聞如是：

一時佛遊王舍城靈鷲山中，與大比T11n0315ap0770c07丘眾俱，比丘八百，菩薩四萬二千——得諸總持，T11n0315ap0770c08神通已達，聖智弘暢，辯才無礙，三昧已定，無T11n0315ap0770c09所不博。

時有菩薩名離垢藏，與九萬二千菩T11n0315ap0770c10薩，從普華如來國來，其世界名曰淨行，今遊T11n0315ap0770c11在此，欲詣忍界靈鷲山有所諮受。

時佛遙見T11n0315ap0770c12即笑，口中光焰乃有殊特異色光明，普照十T11n0315ap0770c13方內外明徹無不通達。

爾時大士溥首僮真T11n0315ap0770c14菩薩，即於大眾會中，起整衣服，偏袒右肩，長T11n0315ap0770c15跪叉手，白佛言：「世尊！何笑耶？笑乃有諮澤，非T11n0315ap0770c16世所明，非菩薩大士之所能堪，憐愇乃如此。T11n0315ap0770c17唯所尊笑當有意，願示不及，咸亦樂聞。」

於是T11n0315ap0770c18世尊告溥首菩薩：「乃東方去此無量無數不T11n0315ap0770c19可計會阿僧祇百千姟數，有世界名淨行。其T11n0315ap0770c20佛號普華如來，常與無數億億百千菩薩摩T11n0315ap0770c21訶薩圍遶，共講不退轉、不思議之法。有尊菩T11n0315ap0770c22薩名離垢藏，與無數千諸菩薩大士眷屬圍T11n0315ap0770c23遶，幡飛遊步虛空。佛心念斯離垢藏，簡別由T11n0315ap0770c24路遠步諸國，宣普華如來至真等正覺命，來T11n0315ap0770c25受普門品，今尋當還會詣菩薩眾。于時大聖，T11n0315ap0770c26即如其像，顯揚其教，示現咸應，令無數無限T11n0315ap0770c27世界諸菩薩眾尋時悉來，至斯忍土，往於大T11n0315ap0770c28梵天。是故我笑耳！」

言適竟，彼離垢藏菩薩與T11n0315ap0770c29諸大眾，忽然以別，到此靈鷲山，眷屬圍遶行T11n0315ap0771a01到佛所，稽首足下，却住一面。此靈鷲山中諸T11n0315ap0771a02菩薩眾，閑居燕者，悉來集會，禮畢竟却就坐。

T11n0315ap0771a03

時離垢藏菩薩，應時化作七寶蓮花，其葉有T11n0315ap0771a04千，持詣能仁如來、至真、等正覺，稽首奉上，白T11n0315ap0771a05曰：「普華如來、至真、等正覺，淨行世界，聖尊敬T11n0315ap0771a06問：『無量遊步康彊，勢力輕利，起居安隱，多所T11n0315ap0771a07救濟。』今見遣來，宣敬誨啟，受普門品等不可T11n0315ap0771a08思議清淨之品，為開士說。」

時離垢藏菩薩大T11n0315ap0771a09士，問訊周畢，退在虛空，結加趺坐，與諸開士，T11n0315ap0771a10坐寶蓮花上。

爾時溥首僮真，便於大眾會中T11n0315ap0771a11起，更整衣服，偏袒右肩前，長跪叉手，而白佛T11n0315ap0771a12言：「善哉，世尊！願說普門品不可思議道品法T11n0315ap0771a13原，為菩薩分別演之！憶念往古過久遠世時，T11n0315ap0771a14從普證明如來、至真、等正覺，聞斯經典，興立T11n0315ap0771a15八十四萬百千億姟三昧，又還七十七億百T11n0315ap0771a16千諸姟總持門行。唯願世尊，愍諸菩薩，重宣T11n0315ap0771a17揚之。」

佛告溥首僮真：「諦聽，善思念之！吾當為T11n0315ap0771a18汝，具說普門內藏不可思議祕寶中心之事。」

T11n0315ap0771a19

於是溥首菩薩并其大眾，咸共答曰：「唯，世尊！T11n0315ap0771a20願樂欲聞。」

爾時溥首僮真與諸菩薩，一心受T11n0315ap0771a21教而聽。

佛告溥首：「若有菩薩摩訶薩，欲學普T11n0315ap0771a22門品所入之法，等遊於色，等遊音聲，等遊臭T11n0315ap0771a23香，等遊眾味，等遊細滑，等遊心界，等遊女T11n0315ap0771a24人，等遊男子，等遊僮女，等遊童子，等遊諸T11n0315ap0771a25天，等遊諸龍，等遊諸鬼神，等遊揵沓和，等T11n0315ap0771a26遊阿須倫，等遊迦樓羅，等遊真陀羅，等遊摩T11n0315ap0771a27睺勒，等遊地獄，等遊餓鬼，等遊畜生，等遊貪T11n0315ap0771a28婬，等遊瞋恚，等遊愚癡，等遊諸善，等遊眾德T11n0315ap0771a29本，等遊諸有為，等遊諸無為。如是，溥首！諸開T11n0315ap0771b01士所可周旋為若此，一切悉等，以居平等，具T11n0315ap0771b02足至道不轉，普入法要，深微一密，空無寂靜，T11n0315ap0771b03是為學入普門定門之法。」

T11n0315ap0771b04

佛告溥首僮真：「何謂菩薩等遊於色者？曉了T11n0315ap0771b05解色，如水之沫而不可得，不可護持，無有堅T11n0315ap0771b06固，則為等意觀無有色，是謂菩薩等遊於色。」

T11n0315ap0771b07

又告溥首：「何謂菩薩等遊音聲？如人呼聲而T11n0315ap0771b08有嚮應，尋即消滅，則無形像，不知所至。一切T11n0315ap0771b09無有若干之事，而無差特，亦無有相，已了無T11n0315ap0771b10相，人所言者虛無無實，已曉諸音深山嚮報，T11n0315ap0771b11則能等觀，是為菩薩等遊音聲也。」

又告溥首：T11n0315ap0771b12「何謂菩薩等遊臭香？周旋往返百億劫數，鼻T11n0315ap0771b13之所嗅而無有厭，眾香來趣劇於風雨，皆集T11n0315ap0771b14歸身，如大海淵無有充滿，其香之像無常百T11n0315ap0771b15變，變化如幻無有根原，或亂道德而不可擁，T11n0315ap0771b16如此則為虛偽法也！無有真諦，設求審試亦T11n0315ap0771b17無合會處。由是倫之，斯無所有而不可持，虛T11n0315ap0771b18無無實，恍惚若空，如幻如化，亦無本形，影想T11n0315ap0771b19識着緣起成形，若能分別虛無無實，是為菩T11n0315ap0771b20薩等觀，則遊於臭香。」

