大寶積經

Mahāratnakūṭa Sūtra / The Great Peak of Jewels (T. 11n 0310_029)

大唐三藏菩提流志奉　

Translated from the Chinese version of Bodhiruci

Alternate translation by Dharmarakṣa from 287 AD (T. 315)

大寶積經

文殊師利普門會

The Universal Gateway of Mañjuśrī

如是我聞：

Thus have I heard:

一時佛在王舍城耆闍崛山中，與大比丘眾八百人俱，菩薩摩訶薩四萬二千。時有菩薩名無垢藏，與九萬二千諸菩薩眾，恭敬圍遶從空而來。爾時世尊即告大眾：「彼諸菩薩，為遍清淨行世界普花如來勸發，來此娑婆世界，令於我所聽受普入不思議法門；其諸菩薩亦當集會。」說是語已，無量無邊他方此界諸菩薩眾，悉來集會耆闍崛山，頂禮佛足却住一面。

Once the Buddha was dwelling on Mount Gṛdhrakūṭa near Rājagṛha, accompanied by eight hundred great bhikṣus and forty-two thousand bodhisattvas. At that time, a bodhisattva named Amalagarbha (’Undefiled Matrix’) descended from the sky, surrounded respectfully by ninety-two thousand other Bodhisattvas. Then the World-Honored One told the assembly, "These Bodhisattvas were urged by Saṃkusumita (Universal Flower) Tathāgata, in the world called Every Pure Deed, to come to this Sahā World in order to hear and receive from me entry into an inconceivable Dharma Door." After the World-Honored One had finished saying this, innumerable Bodhisattvas came from this and other worlds and gathered on Mount Gṛdhrakūṭa. After prostrating themselves with their heads at the Buddha's feet, they withdrew and stood to one side.

爾時無垢藏菩薩手持七寶千葉蓮花，至如來所頭面禮足，白佛言：「世尊！遍清淨行世界普花如來，以是寶花奉上世尊。致問無量，少病少惱、起居輕利、安樂行不？」作是語已，即昇虛空結加趺坐。

Then Bodhisattva Undefiled Store approached the Tathāgata, bearing in his hand a thousand-petalled lotus flower made of the seven treasures. He bowed down with his head at the Buddha's feet and said, "World-Honored One! Universal Flower Tathagata in the world called Every Pure Deed offers you this precious flower and asks me to convey to you his infinite good wishes. He inquires whether you are enjoying good health, freedom from afflictions, and ease and peace in life." After saying this, the Bodhisattva ascended in midair and sat there in the position of meditation.

爾時文殊師利菩薩摩訶薩，於大眾中即從座起，偏袒右肩右膝著地，合掌恭敬而白佛言：「我念過去久遠世時，曾於普燈佛所聞說普入不思議法門。我於爾時即便獲得八千四百億那由他三昧，又能了知七十七萬億那由他三昧。善哉世尊！願垂哀愍為諸菩薩說此法門。」

At that time Mañjuśrī bodhisattva mahāsattva arose from his seat among the great assembly, bared his right shoulder, knelt on his right knee, joined his palms respectfully, and said to the Buddha, "I remember that very long ago I heard Universal Lamp Buddha explain entry into an inconceivable Dharma Door. Right then, I acquired eight hundred forty billion myriads of samādhis, and was able to know seventy-seven trillion myriads of samādhis. Excellent World-Honored One! May you, out of compassion for the Bodhisattvas, explain this dharma door to them."

爾時佛告文殊師利：「汝今諦聽，善思念之，當為汝說。」

Then the Buddha told Mañjuśrī, “Now, listen attentively and think well about this. I am going to explain it to you."

文殊師利言：「唯然世尊！願樂欲聞。」

Mañjuśrī said, “Yes, World-Honored One! We shall gladly listen.”

佛言：「若諸菩薩欲學此法，應當修習諸三昧門。所謂色相三昧、聲相三昧、香相三昧、味相三昧、觸相三昧、意界三昧、女相三昧、男相三昧、童男相三昧、童女相三昧、天相三昧、龍相三昧、夜叉相三昧、乾闥婆相三昧、阿修羅相三昧、迦樓羅相三昧、緊那羅相三昧、摩睺羅伽相三昧、地獄相三昧、畜生相三昧、閻魔羅界三昧、貪相三昧、瞋相三昧、癡相三昧、不善法三昧、善法三昧、有為三昧、無為三昧。

The Buddha said, "If bodhisattvas wish to learn this Dharma, they should cultivate these samādhi gateways. They are: the Characteristic of Form Samādhi, the Characteristic of Sound Samādhi, the Characteristic of Scent Samādhi, the Characteristic of Flavor Samādhi, the Characteristic of Tactility Samādhi, the Characteristic of Thought Samādhi, the Characteristic of Woman Samādhi, the Characteristic of Man Samādhi, the Characteristic of Boy Samādhi, the Characteristic of Girl Samādhi, the Characteristic of Deva Samādhi, the Characteristic of Nāga Samādhi, the Characteristic of Yakṣa Samādhi, the Characteristic of Gandharva Samādhi, the Characteristic of Asura Samādhi, the Characteristic of Garuḍa Samādhi, the Characteristic of Kinnara Samādhi, the Characteristic of Mahoraga Samādhi, the Characteristic of Naraka Samādhi (’Hell Dweller’), the Characteristic of Animal Samādhi (tiryagyoni), the Characteristic of Yama World Samādhi, the Characteristic of Desire (rāga) Samādhi, the Characteristic of Anger Samādhi, the Characteristic of Delusion Samādhi, the Characteristic of Wholesome Dharma Samādhi, the Characteristic of Unwholesome Dharma Samādhi, the Characteristic of the Conditioned Samādhi, and the Characteristic of the Unconditioned Samādhi.”

