17 经书翻译 Scriptures Translation

目录 Catalog: 17.1 心经 Heart Sutra；17.2 金刚经 Diamond Sutra；17.2.2 二问黄砂惑 Second Ask Yellow Sand Muddle；17.2.3 三问黄砂惑 Third Ask Yellow Sand Muddle；17.3 佛遗教经 Buddha's Will；17.3.2 忍渡 Countenance Ark

17.1 心经 Heart Sutra

观自在菩萨，行深般若波罗蜜多（注1）时，照见五蕴（注2）皆空，渡一切苦厄。舍利子（3），色不异空，空不异色（4），色即是空，空即是色，受想行识亦复如是。

注1，梵语菩萨义为真人。梵语般若波罗蜜多，义为慧到彼岸，汉译为慧渡，到达方舟。

注2，五蕴，即色蕴、受蕴、想蕴、行蕴、和识蕴，参见11.4节《五蕴》。佛教中的色是变碍义。

注3，舍利子，义为“舍弃利益的儿子”，义为金童或亚当。那这《心经》是谁创作的？和尚们说，是唐三藏去伊朗取经的路上，观音菩萨告诉他的。

注4，例如，插图17-4的空无边处天，是思维机制中默认的空色，但在现实生活中，它也被看作一种色。

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，是诸法空相，不生不灭，不垢不净，不增不减。是故空中无色，无受想行识，无眼耳鼻舌身意，无色声香味触法，无眼界，乃至无意识界，无无明，亦无无明尽，乃至无老死，亦无老死尽。无苦集灭道（注5），无智亦无得。以无所得故，菩提萨埵依般若波罗蜜多故，心无挂碍。无挂碍故，无有恐怖，远离颠倒梦想，究竟涅盘。

注5，苦集灭道，义为四圣谛，参见第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.

三世诸佛，依般若波罗蜜多故，得阿耨多罗三藐三菩提（6）。故知般若波罗蜜多，是大神咒，是大明咒，是无上咒，是无等等咒，能除一切苦，真实不虚；故说般若波罗蜜多咒。

即说咒曰：揭谛揭谛，波罗揭谛，波罗僧揭谛，菩提萨婆诃。

注6，阿耨多罗三藐三菩提是梵语，汉语为无上正等正觉，是佛教的最高觉悟，解释参见15.1节。

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 金刚经 Diamond Sutra

如是我闻。一时，佛在尘刹土国须弥颅山目苑，与大和尚尼姑众千二百五十人俱。尔时，世尊于日初分，整理裳服，执持衣皱，入舍卫大城乞食。时，佛于其城中行乞食已，出还本处。饭食讫，收衣皱，洗足已。于食后时，敷如常座，结跏趺坐，端身正愿，住对面念。时，诸和尚尼姑来诣佛所，到已顶礼世尊双足，右绕三匝，退坐一面。具寿观世音亦于如是众会中坐。

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 一问黄砂惑 First Ask of Yellow Sand Muddle

尔时，众中具寿观世音菩萨从座而起，偏袒一肩，右膝著地，合掌恭敬而白佛言：希有！世尊！乃至如来能以最胜摄受，摄受诸菩萨摩诃萨；乃至如来能以最胜付嘱，付嘱诸菩萨摩诃萨。世尊！诸有发趣菩萨乘者，应云何住？云何修行？云何摄伏其心？

佛告俱寿观世音菩萨：善哉！善哉！善现！如是，如是。如汝所说。乃至如来能以最胜摄受，摄受诸菩萨摩诃萨；乃至如来能以最胜付嘱，付嘱诸菩萨摩诃萨。是故，善现！汝应谛听，极善作意，吾当为汝分别解说。

具寿观世音白佛言：如是，世尊！愿乐欲闻。

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

尔时，佛告观世音：善现！诸有发趣菩萨乘者，应当发起如是之心，“所有诸有情，有情摄所摄：若卵生、若胎生、若湿生、若化生，若有色、若无色，若有想、若无想，若非有想非无想（如图17.2-1），乃至有情界施设所施设，如是一切，我当皆令于无余依妙涅槃界而般涅槃（如图2）” 。虽度如是无量有情令灭度已，而无有情得灭度者， 何以故？善现！若诸菩萨摩诃萨有情想转，不应说名菩萨摩诃萨，所以者何？善现！若诸菩萨摩诃萨不应说言有情想转，如是命者想、士夫想、补特伽罗（义为习气疙瘩，竹马，如图13）想、意生想、摩纳婆（义为随念自我，亚伯，儒童）想、作者想、受者想转，当知亦尔，何以故？善现！无有少法名为发趣菩萨乘者。

注，涅槃，即正等明，是图2的无所有天，是毕竟空。

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 施摄六渡 Donation Assimilates Six Arks

佛告观世音菩萨：复次，善现！菩萨不住于事应行布施，都无所住应行布施；不住于色应行布施，不住声、香、味、触、法应行布施。善现！如是菩萨如不住相想应行布施，何以故？善现！若菩萨都无所住而行布施，其福德聚不可取量。善现！于汝意云何？东西南北上下，十方世界之一切虚空可取量不？

观世音菩萨答：不也，世尊！

佛言：如是！如是！善现！若菩萨都无所住而行布施，其福德聚不可取量亦复如是。

注，施渡是六渡之首。六渡分别是施渡，戒渡，忍渡，精进渡，禅定，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 如理实见 According Theories to Factually View

佛复问观世音：于汝意云何？可以三千威仪八万四千细行，如是诸相具足观如来不？

观世音答：不也，世尊！不应以诸相具足观于如来，何以故？如来说诸相具足即非诸相具足。

佛言：善现！乃至诸相具足皆是虚妄，乃至非相具足，皆非虚妄，如是以相非相应观如来。

注，此说如来 “三千威仪八万四千细行” （参见16.2节）的超世间胜义性，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

