T17n0829_大乘離文字普光明藏經

大正藏第 17 冊 No. 0829 大乘離文字普光明藏經

No. 829 [Nos. 828, 830]

大乘離文字普光明藏經

大唐天竺三藏地婆訶羅譯

如是我聞：

一時佛在王舍城耆阇崛山中，與大菩薩無量百千億那由他數——皆是大智精進善巧，證無言法獲妙辯才，是處非處不相違反，善調身心具諸解脫，常游三昧不捨大悲，慚愧為身智慧為首，多所饒益如大寶洲，了知諸法善不善相，不著文字而有言說，于真俗門洞達無礙，深明實際不住其中，善能分別而無所受，雖厭生死常護世間，周遍十方有大名稱，于真妙藏寂然宴息，雖現受身永出三界，而行諸有勉濟眾生，平等教誨志常賢善，平等憐愍心無染著，能令自他莫不清凈，成就如是無量功德——其名曰：勝思惟菩薩、法震音菩薩、妙身菩薩、法輞菩薩、辯積菩薩、持地菩薩、持世菩薩、大名稱菩薩、具諸辯菩薩、千容相菩薩、功德山菩薩、蓮華眼菩薩、蓮華面菩薩、珠髻菩薩、妙音菩薩。如是等菩薩摩訶薩，皆如童子色相端嚴，於此眾中而為上首。

爾時觀自在菩薩與恒河沙等紹尊位者諸菩薩俱；殊勝見菩薩與無央數天帝釋俱；虛空藏菩薩與無量菩薩及無量四天王眾俱；大勢至菩薩與無量億梵

【現代漢語翻譯】現代漢語譯本大正藏第 17 冊 No. 0829 大乘離文字普光明藏經

No. 829 [Nos. 828, 830]

大乘離文字普光明藏經

大唐天竺三藏地婆訶羅譯

如是我聞：

一時，佛在王舍城（Rājagṛha）耆阇崛山（Gṛdhrakūṭa）中，與無數百千億那由他（nayuta）數的菩薩在一起——他們都是具有大智慧、精進、善巧方便，證得了不可言說的法，獲得了微妙的辯才，對於是處非處（sthāna-asthāna）的道理不會互相違背，善於調伏身心，具足各種解脫，常在三昧（samādhi）中游樂而不捨棄大悲心，以慚愧為身，以智慧為首，能夠饒益眾生如同大寶洲，了知諸法的善與不善之相，不執著于文字卻能善於言說，對於真諦和俗諦之門通達無礙，深刻明瞭實際理地卻不住在其中，善於分別諸法而無所取受，雖然厭離生死卻常護念世間，周遍十方具有大名稱，在真實微妙的寶藏中寂然安息，雖然示現受生之身卻永遠超脫三界，而在諸有中勉力救濟眾生，以平等之心教誨眾生，志向常在賢善之處，以平等之心憐憫眾生，心中沒有染著，能夠使自己和他人都能得到清凈，成就了這樣無量的功德——他們的名字是：勝思惟菩薩（Śreṣṭha-mati）、法震音菩薩（Dharma-ghoṣa-svara）、妙身菩薩（Cāru-kāya）、法輞菩薩（Dharma-cakra）、辯積菩薩（Pratibhāna-saṃcaya）、持地菩薩（Dharaṇīṃdhara）、持世菩薩（Loka-dhara）、大名稱菩薩（Mahā-kīrti）、具諸辯菩薩（Sarva-pratibhāna-yukta）、千容相菩薩（Sahasra-rūpa）、功德山菩薩（Guṇa-parvata）、蓮華眼菩薩（Padma-netra）、蓮華面菩薩（Padma-mukha）、珠髻菩薩（Ratna-mukuṭa）、妙音菩薩（Cāru-svara）。這些菩薩摩訶薩，都像童子一樣色相端嚴，在此眾中作為上首。

這時，觀自在菩薩（Avalokiteśvara）與恒河沙數一樣多的將要繼承佛位的諸菩薩在一起；殊勝見菩薩（Viśiṣṭa-darśana）與無數的天帝釋（Śakro devānām indraḥ）在一起；虛空藏菩薩（Ākāśagarbha）與無量的菩薩及無量的四大天王眾在一起；大勢至菩薩（Mahāsthāmaprāpta）與無量億的梵天

