T13n0413_百千頌大集經地藏菩薩請問法身贊

大正藏第 13 冊 No. 0413 百千頌大集經地藏菩薩請問法身贊

No. 413

百千頌大集經地藏菩薩請問法身贊

開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉　詔譯

歸命禮法身，　　住于諸有情；　彼由不遍知，　　輪迴於三有。　其性即生死，　　凈時亦復然；　清凈是涅槃，　　亦即是法身。　譬如乳相雜，　　醍醐不可得；　如煩惱相雜，　　法界不可見。　譬如凈乳已，　　酥精妙無垢；　如凈其煩惱，　　法界極清凈。　如燈在其瓶，　　光耀無所有；　如在煩惱瓶，　　法界不照耀。　彼彼令一邊，　　其瓶若得穴；　由彼彼一邊，　　光明而外出。　以三摩地杵，　　破壞煩惱瓶；　遍滿於虛空，　　普遍光照耀。　法界亦不生，　　亦不曾壞滅；　一切時不染，　　初中常無垢。　譬如吠琉璃，　　常時極光明；　石藏以覆蔽，　　彼光不照耀。　如是煩惱覆，　　法界妙清凈；　不照于生死，　　于涅槃光明。　有性若有功，　　則見於真金；　無性若有功，　　困而無所獲。　如糠覆其上，　　不名為粳米；　煩惱覆其上，　　亦不名為

【現代漢語翻譯】現代漢語譯本《百千頌大集經地藏菩薩請問法身贊》

開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉詔譯

我歸命禮敬法身（Dharmakaya），它安住於一切有情眾生之中；他們由於不能普遍了知，所以在三有（欲界、色界、無色界）中輪迴。其自性即是生死，清凈之時也是如此；清凈即是涅槃（Nirvana），也即是法身。譬如牛奶與雜質混合，就無法得到醍醐（酥油）；如同煩惱與自性混合，就無法見到法界（Dharmadhatu）。譬如凈化牛奶之後，酥油精純美妙無垢；如同凈化煩惱之後，法界極其清凈。如同燈在瓶中，光芒無法顯現；如同在煩惱的瓶中，法界的光芒無法照耀。將瓶子的一邊打破，如果瓶子有了孔洞；從打破的那一邊，光明就會向外散發。用三摩地（Samadhi，禪定）之杵，破壞煩惱之瓶；光明就會遍滿虛空，普遍照耀。法界不生，也不曾壞滅；一切時都不被污染，初始、中間都常無垢。譬如吠琉璃（Vaidurya，一種寶石），常時極其光明；如果被石頭遮蓋，它的光芒就無法照耀。如同煩惱遮蓋，法界美妙清凈；無法照耀生死，也無法照耀涅槃的光明。如果自性有功用，就能見到真金；如果無自性卻想有功用，就會徒勞無獲。如同糠覆蓋在上面，就不能稱之為粳米；煩惱覆蓋在上面，也不能稱之為...

【English Translation】 English version The Sutra of the Great Collection of Hundreds of Thousands of Verses, Bodhisattva Ksitigarbha's Praise of the Dharmakaya

Translated by the Tripitaka Master Samana Amoghavajra of Daxingshan Temple, who was granted the title of Grand Master of Great Wisdom, the Duke of Su, with an estate of three thousand households, and posthumously awarded the title of Sikong, by Imperial Decree.

I take refuge in and pay homage to the Dharmakaya (the Body of the Dharma), which dwells in all sentient beings; They, due to not universally knowing, revolve in the three realms of existence (desire realm, form realm, formless realm). Its nature is birth and death, and it is the same when it is pure; Purity is Nirvana, which is also the Dharmakaya. For example, when milk is mixed with impurities, one cannot obtain ghee (clarified butter); Similarly, when afflictions are mixed with one's nature, the Dharmadhatu (the realm of Dharma) cannot be seen. For example, after purifying milk, the ghee is pure, exquisite, and without blemish; Similarly, after purifying afflictions, the Dharmadhatu is extremely pure. Like a lamp inside a bottle, its light cannot shine; Similarly, in the bottle of afflictions, the light of the Dharmadhatu cannot illuminate. If one breaks one side of the bottle, if the bottle has a hole; From the broken side, the light will shine outward. Using the pestle of Samadhi (meditative concentration), break the bottle of afflictions; The light will pervade the void, universally illuminating. The Dharmadhatu is neither born nor does it perish; It is not defiled at any time, and is always without blemish in the beginning, middle, and end. Like Vaidurya (a type of gemstone), it is always extremely bright; If it is covered by a stone, its light cannot shine. Similarly, when covered by afflictions, the Dharmadhatu is exquisite and pure; It cannot illuminate birth and death, nor the light of Nirvana. If the self-nature has function, one can see true gold; If there is no self-nature but one seeks function, one will be frustrated and gain nothing. Like chaff covering the top, it cannot be called polished rice; When afflictions cover the top, it cannot be called...

