大寶積經卷第三十七
大唐三藏法師玄奘奉 詔譯
菩薩藏會第十二之三如來不思議性品第四之一
爾時佛告舍利子：「是諸菩薩摩訶薩善住如是清淨信已，復能信受如來、應、正遍知十種不可思議法，諦奉清淨無惑無疑不異分別，倍復踊躍深生歡喜發希奇想。舍利子！何等名為如來十種不思議法？舍利子！一者信受如來不思議身，二者信受如來不思議音聲，三者信受如來不思議智，四者信受如來不思議光，五者信受如來不思議尸羅及以等觀，六者信受如來不思議神通，七者信受如來不思議力，八者信受如來不思議無畏，九者信受如來不思議大悲，十者信受如來不思議不共佛法。舍利子！是名十種不思議法。若有菩薩摩訶薩為求法故興起正勤，不怯不退不生捨離發如是心：『我今未得不思議法，寧使風所轉身皮肉筋骨受大苦惱，或復血肉乾枯竭盡，要必勤行精進中無暫廢。』如是舍利子！已得信解諸菩薩摩訶薩，若聞如是如來十種不思議法，信受諦奉清淨無疑，倍復踊躍深生歡喜發希奇想。」
At that time, the Buddha said to Sariputra: "These great bodhisattvas, having established such pure faith, are further able to faithfully accept ten inconceivable dharmas of the Tathagata, the Arhat, the Perfectly Enlightened One. They revere these with pure faith, without doubt or confusion, without discriminating differences. They become even more joyful, deeply delighted, and filled with wonder. Sariputra, what are these ten inconceivable dharmas of the Tathagata?
- Faith in the Tathagata's inconceivable body
- Faith in the Tathagata's inconceivable voice
- Faith in the Tathagata's inconceivable wisdom
- Faith in the Tathagata's inconceivable light
- Faith in the Tathagata's inconceivable moral discipline and equanimity
- Faith in the Tathagata's inconceivable supernatural powers
- Faith in the Tathagata's inconceivable strength
- Faith in the Tathagata's inconceivable fearlessness
- Faith in the Tathagata's inconceivable great compassion
- Faith in the Tathagata's inconceivable unique Buddha qualities
Sariputra, these are called the ten inconceivable dharmas. If there are great bodhisattvas who, for the sake of seeking the Dharma, arouse right diligence, not cowering, not retreating, not abandoning their resolve, thinking: 'I have not yet attained these inconceivable dharmas. Even if my body were blown about by the wind, my skin, flesh, sinews and bones suffering great pain, or my blood and flesh dried up and exhausted, I must diligently practice without pause.' Thus, Sariputra, those great bodhisattvas who have attained faith and understanding, when they hear of these ten inconceivable dharmas of the Tathagata, accept them with faith, revere them with pure minds free of doubt, become even more joyful, deeply delighted, and filled with wonder."
爾時世尊欲重宣此義而說頌曰：
At that time, the World-Honored One, wishing to restate this meaning, spoke in verse:
佛身難思議， 為真法身顯， 無相不可觀， 唯佛子能信。
The Buddha's body is inconceivable, Manifesting as the true Dharma body, Without form and unobservable, Only Buddha's children can believe.
諸趣雜種類， 音聲不可思， 隨音為說法， 信諸佛境界。
The various realms and diverse beings, Their sounds are inconceivable, Teaching Dharma according to each sound, Believe in the Buddha's realm.
一切種群生， 三世諸根異， 佛皆能覺了， 信是不思議。
All types of sentient beings, With different faculties in the three times, The Buddha can fully understand, Believe this is inconceivable.
諸佛無邊光， 光網不思議， 遍滿十方界， 無邊佛土海。
The Buddhas' boundless light, Their net of light inconceivable, Pervading the ten directions, An ocean of infinite Buddha lands.
佛戒超世間， 不依止世法， 神足不思議， 菩薩能信受。
The Buddha's precepts transcend the world, Not relying on worldly dharmas, Supernatural powers inconceivable, Bodhisattvas can accept and believe.
眾生不能知， 如來之境界， 如來常在定， 解脫不思議。
Sentient beings cannot know, The realm of the Tathagata, The Tathagata is always in samadhi, Liberation inconceivable.
法界不相雜， 唯佛力能知， 大仙諸智力， 猶若空無際。
The dharma realm is not mixed, Only Buddha's power can know, The Great Sage's wisdom powers, Are like space without limit.
為利一眾生， 住無邊劫海， 令其得調伏， 大悲心如是。
For the benefit of a single being, Dwelling in an ocean of endless kalpas, To help them become tamed, Such is the mind of great compassion.
一切諸群生， 種種問難海， 一音令悅解， 無畏不思議。
For all sentient beings, With their sea of various questions and difficulties, With one voice causing joyful understanding, This fearlessness is inconceivable.
成一切種智， 隨覺於諸法， 及不共佛法， 遍智皆能見。
Attaining omniscient wisdom, Awakening to all dharmas, And the unique Buddha qualities, All-pervading wisdom can perceive.
一切難思議， 諸佛法如是， 有能奉信者， 是為善住信。」
All inconceivable, Such are the dharmas of the Buddhas, Those who can faithfully accept them, Are said to be well-established in faith.
爾時佛告舍利子：「云何菩薩摩訶薩於如來不思議身，信受諦奉清淨無疑，倍復踊躍深生歡喜發希奇想？舍利子！所謂如來身者，永斷一切惡不善法。何以故？由能成就一切微妙諸善法故。如來身者，遠離一切不淨洟唾痰癊膿血大小便利。何以故？如來久已解脫一切骨肉筋脈故。如來身者自性清徹。何以故？如來久已遠離一切煩惱諸垢穢故。如來身者出過世間。何以故？不為世法之所染污故。如來身者無量功德，久已積集福智資糧，一切眾生慧命依止。如來身者無量淨戒之所熏修，無量等觀及無量慧、解脫、解脫智見之所熏修。如來身者諸功德華之所嚴飾。如來身者如淨鏡中微妙之像，如淨水中明滿之月，又如光影之所照耀。如來身者不可思議，等虛空界極法界性。如來身者清淨無染，遠離一切諸染穢濁。如來身者即是無為，遠離一切諸有為相。如來身者是虛空身、是無等身、無等等身、一切三界無與等身。如來身者無譬喻身、無相似身。如來身者清淨無垢，離諸煩惱自性清徹。又舍利子，如來身者不可以前際求、不可以後際求、不可以現在求、不可以生處種姓求。如來身者不可以色求、不可以相求、不可以好求。如來身者不可以心求、不可以意求、不可以識求。如來身者不可以見求、不可以聞求、不可以念求、不可以了別求。如來身者不可以蘊求、不可以界求、不可以處求。如來身者不可以生求、不可以住求、不可以壞滅求。如來身者不可以取求、不可以捨求、不可以出離求、不可以行求。如來身者不可以顯色求、不可以相貌求、不可以形色求、不可以來求、不可以去求。如來身者不可以淨戒作意求、不可以等觀作意求、不可以正慧作意求、不可以解脫作意求、不可以解脫智見作意求。如來身者不可以有相求、不可以無相求、不可以諸法相求。如來身者不可以力增益求、不可以無畏增益求、不可以無礙辯增益求、不可以神通增益求、不可以大悲增益求、不可以不共佛法增益求。舍利子！菩薩摩訶薩欲求如來身者，當應如幻如焰如水中月如是自性求如來身。
At that time, the Buddha said to Sariputra: "How do great bodhisattvas have faith in, accept, revere, and rejoice in the inconceivable body of the Tathagata without doubt, becoming even more joyful and filled with wonder? Sariputra, the body of the Tathagata has permanently eliminated all evil and unwholesome dharmas. Why? Because it has perfected all subtle and wonderful wholesome dharmas.
The Tathagata's body is free from all impurities such as phlegm, blood, urine, and feces. Why? Because the Tathagata has long been liberated from all bones, flesh, sinews, and veins.
The Tathagata's body is inherently pure and clear. Why? Because the Tathagata has long ago abandoned all afflictions and defilements.
The Tathagata's body transcends the world. Why? Because it is not tainted by worldly dharmas.
The Tathagata's body possesses immeasurable merits, having long accumulated the provisions of merit and wisdom, and is the support for the wisdom-life of all beings.
The Tathagata's body is perfumed by immeasurable pure precepts, immeasurable equanimity, immeasurable wisdom, liberation, and the vision of liberation wisdom.
The Tathagata's body is adorned with flowers of all virtues. The Tathagata's body is like a wondrous image in a clear mirror, like the full moon reflected in pure water, and like a radiant light.
The Tathagata's body is inconceivable, equal to the realm of space and the nature of the dharma realm. The Tathagata's body is pure and undefiled, free from all contaminations and impurities. The Tathagata's body is unconditioned, free from all conditioned characteristics.
The Tathagata's body is a body of emptiness, an incomparable body, a body without equal to equals, a body unequaled in all three realms. The Tathagata's body is a body beyond analogy, a body without similarity. The Tathagata's body is pure and spotless, free from afflictions, inherently clear.
Furthermore, Sariputra, the Tathagata's body cannot be sought in the past, future, or present, nor can it be sought in birth place or lineage. The Tathagata's body cannot be sought through form, characteristics, or appearance. It cannot be sought through mind, thought, or consciousness. It cannot be sought through seeing, hearing, remembering, or discerning. It cannot be sought through aggregates, elements, or sense bases. It cannot be sought through arising, abiding, or ceasing. It cannot be sought through grasping, abandoning, escaping, or practicing.
The Tathagata's body cannot be sought through visible form, appearance, shape, coming, or going. It cannot be sought through the intention of pure precepts, equanimity, right wisdom, liberation, or the vision of liberation wisdom. It cannot be sought through characteristics or lack of characteristics, or through the characteristics of all dharmas. The Tathagata's body cannot be sought through the increase of powers, fearlessness, unobstructed eloquence, supernatural powers, great compassion, or the unique qualities of the Buddha.
Sariputra! Great bodhisattvas who wish to seek the Tathagata's body should seek it as having the nature of illusions, mirages, or the moon's reflection in water."
「舍利子！如來身者即是空無相無願解脫之身、無變異身、無動壞身、無分別身、無依止身、無思慮身。如來身者即是安住善住得不動身。如來身者即是無色色自性身、即是無受受自性身、即是無想想自性身、即是無行行自性身、即是無識識自性身。舍利子！如來身者無有無生、無四大身，如來身者即是希有希有法身。如來身者非眼所起，不在色中亦不在外；不依於耳，不在聲內亦不在外；非鼻所知，不在香中亦不在外；非舌所顯，不在味中亦不在外；不與身合，不在觸中亦不在外。如來身者不依心轉、不依意轉、不依識轉，安住不動，非是旋還亦不隨轉。舍利子！如來身者等量虛空，如來身者極於法界，如來身者盡虛空界。舍利子！是名第一如來不思議身。是諸菩薩摩訶薩聞如來不思議身如虛空已，信受諦奉清淨無疑，倍復踊躍深生歡喜發希奇想。」
Sariputra, the body of the Tathagata is the body of emptiness, signlessness, and wishlessness liberation. It is a body without change, without destruction, without discrimination, without dependence, and without thought. The Tathagata's body is a well-established, immovable body.
The Tathagata's body is a body of formless form nature, a body of sensationless sensation nature, a body of perceptionless perception nature, a body of formationless formation nature, and a body of consciousnessless consciousness nature.
Sariputra, the Tathagata's body has no birth and no origination, it is not a body of four elements. The Tathagata's body is a rare and wondrous Dharma body.
The Tathagata's body does not arise from the eye, is not in form nor outside of it; does not depend on the ear, is not in sound nor outside of it; is not known by the nose, is not in smell nor outside of it; is not revealed by the tongue, is not in taste nor outside of it; does not combine with the body, is not in touch nor outside of it.
The Tathagata's body does not depend on mind, does not depend on mental factors, does not depend on consciousness. It abides immovably, neither revolving nor following.
Sariputra, the Tathagata's body is equal to the measure of space, the Tathagata's body extends to the limits of the dharma realm, the Tathagata's body fills the realm of space.
Sariputra, this is called the first inconceivable body of the Tathagata. When the great bodhisattva mahasattvas hear of the Tathagata's inconceivable body as being like space, they accept it with faith, revere it with pure minds free of doubt, become even more joyful, deeply delighted, and filled with wonder.
爾時世尊欲重宣此義而說頌曰：
At that time, the World-Honored One, wishing to restate this meaning, spoke verses:
拘胝那庾劫， 行無量大行， 善淨身三業， 獲無等佛身。
For countless eons, Practicing immeasurable great deeds, Purifying the three karmas of body, Attaining the incomparable Buddha body.
慈心遍十方， 起大悲行施， 常離邪婬行， 得勝虛空身。
With compassion pervading the ten directions, Arousing great compassion and practicing generosity, Always abstaining from sexual misconduct, Attaining a body superior to empty space.
於世尊福田， 佛子廣行施， 捨淨珍服等， 如無量殑沙。
In the field of merit of the World-Honored One, The Buddha's children practice extensive giving, Renouncing pure and precious garments and such, Like countless grains of sand in the Ganges.
奉持於淨戒， 如犛牛護尾， 假使碎身苦， 於怨大忍生。
Upholding pure precepts, Like a yak protecting its tail, Even if the body is crushed and suffers, Great patience arises towards enemies.
正勤波羅蜜， 修行極疲苦， 發弘大誓願， 求常住佛身。
Diligently practicing the perfections, Cultivating with extreme hardship, Making vast and great vows, Seeking the eternal Buddha body.
樂觀諸定境， 樂廣慧方便， 樂觀於法界， 願等法界身。
Delighting in observing the realms of meditation, Enjoying extensive wisdom and skillful means, Delighting in contemplating the dharma realm, Aspiring for a body equal to the dharma realm.
於佛行善已， 成無等妙覺， 獲大虛空身， 清白離塵染。
Having practiced good deeds towards the Buddha, Attaining unequaled wonderful enlightenment, Acquiring a body vast as space, Pure and free from defilements.
無我人性空， 無相不可說， 證是牟尼身， 過諸眼境界。
No self, no person, inherently empty, Formless and inexpressible, Realizing this sage-like body, Beyond the realm of ordinary sight.
意淨離色聲， 本空無起作， 見真如身者， 則見十方佛。
Mind purified, detached from form and sound, Originally empty, without arising or action, One who sees the true suchness body, Sees the Buddhas of the ten directions.
如種種幻化， 象馬狂夫等， 誑惑愚倒者， 如是觀十方。
Like various magical illusions, Elephants, horses, and deluded men, Deceiving the foolish and confused, Thus observe the ten directions.
三世無量佛， 同處法性身， 無等等虛空， 極清淨法界。
Countless Buddhas of the three times, United in the Dharma-nature body, Incomparable, equal to space, The utterly pure Dharma realm.
「如是舍利子！是名如來不可思議身。菩薩摩訶薩信受諦奉清淨無疑，倍復踊躍深生歡喜發希奇想。」
Thus, Śāriputra! This is called the inconceivable body of the Tathāgata. The bodhisattva mahāsattvas accept it with faith, revere it with pure minds free of doubt, become even more joyful, deeply delighted, and filled with wonder.
爾時佛告舍利子：「云何菩薩摩訶薩於如來不思議音聲，信受諦奉清淨無疑，乃至發希奇想？舍利子！如來出世愍諸含識敷演法化，所發音聲齊於眾會。由所調伏眾生力故，如來音聲普遍十方無量世界，令諸眾生心歡喜故。舍利子！然諸如來所出音聲，雖遍世界不作是念：『我為苾芻眾說法，我為苾芻尼眾說法，我為鄔波索迦眾、鄔波斯迦眾、婆羅門眾、剎帝利眾、長者眾、天眾、梵眾，如是等眾而為說法。』亦不作是念：『我今演說契經、應頌、記莂、伽他、自說、緣起、本事、本生、方廣、希法、譬喻、解釋，如是等趣十二分教。』初未生念為之敷演。舍利子！如來隨諸眾集，所謂苾芻乃至梵眾，如其所聞種種正勤而為說法。是諸眾生樂聞法故，各自謂聞如來法聲面門而發。然是法聲於其所說，種類言詞不相障礙，各別悟解自所了法，是則名為不可思議。舍利子！諸佛如來先福所感，果報音聲其相無量。所謂慈潤聲、可意聲、意樂聲、清淨聲、離垢聲、美妙聲、喜聞聲、辯了聲、不[革*卬]聲、不澁聲、令身適悅聲、心生踊躍聲、心歡悅豫聲、發起喜樂聲、易解聲、易識聲、正直聲、可愛聲、可喜聲、慶悅聲、意悅聲、師子王吼聲、大雷震聲、大海震聲、緊捺洛歌聲、羯羅頻伽聲、梵天聲、天鼓聲、吉祥聲、柔軟聲、顯暢聲、大雷深遠聲、一切含識諸根喜聲、稱可一切眾會聲、成就一切微妙相聲。舍利子！如是等如來音聲，具足如是殊勝功德，及餘無量無邊功德之所莊嚴。舍利子！是名第二如來不思議音聲。是諸菩薩摩訶薩聞如來不思議音聲，具足無量殊勝功德，信受諦奉清淨無疑，倍復踊躍深生歡喜發希奇想。」
At that time, the Buddha said to Śāriputra: "How do bodhisattva mahāsattvas accept with faith, revere with pure minds free of doubt, and become filled with wonder regarding the inconceivable voice of the Tathāgata? Śāriputra! When the Tathāgata appears in the world, out of compassion for all sentient beings, he expounds the Dharma teachings. The voice he produces reaches all assemblies. Due to the power of subduing sentient beings, the Tathāgata's voice pervades the ten directions and countless worlds, causing all beings to rejoice.
Śāriputra! However, although the voices produced by all Tathāgatas pervade all worlds, they do not think: 'I am expounding the Dharma for the assembly of bhikṣus, for the assembly of bhikṣuṇīs, for the assembly of upāsakas, upāsikās, brahmins, kṣatriyas, elders, devas, or Brahmas.' Nor do they think: 'I am now expounding sūtras, verses, predictions, gāthās, udānas, nidānas, avadānas, jātakas, vaipulyas, adbhuta-dharmas, upadeśas, or the twelve divisions of the teachings.' They have never generated such thoughts while expounding.
Śāriputra! The Tathāgata adapts to various assemblies, from bhikṣus to Brahma assemblies, and expounds the Dharma according to what they hear and their various diligent practices. Because these beings delight in hearing the Dharma, each thinks they hear the Tathāgata's Dharma voice directly from his mouth. Yet this Dharma voice, in its various types and words, does not obstruct one another. Each being understands separately according to their own comprehension of the Dharma. This is called inconceivable.
Śāriputra! The Buddhas and Tathāgatas, due to the merits accumulated in the past, possess voices with immeasurable qualities as their karmic reward. These include: a voice of loving-kindness, a pleasing voice, a delightful voice, a pure voice, a stainless voice, a beautiful voice, a voice delightful to hear, an eloquent voice, an unfaltering voice, a smooth voice, a voice that brings physical joy, a voice that makes the mind leap with joy, a voice that brings happiness and delight, a voice that arouses joy and pleasure, an easily understood voice, an easily recognized voice, an upright voice, a lovable voice, a joyous voice, a celebratory voice, a mentally pleasing voice, a voice like the roar of a lion king, a voice like great thunder, a voice like the roaring of the great ocean, a voice like the song of kiṃnaras, a voice like that of kalaviṅka birds, a voice like that of Brahma, a voice like celestial drums, an auspicious voice, a soft voice, a clear voice, a voice like deep and distant thunder, a voice that delights the faculties of all sentient beings, a voice that pleases all assemblies, a voice that accomplishes all subtle and wonderful characteristics.
Śāriputra! Such voices of the Tathāgata are endowed with these excellent qualities and are adorned with countless other immeasurable merits. Śāriputra! This is called the second inconceivable voice of the Tathāgata. When bodhisattva mahāsattvas hear of the Tathāgata's inconceivable voice, endowed with immeasurable excellent qualities, they accept it with faith, revere it with pure minds free of doubt, become even more joyful, deeply delighted, and filled with wonder.
爾時世尊欲重宣此義而說頌曰：
At that time, the World-Honored One, wishing to restate this meaning, spoke verses:
導師演妙音， 所謂梵音聲， 由是法具足， 令諸梵歡喜。
The Teacher expounds wondrous sounds, Namely the Brahma-like voice, Through this, the Dharma is complete, Causing all Brahmas to rejoice.
牟尼演妙音， 從大悲流涌， 謂與慈相應， 喜捨亦如是。
he Sage expounds wondrous sounds, Flowing forth from great compassion, Associated with loving-kindness, Joy and equanimity likewise.
如是具足音， 滅眾生貪火， 息除瞋恚毒， 壞裂諸癡暗。
Such perfect sounds Extinguish beings' fires of greed, Eliminate the poison of anger, And shatter the darkness of delusion.
假使贍部洲， 無量種人聲， 縱獲遍聞已， 終不悟解脫。
Even if in Jambudvipa, There were countless human voices, Though one might hear them all, One would not realize liberation.
天地虛空聲， 不悟亦如是， 若聞聖主聲， 必能證寂滅。
The sounds of heaven, earth, and space, Also do not lead to awakening, But hearing the voice of the Holy Lord, One will surely attain nirvana.
二足及四足， 多足及無足， 悉同彼音聲， 悟之善惡法。
Those with two feet, four feet, Many feet, or no feet, All hear that same sound, And understand good and evil dharmas.
三千世界內， 下中上音聲， 隨彼種類音， 化令證解脫。
Within the three thousand worlds, Sounds of low, medium, and high, According to each kind of sound, Transform and lead to liberation.
演無分別聲， 無縛無攝受， 處定開真諦， 聞者息煩惱。
Expounding non-discriminating sound, Without bondage or grasping, Abiding in samadhi, revealing truth, Listeners cease afflictions.
無邊眾生聞， 佛法僧音聲， 及施戒聞忍， 如來聲如是。
Countless beings hear The sound of Buddha, Dharma, and Sangha, And of giving, morality, learning, and patience, Such is the Tathagata's voice.
彼聲非有量， 聲智俱無邊， 信佛聲無疑， 唯聰慧菩薩。」
That voice is immeasurable, Voice and wisdom both boundless, Faith in Buddha's voice without doubt, Only wise bodhisattvas can do.
爾時佛告舍利子：「云何菩薩摩訶薩於如來不思議大智，信受諦奉清淨無疑，倍復踊躍深生歡喜發希奇想？舍利子！如來無礙智見不可思議，於一切法中依之而起。諸菩薩摩訶薩則能信受諦奉，乃至發希奇想。舍利子！如來為生信故，依如來智波羅蜜多廣說譬喻，諸有智者便得開解。舍利子！假使有人以殑伽沙等世界中所有草木莖幹枝葉，下至量齊四指積為大聚，以火焚之乃變成墨，擲置他方殑伽沙等世界海中，於百千歲就以磨之盡為墨汁。舍利子！如來成就如是無礙智見。以是智故從彼如是大海之中取一墨滴，以智力故分析了知是某世界如是樹成，某根某莖、某枝某條、花果葉等，類別所作皆悉了知。何以故？舍利子！由如來善通達法界故，而能如是了知此墨從某世界某樹而來。如是次第乃至廣說。舍利子！是名如來、應、正遍知具足如是大神通力、具足如是大威德力、具足如是大宗勢力。是故舍利子！若有善男子善女人於如來大智清淨信受，又於佛所起愛敬心者，彼善男子善女人所有善根叵知其邊速盡苦際。何以故？舍利子！如來善通達法界故。由通達故，若有眾生於如來所起微善者，盡於苦際畢竟不壞。
At that time, the Buddha said to Sāriputra: "How do bodhisattva mahāsattvas have faith in, accept, revere, and rejoice in the inconceivable great wisdom of the Tathāgata without doubt, becoming even more joyful and filled with wonder? Sāriputra, the Tathāgata's unobstructed wisdom and vision is inconceivable, arising in dependence on all dharmas. The bodhisattva mahāsattvas are able to have faith in and accept this, up to being filled with wonder.
Sāriputra, in order to generate faith, the Tathāgata uses analogies based on the perfection of wisdom of the Tathāgata, and those with wisdom can understand. Sāriputra, suppose someone were to take all the grass, wood, branches, and leaves from as many world systems as there are grains of sand in the Ganges, down to pieces four fingers in length, pile them up, burn them to ash, and turn them into ink. Then they would throw this ink into oceans in other world systems as numerous as the sands of the Ganges, and grind it for a hundred thousand years until it all becomes ink.
Sāriputra, the Tathāgata has attained such unobstructed wisdom and vision. With this wisdom, he can take a single drop of ink from that great ocean and, through the power of his wisdom, analyze and know which world system and which tree it came from - which root, which stem, which branch, which twig, which flowers, fruits, and leaves, distinguishing and knowing all the details. Why is this? Sāriputra, it is because the Tathāgata has thoroughly penetrated the dharma realm, and thus can know that this ink came from such-and-such a world system and such-and-such a tree. This continues in sequence to be explained in detail.
Sāriputra, this is called the Tathāgata, the Arhat, the Perfectly Enlightened One being endowed with such great supernatural power, such great awesome virtue, and such great power of lineage. Therefore, Sāriputra, if there are good men or good women who have pure faith in the great wisdom of the Tathāgata, and who generate loving respect for the Buddha, the roots of goodness of those good men or good women are immeasurable and will swiftly lead to the end of suffering. Why is this? Sāriputra, it is because the Tathāgata has thoroughly penetrated the dharma realm. Because of this penetration, if any being generates even a small good deed toward the Tathāgata, it will last until the end of suffering and never be destroyed.
「舍利子！我今為汝復說譬喻，令有智者因此喻故於義解了。舍利子！如有男子壽命百年，此人持一毛端散分以為百五十分，取毛一分霑水一滴，來至我所而作是言：『敢以滴水持用相寄，後若須者當還賜我。』爾時如來取其滴水置殑伽河中，而為彼河流浪洄澓之所旋轉，和合引注至于大海。是人滿百年已來至我所，而白我言：『先寄滴水今請還我。』舍利子！如來成就不思議智，由是智故如來、應、正等覺知彼水滴在于大海，便以一分毛端就大海內霑本水滴用還是人。舍利子！此譬喻者義何謂耶？所謂眾生曾以一滴微善之水寄置如來福田手中久而不失。如是舍利子！若有善男子善女人，於如來不思議智清淨信受起愛敬心，緣念如來興諸供養，又以名花散空奉獻，是人所有善根叵知其邊速盡苦際。何以故？舍利子！如來善通達法界故。若人於如來所起一念善心者，盡於苦際畢竟不壞。」
Sāriputra, I will now tell you another parable so that those with wisdom may understand its meaning. Sāriputra, suppose there was a man who lived for a hundred years. This man took a single hair and divided it into one hundred and fifty parts. He then took one part of the hair, dipped it in a drop of water, came to me and said: "I dare to entrust this drop of water to you. If you need it later, please return it to me." At that time, the Tathāgata took that drop of water and placed it in the Ganges River, where it was swirled and swept away by the river's currents, mixing and flowing into the great ocean.
After a hundred years had passed, this man came to me and said: "I previously entrusted a drop of water to you. Now I request its return." Sāriputra, the Tathāgata, possessing inconceivable wisdom, by virtue of this wisdom, knew that the water drop was in the great ocean. He then used a part of a hair tip to retrieve the original water drop from the great ocean and returned it to the man.
Sāriputra, what is the meaning of this parable? It means that when beings once entrusted even a drop of minor good deeds to the Tathāgata's field of merit, it is not lost even after a long time. Similarly, Sāriputra, if there are good men or women who have pure faith in the Tathāgata's inconceivable wisdom and develop loving respect, who contemplate the Tathāgata and make various offerings, or who scatter flowers in the air as an offering, the roots of goodness of such people are immeasurable and will swiftly lead to the end of suffering. Why is this? Sāriputra, it is because the Tathāgata has thoroughly penetrated the dharma realm. If a person generates even a single moment of good thought towards the Tathāgata, it will last until the end of suffering and never be destroyed.
爾時長老舍利子白佛言：「世尊！如來不思議大智離識而轉不？」
At that time, the Venerable Sāriputra asked the Buddha: "World-Honored One, does the Tathāgata's inconceivable great wisdom function apart from consciousness?"
佛言：「不也。」
The Buddha replied: "No, it does not."
舍利子復白佛言：「世尊！若如是者，云何為智？云何為識？」
Sāriputra further asked: "World-Honored One, if that is so, what is wisdom? What is consciousness?"
佛言：「舍利子！有四識住識，依此住故名識住。何者為四？所謂色識住者，識緣於色、識住色中，由如此故生喜住著，轉加增長堅固廣大。受識住者，識緣於受、識住受中，由如此故生喜住著，轉加增長堅固廣大。想識住者，識緣於想、識住想中，由如此故生喜住著，轉加增長堅固廣大。行識住者，識緣於行、識住行中，由如此故生喜住著，轉加增長堅固廣大。舍利子！如是等相名之為識。復以何等名之為智？所謂不住五受蘊中、了達識蘊，是名為智。又舍利子！所言識者，謂能了別地界水界火界風界，是名為識。所言智者，若有不住四大界中，能善通達識之法界不相離者，是名為智。又舍利子！所言識者，謂能了別眼所知色、耳所知聲、鼻所知香、舌所知味、身所知觸、意所知法，是名為識。所言智者，於內寂靜不行於外，唯依於智，不於一法而生分別及種種分別，是名為智。又舍利子！從境界生是名為識，從作意生是名為識，從分別生是名為識。無取無執、無有所緣、無所了別、無有分別，是名為智。又舍利子！所言識者，住有為法。何以故？無為法中識不能行。若能了達無為之法，是名為智。又舍利子！住生滅者名之為識。不生不滅無有所住是名為智。舍利子！如是諸相若識若智，是名如來第三不思議大智。若諸菩薩摩訶薩聞如是不思議大智無障無礙，一切法中依之而起，信受諦奉清淨無疑，倍復踊躍深生歡喜發希奇想。」
The Buddha said: "Śāriputra, there are four abodes of consciousness. Due to abiding in these, they are called abodes of consciousness. What are the four?
- The consciousness that abides in form: Consciousness conditions form and abides in form. Because of this, it generates joy and attachment, increasingly becoming firm and vast.
- The consciousness that abides in feeling: Consciousness conditions feeling and abides in feeling. Because of this, it generates joy and attachment, increasingly becoming firm and vast.
- The consciousness that abides in perception: Consciousness conditions perception and abides in perception. Because of this, it generates joy and attachment, increasingly becoming firm and vast.
- The consciousness that abides in formations: Consciousness conditions formations and abides in formations. Because of this, it generates joy and attachment, increasingly becoming firm and vast.
Śāriputra, these characteristics are called consciousness. What then is called wisdom? Not abiding in the five aggregates of clinging and comprehending the aggregate of consciousness is called wisdom.
Furthermore, Śāriputra, consciousness is that which distinguishes the earth element, water element, fire element, and wind element. Wisdom is that which does not abide in the four great elements but can thoroughly penetrate the dharma realm of consciousness without separation.
Again, Śāriputra, consciousness is that which distinguishes forms known by the eye, sounds known by the ear, odors known by the nose, flavors known by the tongue, tactile sensations known by the body, and mental objects known by the mind. Wisdom is internally quiescent, not operating externally, relying only on wisdom, not generating discrimination or various discriminations towards any dharma.
Moreover, Śāriputra, that which arises from objects is called consciousness, that which arises from attention is called consciousness, that which arises from discrimination is called consciousness. That which has no grasping, no clinging, no object of focus, no discrimination, and no differentiation is called wisdom.
Also, Śāriputra, consciousness abides in conditioned dharmas. Why? Because consciousness cannot function in unconditioned dharmas. The ability to comprehend unconditioned dharmas is called wisdom.
Furthermore, Śāriputra, that which abides in arising and ceasing is called consciousness. That which neither arises nor ceases and has no abode is called wisdom.
Śāriputra, these characteristics, whether of consciousness or wisdom, are called the Tathāgata's third inconceivable great wisdom. When bodhisattva mahāsattvas hear of this inconceivable great wisdom that is unobstructed and arises in dependence on all dharmas, they accept it with faith, revere it with pure minds free of doubt, become even more joyful, deeply delighted, and filled with wonder."
爾時世尊欲重宣此義而說頌曰：
At that time, the World-Honored One, wishing to restate this meaning, spoke verses saying:
無量殑伽沙， 十方界草木， 盡焚成墨灰， 億載磨于海。
Countless as Ganges sands, The grass and trees of the ten directions' worlds, All burned to ink ash, Ground for eons in the sea.
十力智深妙， 取滴示含生， 如實分別知， 此某界樹等。
The Ten Powers' wisdom, profound and wondrous, Takes a drop to show sentient beings, Knowing in detail as it truly is, Which realm and tree it's from.
如是十方界， 塵水示如來， 佛智等虛空， 遍曉無疑滯。
Thus in the ten directions' worlds, Dust and water reveal the Tathagata, Buddha's wisdom equals space, Comprehending all without doubt or hindrance.
十方眾生心， 發貪瞋癡行， 如實悉能知， 無增減解脫。
The minds of beings in the ten directions, Arising greed, anger, and delusion, He knows all as they truly are, Liberation without increase or decrease.
十力世尊智， 照明於法界， 無分別離思， 佛子能信受。」
The World-Honored One's wisdom of Ten Powers, Illuminates the dharma realm, Without discrimination, beyond thought, Buddha's children can accept with faith.
爾時佛告舍利子：「云何菩薩摩訶薩於如來不思議大光，信受諦奉清淨無疑，倍復踊躍深生歡喜發希奇想？舍利子！諸佛如來善通達法界故不可思議。由通達故，一切如來放大光明，遍照三千大千佛之世界而無障礙。舍利子！譬如空中無諸雲霧，日輪炎盛放大光明遍照於世。如是舍利子！如來、應、正等覺放大光明遍照一切亦復如是。又舍利子！如世間中燈油之光，於螢火光為廣為大，顯照明淨超過最勝。燭炬之耀超勝燈光，庭燎火聚又勝燭炬，藥草發光踰於火聚，星宿之光倍過藥草，滿月流光又過星耀，炎盛日光踰超於月，四天王天身所發光、宮殿光、牆壁光、莊嚴具光，倍勝於前不可為喻。如是展轉乃至他化自在天身、宮殿、牆壁、身莊嚴具，皆發光明又倍於上。梵身天光、梵輔天光、梵眾天光、大梵天光，如是少光、無量光、光淨、少淨，乃至遍淨、廣果、有想、無想、無煩、無熱、善現、善見、色究竟天，所有身光、宮殿光、牆壁光、莊嚴具光，比前諸光為最第一。如是色究竟天所有光明，比於如來正遍知光，而如來光超過於彼，微妙顯照最勝明淨，廣大第一不可為喻。何以故？舍利子！如來光者不可思議，從無量戒聚生，從等持聚生，慧聚、解脫聚、解脫智見聚生，從如是等無量功德之所由生。又舍利子！三千大千世界所有諸光，比如來光，百倍不及其一，乃至優波尼商倍不及其一，如是算數譬喻所不能及。復次舍利子！如贍部捺陀金置凡金中，令彼凡金猶如墨聚失於明照。如是舍利子！於此三千大千世界中所有光明，若於如來光前不能明照亦復如是。又一切世間所有諸光，於如來光前不可說言，有光、有淨、有勝、有上、有無上也。
At that time, the Buddha said to Śāriputra: "How do bodhisattva mahāsattvas have faith in, accept, revere, and rejoice in the inconceivable great light of the Tathāgata without doubt, becoming even more joyful and filled with wonder? Śāriputra! The Buddhas and Tathāgatas are inconceivable because they have thoroughly penetrated the dharma realm. Due to this penetration, all Tathāgatas emit great light that illuminates the three thousand great thousand buddha worlds without obstruction.
Śāriputra! It is like when there are no clouds or mist in the sky, and the sun's disk blazes forth, emitting great light that illuminates the world. Similarly, Śāriputra, the Tathāgata, Arhat, Perfectly Enlightened One emits great light that illuminates all things in the same way.
Furthermore, Śāriputra! Just as in the world, the light of an oil lamp is vast and great compared to the light of a firefly, shining brightly and surpassing it in excellence. The radiance of a torch surpasses the light of a lamp, a courtyard bonfire surpasses a torch, the light of medicinal herbs surpasses a bonfire, starlight surpasses medicinal herbs, the flowing light of the full moon surpasses starlight, and the blazing sunlight surpasses the moon. The light emitted by the bodies, palaces, walls, and ornaments of the Four Heavenly Kings is even more excellent than these, beyond comparison.