【English Translation】 English version T17 No. 0829 The Sutra of the Universal Light Treasury Apart from Words of the Great Vehicle

No. 829 [Nos. 828, 830]

The Sutra of the Universal Light Treasury Apart from Words of the Great Vehicle

Translated by Divākara, a Tripitaka Master from India of the Great Tang Dynasty

Thus have I heard:

At one time, the Buddha was in Mount Gṛdhrakūṭa (Vulture Peak) near Rājagṛha (Royal City), with countless hundreds of thousands of millions of nayutas (a large number) of Bodhisattvas—all of whom were of great wisdom, diligent, skillful, realized the Dharma beyond words, obtained wonderful eloquence, whose understanding of what is and is not possible (sthāna-asthāna) did not contradict each other, who were skilled in taming body and mind, possessed all kinds of liberation, constantly wandered in samādhi (concentration) without abandoning great compassion, took shame as their body and wisdom as their head, benefited many like a great treasure island, understood the good and bad aspects of all dharmas, were not attached to words but were able to speak, were thoroughly unobstructed in the doors of truth and convention, deeply understood reality but did not dwell in it, were skilled in distinguishing but without acceptance, although weary of birth and death, they constantly protected the world, had great renown throughout the ten directions, rested peacefully in the true and wonderful treasury, although manifesting a body subject to rebirth, they were forever beyond the three realms, and practiced in all existences to diligently save sentient beings, taught equally with a constant aspiration for virtue and goodness, had equal compassion without attachment in their minds, able to make themselves and others pure, accomplishing such immeasurable merits—their names were: Śreṣṭha-mati (Supreme Thought) Bodhisattva, Dharma-ghoṣa-svara (Dharma Sound Vibration) Bodhisattva, Cāru-kāya (Beautiful Body) Bodhisattva, Dharma-cakra (Dharma Wheel) Bodhisattva, Pratibhāna-saṃcaya (Accumulation of Eloquence) Bodhisattva, Dharaṇīṃdhara (Earth Holder) Bodhisattva, Loka-dhara (World Holder) Bodhisattva, Mahā-kīrti (Great Fame) Bodhisattva, Sarva-pratibhāna-yukta (Endowed with All Eloquence) Bodhisattva, Sahasra-rūpa (Thousand Forms) Bodhisattva, Guṇa-parvata (Mountain of Merit) Bodhisattva, Padma-netra (Lotus Eye) Bodhisattva, Padma-mukha (Lotus Face) Bodhisattva, Ratna-mukuṭa (Jewel Crown) Bodhisattva, Cāru-svara (Beautiful Sound) Bodhisattva. These Bodhisattva-Mahāsattvas, all had the beautiful and dignified appearance of youths, and were the leaders in this assembly.

At that time, Avalokiteśvara (The Bodhisattva Who Perceives the Sounds of the World) was with Bodhisattvas as numerous as the sands of the Ganges River who were to succeed to the Buddha's position; Viśiṣṭa-darśana (Superior Vision) Bodhisattva was with countless Śakro devānām indraḥ (Emperor Śakra); Ākāśagarbha (Space Treasury) Bodhisattva was with immeasurable Bodhisattvas and immeasurable hosts of the Four Heavenly Kings; Mahāsthāmaprāpta (Great Strength Arrived) Bodhisattva was with immeasurable billions of Brahma

天眾俱；遍吉祥菩薩與無量婇女俱；普賢菩薩、不空見菩薩、星宿王菩薩、離疑菩薩、息諸蓋菩薩、藥王菩薩、藥上菩薩，各與無量菩薩眾俱；其中亦有無量諸佛自變其身作菩薩像；尊者舍利弗、摩訶目乾連、摩訶迦葉，如是等大阿羅漢，各與無量聲聞眾俱；那羅延等無量天眾，乃至恒沙國土日月諸天，威光照耀悉來佛所。至佛所已，彼天威光不能復現，猶如聚墨對閻浮金。婆樓那龍王、德叉迦龍王、阿那婆達多龍王、美音乾闥婆王、無擾濁迦樓羅王，各與無量諸眷屬俱，來入此會。十方世界如恒河沙所有菩薩，咸于本土啟請如來，與諸四眾同時到此，各持種種出過世間殊好供養，奉上于佛、諸菩薩已，即于會中坐蓮華座。