又告溥首：「何謂菩薩等T11n0315ap0771b21遊眾味？至於喉咽不知醎味，亦無不味。從因T11n0315ap0771b22緣分別，但舌之所甘耳！由緣合會百千種味，T11n0315ap0771b23斯為幻化。地之所生滋同一味，無若干也。曉T11n0315ap0771b24了覺知，無想不念，一切同甘，是為菩薩等觀T11n0315ap0771b25遊於眾味。」

T11n0315ap0771b26

又告溥首：「何謂菩薩等遊細滑者？志有所存，T11n0315ap0771b27緣起求之，身服華蒻加榮好色，珍寶異奇，其T11n0315ap0771b28柔軟者，而不可得，已都斯緣，細滑䩕𩉳無所T11n0315ap0771b29適住，亦無所著。計于細滑無益，已世之慾，愚T11n0315ap0771c01惡所貪，立生死本，皆由斯起。明智大士，則知T11n0315ap0771c02其釁，不與從事，永世無患。一切所有地之所T11n0315ap0771c03載，有形之屬一等無二也。但聞色所造，橫作T11n0315ap0771c04人民，使作種種異色，已被服之，迷亂道德不T11n0315ap0771c05親賢眾。達者覺知，不與從事也。隱居被褐懷T11n0315ap0771c06智作愚，外若夷人內懷明珠，千億萬劫與道T11n0315ap0771c07同軀，遠離吾我，亦無我想，細滑與我二者同。T11n0315ap0771c08無虛無實，如幻如化，亦無所依，亦無住處。因T11n0315ap0771c09著被服乃有所猗，達士覩之覺無所有，是為T11n0315ap0771c10菩薩等觀遊於細滑。」

又告溥首：「何謂菩薩等T11n0315ap0771c11遊心法？心法者，三界人之護也。安慰勸樂，悉T11n0315ap0771c12令集會，安之以德，勸之以權，授之以慧，普修T11n0315ap0771c13梵行，於三界澹然立在一處，亦無合離，使永T11n0315ap0771c14執心莫知所存；不見形像音聲往來，亦無猶T11n0315ap0771c15豫。所應如心，眾無合散，不知住處，亦無所適。T11n0315ap0771c16若現若干種色，色色各異，於內亦無處，處亦T11n0315ap0771c17無有住，如幻如化，虛無處無，處無所處。達士T11n0315ap0771c18覩之，了無所有，便自執心，無念無求，見若不T11n0315ap0771c19見，聞若不聞，澹然自守，是為菩薩等觀遊於T11n0315ap0771c20心法。」

又告溥首：「何謂菩薩等遊於意？意遊女T11n0315ap0771c21人，察于四大，則無女人。志癡惑者，悉於愛欲，T11n0315ap0771c22荒于虛無，其體一等，無可毀者。計有女者，猶T11n0315ap0771c23如幻士，化作人像，低昂鞊曲，隨人意起，因彼T11n0315ap0771c24所行，從其所樂，女人如幻，起色欲意，彼無有T11n0315ap0771c25女也。人同一等，癡者所惑，意者從欲，欲便致T11n0315ap0771c26愛，愛致樂此，不可猶放，急宜調之䩭靽。明者T11n0315ap0771c27達之，分別如空，空無寂靜而無有形；緣起因T11n0315ap0771c28對，無對無起也。若能分別如斯者，是為菩薩T11n0315ap0771c29等觀遊於女人意法。」

又告溥首：「何謂菩薩等T11n0315ap0772a01遊淨法也？淨為如男子，如令男子等自發意，T11n0315ap0772a02其心如金剛，專意獨雄猛興，念斯女人，欲心T11n0315ap0772a03為無色，其實不可獲，亦不現女像等，惟諸色T11n0315ap0772a04欲，發起女人想。設欲所思想，斯男斯女人等T11n0315ap0772a05如野馬、水中月，如是觀者，則無男女。了無男T11n0315ap0772a06形，女人俱然，虛偽而立，如無久存，但化幻示T11n0315ap0772a07現，慌現便滅。以能分別覺知男意女意，此兩T11n0315ap0772a08者空無所有也，已能平等，則能現女，復化成T11n0315ap0772a09男。是為菩薩等觀遊於男子淨法。」

T11n0315ap0772a10

又告溥首：「何謂菩薩等遊僮女也？如拔樹根，T11n0315ap0772a11萌終不復生，心不復起，從是則止，其明智者T11n0315ap0772a12不於求果，果亦不可得。若有種姓之家詪詪T11n0315ap0772a13之子，聰達別議，曉發一切勇猛想無念，如枯T11n0315ap0772a14樹不生花實，如枯竭江河水不流，斯等於僮T11n0315ap0772a15女女子，如此所現平等，如空無無實，觀彼女T11n0315ap0772a16人本亦清淨，觀彼男子本亦清淨，觀彼泥洹T11n0315ap0772a17本亦清淨，如是等者，則為等觀遊於僮女。」

T11n0315ap0772a18

又告溥首：「何謂菩薩等遊僮男？若如樹木，設T11n0315ap0772a19無有萌牙則無根莖，設無有根莖則無華實，T11n0315ap0772a20設無華實則無果名字也。女人如是，設無女T11n0315ap0772a21人則無男子，等於男女則無吾我，緣號立字T11n0315ap0772a22想於無知，覺女無生，不有子性，解一切人無，T11n0315ap0772a23無則為等則平等。是為等觀菩薩如是遊於T11n0315ap0772a24僮男。」

T11n0315ap0772a25

又告溥首：「何謂菩薩遊於諸天？諸天嚴淨功T11n0315ap0772a26德自然，其意鮮潔，心淨口淨，無有瑕穢，宮殿T11n0315ap0772a27綺飾無造立者，心樹妙華亦無種者，福德自T11n0315ap0772a28然，若如幻化，生無思議，淨光琉璃，械度淨了，T11n0315ap0772a29亦無尸爽，虛無成立天為偽體，自然生形恍T11n0315ap0772b01惚而現，勝說平等現諸天像，是為虛無，無借T11n0315ap0772b02外之喻。案內觀歷三十二天，宮殿樓閣自然T11n0315ap0772b03之數，無有見者，唯得道人乃知之耳。是以菩T11n0315ap0772b04薩深觀內外平等無異，是為菩薩等遊諸天。」

