17.2.3-17.3 三問黃砂惑 Third Ask Yellow Sand Muddle

目錄 Catalog：17.2.3 三問黃砂惑 Third Ask Yellow Sand Muddle；17.3 佛遺教經 Buddha's Will；17.3.1 戒渡 Precept Ark；17.3.2 忍渡 Countenance Ark

 

17.2.3 三問黃砂惑 Third Ask Yellow Sand Muddle

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

佛告觀世音：譬如士夫具身大身。

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

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

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

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

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

觀世音答言：不也，世尊！無有少法名為菩薩。

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

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

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

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

 

17.2.3.2 一體同觀 One-Body View

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

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

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

觀世音答：如是，世尊！如是，善逝！如來說是砂；砂數甚多。

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

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

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

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

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

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

注1，如來等是指上帝的三合和：神父（即大日如來），佛（即金童、亞當），和佛母（即玉女、夏娃）（如圖17.2.3 左；參見10.9節）。此三和合的整體具備此七種神通。那麽，為什麽佛說如來等現在具有全部七種神通？因為觀世音菩薩（即安拉的女兒苦芭芭）也在場。宿命通參見第10章。肉眼通參見第3章。天眼通參見第12章。 慧眼通參見第16章。法眼通參見第11章。 佛眼通（即上帝之眼）和漏盡通參見第15章。

Note 1, Tathagata etc. refer to the Godly Trinity (see fig. 17.2.3 left, and section 10.9). The trinity of Godfather (i.e. Great Sun Tathagata), Buddha (i.e. Gold Boy, Adam), and Buddha Mother (i.e. Jade Girl, Eve) as a whole, fully possesses these seven kinds of divine powers. Then why did the Buddha say that the Tathagata etc. now possess all seven kinds of divine powers? Because Guanyin Bodhisattva (i.e. Kubaba, the daughter of Allah) was also present.

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

17.2.3.3 法界通分 One Same Juristic Boundary

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

觀世音答言：甚多，世尊！甚多，善逝！

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

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

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

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

17.2.3.4 離色離相 Leaving Colors Leaving Phenomena

佛問觀世音：於汝意雲何？可以三千威儀八萬四千細行色（注1）身圓實觀如來不？

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

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

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

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

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

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

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

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

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

17.2.3.5 非說所說 The Sayings Aren't Those Factuality

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

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

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

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

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

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

17.2.3.6 無法可得 No Laws to Gain

佛問觀音菩薩：於汝意雲何？頗有少法，如來可以之現證無上正等菩提耶？

觀音言：世尊！如我解佛所說義者，無有少法，如來以之現證無上正等菩提。

佛言：善現！如是！如是！於中少法無有無得，故名無上正等菩提。

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

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

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

17.2.3.7 空性平等 Empty Nature is Equality

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

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

17.2.3.8 無為福勝 Victorious Fortune of Non-as Law

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

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

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

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

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

17.2.3.10 法身非相 Juristic Body isn’t Phenomena

佛問觀世音：於汝意雲何？可以三千威儀八萬四千細行諸相具足觀如來不？

觀世音答言：如我解佛所說義者，不應以三千威儀八萬四千細行諸相具足觀於如來。

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

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

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

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

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

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

17.2.3.11 無斷無滅 No Severance No Extinction

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

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

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

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

17.2.3.12 不受不貪 No Acceptance No Greed

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

複次，善現！菩薩不應攝受福聚。

具壽觀世音即白佛言：世尊！雲何菩薩不應攝受福聚？

佛言：善現！所應攝受，不應攝受，是故說名所應攝受。

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

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

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

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

17.2.3.13 威儀寂淨 Immaculately Silent Majesties

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

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

17.2.3.14 一合理相 A Combination is a Metaphysical Phenomenon

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

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

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

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

17.2.3.15 知見不生 Non-Birth of Know and View

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

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

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

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

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

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

17.2.3.16 應化非真 Should Ferry Non-Real

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

爾時，世尊而說頌曰：諸和合所為，如星翳燈幻，露泡夢電雲，應作如是觀。

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

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

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

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

 

17.3 佛遺教經 Buddha's Will

目錄 Catalog: 17.3.1 戒渡 Precept Ark；17.3.2 忍渡 Countenance Ark；17.3.3 堅定信心 Consolidate Faith

 

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

注1，桫欏雙樹，如圖17.3-35，代表戒渡，參見16.2節。

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

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

 

17.3.1 戒渡 Precept Ark

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

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

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

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

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

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

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

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

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

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

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

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

 

17.3.2 忍渡 Countenance Ark

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

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

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

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

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

17.3.2-2 知足功德 Fortunes and Virtues of Contentment

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

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

17.3.2-3 遠離功德 Fortunes and Virtues of Hike

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

17.3.2-8 畢竟功德 Fortunes and Virtues of Finalization

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

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

17.3.3 堅定信心 Consolidate Faith

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

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

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

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

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