T02n0103_佛說聖法印經

大正藏第 02 冊 No. 0103 佛說聖法印經

No. 103 [No. 99(80), No. 104]

佛說聖法印經(天竺名阿遮曇摩文圖)

西晉月氏國三藏竺法護譯

聞如是：一時佛在舍衛國祇樹給孤獨園。是時佛告諸比丘：「聽！」諸比丘：「唯諾受教。」

佛言：「當爲汝說聖法印，所應威儀，現清凈行。諦聽，善思念之。」

佛言：「比丘！假使有人，說不求空，不用無想，欲使興發至不自大禪定之業，未之有也。設使有人，慕樂空法，志在無想，興發至要，消除自大憍慢之心，禪定之業此可致矣，輒如道愿，普有所見。所以者何？慕樂於空，欲得無想，無慢自大見，于慧業皆可致矣。何謂比丘聖法印者？其聖法印，所可更習，至清凈見。假使比丘，處於閑居，若坐樹下空閑之處，解色無常，見色本無，已解無常，解至空無，皆為恍惚，無我、無慾心則休息，自然清凈而得解脫，是名曰空，尚未得舍憍慢自大，禪定清凈所見業也。雖爾得致柔順之定，即時輒見除諸色想、聲想、香想，以故謂言至於無想，故曰無慾，尚未得消自大憍慢，至於禪定清凈見也

現代漢語譯本如是我聞：一時，佛陀在舍衛國的祇樹給孤獨園。當時，佛陀告訴眾比丘：『聽著！』眾比丘回答：『謹遵教誨。』佛陀說：『我將為你們講述聖法印，以及應當遵守的威儀，以展現清凈的行為。仔細聽，好好思考。』佛陀說：『比丘們！假設有人，說不追求空性，不用無想，卻想引發達到不自大的禪定之業，這是不可能的。假設有人，愛慕空法，志在無想，引發達到要義，消除自大驕慢之心，禪定之業是可以達到的，並且能如願見到一切。為什麼呢？因為愛慕空性，想要得到無想，沒有驕慢自大的見解，在智慧的修行上都能達到。什麼是比丘的聖法印呢？這聖法印，可以反覆修習，達到清凈的見解。假設比丘，處於閑靜之處，或坐在樹下空閑的地方，理解色是無常的，看到色的本性是空的，已經理解無常，理解到空無，一切都如恍惚，無我、無慾，心則休息，自然清凈而得解脫，這叫做空，但尚未能捨棄驕慢自大，禪定清凈所見的境界。雖然如此，可以達到柔順的禪定，即時就能見到消除各種色想、聲想、香想，因此說達到無想，所以說無慾，但尚未能消除自大驕慢，達到禪定清凈的見解。』

English version Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, the Buddha said to the monks, 'Listen!' The monks replied, 'We will obey your teachings.' The Buddha said, 'I will tell you about the Holy Dharma Seal, and the proper conduct that should be followed, to manifest pure behavior. Listen carefully, and contemplate it well.' The Buddha said, 'Monks! Suppose there is someone who says they do not seek emptiness, do not use non-perception, yet wish to initiate the practice of meditation that leads to non-arrogance, this is impossible. Suppose there is someone who admires the Dharma of emptiness, is determined in non-perception, initiates the essential practice, eliminates the heart of arrogance and pride, the practice of meditation can be achieved, and they can see everything as they wish. Why is this? Because admiring emptiness, wanting to attain non-perception, having no arrogant or prideful views, all can be achieved in the practice of wisdom. What is the Holy Dharma Seal of a monk? This Holy Dharma Seal, can be repeatedly practiced, to reach pure understanding. Suppose a monk, is in a quiet place, or sitting under a tree in a secluded spot, understands that form is impermanent, sees that the nature of form is empty, has already understood impermanence, understands emptiness, everything is like a blur, without self, without desire, the mind then rests, naturally pure and attains liberation, this is called emptiness, but has not yet been able to abandon arrogance and pride, the realm of pure meditation. Although this is so, one can attain gentle meditation, and immediately see the elimination of various perceptions of form, sound, and smell, therefore it is said to reach non-perception, so it is said to be without desire, but has not yet been able to eliminate arrogance and pride, to reach the pure understanding of meditation.'

