T15n0630_佛說成具光明定意經
大正藏第 15 冊 No. 0630 佛說成具光明定意經
No. 630
佛說成具光明定意經
後漢天竺三藏支曜譯
聞如是：
一時，佛在迦維羅衛國精舍中止。晨朝整服，呼語阿難：「汝請諸明士、除惡眾及無著、履跡等來，今日當有上問異要。」於是阿難受敕，應時遍宣如來教於四輩人。
時，有除惡、無著、履跡眾凡五千萬人，詣如來所，稽首于地，畢而避住。復有賢女、棄惡眾及國中凡女人隨諸賢女人，十四萬眾，詣如來所，稽首于地，退座而坐。復有明士八十億萬二千人，詣如來所，稽首于地，儼然恭住。復有文士、居家修戒者，四萬人，相隨來至，稽首于地，畢各卻住。
佛以威神感動十方諸佛國明士及上諸天，應當成者及當發者，凡八百億萬人，皆飛來至佛所，稽首于地，列住空中。復有十二天神、將軍，將諸官屬四十萬人，來詣佛所，稽首于地，畢，各分部住佛左右立侍。
所當是日，會時，如一食頃，悉至佛所，佛即令坐。其有肉體未得四神足者，應皆就榻；十方諸來明士及諸天神身輕，或已得神足者，皆踴在空中坐自然座，各各有化花蓋，行列奇好，皆佛威變之所興化也。
諸來明士、在會坐者，率皆妙行、心清口凈
【現代漢語翻譯】 現代漢語譯本 《佛說成具光明定意經》
後漢天竺三藏支曜譯
我是這樣聽說的：
一時，佛陀在迦維羅衛國（Kapilavastu）的精舍中居住。早晨整理好衣物，呼喚阿難（Ananda）說：『你去邀請諸位明士、除惡眾、無著（Avyākrta）、履跡等前來，今日將有重要的提問。』於是阿難接受佛的旨意，立即向四種人宣揚如來的教誨。
當時，有除惡、無著、履跡等眾共五千萬人，來到如來所在之處，頭面叩地行禮，完畢後退到一旁站立。又有賢女、棄惡眾以及國內的普通女人跟隨諸位賢女，共十四萬人，來到如來所在之處，頭面叩地行禮，退到座位上坐下。又有明士八十億萬二千人，來到如來所在之處，頭面叩地行禮，莊嚴恭敬地站立。又有文士、居家修行戒律者，四萬人，互相跟隨來到，頭面叩地行禮，完畢后各自退到一旁站立。
佛陀以威神之力感動十方諸佛國土的明士以及上界諸天，凡是應當成就者以及應當發起菩提心者，共八百億萬人，都飛來佛陀所在之處，頭面叩地行禮，排列在空中站立。又有十二位天神、將軍，率領各自的官屬四十萬人，來到佛陀所在之處，頭面叩地行禮，完畢后，各自在佛陀左右分部站立侍奉。
在當天，聚會之時，大約一頓飯的功夫，都來到佛陀所在之處，佛陀立即讓他們就座。其中肉身尚未獲得四神足（catura-rddhipada）者，都應坐在床榻上；十方諸位前來的明士以及諸位天神，身形輕盈，或者已經獲得神足者，都躍升在空中坐在自然產生的座位上，各自有化生的花蓋，行列奇妙美好，都是佛陀威神變化所興起的。
諸位前來的明士、在聚會中就座者，大都行為美妙、內心清凈、言語純潔。
【English Translation】 English version The Sutra of the Buddha on Attaining the Samadhi of Light
Translated by Zhi Yao, a Tripitaka Master from India during the Later Han Dynasty
Thus have I heard:
At one time, the Buddha was residing in a monastery in the country of Kapilavastu (迦維羅衛國). In the morning, after arranging his robes, he called to Ananda (阿難): 'Please invite the wise scholars, the assembly of those who eliminate evil, Avyākrta (無著), and those who follow the path, etc., to come here. Today there will be important and unusual questions.' Thereupon, Ananda, receiving the Buddha's command, immediately proclaimed the Tathagata's teachings to the four groups of people.
At that time, there were fifty million people in the assemblies of those who eliminate evil, Avyākrta, and those who follow the path, who came to where the Tathagata was, bowed their heads to the ground in reverence, and then withdrew to stand aside. Furthermore, there were virtuous women, the assembly of those who abandon evil, and ordinary women from the country, following the virtuous women, totaling one hundred and forty thousand people, who came to where the Tathagata was, bowed their heads to the ground in reverence, and then retreated to sit on their seats. Furthermore, there were eighty billion two hundred million wise scholars, who came to where the Tathagata was, bowed their heads to the ground in reverence, and stood solemnly and respectfully. Furthermore, there were forty thousand literati and lay practitioners who observed the precepts, who came together, bowed their heads to the ground in reverence, and then each withdrew to stand aside.
The Buddha, with his majestic spiritual power, moved the wise scholars of the Buddha lands in the ten directions and the devas of the upper realms. All those who were destined to attain enlightenment and those who were destined to arouse the Bodhi mind, totaling eight hundred billion people, flew to where the Buddha was, bowed their heads to the ground in reverence, and stood in rows in the air. Furthermore, there were twelve deva gods and generals, leading their respective officials and subordinates, totaling four hundred thousand people, who came to where the Buddha was, bowed their heads to the ground in reverence, and then each stood in their respective divisions to the left and right of the Buddha, attending him.
On that very day, at the time of the gathering, in about the time it takes to eat a meal, they all arrived at where the Buddha was, and the Buddha immediately had them sit down. Those whose physical bodies had not yet attained the four foundations of spiritual power (catura-rddhipada 四神足) should all sit on couches; the wise scholars and devas who came from the ten directions, being light in body or having already attained spiritual power, all leaped into the air and sat on naturally formed seats, each with a manifested flower canopy, arranged in wonderful and beautiful rows, all of which were brought about by the Buddha's majestic spiritual transformations.
The wise scholars who came and sat in the assembly were mostly of wonderful conduct, with pure minds and pure speech.
、身服眾戒，三穢、六患、五蔽已索，眾煩熱惱、雜垢沃若、疑網閉結、倒見之謬、不知之本、十二牽連，皆已絕棄。凈如月花，各隨世習俗，依行立字。
有明士名無穢王、次複名光景尊、次複名智如山弘、次複名大花凈、次複名轉根香、次複名月精曜、次複名光之英、次複名整不法、次複名善中善、次複名崑崙光、次複名日光精、次複名師子威、次複名意雜寶、次複名炎熾妙、次複名德普洽、次複名普調敏、次複名敬端行、次複名慈仁署、次複名慧作、次複名散結、次複名嚴儀具足、次複名高遠行、次複名光德王、次複名護世、次複名導世、次複名大力、次複名正凈、次複名天師、次複名善觀、次複名觀音，如是眾名，各各別異。
於時，有貴姓子，名曰善明，從同輩五百，人人各有侍者，執蓋相隨，來詣佛所，稽首如來足下，起住觀眾，四面甚盛，仰視空中，率皆上人，天尊在座，端嚴直立，興心念言：「今日大福，遇此眾會，欲設飲食，以供一日。計身所有，不能供辦，施不等接，則非施也，我將如何？」
於是佛知善明所念，則勞之曰：「少年善來！寧聞法勸之說乎？」
曰：「未達也，起時則起，可謂智矣。不計少多，有所希望，可謂施矣。向所念者，如來在此，何患不辦？如
【現代漢語翻譯】 現代漢語譯本： 身披持所有戒律，三穢（貪慾、嗔恚、愚癡）、六患（貪、嗔、癡、慢、疑、不正見）、五蔽（貪慾、嗔恚、睡眠、掉舉、疑）已經斷除，所有煩惱熱惱、各種污垢，疑慮如網纏繞閉塞、顛倒的見解謬誤、無知的根本、十二因緣的牽連，都已徹底捨棄。清凈如同月亮和鮮花，各自隨著世間的習俗，依據行為而立下名字。 有賢明之士名為無穢王（沒有污垢的國王）、其次名為光景尊（光明景象的尊者）、其次名為智如山弘（智慧如山般弘大）、其次名為大花凈（巨大的蓮花般清凈）、其次名為轉根香（轉變根性的香氣）、其次名為月精曜（月亮的精華光芒）、其次名為光之英（光明的英才）、其次名為整不法（整治不合法度）、其次名為善中善（善良中的善良）、其次名為崑崙光（崑崙山的光芒）、其次名為日光精（太陽的光芒精華）、其次名為師子威（獅子的威嚴）、其次名為意雜寶（意念中充滿各種珍寶）、其次名為炎熾妙（火焰熾盛而奇妙）、其次名為德普洽（德行普遍沾洽）、其次名為普調敏（普遍調和敏銳）、其次名為敬端行（恭敬端正的行為）、其次名為慈仁署（慈悲仁愛的署名）、其次名為慧作（智慧的作為）、其次名為散結（驅散煩惱的纏結）、其次名為嚴儀具足（莊嚴的儀容具足）、其次名為高遠行（高尚深遠的行為）、其次名為光德王（光明德行的國王）、其次名為護世（守護世間）、其次名為導世（引導世間）、其次名為大力（巨大的力量）、其次名為正凈（正直清凈）、其次名為天師（天上的導師）、其次名為善觀（善於觀察）、其次名為觀音（觀世音菩薩），像這樣的眾多名字，各自不同。 當時，有一位貴族子弟，名叫善明（善良而明智），跟隨同伴五百人，每個人都有侍者，舉著傘蓋相隨，來到佛陀所在的地方，頂禮如來的足下，起身站立觀看，四面非常盛大，仰視空中，都是高尚的人，天人尊者在座，端莊嚴肅地站立，心中想道：『今日真是大福報，遇到這樣的盛會，想要準備飲食，來供養一日。計算我自身所有的，不能夠供養周全，佈施不平等，就不是真正的佈施，我該怎麼辦呢？』 於是佛陀知道善明心中所想，就慰勞他說：『少年，你來得好！是否聽過勸人發心的說法呢？』 善明回答說：『還沒有領悟。起身時就起身，可以說是智慧了。不計較多少，有所希望，可以說是佈施了。剛才所想的，如來您在這裡，還擔心不能辦到嗎？』
【English Translation】 English version: Having donned all the precepts, the three defilements (greed, hatred, and delusion), the six afflictions (greed, hatred, delusion, pride, doubt, and wrong views), and the five obscurations (desire, hatred, drowsiness, restlessness, and doubt) have been eradicated. All vexations and torments, various impurities, doubts like entangled nets, the errors of inverted views, the root of ignorance, and the entanglements of the twelve links of dependent origination have all been completely abandoned. Pure like the moon and flowers, each according to worldly customs, names are established based on conduct. There were wise men named Wuhui Wang (King Without Defilement), followed by Guangjing Zun (Venerable Light and Scenery), followed by Zhiru Shan Hong (Wisdom as Vast as a Mountain), followed by Dahua Jing (Great Lotus Purity), followed by Zhuan Gen Xiang (Fragrance of Transforming Roots), followed by Yue Jing Yao (Essence and Radiance of the Moon), followed by Guang Zhi Ying (Hero of Light), followed by Zheng Bu Fa (Rectifying the Unlawful), followed by Shan Zhong Shan (Good Among Good), followed by Kunlun Guang (Light of Kunlun Mountain), followed by Ri Guang Jing (Essence of Sunlight), followed by Shizi Wei (Lion's Majesty), followed by Yi Za Bao (Mind Filled with Various Treasures), followed by Yan Chi Miao (Flaming and Wonderful), followed by De Pu Qia (Virtue Universally Benefiting), followed by Pu Tiao Min (Universally Harmonious and Agile), followed by Jing Duan Xing (Respectful and Upright Conduct), followed by Ci Ren Shu (Compassionate and Benevolent Authority), followed by Hui Zuo (Action of Wisdom), followed by San Jie (Dispelling Entanglements), followed by Yan Yi Ju Zu (Dignified Demeanor Complete), followed by Gao Yuan Xing (Lofty and Far-reaching Conduct), followed by Guang De Wang (King of Light and Virtue), followed by Hu Shi (Protecting the World), followed by Dao Shi (Guiding the World), followed by Da Li (Great Strength), followed by Zheng Jing (Righteous Purity), followed by Tian Shi (Teacher of the Gods), followed by Shan Guan (Skillful Observer), followed by Guanyin (Avalokiteśvara), such are the many names, each different. At that time, there was a noble son named Shanming (Good and Bright), accompanied by five hundred companions, each with an attendant holding a parasol, who came to the place where the Buddha was. They prostrated at the feet of the Tathagata, stood up, and observed the assembly, which was very grand on all sides. Looking up into the sky, they saw that all were noble beings, and the celestial honored ones were seated, standing upright with dignified solemnity. He thought in his heart, 'Today is truly a great blessing to encounter such a grand assembly. I wish to prepare food and drink to offer for one day. But considering what I possess, I cannot provide enough for everyone. If the offering is not equal, it is not a true offering. What should I do?' Then the Buddha, knowing what Shanming was thinking, comforted him, saying, 'Young man, you have come well! Have you heard the teaching of encouraging the aspiration for enlightenment?' Shanming replied, 'I have not yet understood. To rise when it is time to rise can be called wisdom. To not be concerned with quantity but to have hope can be called giving. What I was just thinking is, with the Tathagata here, why worry about not being able to accomplish it?'
來能使不辦者辦，不足者足，一切常足，所作常辦，是謂如來。如來辦者，不用衣、食、欲樂之物，乃以具戒，不聽六患、五蔽之惑，不惟家樂，不有四食之想，亦無衣容冠幘之飾。處計常之中，而知無常之諦；居惑樂之地，則覺必苦之對。貪有之室，照空無之本；于受有之體，明非身之真。無我、無作、無緣、無著，斯如來之辦也。」
於是，善明聞天尊說，心悅結解，身輕踴躍，曰：「我本無黠，連縛十二，心起就冥，墮俗三流，今日所聞，未曾有法，愿身受持，如天尊教，咸樂妙法。」因而嘆曰：
「天人之尊， 如來為上； 慈哀勸救， 等施三界。 劣漏貧行， 攝以法財； 令一切惑， 解釋無疑。 身尊具貴， 相好無雙； 出意為人， 演法無窮。 睿慧眾流， 注如山洋； 法澤三界， 流衍十方。 大人相滿， 寶慧具足； 在在現法， 將導不逮。 慧照愚冥， 牽致凈處； 愿身自歸， 得到彼岸。」
於是，善明嘆畢，更前長跪啟天尊曰：「愿卒本意，今日設饌，唯乞加哀，抂屈臨眄。」天尊默然，自如常法；善明恭立，謂未見聽。
於是阿難開語之曰：「天尊默然，為己相許。」
善明聞之心則逸豫，稽首
【現代漢語翻譯】 現代漢語譯本 『來』能夠使不能辦成的事情辦成，使不足夠的東西足夠，使一切常常是充足的，所做的事情常常能辦成，這就是所謂的如來（Tathagata）。如來辦成事情，不是依靠衣服、食物、享樂之物，而是依靠具足戒律，不聽信六種過患、五種遮蔽的迷惑，不只考慮家庭的快樂，沒有對四種食物的貪求，也沒有對衣著容貌冠帽裝飾的追求。處於計較常有的世俗之中，卻能知曉無常的真諦；身居迷惑享樂的境地，則能覺悟必然有苦難的對立面。在貪戀存在的居室中，照見空無的本質；對於承受存在的身體，明白並非真實的自我。沒有我執、沒有造作、沒有因緣、沒有執著，這就是如來的作為。』
於是，善明（Shanming）聽聞天尊（Tianzun）所說，心中喜悅，結縛解開，身輕得像要跳起來一樣，說：『我本來沒有智慧，被十二因緣束縛，心念一起就陷入黑暗，墮入世俗的三種流轉之中，今天所聽聞的，是前所未有的佛法，愿我身體力行，如天尊所教導的那樣，都樂於接受這美妙的佛法。』因而讚歎道：
『天人之中， 如來最為尊上； 慈悲哀憐勸導救助， 平等施予三界。 我們這些卑劣、有漏洞、貧乏的修行者， 被您用佛法的財富攝受； 使一切迷惑， 都得到解釋，不再有疑惑。 您的身軀尊貴， 相貌美好無比； 您出於本意為我們說法， 演說的佛法無窮無盡。 您的智慧如眾多的河流， 注入如山如海； 佛法的恩澤遍及三界， 流傳到十方世界。 您具足大丈夫相， 寶貴的智慧圓滿具足； 隨時隨地示現佛法， 引導那些不足的人。 用智慧照亮愚昧的黑暗， 牽引我們到達清凈的境地； 愿我自身歸依您， 最終到達彼岸。』
於是，善明讚歎完畢，再次上前長跪，向天尊稟告說：『愿能完成我的心意，今天準備了齋飯，唯愿您能慈悲哀憐，屈尊光臨。』天尊沉默不語，如同往常一樣；善明恭敬地站立著，認為天尊沒有答應。
於是阿難（Ananda）開口對善明說：『天尊的沉默，就是已經答應了。』
善明聽了心中歡喜，叩拜。
【English Translation】 English version 『The 『Thus Come One』 (Tathagata) enables the impossible to be accomplished, the insufficient to be sufficient, everything to be always abundant, and what is done to be always accomplished. This is what is called the Thus Come One. The Thus Come One accomplishes things not by relying on clothing, food, or objects of pleasure, but by fully adhering to the precepts, not listening to the delusions of the six faults and five obscurations, not only considering the happiness of the family, not having desires for the four kinds of food, and not seeking adornment with clothing, appearance, hats, or headscarves. Being in the midst of calculating permanence, one knows the truth of impermanence; dwelling in a place of delusion and pleasure, one awakens to the opposite of inevitable suffering. In the room of greed for existence, one illuminates the essence of emptiness; regarding the body that receives existence, one understands the truth of not-self. No self, no action, no conditions, no attachment—this is the accomplishment of the Thus Come One.』
Then, Shanming (善明, Good Understanding) heard what the Heavenly Honored One (Tianzun, 天尊) said, his heart filled with joy, his bonds untied, and his body felt so light he wanted to leap up. He said, 『Originally, I had no wisdom, bound by the twelve links of dependent origination. As soon as a thought arose, I fell into darkness, falling into the three streams of the mundane world. What I have heard today is an unprecedented Dharma. I wish to practice it myself, as the Heavenly Honored One has taught, and all will gladly accept this wonderful Dharma.』 Therefore, he praised:
『Among heavenly beings, the Thus Come One is the most honored; With compassion and pity, you exhort and save, Equally bestowing upon the three realms. We, inferior, leaky, and poor practitioners, Are embraced by you with the wealth of the Dharma; Causing all delusions to be explained, without doubt. Your body is honored and noble, your appearance unparalleled; You speak the Dharma out of your own intention, the Dharma you expound is endless. Your wisdom is like numerous streams, pouring in like mountains and oceans; The grace of the Dharma pervades the three realms, flowing to the ten directions. You are filled with the marks of a great person, your precious wisdom is complete and perfect; Everywhere you manifest the Dharma, guiding those who are lacking. With wisdom, you illuminate the darkness of ignorance, leading us to pure places; I wish to take refuge in you myself, to finally reach the other shore.』
Then, after Shanming finished praising, he stepped forward again, knelt down, and reported to the Heavenly Honored One, saying, 『I wish to fulfill my intention. Today, I have prepared a vegetarian meal, and I humbly request that you show compassion and condescend to grace us with your presence.』 The Heavenly Honored One remained silent, as usual; Shanming stood respectfully, thinking that the Heavenly Honored One had not agreed.
Then Ananda (阿難) spoke to Shanming, saying, 『The Heavenly Honored One's silence means that he has already agreed.』
Upon hearing this, Shanming's heart was filled with joy, and he prostrated himself.