T11n0315ap0772b05

又告溥首：「何謂菩薩等遊諸龍也？見無水興T11n0315ap0772b06雲七日，雨所露潤無不澹浴，不在外內，遍閻T11n0315ap0772b07浮利，漸歸大海所滿水所由來。眾生如是，學T11n0315ap0772b08若干緣，緣此多求起滅致憂，現無數罪種種T11n0315ap0772b09不同，案內觀歷瞋怒何從？龍反鮫驚，人人皆T11n0315ap0772b10然，崩天破地，皆從龍興，內龍不反，外龍不從，T11n0315ap0772b11福無自然，眾生無有。愚冥之子，以虛為實；菩T11n0315ap0772b12薩大士覩龍平等，內外相應，慈同一等。是為T11n0315ap0772b13菩薩等遊於龍。」

T11n0315ap0772b14

又告溥首：「何謂菩薩等遊鬼神？心如門開，與T11n0315ap0772b15色有像，其身高大，為不可及，諸念一會；百千T11n0315ap0772b16之眾，亦無形像，音響為應。譬如飲毒，自害其T11n0315ap0772b17已。其心一類，無可畏者，皆由放恣，遊盜自縱。T11n0315ap0772b18因難所禁，會有恐懼，此法無有實也。眾想並T11n0315ap0772b19來歸，其想不可議，無實為空說。案內觀歷鬼T11n0315ap0772b20神從何興也？其內鬼神若干百千之眾，其外T11n0315ap0772b21亦然。內不發恐懼，外則無畏；其內不悲哀，外T11n0315ap0772b22則不淚出。內發鬼神之想，外有若干百千鬼T11n0315ap0772b23神之眾，皆來歸之。緣此致病或至死亡，受無T11n0315ap0772b24數苦，皆由邪心不正故也。菩薩大士覺知虛T11n0315ap0772b25無，無鬼神，一切從心意起，則能平等心淨，意T11n0315ap0772b26寂平等不邪，是以無有嬈害菩薩者。若現鬼T11n0315ap0772b27像種種變化，內自觀察了無鬼神，外者尋滅，T11n0315ap0772b28此之謂也。是為菩薩等遊鬼神。」

T11n0315ap0772b29

又告溥首：「何謂菩薩等遊揵沓和？其法無性T11n0315ap0772c01而音說往，曉無往來亦無還返，如空無形，隨T11n0315ap0772c02聲如立。若有菩薩大士內觀察之，若無想識T11n0315ap0772c03則無揵沓和，揵沓和者，鬼神之導首也。內不T11n0315ap0772c04起想，外無邪念，何緣致此眾病要集？揵沓和T11n0315ap0772c05者，有名無形，音響往返，無有見者。等說之要，T11n0315ap0772c06了無所有。揵沓和者，虛無無實，菩薩等觀，斯T11n0315ap0772c07由幻化。是為菩薩等遊揵沓和。」

T11n0315ap0772c08

又告溥首：「何謂菩薩等遊阿須倫？以事有證T11n0315ap0772c09因，阿須倫心等，無起無滅，無生無盡，而現平T11n0315ap0772c10等。一切瞋怒毒意，皆由阿倫。阿倫者，龍神也，T11n0315ap0772c11多嫉妬心而現平等，是為菩薩等觀遊於阿T11n0315ap0772c12須倫為意法。」

T11n0315ap0772c13

又告溥首：「何謂菩薩等遊迦樓羅？告受立辭T11n0315ap0772c14名號，設無名色，名色由舌，從舌致禍，立罪根T11n0315ap0772c15本。菩薩大士學深智遠，覺之為空無，如斯幻T11n0315ap0772c16化從意生形，無有見者，音聲往返因羸弱耶！T11n0315ap0772c17心不政者，如是變化億百千眾，案內觀歷，二T11n0315ap0772c18者俱空無所有也！菩薩等觀無迦樓羅，是為T11n0315ap0772c19菩薩等觀遊於迦樓羅。」

T11n0315ap0772c20

又告溥首：「何謂菩薩等遊真陀羅也！法無作T11n0315ap0772c21而作，無作不作，亦能有所立，復能有壞。飛行T11n0315ap0772c22於虛空無有及者，立號真陀羅。一切皆由手，T11n0315ap0772c23手執諸作事，意生手則動，動則犯大乘，是使T11n0315ap0772c24有獄苦，皆由真陀羅。若菩薩分別無所生眾，T11n0315ap0772c25離於作事，手自不動搖，何因有真陀羅也？案T11n0315ap0772c26內觀歷，不動則不搖，不起則不滅，不生則不T11n0315ap0772c27死，內動則外發，意走手則作事，事便墮苦，墮T11n0315ap0772c28苦則有病，病者皆有鬼神，鬼神者則真陀羅T11n0315ap0772c29也！菩薩大士曉了於空，空而復空，無空無實，T11n0315ap0773a01等觀真陀羅。一切皆由化，無有正法形，平等T11n0315ap0773a02諸作事，則無真陀羅。是為菩薩等觀遊於真T11n0315ap0773a03陀羅。」

T11n0315ap0773a04

又告溥首：「何謂菩薩等遊摩睺勒？其法所名，T11n0315ap0773a05立若干人，種種受形莫不由之，人之本類，隨T11n0315ap0773a06其種數，現若干法，一切立，形其名故，法無所T11n0315ap0773a07有，職號如是。在形為胸臆，離形為摩睺勒，所T11n0315ap0773a08想為虛無，道成於胸臆。胸臆執大祿，心正得T11n0315ap0773a09成道，分別諸想識，諸念亦俱止，無想致自然，T11n0315ap0773a10但說平等音，一切為斷決疑，故現摩睺勒。是T11n0315ap0773a11為菩薩深入等觀。案內觀歷，內無所起，外無T11n0315ap0773a12所造，是則無摩睺勒之名字也！是為菩薩等T11n0315ap0773a13觀遊於摩睺勒。」