爾時勝思惟菩薩摩訶薩從座而起，偏袒右肩右膝著地，合掌向佛而作是言：「世尊！我今欲請二字之義，惟愿如來垂哀見許。」

佛告勝思惟菩薩言：「善男子！欲有問者隨汝意問，如來不為一眾生故出現世間，為欲利益無量眾生而出現耳！」

於是勝思惟菩薩即白佛言：「世尊！何者一法，是諸菩薩所應永離？何者一法，是諸菩薩應常護持？何者一法，是諸如來現所覺了？」

佛言：「善哉善哉！善男子！汝以如來威神之力，乃能問我如是深義。諦聽諦聽，善思念之！

【現代漢語翻譯】現代漢語譯本：天眾都來了；遍吉祥菩薩（Samantabhadra Bodhisattva）與無量的婇女們一同前來；普賢菩薩（Samantabhadra Bodhisattva）、不空見菩薩（Amoghavajra Bodhisattva）、星宿王菩薩（Nakshatra Raja Bodhisattva）、離疑菩薩（Vigata Sandeha Bodhisattva）、息諸蓋菩薩（Sarva Nivaranaviskambhin Bodhisattva）、藥王菩薩（Bhaisajya Raja Bodhisattva）、藥上菩薩（Bhaisajya Samudgata Bodhisattva），各自與無量的菩薩眾一同前來；其中也有無量諸佛，自己變化身形作為菩薩的形象；尊者舍利弗（Sariputra）、摩訶目乾連（Maha Maudgalyayana）、摩訶迦葉（Maha Kasyapa），像這樣的大阿羅漢們，各自與無量的聲聞眾一同前來；那羅延（Narayana）等無量的天眾，乃至恒河沙數國土的日月諸天，威光照耀，都來到佛陀所在之處。到達佛陀所在之處后，他們的天威光芒不能再顯現，就像聚集的墨對著閻浮金（Jambudvipa gold）一樣。婆樓那龍王（Varuna Naga Raja）、德叉迦龍王（Takshaka Naga Raja）、阿那婆達多龍王（Anavatapta Naga Raja）、美音乾闥婆王（Madhurasvara Gandharva Raja）、無擾濁迦樓羅王（Aksubdha Garuda Raja），各自與無量的眷屬一同前來，進入這個法會。十方世界如同恒河沙數一樣多的菩薩們，都在各自的本土啟請如來，與諸四眾弟子同時來到這裡，各自拿著種種超出世間的殊勝美好供養，奉獻給佛陀和諸位菩薩之後，就在法會中坐在蓮花座上。這時，勝思惟菩薩摩訶薩（Uttaramati Bodhisattva Mahasattva）從座位上站起來，袒露右肩，右膝著地，合掌向佛，這樣說道：『世尊！我現在想要請問二字之義，惟愿如來慈悲允許。』佛告訴勝思惟菩薩說：『善男子！想要提問的，隨你的意思問吧，如來不是爲了一個眾生才出現在世間，而是爲了利益無量眾生才出現的！』於是，勝思惟菩薩就對佛說：『世尊！哪一種法，是諸位菩薩所應該永遠遠離的？哪一種法，是諸位菩薩應該常常護持的？哪一種法，是諸位如來現在所覺悟的？』佛說：『好啊好啊！善男子！你以如來的威神之力，才能問我這樣深刻的意義。仔細聽，仔細聽，好好地思考！』