而出，住于門外，遣人入白言：「今自計所有，可供二千人飯，愿啟天尊，令知如此。」阿難即白佛，具宣善明所言。
佛告阿難：「汝語善明，使還供設，盡汝所有，佛當與大眾一切皆往，勿嫌不辦。」阿難即出，具語善明，如佛教言。
阿難又曰：「賢者便還，莫起二意，畏有不足；佛神所至，無有不具。」
善明即前禮阿難而還。還舍，敕其妻子室內大小言：「今所請者號曰天尊。神妙通達，為一切智。其以一物，施是人者，世世受福，而無窮極。又能度人，解于索結。汝等恭肅，凈施飯食，具設眾味，當令絕美。」眷屬從使，各盡心極意：「天尊難遇，億劫時有，其所當爲，善令清凈。」
於時，座中有明士，名力辦眾有。佛告令行，共佐善明，供此大眾。於時，十二天神王，及四天王、大勢龍王，承佛告教，皆從力辦眾有明士，往而佐之。到則勞俫語善明曰：「賢者勤心，佛使我等，來相營助。」
善明則前禮明士，及諸天王，敬意辭謝言：「勞屈上人，今已辦二千人具，大眾當來，懼是小舍，其將奈何？」
於是，力辦眾有明士及諸天神王答言：「莫憂。」因各左右顧視，屋室自然長廣高大，像天之殿。于屋下，便有千億萬座，皆是眾寶變地之形，紺琉璃色。室中
【現代漢語翻譯】 現代漢語譯本：善明出來，站在門外，派人進去稟告說：『現在我自己估計我所有的東西，可以供養兩千人吃飯，希望稟告天尊（佛的尊稱），讓他知道這件事。』阿難（佛的十大弟子之一）立即稟告佛，詳細地說了善明所說的話。 佛告訴阿難：『你告訴善明，讓他回去準備供養，用盡他所有的東西。我將和大眾一起前往，不要擔心準備不足。』阿難立即出去，把佛的話詳細地告訴了善明。 阿難又說：『賢者請回去，不要產生懷疑，害怕東西不夠；佛的神力所到之處，沒有不完備的。』 善明於是上前向阿難行禮后回去。回到家中，告誡他的妻子和家裡所有的人說：『現在所請的人被稱為天尊（佛的尊稱）。他神妙通達，是無所不知的。用哪怕一件東西佈施給這個人，世世代代都會得到福報，而且沒有窮盡。他還能度化世人，解開煩惱的束縛。你們要恭敬嚴肅，用乾淨的食物供養，準備各種美味佳餚，一定要做到最好。』家人都聽從他的吩咐，各自盡心盡力：『天尊（佛的尊稱）很難遇到，億萬劫才能遇到一次，我們所應該做的，要好好地做到清凈。』 當時，座位中有一位賢明之士，名叫力辦眾有（人名）。佛告訴他去幫助善明，共同供養大眾。當時，十二天神王（十二位守護神）以及四大天王（佛教的護法神）、大勢龍王（龍族的首領），接受佛的教誨，都跟隨著力辦眾有（人名）這位賢明之士，前去幫助他。到達后，他們慰問善明說：『賢者用心勤勞，佛派我們來幫助你。』 善明於是上前向力辦眾有（人名）這位賢明之士以及各位天王行禮，恭敬地辭謝說：『勞煩各位上人，現在已經準備好了兩千人的食物，大眾將要到來，擔心我家太小，這該怎麼辦呢？』 於是，力辦眾有（人名）這位賢明之士以及各位天神王回答說：『不要擔心。』隨即各自左右環顧，房屋自然變得寬廣高大，像天上的宮殿一樣。在房屋下面，便有千億萬個座位，都是用各種珍寶變化而成，地面呈現出紺琉璃色。
【English Translation】 English version: Then, Shanming came out and stood outside the gate, sending someone in to report, 'Now, I estimate that I have enough to provide food for two thousand people. I hope you will inform the World Honored One (a respectful title for the Buddha) and let him know this.' Ananda (one of the Buddha's ten principal disciples) immediately reported to the Buddha, detailing what Shanming had said. The Buddha told Ananda, 'Tell Shanming to go back and prepare the offerings, using all that he has. I will go with the assembly, and do not worry about not having enough.' Ananda immediately went out and told Shanming everything the Buddha had said. Ananda also said, 'Virtuous one, please return and do not have doubts, fearing there will not be enough; wherever the Buddha's divine power reaches, nothing will be incomplete.' Shanming then stepped forward, bowed to Ananda, and returned. Back at his home, he instructed his wife and everyone in the house, saying, 'The one we are inviting is called the World Honored One (a respectful title for the Buddha). He is divinely insightful and all-knowing. Giving even one item to this person will bring blessings for generations to come, without end. He can also liberate people and untie the knots of suffering. You must be respectful and solemn, offering clean food, preparing various delicacies, and ensuring they are of the highest quality.' The family followed his instructions, each doing their best: 'The World Honored One (a respectful title for the Buddha) is difficult to encounter, appearing only once in billions of kalpas (an immense period of time); what we should do, we must do well and purely.' At that time, there was a wise man in the assembly named Liban Zhongyou (a personal name). The Buddha told him to assist Shanming in providing for the assembly. At that time, the Twelve Heavenly Kings (twelve guardian deities), the Four Heavenly Kings (Buddhist guardian deities), and the Great Power Dragon King (leader of the dragon clan), receiving the Buddha's instructions, all followed Liban Zhongyou (a personal name), the wise man, to assist him. Upon arriving, they greeted Shanming, saying, 'Virtuous one, you are diligent and sincere. The Buddha has sent us to help you.' Shanming then stepped forward, bowed to Liban Zhongyou (a personal name), the wise man, and the Heavenly Kings, respectfully declining, saying, 'I am troubling you, noble ones. I have already prepared food for two thousand people. The assembly is about to arrive, and I fear my house is too small. What should I do?' Then, Liban Zhongyou (a personal name), the wise man, and the Heavenly Kings replied, 'Do not worry.' Immediately, they looked around, and the house naturally became wide, tall, and large, like a heavenly palace. Beneath the house, there were billions of seats, all transformed from various treasures, and the ground was the color of dark blue lapis lazuli.
床座，亦復如是。如彈指頃，即有百千億萬人飯具，而皆足畢。燒眾名香，懸諸繒幡，其所行道，即便廣平。色如水精，樹木行伍，自然音樂，雅聲相和甚悲，說法之音，釋梵八種。
於時，力辦眾有明士、諸天神王，即還佛所。
善明見此大變，驚喜踴躍，來詣天尊，白言：「受佛大慈，所設已具。唯愿舉眾，抂屈尊神。」
佛即令無穢王明士等六百萬人，在於前導，或行虛空。佛處中央，其餘從后。如來出門，地則肅震，諸天散花，燒眾名香，乃作上樂，歌頌而從。到皆就座，諸天神王即助施飯，佛口咒愿，食已飽足，飯不消𣩠，眾器飯具，滿則如故。
善明心獨而言：「天尊威變，弘廣乃爾，食訖行盥，當問此意。」水盥已畢，如伸臂頃，佛與大眾，恍惚而還，在精舍坐。
於是善明，因復嘆曰：
「天尊實神妙， 世所希見聞； 變改卓犖異， 睹者莫不欣。 諦觀甚奇雅， 現變難等雙； 不作而自具， 不勞飽滿眾。 不語自然使， 不教令自行； 不為而遇為， 是德以何將。 本行何術法， 生而有此榮？ 積何德之本， 致斯巍巍尊？ 愿哀貧道者， 開饒以法財； 決心之結網， 放令無餘疑。」
善明嘆已，
【現代漢語翻譯】 現代漢語譯本 床座也同樣如此。在彈指一瞬間，就出現了百千億萬人的飯具，而且都足夠用。焚燒各種名貴的香，懸掛各種絲綢幡幢，他們所行走的道路，立刻變得寬廣平坦，顏色如同水晶一般。樹木成行成列，自然的音樂，優雅的聲音相互和諧，非常動聽，說法的聲音，如同釋天、梵天等八種天神的聲音。
這時，有能力辦理事務的有明之士、諸天神王，就回到了佛陀所在的地方。
善明見到這種巨大的變化，驚喜踴躍，來到天尊（佛陀的尊稱）面前，稟告說：『蒙受佛陀的大慈悲，所準備的已經齊全。只希望您能帶領大眾，屈尊降臨。』
佛陀就命令無穢王明士等六百萬人，在前面引導，有的行走在虛空中。佛陀處在中央，其餘的人跟在後面。如來（佛陀的稱號）出門時，大地就震動起來，諸天散花，焚燒各種名貴的香，演奏美妙的音樂，歌頌著跟隨。到達后都就座，諸天神王就幫助佈施飯食，佛陀口中唸誦咒語祝願，大家吃完后都飽足了，飯食沒有減少，各種器皿飯具，滿了就像原來一樣。
善明心中獨自想：『天尊的威神變化，弘大廣博到如此地步，吃完飯後洗手，應當問問其中的含義。』洗手完畢，如同伸一下手臂的時間，佛陀與大眾，恍惚之間就回到了精舍坐下。
於是善明，因此又讚歎說：
『天尊真是神妙，世間很少見到聽到；變化非常卓越奇異，見到的人沒有不歡喜的。仔細觀察非常奇特雅緻，所展現的變化難以找到相同的；不作任何事情而自然具備，不費力氣就讓大眾飽滿。不說話而自然驅使，不教導而自行運轉；不作為卻遇到了作為，這種德行用什麼來形容。原本修行了什麼法術，出生就擁有這種榮耀？積累了什麼德行的根本，才達到如此巍峨尊貴的地位？希望可憐我這個貧道之人，開啟富饒的法財；解開我心中疑惑的結網，讓我沒有剩餘的疑問。』
善明讚歎完畢，
【English Translation】 English version The beds and seats were also like this. In the snap of a finger, there were hundreds of thousands of millions of people's eating utensils, and all were sufficient. Burning various famous incenses, hanging various silk banners, the roads they walked on immediately became wide and flat, the color like crystal. The trees were in rows and columns, natural music, elegant sounds harmonized with each other very beautifully, the sound of Dharma teaching, like the voices of Shakra, Brahma and the eight kinds of gods.
At this time, the capable and wise men, the kings of the gods, returned to where the Buddha was.
Seeing this great change, Shanming (Good Understanding) was overjoyed and came to the World Honored One (a respectful title for the Buddha), and reported: 'Receiving the great compassion of the Buddha, what has been prepared is complete. I only hope that you can lead the assembly, and condescend to grace us with your presence.'
The Buddha then ordered six million people, including the wise man King Wu Hui (No Defilement), to lead the way, some walking in the void. The Buddha was in the center, and the rest followed behind. When the Tathagata (another title for the Buddha) went out, the earth shook, the gods scattered flowers, burned various famous incenses, played beautiful music, and sang praises as they followed. After arriving, they all took their seats, and the kings of the gods helped to distribute food. The Buddha recited mantras of blessing, and everyone was full after eating. The food did not diminish, and the various utensils and food containers were as full as before.
Shanming thought to himself: 'The majestic and transformative power of the World Honored One is so vast and extensive. After washing hands after the meal, I should ask about its meaning.' After washing hands, in the time it takes to stretch out an arm, the Buddha and the assembly, in a daze, returned to the monastery and sat down.
Then Shanming, therefore, praised again:
'The World Honored One is truly miraculous, rarely seen or heard in the world; the transformations are outstanding and extraordinary, and those who see them cannot help but rejoice. Observing closely, it is very peculiar and elegant, and the transformations displayed are difficult to match; without doing anything, it is naturally complete, and without effort, it fills the assembly. Without speaking, it naturally drives, without teaching, it operates on its own; without acting, it encounters action, what can be used to describe this virtue? What kind of magic did you originally practice, that you were born with this glory? What root of virtue have you accumulated, to attain such a lofty and venerable position? I hope you will have pity on me, a poor seeker of the Way, and open up the abundant wealth of the Dharma; untie the knotted web of doubt in my heart, so that I have no remaining questions.'
Shanming finished praising,
更避坐叉手啟言：「我所居止，去是不遠，聚名福安。佛向所哀顧處是也。我在其聚，常好學問，學世威儀古王之制，及學神仙聖人之法。始聞天尊，近在此國，興意想像，夢輒彷彿。天尊弟子名舍利弗，常到我舍，為我說法。法甚深妙，我所希聞，心雖欣嘆，猶懷瞢瞢。今日輕來，禮佛天尊，並觀道法，所當則行，至見心悅，如冥睹光。意欲設飯，因獲異問，所有劣少，未敢發言。天尊神通，迎知我心，道力助我，床座食饌，忽然而辦，食畢器具，滿則如故。此何變化？神妙乃爾！
「又觀天尊，三十二相，相相有好，視之無厭。行則庠序，不遲不疾；坐則中坐，不前不卻；語聲八種，不緩不急。言成法律，明誡如日，令一切眾，咸受恩福。本作何行，生而有此？
「又見天尊，足不履地，相輪昺列，端嚴如畫，身空體輕，在所變現，此皆何行，於世有是？愿垂解了，令知本末。」
於是佛言：「善哉，善哉！如爾所問，如來當具演之，整心整意，咸受莫忘。」
善明則曰：「受教。」
佛言：「我本先行六德之行，世世不廢，是以至於得佛，恣意變化，在所作為，為一切智，無物不達也。」
則曰：「何謂六德之行？」
曰：「廣施、廣戒、廣忍、廣精進、廣一心、
【現代漢語翻譯】 現代漢語譯本： 更避（Gengbi，人名）叉手（雙手合十）啟言：『我所居住的地方，離這裡不遠，聚落名叫福安（Fu'an，地名）。佛陀您先前哀憐顧視的地方就是那裡。我住在那個聚落里，常常喜歡學習，學習世俗的威儀和古代帝王的制度，以及學習神仙聖人的法則。起初聽說天尊（Tianzun，對佛的尊稱）您，最近來到這個國家，心中興起嚮往，夢中也常常彷彿見到您。天尊您的弟子名叫舍利弗（Sariputra），常常到我的住所，為我說法。佛法非常深奧微妙，是我所希望聽聞的，心中雖然欣喜讚歎，但仍然懷有疑惑。今天冒昧前來，禮敬佛陀天尊，並觀看佛法，應該做的就去做，親眼見到後心中喜悅，如同在黑暗中看到了光明。我本想設齋供養，藉此機會請教一些問題，但因為所有簡陋微薄，不敢貿然開口。天尊您神通廣大，預先知道我的心意，用佛法的力量幫助我，床座和食物，忽然之間就準備好了，吃完后器具，又恢復到原來的樣子。這是什麼變化？神妙竟然如此！』 『又觀察天尊您，具有三十二相（Thirty-two marks of a Great Person），每一相都美好，觀看而沒有厭倦。行走時有次序，不遲也不快；坐著時端正，不向前也不向后；說話的聲音有八種，不緩慢也不急促。所說的話成為法律，明亮的告誡如同太陽，使一切眾生，都受到恩惠和福報。您過去做了什麼修行，今生才能有這些相好？』 『又見到天尊您，雙腳不踩在地上，足下的千輻輪相（wheel mark）清晰排列，端正莊嚴如同圖畫，身體輕盈，能在任何地方變化顯現，這些都是做了什麼修行，才能在世間有這些？希望您能解釋清楚，讓我知道事情的本末。』 於是佛陀說：『好啊，好啊！正如你所問的，如來我應當詳細地為你演說，專心致志，都要接受不要忘記。』 善明（Shanming，人名）回答說：『謹遵教誨。』 佛陀說：『我過去修行六度（Six Perfections），世世代代不曾廢棄，因此才得以成佛，能夠隨意變化，隨心所欲地作為，成為一切智者，沒有什麼不通達的。』 善明問道：『什麼是六度之行？』 佛陀說：『廣行佈施（Generosity）、廣持戒律（Discipline）、廣修忍辱（Patience）、廣行精進（Diligence）、廣修禪定（Concentration）、
【English Translation】 English version: Gengbi (name), with his palms together, said, 'The place where I live is not far from here, a village named Fu'an (place name). It is the place where the Buddha previously showed compassion. I live in that village and often enjoy learning, studying worldly decorum and the systems of ancient kings, as well as the laws of immortals and sages. I first heard of the Honorable One (Tianzun, a respectful title for the Buddha) recently arriving in this country, and my heart was filled with longing, often vaguely seeing you in my dreams. The Honorable One's disciple, named Sariputra (name), often comes to my home to teach me the Dharma. The Dharma is very profound and subtle, which I long to hear. Although my heart is filled with joy and admiration, I still harbor doubts. Today, I have come presumptuously to pay homage to the Buddha, the Honorable One, and to observe the Dharma. I will do what I should do. Seeing you in person fills my heart with joy, like seeing light in the darkness. I originally intended to offer a meal and take the opportunity to ask some questions, but because everything I have is meager and humble, I dared not speak rashly. The Honorable One, with your great spiritual powers, knew my intentions in advance and helped me with the power of the Dharma. The beds and food were suddenly prepared, and after eating, the utensils returned to their original state. What kind of transformation is this? How wondrous! ' 'Furthermore, observing the Honorable One, you possess the thirty-two marks (Thirty-two marks of a Great Person), each mark is beautiful, and there is no weariness in looking at them. When walking, you are orderly, neither too slow nor too fast; when sitting, you are upright, neither leaning forward nor backward; your voice has eight qualities, neither slow nor hurried. Your words become the law, and your clear admonishments are like the sun, enabling all beings to receive grace and blessings. What practices did you cultivate in the past to have these excellent qualities in this life?' 'Also, seeing the Honorable One, your feet do not touch the ground, the wheel marks (wheel mark) on the soles of your feet are clearly arranged, upright and dignified like a painting, your body is light, and you can transform and manifest anywhere. What practices did you cultivate to have these in the world? I hope you can explain clearly, so that I may know the beginning and the end of these matters.' Then the Buddha said, 'Excellent, excellent! As you have asked, the Tathagata (another name for the Buddha) will explain it to you in detail. Focus your mind and intention, receive it all, and do not forget it.' Shanming (name) replied, 'I will respectfully follow your teachings.' The Buddha said, 'I practiced the Six Perfections (Six Perfections) in the past, never abandoning them in lifetimes, and therefore I attained Buddhahood, able to transform at will, acting as I please, becoming all-knowing, with nothing that I do not understand.' Shanming asked, 'What are the practices of the Six Perfections?' The Buddha said, 'Generosity (Generosity), Discipline (Discipline), Patience (Patience), Diligence (Diligence), Concentration (Concentration),
廣智慧。」
善明白佛：「何謂廣施？」
佛言：「為道者先當知身非常真物，四大所成，骨肉不凈，皆當棄捐，還歸其本，不得常住。身不我有，財物非我許，心無有形，了無常名。為緣緣行縛，所以有身行，身無有常，亦當空朽。以計如此，則立四信。內身外身，天地萬物，皆無常住，當歸壞敗，棄散消融。此信已立，則觀體非體，觀物非物，便能恣施，飽滿於人。又而法施牽化愚曚，故曰廣施。」
「何謂廣戒？」
曰：「廣戒者，謂能攝身之三殃、守口之四過、撿意之三惡。身行者，若見一切眾生、蚑行蠕動，愍而哀傷，縱而活之，隨其水陸，還而安之。若見眾寶珍琦，柔軟細滑可意之物，雖身貧苦，內伏其心，不令貪取。及見細色脂粉之飾，則內觀朽爛膿血之臭，斯身之三戒。口行者，謂彼若以四過加己，則而覺知口之失也，報以善言和語，至誠不飾，答而化之，使反從己，斯口之四戒矣。意行者，則心習智慧，思惟生死，常住慧處，不惑流淟。又深入道品、空無之要，別了真喭而無疑難。見善則勸，成則代喜，斯意之三戒。故行道之始，先於十戒，既能自為，又化他人，勤而不懈，行而不休，都無懈惓之想，故曰廣戒也。」
「何謂廣忍？」
曰：「廣忍者，若人
【現代漢語翻譯】 現代漢語譯本： 『廣智慧。』
善明白佛：『何謂廣施？』