文殊師利！若諸菩薩於如是等一切三昧善通達者，是則已為修學此法。文殊師利！云何名為色相三昧？即說頌曰：

“Mañjuśrī! If bodhisattvas realize all these samādhis, they have already learned this Dharma. Mañjuśrī! What is the Characteristic of Form Samādhi?" Then he spoke in verse saying:

觀色如聚沫，　　 中無有堅實，　 不可執持故，　　 是名色三昧。

Observe form to be like foam, Within which there is nothing firm or solid, Because there is nothing to be attached to It is called the Form Samādhi

「復次文殊師利！云何名為聲相三昧？即說頌曰：

“Furthermore, Mañjuśrī! What is the Characteristic of Sound Samādhi?” Then he spoke in verse saying:

觀聲如谷響，　　 其性不可得，　 諸法亦如是，　　 無相無差別，　 了知皆寂靜，　　 是名聲三昧。

Observe sound(s) to be like echoes in a valley, Their nature cannot be found; All dharmas are also like this, Without characteristics, without differentiation; Knowing their quiescence, Is called the Sound Samādhi.

「復次文殊師利！云何名為香相三昧？即說頌曰：

“Furthermore, Mañjuśrī! What is the Characteristic of Scent Samādhi?” Then he spoke in verse saying:

假令百千劫，　　 常嗅種種香，　 如海納眾流，　　 而無有厭足。　

Even if for hundreds of thousands of kalpas, One constantly smelled various scents, It’s just like the ocean taking in all rivers, It will never be full.

其香若是實，　　 則應可滿足，　 但有假名字，　　 其實不可取。　

If these scents were real, One would soon have their fill, Yet, because they are mere conventional names, Their reality cannot be grasped.

以不可取故，　　 鼻亦無所有，　 了知性空寂，　　 是名香三昧。

Because they are ungraspable The nose, too, has no existence; Knowing their nature is empty and quiescent, Is called the Scent Samādhi.

「復次文殊師利！云何名為味相三昧？即說頌曰：

“Furthermore, Mañjuśrī! What is the Characteristic of Flavor Samādhi?” Then he spoke in verse saying:

舌根之所受，　　 鹹醋等諸味，　 皆從眾緣生，　　 其性無所有。　

What is tasted by the tongue, Salty, sour, and other flavors, Arises dependent upon the person, Their nature lacks existence.

若能如是知，　　 因緣和合起，　 了此不思議，　　 是名味三昧。

If one is able to know, like this, Arising based upon causes and conditions, This understanding is inconceivable, And is called the Flavor Samādhi.

「復次文殊師利！云何名為觸相三昧？即說頌曰：

“Furthermore, Mañjuśrī! What is the Characteristic of Tactility Samādhi?” Then he spoke in verse saying:

觸但有名字，　　 其性不可得，　 細滑等諸法，　　 皆是從緣生。　

‘Touch’ is just a name, The nature of which cannot be found, Soft, smooth, and other things They all arise from dependencies.

若能知觸性，　　 因緣和合起，　 畢竟無所有，　　 是名觸三昧。

If one if able to know the nature of touch, Arising based upon causes and conditions, Ultimately without existence, This is called the Touch Samādhi

「復次文殊師利！云何名為意界三昧？即說頌曰：

“Furthermore, Mañjuśrī! What is the Characteristic of Thought Samādhi?” Then he spoke in verse saying:

設集三千界，　　 無量諸眾生，　 一心共思求，　　 意界不可得。　

Gathering from throughout the three thousand world-systems, Immeasurable sentient beings All single-mindedly seeking thoughts, Yet the mental realm cannot be found.

不在於內外，　　 亦不可聚集，　 但以於假名，　　 說有種種相。　

Thoughts are neither internal nor external, Nor can they be gathered together. They are merely conventional designations, Said to have all kinds of characteristics.

猶如於幻化，　　 無住無處所，　 了知彼性空，　　 是名意三昧。

They are just like illusions, Without abode, nowhere to be; To know that they are empty by nature Is called the Thought Samādhi.

「復次文殊師利！云何名為女相三昧？即說頌曰：

“Furthermore, Mañjuśrī! What is the Characteristic of Woman Samādhi?” Then he spoke in verse saying:

四大假為女，　　 其中無所有，　 凡夫迷惑心，　　 執取以為實。　

The Four Great Elements pose as a woman, Within, there’s nothing there. Ordinary men, their minds confused, Grasp as if she is real.

女人如幻化，　　 愚者不能了，　 妄見女相故，　　 生於染著心。

Women are like illusions, Fools cannot understand, From the erroneous view of female characteristics Their minds become attached.

譬如幻化女，　　 而非實女人，　 無智者迷惑，　　 便生於欲想。　

Like an illusory woman, Which is not a real woman, The unwise are confused, And give rise to desirous thoughts.

如是了知已，　　 一切女無相，　 此相皆寂靜，　　 是名女三昧。

When one knows like this, The charactersticlessness of each woman, This characteristic being completely quiescent Is called the Woman Samādhi."

「復次文殊師利！云何名為男相三昧？即說頌曰：

“Furthermore, Mañjuśrī! What is the Characteristic of Man Samādhi?” Then he spoke in verse saying:

自謂是男子，　　 見彼為女人，　 由斯分別心，　　 而生於欲想。　

Men consider themselves to be men, Then see the other as woman. Due to their differentiating mind They give rise to desirous thoughts.

欲心本無有，　　 心相不可得，　 由妄分別故，　　 於身起男想。　

The desirous mind is originally nonexistent, The characteristics of mind being unattainable, Yet due to the error of differentiation, They give rise to thoughts of ‘manhood’ about the body.