This progression continues up to the bodies, palaces, walls, and bodily ornaments of the Paranirmita-vaśavartin gods, all emitting light that is even more excellent than those below. The light of the Brahma-kāyika gods, Brahma-purohita gods, Brahma-pāriṣadya gods, and Mahābrahma gods, as well as the Parīttābha, Apramāṇābha, Ābhāsvara, Parīttaśubha, up to the Śubhakṛtsna, Bṛhatphala, Asaṃjñisattva, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha gods - all their bodily light, palace light, wall light, and ornament light is supreme compared to the previous lights.
Yet even the light of the Akaniṣṭha gods, when compared to the light of the Tathāgata's perfect wisdom, is surpassed by the Tathāgata's light, which is subtle, brilliant, supremely pure, vast, and incomparable. Why is this? Śāriputra! The Tathāgata's light is inconceivable, born from immeasurable aggregates of morality, born from aggregates of concentration, aggregates of wisdom, aggregates of liberation, and aggregates of the knowledge and vision of liberation. It is born from such immeasurable merits.
Moreover, Śāriputra! All the light in the three thousand great thousand world systems, compared to the Tathāgata's light, does not equal even one hundredth part, nor even one upaniṣad part. Such calculations and similes cannot approach it. Furthermore, Śāriputra! Just as when Jambu river gold is placed among ordinary gold, it makes that ordinary gold appear like a lump of ink, losing its luster. Similarly, Śāriputra, all the light in this three thousand great thousand world system, when in front of the Tathāgata's light, cannot shine forth in the same way. Also, all worldly lights, when in front of the Tathāgata's light, cannot be said to have light, purity, excellence, superiority, or unsurpassability.
「復次舍利子！汝今當知，如來不為憐愍眾生攝持此光令周一尋者，但以一分業所生光則能遍照三千大千佛之世界，令日月光悉不復現。若如是者，不可分別有晝有夜，不可分別有月半月，及以時節歲數分齊；但為憐愍諸眾生故現周一尋。舍利子！若如來、應、正遍知發意欲以光明遍滿無量無數無邊世界，則能遍照。何以故？舍利子！如來以得第一般若波羅蜜多故。舍利子！我今為汝更說譬喻重明此義，諸有智者倍增顯了。舍利子！假使有人以此三千大千世界碎為微塵，置衣襟中往至東方，過爾所微塵數世界乃下一塵，如是展轉盡此微塵，而此東方所有世界未盡其邊。如是南西北方四維上下亦復如是。舍利子！於汝意云何？頗有人能得是世界諸邊際不？」
Furthermore, Śāriputra, you should know that the Tathāgata does not restrain this light to the extent of one fathom out of compassion for sentient beings. With just a fraction of his karma-produced light, he can illuminate the entire three thousand great thousand buddha worlds, causing the light of the sun and moon to no longer be visible. If this were the case, one could not distinguish day from night, nor could one distinguish months, fortnights, seasons, or years. However, out of compassion for sentient beings, he manifests light to the extent of one fathom.
Śāriputra, if the Tathāgata, Arhat, Samyak-sambuddha were to intend to fill countless, immeasurable, and limitless world systems with his light, he could illuminate them all. Why is this? Because, Śāriputra, the Tathāgata has attained the foremost prajñāpāramitā (perfection of wisdom).
Śāriputra, I will now give you another analogy to further clarify this meaning, so that those with wisdom may understand even more clearly. Śāriputra, suppose someone were to grind this three thousand great thousand world system into particles, put them in the hem of their robe, and travel to the east. They would pass as many world systems as there are particles before dropping one particle. Continuing in this way until all particles are exhausted, the worlds in the eastern direction would still not reach their limit. The same would be true for the south, west, north, the four intermediate directions, and above and below. Śāriputra, what do you think? Could anyone reach the edge of these world systems?
舍利子言：「不也。薄伽梵！不也。蘇揭多！」
Śāriputra said, "No, Bhagavān! No, Sugata!"
「舍利子！是諸世界所有諸光無量無邊不可思議，而如來光最為第一。彼一切光於如來光，百倍不及其一，乃至優波尼商分不及其一，如是算數譬喻所不能及。舍利子！如來發意欲以光明遍照一切世界，則能遍照。何以故？由如來得第一般若波羅蜜多故。舍利子！如來光者無有障礙，所有牆壁、若樹若木、若輪圍山、大輪圍山、乾陀摩達那山、目脂隣陀山、大目脂隣陀山、伊沙陀羅山、雪山、黑山及蘇迷盧山王，如是等皆不能障，佛之光明悉能洞徹，遍照三千大千世界。舍利子！少智眾生不能信解如來光者，或有眾生見如來光唯照一尋，次有智者見如來光照於二尋，次有智者見如來光照拘盧舍，次大智者乃至能見如來光明遍照三千大千世界。舍利子！乃至百千世界主梵天王，能見如來光明遍照百千世界。如是展轉，乃至已登上地諸大菩薩摩訶薩，能見如來光明遍照無量無邊世界。舍利子！如來為欲憐愍諸眾生故，又放光明遍照如虛空等諸眾生界。舍利子！是名第四如來不思議光。諸菩薩摩訶薩聞如來說是大光不可思議如虛空已，無惑無疑清淨信受，倍復踊躍深生歡喜發希奇想。」
"Śāriputra, the light in all these world systems is immeasurable, boundless, and inconceivable, yet the Tathāgata's light is supreme. All those lights compared to the Tathāgata's light do not equal even one hundredth part, not even one upaniṣad part. No calculation or analogy can approach it. Śāriputra, if the Tathāgata intends to illuminate all world systems with his light, he can do so. Why? Because the Tathāgata has attained the foremost prajñāpāramitā.
Śāriputra, the Tathāgata's light is unobstructed. No walls, trees, wood, Mount Cakravāḍa, Mahācakravāḍa, Gandhamādana, Mount Mucilinda, Mahāmucilinda, Īṣādhāra, the Snow Mountains, Black Mountains, or even Mount Sumeru can obstruct it. The Buddha's light can penetrate all of these, illuminating the entire three thousand great thousand world system.
Śāriputra, beings of little wisdom cannot comprehend the Tathāgata's light. Some beings see the Tathāgata's light extending only one fathom, others with more wisdom see it extending two fathoms, others see it extending a krośa, and those with great wisdom can see the Tathāgata's light illuminating the entire three thousand great thousand world system. Śāriputra, even the Brahmā kings of hundreds of thousands of world systems can see the Tathāgata's light illuminating hundreds of thousands of world systems. This continues up to the great bodhisattva mahāsattvas who have reached the higher stages and can see the Tathāgata's light illuminating countless and boundless world systems.
Śāriputra, out of compassion for all sentient beings, the Tathāgata also emits light that illuminates the realms of sentient beings as vast as space. Śāriputra, this is called the fourth inconceivable light of the Tathāgata. When bodhisattva mahāsattvas hear of this great inconceivable light of the Tathāgata that is like space, they accept it with faith, free from doubt and confusion, becoming even more joyful, deeply delighted, and filled with wonder."
爾時世尊欲重宣此義而說頌曰：
At that time, the World-Honored One, wishing to restate this meaning, spoke verses saying:
日月等光明， 及諸釋梵等， 乃至色究竟， 無光等佛者。
The light of sun and moon, And all the devas and Brahmas, Up to the Akaniṣṭha heaven, None have light equal to the Buddha's.
色究竟天光， 遍照三千界， 比佛一毛光， 十六不及一。
The light of the Akaniṣṭha heaven Illuminates the three thousand worlds, Compared to one hair-tip of Buddha's light, It does not equal one-sixteenth.
如來所放光， 遍滿虛空界， 諸大慧眾生， 方能見如是。
The light released by the Tathāgata Fills the realm of space, Only beings of great wisdom Can perceive it thus.
佛光無有邊， 量等虛空性， 隨所化眾生， 見光有差別。
Buddha's light has no boundary, Its measure equals the nature of space, According to the beings to be transformed, The perception of light differs.
如有生盲者， 不見日光明， 彼不見光照， 謂日光無有。
Like those born blind Who do not see the sun's light, Not seeing its illumination, They say there is no sunlight.
下劣諸眾生， 不見佛光明， 彼不見光照， 謂佛光無有。
Inferior beings Do not see the Buddha's light, Not seeing its illumination, They say there is no Buddha light.
或見光一尋， 或見拘盧舍， 或及一由旬， 或滿三千界。
Some see light of one fathom, Some see a krośa, Some up to one yojana, Some see it filling the three thousand worlds.
已住於大地， 大慧光菩薩， 或住八九地， 至于十地者。
Bodhisattvas of great wisdom light, Already dwelling on the great grounds, Or residing in the eighth or ninth ground, Up to those on the tenth ground.
如來超彼地， 光輪無有邊， 不思議佛土， 施作諸佛事。
The Tathāgata transcends those grounds, His wheel of light has no boundary, In inconceivable Buddha lands, He performs various Buddha deeds.
諸佛不思議， 佛光不思議， 信者及獲福， 亦爾難思議。」
The Buddhas are inconceivable, The Buddha's light is inconceivable, Those who believe and gain merit, Are likewise difficult to conceive.
爾時佛告舍利子：「云何菩薩摩訶薩於如來不可思議淨尸羅眾及三摩地眾，信受諦奉清淨無疑，倍復踊躍深生歡喜發希奇想？舍利子！汝等應知如是正說，若諸含識在于世間奉持尸羅清淨無染，由清淨故，當知是人成就清淨身業、成就清淨語業、成就清淨意業。是人雖復常處世間，而不為彼世法所染。當知是人為婆羅門、為離諸惡、為沙門者、為寂靜者，是名第一修靜慮者、得第一三摩地波羅蜜多者。舍利子！如是含識則是如來。如是說者是名正說。何以故？舍利子！我初不見諸天世間，若魔若梵若沙門若婆羅門，及餘天人阿素洛等，具有如是無量無邊不可思議清淨尸羅三摩地眾等如來者。何以故？舍利子！如來以得第一尸羅三摩地波羅蜜多故。舍利子！汝今欲聞佛說如來尸羅波羅蜜多譬喻不？」
At that time, the Buddha said to Śāriputra: "How do bodhisattva mahāsattvas have faith in, accept, revere, and rejoice in the inconceivable pure precepts and samādhi of the Tathāgata without doubt, becoming even more joyful and filled with wonder? Śāriputra, you should know this correct teaching: if sentient beings in the world uphold pure and undefiled precepts, due to this purity, know that such a person has accomplished pure bodily actions, pure verbal actions, and pure mental actions. Although such a person constantly dwells in the world, they are not tainted by worldly dharmas. Know that such a person is a brahmin, one who has abandoned all evils, a śramaṇa, one who is tranquil. This is called the foremost practitioner of meditation, one who has attained the first perfection of samādhi. Śāriputra, such a sentient being is thus a Tathāgata. This is called the correct teaching. Why? Śāriputra, I have never seen among the worlds of devas, Māras, Brahmās, śramaṇas, brahmins, and other devas, humans, or asuras, anyone who possesses such immeasurable, boundless, inconceivable pure precepts and samādhi equal to the Tathāgata. Why? Śāriputra, because the Tathāgata has attained the foremost perfection of precepts and samādhi. Śāriputra, do you now wish to hear the Buddha explain a simile for the Tathāgata's perfection of precepts?"
舍利子言：「今正是時。薄伽梵！今正是時。蘇揭多！世尊！若諸苾芻聞佛所說如來尸羅波羅蜜多譬喻者，如所聞已當共受持。」
Śāriputra said: "Now is the time, Bhagavān! Now is the time, Sugata! World-Honored One, if the bhikṣus hear the Buddha's explanation of the simile for the Tathāgata's perfection of precepts, they will collectively uphold it as they have heard it."
佛告舍利子：「善哉善哉！吾當為汝分別解說。舍利子！於汝意云何？諸眾生界與大地界，何者最多？」
The Buddha said to Śāriputra: "Excellent, excellent! I will explain it for you in detail. Śāriputra, what do you think? Which is greater, the realm of sentient beings or the realm of the great earth?"
舍利子言：「如我解佛所說義者，眾生界多，非地界也。」
Śāriputra said: "As I understand the meaning of what the Buddha has said, the realm of sentient beings is greater, not the realm of the earth."
佛言：「如是如是。舍利子！眾生界多，非如地界。舍利子！假使三千大千世界所有眾生，卵生胎生濕生化生，若有色若無色，若有想若無想若非有想非無想所有眾生。彼一切眾生於一剎那頃、或一牟呼羅多頃、或一羅婆頃，假使同時皆得人身。舍利子！彼一切眾生得人身已，於一剎那乃至一羅婆頃，假使同時悉成阿耨多羅三藐三菩提。是一一如來復化作爾所如來，是一一所化如來各有千頭，是一一頭各有千口，是一一口各有千舌。時彼一切諸化如來，皆悉成就如來十力、四無所畏、四無礙解，又成就佛無障無礙無盡辯才。舍利子！是諸如來以爾所舌，布演無礙無盡辯才，依一如來尸羅波羅蜜多眾無量稱讚，雖經拘胝那庾多百千大劫如是稱讚，而如來戒眾猶不能盡。舍利子！如來戒眾無量無邊無有窮盡不可思議，是諸如來無上智慧無礙無障無盡辯才亦無窮盡不可思議。乃至諸化如來未至同時入大涅槃，讚說如來戒眾亦不能盡。何以故，如來戒眾及諸世尊無上智慧無礙辯才，此二俱是不可思議故，無量無數與虛空界平等平等。舍利子！且置三千大千世界所有眾生。假使東方殑伽沙等世界中所有眾生，如是南西北方四維上下十方殑伽沙等世界中所有眾生，彼一切眾生於一剎那頃乃至羅婆頃，同時皆得人身，俱成阿耨多羅三藐三菩提。如是廣說，乃至如來戒眾及諸如來無上智慧無礙辯才，俱是不可思議無量無數與虛空界平等平等。何以故？舍利子！由如來證得第一尸羅波羅蜜多故。」
The Buddha said: "Indeed, indeed, Śāriputra! The realm of sentient beings is greater, not like the realm of the earth. Śāriputra! Suppose all the beings in the three thousand great thousand world systems - those born from eggs, wombs, moisture, or transformation; those with form or without form; those with perception, without perception, or neither with nor without perception - all these beings were to simultaneously attain human bodies in an instant, a moment, or a split second.
Śāriputra! Suppose all these beings, having attained human bodies, were to simultaneously attain anuttara-samyak-sambodhi (supreme perfect enlightenment) in an instant, a moment, or a split second. Each of these Tathāgatas would then create as many Tathāgatas as themselves, each created Tathāgata having a thousand heads, each head having a thousand mouths, and each mouth having a thousand tongues. At that time, all these created Tathāgatas would be endowed with the Tathāgata's ten powers, four fearlessnesses, four analytical knowledges, and the Buddha's unobstructed, inexhaustible eloquence.
Śāriputra! These Tathāgatas, with all these tongues, would expound with unobstructed and inexhaustible eloquence, praising the multitude of precepts of a single Tathāgata's śīla pāramitā (perfection of morality) for countless hundreds of thousands of great kalpas, yet they would still be unable to exhaust the praise of the Tathāgata's precepts. Śāriputra! The Tathāgata's precepts are immeasurable, boundless, inexhaustible, and inconceivable. The supreme wisdom and unobstructed, inexhaustible eloquence of these Tathāgatas are also inexhaustible and inconceivable. Even until all these created Tathāgatas simultaneously enter great nirvana, they would still be unable to exhaust the praise of the Tathāgata's precepts.
Why is this so? Because both the Tathāgata's precepts and the supreme wisdom and unobstructed eloquence of all World-Honored Ones are inconceivable, immeasurable, innumerable, and equal to the realm of space. Śāriputra! Let alone the beings in the three thousand great thousand world systems. Suppose all the beings in world systems as numerous as the sands of the Ganges in the ten directions - east, south, west, north, the four intermediate directions, above and below - were to simultaneously attain human bodies and anuttara-samyak-sambodhi in an instant or a split second. As extensively explained before, the Tathāgata's precepts and the supreme wisdom and unobstructed eloquence of all Tathāgatas are equally inconceivable, immeasurable, innumerable, and equal to the realm of space. Why is this so? Śāriputra! It is because the Tathāgata has attained the supreme śīla pāramitā."
爾時佛告舍利子：「汝今欲聞佛說如來三摩地波羅蜜多譬喻不？」
At that time, the Buddha said to Śāriputra: "Do you now wish to hear the Buddha explain a simile for the Tathāgata's samādhi pāramitā?"
舍利子言：「今正是時。若諸苾芻聞佛所說如來三摩地波羅蜜多譬喻者，如所聞已當共奉持。」
Śāriputra said: "Now is the time. If the bhikṣus hear the Buddha's explanation of the simile for the Tathāgata's samādhi pāramitā, they will collectively uphold it as they have heard it."
佛告舍利子：「假使有時於此世間劫將欲燒，由第七日彼日出故，三千大千世界一時燒然，如是極然、遍極然、大洞然。舍利子！當知如來於此大洞然等世界之內隨於一處，假使如來在中若依經行若住若坐若臥，當知此處成就十種甚希奇法不可思議。舍利子！何等名為十希奇法？所謂如來遊止之處，不加功力坦然平正猶如掌中。舍利子！是名此處成就第一甚希奇法。
The Buddha said to Śāriputra: "Suppose there comes a time when this world is about to be consumed by fire at the end of the kalpa. Due to the appearance of the seventh sun, the three thousand great thousand world systems are simultaneously set ablaze, burning intensely, burning everywhere, and burning with great intensity. Śāriputra! Know that within this greatly burning world system, wherever the Tathāgata may be - whether walking, standing, sitting, or lying down - that place will be endowed with ten kinds of extremely marvelous and inconceivable qualities. Śāriputra! What are these ten marvelous qualities?
First, wherever the Tathāgata stays, without any effort, the ground becomes level and smooth like the palm of a hand. Śāriputra, this is called the first extremely marvelous quality of that place.
「復次舍利子！假使如上世界乃至大洞然等，如來在中若依經行若住坐臥，其處自然高踊顯敞無雜瓦石。舍利子！是名此處成就第二甚希奇法。
Furthermore, Śāriputra, suppose in the above-mentioned world that is burning intensely, wherever the Tathāgata may be walking, standing, sitting, or lying down, that place naturally becomes elevated, spacious, and free from rubble and stones. Śāriputra, this is called the second extremely marvelous quality of that place.
「復次舍利子！假使如上世界乃至大洞然等，如來在中若依經行若住坐臥，其處自然平博嚴淨而為如來之所受用。舍利子！是名此處成就第三甚希奇法。
Furthermore, Śāriputra, suppose in the above-mentioned world that is burning intensely, wherever the Tathāgata may be walking, standing, sitting, or lying down, that place naturally becomes spacious, pure, and adorned, fit for the Tathāgata's use. Śāriputra, this is called the third extremely marvelous quality of that place.
「復次舍利子！假使如上世界乃至大洞然等，如來在中若依經行若住坐臥，其處自然生諸香草，光色青翠卷軟右旋，具細滑觸如迦遮隣地。舍利子！是名此處成就第四甚希奇法。
Furthermore, Śāriputra, suppose in the above-mentioned world that is burning intensely, wherever the Tathāgata may be walking, standing, sitting, or lying down, that place naturally produces fragrant grasses, with a color of bright green, soft and curling to the right, possessing a fine, smooth texture like kācalindika cloth. Śāriputra, this is called the fourth extremely marvelous quality of that place.
「復次舍利子！假使如上世界乃至大洞然等，如來在中若依經行若住坐臥，其處自然八功德水出現於地，所謂一輕、二冷、三軟、四澄靜、五無穢、六清淨、七樂飲、八多飲無患。舍利子！是名此處成就第五甚希奇法。
Furthermore, Śāriputra, suppose in the above-mentioned world that is burning intensely, wherever the Tathāgata may be walking, standing, sitting, or lying down, water with eight excellent qualities naturally appears on the ground. These qualities are: 1) light, 2) cool, 3) soft, 4) clear, 5) pure, 6) clean, 7) pleasant to drink, and 8) drinking much of it causes no harm. Śāriputra, this is called the fifth extremely marvelous quality of that place.
「復次舍利子！假使如上世界乃至大洞然等，如來在中若依經行若住坐臥，其處自然涼風和暢輕靡相發，此是如來先業所感。舍利子，譬如極炎熱時，於日後分有一丈夫，熱所逼故奔趣殑河，投于水中沐浴身體，熱乏既息清涼悅樂，往返遊戲度至餘岸經行往來。遙見不遠有大樹林，枝葉翠盛陰影厚密，便往林中。復見施妙床座敷勝氍毹，上加綿蓐，覆以迦遮隣地之帔，輕妙鮮支重覆其上，排軟倚枕置床兩頭。彼大丈夫昇于此床若坐若臥，於床四面清風微動輕扇相續。如是舍利子！如來於此大洞然等世界之中行住坐臥，自然涼風微扇相續亦復如是。舍利子！是名此處成就第六甚希奇法。
Furthermore, Śāriputra, suppose in the above-mentioned world that is burning intensely, wherever the Tathāgata may be walking, standing, sitting, or lying down, that place naturally produces a cool, gentle breeze that softly stirs. This is due to the Tathāgata's past karma. Śāriputra, it is like when, on an extremely hot day, in the latter part of the day, there is a man who, oppressed by the heat, rushes to the Ganges River. He plunges into the water to bathe his body. When his heat exhaustion is relieved, he feels cool and joyful. He plays back and forth, crossing to the other shore, walking back and forth. In the distance, he sees a great forest with lush green branches and leaves casting thick shade. He goes into the forest. There he sees a wonderful bed and seat spread with an excellent carpet, topped with cotton padding, covered with kācalindika cloth, with light and fine fresh coverings laid over it, and soft pillows arranged at both ends of the bed. That great man climbs onto this bed to sit or lie down, and all around the bed a cool breeze gently stirs, continuously fanning him. Similarly, Śāriputra, when the Tathāgata walks, stands, sits, or lies down in this intensely burning world, a cool breeze naturally and continuously fans him in the same way. Śāriputra, this is called the sixth extremely marvelous quality of that place.
「復次舍利子！假使如上世界乃至大洞然等，如來在中若依經行若住坐臥，其處自然江河池沼有水生花種種出現，所謂殟鉢羅花、鉢特摩花、拘貿陀花、奔荼利花，其花芬馥光彩映發見者悅樂。舍利子！是名此處成就第七甚希奇法。
Furthermore, Śāriputra, suppose in the above-mentioned world that is burning intensely, wherever the Tathāgata may be walking, standing, sitting, or lying down, rivers, ponds, and lakes naturally appear with various water-born flowers, namely utpala flowers, padma flowers, kumuda flowers, and puṇḍarīka flowers. These flowers are fragrant, radiant, and delightful to those who see them. Śāriputra, this is called the seventh extremely marvelous quality of that place.
「復次舍利子！假使如上世界乃至大洞然等，如來於中行住坐臥，其處自然原陸陵阜皆生妙花種種出現，所謂阿底目多迦花、瞻博迦花、蘇末那花、婆使迦花、阿輸迦花、波吒羅花、迦膩羅花、怛羅尼花、瞿怛羅尼花，如是等花開敷鮮榮色香具足，眾生見者得未曾有。舍利子！是名此處成就第八甚希奇法。
Furthermore, Śāriputra, suppose in the above-mentioned world that is burning intensely, wherever the Tathāgata may be walking, standing, sitting, or lying down, on the plains and hills various wonderful flowers naturally appear, namely atimuttaka flowers, campaka flowers, sumana flowers, vārṣika flowers, aśoka flowers, pāṭalā flowers, karṇikāra flowers, dhāraṇī flowers, and gotaraṇī flowers. These and other such flowers bloom in fresh splendor, perfect in color and fragrance, and beings who see them experience something unprecedented. Śāriputra, this is called the eighth extremely marvelous quality of that place.
「復次舍利子！假使如上世界乃至大洞然等，如來於中行住坐臥，其處自然金剛為體堅固難壞。舍利子！是名此處成就第九甚希奇法。
Furthermore, Śāriputra, suppose in the above-mentioned world that is burning intensely, wherever the Tathāgata may be walking, standing, sitting, or lying down, that place naturally becomes as solid as vajra, firm and indestructible. Śāriputra, this is called the ninth extremely marvelous quality of that place.
「復次舍利子！假使如上三千大千世界劫欲盡時，乃至燒、極燒、遍極燒，然、極然、遍極然、大洞然等，是諸世界如來在中若依經行若住坐臥，當知其處是佛靈廟諸天世間，若魔若梵、若沙門若婆羅門、天及人民阿素洛等，恭敬供養尊重之處。舍利子！是名此處成就第十甚希奇法。
Furthermore, Śāriputra, suppose at the end of the kalpa when the three thousand great thousand world systems are burning, burning intensely, burning everywhere, burning with great intensity, wherever the Tathāgata may be walking, standing, sitting, or lying down, know that place to be a sacred shrine of the Buddha. It is a place where devas, Māras, Brahmās, śramaṇas, brahmins, gods, humans, and asuras pay homage, make offerings, and show reverence. Śāriputra, this is called the tenth extremely marvelous quality of that place.
「復次舍利子！汝今當知，如是十種甚希奇法，皆是如來先世業力之所成就。何以故？舍利子！如來善通達法界故。由通達故，如來、應、正遍知入是三摩地，依此定心受樂不退，雖經殑伽沙等諸大劫住，然如來未曾退起三摩地心。舍利子！如來、應、正遍知依此定心經一食頃，或住一劫、百劫、千劫或住百千劫，或住一拘胝劫、百拘胝劫、千拘胝劫、百千拘胝劫，或復乃至過於上數。何以故？如來、應、正遍知成就第一三摩地波羅蜜多故。由成就故，如來具足如是大神通力，具足如是大威德力，具足如是大宗勢力。舍利子！如彼非想非非想處諸天子生，識緣一境經八萬四千劫住，乃至三摩地壽命未盡已來，此識不為餘境界識之所移轉。舍利子！彼諸天子尚以世定之力經爾所時，何況如來三摩地波羅蜜多而無久住。
Furthermore, Śāriputra, you should know that these ten extremely marvelous qualities are all accomplished by the power of the Tathāgata's past karma. Why is this so? Śāriputra, it is because the Tathāgata has thoroughly penetrated the dharma realm. Due to this penetration, the Tathāgata, Arhat, Samyak-sambuddha enters this samādhi and, relying on this concentrated mind, experiences bliss without regression. Even if he were to abide for as many great kalpas as there are grains of sand in the Ganges, the Tathāgata would never regress from this samādhi mind.
Śāriputra, the Tathāgata, Arhat, Samyak-sambuddha, relying on this concentrated mind, may abide for the time it takes to eat a meal, or for one kalpa, a hundred kalpas, a thousand kalpas, or a hundred thousand kalpas. He may abide for one koṭi of kalpas, a hundred koṭi of kalpas, a thousand koṭi of kalpas, a hundred thousand koṭi of kalpas, or even beyond that number. Why is this so? It is because the Tathāgata, Arhat, Samyak-sambuddha has perfected the foremost samādhi pāramitā. Due to this perfection, the Tathāgata is endowed with such great supernatural power, such great awesome virtue, and such great power of lineage.
Śāriputra, consider how the gods born in the realm of neither perception nor non-perception can maintain their consciousness on a single object for eighty-four thousand kalpas. Until the end of their samādhi lifespan, their consciousness is not diverted to other objects. Śāriputra, if those gods can abide for so long through the power of worldly concentration, how much more so can the Tathāgata abide through the samādhi pāramitā.
「復次舍利子！如來、應、正遍知初證阿耨多羅三藐三菩提夜，乃至入無餘大般涅槃界夜，於其中間，如來之心於三摩地未曾有起。故名此定無迴轉心、無所行心、無觀察心、無動慮心、無流蕩心、無攝眾聚心、無散亂心、無高舉心、無沈下心、無防護心、無覆藏心、無欣勇心、無違逆心、無萎悴心、無動搖心、無驚喜心、無惛沈心、無分別心、無異分別心、無遍分別心。又此定者不隨識心、不依眼心、不依耳鼻舌身意心、不依色心、不依聲香味觸法心、不趣諸法心、不起智心、不觀過去心、不觀未來心、不觀現在心。舍利子！如來、應、正遍知住三摩地如是離心，無有一法而可得者，於一切法中無礙智見生，以無功用故。又舍利子！如來不起於三摩地，離心意識而能作諸佛事，以無功用故。如是舍利子！是諸菩薩摩訶薩聞如來不思議尸羅及三摩地已，信受諦奉清淨無疑，倍復踊躍深生歡喜發希奇想。」
Furthermore, Śāriputra, from the night when the Tathāgata, Arhat, Samyak-sambuddha first attained anuttara-samyak-sambodhi, until the night when he enters into the realm of nirvana without remainder, during this interval, the Tathāgata's mind has never risen from samādhi. Therefore, this concentration is called: a mind without turning back, a mind without activity, a mind without observation, a mind without agitation, a mind without distraction, a mind without gathering, a mind without scattering, a mind without pride, a mind without depression, a mind without protection, a mind without concealment, a mind without excitement, a mind without opposition, a mind without weariness, a mind without wavering, a mind without alarm or joy, a mind without dullness, a mind without discrimination, a mind without various discriminations, and a mind without pervasive discriminations.
Moreover, this concentration does not follow consciousness, does not depend on the eye, ear, nose, tongue, body, or mind consciousness, does not depend on form, sound, smell, taste, touch, or mental objects, does not tend towards any dharmas, does not give rise to knowledge, does not observe the past, future, or present.
Śāriputra! The Tathāgata, Arhat, Samyak-sambuddha abides in samādhi with such detachment from mind that there is not a single dharma that can be grasped. Unobstructed wisdom and vision arise in all dharmas, without any effort. Furthermore, Śāriputra, the Tathāgata, without rising from samādhi and detached from mind and consciousness, is able to perform all Buddha deeds effortlessly.
Thus, Śāriputra, when the bodhisattva mahāsattvas hear of the Tathāgata's inconceivable precepts and samādhi, they accept it with faith, revere it with pure minds free of doubt, become even more joyful, deeply delighted, and filled with wonder.
爾時世尊欲重宣此義而說頌曰：
At that time, the World-Honored One, wishing to restate this meaning, spoke verses saying:
無量無等百千劫， 昔有趣中行覺行， 戒聞定忍不放逸， 導師能修妙覺因。
For countless, incomparable hundreds of thousands of kalpas, In the past, practicing the path of awakening, With precepts, learning, concentration, patience, and diligence, The Guide cultivated the causes of wondrous enlightenment.
最勝業果淨如是， 妙廣淨戒超諸有， 十力尊戒如空淨， 難說無垢譬虛空。
The supreme karmic fruits are thus purified, Wondrous, vast, pure precepts surpass all existence, The Ten Powers' noble precepts are pure as space, Difficult to describe, stainless like the void.
從佛初得菩提夜， 至後入於寂滅夜， 佛心無行無異行， 大靜慮定未曾起。
From the night Buddha first attained enlightenment, Until the night of final entry into nirvana, Buddha's mind had no activity, no different activity, Great meditative concentration never arose.
十力戒聚無退分， 解脫神力亦如是， 一心住經無量劫， 大聖無思無異思。
The Ten Powers' precept collection has no regressing part, Liberation's spiritual power is also thus, One-pointed abiding for immeasurable kalpas, The Great Sage without thought, without different thoughts.
佛智如空非思境， 明達無緣照三世， 無心意思無改變， 唯有佛子能信受。」
Buddha's wisdom like space is not a realm of thought, Clearly penetrating without conditions, illuminating the three times, No mind, no intention, no change, Only Buddha's children can accept with faith.
爾時佛告舍利子：「云何菩薩摩訶薩於如來不思議神力，信受諦奉清淨無疑，倍復踊躍深生歡喜發希奇想？舍利子！如來、應、正遍知所獲神通，不可思議不可宣說，今當為汝方便開顯。舍利子！如來常說我聲聞眾中得神通者，所謂長老大目犍連最為第一。舍利子！如是所得神通，若以稱量觀察聲聞神通，不見有與菩薩神通等者。若以稱量觀察聲聞菩薩所得神通，不見有與諸佛如來神通等者。舍利子！是名如來不可思議神通。是諸菩薩摩訶薩為欲證得如來神通者，倍應發起上品正勤則能獲證。舍利子！汝等今者欲於如來所聞說不思議神通譬喻不？」
At that time, the Buddha said to Śāriputra: "How do bodhisattva mahāsattvas have faith in, accept, revere, and rejoice in the inconceivable supernatural powers of the Tathāgata without doubt, becoming even more joyful and filled with wonder? Śāriputra, the supernatural powers attained by the Tathāgata, Arhat, Samyak-saṃbuddha are inconceivable and indescribable. I will now reveal them to you through expedient means.
Śāriputra, the Tathāgata has always said that among my śrāvaka disciples, the one who has attained supernatural powers, namely the Venerable Mahāmaudgalyāyana, is foremost. Śāriputra, if one were to measure and compare the supernatural powers attained by śrāvakas, none would be found equal to those of the bodhisattvas. If one were to measure and compare the supernatural powers attained by śrāvakas and bodhisattvas, none would be found equal to those of the Buddhas and Tathāgatas. Śāriputra, this is called the inconceivable supernatural power of the Tathāgata. Those bodhisattva mahāsattvas who wish to attain the Tathāgata's supernatural powers should arouse supreme diligence, and then they will be able to attain them.
Śāriputra, do you now wish to hear the Tathāgata explain a simile for these inconceivable supernatural powers?"
舍利子言：「今正是時。若諸苾芻聞佛所說神通譬喻者，如所聞已當共受持。」
Śāriputra said: "Now is the time. If the bhikṣus hear the Buddha's explanation of the simile for supernatural powers, they will collectively uphold it as they have heard it."
佛告舍利子：「諦聽諦聽，當為汝說。」
The Buddha said to Śāriputra: "Listen attentively, I will explain it to you."
舍利子言：「如是世尊！願樂欲聞。」
Śāriputra said: "Yes, World-Honored One! We eagerly wish to hear it."
佛告舍利子：「於汝意云何？尊者大目揵連有大神通不？」
The Buddha said to Śāriputra: "What do you think? Does the Venerable Mahāmaudgalyāyana possess great supernatural powers?"
舍利子言：「我昔從佛受持是語，尊者大目揵連於聲聞僧中神通第一。」
Śāriputra said: "I have received and upheld these words from the Buddha: the Venerable Mahāmaudgalyāyana is foremost in supernatural powers among the śrāvaka saṅgha."
佛言：「如是如是。舍利子！今當為汝廣說譬喻。假使三千大千世界滿中聲聞，皆得神通如大目揵連，譬如甘蔗竹葦稻麻叢林。是諸聲聞以諸正勤迅速勢力神通變化顯現之時，欲比如來神通變化，百分、千分、百千萬分不及其一，拘胝分、百拘胝分、千拘胝分、百千拘胝分不及其一，如是僧佉分、迦羅分、伽拏那分、漚波摩分、優波尼商分不及其一。何以故？如來、應、正遍知以得第一神通變化波羅蜜多故。
The Buddha said: "Indeed, indeed. Śāriputra, I will now explain a simile to you in detail. Suppose the three thousand great thousand world systems were filled with śrāvakas, all possessing supernatural powers like Mahāmaudgalyāyana, as numerous as sugarcane, bamboo, reeds, rice, or hemp. If all these śrāvakas were to use their diligent efforts and swift supernatural powers to display transformations, compared to the Tathāgata's supernatural transformations, they would not equal one hundredth, one thousandth, one hundred thousandth, or one millionth part. They would not equal one koṭi part, one hundred koṭi part, one thousand koṭi part, or one hundred thousand koṭi part. Similarly, they would not equal one saṃkhyā part, one kalā part, one gaṇanā part, one upamā part, or one upaniṣad part. Why is this so? Because the Tathāgata, Arhat, Samyak-saṃbuddha has attained the supreme pāramitā of supernatural transformations."
「復次舍利子！假使如來以一芥子投之于地，彼聲聞眾以諸正勤迅速勢力神通變化大顯現時，終不能動所投芥子如毛端許。何以故？如來、應、正遍知以得第一神通變化故。又舍利子！且置三千大千世界。假使東方乃至如殑伽沙等世界中所有眾生，如是十方殑伽沙等世界眾生，若卵生若胎生乃至非想非非想處，一切眾生俱是聲聞，成就第一神通變化皆如尊者大目揵連。如是聲聞以諸正勤迅速勢力神通變化大顯現時，終不能動所投芥子如毛端許。何以故？如來以得第一波羅蜜神通波羅蜜多故。舍利子！是名如來具足如是大神通力，具足如是大威德力，具足如是大宗勢力。」
Furthermore, Śāriputra, suppose the Tathāgata were to drop a mustard seed on the ground. Even if all the śrāvakas were to use their diligent efforts and swift supernatural powers to display great transformations, they would not be able to move that mustard seed even by a hair's breadth. Why is this? Because the Tathāgata, Arhat, Samyak-saṃbuddha has attained the supreme supernatural transformation.