佛言：『為道者先當知身非常真物，四大（地、水、火、風）所成，骨肉不凈，皆當棄捐，還歸其本，不得常住。身不我有，財物非我許，心無有形，了無常名。為緣緣行縛，所以有身行，身無有常，亦當空朽。以計如此，則立四信。內身外身，天地萬物，皆無常住，當歸壞敗，棄散消融。此信已立，則觀體非體，觀物非物，便能恣施，飽滿於人。又而法施牽化愚曚，故曰廣施。』
『何謂廣戒？』
曰：『廣戒者，謂能攝身之三殃、守口之四過、撿意之三惡。身行者，若見一切眾生、蚑行蠕動，愍而哀傷，縱而活之，隨其水陸，還而安之。若見眾寶珍琦，柔軟細滑可意之物，雖身貧苦，內伏其心，不令貪取。及見細色脂粉之飾，則內觀朽爛膿血之臭，斯身之三戒。口行者，謂彼若以四過加己，則而覺知口之失也，報以善言和語，至誠不飾，答而化之，使反從己，斯口之四戒矣。意行者，則心習智慧，思惟生死，常住慧處，不惑流淟。又深入道品、空無之要，別了真喭而無疑難。見善則勸，成則代喜，斯意之三戒。故行道之始，先於十戒，既能自為，又化他人，勤而不懈，行而不休，都無懈惓之想，故曰廣戒也。』
『何謂廣忍？』
曰：『廣忍者，若人
【English Translation】 English version: 『Broad wisdom.』
Shanming asked the Buddha: 『What is broad giving?』
The Buddha said: 『Those who pursue the path should first know that the body is not a true and permanent thing. It is composed of the four elements (earth, water, fire, and wind). The bones and flesh are impure and should all be discarded, returning to their original state, unable to remain forever. The body does not belong to me, wealth and possessions are not mine to claim, and the mind has no form, ultimately having no constant name. Because of the binding of conditioned actions, there is the activity of the body. The body is impermanent and will eventually decay and rot. Considering it in this way, then establish the four beliefs. The inner body, the outer body, heaven, earth, and all things are impermanent and will eventually decay, break down, scatter, and dissolve. Once this belief is established, then one sees the body as not the body, and things as not things, and one can give freely, satisfying others. Furthermore, using the Dharma to guide and transform the ignorant is called broad giving.』
『What is broad precept?』
He said: 『Broad precept means being able to restrain the three calamities of the body, guard against the four faults of the mouth, and control the three evils of the mind. As for the actions of the body, if one sees all living beings, crawling and wriggling, one should have compassion and pity, release them and let them live, and according to whether they are aquatic or terrestrial, return them to their safe place. If one sees precious jewels and rare stones, soft, smooth, and pleasing things, even if one is poor and suffering, one should subdue one's heart and not allow greed to arise. And when one sees fine colors and cosmetic adornments, one should internally contemplate the stench of decay, rot, pus, and blood. These are the three precepts of the body. As for the actions of the mouth, if others inflict the four faults upon oneself, then one should be aware of the faults of the mouth, respond with kind words and gentle speech, sincere and unadorned, answering and transforming them, causing them to turn back from their ways. These are the four precepts of the mouth. As for the actions of the mind, one should cultivate wisdom, contemplate birth and death, constantly abide in the place of wisdom, and not be deluded by the flow of defilements. Furthermore, deeply enter the aspects of the path and the essentials of emptiness, clearly distinguishing between truth and falsehood without doubt or difficulty. When one sees good, one should encourage it, and when it is accomplished, one should rejoice on their behalf. These are the three precepts of the mind. Therefore, the beginning of practicing the path starts with the ten precepts. Once one can do it for oneself, one can also transform others, diligent and unremitting, acting without ceasing, with no thought of laziness or weariness. Therefore, it is called broad precept.』
『What is broad forbearance?』
He said: 『Broad forbearance is when a person
罵我，計從聲出音來到此，觀了無形；本音所來，出於心意，觀於心意，亦復無形。察心所猗，猗於四大，四大還本，則亦無名、亦非彼我、亦非男女、亦非老少，計了無主。慚辱所在，無形立字。于兩無之中，又亦無形，計此三者，空無所有。智者散意觀慮如此，則瞋恚不生，以空忍空，又于眾惡，忍而不為。對來不起，撿心伏意，身自能爾，又誨他人，此謂廣忍也。」
「何謂廣精進？」
「減于多食，不味于味；除于睡臥，驚意晨夜。遠俗近道，行於眾戒。坐起之法，不失其儀，無犯之行，當習於心；道品之要，汲汲樂誦，晝則勤受，夜則經行。語則應律，身口意並，從猗憶法，不離經文。坐而廣說，意不以煩，開教愚頑，不以懈勞。違心反意，自逮專精，身既自能，又誨他人。斯謂廣精進。」
「何謂廣一心？」
「孝事父母，則一其心；尊敬師友，而一其心；斷愛遠俗，而一其心；入三十七品，而一其心；空閑寂寞，而一其心；在眾煩亂，而一其心；多欲多諍，多作多惱，於是之處，而一其心；褒訕利失，善惡之事，於是不搖，而一其心；數息入禪，舍六就凈，而一其心。身自能行，復教他人，此謂廣一心也。」
「何謂廣智慧？」
曰：「明士隨於受身，則有三痛
【現代漢語翻譯】 現代漢語譯本： 『責罵我時，要考慮到聲音是從哪裡發出的，觀察它是否無形；聲音的本源，出於心意，觀察心意，也是無形的。考察心所依賴之處，是依賴於四大（地、水、火、風），四大回歸本源，也就沒有名稱、沒有彼此、沒有男女、沒有老少，計算起來沒有主宰。慚愧和恥辱的所在，無形中設立文字。在這兩無之中，又也是無形的，計算這三者，都是空無所有。智者這樣散開思緒觀察，那麼嗔恚就不會產生，用空性來忍受空性，又對於各種惡行，忍耐而不去做。對於外來的冒犯不起反應，約束內心，降伏意念，自身能夠做到這樣，又教誨他人，這就叫做廣忍。』
『什麼叫做廣精進？』
『減少過多的飲食，不貪圖美味；減少睡眠，在早晚保持警覺。遠離世俗，親近佛道，奉行各種戒律。坐立行走的儀態，不失去應有的規範，沒有違犯的行為，應當在心中熟習；菩提道品的要義，勤奮地誦讀，白天勤奮地接受教誨，夜晚則進行經行。言語要符合戒律，身口意三業並用，依循憶念佛法，不離開經文。坐著廣泛地宣說佛法，內心不感到煩惱，開導愚昧頑固的人，不因為懈怠而停止。違背自己的心意，反過來專注于精進，自身能夠做到這樣，又教誨他人。這就叫做廣精進。』
『什麼叫做廣一心？』
『孝順父母，就能一心；尊敬師長朋友，就能一心；斷絕愛慾，遠離世俗，就能一心；進入三十七道品（四念處、四正勤、四如意足、五根、五力、七菩提分、八正道分），就能一心；在空閑寂寞的地方，就能一心；在眾人喧鬧的地方，就能一心；在慾望多、爭論多、造作多、煩惱多的地方，也能一心；對於讚揚和誹謗、利益和損失、好事和壞事，在這些事情面前不動搖，就能一心；通過數息入禪定，捨棄六塵，趨向清凈，就能一心。自身能夠做到，又教導他人，這就叫做廣一心。』
『什麼叫做廣智慧？』
『明智的人隨著身體的感受，就會有三種痛苦』
【English Translation】 English version: 'When scolding me, consider where the sound originates from, and observe whether it is formless; the origin of the sound comes from the intention of the mind, and observing the intention of the mind is also formless. Examine what the mind relies on, it relies on the Four Great Elements (earth, water, fire, wind), and when the Four Great Elements return to their origin, there is no name, no self and other, no male and female, no old and young, and calculating it, there is no master. The place of shame and humiliation, formlessly establishes words. Within these two non-existences, it is also formless, and calculating these three, they are all empty and without substance. A wise person disperses thoughts and observes in this way, then anger will not arise, using emptiness to endure emptiness, and also for all kinds of evil deeds, enduring and not doing them. Not reacting to external offenses, restraining the mind, subduing intentions, being able to do this oneself, and also teaching others, this is called broad forbearance.'
'What is called broad diligence?'
'Reduce excessive eating, not craving flavors; reduce sleep, being alert in the morning and evening. Staying away from the mundane, drawing near to the path, practicing all the precepts. The manner of sitting, standing, walking, and lying down, not losing the proper norms, having no violations, one should become familiar with them in the heart; the essentials of the Bodhi-Pakshika-dharmas (thirty-seven factors of enlightenment), diligently reciting them, diligently receiving teachings during the day, and practicing walking meditation at night. Speech should conform to the precepts, body, speech, and mind working together, following and remembering the Dharma, not departing from the scriptures. Sitting and extensively expounding the Dharma, the mind does not feel troubled, enlightening the ignorant and stubborn, not stopping due to laziness. Going against one's own intentions, turning to focus on diligence, being able to do this oneself, and also teaching others. This is called broad diligence.'
'What is called broad one-mindedness?'
'Being filial to parents, one can be one-minded; respecting teachers and friends, one can be one-minded; cutting off love and desire, staying away from the mundane, one can be one-minded; entering the thirty-seven Bodhi-Pakshika-dharmas, one can be one-minded; in empty and quiet places, one can be one-minded; in crowded and noisy places, one can be one-minded; in places with much desire, much contention, much creation, and much trouble, one can also be one-minded; regarding praise and slander, gain and loss, good and bad deeds, not being shaken by these things, one can be one-minded; through counting breaths and entering meditation, abandoning the six dusts (form, sound, smell, taste, touch, dharma) and moving towards purity, one can be one-minded. Being able to do this oneself, and also teaching others, this is called broad one-mindedness.'
'What is called broad wisdom?'
'A wise person, following the feelings of the body, will have three kinds of suffering.'
、六患、五蔽之垢、六十二沉吟之想、八十八難解之縛、千八百鋒瘡之痛。若此之事，則以智慧一一開了。觀其所起，察其所滅；視其所病，選以何藥。既總其要，令身不毀戒，意不入俗。處眾愛之中，心在道品之藏；寄六患之舍，心在六凈之堂；住五蔽之室，心在斷滅之戶；猗不固之屋，心思方便之護；坐蛇蚖之地，心念舍遠之徑；乘壞船之險，心圖自濟之路；近盛火之林，心推灌滅之安。是以明士，行智慧之便，拔出生死之難；絕三界之想，就滅度之地。既自身行，又教他人，此謂廣智慧六德之行義也。
「向所問，如來神變相好，無量之德，所以致之？行此六法及諸慧定三十七品總持無邊底之行，故得佛號、天尊，無所不能為也。」
於是善明及眾會，聞天尊說，則皆舉言，愿發無上獨尊平等之意。皆言：「今日得大福，令一切人疾逮此行。」
善明時則得四凈法，一為眼凈、二為身凈、三為口凈、四為意凈，欣然低頭，默思法義。
於是，善明避坐長跪，啟如來曰：「天尊所說，廣度無極，法禁微妙，撿攝意態，伏心就凈，殃垢消滅，其聞此者功德已大，況乃履行，德難稱量。天尊又說，前世非但行此六事而已，又行定意之法及總持無底邊三十七品，乃成具佛事、四無所畏、十種力
【現代漢語翻譯】 現代漢語譯本：六患（六種憂患）、五蔽（五種遮蔽）之垢、六十二沉吟之想（六十二種沉溺的思緒）、八十八難解之縛（八十八種難以解除的束縛）、千八百鋒瘡之痛（一千八百種如利器刺傷的痛苦）。如果遇到這些情況，就要用智慧一一化解。觀察它們的起因，察覺它們的消滅；審視它們的病癥，選擇用什麼藥來治療。既要掌握總體的要領，使身體不違背戒律，心意不陷入世俗。身處眾人愛戀之中，心卻在道品（修道的品類）的寶藏里；寄身於六患的住所，心卻在六凈（六種清凈）的殿堂里；居住在五蔽的房間里，心卻在斷滅（斷除煩惱）的門戶邊；依靠不牢固的房屋，心思著方便的守護；坐在蛇蝎出沒的地方，心裡想著舍離遠避的路徑；乘坐破敗的船隻面臨危險，心裡謀劃著自我救濟的道路；靠近燃燒旺盛的森林，心裡想著用水灌滅的安寧。因此，明智的人，運用智慧的方便，擺脫生死的艱難；斷絕三界（欲界、色界、無色界）的念想，到達滅度（涅槃）的境地。既自身修行，又教導他人，這叫做廣智慧六德的行義。 『您先前所問的，如來（Tathagata）神變相好（divine transformations and excellent characteristics），無量的功德，是怎樣獲得的呢？就是因為修行這六種方法以及各種智慧禪定三十七道品（thirty-seven aspects of enlightenment）總持無邊無際的修行，所以才能得到佛的稱號、天尊（Deva），無所不能。』 於是善明（Shanming）和在場的眾人，聽了天尊（Deva）的說法，都一起發願，要發起無上獨尊平等的心意。都說：『今天得到了大福報，希望一切人都能迅速達到這種修行境界。』 善明（Shanming）當時就得到了四凈法，一是眼凈、二是身凈、三是口凈、四是意凈，高興地低下頭，默默地思索著佛法的意義。 於是，善明（Shanming）離開座位長跪，向如來（Tathagata）稟告說：『天尊（Deva）所說的，廣度無邊無際，佛法精深微妙，約束攝持心意，降伏內心達到清凈，災殃污垢消滅，聽到這些話的人功德已經很大了，更何況是去實踐履行，功德難以稱量。天尊（Deva）又說，前世不僅修行這六件事，而且還修行禪定的方法以及總持無底邊三十七道品（thirty-seven aspects of enlightenment），才能成就具足佛事、四無所畏（four fearlessnesses）、十種力（ten powers）。』
【English Translation】 English version: The defilement of the six anxieties (six kinds of worries), the five obscurations (five kinds of hindrances), the sixty-two thoughts of pondering, the eighty-eight difficult-to-untie bonds, and the pain of eighteen hundred sharp wounds. If such things occur, then use wisdom to resolve them one by one. Observe their origin, perceive their cessation; examine their illness, choose what medicine to use. Grasp the overall essentials, so that the body does not violate the precepts, and the mind does not enter the mundane. Dwell amidst the love of the multitude, but the mind is in the treasury of the 'Bodhipaksa-dharmas' (qualities conducive to enlightenment); lodge in the abode of the six anxieties, but the mind is in the hall of the six purities; reside in the room of the five obscurations, but the mind is at the gate of cessation; lean on an insecure house, but the mind thinks of the protection of skillful means; sit in a place of snakes and scorpions, but the mind contemplates the path of abandoning and distancing; ride the danger of a broken boat, but the mind plans the way of self-salvation; approach a forest of raging fire, but the mind considers the peace of extinguishing it with water. Therefore, a wise person, employing the convenience of wisdom, escapes the difficulty of birth and death; cuts off the thoughts of the three realms (desire realm, form realm, formless realm), and reaches the place of Nirvana. Both practicing oneself and teaching others, this is called the practice and meaning of the six virtues of vast wisdom. 『What you asked earlier, how does the Tathagata (如來) attain the divine transformations and excellent characteristics (神變相好), and immeasurable merits? It is because of practicing these six methods and various wisdom meditations, the thirty-seven aspects of enlightenment (三十七道品), upholding the boundless practice, that one obtains the title of Buddha, Deva (天尊), and is capable of everything.』 Then Shanming (善明) and the assembly, hearing the Deva's (天尊) words, all raised their voices, vowing to generate the intention of supreme, unique, and equal respect. They all said, 『Today we have received great blessings, may all people quickly attain this practice.』 Shanming (善明) then attained the four purities: first, purity of the eye; second, purity of the body; third, purity of the mouth; fourth, purity of the mind, happily lowered his head, and silently contemplated the meaning of the Dharma. Then, Shanming (善明) left his seat, knelt on his knees, and reported to the Tathagata (如來), 『What the Deva (天尊) said is vast and boundless, the Dharma is profound and subtle, restraining and gathering the mind, subduing the heart to attain purity, calamities and defilements are extinguished, those who hear these words already have great merit, how much more so those who practice and fulfill them, their merit is difficult to measure. The Deva (天尊) also said that in previous lives, not only were these six things practiced, but also the methods of meditation and the thirty-seven aspects of enlightenment (三十七道品) upholding the boundless, were practiced, in order to accomplish the complete Buddha-deeds, the four fearlessnesses (四無所畏), and the ten powers (十種力).』
、十八神妙特異之法，變化自在，所說無難，而面見諸佛，飛到十方而授一切諸未度者，率化度之；而壞邪藏，將導曲邪；而生受苦之中不著、不斷，以不著、不斷，作因緣行，教諸惑者。如此之妙德，無央數事行，何等定意致得之乎？唯愿天尊！為今現在及未來者，演其深義，令獲解脫。」
佛言：「善哉！善哉！所欲問者，今為分別，具敷大要，整意善聽。」則曰：「受教」
佛言：「有定意法，名成具光明。其有人聞之者，若能履行一日至七日，其功德福不可譬喻。其聞是法者，先世已供養百千億佛，已於其坐具聞不疑，今生乃復值遇是成具光明定意法。今得修行行之，如彈指頃，長離三惡道，功德漸滿，疾逮至佛。向所問諸事，悉能成具。」
善明曰：「當行幾事而得此尊定？」
佛言：「當凈行百三十五事，乃得入此定耳。
「遠身行、離口過、除意念、盡三穢、卻六患、遏五蔽，十二因緣已捐盡，解結束，明六十二沉吟行。愈眾瘡、悅眾惱、舍諸大、棄骨血、避親屬、絕諸習、斷于愛、無諸可無不可、刬貪垢、刈欲根、不惑流、能制疾、不我計、無不我、立四信、住四止、就四斷、插五根、習五力、曉七智、履八正、入八念、八常勤，為已無勤可行，離不可行。學上智、
【現代漢語翻譯】 現代漢語譯本： 善明菩薩問：『有十八種神妙特異的法門，能夠變化自在，所說沒有困難，並且能面見諸佛，飛到十方去教導一切尚未得度的人，引導他們開化得度；能夠摧毀邪惡的教義，引導那些走入歧途的人；能夠在承受痛苦之中不執著、不間斷，以不執著、不間斷作為因緣來修行，教導那些迷惑的人。像這樣奇妙的功德，無數的事情，要通過什麼樣的禪定才能獲得呢？唯愿天尊（對佛的尊稱）！爲了現在和未來的人們，演說其中深刻的含義，使他們獲得解脫。』 佛說：『好啊！好啊！你所想問的，現在為你分別解說，詳細闡述其中的要點，集中精神好好聽。』善明菩薩回答說：『遵從教誨。』 佛說：『有一種禪定之法，名為成具光明。如果有人聽聞此法，若能依此修行一日到七日，其功德福報不可比喻。聽聞此法的人，前世已經供養過百千億佛，已經在他們的座位前聽聞此法而不懷疑，今生才能再次遇到這成具光明禪定之法。現在能夠修行此法，如同彈指之間，長久遠離三惡道，功德逐漸圓滿，迅速達到成佛的境界。你先前所問的各種事情，都能圓滿成就。』 善明菩薩問：『應當修行多少事情才能獲得這種尊貴的禪定呢？』 佛說：『應當清凈地修行一百三十五件事，才能進入這種禪定。』 『遠離身惡行、遠離口過、去除意念的雜染、斷盡三種惡業、去除六種過患、抑制五種遮蔽、十二因緣已經完全捨棄，解開束縛，明白六十二種沉吟之行。醫治各種瘡傷、喜悅各種煩惱、捨棄諸大（地、水、火、風）、拋棄骨血、避開親屬、斷絕各種習氣、斷除愛慾、對於可以捨棄的和不可以捨棄的都沒有執著、剷除貪婪的污垢、割斷慾望的根源、不被（世間）的流動所迷惑、能夠控制疾病、不執著於我、沒有非我、建立四種信心、安住於四念處、修習四正斷、生起五根、修習五力、明白七覺支、實踐八正道、進入八念、八常勤，因為已經沒有可以勤奮的，遠離不可以勤奮的。學習上等的智慧、』
