The Translation
[B1] [F.230.b]
頂禮所有的佛和菩薩！
1.1Homage to all buddhas and bodhisattvas!
1.1頂禮一切佛與菩薩！
1.2Thus did I hear at one time: The Blessed One was in the Kalandakanivāpa, at the Veṇuvana near Rājagṛha. He was there together with a great saṅgha of twelve hundred fifty monks, and with three hundred million bodhisattvas, all of whom had attained dhāraṇī, unobstructed eloquence, and mastery over absorption. They dwelled in the absorption of emptiness, their domain was free of marks, their aspiration was uncontrived, they dwelled in the absence of wishes, and their conduct was natural. They had attained the dhāraṇīs that accomplish limitless gateways. They had attained acceptance regarding sameness, they had attained sameness, and they had attained unobstructed dhāraṇī. They knew the higher or lower capacities of all beings [F.231.a] and had precise knowledge of beings’ thoughts and actions.
1.2我是這樣聽聞的：當時世尊住在王舍城迦蘭陀竹園的竹林中。他與一千二百五十位比丘組成的龐大僧伽在一起，還有三億位菩薩，這些菩薩都已經成就了陀羅尼、無礙的辯才和三昧的自在。他們安住在空性的三昧中，他們的領域遠離了相狀，他們的誓願是無為的，他們安住在無願中，他們的行為是自然而然的。他們已成就了能夠成就無限法門之門的陀羅尼。他們已成就了對於平等性的忍耐，已成就了平等性，也已成就了無礙的陀羅尼。他們了知一切眾生的根機高低，對眾生的思想和行為具有精確的認知。
1.3At that time, the Blessed One settled into the absorption that is the blessing of the thus-gone one, that enters the domain of all the buddhas. This absorption is formless, indefinable, ungraspable, unimpeded, and not apparent. It is beyond knowledge and not an object of knowledge. It is free from mentation, mind, and consciousness. It is rootless, unsupported, and beyond observation. It is an incomparable, unequaled, and matchless state. It has no notion of “mine,” is free from grasping, is free from anything to avoid, and is uncreated. It never went and never came. It does not go and does not stay. It is without interruption, baseless, and without marks. It is free of all marks. It is beyond accepting and rejecting. It is uncompounded and beyond any accumulation. It is beyond assembling and beyond separating. It is without mind and free from mind. It is unoriginated, beginningless, unestablished, nonarising, and totally nonoccurring. It is utterly beyond movement, perfectly without movement, totally empty, beyond association, and without superimpositions regarding any phenomenon. It is a dhāraṇī gateway to enter the domain of all buddhas. It is known as the thus-gone one’s wisdom seal.
1.3此時，世尊進入如來的加持三昧，此三昧進入一切佛的境界。這個三昧是無形的、不可定義的、無法把握的、無障礙的、不顯現的。它超越知識，不是知識的對象。它無思無心無識。它無根、無支持、超越觀察。它是無比的、無等的、無匹敵的境界。它沒有「我的」的概念，遠離執著，遠離應該避免的，不是造作的。它從未來過也從未去過。它不去也不留。它無中斷、無基礎、無標誌。它遠離一切標誌。它超越接納與拒絕。它是無為的，超越任何積聚。它超越聚集也超越分離。它無心也遠離心。它無生、無始、無立、無起、完全不成就。它完全超越運動、絕對無運動、徹底空性、超越關連、對一切現象都無有增益。它是進入一切佛境界的陀羅尼之門。它被稱為如來的智慧印。
1.4As soon as he settled into that absorption, neither the Blessed One’s body nor the characteristics of his body appeared; neither his mind nor the characteristics of his mind appeared; neither his robes nor the characteristics of his robes appeared; neither his cushion nor the characteristics of his cushion appeared; neither his sleeping nor the characteristics of his sleeping appeared; neither his walking nor the characteristics of his walking appeared; neither his rising nor the characteristics of his rising appeared; neither his remaining nor the characteristics of his remaining appeared; neither his shadow nor the characteristics of his shadow appeared; neither his sitting nor the characteristics of his sitting appeared; and neither his sounds nor the characteristics of his sounds appeared.
1.4世尊一進入那個三昧，他的身體及身體的特徵都不再顯現；他的心及心的特徵都不再顯現；他的衣袍及衣袍的特徵都不再顯現；他的坐墊及坐墊的特徵都不再顯現；他的睡眠及睡眠的特徵都不再顯現；他的行走及行走的特徵都不再顯現；他的起身及起身的特徵都不再顯現；他的停留及停留的特徵都不再顯現；他的影子及影子的特徵都不再顯現；他的坐姿及坐姿的特徵都不再顯現；他的聲音及聲音的特徵都不再顯現。
1.5At that point, through the power of this absorption, [F.231.b] and through the blessings of the Buddha, a bright light filled the entire trichiliocosm. So bright was this light that everywhere in the trichiliocosm the moonlight was outshone, as was the sunlight and the light of stars, fire, jewels, and lightning. The radiance of gandharvas, kinnaras, gods of the realms of desire and form, constellations, and divine palaces was outshone. So too were that of Śakra, Brahmā, and the protectors of the worlds.
1.5此時，由於這個三昧的力量，以及佛的加持，一股光明充滿了整個三千大千世界。這光芒是如此燦爛，以至於三千大千世界中到處的月光都被遮蔽了，太陽光、星光、火光、珠寶光和閃電光也都被遮蔽了。乾闥婆、緊那羅、欲界和色界的天神、星宿和天宮的光輝也都被遮蔽了。帝釋天、梵天和世界護衛者的光輝也同樣被遮蔽了。
1.6Through the Buddha’s blessings and the power of his absorption, some of the gods could no longer smell their divine fragrances, and the whole trichiliocosm was suffused by an aroma sweeter than any other scent that completely transcended the fragrances of the gods. All the dark spaces between the worlds were brought into the light, as were the major and minor mountain ranges that surround the worlds. Mount Meru and all the other principal mountains like it were illuminated, as were the Black Peaks. Subsequently, however, they did not appear to the eye faculties of sentient beings.
1.6透過佛的加持和他三昧的力量，一些天神無法再聞到他們的天香，整個三千大千世界充滿了比其他任何香氣都更加甘美的香氣，完全超越了天神的香氣。世界之間所有的黑暗空間都被帶入光明，圍繞著世界的大小山脈也被照亮。須彌山和所有其他類似的主要山峰都被照亮了，黑山也是如此。然而，隨後這些現象並未出現在有情眾生的眼識前。
1.7The entire trichiliocosm was encompassed in a net of jewels. The entire Sahā buddha realm was decorated with silk hangings, suffused with frankincense, and strewn with a variety of flowers. Through the power of the Buddha, the Kalandakanivāpa in the Veṇuvana, along with Vulture Peak Mountain, became as level as the palm of a hand and were saturated with the delicious and captivating scent of a giant hundred-thousand-petaled lotus flower composed of various jewels the size of chariot-wheels. From the sky, a lattice-like jeweled canopy appeared, which covered and adorned everything. All of Magadha became soft to the touch, like kācilindika cloth.
1.7整個三千大千世界被珠寶之網所籠罩。整個娑婆佛土被絲綢帷幔裝飾，充滿了乳香的香氣，並灑滿了各種鮮花。通過佛的威力，迦蘭陀竹園的竹林以及靈鷲山變得平坦如手掌，飽含著由各種珠寶組成、大小如車輪的巨大十萬瓣蓮花所散發的美妙迷人香氣。從天空中出現了一張網狀的珠寶華蓋，覆蓋並裝飾了一切。整個摩揭陀變得柔軟如觸，像羯奢林迦布料一樣。
1.8Then in the east, in as many buddha realms as there are grains of sand in the Ganges, the individual blessed buddhas exhorted a limitless, innumerable, and immeasurable number of hundreds of thousands of bodhisattva great beings who were just one life away from unexcelled and perfect awakening, [F.232.a] “Sons of noble family, you should go into the Sahā world. That is where the blessed one, the thus-gone one, the worthy one, the perfect buddha Śākyamuni presently resides. He lives there and teaches the Dharma. Now he has settled into the absorption that is a dhāraṇī gateway to enter the domain of all buddhas known as the thus-gone one’s wisdom seal. Sons of noble family, even engaging in the six perfections for a hundred thousand eons, but without skillful means, bears no comparison to the esteem bodhisattvas will feel merely hearing about this absorption. Therefore, go and hear about this absorption.”
1.8那時，在東方，有如恆河沙數那麼多的佛剎中，各個世尊分別勸導無限、無數、不可衡量的成百上千菩薩大士，他們都只差一生就能證得無上圓滿菩提，世尊說道：「貴族子弟們，你們應當前往娑婆世界。那裡住著世尊、如來、應供、圓滿正覺釋迦牟尼。他住在那裡宣講法。現在他已經安住於一個三昧之中，那是一個陀羅尼之門，能夠進入所有佛的境域，被稱為如來的智慧印。貴族子弟們，即使在百千萬劫中修習六度波羅蜜多，但沒有方便的話，也無法與菩薩們僅僅聽聞這個三昧而生起的恭敬相比。因此，你們要去聽聞這個三昧。」
1.9The bodhisattva great beings listened accordingly to the respective thus-gone ones and paid these blessed ones homage. Then, in an instant, they all disappeared from those buddha realms and, by giving rise to their magical powers of superknowledge, they came to the Sahā world, to the four central continents, to the continent of Jambudvīpa, to the town of Rājagṛha, to the Veṇuvana, and into the Kalandakanivāpa, where the blessed one, the thus-gone one, the worthy one, the perfect buddha Śākyamuni was. Upon arriving, they bowed their heads to the feet of the blessed one, the thus-gone one, the worthy one, the perfect buddha Śākyamuni. They then circled the Blessed One three times and stood to one side. The Blessed One welcomed them and they took their places cross-legged upon a great lotus composed of various jewels.
1.9菩薩大士們隨即聆聽各自的如來教誨，並向世尊們恭敬禮拜。隨後，在剎那間，他們全都從那些佛土消失了，並通過發起神通之力，來到了娑婆世界、四大洲、贍部洲、王舍城、竹林，進入了迦蘭陀竹園，世尊、如來、阿羅漢、正等覺佛釋迦牟尼就在那裡。到達後，他們向世尊、如來、阿羅漢、正等覺佛釋迦牟尼的雙足頭面禮拜。之後，他們繞世尊三匝，然後站到一旁。世尊對他們表示歡迎，他們就盤腿坐在由各種珍寶組成的大蓮花上。
1.10The same thing happened in the south, west, north, below, above, [F.232.b]—throughout the cardinal and intermediate directions, and everywhere in between. In all the ten directions, in as many buddha realms as there are grains of sand in the Ganges, individual blessed buddhas exhorted a limitless, innumerable, and immeasurable number of hundreds of thousands of bodhisattva great beings who were just one life away from unexcelled and perfect awakening, “Sons of noble family, you should go into the Sahā world. That is where the blessed one, the thus-gone one, the worthy one, the perfect buddha Śākyamuni presently resides. He lives there and teaches the Dharma. Now he has settled into the absorption that is a dhāraṇī gateway to enter the domain of all buddhas, known as the thus-gone one’s wisdom seal. Sons of noble family, even engaging in the six perfections for a hundred thousand eons, but without skillful means, bears no comparison to the esteem bodhisattvas will feel merely hearing about this absorption. Therefore, go and hear about this absorption.”
