廣受品第七
Chapter 7: Universal Acceptance
爾時最勝菩薩復白佛言：「云何阿毘婆帝菩薩於七住地而淨其行？」
At that time, the noble-minded Bodhisattva again asked the Buddha, "How does a non-retrogressing bodhisattva, while dwelling on the seventh stage, purify their path of practice?"
佛告最勝：「菩薩常當於七住中，必報施勞終果其願，去離計著不見有我，雖度眾生不見有度，亦復不見我人壽命，斷滅計常十八本持諸入之性，遠諸衰入顛倒之想，亦不願求欲生三界。常欲親附依佛法眾，戒念天施空無想願，亦復不見有入道者。雖知有空無想之證，知而不處不入其境，慧過無願身口意淨，悲念一切眾生之類復不自念，哀愍眾生等視諸法，斯空無主亦無所入，欲為導御勿為貢高，無所生忍報應之果，一道教授不猗名色，永離邪業而無所著。求想知滅而不迴轉，自調其意慧無所礙，永去三塗不染於欲。菩薩所說建立應時，出入進退不失儀容，一切妄想貪求之意永不生念。諸所受取審諦安詳，散所施設無有錯誤，亦無此心懷勝負意。常當思惟寂然之法，其寂然者，斯乃名曰不退轉法。諸佛嘉歎而授名號，乃得稱為無所生慧。所以者何？於一切法亦無有心，其無心者則無所生，無所生者是則堅固不退轉地。又初發意菩薩心者，牢固其志，常當守護弘誓之心，猶若金剛不可沮壞，遊於無量生死之難，一切所有施無希望。常有等心加於眾生，我皆當度一切萌類，以佛無為而滅度之，雖度眾生亦無有人至無為者。解一切法斯無所生，分別曉了一切諸法，常加精進無所遺漏，其慧普入靡所不達，具一切智了入妙門，諸所愛重無有增減，以無貪悋斷諸妄見。阿惟越致雖在三界不起眾想，若起想著便在邊際。在邊際者，計於吾我猗其所施，願及一切蒙勸助福，作是施者，便有三礙我人想施，流轉生死纏綿在俗，終不能得度世之道。
The Buddha told the Most Supreme One: "A bodhisattva should always, at the seventh stage, repay kindness to its source and ultimately fulfill their vows. They must let go of attachment and calculation, and see no sense of a self. Although they liberate sentient beings, they do not see any act of liberation. Nor do they see any self, person, sentient being, or a lifespan. They cut off views of annihilation and permanence, and the eighteen sense-fields and the nature of their elements. They distance themselves from all mental defilements and perverse thoughts, and do not seek to be reborn into the three realms. They constantly wish to rely on and draw near to the Buddha, the Dharma, and the Sangha, upholding the practices of precepts, recollection, generosity, heaven, and the meditative states of emptiness, signlessness, and wishlessness. Yet they do not see anyone who enters the path. Although they understand the realization of emptiness and signlessness, they do not dwell in or grasp at that state. Their wisdom transcends wishlessness; their body, speech, and mind are pure. They compassionately care for all beings without thought of self. They have pity for beings and regard all dharmas equally, seeing that they are empty, without a master, and there is no place to enter. They wish to guide and lead without arrogance. They attain the fruit of patience with the unborn nature of dharmas. They teach one single path and do not cling to name and form. They are forever free from wrong actions and without attachment. They seek to understand the cessation of thoughts without turning back. They tame their own minds with wisdom that has no hindrance. They are forever free from the three lower realms and are not stained by desire. The words a bodhisattva speaks are timely and appropriate. Their conduct—coming and going, advancing and retreating—does not lose poise. Thoughts of false imagination or greed for anything never arise in them. Whatever they accept or receive, they do so with careful attention and calm. Whatever they give or arrange, they do so without error. They do not have a mind that thinks of victory or defeat. They should always contemplate the nature of stillness. This stillness is what is called the stage of non-retrogression. It is praised by all Buddhas, and they grant it the name 'the wisdom of the unborn.' Why is that? Because in all dharmas there is no mind. What is mindless is unborn. What is unborn is solid and is the stage of non-retrogression.