【English Translation】 English version: Shànmíng Bodhisattva asked: 'There are eighteen miraculous and extraordinary Dharmas, capable of transforming freely, with no difficulty in what is said, and able to meet all Buddhas face to face, flying to the ten directions to teach all those who have not yet been delivered, guiding them to enlightenment and deliverance; able to destroy evil teachings, guiding those who have gone astray; able to be unattached and uninterrupted while enduring suffering, using unattachment and uninterruptedness as conditions for practice, teaching those who are deluded. Such wonderful merits, countless deeds, what kind of Samadhi (concentration) is needed to attain them? May the World-Honored One (a respectful title for the Buddha)! For the sake of those present and future, expound its profound meaning, so that they may attain liberation.' The Buddha said: 'Excellent! Excellent! What you wish to ask, I will now explain separately, elaborating on the essential points, concentrate your mind and listen well.' Shànmíng Bodhisattva replied: 'I will follow your teachings.' The Buddha said: 'There is a Samadhi Dharma called Accomplishing Radiant Light. If someone hears this Dharma, if they can practice it for one to seven days, the merit and blessings are beyond comparison. Those who hear this Dharma have already made offerings to hundreds of thousands of millions of Buddhas in past lives, and have heard it without doubt in their presence, and in this life they can encounter this Accomplishing Radiant Light Samadhi Dharma again. Now being able to practice this Dharma, as quickly as snapping one's fingers, one will be forever free from the three evil realms, merit will gradually be fulfilled, and one will quickly attain Buddhahood. All the things you asked about earlier can be perfectly accomplished.' Shànmíng Bodhisattva asked: 'How many things should one practice to attain this venerable Samadhi?' The Buddha said: 'One must purely practice one hundred and thirty-five things to enter this Samadhi.' 'Stay away from bodily misconduct, avoid verbal transgressions, eliminate defilements of mind, exhaust the three unwholesome karmas, remove the six faults, suppress the five hindrances, the twelve links of dependent origination have been completely abandoned, untie the bonds, understand the sixty-two kinds of speculative views. Heal all wounds, delight all afflictions, abandon the great elements (earth, water, fire, wind), discard bones and blood, avoid relatives, sever all habits, cut off desires, have no attachment to what can be abandoned and what cannot be abandoned, eradicate the filth of greed, sever the root of desire, not be deluded by the flow (of the world), be able to control diseases, not be attached to self, have no non-self, establish the four confidences, abide in the four foundations of mindfulness, practice the four right exertions, generate the five roots, practice the five powers, understand the seven factors of enlightenment, practice the eightfold path, enter the eight mindfulnesses, the eight constant diligence, because there is nothing more to be diligent about, stay away from what cannot be diligent about. Learn the supreme wisdom,'
自尊意、不貢高而濡軟、雨法雨，如一法不兩計、不三想、不為無益想、無有際想、不空想、不想想、想無處、不住無處想。善惟佛知佛凈、已知凈而善學、心正住、不邪還、等善惡、如明冥、于明冥知俱空、不疑法、不以有凈無、觀有無本為一。已知一而除一，不於一而起想，勤受教、善習行、因習行入無際、習勝意、不聽心、善防識、不亂轉。往來三而不著、察諸性了無根、知無根不可滿、以不滿而自整。縷觀法為同無，常住無絕無想，常無常以過上，不念人、不宥世、不著物、罷舍求，法合離了無見、身生歿皆由化、上中下知法等，於是世往後世。
「觀二因如虛空、心無慾而常仁、行清白善誘人、知人向為反濁、于反濁而清澄、心遠愛筋入火、以凈火燒眾垢、已盡垢寂然凈、不念善不念惡、不惟好不惟丑、不念苦不念樂、于譭譽無歡怒、心調凈所在入、開大藏入大法、以道律護滿法、苦習審勤承行。以盡道為光曜，視一切性識起，流結冥意思止，勤求止以入道。剪三愛、除四失、增四城、離五覆、絕六慢、修六敬、具六法證、行七慧、強八力、拔九結、習九滅、十弘凈為已能、十力慧已備足、十直法不復學、慧法種而常存、於三寶已能備，以法施無極盡，于諸專能備行、入無所著、入空無懈、卻無吾念
【現代漢語翻譯】 現代漢語譯本： 謙遜自持，不驕傲自大而溫和柔順，像及時雨一樣普降佛法，明白一切法都是唯一的，不作二種推測，不作三種猜想，不做無益的思慮，不作無邊際的猜想，不執著于空，不落入不想的境地，即使在無處之境，也不執著于無處之想。善於體察佛的智慧和清凈，既已明白清凈的道理，就努力學習，心正直安住，不偏離正道，平等看待善與惡，如同看待光明與黑暗，明白光明與黑暗的本質都是空性，不懷疑佛法，不認為存在絕對的清凈或絕對的污穢，觀察有和無的本性原為一體。既已明白一體的道理，就去除對一體的執著，不因一體而生起妄想，勤奮接受教誨，努力實踐修行，通過修行進入無邊際的境界，培養殊勝的意念，不放縱內心，善於守護意識，不使其散亂遊移。往來於三界而不執著，觀察諸法的自性，了知其沒有根本，明白沒有根本就無法滿足，以不滿足來自我完善。仔細觀察諸法，知其本質相同，都是空無，常住于空無，斷絕一切妄想，以常與無常超越一切，不思念他人，不遷就世俗，不執著于外物，停止追求，明白佛法的聚合與離散都沒有實在的自性，身體的生與死都是因緣變化所致，明白上、中、下三根之人所證悟的佛法是平等的，因此能自在地往來於此世與後世。
觀察二因如同虛空，內心沒有貪慾而常懷仁慈，行為清凈廉潔，善於引導他人，明白人們的趨向是從清凈轉向污濁，從污濁迴歸清凈，在迴歸清凈的過程中，心遠離愛慾的束縛，如同投入火焰，用清凈的智慧之火焚燒各種煩惱垢染，煩惱垢染已盡，內心寂靜清凈，不思念善，不思念惡，不思惟好，不思惟丑，不思念苦，不思念樂，對於譭謗和讚譽，不起歡喜或憤怒，心調柔清凈，無論身在何處都能安然自在，開啟大智慧的寶藏，進入廣大的佛法之海，以佛道和戒律守護圓滿的佛法，認真勤奮地承受和實踐苦行。以窮盡真理的道路作為光明，觀察一切自性的生起，使煩惱的流動、執著的凝結、愚昧的思慮都停止，勤奮尋求止息，從而進入正道。剪斷三種愛慾，去除四種過失，增益四種正念，遠離五種覆蓋，斷絕六種傲慢，修習六種恭敬，具備六種證悟之法，實踐七種智慧，增強八種力量，拔除九種煩惱結縛，修習九種滅盡之法，以十種弘大的清凈之行為己任，具備十種力量和智慧，不再學習十種正直之法，使智慧之法如種子般常存不滅，對於佛、法、僧三寶已經能夠完全具備，以佛法佈施，沒有窮盡之時，對於各種禪定都能完全具備並實踐，進入無所執著的境界，進入空性而不懈怠，去除我執的念頭。
【English Translation】 English version: Humble and self-respecting, not arrogant but gentle and yielding, like timely rain showering the Dharma, understanding that all Dharmas are unique, not making twofold speculations, not making threefold conjectures, not engaging in useless thoughts, not making boundless conjectures, not clinging to emptiness, not falling into the realm of non-thought, even in the realm of nowhere, not clinging to the thought of nowhere. Skillfully discerning the Buddha's wisdom and purity, having understood the principle of purity, diligently learning, the mind uprightly abiding, not deviating from the right path, equally regarding good and evil, like regarding light and darkness, understanding that the essence of light and darkness is emptiness, not doubting the Dharma, not believing in absolute purity or absolute defilement, observing the nature of existence and non-existence as originally one. Having understood the principle of oneness, removing attachment to oneness, not giving rise to delusion because of oneness, diligently receiving teachings, striving to practice cultivation, through cultivation entering the boundless realm, cultivating superior thoughts, not indulging the mind, skillfully guarding consciousness, not allowing it to wander erratically. Coming and going in the three realms without attachment, observing the nature of all Dharmas, knowing that they have no root, understanding that having no root cannot be fulfilled, using non-fulfillment to perfect oneself. Carefully observing all Dharmas, knowing that their essence is the same, all are emptiness, constantly abiding in emptiness, severing all delusions, using constancy and impermanence to transcend everything, not thinking of others, not accommodating the world, not clinging to external objects, ceasing to seek, understanding that the aggregation and separation of Dharmas have no real self-nature, the birth and death of the body are due to causal transformations, understanding that the Dharma realized by people of superior, middle, and inferior faculties is equal, therefore being able to freely come and go between this world and the next.
Observing the two causes as like empty space, the mind without desire but constantly compassionate, conduct pure and upright, skillfully guiding others, understanding that people's tendencies are to turn from purity to defilement, from defilement to return to purity, in the process of returning to purity, the mind far from the bonds of love and desire, like entering fire, using the pure fire of wisdom to burn away all afflictions and defilements, afflictions and defilements exhausted, the mind tranquil and pure, not thinking of good, not thinking of evil, not thinking of beautiful, not thinking of ugly, not thinking of suffering, not thinking of pleasure, regarding praise and blame without joy or anger, the mind tamed and pure, wherever one is, one can be at ease, opening the treasury of great wisdom, entering the vast ocean of Dharma, using the Buddha's path and precepts to protect the complete Dharma, earnestly and diligently enduring and practicing asceticism. Using the path of exhausting truth as light, observing the arising of all natures, causing the flow of afflictions, the congealing of attachments, and the thoughts of ignorance to cease, diligently seeking cessation, thereby entering the right path. Cutting off the three loves, removing the four faults, increasing the four mindfulnesses, distancing from the five coverings, severing the six arrogances, cultivating the six reverences, possessing the six laws of realization, practicing the seven wisdoms, strengthening the eight powers, uprooting the nine bonds of affliction, cultivating the nine cessations, taking the ten great pure actions as one's own responsibility, possessing the ten powers and wisdoms, no longer learning the ten upright Dharmas, causing the Dharma of wisdom to be like a seed, constantly existing and not perishing, being able to completely possess the Three Jewels of Buddha, Dharma, and Sangha, giving Dharma as alms, without end, being able to completely possess and practice all kinds of samadhi, entering the realm of non-attachment, entering emptiness without懈怠(xie dai: lax), removing the thought of self.
、無我想、無人計、無籌算、寂如滅度。
「是為百三十五事成具光明定意戒法之行。」
佛說是成具光明定意戒法品時，三十萬明士得是定意功德成具，立於第十之地。善明則得無所從生法忍，五百同輩人，心欣意悅，皆發無上獨尊平等覺意。四十萬明士皆立不回還行。除惡眾五萬人，皆得無所著道。持五戒賢士、賢女二千人，皆得履跡之行。
諸天在虛空中，而作音樂。嘆曰：「快哉！世人乃獲上聞之要，其在愚曚埃濁者，今日霍然除盡。如凈水洗浴垢，今聞大法心垢為消。愿令法輪常轉，使一切疾逮妙慧。我等常遇天尊，所生不離。疾得是成具光明定意，當廣宣法恩，還照流冥。如今日大會，興立無數道本。」
善明白佛言：「今聞天尊是定意，凈心自思，觀我無黠慧心，了不知處，于外、于內俱亦如是。」
佛告善明：「譬猶冥室執炬而入，則莫知冥之所在，是定意法其能履行道品成具，則不知無黠十二牽連之所失也。善明！非但是而已，則不見十方生死起滅之處也，至履跡無著、因緣覺佛，乃至如來，皆無見有所想見非見也。無所想、一切清凈想、止清凈想、亦不止清凈想，是為空見無所見。」
善明白天尊：「云何不止清凈想是為空見？當是時，心在何許？所見何
【現代漢語翻譯】 現代漢語譯本：無我想、無人想、無算計、無籌劃，寂靜如同進入涅槃（Nirvana）。 『這就是一百三十五事圓滿具足光明禪定意念戒律之行。』 佛陀宣說這圓滿具足光明禪定意念戒律之品時，三十萬聰慧之士獲得這禪定意念功德圓滿具足，安住于第十地（the tenth Bhumi）。善明（Shanming）則獲得無所從生法忍（anutpattika-dharma-kshanti），五百同伴之人，內心歡喜，都發起無上獨尊平等覺悟之心。四十萬聰慧之士都安住于不退轉之行。去除邪惡之眾五萬人，都獲得無所執著之道。持守五戒的賢士、賢女二千人，都獲得履跡之行。 諸天在虛空中，演奏音樂。讚歎說：『太好了！世人竟然能夠聽到如此重要的教義，那些處於愚昧黑暗中的人，今天一下子都消除了。如同用清水洗去污垢，今天聽聞大法，心中的污垢也得以消除。愿法輪（Dharma wheel）常轉，使一切眾生迅速獲得妙慧。我們常常遇到天尊（Tian Zun），所生之處不離天尊。迅速獲得這圓滿具足光明禪定意念，應當廣泛宣揚佛法恩德，照亮黑暗。如同今天的大會，興建無數的道之根本。』 善明（Shanming）對佛說：『今天聽聞天尊所說的禪定意念，內心清凈地自我思考，觀察我沒有聰慧之心，完全不知道它在哪裡，對外、對內都是如此。』 佛告訴善明（Shanming）：『譬如在黑暗的房間里拿著火炬進入，就不知道黑暗在哪裡。這禪定意念之法，如果能夠履行道品圓滿具足，就不知道沒有智慧的十二因緣牽連在哪裡消失了。善明（Shanming）！不僅僅是你這樣，也看不見十方生死起滅之處，乃至履跡、無著、緣覺佛（Pratyekabuddha），乃至如來（Tathagata），都沒有見到有所想、見非見。無所想、一切清凈想、停止清凈想、也不停止清凈想，這是空見無所見。』 善明（Shanming）問天尊（Tian Zun）：『為什麼不止清凈想就是空見？當這個時候，心在什麼地方？所見是什麼？』
【English Translation】 English version: No thought of self, no thought of others, no calculation, no planning, serene as entering Nirvana (Nirvana). 'This is the practice of the one hundred and thirty-five things that perfect and complete the light-attaining samadhi-intention precepts.' When the Buddha spoke of this chapter on perfecting and completing the light-attaining samadhi-intention precepts, three hundred thousand wise individuals attained the merit of this samadhi-intention, perfected and complete, and abided in the tenth Bhumi (the tenth Bhumi). Shanming (Shanming) then attained the Anutpattika-dharma-kshanti (anutpattika-dharma-kshanti), and five hundred of his companions, with joyful hearts, all aroused the mind of unsurpassed, unique, and equal enlightenment. Four hundred thousand wise individuals all abided in the irreversible practice. Fifty thousand of the evil multitude all attained the path of non-attachment. Two thousand virtuous men and women who upheld the five precepts all attained the practice of following the path. The devas in the empty sky played music. They exclaimed: 'Wonderful! The people of the world are actually able to hear such important teachings, and those who are in ignorance and darkness are all eliminated today. Just as washing away dirt with clean water, today, hearing the great Dharma, the defilements in the heart are also eliminated. May the Dharma wheel (Dharma wheel) turn constantly, so that all beings may quickly attain wonderful wisdom. May we always encounter the Tian Zun (Tian Zun), and may our births never be apart from the Tian Zun. Quickly attain this perfecting and completing light-attaining samadhi-intention, and we should widely proclaim the grace of the Dharma, illuminating the darkness. Like today's great assembly, establishing countless roots of the path.' Shanming (Shanming) said to the Buddha: 'Today, hearing the samadhi-intention spoken by the Tian Zun (Tian Zun), I purify my mind and contemplate myself, observing that I have no wise mind, and I do not know where it is at all, whether externally or internally.' The Buddha told Shanming (Shanming): 'It is like entering a dark room with a torch, then one does not know where the darkness is. This Dharma of samadhi-intention, if one can fulfill the path practices perfectly and completely, then one does not know where the twelve links of ignorance have disappeared. Shanming (Shanming)! It is not only you who are like this, but also one cannot see the place where birth and death arise and cease in the ten directions, even the follower of the path, the non-attached, the Pratyekabuddha (Pratyekabuddha), and even the Tathagata (Tathagata), have not seen what is thought, seen, or not seen. No thought, all pure thought, stopping pure thought, and also not stopping pure thought, this is empty seeing with nothing seen.' Shanming (Shanming) asked the Tian Zun (Tian Zun): 'Why is it that not stopping pure thought is empty seeing? At that time, where is the mind? What is seen?'