T11n0315ap0773a14

又告溥首：「何謂菩薩等遊地獄也？法無，無地T11n0315ap0773a15獄，想識成形，地獄無主，求者自然，如呼聲T11n0315ap0773a16響應，蠅投燈火，自然之數無可救者。所以者T11n0315ap0773a17何？身口招之，自然對至，空無造者，從己想與。T11n0315ap0773a18想無所有，空返往空返，厄難之緣自從己起，T11n0315ap0773a19己自賢勅病無從入。身口無犯，亦無死者，地T11n0315ap0773a20獄清淨，鮮潔無垢。菩薩大士所以不畏生死T11n0315ap0773a21者，無地獄之緣。所以者何？不犯禁故。知覺如T11n0315ap0773a22幻，亦無所有，雖立諸相，相無、不著相，亦無不T11n0315ap0773a23相，相無所有，幻化成象。其見相者無不喜悅，T11n0315ap0773a24喜悅至慈，因登大願，別如虛空平等寂然，而T11n0315ap0773a25現地獄諸苦惱患。案內觀歷，口致身怨，口為T11n0315ap0773a26獄戶，但入不出，入便消盡，出為泥土，如是懃T11n0315ap0773a27苦當更億數。是以菩薩閉口不語，不以諮口T11n0315ap0773a28有所食噉，亦無言說澹而自守，不入眾會，不T11n0315ap0773a29稱為己，口無二言，忍諸所作；菩薩如是則無T11n0315ap0773b01地獄。地獄之緣但由口，言出罪入，無離此患。T11n0315ap0773b02菩薩守口不擇其味，慈同一等無有細軟，食T11n0315ap0773b03噉充軀支形而已。是為菩薩等觀遊於地獄。」

T11n0315ap0773b04

又告溥首：「何謂菩薩等遊餓鬼也？餓鬼無形T11n0315ap0773b05亦無有名，本無處所，亦無所止，因慳而立，貪T11n0315ap0773b06欲致之，慳亦無所住。不解所有，不知大法，計T11n0315ap0773b07有吾我不覩無常，香聞億萬，老之甫甚，從慳T11n0315ap0773b08致貪，從貪致欲，從欲致愛，從愛致樂，從樂致T11n0315ap0773b09憂，從憂致苦，從苦致痛，從痛致結，從結致T11n0315ap0773b10病，病致死處。在三難之中不得衣食，身裸飢T11n0315ap0773b11乏不得水漿，立號為字名曰餓鬼。菩薩大士T11n0315ap0773b12知悉本無，了無餓鬼，寂靜如空。所以者何？菩T11n0315ap0773b13薩常行平等，摜鼻不嗅眾香，一無所慕樂。慳T11n0315ap0773b14從鼻入，致斯大殃，鼻為心壹混淪之精，亦無T11n0315ap0773b15所入，亦無所出，不受香色，則無所貪，設無所T11n0315ap0773b16貪，則無慳惜。是為菩薩等觀餓鬼。」

T11n0315ap0773b17

又告溥首：「何謂菩薩等遊畜生？法無畜生，從T11n0315ap0773b18因緣起，如雲霧像，現若干色，色各不同。見之T11n0315ap0773b19悅喜便致想，生死起滅恚從中起，起想念識T11n0315ap0773b20十二連著，閉結不解招致畜生。彼則無根，悉T11n0315ap0773b21無所有，心思虛無，皆由諸色。色則德根馳走T11n0315ap0773b22五道，宛轉生死受形無數，或為飛鳥，或為走T11n0315ap0773b23獸。空無常名，因形立字，等如陰霧，種種色像，T11n0315ap0773b24畜生志性，罪福如幻，迷惑虛妄，而說畜形。菩T11n0315ap0773b25薩大士計無吾我，了無名字，目初視色，意不T11n0315ap0773b26貪色，心不念色，身不利色。菩薩以是四等心，T11n0315ap0773b27亦觀內色外色，飛行十方窈冥之處，無不通T11n0315ap0773b28達，皆從眼出入。眼者日月之精，有二名：入色T11n0315ap0773b29為金翅鳥，出色為文殊師利。案內觀歷，一切T11n0315ap0773c01諸名皆從眼入，動生死根本，橫有所造，皆由T11n0315ap0773c02金翅鳥，故號畜生。畜生群萌之類，蠕動喘息T11n0315ap0773c03𮄲行之屬，一切變化皆號畜生。菩薩等觀人T11n0315ap0773c04身中都計合之，亦為三千大千國土，國有百T11n0315ap0773c05億之數，如是不可一一計之，上有三十三天，T11n0315ap0773c06下至金剛剎土，其中間有大泥犁十八之難。T11n0315ap0773c07諸天人民所居處，各有宮殿及非人、鬼神、龍、飛T11n0315ap0773c08鳥走獸，下及樹木草茅，其有形之屬皆在人T11n0315ap0773c09身中，其數這停等，一物不等者，其人便其T11n0315ap0773c10短；物物相應，無差特者，其人便聰明有黠慧。T11n0315ap0773c11若人盜賊，虎狼毒獸，若墮溝坑，樹木所拒，蛇T11n0315ap0773c12犬所害，皆從發外，乃有應崩身碎體，當責現T11n0315ap0773c13在之事，不可倚着前世宿仇，當自內外思惟。T11n0315ap0773c14𣭖來之生滅，自投盲冥地，內眾生、外眾生，內T11n0315ap0773c15形外形等等無異，人人皆如是。內起惡意，外T11n0315ap0773c16尋來應，內有反臣，外臣便反，害便人身。愚癡T11n0315ap0773c17之人，不能自知，坐怨鬼神，一切由色。入眼T11n0315ap0773c18之物，眼為心候，主名百凶，快心之歡，必有後T11n0315ap0773c19患，一切由之。致斯畜生等說寂聲，是為菩薩T11n0315ap0773c20等遊畜生。」

