17 經書翻譯 Scriptures Translation

目錄 Catalog: 17.1 心經 Heart Sutra；17.2 金剛經 Diamond Sutra；17.2.2 二問黃砂惑 Second Ask Yellow Sand Muddle；17.2.3 三問黃砂惑 Third Ask Yellow Sand Muddle；17.3 佛遺教經 Buddha's Will；17.3.2 忍渡 Countenance Ark

 

17.1 心經 Heart Sutra

觀自在菩薩，行深般若波羅蜜多（注1）時，照見五蘊（注2）皆空，渡一切苦厄。舍利子（3），色不異空，空不異色（4），色即是空，空即是色，受想行識亦複如是。

注1，梵語菩薩義為真人。梵語般若波羅蜜多，義為慧到彼岸，漢譯為慧渡，到達方舟。

注2，五蘊，即色蘊、受蘊、想蘊、行蘊、和識蘊，參見11.4節《五蘊》。佛教中的色是變礙義。

注3，舍利子，義為“舍棄利益的兒子”，義為金童或亞當。那這《心經》是誰創作的？和尚們說，是唐三藏去伊朗取經的路上，觀音菩薩告訴他的。

注4，例如，插圖17-4的空無邊處天，是思維機製中默認的空色，但在現實生活中，它也被看作一種色。

When a View-Sufficient Bodhisattva was practicing advanced Gnostic Arrival Ark, illuminated five nodes all empty, transcendingly ferried (see illustration 17.1) over all bitter yokes. Godson! Color isn't different from empty; empty isn’t different from color. Color is a kind of empty; empty is a kind of color. Acceptance, think, migration, and sense are also like this.

Note 1, Bodhisattva is a Sanskrit word, was translated into Chinese as Real Human. The Sanskrit word Prajnaparamita means Gnosis to another shore; this book translates it as Gnostic Arrival Ark, Gnostic Ark, or Arrival Ark. Prajna in Sanskrit means Gnosis. The word Arrival's French root, a-river, means to cross a river, to another shore, therefore, English word Arrival matches Sanskrit word paramita.

Note 2, The five nodes are color node, acceptance node, think node, migration node, and sense node, see section 11.4 Five Nodes. Buddhist word Color means Transformation and Hindrance.

Note 3, the word “Godson” is translated from “son of giving up benefits to”, means Gold-Boy, Adam. Then who wrote the Heart Sutra? The monks said that it was Guanyin Bodhisattva who told Tang Tripitaka (602-664 CE.) about it on his way to Iran to seek Buddhist scriptures.

Note 4: For example, the Edgeless Empty Sky in Illustration 17-4 is the default empty color in mind mechanism, but in real life, it is also regarded as a color.

舍利子，是諸法空相，不生不滅，不垢不淨，不增不減。是故空中無色，無受想行識，無眼耳鼻舌身意，無色聲香味觸法，無眼界，乃至無意識界，無無明，亦無無明盡，乃至無老死，亦無老死盡。無苦集滅道（注5），無智亦無得。以無所得故，菩提薩埵依般若波羅蜜多故，心無掛礙。無掛礙故，無有恐怖，遠離顛倒夢想，究竟涅盤。

注5，苦集滅道，義為四聖諦，參見第13至16章。

Godson! All laws are empty phenomena, weren’t born, so won't die, neither maculate nor immaculate, neither increase nor decrease; therefore, there isn’t color in empty, there aren’t acceptance think migration and sense, aren’t eye ear nose tongue body and intent (intent represents preconsciousness in Buddhism), aren’t color sound smell taste touch and law, aren’t eye-boundary, up to no intent-sense (i.e., consciousness) boundary, neither non-light (i.e., ignorance)  nor end of non-light, up to neither old-death nor end of old death. There is not bitter, aggregate, salvation, and path (4), neither intelligence nor gain. Because of not objective gain, enlightened sentient-being depends on the Gnostic Arrival Ark, heart without attachments and hindrances. Because of no hindrances, fearless, leaving upside-down pipedreams afar, he or she finalizes nirvana.

Note 4, bitter crux, aggregate crux, salvation crux, and path crux, see chapter 13 to 16.

三世諸佛，依般若波羅蜜多故，得阿耨多羅三藐三菩提（6）。故知般若波羅蜜多，是大神咒，是大明咒，是無上咒，是無等等咒，能除一切苦，真實不虛；故說般若波羅蜜多咒。

即說咒曰：揭諦揭諦，波羅揭諦，波羅僧揭諦，菩提薩婆訶。

注6，阿耨多羅三藐三菩提是梵語，漢語為無上正等正覺，是佛教的最高覺悟，解釋參見15.1節。

Past present and future all Buddhas, because of depending on Gnostic Arrival Ark, gain “Anuttara Samyak Sambodhi (6)”! Therefore, one knows, Gnostic Arrival Ark is great god spell, is great enlightenment spell, is non-upper spell, is non-equality equality spell, is capable to remove all bitter, real facts, nothing fraud; therefore, the Gnostic Arrival Ark spell is spoken!

Immediately said the spells: Discovered truth discovered truth! Arrival discovered truth! Enlightened monk and nun discovered truth! Enlightened layman and laywoman discovered truth!

Note 6: Anuttara Samyak Sambodhi is a Sanskrit word, which means "Non-Upper Correct-Equality Correct-Perception" in Chinese. It is the highest enlightenment in Buddhism. For explanation, see Section 15.1.

 

17.2 金剛經 Diamond Sutra

如是我聞。一時，佛在塵刹土國須彌顱山目苑，與大和尚尼姑眾千二百五十人俱。爾時，世尊於日初分，整理裳服，執持衣皺，入舍衛大城乞食。時，佛於其城中行乞食已，出還本處。飯食訖，收衣皺，洗足已。於食後時，敷如常座，結跏趺坐，端身正願，住對麵念。時，諸和尚尼姑來詣佛所，到已頂禮世尊雙足，右繞三匝，退坐一麵。具壽觀世音亦於如是眾會中坐。

Thus, I heard. Once upon a time, in Dust-Instant-Soil country, Buddha sojourned at Eye-den Garden in Mount Sumeru, with a company of 1,250 monks and nuns. Dawn, Social Honor enrobed, carrying his bowl, entered the capital city of Abandonment-Defense to beg for his food. Amid city, Buddha begged from door to door sequentially; then, returned. After eating time, Buddha put away his robe and bowl, washed his feet, rearranged his seat, sat down in lotus flower seat gesture, straightened up his body, adjusted his intention, dwelled in facing-to-faces spell. At the time, monks and nuns come to ask Buddha’s instructions. When there, they headed Social Honor’s feet courtesy, walked to the right three rounds, then retreated sitting on one side. Thus, full-life Guanyin Bodhisattva sat among the crowds.

17.2.1 一問黃砂惑 First Ask of Yellow Sand Muddle

爾時，眾中具壽觀世音菩薩從座而起，偏袒一肩，右膝著地，合掌恭敬而白佛言：希有！世尊！乃至如來能以最勝攝受，攝受諸菩薩摩訶薩；乃至如來能以最勝付囑，付囑諸菩薩摩訶薩。世尊！諸有發趣菩薩乘者，應雲何住？雲何修行？雲何攝伏其心？

佛告俱壽觀世音菩薩：善哉！善哉！善現！如是，如是。如汝所說。乃至如來能以最勝攝受，攝受諸菩薩摩訶薩；乃至如來能以最勝付囑，付囑諸菩薩摩訶薩。是故，善現！汝應諦聽，極善作意，吾當為汝分別解說。

具壽觀世音白佛言：如是，世尊！願樂欲聞。

At the time, among crowds, Guanyin Bodhisattva stood up, uncovered one shoulder, knelt upon her right knee, and respectfully raising her hands with palms joined, addressed Buddha: Rare! Social Honor! Up to Tathagata can by supremely victorious assimilative acceptance to assimilate and enjoy Bodhisattvas and Mahasattvas (i.e., real humans and great real humans); up to Tathagata can by supremely victorious instructions to counsel Bodhisattvas and Mahasattvas. Social Honor! Many of those have aroused interest to Bodhisattva Vehicle, how should they dwell on? How should they behave and cultivate? How should they assimilate and tame their own hearts?

Buddha told full-life Guanyin Bodhisattva: Benevolent! Benevolent! Benevolent Manifestation! Thus! Thus, up to Tathagata can by supremely victorious assimilative acceptance to assimilate and enjoy Bodhisattvas and Mahasattvas; up to Tathagata can by supremely victorious instructions to counsel Bodhisattvas and Mahasattvas. Therefore, Benevolent Manifestation! You should listen attentively, benevolently makes intentions; I should explicitly explain it for you.

Full life Guanyin Bodhisattva reported to Buddha: Thus! Social Honor! Willingly gladly desire to listen!

 

17.2.1.2 大乘正宗分 Correct Lineage of Mahayana

爾時，佛告觀世音：善現！諸有發趣菩薩乘者，應當發起如是之心，“所有諸有情，有情攝所攝：若卵生、若胎生、若濕生、若化生，若有色、若無色，若有想、若無想，若非有想非無想（如圖17.2-1），乃至有情界施設所施設，如是一切，我當皆令於無餘依妙涅槃界而般涅槃（如圖2）” 。雖度如是無量有情令滅度已，而無有情得滅度者， 何以故？善現！若諸菩薩摩訶薩有情想轉，不應說名菩薩摩訶薩，所以者何？善現！若諸菩薩摩訶薩不應說言有情想轉，如是命者想、士夫想、補特伽羅（義為習氣疙瘩，竹馬，如圖13）想、意生想、摩納婆（義為隨念自我，亞伯，儒童）想、作者想、受者想轉，當知亦爾，何以故？善現！無有少法名為發趣菩薩乘者。

注，涅槃，即正等明，是圖2的無所有天，是畢竟空。

At that time, Buddha told Guanyin Bodhisattva: Benevolent Manifestation! Those aroused interests to Bodhisattva Vehicle, should arouse the heart: “all sentient beings, sentient beings’ assimilations and being assimilated, such as born from eggs, born from wombs, born from moistures, or born from conversions; either with color or colorless, either with think or thoughtless, and neither think nor non-think (see fig. 17.2-1), up to all sentient beings’ boundaries setting up and being established. All of those, I should transcendently ferry them all, via Non-Dependent Nirvana boundary, to arrival at Nirvana (see fig. 2). Thus, limitless sentients have been terminally ferried, but there aren’t any sentient beings gained the terminating ferry; wherein? Benevolent Manifestation! If the Bodhisattvas and Mahasattvas have sentient thinks turning, they should not be called Bodhisattvas and Mahasattvas, wherein? Benevolent Manifestation! To Bodhisattvas and Mahasattvas, should not say that they have sentient thinks turning, and so on, living think, warrior think, Pudgala (i.e. hobbyhorse, a habitual aggregate; see fig. 13) think, intent born think, Manava (i.e., along thoughts ego, Abel) think, creator think, and acceptor think should be known as this also, wherein? Benevolent Manifestation! No laws are named as the having aroused interest to Bodhisattva Vehicle.

Note, Nirvana, aka. Correct Equality Light is the No Objective Sky in Figure 2, which is Empty After All.

17.2.1.3 施攝六渡 Donation Assimilates Six Arks

佛告觀世音菩薩：複次，善現！菩薩不住於事應行布施，都無所住應行布施；不住於色應行布施，不住聲、香、味、觸、法應行布施。善現！如是菩薩如不住相想應行布施，何以故？善現！若菩薩都無所住而行布施，其福德聚不可取量。善現！於汝意雲何？東西南北上下，十方世界之一切虛空可取量不？

觀世音菩薩答：不也，世尊！

佛言：如是！如是！善現！若菩薩都無所住而行布施，其福德聚不可取量亦複如是。

注，施渡是六渡之首。六渡分別是施渡，戒渡，忍渡，精進渡，禪定，和智慧渡。

Buddha told Guanyin Bodhisattva again: Furthermore, Benevolent Manifestation! To practice donation, Bodhisattva (i.e., a real man or woman) doesn’t dwell on affair to donate, dwells on nothing to donate, doesn’t dwell on sound, incense, taste, touch, and law to donate. Benevolent Manifestation! Thus, Bodhisattva doesn’t dwell on phenomenal thinks to match her or his donating behaviors, wherein? Benevolent Manifestation! If Bodhisattva dwells on nothing to donate broadly, the gained fortunate virtuous aggregates are immeasurable. Benevolent Manifestation! What do you think? Can you measure all the empty spaces extending eastward, northward, westward, southward, upward, and downward?

Guanyin Bodhisattva replied: No, Social Honor! I cannot!

Buddha said: Thus! Thus! Benevolent Manifestation! If Bodhisattva dwells on nothing to donate, the fortunate virtuous aggregates gained are immeasurable, are just like that.

Note, Donation Ark is the leader of Six Arks. The six arks are donation ark, precept ark, countenance ark, diligently advance ark, meditation ark, and intelligent ark.

17.2.1.4 如理實見 According Theories to Factually View

佛複問觀世音：於汝意雲何？可以三千威儀八萬四千細行，如是諸相具足觀如來不？

觀世音答：不也，世尊！不應以諸相具足觀於如來，何以故？如來說諸相具足即非諸相具足。

佛言：善現！乃至諸相具足皆是虛妄，乃至非相具足，皆非虛妄，如是以相非相應觀如來。

注，此說如來 “三千威儀八萬四千細行” （參見16.2節）的超世間勝義性，即理性。

Buddha asked Guanyin Bodhisattva again: What do you think? Can Tathagata be viewed as “fully with 3,000 majesties 84,000 enchantments”, by “fully having those phenomena” to view Tathagata?

Guanyin Bodhisattva replied: No, Social Honor! Bodhisattva shouldn’t view Tathagata as “fully possessing 3,000 majesties 84,000 enchantments”, why is that? “Tathagata” said “fully having those phenomena” isn’t “fully having those phenomena”.

Buddha said: Benevolent Manifestation! Up to “fully possessing all the phenomena”, all are illusions; up to “not fully possessing all the phenomena”, all aren’t illusions, thus, by phenomena as non-phenomena to view Tathagata.

Note: This refers to the transcendent-mundane victorious significance of Tathagata’s “3,000 Majesties and 84,000 Enchantments” (Cf. Section 16.2), that is, its rationality.

