T46n1926_法華經安樂行義
大正藏第 46 冊 No. 1926 法華經安樂行義
No. 1926
法華經安樂行義
陳南嶽思大禪師說
法華經者大乘頓覺。無師自悟疾成佛道。一切世間難信法門。凡是一切新學菩薩。欲求大乘超過一切諸菩薩疾成佛道。須持戒忍辱精進勤修禪定。專心勤學法華三昧。觀一切眾生皆如佛想。合掌禮拜如敬世尊。亦觀一切眾生皆如大菩薩善知識想。勇猛精進求佛道者。如藥王菩薩難行苦行。於過去日月凈明德佛法中。名為一切眾生喜見菩薩。聞法華經精進求佛。於一生中得佛神通。亦如過去妙莊嚴王。舍國王位以付其弟。王及群臣夫人太子內外眷屬。于云雷音王佛法中出家。誦法華經專求佛道。過八萬四千歲一生具足諸佛神通受記作佛。爾時人民壽命大長八萬九千歲。與今閻浮提八十年四百日等。於三天下八十四年等。今時人壽命短促。惡世劫濁苦逼惱多。是故於此求道易得。觀一切眾生皆如佛想者。如常不輕菩薩品中說。勤修禪定者。如安樂行品初說。何以故。一切眾生具足法身藏與佛一無異。如佛藏經中說。三十二相。八十種好。湛然清凈。眾生但以亂心惑障。六情暗濁法身不現。如鏡塵垢面像不現。是故行人勤修禪定。凈惑障垢法身顯現。是故經言。法師父母所生
清凈常眼耳鼻舌身意亦復如是。若坐禪時不見諸法常與無常。如安樂行中說。菩薩觀一切法。無有常住亦無起滅。是名智者所親近處。
欲求無上道 修學法華經 身心證甘露 清凈妙法門 持戒行忍辱 修習諸禪定 得諸佛三昧 六根性清凈 菩薩學法華 具足二種行 一者無相行 二者有相行 無相四安樂 甚深妙禪定 觀察六情根 諸法本來凈 眾生性無垢 無本亦無凈 不修對治行 自然超眾聖 無師自然覺 不由次第行 解與諸佛同 妙覺湛然性 上妙六神通 清凈安樂行 不游二乘路 行大乘八正 菩薩大慈悲 具足一乘行 湛深如來藏 畢竟無衰老 是名摩訶衍 如來八正道 眾生無五欲 亦非斷煩惱 妙法蓮華經 是大摩訶衍 眾生如教行 自然成佛道 云何名一乘 謂一切眾生 皆以如來藏 畢竟恒安樂 亦如師子吼 涅槃中間佛 世尊實性義 為一為非一 佛答師子吼 亦一亦非一 非一非非一 云何名為一 謂一切眾生 皆是一乘故 云何名非一 非是數法故 云何非非一 數與及非數 皆不可得故 是名眾生義
問曰。云何名為妙法蓮華經。云何復
名一乘義。云何複名如來藏。云何名為摩訶衍。云何複名大摩訶衍。如大品經說摩訶言大。衍者名乘。亦名到彼岸。云何更有大摩訶衍。云何複名眾生義。答曰。妙者眾生妙故。法者即是眾生法。蓮華者是借喻語。譬如世間水陸之華。各有狂華虛誑不實。實者甚少。若是蓮華即不如此。一切蓮華皆無狂華。有華即有實。余華結實顯露易知。蓮華結實隱顯難見。狂華者喻諸外道。余華結果顯露易知者。即是二乘。亦是鈍根菩薩次第道行優劣差別。斷煩惱集亦名顯露易知。法華菩薩即不如此。不作次第行。亦不斷煩惱。若證法華經畢竟成佛道。若修法華行不行二乘路。問曰。余華一華成一果。蓮華一華成眾果。一華一果者豈非一乘。一華成眾果者豈非次第。答曰。諸水陸華。一華成一果者甚少。墮落不成者甚多。狂華無果可說。一華成一果者。發聲聞心即有聲聞果。發緣覺心有緣覺果。不得名菩薩佛果。複次鈍根菩薩修對治行。次第入道登初一地。是時不得名為法雲地。地地別修證非一時。是故不名一華成眾果。法華菩薩即不如此。一心一學眾果普備。一時具足非次第入。亦如蓮華一華成眾果。一時具足。是名一乘眾生之義。是故涅槃經言。或有菩薩善知從一地至一地。思益經言。或有菩薩不從一地至一地。從一地至一地
【現代漢語翻譯】 現代漢語譯本：什麼是名一乘義？為什麼又名為如來藏（Tathagatagarbha，如來之胎）？為什麼名為摩訶衍（Mahayana，大乘）？為什麼又名大摩訶衍？如《大品經》所說，摩訶意為『大』，衍意為『乘』，也名為『到彼岸』。為什麼還有『大摩訶衍』？為什麼又名為眾生義？回答是：『妙』是因為眾生本性奇妙的緣故；『法』就是眾生本具的法性；『蓮華』是借用的比喻。譬如世間水陸之花，各有狂花，虛誑不實，真正的很少。如果是蓮花，就不是這樣，一切蓮花都沒有狂花，有花就有果實。其他花結果，顯露容易知道，蓮花結實，隱藏難以看見。狂花比喻各種外道。其他花結果顯露容易知道，就是二乘（聲聞乘和緣覺乘）。也是鈍根菩薩次第修行，有優劣差別。斷煩惱集也名為顯露容易知道。《法華經》的菩薩就不是這樣，不作次第修行，也不斷煩惱。如果證得《法華經》，畢竟成就佛道。如果修《法華經》的行，就不走二乘的路。問：其他花一花成一果，蓮花一花成眾果，一花一果，豈不是一乘？一花成眾果，豈不是次第？答：各種水陸之花，一花成一果的很少，墮落不成長的很多。狂花沒有果實可說。一花成一果，是說發聲聞心，就有聲聞果；發緣覺心，就有緣覺果，不能得到菩薩佛果。再次，鈍根菩薩修對治之行，次第入道，登上初地，這時不能稱為法雲地（Dharmamegha），地地分別修證，不是一時完成，所以不名一花成眾果。《法華經》的菩薩就不是這樣，一心一學，眾果普遍具備，一時具足，不是次第進入，也像蓮花一花成眾果，一時具足，這名為一乘眾生之義。所以《涅槃經》說：『或者有菩薩善於從一地到一地。』《思益經》說：『或者有菩薩不從一地到一地。』從一地到一地
【English Translation】 English version: What is meant by the 'meaning of the One Vehicle'? Why is it also called Tathagatagarbha (the Womb of the Thus Come One)? Why is it called Mahayana (the Great Vehicle)? And why is it called Great Mahayana? As the Mahaprajnaparamita Sutra says, 'Mahā' means 'great,' and 'yana' means 'vehicle,' also known as 'reaching the other shore.' Why is there also 'Great Mahayana'? Why is it also called the 'meaning of sentient beings'? The answer is: 'Wonderful' because the nature of sentient beings is wonderful; 'Dharma' is the Dharma-nature inherent in sentient beings; 'Lotus flower' is a borrowed metaphor. For example, among the flowers on land and in water in the world, each has wild flowers, which are false and unreal, and the real ones are very few. If it is a lotus flower, it is not like this; all lotus flowers do not have wild flowers; if there is a flower, there is fruit. Other flowers bear fruit, which is obvious and easy to know; lotus flowers bear fruit, which is hidden and difficult to see. Wild flowers are metaphors for various non-Buddhist paths. Other flowers bear fruit, which is obvious and easy to know, which refers to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). It also refers to dull-rooted Bodhisattvas who cultivate in stages, with differences in superiority and inferiority. Cutting off afflictions and accumulating merit is also called obvious and easy to know. The Bodhisattvas of the Lotus Sutra are not like this; they do not cultivate in stages, nor do they cut off afflictions. If they realize the Lotus Sutra, they will ultimately attain Buddhahood. If they cultivate the practice of the Lotus Sutra, they will not follow the path of the Two Vehicles. Question: Other flowers produce one fruit per flower, while lotus flowers produce many fruits per flower. Isn't one flower producing one fruit the One Vehicle? Isn't one flower producing many fruits a gradual process? Answer: Among the various flowers on land and in water, very few produce one fruit per flower; many fall and do not grow. Wild flowers have no fruit to speak of. One flower producing one fruit means that if one generates the mind of a Śrāvaka, one will have the fruit of a Śrāvaka; if one generates the mind of a Pratyekabuddha, one will have the fruit of a Pratyekabuddha, but one cannot attain the fruit of a Bodhisattva or Buddha. Furthermore, dull-rooted Bodhisattvas cultivate the practice of antidotes, enter the path in stages, and ascend to the first Bhumi (stage), at which time they cannot be called Dharmamegha (Cloud of Dharma) Bhumi; each Bhumi is cultivated and realized separately, not completed at one time, so it is not called one flower producing many fruits. The Bodhisattvas of the Lotus Sutra are not like this; with one mind and one learning, all fruits are universally equipped, fully complete at one time, not entering in stages, just like a lotus flower producing many fruits per flower, fully complete at one time; this is called the meaning of the One Vehicle and sentient beings. Therefore, the Nirvana Sutra says: 'Some Bodhisattvas are good at going from one Bhumi to another.' The Samdhinirmocana Sutra says: 'Some Bodhisattvas do not go from one Bhumi to another.' Going from one Bhumi to another