【English Translation】 English version: All the Devas (celestial beings) were present; Samantabhadra Bodhisattva (Universal Virtue Bodhisattva) was there with countless female attendants; also present were Samoghavajra Bodhisattva (Infallible Vision Bodhisattva), Nakshatra Raja Bodhisattva (Star King Bodhisattva), Vigata Sandeha Bodhisattva (Doubt-Free Bodhisattva), Sarva Nivaranaviskambhin Bodhisattva (All Hindrance Removal Bodhisattva), Bhaisajya Raja Bodhisattva (Medicine King Bodhisattva), and Bhaisajya Samudgata Bodhisattva (Medicine Superior Bodhisattva), each accompanied by countless Bodhisattva assemblies; among them were also countless Buddhas who transformed themselves into Bodhisattva forms; the venerable Sariputra, Maha Maudgalyayana, Maha Kasyapa, and other great Arhats, each accompanied by countless Sravaka (listeners) assemblies; countless Devas such as Narayana, and even the sun and moon Devas from lands as numerous as the sands of the Ganges, shining with majestic light, all came to the Buddha's location. Upon arriving at the Buddha's location, their divine light could no longer manifest, like a mass of ink against Jambudvipa gold. Varuna Naga Raja (Varuna Dragon King), Takshaka Naga Raja (Takshaka Dragon King), Anavatapta Naga Raja (Anavatapta Dragon King), Madhurasvara Gandharva Raja (Sweet Sound Gandharva King), and Aksubdha Garuda Raja (Undisturbed Garuda King), each accompanied by countless retinues, entered this assembly. Bodhisattvas from the ten directions, as numerous as the sands of the Ganges, all requested the Tathagata in their respective lands, and together with the fourfold assembly, arrived here simultaneously, each holding various extraordinary and exquisite offerings surpassing those of the world, offering them to the Buddha and the Bodhisattvas, and then sat upon lotus seats in the assembly. At that time, Uttaramati Bodhisattva Mahasattva (Superior Thinking Bodhisattva Great Being) arose from his seat, bared his right shoulder, knelt on his right knee, and, with palms joined, spoke to the Buddha, saying: 'World Honored One! I now wish to inquire about the meaning of two words; may the Tathagata have compassion and grant permission.' The Buddha said to Uttaramati Bodhisattva: 'Good man! Ask whatever you wish; the Tathagata does not appear in the world for the sake of one being alone, but appears to benefit countless beings!' Thereupon, Uttaramati Bodhisattva said to the Buddha: 'World Honored One! What is the one Dharma that all Bodhisattvas should eternally abandon? What is the one Dharma that all Bodhisattvas should constantly uphold? What is the one Dharma that all the Tathagatas have now realized?' The Buddha said: 'Excellent, excellent! Good man! By the power of the Tathagata's majestic spirit, you are able to ask me such profound questions. Listen carefully, listen carefully, and contemplate it well!'

當爲汝說。

「善男子！有一種法菩薩應離，所謂欲貪。善男子！如是一法是諸菩薩所應永離。善男子！復有一法菩薩應離，所謂瞋怒，如是一法是諸菩薩所應永離。善男子！復有一法菩薩應離，所謂愚癡，如是一法是諸菩薩所應永離。善男子！復有一法菩薩應離，所謂我取。善男子！復有一法菩薩應離，所謂疑惑。善男子！復有一法菩薩應離，所謂憍慢。善男子！復有一法菩薩應離，所謂懈怠。善男子！復有一法菩薩應離，所謂惛眠。善男子！復有一法菩薩應離，所謂愛著。善男子！如是一法，是諸菩薩所應永離。

「善男子！汝復問我：『何者一法，是諸菩薩應常護持？』善男子！謂諸菩薩非己所安不加於物。若諸菩薩守護此法，即是能持諸佛如來一切禁戒。何以故？自愛身命不應殺生；自重資財不應偷盜；自護妻室不應侵他。如是等行皆名一法。善男子！若有敬順如來語者，於此一法常當憶念。何以故？無有眾生愛樂於苦，凡有所作悉求安樂，乃至菩薩求阿耨多羅三藐三菩提亦為自他皆得樂故。善男子！以如是義我說此言，非己所安不加於物，如是一法是諸菩薩應常護持。