Furthermore, a beginner bodhisattva should make their will firm and always maintain and protect their vast resolve. Just like a diamond, it cannot be broken. They undergo countless hardships in birth-and-death, giving away everything without hope of reward. They always have an equal mind toward all beings, thinking, 'I will liberate all living kinds and lead them to the unconditioned Nirvana of a Buddha. Although I liberate beings, there is no one who reaches Nirvana.' They understand that all dharmas are unborn. They skillfully discern and comprehend all dharmas. They are always diligent without omitting anything. Their wisdom universally enters and reaches everything. They possess all wisdom and understand the wonderful gateways. All that they value and cherish does not increase or decrease. Through lack of greed, they cut off all false views. An Avaivartika (non-retrogression) bodhisattva, even though in the three realms, does not give rise to thoughts of self-existence. If such thoughts arise, they fall into limitations. In limitations, they cling to self and rely on their giving, hoping that all beings, through their merit, receive assistance. Practicing giving in this way, there are three obstructions: thoughts of self, others, and the gift. They revolve in birth and death, entangled in the mundane, and can never attain the path of liberation.
「最勝！當知，於是菩薩若惠施時不著吾我，不見受者而有所取，設有所施未曾望想而求報應，菩薩所施勸助一切，用求無上正真之道。平等三世無去來今，了一法身不處生死不止滅度，教化一切悉無所住，柔和心性愍哀諸厄，等心廣濟一切眾生。親善知識諮承未及，習求經籍用寤疑結，數念捨家不慕居業，解了相好達之無形，等觀諸法明悉解正，無所從生宣暢一品。蠲除眾念去諸亂想，捨諸邪見滅塵勞穢，寂然審諦其心調和，志不懷害不隨染污。若入此地在其處者，乃當名曰號不退轉。一心入眾，恒以神通而開化之，解諸佛土空無所有，普悉逮致究竟之處，具足曉了眾生根源，隨其所好而為示現。
"Supreme One, know this: When this Bodhisattva practices generosity, they do not cling to a sense of self, nor do they see a recipient who truly receives anything. Whatever they give, they never hope for reward or repayment. Their giving is dedicated to all beings, in pursuit of the unsurpassed, perfect enlightenment. They see the past, present, and future as equal—without a fixed past, present, or future. They understand the single Dharmakaya—not dwelling in the cycle of rebirth, nor clinging to the peace of nirvana. They teach and transform all beings without attachment. With a gentle heart, they compassionately care for those in distress, and with an equal mind, they broadly benefit all beings. They draw near to spiritual friends, learning from them without ceasing, studying the scriptures to resolve all doubts and entanglements. They constantly remember to renounce the household life, without longing for possessions or occupations. They understand that the marks of a great being are ultimately formless. They observe all phenomena with equal wisdom, clearly seeing their true nature—that nothing arises independently, and they proclaim this single principle. They eliminate all attachments, letting go of all deluded thoughts. They abandon all wrong views and purify the defilements of passion. With tranquil, true mindfulness, they harmonize their mind, harboring no harmful intentions and remaining unstained by impurity. One who enters this stage is truly called 'Non-retrogressing.' With a single-minded focus, they enter the assembly of beings, constantly transforming them through spiritual powers. They understand that all Buddha-lands are fundamentally empty. They fully attain the ultimate goal, thoroughly comprehending the roots of all beings, and appear to them in accordance with their individual wishes."