17.2.1.5 正信希有 Faith to Have

觀世音菩薩複白佛言：世尊！頗有有情於當來世，後時、後分、後五百歲，正法將滅時分轉時，聞說如是色（注1）經典句，生實想不？

佛言：勿作是說！然複，善現！有菩薩摩訶薩於當來世，後時、後分、後五百歲，正法將滅時分轉時，具足桫欏，具德、具慧（注2）。複次，善現！彼菩薩摩訶薩非於一佛所承事供養，非於一佛所種諸善根。然複，善現！彼菩薩摩訶薩於其非一、百、千佛所承事供養，於其非一、百、千佛所種諸善根，乃能聞說如是色經典句，當得一淨信心。

善現！如來以其佛智悉已知彼，如來以其佛眼悉已見彼。善現！如來悉已覺彼一切有情，當生無量無數福聚，當攝無量無數福聚，何以故？善現！彼菩薩摩訶薩無我想轉，無有情想、無命者想、無士夫想、無竹馬（補特伽羅）想、無意生想、無儒童（摩納婆）想、無作者想、無受者想轉。

善現！彼菩薩摩訶薩無法想轉、無非法想轉，無想轉亦無非想轉（注3），所以者何？善現！若菩薩摩訶薩有法想轉，彼即應有我執、有情執、命者執、竹馬等執。若有非法想轉，彼亦應有我執、有情執、命者執、竹馬等執，何以故？善現！不應取法，不應取非法，是故如來密意而說筏喻法門（注4）。諸有智者，法尚應斷，何況非法！

Guanyin Bodhisattva reported to Buddha again: Social Honor! Will there be many sentient beings in future, later hours, later minutes, later 500 years, to the time of correct law extinction is turning on, upon hearing this color (Note 1) classic sentences, will they bear factual thinks?

Buddha said: Don’t say that! But again, Benevolent Manifestation! There are Bodhisattvas and Mahasattvas in the coming future, later hours, later minutes, later 500 years, at the correct law extinction time is turning on, fully possessing Sal Fasullo, fully possessing virtues, fully possessing gnosis (Note 2). Again next, Benevolent Manifestation! Those Bodhisattvas and Mahasattvas aren’t undertaking and commonwealth-ing at one Buddha place, aren’t being projected benevolent roots by one Buddha. To say it again, Benevolent Manifestation! Those Bodhisattvas and Mahasattvas aren’t undertaking and commonwealth-ing at one, hundred, thousand Buddha places, aren’t being projected benevolent roots by one, hundred, thousand Buddhas, so they can hear this color classic sentences, should gain one immaculate faithful heart.

Benevolent Manifestation! Tathagata by its Buddha’s intelligence has known them all; Tathagata by its Buddha’s eye has seen them all. Benevolent Manifestation! “Tathagata” has perceived that those all-sentient beings should bear boundless fortunate aggregates, should assimilate boundless fortunate aggregates, wherein? Benevolent Manifestation! Those Bodhisattvas and Mahasattvas have no I think turning, no sentient think, no living think, no warrior think (i.e., daily life people’s thinks), no hobbyhorse (Pudgala) think, no intent born think, no Abel (Manava) think, no creator think, and no acceptor think turning.

Benevolent Manifestation! Those Bodhisattvas and Mahasattvas have no juristic think turning, no non-juristic think turning, no think turning and no non-think turning (Note 3), what’s so ever? Benevolent Manifestation! If Bodhisattvas and Mahasattvas have juristic thinks turning, they should have I obsession, sentient obsession, living obsession, hobbyhorse etc. obsessions. If they have non-juristic thinking, also they should have I obsession, sentient obsession, living obsession, hobbyhorse etc. obsessions, wherein? Benevolent Manifestation! Shouldn’t fetch law; shouldn’t fetch non-law! Hence Tathagata intimately said the raft metaphor juristic door (Note 4). Wiser, all laws should be severed, none the less illegality!

注1，色即色蘊，參見11.4.1節。

注2，16.2節談了俱足桫欏，13.4.4節談的25有是俱德，16.4節談的菩提分法是俱慧。

注3，“無想轉亦無非想轉”是對涅盤的描述，是“常色遍處”，亦名無所有天，常寂光天，微妙本心，畢竟空，等。

注4， 筏喻法門是這個佛教寓言：有人為了過河而造伐；達彼岸後他會棄伐而去，不會頭頂著筏子，負重前行。

Note 1, Color means Color Node, cf. section 11.4.1.

Note 2, section 16.2 talks about the “fully possessing Sal Fasullo”, section 13.4.4 talks about the 25 haves that are all virtues, and section 11.6.4 talks about the “Enlightenment Branch Laws” that are all gnosis.

Note 3, The “no think turning and no non-think turning” is a description of Nirvana, is a “pervasively constant color place”, aka. No Objectively Have Sky, Constant Silent Light Sky, Delicately Wonderful Original Heart, Empty After All, etc.

Note 4, the raft metaphor juristic door is a fable that a man crafts a raft to cross a river; after aboard another shore, he abandons the raft and does not continue his journey with the raft burden on his head.

17.2.1.6 無得無說 Gainless, Nothing to Say

佛複問具壽觀世音菩薩：善現！於汝意雲何？頗有少法，如來以之證得阿耨多羅三藐三菩提（義為正等明，參見15.1節）耶？頗有少法，如來應無上正等正覺所說耶？

觀音答：世尊！如我解佛所說義者，無有少法，如來以之證得無上正等正覺；亦無有少法是如來應正等覺所說，何以故？世尊！如來所證、所說、所思惟法皆不可取，不可宣說，非法，非非法；何以故？諸賢聖竹馬皆是無為（參見11.6.4 節）之所顯故。

Buddha asked full-life Guanyin Bodhisattva again: Benevolent Manifestation! What do you think? Are there few laws being depended on, so Tathagata testified and gained Anuttara-Samyak-Sambodhi (i.e., Correct Equality Light, Cf. 15.1)? Are there few laws spoken by Tathagata when he was in the stillness of Upmost Correct-Equality Correct-Perception?

Guanyin replied: Social Honor! Allow me to explain what Buddha said! There aren’t few laws, by which Tathagata proved and gained Upmost Correct-Equality Correct-Perception, and no minor laws were spoken when Tathagata was in the stillness of Upmost Correct-Equality Correct-Perception, wherein? Social Honor! All laws testified, spoken, thought by Tathagata, all are non-fetchable, unspeakable, not laws, not non-laws, wherein? Because holy sage Hobbyhorses (i.e., Pudgala) are manifestations of “None As” (Cf. 11.6.4).

17.2.1.7 依法出生 Legal Birth

佛告觀世音菩薩：善現！於汝意雲何？此去西北一萬八千由旬，在萊茵河畔有善男信女，名睚眥和磨牙（參見15.3），以此三千大千世界盛滿七寶持用布施，是善男子和善女人，由此因緣所生福聚寧為多不？

觀世音答：甚多，世尊！甚多，善逝！是善男子或善女人，由此因緣所生福聚其量甚多，何以故？世尊！福德聚福德聚者，如來說為非福德聚，是故如來說名福德聚福德聚（注1）。

佛複告觀世音：善現！若善男子或善女人，以此三千大千世界盛滿七寶持用布施。若善男子或善女人，於此法門乃至四段文字，受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意；由是因緣所生福聚甚多於前無量無數，何以故？一切如來應正等覺皆從此經出，諸佛世尊皆從此經生，所以者何？善現！諸佛法、諸佛法者，如來說為非諸佛法，是故如來說名諸佛法、諸佛法（注2）。

注1，前一福德聚是世間勝義；後一福德俱是超世間勝義。

注2，第一個詞佛法是世間勝義，後佛法一詞是超世間勝義。

Buddha asked Guanyin Bodhisattva: Benevolent Manifestation! According to your intention, what say you? 18,000 yojanas to the northwest of here, on the banks of the Rhine River, there is a pair of benevolent men and faithful women, namely Tanngnjóstr and Tanngrisnir (Cf. 15.3). They use fulfilling the Three-Grand Great-Grand Worlds of seven treasures to broadly donate, does the two gain fortunate aggregates many?

Guanyin Bodhisattva answered: Very Many! Social Honor! Much Many, Benevolent Renunciation! The benevolent man or a faithful woman, Tanngnjóstr and Tanngrisnir, due to the deed, bears quantity of fortunate aggregates very much, wherein? Social Honor! Fortunate virtuous aggregates fortunate virtuous aggregates, Tathagata said, aren’t fortunate virtuous aggregates, therefore, Tathagata said names of fortunate virtuous aggregates fortunate virtuous aggregates (Note 1).

Buddha told Guanyin Bodhisattva again: Benevolent Manifestation! Such as a benevolent man or a faithful woman uses fulfilling the Three-Grand Great-Grand Worlds of seven treasures to donate. Such as a benevolent man or a faithful woman on the teachings, down to only four paragraphs of words, accepts, holds, reads, recites, finalizes to getting benefit, preaches and exemplifies to others, according to its theories to make intents; by the dos, the born fortunate aggregates are innumerable times more than the earlier, wherein? All Tathagatas corresponding to “correct equality enlightenment” are born from this sutra; all Buddhas, Social Honors are born from this sutra, wherein? Benevolent Manifestation! Buddha’s laws, Buddha’s laws, Tathagata says, aren’t Buddha’s laws, therefore Tathagata says names of Buddha’s laws Buddha’s laws (Note 2).

Note 1, the first “fortunate aggregates” is mundane victorious significance, the second “fortunate aggregates” is victorious significance of transcending mundane.

Note 2, the first word "Buddha’s Laws" is the mundane victorious significance, and the second word "Buddha’s Laws" means the Victorious Significance of the transcending mundane.

17.2.1.8 禁果 Forbidden Fruit

佛問觀世音菩薩：於汝意雲何？諸入流者頗作是念，“我能證得入流果（1）”不？

觀世音菩薩答：不也，世尊！諸入流者不作是念，“我能證得入流之果”，何以故？世尊！諸入流者無少所入，故名入流；不入色、聲、香、味、觸、法，故名入流。世尊！若入流者作如是念，“我能證得入流之果”，即為執我、有情、命者、士夫、竹馬等。

佛問觀世音菩薩：於汝意雲何？諸一來者頗作是念，“我能證得一來果” 不？

觀世音菩薩答：不也，世尊！諸一來者不作是念，“我能證得一來之果”，何以故？世尊！以無少法證一來性，故名一來。

佛問觀世音：於汝意雲何？諸不還者頗作是念，“我能證得不還果” 不？

觀世音答：不也，世尊！諸不還者不作是念，“我能證得不還之果”，何以故？世尊！以無少法證不還性，故名不還。

佛問觀世音：於汝意雲何？諸阿羅漢頗作是念，“我能證得阿羅漢”不？

Buddha asked Guanyin Bodhisattva: according to your intention, what say you? Do “Entering Stream (in Sanskrit is Sotapanna)” shamans often make the spell that “I can prove Entering Stream Fruit (1)”?

Guanyin Bodhisattva answered: No, Social Honor! Entering Stream shamans don’t make the spell that “I can prove and gain Entering Stream fruit”, wherein? Social Honor! Entering Stream shamans entered nowhere; therefore, Entering Stream is named. Not entering color, sound, incense, taste, touch, and law, hence the name of Entering Stream. Social Honor! If Entering Stream shamans make the spellings that “I can prove Entering Stream fruit”, that is having obsession of I, of sentient, living, warrior, hobbyhorse, etc.

Buddha asked Guanyin Bodhisattva: according to your intention, what say you? Do “One Come (in Sanskrit is Sakadagami)” shamans often make the spell that “I can prove and gain One Come fruit”?

View Sound Bodhisattva answered: No, Social Honor! One Come shamans don’t make the spell that “I can prove and gain One Come fruit”, wherein? Social Honor! Due to “not few laws” to prove nature of One Come, hence the name One Come.

Buddha asked Guanyin Bodhisattva: according to your intention, what say you? Do “No Return (in Sanskrit is Anagami)” shamans often make spell that “I can prove and gain No Return fruit”?

Guanyin Bodhisattva answered: No, Social Honor! No-Return shamans don’t make the spell that “I can prove and gain No Return fruit”, wherein? Social Honor! Because of not having few laws to prove the nature of No Return, hence the name No Return.

Buddha asked Guanyin Bodhisattva: according to your intention, what say you? Do Ararat shamans often make the spell that “I can prove and gain Ararat”?

觀世音答：不也，世尊！諸阿羅漢不作是念，“我能證得阿羅漢性”， 何以故？世尊！以無少法名阿羅漢，由是因緣名阿羅漢。世尊！若阿羅漢作如是念，“我能證得阿羅漢性”，即為執我、有情、命者、士夫、補特伽羅等，所以者何？世尊！如來應正等覺說我得無諍住最為第一。世尊！我雖是阿羅漢，永離貪欲，而我未曾作如是念，“我得阿羅漢永離貪欲”。世尊！我若作如是念，“我得阿羅漢永離貪欲”，如來不應記說我言，“善現善女人苦芭芭得無諍住最為第一”。以都無所住，是故如來說名無諍住無諍住（2）。

注1，此四沙門果的定義參見15.2.6節。此說四沙門果與“集，有，和取”的性質相背離。

注2，前 “無諍住” 是世間勝義，後 “無諍住” 是超世間勝義。

Guanyin Bodhisattva answered: No, Social Honor! Ararats don’t make the spellings that “I can prove and gain Ararat nature”, wherein? Social Honor! Because not having few laws is named as Ararat, due to the reason and factors, the name Ararat. Social Honor! If an Ararat makes the spellings that “I can prove and gain Ararat nature”, that is holding “I”, sentient, living, warrior, hobbyhorse, etc., wherein? Social Honor!  “Tathagata” matching with Correct Equality Perception said that I gained “‘Non-Expostulation Dwell’ the Upmost No.1”. Social Honor! Even though I am an Ararat, left greedy desires forever, but I never have the spells that I gained Ararat fruit, severed greedily desires forever. Social Honor! If I make the spell that I gain Ararat, leaving greedily desires afar forever, Tathagata shouldn’t grant remembrance to me, “Benevolence Manifestation, benevolent woman Kubaba has gained ‘Non-Expostulation Dwell the Upmost No.1’”. Because of Dwell on nothing, Tathagata said the name of Non-Expostulation Dwell Non-Expostulation Dwell (2).

Note 1, for the definition of these four Shamanic fruits, please refer to Section 15.2.6. These statements about the four shamanic fruits are contrary to the nature of “aggregate, have, and fetch”.