Moreover, Śāriputra, let alone the three thousand great thousand world systems. Suppose all beings in world systems as numerous as the sands of the Ganges in the ten directions, from those born from eggs and wombs up to those in the realm of neither perception nor non-perception, were all to become śrāvakas, attaining the supreme supernatural powers like the Venerable Mahāmaudgalyāyana. Even if all these śrāvakas were to use their diligent efforts and swift supernatural powers to display great transformations, they would still not be able to move that mustard seed even by a hair's breadth. Why is this? Because the Tathāgata has attained the supreme pāramitā of supernatural powers. Śāriputra, this is called the Tathāgata's perfect great supernatural power, perfect great awesome virtue, and perfect great power of lineage.
爾時薄伽梵復告長老舍利子言：「舍利子！汝頗曾聞風劫起時，世有大風名僧伽多。彼風所吹，舉此三千大千世界蘇迷盧山王、輪圍山、大輪圍山，及四大洲八萬小洲大山大海，舉離本處高踰繕那碎為末不？」
At that time, the Bhagavān further said to the Venerable Śāriputra: "Śāriputra, have you heard of the great wind called Saṃghāta that arises at the time of the wind kalpa? That wind blows up this three thousand great thousand world system, including Mount Sumeru, the encircling mountains, the great encircling mountains, the four great continents, the eighty thousand small islands, great mountains, and great oceans, lifting them from their original places higher than a yojana and crushing them to dust?"
舍利子言：「我昔面於佛前親聞受持如是之事。」
Śāriputra said: "I have personally heard and retained such a teaching in the presence of the Buddha."
佛言：「如是如是。舍利子！又風災起，更有大風名僧伽多。彼風所吹，舉此三千大千世界并蘇迷盧山、輪圍山等，及諸大海，舉高百踰繕那已碎末為塵。或復舉高二百踰繕那，或高四百五百，乃至舉高千踰繕那，或高三千四千踰繕那已碎末為塵，乃至或高無量百千踰繕那已碎末為塵。而此諸塵隨風散滅了不可得，何況山石當有存者。此風又上，擊散壞滅焰摩天宮，乃至諸塵散滅，何況宮殿當有存者。如是展轉次第而上，擊散壞滅覩史多天、樂變化天、他化自在天、魔羅眾天、婆摩天、淨光天、遍淨天所有宮殿，乃至彼諸微塵亦皆散滅不可而得，何況宮殿牆壁而可存者。舍利子！假使如上大風卒起摧壞世界，即以此風吹如來衣一毛端際尚不能動，何況衣角及全衣者。何以故？如來、應、正等覺成就不可思議神通，不可思議威儀，不可思議妙行，不可思議大悲故。復次舍利子！假使十方如殑伽河沙等世界有如是等大風輪起，將欲吹壞此諸世界。爾時如來以一指端持此世界往至餘處，或令風輪無力能吹颯然還返，然於如來神通變化及一切力無有退減。舍利子！如來神通不可思議難聞難信，唯有諸大菩薩摩訶薩乃能信受諦奉清淨無惑無疑，倍復踊躍深生歡喜發希奇想。」
The Buddha said: "Indeed, indeed, Śāriputra! Furthermore, when the wind disaster arises, there is another great wind called Saṃghāta. This wind blows up the three thousand great thousand world systems, including Mount Sumeru, the encircling mountains, and all the great oceans, lifting them a hundred yojanas high and crushing them to dust. Sometimes it lifts them two hundred yojanas high, or four or five hundred, up to a thousand yojanas, or three to four thousand yojanas high, crushing them to dust, or even lifting them countless hundreds of thousands of yojanas high and crushing them to dust. These dust particles are scattered and destroyed by the wind, becoming unattainable. How much less would rocks and mountains remain?
This wind then rises upward, striking and destroying the palaces of the Yāma heavens, scattering even their dust particles. How much less would their palaces remain? This continues in sequence upwards, striking and destroying the palaces of the Tuṣita heavens, the Nirmāṇarati heavens, the Paranirmita-vaśavartin heavens, the Māra heavens, the Brahmā heavens, the Ābhāsvara heavens, and the Śubhakṛtsna heavens. Even the dust particles of these palaces are scattered and destroyed, becoming unattainable. How much less would their palace walls remain?
Śāriputra! Suppose such a great wind suddenly arose to destroy the world. Even if this wind were to blow on the tip of a single hair of the Tathāgata's robe, it could not move it, let alone the corner of his robe or the entire robe. Why is this? It is because the Tathāgata, Arhat, Samyak-saṃbuddha has accomplished inconceivable supernatural powers, inconceivable dignified conduct, inconceivable wondrous actions, and inconceivable great compassion.
Furthermore, Śāriputra! Suppose in the ten directions, in world systems as numerous as the sands of the Ganges, such great wind wheels were to arise, about to blow and destroy these world systems. At that time, the Tathāgata could use the tip of one finger to hold these world systems and move them elsewhere, or he could cause the wind wheels to lose their power and return without effect. Yet the Tathāgata's supernatural transformations and all his powers would not diminish in the slightest.
Śāriputra! The Tathāgata's supernatural powers are inconceivable, difficult to hear about, and difficult to believe. Only the great bodhisattva mahāsattvas are able to accept this with faith, revere it with pure minds free of doubt and confusion, becoming even more joyful, deeply delighted, and filled with wonder."
爾時世尊欲重宣此義而說頌曰：
At that time, the World-Honored One, wishing to restate this meaning, spoke verses saying:
假使三界諸含靈， 一切變成聲聞眾， 盡得神通波羅蜜， 譬如尊者目揵連。
Suppose all sentient beings in the three realms Were to become śrāvakas, All attaining the perfection of supernatural powers, Like the Venerable Maudgalyāyana.
獲大神通力如來， 以一芥子投于地， 一切聲聞現神通， 未能搖轉毛端量。
The Tathāgata, who has attained great supernatural powers, Drops a mustard seed on the ground, All the śrāvakas display their supernatural powers, Yet cannot move it even by a hair's breadth.
假使十方世界中， 所有殑伽河沙等， 吠嵐僧伽大猛風， 吹碎如斯諸世界。
Suppose in the ten directions of the world, As many as the sands of the Ganges, The great fierce Vairambha Saṃghāta winds Were to blow and shatter all these worlds.
如是諸風大猛盛， 將吹一切智衣服， 盡其勢力不能動， 乃至如一毛端量。
These winds so fierce and strong, About to blow on the All-Knowing One's robes, Exert all their might yet cannot move them Even by as much as a hair's breadth.
大牟尼尊以一毛， 能障彼風令不起， 佛具如斯大神力， 等彼虛空無邊際。
The Great Sage, with a single hair, Can obstruct those winds and prevent them from arising, The Buddha possesses such great supernatural power, Equal to boundless space.
「如是舍利子！是名如來不可思議大神通力。菩薩摩訶薩信受諦奉清淨無疑，倍復踊躍深生歡喜發希奇想。」
Thus, Śāriputra! This is called the Tathāgata's inconceivable great supernatural power. The bodhisattva mahāsattvas accept it with faith, revere it with pure minds free of doubt, become even more joyful, deeply delighted, and filled with wonder.
大寶積經卷第三十七
Mahāratnakūṭa Sūtra, Volume 37
大寶積經卷第三十八
Mahāratnakūṭa Sūtra, Volume 38
大唐三藏法師玄奘奉 詔譯
Translated by Imperial Command by the Tripiṭaka Master Xuanzang of the Great Tang
菩薩藏會第十二之四如來不思議性品
Bodhisattva Piṭaka Assembly, Chapter 12, Part 4: The Inconceivable Nature of the Tathāgata
第四之二
Section 4, Part 2
爾時佛告舍利子：「云何菩薩摩訶薩於如來不思議力，信受諦奉清淨無疑，倍復踊躍深生歡喜發希奇想？舍利子！諸佛如來具足成就如是十力，由成就故，如來、應、正等覺於大眾中正師子吼，自稱我處大仙尊位轉大梵輪，一切世間所有沙門婆羅門、若天若魔若梵等，不能如法而轉。舍利子！何等名為如來十力？所謂處非處智力、業報智力、種種界智力、種種解智力、種種根智力、一切遍行行智力、靜慮解脫三摩地三摩鉢底雜染清淨智力、隨念前世宿住作證智力、死生作證智力、漏盡作證智力。舍利子！如來成就如是十力故，乃至於大眾中能轉梵輪，一切世間所不能轉。
At that time, the Buddha said to Śāriputra: "How do bodhisattva-mahāsattvas have faith in, accept, revere, and rejoice in the inconceivable powers of the Tathāgata without doubt, becoming even more joyful and filled with wonder? Śāriputra, all Buddhas and Tathāgatas have fully accomplished these ten powers. Because of this accomplishment, the Tathāgata, Arhat, Samyak-saṃbuddha roars the lion's roar in the great assembly, proclaiming, 'I occupy the position of the Great Sage and turn the great Brahma wheel, which all the śramaṇas and brahmins, devas, māras, and brahmās in the world cannot turn according to the Dharma.' Śāriputra, what are these ten powers of the Tathāgata? They are:
- The power of knowledge of what is possible and impossible
- The power of knowledge of the ripening of karma
- The power of knowledge of the various realms
- The power of knowledge of the various inclinations
- The power of knowledge of the various capacities
- The power of knowledge of the paths that lead everywhere
- The power of knowledge of the defilements and purification of all meditations, liberations, concentrations, and attainments
- The power of knowledge of remembering past lives
- The power of knowledge of death and rebirth
- The power of knowledge of the destruction of the defilements
Śāriputra, because the Tathāgata has accomplished these ten powers, he is able to turn the Brahma wheel in the great assembly, which no one in the world can turn.
FIRST POWER
「復次舍利子！云何如來是處非處智力？舍利子！如來無上智力處非處者，所謂於是處如實知是處，於非處如實知非處。舍利子！何等為是處？何等為非處？舍利子！言非處者無所攝受，謂身惡行、語惡行、意惡行，能感可喜可樂可愛可意報者，無有是處。言是處者有所攝受，謂身惡行、語惡行、意惡行，能感不可喜不可樂不可愛不可意報者，斯有是處。又舍利子！言非處者無所攝受，謂身妙行、語妙行、意妙行，能感不可喜不可樂不可愛不可意報者，無有是處。言是處者有所攝受，謂身妙行、語妙行、意妙行，能感可喜可樂可愛可意報者，斯有是處。復次舍利子！言非處者無所攝受，謂由慳故能感大富、由犯戒故得生人天、由瞋恚故感得端正、由懈怠故能得對觀、謂心亂者入正決定、由惡慧故永斷一切相續習氣，如是說者無有是處。言是處者有所攝受，謂由慳故能感貧窮、由毀犯戒便感地獄畜生鬼趣、由瞋恚故感醜陋報、由懈怠故不得對觀、由心亂故不入正定、由惡慧故不斷一切相續習氣，如是說者斯有是處。又舍利子！言非處者無所攝受，謂由布施能感貧窮、由持戒故墮於地獄畜生鬼趣、由含忍故感得醜陋、由正勤故不得對觀、由心一緣不入正定、由聖慧故不斷一切相續習氣，如是說者無有是處。言是處者有所攝受，謂由布施能感大富、由持戒故得生人天、由懷忍故感得端正、由正勤故能得對觀、由心一緣入正決定、由聖慧故永斷一切相續習氣，如是說者斯有是處。
Furthermore, Śāriputra, what is the Tathāgata's power of knowledge of what is possible and impossible? Śāriputra, the Tathāgata's supreme power of knowledge of what is possible and impossible means knowing as it truly is what is possible and what is impossible. Śāriputra, what is possible and what is impossible?
Śāriputra, what is impossible has no basis: It is impossible that unwholesome bodily actions, unwholesome verbal actions, and unwholesome mental actions could result in pleasant, agreeable, lovable, and desirable consequences. What is possible has a basis: It is possible that unwholesome bodily actions, unwholesome verbal actions, and unwholesome mental actions could result in unpleasant, disagreeable, unlovable, and undesirable consequences.
Moreover, Śāriputra, what is impossible has no basis: It is impossible that wholesome bodily actions, wholesome verbal actions, and wholesome mental actions could result in unpleasant, disagreeable, unlovable, and undesirable consequences. What is possible has a basis: It is possible that wholesome bodily actions, wholesome verbal actions, and wholesome mental actions could result in pleasant, agreeable, lovable, and desirable consequences.
Furthermore, Śāriputra, what is impossible has no basis: It is impossible that through stinginess one could attain great wealth; that through breaking precepts one could be reborn as a human or god; that through anger one could attain beauty; that through laziness one could attain meditative absorption; that one with a distracted mind could enter the stage of certainty; that through evil wisdom one could permanently cut off all habitual tendencies. Such statements are impossible.
What is possible has a basis: It is possible that through stinginess one could experience poverty; that through breaking precepts one could be reborn in hell, as an animal, or as a hungry ghost; that through anger one could experience ugliness; that through laziness one could fail to attain meditative absorption; that through a distracted mind one could fail to enter samādhi; that through evil wisdom one could fail to cut off all habitual tendencies. Such statements are possible.
Moreover, Śāriputra, what is impossible has no basis: It is impossible that through generosity one could experience poverty; that through keeping precepts one could fall into hell, animal, or hungry ghost realms; that through patience one could experience ugliness; that through right effort one could fail to attain meditative absorption; that through one-pointed concentration one could fail to enter the stage of certainty; that through noble wisdom one could fail to cut off all habitual tendencies. Such statements are impossible.
What is possible has a basis: It is possible that through generosity one could attain great wealth; that through keeping precepts one could be reborn as a human or god; that through patience one could attain beauty; that through right effort one could attain meditative absorption; that through one-pointed concentration one could enter the stage of certainty; that through noble wisdom one could permanently cut off all habitual tendencies. Such statements are possible.
「復次舍利子！言非處者無所攝受，謂因殺生而感長壽、不與取者能得大富、行邪欲者感貞良妻，如是說者無有是處。言是處者有所攝受，謂殺生者能感短壽、不與取者能感貧窮、行邪欲者妻不貞良，如是說者斯有是處。又非處者無所攝受，謂離殺者能感短壽、離不與取能感貧窮、離於邪欲妻不貞良，如是說者無有是處。言是處者有所攝受，謂離殺者能感長壽、離不與取能感大富、離邪欲者感貞良妻，如是說者斯有是處。
Furthermore, Śāriputra, what is impossible has no basis: It is impossible that by killing one could attain long life, that by stealing one could attain great wealth, or that by engaging in sexual misconduct one could have a faithful wife. Such statements are impossible. What is possible has a basis: It is possible that by killing one could attain a short life, that by stealing one could experience poverty, or that by engaging in sexual misconduct one's wife could be unfaithful. Such statements are possible.
Moreover, what is impossible has no basis: It is impossible that by abstaining from killing one could attain a short life, that by abstaining from stealing one could experience poverty, or that by abstaining from sexual misconduct one's wife could be unfaithful. Such statements are impossible. What is possible has a basis: It is possible that by abstaining from killing one could attain long life, that by abstaining from stealing one could attain great wealth, or that by abstaining from sexual misconduct one could have a faithful wife. Such statements are possible.
「復次舍利子！如是一切善不善業道是處非處，今當略說顯示其要。謂妄語者不感誹謗無有是處，若能感者斯有是處。離妄語者能感誹謗無有是處，不感誹謗斯有是處。離間語者若能感得不壞眷屬無有是處，不能感者斯有是處。遠離間語感壞眷屬無有是處，感不壞眷屬斯有是處。麁惡語者若得常聞可意之聲無有是處，聞不可意聲斯有是處。離麁惡語聞不可意聲無有是處，若不聞者斯有是處。若懷綺語感說言教令他信受無有是處，若不信受斯有是處。若離綺語所說言教令他不受無有是處，若信受者斯有是處。又舍利子！若貪著者感財不散無有是處，若感散失斯有是處。若離貪著感財散失無有是處，若不能感斯有是處。若心瞋恚不趣地獄無有是處，若有趣者斯有是處。若離瞋恚不生善趣無有是處，若往生者斯有是處。若興邪見受邪見因能得道者無有是處，不能得道斯有是處。謂正見者受正見因不得聖道無有是處，能得聖道斯有是處。
Furthermore, Śāriputra! Regarding all these wholesome and unwholesome courses of action, what is possible and impossible, I will now briefly explain and show their essentials:
It is impossible for one who speaks falsely to not experience slander, but it is possible for them to experience it. It is impossible for one who abstains from false speech to experience slander, but it is possible for them to not experience it.
It is impossible for one who engages in divisive speech to experience unbroken relationships, but it is possible for them to not experience this. It is impossible for one who abstains from divisive speech to experience broken relationships, but it is possible for them to experience unbroken relationships.
It is impossible for one who uses harsh speech to constantly hear pleasant sounds, but it is possible for them to hear unpleasant sounds. It is impossible for one who abstains from harsh speech to hear unpleasant sounds, but it is possible for them to not hear them.
It is impossible for one who engages in idle chatter to have their words and teachings believed by others, but it is possible for them to not be believed. It is impossible for one who abstains from idle chatter to have their words and teachings not believed by others, but it is possible for them to be believed.
Moreover, Śāriputra! It is impossible for one who is greedy to experience wealth that does not dissipate, but it is possible for them to experience loss of wealth. It is impossible for one who is free from greed to experience loss of wealth, but it is possible for them to not experience this.
It is impossible for one with a hateful mind to not be reborn in hell, but it is possible for them to be reborn there. It is impossible for one free from hatred to not be reborn in a good realm, but it is possible for them to be reborn there.
It is impossible for one with wrong views who accepts the causes of wrong views to attain the path, but it is possible for them to not attain it. It is impossible for one with right views who accepts the causes of right views to not attain the noble path, but it is possible for them to attain it.
「復次舍利子！造無間者心得安住無有是處，若不安住斯有是處。又舍利子！若戒淨者心不安住無有是處，若得安住斯有是處。又舍利子！若住有所得見能得順忍無有是處，若不得者斯有是處。若信解空不得順忍無有是處，若有得者斯有是處。又舍利子！若住惡作得心安息無有是處，若不能得斯有是處。若繫心者不得心安無有是處，若能得者斯有是處。又舍利子！若有女人為轉輪王、為釋天主、為梵自在無有是處，若丈夫作斯有是處。若有女人出世作佛無有是處，轉女身已出世作佛斯有是處。又舍利子！若第八人未證於果而出受者無有是處，證果已出斯有是處。若至聖流受第八有無有是處，即此諸蘊而般涅槃斯有是處。若一來人受第三有無有是處，即此諸蘊而般涅槃斯有是處。若不還人復還於此無有是處，即於彼處而般涅槃斯有是處。若阿羅漢更續生有無有是處，若不更續斯有是處。又舍利子！若諸聖人更求邪師受邪標幟無有是處，不求邪師及邪標幟斯有是處。又舍利子！若得無生法忍菩薩有退轉者無有是處，定得菩提無有退轉斯有是處。
Furthermore, Śāriputra! It is impossible for one who has committed the five heinous crimes to have a settled mind; it is possible for them to have an unsettled mind. Moreover, Śāriputra! It is impossible for one with pure precepts to have an unsettled mind; it is possible for them to have a settled mind.
Again, Śāriputra! It is impossible for one who clings to views of attainment to gain acquiescence; it is possible for one who does not cling to gain it. It is impossible for one who understands emptiness to not gain acquiescence; it is possible for them to gain it.
Furthermore, Śāriputra! It is impossible for one dwelling in wrongdoing to attain peace of mind; it is possible for them to not attain it. It is impossible for one with a concentrated mind to not attain peace of mind; it is possible for them to attain it.
Moreover, Śāriputra! It is impossible for a woman to become a wheel-turning monarch, Śakra, or Brahma; it is possible for a man to become these. It is impossible for a woman to become a Buddha in this world; it is possible for one who has transformed from a female body to become a Buddha in this world.
Furthermore, Śāriputra! It is impossible for the eighth person to leave the order before attaining the fruit; it is possible after attaining the fruit. It is impossible for one who has entered the stream to take an eighth rebirth; it is possible for them to attain nirvana with these very aggregates. It is impossible for a once-returner to take a third rebirth; it is possible for them to attain nirvana with these very aggregates. It is impossible for a non-returner to return to this world; it is possible for them to attain nirvana in that realm. It is impossible for an arhat to continue the cycle of rebirth; it is possible for them to not continue it.
Moreover, Śāriputra! It is impossible for noble ones to seek false teachers or accept false marks; it is possible for them to not seek false teachers or false marks.
Furthermore, Śāriputra! It is impossible for a bodhisattva who has attained the patience of the non-arising of dharmas to regress; it is possible for them to definitely attain enlightenment without regression.
「復次舍利子！言非處者無所攝受，若諸菩薩安坐道場不證菩提中而起者，無有是處。言是處者有所攝受，若諸菩薩坐於道場，證佛道已而便起者，斯有是處。又舍利子！言非處者，若謂如來習氣相續，無有是處。言是處者，一切如來習氣永斷，斯有是處。又舍利子！若謂如來智有礙者無有是處，佛智無礙斯有是處。又舍利子！若有能觀如來頂者無有是處，無有能觀斯有是處。又舍利子！若有能知如來心住無有是處，若不能知斯有是處。又舍利子！若言如來有不定心而可得者無有是處，諸佛世尊心恒在定斯有是處。又舍利子！若諸如來行不實語無有是處，若諸如來是真語者、是實語者、是諦語者、不異語者斯有是處。又舍利子！諸佛如來誤失可得無有是處，由無誤失故名為佛及薄伽梵斯有是處。舍利子，如是四無所畏、十八不共佛法，亦應如是廣分別說。
Furthermore, Śāriputra, what is impossible has no basis: It is impossible for bodhisattvas to sit at the site of enlightenment and rise before attaining enlightenment. What is possible has a basis: It is possible for bodhisattvas to sit at the site of enlightenment, attain the Buddha path, and then rise.
Moreover, Śāriputra, what is impossible: It is impossible for the Tathāgata to have continuing habitual tendencies. What is possible: It is possible for all Tathāgatas to have permanently cut off habitual tendencies.
Furthermore, Śāriputra, it is impossible for the Tathāgata's wisdom to be obstructed; it is possible for the Buddha's wisdom to be unobstructed.
Also, Śāriputra, it is impossible for anyone to see the crown of the Tathāgata's head; it is possible that no one can see it.
Again, Śāriputra, it is impossible for anyone to know the Tathāgata's state of mind; it is possible that no one can know it.
Moreover, Śāriputra, it is impossible for the Tathāgata to have an unconcentrated mind; it is possible that the minds of all Buddhas and World-Honored Ones are always in concentration.
Furthermore, Śāriputra, it is impossible for the Tathāgatas to speak false words; it is possible that the Tathāgatas are speakers of truth, reality, veracity, and consistency.
Also, Śāriputra, it is impossible for the Buddhas and Tathāgatas to make mistakes; it is possible that due to their lack of mistakes, they are called Buddhas and Bhagavāns.
Śāriputra, the four fearlessnesses and eighteen unique qualities of the Buddha should also be explained in detail in this way.
「復次舍利子！言非處者無所攝受，乃至如來於現在世有障有礙智見轉者，無有是處。言是處者有所攝受，佛薄伽梵於現在世無障無礙智見轉者，斯有是處。舍利子！是名如來處非處智力，不可思議無量無邊。譬如虛空無邊無際，如是如來處非處智力無邊無際亦復如是。若有欲求如來、應、正等覺處非處智力邊際者，不異有人求虛空際。舍利子！菩薩摩訶薩聞諸如來不可思議是處非處智力如虛空已，信受諦奉清淨無疑，倍復踊躍深生歡喜發希奇想。」
Furthermore, Śāriputra, what is impossible has no basis: It is impossible for the Tathāgata to have obstructed or hindered wisdom and vision in the present world. What is possible has a basis: It is possible for the Buddha Bhagavān to have unobstructed and unhindered wisdom and vision in the present world. Śāriputra, this is called the Tathāgata's power of knowledge of what is possible and impossible, which is inconceivable, immeasurable, and boundless. Just as space is without boundary or limit, so too is the Tathāgata's power of knowledge of what is possible and impossible without boundary or limit. If anyone were to seek the limit of the Tathāgata's, Arhat's, Samyak-sambuddha's power of knowledge of what is possible and impossible, it would be no different from someone seeking the limit of space. Śāriputra, when bodhisattva mahāsattvas hear of the Tathāgatas' inconceivable power of knowledge of what is possible and impossible as being like space, they accept it with faith, revere it with pure minds free of doubt, become even more joyful, deeply delighted, and filled with wonder.
爾時世尊欲重宣此義而說頌曰：
At that time, the World-Honored One, wishing to restate this meaning, spoke verses saying:
十方虛空無邊量， 處非處智亦無邊， 如實知處非處已， 為眾廣宣微妙法。
The boundless measure of space in the ten directions, The wisdom of what is possible and impossible is also boundless. Having truly known what is possible and impossible, [The Buddha] broadly proclaims the subtle Dharma for the multitude.
解脫道器成就人， 佛知其行方為說， 若非解脫道器者， 知非處已便捨離。
For those who are vessels of the path of liberation, The Buddha knows their conduct and then teaches them. For those who are not vessels of the path of liberation, Knowing it's impossible, he abandons [teaching] them.
假使虛空可移動， 十方大地同時裂， 世出世間大聖尊， 處非處智皆如實。
Even if space could be moved, And the great earth in ten directions split simultaneously, The Great Holy One of the worldly and transcendent realms, His wisdom of what is possible and impossible is always true.
「舍利子！此謂如來第一處非處智力。由成就故，如來、應、正等覺於大眾中正師子吼，自稱我處大仙尊位轉大梵輪，於諸世間所有沙門婆羅門、若天魔梵等，一切不能如法而轉。
Śāriputra, this is called the Tathāgata's first power of knowledge of what is possible and impossible. Due to this accomplishment, the Tathāgata, Arhat, Samyak-saṃbuddha roars the lion's roar in the great assembly, proclaiming, "I occupy the position of the Great Sage and turn the great Brahma wheel, which all the śramaṇas and brahmins, devas, māras, and brahmās in the world cannot turn according to the Dharma."
SECOND POWER
「復次舍利子！云何如來業報智力？舍利子！如來、應、正等覺以無上智力，如實能知去來今業及於業受，若因若處若諸異報皆能了知。舍利子！云何如來如實知耶？所謂如來、應、正等覺如實能知過去業受，得於善因遠離不善，於未來世當與善根為因。若於過去業受，得不善因遠離於善，在未來世當與不善根為因。如是等相如來於此如實知之。若諸業受於未來世當順劣分、若諸業受於未來世當順勝分，如是等相如來於此如實知之。又舍利子！若諸業受於現在世順下劣分、於未來世當順勝分，若諸業受於現在世隨順勝分、於未來世順下劣分，若諸業受於現在世順下劣分、於未來世亦順劣分，若諸業受於現在世隨順勝分、於未來世亦順勝分，如是等相如來於此如實知之。又舍利子！若諸業受於過去世狹劣方便、於未來世廣大方便，若諸業受少有所作獲大勝進、若諸業受廣有所作得少勝進，如是等相如實知之。又舍利子！若諸業受當得聲聞性因、當得獨覺性因、當得佛性因者，如是等相如來於此如實知之。又舍利子！若諸業受現在世苦、能於未來感樂異報，若諸業受現在世樂、能於未來感苦異報，若諸業受現在世苦、能於未來感苦異報，若諸業受現在世樂，能於未來感樂異報，如是等相如來於此如實知之。
Furthermore, Śāriputra, what is the Tathāgata's power of knowledge of the ripening of karma? Śāriputra, the Tathāgata, Arhat, Samyak-saṃbuddha, with his supreme power of wisdom, truly knows the karma of the past, present, and future, as well as its results, causes, places, and various consequences. Śāriputra, how does the Tathāgata know this truly?
The Tathāgata, Arhat, Samyak-saṃbuddha truly knows the karmic results of the past, whether they lead to good causes and away from evil, becoming causes for good roots in the future. He also knows if past karmic results lead to evil causes and away from good, becoming causes for evil roots in the future. The Tathāgata knows all these characteristics truly.
He knows which karmic results will lead to inferior or superior outcomes in the future. Moreover, Śāriputra, the Tathāgata knows which karmic results in the present world lead to inferior outcomes but will lead to superior outcomes in the future, which lead to superior outcomes now but inferior outcomes in the future, which lead to inferior outcomes both now and in the future, and which lead to superior outcomes both now and in the future.
The Tathāgata also knows which karmic results had limited means in the past but will have extensive means in the future, which produce great progress from little effort, and which produce little progress from great effort. He knows which karmic results will lead to the nature of śrāvakas, pratyekabuddhas, or Buddhas.
Furthermore, Śāriputra, the Tathāgata knows which karmic results bring suffering in the present but will bring happiness in the future, which bring happiness now but suffering later, which bring suffering both now and later, and which bring happiness both now and later. The Tathāgata knows all these characteristics truly.
「復次舍利子！如來如實能知過去未來現在一切有情若業若因、若諸異報、若即若離、若有隨順不異分者，如是等相如來知已，為諸有情如實宣說。舍利子！如來、應、正遍知去來今業及業受因處所異報智，無量無邊不可思議。譬如虛空無邊無際，如是如來業異報智力無邊無際亦復如是。若有欲求如來、應、正等覺業異報智力邊際者，不異有人求虛空際。舍利子！菩薩摩訶薩聞諸如來業異報智力如虛空不可思議已，信受諦奉清淨無疑，倍復踊躍深生歡喜發希奇想。」
Furthermore, Śāriputra! The Tathāgata truly knows the karma, causes, various results, whether immediate or distant, and whether there are consistent and undifferentiated aspects of all sentient beings in the past, present, and future. Having known these characteristics, the Tathāgata proclaims them truly for all sentient beings. Śāriputra! The Tathāgata, Arhat, Samyak-saṃbuddha's knowledge of the karma of the past, present, and future, its causes, places, and various results is immeasurable, boundless, and inconceivable. Just as space is without boundary or limit, so too is the Tathāgata's power of knowledge of karmic results without boundary or limit. If anyone were to seek the limit of the Tathāgata's, Arhat's, Samyak-sambuddha's power of knowledge of karmic results, it would be no different from someone seeking the limit of space. Śāriputra! When bodhisattva mahāsattvas hear of the Tathāgatas' power of knowledge of karmic results as being like space and inconceivable, they accept it with faith, revere it with pure minds free of doubt, become even more joyful, deeply delighted, and filled with wonder.
爾時世尊欲重宣此義而說頌曰：
At that time, the World-Honored One, wishing to restate this meaning, spoke verses saying:
如來善知因異報， 明眼如實了諸業， 最勝三世無有礙， 有情諸行如實知。
The Tathāgata knows well the causes and their various results, With clear eyes, he truly understands all karma. Supreme in the three times, without obstruction, He knows the actions of sentient beings as they truly are.
一切含靈於五趣， 當得成諸苦樂因， 若能轉因所轉苦， 明照善逝如實知。
All sentient beings in the five realms, Will become causes of suffering and happiness. If they can transform the causes that turn into suffering, The Well-Gone One clearly knows this as it truly is.
黑白異報一切業， 隨其所應因異報， 猶若掌中如意寶， 善逝了觀如實知。
All karma with black and white results, According to their appropriate causes and various results, Like a wish-fulfilling jewel in the palm of one's hand, The Well-Gone One observes and knows as they truly are.
諸異報業因雖少， 當來獲果無有量， 或無量因感少果， 善逝遍能如實知。
Though the causes of various karmic results may be few, The fruits obtained in the future are immeasurable. Or countless causes may produce few results, The Well-Gone One knows all this as it truly is.
若因當證聲聞果， 及當證於獨覺果， 能感無上妙智力， 善逝無餘如實知。
If causes will lead to the fruit of śrāvakas, Or to the fruit of pratyekabuddhas, Or can evoke the unsurpassed wondrous wisdom power, The Well-Gone One knows all this without remainder.
若業成熟因時苦， 此業當獲於樂果， 若業成熟因時樂， 當獲苦果如實知。
If karma ripens and its cause brings suffering, This karma will obtain happy results in the future. If karma ripens and its cause brings happiness, It will obtain suffering results - this he knows as it truly is.
若業因果皆住苦， 若業因果皆住樂， 若業自體因自體， 善逝相應如實知。
Whether karma's cause and effect both dwell in suffering, Or karma's cause and effect both dwell in happiness, Or karma's own nature causes its own nature, The Well-Gone One knows all this accordingly as it truly is.
苦果循環於三世， 有情流轉五趣中， 最勝圓滿菩提智， 皆能不異如實知。
The fruits of suffering cycle through the three times, Sentient beings transmigrate through the five realms. With supreme and perfect bodhi wisdom, He knows all this without difference, as it truly is.
「舍利子！是名第二如來業異報智力。由成就故，如來、應、正等覺於大眾中正師子吼，自稱我處大仙尊位轉大梵輪，於諸世間所有沙門婆羅門、若天魔梵等，一切不能如法而轉。
Śāriputra! This is called the Tathāgata's second power of knowledge of the ripening of karma. Due to this accomplishment, the Tathāgata, Arhat, Samyak-saṃbuddha roars the lion's roar in the great assembly, proclaiming, "I occupy the position of the Great Sage and turn the great Brahma wheel, which all the śramaṇas and brahmins, devas, māras, and brahmās in the world cannot turn according to the Dharma."
THIRD POWER
「復次舍利子！云何如來種種解智力？舍利子！如來、應、正等覺以無上智力，能如實知彼有情類、彼數取趣，非一欲解種種欲解，如來於此能竝了知。舍利子！吾更為汝廣分別說。彼數取者，或住貪欲起瞋恚解、或住瞋恚起貪欲解，乃至住於愚癡起貪瞋解，如是等相如來如實皆能了知。又舍利子！若數取者住於不善起不善解、或住善法而起善解，是亦如來如實了知。若數取者住於下劣方便起廣大解、或住廣大方便起下劣解，或由此解下劣方便當住勝進、或由此解勝進方便當住下劣，是亦如來如實了知。又舍利子！若由此解當殖邪定種、若由此解當殖正定種、若由此解當殖正定解脫種者，是亦如來如實了知。又舍利子！若由此解當趣欲界，或趣色界、或無色界，若由此解遍趣三界，是亦如來如實了知。又舍利子！若由此解順下劣分當獲勝進、或得勝進當住下劣，是亦如來如實了知。又舍利子！若由此解當於來世受種種生、受種種類種種受用，是亦如來如實了知。又舍利子！若由此解當退墮頂、或由此解殖解脫種，是亦如來如實了知。既了知已，如其所應廣為有情如法演說。如是舍利子！如來非一解種種解智力，不可思議無邊無際與虛空等。是諸菩薩摩訶薩聞如來種種解智力如虛空不可思議已，信受諦奉清淨無疑，倍復踊躍深生歡喜發希奇想。」
Furthermore, Śāriputra! What is the Tathāgata's power of knowledge of the various inclinations? Śāriputra! The Tathāgata, Arhat, Samyak-saṃbuddha, with his supreme power of wisdom, can truly know the various types of sentient beings, their tendencies, and their diverse inclinations. The Tathāgata can comprehend all of these simultaneously. Śāriputra! I will explain this to you in more detail.
Those beings may dwell in greed but develop an inclination towards anger, or dwell in anger but develop an inclination towards greed, up to dwelling in delusion but developing inclinations towards greed and anger. The Tathāgata truly knows all these characteristics. Moreover, Śāriputra! If beings dwell in unwholesome states and develop unwholesome inclinations, or dwell in wholesome states and develop wholesome inclinations, the Tathāgata also truly knows this.
If beings dwell in inferior methods but develop vast inclinations, or dwell in vast methods but develop inferior inclinations, or through these inclinations, inferior methods will lead to superior progress, or through these inclinations, superior methods will lead to inferior states, the Tathāgata also truly knows this.
Furthermore, Śāriputra! If through these inclinations one will plant the seeds of wrong concentration, or through these inclinations one will plant the seeds of right concentration, or through these inclinations one will plant the seeds of right concentration and liberation, the Tathāgata also truly knows this.
