T11n0310_021 大寶積經 第21卷

大寶積經卷第二十一

大唐三藏菩提流志奉　詔譯

被甲莊嚴會第七之一

[0113a06] 如是我聞：

Thus have I heard:

[0113a06] 一時佛住王舍城迦蘭陀竹林，與大比丘眾及諸菩薩摩訶薩俱，悉從種種佛剎來集。爾時世尊，無量百千眾所圍遶供養恭敬。時彼眾中有菩薩摩訶薩名無邊慧，即從坐起，偏袒右肩右膝著地，稽首作禮合掌向佛，白言：「世尊！我有少疑請問如來，願垂聽許為我宣說。」

At one time, the Buddha was dwelling in the Kalandaka (’Squirrel Sanctuary’) Bamboo Grove in Rajagriha, together with a large assembly of great monks and bodhisattva-mahāsattvas who had gathered from various Buddha lands. At that time, the World-Honored One was surrounded and respectfully attended to by hundreds of thousands of beings. Then, from within the assembly, a bodhisattva-mahāsattva named Anantamati (’Infinite Wisdom’) rose from his seat, bared his right shoulder, knelt on his right knee, bowed with his palms joined, and said to the Buddha: "World-Honored One, I have a small doubt that I wish to ask the Tathagata. Please grant me permission to speak and expound it for me."

[0113a12] 爾時無邊慧菩薩摩訶薩而說偈言：

Then, Anantamati Bodhisattva-mahāsattva spoke these verses:

大雄大丈夫，　　 世間無與等，　 我為眾生故，　　 少疑當請問。　

Great Heroic One, Mahāpuruṣa (‘Great Man’) Unequaled in the world, For the sake of all beings, I have a small doubt to ask.

不起師子座，　　 現身遍十方，　 一切異論中，　　 無能傾動者，

Without rising from the lion's throne, You manifest your body throughout the ten directions, Among all opposing arguments, None can shake you.　

智藏無邊際，　　 諸力無有量，　 世尊一一力，　　 普能度世間，　

Your treasury of wisdom is boundless, Your powers are immeasurable, World-Honored One, each of your powers Can universally save the world.

善住一切智，　　 善住於十力，　 無畏大師子，　　 最勝無上尊，　

Well-established in omniscience, Well-established in the ten powers, Fearless great lion, Supreme and unsurpassed honored one.

十八不共法，　　 如來之所有，　 照明於世間，　　 摧伏諸外道，　

The eighteen unique dharmas Belong to the Tathagata, Illuminating the world, Subduing all outside paths.

了知一切法，　　 是故無過上，　 無失大導師，　　 我疑當請問。

Knowing all dharmas, Therefore none surpass you, Infallible great guide, I have doubts and wish to ask.　

無邊離垢智，　　 大海不動智，　 境界無礙智，　　 我疑當請問。　

Boundless wisdom free from defilement, Ocean-like unshakable wisdom, Wisdom of unobstructed realms, I have doubts and wish to ask.

世尊善修集，　　 於道無疑惑，　 安隱大導師，　　 我疑當請問。　

World-Honored One, well-cultivated, Without doubts on the path, Great guide of peace and safety, I have doubts and wish to ask.

已度諸暴流，　　 已斷諸結縛，　 能拔眾毒箭，　　 我疑當請問。　

Having crossed the raging torrents, Having cut off all fetters, Able to extract the poisoned arrows, I have doubts and wish to ask.

已破無明[穀]，　　 已息煩惱熱，　 清涼善安住，　　 我疑當請問。　

Having shattered the shell of ignorance, Having calmed the heat of afflictions, Coolly and well-established, I have doubts and wish to ask.

無畏無上智，　　 無著無礙智，　 法海一切智，　　 如來已證得。　

Fearless and supreme wisdom, Unattached and unhindered wisdom, Ocean of Dharma and omniscience, The Tathagata has already attained.

佛無量功德，　　 智證悉圓滿，　 盡一切有漏，　　 破諸煩惱見。

The Buddha's immeasurable merits, His wisdom fully perfected, Exhausting all defilements, Breaking views of afflictions.　

世尊多積集， 無量大功德，　 不思議法王，　　 我疑當請問。　

The World-Honored One has accumulated Countless great merits, Inconceivable Dharma King, I have doubts and wish to ask.

世尊殊勝智，　　 普能照世間，　 演暢法光明，　　 無邊功德海。　

The World-Honored One's supreme wisdom Can universally illuminate the world, Expounding the light of Dharma, An ocean of boundless merit.

導師法光故，　　 遍照於世間，　 是故世間中，　　 佛法光明現。　

Due to the Teacher's light of Dharma, Illuminating throughout the world, Therefore, in this world, The Buddha's Dharma light appears.

法海一切智，　　 辯才無有上，　 精進不思議，　　 清淨離諸見。　

The ocean of Dharma and omniscience, Unexcelled eloquence, Inconceivable diligence, Pure and free from all views.

佛眼無邊故，　　 智境亦無邊，　 世間無等尊，　　 我疑當請問。

Because the Buddha's eye is boundless, His wisdom's realm is also limitless. In the world there's none equal to this honored one, I have doubts I wish to ask.　

法王大牟尼，　　 能斷眾生惑，　 導師我當問，　　 願隨其意樂。　

The Dharma King, the great sage, Can cut through beings' delusions. I wish to ask the guide, May he respond according to his will.

我觀一切處，　　 天上及人間，　 無有等如來，　　 普遍照明者。　

I observe everywhere, In the heavens and among humans, There is none equal to the Tathagata, Who illuminates all universally.

善住諸功德，　　 莊嚴大丈夫，　 不思議法王，　　 仙中照曜者。　

Well-established in all virtues, The adorned Mahāpuruṣa, Inconceivable Dharma King, Radiant among sages.

譬如大雪山，　　 眾寶端嚴處，　 世尊安法座，　　 端嚴亦如是。　

Like the great snow mountain, Adorned with many jewels, The World-Honored One seated on the Dharma throne, Is majestic in the same way.

妙音大精進，　　 能宣悅意聲，　 眾生若得聞，　　 善根悉清淨。

With wondrous voice and great diligence, He can proclaim pleasing sounds. If beings are able to hear, All their good roots become purified.　

世尊人中勝，　　 時演法光明，　 以是諸眾生，　　 隨意便開覺。　

The World-Honored One, supreme among humans, Timely expounds the light of the Dharma. Thus all sentient beings Awaken according to their inclinations.

知時知眾會，　　 知人大導師，　 敷演法光明，　　 以時智慧者。　

Knowing the time, knowing the assembly, Knowing people, the Great Guide Expounds the light of the Dharma, With timely wisdom.

梵音大精進，　　 願賜清淨言，　 如天雨大地，　　 法潤遍霑洽。　

With Brahma voice and great diligence, May you bestow pure words, Like heavenly rain upon the earth, The Dharma moisture pervades all.

世尊處眾會，　　 普宣法雨已，　 於此法悕望，　　 眾生皆滿足。　

The World-Honored One amidst the assembly, Having universally proclaimed the Dharma rain, All beings who yearn for this Dharma Are completely satisfied.

最上勝安住，　　 如王處妙高，　 惠施諸眾生，　　 能令眾歡喜。　

The Supreme One abides victoriously, Like a king dwelling on Mount Sumeru, Bestowing grace upon all beings, Able to make the multitudes rejoice.

大雄兩足尊，　　 不思議境界，　 一切諸眾生，　　 無有能知者。　

The Great Hero, Honored Among Two-legged Beings, His realm is inconceivable. Among all sentient beings, None are able to know it.

無量大丈夫，　　 眾會已和合，　 依怙大牟尼，　　 志求佛境界。　

Immeasurable Mahāpuruṣa Have gathered in assembly, Taking refuge in the Great Sage, Aspiring to the Buddha's realm.

我於佛境界，　　 發趣故來集，　 導師無礙智，　　 如何疾開覺。　

I have come to gather here To progress in the Buddha's realm. O Guide with unobstructed wisdom, How can I swiftly attain enlightenment?

我隨其意樂，　　 瞻顏欲請問，　 世尊願開示，　　 為斷諸疑惑。　

Following my inclination, I gaze upon your countenance and wish to inquire. World-Honored One, please expound To dispel all doubts and confusions.

若聞無上法，　　 便得心歡喜，　 踊躍充遍身，　　 能斷眾疑網。　

Upon hearing the supreme Dharma, My heart becomes joyful, Exultation pervades my entire body, Able to sever the net of all doubts.

法王無上尊，　　 一切智無畏，　 一切知見者，　　 我疑當請問。

Dharma King, unsurpassed honored one, All-knowing and fearless, Knower and seer of all things, I have doubts I wish to ask.　

佛於一切法，　　 無有少疑惑，　 精進大導師，　　 我疑當請問。　

The Buddha has no doubts Regarding any dharma. O great guide of diligent practice, I have doubts I wish to ask.

無上斷疑者，　　 於法不疑惑，　 無邊功德海，　　 我疑當請問。　

Unsurpassed remover of doubts, Who has no doubts about the Dharma, Ocean of boundless merits, I have doubts I wish to ask.

無邊大光明，　　 無邊大功德，　 無邊清淨智，　　 我疑當請問。　

Boundless great light, Boundless great virtues, Boundless pure wisdom, I have doubts I wish to ask.

無邊精進智，　　 無邊境界智，　 無邊饒益智，　　 我疑當請問。

Boundless wisdom of diligence, Boundless wisdom of realms, Boundless wisdom that benefits, I have doubts I wish to ask.　

世尊無邊智，　　 離邊及無邊，　 能斷一切疑，　　 我疑當請問。

Inconceivable Dharma King, Please compassionately listen to my questions. If you grant me permission to ask, O Sage, please expound.　

不思議法王，　　 垂哀聽我問，　 見許我當問，　　 牟尼為宣說。　

Inconceivable Dharma King, Please compassionately listen to my questions. If you grant me permission to ask, O Sage, please expound.

請問一切智，　　 釋迦名稱尊，　 若垂聽許我，　　 願決我疑網。」

I ask the Omniscient One, The renowned and honored Śākyamuni, If you deign to listen to me, Please resolve my net of doubts.

[0114a07] 爾時世尊告無邊慧菩薩摩訶薩言：「無邊慧！汝今於我渴仰志求，欲於如來幾何所問？若有問者，我當解說。」

At that time, the World-Honored One said to Anantamati Bodhisattva-mahāsattva: "Anantamati! You now eagerly seek from me with aspiration. How many questions do you wish to ask the Tathagata? If you have questions, I will explain them."

[0114a09] 爾時世尊而說偈言：

告無邊慧，　　 汝欲何問，　　 悉應問之，　 我當解說。

I will tell you, Anantamati, What do you wish to ask? You should ask all your questions, I will explain.　　

如彼所問，　　 一一發明，　 隨其樂欲，　　 速為開示。　

As you have asked, I will clarify each point, According to your desires, I will swiftly reveal.　

我為汝說，　 一切無疑，　　 如汝志求，　　 稱汝所問。　

I will explain to you, Removing all doubts, As you seek to know, Answering your questions.

汝今時問，　　 如時如義，　　 以時問故，　 我決定說。　

You now ask timely questions, Appropriate in meaning, Because you ask at the right time, I will definitely explain.　

如汝意樂，　　 問所應問，　 我皆隨順，　　 為汝說之。　　

According to your wishes, Ask what you should ask, I will comply with all, And explain it to you.

汝今時問，　 我亦時說，　　 斷汝疑網，　　 當得無疑。　

You now ask timely, I will also explain timely, Cutting your net of doubts, You shall be free from doubt.

我為法王，　　 了義究竟，　　 於一切法，　 得無疑惑。　　

As King of the Dharma, I Fully understand the ultimate meaning, Regarding all dharmas, I am free from doubts.

我於諸法，　　 正覺難思，　 如眾生意，　　 所問為說。　　

Regarding all dharmas, My perfect enlightenment is inconceivable, According to sentient beings' minds, I explain what is asked."

我於諸法，　 悉無有疑，　　 時而問者，　　 速當為說。　

Regarding all dharmas, I have no doubts whatsoever. When the time is right and someone asks, I will swiftly explain.

我時為說，　　 無有疑惑，　　 如其意樂，　 釋彼所疑。　　

When I explain, I have no hesitation. According to their inclinations, I resolve their doubts.

我常了知，　　 時及眾會，　 諸眾生等，　　 意趣所同。　

I always understand The time and the assembly, And the common intentions Of all sentient beings.　

亦常觀察，　 一切眾生，　　 有欲無欲，　　 彼皆明見。　

I also constantly observe All sentient beings, Whether they have desires or not, I clearly perceive them all.

若有智者，　　 能善修行，　　 我皆以時，　 正法開悟。　　

If there are wise ones Who can practice well, I will, at the right time, Enlighten them with the true Dharma.

若無智者，　　 愚癡迷亂，　 彼無慧明，　　 不尊重法。　

As for those without wisdom, Confused and deluded, They lack the light of wisdom And do not revere the Dharma.　

若無尊重，　 於法不求，　　 雖聞此法，　　 無大明智。　

Those who do not revere, And do not seek the Dharma, Though they hear this teaching, Will not gain great wisdom.

法善巧者，　　 於法希求，　　 若聞此法，　 得大明智。　　

Those skilled in the Dharma, Who eagerly seek it, When they hear this teaching, Will gain great wisdom.

樂大乘者，　　 求人中尊，　 聞斯法已，　　 得大明智。　　

Those who delight in the Mahayana, Seeking the most honored among humans, Upon hearing this teaching, Will gain great wisdom.

佛無上智，　 不思議智，　　 而發趣者，　　 聞皆滿足。　

Those who progress towards The Buddha's unsurpassed wisdom, Inconceivable wisdom, Will all be satisfied upon hearing.

樂無礙智，　　 求最上尊，　　 彼聞此法，　 得大饒益。

Those who delight in unobstructed wisdom, Seeking the supreme honored one, When they hear this teaching, Will gain great benefit.　　

若有智性，　　 求不思議，　 彼聞此法，　　 得無上智。

Those with wisdom, Seeking the inconceivable, When they hear this teaching, Will gain unsurpassed wisdom.　　

若有眾生，　 求佛道場，　　 轉無上輪，　　 得法歡喜。　

If there are beings Who seek the Buddha's place of enlightenment, Turn the supreme wheel, And rejoice in the Dharma.

愛樂精進，　　 於法尊崇，　　 聞離垢法，　 欣然踊躍。　　

Those who delight in diligence, Revere the Dharma, Hearing the stainless Dharma, Are joyful and exultant.

若有眾生，　　 樂善修習，　 以法光明，　　 說無上法。　　

If there are beings Who enjoy practicing goodness, With the light of Dharma, Expound the supreme teaching.

荷諸重擔，　 無邊策修，　　 彼聞法已，　　 歡喜充滿。　

Bearing great burdens, Cultivating boundless practices, Upon hearing this Dharma, They are filled with joy.

若有希願，　　 善法思惟，　　 於彼慈哀，　 為之開釋。　

If there are those who aspire, And contemplate good dharmas, With compassion for them, I will explain and clarify.　

哀愍汝等，　　 隨汝所問，　 我能決定，　　 當斷汝疑。

Out of compassion for you all, According to your questions, I can decisively Dispel your doubts.　　

我多千歲，　 修行善巧，　　 疑惑已除，　　 知汝意樂。　

For thousands of years, I have skillfully practiced, Doubts have been eliminated, And I know your inclinations.

若有疑者，　　 恣汝所問，　　 當為汝說，　 斷諸疑惑。　

If you have any doubts, Feel free to ask as you wish. I will explain for you, To dispel all your uncertainties.　

若有疑者，　　 恣汝所問，　 如其樂欲，　　 我當說之。　　

If you have any doubts, Feel free to ask as you wish. According to your desires, I will explain it to you.

若有疑者，　 恣汝所問，　　 我住於法，　　 得無動搖。」

If you have any doubts, Feel free to ask as you wish. I abide in the Dharma, Unshakable and unwavering.

[0114b21] 爾時無邊慧菩薩摩訶薩白佛言：「世尊！如來、應、正遍知，我於菩薩乘中少有所疑，今當請問。何等善丈夫遠離於怖畏一心正念，為諸眾生被大甲冑，於大甲冑而莊嚴之，起大愛樂而尊重之，以不放逸乘此大乘，以大清淨平正之道，無諸堆阜瓦石荊棘眾惡雜穢、諸見稠林，亦無毒刺苦惱坑陷，亦無繫執怖懼艱難。正直無曲如理平道、無障礙道，剪諸稠林、裂一切網、遠離黑闇、蠲除愛著，捨和合故而發趣於阿耨多羅三藐三菩提？世尊！如來、應、正遍知，我於此義故致斯問。何等善丈夫？何等大甲冑？被此甲冑乘於大乘，以斯大道而當發趣。世尊！應說諸菩薩摩訶薩甲冑莊嚴，安住於道、安住諸法理趣善巧，於法理趣住善巧故，而能起於諸法理趣善巧光明。法光明故不捨甲冑，乘於大乘，以不退轉精進之力、無忘念根、相續慧力，速能成就法界理趣分明善巧，往詣道場轉于法輪，為諸眾生演說法故，一切眾生如其所願，如其發趣解脫生死。世尊！如來、應、正遍知，此之大乘，我欲利益安樂眾生故問斯義。世尊！如來一切知者、一切見者，以何等法成就諸菩薩摩訶薩一切諸法海印三昧，以三昧故令諸菩薩摩訶薩乃至未證阿耨多羅三藐三菩提猶不退轉？世尊！如來知見成就未曾有法，善諸眾生智慧之藥，故我問耳。」

At that time, Anantamati Bodhisattva-mahāsattva addressed the Buddha, saying: "World-Honored One! Tathagata, Arhat, Samyaksambuddha, I have a small doubt regarding the Bodhisattva Vehicle that I wish to inquire about. What kind of puruṣa, free from fear and with single-minded right mindfulness, dons the great armor for the sake of all sentient beings, adorns this great armor, develops great love and respect for it, and with diligence rides this great vehicle? What is this great, pure, and level path, free from mounds, tiles, thorns, various evils and impurities, and thickets of views, without poisonous thorns, pits of suffering, bondage, fear, or difficulties? What is this straight and undeviating path of reason, this unobstructed path that cuts through thickets, tears apart all nets, distances itself from darkness, eliminates attachments, and abandons combinations, thereby progressing towards anuttarā-saṃyak-saṃbodhi?

World-Honored One! Tathagata, Arhat, Samyaksambuddha, it is for this meaning that I ask these questions. What kind of puruṣa? What kind of great armor? Wearing this armor and riding this great vehicle, by what great path should one progress? World-Honored One! Please explain the armor adornments of the bodhisattva-mahāsattvas, their abiding in the path, their skillful abiding in the principles of all dharmas, and how, by skillfully abiding in the principles of dharmas, they can give rise to the light of skillfulness in the principles of all dharmas. Because of this light of Dharma, they do not abandon the armor, ride the great vehicle, and with the power of unwavering diligence, the root of unforgetting mindfulness, and the continuous power of wisdom, they can quickly accomplish clear skillfulness in the principles of the dharma realm, go to the bodhimanda, turn the wheel of Dharma, and expound the Dharma for all sentient beings, so that all sentient beings, according to their wishes, can progress towards liberation from birth and death.

World-Honored One! Tathagata, Arhat, Samyaksambuddha, regarding this great vehicle, I ask about this meaning for the benefit and happiness of all sentient beings. World-Honored One! All-Knowing One, All-Seeing One, by what dharma do the bodhisattva-mahāsattvas accomplish the ocean-seal samadhi of all dharmas, so that by means of this samadhi, the bodhisattva-mahāsattvas, even before attaining anuttarā-saṃyak-saṃbodhi, do not regress? World-Honored One! The Tathagata's knowledge and vision accomplish unprecedented dharmas, the medicine of wisdom for all sentient beings. This is why I ask."

[0114c17] 爾時無邊慧菩薩摩訶薩而說偈言：

Then, Anantamati Bodhisattva-mahāsattva spoke these verses:

為諸菩薩故，　　 我問兩足尊，　 一切知見者，　　 甚深佛法義。　

For the sake of all bodhisattvas, I ask the Honored One of Two Feet, The All-Knowing, All-Seeing One, About the profound meaning of the Buddha's Dharma.

大乘所修行，　　 何定能發趣？　 我今皆請問，　　 饒益諸眾生。　

What practices of the Great Vehicle Can surely lead to progress? I now ask about all of these, To benefit all sentient beings.

云何善丈夫，　　 能被無邊甲？　 如是被甲已，　　 云何當發趣？　

How can a virtuous puruṣa Don the boundless armor? Having donned such armor, How should he then proceed?

云何起樂欲？　　 云何愛於彼？　 云何大精進？　　 云何不放逸？　

How to arouse delight? How to cherish it? How to practice great diligence? How to avoid negligence?

云何諸菩薩，　　 乘於此大乘？　 乘已復云何？　　 此事應當說。　

How do the bodhisattvas Ride this Great Vehicle? Once riding, what then? Please explain these matters.

云何乘大乘，　　 發趣菩薩道？　 唯願世尊師，　　 速為我宣說。　

How to ride the Great Vehicle, And progress on the Bodhisattva path? I beseech you, World-Honored Teacher, To quickly explain this to me.

云何平正道，　　 平等而發趣？　 於諸見稠林，　　 剪伐恒無倦。

What is the level and correct path, To progress with equanimity? Among the thickets of views, How to cut through tirelessly?　

於諸境界中，　　 云何得超越？　 云何以平等，　　 裂於貪愛網？　

Amid various realms, How to transcend them? How, with equanimity, To tear apart the net of craving?

云何除黑闇，　　 得大智光明？　 彼諸菩薩等，　　 云何當發趣？　

How to dispel darkness, And attain the light of great wisdom? Those bodhisattvas, How should they progress?

云何能觀察，　　 遠離眾結縛？　 云何諸菩薩，　　 離縛善安住？

How to observe and Be free from all fetters? How do bodhisattvas Abide well, free from bonds?　

云何諸菩薩，　　 超過大怖畏，　 善巧諸法義，　　 發趣於無上？　

How do bodhisattvas Overcome great fears, Skillfully understand the meaning of dharmas, And progress towards the unsurpassed?

菩薩被何等，　　 無邊大甲冑？　 被斯甲冑已，　　 乘於此大乘。　

What kind of boundless great armor Do bodhisattvas don? Having donned this armor, They ride this great vehicle.