者。是二乘聲聞及鈍根菩薩。方便道中次第修學。不從一地至一地者。是利根菩薩。正直舍方便不修次第行。若證法華三昧眾果悉具足。問曰。云何名眾生妙。云何複名眾生法耶。答曰。眾生妙者。一切人身六種相妙。六自在王性清凈故。六種相者。即是六根。有人求道受持法華讀誦修行。觀法性空知十八界無所有性。得深禪定具足四種妙安樂行。得六神通父母所生清凈常眼。得此眼時善知一切諸佛境界。亦知一切眾生業緣色心果報。生死出沒上下好醜一念悉知。于眼通中具足十力十八不共三明八解一切神通悉在眼通一時具足。此豈非是眾生眼妙。眾生眼妙即佛眼也。云何名種種。有二。一名凡種。二名聖種。凡種者。不能覺了。因眼見色生貪愛心。愛者即是無明為愛。造業名之為行。隨業受報。天人諸趣遍行六道。故稱行也。相續不絕名之為種。是名凡種。聖種者。因善知識善能覺了。眼見色時。作是思惟。今見色者誰能見耶。眼根見耶。眼識見耶。空明見耶。為色自見意識對耶。若意識對盲應見色。若色自見亦復如是。若空明見。空明無心。亦無覺觸不能見色。若眼識能見。識無自體假託眾緣。眾緣性空無有合散。一一諦觀。求眼不得。亦無眼名字。若眼能見。青盲之人亦應見色。何以故。根不壞故。如是觀時。
【現代漢語翻譯】 現代漢語譯本： 這些是二乘（聲聞和緣覺）的聲聞以及根器遲鈍的菩薩，他們在方便道中按部就班地修學，不直接從一個階位跳到另一個階位。而那些根器銳利的菩薩，則直接捨棄方便法門，不按次第修行。如果他們證得《法華經》的三昧，那麼所有的果報都會圓滿具足。有人問：『什麼是眾生的『妙』？什麼又是眾生的『法』呢？』 回答說：『眾生的『妙』，是指一切人身所具有的六種殊勝的相。因為六自在王（指六根）的自性是清凈的。這六種相，就是指六根。如果有人爲了求道而受持、讀誦、修行《法華經》，觀察諸法性空，了知十八界（六根、六塵、六識）的無所有性，獲得甚深的禪定，具足四種殊勝的安樂行，得到六神通，以及父母所生的清凈常眼。當得到這種眼睛時，就能清楚地知道一切諸佛的境界，也能知道一切眾生的業緣、色心果報、生死出沒、上下好醜，所有這些都能在一念之間完全知曉。在眼通之中，具足十力、十八不共法、三明、八解脫，一切神通都在眼通中一時具足。這難道不是眾生眼的『妙』嗎？眾生眼的『妙』，也就是佛眼。』 『什麼是『種種』呢？』有兩種：一種是凡夫的『種』，一種是聖人的『種』。凡夫的『種』，是不能覺悟了知的。因為眼睛看見外面的色塵時，就生起貪愛之心。這個『愛』就是無明。因為愛而造作惡業，這就叫做『行』。隨著所造的業力而承受果報，在天、人等各道中，遍行於六道輪迴，所以稱為『行』。這種相續不斷的狀態，就叫做『種』。這就是凡夫的『種』。 聖人的『種』，是因為有善知識的引導，善於覺悟了知。當眼睛看見外面的色塵時，就會這樣思惟：『現在看見色塵的，是誰在見呢？是眼根在見嗎？是眼識在見嗎？是空明在見嗎？還是色塵自己能見，意識在對外境攀緣呢？』如果是意識在對外境攀緣，那麼盲人也應該能看見東西。如果是色塵自己能見，那也是不可能的。如果是空明在見，空明沒有心識，也沒有覺觸，所以不能見色。如果是眼識能見，眼識沒有自體，只是假託眾多的因緣和合而生。而這些因緣的自性是空性的，沒有和合，也沒有離散。這樣一一仔細地觀察，求眼根而不可得，甚至連眼睛的名字都找不到。如果眼睛真的能見，那麼青盲之人也應該能看見東西。為什麼呢？因為他的眼根沒有損壞。像這樣觀察的時候，就會明白真相。
【English Translation】 English version: These are the Shravakas and Pratyekabuddhas of the Two Vehicles, as well as Bodhisattvas of dull faculties, who cultivate and learn step by step in the expedient path, not advancing from one stage to another directly. Those who are Bodhisattvas of sharp faculties directly abandon expedient methods and do not practice in sequential order. If they attain the Samadhi of the Lotus Sutra, all fruits will be fully complete. Someone asks: 'What is called the '妙'(myo, wondrous) of sentient beings? And what is called the '法'(dharma, law) of sentient beings?' The answer is: 'The '妙'(myo, wondrous) of sentient beings refers to the six kinds of wondrous aspects of all human bodies. Because the nature of the Six Sovereign Kings (referring to the six sense organs) is pure. These six aspects are the six sense organs. If someone seeks the Way, upholds, recites, and practices the Lotus Sutra, contemplates the emptiness of the nature of dharmas, and knows the non-substantiality of the eighteen realms (six sense organs, six sense objects, six consciousnesses), attains deep Samadhi, and fully possesses the four kinds of wondrous peaceful practices, obtains the six supernormal powers, and the pure and constant eyes born from parents. When obtaining these eyes, one can clearly know the realms of all Buddhas, and also know the karmic conditions, the results of form and mind, the births and deaths, the ascents and descents, the good and bad of all sentient beings, all known in a single thought. Within the eye-power, one fully possesses the ten powers, the eighteen unshared qualities, the three kinds of knowledge, the eight liberations, and all supernormal powers are fully present in the eye-power at once. Is this not the '妙'(myo, wondrous) of the eyes of sentient beings? The '妙'(myo, wondrous) of the eyes of sentient beings is the Buddha-eye.' 'What is meant by '種種'(zhǒng zhǒng, various kinds)?' There are two kinds: one is the '種'(zhǒng, seed) of ordinary beings, and the other is the '種'(zhǒng, seed) of sages. The '種'(zhǒng, seed) of ordinary beings is the inability to awaken and understand. Because when the eyes see external forms, they give rise to greed and love. This 'love' is ignorance. Because of love, one creates karma, which is called '行'(xíng, action). Following the karma created, one receives retribution, traversing the six realms of existence in heavens, humans, and other realms, hence called '行'(xíng, action). This continuous and uninterrupted state is called '種'(zhǒng, seed). This is the '種'(zhǒng, seed) of ordinary beings. The '種'(zhǒng, seed) of sages is because of the guidance of good teachers, one is skilled in awakening and understanding. When the eyes see external forms, one will contemplate thus: 'Who is seeing the forms now? Is it the eye-organ that sees? Is it the eye-consciousness that sees? Is it empty brightness that sees? Or is it that the form itself can see, and the consciousness is clinging to external objects?' If it is the consciousness clinging to external objects, then a blind person should also be able to see. If the form itself can see, that is also impossible. If it is empty brightness that sees, empty brightness has no mind, and no awareness, so it cannot see forms. If it is the eye-consciousness that can see, the eye-consciousness has no self-nature, it merely relies on the aggregation of numerous causes and conditions. And the nature of these causes and conditions is emptiness, there is no aggregation, and no dispersion. Observing in detail one by one, seeking the eye-organ and finding it unattainable, not even finding the name of the eye. If the eye could truly see, then a person with cataracts should also be able to see. Why? Because their eye-organ is not damaged. When observing in this way, one will understand the truth.'
