15 滅諦 Salvation Crux

目錄 Catalog：15.1 正等明 Correct Equality Light；15.1.1 涅槃果 Nirvana Fruit；15.1.2 智慧果 Fruit of Intelligence and Gnosis；15.1.3 十八神佛不共法 Eighteen God Buddha Uncommon Laws

15.2 鹿乘教 Deer Vehicle Religion；15.3 羊乘教 Goat Vehicle Religion；15.4 無字天書 Wordless Sky Book；15.5 三皇五帝 Chinese Codex；15.6 桃花劫 Peach Flower Catastrophe；15.7 盧岩回憶錄 Luyan Memoir

15.1 正等明 Correct Equality Light

滅諦講涅槃（如圖15-2）的存在，談在苦諦中的苦被消滅了之後，所得的清淨身心。涅槃是寂靜義，是從身心的感受來表達正等明的。正等明的全稱為無上正等正覺，梵語阿褥多羅三藐三菩提，納瓦特爾語奧林·托納修（Ollin Tonatiuh）。正等明是佛教的最高成就，是從智慧來描述涅盤的狀態的。奧林·托納修的本義為 “奧林（Ollin）運動的冠軍上前來照耀” 。正等明包括六種覺悟：平等，正確，生老病死。

Salvation Crux talks about the existence of Nirvana (Figure 15-2) and talks about the immaculate body and mind obtained after the bitter in Bitter Crux is eliminated. Nirvana means silence, and it expresses the Correct Equality Light from the feelings of the body and heart. The full name of the Correct Equality Light is Non-Upper Correct-Equality Correct-Perception, which is called Anuttara Samyak Sambodhi in Sanskrit and Ollin Tonatiuh in Nahuatl. Correct Equality Light is the highest achievement of Buddhism and describes the state of nirvana from the perspective of intelligence and gnosis. Ollin Tonatiuh's original meaning is “the champion of Ollin movement comes forth to shine.” Correct Equality Light encompasses six kinds of enlightenment: equality, correctness, birth, aging, sickness, and death.

（一）等覺，在上帝或佛的境界裏，平等性是絕對的。凡是有兩條腿的都平等，平等於有四條腿的，平等於有六條腿的，平等於有多條腿的，平等於沒有腿的，平等於鬼神佛，平等於鳥獸魚蟲；平等於花草樹木，平等於山川大地、江河湖海等。平等的原因是畢竟空。畢竟空是無所有處天（如圖15-2）的異名，又名常寂光天。

(1) Equality Perception, in the boundary of Gods or Buddhas, equality is absolute. All those have two legs are equal, equal to those with four legs, equal to those with six legs, equal to those with many legs, equal to those without legs, equal to ghosts, Gods, Buddhas, and equal to birds, beasts, fishes, insects, and equal to flowers, plants, and trees, and equal to mountains, rivers, lakes, and seas. The reason for equality is after all emptiness. “Empty After All”, is a synonym for the “No Objective Have Sky” (see Illustration 15-2), also known as “Constant Silent Light Sky”.

（二）正覺，修習者證得了四勝諦，就知道了地獄是最艱苦的地方，和常寂光天是最幸福的地方，以此兩極為依，就能夠運用戒渡（即約櫃，參見16.2節）來判斷任何一個身口意的行為正確與否。所以覺悟者以男人的 “三千威儀，八萬四千細行” 或女人的 “五百威儀，十萬八千魅力” 為準繩，於一切地，一切時，一切事，立刻知道正確與否。

(2) Correct Perception, once a practitioner has achieved the Four Victorious Cruxes, he or she knows that hell is the bitterest place, and “Constant Silent Light Sky” is the happiest place. Based on the two extremes, he or she can use Covenant Ark (see section 16.2) to judge each of bodily oral and intentional behavior. Therefore, the enlightened person takes a man's "3,000 Majesties and 84,000 Enchantments" or a woman's "500 Majesties and 108,000 Charms" as the criterion, immediately knows whether it is correct or not in all places, at-all-times, and in all affairs.