。其心續存柔順之定，彼則見除所有貪淫瞋恚愚癡，是故名曰無慾之定，尚未得除自大憍慢，至於禪定清凈見也。心自念言：『吾我起滅，從何所興？』思惟解知：『其吾我者，所因習味分別諸識，皆從因緣而致此業，從是因緣致有神識。』復自念言：『此諸因緣，為有常乎為無常耶？』復自念言：『因緣所合致神識者，此皆無常，無有根本。此神識者，依猗無常而有妄想，故有緣起十二因也，皆歸於盡、無常、苦、空、毀壞、別離、離欲、滅盡。』曉了是者，乃知無本，得至降伏，消一切起，得入道行，是乃逮致除于自大無慢放逸，禪定之業，現清凈行。是則名曰由聖法印，清凈之業，從始至終，究竟本末。」

佛說如是。諸比丘聞莫不歡喜，作禮而去。

佛說聖法印經

元康四年十二月二十五日，月支菩薩沙門曇法護，于酒泉演出此經，弟子竺法首筆受，令此深法普流十方大乘常光

現代漢語譯本：他的內心持續保持柔順的禪定，他便能看到所有貪婪、嗔恨和愚癡都被去除，因此這被稱為無慾的禪定。雖然尚未去除自大和驕慢，但他的禪定已達到清凈的境界。他的內心自問：『我的自我意識的生滅，是從哪裡產生的呢？』他思考並理解到：『我的自我意識，是由於習慣性的執著和分別各種意識而產生的，這些都源於因緣和合而導致這種行為，從這些因緣導致了神識的產生。』他又自問：『這些因緣，是恒常的還是無常的呢？』他再次思考：『因緣和合而產生的神識，都是無常的，沒有根本。這個神識，依賴於無常而產生妄想，所以才有了緣起十二因，最終都歸於消亡、無常、痛苦、空虛、毀壞、分離、離欲和滅盡。』當他明白這些道理后，就認識到沒有根本，從而達到降伏，消除一切妄念，進入修道的行列，最終達到去除自大、驕慢和放逸，禪定的修行，呈現出清凈的行為。這被稱為通過聖法印，清凈的修行，從開始到結束，徹底瞭解了根本和末端。』佛陀如是說。眾比丘聽聞后無不歡喜，行禮后離去。《佛說聖法印經》元康四年十二月二十五日，月支菩薩沙門曇法護在酒泉宣講此經，弟子竺法首筆錄，使這部深奧的佛法得以在十方大乘中廣為流傳。

English version: His mind continues to maintain a gentle state of samadhi, and he sees that all greed, hatred, and ignorance are removed. Therefore, this is called desireless samadhi. Although self-importance and arrogance have not yet been eliminated, his samadhi has reached a state of purity. His mind asks itself: 『Where does the arising and ceasing of my self-consciousness come from?』 He contemplates and understands: 『My self-consciousness arises from habitual attachment and the discrimination of various consciousnesses, all of which stem from the combination of causes and conditions that lead to this action. From these causes and conditions, consciousness arises.』 He further asks himself: 『Are these causes and conditions permanent or impermanent?』 He reflects again: 『The consciousness that arises from the combination of causes and conditions is all impermanent and without a fundamental basis. This consciousness relies on impermanence to produce delusions, which is why there are the twelve links of dependent origination, all of which ultimately lead to cessation, impermanence, suffering, emptiness, destruction, separation, detachment, and extinction.』 When he understands these principles, he realizes there is no fundamental basis, thereby achieving subjugation, eliminating all arising thoughts, entering the path of practice, and ultimately achieving the removal of self-importance, arrogance, and negligence. The practice of samadhi manifests as pure conduct. This is called the pure practice through the holy Dharma seal, from beginning to end, thoroughly understanding the root and the branch.』 The Buddha spoke thus. The monks, upon hearing this, were all delighted, paid their respects, and departed. The Sutra of the Holy Dharma Seal Spoken by the Buddha On the 25th day of the twelfth month of the fourth year of the Yuan Kang era, the Yuezhi Bodhisattva monk Dharmaraksha expounded this sutra in Jiuquan, and his disciple Zhu Fashou transcribed it, so that this profound Dharma could be widely disseminated throughout the ten directions of the Mahayana.

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