菩薩處胎經住不住品第七
CHAPTER 7: Residing and Not Residing
爾時，座中有菩薩名曰無住法行，即從坐起偏露右臂，右膝著地叉手前白佛言：「善哉，善哉！此諸大會快得善利，得聞如來無量法義，昔所誓願今乃得聞。」即於佛前以偈歎曰：
「虛空無邊界， 演出無量義；
有無不生滅， 惔怕無受想。
過去諸佛等， 修施、戒、忍辱，
入定心不亂， 慧光照世間。
其德不可量， 非有亦非無；
音響極清妙， 無等無儔匹，
一音報萬億， 由是得成佛。
法鼓聲遠聞， 聲聲各各別；
猶如轉輪王， 念則雨七寶；
佛聲極遠振， 雨七覺意寶。
修治佛道場， 莊嚴道樹果；
不住不不住， 慈悲護眾生；
心念身相具， 不辭劫數難。
十方諸如來， 發印開法藏；
我等今得聞， 得住無為岸。
善哉如來力， 曠大無崖底；
解縛不處有， 真際實相法；
欲界煩惱世， 教化諸愚癡。
佛秘深藏義， 布現示眾生；
疆界無邊際， 皆得無上道。」
爾時，無住菩薩說此偈讚佛已，前白佛言：「過去、當來、現在五陰清淨，不住不不住，乃至三十七品梵行不住不不住。前、後、中間境界究竟淨不淨空，不住不不住。我不造非不造，非梵行非不梵行。唯願世尊說住不住。」
佛告無住菩薩曰：「色相不住不不住，受相不住不不住，想相不住不不住，行相不住不不住，識相不住不不住；內法清淨不住不不住，外法清淨不住不不住，內外法清淨不住不不住；從初發意乃至道場，斷除諸想淨一切智，不住不不住；除眾生垢清淨不住不不住，莊嚴佛土清淨不住不不住，入金剛三昧堅固其志，清淨不住不不住，碎身舍利清淨不住不不住；遊戲百千三昧，清淨不住不不住；不在凡夫地不入賢聖空，清淨不住不不住；不自稱己我成道果，清淨不住不不住；三十二大人之相，放大光明遠照十方無量世界，一切眾生尋光來至，得聞如來深奧之法，隨彼所念上、中、下語，悉令充足分別諸法，住亦不住，不住亦不住。色、受、想、行、識，十二因緣，四無閡慧，空無想願，四禪四無量慧，清淨不住不不住。以神足力入于五道，清淨不住不不住。入解脫門，戒身、定身、慧身、解脫身、解脫知見身，清淨不住不不住。」
The Buddha told Bodhisattva Abiding-Without-Attachment: "The nature of form does not abide, nor does it not abide. The nature of feeling, perception, mental formations, and consciousness likewise do not abide, nor do they not abide. The purity of internal dharmas neither abides nor does not abide. The purity of external dharmas neither abides nor does not abide. The purity of both internal and external dharmas neither abides nor does not abide. From the first awakening of aspiration to the seat of enlightenment, cutting off all concepts and purifying all wisdom, this neither abides nor does not abide. Removing the stains of sentient beings and purifying them neither abides nor does not abide. Adorning the Buddha-land with purity neither abides nor does not abide. Entering the Diamond-like Samadhi to strengthen one's resolve, this purity neither abides nor does not abide. The pure relic fragments after the body's dissolution neither abide nor do not abide. Roaming freely through hundreds and thousands of samadhis in purity neither abides nor does not abide. Not dwelling in the realm of ordinary beings, nor entering the emptiness of sages, this purity neither abides nor does not abide. Not claiming oneself to have achieved the fruit of enlightenment, this purity neither abides nor does not abide. The thirty-two marks of a great being radiate great light, shining far across countless worlds in all directions. All beings who follow this light come to hear the profound Dharma of the Tathagata. According to their thoughts—whether superior, middling, or humble—they are fully provided for, and the Dharma is explained to them. It abides and yet does not abide; it does not abide and yet also does not not abide. Form, feeling, perception, mental formations, and consciousness; the twelve links of dependent origination; the four unobstructed wisdoms; emptiness, signlessness, and wishlessness; the four meditations and four boundless states of mind—all this purity neither abides nor does not abide. Using the power of spiritual footings to enter the five realms of existence, this purity neither abides nor does not abide. Entering the gate of liberation—the body of discipline, the body of concentration, the body of wisdom, the body of liberation, and the body of the knowledge and vision of liberation—this purity neither abides nor does not abide."
佛告迦葉：「今當說八清淨甘露法味池。何等為八？如我今日坐自在講堂，東視清淨浴池周匝欄楯七寶所成，當於爾時亦不與眾生說苦、集、滅、道，飲此池水皆成道果，是謂菩薩神力所作。在南、西、北方亦復如是，我本成佛四方以右不從四維成佛，四維成佛者，示現成佛不實。何以故？從無數阿僧祇劫成就八味法。何謂為八？一、為喜味，二、為盡味，三、為定味，四、為到味，五、為靜味，六、為相味，七、為不動味，八、為不究竟味，是為浴池八味。若菩薩摩訶薩飲此甘露漿者，不入地獄、餓鬼、畜生，成無上道。從初發心乃至道樹，洗除心垢永盡無餘。何者七覺意池、八解脫水？初心解脫未至中間已至，已至中間住二地，爾乃得名菩薩。若復菩薩從八池水分別氣味，此味非味，此道非道，耳不別聲，鼻不別香，舌不別味。一一分別無所有，諸法聾故，是為菩薩摩訶薩淨修清淨行。」