（三）生老病死的覺悟。生死的覺悟即生死智證通，參見第12章《禪》。那些幻覺世界裏的事物現象是塵世人所認為的鬼神佛，天堂地獄等。而我們佛教的成就是在現實生活中與之相當，達到慧命萬年，等同神佛。對疾病的覺悟是10.6節中治療心理疾病的原則。對老化的治療就是進行割禮和洗禮；在道諦的十地中反複驗證、修習，那八萬四千魔軍就淹沒於大洪水久矣。而且《大般若經》是割禮或洗禮的工具，反複閱讀就能達到割禮或洗禮的效果。

下文分別從涅槃果和智慧果兩個方麵來談正等明。

(3) Enlightenment of Birth Aging Sickness and Death.  Enlightenment of Birth and Death is the “intellectual testament of birth and death”, (see chapter 12 Meditation). The phenomena in those hallucinational worlds are what mundane people think of as ghosts, gods, and Buddhas, heaven and hell, etc. And our Buddhist achievement is to equal them in real life, to attain the gnostic life (i.e., intelligent life) of 10,000 years, same as God and Buddha. The enlightenment of illness is the principle for treating psychological disorders in Section 10.6. The treatment for aging is circumcision and baptism; through repeated verification and cultivation within the ten lands of Path Crux, the eighty-four thousand demon armies have long been submerged by the great flood. Moreover, the Greater Arks (i.e., Great Prajñāpāramitā Sūtra) serves as the instrument for circumcision or baptism; repeated reading achieves the effect of circumcision or baptism.

The following texts discusses the Correct Equality Light from the perspectives of Nirvana Fruit and Fruit of Intelligence and Gnosis.

 

15.1.1 涅槃果 Nirvana Fruit

梵語涅槃義為圓滿的寂靜，是苦或煩惱被消滅後的身心清淨狀態，故亦名無所有。玄奘法師和弟子窺基在《成唯識論》中從四個方麵談涅槃：無餘依涅槃，有餘依涅槃，自性涅槃，和無住涅槃。

Nirvana in Sanskrit means perfectly fulfilled quietness, which is the quiet state of body and heart after bitterness or troubles have been eliminated, so it is called Empty After All. Tang Tripitaka (aka. Tang Buddha) and his disciple Kuiji discussed Nirvana from four aspects in Establishing Sense-Only Treatise: Nirvana without Residual Dependence, Nirvana with Residual Dependence, Self-Nature Nirvana, and Non-Dwell Nirvana.

（一）無餘依涅槃，玄奘說： “真如出生死苦，煩惱既盡，餘依亦滅，眾苦永寂，故名涅槃。” 真如即七真如，參見11.6.4節《離係果》。餘依，即依之而滅苦的依靠，是依善滅惡的善。餘依亦滅，是說善惡兩滅。

(1) Nirvana without Residual Dependent, Tang Tripitaka said, “by True Suchness, migrator has ousted bitter of birth and death, the annoyances are exhausted, and the residual dependence is extinguished also, crowds of bitter are forever silent, therefore, the nirvana is named.” True Suchness is the seven true suchness in the section 11.6.4 Off-is Fruit. The residual dependence, i.e., the reliance by which bitter is extinguished, is the benevolence by which ferocity is extinguished. That the residual dependence is also extinguished, means that both benevolence and ferocity are extinguished.

（二） 有餘依涅槃，玄奘說： “真如出煩惱障，雖有微苦，所依未滅，而障永寂，故名涅槃。” 障是指異生性的所知障和煩惱障（參見11.4.4.2-4節的異生性）。此說擇滅無為法，即有選擇地消滅了某些根本煩惱，如下文中四種離係果中的前三果（如圖33，參見15.2.6節），和道諦菩薩十地中的前七地都是選擇性地消滅了主要的煩惱障，所處的境界都是不同程度的有餘依涅槃。

(2) Nirvana with Residual Dependence, Tang Tripitaka said, “with True Suchness, migrator has ousted annoyance hindrances, although there is slight bitter, the residual dependence is not terminated, but the hindrances are silent permanently, so it is called Nirvana." Hindrances mean the Know Hindrance and Mean Hindrance of Mutant Nature (see section 11.4.4.2-4 Mutant Nature). This is saying Selectively Termination None-as Laws, such as the first three of the four Shamanic Fruits (see figs. 33, see section 15.2.6), and the first seven of the ten lands in Path Crux, all are the states of choosing fundamental annoyances to eliminate, they achieve varying degrees of nirvana.

插圖1至13，除了2，都是有餘依涅槃。當修習者懂得了四勝諦，就獲得了最低質量的 “有餘依涅槃”，成為了竹馬天（如圖13所示），即獨角馬，梵語作補特伽羅，義為習氣疙瘩。

Illustrations 1 to 13, except 2, are all “Nirvana with Residual Dependence”. When the practitioner understands the Four Victorious Cruxes, he or she will attain the lowest quality of “Nirvana with Residual Dependence” and become a “Hobbyhorse Sky” (as shown in Figure 13), that is a unicorn, which is called Pudgala in Sanskrit, meaning a lump of habit.

