature; the eight returns revealing seeing show that the original true awareness is perfect and constant. Pointing out the root of delusion and awakening, it made the icchantikas fall into the mleccha (lowly border peoples); revealing the frenzied toil of sameness and difference, it made the one icchantika break the cluster of akshas. Purna, clinging to appearances, challenged nature, and the four conditions were originally recorded in sameness and difference; King Prasenajit mistook annihilation for permanence, but in a single thought there is originally no birth and death. The wondrous bright body of awareness is not cause, not condition, not spontaneity; the essence of the pure true seeing neither joins, nor blends, nor separates nor is identical. So the six sense faculties are false but are nothing other than the wondrous mind of bodhi; the seven elements pervade everywhere, all being the Tathagata-garbha nature. When the three conditions are eternally cut off, one no longer loses the head in the mirror; when the two meanings are clear, one suddenly realizes the jewel in the robe. Where the golden bell is struck, the sound ceases yet the nature of hearing is itself not extinguished. When the fine cotton cloth is knotted, the six faculties are forgotten and the one nature cannot be found. Like a heavenly king granting a house, the twenty-five sages each told their gate of entry; like a distant traveler wandering the lands, the assembly of ten Ganges' sands all knew the road home. He ordered Manjushri to select who fit the capacity, pointing to Avalokiteshvara's perfect penetration as truly the one to enter from. How much more so the three studies without outflows, truly the key to cultivation, and the four pure precepts, truly called the clear teaching to uphold. If one wishes to recite the secret verses, one must establish a pure altar with strictness, and boundless accumulated karma melts like ice, and all one seeks bears fruit. He also opened the gradual order of the three gates, which is the model of former Buddhas, and established the names of the five categories, as the eyes of the future. Because of two inversions, twelve kinds of birth were formed; passing through the seven destinies of rebirth, five layers of turbidity were woven. Then he turned the thousand-light form and took the seven-jewel couch, deeply pitying the wandering guest who loses the master, and grieving that people take a thief for their own son. If the washing of the mind is not correct, fifty layers of demonic states appear before one; where awareness meets awareness, the forty-four sacred minds are surpassed. Then Ananda reverently received the wondrous teaching, the Able in Kindness proclaimed true compassion, exhausting the false source of the five aggregates, surpassing the offering of treasures in the ten directions. A poor man giving seven coins can still gain rebirth as a wheel-turning king; a practitioner who circulates a single thought of it will surely ascend to Buddhahood. The true vehicle's profound canon, its secret characters and spiritual text: the Surangama Sutra of the Great Buddha's Crown, the Tathagata's Secret Cause, Cultivation and Realization of the Definitive Meaning, the Myriad Practices of All Bodhisattvas, a most profound Dharma treasury.

大唐神龍元年龍集乙巳五月己卯朔二十三日辛丑中天竺沙門般剌蜜帝於廣州制止道場譯出

In the first year of Shenlong of the great Tang, the year yisi, on the twenty-third day (xinchou) of the fifth month, the new moon on jimao, the Central Indian (present-day central India) shramana Paramiti translated this at the Zhizhi Dharma site in Guangzhou.

菩薩戒弟子前正諫大夫同中書門下平章事清河房融筆授

Recorded and written down by Fang Rong of Qinghe, a Bodhisattva-precept disciple, formerly Grand Master of Remonstrance and Co-Chief Minister of the Secretariat and Chancellery.

烏長國沙門彌伽釋迦譯語

Translated orally by the shramana Miqieshijia of Udyana (now the region of northern Pakistan).

如是我聞：

Thus have I heard from the Buddha:

一時，佛在室羅筏城祇桓精舍，與大比丘眾千二百五十人俱，皆是無漏大阿羅漢——佛子住持，善超諸有，能於國土成就威儀；從佛轉輪，妙堪遺囑，嚴淨毘尼，弘範三界；應身無量，度脫眾生，拔濟未來，越諸塵累。——其名曰大智舍利弗、摩訶目犍連、摩訶拘絺羅、富樓那彌多羅尼子、須菩提、優波尼沙陀等而為上首。復有無量闢支無學，並其初心同來佛所。屬諸比丘休夏自恣，十方菩薩諮決心疑，欽奉慈嚴，將求密義。即時如來敷座宴安，為諸會中宣示深奧。法筵清眾得未曾有，迦陵仙音遍十方界。恆沙菩薩來聚道場，文殊師利而為上首。

At one time the Buddha was at the Jeta Grove Monastery in the city of Shravasti, together with a great assembly of 1,250 great bhikshus (ordained monks), all great arhats without outflows (saints who have ended afflictions and will not be reborn): disciples of the Buddha who uphold the Dharma, good at transcending the states of existence and able to establish dignified deportment in the lands; who turned the Dharma wheel following the Buddha, wonderfully able to carry on his charge, strictly purifying the Vinaya (monastic discipline) as a model for the three realms; whose response bodies are immeasurable, delivering beings, rescuing the future, and going beyond all dust and entanglement. Their names were the greatly wise Shariputra, Mahamaudgalyayana, Mahakausthila, Purna Maitrayaniputra, Subhuti, Upanishada, and others as the chief ones. There were also countless pratyekabuddhas who had finished their learning, together with those who had just aroused the mind, who all came to where the Buddha was. It happened to be the end of the summer retreat for the bhikshus, and Bodhisattvas of the ten directions asked for resolution of their doubts, reverently receiving his compassionate dignity and seeking the secret meaning. At once the Tathagata spread his seat and sat in repose, proclaiming the profound for the assembly. The pure assembly at the Dharma feast gained what they had never had, and the voice of the kalavinka spread through the ten directions. Bodhisattvas as many as the sands of the Ganges gathered at the site, with Manjushri as their chief.

時波斯匿王為其父王諱日營齋，請佛宮掖。自迎如來，廣設珍羞無上妙味，兼復親延諸大菩薩。城中復有長者、居士，同時飯僧，佇佛來應。佛勅文殊，分領菩薩及阿羅漢，應諸齋主。唯有阿難先受別請，遠遊未還，不遑僧次。既無上座及阿闍黎，途中獨歸，其日無供，即時阿難執持應器，於所遊城次第循乞。心中初求最後檀越以為齋主，無問淨穢、剎利尊姓及旃陀羅。方行等慈，不擇微賤，發意圓成一切眾生無量功德，阿難已知如來世尊訶須菩提及大迦葉，為阿羅漢心不均平。欽仰如來，開闡無遮，度諸疑謗。經彼城隍，徐步郭門，嚴整威儀，肅恭齋法。

At that time King Prasenajit was holding a vegetarian feast on the anniversary of his late father's death, and invited the Buddha to the palace. He personally welcomed the Tathagata, laid out rare delicacies of unsurpassed wonderful taste, and also personally invited all the great Bodhisattvas. In the city there were also elders and lay householders who at the same time were making offerings to the sangha, waiting for the Buddha to come and receive offerings. The Buddha ordered Manjushri to lead the Bodhisattvas and arhats to attend the various hosts. Only Ananda had earlier accepted another's invitation and had gone far away and not yet returned, so he missed the sangha's turn. Having neither an elder monk nor an acharya (preceptor-teacher) with him, he returned alone along the road, and that day he had no offering; then Ananda took up his alms bowl and begged for food in order in the city where he was traveling. In his mind he first wished to seek the very last donor (benefactor) as his feast host, without asking whether pure or defiled, of the noble kshatriya caste or even a chandala. He was about to practice equal compassion, not choosing the lowly, intending to fulfill the immeasurable merit of all beings. Ananda already knew that the Tathagata, the World-Honored One, had rebuked Subhuti and Mahakashyapa because the arhats' minds were not impartial. He revered the Tathagata's opening of the unobstructed, delivering beings from all doubts and slander. Passing through the city moat, he walked slowly to the outer gate, composing his dignified bearing and solemnly respecting the rules of the meal.

爾時，阿難因乞食次，經歷婬室，遭大幻術摩登伽女，以娑毘迦羅先梵天呪攝入婬席，婬躬撫摩，將毀戒體。如來知彼婬術所加，齋畢旋歸，王及大臣、長者、居士，俱來隨佛，願聞法要。於時世尊頂放百寶無畏光明，光中出生千葉寶蓮，有佛化身結跏趺坐，宣說神呪。勅文殊師利將呪往護，惡呪銷滅，提㢡阿難及摩登伽歸來佛所。阿難見佛，頂禮悲泣，恨無始來一向多聞未全道力，殷勤啟請十方如來得成菩提、妙奢摩他、三摩、禪那最初方便。於時復有恆沙菩薩，及諸十方大阿羅漢、辟支佛等，俱願樂聞。退坐默然，承受聖旨。

At that time, Ananda, while begging for food, passed a house of pleasure and met the Matangi woman, a great illusionist, who used the Savikara Brahma-heaven mantra to draw him onto the couch of lust, and stroked him with her body, about to destroy his precepts. The Tathagata knew he had been afflicted by the art of lust, and after the meal returned, and the king, ministers, elders and lay householders all followed the Buddha, wishing to hear the essentials of the Dharma. Then the World-Honored One emitted from the crown of his head a fearless light of a hundred jewels, from within the light arose a thousand-petaled jeweled lotus, and a transformation Buddha sat cross-legged upon it and proclaimed a divine mantra. He ordered Manjushri to take the mantra and go to rescue him; the evil mantra was dispelled, and he led and encouraged Ananda and Matangi back to where the Buddha was. Ananda saw the Buddha, bowed at his feet and wept with sorrow, regretting that since beginningless time he had always been learned but had not fully attained the power of the Way, and earnestly requested the first expedient means by which the Tathagatas of the ten directions attained bodhi, the wonderful shamatha (calming, stilling the mind), samapatti (equipoise), and dhyana (meditative absorption). At that time there were also Bodhisattvas as many as the sands of the Ganges, and great arhats and pratyekabuddhas of the ten directions, all of whom wished to hear. He withdrew to his seat in silence, awaiting the holy decree.

佛告阿難：「汝我同氣，情均天倫，當初發心，於我法中見何勝相？頓捨世間深重恩愛！」

The Buddha said to Ananda: "You and I are of the same breath, with the feeling of kin; at the time of your first aspiration, what excellent sign did you see in my Dharma that you at once gave up the deep worldly bonds of love?"

阿難白佛：「我見如來三十二相勝妙殊絕，形體映徹猶如瑠璃。常自思惟：『此相非是欲愛所生。何以故？欲氣麁濁，腥臊交遘，膿血雜亂，不能發生勝淨妙明紫金光聚。』是以渴仰，從佛剃落。」

Ananda said to the Buddha: "I saw the Tathagata's thirty-two marks, supremely wonderful, his body transparent as lapis lazuli. I often thought to myself: 'This appearance was not born of the love of desire. Why? Desire's breath is coarse and turbid, with foul copulation and a mixture of pus and blood; it cannot produce a mass of supremely pure, wonderful, bright purple-gold light.' So I longed for it and followed the Buddha, shaving my head and leaving home."

佛言：「善哉！阿難！汝等當知：一切眾生從無始來生死相續，皆由不知常住真心性淨明體，用諸妄想，此想不真故有輪轉。汝今欲研無上菩提真發明性，應當直心詶我所問。十方如來同一道故出離生死，皆以直心！心言直故，如是乃至終始地位，中間永無諸委曲相。

The Buddha said: "Good! Ananda! You should all know: all beings since beginningless time have been caught in the succession of birth and death, all because they do not know the constantly abiding true mind, the pure bright essence of nature, and use various false thoughts; since these thoughts are not true, there is wandering transmigration. Now you wish to investigate unsurpassed bodhi, the nature truly illuminated; you should answer what I ask with a straight mind. The Tathagatas of the ten directions left birth and death by one and the same road, all with a straight mind! Because mind and speech are both straight, so from the beginning to the end of all stages, in between there is never any appearance of crookedness.

「阿難！我今問汝，當汝發心緣於如來三十二相，將何所見？誰為愛樂？」

(The Buddha continued:) "Ananda! Now I ask you: when you aroused the mind because of the Tathagata's thirty-two marks, with what did you see? Who was delighting in them?"

阿難白佛言：「世尊！如是愛樂，用我心目。由目觀見如來勝相，心生愛樂，故我發心，願捨生死。」

Ananda said to the Buddha: "World-Honored One! This delight was by my mind and eyes. Through the eyes I saw the Tathagata's excellent marks, and the mind gave rise to delight, so I aroused the mind and wished to give up birth and death."

佛告阿難：「如汝所說真所愛樂因於心目，若不識知心目所在，則不能得降伏塵勞。譬如國王為賊所侵，發兵討除，是兵要當知賊所在。使汝流轉，心目為咎；吾今問汝，唯心與目，今何所在？」

The Buddha said to Ananda: "As you say, what truly delights is due to the mind and eyes. If you do not know where the mind and eyes are, you cannot subdue the dust and toil. It is like a king who is invaded by thieves and sends out troops to eliminate them; these troops must know where the thieves are. What makes you wander is the mind and the eyes as root of disaster. Now I ask you: this mind and these eyes, where are they now?"

阿難白佛言：「世尊！一切世間十種異生，同將識心居在身內；縱觀如來青蓮花眼，亦在佛面。我今觀此浮根四塵，秖在我面；如是識心，實居身內。」

Ananda said to the Buddha: "World-Honored One! All the ten kinds of different beings in the world take the conscious mind to be inside the body; looking at the Tathagata's blue-lotus eyes, they too are on the Buddha's face. Now I look at these floating faculties of the four dusts, and they are only on my face; so the conscious mind is truly inside the body."

佛告阿難：「汝今現坐如來講堂，觀祇陀林今何所在？」

The Buddha said to Ananda: "You are now sitting in the Tathagata's lecture hall; look, where is Jeta Grove now?"

「世尊！此大重閣清淨講堂在給孤園，今祇陀林實在堂外。」

(Ananda said:) "World-Honored One! This great multi-storied pure lecture hall is in the Garden of Anathapindika, and Jeta Grove is truly outside the hall."

「阿難！汝今堂中先何所見？」

(The Buddha asked:) "Ananda! Now, in the hall, what do you see first?"

「世尊！我在堂中先見如來，次觀大眾，如是外望方矚林園。」

(Ananda said:) "World-Honored One! In the hall I first see the Tathagata, then I look at the great assembly, and looking outward in this way I then see the grove and garden."

「阿難！汝矚林園因何有見？」

(The Buddha asked:) "Ananda! You see the grove and garden; because of what do you have this seeing?"

「世尊！此大講堂戶牖開豁，故我在堂得遠瞻見。」

(Ananda said:) "World-Honored One! The doors and windows of this great hall are open, so from within the hall I can see far into the distance."

爾時，世尊在大眾中，舒金色臂摩阿難頂，告示阿難及諸大眾：「有三摩提，名大佛頂首楞嚴王具足萬行、十方如來一門超出妙莊嚴路，汝今諦聽！」阿難頂禮，伏受慈旨。

At that time the World-Honored One stretched out his golden arm in the midst of the great assembly and stroked Ananda's head, and said to Ananda and the whole great assembly: "There is a samadhi called the Great Buddha's Crown Surangama King, which is complete in the myriad practices and is the wonderfully adorned road by which the Tathagatas of the ten directions go beyond through a single gate; listen carefully now!" Ananda bowed and humbly received the compassionate decree.

佛告阿難：「如汝所言『身在講堂，戶牖開豁，遠矚林園』，亦有眾生在此堂中，不見如來見堂外者？」

The Buddha said to Ananda: "As you say, 'my body is in the lecture hall, the doors and windows are open, and I see the grove and garden in the distance'; are there also beings in this hall who cannot see the Tathagata but can see what is outside the hall?"

阿難答言：「世尊！在堂不見如來，能見林泉，無有是處。」

Ananda answered: "World-Honored One! In the hall not to see the Tathagata but to be able to see the grove and spring, there is no such principle."

「阿難！汝亦如是。汝之心靈一切明瞭，若汝現前所明瞭心實在身內，爾時先合了知內身；頗有眾生先見身中，後觀外物？縱不能見心、肝、脾、胃、爪生、髮長、筋轉、脈搖、誠合明瞭，如何不知？必不內知，云何知外？是故應知，汝言『覺了能知之心住在身內』，無有是處。」

(The Buddha continued:) "Ananda! You are the same. Your mind's spirit is all clear and understanding; if the mind you now clearly know is truly inside the body, then at that time you should first know the inner body; is there any being who first sees inside the body and then looks at outer things? Even if you could not see the heart, liver, spleen and stomach, you should clearly understand the growing of nails, the lengthening of hair, the turning of sinews and the throbbing of pulses; why do you not know? If you certainly cannot know inside, how can you know outside? So you should know that your saying 'the mind that is aware and knows dwells inside the body' has no such principle."

阿難稽首而白佛言：「我聞如來如是法音，悟知我心實居身外。所以者何？譬如燈光然於室中，是燈必能先照室內，從其室門後及庭際。一切眾生不見身中獨見身外，亦如燈光居在室外，不能照室。是義必明，將無所惑；同佛了義，得無妄耶？」

Ananda bowed his head and said to the Buddha: "I have heard the Tathagata's Dharma voice like this and realized that my mind is truly outside the body. Why? It is like a lamp burning in a room: the lamp must first illuminate the inside of the room and then from the door of the room reach the courtyard. All beings do not see inside the body but only see outside, just like the lamp's light being outside the room and unable to light the room. This meaning is clear and I shall have no doubt; it is the same as the Buddha's definitive meaning, so there should be no error, right?"

佛告阿難：「是諸比丘，適來從我室羅筏城循乞摶食，歸祇陀林，我已宿齋。汝觀比丘一人食時，諸人飽不？」

The Buddha said to Ananda: "These bhikshus just now followed me from Shravasti, begging for lump food in turn, and returned to Jeta Grove, and I have already eaten my meal. Look: when one bhikshu eats, are the others full or not?"

阿難答言：「不也，世尊！何以故？是諸比丘雖阿羅漢，軀命不同，云何一人能令眾飽？」

Ananda answered: "No, World-Honored One! Why? Though these bhikshus are arhats, their bodies and lives are different; how can one cause the whole assembly to be full?"

佛告阿難：「若汝覺了知見之心，實在身外，身心相外，自不相干。則心所知，身不能覺，覺在身際，心不能知。我今示汝兜羅綿手，汝眼見時，心分別不？」

The Buddha said to Ananda: "If the mind of your awareness, knowing and seeing is truly outside the body, then body and mind are outside each other and naturally have nothing to do with each other. Then what the mind knows, the body cannot sense; what the body senses, the mind cannot know. Now I show you my tula-cotton hand; when your eyes see it, does your mind discriminate it or not?"

阿難答言：「如是，世尊！」

Ananda answered: "It is so, World-Honored One!"

佛告阿難：「若相知者，云何在外？是故應知，汝言『覺了能知之心住在身外』，無有是處。」

The Buddha said to Ananda: "If they know each other, how can one be outside? So you should know that your saying 'the mind that is aware and knows dwells outside the body' has no such principle."

阿難白佛言：「世尊！如佛所言『不見內故，不居身內；身心相知，不相離故，不在身外』，我今思惟，知在一處。」

Ananda said to the Buddha: "World-Honored One! As the Buddha says, 'because it does not see within, it is not inside the body; because body and mind know each other and are not separate, it is not outside the body.' Now I think, and I know it is in one place."

佛言：「處今何在？」

The Buddha said: "Where is that place now?"

阿難言：「此了知心既不知內而能見外，如我思忖，潛伏根裡。猶如有人取瑠璃椀，合其兩眼，雖有物合而不留礙，彼根隨見隨即分別。然我覺了能知之心不見內者，為在根故；分明矚外無障礙者，潛根內故。」

Ananda said: "Since this knowing mind does not know inside yet can see outside, as I reckon, it is hidden in the faculties. It is like someone placing lapis lazuli bowls over both eyes; though something covers them, it leaves no obstruction, and the eye faculty discriminates as it sees. Yet my aware, knowing mind does not see inside because it is in the faculty; and it clearly sees outside without obstruction because it is concealed within the faculty."

佛告阿難：「如汝所言『潛根內者猶如瑠璃』，彼人當以瑠璃籠眼，當見山河，見瑠璃不？」

The Buddha said to Ananda: "As you say, 'concealed within the faculty like lapis lazuli,' when that person covers his eyes with lapis lazuli and sees mountains and rivers, does he also see the lapis lazuli?"

「如是，世尊！是人當以瑠璃籠眼，實見瑠璃。」

(Ananda said:) "It is so, World-Honored One! This person covers his eyes with lapis lazuli and truly sees the lapis lazuli."

佛告阿難：「汝心若同瑠璃合者，當見山河，何不見眼？若見眼者，眼即同境，不得成隨；若不能見，云何說言『此了知心潛在根內如瑠璃合』？是故應知，汝言『覺了能知之心潛伏根裡如瑠璃合』，無有是處。」

The Buddha said to Ananda: "If your mind is joined like lapis lazuli, then when it sees mountains and rivers, why does it not see the eyes? If it sees the eyes, the eyes would be the same as the objects and could not be what follows seeing; if it cannot see them, how can you say 'this knowing mind is concealed within the faculty like lapis lazuli placed over it'? So you should know that your saying 'the aware, knowing mind is concealed in the faculty like lapis lazuli placed over it' has no such principle."

阿難白佛言：「世尊！我今又作如是思惟：『是眾生身，府藏在中，竅穴居外；有藏則暗，有竅則明。』今我對佛，開眼見明，名為見外；閉眼見暗，名為見內。是義云何？」

Ananda said to the Buddha: "World-Honored One! Now I think again: 'In the body of beings, the organs are inside and the apertures are outside; where there is storage it is dark, and where there are apertures it is bright.' Now facing the Buddha, I open my eyes and see brightness, which is called seeing outside; I close my eyes and see darkness, which is called seeing inside. What of this meaning?"

佛告阿難：「汝當閉眼見暗之時，此暗境界為與眼對，為不對眼？若與眼對，暗在眼前，云何成內？若成內者，居暗室中無日月燈，此室暗中皆汝焦府？若不對者，云何成見？若離外見，內對所成，閤眼見暗，名為身中；開眼見明，何不見面？若不見面，內對不成。見面若成，此了知心及與眼根，乃在虛空，何成在內？若在虛空，自非汝體，即應如來今見汝面，亦是汝身。汝眼已知，身合非覺。必汝執言身，眼兩覺，應有二知，即汝一身應成兩佛！是故應知，汝言『見暗名見內』者，無有是處。」

The Buddha said to Ananda: "When you close your eyes and see darkness, is this realm of darkness facing the eyes or not facing the eyes? If facing the eyes, the darkness is before the eyes; how can it be inside? If it is inside, then dwelling in a dark room without sun, moon or lamp, would the darkness in that room all be your scorched organs? If not facing, how can it be seeing? If apart from outer seeing, formed by an inner facing, then closing the eyes and seeing darkness is called being in the body; opening the eyes and seeing brightness, why can you not see your own face? If you cannot see your face, the inner facing cannot be established. If seeing the face can be established, then this knowing mind and the eye faculty would be in space; how can it be inside? If in space, naturally it is not your body, and then the Tathagata now seeing your face would also be your body. Your eyes already know, and then the body should have no awareness. If you insist that body and eyes both have awareness, there should be two knowings, and then your one body should become two Buddhas! So you should know that your saying 'seeing darkness is called seeing inside' has no such principle."

阿難言：「我常聞佛開示四眾：『由心生故種種法生，由法生故種種心生。』我今思惟：『即思惟體實我心性。隨所合處，心則隨有；亦非內、外、中間三處。』」

Ananda said: "I have often heard the Buddha teach the four assemblies: 'Because mind arises, various dharmas arise; because dharmas arise, various minds arise.' Now I think: 'The substance of that thinking is truly my nature of mind. Wherever it joins, mind accordingly exists; it is also not in any of the three places, inside, outside or in between.'"

佛告阿難：「汝今說言『由法生故種種心生，隨所合處心隨有』者，是心無體則無所合；若無有體而能合者，則十九界因七塵合，是義不然。若有體者，如汝以手自挃其體，汝所知心為復內出、為從外入？若復內出，還見身中；若從外來，先合見面？」

The Buddha said to Ananda: "Now you say 'because dharmas arise, various minds arise, and wherever it joins mind accordingly exists'; if this mind has no substance, it has nothing to join; if it has no substance yet can join, then the nineteen realms would join through the seven dusts, and this meaning is not so. If it has substance, as when you poke your own body with your hand, does the mind you know come from inside or enter from outside? If it comes out from inside, you should see inside the body; if it comes from outside, should you first see the face?"

阿難言：「見是其眼，心知非眼，為見非義。」

Ananda said: "Seeing is the work of the eyes; the mind's knowing is not the eyes, and taking knowing for seeing does not hold up."

佛言：「若眼能見，汝在室中門能見不？則諸已死尚有眼存，應皆見物。若見物者，云何名死？阿難！又汝覺了能知之心，若必有體，為復一體？為有多體？今在汝身，為復遍體？為不遍體？若一體者，則汝以手挃一𨈛時，四𨈛應覺；若鹹覺者，挃應無在。若挃有所，則汝一體自不能成。若多體者，則成多人。何體為汝？若遍體者，同前所挃！若不遍者，當汝觸頭亦觸其足，頭有所覺，足應無知。今汝不然。是故應知，隨所合處心則隨有，無有是處。」

The Buddha said: "If the eyes can see, when you are in a room, can the door see? Then the eyes of those already dead are still there and should all be able to see things. If they can see things, how are they called dead? Ananda! Also, the mind of your awareness and knowing, if it must have a substance, is it one substance or many substances? Now in your body, is it throughout the body or not throughout the body? If it is one substance, then when you poke one limb with your hand (this character is rare in the base text and should be read as "limb"), all four limbs should feel it; if all feel it, the poke has no location. If the poke has a location, your one body itself cannot be established. If it is many substances, you become many people. Which substance is you? If it is throughout the body, it is the same as the earlier poking! If it is not throughout, then when you touch your head and also touch your foot, the head has awareness and the foot should have no knowing. But you are not so now. So you should know that 'wherever it joins, mind accordingly exists' has no such principle."

阿難白佛言：「世尊！我亦聞佛與文殊等諸法王子談實相時，世尊亦言：『心不在內，亦不在外。』如我思惟：『內無所見，外不相知。內無知故，在內不成；身心相知，在外非義。今相知故，復內無見，當在中間。』」

Ananda said to the Buddha: "World-Honored One! I also heard that when the Buddha discussed the true nature of things with Manjushri and the other Dharma princes, the World-Honored One said as well: 'The mind is neither inside nor outside.' As I reflect: 'Inside there is nothing seen, and outside it does not know the body. Since inside there is no awareness, it is not established that the mind is inside; and since body and mind know each other, the claim that it is outside is also wrong. Now that they know each other, and yet inside there is no seeing, it should be in the middle.'"

佛言：「汝言中間，中必不迷，非無所在。今汝推中，中何為在？為復在處？為當在身？若在身者，在邊非中，在中同內。若在處者，為有所表？為無所表？無表同無，表則無定。何以故？如人以表表為中時，東看則西，南觀成北；表體既混，心應雜亂？」

The Buddha said: "You say the middle, but a middle must not be vague; it is not without a location. Now you seek the middle; where is the middle? Is it at a place, or on the body? If it is on the body, then at the edge it is not the middle, and at the center it is the same as inside. If it is at a place, does it have a marker or not? Without a marker it is the same as nonexistence, and with a marker it is not fixed. Why? Suppose someone uses a marker to mark the middle: seen from the east it is the west, seen from the south it becomes the north. If the marker itself is mixed up, should the mind be confused too?"

阿難言：「我所說中，非此二種。如世尊言『眼、色為緣生於眼識』，眼有分別，色塵無知，識生其中則為心在。」

Ananda said: "The middle I spoke of is not either of these two. As the World-Honored One says, 'The eye and form are conditions that give rise to eye-consciousness.' The eye discriminates, form and dust have no awareness, and consciousness arises between them, which is where the mind is."

佛言：「汝心若在根、塵之中，此之心體為復兼二？為不兼二？若兼二者，物體雜亂。物非體知，成敵兩立，云何為中？兼二不成。非知不知，即無體性，中何為相？是故應知，當在中間，無有是處。」

The Buddha said: "If your mind lies between the sense organ and the object, does this mind-substance include both, or not include both? If it includes both, the substances are mixed up. An object is not a substance that can know, so the two stand opposed to one another; how can that be a middle? Including both cannot be established. If it is neither aware nor unaware, it has no nature, and what would the middle take as its mark? So you should know that to say it must be in the middle has no reason."

阿難白佛言：「世尊！我昔見佛與大目連、須菩提、富樓那、舍利弗四大弟子共轉法輪，常言『覺知分別心性，既不在內，亦不在外，不在中間，俱無所在；一切無著，名之為心』，則我無著，名為心不？」

Ananda said to the Buddha: "World-Honored One! In the past I saw the Buddha turning the Dharma wheel together with the four great disciples, Maudgalyayana, Subhuti, Purna and Shariputra, and you often said: 'The mind-nature that is aware and discriminates is neither inside, nor outside, nor in the middle, and has no location at all; being unattached to anything is called the mind.' So is my being unattached called the mind?"

佛告阿難：「汝言『覺知分別心性俱無在』者，世間虛空、水、陸、飛行諸所物象，名為一切。汝不著者，為在為無？無則同於龜毛、兔角，云何不著？有不著者，不可名無。無相則無，非無則相；相有則在，云何無著？是故應知『一切無著名覺知心』，無有是處。」

The Buddha told Ananda: "You say that 'the mind-nature that is aware and discriminates has no location at all.' The things in the world, such as space, water, land, and flying creatures, are all called 'everything.' The thing you are not attached to, does it exist or not? If it does not exist, it is the same as tortoise hair or rabbit horns, so how can you be unattached? If there is something you are not attached to, it cannot be called nonexistent. What has no appearance is nonexistent, and what is not nonexistent has an appearance; if there is an appearance it is located, so how can there be non-attachment? So you should know that 'being unattached to everything is called the aware mind' has no reason."

爾時，阿難在大眾中，即從座起，偏袒右肩，右膝著地，合掌恭敬而白佛言：「我是如來最小之弟，蒙佛慈愛，雖今出家，猶恃憍憐，所以多聞未得無漏；不能折伏娑毘羅呪，為彼所轉，溺於婬舍，當由不知真際所詣。唯願世尊大慈哀愍，開示我等奢摩他路，令諸闡提隳彌戾車！」作是語已，五體投地。及諸大眾，傾渴翹佇，欽聞示誨。

At that time Ananda rose from his seat in the assembly, bared his right shoulder, put his right knee on the ground, and with palms joined and respect said to the Buddha: "I am the Tathagata's youngest brother, and I have received the Buddha's loving care. Although I have now left home, I still rely on being doted upon, so I have heard much but have not attained the state without outflows. I could not subdue the Savitri mantra and was turned by it, sunk in the house of lust, because I did not know where the true limit lies. I only wish that the World-Honored One, in great compassion, would show us the path of shamatha, and cause the icchantikas to destroy the mlecchas!" Having said this, he prostrated with his five limbs to the ground. The whole assembly too, longing and craning their necks, respectfully waited to hear the teaching.

爾時，世尊從其面門放種種光，其光晃耀如百千日，普佛世界六種震動。如是十方微塵國土一時開現，佛之威神，令諸世界合成一界。其世界中，所有一切諸大菩薩，皆住本國合掌承聽。

At that time the World-Honored One sent forth various lights from his face, and the light shone like hundreds of thousands of suns, and all the Buddha worlds shook in six ways. In this way the lands of the ten directions, as many as dust motes, opened and appeared at once, and the Buddha's majestic spiritual power made all those worlds into one world. All the great Bodhisattvas in those worlds remained in their own lands, palms joined, listening.

佛告阿難：「一切眾生，從無始來種種顛倒，業種自然如惡叉聚。諸修行人，不能得成無上菩提乃至別成聲聞、緣覺，及成外道、諸天魔王及魔眷屬，皆由不知二種根本錯亂修習；猶如煮沙欲成嘉饌，縱經塵劫終不能得。云何二種？阿難！一者、無始生死根本，則汝今者與諸眾生用攀緣心為自性者。二者、無始菩提、涅槃元清淨體，則汝今者識精元明，能生諸緣緣所遺者。由諸眾生遺此本明，雖終日行而不自覺，枉入諸趣。

The Buddha told Ananda: "From beginningless time all living beings have been caught in various inversions, and the seeds of their karma gather naturally like a cluster of akshas (fruits growing in clusters, a metaphor for karma and its results arising together). Those who practice cannot attain unsurpassed bodhi, and some even become shravakas or pratyekabuddhas, or become followers of other paths, heavenly demon kings and their retinues, all because they do not know two fundamental roots and practice in confusion; it is like cooking sand in hope of making a fine meal, which even after dust-like kalpas can never succeed. What are the two? Ananda! The first is the beginningless root of birth and death, which is what you and all beings now take as your own nature, the mind that clings to conditions. The second is the originally pure substance of beginningless bodhi and nirvana (the state in which afflictions cease and there is no more cycle of birth and death), which is your present original brightness of the essence of consciousness, able to give rise to all conditions but lost to those conditions. Because all beings have lost this original brightness, though they act all day long they are not aware of it, and vainly enter the various realms of rebirth.

「阿難！汝今欲知奢摩他路，願出生死，今復問汝！」

(The Buddha continued:) "Ananda! You now wish to know the path of shamatha and hope to leave birth and death; now I ask you again!"

即時如來舉金色臂，屈五輪指，語阿難言：「汝今見不？」

At once the Tathagata raised his golden arm and bent the five wheel-marked fingers, and said to Ananda: "Do you see this now?"

阿難言：「見。」

Ananda said: "I see it."

佛言：「汝何所見？」

The Buddha said: "What do you see?"

阿難言：「我見如來舉臂屈指為光明拳，曜我心目。」

Ananda said: "I see the Tathagata raise his arm and bend his fingers into a shining fist that lights up my mind and eyes."

佛言：「汝將誰見？」

The Buddha said: "With what do you see?"

阿難言：「我與大眾同將眼見。」

Ananda said: "The assembly and I all see with our eyes."

佛告阿難：「汝今答我：如來屈指為光明拳，耀汝心目，汝目可見，以何為心當我拳耀？」

The Buddha told Ananda: "Now answer me: the Tathagata bends his fingers into a shining fist that lights up your mind and eyes. Your eyes can see it; what do you take as the mind that receives the light of my fist?"

阿難言：「如來現今徵心所在，而我以心推窮尋逐，即能推者我將為心。」

Ananda said: "The Tathagata now questions where the mind is, and I use the mind to reason, probe, and track it down; that which can probe, I take to be the mind."

佛言：「咄！阿難！此非汝心！」

The Buddha said: "Hah! Ananda! This is not your mind!"

阿難矍然，避座、合掌，起立白佛：「此非我心，當名何等？」

Ananda was startled, left his seat, joined his palms, stood, and said to the Buddha: "If this is not my mind, what should it be called?"

佛告阿難：「此是前塵虛妄相想，惑汝真性！由汝無始至於今生，認賊為子，失汝元常，故受輪轉。」

The Buddha told Ananda: "This is the false imagining of the object before you, which deludes your true nature! From beginningless time until this life you have taken a thief for your son and lost your original constancy, and so you undergo the wheel of rebirth."

阿難白佛言：「世尊！我佛寵弟，心愛佛故，令我出家；我心何獨供養如來，乃至遍歷恆沙國土承事諸佛及善知識，發大勇猛行諸一切難行法事，皆用此心；縱令謗法永退善根，亦因此心。若此發明不是心者，我乃無心同諸土木，離此覺知更無所有，云何如來說此非心？我實驚怖，兼此大眾無不疑惑，唯垂大悲開示未悟！」

Ananda said to the Buddha: "World-Honored One! I am the Buddha's favored younger brother, and because my heart loved the Buddha I was made to leave home. This mind of mine has not only made offerings to the Tathagata but has traveled through lands as many as the sands of the Ganges to serve all Buddhas and good teachers, has given rise to great courage and carried out all the difficult practices, all with this mind; even if one were to slander the Dharma and forever lose roots of goodness, it too would be because of this mind. If this awareness is not the mind, then I am without a mind, the same as earth or wood, and apart from this awareness there is nothing at all; how can the Tathagata say this is not the mind? I am truly frightened, and everyone in this assembly is also confused. I only hope that, out of great compassion, you will teach those who have not yet awakened!"

爾時，世尊開示阿難及諸大眾，欲令心入無生法忍。於師子座摩阿難頂而告之言：「如來常說諸法所生，唯心所現。一切因果、世界、微塵，因心成體。阿難！若諸世界一切所有，其中乃至草葉縷結，詰其根元鹹有體性；縱令虛空亦有名貌；何況清淨妙淨明心、性一切心而自無體？若汝執悋分別覺觀所了知性必為心者，此心即應離諸一切色、香、味、觸諸塵事業別有全性。如汝今者承聽我法，此則因聲而有分別。縱滅一切見、聞、覺、知，內守幽閑，猶為法塵分別影事。我非勅汝執為非心，但汝於心微細揣摩，若離前塵有分別性，即真汝心；若分別性離塵無體，斯則前塵分別影事。塵非常住，若變滅時此心則同龜毛、兔角，則汝法身同於斷滅，其誰修證無生法忍？」即時阿難與諸大眾，默然自失。

At that time the World-Honored One, instructing Ananda and the great assembly and wishing to lead their minds into the forbearance of the non-arising of phenomena, stroked Ananda's head on the lion throne and told him: "The Tathagata has always said: whatever is born of phenomena is only manifested by the mind. All causes and effects, worlds, and dust motes take form because of the mind. Ananda! In all the worlds, even to a blade of grass or a knot of thread, if you trace its root it has a nature; even space has a name and appearance; how could the pure, wondrous, bright mind, the nature of all minds, itself have no substance? If you cling to the nature known through discrimination, perception and reflection and insist it is the mind, then this mind should have a whole nature of its own apart from all dusts of form, sound, smell, taste, and touch. For example, in hearing my Dharma now you discriminate because of sound. Even if you extinguished all seeing, hearing, sensing, and knowing, and kept inwardly to quiet stillness, it would still be the shadowy business of discrimination by the dust of dharmas. I am not telling you to insist it is not the mind; I only want you to examine your mind minutely: if apart from the object before you there is still a discriminating nature, that is truly your mind; but if the discriminating nature has no substance apart from objects, then it is the shadowy business of discriminating the object before you. Objects are not permanent, and if they change and perish, this mind would be the same as tortoise hair and rabbit horns; then your dharma-body would be like annihilation, and who would practice and realize the forbearance of non-arising?" At once Ananda and the whole assembly fell silent, at a loss.

佛告阿難：「世間一切諸修學人，現前雖成九次第定，不得漏盡成阿羅漢，皆由執此生死妄想，誤為真實。是故汝今雖得多聞，不成聖果。」

The Buddha told Ananda: "All practitioners in the world, though they may attain the nine successive meditative absorptions, do not exhaust the outflows and become arhats, all because they cling to these false thoughts of birth and death and mistake them for the real. So although you have now heard much, you have not attained the holy fruit."

阿難聞已，重復悲淚，五體投地，長跪合掌而白佛言：「自我從佛發心出家，恃佛威神，常自思惟：『無勞我修，將謂如來惠我三昧，不知身心本不相代，失我本心；雖身出家，心不入道，譬如窮子捨父逃逝。今日乃知雖有多聞，若不修行與不聞等，如人說食終不能飽。』世尊！我等今者二障所纏，良由不知寂常心性，唯願如來哀愍窮露，發妙明心，開我道眼！」

Hearing this, Ananda again wept sorrowfully, prostrated with his five limbs to the ground, knelt with palms joined, and said to the Buddha: "Since I gave rise to the aspiration to leave home with the Buddha, relying on the Buddha's majestic spiritual power, I have often thought to myself: 'There is no need for me to toil at practice; the Tathagata will surely bestow samadhi (a state of concentration in which the mind is focused and undistracted) on me.' I did not know that body and mind cannot substitute for each other, and I lost my original mind; though my body left home, my mind did not enter the Way, like a poor son who leaves his father and runs away. Only today do I know that although I have heard much, if I do not practice it is the same as not having heard, like a person who speaks of food and can never be filled. World-Honored One! We are now bound by the two obstructions, truly because we do not know the still and constant nature of mind. I only wish that the Tathagata, out of compassion for our exposed poverty, would reveal the wondrous bright mind and open my eye of the Way!"

即時如來從胸卍字湧出寶光，其光晃昱有百千色。十方微塵普佛世界一時周遍，遍灌十方所有寶剎諸如來頂，旋至阿難及諸大眾。告阿難言：「吾今為汝建大法幢，亦令十方一切眾生獲妙微密性淨明心，得清淨眼。

At once the Tathagata sent forth precious light from the swastika on his chest, and the light shone dazzlingly in hundreds of thousands of colors. All the Buddha worlds in the ten directions, as many as dust motes, were filled at once, and the light poured over the crowns of all the Tathagatas in the jeweled lands of the ten directions, then wheeled back to Ananda and the great assembly. He told Ananda: "Now I establish the great Dharma banner for you, and also cause all beings of the ten directions to attain the wondrous, subtle, secret nature, the pure bright mind, and to gain the pure eye.

「阿難！汝先答我見光明拳，此拳光明因何所有？云何成拳？汝將誰見？」

(The Buddha continued:) "Ananda! You answered me earlier that you saw the shining fist. From what does this fist have its brightness? How does it become a fist? With what do you see it?"

阿難言：「由佛全體閻浮檀金，赩如寶山，清淨所生，故有光明；我實眼觀；五輪指端屈握示人，故有拳相。」

Ananda said: "Because the Buddha's whole body is Jambunada gold, with red light like a jeweled mountain, born of purity, there is brightness; I truly see with my eyes; the tips of the five wheel-marked fingers are bent and clasped to show people, so there is the appearance of a fist."

佛告阿難：「如來今日實言告汝：諸有智者要以譬喻而得開悟。阿難！譬如我拳，若無我手不成我拳，若無汝眼不成汝見；以汝眼根例我拳理，其義均不？」

The Buddha told Ananda: "Today the Tathagata tells you in true words: the wise can be enlightened only through analogy. Ananda! Take my fist: without my hand it cannot become my fist, and without your eyes it cannot become your seeing. If you compare your eye-faculty with the principle of my fist, are the meanings equivalent?"

阿難言：「唯然！世尊！既無我眼，不成我見；以我眼根例如來拳，事義相類。」

Ananda said: "Yes, World-Honored One! Since without my eyes there can be no seeing for me, comparing my eye-faculty with the Tathagata's fist, the matter and meaning are alike."

佛告阿難：「汝言相類，是義不然。何以故？如無手人，拳畢竟滅；彼無眼者，非見全無。所以者何？汝試於途詢問盲人：『汝何所見？』彼諸盲人必來答汝：『我今眼前唯見黑暗，更無他矚。』以是義觀，前塵自暗，見何虧損？」

The Buddha told Ananda: "You say they are alike, but this meaning is not so. Why? A person without a hand has a fist that is finally extinguished; but a person without eyes does not lack seeing entirely. Why? Try asking a blind man on the road: 'What do you see?' Those blind men will surely answer you: 'Now before my eyes I see only darkness and nothing else to see.' From this meaning, when the objects before them are themselves dark, what has seeing lost?"

阿難言：「諸盲眼前唯覩黑暗，云何成見？」

Ananda said: "The blind see only darkness before their eyes; how can that be seeing?"

佛告阿難：「諸盲無眼唯觀黑暗，與有眼人處於暗室，二黑有別、為無有別？」

The Buddha told Ananda: "The blind who have no eyes see only darkness; compared with a sighted person in a dark room, is there a difference between the two kinds of darkness, or not?"

「如是，世尊！此暗中人與彼群盲，二黑校量，曾無有異。」

(Ananda said:) "So it is, World-Honored One! Comparing the person in the dark with those blind men, the two kinds of darkness have never differed."

「阿難！若無眼人全見前黑，忽得眼光，還於前塵見種種色名眼見者；彼暗中人全見前黑，忽獲燈光，亦於前塵見種種色應名燈見。若燈見者，燈能有見，自不名燈。又則燈觀，何關汝事？是故當知，燈能顯色，如是見者是眼非燈；眼能顯色，如是見性是心非眼。」

(The Buddha continued:) "Ananda! If a man without eyes sees only darkness before him, and suddenly gains the light of eyes and sees various forms in the objects before him, it is called seeing by the eye. If the person in the dark, who sees only darkness before him, suddenly receives lamplight and also sees various forms before him, it should be called seeing by the lamp. If it is seeing by the lamp, then the lamp can see, and would not be called a lamp. Also, if the lamp is the one observing, what has that to do with you? So you should know that the lamp can reveal form, but such seeing belongs to the eye and not the lamp; the eye can reveal form, but such seeing-nature belongs to the mind and not the eye."

阿難雖復得聞是言，與諸大眾口已默然，心未開悟。猶冀如來慈音宣示，合掌清心佇佛悲誨。

Although Ananda had again heard these words, he and the whole assembly were silent, and their minds had not yet been opened. They still hoped for the Tathagata's compassionate voice to explain, and with palms joined and minds cleared they awaited the Buddha's compassionate instruction.

爾時，世尊舒兜羅綿網相光手，開五輪指，誨勅阿難及諸大眾：「我初成道，於鹿園中，為阿若多五比丘等及汝四眾言：『一切眾生不成菩提及阿羅漢，皆由客塵煩惱所誤。』汝等當時因何開悟，今成聖果？」

At that time the World-Honored One spread out his hand, with its webbed light like fine cotton, opened his five wheel-marked fingers, and instructed Ananda and the whole assembly: "When I first attained the Way, in the Deer Park, I told the five monks beginning with Ajnata Kaundinya and your four groups: 'All beings fail to attain bodhi or become arhats because they are misled by adventitious dust and afflictions.' By what were you enlightened at that time, so that you now attain the holy fruit?"

時憍陳那起立白佛：「我今長老，於大眾中獨得解名，因悟客塵二字成果。世尊！譬如行客投寄旅亭，或宿或食，食宿事畢，俶裝前途，不遑安住；若實主人，自無攸往。如是思惟：『不住名客，住名主人，以不住者名為客義。』又如新霽，清暘昇天，光入隙中，發明空中諸有塵相；塵質搖動，虛空寂然。如是思惟：『澄寂名空，搖動名塵，以搖動者名為塵義。』」

At that time Kaundinya rose and said to the Buddha: "I am now an elder, and in this assembly I alone am called the one who 'understands,' because I awakened to the two words 'guest' and 'dust' and attained the fruit. World-Honored One! Take a traveling guest who stops at a roadside inn, either to lodge or to eat; when the matter of food and lodging is done, he packs and goes on, with no time to settle; but a true host has nowhere to go. Reflecting like this: 'What does not abide is called a guest, what abides is called a host, and the meaning of guest is that which does not abide.' Again, take a newly cleared sky when the clear sun rises, and the light enters through a crack and reveals the dust motes in the air; the dust motes move, and the space is still. Reflecting like this: 'What is clear and still is called space, what moves is called dust, and the meaning of dust is that which moves.'"

佛言：「如是。」

The Buddha said: "So it is."

即時如來於大眾中，屈五輪指，屈已復開、開已又屈，謂阿難言：「汝今何見？」

At once the Tathagata, in the midst of the assembly, bent his five wheel-marked fingers, and having bent them opened them, and having opened them bent them again, and said to Ananda: "What do you see now?"

阿難言：「我見如來百寶輪掌，眾中開合。」

Ananda said: "I see the Tathagata's hand with its wheel of a hundred jewels opening and closing in the assembly."

佛告阿難：「汝見我手眾中開合，為是我手有開有合？為復汝見有開有合？」

The Buddha told Ananda: "You see my hand opening and closing in the assembly; is it my hand that opens and closes, or is it your seeing that opens and closes?"

阿難言：「世尊寶手眾中開合，我見如來手自開合，非我見性自開自合。」

Ananda said: "The World-Honored One's precious hand opens and closes in the assembly, and I see the Tathagata's hand itself open and close; it is not that my seeing-nature itself opens and itself closes."

佛言：「誰動誰靜？」

The Buddha said: "Which moves and which is still?"

阿難言：「佛手不住，而我見性尚無有靜，誰為無住！」

Ananda said: "The Buddha's hand does not abide, and my seeing-nature does not even have stillness; who then is without abiding!"

佛言：「如是。」

The Buddha said: "So it is."

如來於是從輪掌中，飛一寶光在阿難右，即時阿難迴首右𥌊；又放一光在阿難左，阿難又則迴首左𥌊。佛告阿難：「汝頭今日何因搖動？」

The Tathagata then sent out a precious light from his wheeled palm to Ananda's right, and at once Ananda turned his head to look right (the original has a rare character here, to be read as "look"); he sent another light to Ananda's left, and Ananda turned his head to look left. The Buddha told Ananda: "Why does your head move today?"

阿難言：「我見如來出妙寶光來我左右，故左右觀，頭自搖動。」

Ananda said: "I saw the Tathagata send out a wondrous precious light to my left and right, so I looked left and right, and my head moved of itself."

「阿難！汝𥌊佛光左右動頭，為汝頭動？為復見動？」

(The Buddha asked:) "Ananda! You look at the Buddha's light and turn your head left and right; is it your head that moves, or is it the seeing that moves?"

「世尊！我頭自動，而我見性尚無有止，誰為搖動！」

(Ananda said:) "World-Honored One! My head moves of itself, but my seeing-nature does not even stop; who then is it that sways!"

佛言：「如是。」

The Buddha said: "So it is."

於是如來普告大眾：「若復眾生，以搖動者名之為塵，以不住者名之為客；汝觀阿難頭自動搖，見無所動。又汝觀我手自開合，見無舒捲。云何汝今以動為身？以動為境？從始洎終念念生滅遺失真性，顛倒行事，性心失真，認物為己；輪迴是中，自取流轉！」

Then the Tathagata told the whole assembly: "If there are still beings who call that which moves dust and call that which does not abide a guest, look at Ananda's head moving of itself, while the seeing does not move. Look too at my hand opening and closing of itself, while the seeing has neither extending nor rolling up. Why then do you now take movement as the body? Take movement as the realm? From beginning to end, thought after thought arises and ceases, you lose your true nature, act in inverted ways, your nature and mind lose the truth, and you take things as yourself; in this cycle of rebirth you yourselves take flowing and changing!"

唐天竺沙門般剌蜜帝譯

Translated by the Indian monk Paramiti of the Tang dynasty.

爾時，阿難及諸大眾聞佛示誨，身心泰然。念無始來失卻本心，妄認緣塵分別影事，今日開悟，如失乳兒忽遇慈母。合掌禮佛，願聞如來顯出身心真妄虛實，現前生滅與不生滅二發明性。

At that time Ananda and the whole assembly, having heard the Buddha's instruction, felt at ease in body and mind. They thought that since beginningless time they had lost their original mind and wrongly taken for real the shadowy business of discriminating conditioned dust, and that today, awakened, they were like an infant who has lost its milk and suddenly meets its kind mother. With palms joined they bowed to the Buddha and hoped to hear the Tathagata reveal the truth and falsity, emptiness and reality of body and mind, and the two natures that appear before us, that which arises and ceases and that which neither arises nor ceases.

波斯匿王起立白佛：「我昔未承諸佛誨勅，見迦旃延、毘羅胝子，鹹言：『此身死後斷滅，名為涅槃。』我雖值佛，今猶狐疑。云何發揮，證知此心不生滅地？今此大眾諸有漏者，鹹皆願聞。」

King Prasenajit rose and said to the Buddha: "Before I received the instruction of the Buddhas, I saw Katyayana and Vairatiputra, who both said: 'After this body dies it is cut off and extinguished, and that is called nirvana.' Although I have now met the Buddha, I still doubt. How can one demonstrate and realize the ground of this mind that neither arises nor ceases? All those in this assembly who still have outflows wish to hear it.

佛告大王：「汝身現存，今復問汝：汝此肉身為同金剛常住不朽？為復變壞？」

The Buddha told the great king: "Your body is still here now, so I ask you again: is this physical body of yours permanent and indestructible like vajra, or does it decay?"

「世尊！我今此身終從變滅。」

(The king said:) "World-Honored One! This body of mine will in the end change and perish."

佛言：「大王！汝未曾滅，云何知滅？」

The Buddha said: "Great King! You have not yet perished, so how do you know you will perish?"

「世尊！我此無常變壞之身雖未曾滅，我觀現前念念遷謝，新新不住；如火成灰，漸漸銷殞，殞亡不息，決知此身當從滅盡。」

(The king said:) "World-Honored One! Although this impermanent, decaying body of mine has not yet perished, I see that in the present, moment after moment, it passes away and is renewed, never abiding; like fire turning to ash, it gradually dwindles, and since this dwindling does not stop, I know for certain that this body will come to extinction."

佛言：「如是，大王！汝今生齡已從衰老，顏貌何如童子之時？」

The Buddha said: "So it is, Great King! You are now already of an age of decline; how does your appearance compare with when you were a child?"

「世尊！我昔孩孺，膚腠潤澤，年至長成血氣充滿，而今頹齡迫於衰耄，形色枯悴，精神昏昧，髮白麵皺，逮將不久，如何見比充盛之時！」

(The king said:) "World-Honored One! In my childhood my skin was moist and glossy, and when I reached adulthood my blood and breath were full; but now in my declining years I am pressed by old age, my form and color are withered, my spirit dull, my hair white and my face wrinkled, and I am near the end; how can it be compared to the time of fullness!"

佛言：「大王！汝之形容應不頓朽？」

The Buddha said: "Great King! Your appearance surely did not decay all at once, did it?"

王言：「世尊！變化密移，我誠不覺，寒暑遷流，漸至於此。何以故？我年二十雖號年少，顏貌已老初十年時；三十之年又衰二十；於今六十又過於二，觀五十時宛然強壯。世尊！我見密移，雖此殂落其間流易且限十年。若復令我微細思惟：『其變寧唯一紀二紀，實為年變；豈唯年變，亦兼月化；何直月化，兼又日遷。』沈思諦觀，剎那剎那、念念之間不得停住，故知我身終從變滅。」

The king said: "World-Honored One! The change moves secretly, and I truly did not notice it; cold and heat pass by, and gradually it came to this. Why? At twenty I was called young, but my face was already older than at ten; at thirty I declined further than at twenty; now at sixty-two, I look back to fifty and see myself as sturdy. World-Honored One! I see the secret moving, and although this decline occurs, I have measured the flow of it in ten-year spans. If I think about it more finely: how could the change be only once in a cycle of twelve years or two cycles, when in truth it changes every year; how could it be only yearly change, when it also changes monthly; how could it be only monthly, when it also moves daily. Pondering and observing carefully, from moment to moment, in each instant it cannot stop, so I know my body will in the end change and perish."

佛言：「大王！汝見變化遷改不停，悟知汝滅；亦於滅時，知汝身中有不滅耶？」

The Buddha said: "Great King! You see the changes moving on without stopping, and realize that you will perish; at the time of perishing, do you know that there is something in your body that does not perish?"

波斯匿王合掌白佛：「我實不知！」

King Prasenajit joined his palms and said to the Buddha: "I truly do not know!"

佛言：「我今示汝不生滅性。大王！汝年幾時見恆河水？」

The Buddha said: "Now I will show you the nature that neither arises nor ceases. Great King! At what age did you see the water of the Ganges?"

王言：「我生三歲，慈母攜我謁耆婆天，經過此流，爾時即知是恆河水。」

The king said: "When I was three years old, my kind mother took me to pay respects to the deity Jiva, and we crossed this river, and at that time I knew it was the water of the Ganges."

佛言：「大王！如汝所說，二十之時衰於十歲，乃至六十，日月歲時念念遷變；則汝三歲見此河時，至年十三其水云何？」

The Buddha said: "Great King! As you said, at twenty you had declined from ten, and up to sixty, days, months, years, and seasons change moment by moment; then when you saw this river at three, by the time you were thirteen, how was the water?"

王言：「如三歲時宛然無異；乃至於今年六十二，亦無有異。」

The king said: "It was just the same as at three, without any difference; even now at sixty-two there is no difference."

佛言：「汝今自傷髮白麵皺，其面必定皺於童年；則汝今時觀此恆河，與昔童時觀河之見，有童耄不？」

The Buddha said: "Now you grieve that your hair is white and your face wrinkled; your face is surely more wrinkled than in childhood; then looking at this Ganges now, is there any difference, between child and old man, from the seeing with which you looked at the river in your childhood?"

王言：「不也，世尊！」

The king said: "No, World-Honored One!"

佛言：「大王！汝面雖皺，而此見精性未曾皺！皺者為變，不皺非變；變者受滅，彼不變者元無生滅，云何於中受汝生死？而猶引彼末伽梨等，都言此身死後全滅！」

The Buddha said: "Great King! Though your face is wrinkled, the nature of this seeing-essence has never wrinkled! What wrinkles is subject to change, and what does not wrinkle is not subject to change; what changes undergoes extinction, but what does not change has originally had no birth or death, so how can it undergo your birth and death? Yet you still cite Makkhali Gosala and others who all say that after this body dies it is wholly extinguished!"

王聞是言，信知身後捨生趣生，與諸大眾踴躍歡喜，得未曾有。

Hearing this, the king believed and knew that after the body dies one abandons one life and goes on to another, and with the whole assembly he leapt up for joy, having gained what he had never had before.

阿難即從座起，禮佛合掌，長跪白佛：「世尊！若此見聞必不生滅，云何世尊名我等輩遺失真性，顛倒行事？願興慈悲洗我塵垢！」

Ananda rose from his seat, bowed to the Buddha with palms joined, knelt, and said to the Buddha: "World-Honored One! If this seeing and hearing surely neither arise nor cease, why does the World-Honored One say that we have lost our true nature and act in inverted ways? I wish you would arouse compassion and wash away my dust and defilement!"

即時如來垂金色臂，輪手下指，示阿難言：「汝今見我母陀羅手為正為倒？」

At once the Tathagata lowered his golden arm, with the wheeled hand pointing down, and showed Ananda, saying: "Now do you see my mudra hand as upright or as inverted?"

阿難言：「世間眾生以此為倒，而我不知誰正誰倒。」

Ananda said: "Beings in the world take this as inverted, but I do not know which is upright and which is inverted."

佛告阿難：「若世間人以此為倒，即世間人將何為正？」

The Buddha told Ananda: "If worldly people take this as inverted, then what do worldly people take as upright?"

阿難言：「如來竪臂，兜羅綿手上指於空，則名為正。」

Ananda said: "The Tathagata raising his arm, with the fine-cotton hand pointing up into the sky, is what is called upright."

佛即竪臂，告阿難言：「若此顛倒首尾相換，諸世間人一倍瞻視，則知汝身與諸如來清淨法身比類發明；如來之身名正遍知，汝等之身號性顛倒。隨汝諦觀汝身、佛身，稱顛倒者，名字何處號為顛倒？」

The Buddha then raised his arm and told Ananda: "If this inversion exchanges head and tail, and worldly people look at it with doubled attention, they will know that your body, compared with the pure Dharma body of all the Tathagatas, can be clarified by comparison; the Tathagata's body is called the One of Right and Universal Knowledge, and your bodies are called inverted in nature. As you examine your body and the Buddha's body closely, where, in the name 'inverted', does the name locate the inversion?"

於時阿難與諸大眾，瞪矒瞻佛目精不瞬，不知身心顛倒所在。佛興慈悲，哀愍阿難及諸大眾，發海潮音遍告同會：「諸善男子！我常說言：『色心諸緣及心所使、諸所緣法，唯心所現。』汝身、汝心，皆是妙明真精妙心中所現物。云何汝等遺失本妙圓妙明心寶明妙性、認悟中迷？晦昧為空；空晦暗中結暗為色；色雜妄想，想相為身；聚緣內搖，趣外奔逸，昏擾擾相以為心性。一迷為心，決定惑為色身之內，不知色身外洎山河虛空大地，鹹是妙明真心中物。譬如澄清百千大海，棄之、唯認一浮漚體目為全潮，窮盡瀛渤。汝等即是迷中倍人！如我垂手等無差別，如來說為可憐愍者。」

At that time Ananda and the whole assembly stared at the Buddha, their eyes unblinking, not knowing where the inversion of body and mind lay. The Buddha, moved by compassion, took pity on Ananda and the whole assembly, and in a voice like the ocean tide told the whole gathering: "Good sons! I have always said: 'All conditions of form and mind, what the mind commands, and all objects of the mind are only manifestations of the mind.' Your body and your mind are all things manifested within the wondrous, bright, true, essential mind. Why do you lose your original, perfect, wondrous, bright mind, the precious bright wondrous nature, and mistake what is deluded within enlightenment? Darkness and obscurity become emptiness; in the dark of emptiness, darkness congeals and becomes form; form mixes with false thought, and the image of thought becomes the body; conditions gather inside and stir, rushing outward, and the confused, disturbed appearance is taken as the nature of mind. Once deluded into taking this as the mind, you decide it is inside the physical body, not knowing that outside the body, the mountains, rivers, space, and great earth are all things within the wondrous bright true mind. It is like clear hundreds and thousands of great seas which one discards, recognizing only a single floating bubble as the whole ocean, exhausting all the waters. You are people who are deluded within delusion! Though I let my hand hang down in the same way, the Tathagata speaks of you as pitiable."

阿難承佛悲救深誨，垂泣叉手而白佛言：「我雖承佛如是妙音，悟妙明心元所圓滿常住心地，而我悟佛現說法音，現以緣心，允所瞻仰；徒獲此心，未敢認為本元心地。願佛哀愍宣示圓音，拔我疑根歸無上道！」

Ananda, having received the Buddha's deep compassionate instruction, wept, folded his hands and said to the Buddha: "Although I have received such wondrous sounds from the Buddha and realize that the wondrous bright mind is originally the perfect, constantly abiding ground of mind, I perceive that the Dharma sound the Buddha is speaking now is received by a mind that uses conditions, and is acceptable to those who gaze up at you; though I have obtained this mind in vain, I dare not take it as the original mind-ground. I wish the Buddha would take pity and proclaim the perfect sound, pulling out the root of my doubt and returning me to the unsurpassed Way!"

佛告阿難：「汝等尚以緣心聽法，此法亦緣，非得法性。如人以手指月示人，彼人因指當應看月，若復觀指以為月體，此人豈唯亡失月輪，亦亡其指。何以故？以所標指為明月故。豈唯亡指，亦復不識明之與暗。何以故？即以指體為月明性，明暗二性無所了故。汝亦如是，若以分別我說法音為汝心者，此心自應離分別音、有分別性。譬如有客寄宿旅亭，暫止便去，終不常住；而掌亭人都無所去，名為亭主。此亦如是，若真汝心，則無所去，云何離聲無分別性？斯則豈唯聲分別心，分別我容，離諸色相無分別性；如是乃至分別都無，非色非空，拘舍離等昧為冥諦，離諸法緣無分別性，則汝心性各有所還，云何為主？」

The Buddha told Ananda: "You are still using the conditioned mind to hear the Dharma, and this Dharma too is a condition and does not attain the Dharma-nature. It is like a person pointing a finger at the moon to show it to another; that person should look at the moon by following the finger, but if he takes the finger as the body of the moon, he not only loses the moon's disc but also loses the finger. Why? Because he takes the pointing finger as the bright moon. Not only does he lose the finger, he also fails to know brightness from darkness. Why? He takes the finger itself as the nature of the moon's brightness, and knows nothing of the two natures of bright and dark. You are the same: if you take the sound of my teaching, which you discriminate, as your mind, then this mind should itself be apart from the discriminated sound and have its own discriminating nature. It is like a guest lodging at an inn, who stays briefly and leaves, and never lives there permanently, while the keeper of the inn never leaves and is called the innkeeper. This is the same: if it were truly your mind, it would have nowhere to go, so how can it have no discriminating nature apart from sound? Not only the mind that discriminates sound, but also the mind that discriminates my appearance has no discriminating nature apart from forms; and so on until there is no discrimination at all, neither form nor emptiness, which Kosala and others took as the obscure truth, there is no discriminating nature apart from the conditions of phenomena; then each part of your mind-nature has something to return to, so how can it be the master?"

阿難言：「若我心性各有所還，則如來說妙明元心，云何無還？唯垂哀愍為我宣說！」

Ananda said: "If each part of my mind-nature has something to return to, then how is it that the wondrous, bright original mind the Tathagata speaks of has nothing to return to? I only ask for your compassion to explain this to me!"

佛告阿難：「且汝見我見精明元，此見雖非妙精明心，如第二月；非是月影。汝應諦聽！今當示汝無所還地。阿難！此大講堂，洞開東方，日輪昇天則有明耀；中夜黑月，雲霧晦暝，則復昏暗；戶牖之隙則復見通；牆宇之間則復觀擁；分別之處則復見緣；頑虛之中遍是空性；欝𡋯之象則紆昏塵；澄霽斂氛又觀清淨。阿難！汝鹹看此諸變化相，吾今各還本所因處。云何本因？阿難！此諸變化，明還日輪；何以故？無日不明，明因屬日，是故還日。暗還黑月；通還戶牖；擁還牆宇；緣還分別；頑虛還空；欝𡋯還塵；清明還霽。則諸世間一切所有，不出斯類。汝見八種見精明性，當欲誰還！何以故？若還於明，則不明時無復見暗。雖明暗等種種差別，見無差別，諸可還者自然非汝；不汝還者非汝而誰？則知汝心本妙明淨，汝自迷悶喪本受輪，於生死中常被漂溺，是故如來名可憐愍。」

The Buddha told Ananda: "Take the bright source of your seeing, which sees me; although this seeing is not the wondrous essential bright mind, it is like a second moon; it is not the reflection of the moon. You should listen carefully! Now I will show you the ground to which there is nothing to return. Ananda! This great lecture hall opens wide to the east; when the sun's disc rises in the sky there is brightness; at midnight in the dark of the moon, in cloud and mist, it is dark again; through the cracks of doors and windows you again see openness; among the walls and eaves you again see obstruction; in places of distinction you again see conditions; within the vast void it is all emptiness; in the swirling dust, the image of mist and haze, it circles and darkens; when the sky clears and the haze withdraws you again see purity. Ananda! You are looking at all these changing appearances, and now I will return each to the place from which it came. What is the original cause? Ananda! Among these changes, brightness returns to the sun's disc; why? Without the sun there is no brightness, and the cause of brightness belongs to the sun, so it returns to the sun. Darkness returns to the dark of the moon; openness returns to the doors and windows; obstruction returns to the walls and eaves; conditions return to discrimination; the vast void returns to space; swirling dust returns to dust; clarity returns to the clearing sky. Then everything in the world does not go beyond these kinds. Of the eight natures of seeing and brightness, to what do you wish to return! Why? If it returns to brightness, then when it is not bright you would no longer see darkness. Although there are many differences of brightness and darkness, seeing has no difference; whatever can be returned is naturally not you; what is not returned to anything, if not you, then who? Then know that your mind is originally wondrous, bright, and pure, and you yourself, confused and lost to the root, undergo rebirth and are constantly drifting and drowning in birth and death, so the Tathagata calls you pitiable."

阿難言：「我雖識此見性無還，云何得知是我真性？」

Ananda said: "Although I recognize that this seeing-nature has nothing to return to, how can I know that it is my true nature?"

佛告阿難：「吾今問汝：今汝未得無漏清淨，承佛神力見於初禪，得無障礙；而阿那律見閻浮提，如觀掌中菴摩羅菓；諸菩薩等見百千界；十方如來窮盡微塵清淨國土無所不矚；眾生洞視不過分寸。阿難！且吾與汝觀四天王所住宮殿，中間遍覽水陸空行，雖有昏明種種形像，無非前塵分別留礙。汝應於此分別自他，今吾將汝擇於見中，誰是我體？誰為物象？阿難！極汝見源，從日月宮是物非汝，至七金山周遍諦觀，雖種種光亦物非汝；漸漸更觀雲騰、鳥飛、風動、塵起、樹木、山川、草芥、人畜，鹹物非汝。阿難！是諸近遠諸有物性，雖復差殊，同汝見精清淨所矚。則諸物類自有差別，見性無殊。此精妙明，誠汝見性。若見是物，則汝亦可見吾之見。若同見者名為見吾，吾不見時，何不見吾不見之處？若見不見，自然非彼不見之相。若不見吾不見之地，自然非物，云何非汝？又則汝今見物之時，汝既見物，物亦見汝；體性紛雜，則汝與我並諸世間不成安立。阿難！若汝見時，是汝非我；見性周遍，非汝而誰？云何自疑汝之真性，性汝不真，取我求實！」

The Buddha told Ananda: "Now I ask you: you have not yet attained the pure state without outflows, but through the Buddha's spiritual power you can see the first dhyana, and attain it without obstruction; while Aniruddha sees Jambudvipa as if looking at an amalaka fruit in his palm; the Bodhisattvas see hundreds of thousands of realms; the Tathagatas of the ten directions look upon pure lands as many as dust motes without exception; while beings can see no more than a few inches. Ananda! Let me look with you at the palaces where the Four Heavenly Kings dwell, and in between we shall survey all that moves on water, land and in the air; although there are all sorts of dark and bright forms, they are all the obstructions of discrimination of the objects before us. You should distinguish self and other here; now I will separate them for you within seeing: which is my substance, and which are the objects? Ananda! Taking your seeing to its source, from the palaces of sun and moon, these are objects and not you, and as you look all around to the Seven Golden Mountains, though there are all kinds of light, they are objects and not you; and looking further at clouds rising, birds flying, winds moving, dust rising, trees, mountains and rivers, blades of grass, people and animals, all are objects and not you. Ananda! The natures of these near and far things, though different, are all seen by the pure essence of your seeing. Thus the kinds of things have their own differences, but the seeing-nature has no difference. This wondrous bright essence is truly your seeing-nature. If seeing were an object, then you could also see my seeing. If the same seeing is called seeing me, then when I do not see, why can you not see the place where I do not see? If you see the not-seeing, then naturally it is not that not-seeing appearance. If you cannot see the place where I do not see, it is naturally not an object, so how is it not you? Moreover, when you see objects, since you see objects, the objects also see you; the natures would be mixed and confused, and you and I and all the world could not be established. Ananda! When you see, it is you and not I; the seeing-nature is all-pervading; if it is not you, who is it? Why do you doubt your own true nature, which is you but not real, and take me to seek the real!"

阿難白佛言：「世尊！若此見性必我非餘，我與如來觀四天王勝藏寶殿，居日月宮，此見周圓遍娑婆國；退歸精舍只見伽藍，清心戶堂但瞻簷廡。世尊！此見如是，其體本來周遍一界，今在室中唯滿一室，為復此見縮大為小？為當牆宇夾令斷絕？我今不知斯義所在，願垂弘慈為我敷演！」

Ananda said to the Buddha: "World-Honored One! If this seeing-nature is surely mine and not anyone else's, then when the Tathagata and I look at the Four Heavenly Kings' excellent treasure palaces, dwelling in the palaces of sun and moon, this seeing pervades the world of Saha completely; but when we withdraw to the retreat we see only the sangharama (monastery), and when we clear the mind in the rooms and halls we see only eaves and corridors. World-Honored One! If this seeing is like this, its substance was originally all-pervading throughout one realm, but now in a room it fills only one room; does this seeing shrink from large to small, or do the walls pinch it and cut it off? I do not now know where the meaning lies, and I hope you will compassionately explain it for me!"

佛告阿難：「一切世間大小、內外諸所事業，各屬前塵，不應說言見有舒縮。譬如方器中見方空，吾復問汝，此方器中所見方空，為復定方？為不定方？若定方者，別安圓器空應不圓；若不定者，在方器中應無方空。汝言不知斯義所在，義性如是，云何為在？阿難！若復欲令入無方圓，但除器方。空體無方，不應說言更除虛空方相所在。若如汝問『入室之時縮見令小』，仰觀日時，汝豈挽見齊於日面？若築牆宇能夾見斷，穿為小竇，寧無續跡？是義不然。一切眾生從無始來迷己為物，失於本心，為物所轉；故於是中觀大、觀小。若能轉物，則同如來身心圓明，不動道場，於一毛端遍能含受十方國土。」

The Buddha told Ananda: "All matters of large and small, inside and outside in the world belong to the objects before us, and one should not say that seeing expands or contracts. Take a square vessel in which one sees a square emptiness. I ask you again: in this square vessel, is the square emptiness seen definitely square, or not definitely square? If definitely square, then placing the emptiness in a round vessel it should not be round; if not definite, then in a square vessel there should be no square emptiness. You say you do not know where the meaning lies, but the nature of the meaning is just so; how can it lie somewhere? Ananda! If you wish to bring it into what has neither square nor round, only remove the squareness of the vessel. The substance of emptiness has no square, so one should not say that the square form of the void must be removed again. If, as you ask, 'on entering a room, seeing shrinks to be small,' then when you look up at the sun, do you pull your seeing level to the surface of the sun? If you build walls that can pinch off seeing and bore a small hole, would there not be traces of rejoining? This meaning is not so. Since beginningless time all beings have been deluded about themselves, taking themselves for objects, losing their original mind, and are turned by objects; so within this they view the large and view the small. If one can turn objects, one is the same as the Tathagata, whose body and mind are perfectly bright, in the unmoving place of the Way, and on the tip of a single hair can fully contain and receive the lands of the ten directions."

阿難白佛言：「世尊！若此見精必我妙性，今此妙性現在我前，見必我真，我今身心復是何物？而今身心分別有實，彼見無別分辨我身。若實我心，令我今見，見性實我而身非我，何殊如來先所難言『物能見我』？唯垂大慈，開發未悟！」

Ananda said to the Buddha: "World-Honored One! If this essence of seeing is surely my wondrous nature, and this wondrous nature now appears before me, the seeing must be my truth; what then is my present body and mind? Now body and mind are distinctly real, and that seeing does not separately distinguish my body. If it is truly my mind that makes me see now, and the seeing-nature is truly me while the body is not me, how does this differ from the Tathagata's earlier objection, 'objects can see me'? I only ask for your great compassion to open the unawakened!"

佛告阿難：「今汝所言『見在汝前』，是義非實。若實汝前，汝實見者，則此見精既有方所，非無指示。且今與汝坐祇陀林，遍觀林渠及與殿堂，上至日月，前對恆河。汝今於我師子座前，舉手指陳是種種相——陰者是林，明者是日，礙者是壁，通者是空，如是乃至草樹纖毫——大小雖殊，但可有形無不指著。若必有見現在汝前，汝應以手礭實指陳何者是見？阿難當知，若空是見，既已成見，何者是空？若物是見，既已是見，何者為物？汝可微細披剝萬象，析出精明淨妙見元，指陳示我，同彼諸物分明無惑。」

The Buddha told Ananda: "What you now say, 'the seeing is in front of you,' is not the true meaning. If it were truly in front of you and you truly could see it, then this essence of seeing would have a location and could not be without indication. Now, sitting with you in Jetavana, we look all around at the grove, the streams, and the halls, up to the sun and moon, with the Ganges before us. Now before my lion throne you raise your hand and point to these various things: the shady is the grove, the bright is the sun, the obstructed is the wall, the open is space, and so on down to the finest grass and tree; though large and small differ, whatever has form can be pointed at. If there is surely a seeing in front of you, you should use your hand to point out for certain which is the seeing. Ananda, you should know that if space is the seeing, then since it has become the seeing, which is the space? If objects are the seeing, then since it is already the seeing, which are the objects? You can finely peel apart the myriad phenomena, extract the bright, pure, wondrous source of seeing, and point it out to me as clearly and without doubt as those other things."

阿難言：「我今於此重閣講堂，遠洎恆河、上觀日月，舉手所指、縱目所觀，指皆是物，無是見者。世尊！如佛所說，況我有漏初學聲聞，乃至菩薩亦不能於萬物象前剖出精見離一切物別有自性！」

Ananda said: "Now in this multistoried lecture hall, from far off to the Ganges, and looking up at the sun and moon, whatever my hand points to and my eyes survey, all that I point to are objects, and none is the seeing. World-Honored One! As the Buddha says, how much less can I, a beginner shravaka with outflows, or even a Bodhisattva, extract the essential seeing before the myriad forms or have a nature of its own apart from all things!"