無眼無色亦無見者。復無不見。男女等身本從一念無明不了妄念心。生此妄念之心。猶如虛空身如夢如影如焰如化。亦如空華求不可得。無斷無常眼對色時則無貪愛。何以故。虛空不能貪愛。虛空不斷無明不生於明。是時煩惱即是菩提。無明緣行即是涅槃。乃至老死亦復如是。法若無生即無老死。不著諸法故稱聖種。凡種聖種無一無二。明與無明亦復如是。故名為眼種相妙。耳鼻舌身意亦復如是。六自在王性清凈者。一者眼王。因眼見色生貪愛心。愛者。即是無明。一切煩惱皆屬貪愛。是愛無明無能制者。自在如王。性清凈者。如上觀眼義中說。用金剛慧覺了愛心。即是無無明無老死。是金剛慧其力最大。名為首楞嚴定。譬如健將能伏怨敵。能令四方世界清凈。是金剛智慧亦復如是。能觀貪愛無明諸行即是菩提涅槃聖行。無明貪愛即是菩提金剛智慧。眼自在王性本常凈無能污者。是故佛言。父母所生清凈。常眼。耳鼻舌身意亦復如是。是故般若經說六自在王性清凈。故龍樹菩薩言。當知人身六種相妙。人身者即是眾生身。眾生身即是如來身。眾生之身同一法身不變易故。是故華嚴經歡喜地中言。其性從本來寂然無生滅。從本已來空永無諸煩惱。覺了諸法爾。超勝成佛道。凡夫之人若能覺此諸陰實法。如涅槃中。迦葉問
佛。所言字者其義云何。佛告迦葉有十四音名為字義。所言字者名為菩提。常故不流。若不流者即是無盡。夫無盡者即是如來金剛之身。問曰。云何名常故不流。答曰。眼常故名為不流。云何名常。無生故常。問曰。云何無生。答曰。眼不生故。何以故。眼見色時及觀眼原求眼不得。即無情識亦無有色。眼界空故即無斷常。亦非中道眼界。即是諸佛法界。覺知此眼無始無來處亦無無始。猶若虛空非三世攝。如般若經中。曇無竭菩薩語薩陀波侖言。善男子空法不來不去。空法即是佛。無生法無來無去。無生法即是佛。無滅法無來無去。無滅法即是佛。是故當知眼界空故。空者即是常。眼空常故。眼即是佛眼無貪愛。愛者即是流。流者即是生眼。無貪愛即無流動。若無流動即無有生眼。不生故無來無去。無生即是佛眼。既無生即無有滅。滅者名為盡。眼既無滅。當知無盡眼既非盡。無來無去亦無住處。眼無盡即是佛。菩薩以是金剛智慧知諸法如。無生無盡眼等諸法如即是佛故名如來。金剛之身覺諸法如故名為如來。非獨金色身如來也。得如實智故稱如來。得眼色如實智。耳聲鼻香舌味身觸意法如實智故名如來。金剛之身如法相解。如法相說。如言無生。來言無滅。佛如是來。更不復去。乘如實道故名如來。問曰。佛何經中
【現代漢語翻譯】 現代漢語譯本：佛陀問道：『所說的「字」是什麼意思？』佛陀告訴迦葉：『有十四種音，名為「字義」。』所說的「字」，名為菩提（覺悟）。它是恒常的，所以不流動。如果不流動，那就是無盡。這無盡的，就是如來的金剛之身。』 （弟子）問：『怎樣叫做恒常，所以不流動呢？』（佛）答：『眼是恒常的，所以叫做不流動。』 （弟子）問：『怎樣叫做恒常呢？』（佛）答：『因為沒有生，所以是恒常的。』 （弟子）問：『怎樣叫做沒有生呢？』（佛）答：『因為眼不生。』 （佛）解釋說：『為什麼呢？因為眼睛看見顏色時，以及觀察眼睛的本源，尋求眼睛卻不可得。這樣就沒有情識，也沒有顏色。眼界是空性的，所以既沒有斷滅，也沒有恒常，也不是中道。眼界就是諸佛的法界。覺知這眼睛沒有開始，也沒有來處，也沒有沒有開始，就像虛空一樣，不被過去、現在、未來三世所包含。』 如《般若經》中，曇無竭菩薩（Dharmodgata Bodhisattva，持法涌出菩薩）對薩陀波侖（Sadāprarudita，常啼菩薩）說：『善男子，空法不來不去，空法就是佛。無生法不來不去，無生法就是佛。無滅法不來不去，無滅法就是佛。』 『所以應當知道，眼界是空性的，空性就是恒常。眼睛的空性是恒常的，眼睛就是佛眼，沒有貪愛。貪愛就是流動，流動就是生眼。沒有貪愛就沒有流動，如果沒有流動，就沒有生眼。不生，所以沒有來去。沒有生，就是佛眼。既然沒有生，就沒有滅。滅叫做盡。眼睛既然沒有滅，應當知道是無盡。眼睛既然不是盡，就沒有來去，也沒有住處。眼睛無盡，就是佛。』 菩薩用這種金剛智慧，知道諸法如實，無生無盡，眼等諸法如實，就是佛，所以叫做如來。金剛之身覺悟諸法如實，所以叫做如來。不是隻有金色身才叫做如來。得到如實智，所以稱為如來。得到眼、色如實智，耳、聲，鼻、香，舌、味，身、觸，意、法如實智，所以叫做如來。金剛之身，如法相理解，如法相說。如，是說無生；來，是說無滅。佛就是這樣來的，不再回去。乘如實之道，所以叫做如來。 （弟子）問：『佛在什麼經中……』
【English Translation】 English version: The Buddha asked: 'What is the meaning of what is called a 'character' (字, zi)?' The Buddha told Kāśyapa (迦葉, one of the principal disciples of the Buddha): 'There are fourteen sounds, which are called 'the meaning of characters.' What is called a 'character' is called Bodhi (菩提, enlightenment). It is constant, therefore it does not flow. If it does not flow, then it is endless. That which is endless is the Vajra Body (金剛之身) of the Tathagata (如來, Thus Come One).' (A disciple) asked: 'How is it called constant, therefore not flowing?' (The Buddha) answered: 'The eye is constant, therefore it is called not flowing.' (A disciple) asked: 'How is it called constant?' (The Buddha) answered: 'Because there is no birth, therefore it is constant.' (A disciple) asked: 'How is it called no birth?' (The Buddha) answered: 'Because the eye does not arise.' (The Buddha) explained: 'Why? Because when the eye sees color, and when observing the origin of the eye, seeking the eye but not finding it, then there is no consciousness, and there is no color. The eye realm is empty, therefore there is neither annihilation nor permanence, nor is it the Middle Way. The eye realm is the Dharma Realm of all Buddhas. Knowing that this eye has no beginning, no origin, and no non-beginning, like space, it is not contained by the three times (past, present, future).' As in the Prajñā Sūtra (般若經), Dharmodgata Bodhisattva (曇無竭菩薩, Bodhisattva Arisen from the Dharma) said to Sadāprarudita (薩陀波侖, Ever Weeping Bodhisattva): 'Good man, empty Dharma does not come or go, empty Dharma is the Buddha. Unborn Dharma does not come or go, unborn Dharma is the Buddha. Undying Dharma does not come or go, undying Dharma is the Buddha.' 'Therefore, you should know that the eye realm is empty, and emptiness is constant. The emptiness of the eye is constant, and the eye is the Buddha eye, without greed or love. Greed and love are flowing, and flowing is the arising of the eye. Without greed and love, there is no flowing. If there is no flowing, there is no arising of the eye. Because it does not arise, there is no coming or going. No arising is the Buddha eye. Since there is no arising, there is no extinction. Extinction is called exhaustion. Since the eye has no extinction, you should know it is endless. Since the eye is not exhausted, there is no coming or going, and no dwelling place. The endless eye is the Buddha.' Bodhisattvas use this Vajra wisdom to know that all dharmas are as they are, without birth or extinction. The dharmas such as the eye are as they are, which is the Buddha, therefore called Tathagata. The Vajra Body awakens to the suchness of all dharmas, therefore called Tathagata. It is not only the golden body that is called Tathagata. Obtaining true knowledge is why it is called Tathagata. Obtaining true knowledge of the eye and color, ear and sound, nose and smell, tongue and taste, body and touch, mind and dharma is why it is called Tathagata. The Vajra Body understands the Dharma as it is, and speaks of the Dharma as it is. 'As' means no birth; 'come' means no extinction. The Buddha comes in this way, and does not go again. Riding the path of suchness is why it is called Tathagata. (A disciple) asked: 'In which sutra does the Buddha...'