（三）自性涅槃，玄奘說， “本來自性清淨涅槃，謂一切法相真如理，雖有客染而本性淨，具無數量微妙功德，無生無滅湛若虛空，一切有情平等共有，與一切法不一不異，離一切相、一切分別，尋思路絕，名言道斷，唯真聖者自內所證，其性本寂故名涅槃。”

(3) Self-Nature Nirvana, Tang Tripitaka said, “The original quiet self-nature is Nirvana, which is all true suchness of juristic phenomena. Although it is contaminated by guest dusts, its original nature is immaculate, with countless delicate wonderful fortunes and virtues, no birth, no death, and as clear as space, commonwealth-ed equally by all sentient beings, not one and no differences from all laws, free from all phenomena and discriminations. If you search or mean on it, the path ends, if you call its name or utter words, the path is broken. Only the true sage can prove it from within; its nature is inherently silent, hence Nirvana.”

自性涅槃即是插圖15.1.1-2所示的無所有天；那是什麽？是常遍處。常是無意識（古作神識）的常，例如青黃赤白之一。此常隻是現量，無名，無色，無量，不可說。常見的無餘依涅槃別名有微妙本心，畢竟空，正等明，常寂光天，無所有天，涅槃，圓成實相。對於文字思維型人（即語音思維型人），此常寂光天常被稱作“啊”，例如安拉，和“歐姆”，例如歐麥克（Olmec，如圖38所示的頭像）。廣義的自性涅槃是插圖1至6，亦作遍淨天。

Self-Nature Nirvana is the “No Objectively Have Sky” shown in illustration 15.1.1-2; what is that? It is pervasively constant. It is constant of the unconscious (anciently God-sense), such as turquoise, yellow, red, or white. This constant is only the “present quantity” (see section 11.4.5), is nameless, colorless, and immeasurable; so, it cannot be described or spoken. Common other names for the “Nirvana without Residual Dependent” include “wonderful delicate original heart”, “empty after all”, “correct equality light”, “constant silent light sky”, “not objectively have sky”, nirvana, “perfectly established factual phenomenon”. For word thinkers (i.e. phonetically thinking people), this “constant silent light sky” is often referred to as “ah”, e.g. Allah, and “om”, e.g. Olmec (the Buddha or God shown in Figure 32). The broad sense of the “Self-Nature Nirvana” is illustrations 1 to 6, also called the “pervasively immaculate sky”.

（四）無住涅槃，玄奘說， “真如出所知障，大悲般若常所輔翼，由斯不住生死涅槃，利樂有情窮未來際，用而常寂故名涅槃。” 此涅槃是說此人由於常用集起智（參見14.1節），所以在他或她的前意識中形成了一個集起的空集∅，就是無住涅槃。

(4) Non-Dwell Nirvana, Tang Tripitaka said: “by true suchness, migrator has ousted Know Hindrance, assisted by Great Sorrowfulness and Arrival Ark constantly, therefore he or she does not dwell in nirvana, benefits and pleases sentient beings to the exhaustion of future, usage but constantly silent, hence name of nirvana”. This nirvana means that because the person often uses Aggregate Arousal intelligence (see section 14.1), therefore there is empty sets (∅) of Aggregate Arousal is formed in his or her preconsciousness, which is the Non-Dwell Nirvana.

什麽是大悲？大悲是說釋迦摩尼（即金童，亞當）對神父（即上帝）為拯救世界而犧牲悲傷不已，每當說起或想到神父他就哭，後半生都沒能從對神父犧牲的悲哀中恢複過來。因為慈悲喜舍是四無量心，佛對神父悲傷給予了佛無窮的力量。佛教以此大悲為根本。

What is the great sorrowfulness? Great Sorrowfulness means that Shakyamuni (aka. Gold Boy, Adam) was deeply saddened by the sacrifice of his godfather (God) for the salvation of the world. Whenever he talked about or thought of godfather, he cried; he was unable to recover from his sorrowfulness for his godfather’s sacrifice for the rest of his life. Because mercifulness, sorrowfulness, delightfulness, and renunciation are the four infinite hearts, so Shakyamuni's Great Sorrowfulness for godfather gave him infinite power. Buddhism is rooted in this Great Sorrowfulness.

插圖35的太陽鳥代表著夏娃（順皇），她肚子裏的那顆太陽就代表“無住涅槃”。因為夏娃是前意識的化身，所以古人就把 “無住涅槃” 畫在她的肚子裏了。類似的，圖36是墨西哥的卡特莉（Tlaltecuhtli），她肚子裏的那顆太陽就代表 “無住涅槃” ，也代表她的法眼。法眼的眼根是 “畢竟空” （即涅槃，亦作俱知根）。

The sunbird in Illustration 35 represents Eve (Shun White-King), and the sun in her belly represents "Non-Dwell Nirvana”. Because Eve is the embodiment of preconsciousness, the ancients depicted Non-Dwell Nirvana within her belly. Similarly, Figure 36 depicts Tlaltecuhtli of Mexico. The sun in her belly represents Non-Dwell Nirvana and her Juristic Eye. The Juristic Eye's eye-root is "empty after all" (i.e., Nirvana, also known as the root of all-knowing all-seeing).