观世音菩萨复白佛言：世尊！颇有有情于当来世，后时、后分、后五百岁，正法将灭时分转时，闻说如是色（注1）经典句，生实想不？

佛言：勿作是说！然复，善现！有菩萨摩诃萨于当来世，后时、后分、后五百岁，正法将灭时分转时，具足桫椤，具德、具慧（注2）。复次，善现！彼菩萨摩诃萨非于一佛所承事供养，非于一佛所种诸善根。然复，善现！彼菩萨摩诃萨于其非一、百、千佛所承事供养，于其非一、百、千佛所种诸善根，乃能闻说如是色经典句，当得一净信心。

善现！如来以其佛智悉已知彼，如来以其佛眼悉已见彼。善现！如来悉已觉彼一切有情，当生无量无数福聚，当摄无量无数福聚，何以故？善现！彼菩萨摩诃萨无我想转，无有情想、无命者想、无士夫想、无竹马（补特伽罗）想、无意生想、无儒童（摩纳婆）想、无作者想、无受者想转。

善现！彼菩萨摩诃萨无法想转、无非法想转，无想转亦无非想转（注3），所以者何？善现！若菩萨摩诃萨有法想转，彼即应有我执、有情执、命者执、竹马等执。若有非法想转，彼亦应有我执、有情执、命者执、竹马等执，何以故？善现！不应取法，不应取非法，是故如来密意而说筏喻法门（注4）。诸有智者，法尚应断，何况非法！

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，色即色蕴，参见11.4.1节。

注2，16.2节谈了俱足桫椤，13.4.4节谈的25有是俱德，16.4节谈的菩提分法是俱慧。

注3，“无想转亦无非想转”是对涅盘的描述，是“常色遍处”，亦名无所有天，常寂光天，微妙本心，毕竟空，等。

注4， 筏喻法门是这个佛教寓言：有人为了过河而造伐；达彼岸后他会弃伐而去，不会头顶着筏子，负重前行。

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 无得无说 Gainless, Nothing to Say

佛复问具寿观世音菩萨：善现！于汝意云何？颇有少法，如来以之证得阿耨多罗三藐三菩提（义为正等明，参见15.1节）耶？颇有少法，如来应无上正等正觉所说耶？

观音答：世尊！如我解佛所说义者，无有少法，如来以之证得无上正等正觉；亦无有少法是如来应正等觉所说，何以故？世尊！如来所证、所说、所思惟法皆不可取，不可宣说，非法，非非法；何以故？诸贤圣竹马皆是无为（参见11.6.4 节）之所显故。

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

佛告观世音菩萨：善现！于汝意云何？此去西北一万八千由旬，在莱茵河畔有善男信女，名睚眦和磨牙（参见15.3），以此三千大千世界盛满七宝持用布施，是善男子和善女人，由此因缘所生福聚宁为多不？

观世音答：甚多，世尊！甚多，善逝！是善男子或善女人，由此因缘所生福聚其量甚多，何以故？世尊！福德聚福德聚者，如来说为非福德聚，是故如来说名福德聚福德聚（注1）。

佛复告观世音：善现！若善男子或善女人，以此三千大千世界盛满七宝持用布施。若善男子或善女人，于此法门乃至四段文字，受持、读诵、究竟通利，及广为他宣说、开示、如理作意；由是因缘所生福聚甚多于前无量无数，何以故？一切如来应正等觉皆从此经出，诸佛世尊皆从此经生，所以者何？善现！诸佛法、诸佛法者，如来说为非诸佛法，是故如来说名诸佛法、诸佛法（注2）。

注1，前一福德聚是世间胜义；后一福德俱是超世间胜义。

注2，第一个词佛法是世间胜义，后佛法一词是超世间胜义。

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

佛问观世音菩萨：于汝意云何？诸入流者颇作是念，“我能证得入流果（1）”不？

观世音菩萨答：不也，世尊！诸入流者不作是念，“我能证得入流之果”，何以故？世尊！诸入流者无少所入，故名入流；不入色、声、香、味、触、法，故名入流。世尊！若入流者作如是念，“我能证得入流之果”，即为执我、有情、命者、士夫、竹马等。

佛问观世音菩萨：于汝意云何？诸一来者颇作是念，“我能证得一来果” 不？

观世音菩萨答：不也，世尊！诸一来者不作是念，“我能证得一来之果”，何以故？世尊！以无少法证一来性，故名一来。

佛问观世音：于汝意云何？诸不还者颇作是念，“我能证得不还果” 不？

观世音答：不也，世尊！诸不还者不作是念，“我能证得不还之果”，何以故？世尊！以无少法证不还性，故名不还。

佛问观世音：于汝意云何？诸阿罗汉颇作是念，“我能证得阿罗汉”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”?