等？」
佛言：「善明！於是時，心不在內、不處外，不于道、不于俗，不于有、不于無，不于起、不于滅、不于動搖處也。是心無根際、無音響，本末了索，當如是見。是見為見、為空、為滅，為都無所有定意之法。以此為見，明士當作是計念，除念就凈。作是計念者，為應成具光明定意之教法也。是法無所有法故，強為其名。明士聞是，莫怪莫疑，諦而思惟其法，不退不懈，斯為已得定意威神之護力也。
「善明！其欲學此者，當行四事，稍入無見處。」
曰：「何謂四也？」
「一、不有身，二、不有居，三、不有世，四、不有物。以能如此者，則得入四要。」
「曰：何謂四要？」
曰：「一為佛要、二為法要、三為空要、四為滅要。此謂四要也。」佛時嘆曰：
「無彼無我想， 亦不無黠計； 十二因不著， 是應成具足。 是定法本無， 非有住立處； 哀世現其名， 空行亦合儀。 人心並意識， 此三為起法； 行是成具足， 無起無所滅。 空為成具地， 生死苦斷離； 一切無餘跡， 是合定意行。 世人轉相猗， 邪見著名法； 貪有利常想， 纏縛無數世。 積行常綴礙， 憂惱著意戚； 四變如隨
【現代漢語翻譯】 現代漢語譯本 善明問道：『什麼是（那樣的狀態）？』 佛說：『善明！在那個時候，心既不在內，也不在外，不執著于道，也不執著于俗，不執著于有，也不執著于無，不執著于生起，也不執著于滅去，也不執著于動搖之處。這樣的心沒有根源，沒有聲響，本末都已斷絕，應當這樣去看待。這樣的見解是真正的見解，是空性的，是寂滅的，是完全沒有任何執著的禪定之法。以這樣的見解為基礎，智者應當這樣思考，去除雜念，達到清凈。這樣思考的人，才能相應成就具足光明的禪定之教法。因為這種法是無所有之法，所以勉強給它一個名稱。智者聽到這些，不要感到奇怪，不要懷疑，仔細地思考其中的道理，不退縮，不懈怠，這樣就能夠得到禪定威神之力的護佑。 『善明！想要學習這種禪定的人，應當實行四件事，逐漸進入無所見的境界。』 善明問道：『什麼是四件事呢？』 佛說：『一、不執著于自身，二、不執著于住所，三、不執著於世俗，四、不執著于財物。能夠做到這些，就能進入四種要義。』 善明問道：『什麼是四種要義呢？』 佛說：『一為佛之要義，二為法之要義，三為空之要義，四為滅之要義。這就是四種要義。』佛陀當時讚歎說： 『沒有彼岸，沒有我相，也沒有不運用智慧的算計；不執著於十二因緣，這樣才能相應成就具足。這種禪定之法本來就是空無的，沒有可以安住的地方；爲了憐憫世人，才顯現它的名稱，空性的行為也符合儀軌。人心和意識，這三者是生起諸法的根源；修行這些就能成就具足，沒有生起，也沒有滅去。空性是成就具足之地，能夠斷絕生死之苦；一切都無剩餘痕跡，這才是符合禪定之行的。世人互相依賴，以邪見來命名各種法；貪圖利益，常懷有常恒的妄想，被纏縛在無數世之中。積累行為常常帶來障礙，憂愁煩惱，執著于意念而感到悲慼；四大的變化就像跟隨……』
【English Translation】 English version 『What is it?』 asked Shanming. The Buddha said: 『Good Shanming! At that time, the mind is neither within nor without, not attached to the Dao (the Way), nor to the mundane, not attached to existence, nor to non-existence, not attached to arising, nor to ceasing, nor to the place of agitation. This mind has no root, no sound, its beginning and end are completely severed; one should see it in this way. This view is the true view, it is emptiness, it is extinction, it is the Dharma (law) of Samadhi (concentration) that is completely without attachment. Based on this view, the wise should contemplate in this way, removing distractions and attaining purity. One who contemplates in this way will be able to correspond with and accomplish the teaching of Samadhi that is complete with light. Because this Dharma is the Dharma of non-existence, a name is given to it provisionally. When the wise hear this, they should not be surprised or doubtful, but carefully contemplate its meaning, without retreating or becoming lax; in this way, they will have already obtained the protective power of the majestic spirit of Samadhi. 『Good Shanming! Those who wish to learn this Samadhi should practice four things, gradually entering the realm of non-seeing.』 『What are the four things?』 asked Shanming. The Buddha said: 『First, not being attached to the body; second, not being attached to dwelling; third, not being attached to the world; fourth, not being attached to possessions. Those who can do these things will be able to enter the four essentials.』 『What are the four essentials?』 asked Shanming. The Buddha said: 『First is the Buddha essential, second is the Dharma essential, third is the emptiness essential, and fourth is the extinction essential. These are the four essentials.』 The Buddha then praised, saying: 『Without that shore, without the thought of self, nor without skillful calculation; not attached to the twelve Nidanas (links of dependent origination), thus one should accomplish completeness. This Dharma of Samadhi is originally empty, there is no place to abide; out of compassion for the world, its name is revealed, empty practice is also in accordance with the proper conduct. The human mind and consciousness, these three are the arising of all Dharmas; practicing these one accomplishes completeness, without arising, without ceasing. Emptiness is the ground of accomplishment, severing the suffering of birth and death; all without remaining traces, this is in accordance with the practice of Samadhi. Worldly people rely on each other, using wrong views to name Dharmas; greedy for profit, constantly having thoughts of permanence, bound in countless lifetimes. Accumulating actions constantly brings obstacles, worry and vexation, attached to thoughts and feeling sorrowful; the four elements change as they follow...』
影， 往來無休息。 行定無所猗， 正觀不著名； 貪儘想得滅， 解縛清凈安。 凈行不掛惑， 惑惱意了無； 生老病已絕， 無復往來憂。 慧眼明已大， 智本無邊底； 黠使度無極， 行定乃致此。 世火星月明， 日曜崑崙光； 釋梵殿所照， 是定明過上。」
佛告善明：「乃往昔無數劫時，有佛名尊伏欲王。時佛住世壽十萬歲，不在是南天竺止，自於今北方凈耀天歸佛所住處是也，彼國去是三億萬佛土乃得之。尊伏欲王佛時，人壽二萬歲，常可自從弟子六十萬人，明士眾不可計。國民熾盛，豐饒寧靜，率皆賢行，戒德相嵯，欲貪三垢薄而𣩠。時佛大會十方明士，普受持說是成具光明定意，便而成具佛事，在於四署之一數。
「是時，有長者子名敏見，年五百歲，時國人以為少年。敏見聞佛大會，則啟二親，乞行詣佛，觀其所作。父母聽行，即往見佛，稽首于地，禮竟正住，喜心興盛，便脫身珍琦雜寶瓔珞，散於佛上；以佛神威，應時所散，化成花蓋，到覆大眾，人人各別。佛令就坐，為說是成具光明定意法，心又增欣，則時愿言：『令我所生常遇是成具光明定意，疾能履行，無虧減于戒德。』是時少年以一切寶施與，發一言之至愿，以是故，所生
【現代漢語翻譯】 現代漢語譯本 影，往來沒有停歇。 行走安定沒有依靠，正確的觀察不執著名相； 貪慾窮盡，妄想得以滅除，解脫束縛，清凈安寧。 清凈的修行不被迷惑牽掛，迷惑煩惱的意念完全沒有； 生老病死已經斷絕，不再有往來輪迴的憂慮。 智慧之眼光明廣大，智慧的根本沒有邊際； 善巧地運用智慧度過無邊無際的苦海，修行安定才能達到這種境界。 世間的火光、星光、月光，太陽的光芒、崑崙山的光輝； 以及釋天、梵天宮殿的光亮，都比不上這種禪定的光明。"
佛告訴善明：『在過去無數劫之前，有一尊佛名叫尊伏欲王（受到尊敬，降伏慾望的國王）。當時佛住世的壽命有十萬歲，不住在南天竺（南印度），而是在現在的北方凈耀天（清凈光耀的天界），那裡是佛所居住的地方，那個國度距離這裡有三億萬佛土才能到達。尊伏欲王佛住世的時候，人們的壽命有二萬歲，常常跟隨佛的弟子有六十萬人，聰明的賢士多得數不清。國家興盛，豐饒寧靜，人們都崇尚賢德，戒律道德互相尊重，慾望貪念等三種煩惱輕微而稀少。當時佛舉行大法會，召集十方賢士，普遍傳授《成具光明定意》（成就具足光明的禪定），因此成就具足的佛事，在四種修行方式中名列前茅。
『當時，有一位長者的兒子名叫敏見（聰慧的見解），年齡五百歲，當時國人都認為他還是少年。敏見聽說佛舉行大法會，就請求父母允許他前往拜見佛，觀看佛的教化。父母同意了他的請求，他就前往拜見佛，頭面接足地頂禮，禮拜完畢后恭敬站立，心中充滿喜悅，便脫下身上珍貴的珠寶瓔珞，散在佛的身上；憑藉佛的神力，當時所散的珠寶，化成花蓋，覆蓋大眾，每個人都各自分得一份。佛讓敏見就座，為他宣說《成具光明定意》的法門，敏見心中更加歡喜，於是發願說：『愿我生生世世都能遇到《成具光明定意》，迅速能夠修行，不虧損戒律道德。』當時這位少年用一切寶物佈施，發下至誠的誓願，因此，他所生之處』
【English Translation】 English version Shadows, coming and going without rest. Walking steadily without reliance, observing rightly without clinging to names; Greed exhausted, thoughts extinguished, liberated, pure, peaceful, and secure. Pure conduct unburdened by delusion, afflictions of the mind completely absent; Birth, old age, and sickness are ended, no more worries of coming and going. The eye of wisdom is bright and vast, the root of wisdom is boundless; Skillfully crossing the boundless, reaching this state through steadfast practice. The light of fire, stars, and moon in the world, the sun's radiance, the brilliance of Mount Kunlun; And the illumination of the palaces of Śakra (釋) and Brahmā (梵), are surpassed by the light of this samādhi (定)."
The Buddha told Shanming (善明): 'In the past, countless kalpas (劫) ago, there was a Buddha named Zunfuyu Wang (尊伏欲王) [The King Who Subdues Desires]. At that time, the Buddha lived for ten thousand years, not in South India (南天竺), but in the Pure Radiant Heaven (凈耀天) in the north, which is where the Buddha resided. That country is three hundred million Buddha-lands away from here. When Zunfuyu Wang Buddha was alive, people lived for twenty thousand years, and there were always six hundred thousand disciples following the Buddha, with countless wise scholars. The country was prosperous, abundant, peaceful, and quiet. People all admired virtue, and their precepts and morality were mutually respected. The three poisons of desire and greed were light and rare. At that time, the Buddha held a great assembly, gathering wise scholars from all directions, universally teaching the Samādhi of Accomplishing Complete Light (成具光明定意), thereby accomplishing complete Buddha-deeds, ranking among the foremost of the four practices.
'At that time, there was a son of a wealthy man named Minjian (敏見) [Quick Perception], who was five hundred years old, but people in the country considered him a young man. When Minjian heard about the Buddha's great assembly, he asked his parents for permission to go and see the Buddha and observe his teachings. His parents agreed, and he went to see the Buddha, prostrated himself on the ground, and stood respectfully after bowing, his heart filled with joy. He then took off his precious jewelry and necklaces and scattered them on the Buddha. Through the Buddha's divine power, the scattered jewels transformed into a flower canopy, covering the assembly, with each person receiving a share. The Buddha asked Minjian to sit down and explained the Dharma (法) of the Samādhi of Accomplishing Complete Light to him. Minjian's heart was even more delighted, and he made a vow, saying: 'May I be able to encounter the Samādhi of Accomplishing Complete Light in every life, quickly practice it, and not diminish my precepts and morality.' At that time, this young man gave all his treasures as offerings and made a sincere vow. Therefore, wherever he is born'
世輒得受。善明！寧知彼時少年不乎？則爾身是也。今我出世，汝復遇值定意。於今以後，必得不久；得慧之後，二百劫當具成佛，號導世王。天上天下之獨尊，當化導愚冥如我今也。」
善明聞佛授其封拜之名，則心凈體輕，譬如琉璃水精中外潔凈，一切無穢，以所置處處，並后凈其心若斯，則時得十憺然法：一者憺然不以所見為動，二者于諸煩勞之事憺然常足，三者于眾想憺然不想，四者流俗所樂汲汲之事憺然而飽舍，五者于德不德憺然不念求、不念否，六者善法、惡法憺然不著，七者謙者、賢者憺然不望榮，八者敬養捨棄憺然無歡怒，九者一切如法失法憺然同其原，十者以入凈寂若處不凈，能以法化，憺然無著別、無厭舍之念。心以如此，因白言：「天尊！今授封拜之要於我，當報恩宣開一切，令未聞者聞，未知者知，未度者度之。我生死常多，雖多、雖久不以為勞。已不著、已覺、已能整、已為不惑、已能入其被服，隨因緣而示見之，我不已生死為生死也，我受佛威神已悉俱了。我有等率五百人，愿天尊加四等之大慈，勉引入法，令疾解是成具光明定意。」
於是佛笑，皆見光從口出，五色煒曄，明接十方——其在痛者，一時得安——還從頂入，自如常輝。侍者阿難整服避坐，叉手啟曰：「佛未
【現代漢語翻譯】 現代漢語譯本： 世間之人因此得以接受教化。善明（菩薩名）！你可知那時年少的少年是誰嗎？那就是你自身啊。如今我出世，你又再次遇到並立下堅定的意願。從今以後，你必定很快就能獲得智慧；獲得智慧之後，二百劫后將圓滿成佛，號為導世王（佛名）。成為天上天下獨一無二的至尊，應當教化愚昧無知之人，就像我如今所做的一樣。」
善明（菩薩名）聽聞佛陀授予他封號和名位，內心清凈，身體輕盈，如同琉璃水精一般內外潔凈，沒有任何污穢，無論身處何處，都能保持內心的清凈。如此，便能獲得十種憺然之法：一是憺然不為所見之境所動搖，二是對各種煩勞之事憺然常感滿足，三是對各種思緒憺然不起妄想，四是對世俗之人所熱衷追求之事憺然感到厭倦而捨棄，五是對有德或無德之人憺然不起念求或否定之心，六是對善法或惡法憺然不執著，七是對謙卑之人或賢能之人憺然不期望得到榮耀，八是對恭敬供養或捨棄不顧憺然不起歡喜或憤怒之情，九是對一切如法或不如法之事憺然視其本源相同，十是以進入清凈寂滅之境如同身處不凈之地，能以佛法教化眾生，憺然不起執著、分別或厭惡捨棄之念。內心達到如此境界，於是稟告佛陀說：「天尊！如今您授予我封號和名位的要職，我應當報答您的恩德，宣揚開示一切佛法，讓未曾聽聞之人聽聞，讓未曾知曉之人知曉，讓未曾得度之人得度。我生死輪迴無數次，即使次數再多、時間再長，我也不覺得疲勞。我已經不執著，已經覺悟，已經能夠自我調整，已經不會迷惑，已經能夠進入佛法的庇護，隨順因緣而示現，我不把生死當作生死來看待，我承受佛陀的威神之力，已經完全明瞭。我還有五百個同伴，希望天尊您能施加四等的大慈悲，勉勵他們進入佛法，讓他們迅速理解併成就具足光明的定意。」
於是佛陀微笑，眾人看見光明從佛口中發出，五彩繽紛，光芒照耀十方——那些正在遭受痛苦的人，一時都得到了安寧——光明又從佛頂進入，恢復了往常的光輝。侍者阿難（佛陀弟子）整理衣物，避席而坐，合掌稟告說：「佛陀未
【English Translation】 English version: People in the world will thus be able to receive teachings. Good Understanding (a Bodhisattva's name)! Do you know who that young boy was at that time? It was you yourself. Now that I have appeared in the world, you have once again encountered and made a firm resolution. From now on, you will surely attain wisdom soon; after attaining wisdom, you will become a Buddha in two hundred kalpas, named Guiding the World King (a Buddha's name). Becoming the unique and supreme one in heaven and earth, you should teach and guide the ignorant, just as I am doing now.'
Hearing the Buddha bestow upon him the title and position, Good Understanding (a Bodhisattva's name) felt his heart purified and his body light, like crystal, pure inside and out, without any defilement. Wherever he was, he could maintain the purity of his heart. In this way, he could attain the ten qualities of equanimity: first, equanimity not to be moved by what is seen; second, equanimity to be always content with all kinds of laborious tasks; third, equanimity not to have any delusions about various thoughts; fourth, equanimity to be weary of and abandon the things that worldly people are eager to pursue; fifth, equanimity not to have any thoughts of seeking or denying those who are virtuous or not virtuous; sixth, equanimity not to be attached to good or evil dharmas; seventh, equanimity not to expect glory from those who are humble or virtuous; eighth, equanimity not to have joy or anger towards respect and offerings or abandonment and neglect; ninth, equanimity to regard all things that are in accordance with or not in accordance with the Dharma as having the same origin; tenth, to enter the state of pure stillness as if being in an impure place, able to teach sentient beings with the Dharma, equanimity without attachment, discrimination, or thoughts of aversion and abandonment. Having reached such a state of mind, he reported to the Buddha, 'World Honored One! Now that you have bestowed upon me the important position of title and rank, I should repay your kindness, proclaim and reveal all the Dharma, so that those who have not heard may hear, those who do not know may know, and those who have not been delivered may be delivered. I have been in the cycle of birth and death countless times, and even if the number of times is great and the time is long, I will not feel tired. I am no longer attached, I have awakened, I am able to adjust myself, I will not be confused, I am able to enter the protection of the Dharma, manifesting according to conditions, I do not regard birth and death as birth and death, I have received the Buddha's power and have fully understood. I also have five hundred companions, I hope that the World Honored One can bestow the great compassion of the four immeasurables, encourage them to enter the Dharma, so that they can quickly understand and achieve the samadhi of complete luminosity.'
Then the Buddha smiled, and everyone saw light emanating from the Buddha's mouth, colorful and radiant, illuminating the ten directions—those who were suffering at that time all received peace—the light then entered from the top of the Buddha's head, restoring the usual radiance. The attendant Ananda (Buddha's disciple) adjusted his clothes, moved aside and sat down, and said with his palms together, 'The Buddha has not'
嘗虛欣笑，笑必有故。唯愿敷演，散告未聞。」於是阿難，則而嘆曰：
「面部人雄顏， 眼鼻口正端； 金體極軟細， 今笑何盛欣。 方口含白齒， 唇像朱火明； 姿美八十種， 今笑必有因。 鏡齒牙四十， 廣舌頰車方； 語則香氣發， 今笑為誰成？ 眉髭紺青色， 眼瞼雙部當； 白毫天中立， 今笑唯愿聞。 天眼已了朗， 道眼已備通； 法眼與慧眼， 此四已具成。 笑必有感應， 啟化于未成； 或當受拜決， 故笑發金顏。」
佛語阿難：「佛真不妄笑也！今善明所從五百賢士，前世已供養二百億佛，已於其坐，聞是成具光明慧中百三十五行，自從初聞歷世逾多，然常剛猛適在小善之數，未能伏心受持清凈最妙定行。雖爾，以聞之功德，所生不在三惡處，常遇值是尊定之法。今日來會，凈心聽受，稍稍解釋開入正諦。后慈仁佛立，當於彼時，得是成具光明定意。卻後三十六萬億劫，皆成為佛。當復以是法教化，所領國土各各有號，有名幢節布耀王、次名大光遍顯、次名大勢伏惡、次名猛盛威德、次名流水凈音、次名高德普接、次名景現除結、次名化幻自在，名各各如此。」
於是，五百賢士聞所受決，欣悅踴躍，則得五無轉
【現代漢語翻譯】 現代漢語譯本： 曾經，世尊無緣無故地露出笑容，這笑容一定有原因。我希望您能詳細地解說，開示我們這些尚未聽聞之人。』於是阿難（Ananda，佛陀的十大弟子之一），整理衣襟后讚歎道： 『面容是人中之雄，眼睛、鼻子、嘴巴端正無比；金色的身體極其柔軟細膩，如今這笑容是為何如此盛大歡欣？方正的口中含著潔白的牙齒，嘴唇像鮮紅的火焰般明亮；美好的儀態有八十種之多，如今這笑容必定有原因。牙齒如鏡般潔白有四十顆，廣闊的舌頭，臉頰方正；說話時散發著香氣，如今這笑容是為誰而綻放？眉毛和鬍鬚呈紺青色，眼瞼勻稱；眉間白毫在天中挺立，如今這笑容，我希望能夠聽聞。天眼已經明亮通徹，道眼已經具備通達；法眼與慧眼，這四種眼已經具足成就。這笑容必定有感應，開啟教化那些尚未成就之人；或許是接受授記，所以才露出這金色的笑容。』 佛陀告訴阿難（Ananda）: 『佛陀是不會無緣無故發笑的！現在好好地聽著，這五百位賢士，前世已經供養過兩百億佛，並且在那些佛的座下，聽聞過這《成具光明慧》中的一百三十五行經文。自從最初聽聞以來，經歷的世代已經非常久遠，然而他們常常剛強勇猛，只做一些小的善事，未能降伏內心，受持清凈最妙的禪定修行。雖然如此，憑藉聽聞此經的功德，他們所生的處所不會在三惡道，常常能夠遇到這尊貴的禪定之法。今天來參加法會，以清凈的心聽受，逐漸地理解並進入真正的真理。未來的慈仁佛出世時，他們將會在那時得到這《成具光明定意》。此後經過三十六萬億劫，他們都將成佛。到那時，他們也將用此法來教化眾生，他們所領的國土各有各的名稱，有的名為幢節布耀王（Dvajapatākā-vyūha-rāja），有的名為大光遍顯（Mahāprabhā-prabhāsa），有的名為大勢伏惡（Mahābala-damaka），有的名為猛盛威德（Tīvra-tejas-vikrānta），有的名為流水凈音（Srotas-nirmala-ghoṣa），有的名為高德普接（Ucca-guṇa-parigraha），有的名為景現除結（Darśana-vyavakīrṇa-bandhana），有的名為化幻自在（Nirmita-māyā-vaśavartin），他們的名號各自如此。』 於是，五百賢士聽聞了所受的授記，欣喜雀躍，當下證得了五無轉。
【English Translation】 English version: Once, the World-Honored One smiled without a specific reason, and there must have been a cause for this smile. I wish you would explain it in detail, spreading the word to those of us who have not yet heard.』 Thereupon, Ananda (one of the Buddha's ten great disciples), adjusted his robes and praised: 『The face is the hero among men, the eyes, nose, and mouth are perfectly upright; the golden body is extremely soft and delicate, what is the reason for such great joy in this smile now? The square mouth contains white teeth, the lips are like bright red flames; the beautiful appearance has eighty kinds of excellence, there must be a reason for this smile now. The teeth are like mirrors, forty in number, the tongue is broad, and the cheeks are square; when speaking, fragrance emanates, for whom is this smile now? The eyebrows and mustache are dark blue, the eyelids are symmetrical; the white hair between the eyebrows stands upright in the center of the heavens, I wish to hear the reason for this smile now. The heavenly eye is already clear and bright, the eye of the Path is already fully understood; the Dharma eye and the wisdom eye, these four eyes are already fully accomplished. This smile must have a response, initiating the transformation of those who have not yet achieved; perhaps it is to receive a prediction, therefore this golden smile is emitted.』 The Buddha said to Ananda (Ananda): 『The Buddha does not smile without a reason! Now listen carefully, these five hundred virtuous men, in their past lives, have already made offerings to two hundred billion Buddhas, and in the seats of those Buddhas, they have heard these one hundred and thirty-five lines of the 'Accomplished Light of Wisdom' Sutra. Since the first time they heard it, the generations they have passed through have been very long, but they have often been strong and fierce, only doing small good deeds, unable to subdue their minds and uphold the pure and most wonderful meditative practice. Even so, by the merit of hearing this sutra, the places where they are born will not be in the three evil realms, and they will often encounter this venerable Dharma of meditation. Today they have come to the Dharma assembly, listening with pure hearts, gradually understanding and entering the true truth. When the future Compassionate Buddha appears, they will then obtain this 'Accomplished Light of Wisdom' Samadhi. After thirty-six trillion kalpas, they will all become Buddhas. At that time, they will also use this Dharma to teach sentient beings, and the lands they lead will each have their own names, some named Dvajapatākā-vyūha-rāja (Banner-Adorned King), some named Mahāprabhā-prabhāsa (Great Light Shining Everywhere), some named Mahābala-damaka (Great Strength Subduing Evil), some named Tīvra-tejas-vikrānta (Fierce and Vigorous Power), some named Srotas-nirmala-ghoṣa (Pure Sound of Flowing Water), some named Ucca-guṇa-parigraha (High Virtue Universally Received), some named Darśana-vyavakīrṇa-bandhana (Appearance Manifesting and Removing Bonds), some named Nirmita-māyā-vaśavartin (Transformation Illusion Self-Mastery), their names are each like this.』 Thereupon, the five hundred virtuous men, hearing the predictions they received, rejoiced and leaped for joy, and immediately attained the five non-retrogressions.
