17 經書翻譯 Scripture 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

 

17.1 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’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.

 

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. 

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