「最勝！當知，七住菩薩精進勇猛如幻三昧常現在前，隨彼眾生心意所趣而度脫之，或入五道逐而救護，不捨本願從其本誓輒得成就，識別種種言辭所說，尋以辯才報前音響則為說法，先達了知命根所趣，至欲成道坐佛樹下，莊嚴道場功勳具足，通諸佛法靡不周悉。菩薩恒當思惟退不退轉，極妙之法悉達諸觀，了其邊際而無處所，亦無有終亦無有生。菩薩思惟不退智忍，明知諸法聚散堅強，永使滅度。不退智忍，雖處放逸了於諸法，而無馳騁。不退智忍，復在諸法解知五陰起無所起。不退忍者，解一切法無有音聲，所謂無響亦無往還；不退智者，存於諸法具足眾妙，六度無極周遍虛空而無缺減。不退忍者，雖在諸法無來無去，立坐臥寐無應不應；不退智者，法性常住住無所住，亦無窠窟有其處所。不退忍者，悉於諸法無尊無卑無高無下；不退智者，於一切法捨離斷滅計有常心。不退忍者，皆由眾苦而生恐懼，當知本空亦無處所；不退智者，於一切法去諸覆蓋，普遍如空捨除六事。不退忍者，復於諸法消化塵垢不念不忘；不退智者，一切諸法無應不應亦無合散，雖遊諸法蠲除塵勞永使無餘。不退忍者，因從其慧行無所習，悉無知者亦無不知無思無見；不退智者，諸法無動無能搖者，澹泊寂然亦無想念。不退忍者，諸法磨滅無有退轉，皆悉滅盡不可摸則；不退智者，於一切法本末無住性自如空。不退忍者，一切諸法皆在幽隱靜漠之地，所至無礙亦無患難；不退智者，法界性住常以隨時興顯諸法。不退忍者，一切諸法悉為空寂，不念不捨無著不著；不退智者，乘載諸法令度彼岸，不見彼此有度無度。不退忍者，不念諸法生老病死諸入憂惱；不退智者，攝取諸法而不可得，志在深妙獲六度法。不退忍者，計於諸法以離垢穢本末無瑕；不退智者，於一切法奉修平等亦不有轉。不退忍者，不見諸法種性所造了知為一；不退智者，於一切法亦無所求不懷憂慼。不退忍者，亦由諸法共相發起，無有中息而懷懈怠墮在邊際；不退智者，曉了本無無進無退亦無若干。不退忍者，斷除諸法所歸音響，皆悉虛空不見相貌，不捨本無法性自爾；不退智者，於一切法無有罣礙，無去無來無著無脫亦無所生。不退忍者，除諸穢惡行甚清淨；不退智者，宣暢諸法調定眾智，降伏縛著使興道心。不退忍者，悉度諸法輕慢之輩，乃至恩愛報應之緣；不退智者，一切諸法以離名句，其名本無無得無失。不退忍者，普使諸法無放無取不沒不生；不退智者，去心貪著究竟本末亦無增減；不退智者，為法根本出生殊勝獨步三界。不退忍者，思惟苦本退尋分別知所從來；不退智者，分別根門意識因緣。不退忍者，菩薩要誓終不差違；不退智者，不以今身更受胎分恒當化生。不退忍者，思惟陰入諸種興衰持入陰性；不退智者，分別身中起不淨觀，從頭至足無可貪者。
"Supreme One, know this: A bodhisattva at the seventh stage practices with diligent, vigorous effort, and the samadhi of illusion is always present before them. They adapt to whatever minds and intentions living beings have and set them free. They may enter the five realms to pursue and rescue them, never abandoning their original vow. Following their primal promise, that vow is always fulfilled. They recognize all kinds of words and speech, and immediately respond with eloquence, then teach the Dharma. They first clearly understand where life’s roots lead, until they sit under the Bodhi tree to attain enlightenment, fully adorning the seat of awakening with complete merit. They penetrate all aspects of the Buddha’s teachings without exception.