說眼等諸法如名為如來。答曰。大強精進經中。佛問鴦崛摩羅。云何名一學。鴦崛答佛。一學者名一乘。乘者名為能度之義。亦名運載。鴦崛摩羅十種答佛一答有二種足。二十答。今且略說以鴦崛摩羅第五答中乃至第六答。以此二處四種答中總說眼等如來義。云何名為五。所謂彼五根此則聲聞乘。非是如來義。云何如來義。所謂彼眼根。于諸如來常決定。分明見具足無減修。所謂彼耳根。于諸如來常決定。分明聞具足無減修。所謂彼鼻根。于諸如來常決定。分明嗅具足無減修。所謂彼舌根。于諸如來常決定。分明嘗具足無減修。所謂彼身根。于諸如來常決定。分明觸具足無減修。所謂彼意根。于諸如來常決定。分明識具足無減修。云何名為六。所謂六入處是則聲聞乘。非是如來義。所謂眼入處。于諸如來常明見。來入門具足無減修。所謂耳入處。于諸如來常明聞。來入門具足無減修。所謂鼻入處。于諸如來常明嗅。來入門具足無減修。所謂舌入處。于諸如來常明嘗。來入門具足無減修。所謂身入處。于諸如來常明觸。來入門具足無減修。所謂意入處。于諸如來常決定。分明識凈信。來入門具足無減修。是故初發心。新學諸菩薩。應善觀眼原。畢竟無生滅。耳鼻舌身意。其性從本來。不斷亦非常。寂然無生滅。色性無空
【現代漢語翻譯】 現代漢語譯本 問：如果說眼等諸法可以被稱為如來（Tathagata，佛的稱號之一），這是什麼意思？ 答：在《大強精進經》中，佛陀問鴦崛摩羅（Angulimala，一位曾是強盜后被佛陀度化的弟子）：『什麼叫做一學？』鴦崛摩羅回答佛陀：『一學者名為一乘（Ekavana，唯一的道路）。』乘的意思是能夠度過生死苦海，也意味著運載。 鴦崛摩羅用十種方式回答佛陀，其中一種回答包含兩種圓滿。現在我們先簡略地說一下鴦崛摩羅第五種回答乃至第六種回答。在這兩處四種回答中，總括地說明了眼等諸法就是如來的含義。 什麼叫做第五種回答？就是說，這五根（眼、耳、鼻、舌、身）是聲聞乘（Sravakayana，小乘佛教）的境界，不是如來的境界。那麼，什麼是如來的境界呢？就是說，如來的眼根，能夠常時決定、分明地看見，具足一切功德而沒有絲毫缺失。如來的耳根，能夠常時決定、分明地聽見，具足一切功德而沒有絲毫缺失。如來的鼻根，能夠常時決定、分明地嗅到，具足一切功德而沒有絲毫缺失。如來的舌根，能夠常時決定、分明地嚐到，具足一切功德而沒有絲毫缺失。如來的身根，能夠常時決定、分明地觸到，具足一切功德而沒有絲毫缺失。如來的意根，能夠常時決定、分明地了知，具足一切功德而沒有絲毫缺失。 什麼叫做第六種回答？就是說，這六入處（眼、耳、鼻、舌、身、意）是聲聞乘的境界，不是如來的境界。所謂眼入處，在諸如來那裡，常能明瞭地見，來入門具足無減修。所謂耳入處，在諸如來那裡，常能明瞭地聽，來入門具足無減修。所謂鼻入處，在諸如來那裡，常能明瞭地嗅，來入門具足無減修。所謂舌入處，在諸如來那裡，常能明瞭地嘗，來入門具足無減修。所謂身入處，在諸如來那裡，常能明瞭地觸，來入門具足無減修。所謂意入處，在諸如來那裡，常能決定、分明地了知清凈的信心，來入門具足無減修。 因此，初發心的、新學的菩薩們，應該好好觀察眼根的本源，它畢竟是沒有生滅的。耳、鼻、舌、身、意，它們的自性從本來就是不間斷、不變化的，寂靜而沒有生滅的。色的自性並非是空無一物。
【English Translation】 English version Question: If it is said that dharmas such as the eye can be called Tathagata (Tathagata, one of the titles of the Buddha), what does this mean? Answer: In the 'Mahabala-virya-samprayoga Sutra', the Buddha asked Angulimala (Angulimala, a disciple who was once a robber and was later converted by the Buddha): 'What is called a single study?' Angulimala answered the Buddha: 'A single study is called Ekavana (the one vehicle).' 'Vehicle' means the ability to cross the sea of birth and death, and also means transportation. Angulimala answered the Buddha in ten ways, one of which contains two perfections. Now, let's briefly talk about Angulimala's fifth answer and even the sixth answer. In these two places and four answers, the meaning of the eye and other dharmas being the Tathagata is summarized. What is called the fifth answer? That is to say, these five roots (eye, ear, nose, tongue, body) are the realm of Sravakayana (Hinayana Buddhism), not the realm of the Tathagata. So, what is the realm of the Tathagata? That is to say, the eye-root of the Tathagata can always be determined and clearly seen, possessing all merits without any lack. The ear-root of the Tathagata can always be determined and clearly heard, possessing all merits without any lack. The nose-root of the Tathagata can always be determined and clearly smelled, possessing all merits without any lack. The tongue-root of the Tathagata can always be determined and clearly tasted, possessing all merits without any lack. The body-root of the Tathagata can always be determined and clearly touched, possessing all merits without any lack. The mind-root of the Tathagata can always be determined and clearly known, possessing all merits without any lack. What is called the sixth answer? That is to say, these six entrances (eye, ear, nose, tongue, body, mind) are the realm of Sravakayana, not the realm of the Tathagata. The so-called eye entrance, in the Tathagatas, can always clearly see, the coming entrance is fully cultivated without reduction. The so-called ear entrance, in the Tathagatas, can always clearly hear, the coming entrance is fully cultivated without reduction. The so-called nose entrance, in the Tathagatas, can always clearly smell, the coming entrance is fully cultivated without reduction. The so-called tongue entrance, in the Tathagatas, can always clearly taste, the coming entrance is fully cultivated without reduction. The so-called body entrance, in the Tathagatas, can always clearly touch, the coming entrance is fully cultivated without reduction. The so-called mind entrance, in the Tathagatas, can always determine and clearly know pure faith, the coming entrance is fully cultivated without reduction. Therefore, newly initiated Bodhisattvas should carefully observe the origin of the eye-root, which ultimately has no birth or death. The ear, nose, tongue, body, and mind, their nature from the beginning is uninterrupted and unchanging, silent and without birth or death. The nature of form is not empty.