1.10南、西、北、下、上也是同樣的情況，在四正方和四隅方，以及一切中間方向亦復如是。在十方中，有如恆河沙數那麼多的佛剎裡，各各世尊勸勉無邊、無數、無量百千萬億的菩薩摩訶薩，他們都只剩一生就能證得無上圓滿的菩提，說道：「善男子，你們應當進入娑婆世界。那裡有世尊、如來、應供、正遍知釋迦牟尼佛現在住世，為眾生講說法門。他現在已經安住在一個三昧中，這個三昧是陀羅尼的法門，能夠進入一切佛的領域，這就是如來的智慧印。善男子，即使修習六度長達十萬劫，但如果沒有方便，也比不上菩薩們僅僅聽聞這個三昧所得到的尊貴。所以，你們應當去聽聞這個三昧。」
1.11The bodhisattva great beings listened accordingly to the respective thus-gone ones and paid these blessed ones homage. Then, in an instant, they all disappeared from those buddha realms and, by giving rise to their magical powers of superknowledge, they came to the Sahā world, to the four central continents, to the continent of Jambudvīpa, to the town of Rājagṛha, to the Veṇuvana, and into the Kalandakanivāpa, where the blessed one, the thus-gone one, the worthy one, the perfect buddha Śākyamuni was. Upon arriving, they bowed their heads to the feet of the blessed one, the thus-gone one, the worthy one, the perfect buddha Śākyamuni. They then circled the Blessed One three times and stood to one side. The Blessed One welcomed them and they took their places cross-legged upon a great lotus composed of various jewels. [F.233.a]
1.11這些菩薩大士們聽從了各自的如來的教誨，向這些世尊頂禮。之後，剎那之間，他們都從那些佛的淨土消失，通過發起神通，他們來到娑婆世界、四大洲、贍部洲、王舍城、竹林，進入迦蘭陀竹園，那裡有世尊、如來、應供、正等覺的釋迦牟尼佛。他們到達後，向世尊、如來、應供、正等覺的釋迦牟尼佛的足下頂禮。然後他們繞世尊三圈，站到一邊。世尊歡迎了他們，他們就盤腿坐在一朵由各種珍寶組成的巨大蓮花上。
1.12Throughout this great trichiliocosm, all the monks—whether engaged with the vehicle of the hearers, the vehicle of the solitary buddhas, or the bodhisattva vehicle—each in their own individual realms, stirred and, through the blessings and power of the Buddha, they all came to Vulture Peak Mountain, where the Blessed One resided. Upon arriving, they could not see the Blessed One anywhere. Not seeing him, they joined their palms and paid homage to him.
1.12在這個三千大千世界中，所有的比丘——無論是修習聲聞乘、緣覺乘，還是菩薩乘的——各自在他們自己的世界中受到感動，通過佛陀的加持和威力，他們都來到了世尊所住的靈鷲山。他們到達後，卻看不到世尊的身影。因為看不到世尊，他們合掌恭敬地向他禮拜。
1.13Through the radiance of the absorption of the thus-gone one’s wisdom seal, instantly, in that very moment, eight hundred million bodhisattvas gathered at the Kalandakanivāpa in the Veṇuvana, where they sat down in the Blessed One’s retinue. Three hundred thousand hearers also gathered together and took their seats. Within this great trichiliocosm, many other beings arrived at the Kalandakanivāpa in the Veṇuvana, where the Blessed One was. They included Śakra, Brahmā, the guardians of the world, Maheśvara, the gods of the pure realms, all gods including their lords, all nāgas and their lords, all yakṣas and their lords, all gandharvas and their lords, all asuras and their lords, all garuḍas and their lords, all kinnaras and their lords, all mahoragas and their lords, as well as all suparṇis and their lords. Each of these groups also brought with them many quadrillions of servants. As they arrived at the Kalandakanivāpa in the Veṇuvana, where the Blessed One was, no one could see the Blessed One anywhere. Not seeing him, they joined their palms and paid homage to him. [F.233.b]
1.13藉著如來智慧印三昧的光芒，在那一瞬間，八億菩薩聚集在迦蘭陀竹園的竹林中，在世尊的眾會裡坐了下來。三十萬聲聞也聚集在一起，各自就坐。在這個大三千大千世界裡，許多其他眾生來到了世尊所在的迦蘭陀竹園的竹林中。他們包括帝釋天、梵天、世界護持者、大自在天、清淨天界的諸天、所有包括其主宰的諸天、所有包括其主宰的龍、所有包括其主宰的夜叉、所有包括其主宰的乾闥婆、所有包括其主宰的阿修羅、所有包括其主宰的迦樓羅、所有包括其主宰的緊那羅、所有包括其主宰的摩睺羅伽，以及所有包括其主宰的金翅鳥。這些群體各自還帶來了許多百萬億的侍者。當他們來到世尊所在的迦蘭陀竹園的竹林中時，沒有人能看到世尊的蹤影。既然看不到世尊，他們就合掌向他頂禮。
1.14At that time the powerful and eminent bodhisattva great beings, hearers, gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, nonhumans, monks, nuns, and male and female lay practitioners were all assembled. No place was left unfilled in this great trichiliocosm, from the peak of existence on down. Not even the space for the tip of a hair was left unfilled.
1.14爾時，威力殊勝的菩薩大士、聲聞、諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人及非人、比丘、比丘尼、男性和女性優婆塞和優婆夷都聚集在一起。這個三千大千世界中，從有頂往下，沒有任何地方是空著的。甚至連一根頭髮尖端的空間也沒有留下。
1.15Then the elder Śāradvatīputra, Mahāmaudgalyāyana, the elder Kauṣṭhila, Mahākātyāyana, Mahākāśyapa, the venerable Pūrṇa Maitrāyaṇīputra, and the elder Subhūti—all those great hearers—turned to the youthful Mañjuśrī and asked, “Mañjuśrī, where is the Thus-Gone One right now? What does his body look like? How is he present?”
1.15那時舍利弗長老、大目犍連、憍陳如長老、大迦旃延、大迦葉、尊者富樓那彌多羅尼子及須菩提長老——這些偉大的聲聞——都轉向年輕的文殊師利，問道：「文殊師利，如來現在何處？他的身相是什麼樣的？他是如何顯現的？」
1.16The youthful Mañjuśrī replied to the great hearers, “Venerable ones, you are great hearers, and you possess insight and miraculous abilities. You are powerful and mighty, you have mastered the absorptions of the erudite, and you have long observed pure conduct. Venerable ones, you should enter your own absorptions and search for the Thus-Gone One’s body and his presence. You should strive to discover where the Thus-Gone One’s body is, what his body is like, and how he is present.”
1.16文殊師利菩薩對這些大聲聞說道：「諸位尊者，你們是大聲聞，具有般若智慧和神通妙用。你們威力強大，已經掌握了有學者的三昧，長期奉持清淨戒行。諸位尊者，你們應該進入自己的三昧境界，去尋找如來的身體和身相。你們應該努力探求如來的身體在哪裡，如來的身體是什麼樣子，以及如來是如何現身的。」
1.17Thereupon the hearers settled into their own absorptions and investigated this entire trichiliocosm. They looked, but they still could not see the Thus-Gone One’s body, [F.234.a] nor could they see his presence. Then, when the great hearers did not see the Thus-Gone One’s body nor his presence upon completely investigating the trichiliocosm, they arose from their respective absorptions and addressed the youthful Mañjuśrī as follows: “Mañjuśrī, we fail to see the Thus-Gone One’s body or his presence.”
1.17於是聲聞們進入各自的三昧，調查了整個三千大千世界。他們尋找，但仍然看不到如來的身體，也看不到他的顯現。後來，當大聲聞們完全調查了三千大千世界後，仍然看不到如來的身體和顯現，他們就從各自的三昧中出定，對年輕的文殊師利說道：「文殊師利，我們看不到如來的身體或他的顯現。」
1.18Mañjuśrī replied to the great hearers, “Then all you venerable great hearers must silently join your palms and one-pointedly hold the Thus-Gone One in your mind for a moment. Do this, and you will see his body and witness his presence.”
1.18文殊師利回答諸大聲聞說：「那麼，各位尊貴的大聲聞，你們應當恭敬合掌，一心專念如來，只須片刻的時間。這樣做，你們就能看到他的身體，見到他的現身。」
1.19Just then, the Blessed One, who was aware and cognizant of this, emerged from his absorption. As soon as the Blessed One emerged from his absorption, the entire trichiliocosm shook in six ways, with eighteen signs: it quivered, trembled, and quaked; it wobbled, rocked, and swayed; it vibrated, shuddered, and reeled; it rattled, shook, and convulsed; it clattered, rattled, and clanged; and it boomed, thundered, and roared. The world became exceedingly brilliant, open, and vivid.
1.19正在此時，世尊覺知此事，從三昧中出定。世尊剛一出定，整個三千大千世界就以六種方式震動，並出現十八種徵兆：搖動、顫動、震撼；搖晃、擺動、傾斜；振動、顫抖、搖搖欲墜；咔咔作響、震顫、痙攣；叮噹、鏗鏘、鈴聲；轟隆、雷鳴、隆隆聲。世界變得極其光明、開闊、清晰。
1.20As an offering to the Blessed One, a rain of divine flowers fell to the accompaniment of divine cymbals and song. At that point venerable Śāradvatīputra arose from his seat, draped his shawl over one shoulder, and knelt on his right knee. Joining his palms, he bowed toward the Blessed One and asked, [F.234.b] “Blessed One, in what kind of absorption did you abide so that even the eye of insight of the great hearers was unable to see the Thus-Gone One’s body? Blessed One, what is the Thus-Gone One’s presence like?”
1.20作為對世尊的供養，天花如雨而落，伴隨著天樂和歌聲。此時，尊者舍利弗從座位上站起，將披肩搭在一邊肩膀上，右膝跪地。合掌向世尊頂禮，並提問：「世尊，您安住在什麼樣的三昧中，以至於連大聲聞的般若眼都無法看到如來的身體？世尊，如來的身相是什麼樣的？」
1.21The Blessed One replied to venerable Śāradvatīputra, “Śāradvatīputra, this absorption is not a stage of the hearers or solitary buddhas. Śāradvatīputra, it is on the level of the thus-gone ones. This magical display and miracle of the buddhas is inconceivable. Nevertheless, Śāradvatīputra, listen well and keep this in mind. I will now teach you a little bit about the body of the Thus-Gone One.”