心：一者祠祀求福心不轉為；二者一切五味可否，皆是眾生之神命，終不轉為害生可口；三者正立於無上獨尊之行，終不轉動舍就小道；四者知是法尊無有與等者，勤心修行，雖有他法，雜異之虛而己，法心觀別終不轉為；五者正使世有佛、無佛、法興、法衰、有終、有絕，心在定意，不以無此三寶故轉為邪業。是為五無轉心。
已得是心法義，皆前長跪白天尊曰：「佛哀我等！告其封拜成佛之名，我等當報恩。后若所生弊惡之世，當勤修正行，奉宣尊法，開化未知，亂者正之、懈者勤之、卻者勉之、傾者扶之、缺懼者補完之、冥者照之、結者解之。殺者為說夭逝之殃、盜者為說貧乞之苦、淫者為說身之禍、讒佞欺者為說滅性之患、醉亂者為說危身之變。我等今日並於佛前，誓立五愿，作明士行乃至成佛，行之無休已。愿佛哀於我等！聽我等所言。
「第一之愿者：我作明士行，疾令身而變化周流十方。若世無佛，四輩弟子或有知法者，言：『信實有佛，但滅度耳！』俗人邪見疑網生，不見佛有不知法，便言：『無佛，但虛妄耳！若審有佛，何不見其威神乎？』兩諍如此。當於諍時，我便當往化，現佛身相好照明，又化威神，於是兩諍人前令見，知諦有佛，並謂曰：『汝莫疑也！』是疑人即當驚喜，因為
【現代漢語翻譯】 現代漢語譯本：心：一是不因祭祀祈求幸福而改變；二是對於一切食物的好壞，都認為是眾生的生命，最終不會爲了滿足口腹之慾而傷害生命；三是堅定地立於無上獨尊的道路上，最終不會動搖而捨棄正道去追求小道；四是明白佛法至尊，沒有可以與之相比的，勤奮修行，即使有其他法門，也只是虛假的雜糅，以佛法之心觀察辨別，最終不會改變；五是即使世間有佛、沒有佛，佛法興盛、佛法衰敗，有終結、有斷絕，心意堅定，不會因為沒有三寶而轉入邪惡的行業。這就是五種不會改變的心。
已經領悟了這種心法真義，都向前長跪，對天尊說：『佛陀憐憫我們！請告訴我們封授成佛的名號，我們應當報答佛恩。以後如果出生在污濁罪惡的時代，應當勤奮修正自己的行為，奉行宣揚佛法，開導化育那些還不明白佛法的人，匡正那些行為錯亂的人，激勵那些懈怠的人，勸勉那些退縮的人，扶持那些傾倒的人，補全那些殘缺和恐懼的人，照亮那些身處黑暗的人，解開那些被束縛的人。為殺生的人講述夭折的災禍，為盜竊的人講述貧窮乞討的痛苦，為邪淫的人講述身體的災禍，為讒言諂媚欺騙的人講述喪失本性的禍患，為醉酒胡鬧的人講述危及生命的變故。我們今天在佛前，共同發誓立下五大誓願，以明士的德行修行直至成佛，修行永不停止。愿佛陀憐憫我們！聽我們所說。』
『第一大愿是：我以明士的德行修行，迅速使自身變化，周遊十方世界。如果世間沒有佛，四眾弟子中或許有了解佛法的人，說：『確實有佛，只是已經涅槃了！』世俗之人產生邪見和疑惑，沒有見過佛，不瞭解佛法，就說：『沒有佛，只是虛妄的！如果真的有佛，為什麼沒有見到他的威神呢？』雙方爭論不休。當發生爭論的時候，我便應當前往化解，顯現佛的身相和光明，又顯現威神，在這些爭論的人面前讓他們見到，讓他們知道確實有佛，並且告訴他們說：『你們不要懷疑了！』這些疑惑的人立即應當驚喜，因為...
【English Translation】 English version: Heart: First, it does not change due to offering sacrifices and seeking blessings; second, regarding all flavors, good or bad, it considers them as the lives of sentient beings, and ultimately does not harm life to satisfy the palate; third, it stands firmly on the path of the supreme and unique, and ultimately does not waver to abandon the right path to pursue lesser paths; fourth, it understands that the Dharma is supreme, with nothing comparable to it, and diligently cultivates, even if there are other methods, they are merely false mixtures, observing and distinguishing with the heart of the Dharma, and ultimately does not change; fifth, even if there are Buddhas or no Buddhas in the world, the Dharma flourishes or declines, there is an end or extinction, the mind is steadfast, and it does not turn to evil deeds because there are no Three Jewels. These are the five unchanging hearts.
Having understood the true meaning of this heart-Dharma, they all knelt forward and said to the Heavenly Honored One: 'Buddha, have mercy on us! Tell us the names of those who are conferred Buddhahood, and we shall repay your kindness. If we are born in a defiled and evil age in the future, we shall diligently correct our actions, uphold and propagate the Dharma, enlighten and transform those who do not yet understand the Dharma, correct those who are confused, encourage those who are lazy, exhort those who retreat, support those who are falling, complete those who are incomplete and fearful, illuminate those who are in darkness, and untie those who are bound. For those who kill, we will speak of the calamity of premature death; for those who steal, we will speak of the suffering of poverty and begging; for those who engage in sexual misconduct, we will speak of the disasters of the body; for those who slander, flatter, and deceive, we will speak of the harm of losing one's nature; for those who are drunk and disorderly, we will speak of the changes that endanger life. Today, we all make five great vows before the Buddha, cultivating with the virtue of a wise person until we attain Buddhahood, and our practice will never cease. May the Buddha have mercy on us! Hear what we say.'
'The first vow is: I will cultivate with the virtue of a wise person, quickly transforming myself to travel throughout the ten directions. If there is no Buddha in the world, and among the fourfold disciples there are those who understand the Dharma, saying: 'Indeed, there was a Buddha, but he has already entered Nirvana!' Worldly people generate wrong views and doubts, having not seen the Buddha and not understanding the Dharma, they say: 'There is no Buddha, it is just false! If there truly is a Buddha, why have we not seen his majestic power?' The two sides argue endlessly. When disputes arise, I shall go to resolve them, manifesting the Buddha's form and radiant light, and also manifesting majestic power, allowing those who are arguing to see it before them, letting them know that there truly is a Buddha, and telling them: 'You must not doubt!' These doubting people shall immediately rejoice, because...'
說法教度脫之，已便化去，如是無極。
「第二之愿者：佛有大妙極深無量法門十二部要。佛滅度后，弟子各學一經、偏見一卷，不能遍洽，未解四說方便之等，便轉相難。或言虛、或言有，言是義當爾、是不當爾，真知法義者言辭相貌，不曉義者貪于名字，飾相貌狀如解達，便於眾會，兩諍興恚舍善就惡。當是諍時，我當往現身變化，有逾于眾，令眾肅然，便為斷說，是別正者。牽經開語，令俱歡喜，已便化去，如是無極。
「第三之愿者：佛滅度后，俗人外智之士，入佛弟子大眾中，弟子論說法義，言及眾道，分邪別正，差品高下，便言：『是道九十六種之中，佛為尊耶！有四神足飛行變化，天上天下無如佛智者。』俗智之士生不睹佛，習於邪見，信小毀大，便語佛弟子言：『汝莫妄說，云佛神足飛行變化，先古以來，人之品類，無有此也。誠不實言。』當此之時，我便化作佛身相，示諸種好，現於神足，經行空中，身出火水，令諸俗人、外智之士肅然而驚，乃知威神之化。以為說法，授以正戒，畢乃化去，如是無極。
「第四之愿者：若人讀誦佛經，獨在野室，若在山間，或於大國。尊姓長者，及與人民，無有師法，或師不明，頑無所問，心用疑網。我化作道人，被服往到其所，句句為解，
【現代漢語翻譯】 現代漢語譯本：說法教化引導他們解脫，之後便化去，像這樣沒有窮盡。
『第二條願望是：佛有偉大精妙、極其深奧、無量無邊的法門，總共有十二部經典要義。佛陀涅槃后，弟子們各自學習一部經典，只看到片面的見解，不能全面通達，不理解四種說法方便等等，於是互相爭論。或者說是『空』，或者說是『有』，說這個意義應當如此，那個意義不應當如此。真正理解佛法真義的人言辭和相貌都不同，不理解佛法真義的人貪圖名聲，偽裝出通達的樣子，在眾人集會時，互相爭辯，產生嗔恨，捨棄善良而趨向邪惡。當發生爭論的時候，我應當前往顯現化身，超過眾人，使大家肅靜下來，然後為他們判決解說，分辨什麼是差別，什麼是正道。引用經典，開導他們，使大家都感到歡喜，之後便化去，像這樣沒有窮盡。』
『第三條願望是：佛陀涅槃后，世俗有外道智慧的人，進入佛弟子大眾中，弟子們討論佛法意義，談到各種道，區分邪惡和正道，區別品級高下，那些人便說：『這個道在九十六種道中，佛陀是最尊貴的嗎？有四神足可以飛行變化，天上天下沒有像佛陀智慧這樣的人。』世俗有智慧的人沒有見過佛陀，習慣於邪見，相信小的而譭謗大的，便對佛弟子說：『你們不要胡說，說佛陀有神足可以飛行變化，從古以來，人的種類中，沒有這樣的事情。實在是不真實的言語。』在這個時候，我便化作佛的身相，顯示各種殊勝的相好，顯現神足，在空中行走，身上發出火焰和水，使那些世俗的人、有外道智慧的人肅然震驚，才知道威神的變化。為他們說法，授予他們正確的戒律，完畢后就化去，像這樣沒有窮盡。』
『第四條願望是：如果有人讀誦佛經，獨自在野外的屋子裡，或者在山間，或者在大國。無論是尊貴姓氏的長者，還是普通百姓，沒有老師指導，或者老師不明白，愚笨而無處詢問，心中充滿疑惑。我便化作道人（指修行人），穿著相應的服裝前往他們那裡，一句一句地為他們解釋，
【English Translation】 English version: Speaking the Dharma, teaching and guiding them to liberation, and then transforming away, like this without end.
'The second vow is: The Buddha has great, subtle, extremely profound, and immeasurable Dharma teachings, totaling twelve divisions of scriptures. After the Buddha's Parinirvana (death), disciples each study one scripture, having a one-sided view of one scroll, unable to be comprehensive, not understanding the four expedient ways of speaking, etc., and then argue with each other. Some say 'emptiness,' some say 'existence,' saying this meaning should be so, that meaning should not be so. Those who truly understand the meaning of the Dharma have different words and appearances, those who do not understand the meaning of the Dharma are greedy for names, pretending to be knowledgeable, and in public gatherings, they argue with each other, generating anger, abandoning goodness and turning to evil. When there is a dispute, I shall appear in a transformed body, surpassing the crowd, causing everyone to be quiet, and then judge and explain for them, distinguishing what is different and what is the right path. Quoting scriptures, enlightening them, making everyone happy, and then transforming away, like this without end.'
'The third vow is: After the Buddha's Parinirvana (death), worldly people with external wisdom enter the assembly of Buddha's disciples. The disciples discuss the meaning of the Dharma, talking about various paths, distinguishing evil and right, differentiating the levels of superiority and inferiority. Those people then say: 'Is this path the most venerable among the ninety-six kinds of paths? There are four divine feet that can fly and transform, and there is no one in heaven and earth like the Buddha's wisdom.' Worldly wise people have not seen the Buddha, are accustomed to wrong views, believe in the small and slander the great, and then say to the Buddha's disciples: 'Do not speak falsely, saying that the Buddha has divine feet that can fly and transform. Since ancient times, among the kinds of people, there has been no such thing. It is truly untrue words.' At this time, I shall transform into the Buddha's body, showing various auspicious marks, manifesting divine feet, walking in the air, emitting fire and water from my body, causing those worldly people, people with external wisdom, to be awestruck and amazed, and then they will know the transformation of divine power. Speaking the Dharma for them, giving them the correct precepts, and after finishing, transforming away, like this without end.'
'The fourth vow is: If someone is reciting Buddhist scriptures, alone in a hut in the wilderness, or in the mountains, or in a large country. Whether it is a noble elder or ordinary people, without a teacher to guide them, or the teacher is unclear, foolish and with no one to ask, their hearts are full of doubt. I shall transform into a Daoist (referring to a practitioner), wearing the appropriate clothing, and go to them, explaining each sentence for them,
本末分了，疑意權開，令入微妙而無疑難。已便化去，如是無極。
「第五之愿者：所生國處，常遇見佛。佛滅度后，弟子立廟、影象、佛形，並設講堂，論議經法。若俗之人，開學小慧，縛在四倒。聞佛弟子說度世法生死之要，便往難卻，不諒真正，謗訕啤呰，貪名求勝，或加悁恚，欲往壞敗，陵訾毀蔑，卑易弱之，弊于正道，令不得行。當爾之時，我便當化現佛身，更為說絕妙之法。現其生死殃福之應，將詣天上，令觀福舍；牽到泥犁，使視罪報。法威以震之，智力以伏之，令即降伏，信就大道。已便化去，如是無極。
「我作明士乃至成佛，常當行此五愿，無有休息。愿天尊以大恩之福，覆祐我等，令得所志。」
於是佛言：「善哉愿也！斯成明士，所當志念，從今已往，必得不失。但當常護其行，莫令毀漏。勤率一切，疾獲爾志。」佛時嘆曰：
「意大興愿首， 化惑以此五； 當成無央數， 疑者得入道。 此德無有量， 為眾行之英； 若人聞是愿， 疑網永除亡。 五愿為佛地， 所伏合道化； 大慧無過是， 此愿人中上。 五百諸賢士， 啟愿少等雙； 後生得不失， 一切受福慶。」
佛謂諸賢士一切在坐者：「是法真諦，宜善奉行
【現代漢語翻譯】 現代漢語譯本 區分了根本與枝末，開啟了對疑惑的權宜解釋，使人進入微妙之境而不再有疑惑和困難。事情完畢后便化去，就這樣沒有窮盡。
『第五個願望是：所出生的國家，常常能遇見佛（Buddha）。佛（Buddha）滅度后，弟子們建立廟宇、繪製圖像、塑造佛像，並設立講堂，討論經法。如果世俗之人，開啟了小小的智慧，卻被困在四種顛倒之中。聽到佛（Buddha）的弟子講述度世之法和生死的要義，便前去詰難，不相信真正的事實，誹謗嘲笑，貪圖名聲，追求勝利，或者加以怨恨惱怒，想要前去破壞，凌辱譭謗，輕視削弱，阻礙正道，使之不能推行。當這個時候，我便應當化現佛身，更為他們說絕妙的佛法。顯現他們生死禍福的報應，將他們帶到天上，讓他們觀看福德的居所；牽引到地獄，使他們看到罪惡的報應。用佛法的威嚴來震懾他們，用智慧的力量來降伏他們，使他們立即降伏，信奉歸順大道。事情完畢后便化去，就這樣沒有窮盡。
『我作為明智之士乃至成佛（Buddha），常常應當奉行這五個願望，沒有停止休息的時候。愿天尊以大恩大德的福佑，庇護我們，使我們能夠實現所立下的志向。』
於是佛（Buddha）說：『好啊，這個願望！這成就了明智之士所應當立下的志向，從今以後，必定能夠實現而不失去。只要常常守護自己的行為，不要讓它有毀壞和缺失。勤勉地帶領一切眾生，迅速獲得你的志向。』佛（Buddha）當時讚歎說：
『意大興起宏願之首，用這五個願望來化解迷惑；應當成就無數的功德，使疑惑的人得以進入正道。 這功德沒有限量，是為眾生行事的英傑；如果有人聽聞這個願望，疑惑的羅網將永遠消除滅亡。 五個願望是成佛（Buddha）的基礎，所降伏的都符合正道教化；大智慧沒有超過這個的，這個願望是人中之上。 五百位賢士，所發的願望少有能與你相比的；後世出生的人能夠不失去這些，一切都將承受福慶。』
佛（Buddha）告訴各位賢士以及所有在座的人：『這佛法是真理，應當好好地奉行。』
【English Translation】 English version The root and branches are distinguished, and the expedient explanations for doubts are opened, enabling people to enter the realm of subtlety without doubt or difficulty. After the matter is completed, it vanishes, and so it is without end.
'The fifth vow is: In the countries where I am born, may I always encounter the Buddha (Buddha). After the Buddha (Buddha) has passed into Nirvana, may the disciples establish temples, create images, sculpt Buddha figures, and set up lecture halls to discuss the scriptures. If worldly people, who have opened up a little wisdom, are trapped in the four inversions. Upon hearing the Buddha's (Buddha) disciples speak of the Dharma of deliverance and the essentials of life and death, they go to challenge it, disbelieving the truth, slandering and ridiculing, coveting fame, seeking victory, or adding resentment and anger, wanting to go and destroy, insult and slander, despise and weaken, hinder the right path, and prevent it from being practiced. At that time, I shall manifest a Buddha body and speak to them of the most wonderful Dharma. I will reveal the karmic consequences of their life, death, misfortune, and blessings, and take them to heaven to see the abodes of blessings; I will drag them to hell to show them the retribution for sins. I will use the majesty of the Dharma to shock them and the power of wisdom to subdue them, so that they will immediately surrender and believe in the Great Path. After the matter is completed, it vanishes, and so it is without end.'
'As a wise man and even until I become a Buddha (Buddha), I shall always practice these five vows without rest. May the Heavenly Venerable, with great kindness and blessings, protect us, so that we may achieve our aspirations.'
Then the Buddha (Buddha) said, 'Good, this vow! This fulfills the aspiration that a wise man should make. From now on, you will surely achieve it without fail. But always guard your conduct, lest it be damaged or flawed. Diligently lead all beings to quickly attain your aspiration.' The Buddha (Buddha) then exclaimed:
'The mind greatly arises as the head of vows, using these five vows to transform delusion; one should achieve countless merits, so that those who doubt may enter the path. This merit is immeasurable, being a hero in acting for the sake of beings; if anyone hears this vow, the net of doubt will be forever eliminated and destroyed. The five vows are the foundation for Buddhahood (Buddha), and those who are subdued are in accordance with the Dharma; there is no greater wisdom than this, and this vow is the highest among people. The five hundred virtuous ones, the vows they made are rarely equal to yours; those born in later generations will not lose these, and all will receive blessings and joy.'
The Buddha (Buddha) said to all the virtuous ones and all those present, 'This Dharma is the truth, and it should be well practiced.'