观世音答：不也，世尊！诸阿罗汉不作是念，“我能证得阿罗汉性”， 何以故？世尊！以无少法名阿罗汉，由是因缘名阿罗汉。世尊！若阿罗汉作如是念，“我能证得阿罗汉性”，即为执我、有情、命者、士夫、补特伽罗等，所以者何？世尊！如来应正等觉说我得无诤住最为第一。世尊！我虽是阿罗汉，永离贪欲，而我未曾作如是念，“我得阿罗汉永离贪欲”。世尊！我若作如是念，“我得阿罗汉永离贪欲”，如来不应记说我言，“善现善女人苦芭芭得无诤住最为第一”。以都无所住，是故如来说名无诤住无诤住（2）。

注1，此四沙门果的定义参见15.2.6节。此说四沙门果与“集，有，和取”的性质相背离。

注2，前 “无诤住” 是世间胜义，后 “无诤住” 是超世间胜义。

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 庄严净土To Make Immaculate Soil Majestic

佛问观世音：于汝意云何？昔如来在然灯佛所，颇于少法有所取不？

观世音答：不也，世尊！如来昔在然灯佛所，都无少法而有所取。

佛告观世音：若有菩萨作如是言，“我当成办佛土功德庄严”，如是菩萨非真实语，何以故？善现！佛土功德庄严佛土功德庄严者，如来说非庄严，是故如来说名佛土功德庄严佛土功德庄严（1）。是故，善现！菩萨如是都无所住应生其心，不住于色应生其心，不住非色应生其心；不住声香味触法应生其心，不住非声香味触、法应生其心，都无所住应生其心。

佛问观世音：如有士夫具身大身，其色自体假使譬如须弥颅山。善现！于汝意云何？彼之自体为广大不？

观世音答：彼之自体广大！世尊！广大！善逝！何以故？世尊！彼之自体，如来说非彼体故名自体，非以彼体故名（2）自体。

注1，第一个 “佛土功德庄严” 是世间胜义，第二个 “佛土功德庄严” 是超世间胜义。

注2，名义为四无色蕴：受蕴，想蕴，行蕴，和识蕴（参见11.4节）

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

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

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

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

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

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

17.2.1.10 无为福胜 None-as Law’s Fortunes are Victorious.

佛复问观音菩萨：于汝意云何？乃至底格里斯河中所有沙数，假使有如是沙等底格里斯河，是诸底格里斯河沙宁为多不

观音答：甚多，世尊！甚多，善逝（注1）！诸底格里斯河尚多无数，何况其沙！

佛言：善现（注2）！吾今告汝，开觉于汝：若善男子或善女人，以妙七宝盛满尔所底格里斯河沙等世界，奉施如来应正等觉。善现！于汝意云何？是善男子或善女人，由此因缘所生福聚宁为多不？

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

佛复告观世音：若以七宝盛满尔所沙等世界，奉施如来应正等觉。若善男子或善女人，于此法门乃至四段文句，受持、读诵、究竟通利，及广为他宣说、开示、如理作意，由此因缘所生福聚，甚多于前无量无数。

注1，善逝是释迦摩尼佛的十佛号之一。逝是逝怀，舍弃义。因为无意识只与舍受相应，而且无为法就是建立在此“舍受”上的，所以善逝就是无为法（参见11.6.4节）的别名。

注2，善现是四禅天（参见13.2节）中的善现天，是涅槃或拯救（参见15.1节）的别名。

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 持经功德 Fortune and Virtue of Holding the Sutra

复次，善现！若地方所，于此法门乃至为他宣说，开示四段文句，此地方所尚为世间诸天及人、阿修罗等之所供养如佛灵庙；何况有能于此法门具足究竟、书写、受持、读诵、究竟通利，及广为他宣说、开示、如理作意！如是有情成就最胜希有功德。此地方所，大师所住，或随一一尊重处所，若诸有智同神行者。

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 到达方舟 Arrival Ark

尔时，具寿观世音菩萨复白佛言：世尊！当何名此法门？我等当云何奉持？

佛告观世音：具寿！今此法门名为《金刚到达方舟》，如是名字汝当奉持，何以故？善现！如是到达方舟，如来说为非到达方舟，是故如来说名到达方舟。

佛问：于汝意云何？颇有少法如来可说不？

观世音菩萨答：不也，世尊！无有少法如来可说。

佛问观世音：乃至三千大千世界大地微尘宁为多不？

观世音答：此地微尘甚多，世尊！甚多，善逝！

佛言：善现！大地微尘，如来说非微尘，是故如来说名大地微尘；诸世界，如来说非世界，是故如来说名世界。

佛问观世音：于汝意云何？应以五百威仪十万八千魅力相观于观世音菩萨应正等觉不？

观世音答：不也，世尊！不应以五百威仪十万八千魅力相观于观世音菩萨应正等觉，何以故？世尊！五百威仪十万八千魅力相，如来说为非相，是故如来说名五百威仪十万八千魅力五百威仪十万八千魅力（参见16.2节）。

佛复告观世音言：假使若有善男子或善女人，于日日分舍施幼发拉底河沙等自体，如是经幼发拉底河沙等劫数舍施自体。复有善男子或善女人，于此法门乃至四段文句，受持、读诵、究竟通利，及广为他宣说、开示、如理作意，由是因缘所生福聚，甚多于前无量无数。

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 二问黄砂惑 Second Ask Yellow Sand Muddle

尔时，具寿观世音菩萨闻法威力悲泣堕泪，俯仰扪泪而白佛言：甚奇希有！世尊！最极希有！善逝！如来今者所说法门，普为发趣最上乘者作诸义利，普为发趣最胜乘者作诸义利。世尊！我昔生智以来，未曾得闻如是法门。世尊！若诸有情闻说如是甚深经典生真实想，当知成就最胜希有，何以故？世尊！诸真实想真实想者，如来说为非想，是故如来说名真实想真实想。世尊！我今闻说如是法门，领悟、信解未为希有。若诸有情于当来世，后时、后分、后五百岁，正法将灭时分转时，当于如是甚深法门，领悟、信解、受持、读诵、究竟通利，及广为他宣说、开示、如理作意，当知成就最胜希有，何以故？世尊！彼诸有情无我想转，无有情想、无命者想、无士夫想、无竹马（补特伽罗）想、无意生想、无儒童（摩纳婆）想、无作者想、无受者想转，所以者何？世尊！诸我想即是非想，诸有情想、命者想、士夫想、竹马想、意生想、儒童想、作者想、受者想即是非想，何以故？诸佛世尊离一切想。

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.