佛言：「如是，如是！」

The Buddha said: "So it is, so it is!"

佛復告阿難：「如汝所言『無有精見離一切物別有自性』，則汝所指是物之中無是見者。今復告汝，汝與如來坐祇陀林，更觀林苑乃至日月種種象殊，必無見精受汝所指；汝又發明此諸物中何者非見？」

The Buddha told Ananda again: "As you say, 'there is no essential seeing with a nature of its own apart from all things,' so among the things you point to, none is the seeing. Now I tell you again: you and the Tathagata sit in Jetavana; look again at the grove and gardens, up to the sun and moon and all their differing appearances, and surely there is no essence of seeing that can be pointed to by you; now you should clarify which of these things is not the seeing."

阿難言：「我實遍見此祇陀林，不知是中何者非見。何以故？若樹非見，云何見樹？若樹即見，復云何樹？如是乃至若空非見，云何為空？若空即見，復云何空？我又思惟：『是萬象中微細發明無非見者！』」

Ananda said: "I truly see this whole Jetavana, and do not know which in it is not the seeing. Why? If the trees are not seeing, how do I see trees? If the trees are the seeing, how can they be trees? Likewise if space is not seeing, how is it space? If space is the seeing, how is it space? I also think: 'In these myriad phenomena, whatever is finely revealed is nothing but seeing!'"

佛言：「如是，如是。」

The Buddha said: "So it is, so it is."

於是大眾非無學者，聞佛此言，茫然不知是義終始，一時惶悚，失其所守。如來知其魂慮變慴，心生憐愍，安慰阿難及諸大眾：「諸善男子！無上法王是真實語！如所如說不誑不妄，非末伽梨四種不死矯亂論議。汝諦思惟，無忝哀慕。」

Then those in the assembly who were not yet beyond learning, hearing these words of the Buddha, were bewildered, not knowing the beginning or end of this meaning, and in a moment they were alarmed and lost their footing. The Tathagata, knowing that their souls and thoughts were shaken, took pity and comforted Ananda and the whole assembly: "Good sons! The unsurpassed Dharma King speaks true words! What he says is neither deceptive nor false, and not like Makkhali's four kinds of deathless, twisted theories. Reflect carefully, and do not disappoint my compassionate longing for you."

是時，文殊師利法王子愍諸四眾，在大眾中即從座起，頂禮佛足，合掌恭敬而白佛言：「世尊！此諸大眾，不悟如來發明二種精見色空、是非是義。世尊！若此前緣色空等象，若是見者，應有所指；若非見者，應無所矚。而今不知是義所歸，故有驚怖，非是疇昔善根輕尠。唯願如來大慈發明，此諸物象與此見精元是何物，於其中間無是非是。」

At that time Manjushri, the Dharma prince, taking pity on the four groups, rose from his seat in the assembly, bowed at the Buddha's feet, and with palms joined and respect said to the Buddha: "World-Honored One! This great assembly has not yet understood the meaning of the Tathagata's revelation of the two essences of seeing, form and emptiness, and what is and is not seeing. World-Honored One! If the preceding conditioned phenomena such as form and emptiness are the seeing, there should be something to point to; if they are not the seeing, there should be nothing to look at. Now they do not know where this meaning leads, so they feel fear, not because their roots of goodness were slight in the past. I only wish that the Tathagata, in great compassion, would reveal what these appearances and this essence of seeing originally are, and that between them there is no is or is-not."

佛告文殊及諸大眾：「十方如來及大菩薩，於其自住三摩地中，見與見緣並所想相，如虛空花本無所有；此見及緣，元是菩提妙淨明體，云何於中有是非是？文殊！吾今問汝，如汝文殊，更有文殊是文殊者？為無文殊？」

The Buddha told Manjushri and the whole assembly: "The Tathagatas of the ten directions and the great Bodhisattvas, in the samadhi in which they themselves abide, see seeing and the conditions of seeing and all the images of thought as being like flowers in the sky, originally nonexistent; this seeing and its conditions are originally the bodhi wondrous, pure, bright substance, so how can there be is and is-not in them? Manjushri! Now I ask you: you, Manjushri, is there another Manjushri who is Manjushri, or is there no Manjushri?"

「如是，世尊！我真文殊，無是文殊。何以故？若有是者，則二文殊。然我今日非無文殊，於中實無是非二相。」

(Manjushri said:) "So it is, World-Honored One! I am truly Manjushri, and there is no 'is Manjushri.' Why? If there were an 'is,' there would be two Manjushris. But today I am not without Manjushri, and in this there truly are no two aspects of is and is-not."

佛言：「此見妙明與諸空塵，亦復如是。本是妙明無上菩提淨圓真心，妄為色空及與聞見，如第二月，誰為是月？又誰非月？文殊！但一月真，中間自無是月、非月。是以汝今觀見與塵種種發明，名為妄想，不能於中出是非是。由是精真妙覺明性，故能令汝出指非指！」

The Buddha said: "This seeing, wondrous and bright, and the dusts of space are also like this. Originally it is the wondrous bright, unsurpassed bodhi, pure, perfect true mind, which falsely becomes form, space, hearing, and seeing, like a second moon; which one is the moon? And which is not the moon? Manjushri! There is only one true moon, and between there is naturally no is-moon or not-moon. Therefore the various revelations you now observe in seeing and dust are called false thought, and from them you cannot extract is and is-not. Because of this essential true wondrous enlightened bright nature, you are able to point out the finger that is not the finger!"

阿難白佛言：「世尊！誠如法王所說，覺緣遍十方界湛然常住，性非生滅；與先梵志娑毘迦羅所談冥諦，及投灰等諸外道種說有真我遍滿十方，有何差別？世尊亦曾於楞伽山為大慧等敷演斯義——彼外道等常說自然，我說因緣非彼境界。——我今觀此覺性自然，非生非滅，遠離一切虛妄顛倒，似非因緣與彼自然；云何開示，不入群邪，獲真實心妙覺明性？」

Ananda said to the Buddha: "World-Honored One! Truly as the Dharma King says, the awareness and conditions pervade the realms of the ten directions, serenely and constantly abiding, and their nature is neither arising nor ceasing; how does this differ from the obscure truth spoken of earlier by the brahmin Savikala, and from the claims of the heterodox schools such as the ash-smearers that there is a true self filling the ten directions? The World-Honored One also expounded this meaning at Mount Lanka for Mahamati and others, saying: those heterodox teachers often speak of naturalness, while I speak of dependent origination, which is not their realm. Now I observe this enlightened nature as natural, neither arising nor ceasing, far from all false inversions, and it seems to be neither dependent origination nor their naturalness; how should it be shown so that we do not enter the group of wrong views and attain the true mind, the wondrous enlightened bright nature?"

佛告阿難：「我今如是開示方便，真實告汝，汝猶未悟，惑為自然。阿難！若必自然，自須甄明有自然體。汝且觀此妙明見中，以何為自？此見為復以明為自？以暗為自？以空為自？以塞為自？阿難！若明為自，應不見暗？若復以空為自體者，應不見塞？如是乃至諸暗等相以為自者，則於明時見性斷滅，云何見明？」

The Buddha told Ananda: "I now show you expedient means in this way and tell you the truth, but you have not yet awakened and take it for naturalness. Ananda! If it is surely natural, it must itself be clearly distinguished as having a natural substance. Now observe this wondrous bright seeing and consider what it takes as its self. Does this seeing take brightness as its self? Take darkness as its self? Take space as its self? Take obstruction as its self? Ananda! If brightness is its self, it should not see darkness. If it takes space as its own substance, it should not see obstruction. And so on, if it takes darkness and the other appearances as self, then when it is bright the seeing-nature would be cut off, so how could it see brightness?"

阿難言：「必此妙見性非自然，我今發明是因緣性。心猶未明，諮詢如來，是義云何合因緣性？」

Ananda said: "Since this wondrous seeing nature is surely not natural, I now take it to be of the nature of dependent origination. My mind is not yet clear, so I ask the Tathagata how this meaning fits with the nature of dependent origination."

佛言：「汝言因緣，吾復問汝，汝今因見，見性現前，此見為復因明有見？因暗有見？因空有見？因塞有見？阿難！若因明有，應不見暗，如因暗有，應不見明；如是乃至因空、因塞，同於明、暗。復次，阿難！此見又復緣明有見？緣暗有見？緣空有見？緣塞有見？阿難！若緣空有，應不見塞；若緣塞有，應不見空；如是乃至緣明、緣暗，同於空、塞。當知如是精覺妙明，非因、非緣，亦非自然、非不自然；無非、不非，無是、非是；離一切相，即一切法。汝今云何於中措心，以諸世間戲論名相而得分別！如以手掌撮摩虛空，只益自勞；虛空云何隨汝執捉？」

The Buddha said: "You speak of dependent origination; I ask you again: now because of seeing, the seeing-nature appears before you; does this seeing exist because of brightness? Because of darkness? Because of space? Because of obstruction? Ananda! If it exists because of brightness, it should not see darkness; if it exists because of darkness, it should not see brightness; and so on to space and obstruction, as with brightness and darkness. Again, Ananda! Does this seeing exist by conditioning on brightness? On darkness? On space? On obstruction? Ananda! If it exists by conditioning on space, it should not see obstruction; if by conditioning on obstruction, it should not see space; and so on to brightness and darkness, as with space and obstruction. You should know that this essential enlightened wondrous brightness is neither cause nor condition, and also neither natural nor not natural; there is no not, no not-not, no is, no is-not; it is apart from all appearances and is all dharmas. How can you now set your mind on it and make distinctions with the idle theories, names and appearances of the world! It is like grasping and rubbing empty space with the palm of the hand, which only adds to your own toil; how could space follow your grasping?"

阿難白佛言：「世尊！必妙覺性非因非緣，世尊！云何常與比丘宣說見性具四種緣——所謂因空、因明、因心、因眼，是義云何？」

Ananda said to the Buddha: "World-Honored One! If the wondrous enlightened nature is neither cause nor condition, World-Honored One! then why do you often tell the monks that the seeing-nature has four conditions, namely because of space, because of brightness, because of mind, and because of the eye; what is the meaning of this?"

佛言：「阿難！我說世間諸因緣相，非第一義。阿難！吾復問汝，諸世間人說我能見，云何名見？云何不見？」

The Buddha said: "Ananda! What I say about the various appearances of dependent origination in the world is not the first meaning. Ananda! I ask you again: when worldly people say 'I can see,' what is called seeing? What is called not seeing?"

阿難言：「世人因於日、月、燈光見種種相，名之為見。若復無此三種光明，則不能見。」

Ananda said: "Worldly people, because of the light of the sun, moon, and lamps, see various appearances, which is called seeing. If these three lights are absent, they cannot see."

「阿難！若無明時名不見者，應不見暗；若必見暗，此但無明云何無見？阿難！若在暗時，不見明故名為不見；今在明時，不見暗相還名不見；如是二相俱名不見？若復二相自相𣣋奪，非汝見性於中暫無；如是則知二俱名見，云何不見？是故阿難！汝今當知，見明之時，見非是明；見暗之時，見非是暗；見空之時，見非是空；見塞之時，見非是塞，四義成就。汝復應知，見見之時，見非是見，見猶離見，見不能及，云何復說因緣自然及和合相？汝等聲聞狹劣無識，不能通達清淨實相。吾今誨汝，當善思惟，無得疲怠妙菩提路！」

(The Buddha continued:) "Ananda! If, when there is no brightness, it is called not seeing, then one should not see darkness; if one surely sees darkness, it is only that brightness is absent, so how can there be no seeing? Ananda! If in darkness it is called not seeing because one does not see brightness, then now in brightness not seeing the appearance of darkness should likewise be called not seeing; are both appearances then called not seeing? If the two appearances encroach on and dispossess each other (the original has a rare character here, to be read as 'encroach on'), it is not that your seeing-nature is temporarily absent in them; so we know that both are called seeing, so how is there not seeing? Therefore, Ananda! You should now know that when seeing brightness, the seeing is not brightness; when seeing darkness, the seeing is not darkness; when seeing space, the seeing is not space; when seeing obstruction, the seeing is not obstruction; and so the four meanings are accomplished. You should also know that when seeing sees seeing, the seeing is not seeing; seeing is apart from seeing, and seeing cannot reach it; how then can you speak again of dependent origination, naturalness, and combination? You shravakas are narrow, inferior, and ignorant, and cannot penetrate the pure true aspect. Now I instruct you: you should reflect well, and not grow weary on the path of wondrous bodhi!"

阿難白佛言：「世尊！如佛世尊為我等輩宣說因緣及與自然，諸和合相與不和合，心猶未開；而今更聞見見非見，重增迷悶。伏願弘慈施大慧目，開示我等覺心明淨！」作是語已，悲淚頂禮，承受聖旨。

Ananda said to the Buddha: "World-Honored One! As the Buddha, the World-Honored One, has explained for us dependent origination and naturalness, combined and non-combined aspects, our minds were not yet open; and now hearing again that seeing sees seeing, which is not seeing, I am even more confused. I humbly ask for your vast compassion to bestow the eye of great wisdom and show us the bright purity of the enlightened mind!" Having said this, he bowed in tears and received the sacred teaching.

爾時，世尊憐愍阿難及諸大眾，將欲敷演大陀羅尼諸三摩提妙修行路，告阿難言：「汝雖強記，但益多聞，於奢摩他微密觀照，心猶未了。汝今諦聽！吾當為汝分別開示，亦令將來諸有漏者獲菩提果。阿難！一切眾生輪迴世間，由二顛倒分別見妄，當處發生，當業輪轉。云何二見？一者、眾生別業妄見，二者、眾生同分妄見。

At that time the World-Honored One, taking pity on Ananda and the whole assembly, and about to expound the great dharani (a mantra or Dharma gate that holds goodness and does not lose it) and the wondrous path of practice of all the samadhis, told Ananda: "Although you have a strong memory, it only adds to your learning, and you have not yet understood the subtle, secret contemplation of shamatha. Now listen carefully! I will distinguish and explain it for you, and also enable those in the future who still have outflows to attain the fruit of bodhi. Ananda! All beings revolve in the world through two kinds of inverted, discriminating, false views, which arise on the spot and turn with their karma. What are the two views? The first is the false view of beings' individual karma, and the second is the false view of beings' shared portion.

「云何名為別業妄見？阿難！如世間人目有赤眚，夜見燈光別有圓影五色重疊。於意云何？此夜燈明所現圓光，為是燈色？為當見色？阿難！此若燈色，則非眚人何不同見，而此圓影唯眚之觀。若是見色，見已成色，則彼眚人見圓影者名為何等？復次，阿難！若此圓影離燈別有，則合傍觀屏帳、几筵有圓影出。離見別有，應非眼矚，云何眚人目見圓影？是故當知色實在燈，見病為影；影、見俱眚，見眚非病。終不應言『是燈是見，於是中有非燈非見』，如第二月非體非影。何以故？第二之觀，揑所成故。諸有智者不應說言『此揑根元，是形非形，離見非見』，此亦如是，目眚所成，今欲名誰是燈、是見？何況分別非燈、非見！

(The Buddha continued:) "What is called false seeing from individual karma? Ananda, it is like a person in the world whose eyes have developed red cataracts: at night he sees around a lamp's light an extra round shadow of five colors in layers. What do you think? When the lamp is bright at night and the round halo appears, is it the color of the lamp, or the color of the seeing itself? Ananda, if it is the color of the lamp, why do people without the cataract not see it, so that only the one with cataracts sees this round shadow? If it is the color of seeing, then seeing has already become color, so what should we call that which sees the round shadow in the one with cataracts? Furthermore, Ananda, if the round shadow exists apart from the lamp, then looking at screens, curtains, tables and mats beside it, round shadows should appear on them too. If it exists apart from seeing, it should not be something the eyes see, so how does the person with cataracts see the round shadow with his eyes? Therefore you should know: color truly lies in the lamp, and it is the defect of seeing that makes it a shadow; the shadow and the seeing are both cataract, but the part that sees the cataract is not diseased. In the end one should not say 'this is the lamp, this is the seeing, and between them there is something that is neither lamp nor seeing,' just as the second moon is neither the substance nor the reflection. Why? The seeing of the second moon is produced by pressing the eye. A wise person should not say 'this pressed root is form or not form, apart from seeing or not seeing.' Here it is the same: it is produced by the cataract of the eye, so how could one still wish to name which is the lamp and which is the seeing? How much less could one go on to distinguish what is neither lamp nor seeing!

「云何名為同分妄見？阿難！此閻浮提，除大海水，中間平陸有三千洲。正中大洲，東西括量，大國凡有二千三百；其餘小洲，在諸海中，其間或有三兩百國，或一或二，至於三十、四十、五十。阿難！若復此中有一小洲，只有兩國。唯一國人同感惡緣，則彼小洲當土眾生，覩諸一切不祥境界，或見二日，或見兩月，其中乃至暈蝕珮玦、彗勃飛流、負耳虹蜺。種種惡相，但此國見；彼國眾生，本所不見，亦復不聞。阿難！吾今為汝以此二事進退合明。

(The Buddha continued:) "What is called false seeing from shared karma? Ananda, in this Jambudvipa, apart from the waters of the great sea, there are three thousand continents in the flat land between. The great continent in the center measures east to west and holds in all twenty-three hundred great countries; the other small continents, in the seas, hold between them perhaps two or three hundred countries, or one or two, or as many as thirty, forty or fifty. Ananda, suppose among them there is one small continent with only two countries. If only the people of one country share an evil condition, then the beings of that small continent see all kinds of inauspicious scenes: some see two suns, some two moons, and in them even haloes, eclipses, rings and arcs, comets, shooting stars, and rainbows with ears. All these evil signs are seen only in that country; the beings of the other country originally neither see nor hear them. Ananda, now I will use these two cases, going forward and back, to make it clear to you.

「阿難！如彼眾生別業妄見，矚燈光中所現圓影，雖現似境，終彼見者目眚所成。眚即見勞，非色所造；然見眚者終無見咎。例汝今日，以目觀見山河國土及諸眾生，皆是無始見病所成。見與見緣似現前境，元我覺明見所緣眚。覺見即眚，本覺明心覺緣非眚；覺所覺眚，覺非眚中，此實見見，云何復名覺、聞、知、見？是故汝今見我及汝並諸世間十類眾生，皆即見眚，非見眚者；彼見真精性非眚者，故不名見。

(The Buddha continued:) "Ananda, just as those beings with false seeing from individual karma see the round shadows appearing in the light of the lamp, although these appear like a realm, in the end they are produced by the cataract in the eyes of the one who sees. The cataract is the fatigue of seeing, not something made by form; yet the part that can see the cataract is in the end free of the fault of seeing. In the same way, today with your eyes you see mountains, rivers, lands and all beings, all of which are produced by the sickness of seeing from beginningless time. Seeing and what seeing takes as its object seem to be present realms, but originally they are the cataract that my enlightened seeing takes as object. Enlightened seeing is itself the cataract, but the part of the originally enlightened bright mind that can be aware of the object is not the cataract. In the cataract of that which is aware and that which is perceived, awareness is not within the cataract. This is truly 'seeing the seeing'; how could it again be named awareness, hearing, knowing or seeing? So when you now see me, yourself and the ten kinds of beings in all the world, these are all the seeing of cataract, not the part that can see the cataract; the true essence of that seeing, whose nature is not cataract, is therefore not called seeing.

「阿難！如彼眾生同分妄見，例彼妄見別業一人，一病目人同彼一國。彼見圓影，眚妄所生。此眾同分所現不祥，同見業中瘴惡所起，俱是無始見妄所生。例閻浮提三千洲中，兼四大海娑婆世界，並洎十方諸有漏國及諸眾生，同是覺明無漏妙心，見、聞、覺、知虛妄病緣、和合妄生，和合妄死。若能遠離諸和合緣及不和合，則復滅除諸生死因；圓滿菩提不生滅性，清淨本心本覺常住。

(The Buddha continued:) "Ananda, the false seeing of shared karma of those beings is compared to the one person with false seeing from individual karma: one person with diseased eyes is like that whole country. What he sees as round shadows is born of a film of illusion. The inauspicious signs shown by this group sharing the same portion arise from pestilential evils within the shared karma of seeing, and all are born of false seeing from beginningless time. It is compared to Jambudvipa among the three thousand continents, together with the Saha world of the four great seas, and up to all the worlds of the ten directions with outflows and their beings: all are the wondrous mind of enlightened brightness without outflows, and the conditions of the sickness of false seeing, hearing, sensing and knowing combine to produce false birth and combine to produce false death. If one can be far from all conditions of combination and non-combination, then one further eliminates the causes of birth and death, and the perfect fullness of bodhi, the nature without arising or ceasing, the pure original mind and original enlightenment, abides forever.

「阿難！汝雖先悟本覺妙明性非因緣非自然性，而猶未明如是覺元非和合生及不和合。阿難！吾今復以前塵問汝，汝今猶以一切世間妄想和合諸因緣性，而自疑惑證菩提心和合起者。則汝今者妙淨見精，為與明和？為與闇和？為與通和？為與塞和？若明和者，且汝觀明，當明現前，何處雜見？見相可辨，雜何形像？若非見者，云何見明？若即見者，云何見見？必見圓滿，何處和明？若明圓滿不合見和，見必異明，雜則失彼性明名字；雜失明性，和明非義。彼暗與通及諸群塞，亦復如是。

(The Buddha continued:) "Ananda, although you have earlier realized that the wondrous bright nature of original enlightenment is neither due to causes and conditions nor spontaneous, you have not yet understood that this original enlightenment is neither born of combination nor of non-combination. Ananda, I will now question you again with the earlier objects. You still take the nature of all the worldly false thoughts and combined causes and conditions and doubt that realizing the bodhi mind arises from combination. Then your wondrous pure essence of seeing: is it combined with brightness? With darkness? With openness? With obstruction? If it combines with brightness, then when you look at brightness and brightness is present, where does the seeing mix in? The aspect of seeing can be distinguished; what shape does the mixing have? If it is not seeing, how does it see brightness? If it is seeing, how can it see seeing? Since seeing must be complete, where would it combine with brightness? If brightness is complete, it should not combine with seeing; seeing must then differ from brightness, and mixing would lose the name of the nature of brightness. If mixing loses the nature of brightness, the meaning of combining with brightness is not established. Darkness, openness and all obstructions are likewise.

「復次，阿難！又汝今者妙淨見精，為與明合？為與暗合？為與通合？為與塞合？若明合者，至於暗時明相已滅，此見即不與諸暗合，云何見暗？若見暗時不與暗合，與明合者應非見明？既不見明，云何明合了明非暗？彼暗與通及諸群塞，亦復如是。」

(The Buddha continued:) "Furthermore, Ananda, your wondrous pure essence of seeing: is it united with brightness? With darkness? With openness? With obstruction? If it is united with brightness, then when it is dark the aspect of brightness has already gone out, and this seeing would not be united with darkness; how then does it see darkness? If in seeing darkness it is not united with darkness, then what is united with brightness should not be seeing brightness. If it does not see brightness, how can it be said to be united with brightness and not darkness? Darkness, openness and all obstructions are likewise."

阿難白佛言：「世尊！如我思惟，此妙覺元與諸緣塵及心念慮非和合耶？」

Ananda said to the Buddha: "World-Honored One, as I think it over, is this wondrous enlightened source not a combination with the dust of conditions and with the thoughts and reflections of the mind?"

佛言：「汝今又言覺非和合，吾復問汝，此妙見精非和合者，為非明和？為非暗和？為非通和？為非塞和？若非明和，則見與明必有邊畔。汝且諦觀，何處是明？何處是見？在見在明，自何為畔？阿難！若明際中必無見者，則不相及；自不知其明相所在，畔云何成？彼暗與通及諸群塞，亦復如是。

The Buddha said: "Now you say again that enlightenment is not a combination; I ask you again: this wondrous essence of seeing that is not a combination, is it not combined with brightness? Not combined with darkness? Not combined with openness? Not combined with obstruction? If it is not combined with brightness, then seeing and brightness must have a boundary. Look carefully: where is brightness, and where is seeing? In seeing and in brightness, what is the boundary? Ananda, if there is certainly no seeing within the border of brightness, then they do not reach each other; if you yourself do not know where the aspect of brightness is, how can a boundary be established? Darkness, openness and all obstructions are likewise.

「又妙見精非和合者，為非明合？為非暗合？為非通合？為非塞合？若非明合，則見與明性相乖角，如耳與明瞭不相觸；見且不知明相所在，云何甄明合非合理？彼暗與通及諸群塞，亦復如是。

(The Buddha continued:) "Again, this wondrous essence of seeing that is not a combination: is it not united with brightness? Not united with darkness? Not united with openness? Not united with obstruction? If it is not united with brightness, then the natures of seeing and brightness are at odds, just as the ear and brightness do not touch at all. Seeing does not even know where the aspect of brightness is; how could it discern the principle of union and non-union? Darkness, openness and all obstructions are likewise.

「阿難！汝猶未明一切浮塵諸幻化相，當處出生，隨處滅盡；幻妄稱相，其性真為妙覺明體。如是乃至五陰、六入，從十二處至十八界，因緣和合虛妄有生，因緣別離虛妄名滅；殊不能知生滅去來，本如來藏常住妙明不動周圓妙真如性，性真常中求於去來、迷悟、死生了無所得。

(The Buddha continued:) "Ananda, you have not yet understood that all the floating dust and all illusory transformed appearances are born in the very place and are exhausted in the very place; the illusory and false is called appearance, but its nature is truly the wondrous enlightened bright essence. In this way, up to the five skandhas (the five groups of body-mind elements: form, feeling, perception, volition and consciousness) and six entrances, from the twelve sense fields to the eighteen realms, when causes and conditions combine there is false birth, and when causes and conditions separate it is falsely called extinction. You do not know at all that birth and death, going and coming, are originally the Tathagatagarbha, the eternally abiding wondrous bright, unmoving and all-pervading wondrous true suchness. In the true and constant nature, seeking going and coming, delusion and awakening, death and birth, nothing at all can be obtained.

「阿難！云何五陰本如來藏妙真如性？

(The Buddha continued:) "Ananda, how are the five skandhas originally the wondrous true suchness nature of the Tathagatagarbha?

「阿難！譬如有人，以清淨目觀晴明空，唯一晴虛，逈無所有。其人無故不動目睛、瞪以發勞，則於虛空別見狂花，復有一切狂亂非相。色陰當知亦復如是。阿難！是諸狂花，非從空來，非從目出。如是阿難！若空來者，既從空來還從空入，若有出入即非虛空。空若非空，自不容其花相起滅，如阿難體不容阿難。若目出者，既從目出還從目入；即此花性從目出故，當合有見。若有見者，去既花空，旋合見眼。若無見者，出既翳空，旋當翳眼。又見花時目應無瞖，云何晴空號清明眼？是故當知色陰虛妄，本非因緣、非自然性。

(The Buddha continued:) "Ananda, it is like a person who with clear eyes looks at a clear sky, which is only a pure void with nothing at all. If for no reason that person fixes his gaze without moving his eyeballs until they tire, then in empty space he sees wild flowers and all manner of confused non-appearances. You should know the skandha of form is also like this. Ananda, these wild flowers do not come from space and do not come out of the eyes. Ananda, if they come from space, having come from space they should enter space again; if there is going out and coming in, it is not empty space. If space is not space, naturally it cannot allow the appearance and disappearance of flowers, just as the body of Ananda cannot allow another Ananda. If they come out of the eyes, having come out of the eyes they should enter the eyes again; since the nature of the flowers comes out of the eyes, it should have sight. If it has sight, then when it goes out the flowers are in space, and when it turns back it should see the eyes. If it has no sight, then when it goes out it obscures space, and when it turns back it should obscure the eyes. Also, when seeing the flowers the eyes should have no film; how then could the clear sky be called the clear-eyed view? So you should know the skandha of form is false, originally neither from causes and conditions nor of spontaneous nature.

「阿難！譬如有人，手足宴安，百骸調適，忽如忘生，性無違順。其人無故以二手掌於空相摩，於二手中妄生澁、滑、冷、熱諸相。受陰當知亦復如是。阿難！是諸幻觸，不從空來，不從掌出。如是阿難！若空來者，既能觸掌何不觸身？不應虛空選擇來觸。若從掌出，應非待合。又掌出故，合則掌知，離即觸入；臂腕骨髓，應亦覺知入時蹤跡。必有覺心知出知入，自有一物身中往來，何待合知要名為觸？是故當知受陰虛妄，本非因緣、非自然性。

(The Buddha continued:) "Ananda, it is like a person whose hands and feet are at ease and whose hundred bones are in harmony, so that suddenly it is as if he has forgotten his life and his nature has neither opposition nor accord. If for no reason that person rubs his two palms together in the air, then between the two hands false sensations of roughness, smoothness, cold and heat arise. You should know the skandha of feeling is also like this. Ananda, these illusory touches do not come from space and do not come out of the palms. Ananda, if they come from space, since they can touch the palms why do they not touch the body? Space should not select where to come and touch. If they come out of the palms, they should not have to wait for the joining. Moreover, since they come out of the palms, the palms would know when they join, and when they separate the touch would enter; the bones and marrow of the arm and wrist should also feel the traces of the entering. There must be a perceiving mind that knows going out and coming in, with a thing of its own moving back and forth in the body; why wait for the joining to be known before it is called touch? So you should know the skandha of feeling is false, originally neither from causes and conditions nor of spontaneous nature.

「阿難！譬如有人，談說醋梅口中水出，思踏懸崖足心酸澁。想陰當知亦復如是。阿難！如是醋說不從梅生，非從口入。如是阿難！若梅生者，梅合自談何待人說？若從口入，自合口聞，何須待耳？若獨耳聞，此水何不耳中而出？想踏懸崖，與說相類。是故當知想陰虛妄，本非因緣、非自然性。

(The Buddha continued:) "Ananda, it is like a person who, speaking of sour plums, makes his mouth water, or who, thinking of stepping on a cliff edge, feels his soles tingle. You should know the skandha of perception is also like this. Ananda, this sourness does not arise from the plum and does not enter from the mouth. Ananda, if it arose from the plum, the plum should speak for itself and not wait for a person to speak. If it entered from the mouth, the mouth should hear it itself, without waiting for the ear. If only the ear hears it, why does this water not come out of the ear? Thinking of stepping on a cliff is similar to speaking of plums. So you should know the skandha of perception is false, originally neither from causes and conditions nor of spontaneous nature.

「阿難！譬如暴流波浪相續，前際後際不相踰越。行陰當知亦復如是。阿難！如是流性，不因空生，不因水有；亦非水性，非離空水。如是阿難！若因空生，則諸十方無盡虛空成無盡流，世界自然俱受淪溺。若因水有，則此暴流性應非水，有所、有相，今應現在。若即水性，則澄清時應非水體；若離空水，空非有外，水外無流。是故當知行陰虛妄，本非因緣、非自然性。

(The Buddha continued:) "Ananda, it is like a violent current whose waves follow one another, the earlier and later not overstepping each other. You should know the skandha of volition is also like this. Ananda, the nature of this flow does not arise from space and does not exist through water; it is also not the nature of water, nor is it apart from space and apart from water. Ananda, if it arose from space, then the endless space of the ten directions would become an endless flow, and the worlds would all naturally be drowned. If it existed through water, then the nature of this violent current should not be water, and it would have a place and a form that should be present now. If it is itself the nature of water, then when it is clear it should not be the substance of water; if it is apart from space and water, space has no outside, and outside water there is no flow. So you should know the skandha of volition is false, originally neither from causes and conditions nor of spontaneous nature.

「阿難！譬如有人，取頻伽瓶塞其兩孔，滿中擎空，千里遠行用餉他國。識陰當知亦復如是。阿難！如是虛空，非彼方來，非此方入。如是阿難，若彼方來，則本瓶中既貯空去，於本瓶地應少虛空。若此方入，開孔倒瓶，應見空出。是故當知識陰虛妄，本非因緣、非自然性。

(The Buddha continued:) "Ananda, it is like a person who takes a kalavinka vase, stops up the two holes, and carries it full of emptiness a thousand li away to present to another country. You should know the skandha of consciousness is also like this. Ananda, this space does not come from that place and does not enter at this place. Ananda, if it came from that place, then the original vase, having stored space and gone away, should have less space at the original site. If it entered at this place, then when the holes are opened and the vase turned over, one should see space come out. So you should know the skandha of consciousness is false, originally neither from causes and conditions nor of spontaneous nature."

唐天竺沙門般剌蜜帝譯

Translated by the Indian Sramana Paramiti of the Tang dynasty.

「復次，阿難！云何六入本如來藏妙真如性？

(The Buddha continued:) "Furthermore, Ananda, how are the six entrances originally the wondrous true suchness nature of the Tathagatagarbha?

「阿難！即彼目精瞪發勞者，兼目與勞，同是菩提瞪發勞相。因於明暗二種妄塵，發見居中，吸此塵象，名為見性。此見離彼明暗二塵，畢竟無體。如是阿難！當知是見非明暗來，非於根出，不於空生。何以故？若從明來，暗即隨滅，應非見暗。若從暗來，明即隨滅，應無見明。若從根生，必無明暗，如是見精本無自性。若於空出，前矚塵象，歸當見根；又空自觀，何關汝入？是故當知眼入虛妄，本非因緣、非自然性。

(The Buddha continued:) "Ananda, take the eye essence that stares until it tires, together with the eye and the fatigue: these are all the aspect of staring and fatigue within bodhi. Because of the two false dusts of brightness and darkness, seeing arises in the middle and draws in these dust appearances; this is called the nature of seeing. This seeing, apart from the two dusts of brightness and darkness, in the end has no substance. Therefore, Ananda, you should know that this seeing does not come from brightness or darkness, does not come out of the organ, and is not born of space. Why? If it came from brightness, then when darkness comes brightness would vanish with it, and seeing should not see darkness. If it came from darkness, then when brightness comes darkness would vanish with it, and there should be no seeing of brightness. If it is born of the organ, there would be no brightness and darkness, and so the essence of seeing would originally have no self-nature. If it came out of space, then seeing the dust appearances in front, on returning it should see the organ; and space seeing by itself has what to do with your entrance? So you should know the eye entrance is false, originally neither from causes and conditions nor of spontaneous nature.

「阿難！譬如有人，以兩手指急塞其耳，耳根勞故頭中作聲；兼耳與勞，同是菩提瞪發勞相。因於動靜二種妄塵，發聞居中，吸此塵象，名聽聞性。此聞離彼動靜二塵，畢竟無體。如是阿難！當知是聞，非動靜來，非於根出，不於空生。何以故？若從靜來，動即隨滅，應非聞動；若從動來，靜即隨滅，應無覺靜。若從根生，必無動靜，如是聞體本無自性。若於空出，有聞成性，即非虛空；又空自聞，何關汝入？是故當知耳入虛妄，本非因緣、非自然性。

(The Buddha continued:) "Ananda, it is like a person who quickly stops up his ears with two fingers; because the ear organ tires, a sound arises in the head. Together with the ear and the fatigue, these are all the aspect of staring and fatigue within bodhi. Because of the two false dusts of motion and stillness, hearing arises in the middle and draws in these dust appearances; this is called the nature of hearing. This hearing, apart from the two dusts of motion and stillness, in the end has no substance. Therefore, Ananda, you should know that this hearing does not come from motion or stillness, does not come out of the organ, and is not born of space. Why? If it came from stillness, then when motion comes stillness would vanish with it, and it should not hear motion. If it came from motion, then when stillness comes motion would vanish with it, and there should be no awareness of stillness. If it is born of the organ, there would be no motion and stillness, and so the essence of hearing would originally have no self-nature. If it came out of space, having hearing and so being a nature, it would not be empty space; and space hearing by itself has what to do with your entrance? So you should know the ear entrance is false, originally neither from causes and conditions nor of spontaneous nature.

「阿難！譬如有人急畜其鼻，畜久成勞，則於鼻中聞有冷觸。因觸分別通塞、虛實，如是乃至諸香、臭氣；兼鼻與勞，同是菩提瞪發勞相。因於通塞二種妄塵，發聞居中，吸此塵象，名嗅聞性。此聞離彼通塞二塵，畢竟無體。當知是聞，非通塞來，非於根出，不於空生。何以故？若從通來，塞自隨滅，云何知塞？如因塞有，通則無聞，云何發明香、臭等觸？若從根生，必無通塞，如是聞體本無自性。若從空出，是聞自當迴嗅汝鼻；空自有聞，何關汝入？是故當知鼻入虛妄，本非因緣、非自然性。

(The Buddha continued:) "Ananda, it is like a person who sniffs sharply through his nose, and after sniffing for a long time becomes tired, so that in the nose he senses a cold touch. By this touch he distinguishes openness and obstruction, emptiness and fullness, and so on up to all fragrances and stenches. Together with the nose and the fatigue, these are all the aspect of staring and fatigue within bodhi. Because of the two false dusts of openness and obstruction, smelling arises in the middle and draws in these dust appearances; this is called the nature of smelling. This smelling, apart from the two dusts of openness and obstruction, in the end has no substance. You should know that this smelling does not come from openness or obstruction, does not come out of the organ, and is not born of space. Why? If it came from openness, then obstruction would vanish by itself; how would it know obstruction? If it exists because of obstruction, then in openness there would be no smelling; how would it perceive the touches of fragrance, stench and so on? If it is born of the organ, there would be no openness and obstruction, and so the essence of smelling would originally have no self-nature. If it came out of space, this smelling itself should turn around and smell your nose; if space itself has smelling, what does that have to do with your entrance? So you should know the nose entrance is false, originally neither from causes and conditions nor of spontaneous nature.

「阿難！譬如有人以舌舐吻，熟舐令勞，其人若病則有苦味，無病之人微有甜觸；由甜與苦顯此舌根，不動之時淡性常在。兼舌與勞，同是菩提瞪發勞相。因甜苦、淡二種妄塵，發知居中，吸此塵象，名知味性。此知味性，離彼甜、苦及淡二塵，畢竟無體。如是阿難！當知如是嘗苦、淡知，非甜、苦來，非因淡有，又非根出，不於空生。何以故？若甜、苦來，淡即知滅，云何知淡？若從淡出，甜即知亡，復云何知甜、苦二相？若從舌生，必無甜、淡及與苦塵，斯知味根本無自性。若於空出，虛空自味，非汝口知；又空自知，何關汝入？是故當知舌入虛妄，本非因緣、非自然性。

(The Buddha continued:) "Ananda, it is like a person who licks his lips with his tongue; licking repeatedly he tires, and if the person is ill he tastes bitterness, while a healthy person tastes a slight sweet touch. Through sweetness and bitterness this tongue organ is made manifest, and when it is not moving, the nature of blandness is always present. Together with the tongue and the fatigue, these are all the aspect of staring and fatigue within bodhi. Because of the two false dusts of sweet and bitter and of bland, knowing arises in the middle and draws in these dust appearances; this is called the nature of tasting. This tasting, apart from the two dusts of sweet, bitter and bland, in the end has no substance. Therefore, Ananda, you should know that this knowing that tastes bitter and bland does not come from sweet and bitter, does not exist because of blandness, does not come out of the organ, and is not born of space. Why? If it came from sweet and bitter, then when blandness comes this knowing would vanish; how would it know blandness? If it came out of blandness, then when sweetness comes this knowing would perish; how would it know the two aspects of sweet and bitter? If it is born of the tongue, there would be no sweet, bland or bitter dust, and the tasting would originally have no self-nature. If it came out of space, space would taste by itself, not something known by your mouth; and space knowing by itself has what to do with your entrance? So you should know the tongue entrance is false, originally neither from causes and conditions nor of spontaneous nature.

「阿難！譬如有人，以一冷手觸於熱手，若冷勢多熱者從冷，若熱功勝冷者成熱。如是以此合覺之觸，顯於離知；涉勢若成，因於勞觸。兼身與勞，同是菩提瞪發勞相。因於離、合二種妄塵，發覺居中，吸此塵象，名知覺性。此知覺體，離彼離、合、違、順二塵，畢竟無體。如是阿難！當知是覺，非離、合來，非違、順有，不於根出，又非空生。何以故？若合時來，離當已滅，云何覺離？違、順二相，亦復如是。若從根出，必無離、合、違、順四相，則汝身知元無自性。必於空出，空自知覺，何關汝入？是故當知身入虛妄，本非因緣、非自然性。

(The Buddha continued:) "Ananda, it is like a person who touches a hot hand with a cold hand: if the cold has more force, the hot one becomes cold, and if the heat is stronger than the cold, the cold one becomes hot. In this way, the touch of joining shows the knowing of separation; as the momentum of passing over takes effect, it is because of the fatigue of touch. Together with the body and the fatigue, these are all the aspect of staring and fatigue within bodhi. Because of the two false dusts of separation and joining, awareness arises in the middle and draws in these dust appearances; this is called the nature of awareness. This body of awareness, apart from the two dusts of separation, joining, opposition and accord, in the end has no substance. Therefore, Ananda, you should know that this awareness does not come from separation or joining, does not exist through opposition or accord, does not come out of the organ, and is not born of space. Why? If it came when joining, separation should already have vanished; how would it feel separation? The two aspects of opposition and accord are likewise. If it came out of the organ, there would be no four aspects of separation, joining, opposition and accord, and the knowing of your body would originally have no self-nature. If it came out of space, space would be aware by itself, and what would that have to do with your entrance? So you should know the body entrance is false, originally neither from causes and conditions nor of spontaneous nature.

「阿難！譬如有人，勞倦則眠，睡熟便寤，覽塵斯憶，失憶為忘；是其顛倒生、住、異、滅，吸習中歸，不相踰越，稱意知根。兼意與勞，同是菩提瞪發勞相。因於生、滅二種妄塵，集知居中，吸撮內塵，見聞逆流，流不及地，名覺知性。此覺知性，離彼寤寐、生滅二塵，畢竟無體。如是阿難！當知如是覺知之根，非寤寐來，非生滅有，不於根出，亦非空生。何以故？若從寤來，寐即隨滅，將何為寐？必生時有，滅即同無，令誰受滅？若從滅有，生即滅無，孰知生者？若從根出，寤、寐二相隨身開合，離斯二體，此覺知者同於空花，畢竟無性。若從空生，自是空知，何關汝入？是故當知意入虛妄，本非因緣、非自然性。

(The Buddha continued:) "Ananda, it is like a person who sleeps when weary and wakes when sleep is complete, who remembers what he has looked upon and calls loss of memory forgetting. This is the inverted arising, dwelling, change and ceasing, drawing in habit and returning within, never overstepping one another, and is called the mind organ of knowing. Together with the mind and the fatigue, these are all the aspect of staring and fatigue within bodhi. Because of the two false dusts of arising and ceasing, gathered knowing arises in the middle and draws in the inner dust, so that seeing and hearing flow backward, and the flow does not reach the ground; this is called the nature of awareness and knowing. This nature of awareness and knowing, apart from the two dusts of waking, sleeping, arising and ceasing, in the end has no substance. Therefore, Ananda, you should know that this organ of awareness and knowing does not come from waking and sleeping, does not exist through arising and ceasing, does not come out of the organ, and is not born of space. Why? If it came from waking, then when sleep comes it would vanish with it; what would then be taken as sleep? If it exists at arising, then at ceasing it would be the same as nothing; who would receive the ceasing? If it exists from ceasing, then at arising it would be gone; who would know that which arises? If it comes out of the organ, the aspects of waking and sleeping open and close with the body, and apart from these two bodies this knower is the same as a flower in the sky, without any nature in the end. If it is born of space, then it is space itself that knows, and what does that have to do with your entrance? So you should know the mind entrance is false, originally neither from causes and conditions nor of spontaneous nature.

「復次，阿難！云何十二處本如來藏妙真如性？

(The Buddha continued:) "Furthermore, Ananda, how are the twelve sense fields originally the wondrous true suchness nature of the Tathagatagarbha?

「阿難！汝且觀此祇陀樹林及諸泉池，於意云何？此等為是色生眼見，眼生色相？阿難！若復眼根生色相者，見空非色，色性應銷；銷則顯發一切都無；色相既無，誰明空質？空亦如是。若復色塵生眼見者，觀空非色，見即銷亡；亡則都無，誰明空色？是故當知見與色、空俱無處所，即色與見二處虛妄，本非因緣、非自然性。

(The Buddha continued:) "Ananda, look at this Jeta Grove and its springs and ponds; what do you think? Does form give rise to the seeing of the eye, or does the eye give rise to the aspect of form? Ananda, if the eye organ gives rise to the aspect of form, then in seeing space, which is not form, the nature of form should be eliminated; if it is eliminated, everything would manifest as nothing at all; if the aspect of form is already absent, who would make space's substance clear? Space would be likewise. If form as dust gives rise to the seeing of the eye, then in looking at space, which is not form, seeing would be eliminated and perish; when it perishes, there is nothing at all, so who would make space and form clear? So you should know that seeing, form and space have no location at all; that is, the two fields of form and seeing are false, originally neither from causes and conditions nor of spontaneous nature.

「阿難！汝更聽此祇陀園中食辦擊鼓，眾集撞鐘，鐘鼓音聲前後相續。於意云何？此等為是聲來耳邊，耳往聲處？阿難！若復此聲來於耳邊，如我乞食室羅筏城，在祇陀林則無有我；此聲必來阿難耳處，目連、迦葉、應不俱聞？何況其中一千二百五十沙門，一聞鐘聲同來食處？若復汝耳往彼聲邊，如我歸住祇陀林中，在室羅城則無有我。汝聞鼓聲，其耳已往擊鼓之處；鐘聲齊出，應不俱聞？何況其中象、馬、牛、羊種種音響？若無來、往，亦復無聞？是故當知聽與音聲俱無處所，即聽與聲二處虛妄，本非因緣、非自然性。

(The Buddha continued:) "Ananda, listen again to the drums struck in this Jeta Garden when the meal is ready, and the bells rung when the assembly gathers, the sounds of bell and drum following one another. What do you think? Does the sound come to the ear, or does the ear go to the sound? Ananda, if this sound comes to the side of the ear, like me begging for food in Sravasti city, then in Jeta Grove there would be no me; if this sound must come to Ananda's ear, Maudgalyayana and Kasyapa should not hear it together; how much less the twelve hundred and fifty sramanas who, on hearing the bell, all come together to the place of the meal? If your ear goes to the side of that sound, like me returning to dwell in Jeta Grove, then in Sravasti there would be no me. When you hear the sound of the drum, your ear has already gone to where the drum is struck; when the sound of the bell comes out together, should you not hear them both? How much less the many sounds of elephants, horses, oxen and sheep? If there is neither coming nor going, is there then also no hearing? So you should know that hearing and sound have no location at all; that is, the two fields of hearing and sound are false, originally neither from causes and conditions nor of spontaneous nature."

「阿難！汝又嗅此鑪中栴檀，此香若復然於一銖，室羅筏城四十里內同時聞氣。於意云何？此香為復生栴檀木，生於汝鼻，為生於空？阿難！若復此香生於汝鼻，稱鼻所生，當從鼻出；鼻非栴檀，云何鼻中有栴檀氣？稱汝聞香，當於鼻入，鼻中出香，說聞非義。若生於空，空性常恆，香應常在，何藉鑪中爇此枯木？若生於木，則此香質因爇成煙，若鼻得聞，合蒙煙氣？其煙騰空未及遙遠，四十里內云何已聞？是故當知香、鼻與聞俱無處所，即嗅與香二處虛妄，本非因緣、非自然性。

(The Buddha continued:) "Ananda, you also smell the sandalwood in this censer; if one zhu of this incense is burned, within forty li of Sravasti city all will smell its fragrance at the same time. What do you think? Is this fragrance born of the sandalwood, born of your nose, or born of space? Ananda, if this fragrance is born of your nose, then as it is called born of the nose it should come out of the nose; the nose is not sandalwood, so how does the nose have the scent of sandalwood? Since you say you smell the fragrance, it should enter at the nose; if fragrance comes out of the nose, the meaning of smelling is not established. If it is born of space, the nature of space is constant and eternal, so the fragrance should always be there; why borrow this dry wood burning in the censer? If it is born of wood, then the substance of this fragrance becomes smoke when burned; if the nose can smell it, the nose should receive smoke. But the smoke rises into the air without going far; how is it already smelled within forty li? So you should know that fragrance, nose and smelling have no location at all; that is, the two fields of smelling and fragrance are false, originally neither from causes and conditions nor of spontaneous nature.

「阿難！汝常二時眾中持缽，其間或遇酥酪醍醐，名為上味。於意云何？此味為復生於空中？生於舌中？為生食中？阿難！若復此味生於汝舌，在汝口中秖有一舌，其舌爾時已成酥味，遇黑石蜜應不推移。若不變移，不名知味；若變移者，舌非多體，云何多味一舌之知？若生於食，食非有識，云何自知？又食自知，即同他食，何預於汝名味之知？若生於空，汝噉虛空，當作何味？必其虛空若作鹹味，既鹹汝舌亦鹹汝面，則此界人同於海魚。既常受鹹，了不知淡，若不識淡亦不覺鹹；必無所知，云何名味？是故當知味、舌與甞俱無處所，即甞與味二俱虛妄，本非因緣、非自然性。

(The Buddha continued:) "Ananda, you regularly hold the bowl in the assembly twice a day, and sometimes encounter ghee, curds and clarified butter, called the supreme flavors. What do you think? Is this flavor born in space, born in the tongue, or born in the food? Ananda, if this flavor is born of your tongue, then in your mouth there is only one tongue, and that tongue at that moment would have become the flavor of ghee, and on meeting black rock sugar it should not change. If it does not change, it is not called knowing flavor; if it changes, the tongue is not of many bodies, so how can many flavors be known by one tongue? If it is born of food, food has no consciousness, so how does it know itself? And if food knows itself, it would be the same as another's eating; what has that to do with you, that it should be called the knowing of flavor? If it is born of space, what flavor would you taste when you eat space? If space were to make a salty flavor, then being salty it would also salt your tongue and your face, and the people of this realm would be the same as fish of the sea. Constantly receiving saltiness and wholly unaware of blandness, if they did not know blandness they would not perceive saltiness either; if there is nothing at all known, how could it be called flavor? So you should know that flavor, tongue and tasting have no location at all; that is, tasting and flavor are both false, originally neither from causes and conditions nor of spontaneous nature.

「阿難！汝常晨朝以手摩頭，於意云何？此摩所知，誰為能觸？能為在手、為復在頭？若在於手，頭則無知，云何成觸？若在於頭，手則無用，云何名觸？若各各有，則汝阿難應有二身。若頭與手，一觸所生，則手與頭當為一體；若一體者，觸則無成。若二體者，觸誰為在？在能非所，在所非能；不應虛空與汝成觸。是故當知覺、觸與身俱無處所，即身與觸二俱虛妄，本非因緣、非自然性。

(The Buddha continued:) "Ananda, you often rub your head with your hand in the morning; what do you think? In this rubbing, what is known, and who is the one that touches? Is the one that can touch in the hand, or in the head? If it is in the hand, then the head has no knowing; how is touch accomplished? If it is in the head, then the hand is of no use; how is it called touch? If each of them has it, then you, Ananda, should have two bodies. If head and hand arise from one touch, then hand and head should be one body; if they are one body, touch is not accomplished. If they are two bodies, where is touch? The one that touches is not the one touched, and the one touched is not the one that touches; it should not be that empty space accomplishes touch with you. So you should know that awareness, touch and body have no location at all; that is, body and touch are both false, originally neither from causes and conditions nor of spontaneous nature.

「阿難！汝常意中所緣善、惡、無記三性，生成法則；此法為復即心所生？為當離心別有方所？

(The Buddha continued:) "Ananda, you constantly have in your mind three natures, good, evil and neutral, taking them as objects, and they give rise to dharmas. Are these dharmas born of the mind itself, or do they exist elsewhere apart from the mind?

「阿難！若即心者，法則非塵，非心所緣，云何成處？若離於心別有方所，則法自性為知非知？知則名心，異汝非塵，同他心量。即汝即心，云何汝心更二於汝？若非知者，此塵既非色、聲、香、味、離、合、冷、煖及虛空相，當於何在？今於色、空都無表示，不應人間更有空外。心非所緣，處從誰立？是故當知法則與心俱無處所，則意與法二俱虛妄，本非因緣、非自然性。

(The Buddha continued:) "Ananda, if they are the mind itself, dharmas are not dust, are not objects of the mind, so how are they a field? If they exist elsewhere apart from the mind, then is the self-nature of dharmas knowing or not knowing? If knowing, it is called mind, different from you, not dust, the same as the measure of another's mind. If it is you and it is the mind, why would your mind be a second thing beside you? If it is not knowing, this dust, being neither form, sound, smell, taste, separation, joining, cold, warmth, nor the aspect of space, where would it be? Now, as neither form nor space can indicate it, there should not be a place among people beyond space. If the mind is not the object, from whom is the field established? So you should know that dharmas and mind have no location at all; that is, mind and dharmas are both false, originally neither from causes and conditions nor of spontaneous nature.

「復次，阿難！云何十八界本如來藏妙真如性？

(The Buddha continued:) "Furthermore, Ananda, how are the eighteen realms originally the wondrous true suchness nature of the Tathagatagarbha?

「阿難！如汝所明眼、色為緣生於眼識，此識為復因眼所生、以眼為界？因色所生、以色為界？阿難！若因眼生，既無色、空，無可分別，縱有汝識，欲將何用？汝見又非青、黃、赤、白，無所表示，從何立界？若因色生，空無色時汝識應滅，云何識知是虛空性？若色變時，汝亦識其色相遷變；汝識不遷，界從何立？從變則變，界相自無；不變則恆。既從色生，應不識知虛空所在？若兼二種眼、色共生，合則中離、離則兩合，體性雜亂，云何成界？是故當知眼、色為緣生眼識界，三處都無，則眼與色及色界三，本非因緣、非自然性。

(The Buddha continued:) "Ananda, as you understand it, eye and form are conditions that give rise to eye consciousness. Is this consciousness born because of the eye, taking the eye as its realm? Or born because of form, taking form as its realm? Ananda, if it is born because of the eye, then since there is no form or space and nothing to distinguish, what would you do with your consciousness, even if you had it? Your seeing is not blue, yellow, red or white, has nothing to show, so from what is a realm established? If it is born because of form, then when space has no form your consciousness should vanish; how does the consciousness know it is the nature of empty space? When form changes, you also recognize the changing of its aspect; if your consciousness does not change, from what is the realm established? If it changes along with it, the realm's aspect is naturally absent; if it does not change, it is constant. Since it is born from form, should it not fail to know where space is? If both the eye and form give rise to it together, then when they join, the middle separates, and when they separate, the two join; the essence and nature are mixed and confused, so how is a realm formed? So you should know that eye and form are conditions giving rise to the realm of eye consciousness, and these three have no place at all; that is, eye, form and the realm of form, these three, are originally neither from causes and conditions nor of spontaneous nature.

「阿難！又汝所明耳、聲為緣生於耳識，此識為復因耳所生、以耳為界？因聲所生、以聲為界？

(The Buddha continued:) "Ananda, again, as you understand it, ear and sound are conditions that give rise to ear consciousness. Is this consciousness born because of the ear, taking the ear as its realm? Or born because of sound, taking sound as its realm?

「阿難！若因耳生，動、靜二相既不現前，根不成知，必無所知。知尚無成，識何形貌？若取耳聞，無動、靜故，聞無所成。云何耳形雜色、觸塵名為識界？則耳識界復從誰立！若生於聲，識因聲有、則不關聞，無聞則亡聲相所在。識從聲生，許聲因聞而有聲相，聞應聞識，不聞非界。聞則同聲，識已被聞，誰知聞識？若無知者，終如草木，不應聲、聞雜成中界。界無中位，則內、外相復從何成？是故當知耳、聲為緣生耳識界，三處都無，則耳與聲及聲界三，本非因緣、非自然性。

(The Buddha continued:) "Ananda, if it is born because of the ear, then since the two aspects of motion and stillness are not present, the organ does not become knowing and certainly knows nothing. If knowing is not even accomplished, what shape would consciousness have? If one takes the ear's hearing, with no motion or stillness, hearing accomplishes nothing. How then could the ear's form, a mixture of color and touch dust, be called the realm of consciousness? Then the realm of ear consciousness would again be established from what? If it is born of sound, consciousness exists because of sound and has nothing to do with hearing; without hearing, the place of the sound's aspect is lost. If consciousness is born from sound, and sound is admitted to have its aspect because of hearing, then hearing should hear consciousness; if it does not hear, it is not a realm. If it hears, then it is the same as sound, and consciousness is already heard; who knows the hearing of consciousness? If there is no knowing, it is in the end like grass and trees, and sound and hearing should not mix to form a middle realm. If the realm has no middle position, then inner and outer aspects would again be formed from what? So you should know that ear and sound are conditions giving rise to the realm of ear consciousness, and these three have no place at all; that is, ear, sound and the realm of sound, these three, are originally neither from causes and conditions nor of spontaneous nature.

「阿難！又汝所明鼻、香為緣生於鼻識，此識為復因鼻所生、以鼻為界？因香所生、以香為界？

(The Buddha continued:) "Ananda, again, as you understand it, nose and smell are conditions that give rise to nose consciousness. Is this consciousness born because of the nose, taking the nose as its realm? Or born because of smell, taking smell as its realm?

「阿難！若因鼻生，則汝心中以何為鼻？為取肉形雙爪之相？為取嗅知動搖之性？若取肉形，肉質乃身，身知即觸，名身非鼻，名觸即塵；鼻尚無名，云何立界？若取嗅知，又汝心中以何為知？以肉為知，則肉之知元觸非鼻。以空為知，空則自知，肉應非覺。如是則應虛空是汝，汝身非知，今日阿難應無所在。以香為知，知自屬香，何預於汝？若香、臭氣必生汝鼻，則彼香、臭二種流氣，不生伊蘭及栴檀木。二物不來，汝自嗅鼻為香為臭？臭則非香、香應非臭。若香、臭二俱能聞者，則汝一人應有兩鼻，對我問道有二阿難，誰為汝體？若鼻是一，香、臭無二，臭既為香，香復成臭，二性不有，界從誰立？若因香生，識因香有，如眼有見不能觀眼，因香有故應不知香。知則非生，不知非識，香非知有，香界不成。識不知香，因界則非從香建立。既無中間，不成內、外，彼諸聞性畢竟虛妄！是故當知鼻、香為緣生鼻識界，三處都無，則鼻與香及香界三，本非因緣、非自然性。

(The Buddha continued:) "Ananda, if it is born because of the nose, then in your mind what do you take as the nose? Do you take the fleshy form with its twin claw-like aspect? Or do you take the nature of smelling and knowing that moves and shakes? If you take the fleshy form, the substance of flesh is the body, and the knowing of the body is touch; it is called body, not nose, and what is called touch is dust; if the nose does not even have a name, how is a realm established? If you take the knowing of smell, then in your mind what do you take as knowing? If you take flesh as knowing, then the knowing of flesh is originally touch and not nose. If you take space as knowing, space would know itself, and flesh would not be aware. Then space would be you, and your body would have no knowing, and today Ananda would be nowhere. If you take smell as knowing, the knowing belongs to smell; what has that to do with you? If fragrance and stench must be born in your nose, then these two kinds of flowing air are not born of eranda and sandalwood. If those two things do not come, do you smell your own nose as fragrant or stinking? If stinking, it is not fragrant, and if fragrant, it should not stink. If you can smell both fragrance and stench, then you alone should have two noses; facing me and asking about the Way there would be two Anandas, and which would be your substance? If the nose is one and fragrance and stench are not two, then when stench becomes fragrance and fragrance becomes stench again, the two natures do not exist, and from what is a realm established? If it is born because of fragrance, consciousness exists because of fragrance; just as the eye has seeing but cannot see the eye, because it exists through fragrance it should not know fragrance. If it knows, it is not born of it; if it does not know, it is not consciousness; if fragrance is not known to exist, the realm of fragrance is not established. Consciousness does not know fragrance, so the realm that depends on it is not established from fragrance. Since there is no middle, inner and outer are not formed, and the nature of those smellings is in the end false! So you should know that nose and smell are conditions giving rise to the realm of nose consciousness, and these three have no place at all; that is, nose, smell and the realm of smell, these three, are originally neither from causes and conditions nor of spontaneous nature.

「阿難！又汝所明舌、味為緣生於舌識，此識為復因舌所生、以舌為界？因味所生、以味為界？

(The Buddha continued:) "Ananda, again, as you understand it, tongue and taste are conditions that give rise to tongue consciousness. Is this consciousness born because of the tongue, taking the tongue as its realm? Or born because of taste, taking taste as its realm?

「阿難！若因舌生，則諸世間甘蔗、烏梅、黃連、石鹽、細辛、薑、桂、都無有味。汝自嘗舌為甜、為苦？若舌性苦，誰來嘗舌？舌不自嘗，孰為知覺？舌性非苦，味自不生，云何立界？若因味生，識自為味，同於舌根，應不自嘗，云何識知是味非味？又一切味非一物生，味既多生，識應多體！識體若一，體必味生，鹹、淡、甘、辛、和合俱生諸變異相，同為一味，應無分別！分別既無則不名識，云何復名舌味識界？不應虛空生汝心識！舌、味和合，即於是中元無自性，云何界生？是故當知舌、味為緣生舌識界，三處都無，則舌與味及舌界三，本非因緣、非自然性。

(The Buddha continued:) "Ananda, if it is born because of the tongue, then sugar cane, black plum, goldthread, rock salt, asarum, ginger and cinnamon in the world would have no flavor. You taste your own tongue: is it sweet or bitter? If the tongue's nature is bitter, who comes to taste the tongue? If the tongue does not taste itself, who is aware? If the tongue's nature is not bitter, flavor does not arise by itself, so how is a realm established? If it is born because of flavor, consciousness itself would be flavor, the same as the tongue organ, and should not taste itself; how does consciousness know what is flavor and what is not? Also, all flavors are not born of one thing; since flavors are born in many ways, consciousness should have many bodies! If the body of consciousness is one, its body must be born of flavor, and the various changing aspects arising together from the combination of salty, bland, sweet and pungent would all be one flavor and there would be no distinction! If there is no distinction, it is not called consciousness; how could it again be called the realm of tongue-and-taste consciousness? Your mind-consciousness should not arise from space! If tongue and taste combine, then within that there is originally no self-nature; how does a realm arise? So you should know that tongue and taste are conditions giving rise to the realm of tongue consciousness, and these three have no place at all; that is, tongue, taste and the realm of the tongue, these three, are originally neither from causes and conditions nor of spontaneous nature.

「阿難！又汝所明身、觸為緣生於身識，此識為復因身所生、以身為界？因觸所生、以觸為界？

(The Buddha continued:) "Ananda, again, as you understand it, body and touch are conditions that give rise to body consciousness. Is this consciousness born because of the body, taking the body as its realm? Or born because of touch, taking touch as its realm?

「阿難！若因身生，必無合、離二覺觀緣，身何所識？若因觸生，必無汝身，誰有非身知合、離者？阿難！物不觸知，身知有觸；知身即觸，知觸即身；即觸非身，即身非觸，身、觸二相元無處所。合身即為身自體性，離身即是虛空等相，內、外不成，中雲何立？中不復立，內、外性空，即汝識生從誰立界？是故當知身、觸為緣生身識界，三處都無，則身與觸及身界三，本非因緣、非自然性。

(The Buddha continued:) "Ananda, if it is born because of the body, there would certainly be no conditions of the two awarenesses of joining and separation; what would the body know? If it is born because of touch, there would certainly be no body of yours; who would have a non-body that knows joining and separation? Ananda, things are not known by touch; the body knows touch. To know the body is to be touch, and to know touch is to be the body; yet touch is not the body, and the body is not touch; the two aspects of body and touch originally have no location. Joined, the body is the body's own original nature; separated, it is the aspect of space and so on. If inner and outer are not established, how is the middle established? If the middle is not established again, inner and outer are empty by nature, so from what is the realm of your arising consciousness established? So you should know that body and touch are conditions giving rise to the realm of body consciousness, and these three have no place at all; that is, body, touch and the realm of the body, these three, are originally neither from causes and conditions nor of spontaneous nature.

「阿難！又汝所明意、法為緣生於意識，此識為復因意所生、以意為界？因法所生、以法為界？

(The Buddha continued:) "Ananda, again, as you understand it, mind and dharmas are conditions that give rise to mind consciousness. Is this consciousness born because of the mind, taking the mind as its realm? Or born because of dharmas, taking dharmas as its realm?

「阿難！若因意生，於汝意中必有所思發明汝意，若無前法，意無所生，離緣無形，識將何用？又汝識心、與諸思量、兼了別性，為同為異？同意即意，云何所生？異意不同，應無所識！若無所識，云何意生？若有所識，云何識意？唯同與異二性無成，界云何立？若因法生，世間諸法不離五塵。汝觀色法及諸聲法、香法、味法、及與觸法，相狀分明以對五根，非意所攝。汝識決定依於法生，汝今諦觀法法何狀？若離色空、動靜、通塞、合離、生滅，越此諸相，終無所得。生則色、空諸法等生，滅則色、空諸法等滅；所因既無，因生有識，作何形相？相狀不有，界云何生？是故當知意、法為緣生意識界，三處都無，則意與法及意界三，本非因緣、非自然性。」

(The Buddha continued:) "Ananda, if it is born because of the mind, there must be something in your mind that is thought of and that makes your mind manifest; if there is no prior dharma, the mind has nothing to arise from, and apart from conditions it has no form; what use would consciousness be? Also, is your conscious mind the same as or different from the various reflections and the nature of discerning? If the same as mind, it is simply mind; how is it born of it? If different from mind, they are not the same, and it should know nothing! If it knows nothing, how does the mind arise? If it knows something, how does it know the mind? Since the two natures of sameness and difference are not accomplished, how is a realm established? If it is born because of dharmas, the dharmas of the world do not leave the five dusts. You observe the dharmas of form, and those of sound, smell, taste and touch, whose aspects are clear and which face the five organs, and are not included in the mind. Your consciousness is surely born in dependence on dharmas; now look carefully at dharmas: what shape do they have? If apart from form and space, motion and stillness, openness and obstruction, joining and separation, arising and ceasing, and going beyond all these aspects, in the end nothing can be obtained. When they arise, form, space and all dharmas arise together; when they cease, form, space and all dharmas cease together; if what it depends on does not exist, what form or aspect would the consciousness that arises from it have? If no aspect exists, how does a realm arise? So you should know that mind and dharmas are conditions giving rise to the realm of mind consciousness, and these three have no place at all; that is, mind, dharmas and the realm of mind, these three, are originally neither from causes and conditions nor of spontaneous nature."

阿難白佛言：「世尊！如來常說和合因緣，一切世間種種變化，皆因四大和合發明。云何如來因緣、自然二俱排擯？我今不知斯義所屬，唯垂哀愍，開示眾生中道了義無戲論法！」

Ananda said to the Buddha: "World-Honored One, the Tathagata always speaks of causes and conditions of combination, saying that all the various transformations of the world are manifested through the combination of the four great elements. Why does the Tathagata reject both causes and conditions and spontaneity? I do not now know to which this meaning belongs; I only beg you to have compassion and reveal to beings the definitive meaning of the middle way, the Dharma free of idle discussion!"

爾時，世尊告阿難言：「汝先厭離聲聞、緣覺諸小乘法，發心勤求無上菩提，故我今時為汝開示第一義諦；如何復將世間戲論、妄想因緣而自纏繞？汝雖多聞，如說藥人，真藥現前不能分別，如來說為真可憐愍！汝今諦聽！吾當為汝分別開示；亦令當來修大乘者通達實相。」阿難默然，承佛聖旨。

At that time the World-Honored One said to Ananda: "You earlier turned away from the lesser vehicles of the Sravakas and Pratyekabuddhas and resolved to diligently seek unsurpassed bodhi, and so now I reveal to you the first principle. Why would you again entangle yourself with the idle discussions and false thinking about causes and conditions of the world? Although you have heard much, you are like one who speaks of medicine yet cannot recognize the true medicine when it is before him. The Tathagata calls this truly pitiable! Now listen carefully! I will distinguish and reveal it to you, and also enable those in the future who practice the Great Vehicle to penetrate true reality." Ananda was silent and received the Buddha's holy decree.

「阿難！如汝所言『四大和合發明世間種種變化』，阿難！若彼大性體非和合，則不能與諸大雜和，猶如虛空不和諸色。若和合者同於變化，始終相成，生滅相續，生死死生，生生死死，如旋火輪未有休息。阿難！如水成氷，氷還成水。

(The Buddha continued:) "Ananda, as you say, 'the four great elements combine to manifest the various transformations of the world.' Ananda, if the nature of those elements is not a combination, then they cannot mix and blend with the other elements, just as space does not combine with forms. If they combine, then they are the same as transformation, completing each other from beginning to end, with arising and ceasing following one another, birth and death, death and birth, birth after birth and death after death, like a spinning fire wheel that has no rest. Ananda, it is like water becoming ice and ice becoming water again.

「汝觀地性，麁為大地，細為微塵；至隣虛塵，析彼極微色邊際相，七分所成；更析隣虛，即實空性。阿難！若此隣虛析成虛空，當知虛空出生色相。汝今問言『由和合故出生世間諸變化相』，汝且觀此一隣虛塵，用幾虛空和合而有？不應隣虛合成隣虛。又隣虛塵析入空者，用幾色相合成虛空？若色合時，合色非空，若空合時，合空非色。色猶可析，空云何合？汝元不知如來藏中性色真空、性空真色，清淨本然周遍法界，隨眾生心應所知量。循業發現，世間無知，惑為因緣及自然性；皆是識心分別計度，但有言說，都無實義！

(The Buddha continued:) "Look at the nature of earth: coarse, it is the great earth; fine, it is a mote of dust; down to the dust nearest to emptiness, analyzing the boundary aspect of the most minute form, it is made of seven parts; analyzing the near-empty further, it is the nature of real emptiness. Ananda, if this near-empty is analyzed into empty space, you should know that empty space gives birth to the aspect of form. You now ask 'because of combination the various changing aspects of the world are born'; look at this one near-empty mote and consider how much empty space combined to make it. A near-empty mote should not combine with a near-empty mote to make a near-empty mote. Also, when a near-empty mote is analyzed into emptiness, how much form combined to make empty space? When form combines, the combined form is not space; when space combines, the combined space is not form. Form can still be analyzed, but how can space combine? You originally do not know that in the Tathagatagarbha, the nature of form is true emptiness and the nature of emptiness is true form, pure and originally so, pervading the Dharma realm and responding according to the capacity of beings' minds to know. Following karma they appear, but people of the world, ignorant, are deluded into taking them as causes and conditions or as spontaneous nature; all are the discriminating calculations of the conscious mind, mere words, with no real meaning at all!

「阿難！火性無我，寄於諸緣。汝觀城中未食之家，欲炊爨時，手執陽燧日前求火。阿難！名和合者，如我與汝一千二百五十比丘今為一眾；眾雖為一，詰其根本各各有身，皆有所生氏族名字。如舍利弗、婆羅門種，優盧頻螺、迦葉波種，乃至阿難、瞿曇種姓。阿難！若此火性因和合有，彼手執鏡於日求火，此火為從鏡中而出？為從艾出？為於日來？阿難！若日來者，自能燒汝手中之艾，來處林木皆應受焚？若鏡中出，自能於鏡出然於艾，鏡何不鎔？紆汝手執尚無熱相，云何融泮？若生於艾，何藉日、鏡、光明相接，然後火生？汝又諦觀，鏡因手執，日從天來，艾本地生，火從何方遊歷於此？日、鏡相遠，非和非合，不應火光無從自有。汝猶不知如來藏中性火真空、性空真火，清淨本然周遍法界，隨眾生心應所知量。阿難！當知世人一處執鏡一處火生，遍法界執滿世間起，起遍世間，寧有方所？循業發現，世間無知，惑為因緣及自然性；皆是識心分別計度，但有言說，都無實義！

(The Buddha continued:) "Ananda, the nature of fire has no self and depends on conditions. Look at the households in the city that have not yet eaten: when they want to cook, they take a burning mirror in hand and seek fire from the sun. Ananda, what is called combination is as I and your twelve hundred and fifty bhiksus now form one assembly; though the assembly is one, if one traces the roots each has a body and each has an origin, a clan and a name. For example Sariputra is of the brahmin lineage, Uruvilva Kasyapa of the Kasyapa lineage, and Ananda is of the Gautama lineage. Ananda, if the nature of this fire exists through combination, then when the hand holds the mirror to seek fire from the sun, does this fire come out of the mirror? From the tinder? Or from the sun? Ananda, if it comes from the sun, it could itself burn the tinder in your hand, and the trees and forests along the way should be burned. If it comes out of the mirror, it could itself come out of the mirror and ignite the tinder; why does the mirror not melt? Even your hand holding it has no sign of heat, so how could it melt? If it is born of the tinder, why must one borrow the sun, the mirror and the meeting of bright light before fire arises? Look carefully again: the mirror is held by the hand, the sun comes from the sky, the tinder is born of the earth; from what direction does fire travel to here? The sun and mirror are far apart, neither combined nor joined, and fire's light should not exist by itself from nowhere. You still do not know that in the Tathagatagarbha, the nature of fire is true emptiness and the nature of emptiness is true fire, pure and originally so, pervading the Dharma realm and responding according to the capacity of beings' minds to know. Ananda, know that when a person in one place holds a mirror, fire arises in that place; when persons throughout the Dharma realm hold mirrors, fire arises throughout the world; arising throughout the world, how could it have a location? Following karma they appear, but people of the world, ignorant, are deluded into taking them as causes and conditions or as spontaneous nature; all are the discriminating calculations of the conscious mind, mere words, with no real meaning at all!

「阿難！水性不定，流息無恆。如室羅城迦毘羅仙、斫迦羅仙、及缽頭摩訶薩多等諸大幻師，求太陰精用和幻藥。是諸師等，於白月晝，手執方諸，承月中水。此水為復從珠中出？空中自有？為從月來？阿難！若從月來，尚能遠方令珠出水，所經林木皆應吐流。流則何待方諸所出？不流明水非從月降。若從珠出，則此珠中常應流水；何待中宵承白月晝？若從空生，空性無邊，水當無際；從人洎天，皆同滔溺，云何復有水、陸、空行？汝更諦觀，月從天陟，珠因手持，承珠水盤本人敷設，水從何方流注於此？月珠相遠，非和非合，不應水精無從自有。汝尚不知如來藏中性水真空、性空真水，清淨本然周遍法界，隨眾生心應所知量。一處執珠一處水出，遍法界執滿法界生，生滿世間，寧有方所？循業發現，世間無知，惑為因緣及自然性；皆是識心分別計度，但有言說，都無實義！

(The Buddha continued:) "Ananda, the nature of water is not fixed, its flowing and stopping not constant. For example, in Sravasti the great magicians such as the immortal Kapila, the immortal Cakra, and Padma and Mahasattva seek the essence of the moon in order to mix it with magic medicine. These masters, in the daytime of the bright half of the month, hold a moon-mirror in their hands to catch the water of the moon. Does this water come out of the pearl? Does it exist in space itself? Or does it come from the moon? Ananda, if it comes from the moon, it could even make the pearl yield water from afar, and the trees and forests it passes would all pour forth. If it flowed, why wait for it to come out of the mirror? If it did not flow, then the bright water did not descend from the moon. If it comes out of the pearl, then this pearl should always flow with water; why wait for midnight or the daytime of the bright half to catch it? If it is born of space, the nature of space is boundless, so water would be endless; from humans to heavens all would be drowned in a flood, so how could there be those that move in water, on land and in air? Look carefully again: the moon rises from the sky, the pearl is held in the hand, the basin that catches the water is set out by the man himself; from what direction does water flow to here? The moon and pearl are far apart, neither combined nor joined, and the water essence should not exist by itself from nowhere. You still do not know that in the Tathagatagarbha, the nature of water is true emptiness and the nature of emptiness is true water, pure and originally so, pervading the Dharma realm and responding according to the capacity of beings' minds to know. When a pearl is held in one place, water comes out in that place; when pearls are held throughout the Dharma realm, water arises throughout the Dharma realm; arising throughout the world, how could it have a location? Following karma they appear, but people of the world, ignorant, are deluded into taking them as causes and conditions or as spontaneous nature; all are the discriminating calculations of the conscious mind, mere words, with no real meaning at all!