15.1.1.2 三身 Three Bodies

涅槃是說身心清淨，沒什麽感覺，就隻能說是寂靜，也可以用三身來描述涅槃。身除指體相外，還有智慧和功德之積聚義。

Nirvana means that the body and mind are pure and there is no feeling. It can only be described as silence. Nirvana can also be described by the three bodies. In addition to referring to the physical appearance, "body" also means the accumulation of intelligence gnosis and virtues.

（一）自性身，玄奘說，謂諸佛真淨法界，受用變化平等所依，離相寂然，絕諸戲論，具無邊際真常功德，是一切法平等實性，即此自性亦名法身。自性身是什麽？由於其不障性與虛空相似，又其性質與虛空相應，故古人常用東西南北上下的十方虛空比喻其形象。佛教亦由此得異名空門，又作不二門。

(1) Self-Nature Body, Tang Tripitaka said, it is true immaculate juristic boundary of Buddhas, is the basis for conversion and equality, is silent without any phenomena, is without any dramatic theses, is with boundless true and constant fortune and virtue, is equal factuality nature of all laws, that is self-nature, also known as Juristic Body. What is the Self-Nature Body? Because its non-obstacle property is like that of void, and its nature corresponds to empty, the ancients often used the ten-direction empty of east, west, south, north, up, and down as a metaphor for its image, therefore, Buddhism got an alias from this, Empty Door, which is also called None the Second Door.

（二）受用身，玄奘說，有二種，自受用和他受用。自受用，謂諸佛經曆三大阿僧脂劫，修集無量福德所起的圓淨常遍色身，相續湛然，盡未來際恒自受用廣大法樂。他受用，謂諸佛由平等智示現微妙淨功德身，居純淨土為八至十地的大菩薩眾現大神通，轉正法輪，決眾疑網，令彼受用大乘法樂。

(2) Body of Acceptance-and-Usage, Tang Tripitaka said, it has two types, self acceptance-and-usage body, and others acceptance-and-usage body. Self Acceptance-and-Usage Body means that the Buddhas have gone through “Three A-Monk Index-Catastrophes” and accumulated immeasurable fortunes and virtues to form a perfectly round immaculate-constant pervasive color body, lucidly succeeding, as far as the future of the constant self-enjoyment of the vast juristic laugh. Others Acceptance-and-Usage Body is saying that by Equality Intelligence, Buddhas manifest delicately wonderful immaculate fortune-and-virtue body, reside in immaculate land, exhibit great divine power for crowds of eighth-through-tenth land Mahasattvas, turn the juristic wheel to correct direction, solve crowds of suspicion webs, to have them enjoy great vehicle juristic laugh.

自受用身是什麽？包括正身，即佛在世時的肉體，和報身，即他所用器具，所居住房屋，以及所處的大地、山川河流等。又此四聖諦是佛在世時，他或她的識的自體。

他受用身是什麽？佛把自己的生平事跡和所學集注成經書，流傳後世千年萬年；以及寺廟、佛像、法器等。

What is the Self Acceptance-and-Usage Body? It consists of Correct Body, which is the Buddha's physical body when he or she is in the world, and Retribution Body, which is the utensils he uses, the house he lives in, and lands, mountains, rivers, and so on, where he lives; and the Four Cruxes are his knowledges when he is in the world.

What is the Others Acceptance-and-Usage Body? The Buddha collected and annotated his life stories and what he learned into sutras, which have been passed on to future generations for thousands of years, and juristic vessels, temples, statues, etc.

（三）變化身，玄奘說，謂諸佛由成事智變現無量隨類化身，居淨土穢土為諸菩薩及異生眾，機宜說法，令各得諸利樂。

什麽是變化身？由皈依和變性而得的身體。此中的異生性，即一個人個體性是他的煩惱和所知之和。佛的化身諸如，在家出家的弟子等善男信女，寺廟，佛像、法器等常駐物。此類化身還存在於人趣之外，如存在於修羅趣，惡鬼趣，畜生趣等之中。

(3) Convert Body, Tang Tripitaka said, by establishing-affairs intelligence, Buddhas transform along categories, dwell in immaculate lands and maculate lands, expediently preach to the Bodhisattvas and other living beings, have them all gain benefits and laughs accordingly.