尔时，世尊告具寿观世音言：如是！如是！善现！若诸有情闻说如是甚深经典，不惊、不惧、无有怖畏，当知成就最胜希有，何以故？善现！如来说最胜方舟，谓到达方舟。善现！如来所说最胜到达方舟，无量诸佛世尊所共宣说，故名最胜到达方舟。如来说最胜到达方舟即非到达方舟，是故如来说名最胜到达方舟。

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.

复次，善现！如来说忍辱方舟即非方舟，是故如来说名忍辱方舟，何以故？善现！我昔过去世曾为歌利王断肢节肉，我于尔时都无我想、或有情想、或命者想、或士夫想、或竹马（补特伽罗）想、或意生想、或儒童（摩纳婆）想、或作者想、或受者想，我于尔时都无有想亦非无想，何以故？善现！我于尔时若有我想，即于尔时应有恚想；我于尔时若有有情想、命者想、士夫想、竹马想、意生想、儒童想、作者想、受者想，即于尔时应有恚想，何以故？善现！我忆过去三百生中（注1），曾为自号忍辱仙人，我于尔时都无我想、无有情想、无命者想、无士夫想、无竹马想、无意生想、无儒童想、无作者想、无受者想，我于尔时都无有想亦非无想，是故，善现！菩萨摩诃萨远离一切想，应发阿耨多罗三藐三菩提心（即无上正等正觉心），不住于色应生其心，不住非色应生其心；不住声、香、味、触、法应生其心，不住非声、香、味、触、法应生其心，都无所住应生其心，何以故？善现！诸有所住则为非住，是故如来说诸菩萨应无所住而行布施，不应住色、声、香、味、触、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” 特指须弥颅山（即释迦摩尼，佛）堕入地狱的劫难，如图17.2.2-37。须弥颅堕入地狱的原因是被苦芭芭女神的 “五百威仪十万八千魅力” （参见16.2节）刺伤了。他被装进了瓶子，表示他患有呼吸障碍。越反抗，就病得越重，从而须弥颅（即本文的释迦摩尼佛）悟出了苦芭芭（即观世音菩萨）是女神，她爸爸安拉是上帝。图36中的狮子代表须弥颅恨苦芭芭，想吃她的肉，可是他吃不到。此须弥颅堕入地狱的劫难被古苏美尔人换算成了三百年，所以苏美尔王表中的那个阶段就多出了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.

复次，善现！菩萨摩诃萨为诸有情作义利故，应当如是弃舍布施，何以故？善现！诸有情想即是非想；一切有情，如来即说为非有情。善现！如来是实语者、谛语者、如语者、不异语者。

复次，善现！如来现前等所证法、或所说法、或所思法，即于其中非谛非妄。善现！譬如士夫入于暗室，都无所见，当知菩萨若堕于事，谓堕于事而行布施，亦复如是。善现！譬如明眼士夫，过夜晓已，日光出时，见种种色，当知菩萨不堕于事，谓不堕事而行布施，亦复如是。

复次，善现！若善男子或善女人于此法门受持、读诵、究竟通利，及广为他宣说、开示、如理作意，则为如来以其佛智悉知是人，则为如来以其佛眼悉见是人，则为如来悉觉是人，如是有情一切当生无量福聚。

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 持经功德 Fortunate Virtues of Holding the Sutra

复次，善现！此去西方八万四千由旬，勒马河畔有善男信女，名墨西哥和翠玉女（参见15.4节）。日初时分以勒马河砂等自体布施，日中时分复以勒马河砂等自体布施，日后时分亦以勒马河砂等等自体布施，由此法门，经于三大阿僧脂劫以自体布施。再如，有闻说如是法门，不生诽谤，由此因缘所生福聚，尚多于前无量无数，何况能于如是法门具足毕竟、书写、受持、读诵、究竟通利，及广为他宣说、开示、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!

复次，善现！如是法门不可思议、不可称量，应当希冀不可思议所感异熟果（参见11.6.1节）。善现！如来宣说如是法门，为欲饶益趣最上乘诸有情故，为欲饶益趣最胜乘诸有情故。善现！若有于此法门受持、读诵、究竟通利，及广为他宣说、开示、如理作意，即为如来以其佛智悉知是人，即为如来以其佛眼悉见是人，则为如来悉觉是人。如是有情一切成就无量福聚，皆当成就不可思议、不可称量无边福聚。善现！如是一切有情，其肩荷担如来无上正等菩提，何以故？善现！如是法门非诸下劣信解有情所能听闻，非诸我见、非诸有情见、非诸命者见、非诸士夫见、非诸竹马（补特伽罗）见、非诸意生见、非诸儒童（摩纳婆）见、非诸作者见、非诸受者见所能听闻。此等若能受持、读诵、究竟通利，及广为他宣说、开示、如理作意，无有是处。

复次，善现！若地方所闻此经典，此地方所当为世间诸天及人、阿修罗等之所供养、礼敬、右绕如佛灵庙。

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 能净业障 Able to Remove Karmic Hindrance

复次，善现！若善男子或善女人于此经典受持、读诵、究竟通利，及广为他宣说、开示、如理作意，若遭轻毁、极遭轻毁，所以者何？善现！是诸有情宿生所造诸不净业应感恶趣，以现法中遭轻毁故，宿生所造诸不净业皆悉消尽，当得无上正等菩提，何以故？

善现！我忆过去于无数劫，在燃灯佛之前，曾值十亿诸佛，我皆承事，既承事已，皆无违犯。善现！我于如是诸佛世尊皆得承事，既承事已，皆无违犯（注1）。若诸有情，后时、后分、后五百岁，正法将灭时分转时，于此经典受持、读诵、究竟通利，及广为他宣说、开示、如理作意。善现！我先福聚于此福聚，百分计之所不能及，如是千分、若百万分、若十亿分、若数分、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.