佛。　若得離於糠，　　顯現於粳米；　遠離於煩惱，　　法身得顯現。　世間作譬喻，　　芭蕉無堅實；　而有貞實果，　　食味如甘露。　如無實生死，　　流轉煩惱海；　其果即佛體，　　甘露施有施。　如是于諸種，　　相似生其果；　無種亦無果，　　智者必不信。　種子則其性，　　諸法之所依；　次第若能凈，　　獲得成佛位。　日月常無垢，　　以五種覆蔽：　云、霧與煙等，　　羅睺手及塵。　如是心光明，　　覆蔽以五垢：　貪愛、瞋恚、眠、　　掉舉與疑惑。　如火洗其衣，　　種種垢不凈；　若擲於火中，　　燒垢不燒衣。　空類諸契經，　　所有如來說；　一切斷煩惱，　　不曾壞其性。　譬如地下水，　　常住而清凈；　智隱於煩惱，　　清凈亦復然。　法界亦非我、　　非女亦非男；　遠離一切執，　　云何分別我？　諸法無所著，　　女男不可得；　貪盲調伏故，　　示現男女相。　無常苦空性，　　心凈慮有三；　最勝心凈慮，　　諸法無自性。　如胞胎孕子，　　有之而不現；　如煩惱所覆，　　法實不可見。　分別有四種，　　所生大造者：　分別我、我所、　　名想及境界。　一切佛大愿，　　無所有無

【現代漢語翻譯】現代漢語譯本佛陀說：如果能夠去除稻穀的糠秕，就能顯現出潔白的粳米；如果能夠遠離煩惱，法身（Dharmakaya）就能顯現。世間有個比喻，芭蕉樹沒有堅實的內核；但它卻有真實可食的果實，味道如同甘露。如同沒有真實的生死，卻在煩惱的海洋中流轉；其結果就是佛的身體（Buddha-body），施予甘露般的教誨。就像這樣，各種種子會產生相似的果實；沒有種子也不會有果實，智者一定不會相信。種子是其本性，是諸法（Dharma）所依賴的基礎；如果能夠次第清凈，就能獲得成就佛果的地位。日月常常是無垢的，卻被五種東西遮蔽：云、霧、煙等，羅睺（Rahu，星名）的手和塵土。同樣，心本來是光明的，卻被五種污垢遮蔽：貪愛、瞋恚、昏睡、掉舉和疑惑。如同用火洗滌衣服，各種污垢都不能潔凈；如果把衣服投入火中，燒掉的是污垢而不是衣服。空性（Sunyata）如同諸契經（Sutra），是如來（Tathagata）所說的；一切斷除煩惱，卻不曾破壞其本性。譬如地下的水，常常是清凈的；智慧被煩惱所遮蔽，清凈的本性也是如此。法界（Dharmadhatu）既非我，也非女，也非男；遠離一切執著，又如何分別我呢？諸法沒有執著，男女的相狀是不可得的；爲了調伏貪慾的盲目，才示現男女的相狀。無常、苦、空（Anitya, Dukkha, Sunyata）的本性，心清凈的思慮有三種；最殊勝的心清凈思慮，是諸法沒有自性（Svabhava）。如同胞胎孕育胎兒，存在卻不顯現；如同被煩惱所覆蓋，法的真實性是不可見的。分別有四種，是產生大造作的根源：分別我、我所、名想和境界。一切佛的大愿，是無所有，無所求。現代漢語譯本結束

【English Translation】 English version The Buddha said: If one can remove the chaff from the rice, the white rice will appear; If one can be free from afflictions, the Dharmakaya (Dharma-body) will manifest. There is a worldly metaphor, the banana tree has no solid core; Yet it has real edible fruit, the taste of which is like nectar. Like there is no real birth and death, yet one wanders in the sea of afflictions; Its result is the Buddha-body, giving teachings like nectar. Just like this, various seeds will produce similar fruits; Without seeds, there will be no fruit, the wise will certainly not believe. The seed is its nature, the basis upon which all Dharmas (phenomena) rely; If one can purify in sequence, one can attain the position of Buddhahood. The sun and moon are always spotless, yet they are obscured by five things: Clouds, fog, smoke, etc., Rahu's (a celestial body) hand, and dust. Likewise, the mind is originally bright, yet it is obscured by five defilements: Greed, hatred, drowsiness, restlessness, and doubt. Like washing clothes with fire, various stains cannot be cleaned; If the clothes are thrown into the fire, it is the stains that are burned, not the clothes. Emptiness (Sunyata) is like the Sutras, which are spoken by the Tathagata (Buddha); All afflictions are cut off, yet their nature is not destroyed. For example, the water underground is always pure; Wisdom is obscured by afflictions, and the pure nature is also like this. The Dharmadhatu (realm of reality) is neither I, nor female, nor male; Being free from all attachments, how can one distinguish 'I'? Dharmas have no attachments, the forms of male and female are unattainable; To subdue the blindness of greed, the forms of male and female are manifested. The nature of impermanence, suffering, and emptiness (Anitya, Dukkha, Sunyata), the pure contemplation of the mind has three aspects; The most supreme pure contemplation of the mind is that all Dharmas have no self-nature (Svabhava). Like a fetus in the womb, it exists but is not visible; Like being covered by afflictions, the reality of Dharma is invisible. There are four kinds of distinctions, which are the source of great creation: Distinguishing 'I', 'mine', name and thought, and the realm of experience. The great vows of all Buddhas are to be without possession and without seeking. End of English version

相；　自覺相應故，　　諸佛常法性。　如言兔有角，　　分別而非有；　如是一切法，　　分別不可得。　分析如微塵，　　分別不可得；　如初后亦爾，　　智云何分別？　如是和合生，　　和合亦滅壞；　一法自不生，　　云何愚分別？　兔、牛二角喻，　　此名遍計相；　依住于中道，　　如善逝法性。　如月及星宿，　　現於清水器；　影像而顯現，　　如是圓成相。　初中亦為善，　　常恒不欺誑；　彼無五種我，　　云何我分別？　譬如熱時水，　　故名為熱水；　是則其冷時，　　則名為冷水。　覆蔽煩惱網，　　是則名為心；　若離其煩惱，　　則名為等覺。　眼識緣於色，　　影像極清凈；　不生亦不滅，　　法界無形相。　耳識緣于聲，　　清凈識三種；　以自分別聞，　　法界無形相。　鼻依香而嗅，　　無色亦無形；　鼻識是真如，　　法界應分別。　舌界自性空，　　味界性遠離；　無依亦無識，　　法界自性故。　清凈身自性，　　所觸和合相；　遠離於所緣，　　我說為法界。　諸法意為最，　　離能所分別；　法界無自性，　　法界而分別。　能見聞而嗅，　　是味及所觸；　瑜伽法是知，　　如是圓成相。