A bodhisattva should always contemplate what is regressive and what is irreversible. The supremely wonderful teachings are all understood through insight, reaching their boundaries yet having no location—neither an end nor a beginning. The bodhisattva contemplates the patience of irreversible wisdom, clearly knowing how all phenomena gather, disperse, strengthen, and are utterly quenched. With the patience of irreversible wisdom, even while indulging in worldly pleasures, they clearly understand all phenomena without being carried away by them. With the patience of irreversible wisdom, within all phenomena they know that the five aggregates arise without anything truly arising. The patience of the irreversible one understands that all phenomena have no sound; there is no echo, no coming or going. The wisdom of the irreversible one perceives that all phenomena are complete with all kinds of wonders—the six perfections fill the void without deficiency. The patience of the irreversible one knows that all phenomena neither come nor go; standing, sitting, lying down, or sleeping—none of it is proper or improper. The wisdom of the irreversible one knows that the nature of Dharma is always abiding yet abides nowhere; there is no nest, no location. The patience of the irreversible one knows that within all phenomena there is no honorable or humble, no high or low. The wisdom of the irreversible one, for all phenomena, abandons annihilation and the idea of permanence. The patience of the irreversible one sees that all suffering arises from fear, yet knows it is originally empty and without location. The wisdom of the irreversible one, for all phenomena, removes all coverings, being pervasive like space, leaving behind the six objects. The patience of the irreversible one dissolves defilements within phenomena without remembering or forgetting. The wisdom of the irreversible one knows that all phenomena have no fitting or unfitting, no coming together or falling apart; though they travel through phenomena, they eliminate defilements completely, leaving nothing behind. The patience of the irreversible one, through their wisdom, practices without clinging; no one knows and they themselves do not know—no thinking, no seeing. The wisdom of the irreversible one: all phenomena are unmoving, unshakable, still and calm, with no thoughts. The patience of the irreversible one: phenomena wear away without turning back; all are utterly extinguished, with nothing to grasp or measure. The wisdom of the irreversible one: all phenomena have no beginning or end, and their nature is empty like space. The patience of the irreversible one: all phenomena dwell in a hidden, still, silent place; they penetrate everywhere without obstacle or danger. The wisdom of the irreversible one: the nature of reality constantly abides, always manifesting the Dharma in accord with the times. The patience of the irreversible one: all phenomena are utterly empty and still; they neither think nor abandon, neither cling nor disregard. The wisdom of the irreversible one: they carry all phenomena across to the other shore, yet see no crossing, no crosser. The patience of the irreversible one: they do not think of phenomena as born, aged, sick, dying, or troubled by the senses. The wisdom of the irreversible one: they take hold of phenomena without attaining anything, their mind focused on the profound, attaining the six perfections. The patience of the irreversible one: they regard all phenomena as free from defilement, untouched from beginning to end. The wisdom of the irreversible one: they practice equanimity toward all phenomena, without any change. The patience of the irreversible one: they do not see phenomena as created by a species or nature, knowing them as one. The wisdom of the irreversible one: for all phenomena, they have no seeking and no sorrow. The patience of the irreversible one: though all phenomena arise together, they never slacken or fall into limitations. The wisdom of the irreversible one: they realize the original nothingness, with no progress or regression, and no multiplicity. The patience of the irreversible one: they cut off the echoes to which phenomena return; all is empty, no shape remains, and they do not abandon the original non-existence—the nature of reality is thus. The wisdom of the irreversible one: they have no hindrances regarding all phenomena—no coming, no going, no clinging, no liberation, and no birth. The patience of the irreversible one: they remove all filth and practice pure conduct. The wisdom of the irreversible one: they proclaim the Dharma, harmonize all wisdoms, subdue attachments, and inspire the mind to awaken. The patience of the irreversible one: they help all phenomena transcend arrogance and even karmic consequences of love and hatred. The wisdom of the irreversible one: all phenomena have left behind names and words; the name is originally non-existent, with no gain or loss. The patience of the irreversible one: they enable all phenomena to neither grasp nor let go, neither sink nor arise. The wisdom of the irreversible one: they remove the mind’s greed; from beginning to end, there is no increase or decrease. The wisdom of the irreversible one: it is the root of all phenomena, producing the supreme, walking alone in the three realms. The patience of the irreversible one: they contemplate the root of suffering, trace and distinguish it, knowing where it comes from. The wisdom of the irreversible one: they discern the sense faculties, the mental objects, and the causes of consciousness. The patience of the irreversible one: the bodhisattva’s solemn vow is never broken. The wisdom of the irreversible one: they do not enter another womb in this life but are always born miraculously. The patience of the irreversible one: they contemplate the arising and decay of the aggregates, the senses, and the elements, and their limiting nature. The wisdom of the irreversible one: they discern within the body, practicing impurity meditation—from head to toe, nothing is worth attachment."