Note 2, the first "Non-Expostulation Dwell" is the mundane victorious and the second "Non-Expostulation Dwell" is the victorious significance of transcending mundane.

17.2.1.9 莊嚴淨土To Make Immaculate Soil Majestic

佛問觀世音：於汝意雲何？昔如來在然燈佛所，頗於少法有所取不？

觀世音答：不也，世尊！如來昔在然燈佛所，都無少法而有所取。

佛告觀世音：若有菩薩作如是言，“我當成辦佛土功德莊嚴”，如是菩薩非真實語，何以故？善現！佛土功德莊嚴佛土功德莊嚴者，如來說非莊嚴，是故如來說名佛土功德莊嚴佛土功德莊嚴（1）。是故，善現！菩薩如是都無所住應生其心，不住於色應生其心，不住非色應生其心；不住聲香味觸法應生其心，不住非聲香味觸、法應生其心，都無所住應生其心。

佛問觀世音：如有士夫具身大身，其色自體假使譬如須彌顱山。善現！於汝意雲何？彼之自體為廣大不？

觀世音答：彼之自體廣大！世尊！廣大！善逝！何以故？世尊！彼之自體，如來說非彼體故名自體，非以彼體故名（2）自體。

注1，第一個 “佛土功德莊嚴” 是世間勝義，第二個 “佛土功德莊嚴” 是超世間勝義。

注2，名義為四無色蘊：受蘊，想蘊，行蘊，和識蘊（參見11.4節）

Buddha asked Guanyin Bodhisattva: according to your intention, what say you? In the past, at Lamplighter Buddha (i.e. Dipankara) place, were there very few laws for Tathagata to fetch?

Guanyin Bodhisattva answered: No, Social Honor! In the past, at Lamplighter Buddha’s place, Tathagata had not few laws to fetch.

Buddha told Guanyin Bodhisattva: Such as a Bodhisattva says, “I shall make Buddha's soil’s fortune and virtue majestic”, what the Bodhisattva said isn't factual, is he or she? Benevolence Manifestation! “Majesties of Buddha's Soil's Fortune and Virtue, Majesties of Buddha Soil's Fortune and Virtue”, Tathagata (i.e., Tathagata) says, aren't “Majesties of Buddha's Soil's Fortune and Virtue”, therefore Tathagata says names of “Majesties of Buddha's Soil’s Fortune and Virtue, Majesties of Buddha's Soil’s Fortune and Virtue” (1). For the reason, Benevolence Manifestation! Bodhisattvas dwell on nothing to arouse their hearts, not to dwell on color to arouse hearts, not to dwell on colorless to arouse hearts, not to dwell on sound, incense, taste, touch, law, and accordingly arousing hearts, not to dwell on non-color, non-incense, non-taste non-touch, non-law, and accordingly arousing hearts, dwell on non-dwelling to arouse their hearts.

Buddha asked Guanyin Bodhisattva: Such as a mundane warrior with gigantic body, views his own color body figuratively as Mount Sumeru. Benevolent Manifestation! According to your intention?  Is his self-body gigantic? Guanyin Bodhisattva answered: His self-body is gigantic indeed! Social Honor!  Broadly Gigantic! Benevolent Renunciation! Wherein? Social Honor!  His self-body, Tathagata says, isn’t his self-body therefore is named as self-body. Not by his own body, therefore, it is a name (2) of self-body.

Note 1, the first "Majesties of Buddha’s Soil’s Fortune and Virtue" is the mundane victorious significance, and the second "Majesties of Buddha’s Soil’s Fortune and Virtue" is the victorious significance of transcending mundane.

Note 2, name means the four colorless nodes: Acceptance Node, Think Node, Migration Node, and Sense Node (Cf. 11.4).

17.2.1.10 無為福勝 None-as Law’s Fortunes are Victorious.

佛複問觀音菩薩：於汝意雲何？乃至底格裏斯河中所有沙數，假使有如是沙等底格裏斯河，是諸底格裏斯河沙寧為多不

觀音答：甚多，世尊！甚多，善逝（注1）！諸底格裏斯河尚多無數，何況其沙！

佛言：善現（注2）！吾今告汝，開覺於汝：若善男子或善女人，以妙七寶盛滿爾所底格裏斯河沙等世界，奉施如來應正等覺。善現！於汝意雲何？是善男子或善女人，由此因緣所生福聚寧為多不？

觀世音答：甚多，世尊！甚多，善逝！是善男子或善女人，由此因緣所生福聚其量甚多。

佛複告觀世音：若以七寶盛滿爾所沙等世界，奉施如來應正等覺。若善男子或善女人，於此法門乃至四段文句，受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意，由此因緣所生福聚，甚多於前無量無數。

注1，善逝是釋迦摩尼佛的十佛號之一。逝是逝懷，舍棄義。因為無意識隻與舍受相應，而且無為法就是建立在此“舍受”上的，所以善逝就是無為法（參見11.6.4節）的別名。

注2，善現是四禪天（參見13.2節）中的善現天，是涅槃或拯救（參見15.1節）的別名。

Buddha asked Guanyin Bodhisattva again: according to your intentionality, what say you? If there were as many Tigris rivers as the sands number of Tigris, would the sands of those Tigris rivers be many?

Guanyin Bodhisattva answered: Very many! Social Honor! Much many! Benevolent Renunciation (Note 1)! Even those Tigris rivers would be innumerable, not to mention their sands!

Buddha said: Benevolent Manifestation (Note 2)! I tell you today, to enlighten you: If a benevolent man or a faithful woman uses wonderful Seven Treasures fulfilling those Tigris rivers sands number of worlds, to charitably contribute to Tathagata who matches with Correct Equality Light, Benevolence Manifestation! Because of the cause, would his or her gained fortunate aggregates be many?

Guanyin Bodhisattva answered: Very many! Social honor! Much many, Benevolent Renunciation! The benevolent man or faithful woman due to the cause, bears great quantity of many fortunate aggregates!

Buddha told Guanyin Bodhisattva again: if by fulfilling that sands number of worlds seven treasures to charitably contribute to Tathagata who is matching with Correct Equality Light. If a benevolent man or woman on the juristic door, even four paragraphs, accepts, holds, reads, recites, finalizes to getting benefits, preaching broadly, exemplifying to others, according to theories to make intents, due to this cause, bears innumerable times more fortunate aggregates than the earlier.

Note 1, Benevolent Renunciation is one of the ten juristic fames of Shakyamuni Buddha. Because unconsciousness only corresponds to renunciative acceptance, and None-as Law is based on this Renunciation, therefore Benevolent Renunciation is another name for None-as Law (Cf. 11.6.4).

Note 2, Benevolence Manifestation is the Benevolence Manifestation Sky among the Fourth Meditation Skies (cf. section 13.2 Color Boundary) and is another name for Nirvana or Salvation (Cf. 15.1).

17.2.1.11 持經功德 Fortune and Virtue of Holding the Sutra

複次，善現！若地方所，於此法門乃至為他宣說，開示四段文句，此地方所尚為世間諸天及人、阿修羅等之所供養如佛靈廟；何況有能於此法門具足究竟、書寫、受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意！如是有情成就最勝希有功德。此地方所，大師所住，或隨一一尊重處所，若諸有智同神行者。

Again next, Benevolent Manifestation!  Such as a local place, on the juristic door, up to preaching broadly and exemplifying four paragraphs’ literal sentences, the place should be commonwealth-ed by mundane skies, humans, and Asuras (i.e., Titans), etc., like Buddha’s spiritual temple; nonetheless, to people who have finalized on the juristic door, transcribe, hold, recite, finalize to benefits, up to preaching and exemplifying to others, and accordingly making intents!  Thus, sentients have achieved supremely victorious fortune and virtue. The places dwelled by grand master, or along one by one respectful local places, all like intelligent beings, are as same as comrades on godly migration.

17.2.1.12 到達方舟 Arrival Ark

爾時，具壽觀世音菩薩複白佛言：世尊！當何名此法門？我等當雲何奉持？

佛告觀世音：具壽！今此法門名為《金剛到達方舟》，如是名字汝當奉持，何以故？善現！如是到達方舟，如來說為非到達方舟，是故如來說名到達方舟。

佛問：於汝意雲何？頗有少法如來可說不？

觀世音菩薩答：不也，世尊！無有少法如來可說。

佛問觀世音：乃至三千大千世界大地微塵寧為多不？

觀世音答：此地微塵甚多，世尊！甚多，善逝！

佛言：善現！大地微塵，如來說非微塵，是故如來說名大地微塵；諸世界，如來說非世界，是故如來說名世界。

佛問觀世音：於汝意雲何？應以五百威儀十萬八千魅力相觀於觀世音菩薩應正等覺不？

觀世音答：不也，世尊！不應以五百威儀十萬八千魅力相觀於觀世音菩薩應正等覺，何以故？世尊！五百威儀十萬八千魅力相，如來說為非相，是故如來說名五百威儀十萬八千魅力五百威儀十萬八千魅力（參見16.2節）。

佛複告觀世音言：假使若有善男子或善女人，於日日分舍施幼發拉底河沙等自體，如是經幼發拉底河沙等劫數舍施自體。複有善男子或善女人，於此法門乃至四段文句，受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意，由是因緣所生福聚，甚多於前無量無數。

At the time, full life Guanyin Bodhisattva reported to Buddha again: Social Honor! What name should this juristic door be? How should we respectfully hold it?

Buddha told Guanyin Bodhisattva: Full Life! today, the juristic door’s name is “Philosopher-Stone Arrival Ark”; the name you should humbly hold, wherein? Benevolent Manifestation!  The Arrival Ark, Tathagata says, isn’t Arrival Ark, therefore, Tathagata says name of Philosopher-Stone Arrival Ark.

Buddha asked: According to your intention, what say you? Has Tathagata very few laws to say?

Guanyin Bodhisattva answered: No, Social honor! Tathagata hasn’t few laws to speak with.

Buddha asked Guanyin Bodhisattva: are there tiny dusts many in up to “Three-Grand Great-Grand Worlds” of lands?

Guanyin Bodhisattva answered: Those tiny dusts are many indeed in the lands! Social Honor! Very much many! Benevolent Renunciation!

Buddha said: Benevolent Manifestation! The lands' tiny dusts, Tathagata says, aren’t tiny dusts, therefore Tathagata says name of “lands' tiny dusts”. Worlds, Tathagata says, aren’t worlds, therefore Tathagata says name of worlds.

Buddha asked Guanyin Bodhisattva: According to your intention, what say you? Should people view Guanyin Bodhisattva matching with correct equality light as “500 majesties 108,000 charms”?

Guanyin Bodhisattva answered: No, Social Honor! People shouldn't use “500 majesties and 108,000 charms” to view Guanyin Bodhisattva matching with correct equality light, wherein? Social Honor! Phenomena of “500 majesties and 108,000 charms”, Tathagata said, aren’t phenomena, therefore, Tathagata said names of “500 majesties 108,000 charms, 500 majesties 108,000 charms” (Cf. 16.2).

Buddha told Guanyin Bodhisattva again: If there are benevolent men or faithful women who give away their own bodies every day, equal to the number of grains of sand in the Euphrates River and give away their own bodies for catastrophes equal to the number of grains of sand in the Euphrates River. And if there are benevolent men or faithful women who uphold, recite, finalize to benefit, up to preaching and exemplifying to others broadly, making intentions accordingly. By the cause, he or she bears fortunate aggregates innumerable times more than the earlier.

 

17.2.2 二問黃砂惑 Second Ask Yellow Sand Muddle

爾時，具壽觀世音菩薩聞法威力悲泣墮淚，俯仰捫淚而白佛言：甚奇希有！世尊！最極希有！善逝！如來今者所說法門，普為發趣最上乘者作諸義利，普為發趣最勝乘者作諸義利。世尊！我昔生智以來，未曾得聞如是法門。世尊！若諸有情聞說如是甚深經典生真實想，當知成就最勝希有，何以故？世尊！諸真實想真實想者，如來說為非想，是故如來說名真實想真實想。世尊！我今聞說如是法門，領悟、信解未為希有。若諸有情於當來世，後時、後分、後五百歲，正法將滅時分轉時，當於如是甚深法門，領悟、信解、受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意，當知成就最勝希有，何以故？世尊！彼諸有情無我想轉，無有情想、無命者想、無士夫想、無竹馬（補特伽羅）想、無意生想、無儒童（摩納婆）想、無作者想、無受者想轉，所以者何？世尊！諸我想即是非想，諸有情想、命者想、士夫想、竹馬想、意生想、儒童想、作者想、受者想即是非想，何以故？諸佛世尊離一切想。

At the time, full life Guanyin Bodhisattva heard Arrival Ark's majestic powers, sorrowful tears were dripping. She left her face up, wiped her tears, then addressed to Buddha: Precious! Social Honor! Rare! Benevolent Renunciation! The juristic door said by Tathagata today, is a significant benefit for people who aroused interest in the upmost vehicle, is making meaningful benefit for people who aroused interest to the most victorious vehicle. Social Honor! Since I bore intelligence, I have never heard this like juristic door. Social Honor! If sentients, upon hearing this very profound classic sutra, bear factual thinks, should be known that they have achieved the most victorious rareness, wherein? Social Honor! Factual thinks factual thinks, Tathagata said, aren't thinks, therefore, Tathagata said names of factual thinks factual thinks. Social Honor! Today, I heard the like juristic door, perceived, faithfully interpretated; this isn't rare. In coming future, later hour, later minute, later 500 years, correct laws' extinction time is turning on, if sentients on this very profound juristic door, perceive, faithfully interpret, receive, hold, read, recite, finalize to benefits, up to preaching and exemplifying to others broadly, accordingly making intentions, one should know that, they have achieved the most victoriously rareness, wherein? Social Honor! Those sentients have no I think turning, no sentient think, no living think, no warrior think, no hobbyhorse (Pudgala) think, no intent born think, no Abel (Manava) think, no creator think, no acceptor think turning, wherein? Social Honor! Those “I” thinks are not think; those sentient thinks, living thinks, warrior thinks, hobbyhorse thinks, intent born thinks, Abel thinks, creator thinks, acceptor thinks, all are not thinks, wherein? All Buddha Social Honors left all thinks.