假。不沒亦不出。性凈等真。如畢竟無生滅。聲香味觸法。從本已來空。非明亦非暗。寂然無生滅。根塵既空寂。六識即無生。三六如如性。十八界無名。眾生與如來。同共一法身。清凈妙無比。稱妙法華經。是故大集中。佛告凈聲王。汝名曰凈聲。當凈汝自界。自界眼界空。即持戒清凈。眼界空寂故。即佛土清凈。耳鼻舌身意。性畢竟空寂。是名諸如來。修習凈土義。問曰。云何名為安樂行。云何複名四安樂。云何複名二種行。一者無相行。二者有相行。答曰。一切法中心不動故曰安。於一切法中無受陰故曰樂。自利利他故曰行。複次四種安樂行。第一名為正慧離著安樂行。第二名為無輕贊毀安樂行。亦名轉諸聲聞令得佛智安樂行。第三名為無惱平等安樂行。亦名敬善知識安樂行。第四名為慈悲接引安樂行。亦名夢中具足成就神通智慧佛道涅槃安樂行。複次二種行者。何故名為無相行。無相行者。即是安樂行。一切諸法中。心相寂滅畢竟不生。故名為無相行也。常在一切深妙禪定。行住坐臥飲食語言。一切威儀心常定故。諸餘禪定三界次第。從欲界地。未到地。初禪地。二禪地。三禪地。四禪地。空處地。識處。無所有處地。非有想非無想處地。如是次第有十一種地差別不同。有法無法二道為別。是阿毗曇雜心聖行
【現代漢語翻譯】 現代漢語譯本 假。不沒亦不出。其自性清凈，等同於真如。如同畢竟沒有生滅。聲、香、味、觸、法，從根本上就是空性的。既非光明，也非黑暗，寂靜無聲，沒有生滅。根和塵既然空寂，六識也就無從產生。三六之性如同真如，十八界沒有名稱。眾生與如來，共同擁有一個法身。清凈微妙，無與倫比，可稱之為《妙法蓮華經》。因此在大集中，佛告訴凈聲王（King Pure Voice）：『你的名字叫凈聲，應當凈化你自己的境界。』自己的眼界空了，就是持戒清凈。眼界空寂的緣故，就是佛土清凈。耳、鼻、舌、身、意，其自性畢竟是空寂的。這就是諸如來修習凈土的意義。 問：『什麼叫做安樂行？什麼又叫做四安樂？什麼又叫做二種行？一是無相行，二是有相行。』 答：『在一切法中心不動搖，所以叫做安。在一切法中沒有受陰，所以叫做樂。自利利他，所以叫做行。』 『其次，四種安樂行。第一種叫做正慧離著安樂行。第二種叫做無輕贊毀安樂行，也叫做轉諸聲聞令得佛智安樂行。第三種叫做無惱平等安樂行，也叫做敬善知識安樂行。第四種叫做慈悲接引安樂行，也叫做夢中具足成就神通智慧佛道涅槃安樂行。』 『其次，二種行者，為什麼叫做無相行？無相行，就是安樂行。在一切諸法中，心相寂滅，畢竟不生，所以叫做無相行。』 『常常處於一切深妙禪定之中，行、住、坐、臥、飲食、語言，一切威儀，心常處於禪定之中。其餘的禪定，三界次第，從欲界地，未到地，初禪地，二禪地，三禪地，四禪地，空處地，識處，無所有處地，非有想非無想處地，像這樣次第有十一種地的差別不同，有法和無法兩種道路的區別。這是阿毗曇雜心聖行。
【English Translation】 English version False. Neither extinguished nor produced. Its nature is pure, equal to Suchness (Tathata). Like ultimate non-arising and non-ceasing. Sound, smell, taste, touch, and dharma, are fundamentally empty. Neither bright nor dark, silent and without arising or ceasing. Since the roots and dusts are empty and still, the six consciousnesses do not arise. The nature of the three sixes is like Suchness, the eighteen realms have no name. Sentient beings and the Tathagata share one Dharma body. Pure, wonderful, and incomparable, it is called the 'Wonderful Dharma Lotus Sutra'. Therefore, in the Great Assembly, the Buddha told King Pure Voice (Jing Sheng Wang): 'Your name is Pure Voice, you should purify your own realm.' When your own eye realm is empty, that is holding precepts purely. Because the eye realm is empty and still, that is the Buddha land being pure. Ear, nose, tongue, body, mind, their nature is ultimately empty and still. This is what the Tathagatas call the meaning of cultivating the Pure Land.' Question: 'What is called the Practice of Peaceful and Joyful Conduct? What is called the Four Peaceful and Joyful Conducts? What is called the Two Kinds of Practice? One is the Practice of No-Form, and the other is the Practice of Form.' Answer: 'Because the mind does not move in all dharmas, it is called Peace. Because there is no feeling aggregate (Vedana Skandha) in all dharmas, it is called Joy. Benefiting oneself and benefiting others is called Conduct.' 'Furthermore, the Four Peaceful and Joyful Conducts. The first is called the Peaceful and Joyful Conduct of Right Wisdom and Detachment. The second is called the Peaceful and Joyful Conduct of Neither Lightly Praising Nor Slandering, also called the Peaceful and Joyful Conduct of Transforming All Hearers to Obtain Buddha Wisdom. The third is called the Peaceful and Joyful Conduct of Non-Annoyance and Equality, also called the Peaceful and Joyful Conduct of Respecting Good Advisors. The fourth is called the Peaceful and Joyful Conduct of Compassionate Reception and Guidance, also called the Peaceful and Joyful Conduct of Fully Accomplishing Supernatural Powers, Wisdom, the Buddha Path, and Nirvana in Dreams.' 'Furthermore, regarding the Two Kinds of Practice, why is it called the Practice of No-Form? The Practice of No-Form is the Peaceful and Joyful Conduct. In all dharmas, the mind-form is extinguished and ultimately does not arise, therefore it is called the Practice of No-Form.' 'Always abiding in all profound and wonderful Samadhis, in walking, standing, sitting, lying down, eating, speaking, in all deportment, the mind is always in Samadhi. The other Samadhis, the order of the Three Realms, from the Desire Realm, the Unreached Realm, the First Dhyana Realm, the Second Dhyana Realm, the Third Dhyana Realm, the Fourth Dhyana Realm, the Realm of the Empty Space, the Realm of Consciousness, the Realm of Nothingness, the Realm of Neither Perception Nor Non-Perception, in this order there are eleven different realms, with the distinction between the two paths of Dharma and Non-Dharma. This is the Abhidhamma Samuccaya Sacred Conduct.'