「最勝！菩薩常當思惟分別了知，初發起學菩薩心者，以不退忍觀了七本，亦不生滅著斷之名。七住菩薩復當思惟賢聖八本，皆悉不見生滅著斷。設使最勝！隨所受生在彼挍計，若生色界，五地十六四三二一，在下位者正有七本。亦當思惟，無形界中復有十一，了知空寂。阿惟越致以能成辦苦忍苦智，習盡道忍及賢聖智，亦當分別八玄通忍，除五十二無明之漏。七住菩薩常念依初禪行六聖智，修二三昧及三梵堂緣於喜根，設依中禪而不取證，當修七智無覺有觀，心行守護空無想願。假使菩薩因彼二禪思惟八慧，無覺觀喜空無想願亦不受證。若復菩薩復念三禪，分別十慧不念覺觀，空無想願快樂自娛。是時菩薩於四禪中，復當分別十六聖智，亦無覺觀行三梵堂等，守護其意而不漏失。其能入此菩薩寶藏，行於智忍解無瘡病，不為五十二漏之所繫著，分別諸法次地所趣，逮得聖慧不退轉法。假使菩薩修行十六殊勝之智，終不懷抱狐疑邪見，則能消除一切眾結，其心堅強而不怯弱，意念牢固亦不昏妄，獨步三界無所忌難，志若金剛終無羸劣，心常慚愧羞恥不及，意能照鑒靡不通達，智如玄明莫不蒙曜，辯才言辭終不有滯，逮致總持未曾忽失，所為決了不懷沈吟，所在遊居輒行佛業，所造平等意無增減，言常柔軟不傷於人，性不卒暴審諦安詳，知人志趣輒為說法，分別五陰剖判諸入，曉了諸法靡不備悉，遙覩三世報應因緣，知人心念而為說法，是處非處善惡果報，慧心甚深亦無邊畔，明解善權隨時適化，知時進止出入行步識別可否，威儀禮節初不失宜，所可遊居興發無上正真道意。
"Supreme One! A bodhisattva should always contemplate, distinguish, and understand this: Those who first resolve to learn the bodhisattva path use their irreversible insight to observe the seven fundamentals, yet they do not cling to concepts of arising, ceasing, attachment, or severance. A bodhisattva at the seventh stage should further contemplate the eight noble fundamentals of the sages, and see that none of them involve arising, ceasing, attachment, or severance.
Moreover, Supreme One, depending on where one is reborn, there are calculations to be made. If reborn in the Form Realm, there are five stages, then sixteen, four, three, two, and one. For those at a lower stage, there are exactly seven fundamentals. One should also contemplate that in the Formless Realm, there are another eleven fundamentals, and understand that they are all empty and tranquil.
Those who are irreversible have already perfected the forbearance and knowledge regarding suffering, the forbearance and knowledge regarding the origination of suffering, the forbearance and noble wisdom regarding the cessation of suffering and the path, and should also distinguish the eight penetrating forbearances to eliminate the fifty-two outflows of ignorance.
A bodhisattva at the seventh stage should always rely on the first dhyana to practice the six noble types of wisdom, cultivate the two samadhis and the three Brahma-abodes, and focus on the factor of joy. If relying on the intermediate dhyana without attaining its fruit, one should cultivate the seven types of wisdom, which involve attention but not investigation, and guard the mind with emptiness, signlessness, and wishlessness.