爾時，世尊告具壽觀世音言：如是！如是！善現！若諸有情聞說如是甚深經典，不驚、不懼、無有怖畏，當知成就最勝希有，何以故？善現！如來說最勝方舟，謂到達方舟。善現！如來所說最勝到達方舟，無量諸佛世尊所共宣說，故名最勝到達方舟。如來說最勝到達方舟即非到達方舟，是故如來說名最勝到達方舟。

At the time, Social Honor told full life Guanyin: Thus! Thus! Benevolence Manifestation! Upon hearing the profound sutra typicality, sentients aren’t shocked, are fearless, have no horror, should know that they have achieved the upmost victorious rareness, wherein?  Benevolence Manifestation! Tathagata says the most victorious Arrival Ark; it is a saying of Arrival Ark. Benevolence Manifestation! Tathagata said the most victorious Arrival Ark, limitless Buddha Social Honors propagated commonly, therefore, it is named as Most Victorious Arrival Ark. Tathagata says that Most Victorious Arrival Ark isn’t Arrival Ark, therefore, Tathagata says the name of Most Victorious Arrival Ark.

複次，善現！如來說忍辱方舟即非方舟，是故如來說名忍辱方舟，何以故？善現！我昔過去世曾為歌利王斷肢節肉，我於爾時都無我想、或有情想、或命者想、或士夫想、或竹馬（補特伽羅）想、或意生想、或儒童（摩納婆）想、或作者想、或受者想，我於爾時都無有想亦非無想，何以故？善現！我於爾時若有我想，即於爾時應有恚想；我於爾時若有有情想、命者想、士夫想、竹馬想、意生想、儒童想、作者想、受者想，即於爾時應有恚想，何以故？善現！我憶過去三百生中（注1），曾為自號忍辱仙人，我於爾時都無我想、無有情想、無命者想、無士夫想、無竹馬想、無意生想、無儒童想、無作者想、無受者想，我於爾時都無有想亦非無想，是故，善現！菩薩摩訶薩遠離一切想，應發阿耨多羅三藐三菩提心（即無上正等正覺心），不住於色應生其心，不住非色應生其心；不住聲、香、味、觸、法應生其心，不住非聲、香、味、觸、法應生其心，都無所住應生其心，何以故？善現！諸有所住則為非住，是故如來說諸菩薩應無所住而行布施，不應住色、聲、香、味、觸、法而行布施。

Again next, Benevolent Manifestation! Tathagata said Countenance Ark that isn't Countenance Ark, therefore, Tathagata says the name of Countenance Ark, wherein? Benevolence Manifestation! In my past lives, I had been chopped into parts and flesh sliced by Song-Profit king. At that time, I had no “I” thinks, no sentient thinks, no living thinks, no warrior thinks, no hobbyhorse thinks, no intent born thinks, no Abel thinks, no creator thinks, no acceptor thinks. At that time, I have neither thinks nor non-thinks, wherein? Benevolence Manifestation! At that time, if I have “I thinks”, I should have rageful think; at that time if I have sentient thinks, living thinks, warrior thinks, hobbyhorse thinks, intent born thinks, Abel thinks, creator thinks, and acceptor thinks, I should have rageful hatred thinks, wherein? Benevolence Manifestation! Among my recalled past 300 lives (note 1), I had been self-famed as Countenancer. At that time, I had no I thinks, no sentient thinks, no living thinks, no warrior thinks, no hobbyhorse thinks, no intent born thinks, no Abel thinks, no creator thinks, no acceptor thinks; at that time, I have neither thinks nor non-thinks, therefore, Benevolence Manifestation! Bodhisattvas and Mahasattvas (i.e., True Humans and Great Humans) leave all thinks afar, to arouse “Non-Upper Correct-Equality Correct-Perception” (Anuttara-Samyak-Sambodhi), don’t dwell on color to initiate heart, don’t dwell on no-color to initiate heart, don't dwell on sound smell taste touch law and accordingly initiating heart, don't dwell on non-sound non-smell non-taste non-touch non-law and accordingly initiating heart,  dwell on nothing to arouse their hearts, wherein? Benevolence Manifestation! If there is something to reside on, then that is not dwell, therefore, Tathagata says, Bodhisattvas dwell on nothing to donate; shouldn't dwell on color sound smell taste touch law to donate.

 

注1，此 “三百生” 特指須彌顱山（即釋迦摩尼，佛）墮入地獄的劫難，如圖17.2.2-37。須彌顱墮入地獄的原因是被苦芭芭女神的 “五百威儀十萬八千魅力” （參見16.2節）刺傷了。他被裝進了瓶子，表示他患有呼吸障礙。越反抗，就病得越重，從而須彌顱（即本文的釋迦摩尼佛）悟出了苦芭芭（即觀世音菩薩）是女神，她爸爸安拉是上帝。圖36中的獅子代表須彌顱恨苦芭芭，想吃她的肉，可是他吃不到。此須彌顱墮入地獄的劫難被古蘇美爾人換算成了三百年，所以蘇美爾王表中的那個階段就多出了300年。

Note 1, this "three hundred lives" specifically refers to the calamity of Mount Sumeru (i.e. Shakyamuni, Buddha) falling into hell, as shown in Figure 17.2.2-37. The reason why Sumeru fell into hell was that he was stabbed by the "five hundred majesties and one hundred and eight thousand charms" of the goddess Kubaba (see Section 16.2). He was put into a bottle, which means that he had respiratory problems. The more he resisted, the more seriously ill he became. Thus, Mount Sumeru (i.e. Shakyamuni Buddha in this article) realized that Kubaba (i.e. Avalokitesvara, View-sound Bodhisattva) is a goddess and her father Allah is God. The lion in Figure 36 represents Mount Sumeru's hatred for Kubaba and his desire to eat her flesh, but he could not eat it. This calamity of Mount Sumeru falling into hell was converted into three hundred years by the ancient Sumerians, so that stage in the Sumerian King List had an extra 300 years.

複次，善現！菩薩摩訶薩為諸有情作義利故，應當如是棄舍布施，何以故？善現！諸有情想即是非想；一切有情，如來即說為非有情。善現！如來是實語者、諦語者、如語者、不異語者。

複次，善現！如來現前等所證法、或所說法、或所思法，即於其中非諦非妄。善現！譬如士夫入於暗室，都無所見，當知菩薩若墮於事，謂墮於事而行布施，亦複如是。善現！譬如明眼士夫，過夜曉已，日光出時，見種種色，當知菩薩不墮於事，謂不墮事而行布施，亦複如是。

複次，善現！若善男子或善女人於此法門受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意，則為如來以其佛智悉知是人，則為如來以其佛眼悉見是人，則為如來悉覺是人，如是有情一切當生無量福聚。

Again next, Benevolence Manifestation! Because Bodhisattvas and Mahasattvas broadly do welfare for all sentients, should like that to abandon, to broadly donate, wherein? Benevolence Manifestation! Sentient thinks are exactly non-thinks. All sentient beings, Tathagata says, aren’t sentient beings. Benevolence Manifestation! Tathagata is a factual speaker, is a truthful speaker, is a speaker of behaving as speaking, doesn’t speak strange to attract audiences.

Again next, Benevolence Manifestation! Tathagata’s sayings presently, or laws proved, or laws spoken, or laws had been thought over, all are neither truths nor illusions. Benevolence Manifestation! Such as a civilian enters a dark room, sees nothing. Bodhisattvas should know: if falling into affairs, saying of falling into affairs and to donate, is like that exactly. Benevolence Manifestation! Such as a keen eye civilian sees lights at dawn. Bodhisattvas should know, not falling in affairs, saying of not falling into affairs and to donate, just like this.

Again next, Benevolence Manifestation! Such as a benevolent man or a faithful woman on the juristic door, accepts, holds reads, recites, finalizes to benefits, and broadly preaches and exhibits, accordingly, makes intentions, the dos is that Tathagata all knowing is human by Buddha’s intelligence, is that Tathagata all seeing is human by its Buddha’s eye, is that Tathagata all perceiving is human. Thus, all sentient beings like that, should bear boundless fortunate aggregates.

17.2.2.2 持經功德 Fortunate Virtues of Holding the Sutra

複次，善現！此去西方八萬四千由旬，勒馬河畔有善男信女，名墨西哥和翠玉女（參見15.4節）。日初時分以勒馬河砂等自體布施，日中時分複以勒馬河砂等自體布施，日後時分亦以勒馬河砂等等自體布施，由此法門，經於三大阿僧脂劫以自體布施。再如，有聞說如是法門，不生誹謗，由此因緣所生福聚，尚多於前無量無數，何況能於如是法門具足畢竟、書寫、受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意！

Again next, Benevolence Manifestation! 84,000 yojanas to the west of here, on the banks of the Lerma River, there is a pair of benevolent men and faithful women, namely Mexico and Chalchiuhtlicue (cf. section 15.4). Dawn, they two donate Lerma River sand-grains number of their own body parts; noon, donate Lerma River sand-grains number of their own body parts; dusk, donate Lerma River sand-grains number of their own body parts. By the juristic door, the couple continues such dos throughout three great A-Monk-Index Catastrophes. In another case, upon hearing this juristic door like, not bearing slanders, even for this very cause, the sentient being bears more fortunate aggregates than the earlier innumerable times; nevertheless, whoever in the juristic door reaches finalization fully, writes, accepts, holds, reads, recites, finalizes to benefits, and broadly preaching and exemplifying to others, making intentions accordingly!

複次，善現！如是法門不可思議、不可稱量，應當希冀不可思議所感異熟果（參見11.6.1節）。善現！如來宣說如是法門，為欲饒益趣最上乘諸有情故，為欲饒益趣最勝乘諸有情故。善現！若有於此法門受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意，即為如來以其佛智悉知是人，即為如來以其佛眼悉見是人，則為如來悉覺是人。如是有情一切成就無量福聚，皆當成就不可思議、不可稱量無邊福聚。善現！如是一切有情，其肩荷擔如來無上正等菩提，何以故？善現！如是法門非諸下劣信解有情所能聽聞，非諸我見、非諸有情見、非諸命者見、非諸士夫見、非諸竹馬（補特伽羅）見、非諸意生見、非諸儒童（摩納婆）見、非諸作者見、非諸受者見所能聽聞。此等若能受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意，無有是處。

複次，善現！若地方所聞此經典，此地方所當為世間諸天及人、阿修羅等之所供養、禮敬、右繞如佛靈廟。

Again next, Benevolence Manifestation! This juristic door is unfathomable, unmeasurable, should put hope on the Mutant Fruits (cf. section 11.6.1) induced by the unfathomableness. Benevolence Manifestation! Tathagata preaching this like juristic door, is desiring to prosperously benefit sentients who are interested to the uppermost vehicle, is desiring to prosperously benefit sentients who are interested to the most victorious vehicle. Benevolence Manifestation!  Such as a human on the juristic door, accepts, holds, reads, recites, finalizes to benefits, and broadly preaches and exemplifies, accordingly makes intentions, that is Tathagata all knowing are humans by its Buddha’s intelligence, is that Tathagata all seeing are humans by its Buddha’s eye, is that Tathagata all perceiving are humans. Thus, all sentient beings achieve boundless fortunate aggregates; all should achieve unfathomable unmeasurable boundaryless fortunate aggregates. Benevolence Manifestation! Thus, all sentient beings are shouldering Tathagata’s “Non-Upper Correct-Equality Correct-Perception” (Sanskrit, Anuttara Samyak Sambodhi), wherein? Benevolence Manifestation! This like juristic door isn’t those inferior low sentients can hear, can faithfully interpret; not those who obsess I view, not those who obsess sentient view, not those who obsess living view, not those who obsess warrior view, not those who obsess hobbyhorse (i.e., Pudgala, a habitual aggregate) view, not those who obsess intent-born view, not those who obsess Abel (i.e., Manava; Juvenile) view, not those who obsess creator view, not those who obsess acceptor view can hear. Those like, saying they can accept, hold, read, recite, finalize to benefits, and broadly preach and exemplify, accordingly make intentions, doesn’t make sense.

Again next, Benevolence Manifestation! If a local place hears this typical sutra, that local place or building should be commonwealth-ed, worshiped, and walked right around like Buddha’s temples by mundane skies, humans, and asuras, etc.

17.2.2.3 能淨業障 Able to Remove Karmic Hindrance

複次，善現！若善男子或善女人於此經典受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意，若遭輕毀、極遭輕毀，所以者何？善現！是諸有情宿生所造諸不淨業應感惡趣，以現法中遭輕毀故，宿生所造諸不淨業皆悉消盡，當得無上正等菩提，何以故？

善現！我憶過去於無數劫，在燃燈佛之前，曾值十億諸佛，我皆承事，既承事已，皆無違犯。善現！我於如是諸佛世尊皆得承事，既承事已，皆無違犯（注1）。若諸有情，後時、後分、後五百歲，正法將滅時分轉時，於此經典受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意。善現！我先福聚於此福聚，百分計之所不能及，如是千分、若百萬分、若十億分、若數分、若喻分、亦不能及。

Again next, Benevolence Manifestation! Such as a benevolent man or faithful woman, on the typical sutra can accept, hold, read, recite, finalize to benefits, up to preach and exemplify to others, make intents accordingly, if he or she should suffer light retribution, then suffers extremely light retribution, wherein? Benevolence Manifestation! Those sentient beings past life accumulated maculate karmas, should induce ferocious interests, due to presently experience light destruction, all maculate karmas have been eliminated, should gain Non-upper Correct-Equality Enlightenment, wherein?

Benevolence Manifestation! I recall past innumerable catastrophes, before Lamplighter Buddha (i.e. Dipankara), there were billions of Buddhas who I had undertaken. And since I have been undertaking, I all hadn’t transgression. Benevolence Manifestation! I had undertaken on those Buddhas and Social Honors; and during those undertakings, I all hadn’t transgression (note 1). If sentient beings, later hours, later minutes, later 500 years, at the time correct laws will extinct, on the classic sutra, accept, hold, read, recite, finalize to benefits, up to preach and exemplify to others broadly, make intents accordingly. Benevolence Manifestation! My earlier fortunate aggregates compare to theirs, not a thousandth, not a millionth, less than a billionth, less than a number division, I can’t catch up them even in a metaphysical division.