云何諸菩薩，　　 發趣平正道？　 我今所問者，　　 世尊應演說。　

How do bodhisattvas Progress on the level and correct path? What I am asking now, May the World-Honored One please explain.

菩薩云何得，　　 莊嚴大甲冑，　 莊嚴無上乘？　　 世尊應演說。　

How do bodhisattvas attain The adornment of the great armor, The adornment of the unsurpassed vehicle? May the World-Honored One please explain.

安住於斯道，　　 及彼道莊嚴，　 諸法之善巧，　　 世尊應演說。　

Abiding on this path, And the adornments of that path, The skillfulness in all dharmas, May the World-Honored One please explain.

云何能了知，　　 法界之理趣，　 法善巧光明？　　 世尊應演說。

How to understand The principles of the dharma realm, The light of skillfulness in dharmas? May the World-Honored One please explain.　

云何諸菩薩，　　 得此法光明，　 究竟一切法？　　 世尊應演說。　

How do bodhisattvas Attain this light of dharma, And fully comprehend all dharmas? May the World-Honored One please explain.

云何諸菩薩，　　 得法光明已，　 不捨大甲冑，　　 由是而發趣？　

How do bodhisattvas, Having obtained the light of Dharma, Not abandon the great armor, And thereby progress?

云何諸菩薩，　　 乘於此大乘，　 精進不退轉，　　 由是而發趣？　

How do bodhisattvas, Riding this great vehicle, With diligence and without regression, Thereby progress?

云何諸菩薩，　　 志念常堅固，　 能以智慧力，　　 而得善調伏？　

How do bodhisattvas, With resolve and mindfulness always firm, By the power of wisdom, Attain good self-control?

云何得法界，　　 理趣之善巧？　 法王不思議，　　 世尊願宣說。

How to attain skillfulness In the principles of the dharma realm? O inconceivable Dharma King, World-Honored One, please explain.　

云何能速往，　　 至於菩提場，　 轉于大梵輪，　　 世無能轉者？

How to swiftly go To the place of enlightenment, And turn the great Brahma wheel, Which none in the world can turn?　

云何無所動，　　 演說於諸法，　 為一切眾生，　　 如其昔所願，　 演說諸法故，　　 解脫於生死？　

How, without moving, To expound all dharmas, For all sentient beings, As in one's past vows, By expounding all dharmas, To liberate from birth and death?

云何令眾生，　　 究竟獲安樂？　 饒益眾生故，　　 我問世導師。

How to enable sentient beings To ultimately attain peace and happiness? For the benefit of sentient beings, I ask the World-Honored Teacher.　

一切知見者，　　 願為我宣說，　 當以何等法，　　 成就諸菩薩？

All-Knowing, All-Seeing One, Please explain to me, By what dharmas Can bodhisattvas be accomplished?　

一切法大海，　　 所作印三昧，　 樂求佛法者，　　 渴仰大菩提，　 若聞此法者，　　 舉身悉充悅。」

The great ocean of all dharmas, The seal-making samadhi, Those who delight in seeking the Buddha's Dharma, Those who thirst for great bodhi, If they hear this teaching, Their whole body will be filled with joy.

[0115b15] 爾時世尊告無邊慧菩薩摩訶薩言：「善哉善哉！無邊慧！汝於往昔供養承事無量諸佛，種諸善根集諸功德不可稱量，於此深法欣求渴仰，以大志樂成就眾生，而興大悲問於如來。汝今諦聽善思念之，吾當為汝，說諸菩薩摩訶薩以功德成就，而發趣於阿耨多羅三藐三菩提。」

At that time, the World-Honored One said to Anantamati Bodhisattva-mahāsattva, "Excellent, excellent! Anantamati! In the past, you have served and made offerings to countless Buddhas, planted numerous roots of goodness, and accumulated immeasurable merits and virtues. You eagerly seek and thirst for this profound Dharma, with great aspiration to benefit sentient beings, and out of great compassion, you ask the Tathagata. Now listen carefully and reflect well upon it. I shall explain to you how the Bodhisattva-Mahasattvas, through the accomplishment of merits, progress towards anuttarā-saṃyak-saṃbodhi."

[0115b21] 「唯然世尊！願樂欲聞。」

"Yes, World-Honored One! I wish to hear it with joy."

[0115b22] 爾時世尊告無邊慧菩薩摩訶薩言：「無邊慧！諸菩薩摩訶薩為阿耨多羅三藐三菩提被甲冑者，為欲攝取諸眾生故被大甲冑，為諸眾生布施清淨故被大甲冑，為諸眾生持戒清淨故被大甲冑，為諸眾生忍辱清淨故被大甲冑，為諸眾生精進清淨故被大甲冑，為諸眾生禪定清淨故被大甲冑，為諸眾生智慧清淨故被大甲冑，為諸眾生獲安樂故被大甲冑，為諸眾生起饒益事相應心故被大甲冑，為諸眾生貪瞋癡病作對治故被大甲冑，為大功德作善巧故被大甲冑，為無上智善圓滿故被大甲冑，為諸眾生生死怖畏作救護故被大甲冑，為欲顯現無等等智善圓滿故被大甲冑。於此三千大千世界所有諸魔、若魔眷屬、若魔使者、住魔業者，及行諸見稠林險逕、一切外道諸遮羅迦出家，吠陀烏摩利迦、路伽耶陀，及此外道相應之輩，與交戰故被大甲冑。諸菩薩摩訶薩如是被於大甲冑已，不捨甲冑起大精進，能入一切眾生界中，以忍安住遠離怖畏，不驚不懼不動不亂，而復被於無邊甲冑。所謂救護一切眾生甲冑，剪一切見稠林甲冑，破諸魔軍甲冑，能授智慧甲冑，無邊津梁甲冑，度諸重擔甲冑，增長淨信甲冑，安住尸羅甲冑，淨治業藏甲冑，一切清淨力藏甲冑，方便善巧力藏甲冑，能斷一切執著甲冑，不退不悔智慧甲冑。諸菩薩摩訶薩被於如是大甲冑已亦不捨離，乃至盡邊際，堅固精進力曾不動搖，而發趣於阿耨多羅三藐三菩提。」

At that time, the World-Honored One said to Anantamati Bodhisattva-mahāsattva: "Anantamati! The bodhisattva-mahāsattvas who don the great armor for the sake of anuttarā-saṃyak-saṃbodhi do so:

To embrace all sentient beings

To purify giving for all sentient beings

To purify morality for all sentient beings

To purify patience for all sentient beings

To purify diligence for all sentient beings

To purify meditation for all sentient beings

To purify wisdom for all sentient beings

To bring happiness to all sentient beings

To benefit all sentient beings with a concordant mind

To counteract the diseases of greed, hatred, and delusion in all sentient beings

To skillfully cultivate great merit

To perfectly fulfill unsurpassed wisdom

To protect all sentient beings from the fears of birth and death

To manifest the perfect fulfillment of unequaled wisdom

They don this great armor to battle against all the Māras, Māra's retinues, Māra's messengers, those who dwell in Māra's activities, and those who practice the thickets and dangerous paths of various views in this trichiliocosm, including all the non-Buddhist ascetics, Vedic practitioners, and logicians, as well as their associates.

Having donned this great armor, the bodhisattva-mahāsattvas do not abandon it but arouse great diligence. They can enter into the realm of all sentient beings, abiding patiently and fearlessly, without alarm, trepidation, agitation, or confusion. They further don the boundless armor, namely:

The armor of protecting all sentient beings

The armor of cutting through the thickets of all views

The armor of defeating all Māra armies

The armor of bestowing wisdom

The armor of boundless bridges

The armor of crossing over all heavy burdens

The armor of increasing pure faith

The armor of abiding in moral discipline

The armor of purifying karmic accumulations

The armor of all pure power accumulations

The armor of skillful means and power accumulations

The armor of cutting off all attachments

The armor of unwavering and unregretful wisdom

The bodhisattva-mahāsattvas, having donned such great armor, do not abandon it even to the very end. With firm and unshakable diligence, they progress towards anuttarā-saṃyak-saṃbodhi."

[0115c21] 爾時世尊而說偈言：

At that time, the World-Honored One then spoke in verse saying:

菩薩被甲冑，　　 為攝諸眾生，　 眾生無邊故，　　 被甲亦無邊。　

Bodhisattvas don the armor To embrace all sentient beings. As beings are boundless, The armor is also boundless.

布施清淨故，　　 一切令充悅，　 為利諸眾生，　　 乃被斯甲冑。　

For the purity of giving, Bringing joy to all, To benefit sentient beings, They don this armor.

持戒清淨故，　　 饒益於世間，　 為利諸眾生，　　 乃被斯甲冑。

For the purity of moral conduct, Benefiting the world, To benefit sentient beings, They don this armor.　

忍辱清淨故，　　 勇猛善安住，　 為利諸眾生，　　 乃被斯甲冑。　

For the purity of patience, Courageously abiding well, To benefit sentient beings, They don this armor.

精進清淨故，　　 成就不退轉，　 為利諸眾生，　　 乃被斯甲冑。　

For the purity of determination, Achieving non-regression, To benefit sentient beings, They don this armor.

禪定清淨故，　　 所行境亦然，　 為利諸眾生，　　 乃被斯甲冑。　

For the purity of meditation, Their realm of practice is likewise pure, To benefit sentient beings, They don this armor.

智慧清淨故，　　 無漏無過上，　 為利諸眾生，　　 乃被斯甲冑。　

For the purity of wisdom, Undefiled and unsurpassed, To benefit all sentient beings, They don this armor.

一切諸眾生，　　 樂具悉當與，　 善知此義故，　　 乃被斯甲冑。　

To all sentient beings, They will give all instruments of joy, Knowing well this meaning, They don this armor.

菩薩於眾生，　　 能為饒益事，　 以清淨四攝，　　 普遍諸有中。

For sentient beings, Bodhisattvas can benefit them, With the pure four means of attraction, Pervading all realms of existence.　

若病貪瞋癡，　　 而為對治者，　 授諸眾生藥，　　 所患令消除。

For those afflicted by greed, anger, and delusion, They act as the remedy, Giving medicine to sentient beings, Eliminating all their ailments.　

由是諸菩薩，　　 善能被甲冑，　 於功德資糧，　　 獲無邊善巧。

Thus these bodhisattvas Skillfully don the armor, In accumulating merits, They attain boundless skillfulness.　

眾生生死苦，　　 逼迫不安隱，　 我當為救護，　　 被甲冑無邊。

The suffering of birth and death for beings, Oppresses them without peace, I shall rescue and protect them, Donning boundless armor.

無邊生死苦，　　 我能令解脫，　 愛見網所縛，　　 一切皆當斷。　

The boundless suffering of birth and death, I can liberate [beings] from it. Bound by the net of love and views, All of these shall be cut off.

於此煩惱網，　　 一切能斷者，　 堅固精進力，　　 勇猛而被甲。　

Regarding this net of afflictions, One who can cut off all of them, With firm and diligent power, Courageously dons the armor.

一切諸眾生，　　 令住安樂道，　 以是趣涅槃，　　 安隱而無上。　

All sentient beings Are led to dwell on the path of peace and happiness. By this, they progress towards nirvana, Secure and unsurpassed.

以大精進力，　　 乃被斯甲冑，　 當共一切魔，　　 敵戰甞無倦。　

With great power of diligence, One thus dons this armor. To battle against all Māras, Fighting tirelessly.

若住於諸見，　　 稠林而行者，　 路伽耶陀等，　　 被甲利於彼；

For those who dwell in various views, Walking in thickets [of wrong views], Like the Lokayatas and others, Donning armor benefits them;　

及餘無量眾，　　 行諸非道者，　 於彼咸利益，　　 故被甲無邊。　

And for countless others Who practice non-Buddhist paths, To benefit them all, One dons boundless armor.

如是被甲已，　　 不捨於甲冑，　 起大精進力，　　 被甲勝堅固。　

Having donned such armor, Not abandoning the armor, Arousing great diligent power, The armor becomes supremely firm.

入於生死界，　 以忍得安住，　 成就堅固忍，　　 被甲無過上。　

Entering the realm of birth and death, With patience one abides securely, Accomplishing firm patience, The armor is unsurpassed.

遠離於怖畏，　　 亦無有驚懼，　 被無邊甲冑，　　 一切勤修習。　

Far removed from fear, Also without alarm, Donning boundless armor, Diligently cultivating all.

善住於甲冑，　　 常能正了知，　 寂然不動搖，　　 不亂不退轉。

Well-established in the armor, Always able to rightly understand, Calm and unwavering, Unconfused and not regressing.　

被如是甲已，　　 智者復當被，　 救護眾生甲，　　 破壞眾魔甲。

Having donned such armor, The wise should further don The armor of saving beings, The armor of destroying Māras.　

無邊津梁甲，　　 一切悉當被，　 勇猛勝智人，　　 被已得安住。　

The boundless bridge-like armor, All should don it completely, The courageous person of supreme wisdom, Having donned it, attains stability.

為大重擔故，　　 被甲無有上，　 度一切眾生，　　 苦擔悉令脫。　

For the sake of the great burden, They don the unsurpassed armor, To liberate all sentient beings, And relieve them of their burdens of suffering.

增長清淨信，　　 善住於六根，　 戒得共相應，　　 被甲無過上。　

Increasing pure faith, Well-established in the six sense faculties, Precepts in harmony, They don armor unsurpassed.

成就勇猛智，　　 菩薩能安住，　 威儀戒相應，　　 被甲無所動。　

Accomplishing courageous wisdom, Bodhisattvas can abide securely, Deportment in accord with precepts, Their armor unwavering.

於昔勝尊眾，　　 清淨修諸業，　 是故被甲冑，　　 而常不怯弱。

Among the noble assemblies of the past, Purely cultivating various deeds, Thus they don this armor, And are never faint-hearted.　

以愛眾生慧，　　 饒益諸世間，　 通達於方便，　　 被甲善安住。　

With wisdom that loves all beings, Benefiting all in the world, Penetrating skillful means, They don armor and abide well.

於巧方便智，　　 菩薩能通達，　 如是被甲已，　　 斷除眾結縛。　

In the wisdom of skillful means, Bodhisattvas can penetrate. Having thus donned the armor, They cut off all fetters.

遠離一切執，　　 正信不違背，　 被甲之智人，　　 發趣於無上。

Distancing from all attachments, With right faith unwavering, The wise ones who don this armor Progress towards the unsurpassed.　

菩薩能決定，　　 自利及利他，　 以善精進力，　　 堅固無退轉。

Bodhisattvas can decisively Benefit self and others. With the power of good diligence, They are firm and unwavering.

[0116b29] 「復次無邊慧！諸菩薩摩訶薩於無量劫荷諸重擔被大甲冑，如是甲冑，若魔、若魔眷屬、或魔使者，及行邪見稠林惡磧諸眾生等所不能見。何以故，無有形色不可示現，無對無相捨相離相無名字故。無邊慧！假使飛箭量如須彌，攢鋒激射無能中者。設以三千大千世界所有眾生一一為魔，各有若干魔軍眷屬，競共俱時發諸利箭，亦如須彌彼終不能壞。諸菩薩摩訶薩如是甲冑，乃至不能損一毛端。於諸菩薩摩訶薩意，尚猶不能令有異念，何況身也。諸菩薩摩訶薩若以一心摧伏彼者，能令眾魔退散消滅，善能安住如是甲冑而不動搖，一切眾生無能壞者。何以故？以無相故，非諸眾生見所行故，一切眾生不能見知。諸菩薩摩訶薩而能了知一切法故，如實知見被大甲冑，為欲救護諸眾生故。於一切法無所執著，為欲饒益諸眾生故。於一切法亦無所得，是故眾生不能見知。如是甲冑無有形相、無有示現、無言說故，不與色相應、不與受想行識相應，不與內相應、不與外相應、不與亦內亦外相應、不與非內非外相應，不與界相應，不與處相應。不與地界相應、不與水界相應、不與火風空界相應。不與欲界相應、不與色無色界相應。不與有作相應、不與無作相應、不與亦有作亦無作相應、不與非有作非無作相應。不與聲聞地相應、不與獨覺地相應、不與佛地相應。不與語言道相應。亦不與色因相應、不與色相相應，不與受想行識因相應、不與受想行識相相應，亦不與相非相相應，亦不與一切法相應、非不相應。無有繫縛，無有解脫，亦非算數譬喻可知，以一切法過諸數故。如是甲冑，一切法見皆不可得，色見不可得、受想行識見不可得，乃至無少法見可得。如是甲冑，不與一切法相應、非不相應，不與色相應、非不相應，不與受想行識相應、非不相應。於一切法若相應不相應，彼皆遠離。如是甲冑，亦無有作，作者無故。亦無有相，相非有故。無處所相，無和合相，無有分別，無有動搖，無有攀緣，無性可見。被甲冑者亦不可得，如是被甲亦不可見。何以故？諸菩薩摩訶薩被甲冑時，而不見有誰為被甲、何處被甲、從何被甲，亦不見有我能被甲、我所被甲，亦不見有此處被甲、他處被甲，亦不見有如是被甲所為眾生，於一切法無所行故、無所有故。

Furthermore, Anantamati! The bodhisattva-mahāsattvas have borne heavy burdens for countless eons and donned the great armor. This armor cannot be seen by Māras, Māra's retinues, Māra's messengers, or beings who dwell in the thickets and evil wastelands of wrong views. Why? Because it has no form or appearance that can be displayed, no opposition, no characteristics, and is free from characteristics and names.

Anantamati! Even if flying arrows as large as Mount Sumeru were shot with concentrated force, none could hit it. Even if all beings in the three thousand great thousand worlds became Māras, each with their own Māra armies and retinues, and they all simultaneously shot sharp arrows like Mount Sumeru, they still could not destroy it. Such is the armor of the bodhisattva-mahāsattvas that not even a single hair can be harmed. It cannot even cause a different thought in the minds of the bodhisattva-mahāsattvas, let alone affect their bodies.

If the bodhisattva-mahāsattvas with one-pointed mind subdue them, they can cause all Māras to retreat and vanish. They can abide well in such armor without wavering, and no sentient being can destroy it. Why? Because it is without characteristics and is not within the realm of what sentient beings can perceive, so no sentient being can see or know it.

The bodhisattva-mahāsattvas can understand all dharmas, so they truly know and see the donning of the great armor, for the sake of rescuing and protecting all sentient beings. They are not attached to any dharmas, for the sake of benefiting all sentient beings. They also do not attain anything in all dharmas, therefore sentient beings cannot see or know it.

This armor has no form or appearance, and cannot be demonstrated or spoken of. It is not associated with form, nor with feeling, perception, volition, or consciousness. It is not associated with the internal, nor with the external, nor with both internal and external, nor with neither internal nor external. It is not associated with realms or sense fields. It is not associated with the earth element, water element, fire element, wind element, or space element. It is not associated with the desire realm, form realm, or formless realm. It is not associated with the conditioned or unconditioned, nor with both conditioned and unconditioned, nor with neither conditioned nor unconditioned. It is not associated with the grounds of śrāvakas, pratyekabuddhas, or buddhas. It is not associated with the path of language.

It is also not associated with the causes of form or the characteristics of form, nor with the causes of feeling, perception, volition, and consciousness or their characteristics. It is also not associated with characteristics or non-characteristics, nor is it associated with all dharmas, nor is it not associated. It has no bondage, no liberation, and cannot be known through numbers or analogies, because all dharmas transcend numbers.

Such armor cannot be seen in any dharma, cannot be seen in form, feeling, perception, volition, or consciousness, and not even the slightest dharma can be seen. This armor is neither associated nor not associated with all dharmas, neither associated nor not associated with form, neither associated nor not associated with feeling, perception, volition, and consciousness. It is far removed from both association and non-association with all dharmas.

This armor also has no action, because there is no actor. It also has no characteristics, because characteristics do not exist. It has no location, no combination, no discrimination, no movement, no grasping, and no nature that can be seen. The one who dons the armor also cannot be found, and the donning of the armor cannot be seen. Why? When the bodhisattva-mahāsattvas don the armor, they do not see who is donning the armor, where the armor is being donned, or from where it is being donned. They also do not see that 'I can don the armor' or 'the armor is mine'. They also do not see donning the armor here or there, nor do they see sentient beings for whom the armor is donned, because they do not act upon any dharmas and because nothing exists.

[0117a15] 「諸菩薩摩訶薩被如是甲冑，則被如來所被甲冑，身不可得、心不可得、意不可得。不可得故，遠離分別。諸菩薩摩訶薩若住少法、若得少法，現被甲冑、當被甲冑，不應說名被大甲冑。若心超過，乃可說名被不思議大甲冑也。諸菩薩摩訶薩不為少眾生故被大甲冑，亦不為一劫眾生故被大甲冑，亦不為百千劫百千俱胝劫、百千那由他俱胝劫諸眾生故被大甲冑，為於無量無數劫中諸眾生故被大甲冑，是故說名被於無量大甲冑也。

When bodhisattva-mahāsattvas don such armor, they don the armor worn by the Tathāgata. The body cannot be grasped, the mind cannot be grasped, and the consciousness cannot be grasped. Because they cannot be grasped, they are free from discrimination. If bodhisattva-mahāsattvas abide in or attain even a small dharma, whether they don armor now or will don armor in the future, it should not be called donning the great armor. Only when the mind transcends can it be called donning the inconceivable great armor.

Bodhisattva-mahāsattvas do not don the great armor for the sake of a few sentient beings, nor for sentient beings of one kalpa, nor for sentient beings of hundreds of thousands of kalpas, hundreds of thousands of koṭis of kalpas, or hundreds of thousands of nayutas of koṭis of kalpas. They don the great armor for the sake of sentient beings throughout immeasurable and innumerable kalpas. Therefore, it is called donning the immeasurable great armor.