。安樂行中深妙禪定即不如此。何以故。不依止欲界。不住色無色。行如是禪定。是菩薩遍行。畢竟無心想。故名無想行。複次有相行。此是普賢勸發品中。誦法華經散心精進。知是等人不修禪定不入三昧。若坐若立若行。一心專念法華文字。精進不臥如救頭然。是名文字有相行。此行者不顧身命。若行成就即見普賢金剛色身乘六牙象王住其人前。以金剛杵擬行者眼。障道罪滅。眼根清凈得見釋迦。及見七佛。復見十方三世諸佛。至心懺悔。在諸佛前五體投地。起合掌立得三種陀羅尼門。一者總持陀羅尼。肉眼天眼菩薩道慧。二者百千萬億旋陀羅尼。具足菩薩道種慧法眼清凈。三者法音方便陀羅尼。具足菩薩一切種慧佛眼清凈。是時即得具足一切三世佛法。或一生修行得具足。或二生得。極大遲者三生即得。若顧身命貪四事供養不能勤修。經劫不得。是故名為有相也。問曰。云何名為一切法中心不動故曰安。一切法中無受陰故曰樂。自利利他曰行。答曰。一切法者。所謂三毒四大五陰十二入十八界十二因緣。是名一切法也。菩薩於是一切法中用三忍慧。一者名為眾生忍。二者名法性忍。三者名法界海神通忍。眾生忍者。名為生忍。法性忍者名為法忍。法界海神通忍者名為大忍。前二種忍名破無明煩惱忍。亦名聖行忍。
【現代漢語翻譯】 現代漢語譯本：安樂行中的甚深微妙禪定並非如此。為什麼呢？因為不依賴欲界，不住於色界和無色界，像這樣修習禪定，是菩薩普遍的修行，最終達到沒有心念的狀態，所以稱為無想行。其次是有相行。這是在《普賢勸發品》中，誦讀《法華經》時散亂心精進。知道這些人不修習禪定，不進入三昧（Samadhi，定）。無論是坐著、站著還是行走，一心專注唸誦《法華經》的文字，精進不懈，像救燃眉之急一樣。這稱為文字有相行。這種修行者不顧惜身命。如果修行成就，就能見到普賢（Samantabhadra）金剛色的身軀，乘坐六牙象王，站在修行者面前，用金剛杵指向修行者的眼睛，消除障礙道的罪業，眼根清凈，得以見到釋迦（Sakyamuni），以及見到過去七佛，還能見到十方三世諸佛。至誠懺悔，在諸佛面前五體投地，起身合掌站立，就能得到三種陀羅尼門（Dharani，總持）。第一種是總持陀羅尼，獲得肉眼、天眼和菩薩道慧。第二種是百千萬億旋陀羅尼，具足菩薩道種慧，法眼清凈。第三種是法音方便陀羅尼，具足菩薩一切種慧，佛眼清凈。這時就能具足一切三世佛法。或者一生修行就能具足，或者兩生才能具足，最遲三生就能得到。如果顧惜身命，貪圖四事供養，不能勤奮修行，即使經過無數劫也無法得到。所以稱為有相。問：為什麼說在一切法中心不動才叫安？在一切法中沒有受陰才叫樂？自利利他才叫行？答：一切法，指的是三毒（貪嗔癡）、四大（地水火風）、五陰（色受想行識）、十二入（眼耳鼻舌身意，色聲香味觸法）、十八界（六根、六塵、六識）、十二因緣（無明行識名色六入觸受愛取有生老死）。這就是一切法。菩薩在這一切法中運用三種忍慧。第一種稱為眾生忍，第二種稱為法性忍，第三種稱為法界海神通忍。眾生忍也叫生忍，法性忍也叫法忍，法界海神通忍也叫大忍。前兩種忍可以破除無明煩惱，也叫聖行忍。 English version: The profound and subtle Samadhi (定) in the practice of peaceful and joyful abiding is not like this. Why? Because it does not rely on the desire realm, nor does it dwell in the form realm or formless realm. Practicing Samadhi in this way is the universal practice of a Bodhisattva, ultimately reaching a state without mental thoughts, hence it is called the practice of no-thought. Secondly, there is the practice with characteristics. This refers to the diligent advancement with a scattered mind while reciting the Lotus Sutra in the Chapter on the Encouragement of Universal Virtue. It is known that these individuals do not cultivate Samadhi, nor do they enter into Samadhi. Whether sitting, standing, or walking, they single-mindedly focus on reciting the words of the Lotus Sutra, diligently without lying down, as if saving a burning head. This is called the practice with characteristics of words. Such practitioners disregard their own lives. If the practice is accomplished, they will see the Vajra (金剛) colored body of Samantabhadra (普賢), riding on a six-tusked elephant king, standing before them, using a Vajra pestle to point at the practitioner's eyes, eliminating the sins that obstruct the path, purifying the eye faculty, enabling them to see Sakyamuni (釋迦), as well as the Seven Buddhas of the past, and also see the Buddhas of the ten directions and three times. With utmost sincerity, they repent, prostrating themselves before all the Buddhas, and upon rising and joining their palms, they will obtain three Dharani (陀羅尼，總持) gates. The first is the Dharani of total retention, obtaining the physical eye, the heavenly eye, and the wisdom of the Bodhisattva path. The second is the Dharani of hundreds of thousands of millions of rotations, fully equipped with the wisdom of the Bodhisattva path, and the purity of the Dharma eye. The third is the Dharani of the Dharma sound expedient means, fully equipped with all the wisdom of the Bodhisattva, and the purity of the Buddha eye. At this time, one will fully possess all the Buddha Dharma of the three times. Either one lifetime of practice will be sufficient, or two lifetimes, or at the latest, three lifetimes. If one cherishes their life, is greedy for the four kinds of offerings, and cannot diligently cultivate, they will not attain it even after countless kalpas. Therefore, it is called having characteristics. Question: Why is it said that being unmoved in the mind amidst all Dharmas is called peace? That there is no feeling aggregate among all Dharmas is called joy? That benefiting oneself and others is called practice? Answer: All Dharmas refer to the three poisons (greed, hatred, and delusion), the four great elements (earth, water, fire, and wind), the five aggregates (form, feeling, perception, volition, and consciousness), the twelve entrances (the six sense organs and their corresponding objects), the eighteen realms (the six sense organs, the six sense objects, and the six consciousnesses), and the twelve links of dependent origination (ignorance, volitional action, consciousness, name and form, the six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death). These are all Dharmas. Bodhisattvas apply three kinds of forbearance-wisdom in all these Dharmas. The first is called the forbearance of beings, the second is called the forbearance of Dharma-nature, and the third is called the forbearance of the Dharma-realm ocean of supernatural powers. The forbearance of beings is also called the forbearance of birth, the forbearance of Dharma-nature is also called the forbearance of Dharma, and the forbearance of the Dharma-realm ocean of supernatural powers is also called great forbearance. The first two kinds of forbearance can break through ignorance and afflictions, and are also called the forbearance of holy conduct.
【English Translation】 English version: The profound and subtle Samadhi (定) in the practice of peaceful and joyful abiding is not like this. Why? Because it does not rely on the desire realm, nor does it dwell in the form realm or formless realm. Practicing Samadhi in this way is the universal practice of a Bodhisattva, ultimately reaching a state without mental thoughts, hence it is called the practice of no-thought. Secondly, there is the practice with characteristics. This refers to the diligent advancement with a scattered mind while reciting the Lotus Sutra in the Chapter on the Encouragement of Universal Virtue. It is known that these individuals do not cultivate Samadhi, nor do they enter into Samadhi. Whether sitting, standing, or walking, they single-mindedly focus on reciting the words of the Lotus Sutra, diligently without lying down, as if saving a burning head. This is called the practice with characteristics of words. Such practitioners disregard their own lives. If the practice is accomplished, they will see the Vajra (金剛) colored body of Samantabhadra (普賢), riding on a six-tusked elephant king, standing before them, using a Vajra pestle to point at the practitioner's eyes, eliminating the sins that obstruct the path, purifying the eye faculty, enabling them to see Sakyamuni (釋迦), as well as the Seven Buddhas of the past, and also see the Buddhas of the ten directions and three times. With utmost sincerity, they repent, prostrating themselves before all the Buddhas, and upon rising and joining their palms, they will obtain three Dharani (陀羅尼，總持) gates. The first is the Dharani of total retention, obtaining the physical eye, the heavenly eye, and the wisdom of the Bodhisattva path. The second is the Dharani of hundreds of thousands of millions of rotations, fully equipped with the wisdom of the Bodhisattva path, and the purity of the Dharma eye. The third is the Dharani of the Dharma sound expedient means, fully equipped with all the wisdom of the Bodhisattva, and the purity of the Buddha eye. At this time, one will fully possess all the Buddha Dharma of the three times. Either one lifetime of practice will be sufficient, or two lifetimes, or at the latest, three lifetimes. If one cherishes their life, is greedy for the four kinds of offerings, and cannot diligently cultivate, they will not attain it even after countless kalpas. Therefore, it is called having characteristics. Question: Why is it said that being unmoved in the mind amidst all Dharmas is called peace? That there is no feeling aggregate among all Dharmas is called joy? That benefiting oneself and others is called practice? Answer: All Dharmas refer to the three poisons (greed, hatred, and delusion), the four great elements (earth, water, fire, and wind), the five aggregates (form, feeling, perception, volition, and consciousness), the twelve entrances (the six sense organs and their corresponding objects), the eighteen realms (the six sense organs, the six sense objects, and the six consciousnesses), and the twelve links of dependent origination (ignorance, volitional action, consciousness, name and form, the six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death). These are all Dharmas. Bodhisattvas apply three kinds of forbearance-wisdom in all these Dharmas. The first is called the forbearance of beings, the second is called the forbearance of Dharma-nature, and the third is called the forbearance of the Dharma-realm ocean of supernatural powers. The forbearance of beings is also called the forbearance of birth, the forbearance of Dharma-nature is also called the forbearance of Dharma, and the forbearance of the Dharma-realm ocean of supernatural powers is also called great forbearance. The first two kinds of forbearance can break through ignorance and afflictions, and are also called the forbearance of holy conduct.