，當以成具為本，不以虛言、綺語為應法也。當忍而不為惡，若在空閑及於大眾尊卑之處，內製其心，令如戒法，不以閑宴而犯漏行；不于眾會而自大；不用尊顯而驕貴；不以卑弱而轉隨；不慚善、不慚惡；不種無益之事；心如正法無有搖卻；不作增減之念也。如此明士，善根五愿必獲爾志，疾成至佛。」
是時，無穢王明士避坐長跪，啟天尊曰：「愿佛今日，現是成具光明定意威神，令此眾會見之悅也喜樂，皆當發意立此德本，未成者成，未度者度。」
於時，坐中有明士名大力普平。佛贊大力普平：「現是成具光明定意威神。」即時受教，便於其坐而不起動，因入慧定神靜之意，如彈指頃，三千大千之國，諸小山、大山、大障山、小障山，悉滅不現，一切普平，紺琉璃色。復令十方他佛國土，皆通相見、相去如一尋所也。觀十方諸佛坐處，譬如仰觀星宿不可計算。復以右手舉，十方諸佛三千大千國土，已著一指上之、下之，如舉一塵。其中人民，蠕動之類，無有知之者，而有驚怖之念也。於是，復以一切十方諸佛之國，以內方圓一尺之器中，而不逼迮。現變畢竟，㸌如常故。
其在坐者，皆見如斯，悉而驚欣踴喜，發於大愿，其心皆在無上獨尊之地。八百萬明士及諸尊天，得安樂慧定。復六十
【現代漢語翻譯】 現代漢語譯本：應當以成就具足為根本，不以虛妄之言、華麗之語作為應合正法的方式。應當忍耐而不作惡，無論身處空閑之地還是大眾聚集的尊卑場合，都要約束自己的內心，使其符合戒律，不因為獨處安逸而放縱自己的行為；不在眾人集會時自高自大；不因為地位尊貴顯赫而驕傲自滿；不因為地位卑微弱小而隨波逐流；不以不慚愧於善事、不羞恥于惡事；不做沒有益處的事情；心如正法一樣堅定不移；不產生增減正法的念頭。像這樣的賢明之士，以善根和五種願力，必定能夠實現自己的志向，迅速成就佛果。
這時，無穢王（Wu Hui Wang）明士避開座位，長跪著，向天尊（Tian Zun，對佛的尊稱）稟告說：『愿佛陀今日，展現成就具足光明定意（Cheng Jiu Ju Zu Guang Ming Ding Yi）的威神之力，讓這裡的與會大眾見到後心生喜悅，都能夠發起立下這種德行的根本，未成就者得以成就，未得度者得以得度。』
當時，在座中有一位明士，名叫大力普平（Da Li Pu Ping）。佛陀讚歎大力普平說：『展現成就具足光明定意（Cheng Jiu Ju Zu Guang Ming Ding Yi）的威神之力。』大力普平立即接受佛的教誨，就在他的座位上沒有起身移動，進入了智慧禪定的神靜之意境。如同彈指之間，三千大千世界（San Qian Da Qian Shi Jie，佛教宇宙觀中的一個單位世界），所有的小山、大山、大障山、小障山，全部消失不見，一切都變得平坦，呈現出紺琉璃色。又讓十方其他佛的國土，都能夠互相看見，彼此相隔如同只有一尋（Xun，古代長度單位）的距離。觀察十方諸佛的座位之處，就像仰望星宿一樣不可計數。又用右手舉起，十方諸佛的三千大千國土（San Qian Da Qian Shi Jie），已經放在一根手指之上、之下，就像舉起一粒微塵。其中的人民，以及蠕動的生物，沒有誰知道這件事，但都產生了驚恐的念頭。於是，又將一切十方諸佛的國土，放在一個內方外圓一尺的器物中，卻並不感到擁擠。這種變化展現完畢后，一切又恢復如常。
在座的人，都見到了這樣的景象，全都感到驚訝、歡欣、踴躍、喜悅，發下了宏大的誓願，他們的心都向往著無上獨尊的佛地。八百萬明士以及諸位尊天，獲得了安樂智慧禪定。又有六十...
【English Translation】 English version: One should take accomplishment and completeness as the foundation, and not use false words or flowery language as a way to accord with the Dharma. One should be patient and not do evil. Whether in a secluded place or in a public gathering of high and low, one should restrain one's mind internally, making it conform to the precepts, not indulging in loose conduct because of being alone and at ease; not being arrogant in public gatherings; not being proud and haughty because of being honored and prominent; not drifting along because of being humble and weak; not being unashamed of good, not being unashamed of evil; not planting useless things; the mind should be as steadfast as the true Dharma, without wavering; not creating thoughts of increasing or decreasing it. Such a wise person, with good roots and five vows, will surely attain their aspirations and quickly achieve Buddhahood.
At that time, the Ming Shi (Wise Man) Wu Hui Wang (Immaculate King) avoided his seat, knelt down, and reported to Tian Zun (Heavenly Honored One, a respectful term for the Buddha): 'May the Buddha today manifest the majestic power of Cheng Jiu Ju Zu Guang Ming Ding Yi (Accomplishment, Complete, Light, Samadhi), so that the assembly here may see it and rejoice, and all may generate the intention to establish this foundation of virtue, those who have not achieved may achieve, and those who have not been liberated may be liberated.'
At that time, there was a Ming Shi (Wise Man) in the assembly named Da Li Pu Ping (Great Strength Universal Peace). The Buddha praised Da Li Pu Ping (Great Strength Universal Peace): 'Manifest the majestic power of Cheng Jiu Ju Zu Guang Ming Ding Yi (Accomplishment, Complete, Light, Samadhi).' Immediately receiving the Buddha's teaching, he did not rise from his seat, and entered the state of wisdom samadhi and divine stillness. In the time it takes to snap one's fingers, the San Qian Da Qian Shi Jie (Three Thousand Great Thousand Worlds, a unit of the Buddhist cosmology), all the small mountains, large mountains, great obstacle mountains, and small obstacle mountains, all disappeared and were not seen, and everything became flat, appearing in the color of dark lapis lazuli. Furthermore, he caused the Buddha lands of the other ten directions to be able to see each other, separated by a distance of only one Xun (ancient unit of length). Observing the places where the Buddhas of the ten directions were seated was like looking up at the stars, uncountable. Furthermore, with his right hand raised, the San Qian Da Qian Shi Jie (Three Thousand Great Thousand Worlds) of the Buddhas of the ten directions were already placed on one finger, above and below, like lifting a speck of dust. The people within them, and the crawling creatures, none of them knew about this, but they all had thoughts of fear. Then, he placed all the Buddha lands of the ten directions into a vessel that was one foot square inside and round outside, without feeling crowded. After this transformation was completed, everything returned to normal.
Those who were present all saw such a sight, and were all surprised, delighted, joyful, and made great vows, their hearts all yearning for the supreme and unique Buddha land. Eight million Ming Shi (Wise Men) and all the honored devas (gods) obtained peaceful and joyful wisdom samadhi. Furthermore, sixty...
萬人，悉入通解法門。復六萬八千人，得是成具光明定意。十方諸來明士莫不歡喜。
佛語善明：「一切人所以不學是成具光明定意者，為住于惑故也。計有以有便著染黑冥，以在著染，譬猶冥夜復閉目行，便無所見。無所見者，謂今所受身善、惡，目前之所造也。
「以不覺見故，便吁嗟啼泣，謂今為善反受惡罪，或先為惡反受善福。不曉思惟此本，便結在疑網，已在疑網，于可學便不欲學，可進不欲進，可入不欲入，是故忘失是定，在於哭悲惶戀，累劫無終，已來往無休息，名曰勞苦行也。
「哀哉！善明！此章可像故，佛出世正為愚迷人故，其有人學是正定者，彼所感念，生死之煩皆疾得除；復能訓導一切諸著有者。善明！常當思惟空法，莫住惑誤處也。」
善明白佛言：「若有賢士，生於種姓之家，統領縣官位率國政，心多煩亂不得專一，欲學是定，當奈何乎？」
佛言：「賢士生有縣官之因緣，或在不安隱處，欲學是定，不得巡心者，當書是經卷供養。設坐閣燒香敬禮，朝中人定，不失三時，頭面為禮，懇惻至心。又當加行十五事：一者不殺；二者活生；三者不妄取；四者而恩施人；五者不淫；六者遠色聲；七者不欺不調；八者而忠言善諫；九者不醉；十者不以酒為惠施；
【現代漢語翻譯】 現代漢語譯本：一萬人全部領悟了通解法門（能通達理解一切佛法的法門）。又有六萬八千人，獲得了成具光明定意（成就具足光明的禪定）。十方前來的賢明之士沒有不歡喜的。
佛對善明說：『所有人之所以不學習這個成具光明定意，是因為執著于迷惑的緣故。認為實有而執著，就染上黑暗，如同在黑夜裡閉著眼睛行走，什麼也看不見。所謂看不見，是指現在所受的身體，所經歷的善與惡，以及眼前所造作的一切。』
『因為不能覺察和看清這些，便嘆息哭泣，認為現在行善反而遭受惡報，或者過去作惡反而享受善報。不明白其中的因果關係，便陷入疑惑的羅網。一旦陷入疑惑的羅網，對於可以學習的就不想學習，可以前進的就不想前進，可以進入的就不想進入。因此，忘失了這個禪定，沉溺於哭泣悲傷和惶恐留戀之中，累劫沒有終結，往來輪迴沒有休息，這叫做勞苦修行。』
『可悲啊！善明！這個法門可以比喻成畫像，佛陀出世正是爲了愚昧迷惑的人。如果有人學習這個正定，他所感受到的生死煩惱都能迅速消除；還能引導一切執著于有的人。善明！要常常思惟空性之法，不要住在迷惑顛倒之處。』
善明對佛說：『如果有賢士，出生于高貴的家族，統領縣官職位，管理國家政事，心中多有煩惱而不能專一，想要學習這個禪定，應該怎麼辦呢？』
佛說：『賢士因為有擔任縣官的因緣，或者身處不安穩的地方，想要學習這個禪定，不能夠靜下心來，就應當書寫這部經卷供養。設定樓閣，焚香敬禮，早朝、中午、晚上，不失去這三個時辰，以頭面禮拜，懇切至誠。還要加上實行十五件事：第一，不殺生；第二，放生；第三，不偷盜；第四，給予恩惠；第五，不邪淫；第六，遠離聲色；第七，不欺騙不戲弄；第八，忠言勸諫；第九，不醉酒；第十，不以酒作為施捨；』
【English Translation】 English version: Ten thousand people all entered the Dharma Gate of Universal Understanding (a Dharma Gate that allows one to understand all Buddha-Dharma). Another sixty-eight thousand people attained the Samadhi of Accomplishing and Possessing Bright Light. All the wise and enlightened ones who came from the ten directions were delighted.
The Buddha said to Shanming (Good Understanding): 'The reason why all people do not study this Samadhi of Accomplishing and Possessing Bright Light is because they dwell in delusion. Clinging to existence as real, they become stained with darkness, like walking with eyes closed in the dark night, seeing nothing. What is meant by seeing nothing is the present body one receives, the good and evil one experiences, and all that one creates before one's eyes.'
'Because they cannot perceive and see these things clearly, they sigh and weep, thinking that doing good now results in evil retribution, or that doing evil in the past results in good fortune. Not understanding the cause and effect within, they become entangled in the net of doubt. Once entangled in the net of doubt, they do not want to learn what can be learned, do not want to advance where one can advance, do not want to enter where one can enter. Therefore, they forget this Samadhi, and are immersed in weeping, sorrow, fear, and attachment, without end for countless kalpas, coming and going in reincarnation without rest, which is called laborious practice.'
'Alas! Shanming! This chapter can be likened to an image; the Buddha appears in the world precisely for the sake of the ignorant and deluded. If someone studies this correct Samadhi, the afflictions of birth and death that they experience can be quickly eliminated; and they can also guide all those who are attached to existence. Shanming! You should constantly contemplate the Dharma of emptiness, and do not dwell in places of delusion.'
Shanming said to the Buddha: 'If there is a virtuous person, born into a noble family, governing as a county official, managing state affairs, with much煩惱(troubles) in their heart and unable to concentrate, wanting to learn this Samadhi, what should they do?'
The Buddha said: 'If a virtuous person has the karma to be a county official, or is in an insecure place, wanting to learn this Samadhi but unable to calm their mind, they should write out this Sutra and make offerings to it. Set up a pavilion, burn incense, and pay respects, in the morning court, at noon, and in the evening, without missing these three times, bowing with head and face to the ground, with sincere and earnest heart. They should also add and practice fifteen things: First, do not kill; second, liberate living beings; third, do not steal; fourth, bestow kindness; fifth, do not engage in sexual misconduct; sixth, stay away from sights and sounds of sensual pleasure; seventh, do not deceive or joke; eighth, offer loyal words and good advice; ninth, do not get drunk; tenth, do not use alcohol as a gift;'
十一者擁護羸劣不令抂撗；十二者其所臨生加以仁心，各使得所；十三者寬弘大受，包化不肖，示以正教；十四者其來歸於己，有所陳訴，必而正平應於法律，令無枉慍；十五者以善勸上，悉施於民，終始無懈。行是十五戒，莫得休廢，此亦應定意之教法，必得不失，后長解脫也。」
善明白佛言：「若有凡人為宿罪所牽，在不安隱處，拘逼制礙，有志於是成具光明定法，而不得從心意，欲學是尊定，當奈何乎？」
佛言：「善明！凡人至心欲學者，亦如上說。善書是經卷，為設坐閣，燒香敬禮，不失三時，當復加行十事：一者修奉五戒，無有缺犯；二者當以閑暇，稍稍誦行定意法文；三者雖執事作，內心誦習，使不忘誤；四者在勤勞屈苦之地，當知是宿行所為，而無慍恚；五者若居地無佛形像，無離惡眾，心常存憶，向四方作禮，如對佛無異；六者謹敕柔軟，調和心意，下於一切；七者所作盡節而無虛飾；八者饒作等侶，不愛筋力；九者若見老、羸、疾病、瘦耄，傷念扶護，至心不飾；十者常歸命三尊而不怠忘；是為十事。凡人雖在勤苦拘礙之處，當行此十事，莫毀、莫懈，亦應定意教法，世世不失，后長解脫也。」
善明白佛言：「若有賢女人！姻種姓之家，或有居事之業因緣，不得舍離，欲
【現代漢語翻譯】 現代漢語譯本：第十一條，要擁護弱小，不讓他們受到欺凌；第十二條，對於所管轄的百姓，要施以仁愛之心，使他們各得其所；第十三條，要寬宏大量，包容和感化不賢之人，用正當的教義來引導他們；第十四條，對於前來歸附自己，有所陳述的人，一定要公正平和地按照法律來處理，不讓他們受到冤屈；第十五條，要用善行來勸導上級，並將恩惠施予百姓，始終不懈怠。奉行這十五條戒律，不得停止或廢棄，這也是應當堅定意念的教法，必定不會迷失，最終獲得解脫。
善明菩薩問佛說：『如果有人因為前世的罪業所牽連，處在不安穩的地方，受到拘禁和限制，有志於成就具足光明的禪定之法，卻不能隨心所愿，想要修學這種尊貴的禪定，應該怎麼辦呢？』
佛說：『善明！凡人真心想要修學者，也應該像上面所說的那樣。認真書寫這部經卷，為它設定坐席和閣樓，焚香敬禮，不間斷地在三個時辰進行修習，還應當額外修行十件事：第一，要奉行五戒，沒有缺失和違犯；第二，應當利用空閑時間，慢慢誦讀和修行禪定的法文；第三，即使在處理事務時，內心也要誦習，使之不忘記和出錯；第四，在辛勤勞作和困苦的地方，應當知道這是過去行為所造成的，而不要怨恨；第五，如果居住的地方沒有佛的形像，沒有遠離惡劣的群體，心中要常常存有憶念，向四方作禮，如同面對佛一樣；第六，要謹慎、溫順、調和心意，謙下於一切人；第七，所做的事情要盡心盡力，沒有虛假和裝飾；第八，要多結交同伴，不吝惜自己的力量；第九，如果見到年老、體弱、疾病、瘦弱的人，要傷感憐憫並扶持保護，真心實意，不虛偽；第十，要常常歸命于佛、法、僧三寶（San Bao），不懈怠和忘記。』這就是十件事。凡人即使處在辛勤勞作和拘禁限制的地方，也應當奉行這十件事，不要毀壞，不要懈怠，這也是應當堅定意念的教法，世世代代不會迷失，最終獲得解脫。』
善明菩薩問佛說：『如果有賢良的女子，出身於好的家族，或者有需要處理的事務，不能捨棄離開，想要修學這種尊貴的禪定，應該怎麼辦呢？』
【English Translation】 English version: Eleventh, protect the weak and do not allow them to be bullied; twelfth, treat the people under your jurisdiction with benevolence, so that they can each obtain what they deserve; thirteenth, be generous and tolerant, embrace and influence the unworthy, and guide them with righteous teachings; fourteenth, for those who come to submit to you and have something to present, be sure to handle it fairly and justly according to the law, so that they are not wronged; fifteenth, use good deeds to advise superiors and extend grace to the people, without懈怠 from beginning to end. Practice these fifteen precepts, without stopping or abandoning them. This is also a teaching of steadfast intention, which will surely not be lost, and will ultimately lead to liberation.
Shanming Bodhisattva asked the Buddha: 'If there is an ordinary person who is牽連 by past sins, in an insecure place, subject to restraint and restriction, who aspires to achieve the Dharma of Samadhi (Ding Fa) with complete light, but cannot follow his heart's desire, and wants to practice this noble Samadhi (Ding), what should he do?'
The Buddha said: 'Shanming! Ordinary people who sincerely want to learn should also do as described above. Carefully write this scripture, set up a seat and pavilion for it, burn incense and pay homage, without interruption at the three times of the day, and should also practice ten additional things: First, observe the five precepts (Wu Jie), without any deficiencies or violations; second, use leisure time to slowly recite and practice the Dharma texts of Samadhi (Ding Yi); third, even when handling affairs, recite them inwardly, so as not to forget or make mistakes; fourth, in places of hard work and suffering, know that this is caused by past actions, and do not resent it; fifth, if the place of residence does not have the image of the Buddha, and is not far from evil groups, constantly remember it in your heart, and pay homage to the four directions, as if facing the Buddha; sixth, be cautious, gentle, and harmonize your mind, and be humble to all; seventh, do everything wholeheartedly without falsehood or adornment; eighth, make many companions and do not begrudge your strength; ninth, if you see the old, weak, sick, or frail, feel compassion and support and protect them, sincerely and without pretense; tenth, always take refuge in the Three Jewels (San Bao) without懈怠 or forgetting.' These are the ten things. Ordinary people, even in places of hard work and restriction, should practice these ten things, without destroying them, without懈怠. This is also a teaching of steadfast intention, which will not be lost for generations, and will ultimately lead to liberation.'
Shanming Bodhisattva asked the Buddha: 'If there is a virtuous woman, from a good family, or has affairs that need to be handled and cannot be abandoned, who wants to practice this noble Samadhi (Ding), what should she do?'