【現代漢語翻譯】現代漢語譯本相（Lakshana）：由於自覺與真理相應，諸佛常住於法性（Dharmata）。如同說兔子有角一樣，這是一種分別念，並非真實存在；一切法也是如此，通過分別觀察是無法得到的。即使分析到微塵，也無法通過分別得到；如同最初和最後一樣，智慧又如何去分別呢？事物是因和合而生，和合也會滅壞；一法本身不生，愚人又如何去分別呢？用兔子和牛的角來比喻，這被稱為遍計所執相（Parikalpita-lakshana）；依止於中道（Madhyamika），如同善逝（Sugata，佛陀的稱號）的法性。如同月亮和星宿，顯現在清澈的水器中；這只是影像的顯現，這就是圓成實相（Parinishpanna-lakshana）。最初、中間和最後都是善的，常恒不變，不欺誑；那裡沒有五種我（五蘊），又如何去分別我呢？譬如熱的時候的水，所以被稱為熱水；當它冷的時候，則被稱為冷水。被煩惱網覆蓋，這被稱為心（Citta）；如果遠離煩惱，則被稱為等覺（Samyak-sambodhi，正等正覺）。眼識緣於色（Rupa），影像極其清凈；不生也不滅，法界（Dharmadhatu）沒有形相。耳識緣于聲（Shabda），清凈的識有三種；以自己的分別來聽聞，法界沒有形相。鼻依香（Gandha）而嗅，無色也無形；鼻識是真如（Tathata），法界應該這樣分別。舌界（Jihva-dhatu）自性空，味界（Rasa-dhatu）的自性是遠離的；無所依也無所識，法界自性如此。清凈的身自性，所觸（Sparsha）是和合的相；遠離所緣，我稱之為法界。諸法中意（Manas）為最，遠離能所的分別；法界沒有自性，法界是這樣分別的。能見、聞、嗅，是味和所觸；瑜伽（Yoga）之法是知，這就是圓成實相。

【English Translation】 English version Aspects (Lakshana): Because of self-awareness corresponding to the truth, all Buddhas abide in the nature of Dharma (Dharmata). Like saying a rabbit has horns, it is a conceptualization, not a reality; All dharmas are like this, they cannot be obtained through conceptual observation. Even if analyzed to dust particles, they cannot be obtained through conceptualization; Just like the beginning and the end, how can wisdom conceptualize? Things arise from the combination of causes, and the combination will also perish; A single dharma does not arise by itself, how can the ignorant conceptualize? Using the horns of a rabbit and a cow as a metaphor, this is called the conceptualized aspect (Parikalpita-lakshana); Abiding in the Middle Way (Madhyamika), like the Dharma nature of the Sugata (Buddha). Like the moon and stars, appearing in a clear water vessel; It is just the manifestation of an image, this is the perfected aspect (Parinishpanna-lakshana). The beginning, middle, and end are all good, constant, and not deceptive; There are no five selves (five skandhas) there, how can one conceptualize a self? For example, water when it is hot, is called hot water; When it is cold, it is called cold water. Covered by the net of afflictions, this is called mind (Citta); If one is free from afflictions, it is called perfect enlightenment (Samyak-sambodhi). Eye consciousness is conditioned by form (Rupa), the image is extremely pure; It neither arises nor ceases, the Dharma realm (Dharmadhatu) has no form. Ear consciousness is conditioned by sound (Shabda), there are three kinds of pure consciousness; Hearing with one's own conceptualization, the Dharma realm has no form. The nose smells based on fragrance (Gandha), it is colorless and formless; Nose consciousness is Suchness (Tathata), the Dharma realm should be conceptualized in this way. The tongue realm (Jihva-dhatu) is empty in nature, the nature of the taste realm (Rasa-dhatu) is remote; There is no reliance and no consciousness, such is the nature of the Dharma realm. The pure nature of the body, touch (Sparsha) is a combined aspect; Being free from what is conditioned, I call it the Dharma realm. Among all dharmas, mind (Manas) is the foremost, free from the conceptualization of subject and object; The Dharma realm has no self-nature, the Dharma realm is conceptualized in this way. Being able to see, hear, and smell, is taste and touch; The practice of Yoga is knowing, this is the perfected aspect.

眼、耳及與鼻，　　舌、身及末那；　六處皆清凈，　　如是彼之相。　心見有二種：　　世間、出世間；　我執為流轉，　　自覺是真如。　無盡是涅槃，　　若盡貪及癡；　覺彼是佛體，　　有情歸依處。　一切於此身，　　有智及無智；　繫縛自分別，　　由悟得解脫。　菩提不遠近，　　不來亦不去；　壞滅及顯現，　　於此煩惱網。　說于眾契經，　　住于自思惟；　照以智慧燈，　　即得最勝寂。　菩提不遠想，　　亦無鄰近想；　是六境影像，　　皆由如是知。　如水與乳合，　　同在於一器；　鵝飲盡其乳，　　其水如常在。　如是煩惱雜，　　智在於一器；　瑜伽者飲智，　　棄捨于煩惱。　如是我我執，　　乃至所取執；　若見二無我，　　有種而滅壞。　是佛般涅槃，　　常恒凈無垢；　愚夫二分別，　　無二瑜伽句。　種種難行施，　　以戒攝有情；　一切損忍辱，　　界增此為三。　于諸法精進，　　靜慮心加行；　常習於智慧，　　復得菩提增。　方便共為慧，　　以愿皆清凈；　以力妙堅智，　　界增為四種。　不應禮菩薩，　　此為甚惡說；　不親于菩薩，　　不生其法身。　增于甘蔗種，　　欲食于石蜜；　