「阿難！風性無體，動靜不常。汝常整衣入於大眾，僧伽梨角動及傍人，則有微風拂彼人面。此風為復出袈裟角？發於虛空？生彼人面？阿難！此風若復出袈裟角，汝乃披風；其衣飛搖，應離汝體！我今說法會中垂衣，汝看我衣風何所在？不應衣中有藏風地。若生虛空，汝衣不動，何因無拂？空性常住，風應常生；若無風時虛空當滅。滅風可見，滅空何狀！若有生滅，不名虛空；名為虛空，云何風出？若風自生彼拂之面，從彼面生，當應拂汝！自汝整衣，云何倒拂？汝審諦觀，整衣在汝，面屬彼人，虛空寂然不參流動，風自誰方鼓動來此？風、空性隔，非和非合；不應風性無從自有。汝宛不知如來藏中性風真空、性空真風，清淨本然周遍法界，隨眾生心應所知量。阿難！如汝一人微動服衣有微風出，遍法界拂滿國土生，周遍世間，寧有方所？循業發現，世間無知，惑為因緣及自然性；皆是識心分別計度，但有言說，都無實義！

(The Buddha continued:) "Ananda, the nature of wind has no substance, its motion and stillness are not constant. You regularly straighten your robe as you enter the great assembly, and the corner of your sanghati stirs and touches the person beside you, so that a slight wind brushes that person's face. Does this wind come out of the corner of the kasaya? Does it arise from space? Or is it born from that person's face? Ananda, if this wind comes out of the corner of the kasaya, then you would be wearing wind; your robe would fly and sway, and should leave your body! Now I am in the Dharma assembly with my robe hanging down; look, where is the wind in my robe? There should not be a place in the robe that stores wind. If it arises from space, your robe did not move, so why was there no brushing? The nature of space is constantly abiding, so wind should always arise; if there were no wind, space would have to perish. One can see wind cease, but what would the ceasing of space look like! If it has arising and ceasing, it is not called space; if it is called space, how does wind come out of it? If wind arises by itself from the face that is brushed, it should brush you, since it arises from that face! You yourself straighten your robe, so how does it brush in reverse? Examine this closely: straightening the robe is in you, the face belongs to that person, and space is still and does not take part in flowing; from whose side does wind stir and come here? Wind and space are separated by nature, neither combined nor joined; wind's nature should not exist by itself from nowhere. You utterly do not know that in the Tathagatagarbha, the nature of wind is true emptiness and the nature of emptiness is true wind, pure and originally so, pervading the Dharma realm and responding according to the capacity of beings' minds to know. Ananda, as when you alone slightly move your robe a slight wind comes out, so too throughout the Dharma realm, as persons brush their robes, wind arises throughout the lands, pervading the world; how could it have a location? Following karma they appear, but people of the world, ignorant, are deluded into taking them as causes and conditions or as spontaneous nature; all are the discriminating calculations of the conscious mind, mere words, with no real meaning at all!"

「阿難！空性無形，因色顯發。如室羅城去河遙處，諸剎利種及婆羅門、毘舍、首陀，兼頗羅墮、旃陀羅等，新立安居，鑿井求水。出土一尺，於中則有一尺虛空；如是乃至出土一丈，中間還得一丈虛空。虛空淺深，隨出多少。此空為當因土所出？因鑿所有？無因自生？阿難！若復此空無因自生，未鑿土前何不無礙？唯見大地逈無通達。若因土出，則土出時應見空入。若土先出無空入者，云何虛空因土而出？若無出入，則應空、土元無異因；無異則同，則土出時空何不出？若因鑿出，則鑿出空，應非出土；不因鑿出，鑿自出土，云何見空？汝更審諦、諦審、諦觀，鑿從人手隨方運轉，土因地移，如是虛空因何所出？鑿、空虛實不相為用，非和非合，不應虛空無從自出。若此虛空性圓周遍本不動搖，當知現前地、水、火、風均名五大，性真圓融，皆如來藏，本無生滅。阿難！汝心昏迷，不悟四大元如來藏，當觀虛空為出為入？為非出入？汝全不知如來藏中性覺真空、性空真覺，清淨本然周遍法界，隨眾生心應所知量。

(The Buddha continued:) "Ananda! The nature of space has no form; it is revealed through form. Take the city of Shravasti, far from the river: the Kshatriyas, Brahmins, Vaishyas, Shudras, together with the Bharadvajas, Chandalas, and others, newly settle there and dig wells to look for water. When one foot of earth is removed, there is one foot of empty space in it; and so on up to ten feet of earth removed, in which there is ten feet of empty space. The depth of the space follows the amount removed. Does this space come from the earth being removed? Does it exist because of the digging? Or does it arise by itself without a cause? Ananda! If this space arose by itself without a cause, why was it not unobstructed before the earth was dug? We see only the great earth, solid, with no opening through. If it comes from the earth being removed, then when the earth comes out we should see space going in. If the earth comes out first and no space goes in, how can space come out because of the earth? If there is neither going out nor going in, then space and earth should originally have no difference in cause; if no difference, they are the same, so when the earth comes out why does the space not come out? If it comes out because of digging, then digging brings out space and should not bring out earth; if it does not come out because of digging, then digging itself brings out earth, so how is space seen? Examine again, examine carefully, observe closely: digging comes from human hands turning in whatever direction, and earth moves because of the ground; so from what does space come out? Digging and space, the actual and the empty, do not serve each other; they neither blend nor unite, so space should not arise from nowhere by itself. If the nature of this space is all-pervading and perfect and originally unmoving, you should know that earth, water, fire, and wind, which are present before you, together are called the Five Elements, that their nature is true and perfectly fused, and all are the Tathagatagarbha, without arising or ceasing from the beginning. Ananda! Your mind is confused and you do not awaken to the fact that the four elements are originally the Tathagatagarbha. Observe space: does it go out or come in? Or does it neither go out nor come in? You do not know at all that in the Tathagatagarbha, the nature of awareness is true emptiness and the nature of emptiness is true awareness, pure and original, pervading the Dharma Realm, responding to the measure of knowledge in the minds of beings.

「阿難！如一井空、空生一井，十方虛空亦復如是，圓滿十方，寧有方所？循業發現，世間無知，惑為因緣及自然性；皆是識心分別計度，但有言說，都無實義！

(The Buddha continued:) "Ananda! Just as one well is empty and the space gives rise to one well, so too the space of the ten directions is like this, filling the ten directions; how could it have a location? It appears following karma, and the ignorant of the world are deluded into taking it as due to conditions or to spontaneity. All of these are the discriminations and calculations of the conscious mind; there are only words, and no real meaning at all!

「阿難！見覺無知，因色空有。如汝今者在祇陀林，朝明、夕昏，設居中宵，白月則光、黑月便暗；則明暗等因見分析。此見為復與明、暗相併太虛空為同一體？為非一體？或同非同？或異非異？阿難！此見若復與明與暗及與虛空元一體者，則明與暗二體相亡，暗時無明，明時非暗。若與暗一，明則見亡；必一於明，暗時當滅，滅則云何見明見暗？若暗明殊，見無生滅，一云何成？若此見精與暗與明非一體者，汝離明暗及與虛空，分析見元作何形相？離明、離暗及離虛空，是見元同龜毛、兔角。明、暗、虛空三事俱異，從何立見？明、暗相背，云何或同？離三元無，云何或異？分空、分見本無邊畔，云何非同？見暗、見明性非遷改，云何非異？汝更細審，微細審詳，審諦審觀，明從太陽，暗隨黑月，通屬虛空，壅歸大地，如是見精因何所出？見覺、空頑，非和非合，不應見精無從自出。若見、聞、知性圓周遍，本不動搖，當知無邊不動虛空並其動搖地、水、火，風，均名六大。性真圓融，皆如來藏，本無生滅。阿難！汝性沈淪，不悟汝之見、聞、覺，知本如來藏。汝當觀此見、聞、覺、知，為生、為滅？為同、為異？為非生滅？為非同異？汝曾不知如來藏中性見覺明、覺精明見，清淨本然周遍法界，隨眾生心應所知量。如一見根見周法界，聽、嗅、嘗、觸、覺觸覺知，妙德瑩然，遍周法界，圓滿十虛，寧有方所？循業發現，世間無知，惑為因緣及自然性。皆是識心分別計度，但有言說，都無實義！

(The Buddha continued:) "Ananda! Seeing and awareness have no knowledge of themselves; they exist because of form and space. For example, now that you are in the Jeta Grove, there is brightness in the morning and dusk in the evening; if you stay there at midnight, the light is bright when the moon is full and dark when the moon is dark; thus brightness and darkness and the like are distinguished by the part of seeing. Is this seeing one body with brightness, darkness, and the vast empty space? Or is it not one body? Or is it both the same and not the same? Or both different and not different? Ananda! If this seeing were originally one body with brightness, darkness, and space, then the two bodies of brightness and darkness would cancel each other; in darkness there would be no brightness, and in brightness no darkness. If it were one with darkness, then when it is bright seeing would be lost; if it must be one with brightness, then when it is dark seeing would have to be extinguished, and being extinguished, how would it see brightness or darkness? If darkness and brightness are different while seeing has no arising or ceasing, how could it be one with them? If the essence of this seeing is not one body with darkness and brightness, then apart from brightness, darkness, and space, analyze what shape and appearance the original seeing has. Apart from brightness, apart from darkness, and apart from space, this seeing would be just like turtle hair or rabbit horns. Brightness, darkness, and space are three things that are all different; from where is seeing established? Brightness and darkness are opposed to each other; how could they ever be the same? Apart from the three it is originally nothing; how could it ever be different? Dividing space and dividing seeing, there is originally no boundary; how could they be not the same? Seeing darkness and seeing brightness, the nature does not change or shift; how could they be not different? Examine again, examine carefully and in detail, examine closely and observe: brightness comes from the sun, darkness follows the dark moon, what penetrates belongs to space, what is blocked belongs to the earth; so from what does this essence of seeing come out? Seeing and awareness, and dull space, neither blend nor unite; the essence of seeing should not arise from nowhere by itself. If the nature of seeing, hearing, and knowing is all-pervading and perfect and originally unmoving, you should know that boundless, unmoving space together with the moving earth, water, fire, and wind are called the Six Elements. Their nature is true and perfectly fused, and all are the Tathagatagarbha, without arising or ceasing from the beginning. Ananda! Your nature is sunk and submerged; you do not awaken to the fact that your seeing, hearing, awareness, and knowing are originally the Tathagatagarbha. You should observe this seeing, hearing, awareness, and knowing: do they arise or cease? Are they the same or different? Do they neither arise nor cease? Are they neither the same nor different? You have never known that in the Tathagatagarbha the nature of seeing is awareness and brightness, and the essence of awareness is bright seeing, pure and original, pervading the Dharma Realm, responding to the measure of knowledge in the minds of beings. Just as one root of seeing sees all around the Dharma Realm, so too hearing, smelling, tasting, touching, and the awareness and knowing of sensation, with wondrous virtue luminous, pervade the Dharma Realm and fill the ten voids; how could it have a location? It appears following karma, and the ignorant of the world are deluded into taking it as due to conditions or to spontaneity. All of these are the discriminations and calculations of the conscious mind; there are only words, and no real meaning at all!

「阿難！識性無源，因於六種根塵妄出。汝今遍觀此會聖眾，用目循歷，其目周視，但如鏡中無別分析；汝識於中次第標指，此是文殊、此富樓那、此目犍連、此須菩提、此舍利弗。此識了知，為生於見？為生於相？為生虛空？為無所因突然而出？阿難！若汝識性生於見中，如無明、暗及與色、空，四種必無，元無汝見；見性尚無，從何發識？若汝識性生於相中、不從見生，既不見明、亦不見暗，明暗不矚，即無色、空；彼相尚無，識從何發？若生於空，非相、非見，非見無辯，自不能知明、暗、色、空；非相滅緣，見、聞、覺、知無處安立。處此二非，空非同無，有非同物；縱發汝識，欲何分別？若無所因突然而出，何不日中別識明月？汝更細詳、微細詳審，見託汝睛，相推前境，可狀成有，不相成無，如是識緣因何所出？識動、見澄，非和非合；聞、聽、覺、知亦復如是，不應識緣無從自出。若此識心本無所從，當知了別見、聞、覺、知，圓滿湛然，性非從所；兼彼虛空、地、水、火、風，均名七大。性真圓融，皆如來藏，本無生滅。阿難！汝心麁浮，不悟見、聞發明瞭知，本如來藏。汝應觀此六處識心，為同、為異？為空、為有？為非同異？為非空有？汝元不知如來藏中性識明知、覺明真識，妙覺湛然，遍周法界，含吐十虛，寧有方所？循業發現，世間無知，惑為因緣及自然性；皆是識心分別計度，但有言說，都無實義。」

(The Buddha continued:) "Ananda! The nature of consciousness has no source; it arises falsely because of the six sense organs and six objects. Now you look over this assembly of the holy ones, and your eyes move over them in turn, looking all around as a mirror does with no separate analysis; but your consciousness within it points them out one by one: this is Manjushri, this is Purna, this is Maudgalyayana, this is Subhuti, this is Shariputra. This consciousness that knows: does it arise from seeing? From the appearance? From space? Or does it suddenly come out with no cause? Ananda! If your consciousness arose from within seeing, then without brightness, darkness, form, and space, these four kinds of objects would be absent, and your seeing would be originally absent; if even the nature of seeing is absent, from what does consciousness arise? If your consciousness arose from within appearance and did not arise from seeing, then since it does not see brightness and does not see darkness, and does not look at brightness or darkness, there would be no form or space; if those appearances are absent, from what would consciousness arise? If it arose from space, which is neither appearance nor seeing, then being non-seeing it would have no discernment, and could not itself know brightness, darkness, form, or space; being non-appearance, it extinguishes its conditions, and seeing, hearing, awareness, and knowing would have nowhere to be established. Placed in these two negations, space is not the same as nothingness, and being is not the same as things; even if your consciousness arose, what would it think to discriminate? If it suddenly came out with no cause, why does it not recognize a bright moon in the middle of the day? Examine again, examine carefully and in detail: seeing relies on your eyes, and appearance pushes the object before them, so what can be shaped is called existent, and what cannot be shaped is called nonexistent; so from what does this conditioned consciousness come out? Consciousness moves and seeing is clear, and the two neither blend nor unite; hearing, smelling, awareness, and knowing are also like this, and the conditions of consciousness should not arise from nowhere by themselves. If this conscious mind originally comes from nowhere, you should know that the discriminating seeing, hearing, awareness, and knowing are perfectly full and clear, their nature not from any place; together with space, earth, water, fire, and wind they are called the Seven Elements. Their nature is true and perfectly fused, and all are the Tathagatagarbha, without arising or ceasing from the beginning. Ananda! Your mind is coarse and shallow; you do not awaken to the fact that the illumination and knowing of seeing and hearing are originally the Tathagatagarbha. You should observe this conscious mind of the six places: are they the same or different? Empty or existent? Neither the same nor different? Neither empty nor existent? You have originally not known that in the Tathagatagarbha the nature of consciousness is bright knowing, and awareness and brightness are true consciousness, wondrous awareness clear and still, pervading the Dharma Realm, containing and releasing the ten voids; how could it have a location? It appears following karma, and the ignorant of the world are deluded into taking it as due to conditions or to spontaneity; all of these are the discriminations and calculations of the conscious mind; there are only words, and no real meaning at all."

爾時，阿難及諸大眾，蒙佛如來微妙開示，身心蕩然得無罣礙。是諸大眾，各各自知心遍十方，見十方空如觀掌中所持葉物。一切世間諸所有物，皆即菩提妙明元心，心精遍圓含裹十方。反觀父母所生之身，猶彼十方虛空之中吹一微塵，若存若亡；如湛巨海流一浮漚，起滅無從。瞭然自知獲本妙心，常住不滅。禮佛合掌，得未曾有，於如來前說偈讚佛：

At that time, Ananda and the whole assembly, having received the Tathagata's subtle and wondrous teaching, felt their bodies and minds become free and without hindrance. Each of the assembly knew for himself that his mind pervaded the ten directions, and saw the space of the ten directions as one looks at a leaf held in the palm. All the things in the world were just the original wondrous mind of bodhi, bright and pure, the essence of mind perfectly full and enveloping the ten directions. Looking back at the body born of their parents, it was like a speck of dust blown in the space of the ten directions, seeming to exist and not exist; like a floating bubble on the clear great ocean, arising and vanishing without any source. They clearly knew that they had obtained the original wondrous mind, which abides forever and does not perish. They bowed to the Buddha with palms together, having gained what they had never had, and before the Tathagata spoke a verse in praise of the Buddha:

「妙湛總持不動尊，首楞嚴王世希有！

"Wondrous, still, all-holding, the Immovable Honored One; the Shurangama King is rare in the world!

銷我億劫顛倒想，不歷僧祇獲法身。

It dissolves my deluded thoughts of countless kalpas, and without passing through asamkhyeyas I gain the Dharma body.

願今得果成寶王，還度如是恆沙眾；

May I now attain the fruit and become a King of Jewels, and again deliver beings as numerous as the sands of the Ganges;

將此深心奉塵剎，是則名為報佛恩。

Offering this deep mind to lands as numerous as dust, this is called repaying the Buddha's kindness.

伏請世尊為證明，五濁惡世誓先入，

I humbly ask the World-Honored One to bear witness: I vow to enter first the evil world of the five defilements,

如一眾生未成佛，終不於此取泥洹。

And if one single being has not become a Buddha, I will never take nirvana here.

大雄大力大慈悲！希更審除微細惑；

Greatly heroic, greatly powerful, greatly compassionate! May you further examine and remove my subtlest doubts;

令我早登無上覺，於十方界坐道場。

Let me soon ascend to unsurpassed awakening and sit in the place of the Way in the worlds of the ten directions.

舜若多性可銷亡，爍迦囉心無動轉！」

The nature of Shunyata (emptiness) may be dissolved, but the mind of Skandhakara (the diamond-firm mind) will not be moved!"

唐天竺沙門般剌蜜帝譯

Translated by the Indian Shramana Paramiti of the Tang dynasty.

爾時，富樓那彌多羅尼子在大眾中即從座起，偏袒右肩，右膝著地，合掌恭敬而白佛言：「大威德世尊！善為眾生敷演如來第一義諦。世尊常推說法人中我為第一，今聞如來微妙法音，猶如聾人逾百步外聆於蚊蚋，本所不見，何況得聞？佛雖宣明令我除惑，今猶未詳斯義究竟無疑惑地。世尊！如阿難輩，雖則開悟，習漏未除；我等會中登無漏者，雖盡諸漏，今聞如來所說法音，尚紆疑悔。世尊！若復世間一切根、塵、陰、處、界等皆如來藏清淨本然，云何忽生山河大地諸有為相，次第遷流，終而復始？又如來說地、水、火、風本性圓融、周遍法界，湛然常住，世尊！若地性遍，云何容水？水性周遍，火則不生。復云何明水、火二性俱遍虛空不相𣣋滅？世尊！地性障礙，空性虛通，云何二俱周遍法界？而我不知是義攸往，唯願如來宣流大慈，開我迷云，及諸大眾！」作是語已，五體投地，欽渴如來無上慈誨。

At that time, Purna Maitrayaniputra, in the great assembly, rose from his seat, bared his right shoulder, knelt with his right knee on the ground, and with palms together said respectfully to the Buddha: "World-Honored One of great majesty and virtue! You are skilled at expounding to beings the Tathagata's first truth. The World-Honored One often praised me as foremost among those who preach the Dharma, yet now, hearing the Tathagata's subtle and wondrous Dharma sound, I am like a deaf man hearing a mosquito a hundred paces away, who cannot even see it, let alone hear it. Although the Buddha has explained to remove my doubts, I do not yet fully know the ultimate of this meaning or reach a place of no doubt. World-Honored One! People like Ananda, though awakened, have not yet exhausted the habits of outflows; in our assembly, those who have ascended to no-outflow, though their outflows are exhausted, still harbor lingering doubt and regret on hearing the Dharma sound spoken by the Tathagata. World-Honored One! If all the sense organs, objects, aggregates, bases, and realms of the world are the Tathagatagarbha, pure and original, how do mountains, rivers, the great earth, and all conditioned phenomena suddenly arise, flowing and shifting in sequence, ending and beginning again? Moreover the Tathagata says that the nature of earth, water, fire, and wind is perfectly fused, pervading the Dharma Realm, still and ever-abiding. World-Honored One! If the nature of earth is pervading, how can it contain water? If the nature of water is pervading, fire cannot arise. And how do you explain that the natures of water and fire both fill space without overcoming or extinguishing each other? World-Honored One! The nature of earth is obstructing, and the nature of space is empty and open; how can both pervade the Dharma Realm? I do not know where this meaning leads, and I only wish that the Tathagata would spread his great compassion, and open the clouds of my confusion, and those of the whole great assembly!" Having said this, he prostrated himself with five limbs on the ground, longing for the Tathagata's unsurpassed compassionate teaching.

爾時，世尊告富樓那及諸會中漏盡無學諸阿羅漢：「如來今日普為此會宣勝義中真勝義性，令汝會中定性聲聞，及諸一切未得二空迴向上乘阿羅漢等，皆獲一乘寂滅場地、真阿練若正修行處。汝今諦聽！當為汝說。」富樓那等欽佛法音，默然承聽。

At that time, the World-Honored One told Purna and all the Arhats in the assembly who were beyond outflows and beyond learning: "Today the Tathagata will universally proclaim for this assembly the true ultimate nature within the ultimate meaning, so that you of the assembly who are fixed in the Hearer nature, and all Arhats who have not yet attained the two emptinesses and turned toward the Supreme Vehicle, may all gain the ground of the One Vehicle's quiescence, the true Aranya (place of stillness), the place of proper practice. Listen carefully now! I shall speak for you." Purna and the others, respectfully receiving the Buddha's Dharma sound, listened in silence.

佛言：「富樓那！如汝所言『清淨本然，云何忽生山河大地？』汝常不聞如來宣說性覺妙明本覺明妙？」

The Buddha said: "Purna! As you said, 'If it is pure and original, how do mountains, rivers, and the great earth suddenly arise?' Have you not often heard the Tathagata declare the wondrous brightness of the nature of awareness, and the brightness and wonder of original awareness?"

富樓那言：「唯然，世尊！我常聞佛宣說斯義。」

Purna said: "Yes, World-Honored One! I have often heard the Buddha proclaim this meaning."

佛言：「汝稱覺明，為復性明稱名為覺？為覺不明稱為明覺？」

The Buddha said: "When you speak of awareness and brightness, is it that the nature itself is bright and so is called awareness, or that awareness is not bright and is therefore called bright awareness?"

富樓那言：「若此不明名為覺者，則無所明。」

Purna said: "If this non-brightness is called awareness, then there would be nothing that is illuminated."

佛言：「若無所明，則無明覺。有所非覺，無所非明，無明又非覺湛明性。性覺必明，妄為明覺。覺非所明，因明立所，所既妄立，生汝妄能，無同異中熾然成異。異彼所異，因異立同，同異發明，因此復立無同無異。如是擾亂相待生勞，勞久發塵自相渾濁，由是引起塵勞煩惱。起為世界，靜成虛空，虛空為同，世界為異。彼無同異真有為法，覺明、空昧相待成搖，故有風輪執持世界。因空生搖，堅明立礙，彼金寶者明覺立堅，故有金輪保持國土。堅覺寶成，搖明風出，風、金相摩故有火光為變化性；寶明生潤，火光上蒸，故有水輪含十方界。火騰、水降，交發立堅，濕為巨海，乾為洲潬。以是義故，彼大海中火光常起；彼洲潬中江河常注。水勢劣火，結為高山；是故山石擊則成炎，融則成水。土勢劣水，抽為草木；是故林藪遇燒成土，因絞成水，交妄發生，遞相為種；以是因緣世界相續。

The Buddha said: "If there is nothing illuminated, there is no bright awareness. If there is something illuminated it is not awareness, and if there is nothing illuminated it is not brightness; and without brightness it is not the clear bright nature of awareness. The nature of awareness is necessarily bright, yet falsely adds a 'brightness' to be aware of. Awareness is not the object illuminated; because of this 'brightness' the illuminated is established; once the illuminated is falsely established, your false ability arises, and in what was originally without sameness or difference, difference blazes into being. Different from what it differs from, because of difference sameness is again established; sameness and difference are brought to light, and from this, neither-sameness-nor-difference is established again. Thus mutual opposition and dependence breed weariness; after long weariness, dust arises and the two make each other turbid, and from this arise the afflictions of the dusts of toil. Stirred, it becomes the world; at rest, it becomes space. Space is sameness, and the world is difference. That which is neither the same nor different is the true conditioned phenomenon. Awareness and brightness and the dullness of space depend on each other and become movement, so there is the wheel of wind that holds the world. Because space gives rise to movement, firmness and brightness establish obstruction; those golden jewels are brightness of awareness establishing firmness, so there is the wheel of gold that keeps the lands. When firm awareness becomes a jewel, and moving brightness brings forth wind, wind and gold rub against each other, and so there is fire-light as a nature of transformation. When jewel-brightness gives rise to moisture, the fire-light steams upward, and so there is the wheel of water that holds the ten directions. Fire rises and water descends, and in their interplay firmness is established; the wet becomes great oceans, and the dry becomes continents and islets. For this reason, fire-light constantly arises in the great oceans, and rivers constantly flow on the continents. The force of water is weaker than fire and so forms high mountains; therefore when mountain rocks are struck they produce flame, and when melted they become water. The force of earth is weaker than water and so is drawn up as plants and trees; therefore when forests and marshes are burned they turn to earth, and when wrung they become water. As false interplay gives rise to things, they serve as seeds for each other in turn; by these causes and conditions the world continues.

「復次，富樓那，明妄非他，覺明為咎！所妄既立，明理不踰。以是因緣，聽不出聲，見不超色；色、香、味、觸六妄成就，由是分開見、覺、聞、知。同業相纏，合離成化，見明色發，明見想成。異見成憎，同想成愛，流愛為種，納想為胎。交遘發生，吸引同業，故有因緣生羯囉藍、遏蒱曇等。胎、卵、濕、化，隨其所應。卵唯想生，胎因情有，濕以合感，化以離應。情、想、合、離更相變易，所有受業逐其飛沈，以是因緣眾生相續。

(The Buddha continued:) "Furthermore, Purna, brightness as falsity is nothing else; awareness and brightness are the error itself! Once the falsity is established, the principle of brightness cannot go beyond it. By these causes and conditions, hearing cannot go beyond sound and seeing cannot go beyond form; when the six falsities of form, sound, smell, taste, touch, and mental object are complete, seeing, awareness, hearing, and knowing are thereby separated. Entangled by common karma, joining and parting produce change; when seeing is bright, form arises, and when brightness is seen, thought is formed. Differing views make hatred, and common thoughts make love; flowing love becomes the seed, and taking in thought becomes the womb. Interplay gives rise to birth and draws in common karma, and so there is the arising of kalala (the first coagulation after conception), arbuda (the blister-like embryo), and so on. Womb, egg, moisture, and transformation each follow what is fitting. Eggs arise only from thought, wombs exist because of feeling, moisture responds to union, and transformation responds to separation. Feeling, thought, union, and separation alter each other, and all that receive karma rise or sink accordingly; by these causes and conditions, beings continue."

「富樓那！想愛同結，愛不能離；則諸世間父母子孫相生不斷；是等則以欲貪為本。貪愛同滋，貪不能止，則諸世間卵、化、濕、胎，隨力強弱遞相吞食；是等則以殺貪為本。以人食羊，羊死為人，人死為羊，如是乃至十生之類，死死生生互來相噉，惡業俱生窮未來際；是等則以盜貪為本。汝負我命，我還汝債，以是因緣，經百千劫常在生死。汝愛我心，我憐汝色，以是因緣，經百千劫常在纏縛。唯殺、盜、婬三為根本，以是因緣業果相續。富樓那！如是三種顛倒相續，皆是覺明明瞭知性，因了發相，從妄見生。山河大地諸有為相，次第遷流；因此虛妄，終而復始。」

(The Buddha continued:) "Purna! When thought and love are tied together, love cannot be left behind; so in all the world parents and children are born in an unbroken line; these have desire and greed as their root. When greed and love nourish each other, greed cannot be stopped; so in all the world beings born from eggs, transformation, moisture, and wombs devour each other in turn according to their strength or weakness; these have killing and greed as their root. A man eats a sheep, the sheep dies and becomes a man, the man dies and becomes a sheep; and so on through ten kinds of births, dying and being born, consuming each other, and evil karma arises together to the end of the future; these have stealing and greed as their root. You owe me a life and I repay you the debt; by these causes and conditions, through hundreds of thousands of kalpas we remain in birth and death. You love my heart and I pity your form; by these causes and conditions, through hundreds of thousands of kalpas we remain bound. Only killing, stealing, and lust are the root; by these causes and conditions, the fruit of karma continues. Purna! These three kinds of inversion continuing are all the nature of bright awareness, which gives rise to appearances by discrimination and arises from false views. Mountains, rivers, the great earth, and all conditioned phenomena flow and shift in sequence; because of this falsity, they end and begin again."

富樓那言：「若此妙覺本妙覺明與如來心不增不減，無狀忽生山河大地諸有為相；如來今得妙空明覺，山河大地有為習漏何當復生？」

Purna said: "If this wondrous awareness, originally wondrously aware and bright, neither increases nor decreases compared to the Tathagata's mind, and suddenly without cause gives rise to mountains, rivers, the great earth, and all conditioned phenomena, then now that the Tathagata has attained wondrous empty bright awareness, when will the conditioned habits and outflows of mountains, rivers, and the great earth arise again?"

佛告富樓那：「譬如迷人，於一聚落惑南為北，此迷為復因迷而有？因悟所出？」

The Buddha said to Purna: "Suppose a deluded man in one village takes south to be north: does this delusion arise because of delusion, or because of awakening?"

富樓那言：「如是迷人，亦不因迷又不因悟。何以故？迷本無根，云何因迷？悟非生迷，云何因悟？」

Purna said: "For such a deluded man, it is neither because of delusion nor because of awakening. Why? Delusion has no root in the beginning, so how could it be because of delusion? Awakening does not give rise to delusion, so how could it be because of awakening?"

佛言：「彼之迷人正在迷時，倐有悟人指示令悟；富樓那！於意云何？此人縱迷，於此聚落更生迷不？」

The Buddha said: "While the deluded man is still deluded, suppose an awakened man suddenly points out the way and makes him awake. Purna, what do you think? Having passed beyond his delusion, would that man become deluded again about that village?"

「不也。世尊！」

"He would not, World-Honored One!"

「富樓那！十方如來，亦復如是。此迷無本，性畢竟空。昔本無迷，似有迷覺，覺迷迷滅，覺不生迷。亦如瞖人見空中花，瞖病若除，花於空滅。忽有愚人，於彼空花所滅空地，待花更生；汝觀是人為愚為慧？」

(The Buddha continued:) "Purna! The Tathagatas of the ten directions are also like this. This delusion has no root, and its nature is ultimately empty. In the past there was originally no delusion; it seemed that there was delusion and awareness, and when awareness of delusion arises the delusion is extinguished, and awareness does not give rise to delusion again. It is also like a person with cataracts who sees flowers in the sky; if the disease of cataracts is removed, the flowers vanish in the sky. If suddenly a fool, at that empty spot where the sky-flowers vanished, waited for the flowers to arise again, what would you say of this person, a fool or a wise man?"

富樓那言：「空元無花，妄見生滅，見花滅空已是顛倒，勅令更出斯實狂痴；云何更名如是狂人為愚為慧？」

Purna said: "There were originally no flowers in the sky; only through false seeing did they seem to arise and cease, and to see the flowers vanish from the sky is already inverted; to command them to come out again is truly mad and foolish. How could one still call such a madman a fool or wise?"

佛言：「如汝所解，云何問言：『諸佛如來妙覺明空，何當更出山河大地？』又如金鑛雜於精金，其金一純，更不成雜；如木成灰，不重為木；諸佛如來菩提涅槃，亦復如是。

The Buddha said: "As you understand, how can you still ask: 'When will the wondrous bright empty awareness of all Buddhas and Tathagatas again produce mountains, rivers, and the great earth?' It is also like gold ore mixed in pure gold: once the gold is pure, it does not become mixed again; as wood turns to ash, it does not become wood again; the bodhi and nirvana of all Buddhas and Tathagatas are also like this.

「富樓那！又汝問言：『地、水、火、風本性圓融周遍法界，疑水、火性不相𣣋滅？又徵虛空及諸大地俱遍法界，不合相容。』富樓那！譬如虛空體非群相，而不拒彼諸相發揮。所以者何？富樓那！彼太虛空，日照則明，雲屯則暗，風搖則動，霽澄則清，氣凝則濁，土積成霾，水澄成映。於意云何？如是殊方諸有為相，為因彼生？為復空有？若彼所生，富樓那！且日照時既是日明，十方世界同為日色，云何空中更見圓日？若是空明，空應自照，云何中宵雲霧之時，不生光耀？當知是明，非日、非空，不異空、日。觀相元妄，無可指陳，猶邀空花結為空菓，云何詰其相𣣋滅義？觀性元真，唯妙覺明，妙覺明心先非水、火；云何復問不相容者！真妙覺明，亦復如是。汝以空明則有空現，地、水、火、風各各發明，則各各現；若俱發明，則有俱現。云何俱現？富樓那！如一水中現於日影，兩人同觀水中之日，東西各行，則各有日隨二人去；一東一西，先無準的。不應難言：『此日是一，云何各行？各日既雙，云何現一？』宛轉虛妄，無可憑據。

(The Buddha continued:) "Purna! You also asked: 'The nature of earth, water, fire, and wind is perfectly fused and pervades the Dharma Realm; I doubt that water and fire do not overcome and extinguish each other. And you further question whether space and the great earth, both pervading the Dharma Realm, should not contain each other.' Purna! It is like space, whose body is not the many forms, yet does not refuse them to display. Why? Purna! That great empty space: when the sun shines it is bright, when clouds gather it is dark, when wind stirs it moves, when the sky clears it is clear, when air condenses it is turbid, when earth accumulates it becomes haze, and when water settles it becomes reflection. What do you think? Do these various conditioned appearances in different places arise from those things, or does space itself have them? If they arise from those things, Purna, then when the sun shines, being the brightness of the sun, the worlds of the ten directions should all be the color of the sun; why can a round sun still be seen in space? If it is the brightness of space, space should shine by itself; why does no light arise when there are clouds and mist at midnight? You should know that this brightness is neither the sun nor space, and also not different from space and sun. Observing appearances, they are originally false and cannot be pointed to, like inviting sky-flowers to form sky-fruit; how can you question the meaning of their overcoming and extinguishing each other? Observing the nature, it is originally true, only wondrous awareness and brightness, and the mind of wondrous awareness and brightness was never water or fire from the beginning; how can you again ask about their not containing each other! True wondrous awareness and brightness is also like this. As you take it as bright space, space appears; as earth, water, fire, and wind each manifest, each appears; if all manifest together, all appear together. How do they all appear together? Purna! It is like the sun's image appearing in a single bowl of water; two people look together at the sun in the water and walk east and west, and each has a sun following them; one goes east and one goes west, with no standard beforehand. One should not demand: 'This sun is one, so how can each go separately? Since each has its own sun, how can only one appear?' It turns around in falsity and has nothing to rely on.

「富樓那！汝以色空相傾相奪於如來藏，而如來藏隨為色空，周遍法界，是故於中風動、空澄、日明、雲暗。眾生迷悶背覺合塵，故發塵勞有世間相。我以妙明不滅不生合如來藏，而如來藏唯妙覺明，圓照法界，是故於中一為無量、無量為一，小中現大、大中現小，不動道場遍十方界，身含十方無盡虛空，於一毛端現寶王剎，坐微塵裡轉大法輪。滅塵合覺，故發真如妙覺明性。而如來藏本妙圓心，非心、非空，非地、非水、非風、非火；非眼、非耳、鼻、舌、身、意，非色、非聲、香、味、觸、法；非眼識界、如是乃至非意識界；非明、無明、明、無明盡，如是乃至非老、非死、非老死盡；非苦、非集、非滅、非道；非智、非得；非檀那、非屍羅、非毘梨耶、非羼提、非禪那、非缽剌若、非波羅蜜多；如是乃至非怛闥阿竭，非阿羅訶、三耶三菩；非大涅槃，非常、非樂、非我、非淨，以是俱非世出世故。即如來藏元明心妙，即心、即空、即地、即水、即風、即火；即眼、即耳、鼻、舌、身、意、即色、即聲、香、味、觸、法；即眼識界、如是乃至即意識界；即明、無明、明、無明盡，如是乃至即老、即死、即老死盡；即苦、即集、即滅、即道；即智、即得；即檀那、即屍羅、即毘梨耶、即羼提、即禪那、即缽剌若、即波羅蜜多；如是乃至即怛闥阿竭，即阿羅訶、三耶三菩；即大涅槃，即常、即樂、即我、即淨，以是即俱世出世故。即如來藏妙明心元，離即、離非，是即、非即。如何世間三有眾生，及出世間聲聞、緣覺，以所知心測度如來無上菩提！用世語言入佛知見！譬如琴、瑟、箜篌、琵琶，雖有妙音，若無妙指終不能發。汝與眾生亦復如是。寶覺真心各各圓滿，如我按指，海印發光；汝暫舉心，塵勞先起，由不勤求無上覺道，愛念小乘，得少為足。」

(The Buddha continued:) "Purna! You take form and space as inclining toward and seizing from each other within the Tathagatagarbha, and the Tathagatagarbha accordingly becomes form and space, pervading the Dharma Realm; so within it wind moves, space clears, the sun shines, and clouds darken. Beings, deluded and confused, turn their backs on awareness and join with dust, and so give rise to the dusts of toil and the appearance of the world. I, with wondrous brightness that neither perishes nor arises, unite with the Tathagatagarbha, and the Tathagatagarbha is only wondrous awareness and brightness, perfectly illuminating the Dharma Realm; so within it one is the immeasurable and the immeasurable is one body, the small shows the great and the great shows the small; without moving from the place of the Way, I pervade the worlds of the ten directions, my body contains the endless space of the ten directions, on the tip of one hair I manifest the lands of the King of Jewels, and sitting within a mote of dust I turn the great Dharma wheel. Extinguishing dust and uniting with awareness, I give rise to the wondrous bright nature of true suchness and awareness. And the Tathagatagarbha, the originally wondrous perfect mind, is not mind, not space; not earth, not water, not wind, not fire; not eye, not ear, nose, tongue, body, or mind; not form, not sound, smell, taste, touch, or dharma; not the realm of eye-consciousness, and so on up to not the realm of mind-consciousness; not brightness, not ignorance, not the end of brightness or the end of ignorance, and so on up to not old age, not death, not the end of old age and death; not suffering, not origin, not cessation, not path; not wisdom, not attainment; not dana (giving), not shila (precepts), not virya (diligence), not kshanti (patience), not dhyana (meditation), not prajna (wisdom), not paramita (meaning "reaching the other shore," crossing from the shore of birth and death to the shore of liberation); and so on up to not Tathagata, not Arhat (worthy of offerings), not Samyaksambuddha (perfectly and universally enlightened); not great nirvana, not permanence, not bliss, not self, not purity, for all these are neither of the world nor beyond the world. Yet the Tathagatagarbha, the wondrous original mind of brightness, is itself mind, itself space, itself earth, itself water, itself wind, itself fire; itself eye, itself ear, nose, tongue, body, and mind; itself form, itself sound, smell, taste, touch, and dharma; itself the realm of eye-consciousness, and so on up to itself the realm of mind-consciousness; itself brightness, ignorance, the end of brightness, the end of ignorance, and so on up to itself old age, itself death, itself the end of old age and death; itself suffering, origin, cessation, path; itself wisdom, itself attainment; itself dana, shila, virya, kshanti, dhyana, prajna, paramita; and so on up to itself Tathagata, Arhat, Samyaksambuddha; itself great nirvana, itself permanence, bliss, self, and purity, for all these are both worldly and beyond the world. That is, the Tathagatagarbha, the source of the wondrous bright mind, is apart from 'is' and apart from 'is not,' is 'is' and is 'is not.' How can beings of the three realms of existence, and Hearers and Pratyekabuddhas beyond the world, measure the Tathagata's unsurpassed bodhi with the mind they know! How can they enter the Buddha's knowledge and vision with worldly language! It is like the zither, lute, harp, and pipa: though they have wondrous sounds, without wondrous fingers they can never sound. You and all beings are also like this. The true mind of precious awareness is perfect in each of you; as I press my finger, the sea-seal gives off light; but when you merely raise your mind, the dusts of toil arise first, because you do not diligently seek the unsurpassed Way of awakening, and love the Small Vehicle, content with a little gain."

富樓那言：「我與如來寶覺圓明真妙淨心無二圓滿；而我昔遭無始妄想久在輪迴，今得聖乘猶未究竟；世尊諸妄一切圓滅，獨妙真常。敢問如來，一切眾生何因有妄，自蔽妙明，受此淪溺？」

Purna said: "I and the Tathagata have no difference in the perfect fullness of the precious, aware, perfectly bright, true, wondrous, pure mind; yet I met with beginningless false thoughts and have long been in the cycle of rebirth, and though I now obtain the holy vehicle I have not yet reached the ultimate; the World-Honored One's many falsities are all perfectly extinguished, and he alone is wondrous, true, and constant. May I ask the Tathagata: why do all beings have falsity, covering their own wondrous brightness and receiving this sinking and drowning?"

佛告富樓那：「汝雖除疑，餘惑未盡。吾以世間現前諸事，今復問汝，汝豈不聞室羅城中演若達多，忽於晨朝以鏡照面，愛鏡中頭眉目可見，瞋責己頭不見面目，以為魑魅，無狀狂走。於意云何？此人何因無故狂走？」

The Buddha said to Purna: "Although you have removed your doubts, the other confusions are not yet exhausted. I will now ask you again using present worldly matters. Have you not heard of Yajnadatta in the city of Shravasti, who one morning looked at his face in a mirror, loved the head in the mirror with its visible eyebrows and eyes, and blamed his own head for having no visible face, thinking that it was a demon, and ran madly without cause? What do you think? Why did this man run madly for no reason?"

富樓那言：「是人心狂，更無他故。」

Purna said: "The man's mind was mad, and there is no other reason."

佛言：「妙覺明圓、本圓明妙，既稱為妄，云何有因？若有所因，云何名妄？自諸妄想展轉相因，從迷積迷以歷塵劫；雖佛發明，猶不能返。如是迷因，因迷自有。識迷無因，妄無所依；尚無有生，欲何為滅？得菩提者，如寤時人說夢中事；心縱精明，欲何因緣取夢中物？況復無因本無所有。如彼城中演若達多，豈有因緣自怖頭走？忽然狂歇，頭非外得。縱未歇狂，亦何遺失？富樓那！妄性如是，因何為在？汝但不隨分別世間、業果、眾生、三種相續，三緣斷故，三因不生；則汝心中演若達多狂性自歇。歇即菩提，勝淨明心本週法界，不從人得；何藉劬勞肯綮修證？

The Buddha said: "If wondrous awareness is bright and perfect, originally perfectly bright and wondrous, and is called falsity, how can it have a cause? If it had a cause, how could it be called falsity? From the various false thoughts, one depends on another in turn; from delusion piling up delusion, they pass through dust-like kalpas; though the Buddha explains it, they still cannot return. Such a cause of delusion exists by itself because of delusion. Consciousness of delusion has no cause, and falsity has nothing to rely on; since there is even no arising, what is there to wish to extinguish? One who has attained bodhi is like a person awake speaking of things in a dream; even if the mind is keen and clear, by what conditions would one grasp things in a dream? Much less if there is no cause, and originally nothing at all. Like Yajnadatta in that city, how could he have a cause for fearing his head and running madly? When the madness suddenly stops, the head was not obtained from outside. Even if the madness has not stopped, when was the head ever lost? Purna! Such is the nature of falsity; where is its cause? You need only not follow the three continuations, the worldly, karmic result, and beings, as discriminated; when the three conditions are cut off, the three causes do not arise, and then the madness of Yajnadatta in your mind stops by itself. Stopping is bodhi; the supremely pure, bright mind pervades the Dharma Realm from the beginning and is not obtained from another. Why borrow toil and difficulty to practice and realize it?

「譬如有人，於自衣中、繫如意珠，不自覺知，窮露他方，乞食馳走；雖實貧窮，珠不曾失，忽有智者指示其珠，所願從心，致大饒富，方悟神珠非從外得。」

(The Buddha continued:) "It is like a man who has a wish-fulfilling pearl tied inside his own clothing, not knowing it, and wanders poor and exposed in other places begging for food; though he is truly poor, the pearl has never been lost. Suddenly a wise person points out the pearl to him, and his wishes are fulfilled according to his heart, and he becomes greatly wealthy; only then does he realize that the miraculous pearl was not obtained from outside."

即時阿難在大眾中，頂禮佛足，起立白佛：「世尊現說殺、盜、婬業三緣斷故，三因不生；心中達多狂性自歇，歇即菩提，不從人得。斯則因緣皎然明白，云何如來頓棄因緣？我從因緣心得開悟。世尊！此義何獨我等年少有學聲聞，今此會中大目犍連，及舍利弗、須菩提等，從老梵志聞佛因緣，發心開悟得成無漏。今說菩提不從因緣，則王舍城拘舍梨等所說自然，成第一義！唯垂大悲開發迷悶！」

Then Ananda, in the great assembly, bowed at the Buddha's feet, rose, and said to the Buddha: "The World-Honored One now says that when the three conditions of killing, stealing, and lust are cut off, the three causes do not arise; the madness of Yajnadatta in the mind stops by itself, and stopping is bodhi, not obtained from another. These causes and conditions are clear and plain, so how can the Tathagata suddenly abandon causes and conditions? I attained awakening through the mind of causes and conditions. World-Honored One! This meaning is not only for us young Hearers still learning; here in this assembly, Maha Maudgalyayana, Shariputra, Subhuti, and others heard of the Buddha's causes and conditions from old Brahmin ascetics, gave rise to the aspiration, awakened, and attained no-outflow. Now if you say bodhi does not come from causes and conditions, then the spontaneity spoken of by Goshala and others in Rajagriha would become the first truth! I only beg that your great compassion open up our confusion!"

佛告阿難：「即如城中演若達多，狂性因緣，若得滅除，則不狂性自然而出。因緣、自然，理窮於是。阿難！演若達多頭本自然，本自其然，無然非自，何因緣故怖頭狂走？若自然頭因緣故狂，何不自然因緣故失？本頭不失，狂怖妄出，曾無變易，何藉因緣？本狂自然，本有狂怖，未狂之際狂何所潛？不狂自然，頭本無妄，何為狂走？若悟本頭，識知狂走，因緣、自然俱為戲論。是故我言『三緣斷故即菩提心』，菩提心生，生滅心滅。此但生滅，滅生俱盡，無功用道。若有自然，如是則明自然心生，生滅心滅，此亦生滅；無生滅者名為自然。猶如世間諸相雜和成一體者，名和合性；非和合者稱本然性。本然非然，和合非合，合、然俱離，離、合俱非，此句方名無戲論法。菩提涅槃尚在遙遠，非汝歷劫辛勤修證，雖復憶持十方如來十二部經清淨妙理如恆河沙，秖益戲論。汝雖談說因緣、自然決定明瞭，人間稱汝多聞第一，以此積劫多聞薰習，不能免離摩登伽難。何須待我佛頂神呪，摩登伽心婬火頓歇得阿那含；於我法中成精進林，愛河乾枯，令汝解脫。是故阿難！汝雖歷劫憶持如來秘密妙嚴，不如一日修無漏業，遠離世間憎、愛二苦。如摩登伽宿為婬女，由神呪力銷其愛欲，法中今名性比丘尼。與羅睺羅母耶輸陀羅同悟宿因，知歷世因貪愛為苦，一念薰脩無漏善故，或得出纏，或蒙授記。如何自欺，尚留觀聽！」

The Buddha said to Ananda: "Take Yajnadatta in the city: if the cause and condition of his madness could be removed, then the nature of non-madness would arise spontaneously. Causes and conditions, and spontaneity: the principle is exhausted here. Ananda! Yajnadatta's head was originally spontaneous, just so by itself, with nothing that is not spontaneous; for what cause and condition did he fear his head and run madly? If a spontaneous head went mad by cause and condition, why did it not become lost spontaneously by cause and condition? The original head was not lost; the madness and fear arose falsely, never changing anything; why borrow causes and conditions? If the madness was originally spontaneous, and had originally madness and fear, where was the madness hidden before the time of not being mad? If non-madness is spontaneous, the head was originally without falsity; why did he run madly? If you realize the original head and know the running mad, causes and conditions and spontaneity are all idle talk. Therefore I say that 'when the three conditions are cut off, this is the bodhi mind'; when the bodhi mind arises, the mind of arising and ceasing ceases. This is only arising and ceasing; only when ceasing and arising are both exhausted is it the Way of no effort. If there is spontaneity, then it is clear that the mind of spontaneity arises, and when the mind of arising and ceasing ceases, this too is arising and ceasing; that without arising and ceasing is called spontaneity. It is like the many appearances of the world mixed together to form one body, which is called the nature of mixing and union; what is not mixing and union is called the nature of what is original. What is original is not original, mixing and union is not union, and union and originality are both left behind, leaving and union are both denied; only this phrase is called the Dharma without idle talk. Bodhi and nirvana are still far away; they cannot be reached by your diligent practice through kalpas; though you remember and hold the pure and wondrous principles of the twelve divisions of scripture of the Tathagatas of the ten directions, as many as the sands of the Ganges, it only adds to idle talk. Though you speak of causes and conditions and spontaneity with decisive clarity, and people call you foremost in learning, by accumulating learning and habit for kalpas you could not avoid the disaster of Matangi. Why wait for my Buddha-crown divine mantra, by which the fire of lust in Matangi's mind was suddenly extinguished and she attained Anagamin (the non-returner); in my Dharma she became a grove of diligent practice, and the river of love dried up, causing your liberation? Therefore, Ananda, though you have remembered and held the Tathagata's secret wondrous adornment for kalpas, it is not as good as one day of cultivating no-outflow karma, to be far from the two sufferings of hatred and love in the world. Matangi, who was formerly a woman of lust, by the power of the divine mantra had her love and desire dissolved, and in the Dharma is now called the Bhikshuni Nature. She, together with Yashodhara, mother of Rahula, awakened to their past causes and knew that through lifetimes they had suffered through greed and love; because in a single thought they cultivated good of no-outflow, some got out of their entanglements, and some received prediction. How can you deceive yourself and still stay at looking and listening!"

阿難及諸大眾，聞佛示誨，疑惑銷除，心悟實相；身意輕安得未曾有！重復悲淚，頂禮佛足，長跪合掌而白佛言：「無上大悲清淨寶王善開我心！能以如是種種因緣方便提獎，引諸沈冥出於苦海。世尊！我今雖承如是法音，知如來藏妙覺明心遍十方界，含育如來十方國土、清淨寶嚴妙覺王剎；如來復責多聞無功，不逮修習。我今猶如旅泊之人，忽蒙天王賜以華屋。雖獲大宅，要因門入，唯願如來不捨大悲，示我在會諸蒙暗者捐捨小乘，畢獲如來無餘涅槃本發心路！令有學者，從何攝伏疇昔攀緣，得陀羅尼，入佛知見？」作是語已，五體投地。在會一心，佇佛慈旨。

Ananda and the whole great assembly, hearing the Buddha's instruction, had their doubts dissolved, and their minds awakened to true reality; their bodies and minds were light and at ease as never before. Again with tears of compassion, they bowed at the Buddha's feet, knelt with palms together, and said to the Buddha: "Unsurpassedly great compassionate, pure King of Jewels, you are skilled at opening our minds! With such various causes and conditions and skillful means you encourage us, and lead those sunk in darkness out of the sea of suffering. World-Honored One! Although I now receive such Dharma sound and know that the wondrous bright mind of the Tathagatagarbha pervades the worlds of the ten directions, containing and nurturing the Tathagata's lands of the ten directions, the pure and precious adorned lands of the wondrous awakened King; the Tathagata also rebukes much learning as without merit, not equal to cultivation and practice. I am now like a traveler lodging far from home who suddenly receives a splendid house from the Heavenly King. Although I have gained a great mansion, I still must enter through the gate. I only wish that the Tathagata would not forsake his great compassion, and show those of us in this assembly who are in darkness how to abandon the Small Vehicle, and finally attain the path of the original aspiration toward the Tathagata's nirvana without remainder! For those still learning, from what place can they subdue their past clinging and attain dharani and enter the Buddha's knowledge and vision?" Having said this, he prostrated with five limbs on the ground. Those in the assembly, single-minded, waited for the Buddha's compassionate decree.

爾時，世尊哀愍會中緣覺、聲聞於菩提心未自在者，及為當來佛滅度後末法眾生發菩提心，開無上乘妙修行路。宣示阿難及諸大眾：「汝等決定發菩提心，於佛如來妙三摩提不生疲惓，應當先明發覺初心二決定義。

At that time, the World-Honored One, pitying those in the assembly who were Pratyekabuddhas and Hearers not yet at ease in the bodhi mind, and also for the beings of the Dharma-ending age in the coming time after the Buddha's passing who would give rise to the bodhi mind, opened the wondrous path of practice of the Unsurpassed Vehicle. He announced to Ananda and the whole great assembly: "You who are resolved to give rise to the bodhi mind, and not grow weary of the Buddha Tathagata's wondrous samadhi, should first understand the two decisive meanings in awakening the initial mind.

「云何初心二義決定？

(The Buddha continued:) "What are the two decisive meanings of the initial mind?

「阿難！第一義者，汝等若欲捐捨聲聞，修菩薩乘，入佛知見，應當審觀因地發心，與果地覺為同、為異？阿難！若於因地，以生滅心為本修因，而求佛乘不生不滅，無有是處。以是義故，汝當照明諸器世間可作之法，皆從變滅。阿難！汝觀世間可作之法，誰為不壞？然終不聞爛壞虛空。何以故？空非可作，由是始終無壞滅故。則汝身中堅相為地，潤濕為水，煖觸為火，動搖為風。由此四纏，分汝湛圓妙覺明心為視、為聽、為覺、為察，從始入終，五疊渾濁。云何為濁？阿難！譬如清水清潔本然；即彼塵土灰沙之倫，本質留礙，二體法爾，性不相循。有世間人，取彼土塵投於淨水，土失留礙，水亡清潔，容貌汩然，名之為濁。汝濁五重，亦復如是。

(The Buddha continued:) "Ananda! The first meaning is this: if you wish to abandon the Hearer path, cultivate the Bodhisattva Vehicle, and enter the Buddha's knowledge and vision, you should examine carefully whether the mind aroused at the causal stage is the same as or different from the awareness at the fruit stage. Ananda! If at the causal stage you cultivate the cause with a mind of arising and ceasing as the basis, and yet seek the Buddha Vehicle without arising or ceasing, there is no such possibility. For this reason you should illuminate that all things that can be made in the world as vessels all change and perish. Ananda! Look at the things that can be made in the world: which is indestructible? Yet one never hears of space decaying. Why? Space cannot be made, so in the end it never perishes. Now in your body, the solid aspect is earth, the moist is water, the warm touch is fire, and the moving is wind. Because of these four entanglements, your clear, perfect, wondrous, bright mind of awareness is divided into seeing, hearing, awareness, and discernment, and from beginning to end there are five layers of turbidity. What is turbidity? Ananda! It is like clear water, pure and clean in its original state; as for dust, earth, ash, and sand, their substance is obstructive, and the two bodies naturally do not follow each other in nature. If someone takes that earth and dust and casts it into pure water, the earth loses its obstruction, and the water loses its purity, and its appearance becomes murky; this is called turbidity. Your five layers of turbidity are also like this.

「阿難！汝見虛空遍十方界，空見不分。有空無體，有見無覺，相織妄成；是第一重名為劫濁。汝身現摶四大為體，見、聞、覺、知壅令留礙，水、火、風、土旋令覺知，相織妄成；是第二重名為見濁。又汝心中憶識誦習，性發知見，容現六塵，離塵無相，離覺無性，相織妄成；是第三重名煩惱濁。又汝朝夕生滅不停，知見每欲留於世間，業運每常遷於國土，相織妄成；是第四重名眾生濁。汝等見聞元無異性，眾塵隔越，無狀異生，性中相知，用中相背，同異失準，相織妄成；是第五重名為命濁。

(The Buddha continued:) "Ananda! You see space pervading the worlds of the ten directions, space and seeing not separate. There is space without substance, and seeing without awareness, and they weave together falsely; this is the first layer, called the turbidity of the kalpa. Your body now appears as the four elements gathered to form its substance, and seeing, hearing, awareness, and knowing are blocked and made obstructive, while water, fire, wind, and earth turn about and make awareness and knowing, weaving together falsely; this is the second layer, called the turbidity of views. Moreover, in your mind, remembering, recognizing, reciting, and practicing, the nature gives rise to knowledge and views, which show the six dusts, and apart from the dust there is no appearance, and apart from awareness there is no nature, weaving together falsely; this is the third layer, called the turbidity of afflictions. Moreover, you are constantly born and perish morning and evening without ceasing, your knowledge and views always wish to remain in the world, and the movement of karma always shifts you through lands, weaving together falsely; this is the fourth layer, called the turbidity of beings. Your seeing and hearing originally have no different nature, but with the barriers of the many dusts, they are born different without reason, knowing each other in nature but opposing each other in function, sameness and difference losing their standard, weaving together falsely; this is the fifth layer, called the turbidity of life.

「阿難！汝今欲令見、聞、覺、知遠契如來常、樂、我、淨，應當先擇死生根本，依不生滅圓湛性成，以湛旋其虛妄滅生，伏還元覺，得元明覺無生滅性，為因地心；然後圓成果地修證。如澄濁水貯於淨器，靜深不動，沙土自沈，清水現前，名為初伏客塵煩惱。去泥純水，名為永斷根本無明。明相精純，一切變現不為煩惱，皆合涅槃清淨妙德。

(The Buddha continued:) "Ananda! Now you wish to make seeing, hearing, awareness, and knowing distantly accord with the Tathagata's permanence, bliss, self, and purity; you should first choose the root of death and birth, and relying on the nature of the unborn and unperishing, perfectly clear and complete, use that clarity to turn back its false arising and ceasing, subdue and return it to original awareness, and obtain the original bright awareness without arising or ceasing as the mind of the causal stage; and then perfect and accomplish the realization of the fruit stage. It is like clarifying muddy water and storing it in a clean vessel; if kept quiet and deep and unmoving, the sand and dirt settle by themselves and clear water appears before you, which is called first subduing the guest-dust afflictions. Removing the mud and leaving pure water is called forever cutting off the root of ignorance. When the aspect of brightness is pure and refined, all manifestations and changes are no longer afflictions, and all accord with the pure wondrous virtue of nirvana.

「第二義者，汝等必欲發菩提心，於菩薩乘生大勇猛，決定棄捐諸有為相，應當審詳煩惱根本。此無始來發業潤生，誰作誰受？阿難！汝修菩提，若不審觀煩惱根本，則不能知虛妄根塵何處顛倒？處尚不知，云何降伏取如來位？阿難！汝觀世間解結之人，不見所結，云何知解？不聞虛空被汝隳裂。何以故？空無相形，無結、解故。則汝現前眼、耳、鼻、舌、及與身、心，六為賊媒，自劫家寶；由此無始眾生世界生纏縛故，於器世間不能超越。

(The Buddha continued:) "The second meaning is this: if you are determined to give rise to the bodhi mind and generate great courage in the Bodhisattva Vehicle, and are resolved to abandon all conditioned appearances, you should examine the root of afflictions. From beginningless time this has produced karma and nourished rebirth; who makes it and who receives it? Ananda! If in cultivating bodhi you do not examine the root of afflictions, you cannot know where the false sense organs and objects are inverted; if you do not even know where, how can you subdue them and take the Tathagata's position? Ananda! Look at someone in the world untying a knot: if he does not see where it is tied, how can he know how to untie it? One never hears of space being torn apart by you. Why? Space has no form, and so has no tying and no untying. Now your present eyes, ears, nose, tongue, body, and mind, these six, are the thieves' go-betweens, robbing the family treasure themselves; because from beginningless time they have produced the entanglement and bondage of beings and worlds, you cannot transcend the world of vessels.

「阿難！云何名為眾生世界？世為遷流，界為方位。汝今當知東、西、南、北、東南、西南、東北、西北、上、下為界，過去、未來、現在為世；方位有十，流數有三。一切眾生織妄相成，身中貿遷，世界相涉。而此界性設雖十方定位可明，世間秖目東、西、南、北；上、下無位，中無定方。四數必明，與世相涉；三四、四三，宛轉十二；流變三疊，一、十、百、千。總括始終，六根之中，各各功德有千二百。

(The Buddha continued:) "Ananda! What is called the world of beings? 'World' (shi) is flowing and shifting, and 'realm' (jie) is location. You should now know that east, west, south, north, southeast, southwest, northeast, northwest, up, and down are the realms, and past, future, and present are the world; there are ten directions and three flowings. All beings weave falsity together to form themselves, exchanging and shifting within the body, and the realms and worlds involve each other. And although the nature of realms may be clearly settled in ten directions, the world only fixes its eyes on east, west, south, and north; up and down have no position, and the middle has no fixed direction. The four directions must be clear and involve the world; three times four, four times three, turning round make twelve; the three layers of flowing change are one, ten, hundred, and thousand. Taken together from beginning to end, in each of the six organs there are one thousand two hundred merits.

「阿難！汝復於中克定優劣。如眼觀見，後暗、前明，前方全明，後方全暗，左、右傍觀三分之二，統論所作功德不全；三分言功，一分無德，當知眼唯八百功德。如耳周聽十方無遺，動若邇遙，靜無邊際，當知耳根圓滿一千二百功德。如鼻嗅聞通出入息，有出有入而闕中交，驗於鼻根三分闕一，當知鼻唯八百功德。如舌宣揚盡諸世間、出世間智，言有方分，理無窮盡，當知舌根圓滿一千二百功德。如身覺觸識於違順，合時能覺，離中不知，離一合雙，驗於身根三分闕一，當知身唯八百功德。如意默容十方三世一切世間出世間法，惟聖與凡無不苞容盡其涯際，當知意根圓滿一千二百功德。

(The Buddha continued:) "Ananda! Now determine within this the superior and inferior. As for seeing with the eyes, behind is dark and in front is bright; the front is fully bright and the back is fully dark, and in looking to the left and right, two thirds are seen; considering overall the merit that is accomplished, it is not complete; of three parts of merit, one part has no merit, so you should know that the eye has only eight hundred merits. As for hearing with the ears, they hear all around the ten directions without omission; moving, they are near or far, and still, they have no boundary; so you should know that the ear organ is perfectly full with one thousand two hundred merits. As for smelling with the nose, it communicates the breath going out and coming in; there is going out and coming in but the middle crossing is lacking; tested by the nose organ, one of three parts is lacking, so you should know that the nose has only eight hundred merits. As for the tongue proclaiming all worldly and beyond-worldly wisdom, speech has its direction and portion, but principle is inexhaustible; so you should know that the tongue organ is perfectly full with one thousand two hundred merits. As for the body's awareness of touch, discerning the harmful and the agreeable, it can sense during union but does not know in separation; separation is one and union is two; tested by the body organ, one of three parts is lacking, so you should know that the body has only eight hundred merits. As for the mind silently containing all worldly and beyond-worldly dharmas of the ten directions and three times, from the holy to the ordinary there is none it does not contain to the limit; so you should know that the mind organ is perfectly full with one thousand two hundred merits.

「阿難！汝今欲逆生死欲流，返窮流根至不生滅；當驗此等六受用根，誰合、誰離？誰深、誰淺？誰為圓通？誰不圓滿？若能於此悟圓通根，逆彼無始織妄業流，得循圓通；與不圓根日劫相倍。我今備顯六湛圓明本所功德，數量如是。隨汝詳擇其可入者，吾當發明令汝增進。十方如來於十八界一一修行，皆得圓滿無上菩提。於其中間，亦無優劣。但汝下劣，未能於中圓自在慧；故我宣揚，令汝但於一門深入，入一無妄，彼六知根一時清淨。」

(The Buddha continued:) "Ananda! If you now wish to go against the current of the flow of birth and death and desire, and return to the end of the root of the flow to the unborn and unperishing, you should examine these six organs of experience: which unites, which separates? Which is deep, which shallow? Which is perfectly pervading, which is not full? If you can awaken to the organ of perfect pervasion here, and go against the beginningless weaving of false karmic currents, and follow perfect pervasion, then compared with the imperfect organs it is a difference of days against kalpas. I have now fully shown the original merit of the six clear, perfect brightnesses, in these numbers. Choose in detail among them the one into which you can enter, and I will explain it and let you advance. The Tathagatas of the ten directions each practiced through each of the eighteen realms and all attained perfect unsurpassed bodhi. Among them there is no superior or inferior. But you are of low capacity and cannot yet perfect free wisdom within them; so I proclaim this, to let you enter deeply through only one gate; when you enter one without falsity, the six organs of knowing become pure at once."

阿難白佛言：「世尊！云何逆流深入一門，能令六根一時清淨？」

Ananda said to the Buddha: "World-Honored One! How does going against the current and entering deeply through one gate make the six organs pure at once?"

佛告阿難：「汝今已得須陀洹果，已滅三界眾生世間見所斷惑；然猶未知根中積生無始虛習，彼習要因修所斷得，何況此中生、住、異、滅分劑頭數？今汝且觀現前六根，為一、為六？

The Buddha said to Ananda: "You have now attained the fruit of Srotapanna (stream-enterer), and have extinguished the delusions cut off by the views of the world of beings in the three realms; yet you do not yet know the beginningless empty habits accumulated through lives in the organs, which can be cut off only through cultivation, much less the divisions and numbers of arising, abiding, changing, and ceasing within them. Now observe your six organs before you: are they one or six?

「阿難！若言一者，耳何不見？目何不聞？頭奚不履？足奚無語？若此六根決定成六，如我今會與汝宣揚微妙法門，汝之六根誰來領受？」

(The Buddha continued:) "Ananda! If you say they are one, why can the ear not see? Why can the eye not hear? Why can the head not walk? Why can the foot not speak? If these six organs are decisively six, then as I now proclaim the subtle and wondrous Dharma gate for you in this assembly, which of your six organs receives it?"

阿難言：「我用耳聞。」

Ananda said: "I hear with my ear."

佛言：「汝耳自聞，何關身、口？口來問義，身起欽承。是故應知，非一終六，非六終一。終不汝根元一、元六，阿難！當知是根非一、非六，由無始來顛倒淪替，故於圓湛一、六義生，汝須陀洹雖得六銷，猶未亡一。如太虛空參合群器，由器形異名之異空，除器觀空說空為一。彼太虛空，云何為汝成同、不同？何況更名是一、非一？則汝了知六受用根，亦復如是。由明、暗等二種相形，於妙圓中粘湛發見，見精映色，結色成根；根元目為清淨四大，因名眼體，如蒲萄朵，浮根四塵流逸奔色。由動、靜等二種相擊，於妙圓中粘湛發聽，聽精映聲，卷聲成根；根元目為清淨四大，因名耳體，如新卷葉，浮根四塵流逸奔聲。由通、塞等二種相發，於妙圓中粘湛發嗅，嗅精映香，納香成根；根元目為清淨四大，因名鼻體，如雙垂爪，浮根四塵流逸奔香。由恬、變等二種相參，於妙圓中粘湛發嘗，嘗精映味，絞味成根；根元目為清淨四大，因名舌體，如初偃月，浮根四塵流逸奔味。由離、合等二種相摩，於妙圓中粘湛發覺，覺精映觸，搏觸成根；根元目為清淨四大，因名身體，如腰鼓顙，浮根四塵流逸奔觸。由生、滅等二種相續，於妙圓中粘湛發知，知精映法，覽法成根；根元目為清淨四大，因名意思，如幽室見，浮根四塵流逸奔法。

The Buddha said: "Your ear hears by itself; what does this have to do with body and mouth? The mouth comes to ask the meaning, and the body rises in respectful attention. Therefore you should know that it is not one ending in six, and not six ending in one. In the end your organs are originally neither one nor six. Ananda! You should know that these organs are neither one nor six; because from beginningless time they have sunk and been replaced in inversion, the meanings of one and six arise in the perfect clear nature. Though you Srotapanna have gained the dissolution of the six, you have not yet lost the one. It is like great empty space mingled with many vessels: because of the different shapes of the vessels it is called different space, and removing the vessels to see space, one says space is one. That great empty space, how could it become same or not same for you? How much less can it be called one or not one? Your knowing of the six organs of experience is also like this. Because of the two aspects of brightness and darkness acting on each other, within the wondrous perfection, viscous clarity gives rise to seeing; the essence of seeing reflects form, and gathers form to become the organ; the original source of the organ is regarded as the pure four elements, and so it is named the eye, shaped like a grape cluster, a floating organ whose four dusts flow out and rush toward form. Because of the two aspects of movement and stillness striking each other, within the wondrous perfection, viscous clarity gives rise to hearing; the essence of hearing reflects sound, and rolls up sound to become the organ; its source is regarded as the pure four elements, and so it is named the ear, shaped like a newly rolled leaf, a floating organ whose four dusts flow out and rush toward sound. Because of the two aspects of openness and blockage arising from each other, within the wondrous perfection, viscous clarity gives rise to smelling; the essence of smelling reflects fragrance, and takes in fragrance to become the organ; its source is regarded as the pure four elements, and so it is named the nose, shaped like two hanging claws, a floating organ whose four dusts flow out and rush toward fragrance. Because of the two aspects of tranquility and change mixing together, within the wondrous perfection, viscous clarity gives rise to tasting; the essence of tasting reflects flavor, and wrings flavor to become the organ; its source is regarded as the pure four elements, and so it is named the tongue, shaped like a new crescent moon, a floating organ whose four dusts flow out and rush toward flavor. Because of the two aspects of separation and union rubbing against each other, within the wondrous perfection, viscous clarity gives rise to awareness; the essence of awareness reflects touch, and gathers touch to become the organ; its source is regarded as the pure four elements, and so it is named the body, shaped like the head of a waist drum, a floating organ whose four dusts flow out and rush toward touch. Because of the two aspects of arising and ceasing continuing, within the wondrous perfection, viscous clarity gives rise to knowing; the essence of knowing reflects dharma, and surveys dharma to become the organ; its source is regarded as the pure four elements, and so it is named the mind, like seeing in a dark room, a floating organ whose four dusts flow out and rush toward dharma."

「阿難！如是六根，由彼覺明有明明覺，失彼精了粘妄發光。是以汝今離暗、離明無有見體，離動、離靜元無聽質，無通、無塞嗅性不生，非變、非恬嘗無所出，不離、不合覺觸本無，無滅、無生了知安寄！汝但不循動靜、合離、恬變、通塞、生滅、暗明，如是十二諸有為相；隨拔一根，脫粘內伏，伏歸元真，發本明耀，耀性發明，諸餘五粘應拔圓脫，不由前塵所起知見。明不循根，寄根明發，由是六根互相為用。

(The Buddha continued:) "Ananda! These six organs arise from bright awareness that has bright illumination, losing that essence of clarity and giving off light by sticking to falsity. Therefore now, apart from darkness and brightness there is no body of seeing; apart from movement and stillness there is originally no substance of hearing; without openness and blockage the nature of smelling does not arise; without change and tranquility there is nothing from which tasting comes out; without separation and union, awareness and touch are originally absent; without ceasing and arising, where could knowing dwell! You need only not follow these twelve conditioned appearances: movement and stillness, union and separation, tranquility and change, openness and blockage, arising and ceasing, darkness and brightness; pull out any one organ, release its stickiness and subdue it within, subdue it back to the original truth, and give forth the original light; as that luminous nature brightens, the remaining five stickinesses should be pulled out and perfectly freed, without knowledge and views arising from the previous objects. Brightness does not follow the organ but arises through the organ, and thus the six organs serve one another."

「阿難！汝豈不知今此會中，阿那律陀無目而見；跋難陀龍無耳而聽；殑伽神女非鼻聞香；驕梵缽提異舌知味；舜若多神無身有觸，如來光中映令暫現，既為風質，其體元無；諸滅盡定得寂聲聞，如此會中摩訶迦葉，久滅意根，圓明瞭知不因心念。阿難！今汝諸根若圓拔已，內瑩發光；如是浮塵及器世間諸變化相，如湯銷氷，應念化成無上知覺。阿難！如彼世人聚見於眼，若令急合，暗相現前。六根黯然，頭足相類。彼人以手循體外繞，彼雖不見，頭足一辯，知覺是同。緣見因明，暗成無見；不明自發，則諸暗相永不能昏。根塵既銷，云何覺明不成圓妙？」

(The Buddha continued:) "Ananda! Do you not know that in this assembly now, Aniruddha has no eyes yet sees; the Nagaraja Upananda has no ears yet hears; the Ganga goddess has no nose yet smells fragrance; Gavampati has a different tongue yet knows taste; the deity Sunyata has no body yet has the sense of touch. In the light of the Tathagata they are reflected and made to appear briefly, and since their nature is that of wind, their substance is originally nonexistent. Those who have extinguished all in cessation attain the Hearers' stillness; just so in this assembly Mahakasyapa, whose mind-root has long been extinguished, knows with perfect clarity without relying on thought. Ananda! If now your faculties are all perfected and drawn out, an inner luminosity will shine forth; then these floating dusts and the various changing appearances of the world as a vessel will melt like ice in hot water, and in a single thought transform into unsurpassed knowing and awareness. Ananda! Consider worldly people who gather their seeing in the eyes: if they are made to shut them suddenly, a dark appearance arises before them. The six faculties become dim and head and feet seem alike. If such a person traces around the outside of his body with his hand, though he does not see, he can tell head from feet, and his awareness is the same. Seeing arises through brightness; when darkness comes there is no seeing. But if brightness arises of itself without dependence, then all dark appearances can never obscure it. Once the faculties and dusts are dissolved, how could awareness and brightness fail to become perfect and wondrous?"

阿難白佛言：「世尊！如佛說言『因地覺心欲求常住，要與果位名目相應』，世尊！如果位中，菩提、涅槃、真如、佛性、菴摩羅識、空如來藏、大圓鏡智，是七種名稱謂雖別，清淨圓滿體性堅凝，如金剛王常住不壞。若此見、聽離於暗明、動靜、通塞，畢竟無體；猶如念心離於前塵，本無所有。云何將此畢竟斷滅以為修因，欲獲如來七常住果？世尊！若離明暗，見畢竟空，如無前塵，念自性滅。進退循環，微細推求，本無我心及我心所，將誰立因求無上覺？如來先說湛精圓常，違越誠言，終成戲論；云何如來真實語者？唯垂大慈開我蒙悋！」

Ananda said to the Buddha: "World-Honored One! As the Buddha has said, 'The awakened mind at the causal stage, seeking to be permanent, must correspond to the names of the fruition stage.' World-Honored One! As for the fruition stage, bodhi, nirvana, true suchness, Buddha-nature, the amala consciousness (the pure white consciousness), the empty Tathagatagarbha, and the Great Mirror Wisdom: these seven names differ, but their pure, complete, and solid nature is like the king of vajra, permanent and indestructible. But if this seeing and hearing, apart from dark and bright, motion and stillness, penetration and blockage, ultimately has no substance, just as the thinking mind apart from its present objects originally has nothing, how can one take this ultimate annihilation as the cause to cultivate, wishing to attain the seven permanent fruits of the Tathagata? World-Honored One! If apart from bright and dark, seeing is ultimately empty, as if there were no objects before it, then thinking's own nature is extinguished. Going back and forth, examining minutely, there is originally no 'I' mind and no mental functions of 'I'; then who would establish a cause to seek unsurpassed awakening? The Tathagata earlier said that the clear essence is perfect and permanent, but this contradicts his sincere words and in the end would become idle talk; how then could the Tathagata be one who speaks truly? I beg you in great compassion to open my ignorance and obstruction!"