[0117a25] 「諸菩薩摩訶薩被甲冑時，被於不住眾生想甲冑，不起我想甲冑，離眾生想甲冑，滅我想甲冑，知眾生性甲冑，知我性甲冑，過想受甲冑，知一切法無作相甲冑，空相甲冑，無想相甲冑，無願相甲冑，知一切法無生相甲冑，無滅相甲冑，知一切法差別性相甲冑，無差別性相甲冑，知一切法事相甲冑，無事相甲冑。

When bodhisattva-mahāsattvas don the armor, they don:

The armor of not abiding in the notion of sentient beings

The armor of not giving rise to the notion of self

The armor of abandoning the notion of sentient beings

The armor of extinguishing the notion of self

The armor of knowing the nature of sentient beings

The armor of knowing the nature of self

The armor of transcending perceptions and feelings

The armor of knowing all dharmas are without characteristics of being made

The armor of emptiness

The armor of signlessness

The armor of wishlessness

The armor of knowing all dharmas have the characteristic of being unborn

The armor of knowing all dharmas have the characteristic of being unceasing

The armor of knowing all dharmas have the characteristic of differentiated natures

The armor of knowing all dharmas have the characteristic of undifferentiated natures

The armor of knowing all dharmas have phenomenal characteristics

The armor of knowing all dharmas are without phenomenal characteristics

[0117b03] 「無邊慧！若住於事而被甲冑，終不說名被大甲冑。以諸菩薩摩訶薩不住於事求大智慧，是故說為被大甲冑。」

Anantamati! If one dons armor while abiding in phenomena, it can never be called donning the great armor. Because bodhisattva-mahāsattvas do not abide in phenomena while seeking great wisdom, it is therefore called donning the great armor.

[0117b05] 爾時世尊而說偈言：

無量千劫中，　　 被大無邊甲，　 為欲令眾生，　　 解脫諸苦惱。　

Throughout countless thousands of kalpas, Donning the great boundless armor, To enable sentient beings To be liberated from all suffering and afflictions.

如是大甲冑，　　 若魔若魔使，　 作諸魔業者，　　 眼所不能見；　

Such great armor, Neither Māras nor Māra's messengers, Nor those who perform Māra's deeds, Can see with their eyes;

及餘眾生等，　　 行見稠林者，　 甲冑不思議，　　 亦非彼所見。　

And other sentient beings Who dwell in the thickets of views, This inconceivable armor Is also not seen by them.

無色無形像，　　 無對無相待，　 甲冑不思議，　　 故非眼所見。

Without color or form, Without opposition or comparison, This armor is inconceivable, Thus it cannot be seen by eyes.　

無名亦無相，　　 遠離一切相，　 甲冑無有邊，　　 故無相見者。

Without name and without characteristics, Far removed from all marks, The armor is boundless, Thus no one with marks can see it.　

假如須彌箭，　　 攢鑽來中射，　 甲冑不思議，　　 令箭自摧折。

Even if arrows as large as Mount Sumeru Were to come piercing through, This inconceivable armor Would cause the arrows to shatter themselves.　

世界所有魔，　　 亦以須彌箭，　 於斯大甲冑，　　 競共來激射，　

All the Māras in the world, With arrows as large as Mount Sumeru, Compete to shoot fiercely At this great armor.

然於大甲冑，　　 不損如毛端，　 甲冑不思議，　　 無能摧壞者。　

Yet upon this great armor, Not even a hair's tip is damaged. This armor is inconceivable, None can destroy it.

由是諸菩薩，　　 身心無變異，　 甲冑不思議，　　 誰能傾動者？

Because of this, the bodhisattvas' Bodies and minds remain unchanged. This armor is inconceivable, Who could shake it?　

若以一念心，　　 摧伏諸魔眾，　 菩薩不思議，　　 魔軍咸退散。　

If with a single thought, They subdue all the hordes of Māra, The bodhisattvas are inconceivable, All demon armies retreat and scatter.

如是大甲冑，　　 未甞有動搖，　 一切諸眾生，　　 而無能見者。　

Such great armor Has never been shaken. All sentient beings Are unable to see it.

一切諸眾生，　　 不知甲冑相，　 是故諸眾生，　　 眼所不能見。　

All sentient beings Do not know the characteristics of this armor. Therefore, all sentient beings Cannot see it with their eyes.

菩薩為依怙，　　 能知一切法，　 猶若勝金剛，　　 斯為善被者。　

Bodhisattvas are the refuge, Able to know all dharmas, Like supreme vajra, These are those who skillfully don the armor.

不受一切法，　　 救護諸眾生，　 順諸佛法故，　　 斯為善被者。　

Not accepting any dharmas, Rescuing and protecting all sentient beings, In accordance with all Buddhas' dharmas, These are those who skillfully don the armor.

甲冑無所取，　　 隨順一切法，　 甲冑不思議，　　 斯為善被者。　

The armor has nothing to grasp, Conforming to all dharmas, The armor is inconceivable, These are those who skillfully don the armor.

甲冑無示現，　　 淨治一切法，　 諸法離言說，　　 無能示現者。　

The armor has no manifestation, Purifying all dharmas, All dharmas are beyond words, None can manifest it.

不與色相應，　　 不與受相應，　 不與想行識，　　 相應及和合。

It is not associated with form, Not associated with feeling, Not associated with perception, conditioning, or consciousness, Neither associated nor combined.　

不與內相應，　　 不與外相應，　 不與內外俱，　　 相應及和合。　

It is not associated with the internal, Not associated with the external, Not associated with both internal and external, Neither associated nor combined.

不與界相應，　　 不與處相應，　 若界若處中，　　 亦無有和合。　

It is not associated with realms, Not associated with sense fields, Whether in realms or sense fields, There is also no combination.

不與地相應，　　 不與水相應，　 不與火風空，　　 相應及和合。　

It is not associated with earth, Not associated with water, Not associated with fire, wind, or space, Neither associated nor combined.

不與欲相應，　　 不與色相應，　 不與無色界，　　 相應及和合。　

It is not associated with desire, Not associated with form, Not associated with the formless realm, Neither associated nor combined.

一切無所得，　　 不與諸有作，　 不與諸無作，　　 相應及和合。　

Nothing is attained at all, Not associated with the conditioned, Not associated with the unconditioned, Neither associated nor combined.

甲冑不思議，　　 無住無和合，　 無縛無解脫，　　 亦無不相應。　

The armor is inconceivable, Without abiding, without combination, Without bondage, without liberation, Also without non-association.

甲冑無邊際，　　 不共聲聞地，　 不共獨覺地，　　 相應及和合。　

The armor is boundless, Not shared with the Śrāvaka ground, Not shared with the Pratyekabuddha ground, Neither associated nor combined.

乃至諸佛地，　　 及與一切法，　 一切不相應，　　 一切不和合。　

Even up to the Buddha ground, And with all dharmas, It is not associated with anything, Not combined with anything.

種種語言道，　　 而無能及者，　 甲冑無有邊，　　 無體難思故。　

Various paths of language Cannot reach it, The armor has no bounds, Because it is without essence and inconceivable.

不與一切法，　　 相應不相應，　 甲冑不思議，　　 超過一切數。　

It is not associated Nor non-associated with any dharmas, The armor is inconceivable, Transcending all numbers.

甲冑無有上，　　 無縛無非縛，　 亦無有色相，　　 受想行識相。　

The armor is unsurpassed, Without bondage, without non-bondage, It has no form or characteristics, No feeling, perception, conditioning, or consciousness.

不與彼諸相，　　 相應及和合，　 不與諸法相，　　 相應不相應，　 亦不與無相，　　 相應及和合。　

It is not associated or combined With those characteristics, Nor associated or non-associated With the characteristics of all dharmas, Nor associated or combined With characteristiclessness.

甲冑無有上，　　 無縛無解脫，　 一切諸法中，　　 不墮一法數。

The armor is unsurpassed, Without bondage, without liberation, Among all dharmas, It does not fall into the number of any single dharma.　

一切諸法中，　　 甲冑不可得，　 是故無有上，　　 說名不思議。　

Among all dharmas, The armor cannot be found, Therefore it is unsurpassed, Called inconceivable.

甲冑無有色，　　 無受亦無想，　 無行亦無識，　　 非諸蘊所攝。　

The armor has no form, No feeling, no perception, No volition, no consciousness, It is not included in the aggregates.

如是勇猛者，　　 被斯大甲冑，　 身心無所得，　　 不見微少法。

Thus, the courageous one Who dons this great armor, Attains nothing in body or mind, Sees not even the slightest dharma.　

過諸思擇故，　　 清淨心安住，　 而常無怯弱，　　 說名不思議。　

Having transcended all discernment, The pure mind abides peacefully, Always without timidity, This is called inconceivable.

堅固被甲冑，　　 其心無所動，　 不計諸劫量，　　 說名不思議。

Firmly donning the armor, The mind remains unmoved, Not calculating the measure of kalpas, This is called inconceivable.　

甲冑無有量，　　 不取法非法，　 以無時量故，　　 說名不可量。　

The armor is immeasurable, Not grasping dharmas or non-dharmas, Because it is beyond temporal measure, It is called immeasurable.

不起眾生想，　　 亦無有我想，　 能知此想故，　　 一切想不生。　

Not giving rise to the notion of sentient beings, Nor the notion of self, Able to know these notions, All notions cease to arise.

亦知一切法，　　 此法皆無相，　 如是被甲冑，　　 說名不思議。

Also knowing all dharmas, These dharmas are all without characteristics, Thus donning this armor, Is called inconceivable.

[0118a26] 「復次無邊慧！此大甲冑名曰妙法嚴具莊嚴；亦名最上，不可壞故；亦名一切法無差別，不於少法作差別故。諸菩薩摩訶薩被此甲冑，持大慧力，乘於大乘、最上之乘、無等等乘、大攝受乘、無邊攝受乘、一切眾生乘此乘者，於此乘中無不容受，然於此乘不增不減，能令眾生安樂而住，亦令眾生安樂而出。若有眾生乘此決定安樂乘者，無有身心疲倦勞苦。無邊慧！此乘映蔽一切世間天、人、阿修羅、聲聞、緣覺及餘諸乘而當出離。此乘無來無去、無住無見無知，前際不可得、後際不可得、中際不可得，三世平等猶如虛空不離塵染，無有相待、無有障礙亦無執著，以此乘故而當出離。此乘無量，不可量故；本無礙相，不住相故；最上第一。乘此乘者無怯弱心，而發趣於阿耨多羅三藐三菩提。無邊慧！此乘如燈、如日月輪，為諸眾生作大光明。此之大乘亦復如是，光照三千大千世界，無能映蔽、無能障礙，能以無邊大功德海而發趣於阿耨多羅三藐三菩提。無邊慧！此乘離闇，能除一切世間之病，超過一切世間之法；攝大眾生，非諸下劣所能乘也，唯除能被大甲冑者。如我所說，於無量劫救護眾生，供養諸佛種種善根資糧清淨之所能乘，聲聞緣覺及餘下劣繫縛世間、世間相應，或增上慢、慢所調伏，一切外道無信之輩，尚不欲聞此乘之名，何況而能乘此乘也。若有眾生遊戲不可思議境界，乘此乘已，如其勝願而發趣於阿耨多羅三藐三菩提。

Furthermore, Anantamati! This great armor is called "Adornment of the Wondrous Dharma"; it is also called "Supreme" because it cannot be destroyed; it is also called "Non-differentiation of All Dharmas" because it does not differentiate among even the slightest dharmas. When bodhisattva-mahāsattvas don this armor and wield the power of great wisdom, they ride the Great Vehicle - the supreme vehicle, the vehicle without equal, the vehicle of great embrace, the vehicle of boundless embrace. All sentient beings who ride this vehicle are accommodated within it, yet this vehicle neither increases nor decreases. It enables sentient beings to dwell in peace and happiness, and also allows them to depart in peace and happiness. If there are sentient beings who ride this vehicle of definite peace and happiness, they will experience no physical or mental fatigue or suffering.

Anantamati! This vehicle outshines and transcends all worldly vehicles of devas, humans, asuras, śrāvakas, pratyekabuddhas, and others. This vehicle has no coming or going, no abiding, no seeing, no knowing. Its beginning cannot be apprehended, its end cannot be apprehended, its middle cannot be apprehended. It is equal in the three times, like space, not separate from defilements, without mutual dependence, without obstruction, and without attachment. Because of this vehicle, one can transcend. This vehicle is immeasurable, because it cannot be measured; it is originally without characteristics, because it does not abide in characteristics; it is supreme and foremost. Those who ride this vehicle have no timid or weak mind, and they progress towards anuttarā-samyak-saṃbodhi.

Anantamati! This vehicle is like a lamp, like the disk of the sun and moon, creating great light for all sentient beings. This Great Vehicle is also like this, its light illuminating the three thousand great thousand world systems, with nothing able to obscure or obstruct it. It is able to progress towards anuttarā-samyak-saṃbodhi with a boundless ocean of great merit. Anantamati! This vehicle is free from darkness, able to remove all worldly illnesses, surpassing all worldly dharmas. It embraces great beings; it cannot be ridden by those of inferior capacity, except for those who can don the great armor.

As I have said, it can be ridden by those who, for countless eons, have saved and protected sentient beings, made offerings to all Buddhas, and purified various roots of goodness and provisions. Śrāvakas, pratyekabuddhas, and other inferior beings bound to the world and in accord with the world, or those overcome by arrogance, and all non-believers of outside paths do not even wish to hear the name of this vehicle, much less ride it. If there are sentient beings who play in inconceivable realms, having ridden this vehicle, they will progress towards anuttarā-samyak-saṃbodhi according to their supreme vows.

[0118b25] 「無邊慧！此乘無際，初中後際不可了知。此乘際斷、際不可得，無邊際是乘際，無量際是乘際。無邊慧！乘無邊際亦無中際，無有少際而可斷者。言際斷者，以無少際說為際斷，不分別際說為際斷，如是名為此乘際斷。際無所有說為中際，際無所有說為邊際，際無所有以際說之。於彼際中際不可得，不可得故邊際中際無際無斷入於際門，入際門故此乘超過，於彼超過亦無所得。無邊慧！何者為際？謂斷、常際。入語言故際則非際。彼斷常際無有邊際，以彼際相相無邊故。所言際者無有分別，分別斷故超過於際遠離斷常。無邊慧！有身見者則於際門有所依止，若無身見則於際門無所執著。無執著故，於斷常際乃能超過。無邊慧！斷常際者而無有實，但誑語言。於三有中分別二際，於彼二際若不攝取、若不相應，乃能超過。斷身見故，於二際門而無所執。無邊慧！若諸菩薩摩訶薩未離身見，則不名為被大甲冑乘於大乘，於彼際門則為執著。設欲斷際起斷際想，於前後際而有分別。若諸菩薩摩訶薩已離身見，是則名為被大甲冑乘於大乘，於彼際門則無所執。過二際已，以安樂乘而發趣於阿耨多羅三藐三菩提。

Anantamati! This vehicle is without limits; its beginning, middle, and end cannot be known. The limits of this vehicle are cut off, its limits cannot be obtained. Its limit is limitlessness, its limit is immeasurability.

Anantamati! The vehicle has no edge limits and no middle limits, there are no small limits that can be cut off. To say the limits are cut off means that because there are no small limits, it is said the limits are cut off. Not discriminating limits is said to be cutting off limits. This is called the cutting off of this vehicle's limits.

To say there is no limit is to speak of the middle limit. To say there is no limit is to speak of the edge limit. To say there is no limit is to speak using 'limit'. Within that limit, the middle limit cannot be obtained. Because it cannot be obtained, the edge limit and middle limit, without limit and without cutting off, enter into the door of limits. Because of entering the door of limits, this vehicle transcends, and in that transcendence there is also nothing to be obtained.

Anantamati! What are limits? They are the limits of annihilation and permanence. Entering into language, limits are then not limits. Those limits of annihilation and permanence have no edge limits, because the characteristics of those limits are without edge. What is called a limit has no discrimination. Because discrimination is cut off, it transcends limits and is far removed from annihilation and permanence.

Anantamati! Those with a view of the body have something to rely on at the door of limits. If there is no view of the body, then there is no attachment at the door of limits. Because there is no attachment, one can transcend the limits of annihilation and permanence.

Anantamati! The limits of annihilation and permanence have no reality; they are merely deceptive words. Within the three realms of existence, two limits are discriminated. If one does not grasp at those two limits, if one is not associated with them, then one can transcend them. Because the view of the body is cut off, there is no grasping at the door of the two limits.

Anantamati! If bodhisattva-mahāsattvas have not abandoned the view of the body, they are not called those who don the great armor and ride the great vehicle; they are attached at the door of those limits. Even if they wish to cut off limits and give rise to the idea of cutting off limits, they still discriminate between prior and later limits.

If bodhisattva-mahāsattvas have abandoned the view of the body, they are called those who don the great armor and ride the great vehicle; they have no attachment at the door of those limits. Having transcended the two limits, they progress towards anuttarā-samyak-saṃbodhi by means of the vehicle of peace and happiness.

[0118c19] 「無邊慧！諸菩薩摩訶薩以大慧力，能於一切住際之法不斷不破，善巧方便攝取止觀，修習無相得無相證，則為諸佛授法光明。法光明故一切際斷，於彼際斷亦無所執、無有少際於彼際門，若相應、若不相應，若憶念、若不憶念，於一切法善巧方便安住止觀，便獲無邊大法光明。法光明故遠離黑闇怖畏毛竪，建大法幢、出大梵音、大師子吼，告眾生言：『汝等速來於此大乘、大安樂乘、大調御乘、大發趣乘而發趣於阿耨多羅三藐三菩提。』為諸眾生演法光明，法光明故能令眾生被大甲冑乘此大乘。無邊慧！諸菩薩摩訶薩於此大乘此大甲冑勿生慳悋，當願眾生發菩提心，被此甲冑乘此大乘。於此大乘此大甲冑亦勿慳悋，而能展轉勸諸眾生，復願眾生被此甲冑乘此大乘而當出離。諸菩薩摩訶薩住是行時，攝取佛國清淨佛國、攝取聲聞及諸菩薩圓滿功德，以此無邊大功德海而發趣於阿耨多羅三藐三菩提。無邊慧！此之大乘等于法界，此岸彼岸無可得者，然能運載一切眾生從此至於法界之中，無處相應、法界相應、甲冑相應。若於此乘等于法界勤修習者，而發趣於阿耨多羅三藐三菩提。

Anantamati! The bodhisattva-mahāsattvas, with the power of great wisdom, are able to not cut off or destroy any dharmas that abide in limits. They skillfully employ means to grasp both calm abiding and insight, cultivate signlessness and attain the realization of signlessness, and thus receive the light of Dharma from all Buddhas. Because of this light of Dharma, all limits are cut off. In this cutting off of limits, there is no grasping, no small limits at the door of limits, whether associated or not associated, whether remembered or not remembered. With skillful means, they abide in calm abiding and insight regarding all dharmas, and thus obtain the boundless great light of Dharma.

Because of this light of Dharma, they are far removed from darkness, fear, and hair-raising terror. They raise the great Dharma banner, utter the great Brahma sound, and roar the great lion's roar, saying to all beings: "Come quickly to this Great Vehicle, this vehicle of great peace and happiness, this vehicle of great taming, this vehicle of great progress, and progress towards anuttarā-samyak-saṃbodhi." They expound the light of Dharma for all beings, and because of this light of Dharma, they can cause beings to don the great armor and ride this Great Vehicle.

Anantamati! The bodhisattva-mahāsattvas should not be miserly with this Great Vehicle and this great armor. They should wish for all beings to arouse the bodhicitta, don this armor, and ride this Great Vehicle. They should not be miserly with this Great Vehicle and this great armor, but should be able to successively encourage all beings, wishing again for beings to don this armor, ride this Great Vehicle, and thus transcend.

When the bodhisattva-mahāsattvas abide in this practice, they embrace Buddha lands, purify Buddha lands, embrace śrāvakas and bodhisattvas, and perfect all merits. With this boundless ocean of great merit, they progress towards anuttarā-samyak-saṃbodhi.

Anantamati! This Great Vehicle is equal to the dharma realm. There is nothing to be obtained on this shore or the other shore, yet it can carry all beings from here to within the dharma realm. It is not associated with any place, it is associated with the dharma realm, it is associated with the armor. If one diligently practices this vehicle as equal to the dharma realm, one progresses towards anuttarā-samyak-saṃbodhi.

[0119a13] 「無邊慧！譬如法界無有塵染、無能壞者、無能染者。此之大乘亦復如是，無壞無染，無壞染故而當趣於一切智智，是故此乘說為大乘。此乘無礙，一切世間天、人、阿修羅不能退轉，以無著故而當趣於一切智智，是故此乘說為大乘。言大乘者，謂大莊嚴，一切莊嚴無不入此大乘中者。」

Anantamati! Just as the dharma realm is without defilement, cannot be destroyed, and cannot be tainted, so too is this Great Vehicle. It is indestructible and untainted. Because it is without destruction or taint, it will progress towards omniscience. Therefore, this vehicle is called the Great Vehicle. This vehicle is unobstructed; all worldly devas, humans, and asuras cannot cause it to regress. Because it is without attachment, it will progress towards omniscience. Therefore, this vehicle is called the Great Vehicle. What is called the Great Vehicle is the great adornment; all adornments are included within this Great Vehicle.

[0119a20] 爾時無邊慧菩薩摩訶薩白佛言：「世尊！於此乘中，豈有有為諸莊嚴耶？」

At that time, Anantamati Bodhisattva-mahāsattva addressed the Buddha, saying: "World-Honored One! In this vehicle, are there any conditioned adornments?"

[0119a22] 爾時世尊告無邊慧菩薩摩訶薩言：「如是如是。無邊慧！我隨世俗，於此乘中亦說一切有為莊嚴。無邊慧！若轉輪王、帝釋梵王，無不皆從此大乘出。若已出者、若當出者，雖住轉輪、釋梵尊位，不為生死煩惱過失之所染著，能於諸欲一一稱量，既稱量已則便厭捨，於出離道而能了知。無邊慧！若諸菩薩摩訶薩乘此乘者，雖受生死，於一切處不為染污，能見過患能知出離。若我於此未說諸法及諸莊嚴，以此乘相，於彼諸法及諸莊嚴亦能了知，而發趣於阿耨多羅三藐三菩提。」

At that time, the World-Honored One said to Anantamati Bodhisattva-mahāsattva: "Yes, indeed. Anantamati! Following worldly convention, I also speak of all conditioned adornments within this vehicle. Anantamati! Whether it's a wheel-turning king, Indra, or Brahma, all emerge from this Great Vehicle. Those who have emerged or will emerge, although they dwell in the positions of wheel-turning kings, Indra, or Brahma, are not tainted by the faults of birth, death, and afflictions. They can weigh each desire one by one, and having weighed them, they become disgusted and abandon them, thus understanding the path of liberation. Anantamati! If bodhisattva-mahāsattvas ride this vehicle, although they undergo birth and death, they are not defiled in any place. They can see the faults and know liberation. Even if I have not spoken of certain dharmas and adornments here, by the characteristics of this vehicle, they can also understand those dharmas and adornments, and progress towards anuttarā-samyak-saṃbodhi."