善現！我若具說當於爾時是善男子或善女人所生福聚，乃至是善男子或善女人所攝福聚，有諸有情則便迷悶，心或狂亂，是故，善現！如來宣說如是法門不可思議、不可稱量，應當希冀不可思議所感異熟。

注1，佛是梵語，覺義。在燃燈佛之前，那是在佛（即金童，亞當）一歲之前。那個階段嬰兒的行為接近於無意識，即是神識。這個案例是說無意識是法的第四分，總是在核實第三分（參見11.1節），不犯錯誤。

Benevolence Manifestation! If I fully detail at that time that benevolent man or woman born fortunate aggregates, up to that benevolent man or woman assimilated fortunate aggregates, some sentient beings may be impeded and become bewildered, therefore, Benevolence Manifestation! Tathagata said this juristic door is unfathomable, unmeasurable, should put hope on mutant fruit induced by the unfathomableness.

Note 1, Buddha is a Pali word, mean perception. Before the Lamplighter Buddha (i.e. Dipankara), that is before Buddha (Gold Boy, Adam) was one year old. At that stage, the baby's behavior was close to unconsciousness, that is, God-sense. This case means that unconsciousness is the Fourth Quadrant of law, and it always verifies the third quadrant (cf. section 11.1), does not make mistakes.

 

17.2.3 三問黃砂惑 Third Ask Yellow Sand Muddle

爾時，具壽觀世音菩薩複白佛言：世尊！諸有發趣菩薩乘者，應雲何住？雲何修行？雲何攝伏其心？

佛告觀世音菩薩：諸有發趣菩薩乘者，應當發起如是之心：“我當皆令一切有情，於無餘依妙涅槃界而般涅槃，雖度如是一切有情，令滅度已，而無有情得滅度者”，何以故？善現！若諸菩薩摩訶薩有情想轉，不應說名菩薩摩訶薩，所以者何？若諸菩薩摩訶薩不應說言有情想轉，如是命者想、士夫想、竹馬（即補特伽羅，習氣疙瘩）想、意生想、儒童（即摩納婆）想、作者想、受者想轉，當知亦爾，何以故？善現！無有少法名為發趣菩薩乘者。

佛問觀世音：於汝意雲何？如來昔於燃燈佛所，頗有少法能證阿耨多羅三藐三菩提（即無上正等正覺）不？

觀世音白佛言：世尊！如我解佛所說義者，如來昔於燃燈佛所，無有少法能證阿耨多羅三藐三菩提。

At that time, full life Guanyin Bodhisattva asked Buddha again: Social Honor! To those aroused interest to Bodhisattva Vehicle, how should they dwell on? How should they behave and cultivate? How should they assimilate and tame their own hearts?

Buddha told Guanyin Bodhisattva: whoever aroused interest to Bodhisattva Vehicle, should arouse the heart, “I should let all sentients, due Non-Reliant Nirvana boundary, arrive at Nirvana; thus, to ferry all sentient beings. After terminally ferried them all, no sentient gains the extinctive ferry,” wherein? Benevolent Manifestation! if Bodhisattvas and Mahasattvas (i.e., True-Humans and Great-Humans) have sentient think turning, should not say names of Bodhisattvas and Mahasattvas, wherein? If saying Bodhisattvas and Mahasattvas, should not say sentient think turning, thus living think, warrior think, hobbyhorse (i.e., Pudgala, a habitual aggregate) think, intent born think, Abel (i.e., Manava, Juvenile) think, creator think, acceptor think should be known as that also, wherein?  Benevolence Manifestation! No few laws are named as “Bodhisattva Vehicle Interest Arouser”.

Buddha asked Guanyin Bodhisattva: according to your own intentionality to say, past time at Lamplighter Buddha (Dipankara) place, had Tathagata few laws to prove anuttara-samyak-sambodhi (i.e., Non-Upper Correct-Equality Correct-Perception)?

Guanyin Bodhisattva answered: Social Honor! Allow me to explain what Buddha just said! In the past, at Lamplighter Buddha place, Tathagata hadn’t few laws to prove Upmost Correct-Equality Correct-Perception.

佛告觀世音言：如是！如是！善現！如來昔於燃燈佛所，無有少法能證阿耨多羅三藐三菩提，何以故？善現！如來昔於燃燈佛所，若有少法能證阿耨多羅三藐三菩提者，燃燈佛不應授我記言，“善男子須彌顱於當來世成佛，號釋迦牟尼”。善現！以如來無有少法能證阿耨多羅三藐三菩提，是故燃燈佛授我記言，“善男子須彌顱於當來世成佛，號釋迦牟尼”，所以者何？

善現！言如來者，即是真實、真如，增語（注1）；言如來者，即是無生、法性，增語；言如來者，即是永斷道路，增語；言如來者，即是畢竟不生，增語，何以故？善現！若實無生，即最勝義。

注1，這是一種佛教中的特殊語法，用增語一詞來標誌此句所說的是 “非量”（參見11.4.5節），是用來幫助思想的。

Buddha told Guanyin Bodhisattva: Thus! Thus! Benevolence Manifestation! Past time at Lamplighter Buddha (Dipankara) place, Tathagata hadn’t few laws to prove Anuttara Samyak Sambodhi, wherein? Benevolence Manifestation! Past time at Lamplighter Buddha place, if Tathagata had few laws to prove “Non-Upper Correct-Equality Correct-Perception”, Lamplighter Buddha shouldn't bestow remembrance to me that “the benevolent man Sumeru shall become a Buddha in coming next life, juristic fame Shakyamuni”. Benevolence Manifestation! Because of not few laws to prove Non-Upper Correct-Equality Correct-Perception, therefore, Lamplighter Buddha conferred remembrance to me that “the benevolent man Sumeru shall become a Buddha in coming next life, juristic fame Shakyamuni”, wherein?

Benevolence Manifestation! Saying that Tathagata is real fact, true suchness – Escalatory Language (note 1); saying that Tathagata is non-birth, juristic nature - Escalatory Language; saying that Tathagata has severed path permanently - Escalatory Language; saying that Tathagata is terminally non-birth - Escalatory Language, wherein? Benevolence Manifestation! Such factual non-birth is significance of the upmost victory exactly.

Note 1, this is a special grammar in Buddhism, the word Escalatory-Language is used to indicate that this sentence is not a fact, is non-quantity (cf. section 11.4.5), is used to help thinking.

善現！若如是說如來能證阿耨多羅三藐三菩提者，當知此言為不真實，所以者何？善現！由彼謗我起不實執，何以故？善現！無有少法，如來能證阿耨多羅三藐三菩提。善現！如來現前等所證法，或所說法，或所思法，即於其中非諦非妄，是故如來說一切法皆是佛法。善現！一切法一切法者，如來說非一切法，是故如來說名一切法一切法。

佛告觀世音：譬如士夫具身大身。

具壽觀世音即白佛言：世尊！如來所說士夫具身大身，如來說為非身，是故說名具身大身。

Benevolence Manifestation! Such as the saying that “Tathagata is capable to prove Non-Upper Correct-Equality Correct-Perception”. One should know, that isn’t true, wherein? Benevolence Manifestation! Because they slander me to arouse not factual obsession, wherein? Benevolence Manifestation! No few laws, Tathagata can depend on to prove Non-Upper Correct-Equality Correct-Perception. Benevolence Manifestation! Laws proved, or laws spoken, or laws meant presently by Tathagata, all are neither truthful nor illusion, therefore, Tathagata says all laws are Buddha’s laws. Benevolence Manifestation! All laws all laws, Tathagata says, aren’t all laws, therefore, Tathagata says the names of all laws all laws.

Buddha told Guanyin Bodhisattva: such as a civilian has a gigantic body.

Full life Guanyin Bodhisattva immediately answered: Social Honor! Tathagata said civilian with a gigantic body, Tathagata said, “isn’t body”, therefore, “says the name of aggregately gigantic body”.

佛言：善現！如是！如是！若諸菩薩作如是言，“我當滅度無量有情”，是則不應說名菩薩，何以故？善現！頗有少法名菩薩不？

觀世音答言：不也，世尊！無有少法名為菩薩。

佛告觀世音：有情有情者，如來說非有情，故名有情。是故如來說一切法無有有情、無有命者、無有士夫、無有竹馬（補特伽羅）等。善現！若諸菩薩作如是言，“我當成辦佛土功德莊嚴”，亦如是說，何以故？善現！佛土功德莊嚴佛土功德莊嚴者，如來說非莊嚴，是故如來說名佛土功德莊嚴佛土功德莊嚴。善現！若諸菩薩於無我法、無我法深信解者，如來說為菩薩菩薩。

Buddha said: Benevolence Manifestation! Thus! Thus! If bodhisattvas say the words, “I shall terminally ferry boundless sentients”, if so, he or she shouldn't be called bodhisattva, wherein? Benevolence Manifestation! Are there very few laws named as bodhisattva?

Guanyin Bodhisattva answered: No, Social Honor! No few minor laws are named as Bodhisattva.

Buddha told Guanyin Bodhisattva: sentient beings, sentient beings, Tathagata says, are not sentient beings, hence the name of sentient beings. Therefore, Tathagata says that all laws haven’t sentient beings, haven't life, haven't warrior, haven't hobbyhorse (i.e., Pudgala, a habitual aggregate), etc. Benevolence Manifestation! If a bodhisattva says, “I shall make Buddha's Soil majestic”, is like that also, wherein? Benevolence Manifestation! Virtuous Majesties of Buddha's Soil, Virtuous Majesties of Buddha's Soil, Tathagata says, are not Majesties, therefore, Tathagata says the names of Virtuous Majesties of Buddha's Soil, Virtuous Majesties of Buddha's Soil. Benevolence Manifestation! If bodhisattvas on “no I law” “no I law”, deeply faithfully believe in and interpret, Tathagata says that they are Bodhisattvas, Bodhisattvas.

17.2.3.2 一體同觀 One-Body View

佛複問觀世音菩薩：於汝意雲何？如來等現有宿命通、肉眼通、天眼通、慧眼通、法眼通、佛眼通、和漏盡通不？

觀世音答：如是！世尊！如來等現有宿命通、肉眼通、天眼通、慧眼通、法眼通、佛眼通、和漏盡通（注1）。

佛問觀世音：於汝意雲何？大醒識河、大幻識河、大夢識河、乃至大散識河，此須彌顱山目苑四方的四條大河中所有砂，如來說是砂不？其砂數多不？

觀世音答：如是，世尊！如是，善逝！如來說是砂；砂數甚多。

佛言：善現！乃至彼四河砂數世界中所有有情，彼諸有情各有種種，其心流注我悉能知，何以故？善現！心流注心流注者，如來說非流注，是故如來說名心流注心流注，所以者何？善現！過去心不可得，未來心不可得，現在心不可得。

Buddha asked Guanyin Bodhisattva again: Benevolent Manifestation! According to your own intentionality to say, have Tathagata presently Fate Through, Flesh Eye Through, Celestial Eye Through, Gnostic Eye Through, Juristic Eye Through, Buddha’s Eye Through and Leakage End Through (note 1)?

Guanyin Bodhisattva replied: Yes, Social Honor! Tathagata etc. presently has Fate Through, Flesh Eye Through, Celestial Eye Through, Gnostic Eye Through, Juristic Eye Through, Buddha’s Eye Through, and Leakage End Through (note 1).

Buddha asked Guanyin Bodhisattva: According to your own intentionality, what say you? Great Wakeful-Senses River, Great Hallucinational-Senses River, Great Dream-Senses River, and Great Loose-Senses River, all sands in all the four great rivers around our Eye-Den Garden in Mount Sumeru, does Tathagata call those sands? Are those sands number many?

Guanyin Bodhisattva answered: Thus! Social Honor! Thus! Benevolent Renunciation! As you say it is sand; and the number of sands is very great.

Buddha said: Benevolence Manifestation! Up to those sands number worlds of sentient beings, those sentients, each has multifold of hearts; Tathagata knows all their hearts streams circulations, wherein? Benevolence Manifestation! Heart Stream Circulations Heart Stream Circulations, Tathagata says, are not Heart Stream Circulations; therefore, Tathagata says the names of Heart Stream Circulations Heart Stream Circulations, wherein? Benevolent Manifestation! Past heart isn’t obtainable; future heart isn’t obtainable; present heart isn’t obtainable.

 

 

注1，如來等是指上帝的三合和：神父（即大日如來），佛（即金童、亞當），和佛母（即玉女、夏娃）（如圖17.2.3.2；參見10.9節）。此三和合的整體具備此七種神通。那麽，為什麽佛說如來等現在具有全部七種神通？因為觀世音菩薩（即安拉的女兒苦芭芭）也在場。宿命通參見第10章。肉眼通參見第3章。天眼通參見第12章。 慧眼通參見第16章。法眼通參見第11章。 佛眼通（即上帝之眼）和漏盡通參見第15章。

Note 1, Tathagata etc. refer to the Godly Trinity (see fig. 17.2.3.2, and section 10.9). The trinity of Godfather (i.e. Great Sun Tathagata), Buddha (i.e. Gold Boy, Adam), and Buddha Mother (i.e. Jade Girl, Eve) as a whole, fully possesses these seven kinds of divine powers. Then why did the Buddha say that the Tathagata etc. now possess all seven kinds of divine powers? Because Guanyin Bodhisattva (i.e. Kubaba, the daughter of Allah) was also present.

Fate Through, see chapter 10. Flesh Eye Through, see chapter 3. Celestial Eye Through, see chapter 12. Gnostic Eye Through, see chapter 16. Juristic Eye Through see chapter 11. Buddha’s Eye Through, i.e. God’s Eye, see chapter 15.  Leakage End Through, see chapter 15.

17.2.3.3 法界通分 One Same Juristic Boundary

佛問觀世音菩薩：此去東方一萬八千由旬有河名黃，河畔有善男信女名盧岩和劉健君（參見第一至十章），於日日分舍黃河沙等自體，如是經黃河沙等劫數舍施自體。善現，於汝意雲何？是善男子和善女人，由是因緣所生福聚寧為多不？

觀世音答言：甚多，世尊！甚多，善逝！

佛言：善現！如是！如是！彼善男子盧岩和信女劉健君，由此因緣所生福聚其量甚多，何以故？善現！若有福聚，如來不說福聚福聚。

Buddha asked Guanyin Bodhisattva: 108,000 yojanas away from here to the west, there is a river namely Yellow, and by its banks there are a benevolent man and a faithful woman, namely Adam Luyan and Eve Liu (cf. Chapter 1 to 10). Day after day, they two divide and donate Yellow River sand number self-body; and have been giving away self-body for as many catastrophes as Yellow River sands. Benevolence Manifestation! According to your own intentionality, what say you? Due to the cause, are their fortunate aggregates born many?