「善男子！如汝所問：『何者一法，是諸如來現所覺了？』善男子！無有少法是如來覺。何以故？如來覺者無所覺故。

【現代漢語翻譯】現代漢語譯本現在我來為你解說。

『善男子！有一種法是菩薩應當遠離的，那就是貪慾。善男子！像這樣一種法是所有菩薩都應該永遠遠離的。善男子！還有一種法是菩薩應當遠離的，那就是嗔怒，像這樣一種法是所有菩薩都應該永遠遠離的。善男子！還有一種法是菩薩應當遠離的，那就是愚癡，像這樣一種法是所有菩薩都應該永遠遠離的。善男子！還有一種法是菩薩應當遠離的，那就是我執（認為有『我』的執念）。善男子！還有一種法是菩薩應當遠離的，那就是疑惑。善男子！還有一種法是菩薩應當遠離的，那就是驕慢。善男子！還有一種法是菩薩應當遠離的，那就是懈怠。善男子！還有一種法是菩薩應當遠離的，那就是昏睡。善男子！還有一種法是菩薩應當遠離的，那就是愛著。善男子！像這樣一種法，是所有菩薩都應該永遠遠離的。』

『善男子！你又問我：『哪一種法，是所有菩薩應該經常守護保持的？』善男子！那就是菩薩自己覺得不舒服的事情，不要加在別人身上。如果菩薩守護這種法，就是能夠持守諸佛如來的一切禁戒。為什麼呢？因為自己愛惜身命，就不應該殺生；自己看重資財，就不應該偷盜；自己保護妻室，就不應該侵犯他人。像這樣的行為都叫做一種法。善男子！如果有人恭敬順從如來的教誨，對於這種法應當經常憶念。為什麼呢？沒有眾生喜歡痛苦，凡是所作所為都尋求安樂，乃至菩薩尋求阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）也是爲了自己和他人都能得到快樂的緣故。善男子！因為這樣的道理，我說這句話，自己覺得不舒服的事情，不要加在別人身上，像這樣一種法是所有菩薩應該經常守護保持的。

『善男子！像你所問的：『哪一種法，是諸如來現在所覺悟了的？』善男子！沒有絲毫的法是如來所覺悟的。為什麼呢？因為如來的覺悟是無所覺悟的緣故。』

【English Translation】 English version Now I will explain it to you.

'Good man! There is one dharma (law, teaching) that a Bodhisattva (enlightenment being) should abandon, namely, desire and greed. Good man! Such a dharma is what all Bodhisattvas should forever abandon. Good man! There is another dharma that a Bodhisattva should abandon, namely, anger and wrath; such a dharma is what all Bodhisattvas should forever abandon. Good man! There is another dharma that a Bodhisattva should abandon, namely, ignorance and delusion; such a dharma is what all Bodhisattvas should forever abandon. Good man! There is another dharma that a Bodhisattva should abandon, namely, clinging to self (the attachment to the idea of a 'self'). Good man! There is another dharma that a Bodhisattva should abandon, namely, doubt and uncertainty. Good man! There is another dharma that a Bodhisattva should abandon, namely, arrogance and pride. Good man! There is another dharma that a Bodhisattva should abandon, namely, laziness and indolence. Good man! There is another dharma that a Bodhisattva should abandon, namely, drowsiness and sleepiness. Good man! There is another dharma that a Bodhisattva should abandon, namely, attachment and clinging. Good man! Such a dharma is what all Bodhisattvas should forever abandon.'

'Good man! You also ask me: 'Which one dharma is it that all Bodhisattvas should constantly protect and maintain?' Good man! It is that Bodhisattvas should not inflict upon others what they themselves do not find comfortable. If Bodhisattvas guard this dharma, they are able to uphold all the precepts of all Buddhas and Tathagatas (Thus Come Ones). Why is that? Because one cherishes one's own life, one should not kill living beings; one values one's own wealth, one should not steal; one protects one's own spouse, one should not violate others. Such actions are all called one dharma. Good man! If there are those who respectfully follow the words of the Tathagata, they should constantly remember this one dharma. Why is that? No sentient being delights in suffering; all actions seek happiness, even Bodhisattvas seeking anuttara-samyak-sambodhi (unsurpassed perfect enlightenment) are doing so for the sake of both themselves and others attaining happiness. Good man! Because of this meaning, I say these words: do not inflict upon others what you yourself do not find comfortable; such a dharma is what all Bodhisattvas should constantly protect and maintain.'