[0119b03] 爾時世尊而說偈言：

大乘無上乘，　　 此乘不思議，　 若有乘此乘，　　 彼皆當出離。　

The Great Vehicle is the unsurpassed vehicle, This vehicle is inconceivable. If there are those who ride this vehicle, They will all transcend.

是大依止處，　　 此乘不思議，　 無量無邊際，　　 故名為大乘。　

It is the great place of refuge, This vehicle is inconceivable. Immeasurable and boundless, Therefore it is called the Great Vehicle.

一切諸眾生，　　 乘於此乘者，　 此乘無有減，　　 亦復無有增。

All sentient beings Who ride this vehicle, This vehicle does not decrease, Nor does it increase.　

一切諸眾生，　　 乘於此乘者，　 安樂而發趣，　　 於中無苦惱。　

All sentient beings Who ride this vehicle, Progress in peace and happiness, Without suffering within it.

若諸菩薩等，　　 於此乘發趣，　 直進無他行，　　 身心不疲倦；　

If all the bodhisattvas Progress on this vehicle, They advance directly without other practices, Their bodies and minds not wearied;

照明於世間，　　 天人阿修羅，　 當於此大乘，　　 無上而發趣；　

Illuminating the world, Devas, humans, and asuras, Should progress on this Great Vehicle, The unsurpassed;

映蔽諸緣覺，　　 及以聲聞乘，　 亦於此大乘，　　 無上而發趣。　

Outshining the pratyekabuddhas, And the śrāvaka vehicle, Also on this Great Vehicle, They progress unsurpassedly.

無來亦無去，　　 無住無前際，　 後際及中際，　　 無得無所見。　

Without coming or going, Without abiding, without a prior limit, Later limit or middle limit, Nothing attained, nothing seen.

三世悉平等，　　 猶若淨虛空，　 此乘亦如是，　　 遠離諸煩惱。　

The three times are all equal, Just like pure empty space, This vehicle is also thus, Far removed from all afflictions.

此乘無相待，　　 無障無罣礙，　 一切悉能救，　　 所向無執著。　

This vehicle has no mutual dependence, No obstacles, no hindrances, It can save all beings, Wherever it goes, there is no attachment.

此乘無有量，　　 亦無一切相，　 自性不可得，　　 無畏不思議。　

This vehicle has no measure, Also no characteristics at all, Its self-nature cannot be obtained, Fearless and inconceivable.

若有乘此乘，　　 得無所畏者，　 乃於佛法中，　　 無障無罣礙。　

If there are those who ride this vehicle, And attain fearlessness, Then within the Buddha's Dharma, They are without obstacles or hindrances.

以此乘發趣，　　 普明於世間，　 如日百千光，　　 無時而不照。　

Progressing by means of this vehicle, It illuminates universally in the world, Like the sun's hundred thousand rays, There is no time when it does not shine.

此乘不可壞，　　 無能映蔽者，　 無量德資糧，　　 無上而發趣。　

This vehicle cannot be destroyed, Nothing can obscure it, With immeasurable merit provisions, It progresses unsurpassedly.

此乘超世間，　　 出過於三界，　 遠離諸黑闇，　　 能趣於無漏。　

This vehicle transcends the world, Surpasses the three realms, Far removed from all darkness, Able to progress towards the undefiled.

此乘唯攝取，　　 一切諸菩薩，　 其餘眾生類，　　 於中不容受。　

This vehicle only embraces All bodhisattvas, Other types of beings Cannot be accommodated within it.

若有智慧者，　　 無量千劫中，　 方便勤修習，　　 乃乘於此乘；　

Those who have wisdom, Over countless thousands of kalpas, Diligently cultivate skillful means, Only then can they ride this vehicle;

非諸聲聞眾，　　 及以諸緣覺，　 一切外道輩，　　 而能乘此乘。　

Not the assembly of śrāvakas, Nor the pratyekabuddhas, Nor any followers of other paths Can ride this vehicle.

若有諸眾生，　　 趣於非道者，　 斯人尠福德，　　 不堪聞此乘。　

If there are sentient beings Who tend towards wrong paths, These people of little merit Are not fit to hear of this vehicle.

若有諸眾生，　　 於不思議法，　 善巧而遊戲，　　 安住於此乘，　

If there are sentient beings Who, regarding inconceivable dharmas, Skillfully play with them, Abiding securely in this vehicle,

隨其所建立，　　 殊勝之誓願，　 住斯正道中，　　 無上而發趣。　

According to their establishment Of supreme vows, Dwelling on this right path, They progress towards the unsurpassed.

此乘無邊際，　　 亦無有中際，　 邊際及中際，　　 一切不可得。

This vehicle has no boundaries, Nor does it have a middle, Boundaries and middle Cannot be found at all.　

以際不可得，　　 此乘無有際，　 一切際斷故，　　 安樂而發趣。　

As limits cannot be apprehended, This vehicle has no limits. Because all limits are cut off, One progresses in peace and happiness.

此乘無邊際，　　 無邊是乘際，　 此乘無量際，　　 無量是乘際。　

This vehicle has no boundaries, No boundaries are the vehicle's limits. This vehicle has immeasurable limits, Immeasurability is the vehicle's limit.

此乘無際斷，　　 無際為際斷，　 於際不分別，　　 斷亦不可得。　

This vehicle has no limit to its severance, No limit is the severance of limits. Regarding limits, there is no discrimination, Severance also cannot be apprehended.

乘際無邊際，　　 亦無有中際，　 亦無無際際，　　 際性無所有。　

The vehicle's limit has no outer limit, Nor does it have a middle limit. There is also no limitless limit, The nature of limits does not exist.

於際無際相，　　 非際為際相，　 於彼諸際中，　　 際相無所有。　

Regarding limits, there are no characteristics of limits, Non-limits are the characteristics of limits. Among all those limits, Characteristics of limits do not exist.

非際說際門，　　 此乘已超過，　 於彼所過量，　　 相應不可得。　

The gateway of limits is explained as non-limits, This vehicle has already transcended it. Regarding what has been transcended, Correspondence cannot be apprehended.

我說斷常際，　　 有邊無邊際，　 如是一切際，　　 彼際悉非際。

I speak of the limits of permanence and annihilation, The limits of finitude and infinity. All such limits as these, Those limits are all non-limits.　

一切際無邊，　　 際相無所有，　 一切際自性，　　 於中不分別。　

All limits are boundless, The characteristics of limits do not exist, The self-nature of all limits, Within this, there is no discrimination.

如是諸際中，　　 以斷於分別，　 邊際無邊際，　　 一切悉能斷。　

Among such limits, By cutting off discrimination, The limits of limits and non-limits, All can be severed.

若有有身見，　　 則說諸際門，　 執著此諸際，　　 為無依怙者。　

If one has the view of a body, Then one speaks of the doors of limits, Clinging to these limits, One is without refuge.

若無有身見，　　 不著諸際門，　 不執一切際，　　 為能照明者。　

If one has no view of a body, One does not cling to the doors of limits, Not grasping at any limits, One becomes an illuminator.

一切際非際，　　 諸際非真實，　 一切際性相，　　 彼皆無所有。　

All limits are non-limits, Limits are not real, The nature and characteristics of all limits, They all do not exist.

不受一切際，　　 於際悉超過，　 不著諸際門，　　 能斷有身見。　

Not accepting any limits, Transcending all limits, Not clinging to the doors of limits, One can cut off the view of a body.

若於有身見，　　 不斷不遠離，　 不被大甲冑，　　 不乘於大乘。　

If regarding the view of a body, One does not cut it off or distance from it, One does not don the great armor, Nor ride the great vehicle.

以受於諸際，　　 分別諸際相，　 前際及後際，　　 一切皆分別。

By accepting all limits, Discriminating the characteristics of limits, Past limits and future limits, All are discriminated.　

若於有身見，　　 一切已能斷，　 乃被無邊甲，　　 乘於無上乘。　

If one has cut off All views of a self, Then one dons the boundless armor And rides the unsurpassed vehicle.

不著諸際門，　　 為世智慧者，　 能於種種際，　　 一切悉超過。　

Not clinging to the doors of limits, Being a wise one for the world, One can transcend All kinds of limits.

由是佛法中，　　 安樂而發趣，　 菩薩善觀察，　　 能以大慧力。　

Thus, in the Buddha's Dharma, One progresses in peace and happiness. Bodhisattvas observe well, Able to use the power of great wisdom.

不得少有法，　　 可斷可除滅，　 常以善方便，　　 善攝於止觀。　

Not attaining even a little dharma That can be cut off or eliminated, Always using skillful means, Skillfully embracing cessation and contemplation.

一相了知故，　　 諸相皆了知，　 安住於正法，　　 得大法光明。　

By understanding one characteristic, All characteristics are understood. Abiding in the true Dharma, One obtains the great light of Dharma.

以是法光明，　　 決了彼諸際，　 不見少有際，　　 若際及非際。　

With this light of Dharma, One decisively understands all those limits, Not seeing even the slightest limit, Whether a limit or non-limit.

於彼可相應，　　 一切無所著，　 若見苦眾生，　　 慰諭而告言：

In accordance with that, Detached from all things, If seeing suffering beings, Comfort and tell them:

『汝來於此乘，　　 安樂而出離。』

"Come ride this vehicle, And peacefully depart."

一切受生處，　　 能作法光明，　 被甲乘大乘，　　 亦以此開示。

In all places of rebirth, Able to make the light of Dharma, Don the armor and ride the Great Vehicle, And also use this to instruct.　

此乘此甲冑，　　 於彼勿慳悋，　 亦令諸眾生，　　 被甲乘大乘，

This vehicle, this armor, Do not be stingy with them, Also enable all beings To don the armor and ride the Great Vehicle,　

乘此安樂乘，　　 無上而發趣。

Ride this peaceful vehicle, And set forth towards the unsurpassed.　

如是諸菩薩，　　 安住此修行，　 能於佛法中，　　 以速而發趣。　

Thus all bodhisattvas, Abiding in this practice, Can swiftly progress Within the Buddha's Dharma.

清淨佛國土，　　 攝受諸聲聞，　 及諸菩薩等，　　 功德莊嚴事。

Purifying Buddha lands, Embracing all śrāvakas, And all bodhisattvas, Are meritorious and adorning deeds.

大寶積經卷第二十一

大寶積經卷第二十二

大唐三藏菩提流志奉　詔譯

被甲莊嚴會第七之二

[0120b23] 「復次無邊慧！我念往昔修菩薩行時被如是甲冑、乘如是大乘，超過諸際，能滅黑闇，能除怖畏，以大精進，乃於無量百千俱胝那由他佛所聞此菩薩摩訶薩甲冑莊嚴大乘莊嚴。踊躍歡喜觀此法時，於佛世尊恭敬尊重，不作是念：『我被如是甲冑，我有如是甲冑，我得如是法，我有如是法，我有如是種類之法。』我於爾時無有我想，遠離身見、遠離我慢，心無高下亦無分別，為欲攝受一切眾生，護持諸佛如來法藏，成熟無量百千俱胝那由他眾生，曾無一念勞倦之心。我於爾時不捨甲冑乘無邊乘，世世生中能破魔軍，魔諸眷屬退敗消滅，魔之使者怖畏馳散，一切異道諸遮羅迦、路伽耶、陀波利、婆羅遮伽，及此外道相應之輩，我皆降伏為作安隱，一切異論悉已摧殄，一切外道悉已降伏，邪趣眾生令於此乘住眾善軛。為諸眾生開示甲冑甲冑莊嚴，亦為眾生演說如是種類之法安樂大乘，住此乘者便獲一切安樂資具，所謂有為安樂資具、轉輪聖王安樂資具、帝釋梵王安樂資具，及得無為安樂資具。為諸眾生說此法時，令諸眾生入此法中生聖種性，建大法幢、作師子吼，而發趣於阿耨多羅三藐三菩提。

[0120c17] 「無邊慧！諸菩薩摩訶薩應被如是大甲冑已，如理觀察而選擇之，當於何法而發趣之？於一切法盡能知見，無有分別。何以故？諸菩薩摩訶薩安住正道，如理知故；正道發趣，如理見故。如理清淨則不分別非不分別，而於分別不分別中平等知見。若見有法可求可覓則不平等，不住如理清淨知見。以無分別無不分別，於彼分別不分別中而無執取；以無執取，遠離分別及不分別。於此道中無有憐愍、無有施為，亦無增益、亦無取捨。住平正道亦不分別過現未來，遍能了知一切分別。所有隨眠，於一切法得住平等、無顛倒義，乃得名為住斯道者。

[0120c29] 「無邊慧！何等為道及道清淨？所謂說名八支聖道：正見、正思惟、正語、正業、正命、正精進、正念、正定。正見能斷薩迦耶見，超過一切見所行境，一切諸見於一切處悉得清淨，而能了知一切分別，若勝分別、若遍分別，則無分別，無勝分別、無遍分別。不住邪思、斷邪思惟，能見正命、見正命想，見命清淨，住清淨命。如理能見清淨身業、清淨語業、清淨意業。住於正業，正見語業，於語語者悉能見知，住於正語能淨對治。正精進見善攝精進，住正精進，正見憶念而無有念，亦無作意、無所執取。以清淨念住於正念正見三昧，於三昧中無所依止，而能清淨三昧之見住於正定。無邊慧！諸菩薩摩訶薩如是見時，得一切處清淨正見住清淨道。此清淨道為善丈夫之所修行，智者尊重、眾聖悅可、如來稱讚，非一切魔魔民、魔使、魔天、大眾之所行處，亦非一切愛著外道、依止諍論、行見稠林、趣諸非道路伽耶等之所行處，亦非一切愛涅槃者之所行處。何以故？住無為者則於涅槃有所分別，涅槃分別則諸行分別。何以故？涅槃界中超過一切動念分別，尚無無為，況有有為？此道能淨一切分別，乃無少有無為分別，寧有一切有為分別？若於聖道有分別者，則不名為住於聖道。若斷一切動念分別，是則名為住於聖道、住無畏道、住安隱道、住安樂道。此道能至無老病死憂苦之處，此道能至無有自性超過性處，此道能至遠離一切性非性處，此道能至無示現相非色相處，此道如空遍一切處能至無上大宮殿中。如是去者不復退還，便獲若干安隱快樂。彼大宮殿不可示現，無諸事相、無少有為、無少無為，已滅有為已捨無為，不與眾生有為安樂無為安樂。

[0121b04] 「無邊慧！諸有欣樂有為涅槃，彼尚不求有為安樂，況有能於大宮殿者？大宮殿中無有施設，清涼寂靜故名涅槃，滅貪瞋癡、斷諸隨眠、裂愛見網、竭無明流、拔眾毒箭、盡不善法，故名涅槃。遠離一切憍慢病疾、眾苦逼惱，故名涅槃。非心意識心所所行，故名涅槃。息諸諍論一切結使乃至法想，故名涅槃。絕諸意樂意樂所求，亦無分別所分別相，故名涅槃。無邊慧！是為大般涅槃體性。涅槃無邊不可宣說，若有所趣則非是道，道亦無言不可宣說。諸菩薩摩訶薩若以此道趣於涅槃大宮殿時，亦令無量百千眾生住於斯道。

[0121b17] 「無邊慧！諸菩薩摩訶薩於此道中而發趣時，無有勞倦亦無憂惱，隨欲所求、隨欲莊嚴，隨莊嚴處一一莊嚴，隨攝眾生而為說法，令諸眾生皆得歡喜。何以故？此道無等、能淨對治、所作究竟。諸佛世尊、聲聞緣覺，皆於此道而發趣之不相違背，未到彼地，未如其願終不相離。何者為地？謂涅槃地、大宮殿地。譬如虛空不可為喻，唯除虛空以喻虛空。廣大空寂名曰虛空，涅槃宮殿亦復如是，為大空寂，無有主宰亦無我所，一切眾生設入其中，無能攝取一毛端量。廣大空寂廣大無量名大涅槃、名大宮殿。

[0121b29] 「無邊慧！諸菩薩摩訶薩此殊勝道，非諸聲聞緣覺所有。住此道者成就一切功德資糧得不退轉，為諸眾生作大饒益，以殊勝行為大莊嚴，以是道故而發趣之。如彼莊嚴，亦非聲聞緣覺所有。諸菩薩摩訶薩住此道時，若作輪王無所顧悋，有大威德神通變現，而能了知世出世間。若作帝釋、大梵天王，無所耽著遠離憍慢，樂見諸佛樂聞正法，成熟無量百千諸天，趣於阿耨多羅三藐三菩提。」

[0121c08] 爾時世尊而說偈言：

「菩薩殊勝道，　　世間無有上，　眾聖及二乘，　　皆趣於斯道。　一切諸菩薩，　　發趣大菩提，　為得道莊嚴，　　以斯道開示。　若於斯道中，　　已趣今趣者，　彼皆以正見，　　安住於斯道。　一切諸菩薩，　　若住平等見，　行於斯道中，　　安樂而發趣。　斯道最殊勝，　　斯道為無上，　如實能誘進，　　於中無所執。　若住於斯道，　　行於斯道中，　一切諸智人，　　其意不傾動。　不說於斯道，　　少有傾動者，　由是無所動，　　於動常遠離。　我說於斯道，　　無動無施為，　亦無有增益，　　斯道故無上。　一切諸菩薩，　　善住於斯道，　斯道無有愛，　　亦復無有憎。　斯道非過去，　　斯道非未來，　彼際不分別，　　如是而修習。　斯道無煩惱，　　斯道無分別，　於義不乖違，　　如是而安住。　住於最勝道，　　無住為安住，　住於斯道者，　　能獲清淨性。　我說八支道，　　眾聖之所行，　住於斯道者，　　菩提不難得。　菩薩依怙者，　　如是住斯道，　能得道清淨，　　一一而進趣。　斯之最上道，　　善士所修行，　如來所稱讚，　　此智為無上。　魔及魔軍眾，　　魔之所攝者，　外道餘眾生，　　非其所行處。　分別涅槃者，　　不住斯勝道，　愚為分別害，　　不能趣涅槃。　超過分別者，　　無想無分別，　於斯大道中，　　以是而發趣。　眾聖之勝道，　　愚夫皆遠離，　若行此法者，　　斯道為無上。　斯之最勝道，　　能至無上處，　其中無衰惱，　　無畏無災難。　斯之無上道，　　無色無形相，　不可以色相，　　而能示現者。　斯之安隱道，　　正直無所畏，　以斯道發趣，　　究竟大涅槃。　斯之最淨道，　　猶若太虛空，　一切無罣礙，　　常趣於涅槃。　若至涅槃者，　　一往無復退，　斯之大涅槃，　　最上勝安樂。　涅槃大宮殿，　　空寂不可量，　故名大涅槃，　　亦名大宮殿。　斯大涅槃中，　　三毒煩惱滅，　若至其中者，　　無退無受生。　涅槃大空寂，　　猶若太虛空，　廣大空寂故，　　於中無罣礙。　涅槃大宮殿，　　永離苦憂惱，　無邊境界處，　　說名為涅槃。　涅槃無數量，　　數量不可得，　寂滅清涼性，　　說名為涅槃。　涅槃無施設，　　趣道亦無上，　無量無分別，　　分別不可得。　我為諸菩薩，　　開示於斯道，　若住斯道者，　　彼近於涅槃。　若住於斯道，　　世間勝安樂，　一切皆當得，　　說名無畏者。　善住於斯道，　　其心無所染，　由是道清淨，　　說名無畏者。　以見平正道，　　一切能隨覺，　一切資具中，　　一切不貪著。　菩薩依怙者，　　殊勝真實道，　饒益諸眾生，　　勇猛而發趣。　若得無上道，　　最上道莊嚴，　令世悉歡喜，　　斯道而發趣。　斯道最殊勝，　　能令意清淨，　隨其所樂求，　　一切當發趣。　若得聖王位，　　轉輪大軍旅，　能捨大王位，　　出家行學道。　若得天帝釋，　　大梵天王位，　於彼無耽著，　　斯為善順道。　世間諸學處，　　一切能明了，　住於斯道中，　　乃為實語者。

[0122c03] 「復次無邊慧！諸菩薩摩訶薩於此道中而發趣時！為欲攝取八正道故修行一法，所謂不作諸不善法。又為攝取八正道故修行二法：一者於內隨何善法如理思惟，二者於外隨何善法如理請問。又為攝取八正道故修行二法：一者如事了知諸法，二者了知無事無住無所分別。又為攝取八正道故修行二法：一者於內隨順覺知，二者於外無所執著。又為攝取八正道故修行二法：一者自信無所分別；二者眾生若未有信，我令安住於此道中。又為攝取八正道故修行二法：一者能於所作之業如實知見，二者能於所作之業而無執著。又為攝取八正道故修行三法：一者於諸苦取蘊中一一了知，二者於諸無苦取蘊勤求至樂，三者於諸和合法中專修遠離。又為攝取八正道故修行三法：一者宣說最上之法語不乖違，隨說法義心無諍論；二者不著一切文字；三者攝取一切諸法。又為攝取八正道故修行四法：一者於義正方便事，二者隨義而作相應正方便事，三者順法而作觀察正方便事，四者不起一切執著正方便事。又為攝取八正道故修行四法：一者能以堅誓自守如說而行，二者能以六根善巧於道發趣，三者能令意樂清淨，四者能住不放逸行。

[0122c28] 「無邊慧！諸菩薩摩訶薩以此法行攝取道故，乃可名為隨順道者，觀一切法性空故、無名故、無相故、無願故、無生故、無作故、厭故、離故、滅故、出故，得法光明。觀生盡時，不於無生而起生想，便於爾時超昇離生、出過非法，得道清淨、獲無生忍。道清淨故過一切想，不住非想滅於道想，離於法想出無明網，以明修習所應得法悉能得之。明所修習得何等法？謂明修習得想受滅，得一切法決定善巧，得隨祕密順於法性。諸菩薩摩訶薩行此道時，不住於處不為相覆，知一切法同於虛空，生如空生、性如空性，無有少相而為罣礙。此道清淨不畏災患，被大甲冑不為執縛，乘於大乘無所迷惑，離諸障難猶如虛空。於此道中而發趣之，為諸眾生作大光明。無邊慧！是為諸菩薩摩訶薩殊勝之道，非諸聲聞緣覺所行。」