佛告阿難：「汝學多聞，未盡諸漏，心中徒知顛倒所因，真倒現前實未能識。恐汝誠心猶未信伏，吾今試將塵俗諸事，當除汝疑。」

The Buddha told Ananda: "You have studied much and heard much, but have not exhausted the outflows; in your mind you merely know the cause of inversion, but when the real inversion appears before you, you cannot yet recognize it. I fear your sincere mind is not yet convinced and subdued, so now I will try using ordinary worldly matters to dispel your doubts."

即時如來勅羅睺羅擊鍾一聲，問阿難言：「汝今聞不？」

Then the Tathagata ordered Rahula to strike a bell once, and asked Ananda: "Do you hear it now?"

阿難、大眾俱言：「我聞。」

Ananda and the assembly all said: "We hear it."

鍾歇無聲，佛又問言：「汝今聞不？」

The bell stopped and there was no sound; the Buddha asked again: "Do you hear it now?"

阿難、大眾俱言：「不聞。」

Ananda and the assembly all said: "We do not hear it."

時羅睺羅又擊一聲，佛又問言：「汝今聞不？」

Then Rahula struck once more, and the Buddha asked again: "Do you hear it now?"

阿難、大眾又言：「俱聞。」

Ananda and the assembly again said: "We all hear it."

佛問阿難：「汝云何聞？云何不聞？」

The Buddha asked Ananda: "How do you hear? How do you not hear?"

阿難、大眾俱白佛言：「鍾聲若擊則我得聞；擊久聲銷，音響雙絕，則名無聞。」

Ananda and the assembly all said to the Buddha: "When the bell is struck, we can hear it; when it has been struck for a while and the sound fades, and sound and echo both cease, it is called no hearing."

如來又勅羅睺擊鍾，問阿難言：「爾今聲不？」

The Tathagata again ordered Rahula to strike the bell, and asked Ananda: "Is there sound now?"

阿難、大眾俱言：「有聲。」

Ananda and the assembly all said: "There is sound."

少選聲銷，佛又問言：「爾今聲不？」

After a while the sound faded, and the Buddha asked again: "Is there sound now?"

阿難、大眾答言：「無聲。」

Ananda and the assembly answered: "There is no sound."

有頃，羅睺更來撞鍾，佛又問言：「爾今聲不？」

After a while Rahula came again and struck the bell, and the Buddha asked again: "Is there sound now?"

阿難、大眾俱言：「有聲。」

Ananda and the assembly all said: "There is sound."

佛問阿難：「汝云何聲？云何無聲？」

The Buddha asked Ananda: "How is there sound? How is there no sound?"

阿難、大眾俱白佛言：「鍾聲若擊則名有聲；擊久聲銷，音響雙絕，則名無聲。」

Ananda and the assembly all said to the Buddha: "When the bell is struck, it is called sound; when it has been struck for a while and the sound fades, and sound and echo both cease, it is called no sound."

佛語阿難及諸大眾：「汝今云何自語矯亂？」

The Buddha said to Ananda and the whole assembly: "Why do you now contradict yourselves and speak in confusion?"

大眾、阿難俱時問佛：「我今云何名為矯亂？」

The assembly and Ananda asked the Buddha together: "Why are we now said to speak in confusion?"

佛言：「我問汝聞，汝則言聞；又問汝聲，汝則言聲。惟聞與聲報答無定，如是云何不名矯亂？阿難！聲銷無響，汝說無聞；若實無聞，聞性已滅同於枯木，鍾聲更擊，汝云何知？知有、知無，自是聲塵或無、或有，豈彼聞性為汝有、無？聞實雲無，誰知無者？是故阿難！聲於聞中自有生滅；非為汝聞聲生、聲滅，令汝聞性為有、為無。汝尚顛倒，惑聲為聞，何怪昏迷，以常為斷？終不應言離諸動靜、閉塞、開通，說聞無性。如重睡人眠熟床枕，其家有人於彼睡時擣練、舂米，其人夢中聞舂擣聲別作他物，或為擊鼓，或復撞鍾；即於夢時，自怪其鍾為木石響。於時忽寤，遄知杵音。自告家人：『我正夢時，惑此舂音將為鼓響。』阿難！是人夢中，豈憶靜搖、開閉、通塞？其形雖寐，聞性不昏。縱汝形銷命光遷謝，此性云何為汝銷滅？以諸眾生從無始來，循諸色、聲逐念流轉，曾不開悟性淨妙常。不循所常，逐諸生滅，由是生生雜染流轉。若棄生滅，守於真常，常光現前，塵根、識心應時銷落。想相為塵，識情為垢，二俱遠離；則汝法眼應時清明，云何不成無上知覺？」

The Buddha said: "When I asked you about hearing, you said hearing; when I asked you about sound, you said sound. Your answers about hearing and sound have no fixed pattern; how can this not be called confusion? Ananda! When the sound fades and there is no echo, you say there is no hearing; if there were truly no hearing, the nature of hearing would be extinguished, like withered wood, and when the bell sounds again, how do you know? Knowing that there is, knowing that there is not, is simply the dust of sound being present or absent; how could it be that the nature of hearing is present or absent for you? If hearing were truly absent, who would know that it is absent? Therefore, Ananda, within hearing, sound has its own arising and ceasing; it is not that when sound arises or ceases, your nature of hearing becomes present or absent. You are still inverted, mistaking sound for hearing; no wonder you are confused and take the permanent for the cut off. You should never say that, apart from motion and stillness, blockage and openness, hearing has no nature. Take a deeply sleeping person lying soundly on his bed, while someone in his household pounds silk or hulls rice as he sleeps. In his dream he hears the sound of pounding as something else, perhaps the beating of a drum or the striking of a bell; and even in the dream he wonders why the bell sounds like wood or stone. Then he suddenly wakes and at once knows it is the sound of the pestle. He tells his family: 'While I was dreaming, I mistook that pounding sound for a drum.' Ananda! In his dream, does this person remember stillness or movement, opening or closing, penetration or blockage? Though his body sleeps, his nature of hearing is not dim. Even if your body dissolves and the light of your life passes on, how could this nature be extinguished for you? Because sentient beings since beginningless time have followed forms and sounds, drifting along with their thoughts, and have never awakened to the pure, wondrous, permanent nature. Not following what is permanent, they chase arising and ceasing, and so life after life they flow on in mixed defilement. If they abandon arising and ceasing and keep to the true and permanent, the permanent light appears before them, and dust, faculties, and conscious mind drop away at once. Thought-images are dust and consciousness-feelings are grime; if both are left far behind, your Dharma eye will at once become clear and bright; how then could you fail to attain unsurpassed knowing and awareness?"

唐天竺沙門般剌蜜諦譯

Translated by the Indian monk Paramiti of the Tang dynasty.

阿難白佛言：「世尊！如來雖說第二義門，今觀世間解結之人，若不知其所結之元，我信是人終不能解。世尊！我及會中有學聲聞，亦復如是。從無始際，與諸無明俱滅俱生，雖得如是多聞善根，名為出家，猶隔日瘧。唯願大慈哀愍淪溺！今日身心云何是結？從何名解？亦令未來苦難眾生，得免輪迴，不落三有。」作是語已，普及大眾五體投地，雨淚翹誠，佇佛如來無上開示。

Ananda said to the Buddha: "World-Honored One! Although the Tathagata has spoken the second gate of meaning, now when I observe those in the world who undo knots, if they do not know the origin of the knot, I believe such people will never be able to undo it. World-Honored One! It is so for me and for the learners among the Hearers in this assembly. From beginningless time we have arisen and perished together with all ignorance; although we have obtained such good roots of much hearing and are called renunciants, we are still like those with a fever that returns every other day. I only hope that in great compassion you will take pity on those who are sinking! Now, how are body and mind a knot? From where is it called undone? Please also let the suffering beings of the future be spared from samsara and not fall into the three realms of existence." Having said this, together with the whole assembly he prostrated himself with the five limbs on the ground, tears falling like rain, in earnest sincerity, waiting for the Buddha, the Tathagata, to give his unsurpassed instruction.

爾時，世尊憐愍阿難及諸會中諸有學者，亦為未來一切眾生為出世因，作將來眼。以閻浮檀紫金光手摩阿難頂，即時十方普佛世界六種振動，微塵如來住世界者，各有寶光從其頂出，其光同時於彼世界來祇陀林灌如來頂。是諸大眾得未曾有！於是阿難及諸大眾，俱聞十方微塵如來異口同音告阿難言：「善哉！阿難！汝欲識知俱生無明，使汝輪轉生死結根，唯汝六根更無他物。汝復欲知無上菩提，令汝速證安樂解脫寂靜妙常，亦汝六根更非他物！」

At that time the World-Honored One, taking pity on Ananda and the learners in the assembly, and also making a cause for going beyond the world and an eye for the future for all beings to come, stroked Ananda's crown with his hand of Jambunada purple-gold light. At once the Buddha worlds of the ten directions shook in six ways, and from the crowns of the Tathagatas as numerous as dust motes dwelling in those worlds, jeweled lights emerged, and these lights all at once came from those worlds to the Jeta Grove and poured on the Tathagata's crown. The assembly had something never before experienced! Then Ananda and the whole assembly heard the Tathagatas of the ten directions, as numerous as dust motes, say with one voice to Ananda: "Excellent, Ananda! If you wish to know the innate ignorance that makes you revolve in birth and death, the root of the knot is only your six faculties and nothing else. And if you wish to know unsurpassed bodhi, which will let you quickly realize peaceful, joyful liberation, stillness, wonder, and permanence, it is also only your six faculties and nothing else!"

阿難雖聞如是法音，心猶未明，稽首白佛：「云何令我生死輪迴，安樂妙常，同是六根更非他物？」

Although Ananda heard this Dharma sound, his mind was still not clear; he bowed his head and said to the Buddha: "How is it that the samsara of birth and death and the joyful, wondrous permanence are both only the six faculties and nothing else?"

佛告阿難：「根、塵同源，縛、脫無二，識性虛妄，猶如空花。阿難！由塵發知，因根有相，相見無性同於交蘆。是故汝今，知見立知即無明本；知見無見斯即涅槃無漏真淨。云何是中更容他物？」

The Buddha told Ananda: "Faculties and dusts have the same source, bondage and liberation are not two, and the nature of consciousness is false, like flowers in the sky. Ananda! Knowing arises through dust, and appearances arise because of the faculties; appearance and seeing have no nature, like reeds leaning on one another. Therefore the knowing and seeing you now establish as knowing is the root of ignorance; knowing and seeing without seeing is nirvana, the pure truth free from outflows. How could anything else be allowed in this?"

爾時，世尊欲重宣此義，而說偈言：

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

「真性有為空，緣生故、如幻；

"The true nature, when made conditioned, is empty; arising through causes and conditions, it is illusory.

無為無起滅，不實、如空花。

The unconditioned has no arising or ceasing; unreal, it is like flowers in the sky.

言妄顯諸真，妄、真同二妄。

To speak of falsehood to reveal truth, falsehood and truth are both two falsehoods.

猶非真、非真，云何見所見？

Still not true, not true; how can there be a seer and an object seen?

中間無實性，是故若交蘆。

In between there is no real nature, and so it is like leaning reeds.

結解同所因，聖凡無二路。

Knot and release have the same cause; sage and ordinary have no two paths.

汝觀交中性，空有二俱非。

Look at the nature within the crossing: both emptiness and existence are negated.

迷晦即無明，發明便解脫。

Delusion and obscurity are ignorance; clear awakening is liberation.

解結因次第。六解一亦亡。

Undoing the knot proceeds by stages; when six are undone, the one is also gone.

根選擇圓通，入流成正覺。

Choose a faculty of perfect penetration, enter the stream and attain right awakening.

陀那微細識，習氣成暴流，

The subtle consciousness of Adana, its habits become a violent torrent;

真非真恐迷，我常不開演。

I fear that true and untrue will bewilder, so I have never expounded it.

自心取自心，非幻成幻法。

Taking one's own mind with one's own mind, the unillusory becomes an illusory dharma.

不取無非幻，非幻尚不生；

Not grasping, there is no unillusory; even the unillusory does not arise;

幻法雲何立？是名妙蓮華，

How could illusory dharmas be established? This is called the wondrous lotus,

金剛王寶覺、如幻三摩提，

the vajra-king jewel awakening, the illusion-like samadhi,

彈指超無學。此阿毘達磨，

surpassing the stage of no more learning in a finger-snap. This is the Abhidharma,

十方薄伽梵，一路涅槃門。」

the one road to the gate of nirvana of the Bhagavans of the ten directions."

於是阿難及諸大眾，聞佛如來無上慈誨，祇夜伽陀雜糅精瑩，妙理清徹，心目開明，歎未曾有。阿難合掌、頂禮白佛：「我今聞佛無遮大悲、性淨妙常真實法句，心猶未達六解一亡舒結倫次；惟垂大慈，再愍斯會及與將來，施以法音洗滌沈垢！」

Then Ananda and the whole assembly, hearing the Buddha Tathagata's unsurpassed compassionate teaching, the geya and gatha (repeated verses and spontaneous verses) mingled in pure brilliance, the wondrous principle clear and transparent, their minds and eyes opened, sighed that they had never experienced such a thing. Ananda joined his palms, bowed, and said to the Buddha: "Now I have heard the Buddha's unobstructed great compassion and the true Dharma words of the pure, wondrous, permanent nature, but my mind has not yet reached how six undone, one gone, and the order in which the knot is loosened. I only ask that in great compassion you again take pity on this assembly and on those to come, and bestow the Dharma sound to wash away our long-settled defilement!"

即時如來於師子座，整涅槃僧，斂僧伽梨，攬七寶機，引手於機，取劫波羅天所奉花巾，於大眾前綰成一結。示阿難言：「此名何等？」

Then the Tathagata, on his lion seat, straightened his nirvana robe, gathered his sanghati, took hold of the seven-jeweled table, extended his hand to the table, took the flower cloth offered by the Kapala heaven, and before the great assembly tied it into a knot. Showing it to Ananda, he said: "What is this called?"

阿難、大眾俱白佛言：「此名為結。」

Ananda and the assembly all said to the Buddha: "This is called a knot."

於是如來綰疊花巾，又成一結，重問阿難：「此名何等？」

Then the Tathagata folded the flower cloth and tied another knot, and asked Ananda again: "What is this called?"

阿難、大眾又白佛言：「此亦名結。」如是倫次綰疊花巾，總成六結。一一結成，皆取手中所成之結持問阿難：「此名何等？」阿難、大眾，亦復如是次第酬佛：「此名為結。」

Ananda and the assembly again said to the Buddha: "This too is called a knot." In this way, in order, he folded and tied the flower cloth until there were six knots in all. As each knot was completed, he took the knot formed in his hand and asked Ananda: "What is this called?" Ananda and the assembly likewise answered the Buddha in order: "This is called a knot."

佛告阿難：「我初綰巾；汝名為結，此疊花巾先實一條，第二第三云何汝曹復名為結？」

The Buddha told Ananda: "When I first tied the cloth, you called it a knot; this folded flower cloth was originally one single piece; how is it that the second and third you still call knots?"

阿難白佛言：「世尊！此寶疊花緝績成巾，雖本一體。如我思惟：『如來一綰得一結名，若百綰成終名百結。何況此巾秖有六結，終不至七，亦不停五？』云何如來秖許初時，第二、第三不名為結？」

Ananda said to the Buddha: "World-Honored One! This precious folded flower cloth is made of woven fibers, and though it is originally one body, as I think: 'When the Tathagata ties once, it gets the name of one knot; if he ties a hundred times, it will in the end be called a hundred knots. How much more so this cloth, which has only six knots, never reaching seven and never stopping at five?' Why does the Tathagata allow only the first to be called a knot, and not the second and third?"

佛告阿難：「此寶花巾，汝知此巾元止一條，我六綰時名有六結。汝審觀察，巾體是同，因結有異。於意云何？初綰結成名為第一，如是乃至第六結生，吾今欲將第六結名成第一不？」

The Buddha told Ananda: "This precious flower cloth, you know it was originally just one piece, and when I tied it six times it received the name of six knots. Examine it carefully: the cloth's substance is the same, but because of the knots there is difference. What do you think? The first knot tied is called the first, and so on up to the sixth knot's arising. Now if I wish to take the sixth knot's name and make it the first, is that possible?"

「不也，世尊！六結若存，斯第六名終非第一。縱我歷生盡其明辯，如何令是六結亂名？」

"It is not possible, World-Honored One! If the six knots exist, this sixth one can never be the first. Even if I used all my eloquence for lifetimes, how could I make these six knots change names?"

佛言：「六結不同，循顧本因一巾所造，令其雜亂終不得成。則汝六根亦復如是，畢竟同中生畢竟異。」

The Buddha said: "The six knots are different, but looking back to their origin they are all made from one cloth, and if one tries to mix them up it can never succeed. Your six faculties are also like this: ultimately different, born from what is ultimately the same."

佛告阿難：「汝必嫌此六結不成，願樂一成復云何得？」

The Buddha told Ananda: "You surely dislike these six knots as not being finished, and wish to enjoy a single one; how could that be obtained?"

阿難言：「此結若存，是非鋒起，於中自生此結非彼，彼結非此。如來今日若總解除，結若不生，則無彼此，尚不名一，六云何成？」

Ananda said: "If these knots exist, right and wrong arise like sharp points; within them this knot is not that one, and that knot is not this one. If the Tathagata now undoes them all, and the knots no longer arise, then there is no this or that, and it would not even be called one; how could it become six?"

佛言：「六解一亡，亦復如是，由汝無始心性狂亂，知見妄發，發妄不息，勞見發塵。如勞目睛，則有狂花。於湛精明無因亂起；一切世間山河大地，生死涅槃，皆即狂勞顛倒花相。」

The Buddha said: "Six undone and one gone is also like this. Because since beginningless time your mind-nature has been confused and wild, knowing and seeing have arisen falsely, falsehood arises without rest, and the strain of seeing gives rise to dust. Like strained eyes, there are then wild flowers. In the clear, bright essence they arise disordered without cause; all the mountains, rivers, and earth of the world, birth, death, and nirvana, are just wild-strain inverted flower-appearances."

阿難言：「此勞同結，云何解除？」

Ananda said: "This strain is like a knot; how can it be undone?"

如來以手，將所結巾偏掣其左，問阿難言：「如是解不？」

The Tathagata took the knotted cloth in his hands and pulled it to the left, and asked Ananda: "Can it be undone this way?"

「不也，世尊！」

"No, World-Honored One!"

旋復以手偏牽右邊，又問阿難：「如是解不？」

Then he again pulled it to the right with his hand and asked Ananda: "Can it be undone this way?"

「不也，世尊！」

"No, World-Honored One!"

佛告阿難：「吾今以手左右各牽，竟不能解，汝設方便云何成解？」

The Buddha told Ananda: "Now I have pulled it left and right with my hands, and in the end it cannot be undone; what means would you devise to undo it?"

阿難白佛言：「世尊！當於結心，解即分散。」

Ananda said to the Buddha: "World-Honored One! One must go to the center of the knot; once undone, it comes apart."

佛告阿難：「如是，如是！若欲除結，當於結心。阿難！我說佛法從因緣生，非取世間和合麁相。如來發明世出世法，知其本因隨所緣出，如是乃至恆沙界外一滴之雨亦知頭數，現前種種松直、棘曲、鵠白、烏玄皆了元由。是故阿難！隨汝心中選擇六根，根結若除，塵相自滅；諸妄銷亡，不真何待！阿難！吾今問汝，此劫波羅巾六結現前，同時解縈得同除不？」

The Buddha told Ananda: "So it is, so it is! If you wish to remove the knot, you must go to the center of the knot. Ananda! When I say the Buddha Dharma arises from causes and conditions, I do not mean taking the coarse appearances of worldly combination. The Tathagata has brought to light the dharmas of the world and beyond the world, and knows that their original causes emerge according to their conditions, so that even a single drop of rain beyond sands of the Ganges worlds he knows by number, and the present pines straight and brambles crooked, the swan white and the crow black, he understands all their origins. Therefore, Ananda, according to your mind choose among the six faculties; once the knot of the faculties is removed, the appearance of dust is extinguished by itself; when all falsehoods are dissolved, what is there to wait for besides the true! Ananda! Now I ask you: this Kapala cloth with six knots before you, can the tangles be undone all at the same time?"

「不也，世尊！是結本以次第綰生，今日當須次第而解。六結同體，結不同時，則結解時云何同除？」

"They cannot, World-Honored One! These knots were originally tied one after another, and today they must be undone one after another. The six knots are of one substance, but the knots are not simultaneous; how could they be removed together when it comes to undoing them?"

佛言：「六根解除，亦復如是。此根初解，先得人空；空性圓明，成法解脫；解脫法已俱空不生，是名菩薩從三摩地得無生忍。」

The Buddha said: "The undoing of the six faculties is also like this. When this faculty is first undone, one first attains emptiness of self; when the nature of emptiness is perfect and bright, it becomes liberation from dharmas; when liberation from dharmas has become entirely empty and does not arise, this is called the Bodhisattva's attainment of acceptance of non-arising from samadhi."

阿難及諸大眾蒙佛開示，慧覺圓通，得無疑惑。一時合掌、頂禮雙足而白佛言：「我等今日，身心皎然，快得無礙。雖復悟知一六亡義，然猶未達圓通本根。世尊！我輩飄零，積劫孤露，何心何慮預佛天倫，如失乳兒忽遇慈母！若復因此際會道成，所得密言還同本悟，則與未聞無有差別？唯垂大悲惠我秘嚴，成就如來最後開示！」作是語已，五體投地，退藏密機，冀佛冥授。

Ananda and the whole assembly, having received the Buddha's instruction, their wisdom and awareness perfectly penetrating, had no more doubts. All at once they joined their palms, bowed at his feet, and said to the Buddha: "Today our bodies and minds are bright and clear, and we feel swiftly unobstructed. Though we have realized the meaning of one and six being gone, we have not yet reached the root of perfect penetration. World-Honored One! We have drifted about and lain exposed for countless eons; what heart or thought have we to join the Buddha's heavenly family, like an infant who lost its milk suddenly meeting a loving mother! If now, on the occasion of this meeting, we perfect the Way, and the secret words we obtain are the same as our original awakening, then is there no difference from not having heard them? I only ask that in great compassion you grant us the secret adornment, to complete the Tathagata's final instruction!" Having said this, they prostrated themselves with the five limbs on the ground, withdrew in stillness and held the secret opportunity, hoping for the Buddha's silent transmission.

爾時，世尊普告眾中諸大菩薩及諸漏盡大阿羅漢：「汝等菩薩及阿羅漢，生我法中得成無學。吾今問汝，最初發心悟十八界，誰為圓通？從何方便入三摩地？」

At that time the World-Honored One addressed all the great Bodhisattvas in the assembly and the great arhats whose outflows were exhausted: "You Bodhisattvas and arhats were born in my Dharma and have become those with no more to learn. Now I ask you: at the first aspiration, in awakening to the eighteen realms, which is the perfect penetration? By what skillful means did you enter samadhi?"

憍陳那五比丘即從座起，頂禮佛足而白佛言：「我在鹿苑及於雞園，觀見如來最初成道，於佛音聲悟明四諦。佛問比丘，我初稱解；如來印我名阿若多。妙音密圓，我於音聲得阿羅漢。佛問圓通，如我所證，音聲為上。」

Kaundinya and the five bhikshus rose from their seats, bowed at the Buddha's feet, and said to the Buddha: "In the Deer Park and the Chicken Garden, I saw the Tathagata's first attainment of the Way, and through the Buddha's voice I awakened to the Four Noble Truths. The Buddha asked the bhikshus, and I was first to declare my understanding; the Tathagata confirmed me with the name Ajnata. The wondrous sound was secretly perfect, and through sound I attained arhatship. If the Buddha asks about perfect penetration, as I have realized it, sound is the best."

優波尼沙陀即從座起，頂禮佛足而白佛言；「我亦觀佛最初成道，觀不淨相，生大厭離，悟諸色性，以從不淨、白骨、微塵歸於虛空；空色二無，成無學道。如來印我名尼沙陀。塵色既盡，妙色密圓，我從色相得阿羅漢。佛問圓通，如我所證，色因為上。」

Upanishada rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "I also observed the Buddha's first attainment of the Way. I contemplated the impure aspect and gave rise to great disgust and renunciation, and awakened to the nature of form, so that from impurity, white bones, and fine dust, I returned to empty space; with emptiness and form both gone, I accomplished the Way of no more learning. The Tathagata confirmed me with the name Nishada. When dust and form were exhausted, the wondrous form was secretly perfect, and through the aspect of form I attained arhatship. If the Buddha asks about perfect penetration, as I have realized it, the cause of form is the best."

香嚴童子即從座起，頂禮佛足而白佛言：「我聞如來教我諦觀諸有為相。我時辭佛，宴晦清齋，見諸比丘燒瀋水香，香氣寂然來入鼻中。我觀此氣，非木、非空、非煙、非火，去無所著，來無所從，由是意銷，發明無漏，如來印我得香嚴號，塵氣倏滅，妙香密圓，我從香嚴得阿羅漢。佛問圓通，如我所證，香嚴為上。」

The youth Gandhavyuha rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "I heard the Tathagata teach me to carefully contemplate all conditioned appearances. At that time I took leave of the Buddha and in a quiet retreat of fasting, I saw the bhikshus burn aloeswood incense, and its fragrance silently entered my nose. I examined this scent: it was not wood, not space, not smoke, not fire; going, it clung to nothing, coming, it came from nowhere. Through this my thoughts dissolved and the outflow-free was revealed. The Tathagata confirmed me with the name Gandhavyuha. When the dust-scent suddenly vanished, the wondrous fragrance was secretly perfect, and through fragrance I attained arhatship. If the Buddha asks about perfect penetration, as I have realized it, Gandhavyuha is the best."

藥王、藥上二法王子，並在會中五百梵天即從座起，頂禮佛足而白佛言：「我無始劫為世良醫，口中嘗此娑婆世界草木、金石，名數凡有十萬八千。如是悉知苦、醋、鹹、淡、甘、辛等味，並諸和合、俱生、變異。是冷、是熱，有毒、無毒，悉能遍知。承事如來，了知味性非空非有，非即身心、非離身心。分別味因，從是開悟，蒙佛如來印我昆季藥王、藥上二菩薩名，今於會中為法王子。因味覺明，位登菩薩。佛問圓通，如我所證，味因為上。」

The two Dharma princes Bhaishajyaraja and Bhaishajyasamudgata, together with the five hundred Brahma devas in the assembly, rose from their seats, bowed at the Buddha's feet, and said to the Buddha: "From beginningless eons we have been good physicians in the world, and with our mouths we have tasted the plants, trees, metals, and stones of this Saha world, whose names and numbers total one hundred and eight thousand. We thus fully know the flavors of bitter, sour, salty, bland, sweet, and spicy, and their mixtures, innate combinations, and changes. We can fully know whether they are cold or hot, poisonous or non-poisonous. Serving the Tathagata, we came to understand that the nature of taste is neither empty nor existent, neither identical with body and mind nor apart from body and mind. Distinguishing the causes of taste, we thereby awakened, and the Buddha Tathagata confirmed us brothers with the names of the two Bodhisattvas Bhaishajyaraja and Bhaishajyasamudgata, and now in this assembly we are Dharma princes. Through the brightness of the awareness of taste, we ascended to the Bodhisattva stage. If the Buddha asks about perfect penetration, as we have realized it, the cause of taste is the best."

跋陀婆羅並其同伴十六開士，即從座起，頂禮佛足而白佛言：「我等先於威音王佛聞法出家，於浴僧時隨例入室。忽悟水因，既不洗塵，亦不洗體；中間安然，得無所有。宿習無忘，乃至今時從佛出家，令得無學。彼佛名我跋陀婆羅，妙觸宣明，成佛子住。佛問圓通，如我所證，觸因為上。」

Bhadrapala and his companions, sixteen bodhisattvas, rose from their seats, bowed at the Buddha's feet, and said to the Buddha: "Earlier we heard the Dharma and left home under the Buddha Awesome Sound King, and following custom, at the time of the monks' bathing we entered the bathing room. Suddenly we awakened to the cause of water: it does not wash dust and does not wash the body; in between, it is calm, and we attained having nothing. Our former habits were not forgotten, and down to the present, following the Buddha in leaving home, we were enabled to attain no more learning. That Buddha named me Bhadrapala; with wondrous touch made clear, I became abiding as a Buddha's son. If the Buddha asks about perfect penetration, as I have realized it, the cause of touch is the best."

摩訶迦葉及紫金光比丘尼等即從座起，頂禮佛足而白佛言；「我於往劫，於此界中有佛出世名日月燈，我得親近聞法修學。佛滅度後供養舍利，然燈續明，以紫光金塗佛形像。自爾已來，世世生生身常圓滿紫金光聚，此紫金光比丘尼等即我眷屬，同時發心。我觀世間六塵變壞，唯以空寂修於滅盡，身心乃能度百千劫猶如彈指。我以空法成阿羅漢，世尊說我頭陀為最。妙法開明，銷滅諸漏。佛問圓通，如我所證，法因為上。」

Mahakasyapa and the bhikshuni Purple Gold Light and others rose from their seats, bowed at the Buddha's feet, and said to the Buddha: "In a past eon, in this world a Buddha appeared named Sun Moon Lamp, and I was able to draw near, hear the Dharma, and practice. After the Buddha's nirvana I made offerings to his relics, lit lamps to continue the light, and coated the Buddha's image with purple-gold. From that time on, life after life my body has always been complete with a mass of purple-gold light, and this bhikshuni Purple Gold Light and others are my retinue, who aspired at the same time. I observed that the six dusts of the world change and decay, and only by cultivating cessation in emptiness and stillness could body and mind pass through a hundred thousand eons as in a finger-snap. By the dharma of emptiness I became an arhat, and the World-Honored One said that in dhuta practice I was foremost. The wondrous Dharma opened and brightened me and extinguished all outflows. If the Buddha asks about perfect penetration, as I have realized it, the cause of dharmas is the best."

阿那律陀即從座起，頂禮佛足而白佛言：「我初出家常樂睡眠，如來訶我為畜生類。我聞佛訶，啼泣自責，七日不眠，失其雙目。世尊示我樂見照明金剛三昧，我不因眼觀見十方，精真洞然如觀掌果，如來印我成阿羅漢。佛問圓通，如我所證，旋見循元，斯為第一！」

Aniruddha rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "When I first left home I always loved to sleep, and the Tathagata scolded me as being of the animal kind. Hearing the Buddha's scolding, I wept and blamed myself, and for seven days I did not sleep and lost both my eyes. The World-Honored One taught me the Vajra Samadhi of Joyful Seeing and Illumination, and I saw the ten directions without using my eyes, with the pure essence transparent like seeing a fruit in my palm; the Tathagata confirmed me as an arhat. If the Buddha asks about perfect penetration, as I have realized it, turning seeing around and following it back to its source is the foremost!"

周利槃特迦即從座起，頂禮佛足而白佛言：「我闕誦持，無多聞性，最初值佛聞法出家，憶持如來一句伽陀，於一百日得前遺後，得後遺前。佛愍我愚，教我安居調出入息。我時觀息，微細窮盡，生、住、異、滅，諸行剎那，其心豁然得大無礙，乃至漏盡成阿羅漢，住佛座下印成無學。佛問圓通，如我所證，返息循空，斯為第一！」

Kshudrapanthaka rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "I lacked the ability to recite and retain, and had no nature for much hearing. When I first met the Buddha, heard the Dharma, and left home, I remembered a single gatha of the Tathagata, but in a hundred days, when I got the former I lost the latter, and when I got the latter I lost the former. The Buddha pitied my dullness and taught me to settle in retreat and regulate the in and out breath. At that time I contemplated the breath, subtle and fine to its limit, and the arising, abiding, changing, and ceasing of all activities each moment; my mind opened suddenly and attained great freedom from obstruction, until the outflows were exhausted and I became an arhat, abiding under the Buddha's seat and confirmed as one of no more learning. If the Buddha asks about perfect penetration, as I have realized it, turning back the breath and following it into emptiness is the foremost!"

驕梵缽提即從座起，頂禮佛足而白佛言：「我有口業，於過去劫輕弄沙門，世世生生有牛呞病。如來示我一味清淨心地法門，我得滅心入三摩地，觀味之知非體非物，應念得超世間諸漏。內脫身心，外遺世界，遠離三有，如鳥出籠；離垢銷塵，法眼清淨，成阿羅漢，如來親印登無學道。佛問圓通，如我所證，還味旋知，斯為第一！」

Gavampati rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "I had a karma of the mouth: in a past eon I mocked a shramana, and life after life I had the ailment of an ox's cud-chewing. The Tathagata showed me the Dharma gate of the one-flavor pure mind-ground, and I attained the extinction of mind and entered samadhi, observing that the knowing of taste is neither substance nor thing, and in a single thought I surpassed all worldly outflows. Inwardly freed from body and mind, outwardly leaving the world behind, far from the three realms of existence, like a bird out of a cage; separated from grime and dissolved in dust, my Dharma eye was pure, I became an arhat, and the Tathagata personally confirmed me as having ascended to the Way of no more learning. If the Buddha asks about perfect penetration, as I have realized it, returning taste and turning knowing around is the foremost!"

畢陵伽婆蹉即從座起，頂禮佛足而白佛言：「我初發心從佛入道，數聞如來說諸世間不可樂事。乞食城中，心思法門，不覺路中毒刺傷足，舉身疼痛。我念有知，知此深痛，雖覺覺痛，覺清淨心無痛痛覺。我又思惟：『如是一身寧有雙覺？』攝念未久，身心忽空；三七日中諸漏虛盡，成阿羅漢，得親印記，發明無學。佛問圓通，如我所證，純覺遺身，斯為第一！」

Pilindavatsa rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "When I first aspired and entered the Way following the Buddha, I often heard the Tathagata speak of all the unpleasant things of the world. Begging for food in the city, my mind was thinking on the Dharma gate, and without noticing, a poisonous thorn on the road pierced my foot and my whole body ached. I thought: there is knowing, which knows this deep pain; though I am aware of the pain, the awareness whose mind is pure has no pain and no sense of pain. I further reflected: 'How can one body have two awarenesses?' Before I had long collected my thoughts, body and mind suddenly became empty; within three weeks all outflows were exhausted, I became an arhat, received personal confirmation, and revealed the state of no more learning. If the Buddha asks about perfect penetration, as I have realized it, pure awareness that leaves the body behind is the foremost!"

須菩提即從座起，頂禮佛足而白佛言；「我曠劫來心得無礙，自憶受生如恆河沙。初在母胎即知空寂，如是乃至十方成空，亦令眾生證得空性。蒙如來發性覺真空，空性圓明得阿羅漢，頓入如來寶明空海。同佛知見，印成無學，解脫性空我為無上。佛問圓通，如我所證，諸相入非，非所非盡，旋法歸無，斯為第一！」

Subhuti rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "For vast eons my mind has attained freedom from obstruction, and I remember taking birth as many times as the sands of the Ganges. From the time I was in my mother's womb I knew emptiness and stillness, and so on until the ten directions became empty, and I also led beings to realize the nature of emptiness. Having received from the Tathagata the awakening of the nature of true emptiness, with the nature of emptiness perfect and bright, I became an arhat and at once entered the Tathagata's jeweled-bright sea of emptiness. With the same knowledge and vision as the Buddha, confirmed as one of no more learning, in liberation and the nature of emptiness I am unsurpassed. If the Buddha asks about perfect penetration, as I have realized it, all appearances enter into non-being, non-being and what it negates are also exhausted, and turning back dharmas returns them to nothing; this is the foremost!"

舍利弗即從座起，頂禮佛足而白佛言：「我曠劫來心見清淨，如是受生如恆河沙，世出世間種種變化，一見則通，獲無障礙。我於路中逢迦葉波兄弟相逐，宣說因緣，悟心無際，從佛出家。見覺明圓，得大無畏，成阿羅漢，為佛長子。從佛口生，從法化生。佛問圓通，如我所證，心見發光，光極知見，斯為第一！」

Shariputra rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "For vast eons my mind's seeing has been pure, and I have taken birth as many times as the sands of the Ganges; all the various transformations of the worldly and the beyond-worldly I understood at once on seeing, obtaining freedom from obstruction. On the road I met the Kasyapa brothers going after each other, who proclaimed the law of causes and conditions, and I awakened to the limitless mind and left home following the Buddha. With seeing and awareness bright and perfect, I attained great fearlessness, became an arhat, and the Buddha's eldest son, born from the Buddha's mouth and transformed from the Dharma. If the Buddha asks about perfect penetration, as I have realized it, the mind's seeing gives forth light, and with the light at its utmost, knowing and seeing are the foremost!"

普賢菩薩即從座起，頂禮佛足而白佛言：「我已曾與恆沙如來為法王子，十方如來教其弟子菩薩根者修普賢行，從我立名。世尊！我用心聞分別眾生所有知見，若於他方恆沙界外，有一眾生心中發明普賢行者，我於爾時乘六牙象，分身百千皆至其處。縱彼障深未得見我，我與其人暗中摩頂，擁護安慰，令其成就。佛問圓通，我說本因，心聞發明，分別自在，斯為第一！」

The Bodhisattva Samantabhadra rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "I have already been a Dharma prince to Tathagatas as numerous as the sands of the Ganges, and the Tathagatas of the ten directions teach their disciples of the Bodhisattva faculty to practice the conduct of Samantabhadra, naming it after me. World-Honored One! With my mind's hearing I distinguish the knowing and seeing of all beings; if in another world beyond sands of the Ganges there is even one being in whose mind the conduct of Samantabhadra arises, at that moment I ride the six-tusked elephant and, dividing my body into hundreds of thousands, go to that place. Even if his obstructions are deep and he cannot yet see me, I stroke the crown of that person in the dark, protect and comfort him, and bring him to accomplishment. If the Buddha asks about perfect penetration, I speak of my original cause: the mind's hearing arises, distinguishing freely; this is the foremost!"

孫陀羅難陀即從座起，頂禮佛足而白佛言：「我初出家從佛入道，雖具戒律，於三摩提心常散動，未獲無漏。世尊教我及俱絺羅觀鼻端白。我初諦觀經三七日，見鼻中氣出入如煙，身心內明，圓洞世界，遍成虛淨，猶如瑠璃。煙相漸銷，鼻息成白，心開漏盡；諸出入息化為光明，照十方界，得阿羅漢，世尊記我，當得菩提。佛問圓通，我以銷息，息久發明，明圓滅漏，斯為第一！」

Sundarananda rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "When I first left home and entered the Way following the Buddha, though I kept the precepts, my mind was often scattered in samadhi and I had not yet attained the outflow-free. The World-Honored One taught me and Kausthila to contemplate the white at the tip of the nose. At first I contemplated it earnestly for three weeks, and saw the breath going in and out of my nose like smoke; body and mind became bright within, the world became perfectly transparent, everywhere pure and empty like crystal. The smoke-appearance gradually faded and the nose-breath became white, my mind opened and the outflows were exhausted; all the in and out breaths transformed into radiance, illuminating the realms of the ten directions, and I became an arhat, and the World-Honored One predicted that I would attain bodhi. If the Buddha asks about perfect penetration, I did it by dissolving the breath; when the breath had long been dissolved, brightness arose, and when the brightness was perfect the outflows were extinguished; this is the foremost!"

富樓那彌多羅尼子即從座起，頂禮佛足而白佛言：「我曠劫來辯才無礙，宣說苦、空，深達實相，如是乃至恆沙如來秘密法門，我於眾中微妙開示，得無所畏。世尊知我有大辯才，以音聲輪教我發揚。我於佛前助佛轉輪。因師子吼成阿羅漢，世尊印我，說法無上。佛問圓通，我以法音降伏魔怨，銷滅諸漏，斯為第一！」

Purna Maitrayaniputra rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "For vast eons my eloquence has been unobstructed; I proclaimed suffering and emptiness, deeply reaching true reality, and so on up to the secret Dharma gates of Tathagatas as numerous as the sands of the Ganges; in the assembly I taught them subtly and attained fearlessness. The World-Honored One, knowing that I had great eloquence, taught me to spread the wheel of sound. Before the Buddha I helped the Buddha turn the wheel. Through the lion's roar I became an arhat, and the World-Honored One confirmed me as unsurpassed in teaching the Dharma. If the Buddha asks about perfect penetration, I did it by subduing the demons and enemies with the sound of the Dharma and extinguishing all outflows; this is the foremost!"

優波離即從座起，頂禮佛足而白佛言：「我親隨佛踰城出家，親觀如來六年勤苦，親見如來降伏諸魔、制諸外道，解脫世間貪欲諸漏。承佛教戒，如是乃至三千威儀、八萬微細性業、遮業，悉皆清淨。身心寂滅，成阿羅漢。我是如來眾中綱紀，親印我心，持戒修身眾推無上。佛問圓通，我以執身身得自在，次第執心心得通達，然後身心一切通利，斯為第一！」

Upali rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "I personally followed the Buddha in leaving the city and renouncing the home life, personally saw the Tathagata's six years of toil, personally saw the Tathagata subdue the demons and restrain the non-Buddhist paths, and liberate the world from the outflows of greed and desire. Receiving the Buddha's teaching of the precepts, down to the three thousand rules of conduct and the eighty thousand fine natural and prohibitive actions, all became pure. With body and mind stilled, I became an arhat. I am the regulator in the Tathagata's assembly, whose mind the Buddha personally confirmed, and in keeping the precepts and cultivating the self I am acknowledged by all as unsurpassed. If the Buddha asks about perfect penetration, I did it by holding the body so that the body gained freedom, then holding the mind so that the mind gained penetration, and then body and mind were all clear and unobstructed; this is the foremost!"

大目犍連即從座起，頂禮佛足而白佛言：「我初於路乞食，逢遇優樓頻螺、伽耶、那提三迦葉波，宣說如來因緣深義。我頓發心，得大通達。如來惠我袈裟著身，鬚髮自落。我遊十方得無罣礙，神通發明推為無上，成阿羅漢。寧唯世尊，十方如來歎我神力，圓明清淨自在無畏。佛問圓通，我以旋湛心光發宣，如澄濁流久成清瑩，斯為第一！」

Maha-Maudgalyayana rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "At first, begging for food on the road, I met the three Kasyapas, Uruvilva, Gaya, and Nadi, who proclaimed the deep meaning of the Tathagata's causes and conditions. I at once aspired and attained great penetration. The Tathagata bestowed on me a kasaya to wear, and my hair and beard fell off by themselves. I roamed the ten directions without hindrance, my spiritual powers were acknowledged as unsurpassed, and I became an arhat. Not only the World-Honored One, but the Tathagatas of the ten directions praised my spiritual power, perfect, clear, pure, free, and fearless. If the Buddha asks about perfect penetration, I did it by turning the clear mind-light around and letting it radiate, like a muddy current that, once settled, becomes clear and bright; this is the foremost!"

烏芻瑟摩於如來前，合掌頂禮佛之雙足而白佛言；「我常先憶久遠劫前，性多貪欲。有佛出世名曰空王，說多婬人成猛火聚。教我遍觀百骸、四𨈛、諸冷暖氣；神光內凝，化多婬心成智慧火。從是諸佛皆呼召我名為火頭。我以火光三昧力故，成阿羅漢。心發大願，諸佛成道我為力士，親伏魔怨。佛問圓通，我以諦觀身心暖觸無礙流通，諸漏既銷，生大寶焰，登無上覺，斯為第一！」

Ucchusma, before the Tathagata, joined his palms and bowed at the Buddha's feet, and said to the Buddha: "I often recall that in a distant eon long ago, my nature was full of greed and desire. A Buddha appeared in the world named Empty King, who said that those with much lust become a mass of fierce fire. He taught me to contemplate all the hundred bones, the four limbs, and all cold and warm breaths; the spiritual light condensed within, transforming the lustful mind into the fire of wisdom. From then on, all the Buddhas called me by the name Fire Head. By the power of the samadhi of fire-light, I became an arhat. I made a great vow in my mind: when buddhas attain the Way, I will be a strongman, personally subduing the demon enemies. If the Buddha asks about perfect penetration, I did it by carefully contemplating the warm touch of body and mind, freely and unobstructedly flowing; when the outflows had been dissolved, a great jeweled flame arose and I ascended to unsurpassed awakening; this is the foremost!"

持地菩薩即從座起，頂禮佛足而白佛言：「我念往昔普光如來出現於世，我為比丘。常於一切要路津口，田地險隘，有不如法妨損車馬，我皆平填。或作橋梁，或負沙土。如是勤苦，經無量佛出現於世。或有眾生於闤闠處要人擎物，我先為擎，至其所詣放物即行，不取其直。毘舍浮佛現在世時，世多饑荒，我為負人，無問遠近唯取一錢。或有車牛被於泥溺，我有神力為其推輪，拔其苦惱。時國大王延佛設齋，我於爾時平地待佛。毘舍如來摩頂謂我：『當平心地，則世界地一切皆平！』我即心開，見身微塵，與造世界所有微塵等無差別，微塵自性不相觸摩，乃至刀兵亦無所觸。我於法性悟無生忍，成阿羅漢，迴心今入菩薩位中，聞諸如來宣妙蓮華佛知見地，我先證明而為上首。佛問圓通，我以諦觀身界二塵等無差別，本如來藏虛妄發塵，塵銷智圓成無上道，斯為第一！」

The Bodhisattva Earth Holder rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "I recall that in the past, when Universal Light Tathagata appeared in the world, I was a bhikshu. At all the main roads and river crossings, wherever the field was dangerous or narrow, or something contrary to the Dharma hindered or damaged carriages and horses, I filled it all in and leveled it. Sometimes I made bridges, and sometimes I carried sand and earth. With such toil, I passed through the appearance of countless Buddhas in the world. Sometimes beings in the marketplace needed someone to carry things; I would carry them first, put down the load when we reached their destination and leave, taking no payment. When the Buddha Vishvabhu was in the world, the world suffered much famine, and I became a porter, taking only one coin no matter how far or near. Sometimes a cart or ox was stuck in mud, and with my spiritual power I pushed the wheel and freed them from their distress. At that time the great king of the country invited the Buddha to a vegetarian feast, and at that time I was leveling the ground to await the Buddha. The Tathagata Vishvabhu stroked my crown and said: 'Level your mind-ground, and all the lands of the world will be level!' Then my mind opened, and I saw that the fine dust of my body was no different from the fine dust that makes up the world; the fine dust's own nature did not touch or rub one another, and even blades and weapons made no contact. In the nature of dharmas I awakened to acceptance of non-arising and became an arhat; turning my mind around, I now enter the Bodhisattva stage, and when I hear all the Tathagatas proclaim the Buddha's knowledge and vision of the wondrous lotus, I first realize and become the leader. If the Buddha asks about perfect penetration, I did it by carefully contemplating that the two dusts of body and world are no different, that from the original Tathagatagarbha false dust arises, and when the dust is dissolved wisdom is perfected and the unsurpassed Way attained; this is the foremost!"

月光童子即從座起，頂禮佛足而白佛言：「我憶往昔恆河沙劫，有佛出世名為水天，教諸菩薩修習水精入三摩地。觀於身中水性無奪，初從涕唾，如是窮盡津液精血、大小便利，身中漩澓水性一同；見水身中，與世界外浮幢王剎諸香水海、等無差別。我於是時初成此觀，但見其水，未得無身。當為比丘室中安禪。我有弟子窺窓觀室，唯見清水遍在屋中，了無所見。童稚無知，取一瓦礫投於水內，激水作聲，顧盻而去。我出定後頓覺心痛，如舍利弗遭違害鬼。我自思惟：『今我已得阿羅漢道，久離病緣，云何今日忽生心痛？將無退失？』爾時，童子捷來我前，說如上事。我則告言：『汝更見水，可即開門入此水中，除去瓦礫。』童子奉教，後入定時，還復見水，瓦礫宛然，開門除出。我後出定，身質如初。逢無量佛，如是至於山海自在通王如來，方得亡身；與十方界諸香水海，性合真空，無二無別。今於如來得童真名，預菩薩會。佛問圓通，我以水性一味流通，得無生忍，圓滿菩提，斯為第一！」

The youth Moonlight rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "I recall that in the past, as many eons ago as the sands of the Ganges, a Buddha appeared in the world named Water Deva, who taught the Bodhisattvas to practice the water-crystal contemplation and enter samadhi. Observing the nature of water in the body, which cannot be taken away, I began with tears and spittle, and so on to all fluids, essence, and blood, and urine and feces; the swirling nature of water in the body was all the same. Seeing the water in the body as no different from the fragrant water oceans of the Banner-King lands beyond the world. At that time, having first accomplished this contemplation, I saw only the water and had not yet attained being without a body. I was meditating in a bhikshu's room. One of my disciples peeped in through the window and saw only clear water filling the room, and nothing else. Being a child and ignorant, he picked up a piece of tile and threw it into the water, which splashed with a sound, and he looked around and left. After I came out of samadhi, I suddenly felt heart pain, like Shariputra when he was attacked by a harmful ghost. I thought: 'Now I have attained the Way of an arhat and have long been free of causes of illness; why suddenly does heart pain arise today? Have I regressed?' At that time the boy came quickly before me and told me what had happened. I told him: 'If you see the water again, you may open the door at once, enter the water, and remove the tile.' The boy followed my instruction, and when I entered samadhi again, I saw the water, with the tile clearly there; he opened the door and removed it. When I came out of samadhi, my body was as before. I met countless Buddhas, and only with the Tathagata Mountain-Sea Freely Penetrating King did I finally lose the body, joined in nature to true emptiness with all the fragrant water oceans of the ten directions, without two and without difference. Now under the Tathagata I have the name Youth Pure, and take part in the Bodhisattva assembly. If the Buddha asks about perfect penetration, I did it by the nature of water, one flavor flowing through, attaining acceptance of non-arising and perfect bodhi; this is the foremost!"

瑠璃光法王子即從座起，頂禮佛足而白佛言：「我憶往昔經恆沙劫，有佛出世名無量聲，開示菩薩本覺妙明，觀此世界及眾生身、皆是妄緣風力所轉，我於爾時觀界安立，觀世動時、觀身動止、觀心動念、諸動無二，等無差別。我時了覺此群動性，來無所從，去無所至；十方微塵顛倒眾生，同一虛妄。如是乃至三千大千一世界內所有眾生，如一器中貯百蚊蚋啾啾亂鳴，於分寸中鼓發狂鬧。逢佛未幾，得無生忍；爾時心開，乃見東方不動佛國，為法王子，事十方佛。身心發光，洞徹無礙。佛問圓通，我以觀察風力無依，悟菩提心，入三摩地，合十方佛，傳一妙心，斯為第一！」

The Dharma prince Lapis Lazuli Light rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "I recall that in the past, as many eons ago as the sands of the Ganges, a Buddha appeared in the world named Immeasurable Sound, who revealed to the Bodhisattvas the originally awakened wondrous brightness, and showed that this world and the bodies of beings are all turned by the power of the wind of false conditions. At that time I observed how worlds are established, observed how the world moves, how the body moves and rests, how the mind moves in thought, and found that all movements are not two and no different. I then awakened to the nature of this multitude of movements: coming from nowhere and going nowhere; beings of the ten directions, as numerous as dust, in inverted delusion, are the same single falsehood. And so on, to all the beings within a single world of the three thousand great thousand worlds, like a hundred gnats and mosquitoes stored in one vessel, buzzing and crying in confusion, stirring up wild uproar within a space of an inch. Soon after meeting the Buddha, I attained acceptance of non-arising; at that time my mind opened and I saw the Buddha-land of Akshobhya in the east, and I became a Dharma prince serving the Buddhas of the ten directions. My body and mind gave forth light, penetrating and unobstructed. If the Buddha asks about perfect penetration, I did it by observing that the power of wind has no basis, awakening the bodhi mind and entering samadhi, joining the Buddhas of the ten directions in transmitting one wondrous mind; this is the foremost!"

虛空藏菩薩即從座起，頂禮佛足而白佛言：「我與如來定光佛所，得無邊身。爾時手執四大寶珠，照明十方微塵佛剎化成虛空。又於自心現大圓鏡，內放十種微妙寶光。流灌十方盡虛空際，諸幢王剎來入鏡內，涉入我身。身同虛空不相妨礙，身能善入微塵國土，廣行佛事，得大隨順。此大神力，由我諦觀四大無依，妄想生滅，虛空無二，佛國本同。於同發明，得無生忍。佛問圓通，我以觀察虛空無邊入三摩地，妙力圓明，斯為第一！」

The Bodhisattva Akashagarbha rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "I was with the Tathagata at the place of Dipamkara Buddha, where I attained a boundless body. At that time, holding four great jeweled pearls in my hands, I illuminated the Buddha-lands of the ten directions, as numerous as dust, and they were transformed into empty space. Again, in my own mind a great round mirror appeared, and within it ten kinds of subtle jeweled light shone forth. They poured out through the ten directions to the limits of space, and the lands of the Banner Kings entered the mirror and into my body. My body was the same as empty space and without mutual obstruction, my body could skillfully enter lands as numerous as dust motes, widely carry out Buddha-work, and gained great accord. This great spiritual power came from my carefully contemplating that the four elements have no basis, that false thoughts arise and cease, that space is not two, and Buddha-lands are originally the same. In the revealing of sameness I attained acceptance of non-arising. If the Buddha asks about perfect penetration, I did it by observing the boundlessness of empty space and entering samadhi, with wondrous power perfect and bright; this is the foremost!"

彌勒菩薩即從座起，頂禮佛足而白佛言：「我憶往昔經微塵劫，有佛出世名日月燈明。我從彼佛而得出家，心重世名，好遊族姓。爾時，世尊教我修習唯心識定，入三摩地。歷劫已來，以此三昧事恆沙佛，求世名心歇滅無有。至然燈佛出現於世，我乃得成無上妙圓識心三昧；乃至盡空如來國土，淨穢有無，皆是我心變化所現。世尊！我瞭如是唯心識故，識性流出無量如來。今得授記，次補佛處。佛問圓通，我以諦觀十方唯識，識心圓明入圓成實，遠離依他及遍計執，得無生忍，斯為第一！」

The Bodhisattva Maitreya rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "I recall that in the past, as many eons ago as dust motes, a Buddha appeared in the world named Sun Moon Lamp Brightness. I left home with that Buddha, but my mind valued worldly fame, and I loved to roam among noble clans. At that time the World-Honored One taught me to practice the mind-only consciousness samadhi and enter samadhi. Over the eons since, with this samadhi I served Buddhas as numerous as the sands of the Ganges, and the mind seeking worldly fame ceased and disappeared. When Dipamkara Buddha appeared in the world, I was at last able to accomplish the unsurpassed wondrous, perfect consciousness-mind samadhi; down to all the Tathagata lands throughout space, pure or defiled, existent or non-existent, all are the transformation of my own mind. World-Honored One! Because I understood this mind-only consciousness, the nature of consciousness gave forth countless Tathagatas. Now I have received prediction to succeed to the Buddha's place next. If the Buddha asks about perfect penetration, I did it by carefully contemplating that the ten directions are consciousness only; with the consciousness-mind perfectly bright I entered the perfected reality and was far from the dependent and the imagined, attaining acceptance of non-arising; this is the foremost!"

大勢至法王子與其同倫五十二菩薩，即從座起，頂禮佛足而白佛言：「我憶往昔恆河沙劫，有佛出世名無量光，十二如來相繼一劫，其最後佛名超日月光。彼佛教我念佛三昧：『譬如有人，一專為憶，一人專忘，如是二人若逢不逢，或見非見。二人相憶，二憶念深，如是乃至從生至生，同於形影不相乖異。十方如來憐念眾生，如母憶子，若子逃逝，雖憶何為！子若憶母如母憶時，母子歷生不相違遠。若眾生心憶佛念佛，現前當來必定見佛、去佛不遠，不假方便自得心開。如染香人，身有香氣，此則名曰香光莊嚴。』我本因地，以念佛心入無生忍。今於此界，攝念佛人歸於淨土。佛問圓通，我無選擇，都攝六根，淨念相繼，得三摩地，斯為第一！」

The Dharma prince Mahasthamaprapta, together with fifty-two Bodhisattvas of the same rank, rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "I recall that in the past, as many eons ago as the sands of the Ganges, a Buddha appeared in the world named Immeasurable Light, and twelve Tathagatas succeeded one another in one eon, the last Buddha being named Surpassing Sun and Moon Light. That Buddha taught me the nianfo samadhi: 'Suppose there are two people, one who only remembers and one who only forgets; these two may meet or not meet, may see or not see. If two people remember each other, and their two remembrances are deep, then from life to life they are like body and shadow, never apart. The Tathagatas of the ten directions think with compassion on beings as a mother remembers her child; if the child runs away, what use is her remembering! If the child remembers the mother as the mother remembers him, then mother and child across lives never part. If beings remember the Buddha and call the Buddha to mind, they will surely see the Buddha now and in the future, and will not be far from the Buddha, and will open their minds on their own without needing expedient means. Like one who has been perfumed with incense and whose body has the scent, this is called being adorned with the fragrance of light.' At my original causal stage, I entered acceptance of non-arising through the mind of calling the Buddha to mind. Now in this world, I gather those who call the Buddha to mind and bring them to the Pure Land. If the Buddha asks about perfect penetration, I make no selection but gather all six faculties together, with pure thoughts continuing one after another, and attain samadhi; this is the foremost!"

唐天竺沙門般剌蜜帝譯

Translated by the Indian monk Paramiti of the Tang dynasty.

爾時，觀世音菩薩即從座起，頂禮佛足而白佛言：「世尊！憶念我昔無數恆河沙劫，於時有佛出現於世，名觀世音。我於彼佛發菩提心，彼佛教我從聞思修入三摩地。初於聞中入流亡所；所入既寂，動靜二相瞭然不生。如是漸增，聞所聞盡；盡聞不住，覺所覺空；空覺極圓，空所空滅。生滅既滅，寂滅現前，忽然超越世出世間，十方圓明，獲二殊勝：一者、上合十方諸佛本妙覺心，與佛如來同一慈力。二者、下合十方一切六道眾生，與諸眾生同一悲仰。

At that time the Bodhisattva Avalokitesvara rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "World-Honored One! I recall that countless eons ago, as many as the sands of the Ganges, a Buddha appeared in the world named Avalokitesvara. Under that Buddha I aspired to bodhi, and that Buddha taught me to enter samadhi through hearing, reflecting, and cultivating. At first, in hearing, I entered the stream and lost the object; once what I entered was still, the two appearances of motion and stillness were clearly not arising. Gradually increasing in this way, hearing and what is heard were exhausted; with exhausted hearing not abiding, awareness and what is aware became empty; with empty awareness perfect to the utmost, the empty and what is emptied were extinguished. When arising and ceasing had been extinguished, stillness and extinction appeared before me, and suddenly I surpassed the worldly and beyond-worldly, the ten directions perfectly bright, and I obtained two supreme attainments. First, above, I joined the originally wondrous awakened mind of all Buddhas of the ten directions, with the same compassionate power as the Buddha Tathagatas. Second, below, I joined all beings of the six paths in the ten directions, sharing the same sorrow and longing as all beings.

「世尊！由我供養觀音如來，蒙彼如來授我如幻聞薰聞脩金剛三昧。與佛如來同慈力故，令我身成三十二應入諸國土。世尊！若諸菩薩入三摩地，進修無漏勝解現圓；我現佛身而為說法，令其解脫。若諸有學寂靜妙明，勝妙現圓；我於彼前，現獨覺身而為說法，令其解脫。若諸有學斷十二緣，緣斷勝性，勝妙現圓；我於彼前，現緣覺身而為說法，令其解脫。若諸有學得四諦空，修道入滅，勝性現圓；我於彼前，現聲聞身而為說法，令其解脫。若諸眾生欲心明悟，不犯欲塵，欲身清淨；我於彼前，現梵王身而為說法，令其解脫。若諸眾生欲為天主，統領諸天；我於彼前，現帝釋身而為說法，令其成就。若諸眾生欲身自在，遊行十方；我於彼前，現自在天身而為說法，令其成就。若諸眾生欲身自在，飛行虛空；我於彼前，現大自在天身而為說法，令其成就。若諸眾生愛統鬼神，救護國土；我於彼前，現天大將軍身而為說法，令其成就。若諸眾生愛統世界，保護眾生；我於彼前，現四天王身而為說法，令其成就。若諸眾生愛生天宮，驅使鬼神；我於彼前，現四天王國太子身而為說法，令其成就。若諸眾生樂為人主；我於彼前，現人王身而為說法，令其成就。若諸眾生愛主族姓，世間推讓；我於彼前，現長者身而為說法，令其成就。若諸眾生愛談名言，清淨自居；我於彼前，現居士身而為說法，令其成就。若諸眾生愛治國土，剖斷邦邑；我於彼前，現宰官身而為說法，令其成就。若諸眾生愛諸數術，攝衛自居；我於彼前，現婆羅門身而為說法，令其成就。若有男子好學出家，持諸戒律；我於彼前，現比丘身而為說法，令其成就。若有女子好學出家，持諸禁戒；我於彼前，現比丘尼身而為說法，令其成就。若有男子樂持五戒；我於彼前，現優婆塞身而為說法，令其成就。若復女子五戒自居；

(Avalokitesvara continued:) "World-Honored One! Because I made offerings to the Tathagata Avalokitesvara, I received from that Tathagata the Vajra Samadhi of illusion-like hearing, perfuming and cultivating through hearing. Because I share the same compassionate power as the Buddha Tathagatas, my body became thirty-two manifestations entering all lands. World-Honored One! If Bodhisattvas enter samadhi and further cultivate the outflow-free, and their supreme understanding becomes perfect, I appear in the body of a Buddha and teach the Dharma to them, so that they are liberated. If learners with still, wondrous clarity find their supreme wonder perfected, I appear before them in the body of a Pratyekabuddha and teach them the Dharma, so that they are liberated. If learners cut off the twelve links of conditioned origination, and with the conditions cut their supreme nature and wonder are perfected, I appear before them in the body of a Condition-Awakened One and teach them the Dharma, so that they are liberated. If learners have attained emptiness of the Four Noble Truths, cultivate the Way and enter extinction, and their supreme nature is perfected, I appear before them in the body of a Hearer and teach them the Dharma, so that they are liberated. If beings have their minds of desire awakened, do not transgress the dust of desire, and have pure bodies of desire, I appear before them in the body of Brahma King and teach them the Dharma, so that they are liberated. If beings wish to be lords of heaven, commanding all the heavens, I appear before them in the body of Indra and teach them the Dharma, so that they accomplish it. If beings wish for a body at ease, roaming the ten directions, I appear before them in the body of the Free Heaven and teach them the Dharma, so that they accomplish it. If beings wish for a body at ease, flying through space, I appear before them in the body of the Great Free Heaven and teach them the Dharma, so that they accomplish it. If beings love to command ghosts and spirits and protect the land, I appear before them in the body of a Heavenly Great General and teach them the Dharma, so that they accomplish it. If beings love to govern the world and protect beings, I appear before them in the body of a Heavenly King of the Four Directions and teach them the Dharma, so that they accomplish it. If beings love to be born in heavenly palaces and command ghosts and spirits, I appear before them in the body of a crown prince of a Four Heavenly Kings' realm and teach them the Dharma, so that they accomplish it. If beings delight in being rulers of men, I appear before them in the body of a human king and teach them the Dharma, so that they accomplish it. If beings love to head a noble clan and be deferred to by the world, I appear before them in the body of an elder and teach them the Dharma, so that they accomplish it. If beings love to talk of names and words and live in purity, I appear before them in the body of a householder and teach them the Dharma, so that they accomplish it. If beings love to govern lands and judge the affairs of states and towns, I appear before them in the body of a magistrate and teach them the Dharma, so that they accomplish it. If beings love the arts of numbers and divination and protect themselves with them, I appear before them in the body of a Brahmin and teach them the Dharma, so that they accomplish it. If there are men who love to study, leave home, and keep the precepts, I appear before them in the body of a bhikshu and teach them the Dharma, so that they accomplish it. If there are women who love to study, leave home, and keep the prohibitions, I appear before them in the body of a bhikshuni and teach them the Dharma, so that they accomplish it. If there are men who delight in keeping the five precepts, I appear before them in the body of an upasaka and teach them the Dharma, so that they accomplish it. If there are women who live by the five precepts;

我於彼前，現優婆夷身而為說法，令其成就。若有女人內政立身，以修家國；我於彼前，現女主身及國夫人、命婦、大家而為說法，令其成就。若有眾生不壞男根；我於彼前，現童男身而為說法，令其成就。若有處女愛樂處身，不求侵暴；我於彼前，現童女身而為說法，令其成就。若有諸天樂出天倫；我現天身而為說法，令其成就。若有諸龍樂出龍倫；我現龍身而為說法，令其成就。若有藥叉樂度本倫；我於彼前，現藥叉身而為說法，令其成就。若乾闥婆樂脫其倫；我於彼前，現乾闥婆身而為說法，令其成就。若阿修羅樂脫其倫；我於彼前，現阿修羅身而為說法，令其成就。若緊陀羅樂脫其倫；我於彼前，現緊陀羅身而為說法，令其成就。若摩呼羅伽樂脫其倫；我於彼前，現摩呼羅伽身而為說法，令其成就。若諸眾生樂人修人；我現人身而為說法，令其成就。若諸非人——有形無形、有想無想樂度其倫；我於彼前，皆現其身而為說法，令其成就。是名妙淨三十二應入國土身，皆以三昧聞薰聞修無作妙力自在成就。

(Avalokitesvara continued:) I appear before them in the body of an upasika and teach them the Dharma, so that they accomplish it. If there are women who establish themselves through managing the household, to cultivate family and state, I appear before them in the body of a queen, a noblewoman of the state, a lady of rank, or a matron, and teach them the Dharma, so that they accomplish it. If there are beings who have not damaged their male faculty, I appear before them in the body of a boy and teach them the Dharma, so that they accomplish it. If there are maidens who love to remain maidens and do not seek violation, I appear before them in the body of a girl and teach them the Dharma, so that they accomplish it. If there are devas who delight in leaving the heavenly ranks, I appear in the body of a deva and teach them the Dharma, so that they accomplish it. If there are nagas who delight in leaving the naga ranks, I appear in the body of a naga and teach them the Dharma, so that they accomplish it. If there are yakshas who delight in liberating their own kind, I appear before them in the body of a yaksha and teach them the Dharma, so that they accomplish it. If gandharvas delight in leaving their rank, I appear before them in the body of a gandharva and teach them the Dharma, so that they accomplish it. If asuras delight in leaving their rank, I appear before them in the body of an asura and teach them the Dharma, so that they accomplish it. If kinnaras delight in leaving their rank, I appear before them in the body of a kinnara and teach them the Dharma, so that they accomplish it. If mahoragas delight in leaving their rank, I appear before them in the body of a mahoraga and teach them the Dharma, so that they accomplish it. If beings delight in being human and cultivating the human way, I appear in the body of a human and teach them the Dharma, so that they accomplish it. If there are non-humans, with form or without form, with thought or without thought, who delight in liberating their own kind, I appear before them in all of those bodies and teach them the Dharma, so that they accomplish it. These are called the thirty-two wondrous pure manifestations entering the lands, all accomplished freely through the wondrous power of non-action of samadhi, perfumed and cultivated through hearing."

「世尊！我復以此聞薰聞脩金剛三昧無作妙力，與諸十方三世六道一切眾生同悲仰故，令諸眾生於我身心獲十四種無畏功德：一者、由我不自觀音以觀觀者，令彼十方苦惱眾生觀其音聲即得解脫。二者、知見旋復，令諸眾生設入大火火不能燒。三者、觀聽旋復，令諸眾生大水所漂水不能溺。四者、斷滅妄想心無殺害，令諸眾生入諸鬼國鬼不能害。五者、薰聞成聞，六根銷復同於聲聽，能令眾生臨當被害刀段段壞，使其兵戈猶如割水，亦如吹光，性無搖動。六者、聞薰精明明遍法界，則諸幽暗性不能全，能令眾生藥叉、羅剎、鳩槃茶鬼及毘舍遮、富單那等，雖近其傍目不能視。七者、音性圓銷，觀聽返入離諸塵妄，能令眾生禁繫枷鎖所不能著。八者、滅音圓聞遍生慈力，能令眾生經過嶮路賊不能劫。九者、薰聞離塵色所不劫，能令一切多婬眾生遠離貪欲。十者、純音無塵，根境圓融無對所對，能令一切忿恨眾生離諸嗔恚。十一者、銷塵旋明，法界身心猶如瑠璃朗徹無礙，能令一切昏鈍性障諸阿顛迦，永離痴暗。十二者、融形復聞，不動道場涉入世間不壞世界，能遍十方供養微塵諸佛如來，各各佛邊為法王子；能令法界無子眾生欲求男者，誕生福德智慧之男。十三者、六根圓通明照無二，含十方界，立大圓鏡空如來藏，承順十方微塵如來秘密法門受領無失；能令法界無子眾生欲求女者，誕生端正福德柔順眾人愛敬有相之女。十四者、此三千大千世界百億日月，現住世間諸法王子有六十二恆河沙數，修法垂範教化眾生，隨順眾生方便智慧各各不同。由我所得圓通本根發妙耳門，然後身心微妙含容遍周法界，能令眾生持我名號，與彼共持六十二恆河沙諸法王子，二人福德正等無異。世尊！我一名號與彼眾多名號無異，由我修習得真圓通。是名十四施無畏力，福備眾生。

(Avalokiteshvara Bodhisattva continued:) "World-Honored One! Again, through this wondrous, effortless power of the vajra samadhi, cultivated by hearing and by the perfuming of hearing, I share the same compassion and reverence as all beings of the ten directions, the three times and the six paths, and so I cause all beings to receive fourteen kinds of fearlessness and merit from my body and mind. First, because I do not contemplate the sound by myself but turn the contemplation back upon the one who contemplates, I cause suffering beings of the ten directions to contemplate their own sound and at once be liberated. Second, because knowing and seeing are turned around, I cause beings who enter a great fire not to be burned by it. Third, because seeing and hearing are turned around, I cause beings swept away by a great flood not to be drowned. Fourth, because deluded thoughts are cut off and the mind has no thought of killing, I cause beings who enter the realms of ghosts not to be harmed by the ghosts. Fifth, because perfuming of hearing becomes hearing, and the six sense faculties dissolve and return, equal to the faculty of hearing sound, I can cause beings who are about to be killed to find the knives break into pieces, so that weapons are like cutting water or like blowing on light, and their nature does not stir. Sixth, because the perfuming of hearing makes the essence bright, and its brightness pervades the dharma realm, all dark places cannot keep their nature whole, and I can cause yakshas, rakshasas, kumbhandas, pishachas, putanas and the like, though near them, to be unable to see with their eyes. Seventh, because the nature of sound is perfectly dissolved and contemplation and hearing turn back and enter, apart from the deluded dust, I can cause beings to be bound by no shackles, fetters or locks. Eighth, because sound is extinguished and hearing is perfected, a power of kindness arises everywhere, and I can cause beings passing through dangerous roads not to be robbed by bandits. Ninth, because perfuming of hearing leaves the dust behind and form cannot rob them, I can cause all beings with much lust to be free of craving. Tenth, because pure sound has no dust, and sense faculty and object are perfectly fused with no opposition between subject and object, I can cause all angry and hateful beings to be free of anger. Eleventh, because the dust is dissolved and brightness turned back, so that the body and mind of the dharma realm are like crystal, bright and unobstructed, I can cause all dull and obscured beings, the icchantikas (those who do not believe in cause and effect), to be forever free of the darkness of ignorance. Twelfth, because form is fused and hearing restored, without moving from the place of the Way I enter the world without damaging the world, and I can everywhere in the ten directions make offerings to Buddhas and Tathagatas as numerous as dust motes, and beside each Buddha I am a Dharma prince; I can cause beings in the dharma realm who have no sons and wish for a boy to bear a son of merit and wisdom. Thirteenth, because the six sense faculties are perfectly interpenetrating and their illumination is non-dual, containing the realms of the ten directions, I establish a great perfect mirror, the empty Tathagatagarbha, and receive and uphold without loss the secret Dharma gates of Tathagatas as numerous as dust motes; I can cause beings in the dharma realm who have no children and wish for a girl to bear a daughter who is upright, blessed, gentle, loved and respected by all, and of fine appearance. Fourteenth, in this three-thousand great-thousand world with a hundred billion suns and moons, there are Dharma princes living in the world, as many as sixty-two Ganges' sands, who cultivate the Dharma, set examples and teach beings, adapting the skillful means and wisdom to beings, each differently. Because I, from the original root of perfect interpenetration I attained, opened the wondrous gate of the ear, my body and mind are subtle and all-containing and pervade the dharma realm, so I can cause beings who hold my name to have merit exactly equal to those who hold the names of those sixty-two Ganges' sands of Dharma princes, with no difference between the two. World-Honored One! My one name and their many names are no different, because I cultivated and attained true perfect interpenetration. This is called the power of the fourteen kinds of giving fearlessness, which provides blessing for beings."

「世尊！我又獲是圓通，修證無上道故，又能善獲四不思議無作妙德：一者、由我初獲妙妙聞心，心精遺聞，見、聞、覺、知不能分隔，成一圓融清淨寶覺。故我能現眾多妙容，能說無邊秘密神呪。其中或現一首、三首、五首、七首、九首、十一首，如是乃至一百八首，千首、萬首、八萬四千爍迦囉首。二臂、四臂、六臂、八臂、十臂、十二臂、十四、十六、十八、二十、至二十四，如是乃至一百八臂，千臂、萬臂、八萬四千母陀羅臂。二目、三目、四目、九目、如是乃至一百八目，千目、萬目、八萬四千清淨寶目。或慈、或威、或定、或慧；救護眾生得大自在。二者、由我聞思脫出六塵，如聲度垣不能為礙。故我妙能現一一形、誦一一呪，其形、其呪能以無畏施諸眾生。是故十方微塵國土，皆名我為施無畏者。三者、由我修習本妙圓通清淨本根，所遊世界皆令眾生捨身珍寶求我哀愍。四者、我得佛心證於究竟，能以珍寶種種供養十方如來，傍及法界六道眾生：求妻得妻，求子得子，求三昧得三昧，求長壽得長壽，如是乃至求大涅槃得大涅槃。

(Avalokiteshvara Bodhisattva continued:) "World-Honored One! Because I have also attained this perfect interpenetration and cultivated and realized the unsurpassed Way, I am further able to attain four inconceivable, effortless, wondrous virtues. First, because I first attained the wondrous, wondrous hearing mind, and the essence of mind left hearing behind, seeing, hearing, sensing and knowing can no longer be separated, and became one perfectly fused, pure, precious awakening. Therefore I can manifest many wondrous forms and speak boundless secret divine mantras. Among them I may appear with one head, three heads, five, seven, nine or eleven heads, and so on up to one hundred and eight heads, a thousand heads, ten thousand heads, eighty-four thousand shakra heads. With two arms, four arms, six, eight, ten, twelve, fourteen, sixteen, eighteen, twenty, up to twenty-four arms, and so on up to one hundred and eight arms, a thousand arms, ten thousand arms, eighty-four thousand mudra arms. With two eyes, three eyes, four eyes, nine eyes, and so on up to one hundred and eight eyes, a thousand eyes, ten thousand eyes, eighty-four thousand pure precious eyes. Sometimes kind, sometimes awe-inspiring, sometimes in concentration, sometimes in wisdom, I rescue and protect beings and attain great freedom. Second, because through hearing and reflecting I have escaped the six dusts, like sound passing over a wall that cannot be blocked by it, I am therefore able to manifest each form and recite each mantra, and these forms and mantras can give fearlessness to beings. So in the lands of the ten directions as numerous as dust motes, all call me the Giver of Fearlessness. Third, because I cultivated the original, wondrous, perfectly interpenetrating, pure root, in the worlds where I travel I cause beings to give up their body and treasures and seek my compassion. Fourth, because I have attained the Buddha's mind and realized the ultimate, I can make offerings of precious jewels of many kinds to the Tathagatas of the ten directions, and extend them also to beings of the six paths in the dharma realm: those who seek a wife obtain a wife, those who seek a son obtain a son, those who seek samadhi obtain samadhi, those who seek long life obtain long life, and so on up to those who seek great nirvana, who obtain great nirvana."