聖人行處故名聖行。凡夫能行即入聖位。是為聖行。大忍者。具足五通及第六通。具足四如意足。而對十方諸佛及諸天王。面對共語一念能覺一切凡聖故名大忍。于諸神通心不動。聖道具足名為聖忍。三忍者。即是正慧離著安樂行。問曰。云何名為生忍。複名眾生忍云。何名不動忍複名之為安。答曰。生忍名為因。眾生忍者名之為果。因者眾生因。果者眾生果。因者是無明。果者是身行。正慧觀于因破無明斷一切煩惱。一切法畢竟無和合。亦無聚集相亦不見離散。是菩薩知集聖諦微妙慧是名生忍。若無和合不動不流即無有生。眾生忍者名為身行諸受。受為苦。受有三。苦受。樂受。不苦不樂受。何以故。破打罵時觀苦受。打為身苦。罵為心苦。飲食衣服細滑供養名為身樂。及諸摩觸亦名身樂。稱揚讚歎名為心樂。卒得好佈施。眼見未受。及其受已亦名心樂。觀此無明受及與苦樂。受苦時。起忍辱慈悲不生嗔心。受樂時。觀離受心不貪著。受不苦不樂時。遠離舍心不生無明。一切諸受畢竟空寂無生滅。故此三受皆從一念妄心生。菩薩觀此供養打罵讚歎毀呰。與者受者如夢如化。誰打誰罵誰受誰喜誰恚。與者受者皆是妄念。觀此妄念。畢竟無心無我無人。男女色像怨親中人頭等六分如虛空影無所得故。是名不動。如隨自意
【現代漢語翻譯】 現代漢語譯本 聖人所行之處，因此稱為聖行。凡夫如果能夠修行，就能進入聖人的地位，這就是聖行。大忍者，具足五神通以及第六神通，具足四如意足，並且面對十方諸佛以及諸天王，面對面共同談話，一念之間能夠覺悟一切凡夫和聖人，所以稱為大忍。對於各種神通，內心不動搖。聖人的道具完備，稱為聖忍。三種忍，就是正慧、離著、安樂行。 問：什麼叫做生忍？又叫做眾生忍？什麼叫做不動忍？又稱之為安？ 答：生忍名為因，眾生忍名為果。因，是眾生之因；果，是眾生之果。因，是無明（avidyā，佛教術語，指對事物真相的迷惑和無知）；果，是身行（kāya-saṃskāra，佛教術語，指身體的行為和活動）。用正慧觀察因，破除無明，斷除一切煩惱。一切法畢竟沒有和合，也沒有聚集的相狀，也看不見離散。這位菩薩知道集聖諦（samudaya-satya，佛教術語，指苦的根源）的微妙智慧，這叫做生忍。如果沒有和合、不動、不流轉，就沒有生。 眾生忍，指的是身行諸受。受即是苦。受有三種：苦受（duḥkha-vedanā，佛教術語，指痛苦的感受）、樂受（sukha-vedanā，佛教術語，指快樂的感受）、不苦不樂受（adukkha-asukha-vedanā，佛教術語，指非苦非樂的感受）。為什麼呢？在被打罵的時候，觀察苦受。打是身體的苦，罵是內心的苦。飲食衣服細滑的供養，稱為身體的樂，以及各種摩擦接觸也稱為身體的樂。稱揚讚歎稱為內心的樂。突然得到好的佈施，眼睛看見但還沒有接受，以及接受之後，也稱為內心的樂。觀察這種無明受以及苦樂。感受痛苦的時候，生起忍辱慈悲，不生嗔恨心。感受快樂的時候，觀察遠離受的心，不貪著。感受不苦不樂的時候，遠離舍心，不生無明。一切諸受畢竟空寂，沒有生滅。所以這三種受都從一念妄心生起。菩薩觀察這種供養、打罵、讚歎、譭謗，給予者和接受者都如夢如幻。誰打誰罵？誰受誰喜？誰嗔誰恨？給予者和接受者都是妄念。觀察這種妄念，畢竟沒有心、沒有我、沒有人。男女色像、怨親中人、頭等六分，如虛空中的影子，沒有可以得到的，這叫做不動。如隨自己的意願。
【English Translation】 English version The place where a sage walks is therefore called 'Sage Conduct'. If an ordinary person can practice, they can enter the position of a sage. This is 'Sage Conduct'. The Great Endurer possesses the five supernormal powers and the sixth supernormal power, and possesses the four bases of supernatural power (catvāra ṛddhipādāḥ). Facing the Buddhas and the Deva Kings of the ten directions, engaging in face-to-face conversation, and in a single thought, being able to awaken all ordinary beings and sages, is why it is called 'Great Endurance'. The mind does not waver in the face of various supernormal powers. Possessing the tools of a sage is called 'Sage Endurance'. The three endurances are right wisdom, detachment, and the conduct of peace and joy. Question: What is called 'Birth Endurance'? Also called 'Sentient Being Endurance'? What is called 'Immovable Endurance'? Also called 'Peace'? Answer: 'Birth Endurance' is called the cause, and 'Sentient Being Endurance' is called the result. The cause is the cause of sentient beings; the result is the result of sentient beings. The cause is ignorance (avidyā); the result is bodily action (kāya-saṃskāra). Observing the cause with right wisdom, breaking through ignorance, and cutting off all afflictions. All dharmas ultimately have no combination, no appearance of gathering, and no appearance of scattering. This Bodhisattva knows the subtle wisdom of the Truth of the Arising of Suffering (samudaya-satya), this is called 'Birth Endurance'. If there is no combination, no movement, no flowing, then there is no birth. 'Sentient Being Endurance' refers to bodily actions and various feelings. Feeling is suffering. There are three kinds of feeling: painful feeling (duḥkha-vedanā), pleasant feeling (sukha-vedanā), and neither-painful-nor-pleasant feeling (adukkha-asukha-vedanā). Why? When being beaten and scolded, observe painful feeling. Beating is physical suffering, scolding is mental suffering. Offerings of fine food, clothing, and smooth textures are called physical pleasure, and various tactile sensations are also called physical pleasure. Praise and commendation are called mental pleasure. Suddenly receiving good alms, seeing it with the eyes but not yet receiving it, and after receiving it, is also called mental pleasure. Observe this ignorance, feeling, and suffering and pleasure. When experiencing suffering, generate forbearance, compassion, and do not give rise to anger. When experiencing pleasure, observe the mind that is detached from feeling, and do not be greedy. When experiencing neither-painful-nor-pleasant, stay away from the mind of abandonment, and do not give rise to ignorance. All feelings are ultimately empty and still, without arising or ceasing. Therefore, these three feelings all arise from a single deluded mind. The Bodhisattva observes these offerings, beatings, scoldings, praises, and slanders; the giver and the receiver are like dreams and illusions. Who beats? Who scolds? Who receives? Who rejoices? Who hates? The giver and the receiver are all deluded thoughts. Observing these deluded thoughts, ultimately there is no mind, no self, no person. The appearances of men and women, enemies, relatives, neutral people, the six divisions such as the head, are like shadows in empty space, nothing can be obtained, this is called 'Immovable'. As one wishes.