Moreover, Śāriputra! If through these inclinations one will tend towards the desire realm, or the form realm, or the formless realm, or if through these inclinations one will tend towards all three realms, the Tathāgata also truly knows this.
Again, Śāriputra! If through these inclinations, following inferior aspects will lead to superior progress, or attaining superior progress will lead to dwelling in inferior states, the Tathāgata also truly knows this.
Furthermore, Śāriputra! If through these inclinations one will experience various births, various types, and various experiences in future lives, the Tathāgata also truly knows this.
Moreover, Śāriputra! If through these inclinations one will fall from the peak, or through these inclinations one will plant the seeds of liberation, the Tathāgata also truly knows this. Having known all this, he expounds the Dharma to sentient beings as appropriate.
Thus, Śāriputra! The Tathāgata's power of knowledge of the various inclinations is inconceivable, boundless, limitless, and equal to space. When bodhisattva mahāsattvas hear of the Tathāgata's power of knowledge of the various inclinations as being inconceivable like space, they accept it with faith, revere it with pure minds free of doubt, become even more joyful, deeply delighted, and filled with wonder.
爾時世尊欲重宣此義而說頌曰：
At that time, the World-Honored One, wishing to restate this meaning, spoke verses saying:
世間種種解， 過現無有量， 彼種種解心， 導師皆能了。
The various understandings in the world, Past and present without measure, Those various understanding minds, The Guide can comprehend them all.
若有貪解者， 復當住瞋恚， 或現住瞋恚， 癡解如實知。
If there are those with greedy understanding, Who will abide in anger, Or those currently abiding in anger, He truly knows their deluded understanding.
住癡起貪解， 心注不思議， 間雜流轉起， 導師悉能知。
Dwelling in delusion, arousing greedy understanding, The mind focused on the inconceivable, Arising in mixed cycles, The Guide knows all of this.
諸下劣方便， 而起廣大解， 或增上方便， 導師悉能知。
Those with inferior means, Yet arousing vast understanding, Or those with superior means, The Guide knows all of this.
隨入於邪性， 復入所不趣， 解脫三界解， 如來悉能知。
Entering into wrong natures, Or entering what should not be pursued, Understanding liberation from the three realms, The Tathāgata knows all of this.
種種生及類， 諸受用差別， 若退墮於頂， 兩足尊能知。
Various births and types, The differences in experiences, Whether falling from the peak, The Two-Footed Honored One can know.
知種種解已， 導師如法說， 是第三佛力， 最勝子能信。
Having known the various understandings, The Guide teaches according to the Dharma, This is the Buddha's third power, Which the Supreme Son can believe.
「舍利子！是名如來第三種種解智力。由成就故，如來、應、正遍知於大眾中正師子吼，自稱我處大仙尊位能轉梵輪，一切世間沙門婆羅門及天魔梵，不能如法而轉。
Śāriputra! This is called the Tathāgata's third power of knowledge of various inclinations. Due to this accomplishment, the Tathāgata, Arhat, Samyak-saṃbuddha roars the lion's roar in the great assembly, proclaiming, "I occupy the position of the Great Sage and can turn the Brahma wheel, which all the śramaṇas and brahmins, devas, māras, and brahmās in the world cannot turn according to the Dharma."
FOURTH POWER
「復次舍利子！云何如來種種界智力？舍利子！如來、應、正等覺以無上智力，如實了知一切世間種種諸界。由此界故，世間含生集起福行、集非福行、集不動行，或由此界殖出離種，如是等界如來於此如實了知。又舍利子！如來如實了知眼界、色界及眼識界。如是等界云何知耶？謂如實知，由內空、外空、內外空故。乃至如實了知意界、法界及意識界。如是等界云何知耶？謂如實知，由內空、外空、內外空故。又如實知地界、水界、火界、風界。如是等界云何知耶？謂如實知，如空界故。如是欲界、色界及無色界如實了知，遍分別所起故。又如實知有為界造作相故，無為界無造作相故，雜染界煩惱所引相故，清淨界自體光淨相故。又如實知諸行界不順理無明相故，涅槃界順理明相故。如是諸界皆能明了。是故舍利子！若界能安立世間，此界世間之所依住。如是若界能發牽引、若界能興建立、若界能起方便、若界能生意欲、若界能起熾然、若界能為依止，舍利子！如是等界無量無邊，是亦如來如實明了。既明了已，如其所應廣為有情如法演說。舍利子！如來非一界種種界智力，不可思議無有邊際與虛空等。若有欲求如來種種界智力邊際者，不異有人求於空際。如是舍利子！是諸菩薩摩訶薩聞如來種種界智力如虛空不可思議已，信受諦奉清淨無疑，倍復踊躍深生歡喜發希奇想。」
Furthermore, Śāriputra, what is the Tathāgata's power of knowledge of various realms? Śāriputra, the Tathāgata, Arhat, Samyak-saṃbuddha, with his supreme power of wisdom, truly knows all the various realms in the world. Due to these realms, sentient beings in the world accumulate meritorious actions, non-meritorious actions, and immovable actions, or plant the seeds of liberation. The Tathāgata truly knows all these realms.
Moreover, Śāriputra, the Tathāgata truly knows the eye realm, form realm, and eye consciousness realm. How does he know these realms? He knows them truly as being empty internally, externally, and both internally and externally. This extends to truly knowing the mind realm, dharma realm, and mind consciousness realm. How does he know these realms? He knows them truly as being empty internally, externally, and both internally and externally.
He also truly knows the earth element, water element, fire element, and wind element. How does he know these realms? He knows them truly as being like the space element. Similarly, he truly knows the desire realm, form realm, and formless realm, as they arise from pervasive discrimination.
Furthermore, he truly knows the conditioned realm due to its characteristic of being produced, the unconditioned realm due to its characteristic of not being produced, the defiled realm due to its characteristic of being drawn by afflictions, and the pure realm due to its characteristic of being inherently luminous and pure. He also truly knows the realm of conditioned phenomena due to its characteristic of not conforming to reason and ignorance, and the realm of nirvana due to its characteristic of conforming to reason and wisdom. He clearly understands all these realms.
Therefore, Śāriputra, whether it is the realm that establishes the world, the realm on which the world depends, the realm that initiates and draws, the realm that builds and establishes, the realm that gives rise to skillful means, the realm that generates desire, the realm that ignites, or the realm that serves as a support - Śāriputra, the Tathāgata clearly understands all these countless and boundless realms. Having understood them, he expounds the Dharma extensively to sentient beings as appropriate.
Śāriputra! The Tathāgata's power of knowledge of various realms is not limited to a single realm. It is inconceivable, boundless, and equal to space. If anyone were to seek the limit of the Tathāgata's power of knowledge of various realms, it would be no different from someone seeking the limit of space. Thus, Śāriputra, when bodhisattva mahāsattvas hear of the Tathāgata's power of knowledge of various realms as being inconceivable like space, they accept it with faith, revere it with pure minds free of doubt, become even more joyful, deeply delighted, and filled with wonder.
爾時世尊欲重宣此義而說頌曰：
At that time, the World-Honored One, wishing to restate this meaning, spoke verses saying:
世間諸含生， 依止種種界， 隨其所流轉， 最勝悉能知。
All sentient beings in the world Depend on various realms, As they flow and turn, The Supreme One knows them all.
福非福不動， 及順於出離， 住如是界已， 證寂靜涅槃。
Merit, non-merit, immovable, And those tending towards liberation, Having dwelt in such realms, They attain the peaceful nirvana.
若眼界色界， 及以眼識界， 耳鼻舌身意， 諸界悉能知。
The eye realm, form realm, And the eye consciousness realm, Ear, nose, tongue, body, mind, He knows all these realms.
又知於法界， 及以意識界， 內外界悉空， 佛能如實知。
He also knows the dharma realm, And the mental consciousness realm, Inner and outer realms are all empty, The Buddha knows this as it truly is.
地界及水界、 火界與風界， 四界同空相， 如是悉能知。
Earth realm and water realm, Fire realm and wind realm, The four realms share the nature of emptiness, He knows all of this.
若欲界色界， 及以無色界， 遍分別所起， 佛能如實知。
The desire realm, form realm, And the formless realm, Arising from pervasive discrimination, The Buddha knows this as it truly is.
如虛空無邊， 界無邊亦爾， 佛皆能照了， 不謂我能知。
As space is boundless, So are the realms boundless, The Buddha can illuminate them all, Without saying "I can know."
諸界本無生， 亦無有滅者， 是謂涅槃界， 勝丈夫能知。
All realms are originally unborn, And there is no one who ceases, This is called the realm of nirvana, Known by the Supreme Man.
如空量無邊， 諸佛智如是， 由智能了知， 變異於諸界。
As the measure of space is boundless, So is the wisdom of all Buddhas, Through wisdom they can understand The changes in all realms.
已知種種界， 調伏諸含生， 是佛第四力， 最勝子能信。
Having known the various realms, He tames all sentient beings, This is the Buddha's fourth power, Which the Supreme Son can believe.
「舍利子！是名如來第四非一界種種界智力。由成就此力故，如來、應、正等覺於大眾中正師子吼，自稱我處大仙尊位能轉梵輪，一切世間沙門婆羅門及天魔梵所不能轉。「復次舍利子！云何如來非一根種種根智力？舍利子！如來、應、正等覺以無上智力故如實能知，若他有情、若數取者種種諸根差別之相，如來皆能分別了知。舍利子！如是等相云何知耶？所謂了知鈍根中根利根、勝根劣根，由隨遍分別根故。能知眾生起極重貪、起極重瞋、起極重癡，如是諸根是亦如來如實了知。又舍利子！由隨遍分別根故，如來能知，或起假立貪瞋癡、或起微薄貪瞋癡、或起顛倒貪瞋癡、或起摧伏貪瞋癡，如是等相是亦如來如實了知。又舍利子！若不善因所生諸根、若由善因所生諸根、若不動因所生諸根、若出離因所生諸根，是亦如來如實了知。又舍利子！如來如實了知，眼根、耳根、鼻根、舌根、身根、意根，女根、男根、命根，樂根、苦根、憂根、喜根、捨根，信根、正勤根、念根、慧根、三摩地根，未知當知根、知根、知已根，如是諸根差別之相，是亦如來如實了知。又舍利子！如來如實知彼諸根，因於眼根當住耳根而不住彼鼻舌身根，或因耳根當住鼻根、或因鼻根當住舌根、或因舌根當住身根、或因身根當住眼根，如是等根如來於此如實知之。
Śāriputra, this is called the Tathāgata's fourth power of knowledge of the various realms that are not one realm. Because of accomplishing this power, the Tathāgata, Arhat, Samyak-saṃbuddha roars the lion's roar in the great assembly, proclaiming, "I occupy the position of the Great Sage and can turn the Brahma wheel, which all the śramaṇas, brahmins, devas, māras, and brahmās in the world cannot turn."
FIFTH POWER
Furthermore, Śāriputra, what is the Tathāgata's power of knowledge of the various faculties that are not one faculty? Śāriputra, the Tathāgata, Arhat, Samyak-saṃbuddha, with his supreme power of wisdom, truly knows the characteristics of the various faculties of other sentient beings and individuals. The Tathāgata can distinguish and understand all of these. Śāriputra, how does he know these characteristics? He knows dull faculties, medium faculties, sharp faculties, superior faculties, and inferior faculties through pervasive discernment of faculties. He can know beings who arise with extremely heavy greed, extremely heavy hatred, and extremely heavy delusion. The Tathāgata truly knows all these faculties.
Moreover, Śāriputra, through pervasive discernment of faculties, the Tathāgata can know those who arise with constructed greed, hatred, and delusion; those who arise with slight greed, hatred, and delusion; those who arise with inverted greed, hatred, and delusion; and those who arise with suppressed greed, hatred, and delusion. The Tathāgata truly knows all these characteristics.
Furthermore, Śāriputra, the Tathāgata truly knows faculties born from unwholesome causes, faculties born from wholesome causes, faculties born from immovable causes, and faculties born from liberating causes.
Moreover, Śāriputra, the Tathāgata truly knows the eye faculty, ear faculty, nose faculty, tongue faculty, body faculty, mind faculty, female faculty, male faculty, life faculty, pleasure faculty, pain faculty, joy faculty, sorrow faculty, equanimity faculty, faith faculty, energy faculty, mindfulness faculty, wisdom faculty, concentration faculty, faculty of one who will know the unknown, faculty of knowledge, and faculty of one who has known. The Tathāgata truly knows the characteristics of all these different faculties.
Furthermore, Śāriputra, the Tathāgata truly knows these faculties: due to the eye faculty, one will abide in the ear faculty but not in the nose, tongue, or body faculties; or due to the ear faculty, one will abide in the nose faculty; or due to the nose faculty, one will abide in the tongue faculty; or due to the tongue faculty, one will abide in the body faculty; or due to the body faculty, one will abide in the eye faculty. The Tathāgata truly knows all these faculties.
「復次舍利子！若諸有情住布施根修戒方便，爾時如來以勝劣根智為說布施。若住戒根修施方便，為說於戒。若住忍根修勤方便，為說忍法。住正勤根修忍方便，為說正勤。住靜慮根修慧方便，為說靜慮。若住慧根修定方便，為說正慧。如是一切菩提分法諸根差別如實了知，皆應廣說。又舍利子！若諸有情住聲聞根而返修於獨覺方便，如來以諸根智為說下乘。住獨覺根而修聲聞智方便者，以諸根智為說中乘。住大乘根而修二乘智方便者，以諸根智為說大乘。住下劣根修大乘行，以諸根智為說二乘。若諸有情無堪任根、無堪任相，如來如實知無堪任非法器已而便捨置。若諸有情有堪任根、有堪任相，如來如實知有堪任是法器者，即便慇懃鄭重說法令其悟入。如是舍利子！如來了知一切有情諸根純熟及不純熟、諸根出離及不出離。舍利子！諸有情根，如來如實一切了知，住如是相、如是方便、如是信解、如是本因、如是所緣、如是等流、如是究竟。舍利子！如來種種根智不可思議無邊無際與虛空等，若有欲求如來諸根智力邊際者，不異有人求虛空際。諸菩薩摩訶薩聞是根力如虛空已，信受諦奉清淨無疑，倍復踊躍深生歡喜發希奇想。」
Furthermore, Śāriputra! If sentient beings abide in the root of generosity while cultivating the means of morality, at that time the Tathāgata, with his knowledge of superior and inferior faculties, teaches them about generosity. If they abide in the root of morality while cultivating the means of generosity, he teaches them about morality. If they abide in the root of patience while cultivating the means of diligence, he teaches them about patience. If they abide in the root of right effort while cultivating the means of patience, he teaches them about right effort. If they abide in the root of meditation while cultivating the means of wisdom, he teaches them about meditation. If they abide in the root of wisdom while cultivating the means of concentration, he teaches them about right wisdom. Thus, all the different faculties of the factors of enlightenment should be extensively explained as they are truly known.
Moreover, Śāriputra! If sentient beings abide in the root of the śrāvaka while cultivating the means of the pratyekabuddha, the Tathāgata, with his knowledge of faculties, teaches them about the lower vehicle. For those abiding in the root of the pratyekabuddha while cultivating the means of śrāvaka wisdom, he teaches them about the middle vehicle with his knowledge of faculties. For those abiding in the root of the great vehicle while cultivating the means of the two vehicles' wisdom, he teaches them about the great vehicle with his knowledge of faculties. For those abiding in inferior roots while cultivating the practice of the great vehicle, he teaches them about the two vehicles with his knowledge of faculties.
If there are sentient beings without capable faculties or signs of capability, the Tathāgata, knowing truly that they are incapable and not vessels of the Dharma, sets them aside. If there are sentient beings with capable faculties and signs of capability, the Tathāgata, knowing truly that they are capable and are vessels of the Dharma, diligently and earnestly teaches them the Dharma to help them enter understanding.
Thus, Śāriputra! The Tathāgata knows all sentient beings' faculties, whether they are mature or immature, whether they lead to liberation or not. Śāriputra! The Tathāgata truly knows all the faculties of sentient beings, how they abide in such characteristics, such means, such understanding, such original causes, such conditions, such results, and such ultimate ends.
Śāriputra! The Tathāgata's knowledge of various faculties is inconceivable, boundless, limitless, equal to space. If anyone were to seek the limit of the Tathāgata's power of knowledge of faculties, it would be no different from someone seeking the limit of space. When bodhisattva mahāsattvas hear that this power of faculties is like space, they accept it with faith, revere it with pure minds free of doubt, become even more joyful, deeply delighted, and filled with wonder.
爾時世尊欲重宣此義而說頌曰：
At that time, the World-Honored One, wishing to restate this meaning, spoke verses saying:
到根彼岸含靈尊， 善達有情意性行， 隨諸眾生根所堪， 人中師子為說法。
The Honored One who has reached the other shore of faculties, Skillfully understands sentient beings' intentions and natures, According to the capacities of all beings, The Lion among humans teaches the Dharma.
下中上根所堪任， 善逝勝智根中起， 觀彼解脫器心已， 知行慧者為說法。
For those with low, medium, or high faculties, The Well-Gone One's supreme wisdom arises from their roots, Having observed their minds as vessels for liberation, He teaches the Dharma to those who practice wisdom.
若人諸根能發起， 至極相續微煩惱， 善達彼人所有根， 知行隨順為說法。
If a person's faculties can give rise To extremely subtle and continuous afflictions, Skillfully understanding that person's faculties, He teaches the Dharma in accordance with their practice.
若諸丈夫有善根， 隨勤信欲廣開示， 又隨根行相差別， 說諸勝義定慧等。
If people have roots of goodness, He broadly reveals according to their diligence, faith, and aspiration, And according to the differences in their faculties and practices, He teaches the supreme meanings of concentration, wisdom, and so on.
若人發起於信欲， 慧者隨根說淨道， 知彼所行眾行已， 為說勝法超諸苦。
If people give rise to faith and aspiration, The Wise One teaches the pure path according to their faculties, Knowing all their various practices, He teaches the supreme Dharma to transcend all suffering.
有定住佛菩提根， 迷倒誤轉聲聞智， 為說大乘成正覺， 此佛難伏第五力。
For those with firmly established roots of Buddha's enlightenment, Who are confused and mistakenly turn to śrāvaka wisdom, He teaches the Mahāyāna to attain perfect enlightenment, This is the Buddha's difficult to subdue fifth power.
「舍利子！是名如來第五種種根智力。由成就此力故，如來於大眾中正師子吼，自稱我處大仙尊位能轉梵輪，一切世間沙門婆羅門及天魔梵不能如法而轉。
Śāriputra! This is called the Tathāgata's fifth power of knowledge of the various capacities. By accomplishing this power, the Tathāgata roars the lion's roar in the great assembly, proclaiming, "I occupy the position of the Great Sage and can turn the Brahma wheel, which all the śramaṇas, brahmins, devas, māras, and brahmās in the world cannot turn according to the Dharma."
SIXTH POWER
「復次舍利子！云何如來遍趣諸行智力？舍利子！如來、應、正等覺以無上智力故，如實了知遍行諸行。舍利子！如是等相云何了知？謂能了知有情性等，正定之性、不正定性及邪定性。舍利子！云何名為正定之性？謂由因力先世方便，開智利根之所生故。若諸如來為彼說法、若不說法，如來如實知彼有情前世因果堪任法器，隨應說法令速解脫。舍利子！云何名為不定之性？由外緣力而成熟相，若得如法教授教誡可得解脫，不得如法教授教誡不得解脫。如來為說隨順緣因相應之法，彼諸有情聞正法已，如理修行證解脫果。為如是等得義利故，諸佛世尊出興于世。舍利子！云何名為邪定之性？謂有情性煩惱所蔽不修淨業，識性薄弱愚癡深厚，住邪見網非正法器。若使如來為彼說法、若不說法，終不堪任證於解脫。如來如實知彼有情非法器已而便捨置。是故舍利子！諸菩薩摩訶薩愍此有情作利益故，被弘誓鎧入邪見軍教化摧伏。又舍利子！如來如實了知三種貪行：或淨美相起於貪行，或愛戀相起於貪行，或先世因起於貪行。又能了知三種瞋行：或損害相起於瞋行，委練觀察起於瞋行，先世隨眠起於瞋行。又觀了知三種癡行：或有癡行因無明生，或有癡行因妄有身見生，或有癡行因疑而生。如是一切如來如實皆能了知。
Furthermore, Śāriputra! What is the Tathāgata's power of knowledge of the paths that lead everywhere? Śāriputra! The Tathāgata, Arhat, Samyak-saṃbuddha, with his supreme power of wisdom, truly knows all paths that lead everywhere. Śāriputra! How does he know these characteristics? He knows the natures of sentient beings, including those of the fixed right nature, the unfixed nature, and the fixed wrong nature.
Śāriputra! What is called the fixed right nature? It is that which arises from the power of causes and skillful means in previous lives, born from the opening of wisdom and sharp faculties. Whether the Tathāgatas teach the Dharma to them or not, the Tathāgata truly knows that these sentient beings, due to their past causes and effects, are worthy vessels of the Dharma, and teaches them accordingly, causing them to quickly attain liberation.
Śāriputra! What is called the unfixed nature? It is that which matures due to external conditions. If they receive proper instruction and admonition, they can attain liberation; if they do not receive proper instruction and admonition, they cannot attain liberation. The Tathāgata teaches them the Dharma that accords with their conditions and causes. These sentient beings, having heard the true Dharma, practice accordingly and attain the fruit of liberation. It is for the sake of benefiting such beings that the Buddhas, World-Honored Ones, appear in the world.
Śāriputra! What is called the fixed wrong nature? It refers to the nature of sentient beings who are obscured by afflictions and do not cultivate pure actions, whose consciousness is weak and delusion is deep, who dwell in a net of wrong views and are not proper vessels of the Dharma. Whether the Tathāgata teaches them the Dharma or not, they are ultimately incapable of realizing liberation. The Tathāgata, truly knowing that these sentient beings are not vessels of the Dharma, sets them aside. Therefore, Śāriputra! The bodhisattva mahāsattvas, out of compassion for these sentient beings and for their benefit, don the armor of great vows and enter the army of wrong views to teach and subdue them.
Moreover, Śāriputra! The Tathāgata truly knows three types of greedy conduct: greedy conduct arising from pure and beautiful appearances, greedy conduct arising from attachment and longing, and greedy conduct arising from past life causes. He also knows three types of angry conduct: angry conduct arising from harmful appearances, angry conduct arising from careful observation, and angry conduct arising from past life latent tendencies. He also observes and knows three types of deluded conduct: deluded conduct arising from ignorance, deluded conduct arising from the false view of self, and deluded conduct arising from doubt. The Tathāgata truly knows all of these.
「復次舍利子！如來如實了知諸行。苦樂二行俱能速通，諸根利故。苦樂二行俱是遲通，諸根鈍故。又如實知遲行遲通，捨所緣故。遲行速通，道不息故。速行遲通，勇決進故。速行速通，非彼性故。又如實知，或有諸行簡擇力滿非修習力，或有諸行修習力滿非簡擇力，或有諸行簡擇修習二力俱滿，或有諸行簡擇修習力俱不滿；如是諸相如來如實皆能了知。又如實知，或有諸行信欲具足非方便具足，或有諸行方便具足信欲不具足，或有諸行信欲方便俱不具足，或有諸行信欲方便二俱具足；如是一切皆能了知。又如實知，或有諸行身業清淨非由語心，或有諸行語業清淨非由身心，或有諸行心業清淨非由身語，或有諸行非身語心，或有諸行由身語心而得清淨。舍利子！如是乃至一切有情所有諸行，或因流轉、或因不流轉、或因流轉及不流轉，如來以無礙智見故，於如是等一切處轉。如是舍利子！如來遍教行智力不可思議無邊無際與虛空等，諸菩薩摩訶薩聞是智力不可思議如虛空已，信受諦奉清淨無疑，倍復踊躍深生歡喜發希奇想。」
Furthermore, Śāriputra! The Tathāgata truly knows all actions. Both pleasant and unpleasant actions can be quickly mastered due to sharp faculties. Both pleasant and unpleasant actions can be slowly mastered due to dull faculties. He also truly knows that slow practice leads to slow mastery due to abandoning the object of focus. Slow practice leads to quick mastery due to unceasing practice of the path. Quick practice leads to slow mastery due to courageous determination. Quick practice leads to quick mastery due to it not being their nature.
He also truly knows that some actions have full power of discrimination but not of cultivation, some have full power of cultivation but not of discrimination, some have full power of both discrimination and cultivation, and some have neither power fully developed. The Tathāgata truly knows all these characteristics.
He also truly knows that some actions have complete faith and desire but not complete skillful means, some have complete skillful means but incomplete faith and desire, some have neither complete faith and desire nor skillful means, and some have both complete faith and desire and skillful means. He knows all of these.
He also truly knows that some actions purify bodily karma but not verbal or mental karma, some purify verbal karma but not bodily or mental karma, some purify mental karma but not bodily or verbal karma, some do not purify bodily, verbal, or mental karma, and some purify all three types of karma.
Śāriputra! Thus, for all sentient beings' actions, whether they cause cyclic existence, non-cyclic existence, or both, the Tathāgata, due to his unobstructed wisdom and vision, comprehends all these situations. Thus, Śāriputra! The Tathāgata's power of wisdom regarding all practices is inconceivable, boundless, limitless, and equal to space. When bodhisattva mahāsattvas hear of this inconceivable wisdom power that is like space, they accept it with faith, revere it with pure minds free of doubt, become even more joyful, deeply delighted, and filled with wonder.
爾時世尊欲重宣此義而說頌曰：
At that time, the World-Honored One, wishing to restate this meaning, spoke verses saying:
善逝如實了諸行， 能知定因有情性， 又知不定成熟相， 及諸根因相應法。
The Well-Gone One truly understands all actions, Knowing the definite causes of sentient beings' natures, Also knowing the signs of uncertain maturation, And the dharmas associated with various faculties.
諸行三種貪相應， 及與三種瞋癡合， 無邊廣惑相應行， 緣因大師如實知。
Actions associated with three types of greed, And combined with three types of anger and delusion, Actions associated with boundless, vast delusions, The Great Teacher truly knows their causes and conditions.
諸有苦行而根利， 及有此行而鈍根， 諸有樂行根利鈍， 世大依怙如實知。
Those who practice austerities with sharp faculties, And those with these practices but dull faculties, Those with pleasant practices and sharp or dull faculties, The world's great refuge truly knows.
諸有鈍行及鈍修， 或復行鈍而修利， 或復行速而修遲， 或有俱速非彼性。
Those with slow practices and slow cultivation, Or those with slow practice but quick cultivation, Or those quick in practice but slow in cultivation, Or those quick in both, yet it's not their nature.
或有諸行簡擇生， 不由修習道力起， 或修習生非簡擇， 俱生別異共相應。
Some actions arise from discrimination, Not arising from the power of path cultivation, Some arise from cultivation, not discrimination, Both arising separately or in combination.
或有諸行信欲轉， 清淨而非方便淨， 或有返此俱不俱， 佛遍智者皆明了。
Some actions turn with faith and desire, Pure but not pure in skillful means, Some the opposite, both or neither, The Buddha, the Omniscient One, clearly understands all.
復有淨修於身業， 非語非心業清淨， 或復語淨及身淨， 而彼心體非清淨。
Some purely cultivate bodily actions, But not pure in speech or mental actions, Some pure in speech and body, Yet their mind essence is not pure.
或有內心常清淨， 身語二業非清淨， 或復語淨及心淨， 而彼身業未甞淨。
Some have constantly pure inner minds, But impure in bodily and verbal actions, Some pure in speech and mind, Yet their bodily actions have never been pure.
或身語心淨不淨， 諸行流轉及寂滅， 遍智見者如實知， 是為如來第六力。
Whether body, speech, and mind are pure or impure, The cycling of actions and their cessation, The Omniscient Seer truly knows, This is the Tathāgata's sixth power.
「舍利子！是名如來第六遍趣行智力。由此力故，如來自稱處仙尊位轉大梵輪，乃至無有如法轉者。
Śāriputra! This is called the Tathāgata's sixth power of knowledge of the paths that lead everywhere. Due to this power, the Tathāgata proclaims himself as occupying the position of the Great Sage and turning the great Brahma wheel, which no one else can turn according to the Dharma.
SEVENTH POWER
「復次舍利子！云何如來靜慮解脫三摩地三摩鉢底發起雜染清淨智力？舍利子！如來、應、正等覺以無上智力故，如實了知若自若他一切靜慮解脫三摩地及三摩鉢底發起雜染清淨之法。舍利子！如是等相云何知耶？謂如實知，由因由緣一切有情能令雜染。又如實知，由因緣故一切有情能令清淨。舍利子！何因何緣能令雜染？舍利子！由不稱理作意為因、無明為緣，令諸有情發起雜染。如是無明為因、諸行為緣，諸行為因、識為其緣，以識為因、名色為緣，名色為因、六處為緣，六處為因、諸觸為緣，諸觸為因、受為其緣，以受為因、愛為其緣，以愛為因、取為其緣，以取為因、有為其緣，以有為因、生為其緣，以生為因、老死為緣，煩惱為因、諸業為緣，諸見為因、愛為其緣，隨眠為因、諸纏為緣。舍利子，由如此等諸因緣故，令諸有情發起雜染。如是等相是亦如來如實了知。舍利子！何因何緣能令清淨？舍利子！有二因二緣能令一切有情清淨，所謂由他順音及由內自如理作意，又奢摩他緣於一境及毘鉢舍那善巧方便。復有二因二緣能令清淨，謂不來智及不去智。復有二因二緣能令清淨，謂無生觀及證正定。復有二因二緣能令清淨，謂行具足及明無明解脫作證。復有二因二緣能令清淨，謂修解脫門及性解脫智。復有二因二緣能令清淨，謂隨覺諦及隨得諦。舍利子！如是諸因諸緣能令一切有情清淨，是亦如來如實了知。
Furthermore, Śāriputra! What is the Tathāgata's power of knowledge of the arising of defilement and purity in meditations, liberations, concentrations, and attainments? Śāriputra! The Tathāgata, Arhat, Samyak-saṃbuddha, with his supreme power of wisdom, truly knows the dharmas that give rise to defilement and purity in all meditations, liberations, concentrations, and attainments, whether for himself or others. Śāriputra! How does he know these characteristics? He truly knows the causes and conditions by which all sentient beings become defiled. He also truly knows the causes and conditions by which all sentient beings become purified.
Śāriputra! What are the causes and conditions that lead to defilement? Śāriputra! With inappropriate attention as the cause and ignorance as the condition, sentient beings give rise to defilement. Similarly, ignorance is the cause and formations are the condition; formations are the cause and consciousness is the condition; consciousness is the cause and name-and-form is the condition; name-and-form is the cause and the six sense bases are the condition; the six sense bases are the cause and contact is the condition; contact is the cause and feeling is the condition; feeling is the cause and craving is the condition; craving is the cause and clinging is the condition; clinging is the cause and becoming is the condition; becoming is the cause and birth is the condition; birth is the cause and aging-and-death is the condition; afflictions are the cause and actions are the condition; views are the cause and craving is the condition; latent tendencies are the cause and bonds are the condition. Śāriputra, due to these causes and conditions, sentient beings give rise to defilement. The Tathāgata truly knows all these characteristics.
Śāriputra! What are the causes and conditions that lead to purification? Śāriputra! There are two causes and two conditions that can purify all sentient beings, namely, hearing the true Dharma from others and internal appropriate attention, as well as śamatha focused on one object and the skillful means of vipaśyanā. There are two more causes and conditions that lead to purification, namely, the wisdom of non-coming and the wisdom of non-going. There are two more causes and conditions that lead to purification, namely, the contemplation of non-arising and the realization of right concentration. There are two more causes and conditions that lead to purification, namely, the perfection of conduct and the attainment of liberation through understanding ignorance and non-ignorance. There are two more causes and conditions that lead to purification, namely, cultivating the gates of liberation and the wisdom of inherent liberation. There are two more causes and conditions that lead to purification, namely, realizing the truths and attaining the truths. Śāriputra! The Tathāgata truly knows all these causes and conditions that can purify all sentient beings.
「復次舍利子！如來如實知諸有情雜染境界、知諸有情清淨境界，或有雜染境界入於清淨境界、或有清淨境界入於雜染境界，如是皆由如實觀故。或有雜染境界入於雜染境界、或有清淨境界入於清淨境界，如是皆由增上慢執故。如來於中如實智轉。又舍利子！如來以如實知，於諸靜慮超越間雜差別中轉，所謂離欲惡不善法，有尋有伺離生喜樂，具足安止最初靜慮。如來安住初靜慮已從滅定出，如是乃至入滅定已從初靜慮出。又舍利子！如來以如實知，於八解脫或順次入、或復逆入、或順逆入、或間雜入。舍利子！如是解脫何等為八？謂有色觀諸色是初解脫，內無色想外觀諸色是第二解脫，於淨解脫或於淨性起於淨解是第三解脫，虛空想處定是第四解脫，識想處定是第五解脫，無所有處定是第六解脫，非有想非無想處定是第七解脫，若想受滅是第八解脫。又舍利子！如來以如實智，或安住一三摩地中而復示現餘三摩地及三摩鉢底，又復示現種種觀解，而諸如來於諸等持未曾混亂。又舍利子！諸佛如來不緣三摩地故入於三摩地，或依一三摩地故成就一切餘三摩地，或不起一三摩地而能遍入諸三摩地。又諸如來心常住定無展轉緣，又諸如來無不定心而可得者。諸佛如來住定深妙，無有能觀如來所得三摩地者。舍利子！聲聞所得三摩地為獨覺三摩地之所映奪，獨覺所得三摩地為諸菩薩三摩地之所映奪，菩薩所得三摩地為諸佛三摩地之所映奪，如來所得三摩地無映奪者。何以故？以諸如來無映奪智常現轉故。舍利子！如來如實了知，如是教授、如是教誡，而能發起聲聞獨覺諸三摩地。又以如是教授教誡，而能發起諸菩薩等妙三摩地。諸佛如來如實知已，便作如是教授教誡。舍利子！如來靜慮解脫三摩地三摩鉢底雜染清淨發起智力，不可思議無邊無際與虛空等，若有欲求如來定力邊際者，不異有人求空邊際。舍利子！諸菩薩摩訶薩聞是諸定智力不可思議如虛空已，信受諦奉清淨無疑，倍復踊躍深生歡喜發希奇想。」
Furthermore, Śāriputra! The Tathāgata truly knows the defiled realms of sentient beings and the pure realms of sentient beings. Some defiled realms enter into pure realms, and some pure realms enter into defiled realms - all this is due to seeing things as they truly are. Some defiled realms enter into defiled realms, and some pure realms enter into pure realms - all this is due to clinging to pride. The Tathāgata's true wisdom operates within this.
Moreover, Śāriputra! The Tathāgata, with true knowledge, operates among the various dhyānas, transcending and intermingling them, namely: being free from desire, evil, and unwholesome states, with initial and sustained thought, born of detachment, filled with joy and bliss, fully abiding in the first dhyāna. The Tathāgata, having abided in the first dhyāna, emerges from the cessation attainment, and so on up to entering the cessation attainment and emerging from the first dhyāna.
Furthermore, Śāriputra! The Tathāgata, with true knowledge, enters the eight liberations either in forward order, reverse order, both forward and reverse order, or in a mixed order. Śāriputra! What are these eight liberations? The first liberation is observing forms while having form. The second liberation is observing external forms while having no internal perception of form. The third liberation is being resolved upon the beautiful. The fourth liberation is the sphere of infinite space. The fifth liberation is the sphere of infinite consciousness. The sixth liberation is the sphere of nothingness. The seventh liberation is the sphere of neither perception nor non-perception. The eighth liberation is the cessation of perception and feeling.
Moreover, Śāriputra! The Tathāgata, with true wisdom, may abide in one samādhi while manifesting other samādhis and samāpattis, and also manifesting various contemplations and understandings, yet the Tathāgatas are never confused in their concentrations. Furthermore, Śāriputra! The Buddhas and Tathāgatas do not enter samādhi by relying on samādhi, or they may accomplish all other samādhis by relying on one samādhi, or they may enter all samādhis without arising from one samādhi. Also, the minds of all Tathāgatas constantly abide in concentration without sequential conditions, and there is no unconcentrated mind to be found in the Tathāgatas. The Buddhas and Tathāgatas abide in deep and wondrous concentration, and no one can observe the samādhi attained by the Tathāgata.
Śāriputra! The samādhi attained by śrāvakas is eclipsed by the samādhi of pratyekabuddhas, the samādhi attained by pratyekabuddhas is eclipsed by the samādhi of bodhisattvas, the samādhi attained by bodhisattvas is eclipsed by the samādhi of Buddhas, but the samādhi attained by the Tathāgata is not eclipsed by any. Why is this? Because the uneclipsed wisdom of all Tathāgatas is constantly operating.