[0123a15] 爾時世尊而說偈言：

「為攝八正道，　　演說諸法行，　若住此道中，　　斯為大精進。　善法修行者，　　能於一切時，　不作不善法，　　斯行攝於道。　菩薩修習者，　　於內如理思，　於外求請問，　　斯行攝於道。　菩薩觀察者，　　如事正了知，　如理如法住，　　斯行攝於道。　菩薩依怙者，　　於內隨覺知，　於外無所執，　　斯行攝於道。　菩薩無畏者，　　自信無分別，　令他住淨信，　　斯行攝於道。　菩薩思惟者，　　淨諸所作業，　於業無所執，　　斯行攝於道。　菩薩無繫者，　　常知苦取蘊，　求無苦取蘊，　　斯行攝於道。　菩薩善智者，　　修離和合行，　能離於和合，　　斯行攝於道。　菩薩思義者，　　隨義能了知，　演說無違諍，　　斯行攝於道。　菩薩具慧者，　　不著於文字，　攝持一切法，　　斯行攝於道。　菩薩行法者，　　能與法相應，　亦隨義相應，　　斯行攝於道。　菩薩順道者，　　正住於堅誓，　如說而修行，　　斯行攝於道。　菩薩道清淨，　　善淨於意樂，　住法不放逸，　　斯行攝於道。　菩薩一切時，　　勤修此諸行，　身心獲安樂，　　斯行攝於道。　菩薩正念者，　　住於清淨道，　了知一切法，　　皆空無有相。　菩薩觀察者，　　能令願清淨，　亦不住無願，　　遠離於諸相。　菩薩如理觀，　　理趣悉平等，　於諸法不生，　　無有少疑惑。　菩薩妙智者，　　能觀一切法，　厭離寂滅故，　　明見而發趣。　菩薩觀法者，　　如理見法生，　不於生見生，　　不於盡見盡。　菩薩精進者，　　如是觀察時，　出離於非法，　　超昇正位中。　菩薩妙智者，　　斯道為清淨，　速至大安隱，　　成就無上忍。　菩薩妙智者，　　隨順觀諸法，　超過一切想，　　常住於無想。　菩薩妙智者，　　斯道能淨治，　遠離於道想，　　亦不住法想。　菩薩妙智者，　　斯道淨治故，　出於無明網，　　獲大法光明。　菩薩妙智者，　　能以明修習，　教授諸眾生，　　由是而發趣。　菩薩明修習，　　為得一切法，　決定甚深義，　　善巧大方便。　菩薩明修習，　　方便離諸想，　隨順祕密法，　　能知決定義。　菩薩妙智者，　　以大法光明，　能滅於想受，　　由是而發趣。　菩薩妙智者，　　不住於斯道，　不住斯道故，　　於道而發趣。　菩薩無畏者，　　能知一切法，　猶若淨虛空，　　諸相無所覆。　菩薩知諸法，　　其性同虛空，　諸法如空故，　　清淨而無垢。　菩薩如是住，　　不為相所礙，　速為諸眾生，　　演說而教授。　菩薩妙智者，　　一切道清淨，　於道無災患，　　無礙而發趣。　如是清淨道，　　速往大菩提，　能於無為證，　　平等而發趣。　菩薩大甲冑，　　大乘及大道，　如空無罣礙，　　清淨而發趣。　趣斯乘及道，　　如趣太虛空，　遠離於眾相，　　無相而發趣。　大乘平等乘，　　廣大如虛空，　於斯清淨道，　　此乘當發趣。　一切諸菩薩，　　尊重於斯法，　為諸眾生故，　　勇猛而發趣。　若詣大菩提，　　住斯殊勝道，　非諸二乘等，　　於此能發趣。　菩薩正憶念，　　能令道清淨，　以斯清淨道，　　最上而發趣。

[0124a11] 「復次無邊慧！諸菩薩摩訶薩如是發趣之時，能以善巧而正了知無量念處、正斷、根、力、覺分、解脫、等持等至、神足止觀，無量功德殊勝莊嚴，為欲降伏諸世間故被大甲冑，出三界故乘於大乘，攝受天人阿修羅故安住斯道，而發趣於阿耨多羅三藐三菩提。無邊慧！諸菩薩摩訶薩被大甲冑乘於大乘住斯道時，不以慈悲喜捨遍照眾生，於諸眾生不愛如己。如是甲冑大乘大道，而於大地所不堪受，一切眾生不任親近。若以哀愍利益眾生被大甲冑乘於大乘安住斯道，如是甲冑大乘大道，一切世間天人阿修羅所不能行，一切愚夫耽著世間住世間者亦不能見。又諸菩薩摩訶薩哀愍一切諸眾生故被大甲冑，能以甲冑加持地界水火風界，令此地界而不傾覆，一切眾生不生恐怖，能令水界火界風界隨彼所應作所應作。又諸菩薩摩訶薩始自初心發趣甲冑，乃至今被斯大甲冑乘此大乘，以清淨道而發趣於一生補處，詣菩提樹坐道場時。此三千大千世界之中，金剛所成堅固場地，若不加持踊沒傾覆。雖以堅固金剛所成，無堪荷負斯大甲冑大乘大道。又諸菩薩摩訶薩往昔誓願，於諸眾生趣慈悲故，十方諸佛諸大菩薩共稱讚故，設復金剛大輪圍山、須彌盧山、一切寶山及餘山王，若不加持亦無堪荷斯大甲冑大乘大道。又諸菩薩摩訶薩本願力故、諸佛如來本願力故，於諸眾生不為惱故、不為害故、不為損故、不為怨故、不為讐故、不凌恃故、不逼迫故，為令眾生獲安樂故，被大甲冑乘於大乘住斯道中，而發趣於阿耨多羅三藐三菩提。

[0124b13] 「無邊慧！諸菩薩摩訶薩被甲冑時，被慧甲冑、持慧刀仗、大慧迴向，乘迴向乘、起慧光明、住光明道，以慧明眼觀察諸法，而發起於一切智智。為欲攝取一切智智，為諸眾生修行般若波羅蜜、檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜，一切皆以慧為先導、慧為修習、慧為攝持，迴向阿耨多羅三藐三菩提。」

[0124b21] 爾時無邊慧菩薩摩訶薩白佛言：「希有世尊！諸菩薩摩訶薩若干智慧，遍一切處悉能攝持，成就無量諸佛之法。」

[0124b23] 爾時世尊告無邊慧菩薩摩訶薩言：「無邊慧！如是如是，如汝所說。諸菩薩摩訶薩若干智慧，遍一切處攝一切法，被大甲冑乘於大乘住斯大道，一一皆以慧為先導而發趣之。無邊慧！設有智慧無慧先導，於此道中不能發趣。若有智慧以慧先導，遍一切處隨轉隨行，以慧攝持、以慧防禦，爾時乃名被大甲冑乘於大乘住斯大道，以安隱法饒益世間，能開慧眼以眼觀察，慧身朗照放大光明，而發趣於阿耨多羅三藐三菩提。無邊慧！是為諸菩薩摩訶薩所被甲冑甲冑莊嚴、所乘大乘大乘莊嚴、所行大道大道莊嚴，而發趣於阿耨多羅三藐三菩提。無邊慧！諸善丈夫甲冑莊嚴、大乘莊嚴、大道莊嚴，一切功德種種莊嚴，我若具說，於無量劫不可窮盡。為令汝等而了知故，亦為未來諸善丈夫甲冑莊嚴、大乘莊嚴、大道莊嚴，無邊功德資糧莊嚴，我今於此略說少分。彼善丈夫若聞我法，亦當被大甲冑乘於大乘住斯大道，功德莊嚴而發趣之。」

[0124c13] 爾時世尊而說偈言：

「我說一切斷，　　亦說四念住，　一切善方便，　　斯由不放逸。　具足正憶念，　　法善巧相應，　勇進而出離，　　斯由不放逸。　根力菩提分，　　被甲乘大乘，　以此為侍衛，　　菩薩當發趣。　禪定勝解脫，　　等持及等至，　以此為侍衛，　　菩薩當發趣。　大慈悲喜捨，　　被甲乘大乘，　以此為侍衛，　　菩薩當發趣。　成就於止觀，　　神足及神變，　以此為侍衛，　　菩薩當發趣。　無量諸功德，　　被甲乘大乘，　於道無疲倦，　　菩薩當發趣。　精進不放逸，　　被甲乘大乘，　了知彼念處，　　菩薩當發趣。　光明大甲冑，　　降伏諸世間，　被斯甲冑已，　　乃名為智者。　正趣一切智，　　出過三界中，　乘斯大乘已，　　乃名為智者。　大道清淨道，　　映蔽諸世間，　天人阿修羅，　　乃名遍聞者。　如是諸菩薩，　　普為諸眾生，　能於一切時，　　精進被甲冑。　菩薩不修習，　　大慈及大悲，　大喜大捨等，　　大地不堪受。　菩薩不修習，　　於彼諸眾生，　知時饒益事，　　大地不堪受。　菩薩不修習，　　於彼諸眾生，　愛之如己者，　　大地不堪受。　菩薩不修習，　　以慈乘大乘，　諸山及大海，　　大地不堪受。　菩薩不修習，　　慈念諸眾生，　乘於此大乘，　　眾生不親近。　若被斯甲冑，　　慈光不照明，　於彼大甲冑，　　眾生不親近。　若被斯甲冑，　　功德海無邊，　加持四大界，　　彼乃堪荷負。　攝取眾生故，　　普照以慈光，　加持四大界，　　彼乃堪荷負。　攝取眾生故，　　成就大菩提，　加持四大界，　　彼乃堪荷負。　不譏惱眾生，　　被斯大甲冑，　大乘而出離，　　斯名為智者。　善巧大方便，　　一切悉加持，　無上而出離，　　斯名為智者。　由是此大地，　　不沒亦不傾，　水火風界等，　　能作所應作。　然諸大菩薩，　　被甲乃無邊，　乘於此大乘，　　以道而發趣。　成就一生處，　　至於最後身，　往詣樹王下，　　坐于堅固地。　於此道場處，　　安住如金剛，　身心不疲倦，　　現證一切智。　菩薩無畏者，　　若不以加持，　彼地當傾覆，　　壞已無復成。　一切大地界，　　若不以加持，　假使金剛成，　　無不傾覆者。　菩薩於往昔，　　大誓願莊嚴，　於諸眾生所，　　已起大慈念。　現在十方界，　　諸佛剎土中，　遍知兩足尊，　　一切皆護念。　設復餘石山，　　須彌盧寶山，　金剛輪圍山，　　堅固嶷然住。　菩薩智慧者，　　若不以加持，　於斯大甲冑，　　不堪為荷負。　諸佛諸菩薩，　　神力所加持，　眾生及大地，　　堪近堪荷負。　被斯大甲冑，　　不為惱眾生，　甲冑無有上，　　以乘當發趣。　被斯大甲冑，　　不為害眾生，　甲冑不思議，　　以乘當發趣。　被斯大甲冑，　　不為讎眾生，　為除眾生病，　　以乘當發趣。　具足殊勝道，　　無上最淨治，　不惱不讎怨，　　不害正安住。　被慧大甲冑，　　乘慧迴向乘，　甲冑不可壞，　　迴向無過上。　菩薩依怙者，　　住道慧光明，　以慧觀諸法，　　無上而發趣。　菩薩殊勝道，　　甲冑及大乘，　斯由慧光起，　　是故心清淨。　乘諸波羅蜜，　　趣佛大菩提，　慧攝慧清淨，　　以慧為先導。　一切波羅蜜，　　以此慧為先，　慧攝慧清淨，　　能授無上智。　菩薩不思議，　　能起慧光明，　能然大慧燈，　　安樂而發趣。　起慧光明故，　　慧眼由是開，　於佛無上智，　　明見而發趣。　菩薩勇猛者，　　甲冑乃無邊，　無邊莊嚴故，　　名為大甲冑。　菩薩大智者，　　大乘大莊嚴，　於佛一切智，　　無染而發趣。　菩薩大智者，　　大道大莊嚴，　殊勝不思議，　　清淨而發趣。

大寶積經卷第二十二

大寶積經卷第二十三

大唐三藏菩提流志奉　詔譯

被甲莊嚴會第七之三

[0126a06] 「復次無邊慧！諸菩薩摩訶薩乃於無邊甲冑境界、無邊大乘境界、無邊大道境界而發趣之。何以故？於一切處能隨入故。諸菩薩摩訶薩為欲隨入一切法故被大甲冑，為欲隨入一切法故乘於大乘，為欲隨入一切法故住斯大道，於一切法得平等故而發趣之。然此甲冑，不得少法若內若外、若麁若細、若遠若近、過現未來、有為無為、住不住者。若此甲冑於一切法不能選擇、不能決了、不能遍知、不能隨入、不能作證、不能超過，不可名為被大甲冑。於一切法若能選擇、若能決了、若能遍知若能隨入、若能作證、若能超過，乃可名為被大甲冑。又此大乘亦無少法若內若外，乃至迴向一切智智，遍知隨入作證超過，是故此乘名為大乘、法善巧乘、至涅槃乘、無上上乘、無等等乘。又此大道亦無少法若內若外，乃至能於一切諸法平正大道而發趣之，此平正道無有少法不遍知者，是故此道名無上道、無數量道、無等等道。

[0126a25] 「無邊慧！諸菩薩摩訶薩被大甲冑，遍能隨入一切眾生心心所行，遍能清淨一切眾生雜染煩惱，乘於大乘增長眾生一切善根，住斯大道勸化眾生一切善法。無邊慧！諸菩薩摩訶薩為一一眾生、一一心行，盡生死際長時流轉求智慧樂不捨甲冑，而能堅固被大甲冑、無量甲冑、難思甲冑、清淨甲冑、無邊甲冑、無取甲冑、知眾生想甲冑、知無眾生甲冑、知無我甲冑、知眾生自性甲冑、隨覺眾生自性甲冑、知我自性甲冑、隨覺我自性甲冑、知內自性甲冑、隨覺內自性甲冑、知外自性甲冑、隨覺外自性甲冑、知內外自性甲冑、隨覺內外自性甲冑、知一切法自性甲冑、隨覺諸法自性甲冑、知一切法無所得甲冑、知一切法自性無所得甲冑、了知一切諸法甲冑、無邊甲冑、無中甲冑、無中邊甲冑、非過去甲冑、非未來甲冑、非現在甲冑、無作甲冑、無作者甲冑。

[0126b13] 「無邊慧！諸菩薩摩訶薩於此甲冑，亦無所被、亦不隨覺、亦不決了、亦不出離、亦不現證，無甲冑故而被甲冑、不隨覺故而能隨覺、不決了故而能決了、不出離故而能出離、不現證故而能現證、無所乘故而乘大乘，不於大乘而有施設、無所施設而為施設，然於大乘無少施設，若有施設則非施設，於彼施設不可得故、不可見故。亦無有乘以乘安住，以無所得而住大乘，遠離趣向，不至究竟、不到涅槃，不可得故非道為道。於道發趣以平正故，此平正道無所施設，誰為施設？何處施設？從何施設？亦無有作亦無作者，亦非和合非不和合，一切厭離一切不求。何以故？此平正道與一切法不異不同，不相應故。不起法想，離一切法無垢無淨，法性亦爾無垢無淨，是故此道名無染道，以不可趣而為進趣，以不可攝而為攝取。此道甚深，無生無起、無出無作、無得無行、無處無住、無障無事，於一切事而能顯了，於一切事而無差別，不隨事轉，以無事故至無上處。無邊慧！諸菩薩摩訶薩於此甲冑、此乘、此道應如是知。然此甲冑、此乘、此道無所可見、無所可知，不可得故。誰為被甲？誰乘此乘？誰行此道？亦不可見、亦不可知、亦不可得。

[0126c07] 「無邊慧！若諸菩薩摩訶薩聞斯法已不驚不怖，讀誦宣說，於法理趣無所乖違，隨順修行而生愛樂入於勝解，為斯法故應勤精進；若於斯法決定理趣、善巧方便有堪能者，被此甲冑、乘於此乘、行於此道，於此深法無所得故，而發趣之盡生死岸為正覺者，能以無邊功德莊嚴出現世間。無邊慧！諸菩薩摩訶薩於此法中應生愛樂，起大精進而無放逸。若有眾生於此深法纔生愛樂，我說彼人得大饒益，況能精勤不為放逸、戒行清淨而發趣者。無邊慧！汝觀斯法若干廣大、若干殊勝、若干清淨，我於此法慇懃稱讚，欲令眾生而生愛樂，當得長夜利益安樂，為厭離故、寂滅故、遍知故。無邊慧！汝當復觀斯法能授世間出世間具足安樂。諸有若干匱乏眾生，於此深法而退失故，遠離世間及出世間，一切具足豐饒安樂。無邊慧！汝當復觀如來現前此深法寶若干豐饒、若干易得，汝今於此甚深之法應勤修習。諸有愚夫於我演說此法寶時尚不欲聞，況能受持如來現前法寶豐饒？不樂聽聞、不欲諮問。若於末世後五百歲正法滅時，佛及法寶及持法者三不現前，何能欲聞愛樂諮問？無邊慧！然於後時，若為如來善加持者，此深法寶亦令可得。無邊慧！彼怖畏時，此深法寶實無損減亦無滅盡，但於此法無聽聞者、無受持者，唯除我前渴仰聽聞被甲冑者，當於彼時乃能愛樂聽受斯法。彼時眾生聞此法已能生淨信，我說彼人當得成就斯廣大法，況於今時於此法中能生淨信勤修行者。

[0127a07] 「無邊慧！諸菩薩摩訶薩被無上甲冑、無量甲冑、大甲冑時，應作是念：『我為一切匱乏眾生，所謂乏於戒者、乏於聞者、乏於慧者、乏解脫者、乏於解脫知見者，以此大法而豐足之。』由是大法豐足之故，一切匱乏皆令捨離。戒財、聞財、慧財、解脫財、解脫知見財，皆令富饒；貪瞋癡火皆令息滅，一切眾病皆令除愈，無上良藥皆令服之，服斯藥故眾病消除，獲大安樂永離有餘，證清涼性無上涅槃，無復有餘思惟觀察，不求一切有為無為。何以故？以此涅槃最上安樂，一切所求更無餘故、所求永息已滅盡故。無邊慧！諸菩薩摩訶薩被於如是大甲冑已，又為哀愍攝取一切諸眾生故乘此大乘。此大乘者，過去諸佛已乘出離、未來諸佛當乘出離、現在諸佛今乘出離。無有去者，亦無有乘亦無出離。何以故？以空無相無願、無生無作者故，非已出離、非今出離、非當出離。乘此乘者如是出離，為善出離而無執著。於一切法非有和合、非無和合、無來無去。此乘此道而出離時，亦非和合、無來無去。此乘此道於大甲冑而出離時，亦非和合、非不和合、無來無去，不可得故。無邊慧！諸菩薩摩訶薩以此甲冑、此乘、此道而發趣之。又此甲冑、此乘、此道而發趣時，不作是念：『若凡夫法、若聲聞法、若緣覺法、若諸佛法，彼法於我若遠若近。』亦不作念：『若空無相無願、無生無作，彼法於我若遠若近。』亦不作念：『若厭若離若滅，乃至大般涅槃，彼法於我若遠若近。』

[0127b06] 「無邊慧！此大甲冑、此乘、此道，一切菩薩、一切聲聞、一切緣覺、一切眾生所不能動，而發趣於阿耨多羅三藐三菩提。無邊慧！諸佛世尊於此甲冑、此乘、此道得不動已而般涅槃。何以故？一切諸法不可動故，一切法性法性之相相遠離故、相清淨故、遍清淨故。不可以相而為觀察、為勝觀察、為遍觀察。一切法相法相之性，不可以性而為觀察、為勝觀察、為遍觀察。一切諸法無性無相，不可顯示、不可言說，是為諸法真實性相。無邊慧！如此甲冑、此乘、此道真實之相不可顯示，不可言說亦復如是。為令眾生當了知故，增長一切法光明故，於此甲冑、此乘、此道，假以施設而略說之。汝今若欲於此甲冑、此乘、此道隨義行者，勿以施設、勿以顯示、勿以言說，應隨義行。隨義行者，無少應行、無少隨行。若於非義不應隨行，若於是義則應隨行。隨義行時，不隨聲行、不隨字行、不隨語行，不隨行者不隨彼轉。何者為義？謂祕密說。於祕密說應隨覺了、應以信行。以信行者，於是義中無所分別，於無分別乃應隨行。應隨行者，乃為不行亦不隨行。何以故？於是義中無少有行、無少隨行、無少遍行，遠離行故。不應隨行，不隨菩提相應而行，不隨流轉相應而行，於彼相應及不相應皆非作意、皆非正念，念清淨故，故不應行。

[0127c03] 「無邊慧！於是義中，汝應隨行勿異有行，若異隨行則為妄失。隨逐音聲、隨逐文字、隨逐語言，於彼語言不能捨離。遍知音聲、超過文字、隨覺語言，則不隨行，則不流轉。於是義中如是隨行、如是隨入則無少行，行止息故。無邊慧！於義行時，勿復以行而行於義。若不以行而行於義，則為不來不復退還。若得不來不復退還，於此甲冑、此乘、此道，隨順趣於阿耨多羅三藐三菩提，為諸眾生作大饒益。

[0127c12] 「無邊慧！若於此法如是說者、隨義行者、能隨入者，心不顛倒、無有疑惑，成就勝解。於此甲冑、此乘、此道若未攝取，能攝取之速當發趣；若有未被斯甲冑者則能速被；若有未乘於此乘者則能速乘；若有未住於此道者則能速住。無邊慧！彼諸眾生當攝廣大福德資糧，為佛世尊之所護念，於法無違與僧同行。無邊慧！汝已攝取無量善根，於後末世當以此法攝諸眾生，為諸眾生荷負重擔，所獲福德其量難說。」