【現代漢語翻譯】現代漢語譯本眼睛、耳朵以及鼻子，舌頭、身體和末那（manas，意為意識），這六處感官都是清凈的，這就是它們的真實面貌。心有兩種認知方式：世俗的認知和超世俗的認知。執著于『我』會導致輪迴，而覺悟到自性才是真如（tathata，意為實性）。涅槃（nirvana，意為寂滅）是無盡的，當貪婪和愚癡被徹底消除時，覺悟到這一點就是佛的本體，是眾生可以皈依的地方。一切眾生，無論有智慧還是沒有智慧，都存在於這個身體中。被束縛是因為自己的分別心，通過覺悟可以獲得解脫。菩提（bodhi，意為覺悟）既不遙遠也不鄰近，它不來也不去。煩惱的網會壞滅和顯現。宣說各種契經（sutra，意為佛經），安住于自己的思考中，用智慧之燈照亮，就能獲得最殊勝的寂靜。不要認為菩提遙遠，也不要認為它鄰近。這六種感官所感知的影像，都應該這樣去理解。就像水和牛奶混合在一起，同在一個容器中。鵝會喝盡牛奶，而水仍然留在那裡。同樣，煩惱和智慧混合在一個容器中。瑜伽行者（yogin，意為修行者）飲用智慧，而捨棄煩惱。像這樣，『我』的執著，乃至對所取之物的執著，如果能看到『人無我』和『法無我』，這些執著就會被滅除。這就是佛的般涅槃（parinirvana，意為完全寂滅），它是常恒、清凈、無垢的。愚癡的人會分別二元對立，而瑜伽的真諦是無二的。種種難行的佈施，用戒律來攝受眾生，一切的損害都以忍辱來承受，這些構成了三種修行。對於一切法精進修行，以禪定來專注內心，經常修習智慧，就能增長菩提。方便和智慧共同作用，以願力使一切清凈，以力量和堅固的智慧，這構成了四種修行。不應該禮拜菩薩（bodhisattva，意為覺悟的眾生），這是非常錯誤的說法。不親近菩薩，就無法生起法身（dharmakaya，意為佛的法性身）。就像種植甘蔗，卻想要吃到石蜜（糖），

【English Translation】 English version The eye, ear, and also the nose, the tongue, body, and manas (mind); these six sense bases are all pure, such is their true nature. The mind is seen in two ways: worldly and transcendental. Attachment to 'I' leads to transmigration, while self-realization is the true suchness (tathata). Nirvana (extinction) is endless, when greed and ignorance are completely eliminated; realizing this is the Buddha's essence, a refuge for sentient beings. All beings, whether wise or unwise, exist within this body. Being bound is due to one's own discrimination; liberation is attained through enlightenment. Bodhi (enlightenment) is neither far nor near, it neither comes nor goes. The net of afflictions will perish and manifest. Expound the various sutras (scriptures), abide in one's own contemplation, illuminate with the lamp of wisdom, and one will attain the most supreme peace. Do not think of bodhi as distant, nor think of it as near. The images perceived by these six senses should all be understood in this way. Just as water and milk are mixed together, in the same container. A goose will drink all the milk, while the water remains as it is. Likewise, afflictions and wisdom are mixed in one container. A yogin (practitioner) drinks the wisdom, and discards the afflictions. In this way, the attachment to 'I', and even the attachment to what is taken, if one sees the non-self of person and the non-self of phenomena, these attachments will be destroyed. This is the Buddha's parinirvana (complete extinction), it is constant, pure, and without defilement. Foolish people discriminate duality, while the essence of yoga is non-duality. Various difficult acts of giving, using precepts to gather sentient beings, all harm is endured with patience, these constitute three practices. Diligently practice all dharmas, focus the mind with meditation, constantly cultivate wisdom, and one will increase bodhi. Skillful means and wisdom work together, with vows to purify everything, with strength and firm wisdom, these constitute four practices. One should not disrespect bodhisattvas (enlightened beings), this is a very wrong view. Not being close to bodhisattvas, one cannot generate the dharmakaya (Buddha's body of truth). It is like planting sugarcane, but wanting to eat rock candy,

若壞甘蔗種，　　無由石蜜生。　若護甘蔗種，　　三種而可得：　糖、半糖、石蜜，　　于中必得生。　若護菩提心，　　三種而可得：　羅漢、緣覺、佛，　　于中必得生。　如護于稻芽，　　農夫必當護；　如初勝解行，　　如來必作護。　如白十五日，　　而見月輪形；　如是勝解行，　　影現佛形相。　如是初月輪，　　剎那剎那增；　如是入地者，　　唸唸見增益。　如白十五日，　　月輪得圓滿；　如是究竟地，　　法身而得生。　勝解彼堅固，　　常當於佛法；　能發如是心，　　得為不退轉。　染依得轉依，　　得受為凈依；　由分得覺悟，　　名為極喜地。　常時于染污，　　欲等種種垢；　無垢得清凈，　　名為離垢地。　滅壞煩惱網，　　照耀得離垢；　無量之暗瞑，　　離名發光地。　清凈常光明，　　遠離世吉祥；　圍繞智慧焰，　　名為焰慧地。　一切明工技，　　種種靜慮飾；　難勝於煩惱，　　得勝難勝地。　於三種菩提，　　攝受令成就；　生滅于甚深，　　名為現前地。　遊戲于光網，　　遍以帝釋嚴；　超越欲暴流，　　名為遠行地。　一切佛加持，　　預入于智海；　自在無功用，　　不動于魔使。　