What is the Convert Body? A body obtained by conversion and change of nature. Among this, Mutant Nature is sum of Know and Annoyance of a sentient being. Buddha’s Convert Bodies are such as Monks Nuns and laymen laywomen, temples, statues, and juristic vessels, etc. and the kinds of bodies also exist among such as asura interest, hungry ghost interest, and livestock interest, etc.

再例如圖37是墨西哥國旗的圖；上麵的鷹代表卡特莉（Tlaltecuhtli，又名翠玉女Chalchiuhtlicue）接受全部墨西哥人的禮敬。圖39是特拉洛克的特質肖像。圖40是翠玉女（Chalchiuhtlicue）的特質肖像。圖41中的兩隻鹿代表希臘文化中的阿波羅和雅典娜（金童和玉女）。圖42中的兩隻羊代表日耳曼文化中的睚眥和磨牙（亞當和夏娃）。

For example, Figure 37 shows the Mexican flag; the eagle above represents Tlaltecuhtli (also known as Chalchiuhtlicue), receiving homage from all Mexicans. Figure 39 shows a characteristic image of Tlaloc. Figure 40 shows a characteristic image of Chalchiuhtlicue. The two deer in Figure 41 represent Apollo and Athena (the Golden Boy and the Jade Girl) in Greek culture. The two goats in Figure 42 represent Tanngnjóstr and Tanngrisnir (Adam and Eve) in Germanic culture.

 

15.1.2 智慧果 Fruit of Intelligence and Gnosis

成唯識論中，窺基以此四智統攝一切佛地智慧功德：

（一）大圓鏡智，亦作顯了智，玄奘說， “此心品離諸分別，所緣行相微細難知。它能夠如實地顯現一切境相，而且所顯示的性相清淨，離諸雜染。此心純淨圓德現種依持，能現能生身土智影，無間無斷窮未來際，如大圓鏡現眾色像。”

In Establishing Sense-Only Treatise, Kuiji used these four intelligences to assimilate all intelligence and gnosis of Buddha land:

(1) Great Round Mirror Intelligence, also known as Intelligence of All Manifestation. Tang Tripitaka said: “this heart has not any discriminations, and its objects and behaviors are too subtle to know. It can show all phenomena as they really are, and the natural phenomena displayed are immaculate, free from any contamination. The perfectly virtuous heart can hold all seeds, give birth to bodily soils and intelligent images continually to the exhaustion of future, like a great round mirror, presents crowds of images.”

大圓鏡智是什麽？佛經曆了三大阿僧脂劫，能夠感知三千大千世界中的一切現象。讀者可以從新生兒、小學生、到大學生的認知能力來理解。佛經曆了三大阿僧脂劫修學已至圓滿，能夠理解三千大千世界中的任何現象（如圖15.1.2-1至35，參見第13章《苦諦》）。

What is the Great Round Mirror Intelligence? Buddha experienced three A-Monk Index-Catastrophes, can perceive all phenomena of the Three-Grand Great-Grand Worlds.  Readers can understand it from the cognitive abilities of newborns, primary school students, to college students. Buddha has gone through the Three A-Monk Index-Catastrophes of cultivation and study to fulfilled perfection, is able to comprehend any phenomena in the Three-Grand Great-Grand Worlds (see figs. 15.1.2-1 through 35; cf. chap. 13, Bitter Crux).

插圖1至22是特拉洛克（活躍於公元1325左右）, 又名黑藏，畫的。黑藏的納瓦特爾語本義是 “冒煙的黑曜石鏡” （如圖36）。插圖1至22都是他自己的業的表現，由於墨西哥的無意識中有此業，所以他的心能如實地呈現三千大千世界的本相。

Figures 1 to 22 was painted by Tlaloc (circa 1325 CE), also known as Black Tezcatlipoca. The Nahuatl word for "Black Tezcatlipoca" means "smoking black obsidian mirror" (see figure 36). Figures 1 through 22 are manifestations of his own karma, which was present in the Mexico’s unconsciousness, so that his mind was able to manifest the Three-Grand Great-Grand Worlds as they are.

（二）平等性智，亦作無差別智，玄奘說，此心觀一切法，自它有情，悉皆平等；大慈悲等恒共相應；隨諸有情所樂，示現受用身土影像差別。妙觀察智不共所依（注1），無住涅盤之所建立；一味相續，窮未來際。

注1，此智是在說前意識，而前意識是眼識、耳識、鼻識、舌識、身識和意識的工作平台；一般情況下，前意識隻服務於前六識中的一兩個識在做主流工作，所以前意識是前六識的不共所依。

(2) Intelligence of Equal Nature, also known as Non-Discrimination Intelligence, Tang Tripitaka said: “this heart observes all laws, including self and other sentient beings, all are equal; constantly corresponds with great sorrowfulness, along being laughed by sentient beings, manifests differences of bodily soils and images, is uncommon dependence (annotation 1) for Wonderful Observation Intelligence, is where Non-Dwell Nirvana establishes, one taste continues to the exhaustion of the future.”