[0127c21] 爾時世尊而說偈言：

「菩薩無畏者，　　如是被甲時，　為利諸眾生，　　乃被無邊甲。　眾生若貧乏，　　弊苦無法財，　無戒無多聞，　　無慧無解脫；　被此無邊甲，　　令法致豐饒，　以法豐饒故，　　一切獲安樂。　為捨諸貧苦，　　演說無上法，　聞者皆離塵，　　住斯安樂道。　戒蘊備充足，　　多聞如大海，　便得最上慧，　　由斯能斷縛。　解脫遍照明，　　解脫正知見，　若能現證者，　　一切獲安樂。　貪瞋癡大火，　　恒燒遍熾然，　眾生由是苦，　　彼火我令滅。　授諸眾生藥，　　一切病皆除，　若病消除已，　　得至涅槃界。　永捨一切餘，　　趣於安樂處，　從彼安樂中，　　無有退還者。　一切有為樂，　　於彼不復求，　無上大安樂，　　於彼皆當證。　以無戲論法，　　成熟諸眾生，　究竟大安樂，　　一切皆當得。　如是發趣者，　　一往不復還，　出過於發趣，　　常得勝安樂。　於大安樂中，　　樂欲不樂欲，　發趣無發趣，　　一切皆當斷。　如是被甲已，　　當乘於此乘，　為愍諸眾生，　　一切皆攝取。　過去正遍知，　　此乘已出離，　未來正遍知，　　此乘當出離，　現在佛世尊，　　此乘今出離，　故於此大乘，　　無不皆乘者。　一切諸最勝，　　世間大依怙，　以此乘出離，　　不起於乘想，　非乘以為乘，　　非道以為道，　非出以為出，　　出離故無上。　此乘出離時，　　曾無少出離，　以空無有相，　　無願無作故。　非乘非出離，　　乃名為大乘，　一切悉平等，　　由是而發趣。　此乘無和合，　　亦無不和合，　發趣無上道，　　現證大安樂。　此乘無相應，　　亦無不相應，　無處無所依，　　由是而發趣。　此道無有來，　　此道亦無去，　行斯正道者，　　寂靜而發趣。　我說於此道，　　此乘此甲冑，　於法無所依，　　寂靜最無上。　一切凡夫法，　　一切聲聞法，　一切緣覺法，　　一切不可得。　於佛一切法，　　離垢無上法，　不遠亦不近，　　一切不可得。　於空無相法，　　無願無作法，　不遠亦不近，　　一切不可得。　於厭離滅法，　　涅槃寂靜法，　不遠亦不近，　　一切不可得。　此乘此甲冑，　　此道無所取，　無上不可動，　　畢竟不可得。　一切法自性，　　真實希有相，　不可以施設，　　諸法性空故。　此乘此甲冑，　　此道無顯示，　如諸法自性，　　彼性亦如是。　一切諸法中，　　相性不可得，　於無相性法，　　我略為開示。　一切諸法中，　　一切自性相，　於我如是說，　　畢竟無所有。　此乘及此道，　　甲冑自性相，　於彼求言說，　　畢竟亦非有。　言說非有故，　　是為希有相，　於彼言說中，　　語相亦非有。　諸法不可量，　　無勝無邊量，　一切不可測，　　是故法無上。　此乘此甲冑，　　此道亦如是，　於彼無相中，　　如是應隨入。　為令諸眾生，　　遍知勤修習，　速逮法光明，　　故我如是說。　諸法無語言，　　一切不可說，　於彼諸法中，　　一切應隨入。　以法無言故，　　於彼應隨行，　行無少有行，　　一切法無行。　無求而樂求，　　無行而隨行，　如是隨行者，　　於義不觀察。　汝今於實義，　　一切應隨行，　音聲及語言，　　於彼勿隨轉。　音聲語言中，　　若得不隨轉，　於義乃隨行，　　是為求義者。　何者名為義，　　應知祕密說，　以信無分別，　　是義乃隨行。　明了如是義，　　能於祕密說，　無執無所著，　　不行不隨轉。　若有隨行者，　　彼則隨執著，　若無隨行者，　　一切不隨轉。　由是正憶念，　　遠離於隨轉，　菩提及生死，　　二俱不相應。　於彼亦無念，　　無念為正念，　於念清淨故，　　說為清淨者。　若異此修行，　　遠離無上法，　汝應於是義，　　如說而修習。　若隨語言者，　　是則隨音聲，　於彼不超過，　　同於世間法。　音聲及文字，　　不應隨彼轉，　應知真實義，　　無行以隨行。　實義無音聲，　　亦無有文字，　超過語言故，　　乃名為實義。　是義應隨行，　　隨行無所有，　以行止息故，　　乃名為實義。　於真實義中，　　不行以為行，　斯則不退轉，　　不捨於甲冑。　隨順大甲冑，　　大乘及大道，　趣於安樂處，　　利益諸眾生。　此諸安隱法，　　我今為汝說，　汝當隨義行，　　能斷汝疑惑。　若乘此乘者，　　乘已當發趣，　速詣大菩提，　　現證無上覺。　於此最上乘，　　不乘為速乘，　於道於甲冑，　　其義亦如是。　於此無上法，　　精勤修習者，　彼諸眾生等，　　為佛之護念。　於後怖畏時，　　汝當開此法，　廣為諸眾生，　　而作利益者。　於後怖畏時，　　若能開此法，　所生無上福，　　其數不可量。

[0129a28] 「無邊慧！諸菩薩摩訶薩所被甲冑名曰大勝，亦名無邊勝、亦名大莊嚴。所乘之乘名曰大商，亦名無邊光、亦名妙莊嚴。所行之道名曰無量莊嚴資糧，亦名無量方便資糧。以是道故，諸善丈夫而發趣於阿耨多羅三藐三菩提。

[0129b05] 「復次無邊慧！乃往古昔過無量劫，復倍是數，有佛出世，號栴檀香光明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。劫名電光，國名光明。時彼剎土地平如掌，無諸雜穢瓦礫荊棘，黃金白銀而為沙聚，行列國界覩者欣悅。時四天下其洲皆廣二億由旬，一一洲中復有四萬八千大城，其城一一廣十由旬長二十由旬，垣牆周迴嚴麗峻極。一一城有八俱胝人止住其中，十千聚落一千園苑圍遶莊嚴。而此國界復有種種花樹果樹香樹、衣樹上味之樹及金剛樹間錯莊飾。池沼泉流涯岸端直，八功德水盈滿其中，優鉢羅花、波頭摩花、拘物頭花、芬陀利花，雜色輝映靡不周遍。彼栴檀香光明如來壽六十八俱胝那由他歲，復有六十俱胝那由他諸聲聞眾以為眷屬。彼時人民顏貌端正安隱快樂，薄貪瞋癡易可開示，以少勸化而能遍知諸法性相。無邊慧！復於彼時有轉輪王名一切義成，七寶具足四天歸化。彼閻浮洲有一大城，其城縱廣四十由旬，人民熾盛安隱豐樂。宮城之內廣五由旬，間以七寶而為莊飾，妙多羅樹垂諸鈴鐸，真金羅網彌覆其上。王之正殿純紺琉璃，廣一由旬四面千柱，其殿之上復有千樓，高峻嚴麗眾寶裝飾。於其殿前有大香池周環澄澈，其傍復有十六香光小池，七寶所成布列圍繞。一一池間流渠激注，出妙音聲如奏眾樂。一一小池有八階道，香光大池三十二道，一一階道純金所成，寶樹行列寶網彌覆，上妙香氣遍滿城中，故號彼池名曰香光。

[0129c06] 「無邊慧！彼轉輪王有四夫人：一名無邊音，二名賢善音，三名眾妙音，四名鵝王音。一一夫人各有二子：一名不空勝，二名賢勝，三名龍勝，四名勝音，五名妙音，六名梵音，七名勝雲，八名雲音。婇女六億，諸子十千。爾時彼王於內宮中與其眷屬娛樂嬉戲，忽於空中見一如來妙色之身。時彼如來即告王言：『大王！應被無上甲冑、乘無上乘而發趣於阿耨多羅三藐三菩提，授諸眾生智慧之藥，勿得貪著人天五欲。此大甲冑而能攝受無上安樂，此無上乘而能誘入無上園苑，入此中者不復退還。一切人天種種諸欲，皆是無常變壞之法，勢不久住須臾磨滅。』無邊慧！爾時一切義成大王聞此說已，於彼如來而白言曰：『其誰能示斯大甲冑，如彼甲冑而嚴被之？其誰能示斯之大乘，如彼大乘而乘御之？其誰能示斯之大道，如彼大道而發趣之？』時彼如來告一切義成大王言：『大王當知，有栴檀香光明如來，王應詣彼，當為大王演說斯法，被大甲冑、乘於大乘、趣於大道。』時彼如來如是說已欻然不現。

[0129c27] 「無邊慧！爾時一切義成大王覩斯事已，悚慄毛竪發希有心，便生怖畏，不樂人天種種欲樂，厭捨一切諸行有為，求大甲冑、大乘大道，即與八子及四夫人并餘諸子婇女侍從，俱往詣彼栴檀香光明如來所。既到彼已，與其眷屬恭敬作禮稽首佛足，即以一百檀盧那七寶雜花散於如來、應、正遍知，復以無量支婆羅奉獻如來及聲聞眾，復以一切安樂資具滿十千歲而供養之。從是以後，棄捨王位與其眷屬，於栴檀香光明如來法中出家。無邊慧！時彼栴檀香光明如來知一切義成比丘及其眷屬至樂之心，便為開示甲冑莊嚴、大乘莊嚴。彼既聞已發堅固心，為深法故盡其軀命，端坐思惟精勤無退常近如來，而於世間一切諸欲得無動念。

[0130a13] 「無邊慧！時彼如來問一切義成比丘言：『善男子！汝於今時被大甲冑、乘於大乘發趣道耶？以是道故而能成就一切智智、無等等智。汝當如理精勤修習。』彼一切義成比丘白栴檀香光明如來言：『世尊！我於今時乃不見有名甲冑法、亦不見有能被甲冑者、亦不見有被甲所從、亦不見有被甲之處。世尊！我不見有名乘之法、亦不見有乘大乘者、亦不見有乘之所從、亦不見有乘大乘處。世尊！我不見有名道之法、亦復不見由此道故已發趣者今發趣者、亦不見有道之所從、亦不見有道之處所。世尊！我於阿耨多羅三藐三菩提，若遠若近、若去來今，無得無見。如我今者作是觀時，實無少法而可親近而可證者。若我無證，世尊寧當而問我言：「被大甲冑、乘於大乘發趣道耶？」世尊一切知者、一切見者，如我等比於法修行，唯有如來乃能了知，非諸聲聞緣覺境界。』無邊慧！彼一切義成比丘於如來前作是說時，與其眷屬便得菩薩無生法忍，得法忍故皆不退轉。爾時栴檀香光明如來悉為授記，過五百阿僧祇劫，當證阿耨多羅三藐三菩提。彼聞授記歡喜踊躍，上昇虛空高七多羅，即以偈頌讚如來曰：

「『無量大名稱，　　挺特如山王，　　世尊一切智，　　能演諸功德。　　佛眼悉明見，　　猶如日照臨，　　尊嚴大會中，　　我禮如來足。　　無量德資糧，　　佛智已圓滿，　　我等亦當得，　　世尊無上智。　　無上大光明，　　普照於人天，　　開示諸法藏，　　無邊功德海。　　智慧常無失，　　正覺離煩惱，　　慧光大精進，　　我禮深功德。　　大龍大莊嚴，　　眾相以嚴身，　　安住如須彌，　　御眾無倫匹。　　能為世導師，　　映蔽人天眾，　　演說無所畏，　　我禮勝丈夫。　　世尊大牟尼，　　無邊功德海，　　能開我法眼，　　令我被甲冑。　　然我一切時，　　為乘大乘者，　　常於此勝道，　　發趣更無餘。　　牟尼勇猛尊，　　覺知一切法，　　世無有過者，　　我等咸歸命。』

[0130b27] 「無邊慧！彼栴檀香光明如來、應、正遍知說此法時，成熟無量無數眾生。一切義成比丘從是已後，與其眷屬供養承事無量無數諸佛世尊，過五百阿僧祇劫證阿耨多羅三藐三菩提，號曰超無邊境界王如來。彼佛剎土所有功德廣長之相，亦如栴檀香光明如來、應、正遍知光明世界無有異也，諸聲聞眾其數無量。王之夫人諸子眷屬，亦過五百阿僧祇劫，皆證阿耨多羅三藐三菩提。無邊慧！諸菩薩摩訶薩被大甲冑、乘於大乘，於此道中持大法炬、作大法明、放大法光、建大法幢、擊大法鼓、乘大法船，以攝大法而發趣之。善丈夫戲而遊戲之，霔以法雨潤於眾生皆令歡喜，精勤勇進而發趣於阿耨多羅三藐三菩提。無邊慧！諸菩薩摩訶薩住此道時得法光明，以光明故能見一切諸法緣起，自性本空、自性無相、自性無起，不於色中而見於色，受想行識亦復如是，不於識中而見於識異識緣起，了知識相自性本空、自性無相、自性無起，但屬眾緣見緣和合，眾緣亦空無相無起。作是見時，不於眼中而見於眼，耳鼻舌身意亦如是，不於意中而見於意異意緣起，了知意相自性本空、自性無相、自性無起。乃至地界水界火界風界空界、欲界色界及無色界，無有作者、無有受者。不於少法見有少法異緣而起，屬眾因緣，自性無相、自性無起，緣性亦空無相無起。

[0130c24] 「無邊慧！是為諸菩薩摩訶薩住此道觀察緣起，作是觀已，能以智慧於緣起中證真實際。以斯一切法光明故，如來十力、四無所畏、十八不共、大慈大悲大喜大捨，乃至一切諸佛之法，速得圓滿。」

[0130c28] 爾時世尊而說偈言：

「菩薩無畏者，　　如是能安住，　作大法光明，　　妙智而發趣，　建于大法幢，　　此幢無有上，　一切佛法中，　　正念而發趣。　智慧善遊戲，　　法施諸眾生，　霔於大法雨，　　無畏而發趣，　以法潤眾生，　　皆令得歡喜，　以是諸菩薩，　　妙善而發趣。　如是諸菩薩，　　得大法光明，　能於正法中，　　勇猛善安住。　由是法光明，　　了知一切法，　以眾緣故起，　　一切無堅實。　諸法自性空，　　自性無有相，　自性無有生，　　自性無有體。　諸法以眾緣，　　和合而共起，　眾緣和合故，　　自性無所有。　菩薩能觀察，　　了眾緣亦空，　眾緣自性空，　　自性無有相。　亦無有生起，　　亦非有所作，　如是觀察者，　　於法勤修習。　諸起無體故，　　眾緣亦非緣，　如是如理觀，　　能知一切法。　觀諸色受想，　　行識亦如是，　皆以眾因緣，　　由斯諸蘊起。　諸蘊無有實，　　自性本來空，　性空故無相，　　一切無所起。　諸蘊遠離相，　　離相則無生，　無生則無滅，　　諸蘊如是相。　無相妄有相，　　彼相從何有？　諸法無體故，　　斯蘊亦無性。　界處亦如是，　　一切從緣起，　自性本來空，　　無相無有體。　一切諸法中，　　法體不可得，　了知一切法，　　名義思惟者。　欲色無色界，　　一切從緣起，　自性本來空，　　無相亦無體。　觀此能觀智，　　何能知彼境？　此智及彼境，　　自性常遠離。　所起及眾緣，　　此二俱無作，　能作如是知，　　斯為真實相。　無相以相說，　　菩薩由斯入，　而亦不分別，　　若相及無相。　如斯善智者，　　能見真實相，　於諸法界中，　　不作少法相。　若法及法界，　　此二俱無相，　諸法遠離相，　　說名為法界。　說名法界者，　　無界無非界，　雖名為法界，　　然實不可得。　思惟此義時，　　不念不可得，　離諸分別故，　　獲大法光明。　諸法無性故，　　光明亦無性，　由斯觀察故，　　復得法光明。　不見能觀智，　　斯見亦不見，　見法虛妄故，　　說此名為觀。　光明不思議，　　無邊無有量，　見諸法皆空，　　說名不分別。　若法有諸相，　　常無證入者，　聞斯淨法音，　　應生大歡喜。　若法無有生，　　常無分別者，　聞斯淨法音，　　寂然獲安樂。　若後末世時，　　聞斯無上法，　應說彼眾生，　　久集諸功德。　若後末世時，　　聞斯無上法，　當於此法中，　　以速而發趣。

大寶積經卷第二十三

大寶積經卷第二十四

大唐三藏菩提流志奉　詔譯

被甲莊嚴會第七之四

[0131c14] 「復次無邊慧！諸菩薩摩訶薩如是觀察一切法時，便於諸法得法光明，不於空中而見於空，亦不離空而見於空，不見少法與空相應若不相應，不以空空不見於空、不見不空，亦不以見觀一切法。作是見時，不於無相而見無相，不異無相而見無相，亦無少法而與無相若相應若不相應。不於無相以無相見，不於有相以有相見，非有相見非無相見，無生無作亦復如是。不於盡中而見於盡，亦不異盡而見於盡，不見少法與盡相應若不相應，亦不於盡而以盡見，亦不於盡以無盡見，亦非盡見非無盡見。諸菩薩摩訶薩作是見時，無有少法若可得見不可得見，若可顯了不可顯了，若可趣入不可趣入，若可覺知不可覺知。無邊慧！是為菩薩摩訶薩安住斯道大法光明，法光明故見一切法悉無有邊，於邊於中亦無所執，無所執故於佛法中而發趣之。」

[0132a02] 爾時世尊而說偈言：

「不於空見空，　　不異空見空，　能作如是見，　　說名為見空。　不住於少法，　　亦不見少法，　於彼空相應，　　及以不相應。　空以自性空，　　於空無所取，　以無所取故，　　能知一切法。　於見無所取，　　於觀無所執，　能知見與觀，　　此二俱不受。　於見悉清淨，　　於觀不可得，　如是觀諸法，　　畢竟無所執。　不以無相見，　　不以無相觀，　亦不於無相，　　而作無相觀。　無相無所顯，　　無願不可得，　無有少法體，　　而可修習者。　不念於無相，　　亦不念無願，　如是無分別，　　顯了相無相。　不趣於無相，　　亦不入無相，　無趣無所入，　　顯了平等住。　智人不見相，　　亦不見無相，　不見不思惟，　　一切無顯了。　若人常思惟，　　無思無顯了，　於思及顯了，　　平等平等住。　如是於無相，　　無作亦復然，　雖顯無所顯，　　思惟了知故。　無生亦如是，　　曾無少法生，　自性無所有，　　顯了而無體。　若生若無生，　　有作及無作，　亦無少所執，　　智者不分別。　念慧無所動，　　顯了無思擇，　有體及無體，　　平等離諸性。　不於盡見盡，　　亦不見無盡，　顯了無所見，　　盡智無過上。　若盡若無盡，　　二俱不分別，　以無分別故，　　無念平等住。　於盡無盡見，　　亦無無盡見，　如是見盡時，　　不執盡無盡。　若於盡無盡，　　一切無所執，　以無所執故，　　盡智當顯了。　盡智之境界，　　無畏之所得，　顯了斯法故，　　菩薩善安住。」

[0132b14] 爾時眾中復有菩薩摩訶薩名曰勝慧，從坐而起偏袒右肩，右膝著地合掌向佛，白言：「世尊！諸菩薩摩訶薩為欲攝取諸法智故起於修行，乃能得此大法光明。於法光明無少可見，法光明故了一切法有為無為、世間出世間、若順若逆、若有戲論若無戲論。世尊！此法光明，豈諸菩薩摩訶薩無修行而當得耶？」

[0132b21] 爾時世尊告勝慧菩薩摩訶薩言：「勝慧！諸菩薩摩訶薩無少修行、無勝修行、不隨修行、不遍修行，能得無邊大法光明。諸菩薩摩訶薩尚不可得不可見耳，況菩薩行而當可得當可見乎？如何乃見若干劫行能得無邊大法光明？諸菩薩摩訶薩一切行息所行清淨得法光明，法光明行非數量行、非隨相行，從何施設一切諸行？然所修行，非施設行而亦不離。勝慧！諸菩薩摩訶薩住此行時，捨一切行無所執取。具斯行者非數量行、非隨相行、無相無行，乃能得此大法光明。」

[0132c02] 爾時世尊而說偈言：

「菩薩無所行，　　而亦無有行，　得無有行者，　　無畏而發趣。　未曾有勝行，　　亦無有遍行，　無行無勝行，　　平等而發趣。　此行無示現，　　示無有諸相，　無相無行者，　　斯為行之相。　菩薩無相行，　　不住於諸事，　無行無所住，　　智者乃成就。　無行則無動，　　斯行為無上，　能行不動行，　　勇進而發趣。　菩薩不可得，　　行亦不可見，　亦不見色身，　　斯為善順者。　無色無形相，　　故無一切行，　於見無所取，　　斯為無比行。　菩薩無上行，　　不墮於施設，　亦無有遷變，　　於中無所執。　行無施設故，　　乃為無上行，　若得如是行，　　獲大法光明。　菩薩所修行，　　無言無劫量，　能以無量劫，　　顯說於諸行。　菩薩行清淨，　　清淨妙安住，　悉捨一切行，　　曾無攝取者。　菩薩恒住捨，　　守護於諸行，　已捨一切行，　　於捨妙安住。　菩薩無邊行，　　離邊及無邊，　彼行無所動，　　名為無上行。　菩薩無相行，　　斯行為無上，　修行此行時，　　超越諸魔界。　菩薩無相行，　　明了於無相，　若相及無相，　　一切無所依。　菩薩住此智，　　此行善成就，　無有少所行，　　說名不行者。　菩薩常清淨，　　於行無所畏，　正念而發趣，　　斯為善安住。」

[0133a09] 爾時勝慧菩薩摩訶薩復白佛言：「希有世尊！諸善丈夫若干修行乃為甚深，非諸愚夫有相有為所修行者少能行之。世尊！無有少法入此行中，是故此行為善丈夫平等之行。世尊！善丈夫行非諸數量邊際能測。」

[0133a13] 爾時勝慧菩薩摩訶薩即以偈頌讚如來曰：

「大雄正等覺，　　無上兩足尊，　演說甚深行，　　饒益諸菩薩。　世尊妙辯才，　　其量頗難測，　無邊辯才者，　　最勝大丈夫。　法王息譏論，　　斯由正遍知，　乃為諸菩薩，　　說此無上行。　世尊能演說，　　滅行之方便，　於行悉超過，　　智人當發趣。　大龍不思議，　　無邊智境界，　遍知兩足尊，　　善開斯妙行。　世尊所開示，　　牟尼不動行，　此行無能動，　　故名無比行。　大雄大牟尼，　　往昔所修行，　設以多劫行，　　無人能到者。　菩薩聞斯法，　　雖住於世間，　而於諸種智，　　不久亦當證。　我等愍眾生，　　當於末世中，　於此無上法，　　能為護持者。　我等聞斯法，　　當於末世中，　為諸眾生故，　　能行亦能說。　我等以光明，　　當於末世中，　為諸求法者，　　而興大利益。　我等發誓願，　　當於末世中，　為諸眾生故，　　護持而建立。　我等常思念，　　當於末世中，　供養佛法海，　　願持無上法。　我等於法藏，　　當為勝丈夫，　願持此法門，　　守護令久住。　我等於法水，　　誓願悉能飲，　而於此法門，　　當為守護者。　我等聞法已，　　當於末世中，　願為大丈夫，　　受持佛正法。　我等寧失命，　　不捨無上法，　願於此法中，　　而為持法者。　我等持此法，　　未曾生喜足，　渴聞斯甚深，　　決定契經故。　我等於末世，　　為求諸法者，　當演斯正法，　　能令悉歡喜。　法王叵思議，　　能作大依怙，　願垂加護我，　　念我持法者。」