善现！我若具说当于尔时是善男子或善女人所生福聚，乃至是善男子或善女人所摄福聚，有诸有情则便迷闷，心或狂乱，是故，善现！如来宣说如是法门不可思议、不可称量，应当希冀不可思议所感异熟。

注1，佛是梵语，觉义。在燃灯佛之前，那是在佛（即金童，亚当）一岁之前。那个阶段婴儿的行为接近于无意识，即是神识。这个案例是说无意识是法的第四分，总是在核实第三分（参见11.1节），不犯错误。

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

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

17.2.3 三问黄砂惑 Third Ask Yellow Sand Muddle

尔时，具寿观世音菩萨复白佛言：世尊！诸有发趣菩萨乘者，应云何住？云何修行？云何摄伏其心？

佛告观世音菩萨：诸有发趣菩萨乘者，应当发起如是之心：“我当皆令一切有情，于无余依妙涅槃界而般涅槃，虽度如是一切有情，令灭度已，而无有情得灭度者”，何以故？善现！若诸菩萨摩诃萨有情想转，不应说名菩萨摩诃萨，所以者何？若诸菩萨摩诃萨不应说言有情想转，如是命者想、士夫想、竹马（即补特伽罗，习气疙瘩）想、意生想、儒童（即摩纳婆）想、作者想、受者想转，当知亦尔，何以故？善现！无有少法名为发趣菩萨乘者。

佛问观世音：于汝意云何？如来昔于燃灯佛所，颇有少法能证阿耨多罗三藐三菩提（即无上正等正觉）不？

观世音白佛言：世尊！如我解佛所说义者，如来昔于燃灯佛所，无有少法能证阿耨多罗三藐三菩提。

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.

佛告观世音言：如是！如是！善现！如来昔于燃灯佛所，无有少法能证阿耨多罗三藐三菩提，何以故？善现！如来昔于燃灯佛所，若有少法能证阿耨多罗三藐三菩提者，燃灯佛不应授我记言，“善男子须弥颅于当来世成佛，号释迦牟尼”。善现！以如来无有少法能证阿耨多罗三藐三菩提，是故燃灯佛授我记言，“善男子须弥颅于当来世成佛，号释迦牟尼”，所以者何？

善现！言如来者，即是真实、真如，增语（注1）；言如来者，即是无生、法性，增语；言如来者，即是永断道路，增语；言如来者，即是毕竟不生，增语，何以故？善现！若实无生，即最胜义。

注1，这是一种佛教中的特殊语法，用增语一词来标志此句所说的是 “非量”（参见11.4.5节），是用来帮助思想的。

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.

善现！若如是说如来能证阿耨多罗三藐三菩提者，当知此言为不真实，所以者何？善现！由彼谤我起不实执，何以故？善现！无有少法，如来能证阿耨多罗三藐三菩提。善现！如来现前等所证法，或所说法，或所思法，即于其中非谛非妄，是故如来说一切法皆是佛法。善现！一切法一切法者，如来说非一切法，是故如来说名一切法一切法。

佛告观世音：譬如士夫具身大身。

具寿观世音即白佛言：世尊！如来所说士夫具身大身，如来说为非身，是故说名具身大身。

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：善现！如是！如是！若诸菩萨作如是言，“我当灭度无量有情”，是则不应说名菩萨，何以故？善现！颇有少法名菩萨不？

观世音答言：不也，世尊！无有少法名为菩萨。

佛告观世音：有情有情者，如来说非有情，故名有情。是故如来说一切法无有有情、无有命者、无有士夫、无有竹马（补特伽罗）等。善现！若诸菩萨作如是言，“我当成办佛土功德庄严”，亦如是说，何以故？善现！佛土功德庄严佛土功德庄严者，如来说非庄严，是故如来说名佛土功德庄严佛土功德庄严。善现！若诸菩萨于无我法、无我法深信解者，如来说为菩萨菩萨。

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 一体同观 One-Body View

佛复问观世音菩萨：于汝意云何？如来等现有宿命通、肉眼通、天眼通、慧眼通、法眼通、佛眼通、和漏尽通不？

观世音答：如是！世尊！如来等现有宿命通、肉眼通、天眼通、慧眼通、法眼通、佛眼通、和漏尽通（注1）。

佛问观世音：于汝意云何？大醒识河、大幻识河、大梦识河、乃至大散识河，此须弥颅山目苑四方的四条大河中所有砂，如来说是砂不？其砂数多不？

观世音答：如是，世尊！如是，善逝！如来说是砂；砂数甚多。

佛言：善现！乃至彼四河砂数世界中所有有情，彼诸有情各有种种，其心流注我悉能知，何以故？善现！心流注心流注者，如来说非流注，是故如来说名心流注心流注，所以者何？善现！过去心不可得，未来心不可得，现在心不可得。

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，如来等是指上帝的三合和：神父（即大日如来），佛（即金童、亚当），和佛母（即玉女、夏娃）（如图17.2.3.2；参见10.9节）。此三和合的整体具备此七种神通。那么，为什么佛说如来等现在具有全部七种神通？因为观世音菩萨（即安拉的女儿苦芭芭）也在场。宿命通参见第10章。肉眼通参见第3章。天眼通参见第12章。 慧眼通参见第16章。法眼通参见第11章。 佛眼通（即上帝之眼）和漏尽通参见第15章。