1.21世尊回答舍利弗尊者說：「舍利弗，這個三昧不是聲聞或緣覺的境界。舍利弗，它是如來的層次。這是佛的神變和奇蹟，是難以思議的。然而，舍利弗，你要仔細聽，記住這些話。我現在將為你講述一些關於如來身體的內容。」
“Very well, Blessed One!” Venerable Śāradvatīputra replied, and he listened as the Blessed One had instructed.
「好的，世尊！」舍利弗尊者回答道，並按照世尊的教導認真聆聽。
1.22Then the Blessed One explained to him, “Śāradvatīputra, the true body of the Thus-Gone One transcends any view, like the sky. It is incorporeal, uncreated, unborn, and unceasing. It is nonoccurring, truly nonoccurring, and utterly nonoccurring. It is unobtained, unimputed, nonengaging, unestablished, boundless, and limitless. It is peaceful, placid, and absolutely serene. It is nonabiding, nonarising, ineffable, beyond mind, and beyond origination. It is unmoving, utterly unmoving, and free of movement. It is totally pure. It is nothing whatsoever and exists in no way. It is beyond appropriation and acceptance. It is without motion, without activity, and without support. It is unborn, unarisen, without action, and without ripening. It is unseen, unheard, uncognized, detached, not bound, and not released. It does not exist. It is not recalled, not held, not experienced, and not seen. [F.235.a] It is beyond cognition, is not an object of cognition, and is characterized by absence of cognition.
1.22然後世尊向他解釋說：「舍利弗，如來的真實身體超越一切見解，猶如虛空。它無有形體，未經創造，未曾誕生，也無有息滅。它不出現、真實不出現、完全不出現。它未被獲得、未被施設、不參與、未被確立、無有邊界、無有限制。它寧靜、平和、絕對安詳。它不住、不生、不可言說、超越心識、超越生起。它不動、完全不動、遠離運動。它完全清淨。它一無所有，以任何方式都不存在。它超越取著和接受。它無有動作、無有活動、無有支撐。它未生、未起、無有作為、無有成熟。它未見、未聞、未認知、已分離、未被束縛、亦未被解放。它不存在。它未被回憶、未被執持、未被經歷、未被見到。它超越認知、不是認知的對象，並且以無認知為特徵。
1.23“It is without mind. It is unfathomable and unimaginable. It is not mind. It is devoid of mind. It possesses the mind of sameness. Nothing is the same as it, and it cannot be comprehended by any act of mind. It has not gone anywhere, does not go anywhere, is without going, and has eliminated any going. It is uninterrupted, immeasurable, uninterruptible, boundless, unobservable, and marvelous. It has no substance and is no substance. It is insubstantial. It is not a distinction and has no distinctions. It is nonarising, truly nonarising, unshakable, nondiscursive, nonconceptual, beginningless, unestablished, and wholly unestablished. It is not accomplished, without pervasion, and motionless. It is not clear, not tangible, and not a thing to be desired. It has no light and does not appear. It is not apprehended and has no appearance. It is without darkness, is not darkness, and is free of darkness. It is not lucidity. It is without abode and free of abode. It is not at peace, by no means at peace, without peace, and free from peace. It is the same as peace. It is pure, totally pure, and wholly pure.
1.23「它沒有心。它無法探究，無法想象。它不是心。它沒有心的性質。它具有平等性的心。沒有任何東西與它相同，它無法被任何心的作用所理解。它沒有去往任何地方，不去往任何地方，沒有去往，已經消除了任何去往。它是無間斷的、無法衡量的、不可中斷的、無邊界的、無法觀察的，而且是奇妙的。它沒有實體，也不是實體。它是無實體的。它不是區別，也沒有區別。它是無生的、確實無生的、不可動搖的、無分別的、無概念的、無始的、未建立的，而且是完全未建立的。它不是被成就的、沒有遍佈性的，而且是無動的。它不是清晰的、不是可觸及的，而且不是應當追求的東西。它沒有光明，不顯現。它不被認知，沒有顯現。它沒有黑暗、不是黑暗，而且遠離黑暗。它不是光明。它沒有住處，遠離住處。它不安寧、絕對不安寧、沒有安寧，而且遠離安寧。它與安寧相同。它清淨、完全清淨，而且徹底清淨。」
1.24“It is nothing whatsoever, beyond appropriation, and without perpetuation. It is without friendship, without strife, and free from strife. It is present through its way of not being present. It is without ties, free from ties, limpid, and unsullied. It does not die or take rebirth. It will not die or take rebirth. It is without Dharma and without non-Dharma. It is without a field, and also without anything other than a field. It is inexhaustible, not something that can be exhausted, and free from exhaustion. It is without dust, instantaneous, and unshakable. It is beyond syllables, sounds, tones, explanations, trainings, and mind. It is without logic and not illogical, and it is not separate from logic. It does not possess anything and is without possession. It is also not destitute. It is inexhaustible, [F.235.b] not inexhaustible, immortal, and not immortal.
1.24「它無有一物，超越領納，無有延續。它無有朋友，無有爭執，遠離爭執。它透過不現身的方式而現身。它無有繫縛，遠離繫縛，清澈而無垢。它不死不生，將不死不生。它無法無非法。它無有領域，也無有異於領域的事物。它無有耗盡，不是能被耗盡的事物，遠離耗盡。它無有塵埃，剎那性，不可動搖。它超越音節、聲音、音調、解說、修行法與心識。它無有邏輯，不是非邏輯的，也不與邏輯分離。它不擁有任何事物，無有擁有。它也不貧乏。它無有耗盡，非無有耗盡，不死，非不死。」
1.25“It is not something to be pacified. It is without marks, not something without marks, not limited, not unlimited, and not something to be measured. It has not gone and has not come. It is nondual and not nondual. It is not perceived, not here, and not there. It is baseless, without abode, nonemerging, indestructible, nontransferable, and nothing to be heard. It does not conquer enemies. It accepts nothing and rejects nothing. It is without characteristics, free of characteristics, not a characteristic itself, and it has abandoned characteristics. It is without action and not without action. It is without marks, not without marks, and adorned with marks. It is gateless, unattached, and free from attachments. It inspires faith. It is without connections and free from connections. It causes delight and it causes bliss. It is freed from the six sense sources and invisible.
1.25「它不是可以被安撫的。它無有標記，不是無標記的，不是有限的，不是無限的，也不是可以被衡量的。它沒有去，也沒有來。它是不二的，又不是不二的。它不被感知，不在這裡，也不在那裡。它無根基，無安住處，不出現，不可毀滅，不可轉移，無所謂聽聞。它不征服敵人。它不受納任何東西，也不拒絕任何東西。它無特徵，離於特徵，本身不是特徵，已經放棄了特徵。它無作用，又不是無作用。它無標記，不是無標記，又具有標記。它無門，不執著，離於執著。它激發信心。它無關聯，離於關聯。它引發歡喜，也引發安樂。它解脫於六根，無形可見。」
1.26“It is reality—thoroughly distinguished by suchness. It is suchness, which liberates beings by not liberating. It liberates by not liberating sentient beings. It purifies sentient beings by way of not purifying. It protects sentient beings by way of not protecting. It teaches the Dharma to sentient beings by way of nonduality. Nothing is the same as it, it is incomparable, without likeness, and peerless. It is the same as that which is not present, the same as space, and the same as that which does not remain. It is exceedingly even, unborn, and the same as unborn. It does not apprehend and is the same as nonapprehension. It is not at peace, is free from peace, and its peace has waned. It is at peace, very much at peace, and thoroughly at peace. It is gentle, supple, utterly stainless, utterly controlled, not permanent, and not interrupted. It has withdrawn from activities. It is irreversibly brave. It has vanquished fear. It is beyond return. [F.236.a] It has severed all grasping and cut through all ties.
1.26「它是真實——完全以如性來區別。它是如性，以不解脫眾生的方式來解脫眾生。它以不解脫的方式來解脫眾生。它以不清淨的方式來清淨眾生。它以不保護的方式來保護眾生。它以平等性的方式來教導眾生法。沒有任何事物與它相同，它無與倫比，沒有相似，獨一無二。它與不存在的事物相同，與虛空相同，與不保留的事物相同。它極其平等，未生，與未生相同。它不執取，與不執取相同。它不平靜，從平靜中解脫，它的平靜已經消減。它平靜，極其平靜，徹底平靜。它溫和，柔軟，極其無垢，極其調伏，不常住，不間斷。它已遠離諸活動。它不可逆轉地勇敢。它已克服恐懼。它超越返回。它已斷除一切執著，切斷一切束縛。」
1.27“It is clear, without distinctions, nondual, free from duality, and taught to be without any duality. Its essence being unproduced, its nature is luminosity that is utterly beyond occurring. Without any liberation, it is liberated from activity. It is without meeting, without separating, not long, not short, not round, not square, not spherical, and not substantial. It is not perceived as the aggregates, elements, or sense sources. It cannot be established as something conditioned, nor does it emerge from the unconditioned. It is nonwaxing, nonwaning, nonaccumulating, and unborn. No one can see it, hear it, or be conscious of it. It is neither real nor unreal. It is unborn. It does not die or transmigrate. It does not coexist with the world, nor does it not coexist with the world.
1.27「它是清澈的，沒有分別，不二的，遠離二元對立，被教導為沒有任何二元對立。其本質未生，其性質是完全超越生起的光明。沒有任何解脫，它卻從活動中得到解脫。它沒有相遇，沒有分離，不長不短，不圓不方，不球形，不實質。它不被認知為蘊、界或處。它不能被確立為有為法，也不從無為法中產生。它不增不減，不累積，未生。沒有人能看見它、聽聞它或意識到它。它既非真實亦非不真實。它未生。它不死不輪迴。它既不與世界相存，也不不與世界相存。」
1.28“That body is unwavering, unmistaken, unexcited, motionless, and undeviating. It is without cultivation and free from cultivation. It is nonoccurring, not destroyed, not an essence, and not without essence. It is without mind and indescribable. It is without connection and does not connect, nor does it not connect. It has no attachment to desires, nor is it without attachment to desires. It is nothing and it is not nothing. It is without characteristics and is not without characteristics. It does not transcend suffering and has not fully transcended suffering. It is not present, but it is not without presence, either. Śāradvatīputra, can sentient beings who fixate on characteristics and who have fallen into dualistic perception possibly understand the way in which the body of the Thus-Gone One abides?”
1.28"這個身體不搖動、不錯誤、不興奮、不移動、不偏差。沒有修習，也解脫了修習。不出現、不被摧毀、不是本質、也不是沒有本質。沒有心識，不可言說。沒有連結，也不連結，也不是不連結。對欲望沒有執著，也不是沒有執著於欲望。既是虛無，也不是虛無。沒有特徵，也不是沒有特徵。沒有超越苦，也沒有完全超越苦。不存在，但也不是不存在。舍利弗，那些執著於特徵、陷入二元觀點的眾生，可能理解如來的身體如何安住嗎？"
1.29“No, Blessed One, they cannot at all,” replied Śāradvatīputra. “That is impossible. [F.236.b] And why? Because, Blessed One, the Thus-Gone One’s body is free of any and all marks.”