Śāriputra! The Tathāgata truly knows how to instruct and admonish in such a way as to give rise to the samādhis of śrāvakas and pratyekabuddhas. Also, with such instruction and admonition, he can give rise to the wondrous samādhis of all bodhisattvas. The Buddhas and Tathāgatas, having truly known this, give such instruction and admonition.
Śāriputra! The Tathāgata's power of wisdom that arises from meditation, liberation, samādhi, and samāpatti, both defiled and pure, is inconceivable, boundless, limitless, and equal to space. If anyone were to seek the limit of the Tathāgata's power of concentration, it would be no different from someone seeking the limit of space. Śāriputra! When bodhisattva mahāsattvas hear that these powers of concentration and wisdom are inconceivable like space, they accept it with faith, revere it with pure minds free of doubt, become even more joyful, deeply delighted, and filled with wonder.
爾時世尊欲重宣此義而說頌曰：
At that time, the World-Honored One, wishing to restate this meaning, spoke verses saying:
由此有情興雜染， 由此有情得清淨， 大雄如是了知已， 廣為宣揚微妙法。
From this, sentient beings arise in defilement, From this, sentient beings attain purity, The Great Hero, having understood this, Widely proclaims the subtle Dharma.
由彼違理作意因， 無明為緣生雜染， 復因無明諸行緣， 乃至展轉生諸苦。
Due to the cause of improper attention, With ignorance as condition, defilement arises, Again due to ignorance and conditioned formations, Thus in turn, various sufferings are born.
違理作意及無明， 為彼有支生根本， 諸佛如實了知已， 隨其所應宣妙法。
Improper attention and ignorance Are the root of the arising of existence, The Buddhas, knowing this as it truly is, Proclaim the wondrous Dharma accordingly.
一切雜染之根本， 所謂業行及無明， 復從此緣生諸識， 如是展轉興諸苦。
The root of all defilement, Namely karma, actions, and ignorance, From these conditions, various consciousnesses arise, Thus in turn, various sufferings arise.
由彼所說隨順音， 及由內懷如理觀， 如斯二因二緣故， 一切含靈證清淨。
Through the harmonious sound that is spoken, And through internal proper contemplation, Due to these two causes and two conditions, All sentient beings realize purity.
由奢摩他如理因， 及由毘鉢舍那緣， 如是含靈證解脫， 大師如實皆能了。
Through the proper cause of śamatha, And the condition of vipaśyanā, Thus sentient beings realize liberation, The Great Teacher truly understands all this.
行者安住淨尸羅， 觀察諸法皆空寂， 已善修習解脫門， 遠離諸有迫迮苦。
Practitioners abide in pure precepts, Observing all dharmas as empty and tranquil, Having well cultivated the gates of liberation, They are far from the oppressive sufferings of existence.
此皆諸佛如實知， 一切有情清淨行， 空無相願解脫門， 善逝隨根而顯示。
All this the Buddhas truly know, The pure practices of all sentient beings, The gates of liberation: emptiness, signlessness, wishlessness, The Well-Gone One reveals according to their faculties.
獨覺最勝及聲聞， 順逆履遊諸靜慮， 如來宣示彼所證， 如有毒刺及怨讎。
Pratyekabuddhas, the supreme, and śrāvakas, Practice the dhyānas in forward and reverse order, The Tathāgata expounds what they have realized, As if they were poisoned thorns and enemies.
諸佛所證定解脫， 究竟無怨無毒刺， 當知第七如來力， 不為異證所摧伏。
The concentration and liberation realized by the Buddhas, Is ultimately without enmity or poisoned thorns, Know this as the Tathāgata's seventh power, Not overcome by other realizations.
「舍利子！是名如來第七諸定智力。由得此力故，如來自稱處仙尊位轉大梵輪，乃至無有如法轉者。
Śāriputra! This is called the Tathāgata's seventh power of wisdom of all meditations. By obtaining this power, the Tathāgata proclaims himself as occupying the position of the Great Sage and turning the great Brahma wheel, which no one else can turn according to the Dharma.
EIGHTH POWER
「復次舍利子！云何如來宿住隨念作證智力？舍利子！如來、應、正等覺以無上智力故，隨所憶念如實了知。舍利子！如來如是如實了知，若自若他一切有情無量宿住，或念一生十生百生千生乃至無量拘胝那庾多百千生，悉皆隨念而能知之。又隨念知劫壞劫成或劫成壞，或無量劫壞、無量劫成、無量劫成壞，或復隨念百拘胝劫乃至無量百千拘胝那庾多劫皆能了知。又能隨念，我於先世曾彼彼處，如是名、如是姓、如是種類、如是飲食、如是色、如是相、如是形貌、如是壽量、如是久住、如是苦樂。我於彼彼處終生彼彼處，復於彼彼處終來生此處。如是若自若他并諸形相處所流類無量宿住，悉能隨念而竝知之。又舍利子！如來如實了知，一切有情隨其往因，以此因故如是有情來生於此，知此因已隨應說法。又能了知一切有情，於過去世諸心相續，此心無間緣如是境如是心生，由是所緣不具足故如是心滅。如是一切如來如實隨念了知。又舍利子！若一有情心生展轉，從如是心無間次第如是相續，於如殑伽沙劫種種言說不能令盡。如一有情心相如是，一切有情其心亦爾，如來隨彼所有一切心相，隨念悉能如實了知。又舍利子！如來依諸有情諸心展轉，盡於後際拘胝劫數說不能盡，而如來智亦無有盡。
Furthermore, Śāriputra! What is the Tathāgata's power of wisdom of recollecting past lives? Śāriputra! The Tathāgata, Arhat, Samyak-saṃbuddha, with his supreme power of wisdom, truly knows whatever he recollects. Śāriputra! The Tathāgata truly knows the countless past lives of all sentient beings, whether himself or others. He can recollect one life, ten lives, a hundred lives, a thousand lives, up to countless koṭi-nayuta-hundreds of thousands of lives, and know them all.
He also recollects and knows the destruction and formation of kalpas, or the formation and destruction of kalpas, or countless kalpas of destruction, countless kalpas of formation, countless kalpas of formation and destruction, or he can recollect a hundred koṭi kalpas up to countless hundreds of thousands of koṭi-nayuta kalpas and know them all.
He can also recollect: "In my past lives, I was in such and such a place, with such a name, such a clan, such a caste, such food, such appearance, such characteristics, such form, such lifespan, dwelling for so long, experiencing such pleasures and pains. I died in that place and was reborn in another place, and then died there and was reborn here." In this way, he can recollect and know the countless past lives of himself and others, including all their forms, characteristics, places, and types.
Moreover, Śāriputra! The Tathāgata truly knows the past causes of all sentient beings, understanding that due to this cause, such a being is born here. Knowing this cause, he teaches the Dharma accordingly. He also knows the continuity of all sentient beings' minds in the past, how this mind arises immediately conditioned by such an object, and how this mind ceases due to the incompleteness of such conditions. The Tathāgata truly recollects and knows all of this.
Furthermore, Śāriputra! If the arising and continuation of a single sentient being's mind were to be explained in sequence, even speaking for as many kalpas as there are grains of sand in the Ganges would not exhaust it. As it is for one sentient being's mind, so it is for all sentient beings' minds. The Tathāgata can recollect and truly know all the mental states of all beings.
Moreover, Śāriputra! Even if one were to speak about the continuation of all sentient beings' minds until the end of countless koṭi kalpas, it could not be exhausted, yet the Tathāgata's wisdom is also inexhaustible.
「復次舍利子！如來宿住隨念作證智力，不可思議、無有等者、無等等者、無量無數、不可宣說，又不可說有邊盡際。舍利子！如來以佛神力加諸有情令念宿住，而告之曰：『汝今應念於過去世，已種如是諸善法根，或於佛所、或聲聞所、或獨覺所，或於正法種諸善根，如是善根悉當憶念。』彼諸有情以如來力，隨念皆知。舍利子！如是如來以佛神力加彼有情，令知宿住無量善根所緣境已，如其所應而為說法。舍利子！若諸有情於阿耨多羅三藐三菩提得不退轉，隨其欲解而求出離，或依聲聞乘、或依獨覺乘、或發阿耨多羅三藐三菩提心者，如是如來隨念智力如實了知。如是舍利子！如來宿住隨念作證智力，不可思議、無量無數、無有邊際、與虛空等，諸有欲求如來宿住隨念邊際者，不異有人求空邊際。舍利子！諸菩薩摩訶薩聞是宿住智力不可思議如虛空已，信受諦奉無惑無疑，乃至踊躍歡喜發希奇想。」
Furthermore, Śāriputra! The Tathāgata's power of knowledge of recollecting past lives is inconceivable, unequaled, without equal to the equal, immeasurable, innumerable, inexpressible, and cannot be said to have a limit or end. Śāriputra! The Tathāgata, through his Buddha power, enables sentient beings to recollect their past lives, saying to them: "You should now recollect that in past lives, you have planted such roots of good dharmas, either with Buddhas, or śrāvakas, or pratyekabuddhas, or planted roots of good dharmas in the true Dharma. You should recollect all such roots of goodness." Those sentient beings, through the Tathāgata's power, can recollect and know all of this.
Śāriputra! Thus, the Tathāgata, through his Buddha power, enables those sentient beings to know the objects of countless roots of goodness from their past lives, and then teaches them the Dharma accordingly. Śāriputra! If sentient beings have attained the state of non-retrogression for anuttara-samyak-sambodhi, and according to their inclinations seek liberation, whether through the śrāvaka vehicle, or the pratyekabuddha vehicle, or by arousing the mind of anuttara-samyak-sambodhi, the Tathāgata's power of recollection knows this truly.
Thus, Śāriputra! The Tathāgata's power of knowledge of recollecting past lives is inconceivable, immeasurable, innumerable, boundless, and equal to space. Those who wish to seek the limit of the Tathāgata's recollection of past lives are no different from those seeking the limit of space. Śāriputra! When bodhisattva mahāsattvas hear that this power of knowledge of past lives is inconceivable like space, they accept it with faith, revere it without confusion or doubt, and become joyful, delighted, and filled with wonder.
爾時世尊欲重宣此義而說頌曰：
At that time, the World-Honored One, wishing to restate this meaning, spoke verses saying:
不思那庾拘胝劫， 照世明燈悉隨念， 亦念過往自他生， 如觀掌內五菴果。
For countless nayuta koṭi kalpas, The lamp illuminating the world is remembered, Also recalling past lives of self and others, Like observing five āmalaka fruits in one's palm.
隨念名姓色分別， 住壽命盡諸生趣， 含靈具足如是因， 知時如應為說法。
Recollecting names, clans, forms, and distinctions, Lifespans, deaths, and various realms of rebirth, Sentient beings endowed with such causes, Knowing the time, teaches Dharma accordingly.
諸過去世無邊際， 眾生所有心心法， 是心無間是心生， 最勝大智皆能了。
In the boundless past worlds, All the mental states of sentient beings, This mind arises without interruption, The supreme great wisdom comprehends all.
善逝了知一有情， 過往無間心相續， 如殑伽沙拘胝劫， 不能說盡其邊際。
The Well-Gone One knows a single being's Uninterrupted mental continuum of the past, Like Ganges sands multiplied by koṭis of kalpas, Unable to exhaust its limits in explanation.
乃至後際拘胝劫， 演諸含靈往所行， 而不與等智無盡， 是名諸佛智海量。
Even to the end of future koṭi kalpas, Expounding the past actions of all sentient beings, Yet not equaling the inexhaustible wisdom, This is called the measure of Buddhas' ocean of wisdom.
一切有情善信欲， 已曾供養諸世尊， 佛威神力所加被， 令緣過去修淨行。
All sentient beings with good faith and aspiration, Who have made offerings to past World-Honored Ones, Empowered by the Buddha's supernatural power, Are caused to recall past pure practices.
大師隨念彼所受， 過去曾修諸福行， 念彼所住三乘智， 不退解脫所依處。
The Great Teacher recollects what they received, Meritorious deeds cultivated in the past, Remembering their abiding in the wisdom of three vehicles, The basis for non-regressing liberation.
善逝稱往無邊智， 諸有情界難思議， 無邊名稱第八力， 最勝長子能信受。
The Well-Gone One's boundless wisdom of recollection, The realm of sentient beings is inconceivable, This boundless renowned eighth power, The Supreme One's eldest son can accept with faith.
「舍利子！是名如來第八宿住智力。由得是力故，如來自稱處仙尊位轉大梵輪，乃至不能如法而轉。
Śāriputra, this is called the Tathāgata's eighth power of knowledge of recollecting past lives. By attaining this power, the Tathāgata proclaims himself as occupying the position of the Great Sage and turning the great Brahma wheel, which others cannot turn according to the Dharma.
NINTH POWER
「復次舍利子！云何如來天眼通作證智力？舍利子！如來、應、正等覺以無上智力，清淨天眼超過於人，觀諸有情死此生彼、若劣若勝、好色惡色，如其習業或往善趣、或往惡趣，如是等相如來明見如實了知。又能如實知諸含靈所造業行，如是有情成就身惡行、成就語惡行、成就意惡行、誹謗賢聖、起諸邪見，彼乘如是邪見業受因故，身壞命終墮諸惡趣，或生地獄、或生畜生、或生鬼趣。如來又知如是有情，成就身妙行、成就語妙行、成就意妙行、不謗賢聖、修行正見，彼乘如是正見業受因故，身壞命終往諸善趣，若生天上樂世界中。又復如來以淨天眼觀於十方，不可宣說過殑伽沙數盡虛空際窮法界量，諸佛世界種種相狀。或復現見諸佛剎土有洞然者、或見剎土有正壞者、或見剎土有正成者。又復現見一切含識死時生時。或復現見諸大菩薩從覩史多天降神母胎、或復現見出母胎者、或觀諸方各行七步、或復現見入處內宮、或見出家現修苦行、或見諸佛悟大菩提、或復現見轉大法輪、或復現見捨諸壽行入大涅槃。或復現見諸聲聞眾一切畢竟入般涅槃，或復現見一切獨覺示諸神通報淨施福而涅槃者。又諸有情非可現見，而為如來天眼所見，亦非彼外五通仙眼之所能見，亦非聲聞獨覺菩薩等眼之所能見，彼一切如來天眼悉能現見。如是非所現見微細眾生如車輪量，如來以天眼觀之，多於三千大千世界所有人天。如是一切無量無邊不可思議，如來悉能如實明見。舍利子！如來以淨天眼觀察一切無量佛土諸含靈性，何等眾生是如來化？何等眾生見如來已方調伏者？如來爾時隨應利見，即於前住令彼悟解，非餘眾生之所能知。如是舍利子！如來天眼隨念作證智力，不可思議、無有邊際、與虛空等，諸有欲求如來天眼智力邊際者，不異有人求空邊際。舍利子！諸菩薩摩訶薩聞如是力不可思議如虛空已，信受諦奉乃至發希奇想。」
Furthermore, Śāriputra, what is the Tathāgata's power of knowledge and vision of the divine eye? Śāriputra, the Tathāgata, Arhat, Samyak-saṃbuddha, with his supreme power of wisdom and pure divine eye surpassing human vision, observes sentient beings dying here and being reborn there, whether inferior or superior, of good appearance or bad appearance. According to their karma, they go to good destinies or bad destinies. The Tathāgata clearly sees and truly knows all these characteristics.
He also truly knows the karmic actions created by sentient beings. He knows that such beings who engage in evil bodily actions, evil verbal actions, evil mental actions, who slander the noble ones and hold wrong views, due to the causes and conditions of these wrong views and actions, when their bodies break up and life ends, fall into evil destinies, being reborn in hell realms, animal realms, or ghost realms. The Tathāgata also knows that such beings who engage in excellent bodily actions, excellent verbal actions, excellent mental actions, who do not slander the noble ones and cultivate right views, due to the causes and conditions of these right views and actions, when their bodies break up and life ends, go to good destinies, being reborn in heavenly realms or blissful worlds.
Moreover, with his pure divine eye, the Tathāgata observes in the ten directions countless buddha worlds beyond description, more numerous than the sands of the Ganges, extending to the limits of space and the dharma realm. He sees various states of buddha lands: some are ablaze, some are being destroyed, some are being formed. He also sees all sentient beings at the time of their death and birth.
He sees great bodhisattvas descending from Tuṣita heaven into their mothers' wombs, emerging from their mothers' wombs, taking seven steps in each direction, entering the inner palace, leaving home to practice austerities, attaining great enlightenment, turning the great Dharma wheel, abandoning their life span and entering great nirvana. He also sees all the śrāvaka disciples ultimately entering parinirvāṇa, and all the pratyekabuddhas displaying supernatural powers to repay the merit of pure offerings before entering nirvāṇa.
Furthermore, there are sentient beings that cannot be seen, yet the Tathāgata's divine eye can see them. These cannot be seen by the eyes of the five supernatural powers of non-Buddhist sages, nor by the eyes of śrāvakas, pratyekabuddhas, or bodhisattvas. The Tathāgata's divine eye can see them all. Such invisible, subtle beings as numerous as the particles in a chariot wheel are seen by the Tathāgata's divine eye to be more numerous than all the humans and devas in the three thousand great thousand world systems. The Tathāgata can truly and clearly see all these countless, boundless, and inconceivable beings.
Śāriputra! The Tathāgata, with his pure divine eye, observes the nature of all sentient beings in countless buddha lands. Which beings are to be transformed by the Tathāgata? Which beings will be tamed upon seeing the Tathāgata? At that time, the Tathāgata sees according to their benefit, appearing before them to make them understand, which other beings cannot know.
Thus, Śāriputra, the Tathāgata's power of knowledge and vision of the divine eye is inconceivable, boundless, equal to space. Those who wish to seek the limit of the Tathāgata's power of the divine eye are no different from those seeking the limit of space. Śāriputra! When bodhisattva mahāsattvas hear of this inconceivable power that is like space, they accept it with faith, revere it, and become filled with wonder.
爾時世尊欲重宣此義而說頌曰：
At that time, the World-Honored One, wishing to restate this meaning, spoke verses saying:
善逝天眼淨無垢， 淨業修治無量劫， 最勝由是觀十方， 無垢難思諸佛土。
The Well-Gone One's divine eye is pure and spotless, Purified by virtuous deeds over countless eons, The Supreme One thus observes the ten directions, Seeing inconceivable, pure Buddha lands.
或壞或成或成壞， 乃至起住火洞然， 或有佛住或無佛， 自然尊眼悉能見。
Some are destroyed, some formed, some both forming and destroying, Even to their arising, abiding, and blazing with fire, Some with Buddhas dwelling, some without, The Honored One's natural eye can see all.
有情性廣難思議， 乃至有色及無色， 若墮惡趣善趣生， 自然尊眼悉能見。
The nature of sentient beings is vast and inconceivable, Including those with form and those without, Whether falling into evil paths or born in good destinies, The Honored One's natural eye can see all.
或多拘胝佛現在， 或現如來入涅槃， 并及緣覺若聲聞， 自然尊眼悉能見。
Sometimes many koṭis of Buddhas are present, Sometimes Tathāgatas are seen entering nirvana, Along with pratyekabuddhas and śrāvakas, The Honored One's natural eye can see all.
或為利生諸菩薩， 或行近妙菩提行， 住諸如來無障處， 自然導師皆能見。
Some bodhisattvas benefit beings, Some practice the sublime bodhisattva path, Dwelling in the Tathāgatas' unobstructed realm, The natural eye of the Guide can see all.
善逝如是眼無垢， 能見極細諸眾生， 第九眼力不思議， 最勝聰慧了能信。
The Well-Gone One's eye is thus spotless, Able to see even the subtlest beings, This ninth power of the eye is inconceivable, The Supreme One's wise disciples can understand and believe.
「舍利子！是名如來第九天眼智力。由此力故，自稱我處大仙尊位轉大梵輪，乃至一切世間不能如法而轉。
Śāriputra! This is called the Tathāgata's ninth power of the divine eye wisdom. Due to this power, he proclaims, "I occupy the position of the Great Sage and turn the great Brahma wheel, which no one in the world can turn according to the Dharma."
TENTH POWER
「復次舍利子！云何如來流盡作證智力？舍利子！如來、應、正等覺以無上智力，如實了知為盡諸流無流，心解脫慧解脫，自然通慧作證具足而住。如實了知，我生已盡、梵行已立、所作已辦、不受後有。舍利子！如來流盡智力清淨無垢光潔圓照，永斷一切相續習氣。諸聲聞乘雖復流盡，唯能斷除少分習氣。諸獨覺乘雖復流盡，亦能斷除少分習氣，而遠離大悲及諸才辯。唯有如來諸流永盡，具一切種微妙佛法，斷除一切相續習氣，大悲所攝無畏才辯之所觀察，一切世間諸有含識不能映奪，一剎那心而常具足相應無異。何以故？由如來無業無煩惱，無忘失威儀諸習氣故。舍利子！譬如清淨虛空不與一切煙塵雲霧而共住止，如是如來流盡智力不與一切煩惱習氣而共住也。舍利子！諸佛如來住如是等流盡智已，復能為彼有流有取一切眾生說流盡法及說永斷一切取法。一切眾生諸流諸取皆從虛妄遍分別起，如來如實觀察是已，欲令一切不復起故，如其所應以諸譬喻而為說法，令如實知諸流虛妄，由知是已不取諸法，由不取故則能畢竟入般涅槃。又舍利子！如來如實了知一切有情諸流起滅諸流趣行，如是知已為諸有情如應說法。如是舍利子！如來流盡作證智力，不可思議、無有邊際、與虛空等，若有欲求如來流盡智力邊際者，不異有人求於空際。舍利子！諸菩薩摩訶薩聞如來流盡作證智力不可思議如虛空已，信受諦奉心慮清淨無惑無疑，倍復踊躍深生歡喜發希奇想。」
Furthermore, Śāriputra! What is the Tathāgata's power of wisdom that realizes the extinction of defilements? Śāriputra! The Tathāgata, Arhat, Samyak-saṃbuddha, with his supreme power of wisdom, truly knows the extinction of all defilements without outflows, the liberation of mind and liberation through wisdom, and abides in the full realization of natural intuitive wisdom. He truly knows, "My birth is exhausted, the holy life has been established, what had to be done has been done, there will be no more rebirth."
Śāriputra! The Tathāgata's power of wisdom of the extinction of defilements is pure, spotless, radiant, and all-illuminating, permanently cutting off all continuity of habitual tendencies. Although those of the Śrāvaka vehicle have extinguished their defilements, they can only eliminate a small portion of habitual tendencies. Those of the Pratyekabuddha vehicle, although they have extinguished their defilements, can also only eliminate a small portion of habitual tendencies, and they are far from great compassion and eloquence. Only the Tathāgata has permanently extinguished all defilements, possesses all kinds of subtle Buddha dharmas, eliminates all continuity of habitual tendencies, and is endowed with great compassion, fearlessness, and eloquence that observes all. No sentient being in the world can overshadow him, and he is constantly endowed with these qualities in every moment of mind, without difference. Why is this? Because the Tathāgata has no karma, no afflictions, and no habitual tendencies of forgetting dignified conduct.
Śāriputra! Just as pure space does not coexist with smoke, dust, clouds, or mist, so too does the Tathāgata's power of wisdom of the extinction of defilements not coexist with any habitual tendencies of afflictions. Śāriputra! The Buddhas and Tathāgatas, abiding in such wisdom of the extinction of defilements, can further expound the Dharma of the extinction of defilements and the permanent cutting off of all grasping for all beings who have defilements and grasping. All the defilements and grasping of sentient beings arise from pervasive false discrimination. The Tathāgata, having truly observed this and wishing to prevent all from arising again, uses various analogies to expound the Dharma as appropriate, causing them to truly know the falsity of defilements. Having known this, they do not grasp at dharmas, and by not grasping, they can ultimately enter parinirvāṇa.
Moreover, Śāriputra! The Tathāgata truly knows the arising and ceasing of all sentient beings' defilements and the practices that lead to defilements. Having known this, he expounds the Dharma for sentient beings as appropriate. Thus, Śāriputra! The Tathāgata's power of wisdom that realizes the extinction of defilements is inconceivable, boundless, equal to space. If anyone were to seek the limit of the Tathāgata's power of wisdom of the extinction of defilements, it would be no different from someone seeking the limit of space. Śāriputra! When bodhisattva mahāsattvas hear of the Tathāgata's inconceivable power of wisdom that realizes the extinction of defilements as being like space, they accept it with faith, revere it with pure minds free of doubt and confusion, become even more joyful, deeply delighted, and filled with wonder.
爾時世尊欲重宣此義而說頌曰：
At that time, the World-Honored One, wishing to restate this meaning, spoke verses saying:
導師流盡智無垢， 無量廣大淨無障， 由成如是第十力， 故說寂靜妙菩提。
The Teacher's wisdom of exhausted outflows is stainless, Immeasurable, vast, pure, and unobstructed, Having attained this tenth power, He thus expounds the wondrous, tranquil enlightenment.
諸聲聞乘流盡智， 有量習氣隨繫縛， 人中最勝大導師， 無量結習同灰燼。
The wisdom of exhausted outflows of the Śrāvaka vehicle Has limited habitual tendencies still binding, The supreme guide among humans, Has countless knots and habits turned to ashes.
有證緣覺菩提者， 遠離大悲才與辯， 唯薄伽梵諸流盡， 大悲才辯無有量。
Those who realize Pratyekabuddha enlightenment Are far from great compassion, talent, and eloquence, Only the Bhagavān has all outflows exhausted, With immeasurable great compassion, talent, and eloquence.
諸佛安住流盡智， 了知眾生流取相， 皆從虛妄諸法生， 彼未解斯真理趣。
The Buddhas abide in the wisdom of exhausted outflows, Understanding beings' characteristics of outflows and grasping, All arising from false dharmas, They have not yet understood this true principle.
如來起悲為敷演， 無常不淨無我法， 彼觀諸法空無性， 當證如來寂靜地。
The Tathāgata arises compassion to expound The dharmas of impermanence, impurity, and non-self, Observing all dharmas as empty and without nature, They will realize the Tathāgata's tranquil ground.
無我無壽無數取， 無人摩納作受者， 虛妄遍入諸法中， 起大悲心說令脫。
No self, no life, no grasping, No person, no youth, no doer or receiver, Falsehood pervades all dharmas, With great compassion, he teaches to liberate.
善逝慈悲無厭倦， 真智常流無忘失， 由是最勝恒方便， 為利眾生開妙法。
The Well-Gone One's compassion is tireless, True wisdom constantly flows without forgetting, Thus the Supreme One always uses skillful means, To benefit beings by revealing the wondrous Dharma.
能伏他論第十力， 無有邊際等虛空， 世尊常住十力故， 無等法輪恒轉世。
The tenth power can subdue others' doctrines, Boundless and equal to space, The World-Honored One always abides in the ten powers, The incomparable Dharma wheel constantly turns in the world.
「舍利子！是名如來第十流盡智力。由成就此力故，如來，應，正等覺自稱我處大仙尊位，於大眾中正師子吼轉大梵輪，一切世間沙門婆羅門、諸天魔梵，不能如法而轉。如是舍利子！諸菩薩摩訶薩由聞如來功德不可思議故，於如來十力信受諦奉，心慮清淨無惑無疑，倍復踊躍深生歡喜發希奇想。」
Śāriputra! This is called the Tathāgata's tenth power of wisdom of the extinction of defilements. Due to accomplishing this power, the Tathāgata, Arhat, Samyak-saṃbuddha proclaims, "I occupy the position of the Great Sage," and in the midst of the great assembly, he roars the lion's roar and turns the great Brahma wheel, which all the śramaṇas, brahmins, devas, māras, and brahmās in the world cannot turn according to the Dharma.
Thus, Śāriputra! Because the bodhisattva mahāsattvas hear of the Tathāgata's inconceivable merits, they faithfully accept and revere the Tathāgata's ten powers with pure minds free from confusion and doubt. They become even more joyful, deeply delighted, and filled with wonder.
大寶積經卷第三十八
大寶積經卷第三十九
大唐三藏法師玄奘奉 詔譯
菩薩藏會第十二之五如來不思議性品
第四之三
爾時佛告舍利子：「云何菩薩摩訶薩於如來不思議無畏，信受諦奉心志清淨無惑無疑，倍復踊躍深生歡喜發希奇想？舍利子！如來、應、正等覺有四種不思議無畏。由成就是四無畏故，如來、應、正等覺於大眾中自稱我處大仙尊位，正師子吼轉大梵輪，一切世間沙門婆羅門、諸天魔梵，不能如法而轉。舍利子！何等名為四無所畏？舍利子！如來、應、正等覺成就無上智力故，於大眾中自稱我是正等覺者。此中諸天世間不見有能於如來前立如是論：『汝於此法非正等覺。』舍利子！云何如來名正等覺？舍利子！如來能於一切諸法平等正覺無非平等，若凡夫法、若諸聖法、若諸佛法、若諸學法、若無學法、若獨覺法、若菩薩法，平等平等。若世間法、若出世間法，若有罪無罪、有流無流、有為無為，如是等一切諸法，如來悉能平等正覺，是故名為正等覺者。舍利子！云何名為平等之性？舍利子！諸見自體與彼空性其性平等，諸相自體與彼無相其性平等，三界自體與彼無願其性平等，生法自體與彼無生其性平等，諸行自體與彼無行其性平等，起法自體與彼不起其性平等，貪性自體與彼無貪其性平等，三世自體與彼真如其性平等，無明有愛自體與明解脫其性平等，生死流轉自體與彼寂靜涅槃其性平等。如是舍利子！如來能於一切諸法平等正覺，是故如來名正等覺。
At that time, the Buddha said to Śāriputra: "How do bodhisattva mahāsattvas have faith in, accept, revere, and rejoice in the inconceivable fearlessness of the Tathāgata without doubt or confusion, becoming even more joyful and filled with wonder? Śāriputra, the Tathāgata, Arhat, Perfectly Enlightened One has four kinds of inconceivable fearlessness. Due to accomplishing these four fearlessnesses, the Tathāgata, Arhat, Perfectly Enlightened One proclaims in the great assembly, 'I occupy the position of the Great Sage,' roars the lion's roar, and turns the great Brahma wheel, which all the śramaṇas, brahmins, devas, māras, and brahmās in the world cannot turn according to the Dharma.
Śāriputra, what are the four fearlessnesses? Śāriputra, because the Tathāgata, Arhat, Perfectly Enlightened One has accomplished unsurpassed wisdom power, he proclaims in the great assembly, 'I am the Perfectly Enlightened One.' In this, no deva or worldling can stand before the Tathāgata and argue, 'You are not perfectly enlightened about this dharma.'
Śāriputra, how is the Tathāgata called the Perfectly Enlightened One? Śāriputra, the Tathāgata is able to be perfectly enlightened about all dharmas equally, without exception. Whether they are the dharmas of ordinary beings, the dharmas of noble ones, the dharmas of Buddhas, the dharmas of learners, the dharmas of non-learners, the dharmas of pratyekabuddhas, or the dharmas of bodhisattvas - all are equal. Whether they are worldly dharmas or transcendent dharmas, with or without fault, with or without outflows, conditioned or unconditioned - the Tathāgata is able to be perfectly enlightened about all such dharmas equally. Therefore, he is called the Perfectly Enlightened One.
Śāriputra, what is called the nature of equality? Śāriputra, the self-nature of views is equal to the nature of emptiness; the self-nature of characteristics is equal to the nature of signlessness; the self-nature of the three realms is equal to the nature of wishlessness; the self-nature of arising dharmas is equal to the nature of non-arising; the self-nature of all actions is equal to the nature of non-action; the self-nature of arising phenomena is equal to the nature of non-arising; the self-nature of greed is equal to the nature of non-greed; the self-nature of the three times is equal to the nature of suchness; the self-nature of ignorance and craving for existence is equal to the nature of wisdom and liberation; the self-nature of the cycle of birth and death is equal to the nature of tranquil nirvana.
Thus, Śāriputra, the Tathāgata is able to be perfectly enlightened about all dharmas equally. Therefore, the Tathāgata is called the Perfectly Enlightened One.
「復次舍利子！此如來無畏不可思議，又以大悲而為方便，真如平等、真性如性、非不如性、不變異性、無覆藏性、無怖畏性、無退屈性、無違諍性，由如是故光顯大眾，能令悅豫遍身怡適，心生淨信踊躍歡喜。舍利子！世間眾生無有能於如來無畏起違諍者。何以故？由如來無畏不可為諍故。如性平等處法界性，流布遍滿諸世界中，無能違害。舍利子！如如來無畏於一切甚深微細難可知法能正等覺，如是如來安住大悲，種種言音、種種法門為彼有情開示妙法，若能依此修遠離行速盡苦際。若諸含識實非大師自稱大師、非正等覺稱正等覺，以如來不思議無畏故悉皆映奪，令彼眾生傲慢摧碎逃迸遠避。舍利子！如來無畏不可思議無邊無際譬如虛空，若有欲求如來無畏邊際者，不異有人求空邊際。舍利子！諸菩薩摩訶薩聞如來說是不思議無畏已，信受諦奉清淨無疑，歡喜踊躍發希奇想。舍利子！是名第一正等覺無畏。由如來成就此無畏故，於大眾中正師子吼轉大梵輪，乃至一切世間所不能轉。
Furthermore, Śāriputra! This inconceivable fearlessness of the Tathāgata, with great compassion as its expedient means, is equal to suchness, of true nature like suchness, not unlike suchness, of unchanging nature, of unobscured nature, of fearless nature, of unwearying nature, of uncontentious nature. Because of this, it illuminates the great assembly, causing joy and comfort throughout their bodies, giving rise to pure faith, delight, and wonder in their minds.
Śāriputra! No worldly being can contend with the Tathāgata's fearlessness. Why? Because the Tathāgata's fearlessness is beyond contention. The nature of suchness is equal to the nature of the dharma realm, pervading all worlds, and nothing can oppose or harm it.
Śāriputra! Just as the Tathāgata's fearlessness can perfectly enlighten all extremely profound, subtle, and difficult-to-know dharmas, so too does the Tathāgata abide in great compassion, using various languages and dharma gates to reveal the wondrous Dharma to sentient beings. If they can practice according to this, cultivating detachment, they will swiftly reach the end of suffering.
If there are those who falsely claim to be great teachers or perfectly enlightened ones when they are not, the Tathāgata's inconceivable fearlessness will eclipse them all, causing their arrogance to be crushed and making them flee far away.
Śāriputra! The Tathāgata's fearlessness is inconceivable, boundless, and limitless like space. If anyone were to seek the limits of the Tathāgata's fearlessness, it would be no different from someone seeking the limits of space.
Śāriputra! When bodhisattva mahāsattvas hear the Tathāgata speak of this inconceivable fearlessness, they accept it with faith, revere it with pure minds free of doubt, and become joyful, elated, and filled with wonder.
Śāriputra! This is called the first fearlessness of perfect enlightenment. Because the Tathāgata has accomplished this fearlessness, he roars the lion's roar in the great assembly and turns the great Brahma wheel, which no one in all the worlds can turn.
「復次舍利子！如來、應、正等覺成就無上智力故，於大眾中自稱我今諸流已盡，此中諸天世間無能於如來前如法立論：『汝有如是諸流未盡。』舍利子！云何如來流盡之性？舍利子！如來於欲流中心善解脫，永斷一切貪行習氣故；如來於有流中心善解脫，永斷一切瞋行習氣故；如來於無明流中心善解脫，永斷一切癡行習氣故；如來於見流中心善解脫，永斷一切煩惱行習氣故。以是因緣，故說如來諸流已盡。舍利子！如是說法依世俗故非為勝義，於勝義中無有一法住聖智前可遍知、可永斷、可修習、可作證者。何以故？舍利子！所言盡者，未甞不盡性究竟盡，不由對治說名為盡；如實性盡。如實性盡故無法可盡，無法可盡故即是無為，以無為故無生無滅亦無有住。是故說言，如來出世若不出世，常住法性常住法界。即於其中聖智慧轉，雖如是轉無轉無還。舍利子！由是法門故無有諸流，亦無流盡而可得者。如是如來住大悲已，為諸有情說流盡法。
Furthermore, Śāriputra! Because the Tathāgata, Arhat, Samyak-sambuddha has attained supreme wisdom and power, he declares in the great assembly, "I have now exhausted all outflows." No gods or worldly beings can rightfully argue before the Tathāgata: "You have not yet exhausted such outflows." Śāriputra! What is the nature of the Tathāgata's exhaustion of outflows?