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

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

17.2.3.3 法界通分 One Same Juristic Boundary

佛问观世音菩萨：此去东方一万八千由旬有河名黄，河畔有善男信女名卢岩和刘健君（参见第一至十章），于日日分舍黄河沙等自体，如是经黄河沙等劫数舍施自体。善现，于汝意云何？是善男子和善女人，由是因缘所生福聚宁为多不？

观世音答言：甚多，世尊！甚多，善逝！

佛言：善现！如是！如是！彼善男子卢岩和信女刘健君，由此因缘所生福聚其量甚多，何以故？善现！若有福聚，如来不说福聚福聚。

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 离色离相 Leaving Colors Leaving Phenomena

佛问观世音：于汝意云何？可以三千威仪八万四千细行色（注1）身圆实观如来不？

观世音答言：不也，世尊！不可以色身圆实观于如来，何以故？世尊！色身圆实色身圆实者，如来说非圆实，是故如来说名色身圆实色身圆实。

佛问观世音菩萨：于汝意云何？可以五百威仪十万八千魅力诸相具足观于观世音菩萨不？

观世音菩萨答言：不也，世尊！不可以诸相具足观于观世音菩萨，何以故？世尊！诸相具足诸相具足者，如来说为非相具足，是故如来说名诸相具足诸相具足。

注1，佛教从眼识所对的色来定义物质，所以佛教中色是变化，障碍义（参见11.4.1节）。

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 非说所说 The Sayings Aren’t Those Factuality

佛问观音菩萨：于汝意云何？如来颇作是念：我当有所说法耶？善现！汝今勿当作如是观，何以故？善现！若言如来有所说法，即为谤我，为非善取，何以故？善现！说法说法者，无法可说，故名说法。

尔时，具寿观音复白佛言：世尊！于当来世后时、后分、后五百岁，正法将灭时分转时，颇有有情闻说如是色类法已能深信不？

佛言：善现！彼非有情、非不有情，何以故？善现！一切有情者，如来说非有情，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 无法可得 No Laws to Gain

佛问观音菩萨：于汝意云何？颇有少法，如来可以之现证无上正等菩提耶？

观音言：世尊！如我解佛所说义者，无有少法，如来以之现证无上正等菩提。

佛言：善现！如是！如是！于中少法无有无得，故名无上正等菩提。

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

复次，善现！是法平等，于其中间无不平等，故名无上正等菩提。以无我性、无有情性、无命者性、无士夫性、无竹马（补特伽罗）等性，平等，故名无上正等菩提。一切善法无不现证，一切善法无不妙觉。善现！善法善法者，如来一切说为非法，是故如来说名善法善法。

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 无为福胜 Victorious Fortune of Non-as Law

复次，善现！若善男子或善女人集七宝聚，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，于此《到达方舟经》中乃至四段文句，受持、读诵、究竟通利，及广为他宣说、开示、如理作意。善现！前说福聚于此福聚，千分计之所不能及，如是百万分、若十亿分、若数分、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 化无所化分 To Convert Those Nothing to Be Converted

佛告善现：于汝意云何？如来颇作是念，“我当度脱诸有情”耶？善现！汝今勿当作如是观，何以故？善现！无少有情如来度者。善现！若有有情如来度者，如来即应有其我执、有有情执、有命者执、有士夫执、有竹马等执。善现！我等执者，如来说为非执，故名我等执，而诸愚夫异生强有此执。善现！愚夫异生者，如来说为非生，故名愚夫异生。

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

佛问观世音：于汝意云何？可以三千威仪八万四千细行诸相具足观如来不？

观世音答言：如我解佛所说义者，不应以三千威仪八万四千细行诸相具足观于如来。

佛言：善现！善哉！善哉！如是！如是！如汝所说，不应以诸相具足观于如来。善现！若以三千威仪八万四千细行诸相具足观如来者，转轮圣王的旗手应是如来，是故不应以诸相具足观于如来，如是应以诸相非相观于如来。

尔时，世尊而说颂曰：诸以色观我，以音声寻我，彼生履邪断，不能当见我。应观佛法性，即导师法身；法性非所识，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 无断无灭 No Severance No Extinction

佛告观世音：于汝意云何？如来以三千威仪八万四千细行诸相具足现证无上正等觉耶？善现！汝今勿当作如是观，何以故？善现！如来不以诸相具足现证无上正等菩提。

复次，善现！如是发趣菩萨乘者，颇施设少法若坏若断耶？善现！汝今勿当作如是观。诸有发趣菩萨乘者，终不施设少法若坏若断。

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 不受不贪 No Acceptance No Greed

复次，善现！若善男子或善女人，以底格里斯河沙等世界盛满七宝，奉施如来。若有菩萨于诸无我，无生法中获得堪忍，由是因缘所生福聚甚多于彼。

复次，善现！菩萨不应摄受福聚。

具寿观世音即白佛言：世尊！云何菩萨不应摄受福聚？

佛言：善现！所应摄受，不应摄受，是故说名所应摄受。

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 威仪寂净 Immaculately Silent Majesties

复次，善现！若言如来若去、若来、若住、若坐、若卧，一举一动悉皆具足三千威仪八万四千细行，是人不解我所说义，何以故？善现！言如来者即是真实、真如 - 增语。都无所去、无所从来，故名如来。

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

复次，善现！若善男子或善女人，乃至三千大千世界大地极微尘量等世界，即以如是无数世界色像为量如极微聚。善现！于汝意云何？是极微聚宁为多不？

观世音答言：是极微聚甚多，世尊！甚多，善逝！何以故？世尊！若极微聚是实有者，佛不应说为极微聚。所以者何？如来说极微聚即为非聚，故名极微聚。如来说三千大千世界即非世界，故名三千大千世界，何以故？世尊！若世界是实有者，即为一合执，如来说一合执即为非执，故名一合执。

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 知见不生 Non-Birth of Know and View