1.29"不能，世尊。這是不可能的。為什麼呢？世尊，因為如來的身體是遠離一切標記的。"
1.30“Śāradvatīputra, yes, that is correct. That is how it is,” the Blessed One agreed. “The Thus-Gone One’s body is free from any and all marks.”
1.30「舍利弗，是的，正是如此，」世尊同意道，「如來的身體完全超越一切特徵。」
1.31The Blessed One then proceeded to teach extensively about the absorption of the thus-gone one’s wisdom seal. In order to be comprehensive and thorough, he spoke these verses:
1.31世尊隨後廣泛開示了如來智慧印的三昧。為了全面詳盡地說明，他說了這些偈頌：
1.47After the Blessed One had spoken these verses, he continued to address the elder Śāradvatīputra: [F.237.b] “Śāradvatīputra, this absorption of the thus-gone one’s wisdom seal is the perfection of the stainless wisdom vision of all bodhisattvas in the worlds throughout the ten directions. Śāradvatīputra, whoever wants to see the blessed buddhas should train in this absorption with an altruistic intention. Such bodhisattvas, practicing with altruistic intention, are able to see the Thus-Gone One within the course of just a single day.
1.47世尊說完這些偈頌後，繼續對長老舍利弗說：「舍利弗，這如來智慧印三昧是遍布十方世界所有菩薩清淨無垢智慧視野的圓滿。舍利弗，凡是想要看到福德圓滿的佛的人，應當以利他的心願修習這個三昧。這樣的菩薩，以利他的心願修習，就能夠在僅僅一天之內看到如來。」
1.48“Moreover, Śāradvatīputra, bodhisattvas who desire to see the blessed buddhas in all the buddha realms of the ten directions should train day and night in this absorption. When bodhisattvas apply themselves with altruistic intention, they come to see the blessed buddhas in all the buddha realms of the ten directions. Śāradvatīputra, this absorption of the thus-gone one’s wisdom seal accomplishes the dhāraṇī Dharma method that brings about infinite gateways for bodhisattvas. It is the basis for all dhāraṇī gateways. From it the dhāraṇī gateways emerge. This absorption will bring about for bodhisattvas their great being’s thirty-two marks and complete their eighty excellent signs. Whoever trains in this absorption of the bodhisattvas will purify all karmic obscurations, overcome all kinds of demonic activity, and will neither honor nor experience the Thus-Gone One as a regular being. Whoever trains in this absorption of the bodhisattvas, no matter what they say it will not be mistaken. All their physical actions, whatever they may be, will be faultless. All their verbal actions, whatever they may be, will be free from being the origin of suffering. All their mental activity, whatever it may be, will be free of affliction.
1.48"此外，舍利弗，菩薩若想在十方一切佛國中見到世尊，應當晝夜修習這個三昧。菩薩以利他心精進修習時，就能在十方一切佛國中見到世尊。舍利弗，這如來智慧印三昧能成就為菩薩開啟無量法門的陀羅尼法門，是一切陀羅尼法門的基礎，所有陀羅尼法門都從中出生。這個三昧能為菩薩成就大菩薩的三十二相，圓滿八十隨好。修習這個菩薩三昧的人，能清淨一切業障，克服一切魔事，將不再以凡夫的眼光看待如來。修習這個菩薩三昧的人，無論說什麼都不會有錯誤。他們所有的身體行為，無論如何，都是無過失的。他們所有的言語行為，無論如何，都不會成為苦的根源。他們所有的心理活動，無論如何，都遠離煩惱。"
1.49“Śāradvatīputra, bodhisattvas who wish to understand the hidden teaching of the thus-gone ones should train in this absorption. [F.238.a] Wanting to understand Dharma teachings, they should train in this absorption. Wanting to teach Dharma discourses, they should train in this absorption. Wanting to understand the way of truth, they should train in this absorption. Wanting to actualize the limit of reality, they should train in this absorption. Wanting to understand dependent origination, they should train in this absorption. Wanting to know the inclinations of sentient beings, they should train in this absorption. Wanting to apprehend the excellent display of qualities in the buddha realms at will, they should train in this absorption. Wanting to attain excellent luminosity, they should train in this absorption. Wanting to perfect an excellent retinue, they should train in this absorption. Wanting to perfect an excellent lifespan, they should train in this absorption. Wanting to perfect an excellent arrangement, they should train in this absorption. Wanting to perfect the excellent teaching, they should train in this absorption. Wanting to fulfill the wishes of bodhisattva great beings and others, they should train in this absorption. They should train in this absorption in order to investigate, trust, write, read, remember, retain, and meditate.
1.49「舍利弗，菩薩若想了解如來的密教，應當修習這個三昧。想要了解法的教導，應當修習這個三昧。想要宣講法的論述，應當修習這個三昧。想要了解真實的道路，應當修習這個三昧。想要證悟實際的極限，應當修習這個三昧。想要了解緣起，應當修習這個三昧。想要知曉眾生的意樂，應當修習這個三昧。想要領悟佛剎中卓越德行的殊妙顯現，應當修習這個三昧。想要獲得卓越的光明，應當修習這個三昧。想要圓滿卓越的眷屬，應當修習這個三昧。想要圓滿卓越的壽命，應當修習這個三昧。想要圓滿卓越的安排，應當修習這個三昧。想要圓滿卓越的教法，應當修習這個三昧。想要成就菩薩大士及其他眾生的願望，應當修習這個三昧。為了思惟、信受、抄寫、誦讀、憶念、受持和冥想，應當修習這個三昧。」
1.50“Why is this? Because within this absorption, none of that is difficult. Śāradvatīputra, this absorption is like a precious wish-fulfilling jewel that provides for all wants. It is a wish-granting tree that fulfills all beings’ wishes. Śāradvatīputra, thus this absorption completely fulfills all the intentions of bodhisattva great beings.” [F.238.b]
1.50「為什麼這樣說呢？因為在這個三昧中，沒有什麼是困難的。舍利弗，這個三昧就像珍貴的如意寶珠，能夠提供所有的所需。它是如意樹，能夠滿足一切眾生的願望。舍利弗，因此這個三昧完全成就了菩薩大士的所有意願。」
Then the Blessed One spoke these verses:
然後世尊說出以下偈頌：
1.66When the Blessed One delivered this Dharma teaching, many hundreds of billions of bodhisattvas, as numerous as the grains of sand in thirty Ganges rivers, attained this absorption. Six trillion eight hundred billion bodhisattvas purified the karmic obscurations accumulated over a hundred thousand eons and their progress toward unsurpassed and perfect awakening became irreversible. All of them attained the dhāraṇī called accomplishing the inexhaustible moment. Six quintillion gods and humans who had previously failed to arouse the mind set upon unsurpassed and perfect awakening now aroused this mind and rejoiced in this absorption. Due to the roots of virtue resulting from rejoicing in this absorption, their progress toward unsurpassed and perfect awakening became irreversible. Then the Blessed One prophesied that after three million eons, all of them would become thus-gone ones, worthy ones, perfect buddhas known as Fearless One. [F.239.b] Some among them would, after having made aspirations for a long time, accomplish patience. For others among them, their aspirations would quickly bring them to various buddha realms, there to awaken fully to unsurpassed and perfect buddhahood. However, all of them would share the name Fearless One.
1.66世尊宣說此法教時，有數百億位菩薩，其數量如同三十條恆河中的沙粒般眾多，都證入了此三昧。有六兆八百億位菩薩清淨了積累百千萬劫的業障，其趨向無上圓滿菩提的進程變得不可逆轉。他們都獲得了名為「成就不竭剎那」的陀羅尼。有六百京位天神和人類，先前未曾發起趨向無上圓滿菩提的心，現在發起了此心，並在此三昧中歡喜。因為在此三昧中歡喜所產生的善根，他們趨向無上圓滿菩提的進程變得不可逆轉。其後，世尊預言在三百萬劫之後，他們都將成為如來、應供者、圓滿佛，名號為「無畏者」。其中某些人，經過長時間的願力，將成就忍辱。其他某些人的願力將迅速引領他們往生至各個佛國土，在那裡圓滿覺悟無上圓滿佛果。然而他們都將共有「無畏者」之名號。
1.67The Blessed One now gazed out over this entire retinue and addressed Mañjuśrī, saying, “Mañjuśrī, for these reasons you must remain without apprehending anything, and by delighting in the absence of conceptual thinking you must practice nonabiding. Not dwelling on any phenomenon, you must maintain this accomplishment of unsurpassed and perfect awakening over many countless quadrillions of eons. You must embrace it, hold it, and teach it elaborately to others. You must delight in the absence of conceptual thinking. You must practice nonabiding. You must not dwell upon anything and be free from envy.”
1.67世尊現在環顧整個法會大眾，對文殊師利說道：「文殊師利，為了這些原因，你必須保持不執著任何事物的狀態，以喜悅無分別思維的缺失來修習無住。不執著任何現象，你必須在無數無量的極大劫中保持這個無上完美菩提的成就。你必須擁抱它、受持它，並為他人詳細講說它。你必須喜悅無分別思維的缺失。你必須修習無住。你必須不執著任何事物，並遠離嫉妒。」
1.68Then Mañjuśrī rose from his seat, draped his shawl over one shoulder, and knelt on his right knee. Joining his palms, he bowed toward the Blessed One and said, “Blessed One, since there are no phenomena to be grasped, I am happy to maintain and protect this unsurpassed and perfect awakening. Blessed One, as for awakening, it is nothing at all. It comes from nowhere. It is found nowhere. It does not come about through anything. It is nothing whatsoever. It does not appear. It is ungraspable, unattainable, and inexhaustible.”
1.68然後文殊師利從座位起身，將披肩搭在一肩上，右膝跪地。合掌向世尊禮敬，說道：「世尊，由於沒有任何現象可被執取，我歡喜維護和保護這無上圓滿的菩提。世尊，關於菩提，它根本什麼都不是。它無處而來。它無處可尋。它不藉由任何事物而生起。它完全無一物。它不顯現。它是無法執取的、無法獲得的，也是無盡的。」
1.69Then the three billion bodhisattvas in the retinue rose from their seats. They joined their palms and addressed the Blessed One: [F.240.a] “Blessed One, as for this accomplishment of the unsurpassed and perfect awakening of the thus-gone ones that spans countless quadrillions of eons, we are happy to maintain it, hold it, explain it, and teach it elaborately to others.”
1.69然後，大眾中的三十億菩薩從座位上起身。他們合掌向世尊說道：「世尊，對於這如來無上圓滿菩提的成就，它橫跨無數極多數兆個時劫，我們歡喜維持它、執持它、解說它，並詳細地向他人開示它。」
1.70All those bodhisattvas then offered their own robes for the body of the Blessed One, and they made aspirations.
1.70那些菩薩隨後將自己的衣服獻給世尊，並且發發願。
1.71The Blessed One then said to the bodhisattva great being Maitreya, “Maitreya, remember your intention to uphold the Dharma in a future life, in the future, during the final five hundred years! This will be your task!”