'Good man! As you asked: 'Which one dharma is it that all the Tathagatas have now awakened to?' Good man! There is not the slightest dharma that the Tathagata has awakened to. Why is that? Because the Tathagata's awakening is an awakening to nothing.'

善男子！一切法無生是如來覺；一切法無滅是如來覺；一切法離二邊是如來覺；一切法不實是如來覺。善男子！諸業自性是如來覺；一切法從因緣生是如來覺；因緣之法猶如電光是如來覺；以因緣故而有諸業是如來覺。善男子！一切法性普光明藏是如來覺。善男子！何故法性名普光明藏？善男子！世出世智依之以生，如母懷子，故名為藏。若智生時反照其本，如是法性為般若波羅蜜之所攝藏，是故名為普光明藏。善男子！一切法如幻如焰是如來覺。善男子！諸法實性一味解脫是如來覺，一味解脫是即名為普光明藏。善男子！一相法是如來覺。云何一相？所謂諸法不來不去、非因非緣、不生不滅、無取無舍、不增不減。善男子！諸法自性本無所有不可為喻，非是文詞之所辯說。如是一法，是諸如來現所覺了。」

當佛說此莊嚴王離文字普光明藏法門之時，有十地菩薩所見微塵數眾生，悉發阿耨多羅三藐三菩提心；復有如是微塵數眾生，皆發聲聞、辟支佛心；復有如是微塵數眾生，在地獄者皆得離苦生人天中；無量菩薩得入初地，無量菩薩得百千三昧；無量眾生悉蒙利益，無空過者。

爾時佛告羅睺羅言：「善男子！我此法要汝當受持。」

說是語時，會中有九十億菩薩摩訶薩，承佛威神即皆避座，白

【現代漢語翻譯】現代漢語譯本：『善男子！一切法無生是如來覺（Tathagata's enlightenment，如來的覺悟）；一切法無滅是如來覺（Tathagata's enlightenment，如來的覺悟）；一切法離二邊是如來覺（Tathagata's enlightenment，如來的覺悟）；一切法不實是如來覺（Tathagata's enlightenment，如來的覺悟）。善男子！諸業自性是如來覺（Tathagata's enlightenment，如來的覺悟）；一切法從因緣生是如來覺（Tathagata's enlightenment，如來的覺悟）；因緣之法猶如電光是如來覺（Tathagata's enlightenment，如來的覺悟）；以因緣故而有諸業是如來覺（Tathagata's enlightenment，如來的覺悟）。善男子！一切法性普光明藏是如來覺（Tathagata's enlightenment，如來的覺悟）。善男子！何故法性名普光明藏（Universal Brightness Treasury，普遍光明的寶藏）？善男子！世出世智依之以生，如母懷子，故名為藏。若智生時反照其本，如是法性為般若波羅蜜（Prajna Paramita，智慧到彼岸）之所攝藏，是故名為普光明藏（Universal Brightness Treasury，普遍光明的寶藏）。善男子！一切法如幻如焰是如來覺（Tathagata's enlightenment，如來的覺悟）。善男子！諸法實性一味解脫是如來覺（Tathagata's enlightenment，如來的覺悟），一味解脫是即名為普光明藏（Universal Brightness Treasury，普遍光明的寶藏）。善男子！一相法是如來覺（Tathagata's enlightenment，如來的覺悟）。云何一相？所謂諸法不來不去、非因非緣、不生不滅、無取無舍、不增不減。善男子！諸法自性本無所有不可為喻，非是文詞之所辯說。如是一法，是諸如來現所覺了。』

『當佛說此莊嚴王離文字普光明藏法門之時，有十地菩薩（Bodhisattvas of the Tenth Ground，十地菩薩）所見微塵數眾生，悉發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）；復有如是微塵數眾生，皆發聲聞（Sravaka，聲聞）、辟支佛心（Pratyekabuddha，緣覺）；復有如是微塵數眾生，在地獄者皆得離苦生人天中；無量菩薩得入初地，無量菩薩得百千三昧（Samadhi，三昧）；無量眾生悉蒙利益，無空過者。』