If the bodhisattva relies on the second dhyana to contemplate the eight types of wisdom, one experiences joy without investigation or attention, and also cultivates emptiness, signlessness, and wishlessness without attaining their fruit. If the bodhisattva further contemplates the third dhyana, one distinguishes the ten types of wisdom, does not think of investigation or attention, and delights in the happiness of emptiness, signlessness, and wishlessness.
At that time, in the fourth dhyana, the bodhisattva should further distinguish the sixteen types of noble wisdom, also without investigation or attention. One practices the three Brahma-abodes, guards the mind without error or omission.
Those who can enter this bodhisattva treasure, practice the forbearance of wisdom, understand the state of being without affliction, and are not bound by the fifty-two outflows, can distinguish all dharmas according to their order and destination. They attain the noble wisdom of the irreversible Dharma. If a bodhisattva cultivates the sixteen supreme types of wisdom, one will never harbor doubt or wrong views, will be able to eliminate all mental knots, and will have a strong, unwavering resolve. Their intention will be firm and never confused or deluded. They walk alone through the three realms with no fear or difficulty, their will as strong as a diamond, never weak or inferior.
Their mind is always filled with conscience and a sense of shame for any inadequacy. Their awareness illuminates everything and reaches everywhere. Their wisdom is like profound clarity, which nothing fails to illumine. Their eloquence is never stagnant. They attain total retention without ever forgetting. Their actions are decisive without hesitation.
Wherever they dwell, they perform the deeds of a Buddha. Their actions are balanced, with no increase or decrease in mind. Their speech is gentle and never hurts others. Their nature is not impulsive but mindful, calm, and composed. They understand people's aspirations and teach the Dharma accordingly.
They fully distinguish the five aggregates, analyze the sense-bases, and realize all dharmas completely. They see the causes and effects of the three times from afar. They know people's minds and teach the Dharma for them. They understand what is and is not the path, and the karmic results of good and evil. Their wisdom is profound and boundless. They clearly understand skillful means and adapt their teachings to the right time. They know when to advance, when to pause, and how to conduct themselves in walking, standing, sitting, and lying down. They discern right from wrong, and their dignified conduct is never inappropriate. In all they do, they awaken the mind of supreme and perfect enlightenment."
「如是，最勝！菩薩大士在在處處，說法度人令成道果，棄捨眾難使獲永安，終不生於八不閑處，所遊國界而得自在，聞其所說輒得度脫，其有承受奉其言教，尋便逮致不退轉法，曉了空慧無所從生，便成無上正真之道。菩薩常當施權方便，亦不自念，吾今以能降伏色想，本我求願今日已果，不生小心而隨取證，是謂菩薩無有退轉。分別十二因緣之法，皆由無明便致生死，尋其所生求不可見亦不可觀，亦非有相亦非無相，非不有相非不無相。達知如斯因緣之本，不見所行有正無正及上中下，亦復不見罪福報應造不善行，解了諸法悉無所生，修諸法本不見合散，是乃名曰因緣所起。假使無緣便無憂患，言無患者，無明行滅則無老死憂悲苦惱。通達識知別十二法，一切有因。諸法名號因緣合散，非我無我非彼無彼，亦復不見我人壽命生老無常。不見所入復非有入，達知識入悉無所入，如是入者則了一切退不退法。
Thus, O Supreme One! Wherever the great Bodhisattvas go, they teach the Dharma to liberate beings, guiding them to attain enlightenment. They abandon all afflictions to bring lasting peace, and never again are they born in the eight unfavorable states. Whatever realm they travel, they act with freedom, and whoever hears their teaching is immediately freed. Those who embrace and follow their instructions swiftly reach the stage of non-retrogression. They clearly understand the wisdom of emptiness, that nothing arises independently, and thus attain supreme, perfect enlightenment.
Bodhisattvas always skillfully adapt their methods without thinking, “Now I have subdued the concept of form. The goal I once sought is now fulfilled.” They do not harbor a lesser mindset and seek personal realization. This is called a non-retrogressive Bodhisattva.
