Introduction

i.1The Exposition on the Universal Gateway takes place at Vulture Peak Mountain where a celestial bodhisattva named Amalagarbha arrives with a large retinue to request teachings from the Buddha Śākyamuni. In response, the Buddha delivers a teaching that describes how all phenomena are forms of absorption. The Buddha first points out how each of the aggregates are absorption and then he proceeds to describe how all beings and phenomena are absorption as well. The reason why phenomena are absorption is their shared empty nature. In short, emptiness is the intrinsic nature of absorption as well as all other phenomena.

i.1《普門藏論》在鷲峰山開講，一位名叫阿摩羅藏的天界菩薩率領大隊隨從到來，向釋迦牟尼佛請求教法。佛為此宣說了一部教法，闡述了所有現象都是三昧的形式。佛首先指出每個蘊都是三昧，然後進一步描述所有眾生和現象也都是三昧。現象為什麼是三昧呢？因為它們都具有同樣的空性本質。簡言之，空性是三昧的內在本性，也是一切其他現象的內在本性。

i.2Following this teaching, Mañjuśrī asks the Buddha to list the names of various absorptions for the benefit of the assembled bodhisattvas. In response, Śākyamuni mentions a number of absorptions as well as the spiritual accomplishments that they bring. Mañjuśrī rejoices in this teaching and makes aspiration prayers to benefit all those who hear this teaching. Suddenly, however, the demon Māra appears and laments this situation. He begs the Buddha not to bless the teaching he has just delivered, since that would result in Māra’s realm becoming empty. The Buddha surprisingly grants Māra this request and so the demon joyfully returns with his aims fulfilled. In answer to Mañjuśrī’s astonishment at this unexpected turn of events, the Buddha delivers a short teaching on the nondual nature of all phenomena, which delights the whole congregation and reassures everyone that everything is well, nevertheless.

i.2隨後，文殊師利請求佛陀為聚集的菩薩們列舉各種三昧的名稱。對此，釋迦牟尼提及了許多三昧以及它們所帶來的精神成就。文殊師利對這個教法欣喜，並發願利益所有聽聞此教法的眾生。然而突然間，魔王出現了，為這種局面而悲歎。他懇求佛陀不要加持他剛剛宣講的教法，因為那樣的話魔王的領域將會變成空無一人。佛陀出人意料地同意了魔王的請求，於是魔王欣喜地帶著已達成的目的離開了。為了回應文殊師利對這一意外轉變的驚訝，佛陀傳授了關於一切現象非二元本性的簡短教法，這使整個法會歡喜，並向所有人保證一切都很好。

i.3To our knowledge, a Sanskrit version of this sūtra no longer exists. However, an early Sanskrit prototype of the text appears to have circulated in the southern parts of Central Asia as an independent scripture, not yet part of the Heap of Jewels collection, as early as the mid-fifth century. Khotanese references to this sūtra from that time also seem to confirm its Sanskrit title, which is otherwise not attested elsewhere.

i.3據我們所知，該經的梵文版本已不存在。然而，該文本的早期梵文原型似乎早在五世紀中葉就已在中亞南部地區作為獨立經典流傳，當時尚未納入寶積經的集成。來自那個時期的于闐文獻對該經的記載也似乎證實了它的梵文標題，該標題在其他地方並無所聞。

i.4The sūtra was translated twice into Chinese. The first of the Chinese translations (Taishō 315) was produced in 287 ᴄᴇ by the monk Dharmarakṣa (c. 233–310 ᴄᴇ). The second translation (Taishō 310-10) was produced by the renowned South Indian translator Bodhiruci (?–727) between 706 and 713 ᴄᴇ. This is the version that was included in the Chinese collection of the Heap of Jewels.

i.4本經被譯為漢文兩次。第一個漢文譯本（大正315）是由僧人法護（約西元233–310年）在西元287年翻譯的。第二個譯本（大正310-10）是由著名的南印度譯師菩提流支（？–727年）在西元706至713年間翻譯的。這個版本被納入了漢文的寶積經集合中。

i.5In Tibet, the text was translated together with the other scriptures in the Heap of Jewels collection. The Tibetan colophon lists the translators as the Indian preceptors Jinamitra and Surendrabodhi, and the Tibetan translator Yeshé Dé, who were active translators in the late eighth and early ninth centuries. The sūtra appears to have had limited popularity in Tibet, as it is not quoted widely in commentarial treatises.

i.5在西藏，這部經文與寶積經全集中的其他經典一起被翻譯。藏文的跋文列出譯者為印度戒師寂友和帝釋菩提，以及藏族譯者智德，他們在八世紀末至九世紀初期間是活躍的翻譯家。這部經文在西藏似乎知名度有限，因為它在論著論述中並未被廣泛引用。

i.6This English translation was prepared based on the Tibetan translation found in the Degé Kangyur, in consultation with the Stok Palace manuscript and the Comparative Edition (dpe bsdur ma).

i.6本英文翻譯是根據德格版藏經中的藏文譯本準備的，並參考了斯托克宮殿手抄本和對勘本。