T11n0315ap0773c21

又告溥首：「何謂菩薩等遊貪婬也？法無貪婬，T11n0315ap0773c22從因緣起，緣起致貪，貪愛欲，欲從想起，所T11n0315ap0773c23想無有想，如虛空，空無處所，因欲致惑，賊亂T11n0315ap0773c24本性，立憂患本。貪婬如空，處不可得，隨形如T11n0315ap0773c25影，隨聲如響，無實無像，獲不可得。愚類顛T11n0315ap0773c26倒，思想塵勞。法無塵垢，空無寂靜，欲虛如空，T11n0315ap0773c27無能救盡者，至於十方，求不可見。貪婬無形，T11n0315ap0773c28愚冥所貪，貪欲自喪，亡失人形，懼不安隱在T11n0315ap0773c29藏匿處，與世悼別，長不復會。若如走獸常懷T11n0315ap0773c30畏懅，譬如丈夫向敵，心懷怖懼走，棄捨馳走，T11n0315ap0774a01得無見我也！我者亦空，奔走疲極，亦無追者，T11n0315ap0774a02唐自苦體，執勞如斯，居家恩愛，是亦復空。然T11n0315ap0774a03人慈慕用貪欲故，欲為繫閉牢獄之憂，欲為T11n0315ap0774a04猛志，存恤群生，無著婬泆，一切無患，中惡之T11n0315ap0774a05兆，普得安隱。一切皆空而無所有，空復遂T11n0315ap0774a06空未之有也。彼無解脫，愚癡顛倒，反告想闇T11n0315ap0774a07冥，不解法如虛空無存無亡。去來今佛解諸T11n0315ap0774a08貪欲，貪欲無脫，結在眾難，愛欲悉空，虛無無T11n0315ap0774a09實，其譏貪婬則求脫欲，欲脫欲者不起二念。T11n0315ap0774a10斯皆無本，本無有本，本自然淨，無有沾污，如T11n0315ap0774a11佛道場平等無想。覩婬泆者，不離殃釁，從如T11n0315ap0774a12寂者，彼慕離欲，所想皆空，乃離諸想。如所發T11n0315ap0774a13念，念無所念，僥脫貪婬，謂當度欲想無所求，T11n0315ap0774a14不懷本際，貪欲無思，本淨如斯，則不想脫，T11n0315ap0774a15假令度欲，則謂為淨。貪欲空無，計此無二，愚T11n0315ap0774a16冥不解，便作二想。法無男女，平等一體，天之T11n0315ap0774a17為父，地之為母，天地所生有何異者？菩薩等T11n0315ap0774a18行，則無男女之求，如幻如化本末如斯，覩男T11n0315ap0774a19女別者是為離本，則失議句，發諸想念，眾網T11n0315ap0774a20來然，貪欲無起，不興想念則無眾網，不燒諸T11n0315ap0774a21結，眾網不解，解貪婬者，假號愛欲無染著，諸T11n0315ap0774a22名無礙知，欲無無得，覩真究竟，不懷靜修，等T11n0315ap0774a23志內外無假見。貪欲者知不得脫，貪欲佛法T11n0315ap0774a24等如泥洹，解貪欲除，等離吾我，知貪欲寂，等T11n0315ap0774a25術澹泊。案內觀歷，諸欲從耳，耳與意通，轉相T11n0315ap0774a26承受，勇猛無能當者，一切無不降伏，有二名：T11n0315ap0774a27入欲為師子王，出欲為維摩詰。於三界猶出，T11n0315ap0774a28無所不入，無所不出。是以菩薩等於淨穢，耳T11n0315ap0774a29不受五音，為十方天上天下之導，造成大導，T11n0315ap0774b01不以勞惓。要聞法者當先食，十方內外三千T11n0315ap0774b02大千國土，其中人物類數，日月雖明，由不能T11n0315ap0774b03照，人雖有眼目，不能見遠遠之事，耳處在閑T11n0315ap0774b04居之地，不覩光目顏色之數而為第一，十方T11n0315ap0774b05上下內外細微之事，先來歸耳！耳者無所慕T11n0315ap0774b06樂，是號無垢之稱。等觀諸法，以法為食，耳之T11n0315ap0774b07先聞，聞法者為先食也。所以菩薩得不飢渴，T11n0315ap0774b08但以無聞為食，無見為漿，少語言以為百味，T11n0315ap0774b09平等欲淨，欲如虛空，空無塵埃，如泥洹而澹T11n0315ap0774b10泊，於諸見如幻化，是為菩薩平等觀於諸法T11n0315ap0774b11遊於貪婬。」

T11n0315ap0774b12

又告溥首：「何謂菩薩等遊瞋恚也？法無瞋恚T11n0315ap0774b13因緣。溥首！恚從對起，無對不起，因倚生對，無T11n0315ap0774b14我號我，立無量事。如樹木生，先從萌類，結恨T11n0315ap0774b15急毒，聲自然空，無想、無念。如閑居樹，坐自相T11n0315ap0774b16揩，火然還燒其樹。因緣雖散，各歸本生，火滅T11n0315ap0774b17不現，虛無起身，鹿聲亦然。因欲稱量，二者俱T11n0315ap0774b18空，智者解之，不興恚怒。緣從聲起，不處內身，T11n0315ap0774b19不從外來，不由空從他緣起，因對而立，各各T11n0315ap0774b20分別，種種類數，引勝負者。菩薩等觀則無瞋T11n0315ap0774b21恚，如風種過，有恨有慢，若知方便，因想立緣；T11n0315ap0774b22穢聲如是，恚因空生，恚還自燒，無有代者。而T11n0315ap0774b23色其身，放逸自可，由己惡言，坐自縱恣，不能T11n0315ap0774b24自禁，福盡禍至，如然燈生，麻油以盡還燒其T11n0315ap0774b25炷，無有救者；瞋恚如是。能分別瞋怒者，竟無T11n0315ap0774b26形像，平等察聲聽，瞋怒恨本際等，無本無持，T11n0315ap0774b27分別法界則覩平等，意由四懼，攬竟第一瞋T11n0315ap0774b28怒，瞋怒橫有所造；意者空無，尋生便滅，而無T11n0315ap0774b29究竟。恍惚之間，意不可諮，諮之亂德，剬意無T11n0315ap0774c01念，則無貪婬。貪婬之欲，皆從意起。無貪婬者，T11n0315ap0774c02瞋怒何從來？意動心起，毒龍因作，便致瞋怒，T11n0315ap0774c03口開罪入，如江河投海，如揵燒天地，無形不T11n0315ap0774c04盡，案內觀歷，無可瞋恚者。所以者何？十方同T11n0315ap0774c05共，等無三塗。等意者，無瞋恚，無瞋恚者，無三T11n0315ap0774c06毒，無三毒者，何緣等有病也？其有病者，當毀。T11n0315ap0774c07三界眾生從意生形，因瞋怒入此病，不自悔T11n0315ap0774c08責，七十五日，七十五夜，日日三自歎責，今在T11n0315ap0774c09現世立形，從意所作，犯三界人民，及非飛禽T11n0315ap0774c10走獸，射獵魚網，或籠繫飛鳥，傷剜身體，或逝T11n0315ap0774c11四支，至今蹇跘，手足不任，加痛於彼，而對歡T11n0315ap0774c12喜。愚癡之人不知己，還害己身，旬歲之中身T11n0315ap0774c13被重病，如其所害，處所不掖。若起瞋恚毒意，T11n0315ap0774c14一作意勇怫欝，或以刀兵，或持弓矢，欲相挌T11n0315ap0774c15射，或以鎌斧欲斬人頭首，舉意如是斯為犯T11n0315ap0774c16三界眾生已。若有菩薩摩訶薩，身體病痛，小T11n0315ap0774c17病大病，一等無異，當知犯三界眾生，隨其痛T11n0315ap0774c18處，呼三界眾生名字，深自考責，投身散髮墮T11n0315ap0774c19淚，自懺悔三尊。三尊者內有六事，名曰六度T11n0315ap0774c20無極治內病，外有三尊，亦有六事，名曰六度T11n0315ap0774c21無極治外病。」