【現代漢語翻譯】現代漢語譯本如果甘蔗的種子壞了，就無法從中產生石蜜（一種糖）。如果好好保護甘蔗的種子，就能得到三種產物：糖、半糖和石蜜，這些都能從中產生。如果好好守護菩提心（覺悟之心），就能得到三種成就：羅漢（斷絕煩惱，證得涅槃的修行者）、緣覺（不依佛陀教導，自行悟道的修行者）和佛（覺悟者），這些都能從中產生。就像保護稻子的幼苗一樣，農夫一定會好好守護它；就像最初的勝解行（對佛法產生堅定信心的修行階段）一樣，如來（佛陀）一定會加以守護。就像農曆十五的月亮，能看到圓滿的月輪一樣；像這樣的勝解行，能顯現出佛的形象。就像初一的月亮，每一剎那都在增長一樣；像這樣進入初地（菩薩修行階位）的修行者，每一念都能看到增長。就像農曆十五的月亮，月輪變得圓滿一樣；像這樣到達究竟地（菩薩修行的最高階段），就能證得法身（佛的真身）。對佛法的勝解要堅定，應當常常思惟佛法；能發起這樣心的人，就能達到不退轉的境界。從染污的依止轉變為清凈的依止，從接受染污轉變為接受清凈；通過部分覺悟，被稱為極喜地（菩薩修行第一地）。常常對染污，如慾望等種種垢染；去除垢染，得到清凈，被稱為離垢地（菩薩修行第二地）。滅除煩惱的羅網，照耀而得到清凈；去除無量的黑暗，被稱為發光地（菩薩修行第三地）。清凈而常光明，遠離世俗的吉祥；被智慧的光焰圍繞，被稱為焰慧地（菩薩修行第四地）。精通一切工藝技術，用種種禪定來裝飾；難以戰勝煩惱，得到戰勝煩惱的境界，被稱為難勝地（菩薩修行第五地）。對於三種菩提（聲聞菩提、緣覺菩提、佛菩提），攝受並令其成就；在甚深的境界中生滅，被稱為現前地（菩薩修行第六地）。在光明之網中游戲，遍佈帝釋天（天神之王）的莊嚴；超越慾望的暴流，被稱為遠行地（菩薩修行第七地）。得到一切佛的加持，預先進入智慧之海；自在而無功用，不被魔的使者所動搖。

【English Translation】 English version If the sugarcane seed is bad, no rock candy (a type of sugar) can be produced from it. If the sugarcane seed is well protected, three products can be obtained: sugar, semi-sugar, and rock candy, all of which can be produced from it. If the Bodhi mind (the mind of enlightenment) is well protected, three achievements can be obtained: Arhats (practitioners who have cut off afflictions and attained Nirvana), Pratyekabuddhas (practitioners who attain enlightenment on their own without a teacher), and Buddhas (enlightened ones), all of which can be produced from it. Just like protecting the rice seedlings, a farmer will surely protect them well; Just like the initial stage of 'adhimukti-caryā' (the stage of practice with firm faith in the Dharma), the Tathagata (Buddha) will surely protect it. Just like the full moon on the fifteenth day of the lunar month, one can see the full moon disc; Such 'adhimukti-caryā' can manifest the image of the Buddha. Just like the new moon, which increases every moment; Likewise, a practitioner who enters the first Bhumi (stage of Bodhisattva practice) sees increase in every thought. Just like the full moon on the fifteenth day of the lunar month, the moon disc becomes full; Likewise, upon reaching the ultimate Bhumi (the highest stage of Bodhisattva practice), one attains the Dharmakaya (the true body of the Buddha). One's faith in the Dharma should be firm, and one should always contemplate the Dharma; One who can generate such a mind can reach the state of non-retrogression. Transforming from reliance on defilement to reliance on purity, from accepting defilement to accepting purity; Through partial enlightenment, it is called the Pramudita Bhumi (the first stage of Bodhisattva practice). Constantly towards defilements, such as desires and various impurities; Removing impurities and attaining purity, it is called the Vimala Bhumi (the second stage of Bodhisattva practice). Destroying the net of afflictions, shining and attaining purity; Removing immeasurable darkness, it is called the Prabhakari Bhumi (the third stage of Bodhisattva practice). Pure and constantly bright, far from worldly auspiciousness; Surrounded by the flames of wisdom, it is called the Arcismati Bhumi (the fourth stage of Bodhisattva practice). Proficient in all crafts and techniques, adorned with various meditations; Difficult to overcome afflictions, attaining the state of overcoming afflictions, it is called the Sudurjaya Bhumi (the fifth stage of Bodhisattva practice). For the three Bodhis (Shravaka Bodhi, Pratyekabuddha Bodhi, and Buddha Bodhi), embracing and accomplishing them; Arising and ceasing in the profound realm, it is called the Abhimukhi Bhumi (the sixth stage of Bodhisattva practice). Playing in the net of light, pervaded by the adornments of Indra (king of the gods); Transcending the torrent of desires, it is called the Duramgama Bhumi (the seventh stage of Bodhisattva practice). Receiving the blessings of all Buddhas, entering the ocean of wisdom in advance; Free and without effort, not moved by the messengers of Mara (the demon).