是中實無男，　　 我說如陽焰，　 知男相寂靜，　　 是名男三昧。

Within this, truly there is no man, I say it is like a mirage, Knowing male characteristics to be quiescent Is called the Man Samādhi.

「復次文殊師利！云何名為童男相三昧？即說頌曰：

“Furthermore, Mañjuśrī! What is the Characteristic of Boy Samādhi?” Then he spoke in verse saying:

如樹無根枝，　　 花則不可得，　 以花無有故，　　 其果亦不生。　

Like a tree without branches, Flowers cannot be found, And because there are no flowers, The fruit, too, does not arise.

由無彼女人，　　 童男亦非有，　 隨於分別者，　　 假說如是名。　

Since there aren’t women, Boys also are not, They go along with differentiations, Like the names of conventional speech.

了知彼女人，　　 及童男非有，　 能如是觀察，　　 是童男三昧。

To know that those women, As well as boys are not, Able to observe clearly like this Is the Boy Samādhi

「復次文殊師利！云何名為童女相三昧？即說頌曰：

“Furthermore, Mañjuśrī! What is the Characteristic of Girl Samādhi?” Then he spoke in verse saying:

如斷多羅樹，　　 畢竟不復生，　 何有智慧人，　　 於中求果實？

Like a severed tāla tree, That will not produce further growth, How could a wise person Search for fruit within it? 　

若有能了知，　　 諸法無生者，　 不應起分別，　　 童女為能生。　

If one is able to know The birthlessness of all dharmas, They should not give rise to the differentiation That girls can be born.

又如焦穀種，　　 其牙本不生，　 女人亦復然，　　 是童女三昧。

Also, like a charred seed, Never giving rise to a tap root, Females also being like this Is the Girl Samādhi.

「復次文殊師利！云何名為天相三昧？即說頌曰：

“Furthermore, Mañjuśrī! What is the Characteristic of Deva Samādhi?” Then he spoke in verse saying:

因清淨信心，　　 及以眾善業，　 受諸天勝報，　　 端正殊妙身。　

Due to a pure, faithful mind, And an abundance of good karma One receives the superb reward of [rebirth in] heaven And a proper body of special beauty.

珍寶諸宮殿，　　 非由造作成，　 曼陀羅妙花，　　 亦無種植者。　

Precious jewels and palaces Appear without work or effort. Marvelous mandāravas flower, While no one plants them.

如是不思議，　　 皆因業力起，　 能現種種相，　　 猶若淨琉璃。　

Inconceivable, like this, Are the arisings from the power of karma, Able to manifest all kinds of characteristics Like a piece of clear lapis lazuli.

如是殊妙身，　　 及諸宮殿等，　 皆從虛妄生，　　 是名天三昧。

The especially beautiful bodies, And palaces and other things All arise from erroneousness, This is called the Deva Samādhi

「復次文殊師利！云何名為龍相三昧？即說頌曰：

“Furthermore, Mañjuśrī! What is the Characteristic of Nāga Samādhi?” Then he spoke in verse saying:

受此諸龍身，　　 由不修於忍，　 興澍大雲雨，　　 遍滿閻浮提。　

They are reborn in nāga bodies, Those who do not cultivate patience, Generating great clouds of rain They inundate Jambudvīpa.

不從前後際，　　 亦不在中間，　 而能生此水，　　 復歸於大海。

Neither from before or after, And not from somewhere within, Yet able to generate water, Which then, to the ocean, returns. 　

如是諸龍等，　　 積習性差別，　 起於種種業，　　 業亦無有生。　

Just like the nāgas, Habits of differentiation accumulate, Giving rise to all kinds of karma, Yet karma, too, has no arising.

一切非真實，　　 愚者謂為有，　 能如是了知，　　 是名龍三昧。

Everything unreal, The ignorant say exists; To be able to know like this Is called the Nāga Samādhi

「復次文殊師利！云何名為夜叉相三昧？即說頌曰：

“Furthermore, Mañjuśrī! What is the Characteristic of Yakṣa Samādhi?” Then he spoke in verse saying:

是大夜叉身，　　 從於自心起，　 是中無有實，　　 妄生於恐怖，　 亦無有怖心，　　 而生於怖畏。　

A great yakṣa body, Arises from the mind itself, Within which there is nothing real, From error arises fear, And though there is no fearful mind, There is the arising from fear.

觀法非實故，　　 無相無所得，　 空無寂靜處，　　 現此夜叉相，　 如是知虛妄，　　 是夜叉三昧。

By observing that because dharmas are not real, There are no characteristics, nothing to apprehend, Empty, without quiescent abode, The manifestation of this characteristic of yakṣa, Understanding error like this Is the Yakṣa Samādhi.

「復次文殊師利！云何名為乾闥婆相三昧？即說頌曰：

“Furthermore, Mañjuśrī! What is the Characteristic of Gandharva Samādhi?” Then he spoke in verse saying:

彼實無所趣，　　 名言假施設，　 了知趣非趣，　　 乾闥婆三昧。

There really is no [karmic] destiny Names are just conventional designations (prajñapti); To know the destiny which is not destined [Is the] Gandharva Samādhi

「復次文殊師利！云何名為阿修羅相三昧？即說頌曰：

“Furthermore, Mañjuśrī! What is the Characteristic of Asura Samādhi?” Then he spoke in verse saying:

修羅相所印，　　 其相本無生，　 無生故無滅，　　 阿修羅三昧。

The seal (mūdra) of Asura-ness (the syllable ‘A’), Its characteristic is originally without arising, Since unarisen, without cessation, [This is the] Asura Samādhi.