Annotation 1: This intelligence is talking about the preconscious, and preconscious-ness is the working platform for eye-sense, ear-sense, nose-sense,  tongue-sense, body-sense, and intent-sense;  generally speaking, the preconscious only serves one of the first six senses at a time, so the equal-nature intelligence is uncommon dependence for Wonderful Observation Intelligences which are talking of the eye-sense, ear-sense, etc.

（三）妙觀察智，玄奘說，此心擅觀諸法自相共相，無礙而轉，攝觀無量總持定門，及所發生功德珍寶；於大眾會，能現無邊作用差別，皆得自在；雨大法雨，斷一切疑；令諸有情，皆獲利樂。

(3) Intelligence of Wonderful Observation, also known as Retrospective Intelligence, according to Tang Tripitaka, is a heart that is capable of visualizing the self-phenomena and common phenomena, turns without hindrances, assimilate boundless generally hold doors of stillness, as well as the treasures of fortune and virtue that have occurred; in the great congregation, it can manifest infinite differences in roles, and all can be at self-sufficiency; it rains the juristic rains, severs all doubts, to have sentient beings all obtain benefits and laughs.

（四）成所作智，亦作做事智，玄奘說，此心為欲利樂諸有情故，普於十方示現種種身口意三業變化，成就本願力所應作事。本願即菩薩於初地所立下的四宏誓言（參見16.1節）。本書作者認為四無所畏最能體現成所作智的強大。

（1）正等覺無畏，佛於大眾中明言我為一切智人而無畏心。

（2）漏永盡無畏，佛於大眾中明言，我斷盡一切煩惱而無畏心。

（3）說障法無畏，佛於大眾中說惑業等諸障法而無畏心。

（4）說盡苦道無所畏，佛於大眾中說戒定慧等諸盡苦之正道而無畏心。

(4) Achievement Making Intelligence, also known as Intelligence of Establishing Affairs, Tang Tripitaka said: “in order to profit and please sentient beings, the heart manifests all kinds of bodily oral and intentional karmas in ten directions to achieve Original Will what should be done.” The Original Will is the Four Great Vows made by the Bodhisattva in the First Bodhisattva Land (see Section 16.1). The author of this book believes that the Four Fearlessness best exemplify the power of the Intelligence of Success.

(A) The Fearlessness of Correct Equality Light, in which Buddha explicitly stated in the public that I am an All-Wise Man without fear.

(B) Fearlessness of Permanently without Leakage, Buddha said explicitly in the public that I have severed all my annoyances, without fears.

(C) Fearlessness in speaking of the Juristic Obstacles, Buddha spoke in the public about the Muddle Karma and Bitterness, without fears.

(D) Fearlessness in speaking the paths to end bitter, Buddha says in the public that the right paths to end of suffering, such as precepts, stillness, and gnosis, is fearless.

 

15.1.3 十八神佛不共法 Eighteen God Buddha Uncommon Laws

此十八法是神佛自我約束的戒律，是戒藏（參見16.2節）的一部分，隻適用於八地至十地的摩訶薩（即大菩薩，大真人），不與其它眾生共享，故稱不共法。佛教用桫欏樹（一種棕櫚樹，如圖15.1.3-35所示）和戒指（如圖36）來象征戒法。戒指象征著菩提心戒（參見16.0節），就是入學大乘佛教時所立下的誓言。此誓言又名願渡，可以統攝一切戒法。戒藏包括三枝（如圖35），一枝是男戒，名為三千威儀八萬四千細行，一枝是女戒，名為五百威儀十萬八千魅力。中間的一枝就是這十八神佛不共法。

These 18 Non-Common Laws are the self-restraint precepts of Gods Goddesses and Buddhas, are a section of The Covenant Ark (cf. section 16.2), are only applicable to Mahasattvas (i.e., great Bodhisattvas, Great Real Human) from the eighth land to the tenth land, do not commonwealth with other sentient beings, therefore, are called Uncommon Laws. Buddhism uses Sal Fasullo tree (a kind of palm tree, Figure15.1.3-35) and a ring (Figure 36) to symbolize the precepts. The ring symbolizes the “Bodhisattva’s Oath” (see Section 16.0), which is the vow taken when enrolling in Great Vehicle Buddhism. This oath, also known as Ark of Will, can assimilate all precepts. The Covenant Ark includes three branches (as shown in Figure 35). One is Man Precepts, namely 3,000 Majesties 84,000 Enchantments, also known as Golden Armor, one branch is Woman Precepts, namely 500 Majesties 108,000 Charms, also known as Woman’s Skins. And the middle branch is the Eighteen God Buddha Uncommon Laws.

