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’s 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.

 

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