They discern the principle of the twelve links of dependent origination: it is from ignorance that birth and death arise. But upon seeking where ignorance originates, it cannot be found or observed. It is neither a conditioned state nor non-conditioned; it is not without form nor with form. Understanding the nature of this causal chain, they do not see any action as right or wrong, high or low. They do not perceive rewards and retributions due to unwholesome deeds. Having realized that all phenomena arise without any intrinsic nature, they investigate the very essence of things without seeing any combination or separation. This is what is meant by dependent origination.
When there is no condition, there is no suffering. To say “no suffering” means that with the cessation of ignorance, action ceases, and with that, old age, death, sorrow, and pain all cease. By thoroughly understanding the twelve links, one sees all things as having causes. Every name and form arises from the combination and separation of conditions—there is no self and no non-self, no other and no non-other. One no longer sees any self, being, life span, birth, aging, or impermanence. One perceives no entrance nor any non-entrance. Realizing that consciousness and its objects have no true entry—by such real entry, one fully comprehends all phenomena, whether retrogressive or non-retrogressive.
「是謂，最勝！不退大士若欲具足一切法者，當了無常苦空非身，雖知虛寂用眾生故而不取證。菩薩行淨不著有為，眾生根深不盡有為，解十二緣斯有為法，菩薩導引使了無為。菩薩雖處無為境界，行空無想無願之法，不住無為而取其證。了知無常為磨滅法，修行功德不懷疲極，觀彼受生眾苦之元，護彼眾生而自省察。觀諸法滅亦不究竟，觀痛意法尋無處所，觀無所生不見所生，觀念眾生為彼重任，觀漏無漏不滅三界，行四等心愍彼後學，意存無著不捨弟子緣覺之道。
「如是，最勝！菩薩清淨意志審諦，隨人所好而為示現，應適眾生終無有損得一切願。以功德慧其心鮮潔，眼所視色索之了無，習行忍辱不興亂想，其有罵詈瞋恚向者，唯念其法。解內外空而無所有，亦不起疑而限於空。不自見身及與他人。所以者何？阿惟越致從索手脚歡喜與之，設復求頭其心倍悅，不逆前人無所貪惜，求妻子者即持施與心無變異。所說章句唯務無上正真之道，不大慇懃勸進於人。作金輪王帝釋梵天，為一切人說微妙法，發心起學為菩薩道，神通遊行見十方佛，禮事供養諸佛世尊。正使三千大千剎土滿其中寶，心終不興想著之心，一切所有視無所有，亦復不念是我所有，意悉清淨不想色求。用一法身不可見故，視一切人如法界住，逮得道眼神足備具。以得慧眼，便知所有都無所有，漸解如爾真際法性，便獲佛眼十八法本，分別法眼通達無礙，具足十力執持弘誓，便至無為不死之境。