Śāriputra! The Tathāgata's mind is well liberated from the outflow of desire, having permanently cut off all habitual tendencies of greed. The Tathāgata's mind is well liberated from the outflow of existence, having permanently cut off all habitual tendencies of anger. The Tathāgata's mind is well liberated from the outflow of ignorance, having permanently cut off all habitual tendencies of delusion. The Tathāgata's mind is well liberated from the outflow of views, having permanently cut off all habitual tendencies of afflictions. For these reasons, it is said that the Tathāgata has exhausted all outflows.
Śāriputra! Such teachings are given in accordance with conventional truth, not ultimate truth. In ultimate truth, there is not a single dharma that can be fully known, permanently eliminated, cultivated, or realized before the noble wisdom. Why is this so? Śāriputra! What is called "exhaustion" has never not been exhausted; its nature is ultimately exhausted, not called exhaustion due to counteraction; it is exhaustion of true nature. Because it is exhaustion of true nature, there is no dharma to be exhausted. Because there is no dharma to be exhausted, it is unconditioned. Being unconditioned, there is no arising, no ceasing, and no abiding.
Therefore, it is said that whether the Tathāgata appears in the world or not, the nature of dharmas and the dharma realm always abide. Within this, noble wisdom turns, yet though it turns, there is no turning and no returning. Śāriputra! Because of this Dharma gate, there are no outflows, nor is there any exhaustion of outflows to be attained. Thus, the Tathāgata, abiding in great compassion, teaches the Dharma of exhaustion of outflows for the sake of sentient beings.
「復次舍利子！如來無畏不可思議，復以大悲而為方便，真如平等、真性如性、非不如性、不變異性、無覆藏性、無怖畏性、無退屈性、無違諍性，由如是故光顯大眾，能令悅豫遍身怡適，心生淨信歡喜踊躍。舍利子！世間眾生無有能於如來無畏起違諍者。何以故？由如來無畏不可為諍故，真如平等處法界性，流布遍滿諸世界中，無能違害。如是不可思議無量無數無有邊際妙法成就，由如來大悲熏心，為諸眾生說流盡法，欲令永斷彼諸流故。舍利子！如來無畏不可思議無邊無際譬如虛空，若有欲求如來無畏邊際者，不異有人求空邊際。舍利子！是諸菩薩摩訶薩聞如來說是不思議無畏已，信受諦奉清淨無疑，乃至發希奇想。舍利子！是名第二流盡無畏。由成就此無畏故，如來於大眾中正師子吼，自稱我處大仙尊位轉大梵輪，乃至一切世間所不能轉。
Furthermore, Śāriputra! The fearlessness of the Tathāgata is inconceivable, and with great compassion as a means, it is equal to suchness, of true nature like suchness, not unlike suchness, of unchanging nature, of unobscured nature, of fearless nature, of unwearying nature, and of uncontentious nature. Because of this, it illuminates the great assembly, causing joy and comfort throughout their bodies, giving rise to pure faith, delight, and elation in their minds.
Śāriputra! No worldly being can contend with the Tathāgata's fearlessness. Why? Because the Tathāgata's fearlessness is beyond contention. The nature of suchness is equal to the nature of the dharma realm, pervading all worlds, and nothing can oppose or harm it.
Thus, inconceivable, immeasurable, innumerable, and limitless wondrous dharmas are accomplished. Due to the Tathāgata's great compassion permeating his mind, he teaches the dharma of exhausting the outflows for sentient beings, wishing to permanently cut off those outflows.
Śāriputra! The Tathāgata's fearlessness is inconceivable, boundless, and limitless like space. If anyone were to seek the limits of the Tathāgata's fearlessness, it would be no different from someone seeking the limits of space.
Śāriputra! When bodhisattva mahāsattvas hear the Tathāgata speak of this inconceivable fearlessness, they accept it with faith, revere it with pure minds free of doubt, and become filled with wonder.
Śāriputra! This is called the second fearlessness of exhausting the outflows. Because of accomplishing this fearlessness, the Tathāgata roars the lion's roar in the great assembly, declaring, "I occupy the position of the Great Sage and turn the great Brahma wheel, which no one in all the worlds can turn."
「復次舍利子！如來、應、正等覺成就無上智力故，於大眾中唱如是言：『我說障法決定能障。』此中諸天世間無能於如來前如法立論：『汝說如是障法不能為障。』舍利子！云何名為能障礙法？舍利子！謂有一法能為障礙。何等一法？謂心不清淨。復有二法能為障礙，謂無慚、無愧。復有三法能為障礙，謂身惡行、語惡行、意惡行。復有四法能為障礙，由貪欲故行所不行、由瞋恚故行所不行、由愚癡故行所不行、由怖畏故行所不行。復有五法能為障礙，謂殺生、不與取、欲邪行、妄語、飲酒。復有六法能為障礙，謂不恭敬佛菩提、不恭敬法、不恭敬僧、不恭敬律儀、不恭敬三摩地、不恭敬建立施設。復有七法能為障礙，謂慢、勝慢、勝上慢、增上慢、邪慢、下慢、我慢。復有八法能為障礙，何等為八？謂邪見、邪思、邪語、邪業、邪命、邪勤、邪念、邪三摩地。復有九法能為障礙，何等為九？謂於我身去來今世作不饒益生惱害事、於我所愛去來今世作不饒益生惱害事、我所不愛於去來今而作饒益生惱害事。復有十法能為障礙，謂十不善道。是故略說是十種法能為障礙，為欲止息寂靜永斷如是障礙法故，如來為諸有情敷演正法。舍利子！乃至一切違罪作意相應諸結，若由諸法住愛味觀，顛倒相應、違背出離、愛見執著、於有味著，有所依事身語意業，彼一切相如來了知皆是障礙。既了知已，如實說為能障礙法。復次舍利子！此如來無畏不可思議，以大悲為方便，真如平等、真性如性、非不如性、無變異性、無覆藏性、無怖畏性、無退屈性、無違諍性，由如是故光顯大眾，能令悅豫遍身怡適，心生淨信踊躍歡喜。舍利子！世間眾生無有能於如來無畏起違諍者。何以故？由如來無畏不可為諍故。如性平等處法界性，流布遍滿諸世界中，無能違害。如是無量無數不可思議無與等者不可宣說妙法成就，而如來大悲熏心，為諸有情說障礙法，欲令止息寂靜永斷彼障法故。舍利子！如來無畏不可思議無邊無際譬如虛空，若有欲求如來無畏邊際者，不異有人求於空際。舍利子！是諸菩薩摩訶薩聞如來說是不思議無畏如虛空已，信受諦奉清淨無疑，乃至發希奇想。舍利子！是名第三說障法無畏。由如來成就此無畏故，於大眾中正師子吼轉大梵輪，乃至一切世間所不能轉。
Furthermore, Śāriputra! Because the Tathāgata, Arhat, Samyak-sambuddha has attained supreme wisdom and power, he declares in the great assembly: "I teach that obstructing dharmas definitely obstruct." No gods or worldly beings can rightfully argue before the Tathāgata: "The obstructing dharmas you speak of cannot obstruct."
Śāriputra! What are called obstructing dharmas? Śāriputra, there is one dharma that can obstruct. What is this one dharma? It is an impure mind. There are two dharmas that can obstruct: lack of shame and lack of conscience. There are three dharmas that can obstruct: evil bodily actions, evil verbal actions, and evil mental actions. There are four dharmas that can obstruct: not doing what should be done due to desire, anger, delusion, or fear.
There are five dharmas that can obstruct: killing, stealing, sexual misconduct, false speech, and drinking alcohol. There are six dharmas that can obstruct: disrespect for the Buddha's enlightenment, disrespect for the Dharma, disrespect for the Sangha, disrespect for moral precepts, disrespect for samādhi, and disrespect for established teachings. There are seven dharmas that can obstruct: pride, greater pride, pride of superiority, arrogance, wrong pride, inferiority complex, and egotism.
There are eight dharmas that can obstruct: wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong samādhi. There are nine dharmas that can obstruct: causing harm and affliction to oneself in past, present, and future; causing harm and affliction to those one loves in past, present, and future; and benefiting those one dislikes in past, present, and future. There are ten dharmas that can obstruct: the ten non-virtuous actions.
Therefore, in summary, these ten types of dharmas can obstruct. To cease, pacify, and permanently eliminate these obstructing dharmas, the Tathāgata expounds the true Dharma for sentient beings. Śāriputra! Up to all fetters associated with transgressive intentions, if due to various dharmas one dwells in the view of relishing, associated with delusion, opposing renunciation, clinging to views of love, attached to existence, having dependent bodily, verbal, and mental actions, the Tathāgata knows all these characteristics as obstructions. Having understood this, he teaches them as obstructing dharmas in accordance with reality.
Furthermore, Śāriputra! This inconceivable fearlessness of the Tathāgata, with great compassion as its expedient means, is equal to suchness, of true nature like suchness, not unlike suchness, of unchanging nature, of unobscured nature, of fearless nature, of unwearying nature, of uncontentious nature. Because of this, it illuminates the great assembly, causing joy and comfort throughout their bodies, giving rise to pure faith, delight, and wonder in their minds.
Śāriputra! No worldly being can contend with the Tathāgata's fearlessness. Why? Because the Tathāgata's fearlessness is beyond contention. The nature of suchness is equal to the nature of the dharma realm, pervading all worlds, and nothing can oppose or harm it. Thus, innumerable, inconceivable, unequaled, and indescribable wondrous dharmas are accomplished. The Tathāgata, with a mind permeated by great compassion, teaches the obstructing dharmas to sentient beings, wishing to cease, pacify, and permanently eliminate those obstructing dharmas.
Śāriputra! The Tathāgata's fearlessness is inconceivable, boundless, and limitless like space. If anyone were to seek the limits of the Tathāgata's fearlessness, it would be no different from someone seeking the limits of space. Śāriputra! When bodhisattva mahāsattvas hear the Tathāgata speak of this inconceivable fearlessness as being like space, they accept it with faith, revere it with pure minds free of doubt, and become filled with wonder.
Śāriputra! This is called the third fearlessness of teaching obstructing dharmas. Because the Tathāgata has accomplished this fearlessness, he roars the lion's roar in the great assembly and turns the great Brahma wheel, which no one in all the worlds can turn.
「復次舍利子！如來、應、正等覺成就無上智力故，於大眾中唱如是言：『我說聖出離，所修能正盡苦道；若諸有情修習此道必定出離。』此中諸天世間無能於如來前如法立論：『汝所說道不能出離。』舍利子！云何名為聖出離道？舍利子！所謂一正趣道，能令眾生畢竟清淨。復有二法能令眾生畢竟出離，謂奢摩他及毘鉢舍那。復有三法能令出離，謂空、無相、無願解脫之門。復有四法能令出離，謂緣身生念、緣受生念、緣心生念、緣法生念。復有五法能令出離，謂信根、勤根、念根、三摩地根、慧根。復有六法能令出離，謂念佛、念法、念僧、念戒、念捨、念天。復有七法能令出離，所謂念等覺支、擇法等覺支、勤等覺支、喜等覺支、安息等覺支、三摩地等覺支、捨等覺支。復有八法能令出離，所謂聖八支道，正見、正思惟、正語、正業、正命、正勤、正念、正三摩地。復有九種悅根本法能令出離，所謂悅、喜、安息、樂、三摩地、如實智見、厭、及離欲、解脫。復有十法能令出離，謂十善業道。如是如來為諸有情如實開示聖出離行。舍利子！乃至一切所有正善菩提分法，或戒聚相應、或三摩地聚、慧聚、解脫聚、解脫智見聚相應，或聖諦相應、如是名為能出離行。又舍利子！能出離者所謂正行。言正行者，於此法中無有一法，若增若減、若來若去、若取若捨。何以故？非行正行者行一種覺。若能如實知見諸法皆不二性，是則名為聖出離行。舍利子！此如來無畏不可思議，以大悲為方便，真如平等、真性如性、非不如性、無變異性、無覆藏性、無怖畏性、無退屈性、無違諍性，由如是故光顯大眾，能令悅豫遍身怡適，心生淨信踊躍歡喜。舍利子！世間眾生無有能於如來無畏起違諍者。何以故？由如來無畏不可為諍故。如性平等處法界性，流布遍滿諸世界中，無能違害。如是聖出離行，無量無數不可思議無與等者不可宣說妙法成就，而如來大悲熏心，為諸眾生開示演說聖出離行。若有眾生如實解了修行正道，必能出離速盡諸苦。舍利子！如來無畏無邊無際譬如虛空，若有欲求如來無畏邊際者，不異有人求於空際。舍利子！諸菩薩摩訶薩聞是如來不思議無畏已，信受諦奉清淨無疑，乃至發希奇想。舍利子！是名第四說聖出離道無畏。由如來成就此無畏故，於大眾中正師子吼轉大梵輪，一切世間沙門婆羅門、諸天魔梵不能如法而轉。舍利子！如來如是四種無畏無邊無際譬如虛空，一切眾生不能得盡其邊際者。諸菩薩摩訶薩聞如來如是不思議無畏如虛空已，信受諦奉清淨無疑，倍復踊躍深生歡喜發希奇想。」
Furthermore, Śāriputra! Because the Tathāgata, Arhat, Samyak-sambuddha has attained supreme wisdom and power, he declares in the great assembly: "I teach the noble path of liberation, the practice that can truly end suffering; if sentient beings cultivate this path, they will definitely attain liberation." No gods or worldly beings can rightfully argue before the Tathāgata: "The path you teach cannot lead to liberation."
Śāriputra! What is called the noble path of liberation? Śāriputra! It refers to the one direct path that can lead beings to ultimate purity. There are also two dharmas that can lead beings to ultimate liberation, namely śamatha and vipaśyanā. There are three dharmas that can lead to liberation, namely the doors of emptiness, signlessness, and wishlessness liberation. There are four dharmas that can lead to liberation, namely mindfulness of body, feelings, mind, and dharmas. There are five dharmas that can lead to liberation, namely the faculties of faith, diligence, mindfulness, concentration, and wisdom.
There are six dharmas that can lead to liberation, namely mindfulness of the Buddha, Dharma, Sangha, precepts, generosity, and devas. There are seven dharmas that can lead to liberation, namely the seven factors of enlightenment: mindfulness, investigation of dharmas, diligence, joy, tranquility, concentration, and equanimity. There are eight dharmas that can lead to liberation, namely the Noble Eightfold Path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.
There are nine fundamental joyful dharmas that can lead to liberation, namely joy, delight, tranquility, bliss, concentration, true knowledge and vision, dispassion, freedom from desire, and liberation. There are ten dharmas that can lead to liberation, namely the ten wholesome courses of action. Thus, the Tathāgata truly reveals the noble path of liberation for all sentient beings.
Śāriputra! All the correct and wholesome factors of enlightenment, whether associated with morality, concentration, wisdom, liberation, or the knowledge and vision of liberation, or associated with the noble truths, are called practices that can lead to liberation. Moreover, Śāriputra! The ability to liberate refers to right practice. Speaking of right practice, in this Dharma there is not a single dharma that can be increased or decreased, come or go, grasped or abandoned. Why? Because one who practices right practice does not practice a single kind of awakening. If one can truly know and see that all dharmas are of non-dual nature, this is called the noble practice of liberation.
Śāriputra! This fearlessness of the Tathāgata is inconceivable, with great compassion as its expedient means. It is equal to suchness, of true nature like suchness, not unlike suchness, of unchanging nature, of unobscured nature, of fearless nature, of unwearying nature, of uncontentious nature. Because of this, it illuminates the great assembly, causing joy and comfort throughout their bodies, giving rise to pure faith, delight, and elation in their minds.
Śāriputra! No worldly being can contend with the Tathāgata's fearlessness. Why? Because the Tathāgata's fearlessness is beyond contention. The nature of suchness is equal to the nature of the dharma realm, pervading all worlds, and nothing can oppose or harm it. Such noble practices of liberation are immeasurable, innumerable, inconceivable, incomparable, and indescribable wondrous dharmas accomplished. Yet the Tathāgata, with a mind permeated by great compassion, reveals and expounds the noble practices of liberation for all sentient beings. If beings truly understand and practice the right path, they will surely attain liberation and swiftly end all suffering.
Śāriputra! The Tathāgata's fearlessness is boundless and limitless like space. If anyone were to seek the limits of the Tathāgata's fearlessness, it would be no different from someone seeking the limits of space. Śāriputra! When bodhisattva mahāsattvas hear of this inconceivable fearlessness of the Tathāgata, they accept it with faith, revere it with pure minds free of doubt, and become filled with wonder.
Śāriputra! This is called the fourth fearlessness of teaching the noble path of liberation. Because the Tathāgata has accomplished this fearlessness, he roars the lion's roar in the great assembly and turns the great Brahma wheel, which no śramaṇas, brahmins, devas, māras, or brahmās in all the worlds can turn according to the Dharma.
Śāriputra! These four kinds of fearlessness of the Tathāgata are boundless and limitless like space, and no sentient being can exhaust their limits. When bodhisattva mahāsattvas hear of the Tathāgata's inconceivable fearlessness that is like space, they accept it with faith, revere it with pure minds free of doubt, become even more joyful, deeply delighted, and filled with wonder.
爾時世尊欲重宣此義而說頌曰：
At that time, the World-Honored One, wishing to restate this meaning, spoke verses saying:
自然正覺悟， 諸法平等性， 故遍見如來， 說名正等覺。
Naturally awakening to perfect enlightenment, The equal nature of all dharmas, Thus seeing the Tathāgata everywhere, This is called perfect enlightenment.
若諸凡夫法， 及學無學法， 最勝獨覺法， 佛法悉平等。
Whether the dharmas of ordinary beings, Or those of learners and non-learners, The supreme dharmas of pratyekabuddhas, Or Buddha dharmas - all are equal.
一切世間法， 及諸出世法， 善不善不動， 涅槃路平等。
All worldly dharmas, And all transcendent dharmas, Wholesome, unwholesome, and immovable, The path to nirvana is equal.
若空若無相， 若離諸願樂， 無生無有為， 悉見平等性。
Whether emptiness or signlessness, Or free from all wishes and desires, Unborn and unconditioned, All are seen as equal in nature.
覺平等性已， 如所應宣說， 解脫諸有情， 大牟尼無畏。
Having awakened to this equal nature, As appropriate, he proclaims, Liberating all sentient beings, The Great Sage is fearless.
已解脫三有， 復開示解脫， 諸人天聖尊， 顯第二無畏。
Having liberated from the three realms of existence, He further reveals liberation, The Noble One honored by humans and gods, Displays the second fearlessness.
最勝覺障法， 習不證解脫， 非清淨下劣， 不具諸羞愧。
The Supreme One knows the obstructing dharmas, Habitual tendencies not attaining liberation, Impure and inferior, Lacking all sense of shame.
未甞有身護， 及以語意護， 貪瞋癡怖畏， 害命損他財，
Never having guarded body, Speech, and mind, Greed, anger, delusion, and fear, Taking life and stealing others' wealth,
行邪欲妄語， 飲酒不恭敬， 七慢八邪支， 悉非解脫處，
Engaging in sexual misconduct and false speech, Drinking alcohol and being disrespectful, Seven types of pride and eight wrong practices, None of these are places of liberation,
九惱害多過， 十不善業道， 不如理思惟， 愚癡無解脫。
Nine afflictions with many faults, Ten unwholesome courses of action, Not reflecting properly, The foolish have no liberation.
顛倒修諸行， 執虛妄放逸， 佛知說障法， 是第三無畏。
Practicing inverted cultivation, Clinging to falsehood and heedlessness, The Buddha knows and explains these obstructing dharmas, This is the third fearlessness.
清淨門無量， 修習證菩提， 佛自然通達， 說趣甘露法。
The gates of purity are immeasurable, Cultivating and realizing bodhi, The Buddha naturally penetrates them, And teaches the dharma leading to the nectar of immortality.
乃至諸所有， 眾多妙善法， 助清淨菩提， 最勝所稱讚。
Up to all the many Wondrous and wholesome dharmas, Aiding the purification of bodhi, Praised by the Supreme One.
若善修習已， 不證諸解脫， 必無有是處， 十力者誠言。
If one has cultivated them well, Yet does not realize liberation, This is certainly impossible, The One with Ten Powers speaks truthfully.
若如理思惟， 息廣大煩惱， 觀諸法平等， 善修習聖行。
If one reflects properly, Ceases vast afflictions, Observes the equality of all dharmas, And cultivates noble practices well.
不執著諸相， 是法及非法， 解脫諸憂怖， 大淨者所說。
Not clinging to characteristics, Whether dharma or non-dharma, Liberated from all worries and fears, So says the Greatly Pure One.
善知種種法， 虛廓如淨空， 又如幻如夢， 解脫諸有海。
Knowing well the various dharmas, Vast and empty like pure space, Also like illusions and dreams, Liberated from the ocean of existence.
若放逸造業， 輪迴諸有趣， 大悲愍眾生， 欲令證解脫。
If one creates karma heedlessly, Cycling through various realms of existence, With great compassion for sentient beings, Wishing them to realize liberation.
十力牟尼尊， 處生死化法， 是第四無畏， 清淨等虛空。
The Sage Lord of Ten Powers, Teaches the Dharma amidst birth and death, This is the fourth fearlessness, Pure and equal to empty space.
「如是舍利子！是名如來不思議無畏。菩薩摩訶薩信受諦奉清淨無疑，乃至發希奇想。」
Thus, Śāriputra! This is called the Tathāgata's inconceivable fearlessness. The bodhisattva mahāsattvas accept it with faith, revere it with pure minds free of doubt, up to being filled with wonder.
爾時佛告舍利子：「云何菩薩摩訶薩於如來不思議大悲，信受諦奉乃至發希奇想？舍利子！諸佛如來大悲常轉。何以故？諸佛如來不捨一切眾生故，於一切時為成熟一切眾生故，當知大悲常起不息。舍利子！此如來大悲如是無量、如是不可思議、如是無等等、如是無邊、如是不可說、如是猛利、如是久遠，隨諸眾生乃至如來一切語業，於是大悲亦難宣說。何以故？猶如如來證得菩提不可思議，如是如來於諸眾生大悲發起，亦復如是不可思議。舍利子！云何如來證得菩提？舍利子！猶如來入如是無根無住故，證得菩提。舍利子！何等為根？何等為住？有身為根，虛妄分別為住。如來於此二法平等解了，是故說言，猶如如來入無根無住故，證得阿耨多羅三藐三菩提。一切眾生不能解了如是二法，如來於彼發起大悲，我今定當開示令其解了如是無根無住法故。
At that time, the Buddha said to Śāriputra: "How do bodhisattva mahāsattvas have faith in, accept, revere, and up to being filled with wonder regarding the Tathāgata's inconceivable great compassion? Śāriputra! The great compassion of all Buddhas and Tathāgatas is constantly active. Why? Because the Buddhas and Tathāgatas do not abandon any sentient beings, and at all times they work to mature all sentient beings. Therefore, know that their great compassion is constantly arising without ceasing.
Śāriputra! This great compassion of the Tathāgata is so immeasurable, so inconceivable, so incomparable, so boundless, so inexpressible, so intense, and so enduring that even all the Tathāgata's verbal activities directed towards sentient beings can hardly express it. Why? Just as the Tathāgata's attainment of enlightenment is inconceivable, so too is the arising of the Tathāgata's great compassion for all sentient beings inconceivable.
Śāriputra! How does the Tathāgata attain enlightenment? Śāriputra! It is just as the Tathāgata enters into the state of no root and no abode that he attains enlightenment. Śāriputra! What is the root? What is the abode? The body is the root, and false discrimination is the abode. The Tathāgata has equally understood these two dharmas, and therefore it is said that just as the Tathāgata enters into the state of no root and no abode, he attains anuttara-samyak-sambodhi (supreme perfect enlightenment). All sentient beings cannot understand these two dharmas, so the Tathāgata arises great compassion for them, thinking, 'I will surely reveal and cause them to understand these dharmas of no root and no abode.'
「復次舍利子！夫菩提者其性寂靜。何等名為寂靜二法？舍利子！於內為寂、於外為靜。何以故？眼性是空，離我我所，如是耳鼻舌身意意性是空，離我我所。若如是知，名之為寂。如實了知眼性空已不趣於色，乃至如實了知意性空已不趣於法。若如是知，名之為靜。一切眾生於此寂靜二法不能解了，如來於彼發起大悲，我今定當開示令其解了如是寂靜二法故。
Furthermore, Śāriputra! The nature of enlightenment is tranquil. What are these two aspects of tranquility? Śāriputra! Inner tranquility and outer stillness. Why? The nature of the eye is empty, free from self and possessions. Similarly, the nature of the ear, nose, tongue, body, and mind is empty, free from self and possessions. If one knows this, it is called tranquility. Having truly understood the empty nature of the eye, one does not pursue forms. Up to having truly understood the empty nature of the mind, one does not pursue mental objects. If one knows this, it is called stillness.
All sentient beings are unable to understand these two aspects of tranquility. The Tathāgata arises great compassion for them, thinking, "I will surely reveal and cause them to understand these two aspects of tranquility."
「復次舍利子！我證菩提自性清淨。云何名為自性清淨？舍利子！菩提之性體無染污，菩提之性與虛空等，菩提之性是虛空性，菩提之性同於虛空，菩提虛空平等平等究竟性淨。愚癡凡夫不覺如是自性清淨，而為客塵煩惱之所染污。一切眾生於是自性清淨不能解了，如來於彼發起大悲，我今定當開示令其解了如是自性清淨故。
Furthermore, Śāriputra! I have realized bodhi as inherently pure. What is meant by inherently pure? Śāriputra! The nature of bodhi is intrinsically undefiled, equal to empty space, is the nature of empty space, identical to empty space. Bodhi and empty space are equally and ultimately pure. Foolish ordinary beings do not realize this inherent purity and are defiled by afflictions that are like visitors or dust. All sentient beings are unable to understand this inherent purity, so the Tathāgata arises great compassion for them, thinking, "I will surely reveal and cause them to understand this inherent purity."
「復次舍利子！我證菩提無入無出。何等名為入出二法？舍利子！所言入者名執諸法，所言出者名不執諸法。如來明見無入無出平等法性，猶如如來明見無遠及無彼岸。何以故？以一切法性離遠及彼岸故，能證是法故名如來。一切眾生於此無入無出法性不能覺了，如來於彼發起大悲，我今定當開示令其覺了如是無入無出法故。
Furthermore, Śāriputra! I have realized bodhi as without entering or exiting. What are these two dharmas of entering and exiting? Śāriputra! 'Entering' refers to grasping at dharmas, while 'exiting' refers to not grasping at dharmas. The Tathāgata clearly sees the equal nature of dharmas without entering or exiting, just as the Tathāgata clearly sees there is no far shore or near shore. Why? Because the nature of all dharmas is beyond far and near shores. One who realizes this dharma is called a Tathāgata. All sentient beings are unable to realize this nature of dharmas without entering or exiting, so the Tathāgata arises great compassion for them, thinking, "I will surely reveal and cause them to realize this dharma without entering or exiting."
「復次舍利子！我證菩提無相無境。何等名為無相無境？舍利子。不得眼識名為無相，不觀於色名為無境。乃至不得意識名為無相，不觀於法名為無境。舍利子！無相無境眾聖所行。何等所行？謂在三界愚癡凡夫於眾聖所行不能行故，於無相無境不能覺了。如來於彼發起大悲，我今定當開示令其覺了如是無相無境法故。
Furthermore, Śāriputra! I have realized bodhi as without characteristics and without objects. What is meant by without characteristics and without objects? Śāriputra! Not attaining eye-consciousness is called 'without characteristics', not observing forms is called 'without objects'. This extends up to not attaining mind-consciousness being 'without characteristics', and not observing mental objects being 'without objects'. Śāriputra! This state without characteristics and without objects is the practice of all noble ones. What practice? It means that foolish ordinary beings in the three realms are unable to practice as the noble ones do, and thus cannot realize the state without characteristics and without objects. The Tathāgata arises great compassion for them, thinking, "I will surely reveal and cause them to realize this dharma without characteristics and without objects."
「復次舍利子！言菩提者非去來今，三世平等三相輪斷。何等名為三相輪斷？舍利子！於過去世心無顧轉，於未來世識無趣向，於現在世意無起作。是心意識無有安住，不分別過去、不執著未來、不戲論現在。一切眾生不能覺悟三世等性三輪清淨，如來於彼發起大悲，我今定當開示令其覺悟如是三世三輪平等清淨故。
Furthermore, Śāriputra! Bodhi is neither past, present, nor future. The three times are equal, and the three marks of the wheel are cut off. What is meant by cutting off the three marks of the wheel? Śāriputra! There is no turning back to the past, no inclining towards the future, and no arising in the present. This mind, thought, and consciousness have no abode, do not discriminate the past, do not cling to the future, and do not conceptualize the present. All sentient beings are unable to awaken to the equality of the three times and the purity of the three wheels, so the Tathāgata arises great compassion for them, thinking, "I will surely reveal and cause them to awaken to this equality and purity of the three times and three wheels."
「復次舍利子！我證菩提無為無性。何故名曰無為無性？舍利子！是菩提性非眼識所識，乃至非意識所識。言無為者無生無滅亦無有住，三相永離故名無為。舍利子！知無為性當覺有為。何以故？諸法自性即是無性。夫無性者即體無二，一切眾生不能覺悟此無性無為故，如來於彼發起大悲，我今定當開示令其覺悟如是無性無為故。
Furthermore, Śāriputra! I have realized bodhi as unconditioned and without inherent nature. Why is it called unconditioned and without inherent nature? Śāriputra! This nature of bodhi is not cognized by eye-consciousness, up to not being cognized by mind-consciousness. 'Unconditioned' means no arising, no ceasing, and no abiding. Being eternally free from these three marks, it is called unconditioned. Śāriputra! Knowing the unconditioned nature, one should awaken to the conditioned. Why? Because the inherent nature of all dharmas is precisely no-nature. That which has no nature is itself non-dual. All sentient beings are unable to awaken to this no-nature and unconditioned, so the Tathāgata arises great compassion for them, thinking, "I will surely reveal and cause them to awaken to this no-nature and unconditioned."
「復次舍利子！我證菩提無差別迹。何故名為無差別迹？舍利子！真如法性二俱名迹，性無別異性無安住名無差別。諸法實際名之為迹，性無動搖名無差別。諸法空性名之為迹，性不可得名無差別。諸法無相名之為迹，性不可尋名無差別。諸法無願名之為迹，性無發起名無差別。無眾生性名之為迹，即體性無名無差別。是虛空相名之為迹，性不可得名無差別。其性無生是名為迹，其性無滅名無差別。其性無為是名為迹，性無行住名無差別。為菩提相是名為迹，其性寂靜名無差別。為涅槃相是名為迹，其性無生名無差別。舍利子！一切眾生不能覺悟無差別迹，如來於彼發起大悲，我今定當開示令其覺悟如是無差別迹故。
Furthermore, Śāriputra! I have realized enlightenment without differentiated traces. Why is it called without differentiated traces? Śāriputra! Both true suchness and dharma nature are called traces, but their nature has no distinction and no abiding, hence it is called without differentiation. The reality of all dharmas is called a trace, but its nature is unmoving, hence it is called without differentiation. The emptiness of all dharmas is called a trace, but its nature cannot be obtained, hence it is called without differentiation. The signlessness of all dharmas is called a trace, but its nature cannot be sought, hence it is called without differentiation. The wishlessness of all dharmas is called a trace, but its nature has no arising, hence it is called without differentiation. The nature of no sentient beings is called a trace, but its very essence is non-existent, hence it is called without differentiation. The characteristic of emptiness is called a trace, but its nature cannot be obtained, hence it is called without differentiation. Its unborn nature is called a trace, its unceasing nature is called without differentiation. Its unconditioned nature is called a trace, its nature of non-action and non-abiding is called without differentiation. The characteristic of enlightenment is called a trace, its quiescent nature is called without differentiation. The characteristic of nirvana is called a trace, its unborn nature is called without differentiation. Śāriputra! All sentient beings cannot realize these traces without differentiation. The Tathāgata arises great compassion for them, thinking, "I will surely reveal and cause them to realize these traces without differentiation."
「復次舍利子！言菩提者不可以身證、不可以心證。何以故？身性無知無有作用，譬如草木牆壁琢石之光，心性亦爾。譬如幻事陽焰水月，若能如是覺悟身心是名菩提。舍利子！但以世俗言說假名菩提，菩提實性不可言說，不可以身得、不可以心得、不可以法得、不可以非法得、不可以真實得、不可以非真實得、不可以諦得、不可以妄得。何以故？由菩提性離言說故，亦離一切諸法相故。又以菩提無有形相用通言說，譬如虛空無有形處故不可說。舍利子！如實尋求一切諸法皆無言說。何以故？由諸法中無有言說，於言說中亦無諸法。一切眾生不能覺悟如是諸法理趣，如來於彼發起大悲，我今定當開示諸法理趣令其覺悟如是諦實義旨故。
Furthermore, Śāriputra! Enlightenment cannot be realized by the body, nor can it be realized by the mind. Why? The nature of the body is without knowledge and without function, like the light of grass, wood, walls, or polished stones. The nature of the mind is also thus, like an illusion, a mirage, or the moon's reflection in water. If one can realize body and mind in this way, this is called enlightenment. Śāriputra! Enlightenment is merely a conventional term, a provisional name. The true nature of enlightenment cannot be expressed in words. It cannot be attained by the body, cannot be attained by the mind, cannot be attained by dharmas, cannot be attained by non-dharmas, cannot be attained by truth, cannot be attained by non-truth, cannot be attained by reality, cannot be attained by falsity. Why? Because the nature of enlightenment is beyond words and also beyond all dharma characteristics. Moreover, enlightenment has no form or characteristic that can be communicated through words, just as space has no form or location and thus cannot be described. Śāriputra! When truly seeking all dharmas, they are all beyond words. Why? Because within all dharmas there are no words, and within words there are no dharmas. All sentient beings cannot realize the principle of dharmas in this way. The Tathāgata arises great compassion for them, thinking, "I will surely reveal the principle of dharmas and cause them to realize the true meaning of reality."
「復次舍利子！言菩提者無取無藏。何等名為無取無藏？舍利子！了知眼故名無所取，不觀色故名曰無藏。舍利子！如來證是菩提無取無藏故，不取於眼、不藏於色、不住於識，乃至不取於意、不藏於法、不住於識。雖不住識而能了知一切眾生心之所住。云何了知？謂諸眾生心住四法。何等為四？一切眾生心住於識、心住於受、心住於想、心住於行。如來如是如實了知住與不住，一切眾生不能覺悟無住實際，如來於彼發起大悲，我今定當開示令其覺悟如是無住實際法故。
Furthermore, Śāriputra! Enlightenment is without grasping and without storing. What is meant by without grasping and without storing? Śāriputra! Understanding the eye is called without grasping, not observing forms is called without storing. Śāriputra! The Tathāgata has realized this enlightenment without grasping and without storing, thus he does not grasp at the eye, does not store forms, does not abide in consciousness, up to not grasping at the mind, not storing dharmas, and not abiding in consciousness. Although not abiding in consciousness, he is able to understand where the minds of all sentient beings abide. How does he understand? He knows that the minds of all sentient beings abide in four dharmas. What are these four? The minds of all sentient beings abide in consciousness, abide in feeling, abide in perception, and abide in formations. The Tathāgata thus truly understands abiding and non-abiding. All sentient beings cannot realize the reality of non-abiding. The Tathāgata arises great compassion for them, thinking, "I will surely reveal and cause them to realize this dharma of the reality of non-abiding."
「復次舍利子！言菩提者空之異名，由空空故菩提亦空，菩提空故諸法亦空，是故如來如其空性覺一切法，不由空故覺法空性，由一理趣智故覺法性空。空與菩提性無有二，由無二故不可說言此是菩提、此是空性；若有二者則可言說此為菩提、此為空性。以法無二無有二相，無名無相無行，畢竟不行亦不現行。所言空者遠離取執，勝義諦中無法可得，由性空故說名為空。如說太虛名為虛空，而太虛性不可言說。如是空法說名為空，而彼空性不可言說。如是悟入諸法實無有名假立名說，然諸法名無方無處。如名詮諸法，此法無方無處亦復如是。如來了知一切諸法從本已來無生無起，如是知已而證解脫，然其實性無縛無脫。諸癡凡夫不能覺悟此菩提性，如來於彼發起大悲，我當開示令其覺悟如是菩提之實性故。
Furthermore, Śāriputra! Bodhi is another name for emptiness. Because emptiness is empty, bodhi is also empty. Because bodhi is empty, all dharmas are also empty. Therefore, the Tathāgata realizes all dharmas according to their empty nature. He does not realize the empty nature of dharmas because of emptiness, but realizes the empty nature of dharmas through the wisdom of the single principle. Emptiness and the nature of bodhi are not two. Because they are not two, one cannot say 'this is bodhi' and 'this is emptiness'. If they were two, one could say 'this is bodhi' and 'this is emptiness'. Because dharmas are non-dual and have no dual characteristics, they have no name, no form, no action, ultimately no action and no manifest action.