溥首復問：「何等為三尊內六事T11n0315ap0774c22也？」答曰：「內三尊者，第一、心尊，於內三界安慰T11n0315ap0774c23眾生，開示大明，悉令安隱，名曰無上正真之T11n0315ap0774c24信，亦號如來等正覺。第二、耳尊，常居寂靜之T11n0315ap0774c25地而無縛飾，飛行周旋，往返十方。天上天下T11n0315ap0774c26窈冥之處悉到其中，無所不聞，無所不知，而T11n0315ap0774c27無言說，澹泊無為，惟往來周旋，以情歸心，一T11n0315ap0774c28一告說：初、無異言，名無垢稱；二、名普持律；三、T11n0315ap0774c29名廣開度；四、名大忍辱；五、名諸佛信；六、名如T11n0315ap0775a01來心；七、名淨復淨；八、名不動轉；九、名無所不T11n0315ap0775a02樂；十、名惟那離大城，無所不容受。如是十德T11n0315ap0775a03之行，與如來同軀。第三、眼尊，常居色欲之地，T11n0315ap0775a04不自貢高，將導一切非飛行，十方內外明了，T11n0315ap0775a05無有見者，亦有十德之行：一、名曰文殊師利；T11n0315ap0775a06二、名無所不入；三、名淨穢悉除；四、名常清淨；T11n0315ap0775a07五、名日月精；六、名開導一切非；七、名無能沾T11n0315ap0775a08污者；八、名將導十方人；九、名諸漏已盡，無有T11n0315ap0775a09眾穢；十、名如來信將護一切。是為內三尊，常T11n0315ap0775a10行大慈大悲，憂念生死苦。當知三界中群萌T11n0315ap0775a11之類而不可毀。毀者為毀三尊已，復有三尊。T11n0315ap0775a12常當歸命、懺悔、慚愧。何謂三尊？第一、意淨名T11n0315ap0775a13波旬。第二、欲淨名師子王。第三、色淨名金翅T11n0315ap0775a14鳥。」

又問曰：「如是三尊，為應何謂法也？」

答曰：「意T11n0315ap0775a15斷者無瞋怒，眾魔皆降伏。意為身神，名曰波T11n0315ap0775a16旬，晉言眾想心隨護為善者。師子王者耳神，T11n0315ap0775a17耳不受眾塵埃，於三界獨忍一切諸想，不與校T11n0315ap0775a18會，故名曰師子王，晉言一切無畏，常為十方T11n0315ap0775a19為導，當作佛者，為作座席而不患厭。金翅鳥T11n0315ap0775a20者眼神也，眼入眾色，色則斷。飛行十方莫能T11n0315ap0775a21知者，降伏諸魔，踐踏眾龍，龍神欲反興瞋怒T11n0315ap0775a22意，金翅鳥在海上影現水中，諸龍恐怖不敢T11n0315ap0775a23出外，波旬興龍欲有所受，眼陰以斷，金翅鳥T11n0315ap0775a24在上，常以百千種色懼如金光，不能等於明T11n0315ap0775a25月之精，明月之精不能當金翅鳥之毛，是使T11n0315ap0775a26金翅鳥於三界獨尊雄。其有為導當作佛者，T11n0315ap0775a27我皆當在上，以身金毛照之，使令身皆黃金T11n0315ap0775a28色，一切相見之，莫不歡喜。」

佛言：「是三尊六人T11n0315ap0775a29者，是內事六度無極。是以菩薩行六度，不壞T11n0315ap0775b01色無常視。痛痒思想生死痛痒思想生死識T11n0315ap0775b02者，則無六度無極。若菩薩摩訶薩身軀不安T11n0315ap0775b03隱者，當知與內六度無極違錯，不順其教。當T11n0315ap0775b04思上頭所語滓自綶形，勿以自可用剛強之T11n0315ap0775b05性，自言無罪。若不詪詪至心懺悔者，殺身不T11n0315ap0775b06久，此事非良醫所能治也。」

溥首復問佛言：「何T11n0315ap0775b07謂外三尊六事也？」

答曰：「第一、佛尊。第二、法尊。T11n0315ap0775b08第三、比丘僧尊。是復有三尊。何等為三？第一、T11n0315ap0775b09淨尊。第二、色尊。第三、欲尊。」

溥首復問曰：「此三T11n0315ap0775b10尊，皆何應也？」

佛言：「捨欲布施，身得其福，是為T11n0315ap0775b11施度無極。二曰、捨色持戒，身得清淨，是為戒T11n0315ap0775b12度無極。三曰、捨諸塵勞，行大忍辱而離眾想，T11n0315ap0775b13得清淨慧，是為忍度無極。四曰、知比丘僧清T11n0315ap0775b14淨，捨諸因起滅因緣之事而建精進，得至道T11n0315ap0775b15場，住清淨地，是為進度無極。五曰、知法清T11n0315ap0775b16淨捨諸邪念者，想之緣而定一心，身得安T11n0315ap0775b17隱知去來今，是為禪度無極。六曰、知佛清T11n0315ap0775b18淨，悉捨諸著，適無所住，深入要法，空無想T11n0315ap0775b19念，泥洹之事一切本無，是為智度無極。」

佛言：T11n0315ap0775b20「是為外六度無極也！如是內外法十二事解T11n0315ap0775b21者，便為開十二門。雖解由不制，因對起想，遊T11n0315ap0775b22於恣意不能忍辱，放心口意，瞋恚惡言，便T11n0315ap0775b23為十二因緣，隨俗三流，不離五趣。菩薩大T11n0315ap0775b24士等，於內外亦無所譏，一切無礙，如水月形，T11n0315ap0775b25平等察聲無瞋怒音，恨本際等，無本無際，分T11n0315ap0775b26別法界，則覩平等。是菩薩等遊瞋恚為意法T11n0315ap0775b27也！」