于諸無礙解，　　瑜伽到彼岸；　于說法談論，　　名為善慧地。　身以智所成，　　如虛空無垢；　諸佛皆所持，　　普遍如法雲。　佛法之所依，　　行果皆所持；　所依皆得轉，　　故名為法身。　離不思議熏，　　及離流轉習，　如汝思思者，　　云何而得知？　超過諸語境，　　一切根非境；　意識所取者，　　如所有我體。　次第而積集，　　佛子大名稱；　皆以法雲智，　　微細見法性。　爾時洗濯心，　　超渡生死海；　彼以大蓮花，　　安立為大座。　無量寶葉光，　　寶光明為臺；　無量億蓮花，　　普遍為眷屬。　先以十種力，　　以無畏四種，　余佛不共法，　　大自在而坐。　一切善皆集，　　福智以資糧；　圓月在星宿，　　遍滿而圍繞。　則以佛日手，　　以寶光無垢；　灌頂于長子，　　普遍皆令灌。　彼住大瑜伽，　　皆見以天眼；　無明攪擾世，　　惡習苦怖畏。　狀如金光色，　　從彼瑜伽光；　彼無知所覆，　　得開無明門。　以福智感招，　　彼獲無執定；　隨緣而圓寂，　　心得皆變化。　諸法無自性，　　自性于境界；　菩薩王妙見，　　法身妙無垢。　皆以無垢身，　　安住于智海；　即作眾生

【現代漢語翻譯】現代漢語譯本對於各種無礙的智慧，修行到達了彼岸；在說法和談論方面，被稱為善慧地（指菩薩修行的一個階段）。身體由智慧構成，如同虛空般無垢；諸佛都以此為依持，普遍如法雲般覆蓋一切。佛法所依之處，修行和結果都以此為依持；所依之處都得以轉化，因此被稱為法身（佛的真身）。遠離不可思議的熏習，以及遠離流轉的習氣，像你這樣思慮的人，又如何能夠得知呢？超越了一切語言的境界，一切感官都無法觸及；意識所能把握的，就像我所擁有的身體一樣。次第積累功德，佛子們擁有偉大的名聲；都以法雲般的智慧，細微地觀察法的本性。那時洗滌心靈，超越生死的苦海；他們以巨大的蓮花，安立為莊嚴的寶座。無量寶葉散發光芒，寶光明作為臺座；無量億的蓮花，普遍作為他們的眷屬。先以十種力量，再以四種無畏，以及其他佛所不共的功德，大自在地安坐。一切善行都聚集，福德和智慧作為資糧；如同圓月在星宿中，遍滿而圍繞。然後以佛日般的手，以寶光無垢的光芒；為長子灌頂，普遍地為所有人都灌頂。他們安住于大瑜伽中，都以天眼觀察；無明攪擾著世間，帶來惡習、痛苦和恐懼。如同金色的光芒，從瑜伽的光芒中發出；那些被無知覆蓋的人，得以開啟無明的門戶。以福德和智慧感召，他們獲得無執的禪定；隨順因緣而圓寂，心意都發生變化。諸法沒有自性，自性存在於境界中；菩薩王以微妙的見解，證得法身的清凈無垢。都以無垢的身體，安住在智慧的海洋中；即刻化現為眾生。

【English Translation】 English version In all unobstructed wisdoms, the practice reaches the other shore; In speaking and discussing the Dharma, it is called the Land of Good Wisdom (referring to a stage of Bodhisattva practice). The body is formed by wisdom, as pure as the void; All Buddhas rely on it, universally covering everything like Dharma clouds. The basis of the Buddha's teachings, both practice and results rely on it; The basis is transformed, therefore it is called the Dharmakaya (the true body of the Buddha). Free from inconceivable imprints, and free from the habits of transmigration, How can those who think like you know this? Transcending all realms of language, all senses cannot reach it; What the consciousness can grasp is like the body I possess. Accumulating merits step by step, the Buddha's disciples have great renown; All use the wisdom of Dharma clouds to subtly observe the nature of Dharma. At that time, they wash their minds, transcending the sea of birth and death; They establish a magnificent lotus flower as a majestic throne. Countless jeweled leaves emit light, with jeweled radiance as the base; Countless billions of lotus flowers universally serve as their retinue. First with ten powers, then with four fearlessnesses, And other unique qualities of the Buddhas, they sit in great ease. All good deeds are gathered, with blessings and wisdom as provisions; Like the full moon among the stars, completely surrounding. Then with the hand of the Buddha's sun, with the pure light of jewels; They anoint the eldest son, universally anointing all. They dwell in great yoga, all observing with heavenly eyes; Ignorance disturbs the world, bringing bad habits, suffering, and fear. Like golden light, emanating from the light of yoga; Those covered by ignorance, are able to open the gates of ignorance. Invited by blessings and wisdom, they attain non-attachment samadhi; Following conditions, they attain Nirvana, their minds all transformed. All dharmas have no self-nature, self-nature exists in the realm; The Bodhisattva King, with subtle insight, realizes the pure and immaculate Dharmakaya. All with immaculate bodies, dwell in the ocean of wisdom; Instantly manifesting as sentient beings.

利，　　如巧摩尼珠。　一切瑜伽者，　　大瑜伽自在；　佛影皆變化，　　遍滿而流出。　或有八臂者，　　三目熾盛身；　彼皆瑜伽王，　　普遍而流出。　皆以慈悲手，　　勝喜執持弓；　射以般若箭，　　皆斷細無明。　以大力升進，　　執持智慧棒；　一切無明㲉，　　普遍皆碎壞。　強力諸有情，　　金剛熾盛身；　調伏有情故，　　則為金剛手。　自為作業者，　　示現種種果；　教誡如教理，　　變為平等王。　飢渴猛熾身，　　能施諸飲食；　常患諸疾者，　　則為善醫王。　魔王于營從，　　魔女于莊嚴；　菩薩作親友，　　能施菩提場。　由如日月形，　　彼光皆悅意；　流出如電光，　　照曜俱胝剎。　由以一燈故，　　遍照皆得然；　若一燈滅盡，　　一切皆隨盡。　如是異熟佛，　　示現種種光；　一化現涅槃，　　余佛示歸寂。　一亦無滅度，　　日光豈作暗？　常現於出沒，　　示現剎土海。　于無智暗世，　　能凈智慧眼；　往于俱胝剎，　　矜愍化有情。　彼皆不疲倦，　　由彼大慈甲；　一切于神足，　　瑜伽皆彼岸。　皆觀時非時，　　令彼得流轉；　剛強於諂曲，　　暫時而棄捨。　無量調有情，　　