「復次文殊師利！云何名為迦樓羅相三昧？即說頌曰：

“Furthermore, Mañjuśrī! What is the Characteristic of Garuḍa Samādhi?” Then he spoke in verse saying:

無身以為身，　　 名字假施設，　 名相無所有，　　 迦樓羅三昧。

Bodilessness for a body, Called by conventional designations The characteristics of names being without existence, [This is the] Garuḍa Samādhi

「復次文殊師利！云何名為緊那羅相三昧？即說頌曰：

“Furthermore, Mañjuśrī! What is the Characteristic of Kinnara Samādhi?” Then he spoke in verse saying:

法無作而作，　　 說為緊那羅，　 了知此不生，　　 緊那羅三昧。

Dharmas are uncreated, hence they are created What is said to be a Kinnara, Knowing this to be unarisen, [Is the] Kinnara Samādhi.

「復次文殊師利！云何名為摩睺羅伽相三昧？即說頌曰：

“Furthermore, Mañjuśrī! What is the Characteristic of Mahoraga Samādhi?” Then he spoke in verse saying:

彼由於名字，　　 隨世而安立，　 是中無有法，　　 而妄起分別。　

There is that because of a name, According to the world it is therefore established, Wherein there is nothing (no dharma), Yet from error there arises differentiation.

了知此分別，　　 自性無所有，　 彼相寂靜故，　　 摩睺羅三昧。

To know that this differentiation Has no inherent nature, Because the characteristic of ‘that’ is quiescent [There is] the Mahoraga Samādhi

「復次文殊師利！云何名為地獄相三昧？即說頌曰：

“Furthermore, Mañjuśrī! What is the Characteristic of Naraka Samādhi (’Hell Dweller’)?” Then he spoke in verse saying:

地獄空無相，　　 其性極清淨，　 是中無作者，　　 從自分別生。　

Hell dwellers are empty, without characteristics, Their nature is extremely pure, Therein, there is no creator, They arise [only] from differentiations of self.

我坐道場時，　　 了此無生相，　 無相無生故，　　 其性如虛空，　 此相皆寂靜，　　 是地獄三昧。

When I sat upon the site of enlightenment, And realized this characteristic of non-arising, Due to characteristiclessness and unarisenness, Their natures being like empty space, This characteristic that is completely quiescent Is the Hell Dweller Samādhi.

「復次文殊師利！云何名為畜生相三昧？即說頌曰：

“Furthermore, Mañjuśrī! What is the Characteristic of Animal Samādhi?” Then he spoke in verse saying:

如雲現眾色，　　 是中無有實，　 能令無智人，　　 於此生迷惑，

Like clouds appearing to be various colors, Really they are without color But they are able to cause an unwise person To become confused about this,

於彼畜生趣，　　 而受種種身。 猶如虛空雲，　　 現於諸色像，　

And about those born as animals, Receiving all kinds of different bodies, Just like clouds in the sky, They appear in all shapes and sizes,

了知業如幻，　　 不生迷惑心，　 彼相本寂靜，　　 是畜生三昧。

Understanding karma to be like an illusion Not giving rise to a confused mind, The characteristic of ‘that’ being originally quiescent, Is the Animal Samādhi.

「復次文殊師利！云何名為閻魔羅界三昧？即說頌曰：

“Furthermore, Mañjuśrī! What is the Characteristic of Yama World Samādhi?” Then he spoke in verse saying:

造作純黑業，　　 及以雜業者，　 流轉閻羅界，　　 受於種種苦。

By creating pure and impure karma, The one who ‘mixes’ the karma Transmigrates through the Yama World, Receiving all kinds of suffering. 　

實無閻羅界，　　 亦無流轉者，　 自性本無生，　　 諸苦猶如夢，　 若能如是觀，　　 閻羅界三昧。

In reality there is no Yama World And no one who transmigrates. Inherent nature is originally without arising, All suffering is just like in dreams, If one can observe like this Yama World Samādhi.

「復次文殊師利！云何名為貪相三昧？即說頌曰：

“Furthermore, Mañjuśrī! What is the Characteristic of Desire (rāga) Samādhi?” Then he spoke in verse saying:

貪從分別生，　　 分別亦非有，　 無生亦無相，　　 住處不可得。　

Desire arises from differentiation (vikalpa), Differentiation, too, is non-existent; Without arising and without characteristics, Its location cannot be found.

貪性如虛空，　　 亦無有建立，　 凡夫妄分別，　　 由斯貪染生。　

The nature of desire is like empty space, It too is without foundation; A common person erroneously differentiates, And hence the defilement of desire arises.

法性本無染，　　 清淨如虛空，　 十方遍推求，　　 其性不可得。　

The nature of dharmas is originally without defilement, It is pure, like empty space; Though one may search throughout the Ten Directions, Their nature cannot be found.

不了性空故，　　 見貪生怖畏，　 無畏生畏想，　　 於何得安樂？　

Not understanding the emptiness of nature, Seeing desire gives rise to terror. Fearful thoughts arising, when there is nothing to fear. How could they ever attain happiness?

譬如愚癡人，　　 怖畏於虛空，　 驚懼而馳走，　　 避空不欲見。　

Just like foolish people Who are terrified of empty space, Startled and afraid, they gallop away, Not wanting to see space, which is unavoidable.

虛空遍一切，　　 於何而得離？　 愚夫迷惑故，　　 顛倒分別生。　

Empty space is everywhere, Where is there to escape? Due to the errors of confusion Inverted differentiation arises.

貪本無自性，　　 妄生厭離心，　 如人欲避空，　　 終無能脫者；　

Desire originally lacks inherent self-nature, Yet there are those who erroneously try to renounce it; Like someone wanting to avoid space, Forever unable to be free;

諸法性自離，　　 猶如於涅槃。　 三世一切佛，　　 了知貪性空，　

The nature of dharmas is automatically free Just like being in nirvāṇa; All buddhas of the three periods, Know the emptiness of the nature of desire.