1.71世尊對菩薩摩訶薩彌勒菩薩說：「彌勒，你要在未來，在後世，在最後的五百年中，記住你守護法的意願！這將是你的責任！」
1.72At this the bodhisattva great being Maitreya rose from his seat, draped his shawl over one shoulder, and knelt on his right knee. Joining his palms, he bowed toward the Blessed One and said, “Blessed One, I remember my intention to uphold the sacred Dharma!”
1.72彌勒菩薩大士聞言，從座而起，偏袒右肩，右膝著地。合掌向世尊禮拜，說道：「世尊，我牢記我要護持聖法的誓願！」
1.73The Blessed One said to the bodhisattva great being Maitreya, “Maitreya, among the three billion bodhisattvas, eight thousand of them uphold the holy Dharma and will continue to do so. As for the other bodhisattvas, they are incorrigibly attached to grasping at objective perceptions. They will not uphold the holy Dharma. In the future, during the final five hundred years, they will abandon my unsurpassed and perfect awakening, which I have accomplished over countless quadrillions of eons. They will go against it. They will not teach it. They will not uphold it. They will not uphold it at all.
1.73世尊對菩薩大士彌勒菩薩說：「彌勒，在三十億菩薩中，有八千位菩薩持守聖法，並將繼續這樣做。至於其他菩薩，他們執著於對客觀知覺的執取，難以改正。他們不會持守聖法。在未來，在最後五百年間，他們將放棄我在無數千萬億劫中所成就的無上圓滿菩提。他們將違背它，不會教導它，不會持守它，根本不會持守它。」
1.74“Why is this? Maitreya, bodhisattvas arouse the mind of awakening in seven ways. [F.240.b] What are these seven? Bodhisattvas arouse the mind of awakening inspired by the blessed buddhas. Bodhisattvas arouse the mind of awakening in order to protect the holy Dharma when that holy Dharma is disappearing. Bodhisattvas arouse the mind of awakening when they feel great compassion on seeing the realms of beings afflicted by so many pains. Bodhisattvas arouse the mind of awakening inspired by other bodhisattvas. Bodhisattvas arouse the mind of awakening themselves when they have respectfully given beautiful gifts to bodhisattvas who have aroused the mind of awakening. Bodhisattvas arouse the mind of awakening when they see others arouse the mind of awakening. Bodhisattvas arouse the mind of awakening on hearing perfect praises sung about the qualities of the various ornaments of the thus-gone ones’ body, such as the excellent marks and signs. Maitreya, these are the seven ways in which bodhisattvas arouse the mind of awakening.
1.74「為什麼呢？彌勒菩薩，菩薩以七種方式發菩提心。這七種是什麼呢？菩薩受到佛的啟發而發菩提心。菩薩為了在聖法即將消失之時保護聖法而發菩提心。菩薩在看到眾生的境界被許多苦難所折磨時，感受到大悲心而發菩提心。菩薩受到其他菩薩的啟發而發菩提心。菩薩在尊敬地對已經發菩提心的菩薩供養美好的禮物之後，自己也發菩提心。菩薩在看到他人發菩提心時發菩提心。菩薩在聽到關於如來身體各種莊嚴功德的完美讚頌，例如殊勝的相好標誌時，發菩提心。彌勒菩薩，這就是菩薩發菩提心的七種方式。」
1.75“Maitreya, as I have just mentioned, there are those bodhisattvas who arouse the mind of awakening because of the blessed buddhas, and those bodhisattvas who arouse the mind of awakening in order to preserve the holy Dharma at a time when it is disappearing, and those bodhisattvas who arouse the mind of awakening due to feelings of great compassion caused by witnessing the realms of sentient beings afflicted with all kinds of suffering. Maitreya, those bodhisattvas who arouse the mind of awakening in these three ways are maintaining the blessed buddhas’ awakening. Their progress toward unsurpassed and perfect awakening quickly becomes irreversible. The four other ways of arousing the mind of awakening are for incorrigible bodhisattvas who do not uphold the holy Dharma.
1.75「彌勒，如我之前所說，有些菩薩因為佛而生起菩提心，有些菩薩為了在聖法即將消滅時護持聖法而生起菩提心，也有些菩薩因為看到眾生的境界被各種苦所折磨而產生大悲心，進而生起菩提心。彌勒，那些以這三種方式生起菩提心的菩薩，正在維護佛的菩提。他們趨向無上圓滿菩提的進步迅速地變得不可逆轉。其他四種生起菩提心的方式是為了那些無可救藥、不護持聖法的菩薩。」
1.76“Maitreya, there are five qualities that bodhisattvas must have for their progress to become irreversible. [F.241.a] What are the five? They have the same attitude toward all sentient beings. They do not envy the success and prestige of others. Even if their lives are threatened, they will speak nothing but praise of monks who uphold the sacred Dharma. They are not attached to worldly success sought through knowledge of the Dharma, nor to acquisitions, prestige, or compliments. They are devoted to the profound Dharma, and without interest in any kind of mundane activity keep the profound Dharma with them in all situations. Maitreya, if bodhisattvas possess these five qualities, know that their progress will be irreversible.
1.76「彌勒，菩薩具有五種品質，他們的進展才會變得不可逆轉。這五種品質是什麼呢？他們對所有眾生都抱持相同的態度。他們不會嫉妒他人的成功和聲望。即使面臨生命危險，他們也只會讚美奉持聖法的比丘。他們不執著於通過對法的知識、財物、聲望或讚美所獲得的世俗成就。他們致力於深奧的法，對任何世俗活動都沒有興趣，在所有情況下都將深奧的法保持在心。彌勒，如果菩薩具有這五種品質，你就要知道他們的進展是不可逆轉的。」
1.77“Maitreya, if bodhisattvas possess five other qualities, know them to be incorrigible. What are the five? They have little charisma and do not follow any advice. They are interested in base things and give degraded teachings to others. They are attached to worldly success sought through knowledge of the Dharma, acquistions, and prestige, and behave enviously in the patron’s household. They are fraudulent and deceitful. Their verbal professions do not lead toward emptiness. Maitreya, if bodhisattvas possess these five qualities, know them to be incorrigible.
1.77「彌勒菩薩，如果菩薩具有五種其他的質量，你就知道他們是無可救藥的。這五種是什麼？他們的魅力很小，不追隨任何建議。他們對低劣的事物感興趣，並向他人傳授貶低的教法。他們執著於通過對法的知識尋求的世俗成功、獲得和聲望，並在施主家中表現出嫉妒的行為。他們是欺詐和虛偽的。他們的言語宣稱不會導向空性。彌勒菩薩，如果菩薩具有這五種質量，你就知道他們是無可救藥的。」
1.78“Maitreya, if bodhisattvas possess the following five qualities, know them to be irreversible in their progress. What are they? They do not perceive a self, and they do not extol a self. They do not perceive any sentient beings. They do not use concepts to teach about the realm of reality. They do not perceive awakening. They do not regard the Thus-Gone One’s body as having the characteristics of form. Maitreya, if bodhisattvas possess these five qualities, know that they will not regress from unsurpassed and perfect awakening.”
1.78「彌勒菩薩，如果菩薩具備以下五種品質，應知他們在修行中不會退轉。這五種是什麼？他們不執著於自我，也不讚揚自我。他們不執著於眾生的存在。他們不用概念來教導法界的真實。他們不執著於菩提。他們不認為如來的身體具有色相的特徵。彌勒菩薩，如果菩薩具備這五種品質，應知他們不會從無上圓滿的菩提中退轉。」
1.79Then the Blessed One spoke the following verses:
1.79然後世尊說出下面的偈頌：
1.109At that point King Bimbisāra’s true queen, Śrībhadrā, who was the mother of Ajātaśatru, and Suvarṇottamaprabhāsā, who was the daughter of Kṣemavatī, also a true queen of King Bimbisāra, were seated as members of that very assembly. Queen Śrībhadrā and Suvarṇottamaprabhāsā both rose from their seats and approached the Blessed One. They draped their shawls over their left shoulders and knelt on their right knees. Joining their palms, they bowed toward the Blessed One. With reverence and respect, they each offered to the Blessed One’s body a gift of priceless woven fabrics. Then, setting forth five hundred bowls of the flowers of the seven precious substances, [F.243.a] they made the following promise:
1.109此時，頻婆娑羅王的真正王妃、阿闍世王的母親吉祥妃，以及祇摩跋提之女、同為頻婆娑羅王真正王妃的善光端妃，也都坐在那個集會中。吉祥妃和善光端妃一起從座位上起身，來到世尊面前。她們把披肩搭在左肩上，跪下右膝。合掌恭敬地向世尊禮拜。帶著恭敬和敬畏之心，她們各自獻給世尊身體一份無價的織物禮物。之後，擺出五百盞由七寶花朵組成的花盆，她們發出了以下誓言：
1.110“Blessed One, in the future, during the final five hundred years, we two shall be devoted to this precious absorption. We shall ensure that others trust it, appreciate it, remember it, study it, understand it, and teach it extensively to others, by serving and venerating those Dharma teachers who uphold discourses such as this, with offerings of clothing, food, bedding, healing medicines, and other necessities. We shall work to mature sentient beings into unsurpassed and perfect awakening. We shall not abandon emptiness. We shall not be occupied with words but practice sincerely. Blessed One, never mind any outer material concerns, we shall do so without regard even for our bodies and lives.”
1.110「世尊，未來在最後五百年期間，我們兩位將致力於這個珍貴的三昧。我們將確保他人信任它、欣賞它、記得它、學習它、理解它，並通過侍奉和尊敬那些持有這類經論的法師，以衣服、食物、臥具、治療藥物和其他必需品進行供養，使他人廣泛地學習它。我們將致力於引導眾生走向無上圓滿的菩提。我們不會放棄空性。我們不會執著於文字，而是真誠地修行。世尊，不用說外在的物質關切，我們甚至不會顧慮自己的身體和生命。」
1.111Following the two queens’ example, the retinue of King Bimbisāra’s queens, which consisted of a hundred thousand girls, rose from their seats and joined their palms. Those who had embarked on the path to unsurpassed and perfect awakening rejoiced in this absorption and said, “Blessed One, in the future, during the final five hundred years, we too shall gladly embrace the sacred Dharma.” The sixty thousand female lay practitioners of Magadha who had also embarked for unsurpassed and perfect awakening rejoiced in this absorption. Rejoicing, they said, “In the future, during the final five hundred years, we too shall gladly embrace the sacred Dharma.”
1.111在兩位皇后的示範下，頻婆娑羅王的皇后們及其眷屬，共有十萬位女子，都從座位上起身，合掌恭敬。那些已經踏上無上圓滿菩提之道的女子，對這個三昧感到歡喜，並說道：「世尊，在未來世，在最後五百年的時代，我們也願意歡喜地受持聖妙法。」摩揭陀地區六萬位已經踏上無上圓滿菩提之道的女性優婆夷，也對這個三昧感到歡喜。她們歡喜地說道：「在未來世，在最後五百年的時代，我們也願意歡喜地受持聖妙法。」
1.112Then the Blessed One smiled. As is the nature of the blessed buddhas, when he smiled, light radiated from the Blessed One’s mouth in hundreds of thousands of distinct, manifold colors—blue, [F.243.b] yellow, red, white, violet, crystalline, and silver. This light beamed from his mouth and illuminated boundless, infinite world systems. It subdued all demonic abodes and extended even up to the world of Brahmā. Its brilliance outshone the light of the sun and the moon and pacified the painful feelings of all beings born in hell, the animal realm, and the world of the Lord of Death. Returning back, it swirled around the Blessed One hundreds of thousands of times and disappeared back into the crown of his head.