【現代漢語翻譯】現代漢語譯本利益，就像巧妙的摩尼寶珠（如意寶珠）。一切修習瑜伽的人，都是偉大的瑜伽自在者；佛陀的身影都變化無窮，遍滿一切處而流出。有的顯現為八臂，三眼，身體熾盛；他們都是瑜伽之王，普遍地流出。都以慈悲的手，拿著令人歡喜的弓；射出般若（智慧）之箭，斷除一切細微的無明（愚癡）。以強大的力量升進，拿著智慧之棒；一切無明的障礙，普遍地都被摧毀。對於強力的有情（眾生），顯現金剛熾盛之身；爲了調伏有情，就成為金剛手（執金剛神）。自己作為作業者，示現種種果報；教誡如同教理，變為平等的王者。對於飢渴猛烈的人，能施予各種飲食；對於常受疾病困擾的人，就成為善醫之王。對於魔王及其眷屬，魔女及其莊嚴；菩薩作為親友，能施予菩提道場（覺悟之地）。猶如日月之形，它們的光芒都令人喜悅；流出如閃電般的光芒，照耀無數的剎土（佛土）。由於一盞燈的緣故，普遍照耀都能點燃；如果一盞燈熄滅，一切都隨之熄滅。如此異熟的佛陀，示現種種光明；一個化身示現涅槃（寂滅），其餘佛陀示現歸於寂靜。一個也沒有真正的滅度，日光怎麼會變成黑暗呢？常顯現於出沒，示現剎土之海。在無智黑暗的世界，能凈化智慧之眼；前往無數的剎土，憐憫教化有情。他們都不感到疲倦，因為他們有大慈悲的鎧甲；一切神通，瑜伽都到達彼岸。都觀察時機是否成熟，令他們得以流轉；對於剛強和諂曲的人，暫時地捨棄他們。無量地調伏有情。

【English Translation】 English version Benefit, like a skillfully crafted Mani jewel (wish-fulfilling jewel). All practitioners of yoga are great masters of yoga; The Buddha's shadows are all transformations, pervading and flowing out everywhere. Some appear with eight arms, three eyes, and a blazing body; They are all kings of yoga, universally flowing out. All with compassionate hands, holding bows of great joy; Shooting arrows of prajna (wisdom), severing all subtle ignorance. With great power advancing, holding the staff of wisdom; All obstacles of ignorance are universally shattered. For powerful sentient beings, manifesting a Vajra (diamond) blazing body; To tame sentient beings, they become Vajrapani (the holder of the vajra). Acting as the doer, manifesting various karmic results; Admonishing according to the teachings, becoming an equal king. For those with intense hunger and thirst, they can provide all kinds of food and drink; For those constantly suffering from diseases, they become the king of good physicians. For the demon kings and their retinues, the demonesses and their adornments; Bodhisattvas act as close friends, able to bestow the Bodhi field (place of enlightenment). Like the forms of the sun and moon, their light is all pleasing; Flowing out like lightning, illuminating countless kshetras (Buddha lands). Because of one lamp, universal illumination can be ignited; If one lamp is extinguished, everything is extinguished along with it. Such are the Buddhas of Vipaka (karmic fruition), manifesting various lights; One manifestation shows Nirvana (extinction), the other Buddhas show returning to stillness. None truly pass away, how can sunlight become darkness? Constantly appearing and disappearing, manifesting the ocean of kshetras. In the world of ignorant darkness, they can purify the eyes of wisdom; Going to countless kshetras, compassionately transforming sentient beings. They do not feel weary, because they have the armor of great compassion; All spiritual powers, yoga, reach the other shore. All observe the right time and wrong time, allowing them to flow; For the stubborn and deceitful, they temporarily abandon them. Immeasurably taming sentient beings.

頓作令清凈；　無量佛變化，　　頓時得暫變。　於三界海中，　　而擲調伏網；　舒展妙法網，　　普遍令成熟。　則以調伏網，　　普遍令成熟；　普遍令舉出，　　于中漂流者。　則如千有情，　　普遍令度已；　度已令覺悟，　　妙法不生疑。　世尊妙法鈴，　　普遍令得聞；　由此振聲故，　　除落煩惱塵。　增上無明人，　　令凈於一時；　以日光明威，　　破壞眾翳瞙。　隨從暗煩惱，　　及餘罪身者；　令彼作利益，　　積漸令清凈。　彼彼人現化，　　安住如水月；　煩惱攪擾心，　　不見於如來。　如餓鬼于海，　　普遍見枯竭；　如是少福者，　　無佛作分別。　有情少福者，　　如來云何作？　如於生盲手，　　安以最勝寶。　云何而能見，　　無上之法身？　俱胝日光身，　　光網以圍繞。　諸天以少善，　　不能而得見；　上次於大天，　　云何而得見？　彼色不能見，　　諸仙離煩惱；　天、修羅、梵等，　　云何余少慧？　然以佛威力，　　清凈自心故；　能見如是類，　　獲得一切盛。　有情福端嚴，　　佛住彼人前；　光明照耀身，　　三十二勝相。　彼如是丈夫，　　當見如大海；　不經于多時，　　即得