[0133b26] 爾時世尊告勝慧菩薩摩訶薩言：「善哉善哉！勝慧！汝能於後末世之中，為欲護持此諸法故被大甲冑。亦如往昔諸菩薩摩訶薩於最勝所，供養承事、種諸善根、久修梵行、被大甲冑，護持諸佛世尊法者而無異也。」

[0133c01] 爾時世尊而說偈言：

「於後怖畏時，　　汝當持此法，　為利諸眾生，　　以此法開示。　於後末世時，　　汝持最勝法，　若聞斯法者，　　悉當生愛樂。　於後末世時，　　汝為持法者，　我說甚深法，　　汝當悉受持。　祕密修多羅，　　汝聞當憶念，　於斯理趣中，　　勿復有疑惑。　決定甚深義，　　汝聞當憶念，　饒益諸眾生，　　為持法藏者。　以法施一切，　　普潤諸眾生，　聞已令充悅，　　身心遍歡喜。　為諸菩薩道，　　所行之理趣，　及彼修多羅，　　究竟受持故。　汝當能廣度，　　無量諸眾生，　一切世間中，　　所不能度者。　汝持此法故，　　饒益諸世間，　獲勝眾福聚，　　以是而發趣。　我今說此法，　　汝當悉受持，　於後末世中，　　為諸聰慧說。　現在未來世，　　能持斯法者，　則為能受持，　　千佛之正法。　為諸眾生故，　　護持斯法門，　於後末世中，　　而興大饒益。　若能於末世，　　護持斯法者，　彼不於一佛，　　親近而承事。　若能於末世，　　護持斯法者，　彼已多承事，　　善說斯法者。　能於此法中，　　無有少疑惑，　末世護持法，　　斯為聰慧者。　被大無邊甲，　　敵戰為殊勝，　而於末世中，　　乃能持此法。　彼於佛正法，　　疑網悉已除，　聞法無所畏，　　乃能持此法。

[0134a08] 「是故勝慧！若有善男子善女人勤求最勝大功德者，於末世中為深法故，應被甲冑受持讀誦解說其義。

[0134a11] 「復次勝慧！我念往昔過無量劫復倍是數，有佛出世，號曰遍照如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。劫名超勝，國名離垢。其地平正廣博嚴淨，七寶所成。時彼大洲廣長延袤七萬由旬，於中復有六萬大城。一一大城縱廣正等十六由旬，垣牆周匝樓雉嚴飾，門剎殊勝覩者歡悅，妙多羅樹行列圍繞，百千園苑而共莊嚴。諸園苑中，臺座床敷處處嚴設，池沼渠流一一盈滿，涯岸階砌飾以眾寶，周迴平正出入安隱。於其岸邊，沈水栴檀多摩羅等雜香之樹扶踈布列。彼一一城各有十千俱胝人民止住其中，彼諸眾生悉已成就十善業故，一切皆受如是安樂。時彼如來，始從初劫超二百劫於中出現，是故彼劫名曰超勝。於彼劫中有五百如來次第出現，一一剎土皆七寶成。其佛滅後正法住世各十千歲。如是五百如來現化於世，多有聲聞菩薩法會，一一法會各有俱胝那由他數無量菩薩趣一乘道獲無生忍。

[0134b02] 「時彼劫中有轉輪王名勇猛軍，七寶成就王四天下。於閻浮提有一大城，其城周迴六十由旬，復有八萬俱胝人民止住其中，安隱快樂豐饒熾盛，七重隍塹、七重行樹、七重街道、七重表剎、七重鈴網，一千園苑所共圍遶莊嚴大城。一一園苑縱廣正等二十由旬，其中各有七重垣牆、七重羅網種種莊嚴，一一微妙眾寶珍玩猶如諸天。各各復有一百池沼，毘琉璃寶以為堤岸，馬瑙雜玉以為階砌，眾華敷榮寶樹行列。於大城中，王之正殿量七由旬，黃金青寶間錯所成，周以寶竿飾以琉璃，摩尼珠網彌覆其上，諸多羅樹暉映莊嚴。二十淵池圍遶縈帶，底布真金覆以金網，雜琉璃寶以為津橋，純妙黃金而為階道。於其池中，優鉢羅華、拘勿頭華、芬陀利花敷榮遍滿。彼轉輪王，二千婇女六萬諸子，與其眷屬於彼園中五欲娛樂，竊作是念：『諸欲無常不久變壞，我當決定志求佛法。若聞法已如教修行，令我長夜利益安樂。』適思惟已，忽然有天現虛空中，告彼王言：『善哉丈夫！今有遍照如來出現於世，演說正法初中後善，王應速詣於彼佛所，當聞正法，令王長夜利益安樂，成就佛法圓滿佛法。』王聞天言踊躍歡喜，與其眷屬侍從圍遶，即往遍照如來之所。頭面禮足而白佛言：『世尊！以何等法能攝諸法善巧方便，能令梵行速得圓滿？我當修行。』如是問已，時彼如來廣為開示。王聞法已，與其眷屬悉捨安樂資生之具，恭敬供養遍照如來及諸大眾滿二萬歲，於遍照如來法中出家修行正法。以聞法故，於時獲得受法善根、持法善根、說法善根，有所聞法思惟不忘，無量功德精勤修習，乃發誓願：『願持如來三時正法，為諸眾生種種宣說。』作是願已，於勝超劫諸如來所，一一親近供養承事。彼諸如來現前正法、中時正法、後時正法悉能受持，教化成熟四萬八千俱胝那由他眾生趣於阿耨多羅三藐三菩提，方便調伏無量眾生住於聲聞辟支佛乘。

[0134c10] 「彼劫之中最後如來，號曰電光。勇猛軍比丘聞電光如來說法之時，獲無生忍。電光如來即為授記：『汝勇猛軍！於未來世供養無量千佛世尊，受持如來三時正法，利益無量無數眾生，安立百千俱胝那由他眾生於阿耨多羅三藐三菩提，無量眾生住聲聞乘。如是乃過阿僧祇劫，證阿耨多羅三藐三菩提，號曰無邊精進光明功德超勝王如來。其佛剎土積集無量清淨功德，安隱豐樂，人民充滿，多有聲聞及菩薩眾。其佛壽命至五小劫，滅後正法住一小劫，法教流布天人受持，舍利塔廟遍諸剎土。』是故勝慧！諸菩薩摩訶薩於此清淨甚深之法，應當尊重受持修習，以法嚴具莊嚴其身，法莊嚴故證得如來金剛所成大那羅延堅固之身。假使三千大千世界一切眾生盡其軀力，而欲破壞堅固之身，乃無有能摧伏之者。一切世間天人阿修羅眾中，演法光明亦無有能敵論之者。若有眾生於此深法受持讀誦精勤修習，隨其意樂生於清淨大族姓家，乃至坐於菩提樹下，名稱具足、世界殊妙，不雜異道，尚無梵志遮羅迦名，況有惡見邪求之輩。諸不善法亦甞未聞，寧有習行不善根者。能以足指放大光明，遍照無邊一切世界，一切眾生遇斯光者皆得安樂，當證阿耨多羅三藐三菩提。是故勝慧！若諸菩薩摩訶薩於我法中勤修行者，當獲如是殊勝功德。我若具說，不可窮盡。」

[0135a09] 爾時世尊告無邊慧菩薩摩訶薩言：「無邊慧！若有住斯菩薩道者勤修如是清淨深法，與空相應、寂靜相應，得法光明。以法光明，見一切法自性無異，性無異故所見清淨，見清淨故則無法見，亦無有法離自性見，法見清淨亦無清淨，無清淨者、無清淨時，能得清淨智之境界。見諸法界非界非非界，界見清淨，遠離諸界種種性想，離性想故於界理趣祕密言辭而能覺了，亦能遍知諸法非界，以見法界無差別故、不可壞故、不變異故，便獲一切法界理趣善巧方便。以善方便遍能了知法界理趣，以等持力於諸法界差別理趣隨順能入。住此行時，以一切法善巧方便，於一切法無住無著，無所著故能於一切法界理趣隨其所應種種開示。等持力故，復能出生靜慮解脫等持等至，遊戲神通變一為多變多為一，山石牆壁飛行自在而無罣礙。善巧能知四界和合不住於界，知一切界與空界合，於虛空界無著無繫，以界和合善巧智故。於一切界方便修習，以修習故決了水界，能於水界或令起煙、或令發焰、或復於中煙焰俱熾，乃至無量種種變現，為諸眾生作大饒益。以能安住法界理趣善巧方便而無所動，隨其意樂，隨何佛剎能於諸有轉胎藏形受化生身，常見十方一切世界諸佛如來。彼諸如來，如是名號、如是族姓、如是眾會、如是說法、悉分別知。」

[0135b07] 爾時眾中復有菩薩摩訶薩名無邊勝，前白佛言：「世尊！諸菩薩摩訶薩住何等法，如佛所說能得如是最勝功德？」

[0135b09] 爾時世尊告無邊勝菩薩摩訶薩言：「無邊勝！諸菩薩摩訶薩於一切法無所住者，如我所說，能得如是最勝功德。無邊勝！諸菩薩摩訶薩若住於色受想行識、若住地界水界火界風界空界、若住欲界色界無色界，我於此經則不說有斯諸功德。然諸菩薩摩訶薩於一切法而無所住，不入不出，故我說彼當得無邊大功德海。何以故？諸菩薩摩訶薩無有少法可得可住，亦無少法若入若出，善能安住諸法理趣而無所動。何以故？諸菩薩摩訶薩無住無動，以無動故無高無下，無高下故遠離於高不住於下，以不住故名善處住，善處住者於無處住，無處住者不住於處。諸菩薩摩訶薩不於少法若有安立、若有積集，無處無住、無起無作。何以故？處不可得。以無處故則無分別，無分別故不動處住如法界住。無有處住則無有住，於處無處無所執著名為善住。無邊勝！諸菩薩摩訶薩於法理趣而安住者，如是安立住於無住。無住處住，見一切法無有分別，住於如是無分別行。以如是行，見一切法而無所動，則與如理而住相應、則與如理不動相應、則與如理不取相應。」

[0135c02] 爾時世尊而說偈言：

「菩薩正憶念，　　於義善思惟，　不住諸法中，　　說名為智者。　未曾有少法，　　可為安立者，　以無安立故，　　無畏而發趣。　不立於諸色，　　亦不立諸受，　諸想及諸行，　　識等亦如是。　不住於諸蘊，　　諸界及諸處，　若處若非處，　　亦常無所住。　不住於地界，　　亦不住水界，　火界及風界，　　亦常無所住。　不住於欲界，　　色界無色界，　得無安立故，　　不住於三界。　及以虛空界，　　於彼無所住，　以無有所住，　　平等而發趣。　故無有少法，　　於中而可住，　若得無所住，　　斯為妙智者。　妙智無所住，　　無住為菩薩，　能得如是住，　　則住法界中。　無住相應故，　　彼常能善住，　無住無依止，　　於法得安住。　若得不依止，　　則常無所動，　不入亦不出，　　平等善安住。　於法如是住，　　斯為勇猛者，　一切法無高，　　一切法無下。　如是無所動，　　法界善安住，　安住不動故，　　便得無上住。　不住住相應，　　斯為勇猛者，　不住於住處，　　於處無所動。　成就無住處，　　而得善安住，　若處若非處，　　一切無所動。　住於不動處，　　乃名為不動，　若住不動處，　　一切無所住。　不念處非處，　　常住無分別，　不住於處故，　　則無有所動。　於處無所動，　　一切得無住，　若得不住處，　　處非處不動。　若於處不動，　　乃善住於處，　善住處安住，　　則住無所住，　能見一切法，　　住法相應住。　如是見諸法，　　種種無所住，　無住無安住，　　善巧於法住。　常住於諸法，　　而無有分別，　離諸分別故，　　斯為不動者。　若能住不動，　　於行無分別，　遠離處非處，　　斯為觀察者。　若能觀不動，　　一切無所動，　諸法常平等，　　如是而發趣。　如理住相應，　　如理而不動，　得無動處者，　　常住於無處。」

[0136a23] 爾時無邊勝菩薩摩訶薩復白佛言：「希有世尊！乃能安立諸菩薩摩訶薩於法理趣，無有繫縛、無有解脫。世尊！諸菩薩摩訶薩於法理趣善巧安立，不與少法若相應若不相應、若和合若不和合、若攝取若不攝取、若有所歸若無所歸、若貪離貪、若瞋離瞋。世尊！諸菩薩摩訶薩於一切法理趣之中善巧安立，設有眾生供養恭敬，不生貪愛毀辱逼惱，不生瞋恚，無種種想，離一切法。不見少法能與少法若相應若不相應，超過相應不相應故。遠離相應不相應想，了知相應不相應想。超過了知，不於少法若進若退、若有所趣若無所趣而作相應。於一切法理趣之中而無妄念，亦無所取，以善方便不壞法性。世尊！諸菩薩摩訶薩於一切法如是住時，能以善巧宣說一切法界理趣，一切佛法速得圓滿。」

[0136b10] 爾時世尊告無邊慧菩薩摩訶薩言：「無邊慧！諸菩薩摩訶薩於佛法中無所安立、無所住時，則見佛法無有安立、無有所住，亦無勝住、亦無遍住，見佛法住不傾動故、不流轉故、不變異故，一切法界相應而住，乃名一切法界理趣善巧安立。無邊慧！諸菩薩摩訶薩於佛法中，無住無不住、無勝住無遍住、無處住無非處住，亦無所動，亦無分別、無勝分別、無遍分別，乃名一切法界理趣善巧安立。無邊慧！諸菩薩摩訶薩不見少法能與少法而為安立，亦不見有一切法處為勝安立，亦無分別、無勝分別、無遍分別，乃名一切法界理趣善巧安立。無邊慧！諸菩薩摩訶薩不見少法若住若去，亦無分別、無勝分別、無遍分別，見一切法如淨虛空，光明顯照遠離煩惱，於一切法光明照故，乃名一切法界理趣得善方便不以安立而觀法界。何以故？不於法界少安立故。譬如虛空及以風界無有處所，亦無可見、無安立處、無依止處、無可示現。法界亦爾，無可入處、無可見處、無安立處、無依止處，亦無了知、亦無示現。諸菩薩摩訶薩無示現故，與如如界相應而住。無邊慧！一切法界無生無命無老無死、無昇無沈無示現界，是為法界。無變異界是為法界，而法界者遍一切處。無邊慧！法界無去亦無去處，無去處故乃名法界相應而住。如如法界於中無處亦無非處。何以故？如如法界、如如自性無所有故。

[0136c08] 「無邊慧！諸菩薩摩訶薩聞我此說，則於一切法界理趣便獲無邊大法光明。以法光明得無生忍，速能圓滿如來十力、十八不共、一切佛法。為欲成熟一切眾生廣大善根勝資糧故、如來種性無斷絕故，速詣道場轉于法輪，蔽諸魔宮摧伏異論，作善丈夫大師子吼，為諸眾生演說妙法，隨其樂欲、隨其志願、隨其發趣正解脫故，皆令趣於阿耨多羅三藐三菩提。」

[0136c16] 爾時世尊而說偈言：

「一切菩薩，　　不住諸法，　　於佛法中，　無所安立。　　一切菩薩，　　無安立故，　於佛法中，　　無畏發趣。　　一切菩薩，　見諸佛法，　　無住無處，　　妙善安立。　一切菩薩，　　不住於處，　　能見諸法，　無住無退。　　一切菩薩，　　見法無住，　不動佛法，　　不求佛法。　　一切菩薩，　見法不異，　　不動佛法，　　亦不推尋。　一切菩薩，　　見法如是，　　於法善巧，　方便而住。　　一切菩薩，　　見常平等，　不住佛法，　　亦非不住，　　常無住處，　亦非無處，　　常不分別，　　非不分別，　種種分別，　　常無所有。　　一切菩薩，　無住相應，　　於諸時處，　　而無所動。　一切菩薩，　　於法理趣，　　平等住時，　名為善住。　　一切菩薩，　　於法理趣，　不見少法，　　可平等住。　　一切菩薩，　能見諸法，　　無有處所，　　亦不離處，　得無所動，　　亦無親近。　　一切菩薩，　於一切法，　　理趣善巧，　　方便安住，　住無所住，　　名為菩薩。　　一切菩薩，　不於少法，　　若去若來，　　分別而住，　爾時乃住，　　諸法理趣。　　一切菩薩，　於法理趣，　　種種安住，　　能起無邊，　大法光明。　　以法光明，　　住平等見，　見一切法，　　及法理趣，　　如淨虛空，　如影如像，　　平等無垢。　　一切菩薩，　於見了知，　　亦無了知，　　遠離自性。　一切菩薩，　　如是觀察，　　於一切法，　理趣而住，　　能於法界，　　堅固勤修，　說名法界，　　理趣方便。　　一切菩薩，　不住法界，　　觀諸法界，　　畢竟非有。　一切菩薩，　　決了法界，　　見一切法，　如虛空風，　　無有安立，　　遍一切處。　法界亦爾，　　遍一切處，　　法界難思，　無可示現。　　於諸智者，　　不作親近，　無示現界，　　乃為法界，　　無有住處，　名為住者。　　法界無生，　　無命無老，　無死無沈，　　亦無出離。　　法界難思，　無來無去，　　法界非蘊，　　非界非處，　亦不離處，　　而無所動。　　法界如如，　自性非有。　　一切菩薩，　　如是了知，　法界難思，　　得法光明。　　由是發趣，　往詣道場，　　而於佛法，　　無有疑惑，　不為所動，　　以法光明，　　令諸眾生，　獲大安樂。

[0137b05] 「無邊慧！諸菩薩摩訶薩能於如是甚深之法勤修行者，乃得如是大法光明，以此智慧而發趣於阿耨多羅三藐三菩提。

大寶積經卷第二十四

大寶積經卷第二十五

大唐三藏菩提流志奉　詔譯

被甲莊嚴會第七之五

[0137b15] 「復次無邊慧！我念往昔過二阿僧祇劫，爾時有佛出現世間，號曰月燈王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。劫名甘露，國名清淨。彼佛世界頗梨所成，常有光明遍照其土，若有眾生遇斯光者淨妙端嚴，是故世界名為清淨。無別城邑聚落之名，交道殊妙金繩界飾，諸交道間一一等量半俱盧舍。一一道間光明寶柱雜多羅樹，各八十四輝映行列，復有四池堤塘圍遶。七寶臺觀人民止住，覆以鈴網懸諸繒帶，花飾珍玩猶如諸天。彼界眾生寂靜安樂，十善業道悉已成就，顏貌端嚴壽命長遠，薄貪瞋癡易可開悟，以少方便廣知諸法。彼佛壽命千俱胝歲，滅度之後正法住世一俱胝歲。十會說法，諸聲聞眾住學地者，一一法會各有二十俱胝那由他，諸菩薩眾趣一乘者其數無量。

[0137c03] 「無邊慧！彼月燈王如來寶菩提樹，周五十由旬高一百由旬，珊瑚為根琉璃為幹，黃金為枝馬瑙為葉，道場縱廣一百由旬。基陛周匝欄楯圍遶，妙多羅樹布植行列，金鈴寶網彌覆莊嚴。大菩提座高三由旬，細軟敷具張施其上，妙衣百千間飾垂下，幢幡二十樹列其傍。月燈王佛於此座上證阿耨多羅三藐三菩提，時彼國界無三惡趣及惡趣名，亦無諸難及諸難名。月燈王佛常於一切諸世界中化現其身轉于法輪。

[0137c13] 「無邊慧！彼月燈王如來有二菩薩：一名雲音，二名無邊音。是二菩薩於彼如來白言：『世尊！云何諸菩薩摩訶薩於一切法理趣之中而得善巧方便安立？』時彼如來欲令諸菩薩摩訶薩於一切法理趣之中而得善巧方便安立，為二菩薩廣說斯法。時諸菩薩摩訶薩聞斯法已，於一切法理趣之中便獲善巧方便安立。是二菩薩從是已後，於二萬歲無有睡眠無欲恚惱，不起食想不生臥想，亦無病緣湯藥等想，不樂世間遊觀談戲。於彼如來說法之時，即於法座得無生忍。時彼如來而問之曰：『善男子！於一切法理趣之中如是善巧方便安立。汝今求耶？』是二菩薩即白佛言：『世尊！我尚不見有一切法理趣善巧安立之名，亦復不見有一切法理趣善巧安立之法，況一切法理趣善巧方便安立。世尊！我亦不得一切諸法，我亦不得諸法安立，於一切法無住無不住。世尊！我如是見。寧復說言於一切法理趣之中如是善巧方便安立，為求耶為不求耶？世尊！我亦不見於一切法理趣之中如是善巧方便安立而作求者，亦不見有若內若外、若二中間。若一切法，若法理趣善巧方便而安立者，亦不見法若內若外、若二中間。若一切法，若法理趣善巧方便而可安立，世尊！我亦不見乃至少法內外中間理趣善巧方便安立而可趣向、而可親近。世尊！既無少法而可趣向、而可親近，我於其中當何安立？世尊！我亦不見過現未來為安立處，若安立處無所有者，我於何處而可安立？世尊！無安立故，非住相應、非不住相應，無盡相應、無生相應。世尊！我亦不見從誰由誰、何處何時我心意識若生若滅。當何說言以心意識於一切法理趣善巧方便安立？』