1.112接著世尊微笑。如同諸佛的本性一樣，當世尊微笑時，從世尊的口中放射出數百千種不同、多樣的光色——青色、黃色、紅色、白色、紫色、水晶色和銀色。這光從他的口中放出，照亮了無邊無際的世界系統。它制伏了所有魔鬼的住處，光芒甚至延伸到梵天的世界。它的光輝超越了日月的光芒，安撫了所有在地獄、動物界和死亡之主世界中所生眾生的痛苦感受。返回時，光芒在世尊周圍迴旋了數百千次，然後消失在他的頭頂。
1.113At this point Śrībhadrā and Suvarṇottamaprabhāsā, who was the daughter of Kṣemavatī, rose from their seats, draped their shawls over their left shoulders, and knelt on their right knees. Joining their palms, they bowed toward the Blessed One. They praised him with these melodious verses and asked him about the purpose behind his smile:
1.113此時，吉祥妃和善光端妃——祇摩跋提的女兒——從座位上起身，將披肩搭在左肩上，右膝跪地。合掌向世尊禮拜。她們以這些優美動聽的偈頌讚頌世尊，並詢問他微笑的用意：
1.124In reply, the Blessed One spoke these verses to queen Śrībhadrā and Suvarṇottamaprabhāsā:
1.124世尊以偈頌回答吉祥妃和善光端妃：
1.140Then the bodhisattva great being Maitreya asked the Blessed One, “Venerable Blessed One, in the future, during the final five hundred years, [F.245.b] what will happen to those who receive and hold this absorption of the thus-gone one’s wisdom seal?”
1.140那時菩薩大士彌勒菩薩問世尊：「尊敬的世尊，未來末法時期的最後五百年裡，那些受持如來智慧印三昧的人將會遭遇什麼？」
1.141The Blessed One replied to the bodhisattva great being Maitreya, “Maitreya, in future times, they will suffer, suffer immensely. They will be false, totally false. They will have little patience or interest, and they will destroy their roots of virtue. Maitreya, even if I were to explain to you how bodhisattvas will be destroyed in the future, Maitreya, you could not comprehend it.”
1.141世尊回答菩薩大士彌勒菩薩說：「彌勒，在未來的時代，他們將會痛苦，極其痛苦。他們將會虛偽，完全虛偽。他們將缺乏忍辱，興趣甚少，他們將摧毀自己的善根。彌勒，即使我向你解釋未來菩薩將如何被摧毀，彌勒，你也無法理解。」
1.142The bodhisattva great being Maitreya beseeched the Blessed One, “Please consider us all compassionately! Blessed One, please teach us! Well-Gone One, please teach us! Blessed One, those bodhisattvas who endeavor to learn, once they hear your teaching, will train in suchness. Once they train in suchness, they will gain accomplishment in suchness. From then on, their progress toward unsurpassed and perfect awakening will be irreversible. This will be their accomplishment.”
1.142菩薩摩訶薩彌勒菩薩懇請世尊說道：「請您以慈悲心思念我們所有人！世尊，請為我們開示！善逝者，請為我們開示！世尊，那些精進勤學的菩薩，一旦聽聞您的教法，就會修習如性。一旦修習了如性，他們就會在如性中獲得成就。從此以後，他們趣向無上圓滿菩提的進程就會變得不可逆轉。這將成為他們的成就。」
1.143The Blessed One responded to the bodhisattva great being Maitreya, “Maitreya, beings who previously aroused the mind of awakening and engendered roots of virtue in the presence of a hundred buddhas will, in future times, allow the mind of awakening to deteriorate. They will no longer have any interest in the extremely vast, but renounce it.
1.143世尊對菩薩大士彌勒菩薩回答道：「彌勒，那些曾經在百尊佛面前發起菩提心、生起善根的眾生，將在未來的時代裡，讓他們的菩提心衰退。他們將不再對這極其廣大的法生起任何興趣，反而會捨棄它。」
1.144“Maitreya, even beings who have previously aroused the mind of awakening and produced roots of virtue in the presence of a thousand buddhas will, in future times, no longer have any interest in the extremely vast, but renounce it, even though they aroused the mind of awakening. They will not commit it to writing, [F.246.a] receive it, hold it, teach it, or trust it.
1.144「彌勒菩薩，即便是那些曾經在一千位佛面前發起菩提心、產生善根的眾生，在未來的時代，雖然他們曾經發起菩提心，但他們將不再對極其廣大的法義感興趣，反而會放棄它。他們不會將它寫下來，不會受持它，不會執持它，不會教導它，也不會相信它。」
1.145“Maitreya, beings who have previously aroused the mind of awakening and produced roots of virtue in the presence of a hundred thousand buddhas will, in future times, arouse the mind of awakening, feel interest in the extremely vast, and not renounce it. However, they will not proclaim it, and they will not understand its meaning.
1.145「彌勒菩薩，那些曾經在十萬尊佛面前生起菩提心、積累善根的眾生，到了未來的時代，將會生起菩提心，對於極其廣大的教法產生興趣，不會捨棄它。然而，他們不會宣說它，也不會理解它的意義。
1.146“Maitreya, beings who have previously aroused the mind of awakening and produced roots of virtue in the presence of ten million buddhas will, in future times, arouse the mind of awakening, hear about the extremely vast, commit it to writing, retain it, stay interested, proclaim it, and understand its meaning. However, they will not gain acceptance of awakening, will not attain this absorption, and will not gain eloquence.
1.146「彌勒菩薩，那些過去曾在一千萬佛的面前發起菩提心並且培植善根的眾生，在未來的時代，將會發起菩提心，聽聞極為廣大的法，將其記錄下來，保持不忘，保持興趣，宣說它，並且理解其意義。然而，他們將不會獲得菩提的認可，將不會證得這種三昧，也將不會獲得辯才。」
1.147“Maitreya, beings who have previously aroused the mind of awakening and produced roots of virtue in the presence of a hundred million buddhas will, in future times, arouse the mind of awakening, hear about the extremely vast, feel interested in it, commit it to writing, retain it, proclaim it, and gain acceptance of it. Yet, they will not attain this absorption and will not gain eloquence.
1.147「彌勒菩薩，那些曾經在百萬佛的面前發起菩提心、培育善根的眾生，在未來時代，將會發起菩提心、聽聞極其廣大的教法、對它產生興趣、將它寫下來、保持它、宣說它，並獲得對它的認可。然而，他們將不會證入這如來智慧印的三昧，也不會獲得辯才。」
1.148“Maitreya, beings who have previously aroused the mind of awakening and produced roots of virtue in the presence of three hundred million buddhas will, in future times, arouse the mind of awakening, hear about the extremely vast, feel interested in it, not renounce it, trust it, recite it, commit it to writing, read it, and chant it. They will master it, retain it, retain it thoroughly, realize its meaning, and teach it extensively to others. They will train in it, gaining acceptance of awakening. However, they will not attain this absorption of the thus-gone one’s wisdom seal, [F.246.b] and they will not gain eloquence.
1.148「彌勒菩薩，那些曾經在三億尊佛面前發起菩提心、積累善根的眾生，在未來世將會發起菩提心，聽聞極其廣大的法門，對其產生興趣，不捨棄它，信受它，誦持它，書寫它，讀誦它，並唱誦它。他們將會掌握它，受持它，深入受持它，體悟其義理，並向他人廣泛講述它。他們將會修習它，獲得菩提的忍可。然而，他們將不會獲得如來智慧印的這個三昧，也不會獲得辯才無礙。」
1.149“Maitreya, beings who have previously aroused the mind of awakening and produced roots of virtue in the presence of eight hundred million buddhas and heard from these buddhas about this absorption that is the wisdom seal of the thus-gone ones, and who grasp it and understand it will, in future times, arouse the mind of awakening, hear about the extremely vast, feel interested in it, trust it, and not renounce it. They will recite it, trust it, chant it, commit it to writing, read it, and master it. They will retain it, retain it thoroughly, realize its meaning, and teach it extensively to others. They will train in it, gaining acceptance of awakening. Furthermore, they will also attain this absorption that is the wisdom seal of the thus-gone ones. They will reveal the awakening of the buddhas by means of the indivisibility and nonapprehension of all phenomena. They will not be swept away by demonic activity. They will not be swept away by the obscurations of phenomena. Whatever negative karma they have accumulated over countless prior lifetimes, in future times, it will all be purified merely by a headache. It will all be purified merely by a moment of worry. It will all be purified merely by criticism. It will all be purified merely by scorn. It will all be purified merely by disparagement. It will all be purified merely by belittlement. It will all be purified merely by their having few possessions. In just one life, everything will be purified.
1.149「彌勒菩薩，那些曾經在八億尊佛面前生起菩提心、種植善根，並且從這些佛聽聞過這個如來智慧印三昧，能夠把握並理解它的眾生，在未來時代將會生起菩提心，聽聞極其廣大的教法，對它產生興趣，信受它，不放棄它。他們將會誦持它、信受它、唱頌它、書寫它、閱讀它，並且掌握它。他們將會受持它，徹底受持它，領悟其意義，並廣泛地為他人宣說它。他們將會修習它，獲得菩提的認可。此外，他們還將證得這個如來智慧印三昧。他們將通過一切現象的不可分性和非執著性來顯現佛的菩提。他們不會被魔事所擾亂。他們不會被現象的遮蔽所擾亂。無論他們在無數前世積累了多少負業，在未來時代，這一切都將只是因為頭痛而清淨。這一切都將只是因為一瞬間的煩憂而清淨。這一切都將只是因為批評而清淨。這一切都將只是因為嘲笑而清淨。這一切都將只是因為貶低而清淨。這一切都將只是因為輕視而清淨。這一切都將只是因為他們物質匱乏而清淨。僅僅在一生之中，一切都將被清淨。」
1.150“Maitreya, in future times, those bodhisattvas who are not discouraged from the mind of awakening, who teach the resolve, and who have resolutely set out for awakening will have thereby venerated countless buddhas. [F.247.a] Maitreya, the negativity accumulated by those bodhisattvas that otherwise leads to the lower realms will, in future times, be purified by ugliness of appearance. It will be purified by lack of refinement. It will be purified by sickness. It will be purified by lack of charisma. It will be purified by birth into a lowly family. It will be purified by birth into an obscure family. It will be purified by birth into a disrespected family. It will be purified by birth into a poor family. It will be purified by being born into a family on the borderlands. It will be purified by birth into a wretched family. It will be purified by birth into a ruined family. It will be purified by birth into a family with wrong view. It will be purified by birth into a family of slaves or barbarians. It will be purified by encounters with unfortunate beings. It will be purified by meetings with ignoble beings. It will be purified by their minds being beset by many sorrows.