What is called emptiness is free from grasping and clinging. In the ultimate truth, no dharma can be obtained. Because of its empty nature, it is called emptiness. Just as the great void is called space, yet the nature of the great void cannot be expressed in words. Similarly, empty dharmas are called empty, yet the nature of emptiness cannot be expressed in words. Thus, one realizes that all dharmas actually have no names, names are merely conventionally established, yet the names of dharmas have no direction or location. Just as names describe dharmas, these dharmas also have no direction or location.
The Tathāgata knows that all dharmas have been unborn and unarisen from the beginning. Knowing this, he attains liberation, yet in reality there is no bondage and no liberation. Foolish ordinary beings cannot realize this nature of bodhi. The Tathāgata arises great compassion for them, thinking, "I will reveal and cause them to realize the true nature of bodhi."
「復次舍利子！菩提之性與太虛等，然太虛性無等不等。菩提亦爾無等不等，猶如諸法性無真實，不可說等及不平等。如是舍利子！如來覺悟一切諸法其性平等無不平等，如實覺悟無有少法可為平等及不平等，如是如來如實智量窮諸法量。何者名為如實智耶？謂知諸法本無而生生已離散，無主而生無主而散，若生若散隨眾緣轉，此中無有一法若轉若還及隨轉者，故說如來為斷諸徑說微妙法。一切眾生不能覺悟斷諸徑法，如來於彼發起大悲，我當開示令其覺悟如是斷諸徑法故。
Furthermore, Śāriputra! The nature of bodhi is equal to the great void, yet the nature of the great void is neither equal nor unequal. Bodhi is also like this, neither equal nor unequal, just as the nature of all dharmas has no true reality and cannot be said to be equal or unequal. Thus, Śāriputra! The Tathāgata realizes that the nature of all dharmas is equal without inequality. He truly realizes that there is not even a small dharma that can be considered equal or unequal. In this way, the Tathāgata's wisdom of suchness exhausts the measure of all dharmas.
What is called wisdom of suchness? It is knowing that all dharmas arise from nothing and disperse after arising, arise without an owner and disperse without an owner. Whether arising or dispersing, they turn according to various conditions. Within this, there is not a single dharma that turns, returns, or follows turning. Therefore, it is said that the Tathāgata teaches the subtle Dharma of cutting off all paths. All sentient beings cannot realize this Dharma of cutting off all paths. The Tathāgata arises great compassion for them, thinking, "I will reveal and cause them to realize this Dharma of cutting off all paths."
「復次舍利子！言菩提者即是如句。何等名為如句之相？舍利子！如菩提相諸色亦爾，同彼真如無有退還而不遍至，受想行識亦復如是，如彼真如無不遍至。舍利子！如菩提相同彼真如，四大之性亦復如是，如彼真如無有退還而不遍至。如菩提性同彼真如，眼界色界及眼識界，乃至意界法界及意識界亦復如是。如菩提相但假施設，一切諸法蘊界處等但假施設亦復如是。知如是相名為如句。又舍利子！如來一切如實覺悟不顛倒覺，猶如前際，中後亦爾。何以故？前際無生、後際無趣、中際遠離，如是一切名為如句，如是一句一切亦爾，如是一切一句亦爾，非如性中一性多性而是可得。一切眾生不能覺悟此之如句，如來於彼發起大悲，我當開示令其覺悟如是真如法句故。
Furthermore, Śāriputra! What is called bodhi is the sentence of suchness. What are the characteristics of the sentence of suchness? Śāriputra! Just as the characteristics of bodhi are, so are all forms, identical with true suchness, without retreat and all-pervading. Feeling, perception, formations, and consciousness are also like this, all-pervading like true suchness. Śāriputra! Just as the characteristics of bodhi are identical with true suchness, so are the natures of the four great elements, without retreat and all-pervading like true suchness. Just as the nature of bodhi is identical with true suchness, so are the eye realm, form realm, and eye consciousness realm, up to the mind realm, dharma realm, and mind consciousness realm. Just as the characteristics of bodhi are merely conventionally established, so are all dharmas, aggregates, realms, and sense bases merely conventionally established. Knowing these characteristics is called the sentence of suchness.
Moreover, Śāriputra! The Tathāgata's realization of all things is true and not inverted, just as it is in the beginning, so it is in the middle and end. Why? The beginning has no arising, the end has no destination, and the middle is remote. All of this is called the sentence of suchness. Thus, one sentence is all, and all is one sentence. Within the nature of suchness, neither oneness nor multiplicity can be obtained. All sentient beings cannot realize this sentence of suchness. The Tathāgata arises great compassion for them, thinking, "I will reveal and cause them to realize this true Dharma sentence of suchness."
「復次舍利子！言菩提者名入於行及入無行。何等名為行及無行？舍利子！發起善法名之為行，一切諸法即不可得名為無行。住不住心名之為行，無相三摩地解脫門名為無行。舍利子！所言行者稱量算數觀察於心，言無行者過稱量等。云何名為過稱量等？以一切處無有諸識作用業故。舍利子！所言行者謂於是處觀察有為，言無行者謂於是處證於無為。愚癡凡夫不能覺悟入行非行，如來於彼發起大悲，我當開示令其覺悟如是入行非行法故。
Furthermore, Śāriputra! Bodhi is called entering into action and entering into non-action. What are action and non-action? Śāriputra! Generating wholesome dharmas is called action, and the unattainability of all dharmas is called non-action. Abiding in a non-abiding mind is called action, and the signless samādhi liberation gate is called non-action. Śāriputra! What is called action is measuring, calculating, and observing the mind, while non-action transcends measurement and so forth. What does it mean to transcend measurement and so forth? It means that there is no function or activity of consciousness anywhere. Śāriputra! What is called action is observing the conditioned in this place, while non-action is realizing the unconditioned in this place. Foolish ordinary beings cannot realize entering into action and non-action. The Tathāgata arises great compassion for them, thinking, "I will reveal and cause them to realize this dharma of entering into action and non-action."
「復次舍利子！夫菩提者無流無取。云何名為無流無取？舍利子！離四流性故曰無流。何謂為四？離欲流性、離有流性、離無明流性、離見流性。舍利子！離四取性故名無取。何等為四？離欲取性、離有取性、離見取性、離戒取性。舍利子！如是四取皆由無明，而為盲闇愛水隍池之所擁閉，由執我故受蘊界處。如來於中如實了知，我取根本自證清淨，亦令眾生證得清淨。舍利子！如來既證是清淨故，於諸法中無所分別。何以故？舍利子！由此分別起不如理思惟，此但如理相應故不起無明，不起無明故不能發起十二有支，若不發起十二有支此即無生，若無生者此即決定，若決定者此即了義，若了義者此即勝義，若勝義者即無人義，無人義者即不可說義，不可說義者即緣起義，諸緣起義者即是法義，諸法義者即如來義。舍利子！若能如是觀緣起者即是觀法，若觀法者即觀如來。如是觀者離真如外無有所觀。此中云何有所有耶？謂相及緣。如是二法若能觀察無相無緣，即真實觀。如來覺悟如是諸法平等故平等，愚癡凡夫不能覺悟此無流無取性，如來於彼發起大悲，我當開示令其覺悟如是無流無取性故。
Furthermore, Śāriputra! Bodhi is without outflows and without grasping. What is meant by without outflows and without grasping? Śāriputra! Being free from the nature of four outflows is called without outflows. What are these four? Freedom from the nature of the outflow of desire, the outflow of existence, the outflow of ignorance, and the outflow of views. Śāriputra! Being free from the nature of four graspings is called without grasping. What are these four? Freedom from the nature of grasping at desire, grasping at existence, grasping at views, and grasping at precepts and observances.
Śāriputra! These four graspings all arise from ignorance, and are enclosed by the moat of blind love's water. Due to clinging to self, one experiences the aggregates, elements, and sense bases. The Tathāgata truly understands this, realizes the root of self-grasping as inherently pure, and also enables sentient beings to realize this purity. Śāriputra! Because the Tathāgata has realized this purity, he does not discriminate among dharmas. Why? Śāriputra! Because discrimination arises from improper attention, but when there is only proper attention, ignorance does not arise. When ignorance does not arise, the twelve links of dependent origination cannot arise. If the twelve links do not arise, this is non-arising. If there is non-arising, this is certainty. If there is certainty, this is the definitive meaning. If it is the definitive meaning, this is the ultimate meaning. If it is the ultimate meaning, this is the meaning of no-self. The meaning of no-self is the inexpressible meaning. The inexpressible meaning is the meaning of dependent origination. The meaning of dependent origination is the meaning of dharma. The meaning of dharma is the meaning of Tathāgata.
Śāriputra! If one can observe dependent origination in this way, this is observing the dharma. If one observes the dharma, this is observing the Tathāgata. Such observation has nothing to observe apart from suchness. What is there to be had in this? Namely, characteristics and conditions. If one can observe these two dharmas as without characteristics and without conditions, this is true observation. The Tathāgata has awakened to the equality of all these dharmas, and thus they are equal. Foolish ordinary beings cannot realize this nature of being without outflows and without grasping. The Tathāgata arises great compassion for them, thinking, "I will reveal and cause them to realize this nature of being without outflows and without grasping."
「復次舍利子！夫菩提者，其性清淨無垢無執。云何名為清淨無垢及以無執？舍利子！空故清淨，無相故無垢，無願故無執。又舍利子！無生故清淨、無作故無垢、無取故無執。又舍利子！自性故清淨，遍淨故無垢，光潔故無執。又舍利子！無戲論故清淨，離戲論故無垢，戲論寂靜故無執。又舍利子！真如故清淨，法界故無垢，實際故無執。又舍利子！虛靜故清淨，無礙故無垢，空寂故無執。又舍利子！內遍知故清淨，外不行故無垢，內外不可得故無執。又舍利子！蘊遍知故清淨，界自體故無垢，處損減故無執。又舍利子！過去盡智故清淨，未來無生智故無垢，現在法界住智故無執。舍利子！如是清淨無垢無執之性同趣一句，言一句者謂寂靜句。諸寂靜者即極寂靜，極寂靜者即遍寂靜，遍寂靜者名大牟尼。舍利子！猶如太虛菩提亦爾，如菩提性諸法亦爾，如諸法性真實亦爾，如真實性國土亦爾，如國土性涅槃亦爾，故說涅槃諸法平等亦名究竟。無邊際相故無有對治，離對治相故如是諸法本來清淨無垢無執。舍利子！如來於是色無色等一切諸法，如實覺悟觀有情性，遊戲清淨無垢無執，發起大悲，我今定當開示令其覺悟如是清淨無垢無執法故。
Furthermore, Śāriputra! The nature of bodhi is pure, without defilement, and without attachment. What is meant by pure, without defilement, and without attachment? Śāriputra! It is pure because of emptiness, without defilement because of signlessness, and without attachment because of wishlessness. Moreover, Śāriputra! It is pure because of non-arising, without defilement because of non-action, and without attachment because of non-grasping.
Furthermore, Śāriputra! It is pure because of its inherent nature, without defilement because of its pervasive purity, and without attachment because of its radiance. Moreover, Śāriputra! It is pure because of the absence of conceptual proliferation, without defilement because of separation from conceptual proliferation, and without attachment because of the tranquility of conceptual proliferation.
Furthermore, Śāriputra! It is pure because of suchness, without defilement because of the dharma realm, and without attachment because of the ultimate reality. Moreover, Śāriputra! It is pure because of emptiness and tranquility, without defilement because of non-obstruction, and without attachment because of void tranquility.
Furthermore, Śāriputra! It is pure because of inner comprehensive knowledge, without defilement because of non-action externally, and without attachment because of the unattainability of both inner and outer. Moreover, Śāriputra! It is pure because of comprehensive knowledge of the aggregates, without defilement because of the self-nature of the elements, and without attachment because of the reduction of the sense bases.
Furthermore, Śāriputra! It is pure because of the wisdom of exhaustion of the past, without defilement because of the wisdom of non-arising in the future, and without attachment because of the wisdom of abiding in the dharma realm in the present.
Śāriputra! This nature of purity, non-defilement, and non-attachment converges into a single phrase, namely the phrase of tranquility. All that is tranquil is utterly tranquil, what is utterly tranquil is pervasively tranquil, and what is pervasively tranquil is called the Great Sage (Mahāmuni).
Śāriputra! Just as space is, so is bodhi. As is the nature of bodhi, so are all dharmas. As is the nature of all dharmas, so is true reality. As is the nature of true reality, so are the buddha-fields. As is the nature of the buddha-fields, so is nirvana. Therefore, it is said that nirvana and all dharmas are equal and this is called the ultimate. Because it has no boundary, there is no antidote. Because it is free from the characteristic of antidotes, all these dharmas are inherently pure, without defilement, and without attachment.
Śāriputra! The Tathāgata truly awakens to and observes the nature of sentient beings in all dharmas, both form and formless, and playfully abides in purity, without defilement, and without attachment. He arouses great compassion, thinking, "I will surely reveal and cause them to awaken to this dharma of purity, non-defilement, and non-attachment."
「復次舍利子！如是如來不可思議大悲，不由功用任運常轉，流布遍滿十方世界無有障礙。舍利子！如來大悲不可思議無邊無際猶如虛空，若有欲求如來大悲邊際者，不異有人求於空際。舍利子！是諸菩薩摩訶薩聞如來不思議大悲同虛空已，信受諦奉清淨無疑，乃至發希奇想。」
Furthermore, Śāriputra! This inconceivable great compassion of the Tathāgata constantly functions effortlessly and spontaneously, pervading the ten directions of the world without obstruction. Śāriputra! The Tathāgata's great compassion is inconceivable, boundless, and limitless like space. If anyone were to seek the limit of the Tathāgata's great compassion, it would be no different from someone seeking the limit of space.
Śāriputra! When these bodhisattva mahāsattvas hear of the Tathāgata's inconceivable great compassion that is like space, they accept it with faith, revere it with pure minds free of doubt, and become filled with wonder.
爾時世尊欲重宣此義而說頌曰：
At that time, the World-Honored One, wishing to restate this meaning, spoke verses saying:
諸佛證菩提， 無根無所住， 如佛所證已， 為諸眾生說。
The Buddhas attain enlightenment, Without root, without abode. As the Buddha has realized, He teaches to all beings.
諸佛證菩提， 寂靜極寂靜， 觀眼等內空， 色等外空性。
The Buddhas attain enlightenment, Tranquil, extremely tranquil, Observing the inner emptiness of the eye, etc., And the outer empty nature of form, etc.
有情不覺悟， 寂靜極寂靜， 如來知句義， 於彼起大悲。
Sentient beings do not realize This tranquility, extreme tranquility. The Tathāgata knows the meaning of these phrases, And arises great compassion for them.
菩提性光潔， 清淨等虛空， 是眾生不了， 於彼起大悲。
The nature of enlightenment is radiant, Pure and equal to empty space. Beings do not understand this, So he arises great compassion for them.
諸佛證菩提， 無去來取捨， 是眾生不了， 於彼起大悲。
The Buddhas attain enlightenment, Without coming or going, grasping or rejecting. Beings do not understand this, So he arises great compassion for them.
諸佛證菩提， 無相無境界， 眾聖之所行， 非愚夫所履。
The Buddhas attain enlightenment, Without characteristics, without realm, It is the practice of all the sages, Not the path of the foolish.
諸凡夫不知， 雖知不明達， 如來於彼類， 興起於大悲。
Ordinary beings do not know, Even if they know, they do not clearly understand. The Tathāgata, for these types, Arouses great compassion.
無為之自性， 無生亦無滅， 於彼亦無住， 三輪長解脫。
The inherent nature of the unconditioned, Has no birth and no cessation, There is also no abiding in it, The three wheels are forever liberated.
愚夫不能覺， 諸有為自性， 於彼起大悲， 開如是理趣。
Foolish people cannot realize The nature of conditioned things, For them, great compassion arises, To reveal such principles.
菩提非身證， 亦不由心證， 身自性無知， 心如幻事等。
Enlightenment is not attained by the body, Nor is it attained by the mind, The body's nature is without knowledge, The mind is like illusions and such.
愚夫不能覺， 身心自體性， 於彼起大悲， 開如是妙理。
Foolish people cannot realize The inherent nature of body and mind, For them, great compassion arises, To reveal such wondrous principles.
諸佛自然證， 廣大勝菩提， 安坐樹王下， 觀察含靈性。
All Buddhas naturally realize The vast, supreme enlightenment, Sitting peacefully under the king of trees, Observing the nature of sentient beings.
登上生死輪， 循環種種趣， 如來見彼已， 興猛厲大悲。
Mounted on the wheel of birth and death, Circling through various realms, The Tathāgata, seeing this, Arouses intense great compassion.
憍慢之所壞， 見網恒纏裹， 於苦生樂想， 無常起常想。
Destroyed by pride, Constantly entangled in nets of views, Perceiving pleasure in suffering, Imagining permanence in impermanence.
計淨我眾生， 命者見所壞， 如來觀彼已， 興猛厲大悲。
Those who consider purity, self, and beings, Views of life that are destructive, The Tathāgata, observing them, Arouses intense great compassion.
一切眾生性， 覆障於癡膜， 無有慧光明， 如重雲掩日。
The nature of all sentient beings, Covered by the veil of ignorance, Without the light of wisdom, Like thick clouds obscuring the sun.
如來見彼已， 興猛厲大悲， 以無垢智光， 當為彼明照。
The Tathāgata, seeing this, Arouses intense great compassion, With the light of stainless wisdom, He will illuminate them.
既入諸惡趣， 常迷失正道， 或墮地獄趣， 畜生鬼趣中。
Having entered evil destinies, Always lost from the right path, Some fall into hell realms, Or among animals and hungry ghosts.
過去佛已知， 導開前正路， 今佛見彼已， 興猛厲大悲。
Past Buddhas have known this, And opened the right path before, Now the Buddha, seeing them, Arouses intense great compassion.
佛知一切法， 真如及實性， 清淨等虛空， 證成真解脫。
The Buddha knows all dharmas, Their true suchness and real nature, Pure and equal to empty space, Realizing true liberation.
諸眾生不知， 如是淨妙法， 如來見彼已， 興猛厲大悲。
Sentient beings do not know Such pure and wondrous dharmas, The Tathāgata, seeing this, Arouses intense great compassion.
「如是舍利子！是名如來不思議大悲。諸菩薩摩訶薩聞是不可思議大悲已，信受諦奉清淨無疑，倍復踊躍深生歡喜發希奇想。」
Thus, Śāriputra! This is called the Tathāgata's inconceivable great compassion. When the bodhisattva mahāsattvas hear of this inconceivable great compassion, they accept it with faith, revere it with pure minds free of doubt, become even more joyful, deeply delighted, and filled with wonder.
大寶積經卷第三十九
大寶積經卷第四十
大唐三藏法師玄奘奉 詔譯
菩薩藏會第十二之六如來不思議性品
第四之四
爾時佛告舍利子：「云何菩薩摩訶薩於如來不思議不共佛法，信受諦奉清淨無疑，乃至發希奇想？舍利子！如來成就十八不共佛法，由成就故，如來、應、正等覺於大眾中正師子吼，自稱我處大仙尊位轉大梵輪，一切世間沙門婆羅門、諸天魔梵不能如法而轉。舍利子！何等名為十八不共佛法？舍利子！所謂如來處世無諸誤失，以無失故名為如來。何等名為無有誤失？舍利子！如來身業無有誤失，以無失故，一切世間若愚若智，不能立如法論，謂如來身有誤失者。何以故？佛薄伽梵身業畢竟無誤失故。舍利子！諸佛如來遊步世間，直視於前、轉身迴顧、若屈若伸，服僧伽胝、攝持衣鉢，進止往來行住坐臥，如來於中無失威儀端嚴庠序。舍利子！如來若往城邑若旋返時，雙足蹈空而千輻輪現於地際，悅意妙香鉢特摩花自然踊出承如來足。若畜生趣一切有情為如來足之所觸者，極滿七夜受諸快樂，命終之後往生善趣樂世界中。舍利子！如來被服不著其身如四指量，吠嵐婆風不能披動。舍利子！如來身光極照無間，觸彼眾生令興樂受。舍利子！如是一切身無過相，故說如來身無誤失。如自所證身無誤失，亦為眾生說如斯法，令其永斷身業誤失。舍利子！如來語業無有誤失，以無失故，一切世間若愚若智，不能如法伺求如來語業誤失。何以故？舍利子！如來為迦羅時語者，如來為實語者、為諦語者、為三摩耶時語者、為如語而作者、為善訓釋詞語者、為令眾生歡悅語者、為無重述語者、為文義莊嚴語者、為隨發一音皆令信解歡悅語者。舍利子！如是一切語無過相，故說如來語業無失。如自所證語無誤失，亦為眾生說如是法，令其永斷語業誤失。舍利子！如來之心無有誤失，以無失故，一切世間若愚若智，不能如法伺候如來心業誤失。何以故？舍利子！如來不捨甚深定法，而能發起作諸佛事不役神慮，於一切法無礙智見任運而轉，故說如來心無誤失。如自所證心無失故，亦為眾生說如斯法，令其永斷心業誤失。舍利子！如是身語心業無有失故，是名如來第一諸業無有誤失不共佛法。
At that time, the Buddha said to Śāriputra: "How do bodhisattva mahāsattvas have faith in, accept, revere, and rejoice in the inconceivable unique qualities of the Buddha without doubt, up to being filled with wonder? Śāriputra! The Tathāgata has perfected eighteen unique qualities of a Buddha. Due to this perfection, the Tathāgata, Arhat, Samyak-saṃbuddha roars the lion's roar in the great assembly, proclaiming, 'I occupy the position of the Great Sage and turn the great Brahma wheel, which no śramaṇa, brahmin, deva, Māra, or Brahmā in all the world can turn according to the Dharma.'
Śāriputra! What are the eighteen unique qualities of a Buddha? Śāriputra! The Tathāgata dwells in the world without any mistakes. Because of this flawlessness, he is called the Tathāgata. What is meant by having no mistakes? Śāriputra! The Tathāgata's bodily actions are without mistake. Because of this flawlessness, no one in the world, whether wise or foolish, can rightfully claim that the Tathāgata's body has made a mistake. Why? Because the Buddha Bhagavān's bodily actions are ultimately without error.
Śāriputra! When the Buddhas and Tathāgatas move about in the world, they look straight ahead, turn their whole body when looking back, bend and stretch, wear the saṃghāṭī robe, carry their robes and bowl, walk, stand, sit, and lie down - in all these actions, the Tathāgata's deportment is without fault, dignified, and composed. Śāriputra! When the Tathāgata goes to or returns from a town or city, his feet tread on space while thousand-spoked wheels appear on the ground. Delightful, fragrant padma flowers naturally spring up to support the Tathāgata's feet. If any sentient being in the animal realm is touched by the Tathāgata's feet, they experience joy for up to seven nights and, after death, are reborn in good realms, in joyful worlds.
Śāriputra! The Tathāgata's robes do not touch his body by about four fingers' width, and even the Vairambha wind cannot disturb them. Śāriputra! The Tathāgata's bodily radiance shines without interruption, touching beings and causing them to experience joy. Śāriputra! Thus, in all these ways, the body is without fault, so it is said that the Tathāgata's body is without mistake. As he himself has realized bodily flawlessness, he also teaches this Dharma to beings, causing them to permanently abandon bodily mistakes.
Śāriputra! The Tathāgata's verbal actions are without mistake. Because of this flawlessness, no one in the world, whether wise or foolish, can rightfully seek out mistakes in the Tathāgata's speech. Why? Śāriputra! The Tathāgata speaks at the right time, speaks truthfully, speaks honestly, speaks at the appropriate moment, speaks in accordance with his actions, speaks with good explanations, speaks to bring joy to beings, speaks without repetition, speaks with ornate language and meaning, and speaks so that with a single sound, all can understand and rejoice. Śāriputra! Thus, in all these ways, his speech is without fault, so it is said that the Tathāgata's verbal actions are without mistake. As he himself has realized verbal flawlessness, he also teaches this Dharma to beings, causing them to permanently abandon verbal mistakes.
Śāriputra! The Tathāgata's mind is without mistake. Because of this flawlessness, no one in the world, whether wise or foolish, can rightfully seek out mistakes in the Tathāgata's mental actions. Why? Śāriputra! The Tathāgata does not abandon the state of deep concentration, yet he can arise and perform Buddha deeds without mental effort. His unobstructed wisdom and vision of all dharmas function spontaneously, so it is said that the Tathāgata's mind is without mistake. As he himself has realized mental flawlessness, he also teaches this Dharma to beings, causing them to permanently abandon mental mistakes.
Śāriputra! Because the bodily, verbal, and mental actions are without mistake, this is called the Tathāgata's first unique quality of Buddha: all actions being without mistake.
「復次舍利子！云何如來所發言音無有卒暴？舍利子！如來以無卒暴發言音故，一切世間若魔若魔眷屬及餘天子諸外道等，不能伺候如來便者。何以故？舍利子！如來言音本無卒暴、無隨卒暴。何以故？久已永離諸愛恚故，一切眾生雖加尊敬而心不高，雖加輕侮而心不慼。又舍利子！如來無有所作過時及不究竟，非由此事而起追悔，及隨前事起卒暴音。又舍利子！如來無有與世諍訟，是故如來無卒暴音。如來常止無諍深定無我所執，亦無有取遠離諸縛，是故如來無卒暴音。舍利子！如是無量音無卒暴，如來於中悉皆證入。如佛所證音無卒暴，亦為眾生說如斯法，令其永斷諸卒暴故。舍利子！是名如來第二言無卒暴不共佛法。
Furthermore, Śāriputra! How does the Tathāgata's speech lack abruptness? Śāriputra! Because the Tathāgata's speech lacks abruptness, no one in the world, whether Māra or Māra's followers, other devas, or followers of other paths, can find an opportunity to catch the Tathāgata off guard. Why is this, Śāriputra? The Tathāgata's speech is fundamentally without abruptness or subsequent abruptness. Why? Because he has long since permanently abandoned all love and hatred. Even when all beings show him great respect, his mind does not become elevated, and even when they show disrespect, his mind does not become dejected.
Moreover, Śāriputra! The Tathāgata does not have actions that are untimely or incomplete, nor does he have regrets about past actions that would cause abrupt speech. Furthermore, Śāriputra! The Tathāgata has no disputes with the world, therefore he has no abrupt speech. The Tathāgata always abides in deep, non-contentious concentration without self-grasping, without clinging, and free from all bonds. Therefore, the Tathāgata has no abrupt speech.
Śāriputra! The Tathāgata has fully realized these immeasurable aspects of speech without abruptness. As the Buddha has realized speech without abruptness, he also teaches this Dharma to sentient beings, enabling them to permanently abandon all abruptness. Śāriputra! This is called the Tathāgata's second unique quality of speech without abruptness.
「復次舍利子！云何如來念無忘失？舍利子！如來正念無忘失故，不於一法而生愚亂。何以故？如來住於靜慮解脫三摩地三摩鉢底中不癡忘故，觀諸有情心行動轉無罣礙故，如其所應宣說妙法無忘失故，於諸義法訓詞辯才無礙解中無忘失故，於去來今無礙智見如是無量無忘失故。如自所證去來現在無礙智見無有忘失，亦為有情說如斯法，令其證得無忘失念。舍利子！是名如來第三念無忘失不共佛法。
Furthermore, Śāriputra! How does the Tathāgata's mindfulness never fail? Śāriputra! Because the Tathāgata's right mindfulness never fails, he does not become confused about any phenomenon. Why? Because the Tathāgata abides in meditation, liberation, samādhi, and attainments without confusion or forgetfulness, observing the mental activities and movements of all sentient beings without obstruction, expounding the wonderful Dharma as appropriate without forgetfulness, and possessing unhindered analytical knowledge of meanings, phenomena, language, and eloquence without forgetfulness. He has immeasurable unfailing knowledge of past, present, and future.
As he has realized unfailing knowledge of past, present, and future, he also teaches this Dharma to sentient beings, enabling them to attain unfailing mindfulness. Śāriputra! This is called the Tathāgata's third unique quality of unfailing mindfulness.
「復次舍利子！云何如來無不定心而可得者？舍利子！如來若行若住、若坐若臥、若食若飲、若語若默，常處深定中無出離。何以故？由如來證得甚深三摩地最勝波羅蜜多，成就無障無礙深靜慮故。舍利子！無有眾生處有情類若定不定能觀如來心及心所，唯除如來威力加被而能得知。如自所證常處定心，亦為有情依三摩地說如斯法，令其永斷散亂之心。舍利子！是名如來第四無不定心不共佛法。
Furthermore, Śāriputra! How is it that the Tathāgata is never found to have an unconcentrated mind? Śāriputra! Whether walking, standing, sitting, or lying down, whether eating or drinking, whether speaking or silent, the Tathāgata always abides in deep concentration without departing from it. Why? Because the Tathāgata has attained the most excellent perfection of profound samādhi, accomplishing deep meditation that is unobstructed and unhindered.
Śāriputra! No sentient being, whether in concentration or not, can observe the Tathāgata's mind or mental factors, except through the Tathāgata's empowerment. As he has realized a mind that always abides in concentration, he also teaches this Dharma of samādhi to sentient beings, enabling them to permanently abandon distracted minds. Śāriputra! This is called the Tathāgata's fourth unique quality of never having an unconcentrated mind.
「復次舍利子！云何如來無諸異想？何以故？舍利子！由異想故可有安住不平等心。如來心常安住平等故，於一切無諸異想。舍利子！如來於諸佛土無諸異想，以彼佛土如虛空故。如來於諸有情無種種想，由彼有情性無我故。如來於諸佛所無種種想，由彼法性無有差別平等智故。如來於一切法無種種想，由離欲法性平等故。如來於持戒者其心無愛、於犯戒者其心無恚，於有恩所無不酬報、於有怨所情無加害，於所調伏無不平等，於住邪定心不輕慢，於諸法中平等安住，故名如來無種種想。如自所證無異想故，亦為眾生說如斯法，令其永斷種種異想。舍利子！是名如來第五無諸異想不共佛法。
Furthermore, Śāriputra! How does the Tathāgata have no various perceptions? Why is this so? Śāriputra! Due to various perceptions, one may abide in an unequal mind. Because the Tathāgata's mind always abides in equality, he has no various perceptions towards all things. Śāriputra! The Tathāgata has no various perceptions of Buddha lands, because those Buddha lands are like empty space. The Tathāgata has no various perceptions of sentient beings, because the nature of sentient beings is selfless. The Tathāgata has no various perceptions of all Buddhas, because their dharma nature is undifferentiated and equal wisdom. The Tathāgata has no various perceptions of all dharmas, because the nature of dharmas free from desire is equal.
The Tathāgata's mind has no attachment to those who keep precepts and no anger towards those who break precepts. He repays kindness without fail and harbors no ill will towards enemies. He is impartial towards those he has subdued, does not look down on those in wrong concentration, and abides equally among all dharmas. Therefore, he is called the Tathāgata without various perceptions. As he himself has realized the absence of different perceptions, he also teaches this Dharma to sentient beings, enabling them to permanently cut off various different perceptions. Śāriputra! This is called the Tathāgata's fifth unique quality of having no various perceptions.
「復次舍利子！云何如來無簡擇捨。何以故？舍利子！如來已修聖道而證此捨，非未修道而有證故。如來已修於心、已修於戒、已修於慧而證此捨，非所未修而有證故。舍利子！如來捨者隨智慧行不隨癡行，如來捨者是出世間不墮世間，如來捨者是聖是出離非為不聖非不出離，如來捨者能轉梵輪悲愍眾生常不捨離，如來捨者任運成就不隨對治故。舍利子！如來捨者無高不高亦無下劣，得住不動遠離二邊，超過一切思量簡擇。觀待於時亦不過時，無動無思、無有分別、無異分別、無修無損、無有憍逸、無有示現，真性如性、不虛妄性、非不如性，如是無量。舍利子！如來如是大捨成就，為諸眾生捨圓滿故說如斯法。舍利子！是名如來第六無簡擇捨不共佛法。
Furthermore, Śāriputra! How does the Tathāgata have non-selective equanimity? Why is this so? Śāriputra! The Tathāgata has cultivated the noble path and attained this equanimity, not attaining it without cultivation. The Tathāgata has cultivated the mind, cultivated morality, and cultivated wisdom to attain this equanimity, not attaining it without cultivation. Śāriputra! The Tathāgata's equanimity follows wisdom and does not follow delusion. The Tathāgata's equanimity is transcendent and does not fall into worldliness. The Tathāgata's equanimity is noble and liberating, not ignoble or non-liberating. The Tathāgata's equanimity can turn the Brahma wheel and compassionately care for sentient beings without ever abandoning them. The Tathāgata's equanimity is spontaneously accomplished and does not follow remedial practices.
Śāriputra! The Tathāgata's equanimity is neither high nor low, abides immovably and far from extremes, transcending all thought and selection. It observes timeliness without being untimely, is without movement or thought, without discrimination or various discriminations, without cultivation or damage, without pride or display. It is true nature, suchness nature, non-false nature, non-contrary nature, and so on immeasurably. Śāriputra! The Tathāgata has accomplished such great equanimity and teaches this Dharma for the sake of sentient beings' perfect equanimity. Śāriputra! This is called the Tathāgata's sixth unique quality of non-selective equanimity.
「復次舍利子！云何如來志欲無有退減？舍利子！何等志欲而無退減？所謂如來善法志欲。復有何義名為志欲？舍利子！如來大慈志欲無減、如來大悲志欲無減、如來說法志欲無減、調伏眾生志欲無減、成熟眾生志欲無減、興於遠離志欲無減、教導菩薩志欲無減、紹三寶種令不斷絕志欲無減。一切如來不隨欲行，如來志欲智為前導。如自所證志欲無減，亦為眾生說如斯法，令彼證得圓滿無上一切智智之志欲故。舍利子！是名如來第七志欲無減不共佛法。
Furthermore, Śāriputra! How does the Tathāgata's aspiration have no decrease? Śāriputra! What aspiration has no decrease? Namely, the Tathāgata's aspiration for good dharmas. What else is meant by aspiration? Śāriputra! The Tathāgata's aspiration for great loving-kindness does not decrease, his aspiration for great compassion does not decrease, his aspiration to teach the Dharma does not decrease, his aspiration to subdue sentient beings does not decrease, his aspiration to mature sentient beings does not decrease, his aspiration to arouse renunciation does not decrease, his aspiration to instruct bodhisattvas does not decrease, his aspiration to continue the lineage of the Three Jewels without interruption does not decrease. All Tathāgatas do not follow desires; the Tathāgata's aspiration is led by wisdom. As he himself has realized undiminished aspiration, he also teaches this Dharma to sentient beings, enabling them to attain the perfect supreme aspiration for all-knowing wisdom. Śāriputra! This is called the Tathāgata's seventh unique quality of undiminished aspiration.
「復次舍利子！云何如來正勤無有退減？舍利子！何等正勤而不退減？所謂不捨所化眾生正勤、於聽法眾不懷擯遣正勤。以如是等無有退沒故，說如來正勤無減。舍利子！假使如來值遇如是樂聞法眾堪任法器，若能聽法經劫無倦，如來亦隨經劫不起于座、不緣食飲相續說法中無暫廢。又舍利子！如來為眾生故，假使過於殑伽沙等諸佛世界唯一眾生是佛化限，爾時如來躬往其所為說法要，令其悟入正勤無厭。舍利子！如來身無疲倦及以語心亦無疲倦。何以故？如來身語及心常安息故。舍利子！如來長劫發起精進、讚歎精進，為諸眾生說如是法，令彼勤修是精進故證聖解脫。舍利子！是名如來第八正勤無減不共佛法。
Furthermore, Śāriputra! How does the Tathāgata's diligence not diminish? Śāriputra! What kind of diligence does not diminish? Namely, the diligence of not abandoning beings to be transformed, and the diligence of not rejecting those who come to hear the Dharma. Because there is no regression in these ways, it is said that the Tathāgata's diligence does not diminish. Śāriputra! Suppose the Tathāgata encounters an assembly that delights in hearing the Dharma and is a suitable vessel for the Dharma. If they could listen to the Dharma tirelessly for an eon, the Tathāgata would also remain seated for an eon, continuously expounding the Dharma without pause, not relying on food or drink. Moreover, Śāriputra! For the sake of sentient beings, even if there were only one being to be transformed by the Buddha in worlds as numerous as the sands of the Ganges, the Tathāgata would personally go there to expound the essential Dharma, causing them to enter into tireless right diligence. Śāriputra! The Tathāgata's body does not tire, nor do his speech and mind tire. Why? Because the Tathāgata's body, speech, and mind are always at rest. Śāriputra! The Tathāgata generates vigor for long eons, praises vigor, and expounds such Dharma for sentient beings, causing them to diligently cultivate this vigor and thus attain noble liberation. Śāriputra! This is called the Tathāgata's eighth unshared Dharma of undiminished right diligence.