1. 身無失，佛自無始劫以來，持戒清淨，行住坐臥具足三千威儀八萬四千細行，由此功德圓滿故，一切煩惱不打攪，雜染劣種出盡，故於身無失。

2. 口無失，佛已修滿三大阿僧脂劫，具足親身經驗，於無為法和有為解脫法理論醇熟，故於大眾中說法，以清淨法眼洞察機緣，慧眼裂解結症，有的放矢，言簡意賅，隨口而言，沒有錯誤，使聞言者皆依自根力而有所證悟。

(01) Body without Fault, since the no beginning of catastrophes, Buddha has held the immaculate precepts, walking, standing, sitting, and lying, all are fully with 3,000 Majesties 84,000 Enchantments, because of this fulfilled fortune and virtue, all annoyances do not bother him, all contaminated inferior seeds have been ousted, therefore body without fault.

(02) Mouth without Fault, Buddha has completed the cultivation of Three A-Monk Index-Catastrophes, and is well versed in the theories of None-As Laws (see section 11.6.4 Off-is Fruit) and Have-As liberation laws, so he speaks to the public, with his immaculate juristic eye to see mind mechanical influencing factors, with his gnostic eye to explicitly analyses entangled symptoms, with clear purpose and succinct concise language,  speak as he pleases without making mistakes, so that those who hear the words all will realize something according to their own root’s strengths.

3. 念無失，佛的念力深厚，於大眾中說法，若有插問或反駁，心不散亂，佛無所畏懼地回答插問，駁斥悖論。轉回來，佛就繼續講，不會失念，沒有停住了反問， “我們剛才討論什麽來著？我講到哪了？” 沒有這事。

(03) Spells without Loss, Buddha's spell-power is strong, when he speaks during congregation if there are interjections or rebuttals. his heart does not disperse, answers without fear. Turning back, Buddha continues to speak from what he left, without losing his spell, without stopping to ask rhetorically, "What were we discussing a moment ago? What are I just said? " There is no such affairs!

4. 無歧視，佛已證得平等性智，於大眾中說法，平等普渡，心無揀擇，不會厚此薄彼。

5. 無不定心，佛於行住坐臥，或於眾中說法時，悉皆具足三千威儀，心常不離甚深勝定（參見16.3節《發光地》）。

6. 無不知而舍，無知而不舍。

(04) Non-Discrimination, Buddha having testified and gained the Equal-Nature Intelligence, preaching amid congregation, equally transcendingly ferry all sentient beings, heart without pick, wouldn’t favour this acerbate that.

(05) No Non-Still Heart, when Buddha is walking, standing, sitting, and lying, or when he is preaching in the congregation, all are fully equipped with the 3,000 Majesties 84,000 Enchantments, and his heart is always in very deep Victorious Stillness (cf. section 16.3 Glory Land).

(06) No unknown is abandoned; no having-known is not abandoned.

7. 欲無減，佛具足四無量心，具有無窮的力量，由是佛常欲度諸眾生，心無厭足。四無量心是慈悲喜舍。慈，常懷慈心，對眾生的煩惱苦處感通身受。悲，常懷悲心，對眾生受到生老病死魔的傷害，深感悲傷。喜，常懷隨喜心，對眾生的歡笑喜慶，佛與眾同樂。舍，常懷舍心，舍性是平等之心，佛常懷平等待人之心。

8. 精進無減，佛自覺覺它，教學相長，如是佛常精進，普渡眾生，盡未來際。

(07) Desires without Decrement, Buddha is fully with the four infinite hearts, has inexhaustible strength, thus, he always desires to transcendentally ferry sentient beings, unsatiable. The four infinite hearts are mercifulness, sorrowfulness, delight, and renunciation. Mercifulness, constantly bosoming a merciful heart, is empathetic to the annoyance and bitter of sentient beings like the body is accepting. Sorrowfulness, constantly bosoming a sorrowful heart, is deeply saddened by that sentient beings are harmed by the demons of birth, old age, sickness, and death. Delight, always bosoming a heart of following delight, to sentient beings’ joys and celebrations, Buddha joins the crowds to laugh along. Renunciation, always with a heart of renunciation, the nature of renunciation is the heart of equality, Buddha always bosoms the heart of treating people equally.

(08) Diligently Advancement without Decrement, Buddha self-enlightens and enlightens others, teaching and studying are mutually beneficial, thus, he or she constantly diligently advance, transcendently ferry sentient beings to the exhaustion of future.