1.150「彌勒菩薩，未來時代，那些菩薩不會為菩提心而感到灰心，宣說大願，已經堅定地為菩提而出發的人，將因此供養了無數的佛。彌勒菩薩，那些菩薩積累的本應導致惡道的負業，未來時代將通過容貌醜陋而得到淨化。將通過缺乏優雅而得到淨化。將通過疾病而得到淨化。將通過缺乏魅力而得到淨化。將通過生於卑微家族而得到淨化。將通過生於不為人知的家族而得到淨化。將通過生於被輕視的家族而得到淨化。將通過生於貧困家族而得到淨化。將通過生於邊遠地區的家族而得到淨化。將通過生於悲慘的家族而得到淨化。將通過生於衰敗的家族而得到淨化。將通過生於邪見家族而得到淨化。將通過生於奴隸或蠻族家族而得到淨化。將通過遭遇不幸的眾生而得到淨化。將通過相遇卑鄙的眾生而得到淨化。將通過他們的心被許多悲哀所困擾而得到淨化。」
1.151“Their karmic obscurations will be purified by experiences of troubles in the kingdom, regions, provinces, towns, cities, villages, countryside, royal palace, and their homes. Their karmic obscurations will be purified by experiences of separation from loved ones, famine, not encountering a teacher, and not being able to continuously listen to the Dharma, as well as by long periods without clothing, food, bedding, medicine, or possessions. They will also be purified by receiving only things of poor quality, or too few things. They will also be purified by admiration of the mediocre, and through lack of interest in those who are excellent. Their karmic obscurations will also be purified by obstacles to persevering in the roots of virtue, meager comprehension, straying concentration, the inability to settle the mind, not achieving the factors of awakening, and failing to comprehend the true meaning of the Dharma. Their obscurations will even be purified by witnessing negative actions in dreams.
1.151「他們的業障將通過在王國、地區、省份、城鎮、城市、村莊、鄉村、王宮和家中經歷困難而得到淨化。他們的業障將通過經歷與摯愛親朋的分離、飢荒、未遇良師，以及無法持續聽聞法，還有長期缺乏衣服、食物、床鋪、藥物或財物而得到淨化。他們也將通過只得到劣質之物或所得甚少而得到淨化。他們也將通過對平庸之人的讚嘆，以及對優秀者缺乏興趣而得到淨化。他們的業障也將通過善根修習的障礙、領悟力微薄、禪定散亂、無法安住心念、未能證得菩提因素，以及未能理解法的真實義而得到淨化。他們的業障甚至將通過在夢中見到負面行為而得到淨化。」
1.152“If karmic obscurations afflict them, they will be overcome by the evil Māra. [F.247.b] If the evil Māra overcomes them, they will not understand Māra’s faults. Because they do not fully understand Māra’s faults, those who have possessions will despise those who are without. Those who are handsome will despise those who are not handsome. Those who are lovely will despise those who are not lovely. Those who are delightful to behold will despise those who are not so. The learned will despise the ignorant. Those who are eloquent will despise those who are not so. Those who like giving will despise the stingy. The disciplined will despise those with no restraint. Those with a mere modicum of patience will despise those who are malicious. The diligent will despise the lazy. Those with concentration will despise those who are distracted. Those with insight will despise those with erroneous insight. The skillful will despise the unskillful. No matter what beautiful quality they obtain, they will distort it to despise others. Maitreya, when even those who have previously created roots of virtue in the presence of a hundred buddhas—and who now agree, stand together, and are united—become divided in future times, then how could it not be so for other irresolute beings with wild minds who have not produced any such roots of virtue? Maitreya, in that way, the world will one day become a terrifying place.
1.152「如果業障折磨他們，他們就會被惡魔所制伏。如果惡魔制伏了他們，他們就不會理解魔的過失。因為他們沒有充分理解魔的過失，那些有財富的人會蔑視沒有財富的人。那些容貌俊美的人會蔑視容貌不俊美的人。那些可愛的人會蔑視不可愛的人。那些令人賞心悅目的人會蔑視不令人賞心悅目的人。有學問的人會蔑視無知的人。能言善辯的人會蔑視不能言善辯的人。喜歡布施的人會蔑視慳吝的人。有持戒的人會蔑視沒有約束的人。稍有忍辱的人會蔑視心懷惡意的人。精進的人會蔑視懶惰的人。有禪定的人會蔑視心意散亂的人。有般若的人會蔑視見解錯誤的人。有技能的人會蔑視沒有技能的人。不管他們獲得什麼美好的品質，他們都會扭曲它來蔑視他人。彌勒菩薩啊，當那些曾經在一百位佛面前培植善根的人——現在他們同意、站在一起、團結一致的人——在未來時代變得分裂時，那對於其他那些心意狂亂、沒有堅定信念、沒有培植任何善根的人來說，怎麼不會這樣呢？彌勒菩薩啊，這樣的話，世界有一天就會變成一個令人恐懼的地方。」
1.153“Thus, Maitreya, a bodhisattva such as you must don great and solid armor. You must practice selflessly with the power of patience. You must master the wisdom that engages in the profound Dharma. You must have a view free of any objective reference. [F.248.a] Your mind must be firm, as must your diligence. Your resolve and endeavor must be firm. In future times, you must take up the sacred Dharma. You must uphold the sacred Dharma. You must guard the sacred Dharma. You must delight in making the sacred Dharma endure for a long time. You must engender diligence, remain diligent, and keep others in mind.”
1.153「彌勒，像你這樣的菩薩必須穿上偉大堅固的盔甲。你必須以忍辱的力量無私地修行。你必須掌握從事於深奧法的般若。你必須具有超越任何客觀參照的見解。你的心意必須堅定，你的精進也必須堅定。你的誓願和努力必須堅定。在未來的時代，你必須承擔神聖的法。你必須持守神聖的法。你必須守護神聖的法。你必須樂於使神聖的法長久住世。你必須生起精進、保持精進，並且心繫他人。」
1.154When Prāmodyarāja, Mañjuśrī, and the rest of the sixty incomparable beings, as well as Maitreya, Siṃhapradyota, and all the other bodhisattva great beings of the fortunate eon, had listened to the teaching on upholding the sacred Dharma delivered by the Blessed One, they were delighted by the prospect of upholding the sacred Dharma, so they promised the Blessed One, “Blessed One, all of us agree to renounce all deceit and artifice. We renounce all pride, conceit, and arrogance. We eliminate all likes, dislikes, and cravings. We are dedicated to the profound state beyond any objective reference, and we will maintain this awakening of the buddhas—the thus-gone ones—accomplished over the course of countless quintillions of eons. We will protect it. We will teach it extensively to others. Paying no heed to our bodies or lives, we will preserve this awakening of the buddhas.”
1.154當喜王菩薩、文殊師利及其餘六十位無與倫比的菩薩，以及彌勒菩薩、獅子光菩薩和所有其他賢劫的菩薩大士聽聞了世尊所傳講的關於護持神聖法的教導後，他們因護持神聖法的前景而感到欣喜，所以向世尊承諾道：「世尊，我們一切眾生都同意放棄一切欺騙和虛偽。我們放棄一切驕傲、我慢和傲慢。我們消除一切喜好、厭惡和渴望。我們致力於無有客體對象的深遠境界，我們將維護這個由如來——佛——在無數的千萬億劫中所成就的菩提覺悟。我們將保護它。我們將廣泛地教導他人。不顧我們的身體和生命，我們將保護這個佛的覺悟。」
1.155Then, in order to instruct them, the Blessed One spoke these verses to Prāmodyarāja, Mañjuśrī, and the other sixty incomparable beings, and to Maitreya, Siṃhapradyota, and all the other bodhisattva great beings of the fortunate eon:
1.155然後，世尊為了教導他們，向喜王菩薩、文殊師利以及其他六十位無與倫比的菩薩，以及彌勒菩薩、獅子光菩薩和賢劫中所有其他菩薩大士宣說這些偈頌：
1.178Then Prāmodyarāja, Mañjuśrī, and the other sixty incomparable beings, as well as Maitreya, Siṃhapradyota, and all the other bodhisattva great beings of the fortunate eon, asked the Blessed One, “Blessed One, when we say Dharma, to what does that term refer?” [F.249.b]
1.178於是喜王菩薩、文殊師利及其他六十位無比的眾生，以及彌勒菩薩、獅子光菩薩和賢劫中所有其他偉大的菩薩眾，向世尊請問：「世尊，當我們說到法時，這個詞語是指什麼？」
1.179The Blessed One replied to Prāmodyarāja, Mañjuśrī, and the other sixty incomparable beings, and to Maitreya, Siṃhapradyota, and all the other bodhisattva great beings of the fortunate eon, “Noble sons, Dharma refers to that which is unchanging and nonconceptual.”
1.179世尊回答喜王菩薩、文殊師利及其他六十位無比的聖者，以及彌勒菩薩、獅子光菩薩和賢劫中所有其他菩薩大聖者說：「善男子，法是指那不變且超越概念的。」
1.180“Blessed One, to what do the terms unchanging and nonconceptual refer?”
1.180世尊，"不變和非概念性"這些詞語指的是什麼？
“Noble sons, unchanging and nonconceptual refer to nonreferential.”
「諸善男子，不變和無分別是指無所指。」
“Blessed One, to what does nonreferential refer?”
「世尊，無所緣指的是什麼？」
“Noble sons, nonreferential refers to inexhaustible.”
「諸善男子，無所指稱是指取之不盡。」
1.181“Blessed One, to what does inexhaustible refer?”
1.181「世尊，無盡指的是什麼呢？」
“Noble sons, inexhaustible refers to unborn.”
「諸位善男子，無盡是指無生。」
“Blessed One, to what does unborn refer?”
「世尊，未生指的是什麼呢？」
“Noble sons, unborn refers to uninterrupted.”
「善男子，無生即指無間斷。」
1.182“Blessed One, to what does uninterrupted refer?”
1.182「世尊，無間斷是指什麼呢？」
“Noble sons, uninterrupted refers to uncollected.”
「善男子，無間斷指的是未收集。」
“Blessed One, to what does uncollected refer?”
「世尊，無所集聚指的是什麼呢？」
“Noble sons, uncollected refers to ungraspable.”
「善男子，未集聚是指無法把握。」
1.183“Blessed One, to what does ungraspable refer?”
1.183「世尊，無法執取指的是什麼呢？」
“Noble sons, ungraspable refers to nonabiding.” [F.250.a]
「善男子，無所得是指不住。」
“Blessed One, to what does nonabiding refer?”
「世尊，非住指的是什麼呢？」
“Noble sons, nonabiding refers to unchanging.”
「諸子啊，無住是指不變。」
1.184“Blessed One, to what does unchanging refer?”
1.184「世尊，那麼不變指的是什麼呢？」
“Noble sons, unchanging refers to uncompounded.”