「復次舍利子！云何如來於一切一法及一切種、一切念無有退減？何以故？由諸如來念無退故。舍利子！如來證得阿耨多羅三藐三菩提，無間觀察一切眾生去來諸心相續知已，如來於中畢竟了知無有忘念。又如實知眾生行已，如來於中無復役智，而如來念曾無退減。又舍利子！如來安立三聚眾生諸根悟入意解趣行，審觀察已更不憶念，無重思惟不復觀察，常為眾生宣說妙法無有斷絕。何以故？由如來念無退減故。如自所證無退減念，亦為眾生說如斯法，令其永斷諸念退減。舍利子！是名如來第九念無退減不共佛法。
Furthermore, Śāriputra! How does the Tathāgata not diminish in mindfulness of all single dharmas, all kinds of dharmas, and all thoughts? Why? Because the Tathāgatas' mindfulness does not regress. Śāriputra! When the Tathāgata attains anuttara-samyak-sambodhi, he observes without interruption the continuity of all sentient beings' minds coming and going, and knows them completely without forgetting. After truly knowing the actions of sentient beings, the Tathāgata no longer employs discriminating wisdom, yet the Tathāgata's mindfulness never diminishes. Moreover, Śāriputra! The Tathāgata establishes the three groups of sentient beings, their faculties, realizations, understandings, inclinations, and practices. After carefully observing, he no longer needs to recollect, does not need to reconsider or observe again, yet constantly expounds the wonderful Dharma for sentient beings without interruption. Why? Because the Tathāgata's mindfulness does not diminish. As he himself has realized undiminished mindfulness, he also expounds such Dharma for sentient beings, causing them to permanently cut off all diminishment of mindfulness. Śāriputra! This is called the Tathāgata's ninth unshared Dharma of undiminished mindfulness.
「復次舍利子！云何佛三摩地無有退減？舍利子！佛三摩地與一切法其性平等無非平等。何以故？由一切一法及一切種法無有不平等性故。舍利子！何因緣故佛三摩地復無退減？舍利子！以真如平等故即三摩地平等，以三摩地平等故即如來平等。以能證入如是平等性故，三摩地者名為等定。又舍利子！若貪際平等即離貪際平等，若瞋際平等即離瞋際平等，若癡際平等即離癡際平等，若有為際平等即無為際平等，若生死際平等即涅槃際平等。以如來證入如是平等性故，於三摩地而無退減。何以故？平等之性無退減故。舍利子！此佛三摩地非眼相應，亦非耳鼻舌身意相應。何以故？然彼如來諸根無缺故。又如來三摩地，不依地界不依水火風界，不依欲界色無色界，不依此世及他世間。何以故？由無依故無退無減。是故如來如自所證諸三摩地無有退減，亦為眾生說如是法，令彼證得諸三摩地故。舍利子！是名如來第十三摩地無有退減不共佛法。
Furthermore, Śāriputra! How does the Buddha's samādhi not diminish? Śāriputra! The Buddha's samādhi is equal in nature with all dharmas, there is nothing that is not equal. Why? Because all single dharmas and all kinds of dharmas have no unequal nature. Śāriputra! For what reason does the Buddha's samādhi also not diminish? Śāriputra! Because true suchness is equal, samādhi is equal; because samādhi is equal, the Tathāgata is equal. Because he can realize such equality, samādhi is called equal concentration. Moreover, Śāriputra! If the limit of greed is equal, then the limit of non-greed is equal; if the limit of anger is equal, then the limit of non-anger is equal; if the limit of delusion is equal, then the limit of non-delusion is equal; if the limit of the conditioned is equal, then the limit of the unconditioned is equal; if the limit of samsara is equal, then the limit of nirvana is equal. Because the Tathāgata has realized such equality, he does not diminish in samādhi. Why? Because the nature of equality does not diminish. Śāriputra! This Buddha samādhi is not associated with the eye, nor with the ear, nose, tongue, body, or mind. Why? Because the Tathāgata's faculties are complete. Moreover, the Tathāgata's samādhi does not depend on the earth element, nor on the water, fire, or wind elements, nor on the desire realm, form realm, or formless realm, nor on this world or other worlds. Why? Because it is without dependence, it does not regress or diminish. Therefore, as the Tathāgata has realized all samādhis without diminishment, he also expounds such Dharma for sentient beings, causing them to attain all samādhis. Śāriputra! This is called the Tathāgata's tenth unshared Dharma of undiminished samādhi.
「復次舍利子！云何如來智慧無有退減？舍利子！何等名為如來智慧？所謂了知諸法不緣他知、為他有情及以他人演妙法智、無盡善巧無礙解智、分別一切句智、悟入一句百千大劫說無盡智、如其所聞斷疑網智、於一切處無障礙智、宣說安立聖三乘智、能遍了達八萬四千有情心行智、如應開示八萬四千諸法藏智。舍利子！此如來智慧無邊無際無有窮盡，由此智慧不可盡故，隨慧而說亦無有盡，故說如來智慧無有退減。如自所證智慧無減，亦為眾生說如斯法，令其證得無盡智慧故。舍利子！是名如來第十一智慧無減不共佛法。
Furthermore, Śāriputra! How does the Tathāgata's wisdom have no decrease? Śāriputra, what is called the Tathāgata's wisdom? It is:
- The wisdom of knowing all dharmas without relying on others' knowledge
- The wisdom of expounding the wonderful Dharma for other sentient beings and people
- The inexhaustible skillful and unobstructed analytical wisdom
- The wisdom of distinguishing all phrases
- The wisdom of entering one phrase and expounding inexhaustibly for hundreds of thousands of great kalpas
- The wisdom of cutting off the net of doubts as they are heard
- The unobstructed wisdom in all places
- The wisdom of expounding and establishing the noble three vehicles
- The wisdom of fully comprehending the mental activities of 84,000 sentient beings
- The wisdom of appropriately revealing the 84,000 Dharma treasuries
Śāriputra! This wisdom of the Tathāgata is boundless, limitless, and inexhaustible. Because this wisdom is inexhaustible, the teachings based on this wisdom are also inexhaustible. Therefore, it is said that the Tathāgata's wisdom has no decrease. As he himself has realized wisdom without decrease, he also teaches such Dharma to sentient beings, enabling them to attain inexhaustible wisdom. Śāriputra! This is called the Tathāgata's eleventh unique quality of non-decreasing wisdom.
「復次舍利子！云何如來解脫無有退減？舍利子！何等名為如來解脫？舍利子！諸聲聞乘隨悟音聲故得解脫，諸獨覺乘隨悟眾緣故得解脫，佛薄伽梵遠離一切執著二邊故得解脫，是故說為如來解脫。何以故？舍利子！如是解脫，前際無縛、後際無轉，不住現在故。又舍利子！眼之與色二執解脫，如是耳聲鼻香舌味身觸二執解脫，攝受無執依止解脫故。又舍利子！心之與智自性光潔體無瑕穢，是故諸佛由剎那心相應慧故，證得阿耨多羅三藐三菩提。以是如來隨所證覺，亦為眾生說如斯法，令彼證覺如是法故。舍利子！是名如來第十二解脫無減不共佛法。
Furthermore, Śāriputra! How does the Tathāgata's liberation have no decrease? Śāriputra, what is called the Tathāgata's liberation? Śāriputra! The śrāvaka vehicle attains liberation through understanding sound, the pratyekabuddha vehicle attains liberation through understanding various conditions, but the Buddha Bhagavān attains liberation by being free from all attachment to extremes. Therefore, it is called the Tathāgata's liberation. Why? Śāriputra! Such liberation has no bondage in the past, no turning in the future, and does not abide in the present. Moreover, Śāriputra! It is liberation from the dual grasping of eye and form, ear and sound, nose and smell, tongue and taste, body and touch. It is liberation based on non-grasping and non-abiding. Furthermore, Śāriputra! The mind and wisdom are inherently pure and without stain. Therefore, all Buddhas attain anuttara-samyak-sambodhi through wisdom associated with a moment of mind. Thus, the Tathāgata teaches such Dharma to sentient beings according to his realization, enabling them to realize such Dharma. Śāriputra! This is called the Tathāgata's twelfth unique quality of non-decreasing liberation.
「復次舍利子！云何如來一切身業智為前導隨智而轉？何以故？舍利子！由能成就是身業故，一切有情若見如來即便調伏，或聞說法亦皆調伏。是故如來或現默然調伏眾生，或現飲食調伏眾生，或現諸威儀調伏眾生，或現諸勝相調伏眾生，或現隨形好調伏眾生，或現無觀頂調伏眾生，或現觀視相調伏眾生，或現神光觸照調伏眾生，或現遊步舉足下足調伏眾生，或現往還城邑聚落調伏眾生。舍利子！以要言之，佛薄伽梵無有威儀而不調伏諸眾生者，故說如來一切身業智為前導隨智而轉，亦為眾生說如是法，令其證入如是智故。舍利子！是名如來第十三身業智導不共佛法。
Furthermore, Śāriputra! How are all the Tathāgata's bodily actions preceded by wisdom and in accordance with wisdom? Why? Śāriputra! Because of accomplishing such bodily actions, all sentient beings are tamed upon seeing the Tathāgata or hearing his teachings. Therefore, the Tathāgata may tame beings by:
- Remaining silent
- Eating and drinking
- Displaying various dignified behaviors
- Displaying various excellent marks
- Displaying various minor marks
- Displaying the unobservable crown of his head
- Displaying his gaze
- Emitting divine light
- Walking, lifting and lowering his feet
- Coming and going in cities and villages
Śāriputra! In short, there is no behavior of the Buddha Bhagavān that does not tame sentient beings. Therefore, it is said that all the Tathāgata's bodily actions are preceded by wisdom and in accordance with wisdom. He also teaches such Dharma to sentient beings, enabling them to enter into such wisdom. Śāriputra! This is called the Tathāgata's thirteenth unique quality of bodily actions guided by wisdom.
「復次舍利子！云何如來一切語業智為前導隨智而轉？何以故？舍利子！佛薄伽梵不虛說法故，以智前導，所有記莂無不圓備，凡所宣說言詞顯妙。舍利子！如來語言隨現而轉不可思議，今當略說。舍利子！如來語者，易解了語、易明識語、不高大語、不卑下語、非不勝語、不邪曲語、不謇吃語、不繁亂語、不澁鈍語、不麁獷語、不隱沒語、柔和聲語、可欣樂語、不虛羸語、不輕掉語、不調疾語、不繁重語、不迅急語、善斷約語、善調釋語、極妙和美語、勝妙音語、善唱導語、大清亮語、大雷震語、無遺逸語、飲甘露語、有義旨語、可親附語、廣大之語、可愛重語、無塵染語、離塵黷語、無栽穢語、無垢濁語、無魯鈍語、威嚴盛語、無障礙語、能教導語、明潔之語、有正直語、無怯憚語、無缺減語、非輕急語、能生喜樂語、令身怡適語、令心踊躍語、寂靜貪語、寂靜瞋語、壞滅癡語、吞噉魔語、調伏惡語、摧異論語、有表示語、天鼓音語、智者悅語、羯羅頻迦音語、上帝音語、梵天音語、海潮音語、雲雷音語、地山震吼音語、鴻鶴王音語、孔雀王音語、黃鸝音語、命命音語、鵝鴈王音語、鹿王音語、箜篌音語、伐洛迦音語、鉢拏縛音語、大蠡吼音語、長笛音語、易開解語、易了別語、暢明曉語、適悅意語、可聽聞語、深遠音語、無瘖瘂語、悅可耳語、生善根語、文句無缺語、善說文句語、義句相應語、法句相應語、時相應語、時捷對語、不過時語、知根勝劣語、莊嚴施語、淨尸羅語、教授忍語、練正勤語、令樂靜慮語、悟入正慧語、慈善集語、悲無倦語、清淨喜語證入捨語、安立三乘語、令三寶種不斷絕語、安立三聚語、淨三解脫語、遍修諦語、遍修智語、達者不毀語、聖者稱讚語、隨虛空量語、一切種妙成就語。舍利子！如是無量無邊微妙清淨如來之語，故說如來一切語業智為前導隨智而轉。如自所證如是語業，亦隨諸有情而為說法，令其證入如是語故。舍利子！是名如來第十四語業智導不共佛法。
Furthermore, Śāriputra! How are all the Tathāgata's verbal actions preceded by wisdom and in accordance with wisdom? Why is this so? Śāriputra! Because the Buddha Bhagavān does not speak falsely, his speech is preceded by wisdom, all his predictions are complete, and all his proclamations are wonderfully expressed. Śāriputra! The Tathāgata's speech manifests inconceivably according to circumstances. I will now briefly explain. Śāriputra! The Tathāgata's speech is:
- Easy to understand and comprehend
- Easy to recognize clearly
- Neither lofty nor lowly
- Not inferior
- Not crooked or deceptive
- Not stammering
- Not confusing or disorderly
- Not harsh or dull
- Not crude or rough
- Not obscure
- Gentle and harmonious
- Delightful and pleasing
- Not weak or feeble
- Not frivolous
- Not hasty or impetuous
- Not cumbersome
- Not rushed
- Well-measured and concise
- Well-explained
- Extremely beautiful and harmonious
- Of excellent sound
- Well-guided
- Clear and resonant
- Like great thunder
- Without omission
- Like drinking nectar
- Meaningful
- Approachable
- Vast and extensive
- Lovable and weighty
- Without defilement
- Free from impurities
- Without pollution
- Without turbidity
- Not dull or stupid
- Majestic and dignified
- Unobstructed
- Capable of teaching
- Clear and pure
- Upright
- Without timidity
- Without deficiency
- Not light or hasty
- Capable of generating joy and happiness
- Causing physical comfort
- Making the mind leap with joy
- Pacifying greed
- Calming anger
- Destroying delusion
- Devouring Māra
- Subduing evil
- Crushing opposing views
- Demonstrative
- Like celestial drums
- Delighting the wise
- Like the voice of the kalaviṅka bird
- Like the voice of Śakra
- Like the voice of Brahmā
- Like the sound of ocean tides
- Like the sound of thunder clouds
- Like the roaring of the earth and mountains
- Like the voice of the king of wild geese
- Like the voice of the peacock king
- Like the voice of the oriole
- Like the voice of the cuckoo
- Like the voice of the king of geese
- Like the voice of the deer king
- Like the sound of the lute
- Like the sound of the vīṇā
- Like the sound of the paṇava drum
- Like the sound of a great conch
- Like the sound of a long flute
- Easy to comprehend
- Easy to distinguish
- Clear and intelligible
- Pleasing to the mind
- Pleasant to hear
- Of profound sound
- Without muteness
- Delightful to the ear
- Generating wholesome roots
- With perfect phrasing
- Well-spoken sentences
- With meaning and phrasing in harmony
- In accord with the Dharma
- Timely
- Swift in response
- Not untimely
- Knowing superior and inferior faculties
- Adorning generosity
- Purifying morality
- Teaching patience
- Cultivating right effort
- Causing delight in meditation
- Awakening to right wisdom
- Gathering kindness
- Compassion without weariness
- Pure joy
- Realizing equanimity
- Establishing the three vehicles
- Causing the lineage of the Three Jewels to be uninterrupted
- Establishing the three groups
- Purifying the three liberations
- Fully cultivating the truths
- Fully cultivating wisdom
- Not disparaged by the wise
- Praised by the noble ones
- As vast as space
- Perfectly accomplished in all aspects
Śāriputra! Such are the immeasurable, boundless, subtle, and pure words of the Tathāgata. Therefore, it is said that all the Tathāgata's verbal actions are preceded by wisdom and in accordance with wisdom. As he himself has realized such verbal actions, he also teaches the Dharma to sentient beings according to their capacities, enabling them to realize such speech. Śāriputra! This is called the Tathāgata's fourteenth unique quality of verbal actions guided by wisdom.
「復次舍利子！云何如來一切意業智為前導隨智而轉？舍利子！夫如來者心意與識皆不可說故。舍利子！夫如來者應以智求，智增上故說名如來。此如來智隨至一切眾生之心、隨入一切眾生之意、不離一切眾生之識，焚蕩諸法諸三摩地，不從他緣超過一切所緣境界，遠離緣生滅三有趣，超諸慢種、解脫魔業、離諸諂誑，捨我我所，除滅無明癡暗之膜，善修道支，與虛空等無有分別，與諸法界而無差別。舍利子！如來證入如是意業，為如是相智為前導，隨眾生心而為說法，令彼證入如來意故。舍利子！是名如來第十五意業智導不共佛法。
Furthermore, Śāriputra! How do all the Tathāgata's mental actions have wisdom as their forerunner and proceed in accordance with wisdom? Śāriputra! The Tathāgata's mind, mental factors, and consciousness are all inexpressible. Śāriputra! The Tathāgata should be sought through wisdom; because of the predominance of wisdom, he is called the Tathāgata. This Tathāgata wisdom reaches all beings' minds, enters all beings' mental factors, and does not depart from all beings' consciousness. It consumes all dharmas and all samādhis, does not depend on other conditions, transcends all objects of cognition, is far removed from the three realms of conditioned arising and cessation, surpasses all types of pride, is liberated from Māra's activities, is free from all flattery and deception, abandons self and possessions, eliminates the veil of ignorance and delusion, well cultivates the factors of the path, is equal to space without discrimination, and is undifferentiated from all dharma realms.
Śāriputra! The Tathāgata realizes such mental actions, with wisdom as their forerunner, and teaches the Dharma according to beings' minds, enabling them to realize the Tathāgata's mind. Śāriputra! This is called the Tathāgata's fifteenth unique quality of mental actions guided by wisdom.
「復次舍利子！云何如來於過去世無著無礙智見轉？舍利子！何以此智名之為轉？舍利子！如來以無礙智，能知如是無量無邊過去世中，所有諸佛國土若成若壞，彼一切事無量無數，如來方便悉能數知。如是乃至諸佛國中，所有卉木叢林眾藥所攝彼一切事，如來於此悉能了知。如是乃至諸佛國中，諸眾生身眾生假立，彼一切相悉能了知。又能了知彼中所有若干眾生種種性種種色，乃至廣說，如來於此悉能了知。舍利子！如是彼中所有諸佛出現於世，彼一一如來所宣正法，如來於此悉能如實分別了知。如是乃至爾所眾生於聲聞乘已調伏者，或獨覺乘已調伏者，或於大乘已調伏者，是亦如來悉能了知。又諸佛土差別之相，苾芻僧眾壽量法住，入息出息受用飲食，如是等類差別之相，如來於此悉能了知。舍利子！一切有情過去世相，若死若生若界若趣，如來於此悉能分別如實了知。又諸有情種種根性、種種行性、種種意解性，如是無量悉能了知。又能了知諸心相續，所謂如是如是心無間，如是如是心生起，彼諸心相若干非一，如來方便悉能數知。舍利子！如來或以現智、或種類智，證得如是過去謝往諸心相續。自既證是智無不備，隨眾生心而為說法，欲令證入如是智故。舍利子！是名如來第十六過去無礙智不共佛法。
Furthermore, Śāriputra! How does the Tathāgata's unattached and unobstructed wisdom and vision operate regarding the past? Śāriputra! Why is this wisdom called 'operating'? Śāriputra! The Tathāgata, with unobstructed wisdom, can know the countless and boundless past worlds, all the Buddha lands whether they are forming or disintegrating, and all these innumerable events the Tathāgata can skillfully enumerate.
Thus, up to all the things in the Buddha lands, including plants, forests, and medicinal herbs, the Tathāgata can fully know all these things. Similarly, up to all the bodies and provisional designations of beings in the Buddha lands, he can fully know all these characteristics. He can also know the various natures and various colors of the countless beings there, and so on as extensively explained, the Tathāgata can fully know all of this.
Śāriputra! Similarly, all the Buddhas who have appeared in those worlds, and all the true Dharma proclaimed by each of those Tathāgatas, the Tathāgata can distinguish and know all of this as it truly is. Thus, up to how many beings have been tamed by the Śrāvaka vehicle, or tamed by the Pratyekabuddha vehicle, or tamed by the Mahāyāna, the Tathāgata can also fully know all of this.
Moreover, the distinctive characteristics of the Buddha lands, the lifespan and Dharma abiding of the bhikṣu saṅgha, their inhalation and exhalation, their consumption of food and drink, all such distinctive characteristics, the Tathāgata can fully know.
Śāriputra! The past characteristics of all sentient beings, whether their death or birth, their realms or destinations, the Tathāgata can distinguish and know all of this as it truly is. He can also fully know the countless various faculties, various behaviors, and various mental dispositions of sentient beings.
Furthermore, he can know the continuity of minds, namely how such and such minds arise without interruption, how such and such minds arise, and the Tathāgata can skillfully enumerate all these various mental characteristics.
Śāriputra! The Tathāgata, either through direct knowledge or inferential knowledge, has realized such continuity of past minds. Having realized this knowledge completely, he teaches the Dharma according to the minds of sentient beings, wishing to enable them to enter into such knowledge.
Śāriputra! This is called the Tathāgata's sixteenth unique Buddha quality of unobstructed wisdom regarding the past.
「復次舍利子！云何如來於未來世無著無礙智見轉？舍利子！何以此智名之為轉？所謂未來世中所有如來，或當出現、或當滅度，或復當有、或復當無，彼一切相，如來於此悉能了知。如是乃至當來火劫燒、當來水劫壞、當來風劫壞，乃至一切諸佛國土，當住久近若干等異，如來於此悉能了知。如是乃至當來諸佛國土，所有地界若干微塵、所有卉木叢林眾藥等事，乃至當來星宿色相若干非一，如來於此悉能了知。如是乃至遍滿一一諸佛土中，當來諸佛獨覺聲聞及以菩薩出現於世，所有受用若飲若食、入息出息、行住威儀無量等相，如來如實悉能了知。如是乃至一一如來化行差別，觀有情性當證解脫，或乘聲聞乘、或乘獨覺乘、或乘大乘當證解脫，如來一切悉能了知。如是遍滿未來之世一一佛土，爾所眾生生處差別，諸有情心心所有法，如來一切悉能了知。舍利子！如來如是如實了知，非有來世遠心相續，然由如來觀於來世如實了知。自既證已，亦與眾生演說斯法，欲令證入如是智故。舍利子！是名如來第十七未來無礙智不共佛法。
Furthermore, Śāriputra! How does the Tathāgata's unattached and unobstructed wisdom and vision operate regarding the future? Śāriputra! Why is this wisdom called 'operating'? It refers to the Tathāgata's ability to fully know all aspects of future Tathāgatas - whether they will appear or pass into nirvana, whether they will exist or not exist.
Thus, up to the future fire kalpa's burning, the future water kalpa's destruction, the future wind kalpa's destruction, and all the Buddha lands - how long they will exist and their various differences - the Tathāgata can fully know all of this.
Similarly, up to the future Buddha lands, the number of particles in the earth element, all matters related to plants, forests, and medicinal herbs, up to the various colors and characteristics of future stars and constellations - the Tathāgata can fully know all of this.
Likewise, in each and every Buddha land, the future Buddhas, Pratyekabuddhas, Śrāvakas, and Bodhisattvas who will appear in the world, their consumption of food and drink, their inhalation and exhalation, their countless characteristics of walking, standing, and dignified behavior - the Tathāgata can know all of this as it truly is.
Furthermore, up to the differences in the transformative activities of each Tathāgata, observing the nature of sentient beings who will attain liberation - whether by the Śrāvaka vehicle, the Pratyekabuddha vehicle, or the Great Vehicle - the Tathāgata can fully know all of this.
Thus, in each and every Buddha land throughout the future world, the differences in the birthplaces of all those beings, and the minds and mental factors of all sentient beings - the Tathāgata can fully know all of this.
Śāriputra! The Tathāgata knows all this as it truly is, not through a continuous distant mind of the future, but through the Tathāgata's observation of the future as it truly is. Having realized this himself, he also expounds this Dharma to sentient beings, wishing for them to enter into such wisdom.
Śāriputra! This is called the Tathāgata's seventeenth unique Buddha quality of unobstructed wisdom regarding the future.
「復次舍利子！云何如來於現在世無著無礙智見轉？舍利子！何以此智名之為轉？舍利子！如來於現在世十方一切諸佛土中，所有三種方便數知如是了知，現在諸佛諸菩薩眾、諸聲聞眾、諸獨覺眾若干差別悉能了知。又能了知現在世中，星宿色相卉木諸藥叢林等事，乃至現在十方一切地界微塵分量，如來如實方便數知。舍利子！十方國土一切水界不可思議，如來以一毛端舉滴令盡，如是無量悉能明了方便數知。又十方國土一切火界焰起差別，如來於此方便數知。又十方國土一切風界依色處起，如來亦能方便了知。又十方國土諸大虛界毛端際量若干非一，如來如實方便數知。舍利子！如來如是了知現在三種眾生界，乃至了知現在地獄眾生界，彼能生因及彼出因。又知現在畜生眾生界，生因出因俱能了知。焰魔界眾亦復如是。又能了知現在人間諸眾生界，生彼之因及終歿因俱能了知。又能了知現在天趣諸眾生界，生彼之因及終歿因俱能了知。又能了知現在眾生諸心相續，有煩惱性離煩惱性。及以現在所化眾生諸根差別及非所化，一切眾生諸根差別，如是無量，如來如實悉能了知。舍利子！如來如是了知現在一切諸法，非如來智隨二識行，為諸眾生悟入無二而說斯法，令其覺悟如是之智。舍利子！是名如來第十八現在無礙智不共佛法。
Furthermore, Śāriputra! How does the Tathāgata's unattached and unobstructed wisdom and vision operate in the present world? Śāriputra! Why is this wisdom called 'operating'? Śāriputra! In the present world, in all the Buddha lands of the ten directions, the Tathāgata knows through three kinds of expedient means. He fully knows the various differences among the present Buddhas, assemblies of bodhisattvas, assemblies of śrāvakas, and assemblies of pratyekabuddhas.
He also knows in the present world the characteristics of stars and constellations, herbs, medicines, groves, and forests, up to knowing the measure of all dust particles in the earth element of the ten directions. The Tathāgata knows this accurately through expedient means.
Śāriputra! The water element in all lands of the ten directions is inconceivable. The Tathāgata can lift all drops with a single hair-tip. He clearly knows such immeasurable things through expedient means. He also knows through expedient means the various differences in the arising of flames in the fire element of all lands in the ten directions. He also knows through expedient means the wind element arising in relation to form in all lands of the ten directions. He also knows accurately through expedient means the measure of space in all great void realms of the ten directions, down to the tip of a hair.
Śāriputra! The Tathāgata thus knows the three kinds of realms of beings in the present, up to knowing the realm of hell beings in the present, their causes of birth and their causes of liberation. He also knows the realm of animal beings in the present, knowing both their causes of birth and liberation. The same applies to beings in the realm of Yama.
He also knows the realms of human beings in the present world, knowing both their causes of birth and death. He also knows the realms of beings in the heavenly destinies in the present, knowing both their causes of birth and death. He also knows the continuity of minds of present beings, those with afflicted nature and those free from afflictions. He also knows the various faculties of beings to be transformed in the present and those not to be transformed, the various faculties of all beings - such immeasurable things the Tathāgata knows accurately.
Śāriputra! The Tathāgata thus knows all present dharmas. The Tathāgata's wisdom does not follow the operation of duality. He expounds this Dharma for beings to enter non-duality, enabling them to awaken to such wisdom.
Śāriputra! This is called the Tathāgata's eighteenth unique Buddha quality of unobstructed wisdom regarding the present.
「復次舍利子！諸佛如來成就如是十八不共佛法故，圓滿無餘遍十方界，光明流照一切大眾。復由是法希有奇特威光名稱功德法故，映奪一切天魔眾會。舍利子！如來不共佛法不可思議無邊無際猶如虛空，若有欲求如來一切不共佛法邊量者，不異有人求於空際。舍利子！是諸菩薩摩訶薩聞如來不共佛法不可思議如虛空已，信受諦奉志懷清淨無惑無疑，倍復踊躍深生歡喜發希奇想。」
Furthermore, Śāriputra! Because all Buddhas and Tathāgatas have accomplished these eighteen unique qualities of a Buddha, they are perfectly complete without remainder throughout the ten directions, their light illuminating all great assemblies. Moreover, because of these rare and extraordinary dharmas of awesome light, renown, and meritorious qualities, they outshine all assemblies of devas and māras.
Śāriputra! The Tathāgata's unique Buddha dharmas are inconceivable, boundless, and limitless like space. If anyone wishes to seek the measure of all the Tathāgata's unique Buddha dharmas, it would be no different from someone seeking the edge of space.
Śāriputra! When these bodhisattva mahāsattvas hear that the Tathāgata's unique Buddha dharmas are inconceivable like space, they accept it with faith, revere it sincerely with pure minds free from confusion and doubt, become even more joyful, deeply delighted, and filled with wonder.
爾時世尊欲重宣此義而說頌曰：
At that time, the World-Honored One, wishing to restate this meaning, spoke verses saying:
導師身語及意業， 無有誤失亦無動， 即以此法導眾生， 是為如來不共法。
The Guide's body, speech, and mind Are without error and without movement, Using this Dharma to guide sentient beings - This is the Tathāgata's unique quality.
其心不高亦不下， 究竟遠離於瞋愛， 常住無諍諍永滅， 是為如來不共法。
His mind is neither high nor low, Ultimately free from anger and attachment, Always abiding without dispute, disputes forever extinguished - This is the Tathāgata's unique quality.
導師於法及與智， 解脫所行無忘念， 諸無礙解亦無失， 是為如來不共法。
The Guide's understanding of Dharma and wisdom, His liberated conduct without forgetfulness, His unobstructed eloquence also without error - This is the Tathāgata's unique quality.
若住若食若經行， 若坐若臥心常定， 無亂亦無眾生想， 是為如來不共法。
Whether dwelling, eating, or walking, Whether sitting or lying down, his mind is always concentrated, Without confusion and without the conception of beings - This is the Tathāgata's unique quality.
善逝於諸佛國土， 有情及佛無異想， 住平等性大意解， 是為如來不共法。
The Well-Gone One, in all Buddha lands, Has no different conception of sentient beings and Buddhas, Abiding in the nature of equality with great understanding - This is the Tathāgata's unique quality.
最勝無諸簡擇捨， 勝決定道善修故， 無有分別異分別， 是為如來不共法。
The Supreme One has no selective abandonment, Having well cultivated the supreme definitive path, Without discrimination or various discriminations - This is the Tathāgata's unique quality.
大師善欲無退減， 常與慈悲方便俱， 調伏眾生廣無量， 是為如來不共法。
The Great Teacher's good aspirations never diminish, Always accompanied by compassion and skillful means, Taming sentient beings extensively without measure - This is the Tathāgata's unique quality.
善逝精進曾無減， 觀所化眾量無邊， 三業調伏諸眾生， 是為如來不共法。
The Well-Gone One's diligence has never decreased, Observing the beings to be transformed as limitless, Taming all sentient beings with the three karmas - This is the Tathāgata's unique quality.
諸佛大念曾無減， 處菩提座成正覺， 已覺諸法無重覺， 是為如來不共法。
The great mindfulness of all Buddhas never diminishes, Seated on the Bodhi seat, they attain perfect enlightenment, Having awakened to all dharmas, there is no need for re-awakening, This is the unique quality of the Tathāgata.
無有分別異分別， 自然住等三摩地， 靜慮諸法無所依， 是為如來不共法。
Without discrimination or various discriminations, Naturally abiding in equanimous samādhi, Contemplating all dharmas without dependence, This is the unique quality of the Tathāgata.
導師智慧最吉祥， 了達一切眾生行， 演說妙法隨意解， 是為如來不共法。
The Guide's wisdom is most auspicious, Comprehending the actions of all sentient beings, Expounding the wondrous Dharma according to their understanding, This is the unique quality of the Tathāgata.
隨聲而聞緣獨覺， 及與諸佛勝解脫， 無礙離垢譬虛空， 善逝大捨難思慮，
Hearing according to sound, conditions Pratyekabuddhas, And the supreme liberation of all Buddhas, Unobstructed and stainless like space, The Well-Gone One's great renunciation is inconceivable.
諸佛本來無有心， 自性解脫心相續， 如解脫法為眾說， 是為如來不共法。
All Buddhas originally have no mind, Inherently liberated, mind continues, As liberated, they teach the multitudes, This is the unique quality of the Tathāgata.
眾生眼見佛威儀， 若住若行入城邑， 相好光明諸所現， 莫不調伏而修善，
Sentient beings see the Buddha's dignified demeanor, Whether dwelling or walking into towns and cities, His excellent marks and radiance manifest everywhere, All are tamed and cultivate goodness.
真實薩埵放光明， 多拘胝眾受安樂， 光現無不度眾生， 是為最勝不共法。
The true being emits light, Many koṭis of beings receive peace and joy, His light appears, unfailingly liberating all beings, This is the supreme unique quality.
自然聖者演法音， 皆得聽聞隨意解， 所聞法聲如響應， 是名最勝不共法。
Naturally, the sage expounds the Dharma sound, All hear and understand according to their capacity, The heard Dharma sound is like an echo, This is called the supreme unique quality.
善逝導師無心業， 諸行業轉皆由智， 智入一切眾生心， 是名最勝不共法。
The Well-Gone Guide has no mental karma, All actions turn due to wisdom, Wisdom enters the minds of all sentient beings, This is called the supreme unique quality.
諸三摩地及靜慮， 善修成滿離戲論， 住平等性類虛空， 是名最勝不共法。
All samādhis and meditations, Well cultivated to completion, free from conceptual elaboration, Abiding in the nature of equality like space, This is called the supreme unique quality.
於過去世一切法， 種種諸趣解脫智， 善逝妙智無礙轉， 是名最勝不共法。
Regarding all dharmas of the past, The wisdom of liberation in various destinies, The Well-Gone One's wondrous wisdom turns without obstruction, This is called the supreme unique quality.
諸佛於彼未來世， 世界當有及當無， 眾生國土及最勝， 無有遺餘正明了，
All Buddhas, regarding the future world, Know which worlds will exist or not exist, Beings, lands, and the supreme ones, Are completely and clearly known without remainder.
善逝觀於未來世， 心靜曾無散亂時， 眾生及法如實知， 是名最勝不共法。
The Well-Gone One observes the future world, His mind ever tranquil without distraction, Knowing beings and dharmas as they truly are, This is called the supreme unique quality.
諸有流行現在世， 最勝無障悉能知， 導師境界等虛空， 是名如來不共法。
All that flows and occurs in the present world, The Supreme One knows without obstruction, The Guide's realm is equal to space, This is called the unique quality of the Tathāgata.
已說如來不共法， 最勝十八不思議， 真如實性等虛空， 聰慧菩薩能信受。
Having explained the unique qualities of the Tathāgata, These eighteen supreme inconceivables, Their true nature equal to space, Wise bodhisattvas can accept and believe.
「舍利子！是名如來成就如是十八不共佛法。由成就故，如來、應、正遍知於大眾中正師子吼，自稱我處大仙尊位能轉梵輪，一切世間沙門婆羅門、諸天魔梵不能如法而轉。舍利子！如是安住淨信諸菩薩摩訶薩，於如來十不思議及十種不可思議法，信受諦奉志懷清淨無惑無疑，倍復踊躍深生歡喜發希奇想。」
Śāriputra! These are called the eighteen unique qualities of the Buddha that the Tathāgata has accomplished. Because of this accomplishment, the Tathāgata, the Arhat, the Perfectly Enlightened One, roars the lion's roar in the great assembly, proclaiming, "I occupy the position of the Great Sage and can turn the Brahma wheel, which all the śramaṇas and brahmins, devas, māras, and Brahmas in the world cannot turn according to the Dharma."
Śāriputra! The bodhisattva mahāsattvas who abide in pure faith thus accept with faith, revere with pure minds free of doubt and confusion, the ten inconceivable qualities and the ten kinds of inconceivable dharmas of the Tathāgata. They become even more joyful, deeply delighted, and filled with wonder.
大寶積經卷第四十