住此境界中，　　 未曾有捨離；　 於貪怖畏者，　　 思惟求解脫。　

To abide within this realm (viṣaya) Is unprecedented relinquishment (upekṣā); Those who fear desire, Ponder in search of liberation.

如是貪自性，　　 究竟常清淨，　 我證菩提時，　　 了達皆平等。　

The inherent nature of desire is like this, Ultimately always pure; When I realized bodhi, It was total comprehension of equanimity.

若執貪為有，　　 於彼當捨離，　 由妄分別故，　　 而言捨離貪。　

If one holds that desire exists, And that it should be abandoned, It is due to erroneous differentiation That one says desire is to be renounced.

此唯分別心，　　 實無有捨離，　 其性不可得，　　 亦無有滅壞，

There is only the differentiating mind, In truth, there is no relinquishment; Its nature cannot be found, So it cannot be extinguished.　

平等實際中，　　 無解脫分別。　 若於貪解脫，　　 於空亦解脫，　

Within the limit of the truth of equanimity, There is neither liberation nor differentiation. If one could be liberated from desire, One could also be liberated from space.

虛空及與貪，　　 無盡無差別；　 若見差別者，　　 我說令捨離。　

Empty space as well as desire, They are without exhaustion, without differentiation: One who sees differentiation, I say they should relinquish that.

貪實無有生，　　 妄起生分別，　 彼貪本性空，　　 但有假名字，

In truth, desire never arises; It is only differentiation that arises from error, The nature of that desire is originally empty, It is just a conventional name.

不應以此名，　　 而生於執著。　 了貪無染故，　　 是則畢竟空，　

One should not, from a name, Give rise to such attachment; To realize that desire is without defilement Is to realize ultimate emptiness.

不由滅壞貪，　　 而得於解脫。　 貪法與佛法，　　 平等即涅槃，　

It is not through the destruction of desire That one attains liberation. The things (dharma) of desire and the Buddha-Dharma Are equal in nirvāṇa.

智者應當知，　　 了貪寂靜已，　 入於寂靜界，　　 是名貪三昧。

The wise should know, To understand the quiescence of desire, Entering the ultimate realm, This is called the Desire Samādhi.

「復次文殊師利！云何名為瞋相三昧？即說頌曰：

“Furthermore, Mañjuśrī! What is the Characteristic of Anger (dveṣa) Samādhi?” Then he spoke in verse saying:

以虛妄因緣，　　 而起於瞋恚，　 無我執為我，　　 及由麁惡聲，

By the dependent conditions of error Hatred then comes to be, One clings to the 'I' when there is no I, And, from the ‘dust’ of bad sounds,

起猛利瞋心，　　 猶如於惡毒，　 音聲及瞋恚，　　 究竟無所有。

Intense hatred arises, Which is like a vicious poison. Sound and hatred Ultimately cannot be found.

如鑽木出火，　　 要假眾緣力，　 若緣不和合，　　 火終不得生。　

Like boring wood to start a fire, Many conditions must be fulfilled, If the conditions are not met, Fire cannot possibly come forth.

是不悅意聲，　　 畢竟無所有，　 知聲性空故，　　 瞋亦不復生。　

Likewise, speech unpleasant to hear Ultimately cannot be found. If one knows the nature of sound is empty, Anger, too, will no longer arise.

瞋不在於聲，　　 亦不身中住，　 因緣和合起，　　 離緣終不生。　

Anger is not in sound, and neither does it abide in the body; It is a product of causes and conditions, Beyond the condition of ever arising.

如因乳等緣，　　 和合生酥酪，　 瞋自性無起，　　 因於麁惡聲。　

Just as butter comes to be From a combination of milk and other agents, Anger, in itself, does not arise, Except for the dust of bad sounds.

愚者不能了，　　 熱惱自燒然，　 應當如是知，　　 究竟無所有。

Fools cannot understand, So they burn themselves with the heat of anger. You should know like this, Ultimately, nothing can be found

瞋性本寂靜，　　 但有於假名，　 瞋恚即實際，　　 以依真如起，　 了知如法界，　　 是名瞋三昧。

The nature of anger is originally quiescent; It is just a conventional name; Hatred is reality itself, Arising in dependence upon Suchness; Knowing hatred to be the Dharmadhatu Is called the Hatred Samādhi."

「復次文殊師利！云何名為癡相三昧？即說頌曰：

“Furthermore, Mañjuśrī! What is the Characteristic of Delusion (moha) Samādhi?” Then he spoke in verse saying:

無明體性空，　　 本自無生起，　 是中無少法，　　 而可說為癡。

The essential nature of ignorance is empty, Originally, itself, not arisen; Herein there is not the least thing (dharma) That can be called delusion. 　

凡夫於無癡，　　 而妄生癡想，　 於無著生著，　　 猶若結虛空。　

Ordinary people take what is not delusional And there arises delusional thoughts; They are attached, while there is nothing to be attached to, Like trying to tie empty space into a knot.

奇哉愚癡人，　　 不應作而作，　 諸法皆非有，　　 雜染分別生。

Strange indeed are these fools, They do what they should not do. There are no dharmas, Yet differentiation engenders a myriad defilements.　

如欲取虛空，　　 安置於一處，　 設經千萬劫，　　 終無有積聚。　

If one wants to grab space, And put it in a certain place, Even in millions of kalpas They will never complete the task.

愚夫從本來，　　 經不思議劫，　 所起於癡結，　　 而無少分增。　

Fools, since the beginning, For inconceivable numbers of kalpas, Have given rise to 'knots of delusion’, Yet, there isn’t the slightest increase.

如彼取虛空，　　 終無有增減，　 多劫集於癡，　　 增減亦如是。　

Just like that person trying to grab empty space, Forever without increase or decrease, Delusion, amassed over many kalpas, Increases and decreases just like this.