『爾時佛告羅睺羅（Rahula，羅睺羅）言：『善男子！我此法要汝當受持。』

『說是語時，會中有九十億菩薩摩訶薩（Bodhisattva-Mahasattvas，菩薩摩訶薩），承佛威神即皆避座，白』

【English Translation】 English version: 『Good man! The non-arising of all dharmas is the Tathagata's enlightenment; the non-cessation of all dharmas is the Tathagata's enlightenment; the separation of all dharmas from the two extremes is the Tathagata's enlightenment; the non-substantiality of all dharmas is the Tathagata's enlightenment. Good man! The self-nature of all karmas is the Tathagata's enlightenment; all dharmas arise from causes and conditions is the Tathagata's enlightenment; the dharmas of causes and conditions are like lightning is the Tathagata's enlightenment; because of causes and conditions, there are all karmas is the Tathagata's enlightenment. Good man! The nature of all dharmas is the Universal Brightness Treasury is the Tathagata's enlightenment. Good man! Why is the dharma-nature called the Universal Brightness Treasury? Good man! Worldly and transcendental wisdom arise from it, like a mother carrying a child, therefore it is called a treasury. If, when wisdom arises, it reflects back to its origin, then such dharma-nature is contained by Prajna Paramita, therefore it is called the Universal Brightness Treasury. Good man! All dharmas are like illusions and flames is the Tathagata's enlightenment. Good man! The true nature of all dharmas is the one-flavored liberation is the Tathagata's enlightenment, the one-flavored liberation is what is called the Universal Brightness Treasury. Good man! The one-characteristic dharma is the Tathagata's enlightenment. What is the one characteristic? It is that all dharmas neither come nor go, are neither cause nor condition, neither arise nor cease, have no taking or discarding, neither increase nor decrease. Good man! The self-nature of all dharmas is originally without anything and cannot be compared, it cannot be explained by words and phrases. Such a dharma is what all Tathagatas now realize.』

『When the Buddha spoke this Dharma-gate of the King of Adornment, which is apart from words and the Universal Brightness Treasury, countless beings, like the dust motes seen by Bodhisattvas of the Tenth Ground, all aroused the mind of Anuttara-samyak-sambodhi-citta; again, countless beings like these dust motes all aroused the minds of Sravakas and Pratyekabuddhas; again, countless beings like these dust motes, those in hells, all escaped suffering and were born in the realms of humans and gods; countless Bodhisattvas entered the First Ground, countless Bodhisattvas attained hundreds of thousands of Samadhis; countless beings all received benefits, and none passed by empty-handed.』

『At that time, the Buddha said to Rahula: 『Good man! You should receive and uphold this essential Dharma of mine.』

『When these words were spoken, ninety billion Bodhisattva-Mahasattvas in the assembly, relying on the Buddha's majestic power, all vacated their seats and said,』

佛言：「世尊！我等誓當受持如來所說法要，於此娑婆國土最後時中，見有其人流通為說。」

爾時四天王白佛言：「世尊！若有能持此經典者，我當擁護，令其志願皆得滿足。所以者何？能持此經是法器故。」

爾時世尊普觀眾會而作是言：「諸仁者！我此所說甚深方廣希有法門，非諸眾生有少善根而能聽受，能聽受者即為承事供養於我，亦為荷擔無上菩提。是人當得辯才無礙，決定生於清凈佛土；是人臨終定得親見阿彌陀佛、菩薩大眾而現在前。我今在此耆阇崛山，諸菩薩眾所共圍繞，彼臨終時亦如是見！當知是人即為已得無盡法藏；當知是人得宿命智；當知是人不墮惡道。

「善男子！我今說此一切世間難信之法，設有眾生作五逆罪，聞是經已書持、讀誦、為人解說，所有業障鹹得消除，終不受于惡趣之苦，斯人即為諸佛菩薩之所護念，在在所生諸根具足，蒙佛灌頂五眼清凈。善男子！取要言之，我見是人已成佛道。」

佛說此經已，勝思惟等一切菩薩，及諸聲聞、天龍八部，皆大歡喜，信受奉行。

大乘離文字普光明藏經

【現代漢語翻譯】現代漢語譯本佛說：『世尊！我們誓願受持如來所說的法要，在這娑婆國土（Saha world，指我們所居住的充滿煩惱的世界）最後的時期中，見到有人流通此經，就為他們宣說。』