「佛問圓通，我從耳門圓照三昧緣心自在，因入流相得三摩提，成就菩提，斯為第一。世尊！彼佛如來歎我善得圓通法門，於大會中授記我為觀世音號。由我觀聽十方圓明，故觀音名遍十方界。」

(Avalokiteshvara Bodhisattva continued:) "The Buddha asked about perfect interpenetration, and I, through the gate of the ear, with the samadhi of perfect illumination and the freedom of the conditioned mind, entered the stream and, through the aspect of entering the stream, attained samadhi and accomplished bodhi; this is the foremost. World-Honored One! That Buddha Tathagata praised me for attaining the Dharma gate of perfect interpenetration, and in the great assembly gave me the prediction and the name Avalokiteshvara, the one who contemplates sound. Because I contemplate and hear the perfect brightness of the ten directions, the name Avalokiteshvara spreads through the realms of the ten directions."

爾時，世尊於師子座，從其五體同放寶光，遠灌十方微塵如來及法王子諸菩薩頂。彼諸如來亦於五體同放寶光，從微塵方來灌佛頂，並灌會中諸大菩薩及阿羅漢。林木池沼皆演法音，交光相羅，如寶絲網。是諸大眾得未曾有，一切普獲金剛三昧。即時天雨百寶蓮華，青黃赤白間錯紛糅，十方虛空成七寶色。此娑婆界，大地山河俱時不現，唯見十方微塵國土合成一界，梵唄詠歌自然敷奏。於是如來告文殊師利法王子：「汝今觀此二十五無學諸大菩薩及阿羅漢，各說最初成道方便，皆言修習真實圓通；彼等修行，實無優劣、前後差別。我今欲令阿難開悟，二十五行誰當其根？兼我滅後，此界眾生入菩薩乘求無上道，何方便門得易成就？」

At that time, the World-Honored One, on the lion throne, emitted precious light from all five parts of his body together, which shone far and poured onto the crowns of the Tathagatas and Dharma princes and Bodhisattvas as numerous as dust motes in the ten directions. Those Tathagatas also emitted precious light from all five parts of their bodies at once, which came from the directions of dust motes and poured onto the Buddha's crown, and also onto the great Bodhisattvas and arhats in the assembly. Forests, trees, ponds and pools all proclaimed the Dharma sound, and the interwoven lights formed a net like precious threads. The assembly gained what they had never had, and all universally attained the vajra samadhi. At once the heavens rained a hundred precious lotus flowers, blue, yellow, red and white mingled together, and the empty space of the ten directions turned the color of the seven jewels. In this Saha world, the earth, mountains and rivers all vanished at once, and only the lands of the ten directions, as numerous as dust motes, were seen combined into one realm, and Brahma chanting and songs arose spontaneously. Then the Tathagata said to Manjushri, the Dharma prince: "You have now observed these twenty-five great Bodhisattvas and arhats beyond learning, each of whom has told the first skillful means by which they attained the Way, all saying that they cultivated true perfect interpenetration; in their practice there is truly no superiority or inferiority, no earlier or later. I now wish Ananda to be awakened: among the twenty-five practices, which one suits his capacity? Moreover, after I enter extinction, beings in this world who enter the Bodhisattva vehicle and seek the unsurpassed Way, by what skillful gate will they find it easiest to succeed?"

文殊師利法王子奉佛慈旨，即從座起，頂禮佛足，承佛威神，說偈對佛：

Manjushri, the Dharma prince, received the Buddha's compassionate decree, rose from his seat, bowed at the Buddha's feet, and, supported by the Buddha's majestic power, spoke a verse to the Buddha:

「覺海性澄圓，圓澄覺元妙；

"The nature of the ocean of awakening is clear and perfect; its perfect clarity of awakening is originally wondrous.

元明照生所，所立照性亡。

The original brightness gives rise to an object of illumination; once the object is set up, the nature of illumination is lost.

迷妄有虛空，依空立世界。

Through delusion there is empty space; relying on space, worlds are established.

想澄成國土，知覺乃眾生。

Thought settles and becomes lands; knowing and sensing become sentient beings.

空生大覺中，如海一漚發；

Space is born within great awakening, like one bubble arising in the sea;

有漏微塵國，皆從空所生。

The defiled lands as numerous as dust motes are all born from space.

漚滅空本無，況復諸三有？

When the bubble vanishes, space is originally nothing; how much more so the three realms of existence?

歸元性無二，方便有多門。

Returning to the source, the nature is without a second; the skillful means are many gates.

聖性無不通，順逆皆方便；

The holy nature penetrates everything; going with or against the current, all are skillful means;

初心入三昧，遲速不同倫：

The beginner entering samadhi does so slowly or swiftly, not on the same path:

色想結成塵，精了不能徹，

Form and thought bind into dust, and the essence cannot be penetrated through them;

如何不明徹，於是獲圓通？

How can one who is not clear and penetrating through them gain perfect interpenetration here?

音聲雜語言，但伊名句味，

Sounds are mixed with speech, and are only names, phrases and tastes;

一非含一切，云何獲圓通？

One is not inclusive of all; how can perfect interpenetration be gained?

香以閤中知，離則元無有，

Smell is known by contact in the middle, and apart from that is originally nonexistent;

不恆其所覺，云何獲圓通？

What is sensed is not constant; how can perfect interpenetration be gained?

味性非本然，要以味時有，

The nature of taste is not natural, and exists only when tasting;

其覺不恆一，云何獲圓通？

Its sensing is not constantly one; how can perfect interpenetration be gained?

觸以所觸明，無所不明觸，

Touch is clear through what is touched, and without an object touch is unclear;

合離性非定，云何獲圓通？

Joining and parting, its nature is not fixed; how can perfect interpenetration be gained?

法稱為內塵：憑塵必有所，

Dharma is called the inner dust: relying on dust there must be a place;

能所非遍涉，云何獲圓通？

Subject and object do not pervade everywhere; how can perfect interpenetration be gained?

見性雖洞然，明前不明後，

The seeing nature, though open and bright, sees what is ahead and not what is behind;

四維虧一半，云何獲圓通？

Of the four directions half are lacking; how can perfect interpenetration be gained?

鼻息出入通，現前無交氣，

The breath through the nose goes out and in, but in the present moment there is no exchange of breath;

支離匪涉入，云何獲圓通？

It is fragmented and does not enter fully; how can perfect interpenetration be gained?

舌非入無端，因味生覺了，

The tongue is not entered without a cause, and awareness arises from taste;

味亡了無有，云何獲圓通？

When taste is gone, awareness is nothing; how can perfect interpenetration be gained?

身與所觸同，各非圓覺觀，

The body and what it touches are the same, each not a perfect awakened contemplation;

涯量不冥會，云何獲圓通？

Its extent and measure do not silently unite; how can perfect interpenetration be gained?

知根雜亂思，湛了終無見，

The knowing faculty is mixed with confused thought, and though clear it ends in no seeing;

想念不可脫，云何獲圓通？

Thoughts and ideas cannot be escaped; how can perfect interpenetration be gained?

識見雜三和，詰本稱非相，

Consciousness and seeing mix three kinds of union, and when pressed for the root it is said to be without form;

自體先無定，云何獲圓通？

Its own body is at first unfixed; how can perfect interpenetration be gained?

心聞洞十方，生於大因力，

The mind's hearing penetrates the ten directions, and arises from great causal power;

初心不能入，云何獲圓通？

The beginner cannot enter it; how can perfect interpenetration be gained?

鼻想本權機，秖令攝心住，

Contemplating the nose is originally an expedient device, only to make the mind gather and abide;

住成心所住，云何獲圓通？

Abiding becomes what the mind abides in; how can perfect interpenetration be gained?

說法弄音文，開悟先成者，

Speaking the Dharma and playing with sounds and texts, one who awakens first accomplishes it;

名句非無漏，云何獲圓通？

Names and phrases are not free of outflows; how can perfect interpenetration be gained?

持犯但束身，非身無所束，

Keeping and breaking precepts only bind the body, and without a body there is nothing to bind;

元非遍一切，云何獲圓通？

It is originally not all-pervading; how can perfect interpenetration be gained?

神通本宿因，何關法分別，

Spiritual powers come from past causes; what do they have to do with discriminating the Dharma?

念緣非離物，云何獲圓通？

Thought and conditions do not leave things; how can perfect interpenetration be gained?

若以地性觀，堅礙非通達，

If one contemplates through the nature of earth, hardness and obstruction are not penetrating;

有為非聖性，云何獲圓通？

The conditioned is not the holy nature; how can perfect interpenetration be gained?

若以水性觀，想念非真實，

If one contemplates through the nature of water, thoughts and ideas are not real;

如如非覺觀，云何獲圓通？

Suchness is not awakened contemplation; how can perfect interpenetration be gained?

若以火性觀，厭有非真離，

If one contemplates through the nature of fire, weariness of existence is not true detachment;

非初心方便，云何獲圓通？

It is not a skillful means for beginners; how can perfect interpenetration be gained?

若以風性觀，動寂非無對，

If one contemplates through the nature of wind, movement and stillness are not without opposition;

對非無上覺，云何獲圓通？

Opposition is not unsurpassed awakening; how can perfect interpenetration be gained?

若以空性觀。昏鈍先非覺，

If one contemplates through the nature of space, its dullness is at first not awakening;

無覺異菩提，云何獲圓通？

Without awakening it differs from bodhi; how can perfect interpenetration be gained?

若以識性觀，觀識非常住，

If one contemplates through the nature of consciousness, contemplating consciousness is not permanent abiding;

存心乃虛妄，云何獲圓通？

Holding to the mind is deluded; how can perfect interpenetration be gained?

諸行是無常，念性元生滅，

All formations are impermanent, and the nature of thought is originally arising and ceasing;

因果今殊感，云何獲圓通？

Cause and effect now differ in response; how can perfect interpenetration be gained?

我今白世尊：佛出娑婆界，

Now I report to the World-Honored One: the Buddha has appeared in the Saha world,

此方真教體，清淨在音聞；

The true teaching essence of this land is purity in the hearing of sound;

欲取三摩提，實以聞中入。

To attain samadhi, one truly enters through hearing.

離苦得解脫，良哉觀世音！

To leave suffering and attain liberation, how good Avalokiteshvara is!

於恆沙劫中，入微塵佛國，

Through kalpas as many as the Ganges' sands, entering Buddha lands as numerous as dust motes,

得大自在力，無畏施眾生。

He gained the power of great freedom and gives fearlessness to beings.

妙音、觀世音、梵音、海潮音，

Wondrous sound, Avalokiteshvara sound, Brahma sound, sound of the ocean tide,

救世悉安寧，出世獲常住。

Saving the world all to peace, and gaining permanent abiding beyond the world.

我今啟如來，如觀音所說。

I now report to the Tathagata that it is as Avalokiteshvara has said.

譬如人靜居，十方俱擊皷，

It is like a person dwelling in stillness, with drums struck in all ten directions,

十處一時聞，此則圓真實。

Heard at one moment from ten places; this is perfect and true.

目非觀障外，口、鼻亦復然。

The eye does not see beyond a barrier, and the mouth and nose are the same.

身以合方知，心念紛無緒；

The body knows by contact in the right place; the mind's thoughts are tangled and without thread;

隔垣聽音響，遐邇俱可聞；

Sound is heard through a wall, and near and far can all be heard;

五根所不齊，是則通真實。

The five faculties are not equal in this; this is the true penetration.

音聲性動靜，聞中為有無；

The nature of sound is movement and stillness, and in hearing there is presence and absence;

無聲號無聞，非實聞無性。

Without sound it is called no hearing, but this is not that the nature of hearing is truly absent.

聲無既無滅，聲有亦非生；

When sound is absent it is not extinguished, and when sound is present it is not born;

生滅二圓離，是則常真實。

Birth and extinction are both perfectly left behind; this is constant and true.

縱令在夢想，不為不思無，

Even in dreams and thoughts, it is not absent when one does not think,

覺觀出思惟，身心不能及。

Awareness and contemplation go beyond thinking, and body and mind cannot reach it.

今此娑婆國，聲論得宣明，

Now in this Saha land, the doctrine of sound is clearly proclaimed,

眾生迷本聞，循聲故流轉。

Beings are deluded about original hearing, and by following sound they drift in transmigration.

阿難縱強記，不免落邪思，

Ananda, though strong in memory, did not escape falling into wrong thinking,

豈非隨所淪，旋流獲無妄？

Is this not following what one sinks into? By turning the current around, one obtains freedom from delusion.

阿難汝諦聽：我承佛威力，

Ananda, listen carefully: relying on the Buddha's majestic power,

宣說金剛王、如幻不思議、

I proclaim the diamond king, the inconceivable illusion-like samadhi,

佛母真三昧。汝聞微塵佛，

The true samadhi that is mother of Buddhas. You have heard that Buddhas as numerous as dust motes,

一切秘密門，欲漏不先除，

In all their secret gates, if the outflows are not first removed,

畜聞成過誤。將聞持佛佛，

Storing up what is heard becomes a fault and mistake. Using your hearing to hold the Buddhas,

何不自聞聞？聞非自然生，

Why do you not hear your own hearing? Hearing does not arise naturally,

因聲有名字。旋聞與聲脫，

But from sound it has a name. Turn hearing and be free of sound,

能脫欲誰名？一根既返源，

What is freed, and who would name it? When one faculty returns to the source,

六根成解脫。見、聞如幻翳，

The six faculties are liberated. Seeing and hearing are like illusory film over the eye,

三界若空花。聞復翳根除，

The three realms are like flowers in the sky. When hearing is restored and the film over the faculty removed,

塵銷覺圓淨；淨極光通達，

The dust dissolves and awakening is perfectly pure; when purity reaches its limit, light penetrates,

寂照含虛空。卻來觀世間，

Still illumination contains empty space. Then looking back on the world,

猶如夢中事。摩登伽在夢，

It is like matters in a dream. Matangi is in the dream,

誰能留汝形？如世巧幻師，

Who can hold your form? Like a skilled worldly illusionist,

幻作諸男女，雖見諸根動，

Who conjures up men and women, though one sees all the faculties moving,

要以一機抽。息機歸寂然，

They are drawn by a single mechanism. When the mechanism stops and returns to stillness,

諸幻成無性。六根亦如是，

The illusions are all without nature. The six faculties are also like this,

元依一精明，分成六和合，

Originally relying on one bright essence, divided into six unions,

一處成休復，六用皆不成。

When one place is brought to rest and return, all six functions fail to arise.

塵垢應念銷，成圓明淨妙，

Dust and dirt vanish with each thought, and one becomes perfectly bright, pure and wondrous,

餘塵尚諸學，明極即如來。

Though remaining dust is still studied, when brightness reaches its limit, that is the Tathagata.

大眾及阿難！旋汝倒聞機，

Great assembly and Ananda! Turn your mechanism of hearing around,

反聞聞自性，性成無上道，

Turn back and hear your own nature in hearing, and the nature becomes the unsurpassed Way,

圓通實如是。此是微塵佛，

Perfect interpenetration is truly so. This is the Buddhas as numerous as dust motes,

一路涅槃門。過去諸如來，

The one road, the gate of nirvana. The Tathagatas of the past,

斯門已成就；現在諸菩薩，

Have accomplished this gate; the Bodhisattvas of the present,

今各入圓明；未來修學人，

Are now each entering perfect brightness; those who will cultivate and study in the future,

當依如是法。我亦從中證，

Should rely on this method. I too have realized it within this,

非唯觀世音。誠如佛世尊，

Not only Avalokiteshvara. Truly, as the Buddha, the World-Honored One,

詢我諸方便，以救諸末劫，

Asks me about the skillful means for saving those in the final kalpas,

求出世間人。成就涅槃心，

Who seek to leave the world. To accomplish the mind of nirvana,

觀世音為最。自餘諸方便，

Avalokiteshvara is the best. The other skillful means,

皆是佛威神。即事捨塵勞，

Are all the Buddha's majestic power. Dealing with matters, letting go of the dust of toil,

非是長修學，淺深同說法。

Are not a matter of long cultivation; shallow and deep are taught alike.

頂禮如來藏，無漏不思議，

I bow to the Tathagatagarbha, free of outflows and inconceivable,

願加被未來，於此門無惑。

May it bless the future, so that they have no doubt about this gate.

方便易成就，堪以教阿難，

The skillful means is easy to accomplish, fit to teach Ananda,

及末劫沈淪，但以此根修，

And those sunk in the final kalpas, who need only cultivate this faculty,

圓通超餘者，真實心如是。」

Perfect interpenetration surpasses the rest; this is the true mind."

於是阿難及諸大眾，身心瞭然，得大開示，觀佛菩提及大涅槃；猶如有人，因事遠遊未得歸還，明瞭其家所歸道路。普會大眾，天龍八部、有學二乘、及諸一切新發心菩薩，其數凡有十恆河沙，皆得本心，遠塵離垢，獲法眼淨。性比丘尼聞說偈已，成阿羅漢。無量眾生，皆發無等等阿耨多羅三藐三菩提心。

Then Ananda and the whole great assembly became clear in body and mind, received a great revelation, and beheld the Buddha's bodhi and great nirvana; like a person who has traveled far on business and not yet returned home, and who now clearly knows the road home. The entire assembly, the devas, nagas and eight kinds of beings, the learners of the two vehicles, and all the newly aspiring Bodhisattvas, in number ten Ganges' sands in all, attained their original mind, left the dust and defilements far behind, and gained the purity of the Dharma eye. The bhikkhuni Prakriti, having heard the verse, became an arhat. Countless beings all gave rise to the mind of anuttara-samyak-sambodhi (meaning "unsurpassed, perfect and complete awakening," the perfect enlightenment attained by the Buddha).

阿難整衣服，於大眾中合掌頂禮。心跡圓明，悲欣交集，欲益未來諸眾生故，稽首白佛：「大悲世尊！我今已悟成佛法門，是中修行得無疑惑，常聞如來說如是言：『自未得度先度人者，菩薩發心；自覺已圓能覺他者，如來應世。』我雖未度，願度末劫一切眾生。世尊！此諸眾生去佛漸遠，邪師說法如恆河沙，欲攝其心入三摩地，云何令其安立道場，遠諸魔事？於菩提心得無退屈？」

Ananda straightened his robes, pressed his palms together and bowed in the great assembly. His mind and conduct were perfectly bright, and he felt both sorrow and joy; wishing to benefit all beings of the future, he bowed his head and said to the Buddha: "Greatly Compassionate World-Honored One! I have now awakened to the Dharma gate of attaining Buddhahood, and in this practice I have no doubt. I have often heard the Tathagata say: 'One who, not yet saved himself, first saves others is the Bodhisattva's aspiration; one whose own awakening is complete and who can awaken others is the Tathagata responding to the world.' Though I have not yet been saved, I vow to save all beings in the final kalpas. World-Honored One! These beings are gradually farther from the Buddha, and wrong teachers expounding the Dharma are as many as the Ganges' sands. If I wish to gather their minds and lead them into samadhi, how should I help them establish the place of practice and stay far from the works of demons, so that their bodhi mind does not retreat or fail?"

爾時，世尊於大眾中，稱讚阿難：「善哉！善哉！如汝所問安立道場，救護眾生末劫沈溺。汝今諦聽，當為汝說。」阿難、大眾，唯然奉教。

At that time, the World-Honored One praised Ananda in the great assembly: "Excellent! Excellent! It is as you ask, about establishing a place of practice and protecting beings sunk in the final kalpas. Listen carefully now, and I will explain it for you." Ananda and the assembly respectfully accepted the instruction.

佛告阿難：「汝常聞我毘奈耶中，宣說修行三決定義，所謂攝心為戒、因戒生定、因定發慧，是則名為三無漏學。

The Buddha said to Ananda: "You have often heard me, in my Vinaya (the monastic discipline), proclaim the three decisive principles of cultivation, namely gathering the mind is precept, from precept arises concentration, and from concentration arises wisdom; these are called the three studies free of outflows.

「阿難！云何攝心我名為戒？

(The Buddha continued:) "Ananda! How do I call gathering the mind precept?

「若諸世界六道眾生，其心不婬，則不隨其生死相續。汝修三昧本出塵勞，婬心不除，塵不可出。縱有多智，禪定現前，如不斷婬，必落魔道：上品魔王，中品魔民，下品魔女。彼等諸魔亦有徒眾，各各自謂成無上道。我滅度後，末法之中多此魔民，熾盛世間。廣行貪婬，為善知識，令諸眾生落愛見坑，失菩提路。汝教世人修三摩地，先斷心婬，是名如來先佛世尊第一決定清淨明誨。

(The Buddha continued:) "If beings of the six paths in all worlds have minds free of lust, they will not follow the continuation of birth and death. You cultivate samadhi in order to leave the dust of toil, but if the lustful mind is not removed, the dust cannot be left. Even with much wisdom and with meditative concentration manifest, if lust is not cut off, one will surely fall into the path of demons: the highest grade become demon kings, the middle grade demon people, and the lowest grade demon women. Those demons also have followers, and each claims to have attained the unsurpassed Way. After my extinction, in the Dharma-ending age, there will be many such demon people flourishing in the world. They will widely practice greed and lust and pose as good teachers, causing beings to fall into the pit of craving and wrong views and lose the road to bodhi. You should teach people of the world to cultivate samadhi by first cutting off lust in the mind; this is called the first decisive, pure and clear instruction of the Tathagatas, the former Buddhas, the World-Honored Ones.

「是故阿難！若不斷婬修禪定者，如蒸沙石欲其成飯，經百千劫秖名熱沙。何以故？此非飯本，石沙成故。汝以婬身求佛妙果，縱得妙悟皆是婬根。根本成婬，輪轉三途必不能出。如來涅槃何路修證？必使婬機身心俱斷，斷性亦無；於佛菩提斯可希冀。如我此說，名為佛說；不如此說，即波旬說。

(The Buddha continued:) "Therefore, Ananda, if one does not cut off lust and cultivates meditative concentration, it is like steaming sand and stones in hope of making rice; even after a hundred thousand kalpas it is only called hot sand. Why? Because it is not the root of rice, but made of stones and sand. You seek the Buddha's wondrous fruit with a lustful body; even if you gain wondrous awakening, it is all a root of lust. With the root becoming lust, you will turn through the three evil paths and surely not escape. By what road could you cultivate and realize the Tathagata's nirvana? You must cut off the mechanism of lust in body and mind so that even the nature of cutting off does not exist; only then may you hope for the Buddha's bodhi. What I say here is called the Buddha's teaching; whoever does not say it so speaks the words of Papiyas (the demon king).

「阿難！又諸世界六道眾生，其心不殺，則不隨其生死相續。汝修三昧本出塵勞，殺心不除，塵不可出。縱有多智、禪定現前，如不斷殺，必落神道：上品之人為大力鬼，中品即為飛行夜叉、諸鬼帥等，下品當為地行羅剎。彼諸鬼神亦有徒眾，各各自謂成無上道。我滅度後末法之中，多此神鬼熾盛世間，自言食肉得菩提路。阿難！我令比丘食五淨肉，此肉皆我神力化生，本無命根。汝婆羅門地多蒸濕，加以沙石，草菜不生；我以大悲神力所加，因大慈悲假名為肉，汝得其味。奈何如來滅度之後，食眾生肉，名為釋子？汝等當知是食肉人，縱得心開似三摩地，皆大羅剎，報終必沈生死苦海，非佛弟子。如是之人，相殺、相吞、相食未已，云何是人得出三界？汝教世人修三摩地，次斷殺生；是名如來先佛世尊第二決定清淨明誨。

(The Buddha continued:) "Ananda! Again, if beings of the six paths in all worlds have minds free of killing, they will not follow the continuation of birth and death. You cultivate samadhi in order to leave the dust of toil, but if the mind of killing is not removed, the dust cannot be left. Even with much wisdom and with meditative concentration manifest, if killing is not cut off, one will surely fall into the path of spirits: the highest grade become mighty ghosts, the middle grade flying yakshas and ghost commanders, and the lowest grade earth-walking rakshasas. Those ghosts and spirits also have followers, and each claims to have attained the unsurpassed Way. After my extinction, in the Dharma-ending age, there will be many such spirits and ghosts flourishing in the world, saying that eating meat is a road to bodhi. Ananda! I allowed bhikkhus to eat the five kinds of pure meat, but this meat was all transformed by my spiritual power and originally had no life-root. Your land of the brahmins is hot and damp, and in addition has sand and stones, so that grass and vegetables do not grow; by the spiritual power of my great compassion I added to it, and because of great kindness it was provisionally called meat, and you obtained its taste. How can anyone, after the Tathagata's extinction, eat the flesh of beings and still be called a disciple of Shakya? You should know that those who eat meat, even if their minds open and seem like samadhi, are all great rakshasas, and when their retribution ends they will surely sink into the sea of birth-and-death suffering, and are not my disciples. Such people kill one another, devour one another and eat one another without end, so how could they leave the three realms? You should teach people of the world to cultivate samadhi by next cutting off killing; this is called the second decisive, pure and clear instruction of the Tathagatas, the former Buddhas, the World-Honored Ones.

「是故阿難！若不斷殺修禪定者，譬如有人自塞其耳，高聲大叫求人不聞，此等名為欲隱彌露。清淨比丘及諸菩薩，於岐路行不踏生草，況以手拔？云何大悲，取諸眾生血肉充食？若諸比丘不服東方絲綿絹帛，及是此土靴履裘毳、乳酪醍醐，如是比丘於世真脫，酬還宿債，不遊三界。何以故？服其身分皆為彼緣。如人食其地中百穀，足不離地。必使身心，於諸眾生若身、身分，身心二途不服不食，我說是人真解脫者。如我此說，名為佛說；不如此說，即波旬說。

(The Buddha continued:) "Therefore, Ananda, if one does not cut off killing and cultivates meditative concentration, it is like a person who plugs his own ears and shouts loudly, hoping others will not hear; this is called wishing to hide and instead revealing more. Pure bhikkhus and Bodhisattvas, walking on a forked road, do not step on living grass, so how could they pull it up with their hands? How can one with great compassion take the blood and flesh of beings to fill his stomach? If bhikkhus do not wear silk, floss or fine silk of the eastern lands, nor boots, shoes, furs and woolens of this land, nor use milk, cream, ghee and clarified butter, such bhikkhus are truly free in the world, repay their old debts, and do not wander in the three realms. Why? Wearing parts of their bodies creates a connection with them. Like a person who eats the hundred grains from the earth, his feet do not leave the earth. If, in body and mind, with regard to beings, whether their bodies or parts of their bodies, one neither wears nor eats them in both body and mind, I say this person is truly liberated. What I say here is called the Buddha's teaching; whoever does not say it so speaks the words of Papiyas.

「阿難！又復世界六道眾生，其心不偷，則不隨其生死相續。汝修三昧本出塵勞，偷心不除，塵不可出。縱有多智、禪定現前，如不斷偷，必落邪道：上品精靈，中品妖魅，下品邪人、諸魅所著。彼等群邪亦有徒眾，各各自謂成無上道。我滅度後末法之中，多此妖邪熾盛世間。潛匿姦欺，稱善知識，各自謂己得上人法。詃惑無識，恐令失心，所過之處，其家耗散。我教比丘循方乞食，令其捨貪，成菩薩道。諸比丘等不自熟食，寄於殘生，旅泊三界，示一往還去已無返。云何賊人假我衣服、禆販如來？造種種業，皆言佛法。卻非出傢俱戒比丘，為小乘道。由是疑誤無量眾生，墮無間獄。若我滅後，其有比丘發心決定修三摩提，能於如來形像之前，身然一燈，燒一指節，及於身上爇一香炷，我說是人無始宿債一時酬畢，長挹世間，永脫諸漏。雖未即明無上覺路，是人於法已決定心。若不為此捨身微因，縱成無為，必還生人酬其宿債。如我馬麥，正等無異。汝教世人修三摩地，後斷偷盜；是名如來先佛世尊第三決定清淨明誨。

(The Buddha continued:) "Ananda! Again, if beings of the six paths in the world have minds free of stealing, they will not follow the continuation of birth and death. You cultivate samadhi in order to leave the dust of toil, but if the mind of stealing is not removed, the dust cannot be left. Even with much wisdom and with meditative concentration manifest, if stealing is not cut off, one will surely fall into the wrong paths: the highest grade become sprites, the middle grade goblins, and the lowest grade wicked people possessed by various goblins. Those wicked groups also have followers, and each claims to have attained the unsurpassed Way. After my extinction, in the Dharma-ending age, there will be many such demons and wicked ones flourishing in the world. They secretly hide, cheat and deceive, call themselves good teachers, and each claims to have gained the dharma of superior beings. They bewilder the ignorant, frightening them into losing their minds, and wherever they pass, the family is ruined. I taught bhikkhus to go begging for food along the way so that they would give up greed and accomplish the Bodhisattva path. Bhikkhus do not cook food for themselves, but depend on leftover life, lodging in the three realms, showing that they go once and do not return. How can thieves borrow my robes and peddle the Tathagata, creating all kinds of karma while calling it all the Buddha's teaching? They are not bhikkhus who have left home and received the precepts, but follow the lesser vehicle. In this way countless beings are misled and fall into the Avici hell. After my extinction, if there is a bhikkhu who resolves firmly to cultivate samadhi and, before the image of the Tathagata, burns a lamp on his body, burns off a finger joint, or burns a stick of incense on his body, I say this person's old debts from beginningless time are repaid all at once, he bids the world a long farewell, and is forever free of all outflows. Though he has not yet at once understood the road of unsurpassed awakening, this person has already a resolute mind toward the Dharma. If not for this small cause of giving up the body, even if he accomplished the unconditioned, he would surely be reborn as a human to repay his old debts. It is just as with my eating of horse fodder and wheat, exactly the same. You should teach people of the world to cultivate samadhi by cutting off stealing in turn; this is called the third decisive, pure and clear instruction of the Tathagatas, the former Buddhas, the World-Honored Ones.

「是故阿難！若不斷偷修禪定者，譬如有人水灌漏巵，欲求其滿，縱經塵劫終無平復。若諸比丘，衣缽之餘分寸不畜，乞食餘分施餓眾生，於大集會合掌禮眾，有人捶罵同於稱讚。必使身心二俱捐捨，身肉骨血與眾生共。不將如來不了義說迴為己解，以誤初學。佛印是人，得真三昧。如我所說，名為佛說；不如此說，即波旬說。

(The Buddha continued:) "Therefore, Ananda, if one does not cut off stealing and cultivates meditative concentration, it is like a person pouring water into a leaking vessel, hoping to fill it; even after kalpas as many as dust motes it will never be filled. If bhikkhus keep not an inch beyond their robe and bowl, give the remainder of begged food to hungry beings, bow with palms joined in the great assemblies, and treat being beaten and scolded as the same as being praised, they must give up both body and mind, and share their flesh, bones and blood with beings. They do not turn the Tathagata's provisional teachings into their own interpretation, to mislead beginners. The Buddha seals such a person as having attained true samadhi. What I say here is called the Buddha's teaching; whoever does not say it so speaks the words of Papiyas."

「阿難！如是世界六道眾生，雖則身心無殺、盜、婬，三行已圓；若大妄語，即三摩提不得清淨，成愛見魔，失如來種。所謂未得謂得，未證言證，或求世間尊勝第一。謂前人言：『我今已得須陀洹果、斯陀含果、阿那含果、阿羅漢道、辟支佛乘、十地、地前諸位菩薩。』求彼禮懺，貪其供養，是一顛迦，銷滅佛種。如人以刀斷多羅木，佛記是人永殞善根，無復知見，沈三苦海，不成三昧。我滅度後，勅諸菩薩及阿羅漢，應身生彼末法之中，作種種形度諸輪轉——或作沙門、白衣居士、人王、宰官、童男、童女，如是乃至婬女、寡婦、姦偷、屠販——與其同事稱歎佛乘，令其身心入三摩地，終不自言『我真菩薩、真阿羅漢』，洩佛密因，輕言未學；唯除命終，陰有遺付。云何是人惑亂眾生，成大妄語？汝教世人修三摩地，後復斷除諸大妄語，是名如來先佛世尊第四決定清淨明誨。

(The Buddha continued:) "Ananda! Thus, beings of the six paths in the world, though in body and mind they do not kill, steal or indulge in lust, and the three practices are complete, still, if they tell a great lie, their samadhi cannot be pure, they become demons of craving and wrong views, and lose the Tathagata's seed. This means saying one has attained what one has not, claiming realization when one has not realized it, or seeking to be honored as foremost in the world. They say to others: 'I have now attained the fruit of stream-enterer, once-returner, non-returner, the arhat path, the pratyekabuddha vehicle, the ten grounds, or the ranks of Bodhisattvas before the grounds.' They seek others' bows and repentance and covet their offerings; this is an icchantika, who destroys the Buddha seed. Like a person who cuts down a tala tree with a knife, the Buddha predicts that this person will forever lose the roots of goodness, have no more right view, sink into the three seas of suffering, and not achieve samadhi. After my extinction, I command Bodhisattvas and arhats to appear in bodily form in that Dharma-ending age and take all kinds of forms to save those in transmigration: some as shramanas, some as lay householders, as kings, officials, boys, girls, and even as prostitutes, widows, thieves and butchers. They join them in their affairs and praise the Buddha vehicle, leading their bodies and minds into samadhi, but never say of themselves 'I am a true Bodhisattva, a true arhat,' revealing the Buddha's secret cause or speaking lightly to the unlearned; except at the end of life, when they leave a secret bequest. How could such a person bewilder beings and commit a great lie? You should teach people of the world to cultivate samadhi and then cut off all great lies; this is called the fourth decisive, pure and clear instruction of the Tathagatas, the former Buddhas, the World-Honored Ones.

「是故阿難！若不斷其大妄語者，如刻人糞為栴檀形，欲求香氣無有是處。我教比丘直心道場，於四威儀一切行中尚無虛假，云何自稱得上人法？譬如窮人妄號帝王，自取誅滅。況復法王，如何妄竊？因地不直，果招紆曲。求佛菩提，如噬臍人慾誰成就？若諸比丘心如直絃，一切真實，入三摩提永無魔事。我印是人，成就菩薩無上知覺。如我是說，名為佛說；不如此說，即波旬說。

(The Buddha continued:) "Therefore, Ananda, if one does not cut off great lies, it is like carving human excrement into the shape of sandalwood and hoping for fragrance; there is no such possibility. I teach bhikkhus to make straightforwardness of mind their place of practice, with no falseness in the four deportments or any conduct; how can they claim to have attained the dharma of superior beings? It is like a poor man falsely claiming to be an emperor, who brings about his own execution. How much more so the King of the Dharma; how can he be falsely usurped? If the causal ground is not straight, the fruit will be crooked and twisted. To seek the Buddha's bodhi in such a way is like biting one's own navel; who can accomplish it? If bhikkhus have minds as straight as a bowstring, and everything is true, they will have no demonic troubles in samadhi. I seal such a person as achieving the Bodhisattva's unsurpassed awakening. What I say here is called the Buddha's teaching; whoever does not say it so speaks the words of Papiyas."

唐天竺沙門般剌蜜諦譯

Translated by the Indian shramana Paramiti of the Tang dynasty.

「阿難！汝問攝心，我今先說入三摩地修學妙門。求菩薩道，要先持此四種律儀，皎如氷霜，自不能生一切枝葉。心三口四，生必無因。阿難！如是四事若不失遺，心尚不緣色、香、味、觸，一切魔事云何發生？若有宿習不能滅除，汝教是人一心誦我佛頂光明摩訶薩怛多般怛囉無上神呪。斯是如來無見頂相無為心佛，從頂發輝，坐寶蓮華所說心呪。且汝宿世與摩登伽，歷劫因緣恩愛習氣，非是一生及與一劫，我一宣揚，愛心永脫成阿羅漢。彼尚婬女無心修行，神力冥資速證無學，云何汝等在會聲聞，求最上乘決定成佛。譬如以塵揚於順風，有何艱險？

(The Buddha continued:) "Ananda! You asked about gathering the mind, and now I will first explain the wondrous gate of cultivation for entering samadhi. If one seeks the Bodhisattva path, one must first uphold these four rules of discipline, bright as ice and frost, so that no branches or leaves can grow. The three of the mind and the four of the mouth have no cause to arise. Ananda! If these four matters are not lost, even the mind will not cling to form, smell, taste or touch, so how could any demonic affairs arise? If there are old habits that cannot be eliminated, you should teach such a person to recite with a single mind my Buddha-crown radiant Maha-sitatapatra unsurpassed divine mantra. This is the heart mantra spoken by the Tathagata, the invisible-crown, unconditioned mind-Buddha, radiating light from the crown and seated on a precious lotus. Moreover, your habit of love and affection with Matangi through past kalpas is not from one life or one kalpa, but once I proclaim it, the mind of love will be forever freed and she will become an arhat. She was still a prostitute with no mind to practice, but through the unseen help of divine power she quickly realized the state beyond learning; how much more you, who are shravakas in this assembly, seeking the supreme vehicle and resolved to become Buddhas. It is like scattering dust on a following wind; what difficulty or danger is there?

「若有末世欲坐道場，先持比丘清淨禁戒，要當選擇戒清淨者第一沙門以為其師。若其不遇真清淨僧，汝戒律儀必不成就。戒成已後，著新淨衣，然香閑居。誦此心佛所說神呪一百八遍，然後結界建立道場。求於十方現住國土無上如來，放大悲光來灌其頂。阿難！如是末世清淨比丘，若比丘尼、白衣檀越，心滅貪婬，持佛淨戒；於道場中發菩薩願，出入澡浴，六時行道。如是不寐，經三七日，我自現身至其人前，摩頂安慰，令其開悟。」

(The Buddha continued:) "If there are those in the final age who wish to sit in a place of practice, they must first uphold the pure prohibitive precepts of a bhikkhu, and choose as their teacher the foremost shramana of pure precepts. If they do not meet a truly pure monk, your precepts and discipline will certainly not be accomplished. After the precepts are accomplished, put on new clean clothes, burn incense and dwell in seclusion. Recite this divine mantra spoken by the heart-Buddha one hundred and eight times, then set the boundary and establish the place of practice. Pray to the unsurpassed Tathagatas now living in the lands of the ten directions to emit the light of great compassion and pour it over one's head. Ananda! If pure bhikkhus of the final age, whether bhikkhunis or lay donors, have minds free of greed and lust, uphold the Buddha's pure precepts, make the Bodhisattva vow in the place of practice, bathe going in and out, and practice the Way six times a day, and do so without sleeping for three times seven days, I myself will appear before that person, touch his head and comfort him, and cause him to awaken."

阿難白佛言：「世尊！我蒙如來無上悲誨，心已開悟，自知修證無學道成；末法修行建立道場，云何結界，合佛世尊清淨軌則？」

Ananda said to the Buddha: "World-Honored One! I have received the Tathagata's unsurpassed compassionate instruction, my mind is already awakened, and I know that I have cultivated and realized the path beyond learning. In the Dharma-ending age, when people cultivate and establish a place of practice, how should they set the boundary so as to accord with the World-Honored Buddha's pure rules?"

佛告阿難：「若末世人願立道場，先取雪山大力白牛，食其山中肥膩香草，此牛唯飲雪山清水；其糞微細，可取其糞和合栴檀以泥其地。若非雪山，其牛臭穢不堪塗地。別於平原穿去地皮，五尺已下取其黃土，和上栴檀、瀋水、蘇合、薰陸、欝金、白膠、青木、零陵、甘松、及雞舌香，以此十種細羅為粉，合土成泥，以塗場地。方圓丈六，為八角壇。壇心置一金、銀、銅、木所造蓮華，華中安缽，缽中先盛八月露水，水中隨安所有華葉。取八圓鏡各安其方，圍繞花缽。鏡外建立十六蓮華，十六香鑪間花鋪設。莊嚴香鑪，純燒瀋水，無令見火。取白牛乳置十六器，乳為煎餅，並諸沙糖、油餅、乳糜、酥合、蜜薑、純酥、純蜜，及諸菓子、飲食、葡萄、石蜜，種種上妙等食，於蓮華外各各十六，圍繞華外，以奉諸佛及大菩薩。每以食時，若在中夜，取蜜半升，用酥三合；壇前別安一小火鑪，以兜樓婆香，煎取香水，沐浴其炭，然令猛熾；投是酥蜜於炎鑪內，燒令煙盡，饗佛、菩薩。令其四外遍懸幡華。於壇室中，四壁敷設十方如來及諸菩薩所有形像。應於當陽，張盧舍那、釋迦、彌勒、阿閦、彌陀，諸大變化觀音形像兼金剛藏，安其左右。帝釋、梵王、烏芻瑟摩，並藍地迦、諸軍茶利，與毘俱知、四天王等，頻那、夜迦，張於門側，左右安置。又取八鏡，覆懸虛空。與壇場中所安之鏡，方面相對，使其形影重重相涉。

The Buddha said to Ananda: "If people of the final age wish to establish a place of practice, they should first take a great strong white ox from the Snow Mountains, which eats the rich fragrant grass of those mountains and drinks only the pure snow water; its dung is fine and may be taken and mixed with sandalwood to plaster the ground. If it is not from the Snow Mountains, the ox's dung is foul and unfit for plastering the ground. Separately, on a flat plain, dig away the topsoil and, from five feet down, take the yellow earth, and mix it with sandalwood, aloeswood, storax, frankincense, turmeric, white glue, costus root, Lingling basil, spikenard and clove; grind these ten substances finely through a sieve into powder, mix it with the earth into mud, and use it to plaster the ground of the place. Make an octagonal altar, sixteen feet square. In the center of the altar place a lotus made of gold, silver, copper or wood, and set a bowl within the flower; in the bowl first put dew collected in the eighth month, and into the water place whatever flowers and leaves are available. Take eight round mirrors and place each in its direction around the flower and bowl. Outside the mirrors set up sixteen lotus flowers, with sixteen incense burners laid out between the flowers. Adorn the incense burners and burn only aloeswood, without letting fire be seen. Take white ox milk and put it in sixteen vessels; make milk into cakes, and with sugar, oil cakes, milk porridge, butter pastries, honey ginger, pure butter, pure honey, and all fruits, foods, drinks, grapes, rock candy and all kinds of finest delicacies, set sixteen of each outside the lotuses, surrounding the flowers, as offerings to the Buddhas and great Bodhisattvas. At each mealtime, even at midnight, take half a sheng of honey and three ge of butter; set a small fire stove separately before the altar, boil fragrant water with turushka incense, bathe the charcoal in it and light it to a fierce blaze; throw this butter and honey into the blazing stove and burn it until the smoke is gone, as an offering to the Buddhas and Bodhisattvas. Hang banners and flowers all around the outside. Within the altar room, on the four walls, lay out the images of the Tathagatas of the ten directions and all Bodhisattvas. Facing the sunny side, display Vairocana, Shakyamuni, Maitreya, Akshobhya and Amitabha, with images of the great transformation forms of Avalokiteshvara and Vajragarbha placed on the left and right. Indra, Brahma, Ucchushma, Vajra Kuntika, the Kundalis, Bhrikuti and the Four Heavenly Kings, with Pindola and Yaksha, are displayed at the sides of the door, left and right. Also take eight mirrors and hang them suspended in space, facing the mirrors set up in the altar, so that their reflections interpenetrate layer upon layer.

「於初七日中，至誠頂禮十方如來、諸大菩薩及阿羅漢，恆於六時誦呪繞壇，至心行道。一時常行一百八遍。第二七中，一向專心發菩薩願，心無間斷。我毘奈耶，先有願教。第三七中，於十二時一向持佛般怛羅呪。至第七日，十方如來一時出現，鏡交光處承佛摩頂。即於道場修三摩地，能令如是末世修學，身心明淨猶如瑠璃。阿難！若此比丘本受戒師及同會中十比丘等，其中有一不清淨者，如是道場多不成就。從三七後，端坐安居經一百日，有利根者不起於座，得須陀洹。縱其身心聖果未成，決定自知成佛不謬。汝問道場，建立如是。」

(The Buddha continued:) "In the first seven days, with utmost sincerity bow to the Tathagatas of the ten directions, the great Bodhisattvas and the arhats, and at all six periods recite the mantra, circumambulate the altar, and practice the Way wholeheartedly. Each period, always do one hundred and eight rounds. In the second seven days, wholeheartedly make the Bodhisattva vow without interruption of mind. In my Vinaya, there is already a teaching of vows. In the third seven days, throughout all twelve hours, steadily uphold the Buddha's Sitatapatra mantra. By the seventh day, the Tathagatas of the ten directions will appear at once, and where the light of the mirrors crosses, they will touch your head. Then, in the place of practice, cultivate samadhi, which will make such practitioners of the final age bright and pure in body and mind like crystal. Ananda! If among the preceptor from whom the bhikkhu received the precepts and the ten bhikkhus in the same assembly there is one who is not pure, such a place of practice mostly will not succeed. After the three times seven days, sit upright and stay in retreat for one hundred days, and those with sharp faculties will attain stream-entry without rising from their seats. Even if their body and mind have not yet achieved the holy fruit, they will surely know for themselves that attaining Buddhahood is no mistake. You asked about the place of practice, and this is how it is established."

阿難頂禮佛足，而白佛言：「自我出家，恃佛憍愛，求多聞故未證無為；遭彼梵天邪術所禁，心雖明瞭力不自由，賴遇文殊令我解脫。雖蒙如來佛頂神呪，冥獲其力，尚未親聞。唯願大慈重為宣說，悲救此會諸修行輩，末及當來在輪迴者，承佛密音身意解脫！」於時會中一切大眾，普皆作禮，佇聞如來秘密章句。

Ananda bowed at the Buddha's feet and said to the Buddha: "Since I left home, relying on the Buddha's favor and pride, and seeking much learning, I have not realized the unconditioned. I was bound by the wicked arts of Brahma Heaven, and though my mind was clear, my strength was not free; I was liberated by meeting Manjushri. Although I received the unseen power of the Tathagata's Buddha-crown divine mantra, I have not yet heard it with my own ears. I only hope that, out of great kindness, you will explain it again, and with compassion save those cultivators in this assembly and those in transmigration in times to come, so that, receiving the Buddha's secret sound, their body and mind may be liberated!" Then the whole great assembly all made obeisance and waited to hear the Tathagata's secret verses.

爾時，世尊從肉髻中湧百寶光，光中湧出千葉寶蓮，有化如來坐寶華中，頂放十道百寶光明，一一光明，皆遍示現十恆河沙金剛密跡，擎山持杵遍虛空界。大眾仰觀，畏愛兼抱，求佛恃怙，一心聽佛無見頂相放光如來宣說神呪。

At that time, the World-Honored One sent forth a hundred jewel-like lights from his ushnisha, and from within the light a thousand-petaled precious lotus welled up; a transformation Tathagata sat in the precious flower and sent ten rays of hundred-jewel light from his crown, and each of these rays revealed everywhere as many vajra beings as ten Ganges' sands, holding mountains and wielding clubs throughout the realm of space. The great assembly looked up with both awe and love, seeking the Buddha's protection, and listened wholeheartedly to the Tathagata of the invisible-crown who radiated light proclaim the divine mantra.

大佛頂如來放光悉怛多缽怛囉菩薩萬行品，灌頂部錄出，一名中印度那蘭陀曼茶羅灌頂金剛大道場神呪

The Great Buddha's Crown Tathagata radiant Sitatapatra Bodhisattva ten-thousand-practices chapter, excerpted from the Consecration section; also called the Divine Mantra of the Great Vajra Place of Practice, the Mandala of Consecration at Nalanda in Central India.

南牟薩怛他蘇伽哆耶(歸命一切諸佛)(一)阿囉訶帝三藐三菩陀耶(歸命一切如來應正等覺)(二)娜牟薩婆勃陀(敬禮一切諸佛)(三)勃地薩哆吠弊(歸命菩薩)(毘㖿反)(四)娜牟颯哆喃三藐三菩陀俱胝喃(敬禮正遍知)(五)薩失囉(引)皤(去)迦僧伽喃(敬禮辟支佛及四果人)(六)娜牟嚧雞阿囉喝哆喃(歸命羅漢等眾)(七)娜牟蘇嚕哆半那喃(八)娜牟塞羯唎(二合)陀(引)伽(輕去)彌喃(敬禮斯陀含阿那含眾)(九)娜牟盧鷄三藐伽哆喃(敬禮過去未來)(十)娜牟三藐缽囉(二合)底半那(去)喃(十一)娜牟提婆唎史喃(敬禮三十三天及一切諸仙天等)(十二)娜牟微悉陀耶微(入聲呼)地也(二合)陀囉喃(敬禮呪仙)(十三)娜牟悉陀微地也(二合)陀囉㗚史喃(敬禮持呪成就仙人)(十四)舍波(去)拏揭囉訶娑訶摩囉陀(二合)喃(攝惡作善)(十五)娜牟皤囉(二合)訶摩(二合)埿(歸命梵天)(十六)娜牟因(去)陀囉(二合)耶(歸命帝釋)(十七)娜牟婆伽嚩帝(歸命世尊)(十八)嚕陀囉(二合)(引)耶(大自在天)(十九)烏摩缽底(天后)娑醯夜耶(及眷屬等)(二十)娜牟婆伽筏(蒱末反)帝(世尊)(二十一)那囉延拏耶(地祇眾)(二十二)半遮摩訶沒陀囉(大印)(二十三)娜牟塞訖哩(二合)多耶(頂禮世尊)(二十四)娜牟婆伽(上呼)筏帝摩訶迦囉耶(大黑天神)(二十五)底哩(二合)補囉那伽(上)囉(城)(二十六)毘陀囉皤拏迦囉耶(破壞)(二十七)阿底目多迦屍摩舍那縛悉埿(尸陀林中)(二十八)摩怛唎(二合)伽拏(鬼神眾)(二十九)娜牟塞訖唎多耶(三十)娜牟婆伽筏帝(舊)怛他揭多俱囉耶(如來族)(三十一)娜牟缽頭摩(二合)俱囉耶(歸命蓮華族菩薩等)(三十二)娜牟筏折囉俱囉(半音用，同下)耶(歸命金剛族)(三十三)娜牟摩尼俱囉耶(歸命寶族)(三十四)娜牟伽(上)闍俱囉耶(歸命眾族)(三十五)娜牟婆伽筏帝(三十六)地唎(二合)茶輸囉哂那(三十七)缽囉(二合)訶囉拏囉(引)闍耶(大猛將各持器仗入)(三十八)怛他揭多耶(如來)(三十九)娜牟婆伽筏帝(四十)阿彌陀(引)婆(引)耶(無量壽佛)(四十一)怛他揭多耶(四十二)阿囉訶帝三藐三菩陀耶(應等正覺)(四十三)娜牟婆伽筏帝(四十四)阿芻鞞也(阿閦如來)(四十五)怛他揭多耶(四十六)阿羅訶帝三藐三菩陀耶(四十七)娜牟婆伽筏帝(四十八)毘沙闍俱嚕(二合)吠琉璃唎耶(藥師如來)(四十九)缽囉(二合)婆囉(引)闍耶(光王)(五十)怛他揭多耶(五十一)阿囉訶帝三藐三菩陀耶(五十二)娜牟婆伽筏帝(五十三)三布瑟畢多娑囉囉(引)闍夜(娑羅花王)(五十四)怛他揭多耶(五十五)阿囉訶帝三藐三菩陀(引)耶(五十六)娜牟婆伽筏帝(五十七)舍枳也(二合)母娜曳(釋迦牟尼佛)(五十八)怛他揭多耶(五十九)阿囉訶帝三藐三菩陀(引)耶(六十)娜牟婆伽筏帝(六十一)囉怛那俱蘇摩(寶花)(六十二)鷄都囉(引)闍耶(寶幢王如來)(六十三)怛他揭多耶(六十四)阿羅訶帝三藐三菩陀(引)耶帝瓢(六十五)娜牟塞訖哩(二合)多皤翳摩含婆伽筏多(六十六)薩怛他揭都烏瑟尼衫(如來佛頂)(六十七)悉怛多(引)缽怛㘕(二合)(華蓋)(六十八)娜牟阿波(引)囉支單(半音)(敬禮是辰勝)(六十九)缽羅登(登甑反)擬(擬異反)囉(七十)薩嚩部多揭囉(二合)訶迦囉尼(一切神眾作罰)(七十一)波囉微(入)地也(二合)掣(車曳反)陀(輕呼)儞(能斷他呪)(七十二)阿哥(引)囉(輕呼)微哩(入)(二合)駐(橫死)(七十三)波唎怛囉耶(引)那揭唎(救取)(七十四)薩嚩畔陀那𢛡乞叉那迦唎(一切縛禁解脫)(七十五)薩嚩突瑟吒(二合)(除一切惡)(七十六)(上)突莎般那儞縛囉尼(惡夢)(七十七)者都囉(引)室底喃(八萬四千眾神)(七十八)揭囉訶娑訶娑囉(引)喃(七十九)微陀防娑(引)那羯哩(打破)(八十)阿瑟吒氷設底喃(去聲呼)(八十一)(呼皆同)諾剎怛囉喃(八十二)缽囉(二合)娑(引)陀那羯哩(正行)阿瑟吒(二合)喃(八十三)摩訶揭囉訶喃(辰)(八十四)微陀防(二合)薩那羯哩(打破)(八十五)薩嚩舍都嚕(二合)儞嚩囉尼(除一切惡)(八十六)巨(去)囉喃(八十七)突室乏(二合)缽那難遮那舍尼(除卻嚴惡)(八十八)毘沙設薩怛囉(器仗)(八十九)阿祁尼(火)(九十)烏陀迦囉尼(水)(九十一)阿波(引)囉視多具囉(苻能勝嚴)(九十二)摩訶跋囉戰拏(大力嗔怒)(九十三)摩訶提哆(火天)(九十四)摩訶帝闍(大滅)(九十五)摩訶稅尾(二合)多(太白)(九十六)什伐(二合)囉(光焰)(九十七)摩訶跋囉(大力)(九十八)半茶囉嚩(引)悉儞(白拂)(九十九)阿唎耶多囉(聖者)(一百)毘哩(二合)俱知制嚩毘闍耶(最勝菩薩)(百一)筏折囉(二合)摩禮底毘輸嚕多(摧碎金剛)(百二)缽踏罔迦(降伏)(百三)跋折囉兒(熾曳反)訶縛者(金剛力士)(百四)摩囉制縛(隨一逐)(百五)般囉室多(金剛神杵)(百六)跋折(時熱反)(上)囉(二合)檀持(金剛神杵)(百七)毘舍羅摩遮(天神力士)(百八)扇多舍毘提嚩布室哆蘇摩嚕波(參辰日月天子及二十八宿)(百九)摩訶(引)稅尾(二合)多(引)(太白星)(百十)阿哩耶多羅(百十一)摩訶(引)跋囉阿波囉(百十二)跋折囉(二合)商羯囉制婆(金剛連鎖)(百十三)怛他(天可反)跋折囉俱摩唎迦(金剛童女)(百十四)俱㘕(盧紺反)咃唎(金剛童子)(百十五)跋折囉訶薩哆者(二合)(金剛手)(百十六)微地也(大明呪藏)(百十七)乾遮那摩(引)唎迦(四天王太子)(百十八)俱蘇婆喝囉怛囉怛那(百十九)毘嚕遮耶那俱唎耶(百二十)韜淡(吐炎)夜囉烏瑟尼(二合)沙(佛頂)(百二十一)毘折藍婆摩邏遮(羅剎神女)(百二十二)跋折囉(二合)迦那迦(金剛使者)(百二十三)缽囉(二合)婆咾(去)遮那(蓮華神眾)(百二十四)跋折囉(二合)敦尼遮(金剛擎山)(百二十五)稅尾多遮迦摩(引)囉(引)乞叉(二合)(百二十六)舍施缽囉(二合)婆翳帝夷帝(如是等)(百二十七)母(引)陀囉(二合)尼揭拏(眾印可)(百二十八)娑吠囉乞懺(二合)(一切護我)(百二十九)俱囉飯(二合)都印㝹那麼麼(某乙稱名)那寫(誦呪者但至此語皆自稱名)(百三十)嗚吽(二合)牟哩(二合)瑟揭(二合)(渠羯反)(皆同)拏(仙眾)(百三十一)缽囉(二合)舍(引)薩多(善相)(百三十二)薩怛他揭都(一切如來)(百三十三)烏瑟尼沙(百三十四)呼吽(二合)咄嚕吽(三合)(警誤)(百三十五)瞻婆那(押領)(百三十六)呼吽(二合)咄嚕吽(三合)(百三十七)薩耽婆那(鎮守)(百三十八)呼吽(二合)咄嚕吽(三合)(百三十九)婆囉微地也三婆乞叉那囉(百四十)呼吽(二合)咄嚕吽(三合)(百四十一)薩婆部瑟吒喃(百四十二)塞曇婆那羯囉(吃卻他呪)(百四十三)呼吽(二合)咄嚕吽(三合)(百四十四)薩嚩藥叉(勇猛)(百四十五)喝囉(引)剎娑揭囉訶喃(百四十六)毘陀防娑那羯囉(打破)(百四十七)呼吽(二合)咄嚕吽(三合)(百四十八)者都羅屍底喃(百四十九)揭囉訶娑囉喃(八萬四千神王眾)(百五十)毘陀防娑那羯囉(百五十一)呼吽(二合)咄嚕吽(三合)(百五十二)阿瑟吒微(二合)摩舍帝喃(上)(百五十三)那佉(上)沙怛囉喃(上)(百五十四)婆囉摩馱那伽囉(百五十五)呼吽(二合)咄嚕吽(三合)(百五十六)囉剎囉剎(護一切諸佛菩薩金剛天仙皆護)(百五十七)薄伽梵(佛)(百五十八)薩怛他揭都烏瑟尼沙(佛頂)(百五十九)缽囉登擬哩(百六十)摩訶薩訶薩囉部兒(千臂大神)(百六十一)娑訶薩囉室囇(千頭神)(百六十二)俱胝舍多娑訶薩囉寧怛㘑(百千眼神)(百六十三)阿弊地也什嚩哩多那吒迦(百六十四)摩訶跋折嚕陀(引)囉(大輪金剛)(百六十五)帝哩菩嚩那(三世)(百六十六)曼茶囉(檀場)(百六十七)嗚吽莎悉底(百六十八)薄婆都(與我平等)(百六十九)印㝹麼麼(某乙)(百七十)囉闍婆夜(王難)(百七十一)主囉婆夜(賊難)(百七十二)阿祇尼婆夜(火難)(百七十三)烏陀迦婆夜(水難)(百七十四)吠沙婆夜(毒難)(百七十五)舍薩多囉婆夜(刀仗難)(百七十六)波囉斫羯囉婆夜(兵難)(百七十七)突㗚叉婆夜(穀貴飢饉難)(百七十八)阿舍儞婆夜(雹難)(百七十九)阿迦囉沒㗚(利吉反)駐婆夜(掩死難)(百八十)阿陀囉尼部彌劍波(總持地動)(百八十一)伽波哆婆夜(險難)(百八十二)烏囉囉迦波多婆夜(道路難)(百八十三)囉闍彈茶婆夜(王刑罰難)(百八十四)那(上)伽婆夜(龍怖難)(百八十五)微地揄婆夜(閃電難)(百八十六)蘇跋㗚尼婆夜(金翄鳥難)(百八十七)藥叉揭囉訶(百八十八)羅剎娑揭囉訶(百八十九)畢唎哆揭囉(二合)訶(餓鬼難)(百九十)毘舍(上)遮揭囉訶(廁神)(百九十一)部多揭囉(二合)訶(神鬼眾)(百九十二)鳩槃茶揭囉訶(守宮婦女鬼)(一百九十三)布單那揭囉(二合)訶(魄鬼)(百九十四)羯吒布單那揭囉(二合)訶(奇魄鬼)(一百九十五)塞揵陀揭囉訶(鳩摩羅童天子)(百九十六)阿婆娑摩囉揭囉(二合)訶(羊頭鬼)(百九十七)烏檀摩陀揭囉(二合)訶(熱鬼)(百九十八)車耶揭囉(二合)訶(影鬼)(百九十九)梨婆底揭囉訶(陰謀鬼)(二百)闍底訶哩泥(食初產鬼)(二百一)羯囉婆訶哩埿(食懷孕鬼)(二百二)嚧地囉訶哩泥(食血鬼)(二百三)芒娑訶哩泥(食肉鬼)(二百四)計陀訶哩泥(食脂鬼)(二百五)摩闍訶哩(輕呼)(去聲)泥(食髓鬼)(二百六)闍多訶哩泥(食氣鬼)(二百七)視吠哆訶哩泥(食壽命鬼)(二百八)婆多訶哩泥(食風鬼)(二百九)皤多訶哩喃阿輸遮訶哩泥(食不淨鬼)(二百一十)質多訶哩泥(食心鬼)(二百十一)帝衫薩毘衫(如是等眾)(二百十二)薩嚩揭囉訶喃(一切執祖鬼)(二百十三)毘地也(明呪藏)(二百十四)嗔陀夜彌(斬伐罪者)(二百十五)枳囉夜彌(二百十六)波哩跋囉斫迦羅(外道)(二百十七)訖哩(離枳反)(上)擔微地也(明呪藏)(二百十八)嗔陀夜彌(二百十九)枳囉夜彌(捕罰)(二百二十)茶枳尼(狐魅鬼)(二百二十一)訖哩擔微地也(明呪)(二百二十二)嗔陀夜彌枳囉夜彌(二百二十三)摩訶缽輸缽底夜(二百二十四)嚕陀囉(大自在天)(二百二十五)訖哩耽微地也(明呪)(二百二十六)嗔陀夜彌枳羅夜彌(二百二十七)那囉耶拏耶(天神)(二百二十八)訖哩耽微地也(明呪)(二百二十九)嗔陀夜彌枳囉夜彌(二百三十)怛怛嚩伽(上)嚕茶(金翅鳥王)(二百三十一)訖哩耽微地也(二百三十二)嗔陀夜彌枳羅夜彌(二百三十三)摩訶迦羅(大黑天神)(二百三十四)摩怛囉伽拏訖哩(離枳反)(上)耽微地也(二百三十五)嗔陀夜彌枳羅夜彌(二百三十六)迦波哩迦(髑髏外道)(二百三十七)訖哩耽微地也(二百三十八)嗔陀夜彌枳囉夜彌(二百三十九)闍夜羯囉(二百四十)曼度羯囉(二百四十一)薩婆囉他娑達儞(持一切物)(二百四十二)訖哩耽微地也(二百四十三)嗔陀夜彌枳囉夜彌(二百四十四)者都㗚(利吉反)薄祁儞(姊妹神女)(二百四十五)訖哩耽微地也(二百四十六)嗔陀夜彌(二百四十七)枳囉夜彌(二百四十八)憑(去)儀哩知(鬪戰勝神並器仗)(二百四十九)難泥(外道)雞首婆囉(孔雀王器仗)(二百五十)伽那缽底(毘那夜迦王)(二百五十一)娑醯夜(野叉王兄弟三人各領二十八萬眾)(二百五十二)訖哩耽微地也(二百五十三)嗔陀夜彌(二百五十四)枳囉夜彌(二百五十五)那延那室囉(引)婆拏(裸形外道)(二百五十六)訖哩(離吉反)(皆同)耽微地也(二百五十七)嗔陀夜彌(二百五十八)枳囉夜彌(二百五十九)阿囉訶多(羅漢)(二百六十)訖哩耽微地也(二百六十一)嗔陀夜彌(二百六十二)枳囉夜彌(二百六十三)微怛(多音)囉(引)迦(起屍鬼)(二百六十四)訖哩耽微地也(二百六十五)嗔陀夜彌(二百六十六)枳囉夜彌(二百六十七)跋折(時熱反)囉波儞(執金剛神)(二百六十八)跋折囉婆(重呼)尼(二百六十九)具醯夜迦(密跡力士)(二百七十)地缽底(總管)(二百七十一)訖哩耽微地也(二百七十二)嗔陀夜彌枳羅夜彌(二百七十三)囉叉囉叉罔(一切諸佛菩薩天仙龍神方護)(二百七十四)薄伽梵(佛)(二百七十五)印㝹那麼麼那寫(某乙寫)(二百七十六)婆伽梵薩怛他揭都烏瑟尼沙(二百七十七)悉怛多缽怛囉(華蓋)(二百七十八)南無嗉(上)都(上)羝(頂禮)(二百七十九)阿悉多那(引)囉(引)囉迦(白光分明)(二百八十)缽囉婆毘薩普吒(二百八十一)毘迦悉怛多(二百八十二)缽底哩(二百八十三)什嚩囉什嚩囉(光焰)(二百八十四)陀囉陀囉(二百八十五)頻陀囉頻陀囉(二百八十六)嗔陀嗔陀(二百八十七)含吽含吽(二百八十八)泮泮泮(二百八十九)泮吒泮吒(二百九十)莎皤訶(二百九十一)醯醯泮(二百九十二)阿牟伽耶泮(不空大使)(二百九十三)阿缽囉底訶多泮(無障礙)(二百九十四)皤囉缽囉(二合)陀泮(與願)(二百九十五)阿素囉毘陀囉皤迦泮(修羅破壞)(二百九十六)薩皤提吠弊泮(一切天神)(二百九十七)薩皤那那伽弊泮(一切龍眾)(二百九十八)薩皤藥叉弊泮(一切勇鬼神)(二百九十九)薩皤乾闥婆弊泮(一切音樂神)(三百)薩皤阿素囉弊泮(三百一)薩皤揭嚕茶弊泮(三百二)薩皤緊那羅弊泮(三百三)薩皤摩護囉伽弊泮(三百四)薩皤囉剎莎弊泮(三百五)薩皤摩努曬弊泮(三百六)薩皤阿摩努曬弊泮(三百七)薩皤布單那弊泮(三百八)薩皤迦吒布丹那弊泮(三百九)薩皤突蘭枳帝弊泮(一切難過)(三百十)薩皤突瑟吒畢哩乞史帝弊泮(一切難)(三百十一)薩皤什皤梨弊泮(一切瘧壯熱)(三百十二)薩皤阿波薩麼嚟弊泮(一切外道出)(三百十三)薩婆奢羅皤拏弊泮(三百十四)薩嚩底㗚恥雞弊泮(三百十五)薩菩怛波提弊泮(一切鬼惡)(三百十六)薩皤微地也囉誓遮黎弊泮(一切持呪博士等)(三百十七)闍耶羯囉摩度羯囉(三百十八)薩婆囉他娑陀雞弊泮(一切物呪博士)(三百十九)微地也遮唎曳弊泮(三百二十)者咄囉南薄祁儞弊泮(四姊妹神女)(三百二十一)跋折囉俱摩唎迦弊泮(金剛童子)(三百二十二)跋折囉俱藍陀利弊泮(三百二十三)微地也囉(引)闍弊泮(呪王等)(三百二十四)摩訶缽囉登耆囇弊泮(三百二十五)跋折囉商羯囉(引)夜泮(金剛連鎖)(三百二十六)缽囉登祁囉囉(引)闍(引)耶泮(三百二十七)摩訶揭囉耶泮(大黑天神)(三百二十八)摩訶摩怛哩(二合)伽拏耶泮(鬼眾)(三百二十九)娜牟塞揭哩(二合)多耶泮(三百三十)毘瑟拏尾曳泮(毘紐天子)(三百三十一)皤囉𤙖摩尼曳泮(梵王)(三百三十二)阿祁尼曳泮(火天)(三百三十三)摩訶迦哩曳泮(大黑天女)(三百三十四)迦囉檀持曳泮(大鬼帥黑奧神)(三百三十五)瞖泥哩曳泮(帝釋)(三百三十六)遮文遲曳泮(怒神)(三百三十七)嘮怛哩曳泮(瞋怒神)(三百三十八)迦囉(引)怛哩曳泮(三百三十九)迦波嚟曳泮(三百四十)阿地目抧多迦屍麼舍那皤悉儞曳泮(三百四十一)曳髻者那薩怛薩怛皤(若有眾生)(三百四十二)突瑟吒質多(惡心鬼)(三百四十三)澇持囉質多(三百四十四)烏闍訶囉(食精氣鬼)(三百四十五)揭婆訶囉(食胎藏鬼)(三百四十六)嘮地囉訶囉(食血鬼)(三百四十七)芒娑訶囉(食肉鬼)(三百四十八)摩社訶囉(食產鬼)(三百四十九)社多訶囉(三百五十)視微多訶囉(食壽命鬼)(三百五十一)皤略耶訶囉(食祭鬼)(三百五十二)健陀訶囉(食香鬼)(三百五十三)布瑟波訶囉(食花鬼)(三百五十四)破囉訶囉(食五果子鬼)(三百五十五)薩寫訶囉(食五穀種子鬼)(三百五十六)波波質多突瑟吒(知諫反)質多(惡心鬼)(三百五十七)嘮陀羅質多(嗔心鬼)(三百五十八)陀囉質多藥叉揭囉訶(三百五十九)囉剎娑揭囉訶(三百六十)閉囇多揭囉訶毘舍遮揭囉訶(三百六十一)部多揭囉訶(神眾)(三百六十二)鳩槃茶揭囉訶(三百六十三)塞健陀揭囉訶(三百六十四)烏怛摩陀揭囉訶(三百六十五)車夜揭囉訶(影鬼)(三百六十六)阿波娑摩囉揭囉訶(羊嗔鬼鬼如野狐)(三百六十七)侘(坼阿反)(上)(長平呼)迦茶祁尼揭囉訶(魅鬼魅女鬼)(三百六十八)𠼝婆底揭囉訶(如狗惱小鬼)(三百六十九)闍弭迦揭囉訶(如烏鬼)(三百七十)舍俱尼揭囉訶(如馬)(三百七十一)漫怛囉難提迦揭囉訶(如貓兒)(三百七十二)阿藍皤揭囉訶(如蛇)(三百七十三)訶奴建度波尼揭囉訶(如雞)(三百七十四)什(入音)皤囉(壯熱瘧鬼)翳迦醯迦(一日一發)德吠底迦(二日一發)(三百七十五)帝哩帝藥迦(三日一發)折咄㗚他迦(四日一發)(三百七十六)眤底夜什皤囉(常壯熱鬼)(三百七十七)毘沙摩什皤囉(壯熱)(三百七十八)皤底迦(風病鬼)背底迦(黃病鬼)(三百七十九)室禮瑟彌迦(痰飲)(三百八十)娑儞波底迦(痢病)(三百八十一)薩皤什皤囉(一切壯熱)(三百八十二)室嚕喝囉底(頭痛)(三百八十三)阿羅陀皤帝(半頭痛)(三百八十四)阿乞史嚧劍(飢不食鬼)(三百八十五)目佉嚧鉗(口痛)(三百八十六)羯唎突嚧鉗(愁鬼)(三百八十七)羯囉訶輸藍(咽喉痛)(三百八十八)羯拏輸藍(耳痛)(三百八十九)檀多輸藍(齒痛)(三百九十)頡哩馱耶輸藍(心痛)(三百九十一)末摩輸藍(盧鉗反)(三百九十二)跋囉㗌婆輸藍(肋痛)(三百九十三)背哩瑟吒輸藍(背痛)(三百九十四)烏馱囉輸藍(盧鉗反)(腹痛)(三百九十五)羯知輸藍(腰痛)(三百九十六)跛悉帝輸藍(裸骨痛)(三百九十七)鄔(上)嚧輸藍(腿髀痛)(三百九十八)常伽輸藍(腕痛)(三百九十九)喝薩多輸藍(手痛)(四百)波陀輸藍(腳痛)(四百一)頞伽缽囉登輸藍(四支節痛)(四百二)部多吠怛茶(起屍鬼)(四百三)茶枳(呼哽反)(上)尼(魅鬼)(四百四)什皤囉陀突盧建紐(四百五)吉知(蜘蛛)婆路多(丁瘡)(四百六)吠薩囉波嚕訶(侵淫瘡)凌(裡孕反)伽(赤瘡)(四百七)輸沙多(引)囉娑那迦囉毘沙喻迦(上坎)(四百八)阿祁尼(火)烏陀迦(水)摩囉吠囉建多囉(四百九)阿迦囉蜜㗚(二合)駐(橫死)(四百十)怛囇部迦地哩囉吒毘失脂迦(蠍)(四百十一)薩囉波(蛇)(四百十二)那俱囉(虎狼)(四百十三)僧(思孕反)伽(師子)(四百十四)吠也揭囉(大蟲)(四百十五)怛乞叉(豬熊)(四百十六)怛囉乞叉末囉(馬熊)視皤帝衫(此等)(四百十七)薩毘衫薩毘衫(一切此說者)(四百十八)悉怛多缽怛囉(花蓋)(四百十九)摩訶跋折嚕(大金剛藏)(四百二十)瑟尼衫摩訶缽囉登祁藍(四百二十一)夜婆埵陀舍喻社那(乃至十二由旬成界地)(四百二十二)便怛囇拏毘(入聲)地夜畔馱迦嚧彌(雲我大明呪十二由旬結界禁縛莫入)(四百二十三)帝殊畔陀迦(居那反)嚧彌(佛頂光聚縛結不得入界)(四百二十四)波囉微地也(途迦反)畔陀迦嚧彌(能縛一切惡神鬼)(四百二十五)怛地他(即說呪曰)(四百二十六)唵(四百二十七)阿那㘑毘舍提(四百二十八)鞞囉(四百二十九)跋折囉(四百三十)阿唎畔陀(四百三十一)毘陀儞(四百三十二)跋折囉波尼泮(四百三十三)呼吽(四百三十四)咄嚕吽(三合)(四百三十五)莎皤訶(四百三十六)唵吽(四百三十七)毘嚕提(四百三十八)莎皤訶(四百三十九)

This is the Great Buddha-Crown Mantra (Sitatapatra) of the Shurangama Sutra. The source text includes old phonetic and meaning glosses; it has always been recited and held, and never translated.

右此呪句總有四百三十九句。

In total, the lines of the mantra above number four hundred and thirty-nine.

「阿難！是佛頂光聚悉怛多般怛羅秘密伽陀微妙章句，出生十方一切諸佛，十方如來因此呪心，得成無上正遍知覺。十方如來執此呪心，降伏諸魔、制諸外道。十方如來乘此呪心，坐寶蓮華應微塵國。十方如來含此呪心，於微塵國轉大法輪。十方如來持此呪心，能於十方摩頂授記；自果未成，亦於十方蒙佛授記。十方如來依此呪心，能於十方拔濟群苦。所謂地獄、餓鬼、畜生，盲聾瘖瘂，怨憎會苦、愛別離苦、求不得苦、五陰熾盛，大小諸橫同時解脫；賊難、兵難、王難、獄難、風水火難，飢渴貧窮，應念銷散。十方如來隨此呪心，能於十方事善知識，四威儀中供養如意；恆沙如來會中，推為大法王子。十方如來行此呪心，能於十方攝受親因，令諸小乘聞秘密藏不生驚怖。十方如來誦此呪心，成無上覺，坐菩提樹入大涅槃。十方如來傳此呪心，於滅度後，付佛法事究竟住持。嚴淨戒律，悉得清淨。

(The Buddha continued:) "Ananda! This Buddha-crown light cluster, the Sitatapatra secret gatha, wondrous verses, gives birth to all Buddhas of the ten directions; the Tathagatas of the ten directions, through this mantra-heart, attained unsurpassed right and universal awakening. The Tathagatas of the ten directions hold this mantra-heart to subdue all demons and restrain the non-Buddhist paths. The Tathagatas of the ten directions ride this mantra-heart, sit on precious lotus flowers and respond in lands as numerous as dust motes. The Tathagatas of the ten directions embrace this mantra-heart and turn the great Dharma wheel in lands as numerous as dust motes. The Tathagatas of the ten directions uphold this mantra-heart and can, in the ten directions, touch heads and give predictions; though their own fruit is not yet accomplished, they also receive predictions from Buddhas in the ten directions. The Tathagatas of the ten directions rely on this mantra-heart and can, in the ten directions, rescue all those in suffering. Hell, hungry ghosts, animals, the blind, deaf and mute, the suffering of meeting those one hates, of parting from those one loves, of not getting what one seeks, and of the blazing five aggregates, all great and small calamities are freed at once; calamities of thieves, soldiers, kings, prisons, wind, water and fire, hunger, thirst and poverty vanish at a thought. The Tathagatas of the ten directions follow this mantra-heart and can, in the ten directions, serve good teachers and make offerings as they wish in all four deportments; they are honored as great Dharma princes in the assemblies of Tathagatas as numerous as the Ganges' sands. The Tathagatas of the ten directions practice this mantra-heart and can, in the ten directions, receive their kindred causes and cause those of the lesser vehicle to hear the secret treasury without fear. The Tathagatas of the ten directions recite this mantra-heart and attain unsurpassed awakening, sit under the bodhi tree and enter great nirvana. The Tathagatas of the ten directions transmit this mantra-heart, and after their extinction entrust it for the Buddha's work to dwell and uphold it to the end. Strict and pure precepts all become pure.