「善男子，不變是指無為。」
“Blessed One, to what does uncompounded refer?”
「世尊，無為指的是什麼呢？」
“Noble sons, uncompounded refers to unquantifiable.”
「諸善男子，無為是指無量。」
1.185“Blessed One, to what does unquantifiable refer?”
1.185「世尊，無量是指什麼呢？」
“Noble sons, unquantifiable refers to free from thought.”
"善男子，無量是指遠離思想。"
“Blessed One, to what does free from thought refer?”
「世尊，無念指的是什麼呢？」
“Noble sons, free from thought refers to unknowable.”
「善男子，無念是指不可知。」
1.186“Blessed One, to what does unknowable refer?”
1.186「世尊，無知指的是什麼？」
“Noble sons, unknowable refers to unassembled.”
「善男子，無所知指的是未曾組合的。」
“Blessed One, to what does unassembled refer?”
「世尊，未集合是指什麼呢？」
“Noble sons, unassembled refers to without separation.”
「善男子，未集聚是指無分別。」
1.187“Blessed One, to what does without separation refer?”
1.187「世尊，無分別指的是什麼呢？」
“Noble sons, without separation refers to sameness.”
「聖子們，不分離指的是平等性。」
“Blessed One, to what does sameness refer?” [F.250.b]
「世尊，平等性是指什麼呢？」[F.250.b]
“Noble sons, sameness refers to without difference.”
「善男子，平等性就是指無差別。」
1.188“Blessed One, to what does without difference refer?”
1.188「世尊，無差別指的是什麼呢？」
“Noble sons, without difference refers to nonabiding.”
「善男子，無差別是指無所住。」
“Blessed One, to what does nonabiding refer?”
「世尊，無住是指什麼呢？」
“Noble sons, nonabiding refers to immaterial.”
「諸位善男子，無住是指無相。」
1.189“Blessed One, to what does immaterial refer?”
1.189「世尊，無相指的是什麼？」
“Noble sons, immaterial refers to essenceless.”
「諸位佛子，無色指的是無自性。」
“Blessed One, to what does essenceless refer?”
「世尊，無性是指什麼呢？」
“Noble sons, essenceless refers to groundless.”
「聖子啊，無自性就是指無根基。」
1.190“Blessed One, to what does groundless refer?”
1.190「世尊，無所依指的是什麼？」
“Noble sons, groundless refers to nirvāṇa.”
「善男子，無根據是指涅槃。」
1.191Then Prāmodyarāja, Mañjuśrī, and the other sixty incomparable beings, as well as Maitreya, Siṃhapradyota, and all the other bodhisattva great beings of the fortunate eon, inquired of the Blessed One, “Blessed One, if the Dharma has such characteristics, how can it be that the Dharma ever vanishes? What is it that we should protect?”
1.191那時喜王菩薩、文殊師利及其他六十位無比的菩薩，以及彌勒菩薩、獅子光菩薩及賢劫中所有其他菩薩大士，向世尊請問說：「世尊，若法具有這樣的特性，法怎麼會消失呢？我們應當守護的是什麼呢？」
1.192The Blessed One replied to Prāmodyarāja, Mañjuśrī, and the other sixty incomparable beings, and to Maitreya, Siṃhapradyota, and all the other bodhisattva great beings of the fortunate eon, [F.251.a] “Noble sons, what childish ordinary beings perceive to be the Dharma and understand to be the Dharma are conceptual elaborations of the Dharma. Because they conceptually impute and elaborate on the Dharma, they teach it dualistically. Those who teach it dualistically are in conflict with the Dharma. However, noble sons, ultimately we find nothing at all—no Dharma and no conflict with the Dharma.”
1.192世尊回答喜王菩薩、文殊師利及其他六十位無匹敵的菩薩，以及彌勒菩薩、獅子光菩薩和賢劫中所有其他菩薩大士們說：「善男子，凡夫俗人所認識的法、所理解的法，都是對法的概念設定。因為他們對法進行概念設定和分別，所以他們以二元對立的方式傳授法。那些以二元對立方式傳授法的人，是與法相衝突的。然而，善男子，從究竟而言，我們根本找不到任何東西——既沒有法，也沒有與法相衝突的。」
1.193When the Blessed One had explained the meaning to them, he spoke these verses:
1.193世尊為他們闡釋了意義後，說出了以下偈頌：
1.211Then the Blessed One said to youthful Mañjuśrī, “Mañjuśrī, bodhisattva great beings who wish to realize the buddhas’ awakening should strive in this absorption. [F.252.a] Bodhisattvas who wish to accomplish the excellent marks and signs should strive in this absorption. Bodhisattvas who wish to attain the eighteen unique qualities of a buddha should strive in this absorption. Bodhisattvas who wish to attain the powers, the fearlessnesses, great love, and great compassion should strive in this absorption. Bodhisattvas who wish to attain the buddha eye, the self-arisen state, the excellent buddha realm, the excellent lifespan, and the excellent array should strive in this absorption. Bodhisattvas who wish to attain the excellent retinue, the excellent form, the excellent bodhisattva name, as well as the excellent hearers should strive in this absorption. Bodhisattvas who wish to attain illumination, wisdom, dhāraṇī, the conventions of beings’ languages, reason, methods, and gateways should strive in this absorption. Bodhisattvas who wish to attain skill in entering the path, the perfection of light, the generation of the power of correct understanding, and the generation of the power of conviction should strive in this absorption. Bodhisattvas who wish to attain excellent eloquence, unmistaken view, and the realization of sameness should strive in this absorption.
1.211世尊對青年文殊師利說：「文殊師利，想要實現佛的菩提的菩薩大士應當在這個三昧中修習。想要成就殊勝相好的菩薩應當在這個三昧中修習。想要獲得佛的十八種不共法的菩薩應當在這個三昧中修習。想要獲得佛的十力、四無所畏、大愛和大悲的菩薩應當在這個三昧中修習。想要獲得佛眼、自生境界、殊勝佛剎、殊勝壽命和殊勝莊嚴的菩薩應當在這個三昧中修習。想要獲得殊勝眷屬、殊勝色身、殊勝菩薩名號以及殊勝聲聞的菩薩應當在這個三昧中修習。想要獲得照明、智慧、陀羅尼、眾生語言的相應法、理由、方法和門徑的菩薩應當在這個三昧中修習。想要獲得進入道路的巧妙方便、光的圓滿、生起正確理解的力量和生起信心的力量的菩薩應當在這個三昧中修習。想要獲得殊勝辯才、無有錯誤的見解和平等性的實現的菩薩應當在這個三昧中修習。」
1.212“Why is that? Because when bodhisattvas strive in this absorption, they attain all these advantageous qualities. And when bodhisattvas have these advantageous qualities, they are called buddhas. They are called guides, leaders, great leaders, teachers, omniscient ones, victorious ones, protectors of the world, self-arisen ones, thus-gone ones, those who practice what they preach, [F.252.b] peerless ones, unequaled ones, and incomparable ones. They are called those who speak supremely, those who speak correctly, those who speak the truth, those who speak at the right time, and those who propound the vinaya. They are called unsurpassed, and they are called the most excellent persons. Why is this? Mañjuśrī, as I rested in this absorption and beheld the thus-gone one Dīpaṃkara, I immediately attained awakening.”
1.212「為什麼呢？因為菩薩在這個三昧中用功時，會獲得所有這些殊勝的功德。當菩薩具備了這些殊勝的功德時，他們就被稱為佛。他們被稱為引導者、領導者、大領導者、教師、全知者、勝利者、世界保護者、自然而生者、如來、實踐所說法的人，無與倫比的人、沒有平等的人和無可比擬的人。他們被稱為最高妙的說者、正確的說者、說實話的人、在正確時機說法的人，以及提出律法的人。他們被稱為無上的，他們被稱為最殊勝的人。為什麼是這樣呢？文殊師利，當我安住在這個三昧中，注視著如來燈光佛時，我立即證得了菩提。」
1.213Mañjuśrī then asked, “If you discovered awakening upon seeing the blessed thus-gone one Dīpaṃkara, then, Blessed One, why did you continue to circle in saṃsāra for countless eons?”
1.213文殊師利於是請問：「如果世尊見到燈光佛後就證得菩提，那麼世尊為什麼還要在輪迴裡流轉無數劫呢？」
1.214“Mañjuśrī,” replied the Blessed One, “I was circling in saṃsāra for countless eons in order to perform buddha activities, ripen beings, and accomplish excellent former aspirations. However, Mañjuśrī, all the while I sustained awakening and nirvāṇa.”
1.214世尊回答說：「文殊師利，我在輪迴中輪轉無數劫，是為了進行佛陀事業、成熟眾生，以及圓滿殊勝的前世願力。然而，文殊師利，我始終保持著菩提和涅槃。」
1.215Then, in order to explain this meaning more extensively, the Blessed One spoke these verses:
1.215隨後，世尊為了更廣泛地解釋這個意義，說了這些偈頌：
1.223When the Blessed One gave this Dharma teaching, countless beings set out for unsurpassed and perfect awakening. The progress toward unsurpassed and perfect awakening of eight trillion bodhisattvas became irreversible. Six hundred million three hundred thousand bodhisattvas attained this absorption that is the wisdom seal of the thus-gone ones. Innumerable monks, nuns, male and female lay practitioners, and countless other beings attained the state of a worthy one. [F.253.b] All bodhisattvas in all the worlds in the ten directions attained this absorption that is the wisdom seal of the thus-gone ones.
1.223世尊宣說了這個法門教法，無數眾生開始為證得無上圓滿菩提而努力。八兆個菩薩朝向無上圓滿菩提的修行進程變得不可逆轉。六億三十萬菩薩證得了這個如來智慧印的三昧。無數比丘、比丘尼、男性和女性在家弟子，以及無數其他眾生證得了阿羅漢的境地。十方所有世界中的所有菩薩都證得了這個如來智慧印的三昧。
1.224When the Blessed One had given this teaching, the great hearers; Prāmodyarāja, Mañjuśrī, and the other sixty incomparable beings; as well as Maitreya, Siṃhapradyota, and all the other bodhisattva great beings of the fortunate eon up until Avabhāsakara, as well as all the bodhisattva great beings who had gathered from the worlds in the ten directions, the royal queen Śrībhadrā and Suvarṇottamaprabhāsā, the entire retinue, and the whole world with its gods, humans, asuras, and gandharvas rejoiced and praised what the Blessed One had said.
1.224世尊說完了這個教法之後，偉大的聲聞喜王菩薩、文殊師利和其他六十位無可比擬的聖者，以及彌勒菩薩、獅子光菩薩和賢劫中所有其他菩薩大士，直到光現菩薩為止，以及從十方世界聚集而來的所有菩薩大士，還有皇后吉祥妃和善光端妃，整個眷屬以及整個世界的諸天、人類、阿修羅和乾闥婆都歡喜並讚歎世尊所說的話。
1.225This completes the noble Great Vehicle sūtra “The Absorption of the Thus-Gone One’s Wisdom Seal.”
1.225（結尾）