Guanyin answered: very many! Social-Honor! Many indeed! Benevolent Renunciation!

Buddha said: Benevolent Manifestation! Thus! Thus! That benevolent man Luyan and faithful woman Eve Liu, due to the cause, fortunate aggregates born are much many, wherein? Benevolent Manifestation! If fortunate aggregates factually have, Tathagata wouldn’t say fortunate aggregates fortunate aggregates.

17.2.3.4 離色離相 Leaving Colors Leaving Phenomena

佛問觀世音：於汝意雲何？可以三千威儀八萬四千細行色（注1）身圓實觀如來不？

觀世音答言：不也，世尊！不可以色身圓實觀於如來，何以故？世尊！色身圓實色身圓實者，如來說非圓實，是故如來說名色身圓實色身圓實。

佛問觀世音菩薩：於汝意雲何？可以五百威儀十萬八千魅力諸相具足觀於觀世音菩薩不？

觀世音菩薩答言：不也，世尊！不可以諸相具足觀於觀世音菩薩，何以故？世尊！諸相具足諸相具足者，如來說為非相具足，是故如來說名諸相具足諸相具足。

注1，佛教從眼識所對的色來定義物質，所以佛教中色是變化，障礙義（參見11.4.1節）。

Buddha asked Guanyin Bodhisattva: According to your intent, what say you? Can people by “3,000 majesties 84,000 enchantments”, the perfectly factual color (1) body to view Tathagata?

Guanyin Bodhisattva answered: No! Social-Honor! People shouldn’t with “3,000 majesties 84,000 enchantments”, the perfectly factual color body to view Tathagata (i.e., Thus Come), wherein? Social-Honor! Perfectly factual color Body, Tathagata said, is not perfect factual color body, therefore, Tathagata said the names of “perfectly factual color body”, “perfectly factual color body”.

Buddha asked Guanyin Bodhisattva: According to your intent, what say you? Can people by 500 majesties 108,000 charms, the fully possessing all phenomena to view Guanyin Bodhisattva?

Guanyin Bodhisattva answered: No! Social-Honor! People shouldn’t with “500 majesties 108,000 charms”, the fully possessing all phenomena to view Guanyin Bodhisattva, wherein? Social-Honor! Fully possessing all phenomena, Tathagata said, is not fully possessing all phenomena, therefore, Tathagata said the names of fully possessing all phenomena, fully possessing all phenomena.

Note 1, Buddhism defines matter or substance from visual objectives, so word color in Buddhism means transformation and hindrance (cf. section 11.4.1).

17.2.3.5 非說所說 The Sayings Aren’t Those Factuality

佛問觀音菩薩：於汝意雲何？如來頗作是念：我當有所說法耶？善現！汝今勿當作如是觀，何以故？善現！若言如來有所說法，即為謗我，為非善取，何以故？善現！說法說法者，無法可說，故名說法。

爾時，具壽觀音複白佛言：世尊！於當來世後時、後分、後五百歲，正法將滅時分轉時，頗有有情聞說如是色類法已能深信不？

佛言：善現！彼非有情、非不有情，何以故？善現！一切有情者，如來說非有情，故名一切有情。

Buddha asked Guanyin Bodhisattva again: According to your intent, what say you? Does Tathagata often make the spell, “I should have what laws I said”? Benevolence Manifestation! Now, you shouldn't make thus view, wherein? Benevolence Manifestation! If saying that Tathagata has what laws he said, that is slandering me, is non-benevolent fetch, wherein? Benevolence Manifestation! Saying laws saying laws, no laws to say, hence the name of Saying Laws.

At that time, full life Guanyin Bodhisattva reported to Buddha again: Social Honor! On coming future, later hours, later minutes, later 500 years, correct laws extinctive time turning on, are there many sentient beings upon hearing the color like laws to deeply believe in?

Buddha said: Benevolence Manifestation! Those are neither sentients nor non-sentients, wherein? Benevolence Manifestation! All sentients, Tathagata says, are not sentients, therefore the name of all sentients.

17.2.3.6 無法可得 No Laws to Gain

佛問觀音菩薩：於汝意雲何？頗有少法，如來可以之現證無上正等菩提耶？

觀音言：世尊！如我解佛所說義者，無有少法，如來以之現證無上正等菩提。

佛言：善現！如是！如是！於中少法無有無得，故名無上正等菩提。

Buddha asked Guanyin Bodhisattva: according to your intent, what say you? Are there few laws, by which Tathagata can presently prove Non-upper Correct-equality Correct-Enlightenment (i.e., anuttara-samyak-sambodhi)?

Guanyin answered: Social Honor! Allow me to explain what Buddha just said, no few laws, by which Tathagata can presently prove “Non-Upper Correct-Equality Correct-Enlightenment”.

Buddha said: Benevolence Manifestation! Thus! Thus! There aren’t few laws and those to be gained, hence the name of “Non-Upper Correct-Equality Correct-Enlightenment”.

17.2.3.7 空性平等 Empty Nature is Equality

複次，善現！是法平等，於其中間無不平等，故名無上正等菩提。以無我性、無有情性、無命者性、無士夫性、無竹馬（補特伽羅）等性，平等，故名無上正等菩提。一切善法無不現證，一切善法無不妙覺。善現！善法善法者，如來一切說為非法，是故如來說名善法善法。

Again next, Benevolence Manifestation! The laws are equal, among which there aren’t inequality, hence name of “Non-Upper Correct-Equality Correct-Enlightenment (i.e., anuttara-samyak-sambodhi)”. Due to no “I” nature, no sentient nature, no living nature, no warrior nature, no hobbyhorse (Pudgala) nature, etc. nature, evenly equality, hence the name of “Non-upper Correct-equality Correct-Enlightenment”. All benevolent laws, none isn’t presently proved; all benevolent laws, none isn’t wonderfully perceived. Benevolence Manifestation! Benevolent laws benevolent laws, Tathagata says, aren’t laws, therefore, Tathagata says the names of benevolent laws, benevolent laws.

17.2.3.8 無為福勝 Victorious Fortune of Non-as Law

複次，善現！若善男子或善女人集七寶聚，量等三千大千世界其中所有妙高山王，持用布施。若善男子或善女人，於此《到達方舟經》中乃至四段文句，受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意。善現！前說福聚於此福聚，千分計之所不能及，如是百萬分、若十億分、若數分、若喻分亦不能及。

Again next, Benevolence Manifestation! Such as a benevolent man or faithful woman uses seven treasure aggregates which quantity equals to all wonderful mountains in Three-Grand Great-Grand worlds, to charitably donate. If a benevolent man or faithful woman on the Arrival Ark Sutra, even down to four sections, accepts, holds, reads, recites, finalizes to benefits, up to preach and exemplify to others broadly, makes intents accordingly, Benevolence Manifestation! The earlier said fortunate aggregates vs. these fortunate aggregates, not a thousandth, not a millionth, less than a billionth, less than a number division, can’t catch up even in metaphysical division.

17.2.3.9 化無所化分 To Convert Those Nothing to Be Converted

佛告善現：於汝意雲何？如來頗作是念，“我當度脫諸有情”耶？善現！汝今勿當作如是觀，何以故？善現！無少有情如來度者。善現！若有有情如來度者，如來即應有其我執、有有情執、有命者執、有士夫執、有竹馬等執。善現！我等執者，如來說為非執，故名我等執，而諸愚夫異生強有此執。善現！愚夫異生者，如來說為非生，故名愚夫異生。

Buddha told Guanyin Bodhisattva: according to your intent, what say you? Does Tathagata often make the spell, “I should transcendently ferry all sentient beings”? Benevolence Manifestation! Now, you shouldn’t make such a view, wherein? Benevolence Manifestation! There aren’t few sentient beings ferried by Tathagata. Benevolence Manifestation! If having sentient beings ferried by Tathagata, Tathagata should have I obsession, have sentient obsession, have living obsession, have warrior obsession, have hobbyhorse (Pudgala) etc. obsessions, Benevolence Manifestation! I etc. obsessions, Tathagata says, are not obsessions, therefore the names of “I” etc. obsessions, but fools and mutants stubbornly have the obsessions.  Benevolence Manifestation! Fools and Mutants, Tathagata says, are not living beings, hence the names of Fools and Mutants.

17.2.3.10 法身非相 Juristic Body isn't Phenomena

佛問觀世音：於汝意雲何？可以三千威儀八萬四千細行諸相具足觀如來不？

觀世音答言：如我解佛所說義者，不應以三千威儀八萬四千細行諸相具足觀於如來。

佛言：善現！善哉！善哉！如是！如是！如汝所說，不應以諸相具足觀於如來。善現！若以三千威儀八萬四千細行諸相具足觀如來者，轉輪聖王的旗手應是如來，是故不應以諸相具足觀於如來，如是應以諸相非相觀於如來。

爾時，世尊而說頌曰：諸以色觀我，以音聲尋我，彼生履邪斷，不能當見我。應觀佛法性，即導師法身；法性非所識，故彼不能了。

Buddha asked Guanyin Bodhisattva: According to your intent, what say you? Can people use Perfect Phenomenal Fulfillment of 3,000 majesties 84,000 enchantments to view Tathagata?

Guanyin Bodhisattva answered: Let me explain what Buddha just said, shouldn’t use of 3,000 Majesties 84,000 Enchantments, the Perfect Phenomenal Fulfillment to view Tathagata.

Buddha said: Benevolence Manifestation! Benevolent! Benevolent! Thus! Thus! Just as what you said, shouldn't use the Perfect Phenomenal Fulfillment to view Tathagata. Benevolence Manifestation! If using Full Phenomena of 3,000 Majesties 84,000 Enchantments to view Tathagata, Wheel-turner holy King's bannerman should be Tathagata, therefore, shouldn't use Perfect Phenomenal Fulfillment to view Tathagata, thus, should use “phenomena aren't phenomena” to view Tathagata.

At that time, Social Honor sang a song, “All those who look at me by color and search for me by sound, they are migrating on heretical view and severing views, shouldn't see me! They should view advisor's juristic body as nature of Buddha's laws. Juristic nature isn't what being sensed; therefore, they can't finally understand.”

17.2.3.11 無斷無滅 No Severance No Extinction

佛告觀世音：於汝意雲何？如來以三千威儀八萬四千細行諸相具足現證無上正等覺耶？善現！汝今勿當作如是觀，何以故？善現！如來不以諸相具足現證無上正等菩提。

複次，善現！如是發趣菩薩乘者，頗施設少法若壞若斷耶？善現！汝今勿當作如是觀。諸有發趣菩薩乘者，終不施設少法若壞若斷。

Buddha told Guanyin Bodhisattva: According to your intent, what say you? Can Tathagata use “Perfect Phenomenal Fulfillment of 3,000 Majesties 84,000 Enchantments” to presently prove “Non-Upper Correct-Equality Correct-Enlightenment”? Benevolence Manifestation! Now, you shouldn't make thus view, wherein? Benevolence Manifestation! Tathagata can’t by “Perfect Phenomenal Fulfillment” to presently prove “Non-Upper Correct-Equality Correct-Enlightenment”.

Again next, Benevolence Manifestation! To those aroused interest to Bodhisattva Vehicle, do they set up minor laws as severance or extinction? Benevolence Manifestation! Now, you shouldn’t make thus view; Bodhicitta Arousers never set up minor laws as or severance or extinction.

17.2.3.12 不受不貪 No Acceptance No Greed

複次，善現！若善男子或善女人，以底格裏斯河沙等世界盛滿七寶，奉施如來。若有菩薩於諸無我，無生法中獲得堪忍，由是因緣所生福聚甚多於彼。

複次，善現！菩薩不應攝受福聚。

具壽觀世音即白佛言：世尊！雲何菩薩不應攝受福聚？

佛言：善現！所應攝受，不應攝受，是故說名所應攝受。

Again next, Benevolence Manifestation! Such as a benevolent man or a faithful woman uses Tigris River sands number of worlds fulfilled by seven treasures to charitably donate to Tathagata. And such as a faithful man or a benevolent woman on the non-I law, non-birth law, achieves able to countenance; due to the very cause, he or she bears more fortunate aggregates than the earlier.

Again next, Benevolence Manifestation! Bodhisattvas shouldn't assimilate and enjoy fortunate aggregates.

Full life Guanyin immediately addressed Buddha: Social Honor! What is to say Bodhisattvas shouldn't assimilate and enjoy fortunate aggregates?

Buddha said: Benevolence Manifestation! Those should be assimilated and enjoyed don’t correspond to assimilation and enjoyment, therefore, saying the name of “Those Should Be Assimilated and Enjoyed”.

17.2.3.13 威儀寂淨 Immaculately Silent Majesties

複次，善現！若言如來若去、若來、若住、若坐、若臥，一舉一動悉皆具足三千威儀八萬四千細行，是人不解我所說義，何以故？善現！言如來者即是真實、真如 - 增語。都無所去、無所從來，故名如來。

Again next, Benevolence Manifestation! Somebody say that Tathagata comes, goes, stands, sits, or lies down, every move he makes possesses “3,000 Majesties and 84,000 Enchantments” fully; the person does not understand what I said, wherein? Benevolence Manifestation! Saying that Tathagata is real fact, is true suchness – Escalatory Language. Going nowhere, and nowhere of coming from, hence the name Tathagata.

17.2.3.14 一合理相 A Combination is a Metaphysical Phenomenon

複次，善現！若善男子或善女人，乃至三千大千世界大地極微塵量等世界，即以如是無數世界色像為量如極微聚。善現！於汝意雲何？是極微聚寧為多不？

觀世音答言：是極微聚甚多，世尊！甚多，善逝！何以故？世尊！若極微聚是實有者，佛不應說為極微聚。所以者何？如來說極微聚即為非聚，故名極微聚。如來說三千大千世界即非世界，故名三千大千世界，何以故？世尊！若世界是實有者，即為一合執，如來說一合執即為非執，故名一合執。

Again next, Benevolence Manifestation! Such as a benevolent man or a faithful woman, up to Three-Grand Great-Grand Worlds Lands of Extremely Tinny Dusts, by which tinny dusts number of worlds' color phenomena as quantity, Benevolence Manifestation! According to your intention, what say you? Are those quantity of Extremely Tinny Aggregates many?