「最勝！當知！其所修行如一切智，習行所住故無所住，解了此住住無所住學亦無學。菩薩常念空寂之法，諸法隨順而無返逆，不以隨順而在平正，不以返逆而隨邊際，復不習邪墮於魔界，亦不學正僥倖大乘。所以然者，不棄捨法牢固之要，以不捨法則不犯非，以自知者無所復作，便能專心制持五陰，使不流馳便度魔界，無能中道弊菩薩心。」
爾時最勝白世尊言：「云何不退轉菩薩住無所住學亦無學？」
佛告最勝：「七住菩薩住於三界，不染三界亦無所習。不習學者是謂為內，不求習者是謂為外。雖習於外不隨弟子，觀無所學亦非緣學。所謂習者，生死所學菩薩所修，謂學無知，習無所習學無所學，習是名色習是因緣，習謂我見習者是愛，習是我所亦非我所，習者雖貪學習布施，習雖犯戒學習護戒，復不於戒而自貢高，習亦恚相學習忍辱，習為懈怠學習精進，習為亂想學習一意，習者無明學習智慧，習無果報學習功德，習為俗業學習於道，習謂無脫學習得度。如是，最勝！七住菩薩習無所習學無所學，至無極慧，一切諸法不見得失，亦無所入亦無不入，不可以色計有所入，痛想行識亦復如是。不從法數而至有極，亦復不從非法之數，得至無極。求一切智，當如智住，不自念法言是我作，作解了者為一切智。菩薩欲求一切智者，當從四大造色中求。所以者何？計身則礙而受四生，不計身者則離愛欲。菩薩住者如智之住，以過諸界住無所住，不計有生不為生母，若見生者是皆非生，以知無生號無生慧，作是等者，是謂平等無極無限大乘之等。」
佛說是時，十一那術百千天子，悉得無所從生法忍，七萬二千人皆發無上平等道意。
爾時座上尊大聲聞，長老迦葉、舍利弗、摩訶目揵連、阿那律、離越、難頭婆羅、分耨文陀尼弗、空須菩提等，五百羅漢，即從坐起，齊整袈裟右膝著地，悉以頭面著佛足下，皆共同時舉聲悲號，哽噎哀感以手揮淚，前白佛言：「我等見淺永斷聖種，佛道深邃不蒙洗濯。若有男子女人下至凡夫，在三塗中欲求道者，當發尊意至成作佛。所以者何？如佛今日以百千法為吾等說，不能成就發菩薩意，私抱悔恨永無所及。今雖得道稱為羅漢，六通清徹德超三有，故不如本百千萬劫，作五逆罪入無擇獄，冀望罪滅會有出期，漸蒙解脫以至滅度，便得發意成菩薩道。今已根敗無益時遇。所以然者，以其燒燃菩薩種故，器以穿漏不復容止成菩薩道。飛行蠕動有形之類，一足二足至百千足，皆悉依地而得生活，食以甘美衣著軟細，群鳥飛空繫命在地，吾雖得道猶養四大，我與鳥獸有何差別？彼雖雜垢漸漸得免畜獸之形，種德不息成大乘跡，諸天及人皆蒙度脫，自怨鄙陋不及上尊，皆懷愁憂悔本所修。」
時彼會中千七百人未踐跡者，先修聲聞緣覺之法，畢志堅固發無上心，即於座上逮得無所從生法忍，因其敷演六度大法，宣暢四諦苦習盡道四恩四等，訓誨一切令發道心。
時舍利弗承佛威神，宣告來會諸菩薩等：「聽我曩昔在坏器時，或從一住進至五住，還復退墮而在初住，復從初住至五六住，如是經歷六十劫中，竟復不能到不退轉，所興即悔亦不究竟；設當持心如淨戒者，所願必得而不犯俗，以智慧法靡不照明。菩薩以住不退轉地，亦復不計施與不施，亦不見戒、忍辱、精進、一心、智慧，亦復不從欲、色、無色界法，亦復不從身口意行，於一切法皆無所著，悉如幻化野馬影響，所住本末而悉清淨，無有吾我壽命長短，不見道俗是非名號，亦不自念我當求是當不求是，無憂喜想無緣無作，亦無所生亦無所見亦無處所。作是學者，無欲怒癡無增減學，不墮惡趣有退轉心，欲成至佛當如是習。亦不作罪亦不作福，亦不有成亦不無成，不想無想，諸法悉等而無差特。」
時舍利弗說是語時，復有無央數百千眾生，皆發無上正真道意。
爾時最勝前白佛言：「云何一切諸法皆如幻化野馬乎？」
佛告最勝：「譬若如化，來不見來去無處所，解知諸法亦復如是，無所從來無所從去，性自然住不見變易，諸法無作亦無造者。如來身者，一為化身，二為法身。夫法身者，不可覩見亦無形像。化身如是虛空無形。是謂，最勝！阿惟越致所修行本，在諸大眾能師子吼，行於空慧無能逮者，功勳純熟諸法清淨，無極深妙不可思議巍巍難量。如是，最勝！不退大士於七住中而淨其行。」
十住斷結經卷第二