又如於槖籥，　　 受風無際限，　 愚癡著欲樂，　　 無有厭足時。　

Also like a bellows, Taking in endless amounts of air, Fools grasp at sensuous pleasures, Without ever being satisfied.

是癡無所有，　　 無根無住處，　 以根非有故，　　 亦無癡可盡。　

This delusion has no existence, No root, and no abode, Since it has no root, There is no delusion that could be ended.

以癡無盡故，　　 邊際不可得，　 是故諸眾生，　　 我不能令盡。　

Since delusion has no end, Its bounds cannot be found, For this reason, all sentient beings, I can never finish liberating.

設我一日中，　　 能度三千界，　 所有諸眾生，　　 皆令入涅槃，　

Even if, in a single day, I was able to deliver all the beings In a billion-world universe, Causing them to realize Nirvāṇa;

復經不思議，　　 無量千萬劫，　 日日如是化，　　 眾生界不盡。　

And for inconceivable Immeasurable thousands and millions of kalpas, Day after day, there was liberation such as this, The realm of sentient beings would still not be exhausted.

癡界眾生界，　　 是二俱無相，　 彼皆如幻化，　　 故不能令盡。

The realm of delusion and the realm of sentient beings, They are both entirely without characteristics, They are totally like illusions, Therefore they are unable to be ceased. 　

癡性與佛性，　　 平等無差別，　 若分別於佛，　　 彼則住愚癡。　

The nature of delusion along with the nature of buddhas Are equal, without difference, If one differentiates a buddha, Then they abide in delusion.

癡及一切智，　　 性皆不可得，　 然彼諸眾生，　　 皆與癡平等。　

From delusion to omniscience, Their natures cannot be found, It is just that sentient beings And delusion are equal.

眾生不思議，　　 癡亦不思議，　 以不思議故，　　 不應取分別。　

Sentient beings are inconceivable, Delusion, too, is inconceivable, And because they are both inconceivable, A distinction should not be made between them.

如是思惟心，　　 思量不可得，　 癡亦不可量，　　 以無邊際故。　

Like this, the thinking mind, Its measurement cannot be found, Delusion, too, is immeasurable, Because it is boundless.

既無有邊際，　　 從何而得生，　 自性無生故，　　 相亦不可得。　

Since it has no bounds, From where could it arise? Because inherent self-nature does not arise Characteristics, too, cannot be found.

了癡無有相，　　 觀佛亦復然，　 應當如是知，　　 一切法無二。

Understanding delusion to be without characteristics, Observe the Buddha also in this way, One should know like this, All dharmas are non-dual.　

癡性本寂靜，　　 但有於假名，　 我證菩提時，　　 亦了癡平等，　 能作如是觀，　　 是名癡三昧。

The nature of delusion is originally quiescent, It is merely a conventional term, When I realized bodhi, I understood it to be the same as delusion. Being able to observe like this Is called the Delusion Samādhi.

「復次文殊師利！云何名為不善三昧？即說頌曰：

“Furthermore, Mañjuśrī! What is the [Characteristic of] Unwholesome Dharma Samādhi?” Then he spoke in verse saying:

知彼貪瞋癡，　　 種種諸煩惱，　 所有諸行相，　　 虛妄無真實，　 能如是觀察，　　 是不善三昧。

Knowing that greed, anger, and delusion, Their various kinds of afflictions, And all the characteristics of their conditioning Are erroneous and not true, To be able to observe like this Is the Unwholesome Samādhi.

「復次文殊師利！云何名為善法三昧？即說頌曰：

“Furthermore, Mañjuśrī! What is the [Characteristic of] Wholesome Dharma Samādhi?” Then he spoke in verse saying:

汝等應當知，　　 諸善意樂者，　 心行各差別，　　 皆同於一行。　

You all should know, Those with wholesome thoughts Although each has different mental conditioning (saṃskāra), In all, they are a single conditioned action.

以一出離相，　　 了知於一切，　 皆悉寂靜故，　　 是名善三昧。

Transcending characteristics through unity, And understanding everything Because everything is completely quiescent. Is called the Wholesome Samādhi.

「復次文殊師利！云何名有為三昧？即說頌曰：

“Furthermore, Mañjuśrī! What is the Characteristic of the Conditioned Samādhi?” Then he spoke in verse saying:

汝等應當知，　　 一切有為法，　 非是所造作，　　 亦無可稱量。　

You all should know, All conditioned dharmas, Have no creator, And also cannot be measured.

我了知諸行，　　 性無有積集，　 一切皆寂靜，　　 名有為三昧。

My understanding of all conditioned actions (saṃskāra), The nature of which does not aggregate, Everything being completely quiescent, Is called the Conditioned Samādhi.

「復次文殊師利！云何名無為三昧？即說頌曰：

“Furthermore, Mañjuśrī! What is the Characteristic of the Unconditioned Samādhi?” Then he spoke in verse saying:

無為性寂靜，　　 於中無所著，　 亦復無出離，　　 但有假名字。

The nature of the unconditioned is quiescent, Therein there is no grasping, There is also no escaping, These are only conventional designations. 　

為執著眾生，　　 而說彼名字，　 能如是了知，　　 名無為三昧。」

For clinging sentient beings, I therefore speak in conventional terms, To be able to know, like this, Is called the Unconditioned Samādhi

爾時世尊說如是等不可思議微妙偈時，九萬二千菩薩得無生法忍，三萬六千比丘而於諸漏心得解脫；七十二萬億那由他諸天及六千比丘尼、一百八十萬優婆塞、二千二百優婆夷等，皆發阿耨多羅三藐三菩提心。

At that time, when the World-Honored One had spoken these inconceivably subtle verses, ninety-two thousand bodhisattvas attained the patient tolerance of the birthlessness of dharmas and thirty-six thousand bhikṣus attained liberation from all mental outflows; ninety-two million nayutas of devas along with six thousand bhikṣuṇīs, one hundred and eighty thousand upāsakas, and two thousand two hundred upāsikās all generated anuttarā-saṃyak-saṃbodhi citta.