Guanyin Bodhisattva answered: Those Extremely Tinny Aggregates are very many, Social Honor! Much Many! Benevolent Renunciation! Wherein? Social Honor! If extremely tiny aggregates are factually haves, Tathagata wouldn't say those are extremely tiny aggregates, wherein? Tathagata said extremely tiny aggregates exactly aren't extremely tiny aggregates, hence name “Extremely Tiny Aggregates”. Tathagata said that Three-Grand Great-Grand Worlds are exactly not worlds, hence the name “Three-Grand Great-Grand Worlds”, wherein? Social Honor! If the world is a factual have, then it is a combinative obsession, Tathagata said, a combinative obsession is exactly not an obsession, hence the name “One Combinative Obsession”.

17.2.3.15 知見不生 Non-Birth of Know and View

佛言：善現！此一合執不可言說，不可戲論，然彼一切愚夫異生強執是法，何以故？善現！若作是言，“如來宣說我見、有情見、命者見、士夫見、竹馬見、意生見、儒童見、作者見、受者見”；善現！於汝意雲何？如是所說為正語不？

觀世音答言：不也，世尊！不也，善逝！如是所說非為正語，所以者何？如來所說我見、有情見、命者見、士夫見、竹馬見、意生見、儒童見、作者見、受者見，即為非見，故名我見乃至受者見。

佛告觀世音：諸有發趣菩薩乘者，於一切法應如是知，應如是見，應如是信解，如是不住法想，何以故？善現！法想法想者，如來說為非想，是故如來說名法想法想。

Buddha said: Benevolence Manifestation! The one combinative obsession is unspeakable, no joke, but those mundane fools and mutants stubbornly hold it as law, wherein? Benevolence Manifestation! If saying that Tathagata preaches, I view, sentient view, living view, warrior view, hobbyhorse view, intent born view, Abel view, creator view, acceptor view, Benevolence Manifestation! According to your intention, what say you? Are thus sayings correct languages?

Guanyin Bodhisattva answered: No, Social Honor! Not! Benevolent Renunciation! Thus, sayings aren’t correct languages, wherein? What Tathagata said I view, sentient view, living view, warrior view, hobbyhorse view, intent born view, Abel view, creator view, acceptor view, are non-views, hence the names “I” view, up to acceptor view.

Buddha told Guanyin Bodhisattva: Bodhicitta Arousers, on all laws, should know like this, should view like this, should faithfully interpret like this, thus, don’t dwell on juristic think, wherein? Benevolence Manifestation! Juristic think juristic think, Tathagata says, isn’t think, therefore, Tathagata says the names Juristic Think Juristic Think.

17.2.3.16 應化非真 Should Ferry Non-Real

複次，善現！若菩薩摩訶薩以無量無數世界盛滿七寶，奉施如來應正等覺。若善男子或善女人，於此《到達方舟經》中乃至四段文句，受持、讀誦、究竟通利、如理作意，及廣為他宣說、開示，由此因緣所生福聚，甚多於前無量無數。雲何為他宣說、開示？如不為他宣說、開示，故名為他宣說、開示。

爾時，世尊而說頌曰：諸和合所為，如星翳燈幻，露泡夢電雲，應作如是觀。

時，佛說是經已。觀世音菩薩及諸和尚、尼姑、近事男、近事女，並諸世間天、人、阿修羅等，聞佛所說經已，皆大歡喜，信受奉行。

Again next, Benevolence Manifestation! Such as a Bodhisattvas or Mahasattvas uses innumerable worlds fulfilled by seven treasures to charitably donate to Tathagata. Another case, such as a gentleman or gentlewoman, on this Philosopher-Stone Arrival Ark Sutra, even down to four sections, accepts, holds, reads, recites, finalizes to benefits, makes intents accordingly, up to preach broadly, exemplify; due to the cause, he or she bears much more fortunate aggregates than the earlier innumerably boundlessly. What is to preach, exemplify? Such as not to preach and exemplify for them, hence the name “To Preach and Exemplify for Them”.

At that time, Social Honor sang a song: establishments based on combinations, should be viewed like blemishes on stars, light's phantoms, dews, bubbles, dreams, lightnings, and clouds; one should make thus views.

At the time, Buddha finished saying of the sutra. Guanyin Bodhisattva, and monks, nuns, laymen, laywomen, mundane skies, humans, asuras, etc., after hearing what Buddha said, all joyfully celebrated, gained never heard, faithfully accepted, humbly migrated on.

 

17.3 佛遺教經 Buddha's Will

目錄 Catalog: 17.3.1 順解脫 Correct Sequential Liberation；17.3.2 忍渡 Countenance Ark；17.3.3 堅定信心 Consolidate Faith

三藏鳩摩羅什譯（約公元400年） Translation into Chinese by Tripitaka Kumarajiva (ca. 400 CE)

 

釋迦牟尼佛，初轉法輪，渡阿若?陳如；最後說法，度須跋陀羅。所應度者，皆已度訖。於桫欏雙樹（注1）間，將入涅槃。是時中夜，寂然無聲，為諸弟子略說法要。

注1，桫欏雙樹，如圖17.3-35，代表戒渡，參見16.2節。

Shakyamuni Buddha, on his first-time turning juristic wheel, ferried, Anna Kondanna etc. five; on his last sermon, ferried Subhadda, etc. All should be ferried had been ferried. Between two Sal Fasullo trees (note 1), Social Honor would enter Nirvana. At the middle nighttime, all were silent, without any sound, Buddha briefly talked juristic essentials.

Note 1: The twin Sal Fasullo trees, as shown in Figure 17.3-35, represent Covenant Ark, see Section 16.2.

 

 

17.3.1 順解脫 Correct Sequential Liberation

汝等僧尼！於我滅後，當尊重珍敬桫欏，如暗遇明，貧人得寶，當知此則是汝等大師，若我住世無異此也。持淨戒者。不得販賣貿易，安置田宅，畜養人民奴卑畜生，一切種植及諸財寶，皆當遠離，如避火坑。不得斬伐草木，墾土掘地。合和湯藥，占相吉凶，仰觀星宿，推步盈虛，曆數算計，皆所不應。節身時食，清淨自活，不得參預世事，通致使命，咒術仙藥，結好貴人，親厚媟慢，皆不應作。當自端心，正念求度，不得包藏瑕疵，顯異惑眾，於四供養，知量知足，趣得供事，不應畜積。此則略說持戒之相，戒是正順解脫之本，故名斷頭樹。因依此戒，得生諸禪定（參見16.3節），及滅苦智慧。是故比丘，當持淨戒，勿令毀缺。若能持淨戒，是則能有善法。若無淨戒，諸善功德皆不得生。是以當知，戒為第一安隱功德住處。

Your kinds of monks and nuns! After my extinguishment, should respect and cherish Sal Fasullo, as if darkness meets light, and the poor get a treasure. One should know that Sal Fasullo is a grand master for your kinds of, as if I was in the society, there were no differences. Immaculate precepts holders should not sale or trade; should not own or invest on lands and dwellings; should not farm citizens, slaves, and livestock. All farming and treasures, all should be left far away, like avoiding the fire pit. Should not cut down the vegetations or develop land to dig. Alchemy, augury, Astrology, rituals to inflate wanes, fortune telling, or fate prediction by calculations on their experiences, all of those, you should not. One should be frugally on clothes, food, and time, calmingly live by oneself. Should not, participate in social affairs, ally leagues, use curses and celestial medications, hobnob with nobles, be intimate with flirtatious or arrogant people, all of those, one should not do. One should rectitude own heart, with correct spells to pursue ferry; should not conceal blemishes; should not show bizarreness to confuse crowds. For food, clothing, housing, and transportation, the four Commonwealths, you should know quantity and contentment, interestingly accept Common Affairs, should not put in storage or deposit for interest. These are briefly sayings of phenomena for holding precepts. Precepts are foundation of correct sequential liberations, hence the name Guillotine Tree. Because of depending on Sal Fasullo, one can give births to meditations and stillness-es (see Section 16.3), and intelligence and gnosis to terminate bitter. Therefore, monks and nuns should hold immaculate precepts, do not have them ruined or waned. One can hold immaculate precepts, can have benevolent laws. Without immaculate precepts, those benevolent fortunes and virtues can not be born, therefore one should know that precepts are No. 1 seclusive fortunate virtuous dwelling place.

汝等僧尼！已能住戒，當製五根（即眼根、耳根、鼻根、舌根、和身根），勿令放逸，入於五欲（即色欲、聲欲、香欲、味欲、和觸欲）。譬如牧牛之人，執杖視之，不令縱逸，犯人苗稼。若縱五根，非唯五欲，將無涯畔，不可製也。亦如惡馬，不以轡製，將當牽人墬於坑陷。如被劫賊，苦止一世，五根賊禍，殃及累世，為害甚重，不可不慎。是故智者製而不隨，持之如賊，不令縱逸，假令縱之，皆亦不久見其磨滅。此五根者，心為其主，是故汝等，當好製心。心之可畏，甚於毒蛇、惡獸、怨賊、大火越逸，未足喻也。譬如有人，手執蜜器，動轉輕躁，但觀其蜜，不見深坑。譬如狂象無鉤，猿猴得樹騰躍踔躑，難可禁製，當急挫之，無令放逸。縱此心者，喪人善事，製之一處，無事不辦。是故比丘，當勤精進，折伏汝心。

汝等僧尼！受諸飲食，當如服藥，於好於惡，勿生增減。趣得支身，以除饑渴。如蜂采華，但取其味，不損色香。比丘亦爾，受人供養，趣自除惱，無得多求，壞其善心。譬如智者，籌量牛力所堪多少，不令過分，以竭其力。

Your kinds of monks and nuns! Once you are capable of dwelling in precepts, should manage the five roots (i.e., eye-root, ear-root, nose-root, tongue-root, and body-root); do not indulge them into five desires (i.e., color-desire, sound-desire, incense-desire, taste-desire, and touch-desire). It's like a herdsman holding a stick and keeping eyes on the cows, not allowing them to run wild and harm others seedling crops. If the five roots are indulged, not only five desires lose their limits, to become boundless and uncontrollable, but also like ferocious horse without restraints by its bridle, will lead people into a pit trap. If robbed by thieves, bitterness ceases in one age, five roots thief disaster, misfortune transmits ages, harmfulness are very serious, one should not be careless; therefore, wiser restrains, does not follow, holds them like thieves, not has them roamed at large, fake commands to indulge them, all of them, very soon, visibly worn out. The five roots, heart is their lord, thus, your kinds of should be good at managing heart. Heart’s fearsomeness is severer than poisonous snakes, ferocious beasts, resentful thieves, even conflagrations at large are not enough to metaphor. Such as, a person holds a honey vessel with hands, moves, and turns impetuously, only sees the honey, can not see the deep pit. People who indulge heart, grieve over the dead, can do nothing but to finishing the benevolent customary; therefore, your kinds of monks and nuns work out the one place, nothing is left undone, should diligently advance, tame your own hearts.

Your kind of monks and nuns! To accept drinks and foods, should take it as medicines, to the good and to the ferocious, should not bear the increment or decrement, interestingly take it to sustain the body, getting rid of thirstiness and hunger, like bees picking flowers, but take the taste, does not damage the colors and scents. Monks should take this way, nuns should do the same, accept commonwealths from others, interest to remove own annoyances, should not fetch much, damage their benevolent hearts. Such as wiser, contrive strength of the cow, estimate how much it can bear, do not exhaust it.

汝等僧尼！晝則勤心修習善法，無令失時，初夜後夜，亦勿有廢。中夜誦經，以自消息，無以睡眠因緣，令一生空過，無所得也。當念無常之火，燒諸世間，早求自度，勿睡眠也。諸煩惱賊，常伺殺人，甚於怨家，安可睡眠，不自警寤。煩惱毒蛇，睡在汝心，譬如黑蚖，在汝室睡，當以持戒之鉤，早摒除之。睡蛇既出，乃可安眠。不出而眠，是無慚人也。慚恥之服，於諸莊嚴，最為第一。慚如鐵鉤，能製人非法，是故常當慚愧，無得暫替。若離慚恥，則失諸功德。有愧之人，則有善法；若無愧者，與諸禽獸無相異也。

Your kinds of monks and nuns! Daytime, should diligently study and practice benevolent laws, do not lose on time. Evening and after middle night, also should not negate it away. Middle night reciting sutra, so you extinguish sleepiness by your self, not to cause of sleep, have life passed in vain, gain nothing. Should spell that fires of impermanence are burning down the mundane world, pursue self-ferry early, do not sleep. Those annoyance thieves always await to kill people, fiercer than the resentful foes, how can sleep!  No self-esteem! Poisonous annoyance snake is sleeping in your heart, like a black lizard sleep in your room, should use the hook of holding precepts to get rid of it early. After ousting sleep snake, you can easefully sleep; not ousting and sleep, shameless! Cloth of shame is the most No.1 among majesties, like an iron hook, can restrain people from illegality, therefore one should be shameful often, do not have it replaced momentarily. Leaving shame, then you lose achievements and virtues. With sin, then have benevolent laws; sinless, has no differences to beasts and fowls.

汝等僧尼！若有人來，節節支解，當自攝心，無令嗔恨，亦當護口，勿出惡言。若縱恚心，即自妨道，失功德利。忍之為德，持戒苦行，所不能及。能行忍者，乃可名為有力大人。若其不能歡喜忍受惡罵之毒，如飲甘露者，不名入智慧人也，所以者何？嗔恚之害，則破諸善法，壞好名聞；今世後世，人不喜見。當知嗔心，甚於猛火，常當防護，無令得入。劫功德賊，無過嗔恚，白衣受欲，非行道（參見第16章）人，無法自製，嗔猶可恕。出家行道，無欲之人，而懷嗔恚，甚不可也。譬如清冷雲中，霹靂起火，非所應也。

汝等僧尼！當自摩頭，已舍飾好，著壞色衣，執持應器，以乞自活，自見如是。若起?慢，當疾滅之。增長?慢，尚非世俗白衣所宜，何況出家入道之人，為解脫故，自降其身而行乞耶。

Your kind of monks and nuns, if somebody come and chop you down part by part, should self assimilate your own heart, not have it irritated, also guard your own mouth, not to spit ferocious words. Indulging hateful heart, that is making hindrance on your own path, losing virtuous benefits. Virtues of countenance, holding precepts and ascetic migrations can not catch up. The capable of behaving in countenance, only then can be called great strength human. If one can not joyfully endure the poison of ferocious curses, like drinking nectar, can not be named as Intelligence-Gnosis Entrant, wherein? Harm of irritated indignity is to destroy benevolent laws, to ruin good fames; people of this generation and future generations are not glad to see. Your kinds should know that irritated heart is fiercer than raging fire, should always be guarded against, have it not entered. Thieves who rob achievements and virtues are no more than irritation. White collar people (i.e., nobles) are not path (crux; cf. chapter 16) walkers, no laws of self restraining, so bosomed with irritation and indignity are passable. Out household life, walking on path (crux), desire-less people bosom irritation and indignity, are very unacceptable, such like lightening causes fire in cold thin clouds, that should not be.