佛言：善现！此一合执不可言说，不可戏论，然彼一切愚夫异生强执是法，何以故？善现！若作是言，“如来宣说我见、有情见、命者见、士夫见、竹马见、意生见、儒童见、作者见、受者见”；善现！于汝意云何？如是所说为正语不？

观世音答言：不也，世尊！不也，善逝！如是所说非为正语，所以者何？如来所说我见、有情见、命者见、士夫见、竹马见、意生见、儒童见、作者见、受者见，即为非见，故名我见乃至受者见。

佛告观世音：诸有发趣菩萨乘者，于一切法应如是知，应如是见，应如是信解，如是不住法想，何以故？善现！法想法想者，如来说为非想，是故如来说名法想法想。

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 应化非真 Should Ferry Non-Real

复次，善现！若菩萨摩诃萨以无量无数世界盛满七宝，奉施如来应正等觉。若善男子或善女人，于此《到达方舟经》中乃至四段文句，受持、读诵、究竟通利、如理作意，及广为他宣说、开示，由此因缘所生福聚，甚多于前无量无数。云何为他宣说、开示？如不为他宣说、开示，故名为他宣说、开示。

尔时，世尊而说颂曰：诸和合所为，如星翳灯幻，露泡梦电云，应作如是观。

时，佛说是经已。观世音菩萨及诸和尚、尼姑、近事男、近事女，并诸世间天、人、阿修罗等，闻佛所说经已，皆大欢喜，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 佛遗教经 Buddha's Will

目录 Catalog: 17.3.1 顺解脱 Correct Sequential Liberation；17.3.2 忍渡 Countenance Ark；17.3.3 坚定信心 Consolidate Faith

三藏鸠摩罗什译（约公元400年） Translation into Chinese by Tripitaka Kumarajiva (ca. 400 CE)

释迦牟尼佛，初转法轮，渡阿若?陈如；最后说法，度须跋陀罗。所应度者，皆已度讫。于桫椤双树（注1）间，将入涅槃。是时中夜，寂然无声，为诸弟子略说法要。

注1，桫椤双树，如图17.3-35，代表戒渡，参见16.2节。

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 顺解脱 Correct Sequential Liberation

汝等僧尼！于我灭后，当尊重珍敬桫椤，如暗遇明，贫人得宝，当知此则是汝等大师，若我住世无异此也。持净戒者。不得贩卖贸易，安置田宅，畜养人民奴卑畜生，一切种植及诸财宝，皆当远离，如避火坑。不得斩伐草木，垦土掘地。合和汤药，占相吉凶，仰观星宿，推步盈虚，历数算计，皆所不应。节身时食，清净自活，不得参预世事，通致使命，咒术仙药，结好贵人，亲厚媟慢，皆不应作。当自端心，正念求度，不得包藏瑕疵，显异惑众，于四供养，知量知足，趣得供事，不应畜积。此则略说持戒之相，戒是正顺解脱之本，故名断头树。因依此戒，得生诸禅定（参见16.3节），及灭苦智慧。是故比丘，当持净戒，勿令毁缺。若能持净戒，是则能有善法。若无净戒，诸善功德皆不得生。是以当知，戒为第一安隐功德住处。

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，当制五根（即眼根、耳根、鼻根、舌根、和身根），勿令放逸，入于五欲（即色欲、声欲、香欲、味欲、和触欲）。譬如牧牛之人，执杖视之，不令纵逸，犯人苗稼。若纵五根，非唯五欲，将无涯畔，不可制也。亦如恶马，不以辔制，将当牵人墬于坑陷。如被劫贼，苦止一世，五根贼祸，殃及累世，为害甚重，不可不慎。是故智者制而不随，持之如贼，不令纵逸，假令纵之，皆亦不久见其磨灭。此五根者，心为其主，是故汝等，当好制心。心之可畏，甚于毒蛇、恶兽、怨贼、大火越逸，未足喻也。譬如有人，手执蜜器，动转轻躁，但观其蜜，不见深坑。譬如狂象无钩，猿猴得树腾跃踔踯，难可禁制，当急挫之，无令放逸。纵此心者，丧人善事，制之一处，无事不办。是故比丘，当勤精进，折伏汝心。

汝等僧尼！受诸饮食，当如服药，于好于恶，勿生增减。趣得支身，以除饥渴。如蜂采华，但取其味，不损色香。比丘亦尔，受人供养，趣自除恼，无得多求，坏其善心。譬如智者，筹量牛力所堪多少，不令过分，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！昼则勤心修习善法，无令失时，初夜后夜，亦勿有废。中夜诵经，以自消息，无以睡眠因缘，令一生空过，无所得也。当念无常之火，烧诸世间，早求自度，勿睡眠也。诸烦恼贼，常伺杀人，甚于怨家，安可睡眠，不自警寤。烦恼毒蛇，睡在汝心，譬如黑蚖，在汝室睡，当以持戒之钩，早摒除之。睡蛇既出，乃可安眠。不出而眠，是无惭人也。惭耻之服，于诸庄严，最为第一。惭如铁钩，能制人非法，是故常当惭愧，无得暂替。若离惭耻，则失诸功德。有愧之人，则有善法；若无愧者，与诸禽兽无相异也。

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！若有人来，节节支解，当自摄心，无令嗔恨，亦当护口，勿出恶言。若纵恚心，即自妨道，失功德利。忍之为德，持戒苦行，所不能及。能行忍者，乃可名为有力大人。若其不能欢喜忍受恶骂之毒，如饮甘露者，不名入智慧人也，所以者何？嗔恚之害，则破诸善法，坏好名闻；今世后世，人不喜见。当知嗔心，甚于猛火，常当防护，无令得入。劫功德贼，无过嗔恚，白衣受欲，非行道（参见第16章）人，无法自制，嗔犹可恕。出家行道，无欲之人，而怀嗔恚，甚不可也。譬如清冷云中，霹雳起火，非所应也。