爾時文殊師利菩薩復白佛言：「唯願世尊！為諸菩薩演說種種三昧名字，令其聞者諸根通利，而於諸法得智慧明，不為一切邪見眾生之所摧伏，亦令證得四無礙辯，於一文字而能了知種種文字，於諸文字了一文字。復以無邊辯才，為諸眾生善說法要，亦令證得甚深法忍，於一剎那了一切行。是一切行，各各復有無邊行相皆能了知。」

Then Mañjuśrī again addressed the Buddha saying, “Please, World-Honored One! Broadly expound the names of samādhis for the bodhisattvas, so that those who hear them are benefited, and they attain the light of the wisdom of all dharmas, not to be controlled by those with false views, that they may realize and achieve the four kinds of unhindered eloquence and by a single word they are able to understand all kinds of languages, and by all languages they are able to understand a single word. And also, that they may teach the essence of the Dharma to sentient beings, and do so skillfully and with boundless eloquence, and they cause them to realize the patient tolerance of the birthlessness of all dharmas, understanding in an instant all actions, as well as the infinite forms and varieties of each of them.”

佛言：「文殊師利！有三昧名無邊離垢，若菩薩得此三昧，能現一切諸清淨色。復有三昧名可畏面，得此三昧有大威光映蔽日月。復有三昧名出焰光，得此三昧能蔽一切釋梵威光。復有三昧名為出離，得此三昧令諸眾生出離一切貪恚愚癡。復有三昧名無礙光，得此三昧則能照曜一切佛剎。復有三昧名無忘失，得此三昧能持諸佛所說教法，亦能為他敷演斯義。復有三昧名曰雷音，得此三昧善能顯示一切言音上至梵世。復有三昧名為喜樂，得此三昧令諸眾生喜樂滿足。復有三昧名喜無厭，得此三昧其見聞者無有厭足。復有三昧名專一境難思功德，得此三昧而能示現一切神變。復有三昧名解一切眾生語言，得此三昧善能宣說一切語言，於一字中說一切字，了一切字同於一字。復有三昧名超一切陀羅尼王，得此三昧能善了知諸陀羅尼。復有三昧名為一切辯才莊嚴，得此三昧善能分別一切文字種種言音。復有三昧名為積集一切善法，得此三昧能令眾生悉聞佛聲法聲僧聲、聲聞聲緣覺聲、菩薩聲波羅蜜聲，如是菩薩住三昧時，令諸眾生聞聲不絕。」

The Buddha said, “Mañjuśrī! There is a samādhi called Infinite Stainlessness. If bodhisattvas attain this samādhi they can manifest the purity of all forms. There is also a samādhi called Face of Courage. One who attains this samādhi has an awesome light outshining the sun and moon. There is also a samādhi called Emitting Flaming Light. One who attains this samādhi outshines Śakra and Brahma. There is also a samādhi called Toward Transcendence. One who attains this samādhi can cause sentient beings to transcend desire, hatred, and delusion. There is also a samādhi called Unobstructed Light. One who attains this samādhi can illuminate all buddha lands. There is also a samādhi called Unforgetting. One who attains this samādhi can hold in mind the Dharma tuaght by all Buddhas and expound it to others. There is also a samādhi known as Thundering Voice. One who attains this samādhi can speak well in all languages and tones, including those of the Brahma World. There is also a samādhi called Toward Joy. One who attains this samādhi can cause all sentient beings to be filled with joy. There is also a samādhi called Insatiable Delight. One who attains this samādhi, people will not be tired of seeing or hearing them. There is also a samādhi called Inconceivable Merit of Focus on a Single Object. One who attains this samādhi can manifest all spiritual transformations (vikurvaṇa). There is also a samādhi called Understanding the Languages of All Sentient Beings. One who attains this samādhi can speak all languages with proficiency, can express all words in one word, and can understand that all words are one word. There is also a samādhi called Surpassing All Dhāraṇī King. One who attains this samādhi can thoroughly understand all dhāraṇīs. There is also a samādhi called Toward the Adornment of Complete Eloquence. One who attains this samādhi will be well versed in all written and spoken languages. There is also a samādhi called Toward the Accumulation of all Wholesome Dharmas. One who attains this samādhi can cause sentient beings to hear the sound of the Buddha, the sound of the Dharma, and the sound of the Sangha; the sound of śrāvakas, the sound of pratyekabuddhas, the sound of Bodhisattvas, and the sounds of the pāramitās; When bodhisattvas abide in samādhi like this, they cause sentient beings to hear these teachings continuously."

爾時文殊師利白佛言：「唯願世尊！加威護念，令我獲得無礙辯才，說此法門殊勝功德。」

At that time, Mañjuśrī addressed the Buddha saying, “Please, World-Honored One! Guard me in mind and help me attain unhindered eloquence and explain the extraordinary merit of this Dharma Door.”

佛言：「善哉！隨汝所願。」

The Buddha said, “Excellent! As you wish.”

文殊師利復白佛言：「若有菩薩於此法門受持讀誦無疑惑者，當知是人於現身中，決定獲得四種辯才，所謂捷疾辯才、廣大辯才、甚深辯才、無盡辯才，於諸眾生心常護念，隨所修行欲毀壞者，皆能覺悟令無毀壞。」

Mañjuśrī again addressed the Buddha saying, “If there are bodhisattvas who accept, practice, read, and recite this Dharma Door without doubt, you should know, they will definitely acquire in this present life four kinds of eloquence; namely, ready eloquence, great eloquence, profound eloquence, and inexhaustible eloquence. They will always remember to protect sentient beings, and, by thwarting those who intend to destroy their practice, they will be able to attain enlightenment.”