學是成具光明定意，當奈何乎？」
佛言：「善明！女人有居事因緣，志欲學是正定者，亦如上說。善書是經、設立棚閣、供施幡花、燒香敬禮、頭腦著地，雞鳴、日中、人定三時，為禮不失、至心懇惻、常愿離於女人身，心絕愛慾，如是無懈。又當加行二十事：一者持上賢士十五戒，中士十戒，而不毀缺；二者捐于妒心；三者減于镮釧之好；四者除于脂粉之飾；五者無有恣態；六者衣服真純而不奢麗；七者育養室內，以慈心相向；八者軟教奴婢，不加楚痛；九者攝護孤獨，衣食平等；十者孝事其上，仁接下小；十一者下聲下意，當自克責；十二者謙卑誡順，常知慚愧；十三者所作為者，手執其事，清凈香潔，施於公姑、父母，供養三尊，及與師友；十四者親疏善惡，慈而等之，無此四念，差別之相；十五者若在私室，空閑無人，心不念欲；十六者端殷精一，心常在法；十七者所欲施作，報于所尊，然後乃行；十八者無自專之心，常以卑順敕誡其身，令如正法；十九者終不於牆垣窺看，有邪僻之念；二十者坐起言語，終不調戲，常應法律，而無輕失。是為賢女人居家行正定之法。如此莫漏，功德漸滿，后長解脫也。」
善明白佛言：「若有小姓凡女人，性樂賢行者，家貧困厄，執事勞苦，憂在衣食，不得
【現代漢語翻譯】 現代漢語譯本：『如果學習成就具光明三昧（Samadhi of radiant light），應該如何做呢？』
佛說：『善明！女人有居家事務的因緣，如果立志學習這種正定，也如上面所說。認真書寫這部經、設立棚閣、供奉幡花、燒香敬禮、頭面著地，在雞鳴、日中、人定這三個時辰，禮拜不缺、至誠懇切、常愿脫離女身，內心斷絕愛慾，像這樣毫不懈怠。又應當額外修行二十件事：一是持守上等賢士的十五條戒律，或中等賢士的十條戒律，而不毀犯缺失；二是捨棄嫉妒之心；三是減少對華麗首飾的愛好；四是去除脂粉的裝飾；五是沒有放縱的姿態；六是衣服樸素純真而不奢華艷麗；七是教養家人，以慈悲心相待；八是溫和地教導奴婢，不施加鞭打責罰；九是照顧孤苦無依的人，給予平等的衣食；十是孝順長輩，仁愛對待下屬晚輩；十一是說話輕聲細語，態度謙和，常常自我反省；十二是謙虛恭敬，常懷慚愧之心；十三是所做的事情，親手操持，保持清潔香凈，獻給公婆、父母，供養三寶（佛、法、僧），以及師長朋友；十四是對待親疏、善惡之人，都以慈悲平等之心對待，沒有分別的念頭；十五是即使在私室，空閑無人的時候，心中也不生起淫慾之念；十六是端正專一，一心常在佛法上；十七是想要施捨或做的事情，稟告給所尊敬的人，然後才去做；十八是沒有自作主張的心，常常以謙卑順從的態度告誡自己，使自己的行為符合正法；十九是始終不從墻縫偷看，不生邪念；二十是坐臥、起身、說話，始終不輕浮戲謔，常常遵循法度，沒有輕率的過失。這就是賢良的女人居家修行正定的方法。像這樣沒有疏漏，功德逐漸圓滿，將來終會長久地得到解脫。』
善明對佛說：『如果有小戶人家的普通女子，天性喜歡賢良的行為，但家境貧困，操勞辛苦，為衣食擔憂，沒有
【English Translation】 English version: 『If one studies to achieve the Samadhi of radiant light, how should one do it?』
The Buddha said: 『Good Understanding! Women have the conditions of household affairs. If they aspire to study this right concentration, it is as described above. Diligently write this sutra, set up a pavilion, offer banners and flowers, burn incense and pay respects, prostrate with head to the ground, and at the three times of cockcrow, midday, and nightfall, perform the rituals without fail, with utmost sincerity, constantly wishing to be free from the female body, and with the mind completely detached from love and desire, without any懈怠 (xie dai, laxity). Furthermore, one should additionally practice twenty things: First, uphold the fifteen precepts of a superior virtuous person, or the ten precepts of a middling virtuous person, without violating or lacking any; second, relinquish the heart of jealousy; third, reduce the fondness for ornate jewelry; fourth, eliminate the adornment of cosmetics; fifth, have no licentious manners; sixth, clothing should be simple and pure, not extravagant and showy; seventh, nurture the household with a compassionate heart; eighth, gently teach servants, without inflicting beatings or punishments; ninth, care for the lonely and helpless, providing equal food and clothing; tenth, be filial to elders and treat juniors with kindness; eleventh, speak softly and humbly, constantly reflecting on oneself; twelfth, be humble and obedient, always knowing shame and remorse; thirteenth, whatever tasks are to be done, handle them personally, keeping them clean and fragrant, offering them to parents-in-law and parents, making offerings to the Three Jewels (Buddha, Dharma, Sangha), and to teachers and friends; fourteenth, treat relatives and strangers, good and evil people, with equal compassion, without any differentiating thoughts; fifteenth, even when in private, in an empty room, the mind should not entertain thoughts of lust; sixteenth, be upright, earnest, and focused, with the mind constantly on the Dharma; seventeenth, whatever one wishes to give or do, report it to those who are respected, and then act; eighteenth, have no self-willed mind, constantly admonishing oneself with humility and obedience, so that one's actions conform to the right Dharma; nineteenth, never peep through walls or fences, and have no perverse thoughts; twentieth, in sitting, rising, and speaking, never be frivolous or jesting, always conforming to the law, and without careless mistakes. This is the method for a virtuous woman to practice right concentration while living at home. If one does this without omission, merit will gradually be fulfilled, and in the future, one will attain lasting liberation.』
Good Understanding said to the Buddha: 『If there is a common woman from a humble family, who by nature delights in virtuous conduct, but whose family is poor and burdened with hardship, toiling laboriously, and worried about food and clothing, without
自在，內厭殃罪，欲疾解脫，聞是成具光明尊定清凈之法，至心欲行，當云何乎？」
佛言：「善明！如此凡女人輩，在於貧困，欲學是定，雖不能得具行誡法者，且當修奉十事，莫作違舍。一者親就賢友，從受五戒，行不毀缺；二者雖饑雖寒，忍不殺盜，以自飽暖；三者雖獨居處，忍不邪淫，數諫心意；四者雖貧，忍不欺怠，以求財賄；五者于酒食倡伎，忍不觀戲；六者尊行定法者，視之如佛；七者常行五善心：一爲念施心，二為恭敬心，三為禮節心，四為下於一切心，五為制伏眾態心；八者雖在事作，心誦法文而無懈怠；九者六齋入塔，禮拜三尊；十者雖無錢財以用佈施，常身自掃灑塔地，以凈水漿，給與眾僧澡手洗浴，以力為施，勤而不厭。是為凡女人在於貧困，而行是十事，不有懈怠，此則巍巍，生則值佛，常遇定法，后長解脫。」
佛言：「善明！我所說賢女、凡人、貴姓賢女、凡姓女人、好賢行者，四品之行，誡法了了，其身履行無毀漏者，是之福祐難譬喻也。
「善明！譬人以七寶滿是十方，上至二十八天，以用佈施，百千劫不休不息。如彼四輩人，行成具光明定意四品法功德，出於彼佈施福上巨億萬倍。所以者何？夫福者有盡、有苦、有往來、有煩勞、有食飲；行是成具光明定意
【現代漢語翻譯】 現代漢語譯本：『世尊，如果有人生活困苦，內心厭惡罪惡，想要快速解脫，聽聞了這成就具光明尊定（Samadhi of the Honored One of Accomplished Light）的清凈之法，真心想要修行，應當如何做呢？』
佛說：『善明（Sudatta）！這些凡俗女子，身處貧困，想要學習這種禪定，即使不能完全遵守戒律，也應當修持奉行以下十件事，不要違背捨棄。第一，親近賢善的朋友，從他們那裡接受五戒，並且持守不毀壞；第二，即使飢餓寒冷，也要忍耐不殺生、不偷盜，以此來滿足自己的溫飽；第三，即使獨自居住，也要忍耐不邪淫，時常勸誡自己的心意；第四，即使貧窮，也要忍耐不欺騙、不懈怠，以此來尋求財富；第五，對於飲酒、美食、歌舞伎樂，要忍耐不去觀看；第六，尊重修行禪定之法的人，視他們如同佛陀；第七，經常實行五種善心：一是佈施心，二是恭敬心，三是禮節心，四是謙下於一切眾生的心，五是制伏各種不良心態的心；第八，即使在做事的時候，心中也要誦唸佛法經文而不懈怠；第九，在六齋日進入佛塔，禮拜佛、法、僧三寶；第十，即使沒有錢財用來佈施，也要經常親自打掃佛塔的地面，用乾淨的水漿，供給眾僧洗手洗浴，以自己的能力作為佈施，勤勞而不厭倦。這就是凡俗女子身處貧困，而奉行這十件事，不懈怠，這樣就非常殊勝，生生世世都能遇到佛陀，經常遇到禪定之法，最終獲得解脫。』
佛說：『善明！我所說的賢女、凡人、貴姓賢女、凡姓女人、好賢行者這四種人的修行，如果戒律清清楚楚，自身行為沒有毀壞遺漏，那麼她們的福報是難以比喻的。』
『善明！譬如有人用七寶充滿十方世界，上至二十八天，用來佈施，百千劫都不停止。像這四種人，修行成就具光明定意（Samadhi of the Honored One of Accomplished Light）這四種品級的法所獲得的功德，超過那用七寶佈施的福報億萬倍。為什麼呢？因為福報是有盡頭的，有苦惱，有往來，有煩勞，需要飲食才能維持；而修行這成就具光明定意（Samadhi of the Honored One of Accomplished Light）
【English Translation】 English version: 'World Honored One, if someone is living in poverty, detests evil deeds in their heart, and desires to quickly attain liberation, having heard of this pure Dharma of the Samadhi of the Honored One of Accomplished Light, and sincerely wishes to practice it, what should they do?'
The Buddha said: 'Sudatta! These ordinary women, being in poverty, wishing to learn this samadhi, even if they cannot fully observe the precepts, should cultivate and uphold the following ten things, and not violate or abandon them. First, draw near to virtuous friends, receive the five precepts from them, and uphold them without breaking them; second, even if hungry or cold, endure and do not kill or steal, in order to satisfy your own needs; third, even if living alone, endure and do not engage in sexual misconduct, and frequently admonish your own mind; fourth, even if poor, endure and do not deceive or be lazy, in order to seek wealth; fifth, regarding alcohol, food, singing, dancing, and theatrical performances, endure and do not watch them; sixth, respect those who practice the Dharma of samadhi, and regard them as Buddhas; seventh, constantly practice five good minds: first, a mind of generosity; second, a mind of respect; third, a mind of propriety; fourth, a mind of humility towards all beings; fifth, a mind of subduing all bad mental states; eighth, even while working, recite the Dharma texts in your heart without laziness; ninth, on the six fast days, enter the stupa and pay homage to the Three Jewels; tenth, even if without money to give as alms, constantly sweep the ground of the stupa yourself, and provide clean water for the monks to wash their hands and bathe, using your strength as alms, diligently and without weariness. This is how ordinary women, being in poverty, practice these ten things without laziness, which is very excellent, and in life after life they will encounter the Buddha, constantly encounter the Dharma of samadhi, and ultimately attain liberation.'
The Buddha said: 'Sudatta! The practice of these four types of people I have spoken of—virtuous women, ordinary people, virtuous women of noble birth, ordinary women of common birth, and those who practice virtue well—if the precepts are clear and distinct, and their own conduct is without damage or omission, then their blessings are difficult to compare.'
'Sudatta! For example, if someone were to fill the ten directions with the seven treasures, up to the twenty-eighth heaven, and use them for almsgiving, without stopping for hundreds of thousands of kalpas. The merit of these four types of people, who cultivate and accomplish the Dharma of the four grades of the Samadhi of the Honored One of Accomplished Light, exceeds the merit of that almsgiving with the seven treasures by billions of times. Why is this so? Because blessings have an end, have suffering, have coming and going, have toil, and require food and drink to be sustained; while cultivating this Samadhi of the Honored One of Accomplished Light'
，則無此五也，寂然潔凈，一切盡滅，是曰最尊，故喻勝也。
「善明！當布露是戒，令一切聞受持行之，此明士所當勤勸率也。」
佛告善明：「我滅度后，若有人行是成具光明定意，及書持經卷、供養作禮者，當有十二大天神擁護之，令不抂撗，所在安隱，不為惡所中傷。今為汝說此諸神名字，其在厄難、水、火、盜賊、兵革，善誦行是經文，不以怨厄故而廢置者，是十二天神，即當往護之，終不使橫殃。佛無二言也，當廣宣告一切人，令誦習之。
「有神名大護， 複次神名福救； 複次神名祐眾， 複次神名不厄。 複次神名善將， 複次神名光明； 複次神名道戒， 複次神名拔苦。 複次神名大度， 複次神名度厄； 複次神名安隱， 複次神名普濟。」
佛告善明：「是十二神又有愿于佛，當防護是持法者，行是成具光明定意法誡處，當令有五清凈：一者為經所在高座常令清凈；二者燒香掃地令清凈；三者衣服常清凈；四者心、口、意常清凈；五者讀是經時，先施清凈水，盥手、漱口常令清凈；是為五也。」
於是，佛告阿難：「以成具光明定意法囑汝，善書經文慎莫增減。勤教一切人，疾令受解。阿難！是經難遇。所以者何？其要先從六度無極起
【現代漢語翻譯】 現代漢語譯本： 則不會有這五種東西，寂靜而潔凈，一切都滅盡，這叫做最尊貴，所以用『勝』來比喻。 『善明！應當廣泛宣揚這個戒律，讓所有人都聽聞、受持和修行，這是明智之士應當勤勉勸導的。』 佛告訴善明：『我滅度之後，如果有人修行這個成具光明定意，以及書寫、持誦經卷、供養作禮，將會有十二位大天神擁護他，使他不遭受橫禍，所處之處都安穩，不被邪惡所傷害。現在為你述說這些神的名字，當他在厄難、水災、火災、盜賊、兵革等災禍中時，如果能好好誦讀修行這部經文，不因為怨恨和困厄而廢棄，這十二位天神就會前去護衛他，終究不會讓他遭受橫禍。佛是不會說謊的，應當廣泛地告訴所有人，讓他們誦習這部經。』 『有神名叫大護（Mahāpāla）， 其次神名叫福救（Puṇyatrāṇa）； 其次神名叫祐眾（Sarva-bhūtānugraha）， 其次神名叫不厄（Anupadrava）。 其次神名叫善將（Su-nīti）， 其次神名叫光明（Prabhākara）； 其次神名叫道戒（Mārga-śīla）， 其次神名叫拔苦（Duḥkhoddharaṇa）。 其次神名叫大度（Mahātāraka）， 其次神名叫度厄（Upadravatāraka）； 其次神名叫安隱（Śiva）， 其次神名叫普濟（Sarvatrāṇa）。』 佛告訴善明：『這十二位神還有願力在佛前發誓，要防護那些持法者，在修行這個成具光明定意法誡的地方，應當有五種清凈：第一是經書所在的高座要經常保持清凈；第二是燒香掃地要保持清凈；第三是衣服要經常保持清凈；第四是心、口、意要經常保持清凈；第五是讀這部經時，先施清凈的水，洗手、漱口要經常保持清凈；這就是五種清凈。』 於是，佛告訴阿難：『我把成具光明定意法囑託給你，要好好書寫經文，謹慎不要增減。勤勉地教導所有人，儘快讓他們理解。阿難！這部經很難遇到。為什麼呢？因為它的要義首先要從六度無極開始。』
【English Translation】 English version: Then there would be none of these five; serene and pure, all extinguished. This is called the most venerable, hence the metaphor of 'supreme'. 'O, Subhuti! You should widely proclaim this precept, causing all to hear, receive, uphold, and practice it. This is what a wise person should diligently encourage and urge.' The Buddha told Subhuti: 'After my Parinirvana, if there are those who practice this Samadhi of Accomplished Light, and write, uphold, recite the scriptures, make offerings and prostrations, there will be twelve great deities protecting them, ensuring they do not suffer untimely death, that they are safe wherever they are, and are not harmed by evil. Now I will tell you the names of these deities. When they are in distress, facing water, fire, thieves, or warfare, if they diligently recite and practice this scripture, and do not abandon it due to resentment or hardship, these twelve deities will immediately go to protect them, and will never allow them to suffer unexpected calamity. The Buddha does not speak falsely. You should widely proclaim this to all people, causing them to recite and study it.' 'There is a deity named Mahāpāla (Great Protector), and another named Puṇyatrāṇa (Merit Savior); Another deity named Sarva-bhūtānugraha (Benefactor of All Beings), and another named Anupadrava (Free from Calamity). Another deity named Su-nīti (Good Guide), and another named Prabhākara (Light Maker); Another deity named Mārga-śīla (Path of Virtue), and another named Duḥkhoddharaṇa (Uprooter of Suffering). Another deity named Mahātāraka (Great Deliverer), and another named Upadravatāraka (Calamity Deliverer); Another deity named Śiva (Peaceful), and another named Sarvatrāṇa (All Savior).' The Buddha told Subhuti: 'These twelve deities also have vows before the Buddha, to protect those who uphold the Dharma. In the place where this Samadhi of Accomplished Light and its precepts are practiced, there should be five purities: first, the high seat where the scripture is kept should always be kept clean; second, incense should be burned and the ground swept clean; third, the clothes should always be kept clean; fourth, the mind, speech, and intention should always be kept clean; fifth, when reading this scripture, first offer clean water, wash hands, and rinse the mouth, always keeping them clean; these are the five purities.' Then, the Buddha told Ananda: 'I entrust to you the Dharma of the Samadhi of Accomplished Light. Write the scripture well, and be careful not to add or subtract from it. Diligently teach all people, and quickly cause them to understand it. Ananda! This scripture is difficult to encounter. Why? Because its essence must first begin with the Six Perfections (Ṣaṭpāramitā).'
，乃入正定。是百三十五行，此中有教誡、有謙誡、有忍誡、有禮節誡、有眾善法誡、有空法誡，乃至滅度處，無不具有也。佛身所有相好慧力，悉從此法出。為尊上、為斷生死，所謂無比之法也。重囑累汝，諦以授之，當以了了。佛之出世，難可常見，法誡之興，亦難值遇也。汝莫怠遠。」
阿難言：「受天尊教。」
佛說經竟，十方諸來明士及諸天神，禮佛歡喜，忽各還本所。忍國諸明士、除惡眾、天龍鬼王及四輩人，聞經欣悅，各以頭面著地，禮佛而去。
佛說成具光明定意經
【現代漢語翻譯】 現代漢語譯本：於是進入正定（Samadhi，一種高度集中的冥想狀態）。這百三十五行中，包含了教誡、謙遜的教誡、忍耐的教誡、禮節的教誡、各種善法的教誡、空性的教誡，乃至涅槃（Nirvana，滅度）之處，無不具備。佛陀（Buddha）身的所有相好和智慧力量，都從此法而出。這是爲了尊敬上位者、爲了斷絕生死輪迴，所說的無與倫比之法。再次囑咐你，仔細地傳授它，應當明明白白地瞭解它。佛陀的出世，難以經常見到，法誡的興盛，也難以值遇。你不要懈怠疏遠。' 阿難（Ananda，佛陀的十大弟子之一）說：'謹遵天尊（Bhagavan，世尊）的教誨。' 佛陀說完這部經，十方前來的明士以及諸天神，禮拜佛陀，歡喜踴躍，忽然各自返回原來的處所。忍國的各位明士、斷除邪惡的大眾、天龍鬼王以及四眾弟子，聽聞此經，歡喜踴躍，各自以頭面觸地，禮拜佛陀而去。 佛說《成具光明定意經》。
【English Translation】 English version: Then he entered into right concentration (Samadhi, a state of deep meditative absorption). These one hundred and thirty-five lines contain teachings, teachings on humility, teachings on patience, teachings on etiquette, teachings on various good dharmas, teachings on emptiness, and even the place of Nirvana (Nirvana, liberation from suffering), all are fully present. All the excellent marks, qualities, and wisdom power of the Buddha (Buddha) arise from this Dharma. This is the incomparable Dharma spoken for the sake of honoring superiors and for cutting off the cycle of birth and death. I entrust it to you again, carefully transmit it, and you should understand it clearly. The appearance of a Buddha in the world is difficult to see often, and the flourishing of the Dharma teachings is also difficult to encounter. Do not be negligent or distant.' Ananda (Ananda, one of the ten principal disciples of the Buddha) said, 'I receive the teachings of the World Honored One (Bhagavan, the Blessed One).' After the Buddha finished speaking this Sutra, the wise scholars who came from the ten directions and the various gods, bowed to the Buddha, rejoiced, and suddenly each returned to their original places. The wise scholars of the Land of Endurance, the assembly that eradicates evil, the kings of the nagas, dragons, ghosts, and the fourfold assembly, hearing this Sutra, rejoiced, each touching their heads to the ground, bowed to the Buddha, and departed. The Buddha speaks the Sutra on the Concentration of Accomplishing Complete Light and Intention.