【現代漢語翻譯】現代漢語譯本瞬間使之清凈；無量佛陀的化身，瞬間得以暫時顯現。在三界（欲界、色界、無色界）的苦海中，投下調伏的法網；舒展微妙的佛法之網，普遍使眾生得以成熟。以調伏之網，普遍使眾生得以成熟；普遍地將那些，在其中漂流的眾生救拔出來。如同千百萬眾生，普遍使他們得度；度化之後使他們覺悟，對微妙的佛法不再生起疑惑。世尊微妙的法鈴，普遍使眾生得以聽聞；由此鈴聲的震動，消除煩惱的塵垢。那些被無明（不明白事理的愚昧）矇蔽的人，讓他們在同一時間清凈；以太陽的光明威德，破除一切的障礙和昏暗。那些隨從黑暗煩惱，以及身負罪業的人；讓他們獲得利益，逐漸使他們清凈。佛陀在不同的人面前顯現化身，安住如水中之月影；煩惱擾亂內心，就無法見到如來（佛陀）。如同餓鬼看到大海，普遍認為已經枯竭；像這樣福德淺薄的人，無法分辨佛陀的真實。如果眾生福德淺薄，如來（佛陀）又能如何作為呢？如同將最珍貴的寶物，安放在天生盲人的手中。又如何能夠見到，無上佛陀的法身呢？俱胝（千萬）個太陽般的光明身，被光網所圍繞。諸天（天神）以微少的善根，也不能夠得見；更何況是更高層次的大天（高級天神），又如何能夠得見呢？他們（諸天）的色身不能見到，那些已經遠離煩惱的仙人；天、修羅（非天）、梵天等，又如何能以微少的智慧得見呢？然而憑藉佛陀的威力，以及清凈自己的內心；能夠見到這樣的佛身，獲得一切的殊勝。眾生如果福德端正莊嚴，佛陀就會住立在那人面前；光明照耀他的身體，顯現三十二種殊勝的相好。這樣的人，將會見到如大海般廣闊的佛身；不用經過很長的時間，就能獲得解脫。

【English Translation】 English version Instantly making it pure; Limitless Buddha's transformations, instantly obtaining temporary changes. In the sea of the three realms (desire realm, form realm, formless realm), casting the net of taming; Spreading the wonderful Dharma net, universally causing beings to mature. With the net of taming, universally causing beings to mature; Universally lifting out those, who are drifting within it. Like a thousand sentient beings, universally causing them to be liberated; After liberating them, causing them to awaken, without doubt about the wonderful Dharma. The World Honored One's wonderful Dharma bell, universally causing beings to hear; Due to the vibration of this bell, removing the dust of afflictions. Those who are obscured by ignorance (not understanding the truth), causing them to be purified at once; With the majestic power of the sun's light, destroying all obstacles and darkness. Those who follow dark afflictions, and those with sinful bodies; Causing them to gain benefit, gradually making them pure. The Buddha manifests transformations before different people, abiding like the moon in water; Afflictions disturb the mind, and one cannot see the Tathagata (Buddha). Like hungry ghosts seeing the ocean, universally perceiving it as dried up; Like this, those with little merit, cannot distinguish the truth of the Buddha. If sentient beings have little merit, what can the Tathagata (Buddha) do? It is like placing the most precious treasure, in the hands of a person born blind. How can they see, the unsurpassed Dharma body of the Buddha? A body of light like a koti (ten million) suns, surrounded by a net of light. The devas (gods) with little merit, are also unable to see; How much more so the higher devas (higher gods), how can they see? Their (devas) form bodies cannot see, those sages who have left afflictions; Devas, Asuras (demigods), Brahmas, etc., how can they see with little wisdom? However, by the power of the Buddha, and by purifying one's own mind; One can see such a Buddha body, and obtain all that is supreme. If sentient beings have beautiful and dignified merit, the Buddha will stand before that person; Light illuminates their body, manifesting the thirty-two excellent marks. Such a person, will see the Buddha body as vast as the ocean; Without passing much time, they will obtain liberation.

智如海。　世尊彼色身，　　安住于多劫；　能調可調利，　　趣于戒種類。　廣壽大瑜伽，　　少壽何因故？　多人俱胝余，　　示現增減壽。　無量俱胝劫，　　以命命增長；　因緣皆無盡，　　獲得無盡果。　若有相應顯此理，　　唯身以慧作分析；　彼人生於凈蓮花，　　聞法所說無量壽。

百千誦大集經地藏菩薩請問法身贊

【現代漢語翻譯】現代漢語譯本智慧如海一般深廣。世尊的色身（Rūpakāya，佛的化身），安住于無盡的劫數之中；能夠調伏和利益那些可以被調伏的眾生，引導他們走向戒律的修行。擁有廣大的壽命和偉大的瑜伽（Yoga，修行方法），為何又會示現短暫的壽命呢？爲了度化眾多眾生，示現壽命的增長和減少。在無量俱胝（Koṭi，千萬）劫的時間裡，以生命來增長生命；因緣都是無盡的，因此獲得無盡的果報。如果有人能夠相應地理解這個道理，僅僅通過自身的智慧進行分析；那麼這個人將會在清凈的蓮花中誕生，聽聞佛陀所說的無量壽的教法。

這是《百千誦大集經》中地藏菩薩請問法身讚的內容。

【English Translation】 English version Wisdom is as vast as the sea. The Blessed One's Rūpakāya (form body), abides for countless kalpas (eons); Able to tame and benefit those who can be tamed, leading them towards the practice of precepts. Possessing vast lifespan and great Yoga (spiritual practice), why does he also manifest short lifespans? To liberate numerous beings, he manifests the increase and decrease of lifespan. For immeasurable koṭis (ten millions) of kalpas, he increases life with life; The causes and conditions are endless, thus obtaining endless results. If someone can understand this principle accordingly, analyzing it solely through their own wisdom; Then that person will be born in a pure lotus flower, hearing the teachings of immeasurable life spoken by the Buddha.

This is from the 'Praise of the Dharmakāya' in the 'Hundred Thousand Recitations of the Mahāsaṃnipāta Sūtra' as requested by Kṣitigarbha Bodhisattva.