爾時世尊讚文殊師利菩薩言：「善哉善哉！汝於斯義能善分別，如布施者獲大財富，持禁戒者決定生天。若能受持此經典者，現得辯才必無虛妄。如日光出能除諸暝，亦如菩薩坐菩提座成等正覺決定無疑，受持讀誦是經典者，現得辯才亦復如是。文殊師利！若復有人於現身中欲求辯才，當於此經心生信樂，受持讀誦廣為人說，勿生疑惑。」

At that time the World-Honored One praised Mañjuśrī bodhisattva saying, “Excellent, excellent! You are able to understand the meaning of this very well. Just as those who give will surely gain immense wealth, and as those who keep precepts will be reborn in heaven, so those who accept and practice this sutra will unquestionably achieve eloquence in this life. Just as sunlight can surely dispel all darkness, and just as bodhisattvas will surely attain supreme enlightenment when they sit on the seat of bodhi, so those who accept, practice, read, and recite this sutra will achieve eloquence in this life without fail. Mañjuśrī! If someone is able to seek eloquence in this life, they should believe in, rejoice at, accept, practice, read, and recite this sutra and explain it to others without entertaining any doubts."

爾時無垢藏菩薩白佛言：「世尊！若諸菩薩，佛涅槃後於此法門心無疑惑，受持讀誦為他廣說，我當攝受加其辯才。」

Then Amalagarbha Bodhisattva addressed the Buddha saying, “World-Honored One! After the nirvāṇa of the Buddha, if bodhisattvas, free of doubt, accept, practice, read, and recite this Dharma Door and explain it to others, I will hold them in my embrace and enhance their eloquence."

爾時天魔波旬愁憂苦惱悲涕流淚來詣佛所，而白佛言：「如來昔證無上菩提，我於爾時已懷憂惱。復於今者說此法門，倍生大苦如中毒箭。若諸眾生聞是經典，決定當於阿耨多羅三藐三菩提無有退轉入般涅槃，令我境界皆悉空虛。如來、應、正等覺能令一切諸苦眾生咸得安樂，願垂哀愍與大慈悲，不於此經加威護念，令我安隱憂苦皆除。」

At that time, the celestial Māra Pāpīyān was stricken with worry and grief. With tears in his eyes, he came to the Buddha and addressed the Buddha saying, "When the Tathāgata was attaining supreme enlightenment in the past, I writhed in worry and agony. Now your preaching of this Dharma Door redoubles my pain, and I feel as if I have been shot by a poisonous arrow. If sentient beings hear this sutra they will definitely not regress from their pursuit of anuttarā-saṃyak-saṃbodhi, and will eventually enter parinirvāṇa. This will reduce my domain to nothing. The Tathāgata, the Worthy One, the Supremely Enlightened One, can give peace and happiness to all living beings in distress. May the Tathāgata be so kind and compassionate as to not bless this sutra, and thus give me peace and security and eliminate all my worry and pain."

爾時世尊告波旬言：「勿懷憂惱。我於此法不作加護，諸眾生等亦不涅槃。」天魔波旬聞是語已，歡喜踊躍憂惱悉除，即於佛前忽然不現。

Then the World-Honored One told Pāpīyān saying, “Do not worry. I shall not bless this sutra, nor will sentient beings enter parinirvāṇa." Hearing this, the celestial Māra Pāpīyān danced with joy; all his worries and sorrow vanished. He suddenly disappeared from the presence of the Buddha.”

爾時文殊師利菩薩前白佛言：「如來今者有何密意，告波旬言我於此法不作加護？」

Then Mañjuśrī Bodhisattva, before the Buddha, addressed him saying, “What was the Tathāgata’s secret intention just now in telling Pāpīyān , 'I shall not bless this Dharma'?"

佛言：「文殊師利！以無加護加護此法，是故為彼說如是言。以一切法平等實際，皆歸真如同於法界，離諸言說不二相故，無有加護。以我如是誠實之言無有虛妄，能令此經於閻浮提廣行流布。」

The Buddha said, “Mañjuśrī! I bless this Dharma by not blessing it; thus, I told him that. Because all dharmas are equal in reality, return to suchness, are identical with the Dharmadhatu, defy speech, and transcend duality, there is no blessing. Because I speak the truth and not falsehood, this sutra will prevail widely in the world."

爾時世尊說是語已，告阿難言：「此經名為『普入不思議法門』，若能受持如是經典，則為受持八萬四千法門等無差別。何以故？我於此經善通達已，方能為彼諸眾生等演說八萬四千法門。是故阿難！汝於此法當善護持，讀誦流通無令忘失。」

After the World-Honored One had said this, he told Ānanda, "This sutra is named the Universal Dharma Door to the Inconceivable. Accepting and practicing this sutra is not different from accepting and practicing the eighty-four thousand Dharma Doors. Why? Because it was only after I became conversant with it that I was able to expound the eighty-four thousand Dharma Doors to all living beings. Therefore, Ānanda, you should carefully protect and uphold this sutra and read, recite, and circulate it so that it may not be forgotten or lost."

佛說是經已，文殊師利菩薩、無垢藏菩薩、尊者阿難，及諸世間天、人、阿修羅、乾闥婆等，聞佛所說，皆大歡喜，信受奉行。

When the Buddha had spoken this sutra, Bodhisattva Mañjuśrī, Bodhisattva Amalagarbha, Venerable Ānanda, humans, devas, asuras, gandharvas, and others were all jubilant over the Buddha's teaching. They accepted it with faith and began to practice it with veneration.