9. 慧無減，佛已經掌握了上帝的心理機製學，以至圓融，具有了一切慧。又在普渡眾生中千錘百煉，愈發精銳，如是佛於慧隨機而說，不會減少，更沒有盡。注，佛教有多種理論體係，多種故事線索，編織在一起之後，沒有開始和結束，如圖15.1.3-2所示。

(09) Gnosis without Decrement, Buddha has mastered the Mind Mechanism of God to roundly perfection and possesses all gnosis. And he or she has been refining it during broadly transcendental ferry of sentient beings, has become increasingly essentially keen, thus, Buddha expediently preaches gnosis, neither decrement nor exhaustion. Note that Buddhism has multiple theoretical systems and multiple story threads that, when woven together, have no beginning or end, as shown in Figure 15.1.3-2.

10. 念無減，佛采用並修成了上帝的心理機製學，以四無礙解（參見16.9節）總持一切佛法，如是，佛對佛法的所有理論和能解決的現實問題了然於胸，隨意起念，以念持心，身口意業隨念而來，不會丟失或減少。

11. 解脫無減，佛已經證得了有為解脫、無為解脫、和無住涅槃，又在普渡眾生中反複實踐，如是佛的解脫已至於無縛無解。

(10) Spell without Decrement, Buddha has adopted and reshaped the godly mind mechanics, by the Four Non-Hindrance Interpretations (Cf. section 16.9) to generally hold all laws, thus, he or she lucidly bosoms all Buddhist principles and muddles to solve, arouse spell at will, by spell holds heart, bodily oral and intentional karmas answer to spell to come, neither loss nor decrement.

(11) Liberation without Decrement, Buddha has testified and gained have-as liberation, none-as liberation, and Non-Dwell Nirvana, and has applied those repeatedly during broadly transcendingly ferry sentient crowds, thus, his or her emancipation has reached no bondage no liberation.

12. 解脫知見無減，佛建設起了佛法的架構體係，如生命之樹，四勝諦，五眼通（參見第17章和15.4節）等，也對人生的全部追求、煩惱和對治方法做了編碼和列表，如是，佛能夠提綱挈領，開合自如地講解滅苦得樂之道，沒有遺漏和缺失，能夠維持解脫知見明了。

(12) Emancipative Know and View without Decrement, Buddha has systematically established juristic frames, such as Tree of Life, Four Victorious Cruxes, Five Eyes Through (Cf. chapter 17 and 15.4), etc.  and has numbered tabulated all the life pursuits, annoyances, and remedies. Thus, he or she with the outlines in hand can fold and unfold the paths of terminating bitter gaining laughs at will, no omissions, can maintain lucid interpretations of liberation.?

13. 一切身業隨智慧行，佛的身業以智為導首，隨念而行，示現各種殊勝形相，師範於眾。

14. 一切語業隨智慧行，佛的語業以智為導首，微妙清淨語言隨智慧而轉，口吐蓮花，饒益有情。

15. 一切意業隨智慧行，佛的意業以智為導首，隨智而轉，入眾生心而為說法，除滅癡惑無明黑暗。

(13) All bodily karmas follow intelligence and gnosis to behave. Buddha’s bodily karmas are by intelligence as leader, along spells to present, manifesting all kinds of extraordinary forms to exemplify for crowds.

(14) All oral karmas follow intelligence and gnosis to behave. Buddha’s oral karmas by intelligence as leader, subtly wonderful language along intelligence and gnosis to present, mouth spits out lotus flowers, prosperously benefit sentient beings.

(15) All intentional karmas follow intelligence and gnosis to behave. Buddha’s intentional karmas are by intelligence as leader, turn along intelligence, enter sentients’ hearts to preach, remove and terminate foolish muddles, non-light (i.e. ignorance) darkness.

16. 智慧知過去世無礙，佛的智慧照知過去世所有一切，若有情法，若無情法，皆無障礙。

17. 智慧知現在世無礙，佛的智慧照知現在世所有一切，若有情法，若無情法，皆無障礙。

18. 智慧知未來世無礙，佛的智慧照知未來世所有一切，若有情法，若無情法，皆無障礙。

(16) Intelligence and gnosis know the past without hindrance. By intelligence and gnosis, Buddha lucidly knows all things in the past worlds such as sentients, such as non-sentients, there all are no hindrances.

(17) Intelligence and gnosis know the present without hindrance. By intelligence and gnosis, Buddha lucidly knows all things in the present worlds, such as sentients, such as non-sentients, there all are no hindrances.

(18) Intelligence and gnosis Know the future without hindrance. By intelligence and gnosis, Buddha lucidly knows all things in the future worlds, such as sentients, such as non-sentients, there all are no hindrances.

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