「若我說是佛頂光聚般怛羅呪，從旦至暮，音聲相連，字句中間亦不重疊，經恆沙劫終不能盡。亦說此呪，名如來頂。汝等有學未盡輪迴，發心至誠取阿羅漢，不持此呪而坐道場，令其身心遠諸魔事，無有是處。

(The Buddha continued:) "If I were to speak of this Buddha-crown light cluster Sitatapatra mantra from dawn to dusk, with sounds continuous and without repeating a word or phrase, through kalpas as many as the Ganges' sands I could never finish. This mantra is also called the Tathagata's Crown. You who are still learning and not yet free of transmigration, who give rise to sincere resolve to attain arhatship, if you sit in a place of practice without upholding this mantra and yet wish your body and mind to be free of demonic affairs, this cannot be.

「阿難！若諸世界，隨所國土所有眾生，隨國所生樺皮、貝葉、紙素、白疊，書寫此呪貯於香囊，是人心惛未能誦憶，或帶身上、或書宅中，當知是人，盡其生年，一切諸毒所不能害。

(The Buddha continued:) "Ananda! In all worlds, whatever the land, beings may write this mantra on birch bark, palm leaves, paper, white silk or cotton produced in their country, and store it in a fragrant pouch. If a person's mind is dull and cannot recite or remember it, whether he wears it on his body or writes it in his house, you should know that for the whole of his life, no poison of any kind can harm him.

「阿難！我今為汝更說此呪，救護世間得大無畏，成就眾生出世間智。若我滅後，末世眾生，有能自誦，若教他誦，當知如是誦持眾生，火不能燒、水不能溺、大毒小毒所不能害，如是乃至龍天、鬼神、精祇、魔魅、所有惡呪皆不能著，心得正受。一切呪咀、魘蠱、毒藥、金毒、銀毒、草木蟲蛇萬物毒氣，入此人口成甘露味。一切惡星並諸鬼神，磣心毒人，於如是人不能起惡。毘那夜迦諸惡鬼王，並其眷屬皆領深恩，常加守護。

(The Buddha continued:) "Ananda! I will now explain this mantra to you further, to protect the world and give great fearlessness, and to accomplish the supramundane wisdom of beings. After my extinction, beings of the final age who can recite it themselves or teach others to recite it, you should know that such beings who recite and uphold it cannot be burned by fire, drowned by water, or harmed by great or small poisons, and even dragons, devas, ghosts, spirits, sprites, goblins and all evil spells cannot touch them, and their minds attain right concentration. All curses, nightmare sorcery, poison, poisons of gold and silver, and the toxic vapors of plants, trees, insects, snakes and all things become, when they enter this person's mouth, the taste of nectar. All evil stars and ghosts and spirits who torment minds and poison people cannot rise against such people. Vinayaka and the evil ghost kings, with their retinues, all receive deep kindness and always protect them.

「阿難！當知是呪，常有八萬四千那由他恆河沙俱胝金剛藏王菩薩種族，一一皆有諸金剛眾而為眷屬，晝夜隨侍。設有眾生，於散亂心非三摩地，心憶口持，是金剛王常隨從彼諸善男子，何況決定菩提心者？此諸金剛菩薩藏王，精心陰速發彼神識，是人應時心能記憶八萬四千恆河沙劫，周遍了知得無疑惑。從第一劫乃至後身，生生不生藥叉、羅剎，及富單那、迦吒富單那、鳩槃茶、毘舍遮等，並諸餓鬼、有形無形、有想無想，如是惡處。是善男子若讀若誦、若書若寫、若帶若藏、諸色供養，劫劫不生貧窮下賤不可樂處。此諸眾生，縱其自身不作福業，十方如來所有功德，悉與此人。由是得於恆河沙阿僧祇不可說不可說劫，常與諸佛同生一處。無量功德如惡叉聚，同處燻修永無分散。是故能令破戒之人戒根清淨，未得戒者令其得戒，未精進者令得精進，無智慧者令得智慧，不清淨者速得清淨，不持齋戒自成齋戒。

(The Buddha continued:) "Ananda! You should know that this mantra always has eighty-four thousand nayutas of Ganges' sands of kotis of Vajragarbha King Bodhisattva clans, each with vajra hosts as retinue, attending day and night. If a being, with a scattered mind and not in samadhi, recalls it in mind and recites it with the mouth, these vajra kings always follow such good men, how much more those with a resolute bodhi mind! These Vajragarbha Bodhisattva kings secretly and swiftly awaken that person's spirit and consciousness, and at once his mind can recall eighty-four thousand Ganges' sands of kalpas, knowing all clearly without doubt. From the first kalpa up to his last body, in life after life he is not born as a yaksha, rakshasa, putana, kataputana, kumbhanda, pishacha and the like, nor among hungry ghosts, with form or without form, with thought or without thought, in such evil places. If this good man reads or recites it, writes or copies it, wears it or keeps it, and makes offerings of all kinds, then kalpa after kalpa he will not be born in poverty, lowliness or joyless places. As for these beings, even if they do not do meritorious deeds themselves, all the merits of the Tathagatas of the ten directions are given to them. Because of this, for ineffable, ineffable asamkhyeya Ganges' sands of kalpas, they will always be born in the same place as Buddhas. Their countless merits are like a cluster of akshas, perfumed and cultivated together in the same place and never scattering. So it can make those who broke the precepts have pure roots of precept, those who had not received the precepts attain them, those who were not diligent become diligent, those without wisdom attain wisdom, those not pure quickly attain purity, and those who do not keep fasting precepts naturally accomplish the fasting precepts.

「阿難！是善男子持此呪時，設犯禁戒於未受時，持呪之後，眾破戒罪無問輕重，一時銷滅。縱經飲酒、食噉五辛、種種不淨，一切諸佛、菩薩、金剛、天仙、鬼神，不將為過。設著不淨破弊衣服，一行一住，悉同清淨。縱不作壇、不入道場、亦不行道，誦持此呪，還同入壇行道功德。若造五逆無間重罪，及諸比丘、比丘尼、四棄八棄，誦此呪已，如是重業，猶如猛風吹散沙聚，悉皆滅除更無毫髮。

(The Buddha continued:) "Ananda! When this good man upholds this mantra, even if he violated the prohibitive precepts before receiving them, after upholding the mantra, the offenses of breaking precepts, whether light or heavy, are all extinguished at once. Even if he has drunk wine, eaten the five pungent roots, or done all kinds of impure things, all Buddhas, Bodhisattvas, vajras, devas, immortals, ghosts and spirits do not count them as faults. Even if he wears impure, torn clothing, every step and every stay is the same as pure. Even if he does not make an altar, enter a place of practice, or practice the Way, reciting and upholding this mantra has the same merit as entering the altar and practicing the Way. If he has committed the five heinous crimes of the Avici hell, or the four and eight grave offenses of bhikkhus and bhikkhunis, once he recites this mantra, such heavy karma is like a fierce wind scattering a pile of sand, all eliminated without a hair remaining.

「阿難！若有眾生，從無量無數劫來所有一切輕重罪障，從前世來未及懺悔；若能讀誦、書寫此呪，身上帶持，若安住處莊宅園館，如是積業猶湯銷雪，不久皆得悟無生忍。

(The Buddha continued:) "Ananda! If there are beings who, from countless innumerable kalpas, have all kinds of light and heavy offenses and obstructions that they have not repented since former lives, if they can read, recite and write this mantra, wear it on the body, or place it in their dwelling, house, garden or hall, such accumulated karma is like hot water melting snow, and before long they will all awaken to the forbearance of non-arising.

「復次，阿難！若有女人未生男女，欲求生者，若能至心憶念斯呪，或能身上帶此悉怛多缽怛羅者，便生福德智慧男女。求長命者速得長命；欲求果報速圓滿者，速得圓滿。身、命、色、力，亦復如是。命終之後，隨願往生十方國土。必定不生邊地下賤，何況雜形？

(The Buddha continued:) "Furthermore, Ananda! If a woman has not borne a son or daughter and wishes to bear one, and if she can sincerely recall this mantra, or can wear this Sitatapatra on her body, she will bear a son or daughter of merit and wisdom. Those who seek long life will quickly gain long life; those who seek that the fruits of retribution be quickly fulfilled will quickly have it fulfilled. Body, life, appearance and strength are likewise. After the end of life, according to their wish they will be reborn in lands of the ten directions. They will surely not be born in border regions or in lowly places, let alone in mixed forms.

「阿難！若諸國土州縣、聚落，饑荒、疫癘，或復刀兵賊難鬪諍，兼餘一切厄難之地，寫此神呪，安城四門，並諸支提、或脫闍上，令其國土所有眾生奉迎斯呪，禮拜恭敬一心供養，令其人民各各身佩，或各各安所居宅地，一切災厄悉皆銷滅。

(The Buddha continued:) "Ananda! If in lands, provinces, counties or settlements there is famine or plague, or there are repeated wars, bandits, disputes, or any other places of distress, write this divine mantra and place it at the four gates of the city, and on all the chaityas or stupas, and have all the beings of that land welcome this mantra, bow to it respectfully and make offerings with a single mind; let each of the people wear it on their person, or place it in their dwellings, and all calamities and distress will be extinguished.

「阿難！在在處處國土眾生，隨有此呪，天龍歡喜，風雨順時，五穀豐殷，兆庶安樂。亦復能鎮一切惡星，隨方變怪，災障不起，人無橫夭。杻械、枷鎖不著其身，晝夜安眠常無惡夢。

(The Buddha continued:) "Ananda! Wherever in any land beings have this mantra, devas and nagas will be delighted, wind and rain will come in season, the five grains will be abundant, and the people will be at peace and happy. It can also suppress all evil stars and the strange changes in each region; calamities and obstacles will not arise, and people will not die untimely. Handcuffs, fetters and locks will not touch their bodies, and they will sleep peacefully day and night and always be free of bad dreams.

「阿難！是娑婆界有八萬四千災變惡星，二十八大惡星而為上首。復有八大惡星以為其主，作種種形出現世時，能生眾生種種災異；有此呪地，悉皆銷滅。十二由旬成結界地，諸惡災祥，永不能入。

(The Buddha continued:) "Ananda! In this Saha world there are eighty-four thousand evil stars of calamity and change, with twenty-eight great evil stars at their head. There are also eight great evil stars as their lords, which appear in various forms when they appear in the world and can cause beings all kinds of calamities and strange events; wherever this mantra is present, they are all extinguished. Twelve yojanas around form a bounded land into which all evil calamities and omens can never enter.

「是故如來宣示此呪，於未來世，保護初學諸修行者入三摩提。身心泰然，得大安隱。更無一切諸魔鬼神，及無始來冤橫宿殃，舊業陳債，來相惱害。汝及眾中諸有學人，及未來世諸修行者，依我壇場如法持戒，所受戒主逢清淨僧，持此呪心不生疑悔。是善男子，於此父母所生之身，不得心通；十方如來便為妄語。」

(The Buddha continued:) "Therefore the Tathagata proclaims this mantra so that, in future ages, it will protect beginning practitioners entering samadhi. Their body and mind will be at ease and they will gain great peace and security. There will be no demons, ghosts or spirits, nor grievances, unjust woes of past lives, old karma or ancient debts, coming to torment and harm them. You and the learners in this assembly, and the practitioners of future ages, relying on my place of practice and upholding the precepts as prescribed, with the preceptor from whom you receive the precepts being a pure monk, should uphold this mantra-heart without doubt or regret. If such a good man, in the body born of his parents, does not attain mind-penetration, then the Tathagatas of the ten directions would have spoken falsely."

說是語已，會中無量百千金剛，一時佛前合掌頂禮，而白佛言：「如佛所說，我當誠心保護如是修菩提者。」

When these words were spoken, countless hundreds of thousands of vajra beings in the assembly pressed their palms together before the Buddha, bowed, and said to the Buddha: "As the Buddha has said, we shall sincerely protect those who cultivate bodhi in this way."

爾時梵王並天帝釋、四天大王，亦於佛前同時頂禮，而白佛言：「審有如是修學善人，我當盡心至誠保護，令其一生所作如願。」

Then Brahma, Indra and the Four Great Heavenly Kings also bowed together before the Buddha and said: "If there are good people who cultivate and study in this way, we shall protect them with all our heart and utmost sincerity, so that everything they do in their lives will be as they wish."

復有無量藥叉大將、諸羅剎王、富單那王、鳩槃茶王、毘舍遮王、頻那夜迦諸大鬼王，及諸鬼帥，亦於佛前合掌頂禮：「我亦誓願護持是人，令菩提心速得圓滿。」

There were also countless great yaksha generals, rakshasa kings, putana kings, kumbhanda kings, pishacha kings, and the great ghost kings Pinayaka, along with ghost commanders, who also pressed their palms together and bowed before the Buddha: "We also vow to protect such people, so that their bodhi mind may quickly be fulfilled."

復有無量日月天子、風師、雨師、雲師、雷師，並電伯等，年歲巡官、諸星眷屬，亦於會中頂禮佛足，而白佛言：「我亦保護是修行人，安立道場得無所畏。」

There were also countless sons of the sun and moon, wind lords, rain lords, cloud lords, thunder lords, and lightning counts, with the year-patrolling officials and the retinues of the stars, who also bowed at the Buddha's feet in the assembly and said to the Buddha: "We too shall protect such practitioners, so that, establishing their place of practice, they will be without fear."

復有無量山神、海神、一切土地水、陸、空行萬物精祇，並風神王、無色界天，於如來前，同時稽首而白佛言：「我亦保護是修行人得成菩提，永無魔事。」

There were also countless mountain spirits, sea spirits, all earth spirits, and spirits of water, land and air and of all things, with wind spirit kings and the heavens of the formless realm, who in front of the Tathagata bowed their heads together and said to the Buddha: "We too shall protect such practitioners so that they attain bodhi and are forever free of demonic affairs."

爾時八萬四千那由他恆河沙俱胝金剛藏王菩薩，在大會中即從座起，頂禮佛足而白佛言：「世尊！如我等輩所修功業，久成菩提不取涅槃，常隨此呪，救護末世修三摩提正修行者。世尊！如是修心求正定人，若在道場及餘經行，乃至散心遊戲聚落，我等徒眾常當隨從侍衛此人。縱令魔王大自在天，求其方便終不可得。諸小鬼神，去此善人十由旬外，除彼發心樂修禪者。世尊！如是惡魔、若魔眷屬，欲來侵擾是善人者，我以寶杵殞碎其首，猶如微塵。恆令此人，所作如願。」

At that time eighty-four thousand nayutas of Ganges' sands of kotis of Vajragarbha King Bodhisattvas, in the great assembly, rose from their seats, bowed at the Buddha's feet and said to the Buddha: "World-Honored One! As for the merits we cultivated, we long ago accomplished bodhi and do not take nirvana, but always follow this mantra to protect those in the final age who cultivate samadhi and practice rightly. World-Honored One! Such people who cultivate the mind and seek right concentration, whether in the place of practice or in walking meditation elsewhere, or even wandering with a scattered mind in settlements, we and our followers will always attend and guard such persons. Even if the demon king or the Great Free Heaven seeks an opening, it will never be found. Minor ghosts and spirits will stay ten yojanas away from such good people, except those who have resolved to enjoy meditation. World-Honored One! If evil demons or demon retinues wish to come and disturb such good people, I will smash their heads to dust with my precious vajra club. May the person always have everything he does as he wishes."

阿難即從座起，頂禮佛足而白佛言：「我輩愚鈍，好為多聞，於諸漏心，未求出離；蒙佛慈誨，得正燻修，身心快然，獲大饒益。世尊！如是修證佛三摩提，未到涅槃，云何名為乾慧之地？四十四心至何漸次、得修行目？詣何方所，名入地中？云何名為等覺菩薩？」作是語已，五體投地，大眾一心，佇佛慈音，瞪矒瞻仰。

Ananda rose from his seat, bowed at the Buddha's feet and said to the Buddha: "We are dull and foolish, and love much learning, and with our minds of outflows we have not sought to leave and be free. Thanks to the Buddha's compassionate instruction, we have obtained the right perfuming and cultivation, our bodies and minds are at ease, and we have gained great benefit. World-Honored One! Those who cultivate and realize the Buddha's samadhi but have not yet reached nirvana, why are they called the stage of dry wisdom? Through the forty-four minds, by what gradual steps do they reach what is called the eye of practice? To what place must one arrive to be called entering a stage? And how is one called a Bodhisattva of equal awakening?" Having said this, he prostrated himself with his five limbs on the ground, and the assembly with one mind waited for the Buddha's compassionate voice, gazing up in a daze."

爾時，世尊讚阿難言：「善哉！善哉！汝等乃能普為大眾，及諸末世一切眾生修三摩提求大乘者，從於凡夫，終大涅槃，懸示無上正修行路。汝今諦聽！當為汝說。」阿難、大眾，合掌、刳心，默然受教。

At that time the World-Honored One praised Ananda, saying: "Excellent! Excellent! You are able to ask on behalf of the great assembly and all beings of the final age who cultivate samadhi and seek the Great Vehicle, from the ordinary person through to great nirvana, showing the unsurpassed path of right practice. Listen carefully now, and I will explain it for you." Ananda and the great assembly pressed their palms together, emptied their hearts, and silently received the teaching.

佛言：「阿難當知！妙性圓明離諸名相，本來無有世界、眾生。因妄有生，因生有滅，生滅名妄，滅妄名真；是稱如來無上菩提及大涅槃二轉依號。

The Buddha said: "Ananda, you should know that the wondrous nature, perfectly luminous, is free of all names and forms; originally there were no worlds and no sentient beings. Because of delusion there is birth, and because of birth there is extinction. Birth and extinction are called delusion, and the extinction of delusion is called truth. This is called the two turnings of reliance of the Tathagata's unsurpassed Bodhi and great Nirvana.

「阿難！汝今欲修真三摩地，直詣如來大涅槃者，先當識此眾生、世界二顛倒因。顛倒不生，斯則如來真三摩地。

(The Buddha continued:) "Ananda, if you now wish to cultivate the true Samadhi and go straight to the Tathagata's great Nirvana, you must first recognize the two inverted causes of sentient beings and worlds. When inversion does not arise, that is the Tathagata's true Samadhi.

「阿難！云何名為眾生顛倒？阿難！由性明心，性明圓故，因明發性，性妄見生，從畢竟無成究竟有。此有所有，非因所因；住所住相，了無根本。本此無住，建立世界及諸眾生。迷本圓明，是生虛妄，妄性無體，非有所依。將欲復真，欲真已非真真如性；非真求復，宛成非相。非生、非住，非心、非法，展轉發生，生力發明。燻以成業，同業相感，因有感業，相滅、相生，由是故有眾生顛倒。

(The Buddha continued:) "Ananda, what is called the inversion of sentient beings? Ananda, because the nature is bright and the mind is luminous, and because the luminous nature is perfect, brightness gives rise to nature, and in the nature a deluded seeing arises; from ultimately nothing, an ultimate something is formed. This something that exists is not caused by a cause; the abiding of what abides has no root at all. Based on this non-abiding, worlds and sentient beings are established. Deluded about the original perfect luminosity, one gives rise to falsehood; the nature of falsehood has no substance and has nothing to rely on. Wishing to return to truth, the very wish for truth is already not the true suchness nature; seeking return by what is not true makes a form that is not a form. It is neither birth nor abiding, neither mind nor dharma; it develops in turn, and the power of birth brightens. Perfumed, it forms karma; those of the same karma attract one another; because of karma that attracts, forms are extinguished and forms arise in turn. For this reason there is the inversion of sentient beings.

「阿難！云何名為世界顛倒？是有所有，分段妄生，因此界立。非因所因，無住所住，遷流不住，因此世成。三世、四方和合相涉，變化眾生成十二類。是故世界，因動有聲，因聲有色，因色有香，因香有觸，因觸有味，因味知法。六亂妄想成業性故，十二區分由此輪轉。是故世間聲、香、味、觸，窮十二變為一旋復。乘此輪轉顛倒相故，是有世界——卵生、胎生、濕生、化生，有色、無色，有想、無想，若非有色、若非無色，若非有想、若非無想。

(The Buddha continued:) "Ananda, what is called the inversion of the world? What exists is divided into segments and arises falsely, and from this the realms are established. What is not caused by a cause, abiding in what does not abide, flows and shifts without stopping, and from this the world is formed. The three times and four directions combine and interpenetrate, and the transformations of sentient beings become twelve kinds. Therefore in the world, from movement there is sound, from sound there is form, from form there is smell, from smell there is touch, from touch there is taste, and from taste there is knowing of dharmas. Because the six confused false thoughts form the nature of karma, the twelve divisions revolve in turn from this. So the sound, smell, taste and touch of the world exhaust twelve changes as one revolution. Riding this revolving inverted aspect, there are the worlds: egg-born, womb-born, moisture-born and transformation-born; with form and without form; with thought and without thought; neither with form nor without form; neither with thought nor without thought.

「阿難！由因世界虛妄輪迴，動顛倒故，和合氣成八萬四千飛沈亂想；如是故有卵羯邏藍，流轉國土，魚、鳥、龜、蛇、其類充塞。

(The Buddha continued:) "Ananda, because of the deluded revolving of the world and the inversion of movement, combined energy forms eighty-four thousand confused thoughts of flying and sinking. Therefore there are the kalala, egg-born beings, who drift through lands, and fish, birds, tortoises and snakes fill their kinds.

「由因世界雜染輪迴，欲顛倒故，和合滋成八萬四千橫竪亂想；如是故有胎遏蒱曇，流轉國土，人、畜、龍、仙、其類充塞。

(The Buddha continued:) "Because of the mixed defilement of the revolving of the world and the inversion of desire, combined nourishment forms eighty-four thousand confused thoughts of horizontal and vertical. Therefore there are the arbuda, womb-born beings, who drift through lands, and humans, domestic animals, dragons and immortals fill their kinds.

「由因世界執著輪迴，趣顛倒故，和合煖成八萬四千飜覆亂想；如是故有濕相蔽屍，流轉國土，含蠢、蠕動、其類充塞。

(The Buddha continued:) "Because of the clinging revolving of the world and the inversion of destinations, combined warmth forms eighty-four thousand confused thoughts of turning over. Therefore there are the moisture-born pesi beings, who drift through lands, and creatures that squirm and crawl fill their kinds.

「由因世界變易輪迴，假顛倒故，和合觸成八萬四千新故亂想；如是故有化相羯南，流轉國土，轉蛻、飛行、其類充塞。

(The Buddha continued:) "Because of the changing revolving of the world and the inversion of falseness, combined touch forms eighty-four thousand confused thoughts of new and old. Therefore there are the transformation-born ghana beings, who drift through lands, and those that molt and fly fill their kinds.

「由因世界留礙輪迴，障顛倒故，和合著成八萬四千精耀亂想；如是故有色相羯南，流轉國土，休咎、精明、其類充塞。

(The Buddha continued:) "Because of the obstructed revolving of the world and the inversion of hindrance, combined attachment forms eighty-four thousand confused thoughts of essence and brilliance. Therefore there are the ghana beings with form, who drift through lands, and those of omens, bright essences and the like fill their kinds.

「由因世界銷散輪迴，惑顛倒故，和合暗成八萬四千陰隱亂想；如是故有無色羯南，流轉國土，空散、銷沈、其類充塞。

(The Buddha continued:) "Because of the dispersing revolving of the world and the inversion of delusion, combined darkness forms eighty-four thousand confused thoughts of shadowy concealment. Therefore there are the ghana beings without form, who drift through lands, and those that are empty, scattered and sunken fill their kinds.

「由因世界罔象輪迴，影顛倒故，和合憶成八萬四千潛結亂想；如是故有想相羯南，流轉國土，神鬼、精靈、其類充塞。

(The Buddha continued:) "Because of the shadowy revolving of the world and the inversion of reflections, combined memory forms eighty-four thousand confused thoughts of hidden knots. Therefore there are the ghana beings with thought, who drift through lands, and spirits, ghosts and elementals fill their kinds.

「由因世界愚鈍輪迴，痴顛倒故，和合頑成八萬四千枯槁亂想；如是故有無想羯南，流轉國土，精神化為土木金石、其類充塞。

(The Buddha continued:) "Because of the dull revolving of the world and the inversion of ignorance, combined stubbornness forms eighty-four thousand confused thoughts of withering. Therefore there are the ghana beings without thought, who drift through lands, and those whose spirits are transformed into earth, wood, metal and stone fill their kinds.

「由因世界相待輪迴，偽顛倒故，和合染成八萬四千因依亂想；如是故有非有色相成色羯南，流轉國土，諸水母等以蝦為目，其類充塞。

(The Buddha continued:) "Because of the mutually dependent revolving of the world and the inversion of falsehood, combined defilement forms eighty-four thousand confused thoughts of reliance. Therefore there are those who are not with form yet become with form, ghana beings, who drift through lands, and jellyfish and the like, which take shrimp as eyes, fill their kinds.

「由因世界相引輪迴，性顛倒故，和合呪成八萬四千呼召亂想；由是故有非無色相無色羯南，流轉國土，呪咀厭生、其類充塞。

(The Buddha continued:) "Because of the mutually drawing revolving of the world and the inversion of nature, combined incantation forms eighty-four thousand confused thoughts of calling and summoning. For this reason there are those who are not without form yet without form, ghana beings, who drift through lands, and those who curse and cast spells to harm life fill their kinds.

「由因世界合妄輪迴，罔顛倒故，和合異成八萬四千迴互亂想；如是故有非有想相成想羯南，流轉國土，彼蒱盧等異質相成，其類充塞。

(The Buddha continued:) "Because of the revolving of the world in joined delusion and the inversion of deception, combined difference forms eighty-four thousand confused thoughts of turning and interchange. Therefore there are those who are not with thought yet become with thought, ghana beings, who drift through lands, and the nabulu and other beings of different substances that become one another fill their kinds.

「由因世界怨害輪迴，殺顛倒故，和合怪成八萬四千食父母想；如是故有非無想相無想羯南，流轉國土，如土梟等附塊為兒，及破鏡鳥以毒樹果抱為其子，子成，父母皆遭其食，其類充塞。是名眾生十二種類。」

(The Buddha continued:) "Because of the revolving of the world in resentment and harm and the inversion of killing, combined strangeness forms eighty-four thousand thoughts of eating one's parents. Therefore there are those who are not without thought yet without thought, ghana beings, who drift through lands, such as owls that take clods of earth as their children, and the bird that breaks mirrors, which holds the fruit of a poisonous tree as its young; when the young are formed, their parents are all eaten by them, and their kinds fill the world. These are called the twelve kinds of sentient beings."

南無薩怛他蘇伽多耶阿羅訶帝三藐三菩陀寫(一)薩怛他佛陀俱胝瑟尼釤(二)南無薩婆勃陀勃地薩跢鞞弊(三)(毘迦切)南無薩多南三藐三菩陀俱知南(四)娑舍囉婆迦僧伽喃(五)南無盧雞阿羅漢跢喃(六)南無蘇盧多波那喃(七)南無娑羯唎陀伽彌喃(八)南無盧雞三藐伽跢喃(九)三藐伽波囉底波多那喃(十)南無提婆離瑟𧹞(十一)南無悉陀耶毘地耶陀囉離瑟𧹞(十二)舍波奴揭囉訶娑訶娑囉摩他喃(十三)南無跋囉訶摩泥(十四)南無因陀囉耶(十五)南無婆伽婆帝(十六)嚧陀囉耶(十七)烏摩般帝(十八)娑醯夜耶(十九)南無婆伽婆帝(二十)那囉野拏耶(二十一)槃遮摩訶三慕陀囉(二十二)南無悉羯唎多耶(二十三)南無婆伽婆帝(二十四)摩訶迦羅耶(二十五)地唎般剌那伽囉(二十六)毘陀囉波拏迦囉耶(二十七)阿地目帝(二十八)屍摩舍那泥婆悉泥(二十九)摩怛唎伽拏(三十)南無悉羯唎多耶(三十一)南無婆伽婆帝(三十二)多他伽跢俱囉耶(三十三)南無般頭摩俱囉耶(三十四)南無跋闍羅俱囉耶(三十五)南無摩尼俱囉耶(三十六)南無伽闍俱囉耶(三十七)南無婆伽婆帝(三十八)帝唎茶輸囉西那(三十九)波囉訶囉拏囉闍耶(四十)跢他伽多耶(四十一)南無婆伽婆帝(四十二)南無阿彌多婆耶(四十三)跢他伽多耶(四十四)阿囉訶帝(四十五)三藐三菩陀耶(四十六)南無婆伽婆帝(四十七)阿芻鞞耶(四十八)跢他伽多耶(四十九)阿囉訶帝(五十)三藐三菩陀耶(五十一)南無婆伽婆帝(五十二)鞞沙闍耶俱盧吠柱唎耶(五十三)般囉婆囉闍耶(五十四)跢他伽多耶(五十五)南無婆伽婆帝(五十六)三補師毖多(五十七)薩憐捺囉剌闍耶(五十八)跢他伽多耶(五十九)阿囉訶帝(六十)三藐三菩陀耶(六十一)南無婆伽婆帝(六十二)舍雞野母那曳(六十三)跢他伽多耶(六十四)阿囉訶帝(六十五)三藐三菩陀耶(六十六)南無婆伽婆帝(六十七)剌怛那雞都囉闍耶(六十八)跢他伽多耶(六十九)阿囉訶帝(七十)三藐三菩陀耶(七十一)帝瓢南無薩羯唎多(七十二)翳曇婆伽婆多(七十三)薩怛他伽都瑟尼釤(七十四)薩怛多般怛㘕(七十五)南無阿婆囉視躭(七十六)般囉帝揚岐囉(七十七)薩囉婆部多揭囉訶(七十八)尼羯囉訶揭迦囉訶尼(七十九)跋囉毖地耶叱陀儞(八十)阿迦囉蜜唎柱(八十一)般唎怛囉耶儜揭唎(八十二)薩囉婆槃陀那目叉尼(八十三)薩囉婆突瑟吒(八十四)突悉乏般那儞伐囉尼(八十五)赭都囉失帝南(八十六)羯囉訶娑訶薩囉若闍(八十七)毘多崩娑那羯唎(八十八)阿瑟吒氷舍帝南(八十九)那叉剎怛囉若闍(九十)波囉薩陀那羯唎(九十一)阿瑟吒南(九十二)摩訶揭囉訶若闍(九十三)毘多崩薩那羯唎(九十四)薩婆舍都嚧儞婆囉若闍(九十五)呼藍突悉乏難遮那舍尼(九十六)毖沙舍悉怛囉(九十七)阿吉尼烏陀迦囉若闍(九十八)阿般囉視多具囉(九十九)摩訶般囉戰持(一百)摩訶疊多(一百一)摩訶帝闍(二)摩訶稅多闍婆囉(三)摩訶跋囉槃陀囉婆悉儞(四)阿唎耶多囉(五)毘唎俱知(六)誓婆毘闍耶(七)跋闍囉摩禮底(八)毘舍嚧多(九)勃騰罔迦(十)跋闍囉制喝那阿遮(一百十一)摩囉制婆般囉質多(十二)跋闍囉擅持(十三)毘舍囉遮(十四)扇多舍鞞提婆補視多(十五)蘇摩嚧波(十六)摩訶稅多(十七)阿唎耶多囉(十八)摩訶婆囉阿般囉(十九)跋闍囉啇羯囉制婆(二十)跋闍囉俱摩唎(一百二十一)俱藍陀唎(二十二)跋闍囉喝薩多遮(二十三)毘地耶乾遮那摩唎迦(二十四)啒蘇母婆羯囉跢那(二十五)鞞嚧遮那俱唎耶(二十六)夜囉菟瑟尼釤(二十七)毘折藍婆摩尼遮(二十八)跋闍囉迦那迦波囉婆(二十九)嚧闍那跋闍囉頓稚遮(三十)稅多遮迦摩囉(一百三十一)剎奢屍波囉婆(三十二)翳帝夷帝(三十三)母陀囉羯拏(三十四)娑鞞囉懺(三十五)掘梵都(三十六)印兔那麼麼寫(三十七)(誦呪者至此句稱弟子某甲受持)烏𤙖(三十八)唎瑟揭拏(三十九)般剌舍悉多(四十)薩怛他伽都瑟尼釤(一百四十一)虎汼(四十二)都嚧雍(四十三)瞻婆那(四十四)虎𤙖(四十五)都嚧雍(四十六)悉耽婆那(四十七)虎𤙖(四十八)都嚧雍(四十九)波羅瑟地耶三般叉拏羯囉(五十)虎𤙖(一百五十一)都嚧雍(五十二)薩婆藥叉喝囉剎娑(五十三)揭囉訶若闍(五十四)毘騰崩薩那羯囉(五十五)虎𤙖(五十六)都嚧雍(五十七)者都囉屍底南(五十八)揭囉訶娑訶薩囉南(五十九)毘騰崩薩那囉(六十)虎𤙖(一百六十一)都嚧雍(六十二)囉叉(六十三)婆伽梵(六十四)薩怛他伽都瑟尼釤(六十五)波囉點闍吉唎(六十六)摩訶娑訶薩囉(六十七)勃樹娑訶薩囉室唎沙(六十八)俱知娑訶薩泥帝㘑(六十九)阿弊提視婆唎多(七十)吒吒甖迦(一百七十一)摩訶跋闍嚧陀囉(七十二)帝唎菩婆那(七十三)曼茶囉(七十四)烏𤙖(七十五)莎悉帝薄婆都(七十六)麼麼(七十七)印兔那麼麼寫(七十八)(至此句準前稱名，若俗人稱弟子某甲)囉闍婆夜(七十九)主囉跋夜(八十)阿祇尼婆夜(一百八十一)烏陀迦婆夜(八十二)毘沙婆夜(八十三)舍薩多囉婆夜(八十四)婆囉斫羯囉婆夜(八十五)突瑟叉婆夜(八十六)阿舍儞婆夜(八十七)阿迦囉蜜唎柱婆夜(八十八)陀囉尼部彌劍波伽波陀婆夜(八十九)烏囉迦婆多婆夜(九十)剌闍壇茶婆夜(一百九十一)那伽婆夜(九十二)毘條怛婆夜(九十三)蘇波囉拏婆夜(九十四)藥叉揭囉訶(九十五)囉叉私揭囉訶(九十六)畢唎多揭囉訶(九十七)毘舍遮揭囉訶(九十八)部多揭囉訶(九十九)鳩槃茶揭囉訶(二百)補丹那揭囉訶(二百一)迦吒補丹那揭囉訶(二)悉乾度揭囉訶(三)阿播悉摩囉揭囉訶(四)烏檀摩陀揭囉訶(五)車夜揭囉訶(六)醯唎婆帝揭囉訶(七)社多訶唎南(八)揭婆訶唎南(九)嚧地囉訶唎南(十)忙娑訶唎南(二百十一)謎陀訶唎南(十二)摩闍訶唎南(十三)闍多訶唎女(十四)視比多訶唎南(十五)毘多訶唎南(十六)婆多訶唎南(十七)阿輸遮訶唎女(十八)質多訶唎女(十九)帝釤薩鞞釤(二十)薩婆揭囉訶南(二百二十一)毘陀耶闍瞋陀夜彌(二十二)雞囉夜彌(二十三)波唎跋囉者迦訖唎擔(二十四)毘陀夜闍瞋陀夜彌(二十五)雞囉夜彌(二十六)茶演尼訖唎擔(二十七)毘陀夜闍瞋陀夜彌(二十八)雞囉夜彌(二十九)摩訶般輸般怛夜(三十)嚧陀囉訖唎擔(二百三十一)毘陀夜闍瞋陀夜彌(三十二)雞囉夜彌(三十三)那囉夜拏訖唎擔(三十四)毘陀夜闍瞋陀夜彌(三十五)雞囉夜彌(三十六)怛埵伽嚧茶西訖唎擔(三十七)毘陀夜闍瞋陀夜彌(三十八)雞囉夜彌(三十九)摩訶迦囉摩怛唎伽拏訖唎擔(四十)毘陀夜闍瞋陀夜彌(二百四十一)雞囉夜彌(四十二)迦波唎迦訖唎擔(四十三)毘陀夜闍瞋陀夜彌(四十四)雞囉夜彌(四十五)闍耶羯囉摩度羯囉(四十六)薩婆囉他娑達那訖唎擔(四十七)毘陀夜闍瞋陀夜彌(四十八)雞囉夜彌(四十九)赭咄囉婆耆儞訖唎擔(五十)毘陀夜闍瞋陀夜彌(二百五十一)雞囉夜彌(五十二)毘唎羊訖唎知(五十三)難陀雞沙囉伽拏般帝(五十四)索醯夜訖唎擔(五十五)毘陀夜闍瞋陀夜彌(五十六)雞囉夜彌(五十七)那揭那舍囉婆拏訖唎擔(五十八)毘陀夜闍瞋陀夜彌(五十九)雞囉夜彌(六十)阿羅漢訖唎擔毘陀夜闍瞋陀夜彌(二百六十一)雞囉夜彌(六十二)毘多囉伽訖唎擔(六十三)毘陀夜闍瞋陀夜彌(六十四)雞囉夜彌跋闍囉波儞(六十五)具醯夜具醯夜(六十六)迦地般帝訖唎擔(六十七)毘陀夜闍瞋陀夜彌(六十八)雞囉夜彌(六十九)囉叉罔(七十)婆伽梵(二百七十一)印兔那麼麼寫(七十二)(至此依前稱弟子名)婆伽梵(七十三)薩怛多般怛囉(七十四)南無粹都帝(七十五)阿悉多那囉剌迦(七十六)波囉婆悉普吒(七十七)毘迦薩怛多缽帝唎(七十八)什佛囉什佛囉(七十九)陀囉陀囉(八十)頻陀囉頻陀囉瞋陀瞋陀(二百八十一)虎𤙖(八十二)虎𤙖(八十三)泮吒(八十四)泮吒泮吒泮吒泮吒(八十五)娑訶(八十六)醯醯泮(八十七)阿牟迦耶泮(八十八)阿波囉提訶多泮(八十九)婆囉波囉陀泮(九十)阿素囉毘陀囉波迦泮(二百九十一)薩婆提鞞弊泮(九十二)薩婆那伽弊泮(九十三)薩婆藥叉弊泮(九十四)薩婆乾闥婆弊泮(九十五)薩婆補丹那弊泮(九十六)迦吒補丹那弊泮(九十七)薩婆突狼枳帝弊泮(九十八)薩婆突澁比𠼐訖瑟帝弊泮(九十九)薩婆什婆唎弊泮(三百)薩婆阿播悉摩𠼐弊泮(三百一)薩婆舍囉婆拏弊泮(二)薩婆地帝雞弊泮(三)薩婆怛摩陀繼弊泮(四)薩婆毘陀耶囉誓遮𠼐弊泮(五)闍夜羯囉摩度羯囉(六)薩婆羅他娑陀雞弊泮(七)毘地夜遮唎弊泮(八)者都囉縛耆儞弊泮(九)跋闍囉俱摩唎(十)毘陀夜囉誓弊泮(三百十一)摩訶波囉丁羊乂耆唎弊泮(十二)跋闍囉商羯囉夜(十三)波囉丈耆囉闍耶泮(十四)摩訶迦囉夜(十五)摩訶末怛唎迦拏(十六)南無娑羯唎多夜泮(十七)毖瑟拏婢曳泮(十八)勃囉訶牟尼曳泮(十九)阿耆尼曳泮(二十)摩訶羯唎曳泮(三百二十一)羯囉檀遲曳泮(二十二)蔑怛唎曳泮(二十三)嘮怛唎曳泮(二十四)遮文茶曳泮(二十五)羯邏囉怛唎曳泮(二十六)迦般唎曳泮(二十七)阿地目質多迦屍摩舍那(二十八)婆私儞曳泮(二十九)演吉質(三十)薩埵婆寫(三百三十一)麼麼印兔那麼麼寫(三十二)(至此句依前稱弟子某人)突瑟吒質多(三十三)阿末怛唎質多(三十四)烏闍訶囉(三十五)伽婆訶囉(三十六)嚧地囉訶囉(三十七)婆娑訶囉(三十八)摩闍訶囉(三十九)闍多訶囉(四十)視毖多訶囉(三百四十一)跋略夜訶囉(四十二)乾陀訶囉(四十三)布史波訶囉(四十四)頗囉訶囉(四十五)婆寫訶囉(四十六)般波質多(四十七)突瑟吒質多(四十八)嘮陀囉質多(四十九)藥叉揭囉訶(五十)囉剎娑揭囉訶(三百五十一)閉㘑多揭囉訶(五十二)毘舍遮揭囉訶(五十三)部多揭囉訶(五十四)鳩槃茶揭囉訶(五十五)悉乾陀揭囉訶(五十六)烏怛摩陀揭囉訶(五十七)車夜揭囉訶(五十八)阿播薩摩囉揭囉訶(五十九)宅袪革茶耆尼揭囉訶(六十)唎佛帝揭囉訶(三百六十一)闍彌迦揭囉訶(六十二)舍俱尼揭囉訶(六十三)姥陀囉難地迦揭囉訶(六十四)阿藍婆揭囉訶(六十五)乾度波尼揭囉訶(六十六)什伐囉堙迦醯迦(六十七)墜帝藥迦(六十八)怛隷帝藥迦(六十九)者突託迦(七十)暱提什伐囉毖釤摩什伐囉(三百七十一)薄底迦(七十二)鼻底迦(七十三)室隷瑟蜜迦(七十四)娑儞般帝迦(七十五)薩婆什伐囉(七十六)室嚧吉帝(七十七)末陀鞞達嚧制劍(七十八)阿綺嚧鉗(七十九)目佉嚧鉗(八十)羯唎突嚧鉗(三百八十一)揭囉訶輸藍(八十二)羯拏輸藍(八十三)憚多輸藍(八十四)迄唎夜輸藍(八十五)末麼輸藍(八十六)跋唎室婆輸藍(八十七)毖栗瑟吒輸藍(八十八)烏陀囉輸藍(八十九)羯知輸藍(九十)跋悉帝輸藍(三百九十一)鄔嚧輸藍(九十二)常伽輸藍(九十三)喝悉多輸藍(九十四)跋陀輸藍(九十五)娑房盎伽般囉丈伽輸藍(九十六)部多毖跢茶(九十七)茶耆尼什婆囉(九十八)陀突嚧迦建咄嚧吉知婆路多毘(九十九)薩般嚧訶凌伽(四百)輸沙怛囉娑那羯囉(四百一)毘沙喻迦(二)阿耆尼烏陀迦(三)末囉鞞囉建跢囉(四)阿迦囉蜜唎咄怛斂部迦(五)地栗剌吒(六)毖唎瑟質迦(七)薩婆那俱囉(八)肆引伽弊揭囉唎藥叉怛囉芻(九)末囉視吠帝釤娑鞞釤(十)悉怛多缽怛囉(四百十一)摩訶跋闍嚧瑟尼釤(十二)摩訶般賴丈耆藍(十三)夜波突陀舍喻闍那(十四)辮怛隷拏(十五)毘陀耶槃曇迦嚧彌(十六)帝殊槃曇迦嚧彌(十七)般囉毘陀槃曇迦嚧彌(十八)跢姪他(十九)唵(二十)阿那隷(四百二十一)毘舍提(二十二)鞞囉跋闍囉陀唎(二十三)槃陀槃陀儞(二十四)跋闍囉謗尼泮(二十五)虎𤙖都嚧甕泮(二十六)莎婆訶(二十七)

This is another transmitted version of the Great Buddha's Crown Dharani of the Surangama Sutra, which has always been recited and held but not translated.

唐天竺沙門般剌蜜帝譯

Translated by the Tang-dynasty Indian monk Paramiti.

「阿難！如是眾生一一類中，亦各各具十二顛倒。猶如揑目，亂花發生。顛倒妙圓真淨明心，具足如斯虛妄亂想。汝今修證佛三摩提，於是本因元所亂想，立三漸次方得除滅。如淨器中除去毒蜜，以諸湯水並雜灰香洗滌其器，後貯甘露。云何名為三種漸次？一者、修習除其助因。二者、真修刳其正性。三者、增進違其現業。

(The Buddha continued:) "Ananda, within each of these kinds of sentient beings, each one also has twelve inversions, just as pressing on the eye makes confused flowers appear. Inverted, the wondrous, perfect, true, pure and bright mind is full of these deluded confused thoughts. If you now wish to cultivate and realize the Buddha's Samadhi, then for these original causes of confused thoughts, three gradual steps must be set up before they can be removed. It is like removing poisonous honey from a clean vessel: one washes the vessel with hot water mixed with ash and fragrance, and only afterward stores sweet dew in it. What are the three gradual steps? First, cultivate the removal of the contributing causes. Second, truly cultivate the cutting out of the main nature. Third, advance by opposing present karma.

「云何助因？阿難！如是世界十二類生，不能自全，依四食住，所謂段食、觸食、思食、識食；是故佛說『一切眾生皆依食住』。阿難！一切眾生，食甘故生，食毒故死。是諸眾生求三摩提，當斷世間五種辛菜。是五種辛，熟食發婬，生啖增恚。如是世界食辛之人，縱能宣說十二部經，十方天仙嫌其臭穢，鹹皆遠離。諸餓鬼等，因彼食次，舐其唇吻。常與鬼住，福德日銷，長無利益。是食辛人修三摩地，菩薩、天仙、十方善神不來守護。大力魔王得其方便，現作佛身來為說法，非毀禁戒，讚婬、怒、痴，命終自為魔王眷屬。受魔福盡，墮無間獄。阿難！修菩提者永斷五辛，是則名為第一增進修行漸次。

(The Buddha continued:) "What are the contributing causes? Ananda, the twelve kinds of beings in these worlds cannot sustain themselves and depend on four kinds of food: food in portions, food of touch, food of thought and food of consciousness. Therefore the Buddha said: 'All sentient beings depend on food to live.' Ananda, all sentient beings live by eating what is sweet and die by eating what is poisonous. These beings, seeking Samadhi, should cut off the five pungent vegetables of the world. These five pungent plants, when cooked and eaten, arouse lust; when eaten raw, they increase anger. People in these worlds who eat the pungent, even if they can expound the twelve divisions of scripture, are disliked for their foul smell by the heavenly immortals of the ten directions, who all keep far away. Hungry ghosts and the like, following the eating, lick their lips. Living always with ghosts, their blessings and virtue diminish day by day and they have no lasting benefit. When one who eats pungent things cultivates Samadhi, Bodhisattvas, heavenly immortals and good spirits of the ten directions do not come to guard him. Powerful demon kings find their opening and appear in the Buddha's body to preach to him, slandering the prohibitions and precepts and praising lust, anger and ignorance; when his life ends he becomes a follower of the demon king himself, and when the demon's blessings are exhausted he falls into the Avici hell. Ananda, those who cultivate Bodhi should forever cut off the five pungent things; this is called the first gradual step of advancing practice.

「云何正性？阿難！如是眾生入三摩地，要先嚴持清淨戒律，永斷婬心，不飡酒肉，以火淨食，無啖生氣。阿難！是修行人，若不斷婬及與殺生出三界者，無有是處。當觀婬欲猶如毒蛇，如見怨賊。先持聲聞四棄、八棄，執身不動。後行菩薩清淨律儀，執心不起。禁戒成就，則於世間永無相生相殺之業。偷劫不行，無相負累，亦於世間不還宿債。是清淨人修三摩地，父母肉身不須天眼，自然觀見十方世界，覩佛聞法，親奉聖旨，得大神通，遊十方界，宿命清淨，得無艱嶮。是則名為第二增進修行漸次。

(The Buddha continued:) "What is the main nature? Ananda, these beings who enter Samadhi must first strictly uphold the pure precepts, forever cut off the mind of lust, not eat wine or meat, purify food with fire, and not eat raw things. Ananda, if such a practitioner does not cut off lust and killing and yet expects to leave the three realms, there is no such possibility. One should regard sexual desire as a poisonous snake and as a hateful bandit. First uphold the Sravaka's four and eight grave prohibitions, keeping the body unmoved. Afterward practice the Bodhisattva's pure rules of conduct, keeping the mind from arising. When the prohibitions are accomplished, there will never be karma of mutual birth and mutual killing in the world. Stealing and robbery are not practiced, there is no mutual debt, and in the world one does not repay old debts. This pure person who cultivates Samadhi, with the flesh body of his parents and without needing the heavenly eye, naturally sees the ten-direction worlds, beholds the Buddhas and hears the Dharma, personally receives the sacred instruction, gains great spiritual powers, roams the ten directions, has pure past lives and travels without hardship or danger. This is called the second gradual step of advancing practice.

「云何現業？阿難！如是清淨持禁戒人，心無貪婬，於外六塵不多流逸，因不流逸旋元自歸。塵既不緣，根無所偶，反流全一，六用不行，十方國土皎然清淨。譬如琉璃，內懸明月，身心快然，妙圓平等，獲大安隱。一切如來密圓淨妙皆現其中，是人即獲無生法忍。從是漸修，隨所發行，安立聖位。是則名為第三增進修行漸次。

(The Buddha continued:) "What is present karma? Ananda, this person who purely upholds the prohibitions has no greed or lust in his mind and does not much flow outward toward the six external dusts; because he does not flow outward, he turns back to return to the source. Since the dusts are no longer objects of attachment, the roots have nothing to pair with; reversing the flow and becoming wholly one, the six functions do not operate, and the lands of the ten directions are brilliantly clear and pure. Like crystal holding a bright moon within, body and mind are joyful, wondrous, perfect and equal, and obtain great peace. The secret, perfect, pure and wondrous reality of all Tathagatas all appears within him, and this person at once attains the patience of non-arising. From this, practicing gradually, according to the practices he develops, he establishes the holy stages. This is called the third gradual step of advancing practice.

「阿難！是善男子，欲愛乾枯，根境不偶，現前殘質不復續生。執心虛明，純是智慧。慧性明圓，瑩十方界。乾有其慧，名乾慧地。

(The Buddha continued:) "Ananda, this good man's desire and love are dried up, root and object do not pair, and the residual form before him is no longer continued in life. Holding the mind empty and bright, it is purely wisdom. The wisdom nature is bright and perfect, shining through the ten-direction realms. Having this wisdom while dry, it is called the Stage of Dry Wisdom.

「欲習初乾，未與如來法流水接。即以此心中中流入，圓妙開敷。從真妙圓，重發真妙，妙信常住。一切妄想滅盡無餘，中道純真，名信心住。真信明瞭一切圓通，陰、處、界三不能為礙。如是乃至過去、未來無數劫中，捨身、受身一切習氣，皆現在前。是善男子皆能憶念，得無遺忘，名念心住。妙圓純真，真精發化，無始習氣通一精明，唯以精明進趣真淨，名精進心。心精現前，純以智慧，名慧心住。執持智明，周遍寂湛，寂妙常凝，名定心住。定光發明，明性深入，唯進無退，名不退心。心進安然，保持不失，十方如來氣分交接，名護法心。覺明保持，能以妙力迴佛慈光，向佛安住。猶如雙鏡光明相對，其中妙影重重相入，名迴向心。心光密迴，獲佛常凝無上妙淨，安住無為得無遺失，名戒心住。住戒自在，能遊十方，所去隨願，名願心住。

(The Buddha continued:) "The habit of desire has just dried up, and it has not yet met the Tathagata's Dharma stream. Taking this mind and flowing into the middle of the stream, the perfect and wondrous opens and unfolds. From the true, wondrous and perfect, the true and wondrous is again revealed, and wondrous faith abides constantly. All false thoughts are extinguished without remainder, and the middle way is purely true; this is called the Abiding of the Mind of Faith. True faith clearly understands all and is perfectly penetrating, and the three of aggregates, sense-bases and realms cannot be hindrances. In this way, through past and future innumerable kalpas, all the habits of giving up bodies and receiving bodies appear before him. This good man can remember them all without forgetting, and this is called the Abiding of the Mind of Mindfulness. Wondrous, perfect and purely true, the true essence arises and transforms, and the beginningless habits are penetrated by one pure brightness; advancing only by this pure brightness toward true purity is called the Mind of Diligence. When the essence of the mind appears, purely with wisdom, it is called the Abiding of the Mind of Wisdom. Holding the light of wisdom and pervading stillness and clarity, with still wondrousness constantly settled, is called the Abiding of the Mind of Samadhi. The light of samadhi arises and its bright nature goes deep, only advancing and not retreating; this is called the Mind of Non-retreat. The mind advances in peace, holds without losing, and the energies of the Tathagatas of the ten directions meet and connect with it; this is called the Mind of Protecting the Dharma. Awakened brightness is maintained, and with wondrous power it can turn the Buddha's compassionate light back and abide facing the Buddha, like two mirrors reflecting each other's brightness, with wondrous images entering one another layer upon layer; this is called the Mind of Dedication. The light of the mind secretly turns back and obtains the Buddha's constantly settled, unsurpassed, wondrous purity, abiding in non-action without loss; this is called the Abiding of the Mind of Precepts. Abiding in the precepts freely, one can roam the ten directions and go wherever one wishes; this is called the Abiding of the Mind of Vows.

「阿難！是善男子，以真方便發此十心。心精發揮，十用涉入，圓成一心，名發心住。心中發明，如淨瑠璃內現精金，以前妙心履以成地，名治地住。心地涉知，俱得明瞭，遊履十方得無留礙，名修行住。行與佛同，受佛氣分，如中陰身自求父母，陰信冥通入如來種，名生貴住。既遊道胎，親奉覺胤，如胎已成人相不缺，名方便具足住。容貌如佛，心相亦同，名正心住。身心合成，日益增長，名不退住。十身靈相一時具足，名童真住。形成出胎，親為佛子，名法王子住。表以成人，如國大王以諸國事分委太子。彼剎利王世子長成，陳列灌頂，名灌頂住。

(The Buddha continued:) "Ananda, this good man, with true skillful means, gives rise to these ten minds. The essence of the mind radiates, the ten functions interpenetrate, and perfectly forming one mind is called the Abiding of Arousing the Mind. When brightness arises within the mind, as pure gold appears within clear crystal, treading the former wondrous mind to form the ground is called the Abiding of Governing the Ground. When the mind-ground is known throughout and all is clearly understood, one roams the ten directions without hindrance; this is called the Abiding of Practice. When one's practice is the same as the Buddha's and one receives the Buddha's energy, like a bardo being seeking his parents, the hidden faith secretly penetrates and one enters the Tathagata's lineage; this is called the Abiding of Noble Birth. Having entered the womb of the Way and personally served the heirs of enlightenment, like a fetus that has already formed with human features complete, this is called the Abiding of Complete Skillful Means. When the appearance is like the Buddha's and the aspect of the mind is also the same, this is called the Abiding of Correct Mind. When body and mind unite and grow day by day, this is called the Abiding of Non-retreat. When the ten bodies' spiritual features are all complete at once, this is called the Abiding of the Pure Youth. When the form is complete and one is born out of the womb, being personally a child of the Buddha, this is called the Abiding of the Prince of the Dharma. Like an adult, as a great king of a country entrusts the affairs of the states to the crown prince, so when the crown prince of a Kshatriya king has grown up, he is displayed and receives the anointing; this is called the Abiding of Anointment.

「阿難！是善男子，成佛子已，具足無量如來妙德。十方隨順，名歡喜行。善能利益一切眾生，名饒益行。自覺覺他得無違拒，名無嗔恨行。種類出生窮未來際，三世平等、十方通達，名無盡行。一切合同，種種法門得無差誤，名離痴亂行。則於同中顯現群異，一一異相各各見同，名善現行。如是乃至十方虛空滿足微塵，一一塵中現十方界；現塵、現界不相留礙，名無著行。種種現前，鹹是第一波羅蜜多，名尊重行。如是圓融，能成十方諸佛軌則，名善法行。一一皆是清淨無漏，一真無為，性本然故，名真實行。

(The Buddha continued:) "Ananda, when this good man has become a child of the Buddha, he is fully endowed with the Tathagata's countless wondrous virtues, and in the ten directions all accord with him; this is called the Practice of Joy. Being good at benefiting all sentient beings is called the Practice of Enriching. Awakening himself and awakening others without opposition or refusal is called the Practice of No Anger or Resentment. Kinds being born to the end of the future, the three times equal and the ten directions penetrated, is called the Inexhaustible Practice. When all is united and the various Dharma gates are obtained without error, this is called the Practice of Freedom from Folly and Confusion. Then, in sameness, many differences appear, and each different aspect is seen as the same; this is called the Practice of Good Manifestation. In this way, as far as the empty space of the ten directions is filled with fine dust, each speck of dust reveals the worlds of the ten directions; the dust that appears and the worlds that appear do not hinder one another, and this is called the Practice of Non-attachment. When various things appear before him, all are the first paramita; this is called the Practice of Reverence. Such perfect fusion can accomplish the norms of all the Buddhas of the ten directions; this is called the Practice of Good Dharma. Each of them is pure and without outflows, one true non-action, because the nature is originally so; this is called the Practice of Truth.

「阿難！是善男子，滿足神通、成佛事已，純潔精真，遠諸留患，當度眾生、滅除度相，迴無為心向涅槃路，名救護一切眾生離眾生相迴向。壞其可壞，遠離諸離，名不壞迴向。本覺湛然，覺齊佛覺，名等一切佛迴向。精真發明，地如佛地，名至一切處迴向。世界如來互相涉入，得無罣礙，名無盡功德藏迴向。於同佛地，地中各各生清淨因，依因發揮取涅槃道，名隨順平等善根迴向。真根既成，十方眾生皆我本性，性圓成就不失眾生，名隨順等觀一切眾生迴向。即一切法離一切相，唯即與離二無所著，名真如相迴向。真得所如，十方無礙，名無縛解脫迴向。性德圓成，法界量滅，名法界無量迴向。

(The Buddha continued:) "Ananda, when this good man has fulfilled spiritual powers and completed the Buddha's work, purely clear and truly refined, far from all lingering troubles, he should liberate sentient beings and extinguish the notion of liberating, turning the mind of non-action toward the road of Nirvana; this is called Dedication to Saving and Protecting All Sentient Beings While Free from the Notion of Sentient Beings. Destroying what can be destroyed and keeping far from all separations is called the Indestructible Dedication. The original awareness is clear and still, and awareness equals the Buddhas' awareness; this is called Dedication Equal to All Buddhas. When the true essence is revealed and the ground is like the Buddha's ground, this is called Dedication Reaching All Places. When worlds and Tathagatas interpenetrate without hindrance, this is called the Dedication of the Inexhaustible Treasury of Merit. On the ground the same as the Buddha's ground, each ground gives rise to pure causes, and relying on the causes one takes the path to Nirvana; this is called the Dedication of Accordance with Equal Good Roots. When the true roots are complete, the sentient beings of the ten directions are all my original nature, the nature completely accomplished without losing sentient beings; this is called the Dedication of Accordance with Equal Viewing of All Sentient Beings. Being one with all dharmas yet apart from all forms, without attachment to either oneness or separation, is called the Dedication of the Aspect of True Suchness. Truly attaining suchness, unhindered in the ten directions, is called the Dedication of Liberation Without Bondage. When the virtue of the nature is perfectly accomplished and the measure of the Dharma realm is extinguished, this is called the Dedication of the Immeasurable Dharma Realm.

「阿難！是善男子，盡是清淨四十一心，次成四種妙圓加行。即以佛覺用為己心，若出未出，猶如鑽火欲然其木，名為煖地。又以己心成佛所履，若依非依，如登高山，身入虛空，下有微礙，名為頂地。心佛二同，善得中道，如忍事人非懷非出，名為忍地。數量銷滅，迷覺中道二無所目，名世第一地。

(The Buddha continued:) "Ananda, when this good man has completed all of these forty-one pure minds, next he accomplishes four kinds of wondrous perfect added practices. Taking the Buddha's awakened function as his own mind, as if emerging and not yet emerged, like drilling for fire when one wishes to ignite the wood, this is called the Stage of Warmth. Again, taking his own mind as what the Buddha treads, as if relying and not relying, like climbing a high mountain with the body entering empty space while something slight remains below, this is called the Stage of Peak. When mind and Buddha are the same and he well attains the middle way, like one who endures matters without harboring or releasing them, this is called the Stage of Patience. When numbers and measures are extinguished and neither delusion nor awakening in the middle way is any longer the object, this is called the Stage of the Highest Worldly Dharma.

「阿難！是善男子，於大菩提善得通達，覺通如來盡佛境界，名歡喜地。異性入同，同性亦滅，名離垢地。淨極明生，名發光地。明極覺滿，名焰慧地。一切同異所不能至，名難勝地。無為真如性淨明露，名現前地。盡真如際，名遠行地。一真如心，名不動地。發真如用，名善慧地。

(The Buddha continued:) "Ananda, when this good man well attains penetration of great Bodhi, with awareness penetrating the Tathagata and reaching the Buddha's realm, this is called the Stage of Joy. When differing nature enters sameness and the same nature is also extinguished, this is called the Stage of Freedom from Defilement. When purity reaches its limit and brightness arises, this is called the Stage of Radiance. When brightness reaches its limit and awareness is full, this is called the Stage of Blazing Wisdom. When all sameness and difference cannot reach it, this is called the Stage of Difficult Conquest. When the pure nature of unconditioned true suchness is bright and revealed, this is called the Stage of Manifestation. When it exhausts the limit of true suchness, this is called the Stage of Far-reaching Practice. The one true-suchness mind is called the Stage of Immovability. When the function of true suchness arises, it is called the Stage of Good Wisdom.

「阿難！是諸菩薩，從此已往修習畢功，功德圓滿。亦目此地名修習位，慈陰妙雲覆涅槃海，名法雲地。

(The Buddha continued:) "Ananda, these Bodhisattvas, from here onward, have finished their cultivation and their merit is complete. This stage is also called the stage of cultivation; the compassionate shade and wondrous cloud cover the ocean of Nirvana, and it is called the Stage of the Dharma Cloud.

「如來逆流，如是菩薩順行而至；覺際入交，名為等覺。

(The Buddha continued:) "The Tathagata goes against the stream, and such Bodhisattvas arrive by following it; where the limits of awareness meet and intermingle, it is called Equal Awakening.

「阿難！從乾慧心至等覺已，是覺始獲金剛心中初乾慧地。如是重重單複十二，方盡妙覺，成無上道。

(The Buddha continued:) "Ananda, from the mind of Dry Wisdom up to Equal Awakening, this awakening first attains, within the diamond mind, the initial Stage of Dry Wisdom. In this way, doubling and repeating, single and multiple, twelve in all, one fully exhausts wondrous awakening and attains the unsurpassed Way.

「是種種地，皆以金剛觀察如幻十種深喻奢摩他中，用諸如來毘婆舍那清淨修證，漸次深入。阿難！如是皆以三增進故，善能成就五十五位真菩提路。作是觀者，名為正觀；若他觀者，名為邪觀。」

(The Buddha continued:) "All these various stages observe, with the diamond mind, the ten deep similes of illusion within Shamatha, and with the Tathagatas' Vipassana pure cultivation and realization, one enters gradually deeper. Ananda, because of these three advances, one can well accomplish the true Bodhi path of the fifty-five stages. One who practices this contemplation is called one of right contemplation; one who contemplates otherwise is called one of wrong contemplation."

爾時，文殊師利法王子，在大眾中即從座起，頂禮佛足而白佛言：「當何名是經？我及眾生云何奉持？」

At that time, Manjushri, Prince of the Dharma, rose from his seat in the great assembly, bowed at the Buddha's feet and said to the Buddha: "How should this sutra be named? How shall I and sentient beings receive and uphold it?"

佛告文殊師利：「是經名『大佛頂、悉怛多般怛囉無上寶印、十方如來清淨海眼』，亦名『救護親因、度脫阿難及此會中性比丘尼得菩提心入遍知海』，亦名『如來密因修證了義』，亦名『大方廣妙蓮華王十方佛母陀羅尼呪』，亦名『灌頂章句、諸菩薩萬行首楞嚴』，汝當奉持。」

The Buddha told Manjushri: "This sutra is named 'The Great Buddha's Crown, Sitatapatra, the Unsurpassed Precious Seal, the Pure Ocean Eye of the Tathagatas of the Ten Directions'; it is also named 'Saving and Protecting the Close Cause, Liberating Ananda and the Bhiksuni Prakrti in This Assembly So That They Attain the Bodhi Mind and Enter the Ocean of Complete Knowledge'; it is also named 'The Tathagata's Secret Cause, Cultivation, Realization and Ultimate Meaning'; it is also named 'The Great, Vast and Wondrous Lotus King, the Dharani Mantra, Mother of the Buddhas of the Ten Directions'; it is also named 'The Anointing Verses, the Surangama of the Myriad Practices of All Bodhisattvas.' You should receive and uphold it."

說是語已，即時阿難及諸大眾，得蒙如來開示密印般怛囉義，兼聞此經了義名目，頓悟禪那修進聖位增上妙理；心慮虛凝，斷除三界修心六品微細煩惱。即從座起，頂禮佛足，合掌恭敬而白佛言：「大威德世尊！慈音無遮，善開眾生微細沈惑，令我今日身心快然，得大饒益。世尊！若此妙明真淨妙心本來遍圓，如是乃至大地草木、蠕動含靈本元真如，即是如來成佛真體，佛體真實，云何復有地獄、餓鬼、畜生、修羅、人、天等道？世尊！此道為復本來自有？為是眾生妄習生起？世尊！如寶蓮香比丘尼，持菩薩戒，私行婬欲，妄言行婬非殺、非偷，無有業報。發是語已，先於女根生大猛火，後於節節猛火燒然，墮無間獄。瑠璃大王、善星比丘；瑠璃為誅瞿曇族姓，善星妄說一切法空，生身陷入阿鼻地獄。此諸地獄，為有定處？為復自然彼彼發業、各各私受？唯垂大慈，發開童蒙，令諸一切持戒眾生聞決定義，歡喜頂戴，謹潔無犯！」

When these words were finished, Ananda and the whole great assembly, having received the Tathagata's revelation of the meaning of the secret seal Sitatapatra, and also having heard the names of this sutra of ultimate meaning, suddenly awakened to the wondrous principle of dhyana and of advancing through the holy stages; their minds were empty and still, and they cut off the subtle afflictions of the six grades of cultivation in the three realms. They then rose from their seats, bowed at the Buddha's feet, joined their palms respectfully and said to the Buddha: "Greatly majestic World-Honored One, your compassionate voice is without obstruction and skillfully opens the subtle, deep-seated delusions of sentient beings, so that today my body and mind are glad and I have gained great benefit. World-Honored One, if this wondrous, bright, true and pure mind is originally pervasive and perfect, then even the earth, grass and trees, and creeping, sentient beings, in their original true suchness, are the true body of the Tathagata's Buddhahood; and if the Buddha body is real, how can there also be the paths of hells, hungry ghosts, animals, asuras, humans and devas? World-Honored One, are these paths originally existing by themselves, or do they arise from the false habits of sentient beings? World-Honored One, like the Bhiksuni Ratnapadma, who upheld the Bodhisattva precepts but privately practiced lust and falsely said that practicing lust is not killing and not stealing, and has no karmic retribution. After she said these words, first a great fierce fire arose from her female organ, and then fierce fire burned at every joint, and she fell into the Avici hell. King Virudhaka and the Bhiksu Sunaksatra: Virudhaka, for slaughtering the Gautama clan, and Sunaksatra, for falsely saying that all dharmas are empty, fell alive into the Avici hell. Are these hells in fixed places, or do they arise naturally from each person's karma and each receive it individually? I only pray that you extend your great compassion to open the ignorance of the young and let all sentient beings who uphold the precepts hear the decisive meaning, receive it with joy and reverence, and be careful and pure without transgression!"

佛告阿難：「快哉此問！令諸眾生不入邪見。汝今諦聽，當為汝說。

The Buddha told Ananda: "How excellent is this question! It keeps sentient beings from entering wrong views. Now listen carefully, and I will explain it for you.

「阿難！一切眾生實本真淨，因彼妄見有妄習生，因此分開內分、外分。阿難！內分即是眾生分內。因諸愛染發起妄情，情積不休能生愛水。是故眾生心憶珍羞，口中水出；心憶前人或憐或恨，目中淚盈；貪求財寶，心發愛涎、舉體光潤；心著行婬，男女二根自然流液。阿難！諸愛雖別，流結是同。潤濕不昇，自然從墜，此名內分。

(The Buddha continued:) "Ananda, all sentient beings are truly pure in origin, but because of deluded seeing, deluded habits arise, and for this reason there is a division into inner and outer parts. Ananda, the inner part is the portion within sentient beings. Because of the defilement of love, false feelings arise, and when feelings accumulate without rest they can produce the water of love. So when a sentient being recalls delicacies in his mind, water comes into his mouth; when he recalls a person from the past with pity or hatred, tears fill his eyes; when he greedily seeks wealth and treasure, the mind gives rise to a watery longing and the whole body becomes glossy; when the mind is attached to the practice of lust, the male and female organs naturally flow with fluid. Ananda, although the loves differ, the flowing and clotting are the same. What is moist and wet does not rise but naturally falls; this is called the inner part.

「阿難！外分即是眾生分外。因諸渴仰，發明虛想，想積不休能生勝氣。是故眾生心持禁戒，舉身輕清；心持呪印，顧眄雄毅；心欲生天，夢想飛舉；心存佛國，聖境冥現；事善知識，自輕身命。阿難！諸想雖別，輕舉是同。飛動不沈，自然超越，此名外分。

(The Buddha continued:) "Ananda, the outer part is the portion outside sentient beings. Because of various longings and thirsts, deluded thoughts arise, and when thoughts accumulate without rest they can produce a superior energy. So when a sentient being's mind upholds the precepts, the whole body is light and clear; when the mind upholds mantras and seals, his glance is bold and resolute; when the mind desires to be born in heaven, dreams and thoughts soar in flight; when the mind holds a Buddha land, holy realms silently appear; when serving a good teacher, he regards his own body and life lightly. Ananda, although the thoughts differ, the lightness and rising are the same. What flies and moves does not sink but naturally rises beyond; this is called the outer part."

「阿難！一切世間生死相續，生從順習，死從變流。臨命終時，未捨暖觸，一生善惡俱時頓現。死逆、生順，二習相交。純想即飛，必生天上。若飛心中兼福兼慧及與淨願，自然心開見十方佛，一切淨土隨願往生。情少想多，輕舉非遠，即為飛仙、大力鬼王、飛行夜叉、地行羅剎，遊於四天所去無礙。其中若有善願善心護持我法，或護禁戒、隨持戒人，或護神呪、隨持呪者，或護禪定、保綏法忍，是等親住如來座下。情想均等，不飛、不墜，生於人間，想明斯聰，情幽斯鈍。情多想少，流入橫生；重為毛群，輕為羽族。七情、三想，沈下水輪，生於火際，受氣猛火，身為餓鬼，常被焚燒；水能害己，無食無飲經百千劫。九情一想，下洞火輪，身入風、火二交過地，輕生有間、重生無間二種地獄。純情即沈，入阿鼻獄。若沈心中有謗大乘、毀佛禁戒、誑妄說法、虛貪信施、濫膺恭敬、五逆十重，更生十方阿鼻地獄。循造惡業，雖則自招，眾同分中兼有元地。

(The Buddha continued:) "Ananda, in all the worlds, birth and death continue; birth follows habit and death follows flowing change. At the moment of the end of life, before warmth and touch have been given up, the good and evil of one's whole life appear at once. Death goes against and birth goes along, and the two habits intersect. Pure thought flies upward and one is surely born in the heavens. If within the mind that flies there is also blessing, wisdom and pure vows, the mind opens naturally and sees the Buddhas of the ten directions, and one is reborn in whatever pure land one wishes. With little feeling and much thought, one rises lightly but not far, becoming flying immortals, great powerful ghost kings, flying yakshas or earth-walking rakshasas, roaming the four heavens without obstruction. Among them, those who have good vows and good hearts and protect my Dharma, or protect the precepts and follow those who uphold the precepts, or protect the divine mantras and follow those who uphold the mantras, or protect meditation and safeguard the patience of Dharma, these live close at the Tathagata's seat. When feeling and thought are equal, one neither flies nor falls but is born in the human realm; where thought is clear one is intelligent, where feeling is dim one is dull. With much feeling and little thought, one flows into horizontal birth; heavier ones become furry beasts, lighter ones become feathered birds. With seven parts feeling and three parts thought, one sinks down to the water wheel, is born at the edge of fire, receives the energy of fierce fire, becomes a hungry ghost and is constantly burned; water can harm him, and for hundreds of thousands of kalpas he has nothing to eat or drink. With nine parts feeling and one part thought, one descends through the fire wheel, the body enters where wind and fire cross and pass through the earth, and is born in either of the two hells, the lighter with intervals or the heavier without interval. Pure feeling sinks at once and enters the Avici hell. If within the sinking mind there is slandering the Mahayana, breaking the Buddha's prohibitions, preaching Dharma with deceit and falsehood, greedily taking offerings from the faithful, wrongly accepting reverence, the five heinous crimes and the ten grave offenses, one is born again in the Avici hells of the ten directions. Following the evil karma one made, although one invited it oneself, within the common share of the multitude there is also an original ground.

「阿難！此等皆是彼諸眾生自業所感，造十習因，受六交報。

(The Buddha continued:) "Ananda, all these are what those beings themselves bring by their karma, creating ten causes of habit and receiving six intersecting retributions.

「云何十因？

(The Buddha continued:) "What are the ten causes?

「阿難！一者、婬習交接，發於相磨，研磨不休，如是故有大猛火光於中發動；如人以手自相磨觸，暖相現前。二習相然，故有鐵床、銅柱諸事。是故十方一切如來，色目行婬同名慾火，菩薩見欲如避火坑。

(The Buddha continued:) "Ananda, first, the habit of lust: the intercourse arises from mutual friction, and friction without rest produces a great fierce fire blazing in the midst; like a person rubbing his hands together, warmth appears. Two habits burn each other, and so there are such things as iron beds and copper pillars. Therefore all Tathagatas of the ten directions call the practice of lust by the name of fire of desire, and Bodhisattvas see desire as avoiding a pit of fire.

「二者、貪習交計，發於相吸，吸攬不止，如是故有積寒堅氷於中凍冽；如人以口吸縮風氣，有冷觸生。二習相凌，故有吒吒、波波、囉囉、青、赤、白蓮、寒氷等事。是故十方一切如來，色目多求同名貪水。菩薩見貪如避瘴海。

(The Buddha continued:) "Second, the habit of greed: grasping and calculating together arise from mutual drawing; drawing and gathering without end produces accumulated cold and hard ice freezing in the midst; like a person drawing in wind with his mouth, a cold touch arises. Two habits overpower each other, and so there are such things as the hells Ata, Papa and Lolo, those of blue, red and white lotuses, and cold ice. Therefore all Tathagatas of the ten directions call much seeking by the name of water of greed, and Bodhisattvas see greed as avoiding a miasmal sea.