[0138a17] 「無邊慧！是二菩薩於如來前如是說時，一千菩薩得無生忍，千俱胝菩薩發菩提心。爾時月燈王如來復告之曰：『善男子！汝以無住而住無處，而住於一切法理趣善巧方便安立。善男子！一切諸法亦復如是。如來隨順世俗道故，現證阿耨多羅三藐三菩提。若於如來不隨世俗現證阿耨多羅三藐三菩提，亦復如是。善男子！諸法無處亦非無處，若處無處皆隨世俗，若隨世俗則於其中無有少法而可生者而可了者。是故善男子！應加精勤速於諸法逮得解脫。』是二菩薩於如來前聞斯法已，飛騰虛空，即以偈頌讚如來曰：

「『法王不思議，　　得未曾有法，　　遍知兩足尊，　　佛法無過上，　　以法無上故，　　如來世無等。　　一切法無生，　　我今獲此忍，　　我常不分別，　　若生若無生，　　如是亦不念，　　一切無分別。　　法王大牟尼，　　功德離言念，　　願說清淨法，　　令眾皆歡喜。　　於佛勝功德，　　欲知其邊際，　　設經無量劫，　　而亦不可得，　　功德無邊故，　　最勝無過上。　　一切法無生，　　我亦不分別，　　我於佛法中，　　未曾有毀壞。　　不謂眾善根，　　云何當可得？　　諸法無示現，　　無生亦無相，　　如是無相忍，　　於此亦皆證。　　我今所得忍，　　畢竟無退轉，　　故於一切智，　　以此生歡喜。　　我於如來法，　　決定不猶豫，　　亦於一切法，　　遠離眾疑惑。　　無上佛法中，　　我今得此忍，　　我亦不分別，　　亦無不分別。』

[0138b22] 「無邊慧！是二菩薩說此偈已，於月燈王如來右繞三匝，以天妙花栴檀末香而散佛上。時彼如來即為授記，而告之曰：『汝雲音等，過二萬劫當證阿耨多羅三藐三菩提。』是二菩薩聞如來記，踊躍歡喜諦觀如來，入於諸禪遊戲神通，出沒自在煙焰暉發。復為眾生說法開示，令二十四俱胝人天趣於阿耨多羅三藐三菩提。是二菩薩乃至盡命勤修梵行，於彼如來中時正法後時正法悉能護持。復於爾時，教化成熟四俱胝眾生趣於阿耨多羅三藐三菩提。是二菩薩次第供養親近承事多百千佛，及諸如來三昧正法一一受持，過二萬劫復值寶幢如來，隨轉法輪教化成熟無量眾生趣於阿耨多羅三藐三菩提。寶幢如來剎土清淨，無諸聲聞，唯有一生補處菩薩。寶幢如來將滅度時乃為授記：『我滅度後，雲音菩薩次當現證阿耨多羅三藐三菩提，號曰日燈王如來。其佛剎土成就莊嚴，積集無量無邊功德。菩薩聲聞大眾圓滿。日燈王如來滅度之後，無邊音菩薩次當現證阿耨多羅三藐三菩提。』無邊慧！以此法門無所得故、無言說故，不可示現、無生無滅。諸菩薩摩訶薩當應如理精勤修習。若有菩薩住一切法理趣善巧方便安立，以無所得獲無生忍，圓滿佛法無量功德以為莊嚴，而發趣於阿耨多羅三藐三菩提。無邊慧！我曾不說諸菩薩摩訶薩離此法外別有少法速能成就一切智智。若有於此無生無滅甚深空法勤修行者，速得菩薩法界理趣善巧方便及陀羅尼，具足辯才、無上攝化，諸佛世尊之所稱讚，以法嚴具而莊嚴之，能圓滿施、住清淨戒、得清淨忍、無上精進、無緣禪定，以大智慧而發趣於阿耨多羅三藐三菩提。於諸勝中最為殊勝，速得名為一切智者。坐于道場，四大天王持蓋來詣請轉法輪，為諸人天作大光明，皆令趣於阿耨多羅三藐三菩提。

[0138c29] 「復次無邊慧！若諸菩薩摩訶薩於一切法海印三昧勤修行者，見一切法同於法界。如是見時，不於法界見一切法，不於諸法見於法界，精進修習，以一切法諸界和合善巧方便，於一切法諸界和合無所執著亦無所動，於一切法諸界和合善巧方便亦無執著亦無分別，能於一法和合之中而見一切諸法和合，能於一切諸法和合而復見於一法和合，不於一切諸法和合而親近於一法和合，不於一法和合之中親近一切諸法和合。以能了知此一法故亦能了知一切諸法，以能了知一切法故於此一法應了知處亦能了知，不以諸法親近一法。於諸取蘊和合之中悉能了知，不於取蘊種種性相若有和合若無和合而生執著。諸菩薩摩訶薩如是行時，若有諸法以眾因緣和合而生、若有諸法以眾因緣和合而成，於彼諸法悉能了知。若有諸法因緣和合以種種性相應而起，於彼諸法亦能了知亦無執著，隨順了知一切諸法施設之相，亦能了知若相無相，亦能了知諸界差別諸界種種性相差別，亦能了知以誰為因，不以煩惱親近趣向諸緣起法，亦於世間出世間法不相違背，隨順了知世間出世間一切諸法，世間相印皆遍了知。以一法門而能了知一切法門，以諸法門復能了知一法之門，不以一切諸法之門而親近於一法之門，亦復不以一法之門而親近於諸法之門。如是法門悉能淨治。無邊慧！諸菩薩摩訶薩於此法中勤修習者，以一理趣言教之門而能了知一切諸法性同一味，於一切法得勝無諍，如理寂靜不相違背，能於大會讚說斯法，精勤修習得一切法海印三昧。如是修習，若有諍論若無諍論，皆令寂靜如理而住，隨順斷除憍慢放逸，於決定說善能受持，差別名言亦能覺了，法界理趣方便勤修。於諸法門善寂思念，當以何法何法相應若不相應，能以方便於決定義住清淨念。無邊慧！諸菩薩摩訶薩於此法門如是住者，以少加行得一切法海印三昧，以此無量法海三昧而發趣於阿耨多羅三藐三菩提。」

[0139b10] 爾時世尊而說偈言：

「汝觀一切法，　　流入法界中，　諸法同法界，　　理趣悉平等。　復觀於法界，　　流入諸法中，　法界同諸法，　　理趣亦平等。　不於法界中，　　觀察一切法，　亦不離法界，　　而見於諸法。　不於諸法中，　　觀察於法界，　亦不離諸法，　　而見於法界。　了知種種界，　　法界種種性，　一切法和合，　　善巧無所住。　一切時及處，　　種種性和合，　無住無所依，　　亦無有所取。　和合差別性，　　分別不分別，　於彼二俱無，　　智者平等見。　知一和合故，　　則知諸和合，　知諸和合故，　　則知一和合。　和合不和合，　　一性差別性，　不近不分別，　　無執無所著。　了知一切法，　　彼法無和合，　亦不念和合，　　無執無所著。　了知一切種，　　彼法施設相，　亦不念親近，　　無執無所著。　業及業果報，　　一切悉能知，　於彼不相違，　　斯為精進者。　業及業作者，　　此二和合相，　知彼相無相，　　斯為精進者。　於諸界和合，　　諸界差別性，　知彼常平等，　　斯為精進者。　因果相繫屬，　　一切悉能知，　於彼諸緣法，　　被甲如理住。　能知出世法，　　於諸世間法，　無有少相違，　　如是平等住。　亦知世間法，　　於諸出世法，　亦無少相違，　　如是平等住。　世間所應作，　　一切諸相印，　隨順能觀察，　　遍知平等住。　能以一法門，　　了知諸法門，　亦以諸法門，　　了知一法門。　不以一法門，　　親近諸法門，　不以諸法門，　　親近一法門。　一切法門中，　　平等遍清淨，　於法無異相，　　斯為觀察者。　於諸法言教，　　而能平等說，　常住平等性，　　斯為觀察者。　於諸法言教，　　如理能知見，　便得善相應，　　斯為方便者。　不起於諍論，　　不作諍因緣，　一切不相違，　　斯為相應者。　常起於無諍，　　無諍得相應，　平等不相違，　　斯為智慧者。　於法理趣中，　　永息諸諍論，　被甲如理修，　　斯為勇猛者。　如是遍觀察，　　純一無違諍，　能於法會中，　　讚說無上法。　如是諸菩薩，　　成就一切法，　大海印三昧，　　斯為正念者。　如是勤修習，　　純一無違諍，　息諍論相應，　　成就此三昧。　如理而安住，　　能知祕密說，　知我及我慢，　　斷慢絕矜高。　決定言教中，　　成就善方便，　亦知差別名，　　斯為有智者。　諸法理趣中，　　如理勤修習，　能見諸法門，　　斯為見法者。　如是勤修習，　　能知一切法，　何法共相應？　　何法不相應？　一切諸法中，　　念業清淨者，　能於決定義，　　而得善方便。　一切諸法中，　　精進思惟者，　了知一切法，　　乃獲此三昧。

[0140a24] 「復次無邊慧！諸菩薩摩訶薩於此法中勤修習者！復有能攝三昧之法。諦聽諦聽善思念之，吾當解說。」

[0140a26] 「唯然世尊！願樂欲聞。」

[0140a27] 爾時世尊告無邊慧菩薩摩訶薩言：「無邊慧！有諸菩薩摩訶薩法光明門，而能出生諸法理趣善巧方便，亦能出生一切法印，能入一切法印之門，於一切法所應作者能了能入，於法光明能得能說，以法光明隨順趣入諸法句門。何者名為法光明門而能出生善巧光明？謂能了知異名教門、祕密教門、異名事門、攝取事門、諸差別門。云何於彼而得了知，乃能出生三昧之門、一切法界理趣之門，入於一義能隨解了諸法光明？

[0140b08] 「無邊慧！諸菩薩摩訶薩於此甚深諸法理趣善巧方便，若現修行、若當修行，若現求者、若當求者，聞此法門，以少加行得大光明入諸法門，從此法門復起光明。以是光明隨何法門、隨何所行，應入應行如其理趣，以三昧力觀諸法門，於三昧門出生智慧而能了知，如實理趣三昧力故、觀法門故、生智慧故，以三昧門了知法界住善方便，能起一切法門光明，得一切法海印三昧。

[0140b17] 「無邊慧！云何法門？謂阿字印印一切法無明所作，行得圓滿阿字為首，無明止息無所作故。諸菩薩摩訶薩應入無相印門，以[橠-多+可](阿可反)字印印一切法，業異熟果、業所應作、業果和合，了知業果和合緣故，諸菩薩摩訶薩應入無業無果、無有和合無緣印門。以諸行印印一切法，於種種業、業所應作，起一切法智光明故。諸菩薩摩訶薩應入一切諸行善巧印門。以[打-丁+袲](那可反)字印印一切法，以麼字助施設名言與種種法而作相應，了知[打-丁+袲]麼而相助故，諸菩薩摩訶薩應入無合無助無名印門。以無邊印印一切法，一切分別而不可得，離分別故，諸菩薩摩訶薩應入無分別印門。以無際印印一切法際不和合，盡於際故，諸菩薩摩訶薩應入無尋無伺無言說印門。以無種種自性之印印一切法，以一自性起作之相斷除種種自性想故，諸菩薩摩訶薩應入種種自性印門。以欲相應和合之印印一切法現起有為諸行圓滿，離欲寂靜無和合故，諸菩薩摩訶薩應入盡欲智見無和合印門。無邊慧！是為菩薩摩訶薩印門印一切法。以此印門而應入於一切法中。

[0140c09] 「無邊慧！復有無障礙門、無和合門，諸菩薩摩訶薩應隨悟入。云何無障礙門、無和合門？謂虛空印印一切法，諸菩薩摩訶薩應入無著印門。以空閑印印一切法，諸菩薩摩訶薩應入無二印門。以寂靜印印一切法，諸菩薩摩訶薩應入止息印門。以無門印印一切法，諸菩薩摩訶薩應入不動印門。以無處印印一切法，諸菩薩摩訶薩應入無染印門。以性空印印一切法，諸菩薩摩訶薩應入無得印門。以無相印印一切法，諸菩薩摩訶薩應入善巧修習方便印門。以無願印印一切法，諸菩薩摩訶薩應入善寂靜願光明印門。以無貪印印一切法，諸菩薩摩訶薩應入遍知分別如實印門。以無生印印一切法，諸菩薩摩訶薩應入生正智見無生印門。以寂滅印印一切法，諸菩薩摩訶薩應入離蘊印門。以盡相印印一切法，諸菩薩摩訶薩應入生盡印門。以法界印印一切法，諸菩薩摩訶薩應入顯現法界善巧印門。以無念印印一切法，諸菩薩摩訶薩應入實無分別平等印門。以離性印印一切法，諸菩薩摩訶薩應入遍知一切自性印門。以涅槃印印一切法，諸菩薩摩訶薩應入如實寂靜順滅印門。無邊慧！是為諸菩薩摩訶薩於一切法無障礙門、不和合門，超過一切斷常見門、無邊際門、前後際門，以厭離故、寂滅故、止息故、清涼故。諸菩薩摩訶薩於此一切法印之門隨學隨入，以善修行此諸法門，得一切法海印三昧。此三昧者，如實相應能攝諸法善方便智，是故諸菩薩摩訶薩於此印門應善修習，住一切法海印三昧觀一切法，而能出生無量無邊大法光明。無邊慧！譬如大海水乃無量而無有能測其量者，一切諸法亦復如是，終無有能測其量者。又如大海一切眾流悉入其中，一切諸法入法印中亦復如是，故名海印印一切法悉入諸法海印之中，於此印中見一切法同於法印。又如大龍及諸龍眾，諸大身眾能有大海、能入大海，於彼大海以為住處。諸菩薩摩訶薩亦復如是，而於無量百千劫中善修諸業，乃能入此三昧印門，於彼印門以為住處，為欲證得諸佛法故、善巧圓滿一切智故，成就如是諸法印門。諸菩薩摩訶薩精勤修學此法門時，則能修學一切法門，見諸法門在此門故，而能發起諸法光明，入於一切法海之中，是故此法名一切法海印三昧。又如大海是大珍寶積集之處，此三昧者亦復如是，是一切法及法善巧積集之處。

[0141a28] 「無邊慧！若有眾生為得無上佛之知見，於此三昧若已求者、若當求者、若現求者，彼則能求一切法海圓滿智慧。以是義故，我此法印付囑於汝。汝於末世後五十歲正法滅時，以此法印印諸眾生。為此法印而印之者，皆於阿耨多羅三藐三菩提得不退轉，成就佛法速詣道場，轉無上輪紹隆佛種，隨順住於一切智地，能於無上大般涅槃而般涅槃，令諸天人受持正法。無邊慧！諸菩薩摩訶薩若欲攝取如是無量殊勝功德，於此深法精勤愛樂而無放逸。

[0141b10] 「復次無邊慧！我念往昔過大無量阿僧祇劫復倍是數，爾時有佛出現世間，號曰超過須彌光王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。劫名善住，國名悅意。時彼劫中眾生壽命不可限量，安隱豐饒住眾善法，是故彼劫名為善住。彼佛國界廣博嚴飾多諸美妙，見者和樂悅意，名香周流普遍，是故彼國名為悅意。時四洲中，三洲等量八萬由旬，一一洲中有二萬城，一一城量各十由旬。唯有閻浮一洲，廣量俱胝由旬，有八萬城，一一城量二十由旬。重樓表剎垣牆周匝，種種衣樹、種種味樹、諸雜花樹、寶多羅樹而莊嚴之，國界安樂人民充滿。其中復有最大都城周百由旬，二萬園苑而圍遶之。諸園苑中，澄潭泝流處處盈注，華蘂甘實一一榮茂，名香普熏聞者欣悅，鳥獸和鳴其聲雅亮。爾時彼佛住一園中為眾說法。無邊慧！超過須彌光王如來壽十小劫，滅度之後正法住世滿一小劫。時彼如來四會說法，一一法會，諸聲聞眾住學地者各有五百俱胝那由他，諸阿羅漢及菩薩眾各有五十俱胝那由他。時彼如來有二菩薩：一名勇猛軍，二名勇猛力。是二菩薩具足神通得無生忍，前白佛言：『世尊！以何等法成就菩薩摩訶薩一切諸法海印三昧？』時彼如來以此句門廣為宣說。說此法時，十千菩薩得無生忍，是二菩薩證一切法海印三昧及證菩薩一切三昧。以證諸法海印三昧及證菩薩諸三昧故，能於一切佛剎土中現大神變、放大光明、出妙梵音，為諸眾生演說正法，而能成熟八俱胝人趣於阿耨多羅三藐三菩提。時彼如來即為授記：『過一百劫，皆當證於阿耨多羅三藐三菩提。百劫之中，於一一劫供養承事五百如來，於彼如來中時正法後時正法悉能受持，為諸眾生作大饒益。一一劫中一心不亂，一一生處皆受化生，一一生中不退三昧，神變說法度諸眾生。過百劫已復值無邊功德如來，供養親近。善能遊戲無量三昧神變解脫。』是二菩薩於彼佛所，一名離憂、二名善住，能隨如來轉于法輪，教化無量無數眾生令住三乘。時彼如來復為授記：『我滅度後，離憂當證阿耨多羅三藐三菩提，號曰無邊辯才如來。滅度之後，善住當證阿耨多羅三藐三菩提，號曰最勝光明如來。共壽一劫，剎土積集無量功德。』是二菩薩於如來前受斯決已，次第證於阿耨多羅三藐三菩提。無邊慧！若諸菩薩摩訶薩為一切法海印三昧，應生愛樂起大精進不惜身命，以不放逸而修行之。」

[0142a01] 時彼眾中復有菩薩摩訶薩名曰慧義，即從坐起前白佛言：「希有世尊！乃能為諸菩薩摩訶薩得一切法智善巧故及得如來一切智故，說一切法海印三昧。世尊！若得諸法海印三昧，決定當得諸法理趣善巧方便速詣道場。以此無邊功德大海而發趣於阿耨多羅三藐三菩提，常見諸佛、勤修正法、與僧同行，能消如來最上之供，超過聲聞緣覺之地。」

[0142a09] 爾時世尊告慧義菩薩摩訶薩言：「如是如是，如汝所說。慧義！諸菩薩摩訶薩得一切法海印三昧，則得無量殊勝功德。若住諸法海印三昧，能以諸法海印三昧善巧方便決定趣於阿耨多羅三藐三菩提。慧義！譬如須彌山王眾寶所成，出于大海量高八萬四千由旬，嶷然安住最極光明；諸菩薩摩訶薩亦復如是，以此三昧善發趣故，出于一切法藏大海，映蔽一切世間天人，無上安住最極光明。又如滿月眾星圍遶；諸菩薩摩訶薩亦復如是，能於一切世間天人大眾之中作大光明。慧義！汝觀斯法，其誰於此不生愛樂、不起精進而為放逸？唯除下劣薄福眾生。若諸眾生有大智慧，而能成就此廣大法。廣大法者具足功德，諸善丈夫之所攝取。如我所說，若能攝此廣大法財，為諸天人之所侍衛，十方諸佛諸大菩薩之所護念。」

[0142a25] 爾時世尊告無邊慧菩薩摩訶薩言：「無邊慧！諸菩薩摩訶薩若於此法勤修學者，能為眾生作大饒益，除一切疑解一切結，捨諸習氣斷諸隨眠，超諸喜愛渡諸有海，永滅黑闇永離驚怖，速以善巧能知一切眾生之心。」

[0142b02] 爾時世尊說是語已放大光明，其光遍照無數世界，映奪一切日月光明。放斯光已，復告無邊慧菩薩摩訶薩言：「無邊慧！諸菩薩摩訶薩若能勤修海印三昧，亦當如是現大神變放大光明、大師子吼演說斯法，超過三界作大照明，如我今日而無異也。」

[0142b07] 時無邊慧菩薩摩訶薩白佛言：「世尊！唯願如來加持此法，於後末世若有眾生聞斯法名，當獲無量無邊功德。」

[0142b11] 爾時世尊為欲加持此法門故又放光明，復以一指遍動三千大千世界，令諸眾生得大安樂。于時會中，天龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽如是眾等，散天妙花及天妙衣，天諸妓樂俱時而作。無量諸天手執天衣搖裔翩翻滿虛空中，同聲唱言：「奇哉奇哉，諸佛境界不可思議。若有受持此深法者，當知堪受一切眾生恭敬作禮。」

[0142b19] 爾時世尊復告無邊慧菩薩摩訶薩言：「無邊慧！後末世時薄福眾生，不得聞此甲冑莊嚴三昧莊嚴。若諸眾生有善方便攝大資糧，於後末世乃聞斯法。若於斯法勤修行者，則為三世諸佛世尊之所攝受。無邊慧！於後末世大怖畏時，我此法門付囑汝等。我於無數俱胝那由他劫，積集無上諸法寶藏，具足功德無邊安樂，汝今皆得，一切苦蘊汝今皆捨。汝以無邊功德大海，而速趣於阿耨多羅三藐三菩提。」

[0142b28] 爾時無邊慧菩薩摩訶薩，與五百菩薩摩訶薩及諸居士賢護商主等而為上首，頂禮佛足，白言：「世尊！我隨力能當持如來大菩提法，於後末世為諸眾生作大饒益。」

[0142c02] 爾時諸菩薩摩訶薩各從坐起，以諸雜花散於如來，脫身妙衣持以供養，作如是言：「世尊！以此善根，我皆迴向一切眾生，願諸眾生悉得圓滿菩提分法，成就如來一切法智。於後末世一切眾生，所有善根願皆成就。」

[0142c07] 爾時世尊為令一切菩薩摩訶薩生歡喜故，而說偈言：

「為諸眾生故，　　當興大饒益，　持我菩提法，　　法王師子吼。　於後末世中，　　若諸求法者，　聞斯廣大法，　　一切獲安樂。　如我之所說，　　若有見此乘，　聞斯契經法，　　得隨其所樂。　若有智慧者，　　修習善方便，　聞斯最上法，　　身心大歡喜。　若在於此會，　　現前見我說，　得聞斯法已，　　善能愛樂者。　於後末世中，　　生汝大福聚，　無數無有量，　　廣大無邊際。　於後末世中，　　若能受持此，　法王所說法，　　為佛之攝受。　於後末世中，　　持我菩提法，　則為無量佛，　　最後持法者。」

[0142c25] 爾時世尊說此法已，無量菩薩得無生忍，無量眾生成熟善根。無邊慧菩薩摩訶薩及諸菩薩摩訶薩，一切世間天、人、阿修羅等，聞佛所說，皆大歡喜，信受奉行。

大寶積經卷第二十五