T11n0315ap0775b28

又告溥首：「何謂菩薩等遊愚癡也？愚從無起，T11n0315ap0775b29察癡無有；設無所有，愚癡本無，永無狂冥，人T11n0315ap0775c01無弊願，無礙如空，為虛澹泊。想礙求空，方面T11n0315ap0775c02造愚，立虛為實，而起忿恨，愚癡所行，求名達T11n0315ap0775c03字，行清白名，欣欣難獲。諸法無明，因想為塵，T11n0315ap0775c04想為礙，慚虛無形，譬如丈夫欲度虛空，亦無T11n0315ap0775c05羽翅，行不合道，不入於空，億劫不得也！能會T11n0315ap0775c06不能，知空本末，愚癡亦如是。本際無思議，蔽T11n0315ap0775c07冥不生，塵無所志而成滿，如住於虛空不知T11n0315ap0775c08方面處，亦無具足人，無能出度者。如百千億T11n0315ap0775c09劫姟習樂闇蔽者，彼亦無厭足，常飢無飽滿。T11n0315ap0775c10如僮子者，好色如吹胞，滿中氣短，解脫口中T11n0315ap0775c11無所有，罪福如空胞，求勝真高亦然，卑忑清T11n0315ap0775c12淨亦然，習於愚者，求不可得。空來空去，懷抱T11n0315ap0775c13罪欲，喜亦行惡亦不捨，見善不習，專入倒見，T11n0315ap0775c14如是行者，謂愚無底也！斷根、無根形，無根無T11n0315ap0775c15住，故不可盡。設愚不可盡，癡亦不可得，猶如T11n0315ap0775c16眾生如幻如化，斯不可賜。設有造喻，三界眾T11n0315ap0775c17生類，日度一切，令得泥洹。佛壽住世，億劫難T11n0315ap0775c18計，濟脫梨度人不可盡。因遇立種，人界無想，T11n0315ap0775c19癡冥如幻，是不可得；佛淨與愚癡等，觀斯無T11n0315ap0775c20二。設能等觀，則能念道，癡慧一等，無諸蔽礙，T11n0315ap0775c21眾生群萌，等無思議，癡不可計，思念意迹，其T11n0315ap0775c22心無，無有邊際，愚冥無限，由不可得。空著無T11n0315ap0775c23名，因倚有形，無有見者，永不可持。志性無明，T11n0315ap0775c24了無所有，何從致起，而有瞋恚也？計無吾我，T11n0315ap0775c25癡已不起，闇冥何類？如癡無處，佛道亦爾，了T11n0315ap0775c26無崖底，諸法無二，別聲平等，等察癡響，了雲T11n0315ap0775c27一等，愚冥如雲，分別平等，則曉定意。是為菩T11n0315ap0775c28薩等遊愚癡。」

T11n0315ap0775c29

又告溥首：「何謂菩薩等遊不善？欲行無形，瞋T11n0315ap0776a01行無處，不行癡行，知眾平等，諸塵亦等，諸生T11n0315ap0776a02滅悉等，等解虛無，空無所有，了淨如是。是菩T11n0315ap0776a03薩等遊不善也。」

T11n0315ap0776a04

又告溥首：「何謂菩薩等遊諸善德本？眾生修T11n0315ap0776a05善，心行若干，諸行一等，無不等行，一行而行，T11n0315ap0776a06無礙現行，了行無二，則能平等。以知平等，眾T11n0315ap0776a07行如幻，色聲一等，則了語音；語音無二，由如T11n0315ap0776a08影響，往來周旋，亦無處所，德本亦然如幻化。T11n0315ap0776a09是為菩薩等遊眾善德本。」

T11n0315ap0776a10

又告溥首：「何謂菩薩等遊有為也？所有無有，T11n0315ap0776a11一切從念。念者空念，計不可量，無量難計，無T11n0315ap0776a12邊無際，所起為想。想從念緣，是之數亦不可T11n0315ap0776a13盡。曉平等者，了無央數，無行無像，解說等寂，T11n0315ap0776a14覩一切安，已安已榮，不計無常。是為菩薩等T11n0315ap0776a15遊有為。」

T11n0315ap0776a16

又告溥首：「何謂菩薩等遊無為？本淨法寂，亦T11n0315ap0776a17無合會，無明之形，假聲等察，音聲無言、無教，T11n0315ap0776a18皆了無為，眾著言聲，等觀如是。是為菩薩等T11n0315ap0776a19遊無為。」

T11n0315ap0776a20

又告溥首：「何謂菩薩等遊平等？處有為中，不T11n0315ap0776a21住有為，諸行平等，如空無礙，不住三界，三界T11n0315ap0776a22本無，何求泥洹？泥洹寂靜，不出不入，無言無T11n0315ap0776a23說，乃至大安，度脫眾生，解無若干。法身如空，T11n0315ap0776a24不合不散，亦無往來，亦無還返，如空寂寞，是T11n0315ap0776a25為菩薩等遊於平等。」

於是世尊，說斯章句，至T11n0315ap0776a26未曾有，順如應行，不可思議，世之希有。時有T11n0315ap0776a27萬二千菩薩皆得不起法忍，七十二億百千T11n0315ap0776a28天人皆發無上正真道意，二百六十萬比丘T11n0315ap0776a29漏盡意解，有六千比丘尼皆發無上正真道T11n0315ap0776b01意，有二千二百清信士、千八百清信女，亦皆T11n0315ap0776b02發無上正真道意。

T11n0315ap0776b03

爾時溥首僮真，復白世尊曰：「唯願大聖！演是T11n0315ap0776b04三昧號，菩薩由斯，而致至德，諸根明了，聞T11n0315ap0776b05三昧所因名號，則當獲得一切法明，靡不通T11n0315ap0776b06達，而悉降伏一切迷惑邪見之眾，樂一文字，T11n0315ap0776b07分別曉了一切諸文，以一切文而了一文，辯T11n0315ap0776b08才之慧不可限量，為諸群生講說經法，分別T11n0315ap0776b09曉了，緣應法忍，以一切行入于一相，逮得無T11n0315ap0776b10量無限之議，曉了識議，四分別辯。」