「三者、慢習交凌，發於相恃，馳流不息，如是故有騰逸奔波，積波為水；如人口舌自相綿味，因而水發。二習相鼓，故有血河、灰河、熱沙、毒海、融銅、灌吞諸事。是故十方一切如來，色目我慢名飲痴水，菩薩見慢如避巨溺。

(The Buddha continued:) "Third, the habit of arrogance: overbearing each other arises from mutual reliance; galloping and flowing without rest produces surging, hurrying waves, and accumulated waves become water; like a person tasting with tongue and mouth, saliva arises. Two habits stir each other, and so there are such things as rivers of blood, rivers of ash, hot sand, poisoned seas, melted copper and being forced to swallow. Therefore all Tathagatas of the ten directions call self-arrogance by the name of drinking the water of folly, and Bodhisattvas see arrogance as avoiding a great flood.

「四者、嗔習交沖，發於相忤，忤結不息，心熱發火，鑄氣為金，如是故有刀山、鐵橛、劍樹、劍輪、斧鉞、鎗鋸；如人銜冤殺氣飛動。二習相擊，故有宮、割、斬、斫、剉、刺、搥、擊諸事。是故十方一切如來，色目嗔恚名利刀劍，菩薩見嗔如避誅戮。

(The Buddha continued:) "Fourth, the habit of anger: clashing against each other arises from mutual opposition; opposing and binding without rest, the heart heats and produces fire, and casts energy into metal; so there are mountains of knives, iron stakes, trees of swords, wheels of swords, axes, spears and saws; like a person holding a grudge, whose killing intent flies about. Two habits strike each other, and so there are such things as castration, cutting, beheading, hacking, filing, stabbing, pounding and striking. Therefore all Tathagatas of the ten directions call anger and hatred by the name of sharp blades and swords, and Bodhisattvas see anger as avoiding execution.

「五者、詐習交誘，發於相調，引起不住，如是故有繩木、絞挍；如水浸田，草木生長。二習相延，故有杻械、枷鎖、鞭杖、撾棒諸事。是故十方一切如來，色目姦偽同名讒賊，菩薩見詐如畏犲狼。

(The Buddha continued:) "Fifth, the habit of deceit: luring each other arises from mutual enticement; drawing out without stopping, there are ropes and wood, strangling and pressing; like water soaking a field, plants and trees grow. Two habits extend each other, and so there are such things as handcuffs, fetters, cangues, locks, whips, staves and clubs. Therefore all Tathagatas of the ten directions call treachery and falseness by the name of slandering thieves, and Bodhisattvas fear deceit as they fear jackals and wolves.

「六者、誑習交欺，發於相誷，誣誷不止，飛心造姦，如是故有塵土、屎尿、穢汙不淨；如塵隨風，各無所見。二習相加，故有沒溺、騰擲、飛墜、漂淪諸事。是故十方一切如來，色目欺誑同名劫殺，菩薩見誑如踐蛇虺。

(The Buddha continued:) "Sixth, the habit of lying: cheating each other arises from mutual deception; slandering without stopping, the mind flies to create treachery, and so there are dust, filth, excrement, urine and uncleanness; like dust following the wind, each sees nothing. Two habits add to each other, and so there are such things as sinking, being tossed, flying and falling, and drifting. Therefore all Tathagatas of the ten directions call deceit and lying by the name of robbery and murder, and Bodhisattvas see lying as treading on snakes and vipers.

「七者、怨習交嫌，發於銜恨，如是故有飛石、投礰、匣貯、車檻、甕盛、囊撲；如陰毒人，懷抱畜惡。二習相吞，故有投擲、擒捉、擊射、𢱍撮諸事。是故十方一切如來，色目怨家名違害鬼，菩薩見怨如飲鴆酒。

(The Buddha continued:) "Seventh, the habit of resentment: disliking each other arises from harboring hatred; so there are flying stones, hurled pebbles, being kept in boxes, in cart cages, in jars, and being struck in sacks; like a sinister, poisonous person who harbors and nurses evil. Two habits swallow each other, and so there are such things as hurling, seizing, striking, shooting and tearing. Therefore all Tathagatas of the ten directions call enemies by the name of ghosts of opposition and harm, and Bodhisattvas see resentment as drinking poisoned wine.

「八者、見習交明，如薩迦耶、見、戒禁取、邪悟諸業，發於違拒，出生相返；如是故有王使主吏、證執文籍；如行路人，來往相見。二習相交，故有勘問、權詐、考訊、推鞫、察訪、披究、照明，善惡童子手執文簿辭辯諸事。是故十方一切如來，色目惡見同名見坑，菩薩見諸虛妄遍執，如入毒壑。

(The Buddha continued:) "Eighth, the habit of views: clarifying each other, as in the view of self, wrong views, clinging to prohibitions and rites, and wrongly realized karma, arises from opposition and resistance and brings forth mutual reversal; so there are royal envoys and officials, those who testify and hold documents; like travelers on a road who see each other coming and going. Two habits intersect, and so there are interrogation, trickery, examination, investigation, inspection, detailed scrutiny and illumination, and the boys of good and evil with registers in hand giving their testimony. Therefore all Tathagatas of the ten directions call evil views by the name of pits of views, and Bodhisattvas see all false and clinging views as entering a poisonous ravine.

「九者、枉習交加，發於誣謗，如是故有合山、合石、碾磑、耕磨；如讒賊人，逼枉良善。二習相排，故有押捺、搥按、蹙漉、衡度諸事。是故十方一切如來，色目怨謗同名讒虎，菩薩見枉如遭霹靂。

(The Buddha continued:) "Ninth, the habit of injustice: wronging each other arises from slander; so there are joining mountains, joining stones, grinding mills, plowing and grinding; like a slanderous thief who presses good and virtuous people unjustly. Two habits push each other, and so there are such things as pressing, hammering, squeezing, straining and weighing. Therefore all Tathagatas of the ten directions call resentment and slander by the name of slandering tigers, and Bodhisattvas see injustice as being struck by a thunderbolt.

「十者、訟習交諠，發於藏覆，如是故有鑒見、照燭；如於日中不能藏影，故有惡友、業鏡、火珠、披露宿業、對驗諸事。是故十方一切如來，色目覆藏同名陰賊，菩薩觀覆，如戴高山，履於巨海。

(The Buddha continued:) "Tenth, the habit of litigation: clamoring against each other arises from hiding and covering; so there are mirrors that reveal and torches that illuminate; as in the midday sun one cannot hide a shadow, so there are evil friends, mirrors of karma, fire pearls, exposure of past karma and confrontation. Therefore all Tathagatas of the ten directions call concealment by the name of hidden thieves, and Bodhisattvas see concealment as carrying a high mountain and treading on a great ocean.

「云何六報？阿難！一切眾生六識造業，所招惡報從六根出。

(The Buddha continued:) "What are the six retributions? Ananda, all sentient beings create karma with the six consciousnesses, and the evil retributions they bring come out from the six sense roots.

「云何惡報從六根出？

(The Buddha continued:) "How do evil retributions come out from the six roots?

「一者、見報招引惡果。此見業交，則臨終時，先見猛火滿十方界。亡者神識飛墜乘煙，入無間獄。發明二相：一者、明見，則能遍見種種惡物，生無量畏。二者、暗見，寂然不見，生無量恐。如是見火：燒聽，能為鑊湯、洋銅；燒息，能為黑煙、紫焰；燒味，能為燋丸、鐵糜；燒觸，能為熱灰、鑪炭；燒心，能生星火迸灑，煽鼓空界。

(The Buddha continued:) "First, the retribution of seeing draws evil fruit. When this karma of seeing intersects, at the end of life one first sees fierce fire filling the ten-direction worlds. The deceased's consciousness flies down riding the smoke and enters the hell without interval. Two aspects develop: first, bright seeing, which can see all kinds of evil things everywhere and gives rise to immeasurable fear; second, dark seeing, silently seeing nothing, which gives rise to immeasurable dread. When one sees fire in this way: burning hearing, it becomes cauldrons of boiling water and molten copper; burning breath, it becomes black smoke and purple flames; burning taste, it becomes scorched balls and iron paste; burning touch, it becomes hot ashes and furnace coals; burning mind, it gives rise to sparks spattering and fanning through the realm of space.

「二者、聞報招引惡果。此聞業交，則臨終時，先見波濤沒溺天地。亡者神識降注乘流，入無間獄。發明二相：一者、開聽，聽種種鬧，精神愗亂。二者、閉聽，寂無所聞，幽魄沈沒。如是聞波：注聞，則能為責、為詰；注見，則能為雷、為吼、為惡毒氣；注息，則能為雨、為霧，灑諸毒蟲周滿身體；注味，則能為膿、為血，種種雜穢；注觸，則能為畜、為鬼、為𡱁、為尿；注意，則能為電、為雹，摧碎心魄。

(The Buddha continued:) "Second, the retribution of hearing draws evil fruit. When this karma of hearing intersects, at the end of life one first sees waves and billows drowning heaven and earth. The deceased's consciousness descends riding the current and enters the hell without interval. Two aspects develop: first, open hearing, hearing all kinds of uproar, so that the spirit is dazed and confused; second, closed hearing, silent and hearing nothing, so that the dim soul sinks and drowns. When one hears waves in this way: pouring into hearing, they become rebuke and interrogation; pouring into seeing, they become thunder, roaring and evil poisonous gas; pouring into breath, they become rain and fog, scattering poisonous insects that cover the whole body; pouring into taste, they become pus and blood and all kinds of mixed filth; pouring into touch, they become animals, ghosts, excrement and urine; pouring into thought, they become lightning and hail that shatter the heart and soul.

「三者、嗅報招引惡果。此嗅業交，則臨終時，先見毒氣充塞遠近。亡者神識從地湧出，入無間獄。發明二相：一者、通聞，被諸惡氣，薰極心擾。二者、塞聞，氣掩不通，悶絕於地。如是嗅氣：沖息，則能為質、為履；沖見，則能為火、為炬；沖聽，則能為沒、為溺、為洋、為沸；沖味，則能為餒、為爽；沖觸，則能為綻、為爛、為大肉山，有百千眼無量𠯗食；沖思，則能為灰、為瘴、為飛砂礰擊碎身體。

(The Buddha continued:) "Third, the retribution of smelling draws evil fruit. When this karma of smelling intersects, at the end of life one first sees poison gas filling far and near. The deceased's consciousness wells out of the ground and enters the hell without interval. Two aspects develop: first, open smelling, being covered with all kinds of foul gases, heated and disturbed to the extreme; second, blocked smelling, the gas smothering and not passing, and one faints on the ground. When one smells gas in this way: striking breath, it becomes substance and shoes; striking seeing, it becomes fire and torches; striking hearing, it becomes drowning, sinking, boiling surf and seething; striking taste, it becomes rot and spoilage; striking touch, it becomes bursting, festering and a great mountain of flesh with hundreds of thousands of eyes and countless devourers; striking thought, it becomes ashes, miasma and flying sand and gravel that strike and shatter the body.

「四者、味報招引惡果。此味業交，則臨終時，先見鐵網猛炎熾烈周覆世界。亡者神識下透掛網倒懸其頭，入無間獄。發明二相：一者、吸氣，結成寒氷，凍裂身肉。二者、吐氣，飛為猛火，燋爛骨髓。如是嘗味：歷嘗，則能為承、為忍；歷見，則能為然金石；歷聽，則能為利兵刃；歷息，則能為大鐵籠彌覆國土；歷觸，則能為弓、為箭、為弩、為射；歷思，則能為飛熱鐵從空雨下。

(The Buddha continued:) "Fourth, the retribution of tasting draws evil fruit. When this karma of tasting intersects, at the end of life one first sees an iron net with fierce flames blazing and covering the world. The deceased's consciousness penetrates downward, hangs from the net with head inverted, and enters the hell without interval. Two aspects develop: first, drawing in breath, which clots into cold ice and freezes and cracks the flesh; second, exhaling breath, which flies out as fierce fire and burns the bones and marrow to rot. When one tastes in this way: passing through tasting, it becomes receiving and enduring; passing through seeing, it becomes burning metal and stone; passing through hearing, it becomes sharp weapons and blades; passing through breath, it becomes a great iron cage covering the whole land; passing through touch, it becomes bows, arrows, crossbows and shooting; passing through thought, it becomes flying hot iron raining down from the sky.

「五者、觸報招引惡果。此觸業交，則臨終時，先見大山四面來合無復出路。亡者神識見大鐵城，火蛇、火狗、虎、狼、師子，牛頭獄卒、馬頭羅剎手執槍矟驅入城門，向無間獄。發明二相：一者、合觸，合山逼體，骨肉血潰。二者、離觸，刀、劍觸身，心、肝屠裂。如是合觸：歷觸，則能為道、為觀、為廳、為案；歷見，則能為燒、為爇；歷聽，則能為撞、為擊、為剚、為射；歷息，則能為括、為袋、為拷、為縛；歷嘗，則能為耕、為鉗、為斬、為截；歷思，則能為墜、為飛、為煎、為炙。

(The Buddha continued:) "Fifth, the retribution of touching draws evil fruit. When this karma of touching intersects, at the end of life one first sees great mountains closing in from four sides with no way out. The deceased's consciousness sees a great iron city, with fire snakes, fire dogs, tigers, wolves and lions, with ox-headed jailers and horse-headed rakshasas holding spears and lances driving him into the city gate toward the hell without interval. Two aspects develop: first, joining touch, in which joining mountains press on the body and bones, flesh and blood burst; second, separating touch, in which knives and swords touch the body and the heart and liver are butchered and torn. When one touches in this way: passing through touch, it becomes roads, towers, halls and tables; passing through seeing, it becomes burning and scorching; passing through hearing, it becomes ramming, striking, stabbing and shooting; passing through breath, it becomes binding, bagging, beating and tying; passing through tasting, it becomes plowing, pincers, beheading and cutting; passing through thought, it becomes falling, flying, frying and roasting.

「六者、思報招引惡果。此思業交，則臨終時先見惡風吹壞國土。亡者神識被吹上空旋落乘風，墮無間獄。發明二相：一者、不覺，迷極則荒，奔走不息。二者、不迷，覺知則苦，無量煎燒痛深難忍。如是邪思：結思，則能為方、為所；結見，則能為鑒、為證；結聽，則能為大合石、為氷、為霜、為土、為霧；結息，則能為大火車、火船、火檻；結嘗，則能為大叫喚、為悔、為泣；結觸，則能為大、為小、為一日中萬生萬死、為偃、為仰。

(The Buddha continued:) "Sixth, the retribution of thinking draws evil fruit. When this karma of thinking intersects, at the end of life one first sees evil wind blowing and destroying the land. The deceased's consciousness is blown up into the sky, whirls down riding the wind, and falls into the hell without interval. Two aspects develop: first, not awakening, which is deluded to the extreme, so that one becomes wild and runs about without rest; second, not deluded, in which awareness is suffering, with immeasurable burning and frying, the pain deep and unbearable. When one thinks wrongly in this way: gathering thought, it becomes squares and places; gathering seeing, it becomes mirrors and witnesses; gathering hearing, it becomes great closing stones, ice, frost, earth and fog; gathering breath, it becomes great fire carts, fire boats and fire cages; gathering tasting, it becomes great shouting, regret and weeping; gathering touch, it becomes large, small, ten thousand births and ten thousand deaths in a single day, lying face down and lying face up.

「阿難！是名地獄十因、六果，皆是眾生迷妄所造。若諸眾生惡業圓造，入阿鼻獄受無量苦，經無量劫。六根各造，及彼所作兼境、兼根，是人則入八無間獄。身、口、意三，作殺、盜、婬，是人則入十八地獄。三業不兼，中間或為一殺、一盜，是人則入三十六地獄。見見一根單犯一業，是人則入一百八地獄。由是眾生別作別造，於世界中入同分地。妄想發生，非本來有。

(The Buddha continued:) "Ananda, these are called the ten causes and six fruits of hell, all created by the delusion of sentient beings. If sentient beings fully create evil karma, they enter the Avici hell and receive immeasurable suffering for immeasurable kalpas. If each of the six roots creates karma, along with the objects and roots they act upon, that person enters the eight hells without interval. If the three of body, mouth and mind commit killing, stealing and lust, that person enters the eighteen hells. If the three karmas are not combined and in between there is one killing or one stealing, that person enters the thirty-six hells. If a single root such as seeing commits one karma alone, that person enters the one hundred and eight hells. Because sentient beings make different karma separately, they enter common-share grounds in the world. False thoughts give rise to them; they do not exist originally.

「復次，阿難！是諸眾生，非破律儀，犯菩薩戒，毀佛涅槃，諸餘雜業，歷劫燒然。後還罪畢，受諸鬼形。若於本因貪物為罪，是人罪畢遇物成形，名為怪鬼。貪色為罪，是人罪畢遇風成形，名為魃鬼。貪惑為罪，是人罪畢遇畜成形，名為魅鬼。貪恨為罪，是人罪畢遇蟲成形，名蠱毒鬼。貪憶為罪，是人罪畢遇衰成形，名為癘鬼。貪慠為罪，是人罪畢遇氣成形，名為餓鬼。貪罔為罪，是人罪畢遇幽為形，名為魘鬼。貪明為罪，是人罪畢遇精為形，名魍魎鬼。貪成為罪，是人罪畢遇明為形，名役使鬼。貪黨為罪，是人罪畢遇人為形，名傳送鬼。阿難！是人皆以純情墜落，業火燒乾，上出為鬼。此等皆是自妄想業之所招引。若悟菩提，則妙圓明本無所有。

(The Buddha continued:) "Furthermore, Ananda, these beings, not having broken the rules of conduct but having violated the Bodhisattva precepts, destroyed the Buddha's Nirvana, or committed various other mixed karmas, are burned through kalpas. Afterward, when the penalty is ended, they receive the forms of ghosts. If in the original cause, one's offense was greed for things, when the offense is ended he takes shape upon meeting a thing, and is called a strange ghost. If one's offense was greed for form, when the offense is ended he takes shape upon meeting wind, and is called a drought ghost. If one's offense was greed for delusion, when the offense is ended he takes shape upon meeting an animal, and is called a goblin ghost. If one's offense was greed in hatred, when the offense is ended he takes shape upon meeting insects, and is called a poison-worm ghost. If one's offense was greed in memory, when the offense is ended he takes shape upon meeting decline, and is called a plague ghost. If one's offense was greed in arrogance, when the offense is ended he takes shape upon meeting energy, and is called a hungry ghost. If one's offense was greed in deception, when the offense is ended he takes shape upon meeting darkness, and is called a nightmare ghost. If one's offense was greed for brightness, when the offense is ended he takes shape upon meeting essence, and is called a mountain-sprite ghost. If one's offense was greed for accomplishment, when the offense is ended he takes shape upon meeting brightness, and is called a servant ghost. If one's offense was greed for factions, when the offense is ended he takes shape upon meeting people, and is called a messenger ghost. Ananda, these people all fall through pure feeling, are dried by the fire of karma, and emerge upward as ghosts. All these are brought on by their own false-thought karma. If one awakens to Bodhi, then the wondrous, perfect brightness has originally nothing at all.

「復次，阿難！鬼業既盡，則情與想二俱成空。方於世間，與元負人怨對相值。身為畜生，酬其宿債。物怪之鬼，物銷報盡生於世間，多為梟類。風魃之鬼，風銷報盡生於世間，多為咎徵一切異類。畜魅之鬼，畜死報盡生於世間，多為狐類。蟲蠱之鬼，蟲滅報盡生於世間，多為毒類。衰癘之鬼，衰窮報盡生於世間，多為蛔類。受氣之鬼，氣銷報盡生於世間，多為食類。綿幽之鬼，幽銷報盡生於世間，多為服類。和精之鬼，和銷報盡生於世間，多為應類。明靈之鬼，明滅報盡生於世間，多為休徵一切諸類。依人之鬼，人亡報盡生於世間，多為循類。阿難！是等皆以業火乾枯，酬其宿債，傍為畜生，此等亦皆自虛妄業之所招引。若悟菩提，則此妄緣本無所有。如汝所言寶蓮香等及瑠璃王、善星比丘，如是惡業本自發明；非從天降，亦非地出，亦非人與；自妄所招，還自來受。菩提心中，皆為浮虛妄想凝結。

(The Buddha continued:) "Furthermore, Ananda, when the ghost karma is exhausted, feeling and thought both become empty. Then in the world they meet their original creditors in enmity, and as animals repay their old debts. Ghosts of things, when the things are gone and the retribution is exhausted, are born in the world, mostly as owl-like creatures. Ghosts of wind, when the wind is gone and the retribution is exhausted, are born in the world, mostly as all kinds of beings that are ill omens. Ghosts of animals, when the animals die and the retribution is exhausted, are born in the world, mostly as fox-like creatures. Ghosts of insects, when the insects perish and the retribution is exhausted, are born in the world, mostly as poisonous creatures. Ghosts of decline, when decline is spent and the retribution is exhausted, are born in the world, mostly as worm-like creatures. Ghosts that receive energy, when the energy is gone and the retribution is exhausted, are born in the world, mostly as creatures that are eaten. Ghosts of continuous darkness, when the darkness is gone and the retribution is exhausted, are born in the world, mostly as creatures that are worn. Ghosts of combined essence, when the combination is gone and the retribution is exhausted, are born in the world, mostly as creatures of response. Ghosts of bright spirit, when the brightness is extinguished and the retribution is exhausted, are born in the world, mostly as all kinds of beings that are good omens. Ghosts that depend on people, when the people die and the retribution is exhausted, are born in the world, mostly as creatures of following. Ananda, these are all dried up by the fire of karma and repay their old debts, becoming animals in other paths; these too are all brought on by their own false karma. If one awakens to Bodhi, then these false conditions have originally nothing at all. As for what you said about Ratnapadma and the like, King Virudhaka and the Bhiksu Sunaksatra, such evil karma arises of itself; it did not descend from heaven, did not come out of the earth, and was not given by people; it was brought on by their own falseness and returns to be received by themselves. Within the Bodhi mind, all of it is coagulation of floating, empty, false thought.

「復次，阿難！從是畜生酬償先債，若彼酬者分越所酬，此等眾生還復為人，返徵其剩。如彼有力兼有福德，則於人中不捨人身，酬還彼力。若無福者，還為畜生償彼餘直。阿難當知！若用錢物，或役其力，償足自停。如於中間殺彼身命，或食其肉，如是乃至經微塵劫相食相誅，猶如轉輪互為高下，無有休息。除奢摩他及佛出世，不可停寢。汝今應知，彼梟倫者，酬足復形生人道中，參合頑類；彼咎徵者，酬足復形生人道中，參合愚類；彼狐倫者，酬足復形生人道中，參於佷類；彼毒倫者，酬足復形生人道中，參合庸類；彼蛔倫者，酬足復形生人道中，參合微類；彼食倫者，酬足復形生人道中，參合柔類；彼服倫者，酬足復形生人道中，參合勞類；彼應倫者，酬足復形生人道中，參於文類；彼休徵者，酬足復形生人道中，參合明類；彼諸循倫，酬足復形生人道中，參於達類。阿難！是等皆以宿債畢酬，復形人道。皆無始來、業計顛倒，相生相殺。不遇如來，不聞正法，於塵勞中、法爾輪轉，此輩名為可憐愍者！

(The Buddha continued:) "Furthermore, Ananda, from this, animals repaying former debts, if the one repaying exceeds what is to be repaid, these beings become human again and in turn claim the surplus. If they have strength and also have blessing and virtue, then in the human realm they do not give up the human body and repay with their strength. If they have no blessings, they again become animals to repay the remaining value. Ananda, you should know that if one repays with money and goods or with labor, the matter stops once repaid in full. But if in between one kills the other's life or eats his flesh, then for as many kalpas as dust motes they eat and kill one another, like a wheel turning, each taking his turn higher and lower, without rest. Except for Shamatha and the Buddha's appearing in the world, it cannot be stopped. You should now know that those of the owl kind, when repayment is complete, regain form and are born in the human path, joining the stubborn kind; those of the ill-omen kind, when repayment is complete, regain form and are born in the human path, joining the foolish kind; those of the fox kind, when repayment is complete, regain form and are born in the human path, joining the fierce kind; those of the poisonous kind, when repayment is complete, regain form and are born in the human path, joining the mediocre kind; those of the worm kind, when repayment is complete, regain form and are born in the human path, joining the petty kind; those of the eaten kind, when repayment is complete, regain form and are born in the human path, joining the gentle kind; those of the worn kind, when repayment is complete, regain form and are born in the human path, joining the laboring kind; those of the response kind, when repayment is complete, regain form and are born in the human path, joining the literary kind; those of the good-omen kind, when repayment is complete, regain form and are born in the human path, joining the clear-minded kind; and those of the following kinds, when repayment is complete, regain form and are born in the human path, joining the accomplished kind. Ananda, all of these, once old debts are repaid, regain human form. Since beginningless time, with karma and calculation inverted, they have given birth to and killed one another. Not meeting the Tathagata and not hearing the true Dharma, they naturally revolve in the toil of dust; such beings are called pitiable!"

「阿難！復有從人，不依正覺修三摩地，別修妄念，存想固形；遊於山林人不及處，有十種仙。阿難！彼諸眾生，堅固服餌而不休息，食道圓成，名地行仙。堅固草木而不休息，藥道圓成，名飛行仙。堅固金石而不休息，化道圓成，名遊行仙。堅固動止而不休息，氣精圓成，名空行仙。堅固津液而不休息，潤德圓成，名天行仙。堅固精色而不休息，吸粹圓成，名通行仙。堅固呪禁而不休息，術法圓成，名道行仙。堅固思念而不休息，思憶圓成，名照行仙。堅固交遘而不休息，感應圓成，名精行仙。堅固變化而不休息，覺悟圓成，名絕行仙。阿難！是等皆於人中鍊心，不循正覺，別得生理，壽千萬歲，休止深山、或大海島，絕於人境。斯亦輪迴妄想流轉。不修三昧，報盡還來！散入諸趣。

(The Buddha continued:) "Ananda, there are also those among humans who do not rely on right awakening to cultivate Samadhi but separately cultivate false thoughts and fix their forms by visualization; roaming mountains and forests where people do not reach, there are ten kinds of immortals. Ananda, those beings who firmly take drugs and elixirs without rest, perfecting the way of eating, are called earth-walking immortals. Those who firmly take herbs and trees without rest, perfecting the way of medicine, are called flying immortals. Those who firmly take metals and stones without rest, perfecting the way of transformation, are called roaming immortals. Those who firmly practice movement and stillness without rest, perfecting energy and essence, are called sky-walking immortals. Those who firmly keep bodily fluids without rest, perfecting the virtue of moisture, are called heaven-walking immortals. Those who firmly hold essence and color without rest, perfecting the absorption of purity, are called penetrating immortals. Those who firmly practice incantations and prohibitions without rest, perfecting arts and methods, are called way-walking immortals. Those who firmly hold thought and remembrance without rest, perfecting contemplation and memory, are called illuminating immortals. Those who firmly practice sexual union without rest, perfecting response, are called essence-walking immortals. Those who firmly practice change and transformation without rest, perfecting awakening, are called supreme immortals. Ananda, these all refine the mind among humans, do not follow right awakening, and obtain a separate means of living, with lifespans of tens of millions of years, resting in deep mountains or on great ocean islands, cut off from the human realm. This too is the flowing of false thoughts in samsara. Not cultivating Samadhi, when their reward is exhausted they return, scattering into the various destinies.

「阿難！諸世間人不求常住，未能捨諸妻妾恩愛，於邪婬中心不流逸，澄瑩生明，命終之後隣於日月，如是一類名四天王天。於己妻房婬愛微薄，於淨居時不得全味，命終之後超日月明，居人間頂，如是一類名忉利天。逢欲暫交，去無思憶，於人間世動少靜多，命終之後，於虛空中朗然安住；日月光明上照不及，是諸人等自有光明，如是一類名須焰摩天。一切時靜，有應觸來未能違戾，命終之後上昇精微；不接下界諸人天境，乃至劫壞三災不及，如是一類名兜率陀天。我無欲心應汝行事，於橫陳時味如嚼蠟，命終之後生越化地，如是一類名樂變化天。無世間心同世行事，於行事交了然超越，命終之後，遍能出超化無化境，如是一類名他化自在天。阿難！如是六天，形雖出動，心跡尚交。自此已還，名為欲界。

(The Buddha continued:) "Ananda, people in the world who do not seek the permanent, who cannot give up the love and affection of their wives and concubines, but whose minds do not stray into improper lust, become clear and bright, and after death dwell near the sun and moon; this kind is called the Heaven of the Four Heavenly Kings. Those whose lust and love for their own wives is slight, who cannot fully taste purity when in pure dwelling, after death rise beyond the light of the sun and moon and dwell at the summit of the human world; this kind is called the Trayastrimsa Heaven. Those who meet desire only briefly and, once it has passed, have no thought of it, who in the human world have little motion and much stillness, after death dwell brightly and peacefully in empty space; the light of the sun and moon does not shine up that far, and these people have their own light; this kind is called the Yama Heaven. Those who are still at all times, and when something touches them cannot resist it, after death rise to the subtle and refined; they do not meet the realms of lower humans and devas, and even the three calamities at the destruction of a kalpa do not reach them; this kind is called the Tusita Heaven. Those with no desire in the mind who accompany you in the act, who find the time of lying together as tasteless as chewing wax, after death are born beyond the transformation ground; this kind is called the Heaven of Delighting in Transformation. Those with no worldly mind who act as the world does, who in the act of intercourse understand clearly and transcend it, after death can everywhere go beyond the realm of transformation and non-transformation; this kind is called the Heaven of Freedom in Others' Transformations. Ananda, these six heavens, although their forms are beyond movement, still have the traces of the mind in contact. From here downward they are called the Desire Realm.

唐天竺沙門般剌蜜帝譯

Translated by the Tang-dynasty Indian monk Paramiti.

「阿難！世間一切所修心人，不假禪那，無有智慧。但能執身不行婬慾，若行、若坐想念俱無，愛染不生無留欲界；是人應念身為梵侶，如是一類名梵眾天。欲習既除，離欲心現，於諸律儀愛樂隨順，是人應時能行梵德，如是一類名梵輔天。身心妙圓，威儀不缺，清淨禁戒加以明悟，是人應時能統梵眾為大梵王，如是一類名大梵天。阿難！此三勝流，一切苦惱所不能逼。雖非正修真三摩地，清淨心中諸漏不動，名為初禪。

(The Buddha continued:) "Ananda, among all those in the world who cultivate the mind, those who do not rely on dhyana and have no wisdom, but can hold the body and not practice lust, who, whether walking or sitting, have no thoughts at all, with love and attachment not arising and no lingering in the Desire Realm; such a person responds to his thought and becomes a companion of Brahma; this kind is called the Brahma Multitude Heaven. When the habit of desire has been removed, the mind free of desire appears, and one delights in and follows the rules of conduct, such a person can at once practice Brahma's virtue; this kind is called the Brahma Priest Heaven. When body and mind are wondrously perfect, deportment is without lack, and pure precepts are joined with clear awakening, such a person can at once lead the Brahma multitude as Great Brahma King; this kind is called the Great Brahma Heaven. Ananda, these three superior streams cannot be pressed by any suffering or distress. Although it is not the right cultivation of the true Samadhi, in the pure mind the various outflows do not stir, and this is called the First Dhyana.

「阿難！其次梵天，統攝梵人圓滿梵行，澄心不動寂湛生光，如是一類名少光天。光光相然，照耀無盡，映十方界遍成瑠璃，如是一類名無量光天。吸持圓光，成就教體，發化清淨，應用無盡，如是一類名光音天。阿難！此三勝流，一切憂懸所不能逼。雖非正修真三摩地，清淨心中麁漏已伏，名為二禪。

(The Buddha continued:) "Ananda, next are the Brahma heavens, whose beings lead the Brahma people in fulfilling the Brahma conduct, with clear minds unmoving, still and limpid, giving rise to light; this kind is called the Heaven of Lesser Light. Light ignites light, shining without end, reflecting in the ten-direction worlds and turning them all to crystal; this kind is called the Heaven of Immeasurable Light. Drawing in and holding the perfect light, accomplishing the substance of teaching, radiating pure transformation, and applying it without end; this kind is called the Heaven of Light and Sound. Ananda, these three superior streams cannot be pressed by any worry or anxiety. Although it is not the right cultivation of the true Samadhi, in the pure mind the coarse outflows have been subdued, and this is called the Second Dhyana."

「阿難！如是天人，圓光成音，披音露妙，發成精行，通寂滅樂，如是一類名少淨天。淨空現前，引發無際，身心輕安，成寂滅樂，如是一類名無量淨天。世界身心一切圓淨，淨德成就，勝託現前，歸寂滅樂，如是一類名遍淨天。阿難！此三勝流，具大隨順，身心安隱得無量樂。雖非正得真三摩地，安隱心中歡喜畢具，名為三禪。

(The Buddha continued:) "Ananda! Such heavenly beings, whose perfect light becomes sound, who unfold the subtle through sound and give rise to refined practice, penetrate the bliss of stillness and cessation; this class is called the Heaven of Lesser Purity. When pure emptiness appears before them, it opens up without limit, body and mind are light and at ease, and they attain the bliss of stillness and cessation; this class is called the Heaven of Limitless Purity. When the body and mind of the entire world are all perfectly pure, the virtue of purity is accomplished, a supreme support appears, and they return to the bliss of stillness and cessation; this class is called the Heaven of Universal Purity. Ananda! These three excellent streams are in great accord, and body and mind find peace and limitless joy. Though they have not yet truly attained right Samadhi, joy is fully present in the peace of their minds; this is called the Third Dhyana.

「阿難！復次，天人不逼身心，苦因已盡；樂非常住，久必壞生，苦樂二心俱時頓捨。麁重相滅，淨福性生，如是一類名福生天。捨心圓融，勝解清淨，福無遮中得妙隨順，窮未來際，如是一類名福愛天。阿難！從是天中有二歧路：若於先心，無量淨光福德圓明修證而住，如是一類名廣果天。若於先心，雙厭苦樂，精研捨心相續不斷，圓窮捨道身心俱滅，心慮灰凝經五百劫；是人既以生滅為因，不能發明不生滅性，初半劫滅，後半劫生，如是一類名無想天。阿難！此四勝流，一切世間諸苦樂境所不能動。雖非無為真不動地，有所得心功用純熟，名為四禪。

(The Buddha continued:) "Ananda! Furthermore, these heavenly beings are not oppressed in body or mind, and the causes of suffering are exhausted; yet joy is not permanent and in time will surely decay, so the minds of suffering and joy are both abandoned at once. When the coarse and heavy aspects are extinguished, the nature of pure merit arises; this class is called the Heaven of Born Merit. With the mind of equanimity perfectly fused and their supreme understanding pure, they find wondrous accord within unobstructed merit, to the end of the future; this class is called the Heaven of Loved Merit. Ananda! From these heavens there are two diverging paths. If, in the earlier mind, they cultivate and rest in the perfect brightness of the merit and virtue of limitless pure light, this class is called the Heaven of Vast Fruit. If, in the earlier mind, they tire of both suffering and joy and diligently refine the mind of equanimity, continuing without interruption, and exhaust the way of equanimity until body and mind are both extinguished, with thoughts frozen like ashes for five hundred kalpas, these people, having taken arising and ceasing as their cause, cannot realize the nature that neither arises nor ceases; in the first half of the kalpa they cease and in the second half they arise again; this class is called the Heaven of No Thought. Ananda! These four excellent streams cannot be moved by any state of suffering or joy in the world. Though this is not yet the truly unmoving ground of the unconditioned, the mind that still has something to attain has its effort perfectly practiced; this is called the Fourth Dhyana.

「阿難！此中復有五不還天。於下界中九品習氣，俱時滅盡，苦樂雙亡；下無卜居，故於捨心眾同分中，安立居處。阿難！苦樂兩滅，鬪心不交，如是一類名無煩天。機括獨行，研交無地，如是一類名無熱天。十方世界妙見圓澄，更無塵象一切沈垢，如是一類名善見天。精見現前，陶鑄無礙，如是一類名善現天。究竟群幾，窮色性性入無邊際，如是一類名色究竟天。

(The Buddha continued:) "Ananda! Among these there are also the Five Heavens of Non-Returners. In the lower realms the habits of the nine grades are extinguished all at once, and both suffering and joy are gone; there is no dwelling below for them, so they establish their dwellings among the beings of the same kind who have abandoned the mind of attachment. Ananda! Where suffering and joy are both extinguished and the mind of strife does not interact, this class is called the Heaven of No Affliction. Where the mechanism operates alone and there is no ground for engagement, this class is called the Heaven of No Heat. Where the wondrous sight of the ten directions is perfectly clear, with no more dust-like images or any sunken defilement, this class is called the Heaven of Good Vision. Where refined vision appears and shaping proceeds without hindrance, this class is called the Heaven of Good Manifestation. Where they thoroughly probe all subtle workings and exhaust the nature of form until entering the limitless, this class is called the Heaven of Ultimate Form.

「阿難！此不還天，彼諸四禪四位天王獨有欽聞，不能知見。如今世間曠野深山聖道場地，皆阿羅漢所住持故，世間麁人所不能見。阿難！是十八天獨行無交，未盡形累。自此已還名為色界。

(The Buddha continued:) "Ananda! Of these Non-Returner heavens, the four Dhyana kings of the four ranks can only hear of them with respect but cannot know or see them. Like the wilds and deep mountains of the world today, which are sacred sites held by arhats and cannot be seen by coarse people of the world. Ananda! These eighteen heavens go on alone without mixing, but have not yet exhausted the burden of form. From here down they are called the Realm of Form.

「復次，阿難！從是有頂色邊際中，其間復有二種歧路：若於捨心發明智慧，慧光圓通便出塵界，成阿羅漢，入菩薩乘，如是一類名為迴心大阿羅漢。若在捨心捨厭成就，覺身為礙，銷礙入空，如是一類名為空處。諸礙既銷，無礙無滅，其中唯留阿賴耶識，全於末那半分微細，如是一類名為識處。空色既亡，識心都滅，十方寂然逈無攸往，如是一類名無所有處。識性不動，以滅窮研，於無盡中發宣盡性，如存不存，若盡非盡，如是一類名為非想非非想處。此等窮空，不盡空理。從不還天聖道窮者，如是一類名不迴心鈍阿羅漢。若從無想諸外道天窮空不歸，迷漏無聞，便入輪轉。

(The Buddha continued:) "Furthermore, Ananda! From the summit of the Realm of Form at its border, there are two diverging paths: if from the mind of equanimity they develop wisdom, and the light of wisdom becomes perfectly penetrating, they go beyond the realm of dust, become arhats, and enter the Bodhisattva vehicle; this class is called Great Arhats who Turn the Mind. If they accomplish the abandoning and tiring of equanimity, and feel the body as an obstruction, dissolving obstruction into emptiness, this class is called the Sphere of Boundless Space. When obstructions are dissolved, with neither obstruction nor cessation, only the Alaya consciousness remains, along with half of the subtle part of Manas; this class is called the Sphere of Boundless Consciousness. When space and form are gone and consciousness and mind are both extinguished, the ten directions are silent and there is nowhere to go; this class is called the Sphere of Nothingness. When the nature of consciousness is unmoving, and they probe it by extinction, in the inexhaustible they declare the nature of exhaustion, as if existing and not existing, as if ending yet not ended; this class is called the Sphere of Neither Perception nor Non-Perception. These probe emptiness to its limit but do not exhaust the principle of emptiness. Those who exhaust it from the sacred Way of the Non-Returner heavens are called Dull Arhats who Do Not Turn the Mind. If they exhaust emptiness from the Heaven of No Thought of the outer-path heavens without returning, they are confused by outflows and know nothing, and so enter the wheel of rebirth.

「阿難！是諸天上各各天人，則是凡夫業果酬答，答盡入輪。彼之天王，即是菩薩遊三摩提，漸次增進，迴向聖倫所修行路。阿難！是四空天身心滅盡，定性現前，無業果色，從此逮終，名無色界。此皆不了妙覺明心，積妄發生，妄有三界，中間妄隨七趣沈溺。補特伽羅，各從其類。

(The Buddha continued:) "Ananda! The heavenly beings in each of these heavens are the rewards of ordinary beings' karma, and when the reward is exhausted they enter the wheel again. The kings of those heavens are Bodhisattvas wandering in Samadhi, who gradually advance and turn toward the path of practice of the sacred company. Ananda! In these four heavens of Formlessness, body and mind are extinguished and the nature of concentration appears, with no form from karmic fruit; from here to the end they are called the Realm of Formlessness. All of these fail to understand the wondrous awakened bright mind, accumulate delusion and give rise to it, falsely create the three realms, and in their midst are falsely sunk into the seven destinies. Each pudgala (sentient individual) follows its own kind.

「復次，阿難！是三界中，復有四種阿修羅類：若於鬼道，以護法力成通入空，此阿修羅從卵而生，鬼趣所攝。若於天中降德貶墜，其所卜居隣於日月，此阿修羅從胎而出，人趣所攝。有修羅王執持世界，力洞無畏，能與梵王及天帝釋、四天爭權，此阿修羅因變化有，天趣所攝。阿難！別有一分下劣修羅，生大海心，瀋水穴口，旦遊虛空，暮歸水宿，此阿修羅因濕氣有，畜生趣攝。

(The Buddha continued:) "Furthermore, Ananda! Within the three realms there are also four kinds of Asuras. If, in the ghost realm, by the power of protecting the Dharma they attain spiritual powers and enter emptiness, these Asuras are born from eggs and are included in the ghost destiny. If, in the heavens, they fall after losing virtue, and their dwelling is near the sun and moon, these Asuras emerge from wombs and are included in the human destiny. There are Asura kings who hold up worlds, with power that is penetrating and fearless, who can contend for authority with the Brahma king, Indra and the Four Heavenly Kings; these Asuras exist by transformation and are included in the heavenly destiny. Ananda! There is a separate group of inferior Asuras who are born in the heart of the great ocean and sink into the mouths of water caves, roam in the sky in the morning and return to rest in the water at dusk; these Asuras exist through moisture and are included in the animal destiny.

「阿難！如是地獄、餓鬼、畜生、人及神仙、天洎修羅，精研七趣，皆是昏沈諸有為想。妄想受生，妄想隨業，於妙圓明無作本心，皆如空花，元無所有。但一虛妄，更無根緒。阿難！此等眾生不識本心，受此輪迴，經無量劫不得真淨。皆由隨順殺、盜、婬故；反此三種，又則出生無殺、盜、婬。有名鬼倫，無名天趣，有無相傾，起輪迴性。若得妙發三摩提者，則妙常寂。有、無二無，無二亦滅，尚無不殺、不偷、不婬，云何更隨殺、盜、婬事？阿難！不斷三業，各各有私，因各各私，眾私同分非無定處。自妄發生，生妄無因，無可尋究。汝勗修行，欲得菩提，要除三惑。不盡三惑，縱得神通，皆是世間有為功用，習氣不滅，落於魔道。雖欲除妄，倍加虛偽，如來說為可哀憐者。汝妄自造，非菩提咎。作是說者，名為正說；若他說者，即魔王說。」

(The Buddha continued:) "Ananda! Thus hell beings, hungry ghosts, animals, humans, immortals, heavenly beings and Asuras, the seven destinies when closely examined, are all dim and clouded conditioned thoughts of existence. They take rebirth through false thought and follow karma through false thought; in the wondrous, perfect, bright, unmade original mind they are all like flowers in the sky, with nothing at all originally existing. There is only one falsehood, with no further root or thread. Ananda! These beings do not recognize the original mind and undergo this cycle of rebirth, and for limitless kalpas do not attain true purity. All this is because they follow killing, stealing and lust; and by reversing these three, there arise instead non-killing, non-stealing and non-lust. Having a name, they are in the ghost class; lacking a name, in the heavenly destiny; existence and non-existence overturn each other and give rise to the nature of rebirth. If one wondrously realizes Samadhi, then it is wondrously constant and still. Existence and non-existence both are gone, and even the absence of the two is extinguished; there is not even non-killing, non-stealing and non-lust, so how could one again follow the acts of killing, stealing and lust? Ananda! If the three karmas are not cut off, each has his own selfishness, and through each one's selfishness, the shared selfishness of many gives the same portion and is not without a fixed place. They arise from their own delusion, and arising from delusion has no cause, so there is nothing to investigate. You are urged to practice and want to attain Bodhi, and you must remove the three delusions. If the three delusions are not exhausted, even if you gain spiritual powers, they are all worldly conditioned effort, habits are not extinguished, and you fall into the path of Mara. Though you wish to remove delusion, it doubles the falseness, and the Tathagata says such people are to be pitied. You create it yourselves; it is not the fault of Bodhi. One who says this is making the right teaching; what others say is the speech of the Mara king."

即時如來將罷法座，於師子床攬七寶機，迴紫金山，再來憑倚，普告大眾及阿難言：「汝等有學緣覺、聲聞，今日迴心趣大菩提無上妙覺，吾今已說真修行法。汝猶未識修奢摩他、毘婆舍那微細魔事；魔境現前，汝不能識，洗心非正，落於邪見。或汝陰魔，或復天魔，或著鬼神，或遭魑魅；心中不明，認賊為子。又復於中得少為足，如第四禪無聞比丘妄言證聖，天報已畢衰相現前，謗阿羅漢身遭後有，墮阿鼻獄。汝應諦聽！吾今為汝子細分別。」阿難起立，並其會中同有學者，歡喜頂禮，伏聽慈誨。

Then the Tathagata, about to leave his seat, leaned on the seven-jeweled table on the lion couch, turned his body like a mountain of purple gold, and leaned on it again, and addressed the whole assembly and Ananda: "You who are still learning, the Pratyekabuddhas and Shravakas, today turn your minds toward great Bodhi, the unsurpassed wondrous awakening, and I have now taught the true method of practice. You have not yet recognized the subtle matters of Mara that arise when practicing Shamatha and Vipashyana; when the realms of Mara appear before you, you cannot see through them, and if your mind is washed unrighteously you fall into wrong views. It may be your skandha-mara, or it may be a heavenly mara, or you may be possessed by spirits or struck by mountain sprites; if the mind is not clear, you take a thief for your son. Or again, content with little attainment, like the ignorant monk of the Fourth Dhyana who falsely claimed to have attained sainthood, when the heavenly reward is exhausted and signs of decline appear, he slandered that an arhat still has a later existence, and fell into the Avici hell. Listen carefully! I will now explain in detail." Ananda rose, together with those in the assembly who were still learning, and with joy bowed with his head at the Buddha's feet and listened prostrate to the compassionate teaching.

佛告阿難及諸大眾：「汝等當知有漏世界十二類生，本覺妙明覺圓心體，與十方佛無二無別。由汝妄想迷理為咎，痴愛發生，生發遍迷，故有空性；化迷不息，有世界生。則此十方微塵國土，非無漏者，皆是迷頑妄想安立。當知虛空生汝心內，猶如片雲點太清裡。況諸世界在虛空耶？汝等一人發真歸元，此十方空皆悉銷殞；云何空中所有國土而不振裂？汝輩修禪飾三摩地，十方菩薩及諸無漏大阿羅漢心精通㳷，當處湛然。一切魔王及與鬼神、諸凡夫天，見其宮殿無故崩裂，大地振坼；水陸飛騰，無不驚慴。凡夫昏暗，不覺遷訛。彼等鹹得五種神通，唯除漏盡，戀此塵勞，如何令汝摧裂其處？是故神鬼及諸天魔、魍魎、妖精，於三昧時僉來惱汝。

The Buddha told Ananda and the great assembly: "You should know that the twelve classes of beings in the world with outflows, in their original awakening, wondrous brightness and perfect awakened mind, are neither two nor different from the Buddhas of the ten directions. Because of your false thoughts and the fault of being deluded about the truth, foolish attachment arises, and arising spreads delusion, so the nature of space comes into being; transformation of delusion does not cease, and worlds arise. Thus these lands as numerous as dust motes in the ten directions, all that are not free of outflows, are established by deluded, stubborn false thought. You should know that space is born in your mind, like a patch of cloud dotted in the clear sky. How much more so are worlds still in space? If any one of you realizes the truth and returns to the source, all the space of the ten directions will vanish together; how could the lands within space not tremble and split? When you cultivate Dhyana and adorn Samadhi, the minds of Bodhisattvas of the ten directions and of great arhats free of outflows penetrate clearly and are serene where they are. All the Mara kings, spirits and ghosts, and heavenly beings of ordinary kinds, see their palaces collapse for no reason and the earth quake and split; creatures of water, land and air are all frightened. Ordinary beings in the dark do not notice the shift. They have all gained the five spiritual powers, except for the exhaustion of outflows, and are attached to this dusty toil, so how could they let you destroy their dwellings? Therefore spirits and ghosts, heavenly maras, sprites and goblins all come together at the time of Samadhi to trouble and disturb you.

「然彼諸魔雖有大怒，彼塵勞內，汝妙覺中，如風吹光，如刀斷水，了不相觸。汝如沸湯，彼如堅氷，煖氣漸隣，不日銷殞。徒恃神力，但為其客；成就破亂，由汝心中五陰主人。主人若迷，客得其便。當處禪那覺悟無惑，則彼魔事無奈汝何。陰銷入明，則彼群邪鹹受幽氣。明能破暗，近自銷殞，如何敢留擾亂禪定？若不明悟被陰所迷，則汝阿難必為魔子，成就魔人。如摩登伽，殊為眇劣，彼雖呪汝破佛律儀，八萬行中秖毀一戒，心清淨故尚未淪溺。此乃隳汝寶覺全身，如宰臣家忽逢籍沒，宛轉零落，無可哀救。

(The Buddha continued:) "But though those maras are greatly angry, they are within the dust of toil, and you are in wondrous awakening, like wind blowing on light, or a blade cutting water, without any contact. You are like boiling water, and they like solid ice; as the warmth gradually approaches, they melt away in a few days. They only rely on spiritual power in vain and are only guests; their success in breaking and disturbing comes through the master of the five skandhas in your mind. If the master is deluded, the guest gets his chance. If you are in Dhyana, awakened and without confusion, those matters of Mara can do nothing to you. When the skandhas dissolve into brightness, all those evil ones receive only dim and gloomy energy. Brightness can break darkness, and nearby they dissolve of themselves, so how would they dare remain to disturb your concentration? If you are not clearly awake and are deluded by the skandhas, then you, Ananda, will certainly become a son of Mara and make a person of Mara. Like the Matangi girl, who was truly inferior, though she cast a spell on you and broke the Buddha's rules, among eighty thousand practices she only broke one precept, and because her mind was pure she had not yet sunk. But this would destroy your whole body of precious awakening, like a minister's house suddenly confiscated, drifting and ruined with no one to pity and save it.

「阿難當知，汝坐道場銷落諸念，其念若盡，則諸離念一切精明，動靜不移，憶忘如一。當住此處入三摩提，如明目人處大幽暗，精性妙淨心未發光；此則名為色陰區宇。若目明朗，十方洞開無復幽黯，名色陰盡，是人則能超越劫濁。觀其所由，堅固妄想以為其本。

(The Buddha continued:) "Ananda, you should know that when you sit in the place of practice and dissolve all thoughts, if those thoughts are exhausted, then all that is free of thought is wholly bright, unmoved by movement or stillness, and remembering and forgetting are one. When you dwell here and enter Samadhi, like a person with clear eyes in great darkness, the nature of essence is wondrously pure but the mind has not yet emitted light; this is called the realm of the form skandha. If the eyes are bright, the ten directions open wide and are no longer dark, this is called the end of the form skandha, and this person can then go beyond the turbidity of kalpa. Observing its cause, it takes firmly held false thought as its root.

「阿難！當在此中精研妙明，四大不織，少選之間身能出礙。此名精明流溢前境，斯但功用暫得如是，非為聖證。不作聖心，名善境界；若作聖解，即受群邪。

(The Buddha continued:) "Ananda! If you refine wondrous brightness here, and the four great elements are not interwoven, in a moment the body can pass through obstacles. This is called refined brightness overflowing into the realm before one; this is only a temporary result of effort and not a sacred realization. If one does not form a notion of sainthood, it is a good state; if one forms a view of sainthood, one will be subject to the many evil ones.

「阿難！復以此心精研妙明，其身內徹，是人忽然於其身內拾出蟯蛔，身相宛然亦無傷毀。此名精明流溢形體，斯但精行暫得如是，非為聖證。不作聖心，名善境界；若作聖解，即受群邪。

(The Buddha continued:) "Ananda! Again, if with this mind one further refines wondrous brightness, and the body becomes transparent within, this person suddenly picks pinworms and roundworms out of his own body, and the bodily form remains intact and unhurt. This is called refined brightness overflowing into the body; this is only a temporary result of refined practice and not a sacred realization. If one does not form a notion of sainthood, it is a good state; if one forms a view of sainthood, one will be subject to the many evil ones.

「又以此心內外精研，其時魂魄、意志、精神，除執受身，餘皆涉入，互為賓主；忽於空中聞說法聲，或聞十方同敷密義。此名精魄遞相離合成就善種，暫得如是，非為聖證。不作聖心，名善境界；若作聖解，即受群邪。

(The Buddha continued:) "Again, if with this mind one refines inside and outside, then the ethereal soul, the corporeal soul, the intention and the spirit, apart from the grasping body, all interpenetrate and alternate as guest and host; suddenly one hears the sound of Dharma preaching in the air, or hears the ten directions together expounding secret meanings. This is called the refined souls alternately separating and joining and accomplishing good seeds, a temporary state and not a sacred realization. If one does not form a notion of sainthood, it is a good state; if one forms a view of sainthood, one will be subject to the many evil ones.

「又以此心澄露皎徹，內光發明，十方遍作閻浮檀色，一切種類化為如來。於時忽見毘盧遮那踞天光臺，千佛圍繞，百億國土及與蓮華俱時出現。此名心魂靈悟所染，心光研明照諸世界，暫得如是，非為聖證。不作聖心，名善境界；若作聖解，即受群邪。

(The Buddha continued:) "Again, if with this mind, clear and revealed, inner light emerges, and the ten directions all turn the color of Jambunada gold, and all kinds of beings are transformed into Tathagatas. Then one suddenly sees Vairochana seated on a platform of heavenly light, surrounded by a thousand Buddhas, with hundreds of billions of lands and lotus flowers appearing together. This is called the awakening of mind and soul tinged by it, the light of mind brightly illuminating the worlds, a temporary state and not a sacred realization. If one does not form a notion of sainthood, it is a good state; if one forms a view of sainthood, one will be subject to the many evil ones.

「又以此心精研妙明，觀察不停，抑按降伏制止超越，於時忽然十方虛空成七寶色、或百寶色，同時遍滿不相留礙，青、黃、赤、白各各純現。此名抑按功力踰分，暫得如是，非為聖證。不作聖心，名善境界；若作聖解，即受群邪。

(The Buddha continued:) "Again, if with this mind one refines wondrous brightness, observing without stop, suppressing, subduing, restraining and surpassing, then suddenly the empty space of the ten directions becomes the color of seven jewels or a hundred jewels, filling everything together without hindering one another, and blue, yellow, red and white each appear purely. This is called suppression going beyond what is proper, a temporary state and not a sacred realization. If one does not form a notion of sainthood, it is a good state; if one forms a view of sainthood, one will be subject to the many evil ones.

「又以此心研究澄徹，精光不亂，忽於夜合在暗室內，見種種物不殊白晝，而暗室物亦不除滅。此名心細密澄其見，所視洞幽，暫得如是，非為聖證。不作聖心，名善境界；若作聖解，即受群邪。

(The Buddha continued:) "Again, if with this mind one investigates until clear and the refined light is not disturbed, then suddenly at night in a dark room one sees all kinds of things as in broad daylight, while the things in the dark room are not removed. This is called the mind being fine and close and clarifying its seeing, so that what it sees penetrates the hidden, a temporary state and not a sacred realization. If one does not form a notion of sainthood, it is a good state; if one forms a view of sainthood, one will be subject to the many evil ones.

「又以此心圓入虛融，四𨈛忽然同於草木，火燒、刀斫曾無所覺。又則火光不能燒爇，縱割其肉猶如削木。此名塵併排四大性一向入純，暫得如是，非為聖證。不作聖心，名善境界；若作聖解，即受群邪。

(The Buddha continued:) "Again, if with this mind one perfectly enters emptiness and fusion, the four limbs suddenly become like grass and wood, and one has no sensation when burned by fire or cut by a knife. Or again, fire cannot burn them, and even cutting the flesh is like whittling wood. This is called the dust merging, with the nature of the four elements pushed away and entirely entering purity, a temporary state and not a sacred realization. If one does not form a notion of sainthood, it is a good state; if one forms a view of sainthood, one will be subject to the many evil ones.

「又以此心成就清淨，淨心功極，忽見大地十方山河皆成佛國，具足七寶光明遍滿。又見恆沙諸佛如來，遍滿空界，樓殿華麗。下見地獄、上觀天宮，得無障礙。此名欣厭凝想日深，想久化成，非為聖證。不作聖心，名善境界；若作聖解，即受群邪。

(The Buddha continued:) "Again, if with this mind one accomplishes purity, and the effort of the pure mind reaches its limit, one suddenly sees the great earth and the mountains and rivers of the ten directions all become Buddha lands, complete with the seven jewels and filled with light. One also sees Tathagatas as numerous as the sands of the Ganges filling space, with splendid towers and halls. Looking down one sees hells and looking up one sees heavenly palaces, without obstruction. This is called the thoughts of delight and aversion deepening day by day, with long thought becoming transformation, and not a sacred realization. If one does not form a notion of sainthood, it is a good state; if one forms a view of sainthood, one will be subject to the many evil ones.

「又以此心研究深遠，忽於中夜遙見遠方市井街巷，親族眷屬，或聞其語。此名迫心逼極飛出，故多隔見，非為聖證。不作聖心，名善境界；若作聖解，即受群邪。

(The Buddha continued:) "Again, if with this mind one investigates deeply and far, then suddenly at midnight one sees from afar the markets, streets and lanes of distant places, one's own relatives and family, or hears their voices. This is called the mind pressed to its limit and flying out, so it often sees things at a distance, and is not a sacred realization. If one does not form a notion of sainthood, it is a good state; if one forms a view of sainthood, one will be subject to the many evil ones.

「又以此心研究精極，見善知識形體變移，少選無端種種遷改。此名邪心含受魑魅，或遭天魔入其心腹，無端說法，通達妙義，非為聖證。不作聖心，魔事銷歇；若作聖解，即受群邪。

(The Buddha continued:) "Again, if with this mind one investigates to the utmost, and sees the form of a good teacher shifting and changing, in a moment for no reason altering in all kinds of ways. This is called a deviant mind accommodating mountain sprites, or a heavenly mara entering one's innards and, for no reason, preaching the Dharma and penetrating subtle meanings, and is not a sacred realization. If one does not form a notion of sainthood, the matters of Mara cease; if one forms a view of sainthood, one will be subject to the many evil ones.

「阿難！如是十種禪那現境，皆是色陰用心交互，故現斯事。眾生頑迷，不自忖量，逢此因緣，迷不自識，謂言登聖。大妄語成，墮無間獄。汝等當依如來滅後，於末法中宣示斯義；無令天魔得其方便，保持覆護，成無上道。

(The Buddha continued:) "Ananda! These ten kinds of manifest states in Dhyana all arise because of the interaction of the mind within the form skandha, and so these appear. Beings are stubborn and deluded and do not measure themselves; meeting these conditions, they are deluded and do not recognize them, and say that they have ascended to sainthood. They thereby commit the great lie and fall into the unremitting hell. After the Tathagata has passed into extinction, you should proclaim this meaning in the age of the decline of the Dharma; do not let heavenly maras find their opportunity, protect and shelter them, and let them attain the unsurpassed Way.

「阿難！彼善男子修三摩提，奢摩他中色陰盡者，見諸佛心，如明鏡中顯現其像。若有所得而未能用，猶如魘人，手足宛然，見聞不惑，心觸客邪而不能動；此則名為受陰區宇。若魘咎歇，其心離身，返觀其面，去住自由，無復留礙，名受陰盡，是人則能超越見濁。觀其所由，虛明妄想以為其本。

(The Buddha continued:) "Ananda! If those good men cultivating Samadhi have exhausted the form skandha in Shamatha, they see the Buddhas' minds as images appearing in a bright mirror. If they have attained something but cannot yet make use of it, they are like someone caught in a nightmare, with hands and feet intact and seeing and hearing unconfused, while the mind, touched by guest evils, cannot move; this is called the realm of the sensation skandha. If the fault of the nightmare ceases, the mind leaves the body and looks back at its own face, going and staying freely and no longer hindered; this is called the end of the sensation skandha, and this person can then go beyond the turbidity of views. Observing its cause, it takes empty brightness and false thought as its root.

「阿難！彼善男子，當在此中得大光耀，其心發明內抑過分，忽於其處發無窮悲。如是乃至觀見蚊虻猶如赤子，心生憐愍，不覺流淚。此名功用抑摧過越，悟則無咎，非為聖證；覺了不迷，久自銷歇。若作聖解，則有悲魔入其心府，見人則悲，啼泣無限，失於正受，當從淪墜。

(The Buddha continued:) "Ananda! Those good men, in the midst of this, gain great radiance, and their minds become bright, but if they suppress inwardly too much, suddenly boundless compassion arises in them. Thus they see even mosquitoes and gadflies as infants, feel pity, and shed tears without noticing. This is called effort of suppression overshooting; if one realizes it there is no fault and it is not a sacred realization; if one is aware and not deluded, it will fade of itself in time. If one forms a view of sainthood, then a mara of grief enters the mind, and on seeing people one grieves and weeps without limit, losing right reception, and will sink and fall.

「阿難！又彼定中諸善男子，見色陰銷、受陰明白，勝相現前，感激過分，忽於其中生無限勇。其心猛利，志齊諸佛，謂三僧祇一念能越。此名功用凌率過越，悟則無咎，非為聖證；覺了不迷，久自銷歇。若作聖解，則有狂魔入其心腑，見人則誇，我慢無比。其心乃至上不見佛，下不見人，失於正受，當從淪墜。

(The Buddha continued:) "Ananda! Again, among those good men in Samadhi, who see the form skandha dissolved and the sensation skandha clear, and a supreme sign appears before them, if they are moved excessively, suddenly boundless courage arises in them. Their minds are fierce and sharp, their aims equal to the Buddhas, and they say that three asamkhyeya kalpas can be leapt in a single thought. This is called effort overbearing and exceeding limits; if one realizes it there is no fault and it is not a sacred realization; if one is aware and not deluded, it will fade of itself in time. If one forms a view of sainthood, then a mad mara enters the mind and, on seeing people, boasts, with incomparable arrogance. The mind goes so far as to see no Buddha above and no person below, losing right reception, and will sink and fall.

「又彼定中諸善男子，見色陰銷、受陰明白，前無新證，歸失故居。智力衰微，入中墮地，逈無所見。心中忽然生大枯渴，於一切時沈憶不散，將此以為勤精進相。此名修心無慧自失，悟則無咎，非為聖證。若作聖解，則有憶魔入其心腑，旦夕撮心懸在一處，失於正受，當從淪墜。

(The Buddha continued:) "Again, among those good men in Samadhi, who see the form skandha dissolved and the sensation skandha clear, with no new realization before them and having lost their former dwelling, their power of wisdom declines, they enter the middle and fall to the ground, seeing nothing at all. Suddenly a great dryness and thirst arise in the mind, and in all moments they dwell heavily on memory without scattering, taking this to be a sign of diligence. This is called cultivating the mind without wisdom and losing oneself; if one realizes it there is no fault and it is not a sacred realization. If one forms a view of sainthood, then a mara of memory enters the mind, and morning and evening they hold the mind fixed in one place, losing right reception, and will sink and fall.

「又彼定中諸善男子，見色陰銷、受陰明白，慧力過定，失於猛利，以諸勝性懷於心中，自心已疑是盧舍那，得少為足。此名用心亡失恆審溺於知見，悟則無咎，非為聖證。若作聖解，則有下劣易知足魔入其心腑，見人自言：『我得無上第一義諦。』失於正受，當從淪墜。

(The Buddha continued:) "Again, among those good men in Samadhi, who see the form skandha dissolved and the sensation skandha clear, if the power of wisdom exceeds concentration and loses fierce sharpness, and they hold within the mind the many supreme qualities, and in their own mind already suspect themselves to be Vairochana, being content with little attainment. This is called the mind losing constant care and being sunk in knowing and seeing; if one realizes it there is no fault and it is not a sacred realization. If one forms a view of sainthood, then an inferior mara of easy contentment enters the mind, and on seeing people says: 'I have attained the unsurpassed supreme truth.' Losing right reception, they will sink and fall.

「又彼定中諸善男子，見色陰銷、受陰明白，新證未獲，故心已亡，歷覽二際自生艱險，於心忽然生無盡憂，如坐鐵床，如飲毒藥，心不欲活，常求於人令害其命，早取解脫。此名修行失於方便，悟則無咎，非為聖證。若作聖解，則有一分常憂愁魔入其心腑，手執刀劍自割其肉，欣其捨壽。或常憂愁，走入山林，不耐見人。失於正受，當從淪墜。

(The Buddha continued:) "Again, among those good men in Samadhi, who see the form skandha dissolved and the sensation skandha clear, if they have not yet attained a new realization and their mind has already lost its former footing, and looking over both ends, difficulty and danger arise by themselves, boundless worry suddenly arises in the mind, as if sitting on an iron bed or drinking poison, the mind does not wish to live and constantly asks others to take its life so as to attain release early. This is called cultivating while losing skillful means; if one realizes it there is no fault and it is not a sacred realization. If one forms a view of sainthood, then a mara of constant sorrow enters the mind, and with sword in hand they cut their own flesh, glad to give up life. Or they are constantly sorrowful, run into the mountains and forests, and cannot bear to see people. Losing right reception, they will sink and fall.

「又彼定中諸善男子，見色陰銷、受陰明白，處清淨中心安隱後，忽然自有無限喜生，心中歡悅不能自止。此名輕安無慧自禁，悟則無咎，非為聖證。若作聖解，則有一分好喜樂魔入其心腑，見人則笑。於衢路傍自歌自舞，自謂已得無礙解脫。失於正受，當從淪墜。

(The Buddha continued:) "Again, among those good men in Samadhi, who see the form skandha dissolved and the sensation skandha clear, after the mind is at peace in purity, suddenly boundless joy arises of itself, and the delight in the mind cannot be stopped. This is called lightness and ease without wisdom to restrain oneself; if one realizes it there is no fault and it is not a sacred realization. If one forms a view of sainthood, then a mara of fondness for joy enters the mind, and on seeing people laughs, sings and dances by the roadside, saying of himself that he has attained unobstructed liberation. Losing right reception, they will sink and fall.

「又彼定中諸善男子，見色陰銷，受陰明白，自謂已足，忽有無端大我慢起。如是乃至慢與過慢，及慢過慢，或增上慢，或卑劣慢，一時俱發。心中尚輕十方如來，何況下位聲聞、緣覺。此名見勝無慧自救，悟則無咎，非為聖證。若作聖解，則有一分大我慢魔入其心腑，不禮塔廟，摧毀經像。謂檀越言：『此是金、銅、或是土、木，經是樹葉、或是疊花。肉身真常，不自恭敬；卻崇土木，實為顛倒。』其深信者，從其毀碎埋棄地中，疑誤眾生，入無間獄。失於正受，當從淪墜。

(The Buddha continued:) "Again, among those good men in Samadhi, who see the form skandha dissolved and the sensation skandha clear, who say of themselves that they are satisfied, suddenly great arrogance arises for no reason. Thus pride, excessive pride, pride beyond pride, superior pride, and inferior pride all arise at once. In their minds they even look down on the Tathagatas of the ten directions, not to mention the lower-ranking Shravakas and Pratyekabuddhas. This is called seeing something superior and lacking wisdom to save oneself; if one realizes it there is no fault and it is not a sacred realization. If one forms a view of sainthood, then a mara of great arrogance enters the mind, and he does not bow to stupas or temples and destroys scriptures and images. He says to donors: 'These are gold, copper, or earth and wood, and the scriptures are tree leaves or folded cloth. The flesh body is true and constant, yet you do not respect yourselves, but revere earth and wood; this is truly upside down.' Those who deeply believe him let him smash them and bury them in the ground, misleading beings into the unremitting hell. Losing right reception, they will sink and fall.

「又彼定中諸善男子，見色陰銷、受陰明白，於精明中圓悟精理，得大隨順，其心忽生無量輕安，己言成聖得大自在。此名因慧獲諸輕清，悟則無咎，非為聖證。若作聖解，則有一分好輕清魔入其心腑，自謂滿足，更不求進。此等多作無聞比丘，疑誤眾生，墮阿鼻獄。失於正受，當從淪墜。

(The Buddha continued:) "Again, among those good men in Samadhi, who see the form skandha dissolved and the sensation skandha clear, in refined brightness they perfectly realize the principle of essence and attain great accord, and the mind suddenly produces limitless lightness and ease, and they say of themselves that they have become holy and attained great freedom. This is called gaining lightness and clarity through wisdom; if one realizes it there is no fault and it is not a sacred realization. If one forms a view of sainthood, then a mara of fondness for lightness and clarity enters the mind, and says of himself that he is complete and no longer seeks to advance. Such people often become ignorant monks, misleading beings, and fall into the Avici hell. Losing right reception, they will sink and fall."

「又彼定中諸善男子，見色陰銷、受陰明白，於明悟中得虛明性，其中忽然歸向永滅，撥無因果，一向入空。空心現前，乃至心生長斷滅解。悟則無咎，非為聖證。若作聖解，則有空魔入其心腑，乃謗持戒名為小乘，菩薩悟空有何持犯！其人常於信心檀越，飲酒、噉肉，廣行婬穢。因魔力故，攝其前人不生疑謗。鬼心久入，或食屎尿與酒肉等，一種俱空。破佛律儀，誤入人罪。失於正受，當從淪墜。

(The Buddha continued:) "Again, among those good men in Samadhi, who see the form skandha dissolved and the sensation skandha clear, in bright understanding they gain the nature of empty brightness, and in it they suddenly turn toward eternal extinction, deny cause and effect, and wholly enter emptiness. When the mind of emptiness appears, they even give rise to the view of lasting annihilation. If they realize it there is no fault and it is not a sacred realization. If one forms a view of sainthood, then a mara of emptiness enters the mind, and they slander keeping the precepts as the Small Vehicle, saying: 'When a Bodhisattva realizes emptiness, what is there to keep or break!' Such a person constantly drinks wine, eats meat and engages widely in lewdness with donors who have faith in him. By the power of the mara, he captivates those before him so that they do not doubt or slander him. When the ghost-mind has long entered, he may even eat excrement, urine, wine and meat alike, all being equally empty. He breaks the Buddha's rules and leads people into guilt. Losing right reception, they will sink and fall.

「又彼定中諸善男子，見色陰銷、受陰明白，味其虛明深入心骨，其心忽有無限愛生，愛極發狂，便為貪欲。此名定境安順入心，無慧自持，誤入諸欲；悟則無咎，非為聖證。若作聖解，則有欲魔入其心腑，一向說欲為菩提道，化諸白衣平等行欲，其行婬者名持法子。神鬼力故，於末世中攝其凡愚，其數至百，如是乃至一百、二百或五六百，多滿千萬。魔心生厭，離其身體，威德既無，陷於王難；疑誤眾生，入無間獄。失於正受，當從淪墜。

(The Buddha continued:) "Again, among those good men in Samadhi, who see the form skandha dissolved and the sensation skandha clear, if they savor that empty brightness deeply into their bones, the mind suddenly gives rise to boundless love, and when love reaches its extreme it becomes madness and then craving and desire. This is called the state of concentration entering the mind peacefully and compliantly, without wisdom to hold oneself, and so wandering by mistake into the desires; if one realizes it there is no fault and it is not a sacred realization. If one forms a view of sainthood, then a mara of desire enters the mind, and he constantly preaches that desire is the path of Bodhi, and converts laypeople to practice desire equally; those who practice lust are called Holders of the Dharma. By the power of spirits and ghosts, in the last age he captivates the foolish and ordinary, their number reaching a hundred, thus up to a hundred, two hundred or five or six hundred, often filling ten thousand or millions. When the mara's mind grows tired, it leaves his body, and with his authority and virtue gone, he falls into the troubles of the law of the king; he misleads beings and enters the unremitting hell. Losing right reception, they will sink and fall.

「阿難！如是十種禪那現境，皆是受陰用心交互，故現斯事。眾生頑迷，不自忖量，逢此因緣，迷不自識，謂言登聖；大妄語成，墮無間獄。汝等亦當將如來語，於我滅後傳示末法，遍令眾生開悟斯義。無令天魔得其方便，保持覆護，成無上道。

(The Buddha continued:) "Ananda! These ten kinds of manifest states in Dhyana all arise because of the interaction of the mind within the sensation skandha, and so these appear. Beings are stubborn and deluded and do not measure themselves; meeting these conditions, they are deluded and do not recognize them, and say that they have ascended to sainthood; they thereby commit the great lie and fall into the unremitting hell. You also should take the Tathagata's words and, after my extinction, pass them on in the age of the decline of the Dharma, so that all beings are awakened to this meaning. Do not let heavenly maras find their opportunity, protect and shelter them, and let them attain the unsurpassed Way."

「阿難！彼善男子修三摩提受陰盡者，雖未漏盡，心離其形，如鳥出籠；已能成就從是凡身、上歷菩薩六十聖位，得意生身隨往無礙。譬如有人熟寐寱言，是人雖則無別所知，其言已成音韻倫次，令不寐者鹹悟其語。此則名為想陰區宇。若動念盡，浮想銷除，於覺明心如去塵垢；一倫死生首尾圓照，名想陰盡，是人則能超煩惱濁。觀其所由，融通妄想以為其本。

(The Buddha continued:) "Ananda! If those good men cultivating Samadhi have exhausted the sensation skandha, though outflows are not yet exhausted, the mind leaves its form like a bird leaving a cage; they are already able, from this ordinary body, to pass upward through the sixty sacred stages of the Bodhisattva, and gain a mind-made body that goes anywhere without hindrance. It is like a person talking in his sleep: this person has no other awareness, but his words already form tones and sequence, so that those who are not asleep all understand his speech. This is called the realm of the perception skandha. If the stirring of thought is exhausted and floating thoughts are removed, it is as if dust and defilement are removed from the bright, awakened mind; in one stroke the beginning and end of birth and death are fully illuminated, and this is called the end of the perception skandha, and this person can go beyond the turbidity of afflictions. Observing its cause, it takes fused and penetrating false thought as its root.

「阿難！彼善男子受陰虛妙，不遭邪慮，圓定發明；三摩地中心愛圓明，銳其精思，貪求善巧。爾時，天魔候得其便，飛精附人，口說經法。其人不覺是其魔著，自言謂得無上涅槃。來彼求巧善男子處，敷座說法。其形斯須或作比丘令彼人見，或為帝釋，或為婦女，或比丘尼；或寢暗室，身有光明。是人愚迷，惑為菩薩。信其教化，搖蕩其心，破佛律儀，潛行貪欲。口中好言災祥變異，或言如來某處出世，或言劫火、或說刀兵，恐怖於人，令其家資無故耗散。此名怪鬼，年老成魔，惱亂是人。厭足心生，去彼人體；弟子與師俱陷王難。汝當先覺，不入輪迴；迷惑不知，墮無間獄。

(The Buddha continued:) "Ananda! Those good men, whose sensation skandha is empty and wondrous, who meet no deviant thoughts, and in whom perfect concentration is revealed, in Samadhi love perfect brightness in their minds, sharpen their refined thought, and greedily seek skillful cleverness. Then heavenly maras, waiting for their chance, send their essence flying to possess a person and speak the sutras and Dharma through his mouth. The person does not notice that he is possessed by a mara and says of himself that he has attained unsurpassed nirvana. He goes to those good men who seek cleverness, spreads a seat and preaches the Dharma. His form in an instant may appear as a monk for that person to see, or as Indra, or a woman, or a nun; or he sleeps in a dark room with light on his body. This person is foolish and deluded and mistakes him for a Bodhisattva. Believing his teaching, his mind is shaken, and he breaks the Buddha's rules and secretly practices desire. He loves to speak of disasters, omens and strange changes, or says that a Tathagata will appear in the world at a certain place, or speaks of the fire of the kalpa or of war, frightening people so that their family property is dissipated for no reason. This is called a strange ghost; grown old, it becomes a mara and troubles this person. When it feels satiated, it leaves that person's body; disciple and teacher alike fall into the troubles of the law of the king. You should be aware first and not enter the cycle of rebirth; if deluded and unaware, you will fall into the unremitting hell.