當時，四大天王稟告佛說：『世尊！如果有人能夠受持這部經典，我們應當擁護他，使他的願望都得到滿足。為什麼呢？因為能夠受持這部經典的人是法的器皿。』

當時，世尊普遍地觀察大眾，然後說道：『各位仁者！我所說的這個甚深、廣大、稀有的法門，不是那些只有少量善根的眾生能夠聽聞和接受的。能夠聽聞和接受的人，就是承事供養我，也是荷擔無上菩提（Anuttara-samyak-sambodhi，無上正等正覺，指最高的覺悟）。這個人將獲得辯才無礙，決定往生到清凈的佛土；這個人臨終時一定能夠親眼見到阿彌陀佛（Amitabha Buddha）和菩薩大眾出現在面前。我現在在這耆阇崛山（Grdhrakuta Mountain，又名靈鷲山），被眾菩薩圍繞，那個人臨終時也會像這樣見到！應當知道這個人已經獲得了無盡的法藏；應當知道這個人獲得了宿命智（knowledge of past lives）；應當知道這個人不會墮入惡道。

『善男子！我現在說這個一切世間難以置信的法，即使有眾生造作了五逆罪（five heinous crimes，指殺父、殺母、殺阿羅漢、破和合僧、出佛身血），聽聞這部經后，書寫、受持、讀誦、為他人解說，所有的業障都能夠消除，最終不會遭受惡趣的痛苦，這個人就是諸佛菩薩所護念的，無論生在哪裡，諸根都完具，蒙受佛的灌頂，五眼清凈。善男子！總而言之，我看到這個人已經成就佛道。』

佛說完這部經后，勝思惟等一切菩薩，以及諸聲聞、天龍八部，都非常歡喜，信受奉行。

《大乘離文字普光明藏經》

【English Translation】 English version The Buddha said: 'World Honored One! We vow to uphold the Dharma teachings spoken by the Tathagata (如來，another name for the Buddha), and in the final period of this Saha world (娑婆國土，the world we live in, filled with suffering), we will see to it that those who propagate it will be spoken to and taught.'

At that time, the Four Heavenly Kings said to the Buddha: 'World Honored One! If there are those who can uphold this Sutra, we shall protect them, so that their vows will be fulfilled. Why? Because those who can uphold this Sutra are vessels of the Dharma.'

At that time, the World Honored One surveyed the assembly and said: 'Virtuous ones! This profound, vast, and rare Dharma gate that I have spoken is not something that beings with little merit can hear and receive. Those who can hear and receive it are serving and making offerings to me, and are also bearing the burden of Anuttara-samyak-sambodhi (無上菩提，supreme enlightenment). These people will obtain unobstructed eloquence and will surely be born in a pure Buddha-land; these people will surely see Amitabha Buddha (阿彌陀佛) and the great assembly of Bodhisattvas before them at the time of their death. Just as I am here on Vulture Peak (耆阇崛山, Grdhrakuta Mountain), surrounded by the assembly of Bodhisattvas, they will see the same at the time of their death! Know that these people have already obtained the inexhaustible Dharma treasury; know that these people have obtained knowledge of past lives (宿命智); know that these people will not fall into the evil realms.'

'Good men! I now speak of this Dharma that is difficult for all the world to believe. Even if there are beings who commit the five heinous crimes (五逆罪, parricide, matricide, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha), if they hear this Sutra, write, uphold, recite, and explain it to others, all their karmic obstacles will be eliminated, and they will ultimately not suffer the pain of the evil realms. These people will be protected and念 by all the Buddhas and Bodhisattvas, and wherever they are born, their faculties will be complete, they will receive the Buddha's empowerment, and their five eyes will be purified. Good men! In short, I see that these people have already attained Buddhahood.'

After the Buddha spoke this Sutra, all the Bodhisattvas, including Superior Thinking, as well as the Sravakas and the Eight Divisions of Gods and Dragons, were all greatly delighted, believed, accepted, and practiced it.

The Great Vehicle Sutra of the Profound Light Treasury That Is Apart from Words