於是世尊，T11n0315ap0776b11告溥首僮真：「諦聽！善思念之！今當為仁分別T11n0315ap0776b12本末。」

溥首答曰：「甚善！願樂欲聞。」

佛言：「有三昧T11n0315ap0776b13名離無量垢，假使菩薩逮得斯定，普見一切T11n0315ap0776b14諸色清淨。」

佛告溥首：「有三昧名壞若干，假使T11n0315ap0776b15菩薩逮得斯定，智慧光明覆蔽一切日月之T11n0315ap0776b16明。有三昧名成具光明，假使菩薩逮得斯定，T11n0315ap0776b17威曜覆蔽帝釋、梵王，三界之寶悉蒙安隱，諸T11n0315ap0776b18天光曜忽不復現。有三昧名捨界，假使菩薩T11n0315ap0776b19逮得斯定，處於眾會，蠲除一切婬怒癡病。有T11n0315ap0776b20三昧名莫能當，假使菩薩逮得斯定，照明一T11n0315ap0776b21切八方上下諸佛國土。有三昧名諸法無所T11n0315ap0776b22生，假使菩薩逮得斯定，總攬諸佛經典訓T11n0315ap0776b23誨一切，為眾會分別要義，敷演微妙無着之T11n0315ap0776b24業。有三昧名無念雷音，假使菩薩逮得斯定，T11n0315ap0776b25言語音聲暢于梵天，十方所演無能過者，窈T11n0315ap0776b26冥蔽礙，無不聞者。有三昧名曉了一切應心所T11n0315ap0776b27樂，假使菩薩逮得斯定，悅可眾生，隨其所樂T11n0315ap0776b28而令解脫拘礙之緣，一切眾會普得安隱。有T11n0315ap0776b29三昧名無會現悅精進，假使菩薩逮得斯定，T11n0315ap0776c01覩見無為，無有限數終始之惑，所聞所見莫T11n0315ap0776c02不通達，一切所入莫能過也。有三昧名無念T11n0315ap0776c03寶德樂於世界，假使菩薩逮得斯定者，放諸T11n0315ap0776c04神足施化眾生。有三昧名諸音緣會，假使菩T11n0315ap0776c05薩逮斯定者，覺諸言音，以無數字了一文字，T11n0315ap0776c06以一文字說無數字，以了內字、外字，悲了於T11n0315ap0776c07內不達，外亦不了，內外相應，無有異文。有三T11n0315ap0776c08昧名積眾善德，假使菩薩逮斯定者，分別罪T11n0315ap0776c09福，興顯平等，多所悅可一切眾生，使聞佛音T11n0315ap0776c10法音，眾聲聞音，緣覺音，菩薩音，度無極音，T11n0315ap0776c11一切智音；彼有所說，亦無音聲，一切了知深T11n0315ap0776c12要之業。有三昧名起諸總持為一切王，假使T11n0315ap0776c13菩薩逮得斯定者，分別一切，無量總持，眾慧T11n0315ap0776c14之要，無礙之法悉令明了。有三昧名淨諸辯T11n0315ap0776c15才無為之行，假使菩薩逮斯定者，寂除一切T11n0315ap0776c16音聲言說，皆無言教，亦無響應，無言無教，亦T11n0315ap0776c17無所有。」

T11n0315ap0776c18

於是溥首白世尊：「唯然大聖！鄙身寧應講斯T11n0315ap0776c19典訓之功德乎？」

告曰：「宜講。」

溥首白佛：「假使菩T11n0315ap0776c20薩聞斯經典而不狐疑，發心受持而諷誦講T11n0315ap0776c21讀，其人現在得妙辯才，聰明辯、欣豫辯、深妙T11n0315ap0776c22辯、無合會，常行慈心加諸眾生，無毀復意。所T11n0315ap0776c23以者何？設使憂念所作趣，奉行其行，知諦隨T11n0315ap0776c24身，未曾捨離。」

T11n0315ap0776c25

爾時世尊讚溥首曰：「善哉，善哉！快說此言，誠T11n0315ap0776c26如之意。譬如布施獲致大富而不虛假，持戒T11n0315ap0776c27生天亦不虛假，令斯經典亦復如茲，學致辯T11n0315ap0776c28才亦不虛假，悉得本志，猶如日光出照天下T11n0315ap0776c29眾冥悉除。斯經如是，諷誦學者懷來辯才靡T11n0315ap0777a01不通達，喻如菩薩坐于道場，於佛樹下還得T11n0315ap0777a02無上真正之道，成最正覺。菩薩如是，學誦斯T11n0315ap0777a03經必得辯才，除諸狐疑。是故，溥首！假使菩薩T11n0315ap0777a04現欲興辯曉練諸法，聞斯經典心不猶豫，即T11n0315ap0777a05當受持、講說、諷誦，為諸眾會廣演其義。」

T11n0315ap0777a06

爾時是離垢藏菩薩，前白佛言：「滅度後，其有T11n0315ap0777a07受持、諷誦、講說斯經法者，為眾會敷演其義，T11n0315ap0777a08鄙親當為宣解所歸，使不狐疑，疾得辯才。」

於T11n0315ap0777a09時弊魔愁毒垂淚，來詣佛所，白世尊曰：「唯無T11n0315ap0777a10建立於斯經，如來、至真、等正覺常懷大哀，其T11n0315ap0777a11有苦患施以大安。幸哉，大聖！願除吾惑。如昔T11n0315ap0777a12世尊初坐樹下處于道場，演此典法；今復重T11n0315ap0777a13加說斯經典。我今憂欝，心懷懊惱。其於如來T11n0315ap0777a14始得佛道，所救濟時，我之反側不能自勝；一T11n0315ap0777a15切皆當得不退轉，逮無上正真之道，成最正T11n0315ap0777a16覺，其有黎庶，耳聞斯經，聽音服名，悉當得道，T11n0315ap0777a17至于滅度。空我境界，虛魔宮殿。大聖撫育，興T11n0315ap0777a18建大悲，唯見矜濟。」

佛告魔曰：「波旬！莫恐，勿怖，T11n0315ap0777a19勿懅！一切眾生不悉滅度，如來亦不建立斯T11n0315ap0777a20經。」

魔聞佛教，踊躍歡喜，善心生矣，忽然不現。

T11n0315ap0777a21

溥首白佛：「何故為魔而說斯教？」

佛告溥首：「斯T11n0315ap0777a22經典者，住無所住，是故為魔而說斯言：『吾不T11n0315ap0777a23建立斯經典也！』至誠不虛。一切諸法住無所T11n0315ap0777a24住，不可逮得，無有言教，離於二事，本際平等。T11n0315ap0777a25當諦無本，法界如稱，平若虛空，無適無莫，真T11n0315ap0777a26正無異。今經流布斯閻浮提，於天下當有瑞T11n0315ap0777a27應。」

世尊適建誠諦之教，自然空中音普廣聞，T11n0315ap0777a28誠如佛言，至誠不虛。

佛告阿難：「受斯普門品T11n0315ap0777a29經之要，持諷誦讀宣示同學。」

又言：「阿難！是經T11n0315ap0777b01八萬四千法品之藏，計比斯典，等無差特。所T11n0315ap0777b02以者何？此經一句，普入無量之慧門，法界諸T11n0315ap0777b03要，唯如來分別曉了。眾生解斯經典而成佛T11n0315ap0777b04道，然後講說八萬四千諸經品藏。是故，阿難！T11n0315ap0777b05當受斯經消息，將慎諦持、諷誦。」

為眾人說此T11n0315ap0777b06已，離垢藏菩薩、溥首僮真、賢者阿難，諸天、世T11n0315ap0777b07人、揵沓和、阿須倫，聞經歡喜，稽首作禮而退。