汝等僧尼！当自摩头，已舍饰好，著坏色衣，执持应器，以乞自活，自见如是。若起?慢，当疾灭之。增长?慢，尚非世俗白衣所宜，何况出家入道之人，为解脱故，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

本小节的八种功德又名八中洲，八忍地，八大金刚，忍渡。忍渡的象征性图标是17.3-18，表现的是墨西哥雨神特拉洛克的肠子。

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，谄曲之心与道相违，是故宜应质直其心。当知谄曲，但为欺诳，入道之人，则无是处。是故汝等，宜当端心，以质直心为本。汝等比丘，当知多欲之人，多求利故，苦恼亦多。少欲之人，无求无欲，则无此患。直尔少欲，尚宜修习，何况少欲，能生诸功德。少欲之人，则无谄曲以求人意，亦复不为诸根所牵。行少欲者，心则坦然，无所忧畏，触事有余，常无不足。有少欲者，则有涅槃，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！若欲脱诸苦恼，当观知足。知足之法，即是当乐安隐之处。知足之人，虽卧地上，犹为安乐；不知足者，虽处天堂，亦不称意。不知足者，虽富而贫；知足之人，虽贫而富。不知足者，常为五欲所牵，为知足者之所怜愍，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 远离功德 Fortunes and Virtues of Hike

汝等僧尼！欲求寂静无为法（参见11.6.4节）安乐，当离愦闹，独处闲居，静处之人，帝释诸天，所共敬重，是故当舍己众他众，空闲独处，思灭苦本。若乐众者，则受众恼，譬如大树众鸟集之，则有枯折之患。世间缚者，没于众苦，譬如老象溺泥，不能自出，是名远离。

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 精进功德 Fortunes and Virtues of Diligently Effort

汝等僧尼！若勤精进，则事无难者，是故汝等当勤精进。譬如小水长流，则能穿石。若行者之心，数数懈废，譬如钻火，未热而息，虽欲得火，火难可得，是名精进（如图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！求善知识；求善护助，无如不忘念。若有不忘念者，诸烦恼贼则不能入。是故汝等，常当摄念在心。若失念者，则失诸功德。若念力坚强，虽入五欲贼中，不为所害。譬如著铠入阵，则无所畏，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 禅定功德 Fortunes and Virtues of Meditation and Stillness

汝等僧尼！若摄心者，心则在定。心在定故，能知世间生灭法相，是故汝等，常当精勤修习诸定。若得定者，心则不散，譬如惜水之家，善治堤塘。行者亦尔，为智慧水故，善修禅定，令不漏失，是名为定。

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，则无贪著。常自省察，不令有失，是则于我法中，能得解脱。若不尔者，既非道人，又非白衣，无所名也。实智慧者，则是度老病死海坚牢船也，亦是无明黑暗大明灯也，一切病者之良药也，伐烦恼树之利斧也。是故汝等，当以闻思修慧而自增益。若人有智慧之照，虽是肉眼，而是明见人也，是名智慧。汝等僧尼！若种种戏论，其心则乱，虽复出家，犹未得脱。是故比丘，当急舍离乱心戏论。若汝欲得寂灭乐者，唯当善灭戏论之患，是名不戏论。

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！于诸功德，常当一心，舍诸放逸，如离怨贼。大悲世尊，所说利益，皆已究竟。汝等但当勤而行之。若于山间，若空泽中，若在树下，闲处静室，念所受法，勿令忘失，常当自勉，精进修之，无为空死，后致有悔。我如良医！知病说药，服与不服，非医咎也。又如善导，导人善道，闻之不行，非导过也。

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 毕竟功德 Fortunes and Virtues of Finalization

汝等若于苦等四谛有所疑者，可疾问之，毋得怀疑，不求决也。尔时世尊，如是三唱，人无问者，所以者何？众无疑故。时桫鲁-法索椤，观察众心，而白佛言：“世尊！月可令热，日可令冷，佛说四谛，不可令异。佛说苦谛实苦，不可令乐。集真是因，更无异因，苦若灭者，即是因灭。因灭故果灭，灭苦之道，实是真道。更无余道。世尊！是诸比丘，于四谛中，决定无疑。于此众中，所作未办者，见佛灭度，当有悲感。若有初入法者，闻佛所说，即皆得度。譬如夜见电光，即得见道。若所作已办，已度苦海者，但作是念， ‘世尊灭度，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 坚定信心 Consolidate Faith

桫鲁-法索椤虽说此语，众中皆悉了达四圣谛义。世尊欲令此诸大众皆得坚固，以大悲心，复为众说；“汝等比丘，勿怀悲恼，若我住世一劫，会亦当灭。会而不离，终不可得。自利利他，法皆具足。若我久住，更无所益。应可度者，若天上人间，皆悉已度。其未度者，皆亦已作得度因缘。自今以后，我诸弟子，展转行之，则是如来法身，常在而不灭也。是故当知，世皆无常，会必有离，勿怀忧恼，世相如是。当勤精进，早求解脱；以智慧明，灭诸痴暗。世实危脆、无坚牢者，我今得灭，如除恶病。此是应舍之身，罪恶之物，假名为身，没在老病生死大海，何有智者，得除灭之，如杀怨贼，而不欢喜。”

汝等僧尼！常当一心，勤求出道。一切世间动不动法，皆是败坏不安之相。汝等且止，勿得复语，时将欲过，我欲灭度，是我最后之所教诲。

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.”

返回卢岩回忆录的目录 Return to Catalog of Layan Memoir