「阿難！又善男子受陰虛妙，不遭邪慮，圓定發明；三摩地中心愛遊蕩，飛其精思，貪求經歷。爾時，天魔候得其便，飛精附人，口說經法。其人亦不覺知魔著，亦言自得無上涅槃。來彼求遊善男子處，敷座說法。自形無變，其聽法者、忽自見身坐寶蓮華，全體化成紫金光聚。一眾聽人，各各如是，得未曾有。是人愚迷，惑為菩薩，婬逸其心，破佛律儀，潛行貪欲。口中好言諸佛應世，某處某人當是某佛化身來此，某人即是某菩薩等來化人間。其人見故、心生傾渴，邪見密興，種智銷滅。此名魃鬼，年老成魔，惱亂是人。厭足心生，去彼人體；弟子與師俱陷王難。汝當先覺，不入輪迴；迷惑不知，墮無間獄。

(The Buddha continued:) "Ananda! Again, good men whose sensation skandha is empty and wondrous, who meet no deviant thoughts, and in whom perfect concentration is revealed, in Samadhi love to wander in their minds, send their refined thought flying, and greedily seek to travel. Then heavenly maras, waiting for their chance, send their essence flying to possess a person and speak the sutras and Dharma through his mouth. The person also does not notice that he is possessed and also says he has attained unsurpassed nirvana. He goes to those good men who seek wandering, spreads a seat and preaches the Dharma. His own body does not change, but those listening to the Dharma suddenly see themselves seated on jeweled lotuses, their whole bodies transformed into masses of purple-gold light. The whole audience is the same, gaining what they never had before. This person is foolish and deluded and mistakes him for a Bodhisattva; his mind is dissolute, he breaks the Buddha's rules, and secretly practices desire. He loves to say that Buddhas are appearing in the world, that a certain person at a certain place is the transformation body of a certain Buddha come here, and that a certain person is a certain Bodhisattva come to convert the human world. Because of what he sees, the person's mind inclines with longing, deviant views secretly arise, and the seed of omniscient wisdom is extinguished. This is called a drought ghost; grown old, it becomes a mara and troubles this person. When it feels satiated, it leaves that person's body; disciple and teacher alike fall into the troubles of the law of the king. You should be aware first and not enter the cycle of rebirth; if deluded and unaware, you will fall into the unremitting hell."

「又善男子受陰虛妙，不遭邪慮，圓定發明；三摩地中心愛綿㳷，澄其精思，貪求契合。爾時，天魔候得其便，飛精附人，口說經法。其人實不覺知魔著，亦言自得無上涅槃。來彼求合善男子處，敷座說法。其形及彼聽法之人，外無遷變，令其聽者，未聞法前心自開悟。念念移易，或得宿命、或有他心、或見地獄、或知人間好惡諸事，或口說偈、或自誦經。各各歡喜，得未曾有。是人愚迷，惑為菩薩。綿愛其心，破佛律儀，潛行貪欲。口中好言佛有大小，某佛先佛，某佛後佛，其中亦有真佛、假佛、男佛、女佛，菩薩亦然。其人見故，洗滌本心，易入邪悟。此名魅鬼，年老成魔，惱亂是人。厭足心生，去彼人體；弟子與師，俱陷王難。汝當先覺，不入輪迴；迷惑不知，墮無間獄。

(The Buddha continued:) "Again, good men whose sensation skandha is empty and wondrous, who meet no deviant thoughts, and in whom perfect concentration is revealed, in Samadhi love continuous clarity in their minds, purify their refined thought, and greedily seek union. Then heavenly maras, waiting for their chance, send their essence flying to possess a person and speak the sutras and Dharma through his mouth. The person truly does not notice that he is possessed and also says he has attained unsurpassed nirvana. He goes to those good men who seek union, spreads a seat and preaches the Dharma. His form and the form of those listening do not change outwardly, yet he makes listeners awaken in their minds before they hear the Dharma. Thought after thought shifts, and some gain knowledge of past lives, some have the mind of others, some see hells, some know the good and bad of human affairs, some recite verses or chant sutras of themselves. Each is delighted, gaining what they never had before. This person is foolish and deluded and mistakes him for a Bodhisattva. His mind is entangled in love, he breaks the Buddha's rules, and secretly practices desire. He loves to say that Buddhas are large and small, that a certain Buddha is an earlier Buddha and a certain Buddha a later Buddha, and among them there are true Buddhas, false Buddhas, male Buddhas and female Buddhas, and Bodhisattvas are likewise. Because of what he sees, the person's original mind is washed away and he easily enters deviant realization. This is called a sprite ghost; grown old, it becomes a mara and troubles this person. When it feels satiated, it leaves that person's body; disciple and teacher alike fall into the troubles of the law of the king. You should be aware first and not enter the cycle of rebirth; if deluded and unaware, you will fall into the unremitting hell."

「又善男子受陰虛妙，不遭邪慮，圓定發明；三摩地中心愛根本，窮覽物化性之終始，精爽其心，貪求辯析。爾時，天魔候得其便，飛精附人，口說經法。其人先不覺知魔著，亦言自得無上涅槃。來彼求元善男子處，敷座說法。身有威神摧伏求者，令其座下雖未聞法自然心伏。是諸人等，將佛涅槃、菩提、法身，即是現前我肉身上。父父子子遞代相生，即是法身常住不絕。都指現在即為佛國，無別淨居及金色相。其人信受，忘失先心，身命歸依，得未曾有。是等愚迷，惑為菩薩。推究其心，破佛律儀，潛行貪欲，口中好言眼、耳、鼻、舌皆為淨土，男女二根即是菩提涅槃真處。彼無知者，信是穢言。此名蠱毒魘勝惡鬼，年老成魔，惱亂是人。厭足心生，去彼人體；弟子與師，俱陷王難。汝當先覺，不入輪迴；迷惑不知，墮無間獄。

(The Buddha continued:) "Again, good men whose sensation skandha is empty and wondrous, who meet no deviant thoughts, and in whom perfect concentration is revealed, in Samadhi love the root, wish to examine the beginning and end of the transformation of the nature of things, refine their minds to sharpness and greedily seek to analyze. Then heavenly maras, waiting for their chance, send their essence flying to possess a person and speak the sutras and Dharma through his mouth. The person at first does not notice that he is possessed and also says he has attained unsurpassed nirvana. He goes to those good men who seek the origin, spreads a seat and preaches the Dharma. His body has an awesome spiritual power that subdues those who seek, so that those below his seat are subdued in their minds naturally before they even hear the Dharma. These people take the Buddha's nirvana, Bodhi and Dharma body to be right here on my present flesh body. Fathers and sons succeed one another in generations, and this is the Dharma body abiding eternally without end. They all point to the present as the Buddha land, saying there is no other pure abode or golden form. The person believes and accepts, forgets his earlier mind, takes refuge with body and life, gaining what he never had before. These foolish and deluded ones mistake him for a Bodhisattva. Examining their minds, they break the Buddha's rules and secretly practice desire; he loves to say that the eyes, ears, nose and tongue are all the Pure Land, and that the male and female organs are the true place of Bodhi and nirvana. Those ignorant people believe these obscene words. This is called a poison-sorcery ghost that subdues by nightmare, an evil ghost; grown old, it becomes a mara and troubles this person. When it feels satiated, it leaves that person's body; disciple and teacher alike fall into the troubles of the law of the king. You should be aware first and not enter the cycle of rebirth; if deluded and unaware, you will fall into the unremitting hell."

「又善男子受陰虛妙，不遭邪慮，圓定發明；三摩地中心愛懸應，周流精研，貪求冥感。爾時，天魔候得其便，飛精附人，口說經法。其人元不覺知魔著，亦言自得無上涅槃。來彼求應善男子處，敷座說法。能令聽眾，暫見其身如百千歲，心生愛染，不能捨離。身為奴僕，四事供養不覺疲勞。各各令其座下人心，知是先師本善知識。別生法愛，粘如膠漆，得未曾有。是人愚迷，惑為菩薩。親近其心，破佛律儀，潛行貪欲。口中好言：『我於前世、於某生中先度某人，當時是我妻妾兄弟，今來相度；與汝相隨歸某世界，供養某佛。』或言：『別有大光明天，佛於中住，一切如來所休居地。』彼無知者，信是虛誑，遺失本心。此名厲鬼，年老成魔，惱亂是人。厭足心生，去彼人體；弟子與師，俱陷王難。汝當先覺，不入輪迴；迷惑不知，墮無間獄。

(The Buddha continued:) "Again, good men whose sensation skandha is empty and wondrous, who meet no deviant thoughts, and in whom perfect concentration is revealed, in Samadhi love hanging responses, circulate and refine their essence, and greedily seek hidden resonance. Then heavenly maras, waiting for their chance, send their essence flying to possess a person and speak the sutras and Dharma through his mouth. The person originally does not notice that he is possessed and also says he has attained unsurpassed nirvana. He goes to those good men who seek response, spreads a seat and preaches the Dharma. He can make the audience briefly see his body as if it were a hundred thousand years old, and their minds give rise to attachment and they cannot leave him. They become his servants, and offering the four requisites does not tire them. Each of them is made to know in their minds that he is their former teacher and original good friend. They form a separate love for the Dharma, sticking like glue and lacquer, gaining what they never had before. This person is foolish and deluded and mistakes him for a Bodhisattva. Growing close in mind, he breaks the Buddha's rules and secretly practices desire. He loves to say: 'In a former life, in a certain birth, I first saved a certain person, who was then my wife or concubine or brother; now I have come to save you, and will go with you to a certain world to make offerings to a certain Buddha.' Or he says: 'There is another Heaven of Great Light where the Buddha dwells, the place where all Tathagatas rest.' Those ignorant people believe these falsehoods and lose their original mind. This is called a vicious ghost; grown old, it becomes a mara and troubles this person. When it feels satiated, it leaves that person's body; disciple and teacher alike fall into the troubles of the law of the king. You should be aware first and not enter the cycle of rebirth; if deluded and unaware, you will fall into the unremitting hell."

「又善男子受陰虛妙，不遭邪慮，圓定發明；三摩地中心愛深入，克己辛勤，樂處陰寂，貪求靜謐。爾時，天魔候得其便，飛精附人，口說經法。其人本不覺知魔著，亦言自得無上涅槃。來彼求陰善男子處，敷座說法。令其聽人各知本業；或於其處語一人言：『汝今未死已作畜生。』勅使一人於後踏尾，頓令其人起不能得。於是一眾傾心欽伏。有人起心，已知其肇。佛律儀外，重加精苦。誹謗比丘，罵詈徒眾，訐露人事，不避譏嫌。口中好言未然禍福，及至其時，毫髮無失。此大力鬼，年老成魔，惱亂是人。厭足心生，去彼人體；弟子與師多陷王難。汝當先覺，不入輪迴，迷惑不知，墮無間獄。

(The Buddha continued:) "Again, good men whose sensation skandha is empty and wondrous, who meet no deviant thoughts, and in whom perfect concentration is revealed, in Samadhi love going deep, restrain themselves and work hard, delight in dwelling in the dark and still, and greedily seek quiet and calm. Then heavenly maras, waiting for their chance, send their essence flying to possess a person and speak the sutras and Dharma through his mouth. The person originally does not notice that he is possessed and also says he has attained unsurpassed nirvana. He goes to those good men who seek the hidden, spreads a seat and preaches the Dharma. He makes listeners each know their past karma; or in that place he says to one person: 'You have not yet died but have already become an animal,' and orders someone to step on his tail from behind, so that the person suddenly cannot get up. Then the whole assembly is moved to admiration and submission. When someone's mind stirs, he already knows its origin. Beyond the Buddha's rules, he adds even more ascetic hardship. He slanders monks, scolds his followers, exposes people's private affairs and does not avoid ridicule or suspicion. He loves to speak of misfortune and fortune not yet come, and when the time arrives, not a hair is off. This is a ghost of great power; grown old, it becomes a mara and troubles this person. When it feels satiated, it leaves that person's body; disciple and teacher alike mostly fall into the troubles of the law of the king. You should be aware first and not enter the cycle of rebirth; if deluded and unaware, you will fall into the unremitting hell."

「又善男子受陰虛妙，不遭邪慮，圓定發明；三摩地中心愛知見，勤苦研尋，貪求宿命。爾時，天魔候得其便，飛精附人，口說經法。其人殊不覺知魔著，亦言自得無上涅槃。來彼求知善男子處，敷座說法。是人無端於說法處，得大寶珠。其魔或時化為畜生，口銜其珠，及雜珍寶、簡策、符牘、諸奇異物，先授彼人，後著其體。或誘聽人藏於地下，有明月珠照耀其處。是諸聽者得未曾有。多食藥草，不飡嘉膳，或時日飡一麻一麥，其形肥充，魔力持故。誹謗比丘，罵詈徒眾，不避譏嫌。口中好言他方寶藏，十方聖賢潛匿之處。隨其後者，往往見有奇異之人。此名山林、土地、城隍、川嶽鬼神，年老成魔。或有宣婬破佛戒律，與承事者潛行五欲；或有精進純食草木，無定行事，惱亂彼人。厭足心生，去彼人體；弟子與師，多陷王難。汝當先覺，不入輪迴；迷惑不知，墮無間獄。

(The Buddha continued:) "Again, good men whose sensation skandha is empty and wondrous, who meet no deviant thoughts, and in whom perfect concentration is revealed, in Samadhi love knowing and seeing, work hard to search and investigate, and greedily seek knowledge of past lives. Then heavenly maras, waiting for their chance, send their essence flying to possess a person and speak the sutras and Dharma through his mouth. The person does not notice at all that he is possessed and also says he has attained unsurpassed nirvana. He goes to those good men who seek knowledge, spreads a seat and preaches the Dharma. This person for no reason at the place of preaching gets a great precious pearl. The mara may at times transform into an animal, holding the pearl in its mouth, along with mixed treasures, bamboo slips, talismans, tablets and other strange objects, handing them first to that person and then possessing his body. Or he lures listeners to bury things underground, with a bright moon pearl shining over the place. Those who listen gain what they never had before. He eats many medicinal herbs and no fine food, or sometimes eats one sesame seed and one grain of wheat a day, yet his body is plump and full, held up by the power of the mara. He slanders monks, scolds his followers and does not avoid ridicule or suspicion. He loves to speak of treasure stores in other places and hiding places of sages of the ten directions. Those who follow him often see strange people. This is called a spirit of mountains and forests, earth, city gods or rivers and peaks; grown old, it becomes a mara. Some proclaim lust and break the Buddha's precepts, secretly indulging the five desires with those who serve them; some are diligent and eat only plants and wood, with no fixed practice, and trouble that person. When it feels satiated, it leaves that person's body; disciple and teacher alike mostly fall into the troubles of the law of the king. You should be aware first and not enter the cycle of rebirth; if deluded and unaware, you will fall into the unremitting hell."

「又善男子受陰虛妙，不遭邪慮，圓定發明；三摩地中心愛神通種種變化，研究化元，貪取神力。爾時，天魔候得其便，飛精附人，口說經法。其人誠不覺知魔著，亦言自得無上涅槃。來彼求通善男子處，敷座說法。是人或復手執火光，手撮其光，分於所聽四眾頭上。是諸聽人，頂上火光皆長數尺，亦無熱性，曾不焚燒。或水上行如履平地，或於空中安坐不動，或入瓶內，或處囊中，越牖透垣曾無障礙，唯於刀兵不得自在。自言是佛，身著白衣，受比丘禮，誹謗禪律，罵詈徒眾，訐露人事，不避譏嫌。口中常說神通自在，或復令人傍見佛土，鬼力惑人非有真實。讚歎行婬，不毀麁行，將諸猥媟以為傳法。此名天地大力山精、海精、風精、河精、土精、一切草樹積劫精魅，或復龍魅，或壽終仙再活為魅，或仙期終計年應死、其形不化他怪所附，年老成魔，惱亂是人。厭足心生，去彼人體；弟子與師，多陷王難。汝當先覺，不入輪迴；迷惑不知，墮無間獄。

(The Buddha continued:) "Again, good men whose sensation skandha is empty and wondrous, who meet no deviant thoughts, and in whom perfect concentration is revealed, in Samadhi love spiritual powers and all kinds of transformations, investigate the source of transformation, and greedily seek spiritual power. Then heavenly maras, waiting for their chance, send their essence flying to possess a person and speak the sutras and Dharma through his mouth. The person truly does not notice that he is possessed and also says he has attained unsurpassed nirvana. He goes to those good men who seek power, spreads a seat and preaches the Dharma. This person may hold a flame in his hand, pinch off its light, and distribute it on the heads of the four groups of listeners. The flames on these listeners' heads are several feet long, yet have no heat and never burn. Or he walks on water as if on level ground, or sits in the air without moving, or enters a bottle or a bag, passes through windows and walls without obstruction, only having no freedom against knives and weapons. He says he is a Buddha, wears white clothes, receives bows from monks, slanders meditation and the precepts, scolds his followers, exposes people's private affairs and does not avoid ridicule or suspicion. He constantly speaks of spiritual powers and freedom, or has people see Buddha lands to the side; this is ghostly power deluding people and is not real. He praises lust, does not condemn coarse conduct, and takes obscenities as transmission of the Dharma. This is called a great powerful spirit of earth and heaven, a mountain sprite, sea sprite, wind sprite, river sprite, earth sprite, or any of the ancient sprites of grasses and trees through the kalpas, or a dragon sprite, or an immortal who died of old age and revived as a sprite, or an immortal whose term has ended and who by years should die but whose form has not transformed and is possessed by another strange thing; grown old, it becomes a mara and troubles this person. When it feels satiated, it leaves that person's body; disciple and teacher alike mostly fall into the troubles of the law of the king. You should be aware first and not enter the cycle of rebirth; if deluded and unaware, you will fall into the unremitting hell."

「又善男子受陰虛妙，不遭邪慮，圓定發明；三摩地中心愛入滅，妍究化性，貪求深空。爾時，天魔候得其便，飛精附人，口說經法。其人終不覺知魔著，亦言自得無上涅槃。來彼求空善男子處，敷座說法。於大眾內其形忽空，眾無所見，還從虛空突然而出，存沒自在。或現其身洞如瑠璃，或垂手足作栴檀氣，或大小便如厚石蜜。誹毀戒律，輕賤出家。口中常說無因無果，一死永滅，無復後身及諸凡聖。雖得空寂，潛行貪欲，受其欲者，亦得空心，撥無因果。此名日月薄蝕精氣、金玉芝草、麟鳳龜鶴、經千萬年不死為靈，出生國土，年老成魔；惱亂是人。厭足心生，去彼人體；弟子與師，多陷王難。汝當先覺，不入輪迴；迷惑不知，墮無間獄。

(The Buddha continued:) "Again, good men whose sensation skandha is empty and wondrous, who meet no deviant thoughts, and in whom perfect concentration is revealed, in Samadhi love entering extinction, closely investigate the nature of transformation, and greedily seek deep emptiness. Then heavenly maras, waiting for their chance, send their essence flying to possess a person and speak the sutras and Dharma through his mouth. The person never notices that he is possessed and also says he has attained unsurpassed nirvana. He goes to those good men who seek emptiness, spreads a seat and preaches the Dharma. In the midst of the great assembly his form suddenly becomes empty, and the assembly sees nothing, and then he suddenly emerges from the void, appearing and vanishing freely. Or he makes his body appear as transparent as lapis lazuli, or lets his hands and feet give off the scent of sandalwood, or his urine and feces are like thick rock candy. He slanders the precepts and looks down on those who have left home. He constantly says there is no cause and no effect, that death is permanent extinction, and that there is no later body and no ordinary or sacred beings. Though he gains emptiness and stillness, he secretly practices desire, and those who receive his desire also gain the mind of emptiness and deny cause and effect. This is called the essence of the eclipse of sun and moon, or gold and jade, divine mushroom, qilin, phoenix, tortoise or crane which after tens of thousands of years without dying has become numinous, born into a land; grown old, it becomes a mara and troubles this person. When it feels satiated, it leaves that person's body; disciple and teacher alike mostly fall into the troubles of the law of the king. You should be aware first and not enter the cycle of rebirth; if deluded and unaware, you will fall into the unremitting hell."

「又善男子受陰虛妙，不遭邪慮，圓定發明；三摩地中心愛長壽，辛苦研幾，貪求永歲，棄分段生，頓希變易細相常住。爾時，天魔候得其便，飛精附人，口說經法。其人竟不覺知魔著，亦言自得無上涅槃。來彼求生善男子處，敷座說法。好言他方往還無滯，或經萬裡瞬息再來，皆於彼方取得其物。或於一處在一宅中數步之間，令其從東詣至西壁，是人急行累年不到。因此心信，疑佛現前。口中常說十方眾生皆是吾子，我生諸佛，我出世界，我是元佛，出世自然不因修得。此名住世自在天魔，使其眷屬如遮文茶，及四天王毘舍童子未發心者，利其虛明，食彼精氣。或不因師，其修行人親自觀見，稱執金剛與汝長命。現美女身，盛行貪欲，未逾年歲，肝腦枯竭。口兼獨言，聽若𩲓魅。前人未詳，多陷王難，未及遇刑，先已乾死。惱亂彼人，以至殂殞。汝當先覺，不入輪迴；迷惑不知，墮無間獄。

(The Buddha continued:) "Again, good men whose sensation skandha is empty and wondrous, who meet no deviant thoughts, and in whom perfect concentration is revealed, in Samadhi love long life, work hard to probe the subtle, greedily seek endless years, abandon segmented birth and death, and suddenly hope that the subtle form of changing existence will abide forever. Then heavenly maras, waiting for their chance, send their essence flying to possess a person and speak the sutras and Dharma through his mouth. The person ultimately does not notice that he is possessed and also says he has attained unsurpassed nirvana. He goes to those good men who seek life, spreads a seat and preaches the Dharma. He loves to say he goes to and from other places without hindrance, or travels ten thousand li and returns in an instant, bringing back objects from those places. Or in one place, within a few steps in a house, he makes someone walk from the east to the west wall, and that person hurries for years without arriving. Because of this the person comes to believe and suspects the Buddha is present. He constantly says that all beings of the ten directions are my children, I gave birth to the Buddhas, I produced the worlds, I am the original Buddha, appearing in the world naturally, not attained through practice. This is called the mara of the Heaven of Free Enjoyment who dwells in the world, who sends his retinue like Cha-wen-tu, and the four heavenly kings and the Pishe boys who have not yet awakened the mind, who profit from the empty brightness and feed on the person's vital energy. Or without a teacher, the practitioner personally sees them, who claim to be Vajra holders and promise you long life. Appearing in the form of beautiful women, they indulge in lust, and within a year the person's liver and brain are dried up. He also talks to himself, and what he hears is like sprites. The person before him does not understand, and mostly falls into the troubles of the law of the king, and before he suffers punishment, he has already dried up and died. They trouble that person until he dies. You should be aware first and not enter the cycle of rebirth; if deluded and unaware, you will fall into the unremitting hell."

「阿難當知，是十種魔於末世時在我法中出家修道，或附人體，或自現形，皆言已成正遍知覺；讚歎婬欲，破佛律儀。先惡魔師與魔弟子，婬婬相傳。如是邪精，魅其心腑，近則九生，多踰百世，令真修行總為魔眷。命終之後必為魔民，失正遍知，墮無間獄。汝今未須先取寂滅，縱得無學，留願入彼末法之中，起大慈悲，救度正心深信眾生；令不著魔，得正知見。我今度汝已出生死，汝遵佛語，名報佛恩。

(The Buddha continued:) "Ananda, you should know that in the last age these ten kinds of mara will go forth in my Dharma to cultivate the Way, either possessing human bodies or appearing in their own forms, all saying that they have attained right and universal knowledge; they praise lust and break the Buddha's rules. First the evil mara teachers and mara disciples pass on lewdness to one another. Such deviant spirits bewitch their minds, in the near case for nine lifetimes, and often for more than a hundred ages, making true practitioners all into the retinue of mara. After their lives end they will surely become subjects of mara, losing right and universal knowledge, and fall into the unremitting hell. You need not yet take extinction now; even if you attain the state of no more learning, keep the vow to enter that age of the decline of the Dharma, arouse great compassion, and save and liberate beings of right mind and deep faith, so that they are not possessed by mara and gain right knowledge and view. I have now taken you across beyond birth and death; if you follow the Buddha's words, this is called repaying the Buddha's kindness.

「阿難！如是十種禪那現境，皆是想陰用心交互，故現斯事。眾生頑迷，不自忖量，逢此因緣、迷不自識，謂言登聖，大妄語成，墮無間獄。汝等必須將如來語，於我滅後傳示末法，遍令眾生開悟斯義。無令天魔得其方便，保持覆護，成無上道。

(The Buddha continued:) "Ananda! These ten kinds of manifest states in Dhyana all arise because of the interaction of the mind within the perception skandha, and so these appear. Beings are stubborn and deluded and do not measure themselves; meeting these conditions, they are deluded and do not recognize them, and say that they have ascended to sainthood, thereby committing the great lie and falling into the unremitting hell. You must take the Tathagata's words and, after my extinction, pass them on in the age of the decline of the Dharma, so that all beings are awakened to this meaning. Do not let heavenly maras find their opportunity, protect and shelter them, and let them attain the unsurpassed Way."

大唐神龍元年龍集乙巳五月己卯朔二十三日辛丑中天竺沙門般剌蜜帝於廣州制止道場譯出

In the first year of Shenlong of the Great Tang, the year yisi, on the twenty-third day, xinchou, of the fifth month, whose first day was jimao, the Shramana Paramiti of Central India (today central India) translated it at the Zhizhi Place of Practice in Guangzhou.

菩薩戒弟子前正諫大夫同中書門下平章事清河房融筆授

Recorded by brush by Fang Rong of Qinghe, Bodhisattva-precept disciple, former Grand Remonstrance Counselor and Chief Minister of the Secretariat-Chancellery.

烏長國沙門彌伽釋迦譯語

Interpreted by the Shramana Miqie Shijia of Udyana (today the region of northern Pakistan).

「阿難！彼善男子修三摩提想陰盡者，是人平常夢想銷滅，寤寐恆一。覺明虛靜猶如晴空，無復麁重前塵影事，觀諸世間大地山河，如鏡鑑明，來無所粘，過無蹤跡。虛受照應，了罔陳習，唯一精真；生滅根元，從此披露。見諸十方十二眾生，畢殫其類。雖未通其各命由緒，見同生基，猶如野馬熠熠清擾，為浮根塵究竟樞穴；此則名為行陰區宇。若此清擾熠熠元性，性入元澄，一澄元習，如波瀾滅化為澄水，名行陰盡，是人則能超眾生濁。觀其所由，幽隱妄想以為其本。

(The Buddha continued:) "Ananda! If those good men cultivating Samadhi have exhausted the perception skandha, their ordinary dreams and thoughts are extinguished, and waking and sleeping are constantly one. Awareness and brightness are empty and still like a clear sky, with no more coarse and heavy shadows of past dust, and they observe the world, the earth, mountains and rivers like a bright mirror, to which nothing sticks as it comes and which leaves no trace as it passes. They receive illumination in emptiness and respond to it, completely free of old habits, only one refined truth; the root source of arising and ceasing is revealed from this point. They see the twelve classes of beings in the ten directions, exhausting their kinds. Though they do not yet penetrate each one's destiny and threads, they see the common ground of birth, like wild horses, shimmering heat haze, a clear disturbance, which is the ultimate pivot of floating roots and dust; this is called the realm of the formation skandha. If this clear, shimmering disturbance in its original nature, the nature enters its original clarity, and once the original habits are clarified, like waves stilling and turning into clear water, this is called the end of the formation skandha, and this person can go beyond the turbidity of beings. Observing its cause, it takes hidden false thought as its root.

「阿難當知，是得正知奢摩他中諸善男子凝明正心，十類天魔不得其便；方得精研，窮生類本，於本類中生元露者，觀彼幽清圓擾動元，於圓元中起計度者，是人墜入二無因論：一者、是人見本無因。何以故？是人既得生機全破，乘於眼根八百功德，見八萬劫所有眾生，業流灣環、死此生彼，秖見眾生輪迴其處。八萬劫外，冥無所觀，便作是解：『此等世間十方眾生，八萬劫來無因自有。』由此計度，亡正遍知，墮落外道，惑菩提性。二者、是人見末無因。何以故？是人於生既見其根，知人生人，悟鳥生鳥；烏從來黑，鵠從來白，人天本竪，畜生本橫，白非洗成，黑非染造；從八萬劫無復改移。今盡此形，亦復如是。而我本來不見菩提，云何更有成菩提事！當知今日一切物象，皆本無因。由此計度，亡正遍知，墮落外道，惑菩提性。是則名為第一外道，立無因論。

(The Buddha continued:) "Ananda, you should know that those good men who have gained right knowledge in Shamatha, who focus their bright and right minds so that the ten kinds of heavenly maras cannot find their chance, may then refine their essence, exhaust the root of the classes of beings, and in the root class reveal the source of birth. Observing that hidden clear perfect disturbance that moves the source, and arising calculation within that perfect source, these people fall into two theories of no cause. First, this person sees no cause in the origin. Why? This person, having completely broken the mechanism of birth, riding on the eight hundred merits of the eye faculty, sees all beings for eighty thousand kalpas, the currents of their karma winding around, dying here and born there, seeing only beings revolving in those places. Beyond eighty thousand kalpas, it is dark and nothing can be seen, and so he makes this interpretation: 'These beings of the ten directions in the world have existed without cause for eighty thousand kalpas.' By this calculation, he loses right and universal knowledge, falls into outer paths, and confuses the nature of Bodhi. Second, this person sees no cause in the end. Why? This person, having seen the root of birth, knows that humans give birth to humans and realizes that birds give birth to birds; crows have always been black, swans have always been white, humans and gods have always stood upright, animals have always been horizontal, white is not made by washing and black is not made by dyeing; from eighty thousand kalpas ago they have not changed. Now, to the end of this body, it is also thus. And since I have never seen Bodhi, how could there be such a thing as attaining Bodhi! You should know that all phenomena of today have no cause at all. By this calculation, he loses right and universal knowledge, falls into outer paths, and confuses the nature of Bodhi. This is called the first outer path, establishing the theory of no cause."

「阿難！是三摩中諸善男子，凝明正心，魔不得便；窮生類本，觀彼幽清常擾動元，於圓常中起計度者，是人墜入四遍常論：一者、是人窮心境性，二處無因；修習能知二萬劫中十方眾生所有生滅，鹹皆循環不曾散失，計以為常。二者、是人窮四大元，四性常住；修習能知四萬劫中十方眾生所有生滅，鹹皆體恆不曾散失，計以為常。三者、是人窮盡六根末那執受，心意識中本元由處，性常恆故；修習能知八萬劫中一切眾生循環不失，本來常住，窮不失性，計以為常。四者、是人既盡想元，生理更無流止運轉，生滅想心今已永滅，理中自然成不生滅；因心所度，計以為常。由此計常，亡正遍知，墮落外道，惑菩提性。是則名為第二外道，立圓常論。

(The Buddha continued:) "Ananda! Among these good men in samadhi, whose minds are firmly settled and upright, so that demons find no opening, they probe the origin of living beings and observe the source of the subtle, clear, constantly stirring activity. Those who then form speculations about a perfect permanence fall into the doctrine of four kinds of permanence. First, this person investigates the nature of mind and its objects and finds no cause in either place; by cultivation he can know all the arising and perishing of beings in the ten directions over twenty thousand kalpas, all revolving in cycles without ever being lost, and he takes this to be permanent. Second, this person investigates the origin of the four elements and finds the four natures abiding permanently; by cultivation he can know all the arising and perishing of beings in the ten directions over forty thousand kalpas, their substance constant and never lost, and he takes this to be permanent. Third, this person exhausts the six sense faculties and the grasping of manas, the original source within mind, will and consciousness, finding that their nature is constant; by cultivation he can know that all beings over eighty thousand kalpas revolve without loss, are originally permanent, and that to the end their nature is not lost, and he takes this to be permanent. Fourth, this person, having exhausted the source of thought, finds that the principle of life has no more flowing, stopping or turning, that the thinking mind of arising and perishing is now forever extinguished, and that in principle he has naturally become one who neither arises nor perishes; on the basis of what the mind calculates, he takes this to be permanent. Because of this speculation on permanence, he loses right and universal knowledge, falls into an outsider's path, and confuses the nature of bodhi. This is called the second kind of outsider, who establishes the doctrine of perfect permanence.

「又三摩中諸善男子，堅凝正心，魔不得便；窮生類本，觀彼幽清常擾動元，於自他中起計度者，是人墜入四顛倒見，一分無常、一分常論：一者、是人觀妙明心遍十方界，湛然以為究竟神我。從是則計我遍十方，凝明不動；一切眾生，於我心中自生自死。則我心性名之為常，彼生滅者真無常性。二者、是人不觀其心，遍觀十方恆沙國土，見劫壞處名為究竟無常種性；劫不壞處，名究竟常。三者、是人別觀我心，精細微密猶如微塵，流轉十方性無移改。能令此身即生即滅，其不壞性名我性常；一切死生從我流出，名無常性。四者、是人知想陰盡，見行陰流，行陰常流計為常性；色、受、想等今已滅盡，名為無常。由此計度一分無常、一分常故，墮落外道，惑菩提性。是則名為第三外道一分常論。

(The Buddha continued:) "Again, among these good men in samadhi, whose minds are firmly settled and upright, so that demons find no opening, they probe the origin of living beings and observe the source of the subtle, clear, constantly stirring activity. Those who then form speculations about self and others fall into four inverted views, the doctrine that part is impermanent and part is permanent. First, this person observes that the wondrous, luminous mind pervades the realms of the ten directions and takes this serene state to be the ultimate divine self. From this he reckons that I pervade the ten directions, settled, bright and unmoving, and that all beings are born and die by themselves within my mind. So he calls my mind-nature permanent, and calls the true nature of those who arise and perish impermanent. Second, this person does not observe his own mind but observes the Ganges-sand countries throughout the ten directions; the places where he sees kalpas destroyed he calls the ultimately impermanent kind, and the places where kalpas are not destroyed he calls the ultimately permanent. Third, this person observes his own mind separately, finding it fine and subtle like a mote of dust, flowing through the ten directions with a nature that does not shift or change. It can make this body arise and perish at once, and he calls its indestructible nature my permanent nature, while everything that dies or is born flows out from me and he calls it the impermanent nature. Fourth, this person knows that the skandha of thought has ended and sees the skandha of formations flowing; he takes the continuously flowing skandha of formations to be a permanent nature, and form, sensation, thought and the rest, now extinguished, he calls impermanent. Because of this speculation that part is impermanent and part is permanent, he falls into an outsider's path and confuses the nature of bodhi. This is called the third kind of outsider, who holds the doctrine of partial permanence.

「又三摩中諸善男子，堅凝正心，魔不得便；窮生類本，觀彼幽清常擾動元，於分位中生計度者，是人墜入四有邊論：一者、是人心計生元，流用不息，計過未者名為有邊；計相續心名為無邊。二者、是人觀八萬劫則見眾生，八萬劫前寂無聞見。無聞見處名為無邊；有眾生處名為有邊。三者、是人計我遍知，得無邊性。彼一切人現我知中，我曾不知彼之知性；名彼不得無邊之心，但有邊性。四者、是人窮行陰空，以其所見心路籌度，一切眾生一身之中，計其鹹皆半生半滅。明其世界一切所有，一半有邊，一半無邊。由此計度有邊無邊，墮落外道，惑菩提性。是則名為第四外道立有邊論。

(The Buddha continued:) "Again, among these good men in samadhi, whose minds are firmly settled and upright, so that demons find no opening, they probe the origin of living beings and observe the source of the subtle, clear, constantly stirring activity. Those who then form speculations about divisions and positions fall into four doctrines of having limits. First, this person reckons the origin of birth as a ceaseless flow of function; he calls the reckoning of past and future finite, and calls the reckoning of the continuing mind infinite. Second, this person observes eighty thousand kalpas and sees beings, but before eighty thousand kalpas there is stillness without hearing or seeing. The place without hearing or seeing he calls infinite, and the place where beings exist he calls finite. Third, this person reckons that my knowing pervades and has attained an infinite nature, while all those others appear within my knowing, though I have never known their own nature of knowing; so he says they have not attained an infinite mind and have only a finite nature. Fourth, this person exhausts the emptiness of the skandha of formations and, by the paths of mind he has seen, reckons that within the body of every being all things are half arising and half perishing; he declares that everything in the world is half finite and half infinite. Because of this speculation about finite and infinite, he falls into an outsider's path and confuses the nature of bodhi. This is called the fourth kind of outsider, who establishes the doctrine of limits.

「又三摩中諸善男子，堅凝正心，魔不得便；窮生類本，觀彼幽清常擾動元，於知見中生計度者，是人墜入四種顛倒不死矯亂遍計虛論：一者、是人觀變化元，見遷流處名之為變；見相續處名之為恆；見所見處名之為生；不見見處名之為滅。相續之因，性不斷處名之為增；正相續中，中所離處名之為減；各各生處名之為有；互互亡處名之為無。以理都觀，用心別見。有求法人來問其義，答言：『我今亦生亦滅，亦有亦無，亦增亦減。』於一切時皆亂其語，令彼前人遺失章句。二者、是人諦觀其心，互互無處，因無得證。有人來問，唯答一字，但言其無。除無之餘，無所言說。三者、是人諦觀其心，各各有處，因有得證。有人來問，唯答一字，但言其是。除是之餘，無所言說。四者、是人有無俱見，其境枝故其心亦亂。有人來問，答言：『亦有即是亦無，亦無之中不是亦有。』一切矯亂，無容窮詰。由此計度矯亂虛無，墮落外道，惑菩提性。是則名為第五外道四顛倒性不死矯亂遍計虛論。

(The Buddha continued:) "Again, among these good men in samadhi, whose minds are firmly settled and upright, so that demons find no opening, they probe the origin of living beings and observe the source of the subtle, clear, constantly stirring activity. Those who then form speculations from knowing and seeing fall into four inverted, deathless, evasive doctrines of universal false reckoning. First, this person observes the origin of transformation; where he sees passing and flowing he calls it change, where he sees continuing he calls it constant, where he sees what is seen he calls it arising, and where he does not see the seeing he calls it perishing. Where the cause of continuity is unbroken in nature he calls it increase; where in the very midst of continuity something is lost he calls it decrease; where each thing arises he calls it existence; where things mutually vanish he calls it non-existence. He observes everything through principle but sees each part separately with his mind. When a seeker of the Dharma comes to ask about the meaning, he answers: 'I now both arise and perish, both exist and do not exist, both increase and decrease.' At all times he confuses his speech and makes the person before him lose the thread of the passage. Second, this person carefully observes his own mind and finds that everything mutually has no place, and attains certainty through non-existence. When someone comes to ask, he answers with one word only, saying only 'No.' Apart from 'No' he says nothing at all. Third, this person carefully observes his own mind and finds that each thing has its place, and attains certainty through existence. When someone comes to ask, he answers with one word only, saying only 'Yes.' Apart from 'Yes' he says nothing at all. Fourth, this person sees both existence and non-existence, and because his objects branch out, his mind too is confused. When someone comes to ask, he answers: 'Existence is also non-existence, and within non-existence there is no existence.' Everything is evasive and confused, leaving no room for questioning. Because of this speculation of evasion and nothingness, he falls into an outsider's path and confuses the nature of bodhi. This is called the fifth kind of outsider, who holds the doctrine of the four inverted natures, deathless evasion and universal false reckoning.

「又三摩中諸善男子，堅凝正心，魔不得便；窮生類本，觀彼幽清常擾動元，於無盡流生計度者，是人墜入死後有相發心顛倒：或自固身，雲色是我；或見我圓含遍國土，雲我有色；或彼前緣隨我迴復，雲色屬我；或復我依行中相續，雲我在色。皆計度言死後有相，如是循環有十六相。從此惑計畢竟煩惱，畢竟菩提，兩性並驅，各不相觸。由此計度死後有故，墮落外道，惑菩提性。是則名為第六外道，立五陰中死後有相心顛倒論。

(The Buddha continued:) "Again, among these good men in samadhi, whose minds are firmly settled and upright, so that demons find no opening, they probe the origin of living beings and observe the source of the subtle, clear, constantly stirring activity. Those who then form speculations about the endless flow fall into the inverted mind-notion that after death there are forms. Some firmly hold to the body and say that form is the self; some see the self as perfectly containing and pervading the lands and say that the self has form; some say that earlier conditions follow me and return, and say that form belongs to me; some say that I depend on and continue within formations, and say that I am in form. All of them speculate that after death there are forms, and in this way they cycle through sixteen aspects. From this confused reckoning they hold that ultimate affliction and ultimate bodhi are two natures running side by side, each touching nothing of the other. Because of this speculation that there are forms after death, he falls into an outsider's path and confuses the nature of bodhi. This is called the sixth kind of outsider, who establishes the inverted doctrine that, within the five skandhas, there are forms after death.

「又三摩中諸善男子，堅凝正心，魔不得便；窮生類本，觀彼幽清常擾動元，於先除滅色、受、想中生計度者，是人墜入死後無相發心顛倒：見其色滅形無所因，觀其想滅心無所繫，知其受滅無復連綴，陰性銷散。縱有生理而無受、想，與草木同。此質現前猶不可得，死後云何更有諸相？因之勘校死後相無。如是循環有八無相。從此或計涅槃因果一切皆空，徒有名字，究竟斷滅。由此計度死後無故，墮落外道，惑菩提性。是則名為第七外道立五陰中死後無相心顛倒論。

(The Buddha continued:) "Again, among these good men in samadhi, whose minds are firmly settled and upright, so that demons find no opening, they probe the origin of living beings and observe the source of the subtle, clear, constantly stirring activity. Those who then form speculations after first eliminating form, sensation and thought fall into the inverted mind-notion that after death there are no forms. Seeing that when form is extinguished the body has no cause, observing that when thought is extinguished the mind has nothing to attach to, and knowing that when sensation is extinguished there is no further linking, the nature of the skandhas dissolves. Even if the principle of life remains, without sensation and thought it is the same as grass and trees. If even this substance cannot be found now, how could there be any forms after death? On this basis he concludes that after death there are no forms. In this way he cycles through eight kinds of formlessness. From this he may hold that nirvana, cause and effect, everything is empty, merely names, and ultimately annihilated. Because of this speculation that after death there is nothing, he falls into an outsider's path and confuses the nature of bodhi. This is called the seventh kind of outsider, who establishes the inverted doctrine that, within the five skandhas, there are no forms after death.

「又三摩中諸善男子，堅凝正心，魔不得便；窮生類本，觀彼幽清常擾動元，於行存中，兼受想滅，雙計有無，自體相破；是人墜入死後俱非起顛倒論：色、受、想中見有非有；行遷流內觀無不無。如是循環，窮盡陰、界八俱非相；隨得一緣，皆言死後有相無相。又計諸行性遷訛故，心發通悟，有無俱非，虛實失措。由此計度死後俱非，後際昏瞢無可道故，墮落外道，惑菩提性。是則名為第八外道立五陰中死後俱非心顛倒論。

(The Buddha continued:) "Again, among these good men in samadhi, whose minds are firmly settled and upright, so that demons find no opening, they probe the origin of living beings and observe the source of the subtle, clear, constantly stirring activity. Those who then, in the persistence of formations along with the extinction of sensation and thought, reckon both existence and non-existence, so that their own positions break each other, fall into the inverted doctrine that after death it is neither. In form, sensation and thought he sees existence that is not existence; within the flowing of formations he sees non-existence that is not non-existence. In this way he cycles through the eight 'neithers' of the skandhas and realms; whatever condition he takes up, he says that after death there are forms or no forms. Further, reckoning that the nature of formations shifts and is deceptive, his mind awakens to a kind of penetration in which neither existence nor non-existence holds, and real and unreal lose their footing. Because of this speculation that after death it is neither, and because the later boundary is dark and cannot be spoken of, he falls into an outsider's path and confuses the nature of bodhi. This is called the eighth kind of outsider, who establishes the inverted doctrine that, within the five skandhas, after death it is neither.

「又三摩中諸善男子，堅凝正心，魔不得便；窮生類本，觀彼幽清常擾動元，於後後無生計度者，是人墜入七斷滅論：或計身滅，或欲盡滅，或苦盡滅，或極樂滅，或極捨滅。如是循環窮盡七際，現前銷滅，滅已無復。由此計度死後斷滅，墮落外道，惑菩提性。是則名為第九外道立五陰中死後斷滅心顛倒論。

(The Buddha continued:) "Again, among these good men in samadhi, whose minds are firmly settled and upright, so that demons find no opening, they probe the origin of living beings and observe the source of the subtle, clear, constantly stirring activity. Those who then form speculations about there being no rebirth after the later and later states fall into the seven doctrines of annihilation. Some reckon the body is annihilated, some that desire is exhausted and annihilated, some that suffering is exhausted and annihilated, some that supreme bliss is annihilated, and some that supreme renunciation is annihilated. In this way they cycle through the seven limits, extinguished in the present, and once extinguished there is no return. Because of this speculation that after death there is annihilation, he falls into an outsider's path and confuses the nature of bodhi. This is called the ninth kind of outsider, who establishes the inverted doctrine that, within the five skandhas, there is annihilation after death.

「又三摩中諸善男子，堅凝正心，魔不得便；窮生類本，觀彼幽清常擾動元，於後後有生計度者，是人墜入五涅槃論：或以欲界為正轉依，觀見圓明生愛慕故；或以初禪，性無憂故；或以二禪，心無苦故；或以三禪，極悅隨故；或以四禪，苦樂二亡不受輪迴生滅性故。迷有漏天，作無為解，五處安隱為勝淨依。如是循環，五處究竟，由此計度五現涅槃，墮落外道，惑菩提性。是則名為第十外道立五陰中五現涅槃心顛倒論。

(The Buddha continued:) "Again, among these good men in samadhi, whose minds are firmly settled and upright, so that demons find no opening, they probe the origin of living beings and observe the source of the subtle, clear, constantly stirring activity. Those who then form speculations about there being rebirth in the later and later states fall into the doctrine of five nirvanas. Some take the desire realm as the right ground of transformation, because on seeing its perfect radiance they develop love and longing; some take the first dhyana, because its nature is free of sorrow; some take the second dhyana, because the mind is free of suffering; some take the third dhyana, because it is the utmost of joy; some take the fourth dhyana, because suffering and joy are both gone and one is not subject to the nature of arising and perishing in the wheel of rebirth. Mistaking the heavens with outflows for the unconditioned, they take these five places as safe and as the supreme pure refuge. In this way they cycle through five places as ultimate. Because of this speculation that there are five present nirvanas, he falls into an outsider's path and confuses the nature of bodhi. This is called the tenth kind of outsider, who establishes the inverted doctrine that, within the five skandhas, there are five present nirvanas.

「阿難！如是十種禪那狂解，皆是行陰用心交互，故現斯悟。眾生頑迷，不自忖量，逢此現前，以迷為解，自言登聖，大妄語成，墮無間獄。汝等必須將如來語，於我滅後傳示末法，遍令眾生覺了斯義。無令心魔自起深㜸，保持覆護，消息邪見，教其身心，開覺真義，於無上道不遭枝岐。勿令心祈得少為足，作大覺王清淨標指。

(The Buddha continued:) "Ananda! These ten kinds of mad interpretation of dhyana all arise from the interaction of mind-activity in the skandha of formations, and so these apparent realizations appear. Beings are stubborn and deluded and do not measure themselves; when they meet these states before them, they take delusion for understanding, call themselves saints, and thereby commit great false speech and fall into the Avici hell. You must take the Tathagata's words and, after I have passed into extinction, pass them on and show them in the Dharma-ending age, so that all beings everywhere understand this meaning. Do not let the demons of the mind arise and make profound evil karma; protect and shield them, extinguish wrong views, teach them in body and mind, open their awareness to the true meaning, and keep them from straying into side paths on the unsurpassed Way. Do not let their minds be content with a little attainment; be a pure signpost of the Great Enlightened King.

「阿難！彼善男子修三摩提，行陰盡者，諸世間性幽清擾動同分生機倏然墮裂，沈細綱紐補特伽羅酬業深脈感應懸絕。於涅槃天將大明悟，如鷄後鳴；瞻顧東方已有精色。六根虛靜，無復馳逸，內外湛明，入無所入，深達十方十二種類受命元由。觀由執元，諸類不召，於十方界已獲其同，精色不沈發現幽秘；此則名為識陰區宇。若於群召已獲同中，銷磨六門合開成就，見聞通隣，互用清淨；十方世界及與身心如吠瑠璃，內外明徹，名識陰盡，是人則能超越命濁。觀其所由，罔象虛無顛倒妄想以為其本。

(The Buddha continued:) "Ananda! When those good men cultivating samadhi have exhausted the skandha of formations, the deep, clear, stirring, same-share vital impulses of all worldly natures suddenly break apart; the fine, deeply sunk net-knots, and the subtle vibrations of the pudgala's karmic repayment are suspended and severed. Toward the nirvana-heaven they will greatly awaken, like the cock's second crow; looking toward the east they already see the first glimmer of color. The six faculties are empty and quiet and no longer race off; inside and out it is clear and bright, and they enter where there is nothing to enter, deeply penetrating the origin from which the twelve kinds of beings in the ten directions receive life. Observing the origin of this grasping, the various kinds no longer call to them; in the realms of the ten directions they have already attained sameness, and the fine color does not sink and reveals what was secret. This is called the realm of the skandha of consciousness. If, in having attained sameness among the various summonings, one dissolves the six gates, closed and open, accomplishing it so that seeing and hearing penetrate one another and function interchangeably in purity, then the worlds of the ten directions and the body and mind are like beryl, transparent inside and out; this is called the end of the skandha of consciousness, and this person can then transcend the turbidity of life. Observing its cause, it has formless, empty, nothingness, inverted false thought as its basis.

「阿難當知，是善男子窮諸行空，於識還元，已滅生滅而於寂滅精妙未圓，能令己身根隔合開，亦與十方諸類通覺，覺知通㳷能入圓元。若於所歸立真常因生勝解者，是人則墮因所因執，娑毘迦羅所歸冥諦，成其伴侶。迷佛菩提，亡失知見，是名第一立所得心，成所歸果；違遠圓通，背涅槃城，生外道種。

(The Buddha continued:) "Ananda, you should know that when this good man has exhausted the emptiness of formations and returns consciousness to its source, he has extinguished arising and perishing, but the wonder of stillness and extinction is not yet perfect. He can make his own sense faculties close and open, and he communicates in awareness with all the kinds in the ten directions, an awareness that penetrates clearly and can enter the perfect source. If he sets up a true permanent cause in that to which he returns and develops a superior understanding, this person falls into the attachment of cause upon cause, and becomes a companion of Sabikara and his doctrine of the dark truth as the place of return. He is confused about the Buddha's bodhi and loses right knowledge and view. This is called the first, setting up a mind of what has been obtained and accomplishing the fruit of that to which one returns. He departs from perfect penetration, turns his back on the city of nirvana, and gives rise to the seed of the outsider.

「阿難！又善男子窮諸行空，已滅生滅而於寂滅精妙未圓。若於所歸覽為自體，盡虛空界十二類內所有眾生，皆我身中一類流出生勝解者，是人則墮能非能執，摩醯首羅現無邊身，成其伴侶。迷佛菩提，亡失知見。是名第二立能為心，成能事果；違遠圓通，背涅槃城，生大慢天我遍圓種。

(The Buddha continued:) "Ananda! Again, when a good man has exhausted the emptiness of formations and extinguished arising and perishing, but the wonder of stillness and extinction is not yet perfect, if in that to which he returns he sees it as his own body, and develops a superior understanding that all beings in the twelve kinds throughout the realm of space are one kind flowing forth from within my body, this person falls into the attachment of the able and the unable, and becomes a companion of Maheshvara, who manifests boundless bodies. He is confused about the Buddha's bodhi and loses right knowledge and view. This is called the second, setting up a mind that is capable, accomplishing the fruit of the works one is capable of. He departs from perfect penetration, turns his back on the city of nirvana, and gives rise to the seed of the great pride heaven, the self that pervades and is perfect.

「又善男子窮諸行空，已滅生滅而於寂滅精妙未圓。若於所歸有所歸依，自疑身心從彼流出，十方虛空鹹其生起。即於都起所宣流地，作真常身無生滅解，在生滅中早計常住。既惑不生，亦迷生滅，安住沈迷生勝解者，是人則墮常非常執，計自在天成其伴侶。迷佛菩提，亡失知見。是名第三立因依心，成妄計果；違遠圓通，背涅槃城，生倒圓種。

(The Buddha continued:) "Again, when a good man has exhausted the emptiness of formations and extinguished arising and perishing, but the wonder of stillness and extinction is not yet perfect, if in that to which he returns he finds something to rely on, he suspects that his body and mind have flowed out from it and that all space in the ten directions arises from it. Then, at the place where all things are proclaimed and flow forth, he takes it as a true, permanent body without arising or perishing, while within arising and perishing he already reckons permanence. Confused about non-arising and also confused about arising and perishing, he dwells in that deluded state and develops a superior understanding; this person falls into the attachment of the permanent and the not permanent, and becomes a companion of Ishvara, the heaven of self-mastery. He is confused about the Buddha's bodhi and loses right knowledge and view. This is called the third, setting up a mind of dependence on a cause and accomplishing the fruit of false reckoning. He departs from perfect penetration, turns his back on the city of nirvana, and gives rise to the seed of the inverted perfection.

「又善男子窮諸行空，已滅生滅而於寂滅精妙未圓。若於所知知遍圓故，因知立解，十方草木皆稱有情，與人無異；草木為人，人死還成十方草樹。無擇遍知生勝解者，是人則墮知無知執，婆吒霰尼執一切覺，成其伴侶。迷佛菩提，亡失知見，是名第四計圓知心，成虛謬果；違遠圓通，背涅槃城，生倒知種。

(The Buddha continued:) "Again, when a good man has exhausted the emptiness of formations and extinguished arising and perishing, but the wonder of stillness and extinction is not yet perfect, if he takes that which is known to be known everywhere and perfect, and on the basis of that knowing sets up an understanding, he calls all the grass and trees of the ten directions sentient and no different from humans; grass and trees become humans, and humans after death become grass and trees in the ten directions. He develops a superior understanding of indiscriminate universal knowing; this person falls into the attachment of knowing and not knowing, and becomes a companion of Vatsiputra, who holds that everything is awareness. He is confused about the Buddha's bodhi and loses right knowledge and view. This is called the fourth, reckoning a mind of perfect knowing and accomplishing the fruit of falsehood. He departs from perfect penetration, turns his back on the city of nirvana, and gives rise to the seed of inverted knowing.

「又善男子窮諸行空，已滅生滅而於寂滅精妙未圓。若於圓融根互用中，已得隨順，便於圓化一切發生，求火光明，樂水清淨，愛風周流，觀塵成就，各各崇事。以此群塵發作本因，立常住解，是人則墮生無生執，諸迦葉波並婆羅門，勤心役身事火崇水，求出生死，成其伴侶。迷佛菩提，亡失知見，是名第五計著崇事迷心從物、立妄求因，求妄冀果；違遠圓通，背涅槃城，生顛化種。

(The Buddha continued:) "Again, when a good man has exhausted the emptiness of formations and extinguished arising and perishing, but the wonder of stillness and extinction is not yet perfect, if in the perfect interfusion and interchange of the faculties he has attained a measure of accord, then in the perfect transformation of all that arises he seeks the brightness of fire, delights in the purity of water, loves the circulation of wind, and observes dust as accomplishing things, and each of these he honors and serves. Taking these various elements as the original cause of arising, he sets up a view of permanence; this person falls into the attachment of arising and non-arising, and becomes a companion of the Kashyapas and the Brahmins, who diligently labor in body to serve fire and honor water, seeking release from birth and death. He is confused about the Buddha's bodhi and loses right knowledge and view. This is called the fifth, reckoning attachment to honoring and serving, a mind confused and following things, setting up a false cause of seeking and hoping for a false fruit. He departs from perfect penetration, turns his back on the city of nirvana, and gives rise to the seed of inverted transformation.

「又善男子窮諸行空，已滅生滅而於寂滅精妙未圓。若於圓明計明中虛，非滅群化，以永滅依為所歸依生勝解者，是人則墮歸無歸執，無想天中諸舜若多成其伴侶。迷佛菩提，亡失知見，是名第六圓虛無心，成空亡果；違遠圓通，背涅槃城，生斷滅種。

(The Buddha continued:) "Again, when a good man has exhausted the emptiness of formations and extinguished arising and perishing, but the wonder of stillness and extinction is not yet perfect, if in the perfect brightness he reckons that the brightness is empty, not seeing that the transformations are extinguished, and takes eternal extinction as his refuge and develops a superior understanding, this person falls into the attachment of returning to what has no return, and becomes a companion of the Shunyatas in the heaven of no-thought. He is confused about the Buddha's bodhi and loses right knowledge and view. This is called the sixth, a perfect mind of void and nothingness, accomplishing the fruit of emptiness and loss. He departs from perfect penetration, turns his back on the city of nirvana, and gives rise to the seed of annihilation.

「又善男子窮諸行空，已滅生滅而於寂滅精妙未圓。若於圓常固身常住，同於精圓長不傾逝生勝解者，是人則墮貪非貪執，諸阿斯陀求長命者成其伴侶。迷佛菩提，亡失知見，是名第七執著命元立固妄因，趣長勞果；違遠圓通，背涅槃城，生妄延種。

(The Buddha continued:) "Again, when a good man has exhausted the emptiness of formations and extinguished arising and perishing, but the wonder of stillness and extinction is not yet perfect, if in the perfect permanence he holds the body firmly as abiding, as if it were the same as the perfect essence and would never fall or pass away, and develops a superior understanding, this person falls into the attachment of craving and not craving, and becomes a companion of the Asitas, who seek long life. He is confused about the Buddha's bodhi and loses right knowledge and view. This is called the seventh, clinging to the source of life, setting up a firm false cause and heading toward the fruit of lasting toil. He departs from perfect penetration, turns his back on the city of nirvana, and gives rise to the seed of false prolongation.

「又善男子窮諸行空，已滅生滅而於寂滅精妙未圓。觀命互通，卻留塵勞恐其銷盡，便於此際坐蓮華宮，廣化七珍多增寶媛縱恣其心生勝解者，是人則墮真無真執，吒枳迦羅成其伴侶。迷佛菩提，亡失知見，是名第八發邪思因，立熾塵果；違遠圓通，背涅槃城，生天魔種。

(The Buddha continued:) "Again, when a good man has exhausted the emptiness of formations and extinguished arising and perishing, but the wonder of stillness and extinction is not yet perfect, he observes the mutual penetration of life and, fearing that the afflictions might be used up if he abandons them, at that moment sits in a lotus palace, widely transforms the seven treasures and multiplies precious women, indulging his mind and developing a superior understanding; this person falls into the attachment of true and not true, and becomes a companion of Dakinis. He is confused about the Buddha's bodhi and loses right knowledge and view. This is called the eighth, arousing the cause of wrong thought and establishing the fruit of blazing defilement. He departs from perfect penetration, turns his back on the city of nirvana, and gives rise to the seed of the heavenly demon.

「又善男子窮諸行空，已滅生滅而於寂滅精妙未圓。於命明中分別精麁，疏決真偽，因果相酬、唯求感應，背清淨道，所謂見苦、斷集、證滅、修道。居滅已休更不前進生勝解者，是人則墮定性聲聞，諸無聞僧增上慢者成其伴侶。迷佛菩提，亡失知見，是名第九圓精應心，成趣寂果；違遠圓通，背涅槃城，生纏空種。

(The Buddha continued:) "Again, when a good man has exhausted the emptiness of formations and extinguished arising and perishing, but the wonder of stillness and extinction is not yet perfect, within the brightness of life he distinguishes the fine from the coarse, sorts out the true from the false, takes cause and effect as reciprocal repayments and seeks only response, and turns his back on the pure path, namely seeing suffering, cutting off accumulation, realizing extinction, and cultivating the path. Dwelling in extinction, he rests and advances no further, and develops a superior understanding; this person falls into the fixed-nature Shravaka, and becomes a companion of the ignorant monks of overweening pride. He is confused about the Buddha's bodhi and loses right knowledge and view. This is called the ninth, a perfect mind of essence responding, accomplishing the fruit of heading toward stillness. He departs from perfect penetration, turns his back on the city of nirvana, and gives rise to the seed of entanglement in emptiness.

「又善男子窮諸行空，已滅生滅而於寂滅精妙未圓。若於圓融清淨覺明發研深妙，即立涅槃而不前進生勝解者，是人則墮定性闢支，諸緣獨倫不迴心者成其伴侶。迷佛菩提，亡失知見，是名第十圓覺㳷心，成湛明果；違遠圓通，背涅槃城，生覺圓明不化圓種。

(The Buddha continued:) "Again, when a good man has exhausted the emptiness of formations and extinguished arising and perishing, but the wonder of stillness and extinction is not yet perfect, if in the perfect interfusion of pure awareness and brightness he investigates the deep and wondrous, immediately sets up nirvana, and does not advance, developing a superior understanding, this person falls into the fixed-nature Pratyekabuddha, and becomes a companion of those who are solitary through conditions and do not turn their minds around. He is confused about the Buddha's bodhi and loses right knowledge and view. This is called the tenth, a mind of perfect awareness penetrating, accomplishing the fruit of serene brightness. He departs from perfect penetration, turns his back on the city of nirvana, and gives rise to the seed of awareness-perfection and brightness that does not transform into perfection.

「阿難！如是十種禪那，中途成狂，因依迷惑，於未足中生滿足證，皆是識陰用心交互，故生斯位。眾生頑迷，不自忖量，逢此現前，各以所愛先習迷心而自休息；將為畢竟所歸寧地，自言滿足無上菩提。大妄語成，外道邪魔所感業終，墮無間獄。聲聞、緣覺，不成增進。汝等存心秉如來道，將此法門，於我滅後傳示末世，普令眾生覺了斯義。無令見魔自作沈𦾨，保綏哀救，消息邪緣，令其身心入佛知見，從始成就不遭歧路。

(The Buddha continued:) "Ananda! These ten kinds of dhyana become mad along the way, relying on confusion and arising from it, and within what is not yet sufficient they give rise to a sense of full realization. All of them arise from the interaction of mind-activity in the skandha of consciousness, and so these stages arise. Beings are stubborn and deluded and do not measure themselves; when they meet these states before them, each takes what he loves and his previously practiced deluded mind and rests there. Taking it to be the final place of return and peace, they say they have fully attained unsurpassed bodhi. They commit great false speech, and when the karma induced by outsiders and wrongful demons is exhausted, they fall into the Avici hell. Shravakas and Pratyekabuddhas do not progress further. You should keep in mind and uphold the Tathagata's Way and, after I have passed into extinction, pass this Dharma gate on and show it in the final age, so that all beings come to understand this meaning. Do not let them be drowned by demons of views that they themselves create; protect and calm them, rescue them with compassion, extinguish wrong conditions, and let their body and mind enter the Buddha's knowledge and view, so that from the beginning they succeed without meeting side paths.

「如是法門，先過去世恆沙劫中微塵如來乘此心開，得無上道。識陰若盡，則汝現前諸根互用。從互用中，能入菩薩金剛乾慧。圓明精心於中發化，如淨瑠璃內含寶月。如是乃超十信、十住、十行、十迴向、四加行心、菩薩所行金剛十地、等覺圓明，入於如來妙莊嚴海；圓滿菩提，歸無所得！

(The Buddha continued:) "This Dharma gate is the one by which, in former ages of Ganges-sand kalpas, Tathagatas as numerous as motes of dust opened their minds and attained the unsurpassed Way. If the skandha of consciousness is exhausted, then your sense faculties before you will function interchangeably. From this interchangeable function you can enter the Bodhisattva's vajra dry wisdom. The perfectly bright essential mind gives rise to transformation within it, like a pure beryl containing a precious moon. In this way you will transcend the Ten Faiths, the Ten Abodes, the Ten Practices, the Ten Dedications, the four added practices, the vajra Ten Grounds practiced by Bodhisattvas, and the perfect brightness of equal enlightenment, and enter the wondrous adorned ocean of the Tathagata; bodhi is perfected and returns to where nothing is obtained!

「此是過去先佛世尊奢摩他中、毘婆舍那覺明分析微細魔事。魔境現前，汝能諳識，心垢洗除，不落邪見。陰魔銷滅，天魔摧碎，大力鬼神褫魄逃逝，魑魅、魍魎、無復出生。直至菩提，無諸少乏。下劣增進，於大涅槃，心不迷悶。若諸末世愚鈍眾生，未識禪那，不知說法，樂修三昧；汝恐同邪，一心勸令持我佛頂陀羅尼呪。若未能誦，寫於禪堂、或帶身上，一切諸魔所不能動。汝當恭欽十方如來究竟修進最後垂範！」

(The Buddha continued:) "This is the subtle analysis of demonic matters in the shamatha and vipashyana of the former Buddhas, the World-Honored Ones, by awareness and brightness. When demonic realms appear before you, you will be able to recognize them, the stains of mind will be washed away, and you will not fall into wrong views. The demons of the skandhas will be dissolved, the heavenly demons will be shattered, powerful ghosts and spirits will lose their souls and flee, and goblins and sprites will no longer be born. Until bodhi, nothing will be lacking. Those of lesser capacity will advance, and toward great nirvana their minds will not be confused. If in the final age there are dull and foolish beings who do not know dhyana and do not know how to explain the Dharma but delight in cultivating samadhi, and you fear they may fall into error, wholeheartedly urge them to uphold my Buddha's Crown dharani spell. If they cannot yet recite it, let them write it in the meditation hall or wear it on the body, and no demons will be able to move them. You should respectfully honor the final instruction on ultimate cultivation and advancement given by the Tathagatas of the ten directions!"

阿難即從坐起，聞佛示誨，頂禮欽奉，憶持無失。於大眾中重復白佛：「如佛所言『五陰相中，五種虛妄為本想心』，我等平常未蒙如來微細開示。又此五陰為併銷除？為次第盡？如是五重詣何為界？唯願如來發宣大慈，為此大眾清明心目，以為末世一切眾生作將來眼！」

Ananda at once rose from his seat. Having heard the Buddha's instruction, he bowed with reverence and remembered it without loss. In the midst of the assembly he again said to the Buddha: "As the Buddha has said, 'Within the aspects of the five skandhas, five kinds of falsehood are the basis of the thinking mind.' We have not ordinarily received the Tathagata's subtle exposition of this. Moreover, are these five skandhas eliminated all together, or exhausted in sequence? What are the boundaries of these five layers? I only wish the Tathagata would send forth his great compassion and clear the mind and eyes of this assembly, so as to be the eyes of the future for all beings in the final age!"

佛告阿難：「精真妙明本覺圓淨，非留死生及諸塵垢；乃至虛空皆因妄想之所生起，斯元本覺妙明真精，妄以發生諸器世間。如演若多迷頭認影。妄元無因，於妄想中立因緣性；迷因緣者，稱為自然。彼虛空性猶實幻生，因緣、自然，皆是眾生妄心計度。阿難！知妄所起，說妄因緣，若妄元無，說妄因緣元無所有，何況不知推自然者！是故如來與汝發明，五陰本因同是妄想。

The Buddha told Ananda: "The essentially true, wondrous brightness, original awareness, perfect and pure, retains neither death and birth nor any dust or defilement; even space itself arises from false thought. This is the originally aware, wondrous, bright, true essence, falsely giving rise to the vessel-world. It is like Yajnadatta, confused about his head, mistaking his reflection for it. Delusion has originally no cause, but within false thought one sets up the nature of causes and conditions; those confused about causes and conditions call it spontaneity. The nature of space itself is also truly a phantom arising, and causes and conditions and spontaneity are all computed by the false minds of beings. Ananda! Knowing where delusion arises, one can speak of the causes and conditions of delusion; but if delusion is originally non-existent, then the causes and conditions of delusion are originally non-existent, so how much more those who do not know and speculate about spontaneity! So the Tathagata reveals to you that the original cause of the five skandhas is false thought alike.

「汝體先因父母想生，汝心非想，則不能來想中傳命。如我先言『心想醋味，口中涎生；心想登高，足心酸起』，懸崖不有，醋物未來，汝體必非虛妄通倫，口水如何因談醋出？是故當知汝現色身，名為堅固第一妄想。即此所說臨高想心，能令汝形真受酸澁。由因受生，能動色體。汝今現前順益、違損、二現驅馳，名為虛明第二妄想。由汝念慮使汝色身，身非念倫，汝身何因隨念所使種種取像？心生形取，與念相應，寤即想心，寐為諸夢。則汝想念搖動妄情，名為融通第三妄想。化理不住，運運密移，甲長髮生，氣銷容皺，日夜相代曾無覺悟。阿難！此若非汝，云何體遷？如必是真，汝何無覺？則汝諸行念念不停，名為幽隱第四妄想。又汝精明湛不搖處名恆常者，於身不出見、聞、覺、知。若實精真，不容習妄，何因汝等曾於昔年覩一奇物，經歷年歲憶忘俱無；於後忽然覆覩前異，記憶宛然曾不遺失！則此精了湛不搖中，念念受燻，有何籌算？阿難當知，此湛非真，如急流水，望如恬靜，流急不見，非是無流。若非想元，寧受想習？非汝六根互用合開，此之妄想無時得滅。故汝現在見、聞、覺、知中串習幾，則湛了內罔象虛無，第五顛倒細微精想。

(The Buddha continued:) "Your body first arose from the thoughts of your parents; if your mind were not thinking, it could not come into the transmission of life within thought. As I said earlier, 'When the mind thinks of sour taste, saliva arises in the mouth; when the mind thinks of climbing high, the soles of the feet grow sore.' Yet there is no cliff and no sour thing has come; if your body were not a communicating kind of falsehood, how could the mouth water just from talk of sourness? So you should know that your present physical body is called the first false thought, the solid one. The thought of standing on a height that I just mentioned can make your body truly feel soreness. Since sensation arises from cause, it can move the physical body. The two kinds of present drivers, that which accords with and benefits and that which opposes and harms you, are called the second false thought, the empty and bright. Your thoughts and worries drive your physical body, yet the body is not of the kind of thought; why does your body follow thought and take various images? The mind produces and the body takes, in correspondence with thought; awake it is the thinking mind, asleep it becomes dreams. So your thoughts shaking your false feelings are called the third false thought, the fused and pervading. The principle of transformation does not stay but moves along, secretly shifting each moment: nails grow, hair sprouts, energy dwindles and the face wrinkles, day and night succeed each other without your ever noticing. Ananda! If this is not you, how does the body change? If it must be real, why are you not aware of it? Then your formations, which do not stop for a single moment of thought, are called the fourth false thought, the hidden and obscure. Further, the place where your essence is bright and serene and does not move, which you call constant, does not go beyond seeing, hearing, sensing and knowing in the body. If it were truly the pure and real, it would not allow habitual falsehood to take hold; why is it that you once saw a strange object years ago, and after years have passed both remembering and forgetting are gone, yet afterward you suddenly see that same strange thing again and the memory is vivid, never lost! Then within this serene and unmoving clarity, thought after thought receives perfuming; what calculation is there in it? Ananda, you should know that this serenity is not real. It is like swift flowing water: seen from afar it looks calm, but because the flow is swift one does not see it; it is not that there is no flow. If it were not the source of thought, how could it receive the habits of thought? If your six faculties did not function interchangeably, closing and opening, this false thought would never be extinguished. So in the present seeing, hearing, sensing and knowing, the habitual practices are close at hand, and within the serene and clear there is formless, empty nothingness, which is the fifth inverted, subtle, fine thought."

「阿難！是五受陰，五妄想成。汝今欲知因界淺深，唯色與空，是色邊際；唯觸及離，是受邊際；唯記與忘，是想邊際；唯滅與生，是行邊際；湛入合湛，歸識邊際。此五陰元重疊生起，生因識有，滅從色除。理則頓悟，乘悟併銷；事非頓除，因次第盡。我已示汝劫波巾結，何所不明再此詢問？汝應將此妄想根元心得開通，傳示將來末法之中諸修行者，令識虛妄深厭自生，知有涅槃不戀三界。

(The Buddha continued:) "Ananda! These five skandhas of reception are formed from five false thoughts. If you now wish to know the depth of their causes and boundaries: only form and space are the boundaries of form; only contact and separation are the boundaries of sensation; only remembering and forgetting are the boundaries of thought; only extinction and arising are the boundaries of formations; entering serenity and merging with serenity returns to the boundary of consciousness. The origin of these five skandhas arises in layers, with arising caused by consciousness and extinction following the removal of form. In principle there is sudden awakening, and with awakening everything dissolves; in practice it is not removed suddenly but is exhausted in sequence. I have already shown you the knotted kalpa cloth; what more is there to ask? You should open and penetrate the mind to the root of false thought, and pass it on in the final Dharma age to all practitioners, so that they recognize falsehood, deeply weary of it, and know there is nirvana without clinging to the three realms."

「阿難！若復有人遍滿十方所有虛空盈滿七寶，持以奉上微塵諸佛，承事供養，心無虛度。於意云何？是人以此施佛因緣得福多不？」

(The Buddha continued:) "Ananda! Suppose someone filled all the space throughout the ten directions with the seven treasures and offered them to Buddhas as numerous as motes of dust, serving and making offerings with a mind that wastes no time. What do you think? Would this person gain much merit through the cause and condition of giving to the Buddhas?"

阿難答言：「虛空無盡，珍寶無邊，昔有眾生施佛七錢，捨身猶獲轉輪王位，況復現前虛空既窮，佛土充遍皆施珍寶？窮劫思議尚不能及，是福云何更有邊際！」

Ananda answered: "Space is endless and treasures are boundless. In the past a being who gave the Buddha seven coins and then gave up his body still gained the position of a wheel-turning king; how much more one who gives treasures to fill the entire space before us and the Buddha-lands everywhere! Even with a whole kalpa of thought it could not be reached; how could this merit have any bound!"

佛告阿難：「諸佛如來語無虛妄，若復有人，身具四重、十波羅夷，瞬息即經此方他方阿鼻地獄，乃至窮盡十方無間靡不經歷。能以一念將此法門於末劫中開示未學，是人罪障應念銷滅。變其所受地獄苦因，成安樂國，得福超越前之施人，百倍、千倍、千萬億倍，如是乃至算數譬喻所不能及。阿難！若有眾生能誦此經，能持此呪，如我廣說窮劫不盡。依我教言，如教行道，直成菩提，無復魔業。」

The Buddha told Ananda: "The Buddhas, the Tathagatas, do not speak falsely. If someone's body were endowed with the four grave offenses and the ten parajikas, so that in an instant he passed through the Avici hells of this region and other regions, and indeed through all the uninterrupted hells of the ten directions without exception, yet with a single thought he could take this Dharma gate and show it to those who have not yet learned in the final kalpa, that person's karmic obstacles would be extinguished with that thought. The causes of suffering he would receive in hell would be transformed into a land of peace and joy, and his merit would surpass that of the previous giver a hundredfold, a thousandfold, ten million billionfold, and so on to what counting and analogy cannot reach. Ananda! If there are beings who can recite this sutra and uphold this spell, what I would say about it could not be finished in a whole kalpa. If they follow my teaching and practice the Way as taught, they will attain bodhi directly and no longer have demonic karma."

佛說此經已，比丘、比丘尼、優婆塞、優婆夷，一切世間、天、人、阿修羅，及諸他方菩薩、二乘、聖仙童子，並初發心大力鬼神，皆大歡喜，作禮而去。

When the Buddha had spoken this sutra, the bhikshus, bhikshunis, upasakas and upasikas, all beings of the world, gods, humans and asuras, and the Bodhisattvas of other regions, those of the two vehicles, holy immortals and youths, and the powerful ghosts and spirits who had just generated the aspiration, were all greatly delighted, bowed, and departed.