Your kinds of monks and nuns should stroke your own head to bless yourselves. Having given up good decorations, and to wear damaged colors cloths, holding juristic staff to live by begging, you had chosen the type of life by your own opinion. If arrogance rises, should terminate it immediately. Fostering arrogance is not even suitable for mundane white collars, not to mention out-household-life path walkers, for the sake of liberation, surrender themselves to beg.

 

17.3.2 忍渡 Countenance Ark

本小節的八種功德又名八中洲，八忍地，八大金剛，忍渡。忍渡的象征性圖標是17.3-18，表現的是墨西哥雨神特拉洛克的腸子。

The eight virtues in this section are also known as Eight Middle Continents, Eight Countenance Lands, Eight Philosopher-Stone Giants, and Countenance Ark. The symbolic icon for Countenance Ark is 17.3-18, which represents the intestines of Tlaloc, the Mexican rain god.

17.3.2-1 少欲功德 Fortunes and Virtues of Less Desire

汝等僧尼，諂曲之心與道相違，是故宜應質直其心。當知諂曲，但為欺誑，入道之人，則無是處。是故汝等，宜當端心，以質直心為本。汝等比丘，當知多欲之人，多求利故，苦惱亦多。少欲之人，無求無欲，則無此患。直爾少欲，尚宜修習，何況少欲，能生諸功德。少欲之人，則無諂曲以求人意，亦複不為諸根所牽。行少欲者，心則坦然，無所憂畏，觸事有餘，常無不足。有少欲者，則有涅槃，是名少欲。

Your kinds of monks and nuns! A flattering heart is contradictory to path (crux); therefore, it is better straight one’s heart. One should know that flattering is only deceiving, as a path (crux) walker, should not be like that, therefore your kinds should rectify your heart, by straight forward heart as orientation. Your kinds of monks and nuns! Should know that people who desire more, seek more benefits, have many annoyances; people who desire less, seek less, have no such afflictions. Straight forward and less desires are appropriate to practice, not to mention that less desires can give birth to achievements and virtues. People with less desires will not flatter others to seek favors, nor will they be led by five roots (i.e., eye-root, ear-root, nose-root, tongue-root, body-root). People with less desires have a calm heart, worriless and fearless; when they meet affairs, always have more than enough, no shortage. People with less desires, will have nirvana, hence the name “Less Desire”.

17.3.2-2 知足功德 Fortunes and Virtues of Contentment

汝等僧尼！若欲脫諸苦惱，當觀知足。知足之法，即是當樂安隱之處。知足之人，雖臥地上，猶為安樂；不知足者，雖處天堂，亦不稱意。不知足者，雖富而貧；知足之人，雖貧而富。不知足者，常為五欲所牽，為知足者之所憐湣，是名知足。

Your kinds of monks and nuns, wanting to detach from bitter annoyances, should view contentment. The law of contentment is a “should be happy with” seclusive place. People with contentment, even though they lie on ground, also feel adaptably ease; people without contentment, even though they are in heaven, also feel disagreeable. People without contentment often lead by five desires (i.e., color-desire, sound-desire, perfume-desire, taste-desire, and bodily touch desire); they are pitiable by people with contentment, hence the name Contentment.

17.3.2-3 遠離功德 Fortunes and Virtues of Hike

汝等僧尼！欲求寂靜無為法（參見11.6.4節）安樂，當離憒鬧，獨處閑居，靜處之人，帝釋諸天，所共敬重，是故當舍己眾他眾，空閑獨處，思滅苦本。若樂眾者，則受眾惱，譬如大樹眾鳥集之，則有枯折之患。世間縛者，沒於眾苦，譬如老象溺泥，不能自出，是名遠離。

Your kinds of monks and nuns! Desiring to pursue quite none-as law (Cf. 11.6.4) leisurely life, should stay away from the noise, and live seclusively. People at quiet place, are respected by Seth etc., skies, therefore, should abandon self-crowds and other crowds, leisurely live alone, mean how to terminate bitter roots. People who laugh at crowds, bear crowds of annoyances, such as big tree where crowd birds gather, then there are worries of withered broken branch. Mundane beings are fettered up, submerged in crowds of bitterness, such like an old elephant stuck in mud, can not come out by himself, hence the name Hike.

17.3.2-4 精進功德 Fortunes and Virtues of Diligently Effort

汝等僧尼！若勤精進，則事無難者，是故汝等當勤精進。譬如小水長流，則能穿石。若行者之心，數數懈廢，譬如鑽火，未熱而息，雖欲得火，火難可得，是名精進（如圖17.3-36，37）。

Your kinds of monks and nuns, if diligently effort, then there is not difficult affair, therefore, your kinds should diligently effort. Such as a little water flows for a long time, it can wear stones. If migrator’s heart slack time by time, likes to get fire by drilling into wood. Before wood is heated enough, the driller has a brake; even though the driller desires fire, but fire is hard to get, hence the name Diligently Effort (see figs. 17.3-36, 37).

17.3.2-5 守念功德 Fortunes and Virtues of Hold Spell

汝等僧尼！求善知識；求善護助，無如不忘念。若有不忘念者，諸煩惱賊則不能入。是故汝等，常當攝念在心。若失念者，則失諸功德。若念力堅強，雖入五欲賊中，不為所害。譬如著鎧入陣，則無所畏，是名不忘念。

Your kinds of monks and nuns, seek for benevolent knowledge; to pursue benevolent protection and help, is inferior to not forgetting spell. People who can hold spell, then those thieves of annoyances can not enter, therefore, your kinds should assimilate spells into heart constantly. If one loses his or her spell, then loses all achievements and virtues. If one's spell power is strong, one will not be harmed even if he or she enters the five desires of thieves. Such as an armored soldier enters a battlefield, is fearless. This is called not forgetting spell.

17.3.2-6 禪定功德 Fortunes and Virtues of Meditation and Stillness

汝等僧尼！若攝心者，心則在定。心在定故，能知世間生滅法相，是故汝等，常當精勤修習諸定。若得定者，心則不散，譬如惜水之家，善治堤塘。行者亦爾，為智慧水故，善修禪定，令不漏失，是名為定。

Your kinds of monks and nuns! People who assimilate hearts, hearts are in stillness constantly. Because of hearts in stillness, one can know birth extinction etc. juristic phenomena of mundane world, therefore, your kind etc. should diligently put efforts in practicing stillness-es. People who gain stillness and heart is not loose, such as families that cherish water, are good at managing pond dams. Migrators are also like that, for water of intelligence and gnosis, good at practicing meditation and stillness can have them not leaked lost, hence the name Stillness.

17.3.2-7 智慧功德 Fortunes and Virtues of Intelligence and Gnosis

汝等僧尼！若有智慧，則無貪著。常自省察，不令有失，是則於我法中，能得解脫。若不爾者，既非道人，又非白衣，無所名也。實智慧者，則是度老病死海堅牢船也，亦是無明黑暗大明燈也，一切病者之良藥也，伐煩惱樹之利斧也。是故汝等，當以聞思修慧而自增益。若人有智慧之照，雖是肉眼，而是明見人也，是名智慧。汝等僧尼！若種種戲論，其心則亂，雖複出家，猶未得脫。是故比丘，當急舍離亂心戲論。若汝欲得寂滅樂者，唯當善滅戲論之患，是名不戲論。

Your kinds of monks and nuns! If having intelligence and gnosis, then not greedily lingering; often self check, not let it be, if so, you can unfetter in “I law”. If not, neither path walker nor white collar, can not be named. Very factual intelligence and gnosis, then are solid Ark to ferry over older illness and death sea, also are great light in non-light (i.e., ignorant) darkness, are good medicine for all illnesses, sharp ax for chopping down annoyance trees. Therefore, your kinds etc. should by heard, meant, and cultivated gnosis to self-benefit. If people who is with illumination of intelligence and gnosis, even though only with flesh eye, also are people with bright vision, hence the name Intelligence Gnosis. Your kinds of monks and nuns! If meet kinds of gamely theses, hearts are disturbed into chaos, even though come out household life again, can not gain liberation. Therefore, your kinds of monks and nuns, should speedily leave muddle heart gamely theses. If you desire to gain silent extinctive laugh, only should be good at terminating faults of gamely theses, hence the name No Game Theses.

汝等僧尼！於諸功德，常當一心，舍諸放逸，如離怨賊。大悲世尊，所說利益，皆已究竟。汝等但當勤而行之。若於山間，若空澤中，若在樹下，閑處靜室，念所受法，勿令忘失，常當自勉，精進修之，無為空死，後致有悔。我如良醫！知病說藥，服與不服，非醫咎也。又如善導，導人善道，聞之不行，非導過也。

Your kinds of monks and nuns! Should always be one heart with achievements and virtues, abandon laxness like leaving resentful thieves. Great Sorrowful Social Honor said benefits, all have been finalized. Your kinds should only diligently practice it. Such as in the mountains, in empty swamp, under a tree, or in a quiet room, recite what laws you have received, have them not forgotten, constantly encourage yourself, diligently put efforts to practice it, do not be death in vain, so that, regret later. I am like a good doctor, knowing illness then speaking of prescriptions; take the medication or not, that is not doctor’s fault. And more, I am like a guide, guide people to the benevolent path; hearers hear it, not walk on it, that is not guide’s fault.

17.3.2-8 畢竟功德 Fortunes and Virtues of Finalization

汝等若於苦等四諦有所疑者，可疾問之，毋得懷疑，不求決也。爾時世尊，如是三唱，人無問者，所以者何？眾無疑故。時桫魯-法索欏，觀察眾心，而白佛言：“世尊！月可令熱，日可令冷，佛說四諦，不可令異。佛說苦諦實苦，不可令樂。集真是因，更無異因，苦若滅者，即是因滅。因滅故果滅，滅苦之道，實是真道。更無餘道。世尊！是諸比丘，於四諦中，決定無疑。於此眾中，所作未辦者，見佛滅度，當有悲感。若有初入法者，聞佛所說，即皆得度。譬如夜見電光，即得見道。若所作已辦，已度苦海者，但作是念， ‘世尊滅度，一何疾哉！’”

If you etc. whoever has doubt about Bitter, Aggregate, Salvation, and Path, the Four Victorious Cruxes, ask quickly, should not bosom doubt, not pursue finalization. At that time, Social Honor thus asked three times, nobody asked, why did that? Because crowds have no suspicion. At that time, Sal Fasullo (the manager of the ritual) investigated hearts of crowds and reported to Buddha: “Social Honor! Moon may turn into hot; sun may turn into cold. Four Victorious Cruxes spoken by Buddha, shall not be different. Buddha said that Bitter Crux is factual bitterness, shall not make it laugh. Aggregate Crux is reason of Bitter, no more mutant cause. If bitter is terminated, that is termination on cause. The reason is terminated, therefore fruit fades, the Path of terminating bitterness is factual Path, no more extra path. Social Honor! We monks and nuns resolutely have no doubt about the Four Victorious Cruxes. Among the crowds, there are what are doing have not done yet, seeing Buddha’s terminally ferry, should have sorrow. If there are new juristic entrants, heard what Buddha said, immediately all get ferried, such as appearance of lightning in night, instantly sees their path. Those what should do have been done, already ferried over the bitter sea, only make the spell, ‘Social Honor terminally ferry, what a rush!’”

 

17.3.3 堅定信心 Consolidate Faith

桫魯-法索欏雖說此語，眾中皆悉了達四聖諦義。世尊欲令此諸大眾皆得堅固，以大悲心，複為眾說；“汝等比丘，勿懷悲惱，若我住世一劫，會亦當滅。會而不離，終不可得。自利利他，法皆具足。若我久住，更無所益。應可度者，若天上人間，皆悉已度。其未度者，皆亦已作得度因緣。自今以後，我諸弟子，展轉行之，則是如來法身，常在而不滅也。是故當知，世皆無常，會必有離，勿懷憂惱，世相如是。當勤精進，早求解脫；以智慧明，滅諸癡暗。世實危脆、無堅牢者，我今得滅，如除惡病。此是應舍之身，罪惡之物，假名為身，沒在老病生死大海，何有智者，得除滅之，如殺怨賊，而不歡喜。”

汝等僧尼！常當一心，勤求出道。一切世間動不動法，皆是敗壞不安之相。汝等且止，勿得複語，時將欲過，我欲滅度，是我最後之所教誨。

Even though Sal Fasullo only spoke of these words, among crowds, all understood the significances of the Four Victorious Cruxes completely. Social Honor desired to make all people confident, with great sorrowful heart, spoke again: “Your kinds of monks and nuns! Do not bosom sorrowful annoyances, even if I dwell on the world one catastrophe more, meeting still will extinguish, meeting without separation can not be gained at last. Self-benefit and benefit-others, laws have them fully. Even if I dwell longer, no further benefit to. Should be ferried, such skies above, among humans, all have been ferried; those have not been ferried, all have been projected causes or aggregative factors to be ferried. From now on, all my disciples develop and practice it, then that is Tathagata’s juristic body permanently dwells, never perishes. Therefore, you should know that all in the world are impermanent, union has separation, do not bosom gloomily annoyances, mundane phenomena are such like! Should diligently advance, strive to unfetter early, by light of intelligence and gnosis to terminate darkness of ignorance. The world is fragile factually, nobody is a prisoner in an indestructible; I will perish today, like a ferocious disease is removed. The body should be abandoned, a ferocious evil thing, fictitiously named as body, submerged in the sea of old, illness, birth, and death, whoever wise shall remove, terminate it, like killing a resentful thief, not rejoice!”

“Your kinds of monks and nuns! Should constantly with one heart, diligently seek ousting path. All mundane movable and immovable laws, all are ruin phenomena of disquietudes! Your kinds stop! Don’t utter a word again! Time passes over desire, I desire terminally ferry, this is my last teaching.”

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