三昧中說。菩薩自於十八界中心無生滅。亦教眾生無生滅。始從生死終至菩提。一切法性畢竟不動。所謂眼性色性識性。耳鼻舌身意性。乃至聲香味觸法性。耳識因緣生諸受性。鼻舌身意識因緣生諸受性。無自無他畢竟空故。是名不動。自覺覺他故名曰安。自斷三受不生。畢竟空寂無三受故。諸受畢竟不生。是名為樂。一切法中心無行處。亦教眾生一切法中。心無所行修禪不息並持法華。故名為行。如鴦崛摩羅眼根入義中說。亦如涅槃中佛性如來藏中說。安樂行義者眾多非一。今更略說。一切凡夫陰界入中。無明貪愛起受念著。純罪苦行不能自安。生死不絕。是故無樂。名為苦行。一切二乘諸聲聞人陰界入中能對治觀。不凈觀法能斷貪淫。慈心觀法能斷瞋恚。因緣觀法能斷愚癡。別名字說名為四念處。是四念有三十七種差別名字名為道品。觀身不凈及能了知。此不凈身是無明根本空無生處。不凈觀法能破身見男女憎愛。及中間人皆歸空寂。是名破煩惱魔。觀十八界三受法外苦受陰內苦受陰。知是苦受陰身心所行受念著處一切皆苦。舍之不著內樂受外樂受內外。樂受。觀此樂受。心貪著故能作苦因。舍之不受知樂受一切皆空。苦樂二觀能破世諦。心住真諦初舍苦樂。便得不苦不樂。以貪著故。復是無明。復更觀此不苦不
樂受。無所依止無常變壞。何以故。因舍苦樂得不苦樂。苦樂二觀既無生處亦無滅處。畢竟空寂不苦不樂從何處生。如是觀時。空無所得亦無可舍。既無可舍亦復不得無可舍法。若無世諦則無真諦。真假俱寂。是時即破陰入界魔。觀心無常生滅不住。觀察是心本從何生。如此觀時。都不見心亦無生滅。非斷非常不住中道。如此觀已即無死魔。法念處中觀一切法。若善法。若不善法。若無記法。皆如虛空不可選擇。于諸法中畢竟心不動。亦無住相得不動三昧。即無天子魔因舍三受得此解脫。名為苦樂行。因果俱名為聲聞非菩薩道。鈍根菩薩亦因此觀無取捨為異。何以故。色心三受畢竟不生。無十八界故。無有內外受取。既無受即無可舍。觀行雖同無三受間故巧慧方便能具足。故是名安樂行。安樂行中觀則不如此。正直舍方便但說無上道。文殊師利菩薩白佛言。世尊。是諸菩薩於後惡世。云何能說是經。佛告文殊師利。若菩薩摩訶薩。於後惡世欲說是經。當安住四法。一者安住菩薩行處及親近處。能為眾生演說是經。云何名為菩薩行處。若菩薩摩訶薩住忍辱地。柔和善順而不卒暴。心亦不驚。又復於法無所行而觀諸法如實相。亦不行不分別。是名菩薩摩訶薩行處。云何名為住忍辱地。略說有三種忍。一者眾生忍。二者法忍
【現代漢語翻譯】 現代漢語譯本 樂受（Pleasure）。無所依止，無常變壞。為什麼呢？因為捨棄苦樂，就能得到不苦不樂的感受。苦樂兩種觀想，既沒有產生的地方，也沒有消滅的地方。畢竟是空寂的，不苦不樂從哪裡產生呢？這樣觀察的時候，空也無所得，也沒有什麼可以捨棄的。既然沒有什麼可以捨棄的，也就得不到無可捨棄的法。如果沒有世俗諦，就沒有真諦。真諦和俗諦都寂滅。這時就破除了五陰、十二入、十八界和魔。觀察心是無常的，生滅不住。觀察這個心本來從哪裡產生。這樣觀察的時候，都見不到心，也沒有生滅。不是斷滅，不是恒常，不住于中道。這樣觀察之後，就沒有死魔。在法念處中觀察一切法。無論是善法，無論是不善法，無論是無記法，都像虛空一樣不可選擇。對於諸法，畢竟心不動搖，也沒有住相，得到不動三昧。就沒有天子魔，因為捨棄了三種感受而得到解脫。這叫做苦樂行。因和果都叫做聲聞，不是菩薩道。鈍根的菩薩也因此觀察無取捨而有所不同。為什麼呢？因為色、心、三受畢竟不生，沒有十八界，所以沒有內外受取。既然沒有受，就沒有什麼可以捨棄的。觀行雖然相同，但沒有三種感受的間隔，所以巧妙智慧方便能夠具足。所以這叫做安樂行。安樂行中的觀想則不這樣。正直地捨棄方便，只說無上道。文殊師利菩薩（Manjushri Bodhisattva）對佛說：『世尊，這些菩薩在後世惡世，怎樣才能說這部經呢？』佛告訴文殊師利：『如果菩薩摩訶薩（Bodhisattva-Mahasattva）在後世惡世想要說這部經，應當安住於四法。一是安住于菩薩行處和親近處，才能為眾生演說這部經。什麼叫做菩薩行處呢？如果菩薩摩訶薩住在忍辱地，柔和善良順從而不急躁暴烈，心也不驚慌。又對於法無所行而觀察諸法如實相，也不執著於行，不分別。這叫做菩薩摩訶薩行處。什麼叫做住在忍辱地呢？簡略地說有三種忍。一是眾生忍，二是法忍。
【English Translation】 English version 'Pleasure is impermanent and subject to change, without any basis for reliance. Why is this so? Because by abandoning suffering and pleasure, one attains neither suffering nor pleasure. The two contemplations of suffering and pleasure have neither a place of arising nor a place of ceasing. Ultimately, they are empty and still. From where does neither suffering nor pleasure arise? When contemplating in this way, emptiness is unattainable, and there is nothing to abandon. Since there is nothing to abandon, one also cannot attain the dharma of non-abandonment. If there is no conventional truth (世諦, Satya), then there is no ultimate truth (真諦, Paramartha). Both truth and falsehood are quiescent. At this time, one breaks through the skandhas (陰, Skandha), the entrances (入, Ayatana), the realms (界, Dhatu), and the demons (魔, Mara). Observe that the mind is impermanent, arising and ceasing without stopping. Observe from where this mind originally arises. When contemplating in this way, one does not see the mind, nor is there arising or ceasing. It is neither annihilation nor permanence, not abiding in the middle way. Having contemplated in this way, there is no death demon. In the mindfulness of dharma (法念處, Dharma-smṛtyupasthāna), contemplate all dharmas. Whether they are wholesome dharmas, unwholesome dharmas, or neutral dharmas, they are all like empty space, impossible to choose. Within all dharmas, the mind ultimately does not move, nor does it have an abiding characteristic, thus attaining the immovable samadhi (不動三昧, Acāla-samādhi). Then there is no Mara, the son of heaven, because by abandoning the three feelings, one attains this liberation. This is called the practice of suffering and pleasure. Both cause and effect are called Śrāvakas (聲聞), not the Bodhisattva path. Bodhisattvas of dull faculties also differ because of this contemplation of non-grasping and non-abandoning. Why is this so? Because form (色, Rūpa), mind (心, Citta), and the three feelings (三受, Tri-vedanā) ultimately do not arise. Because there are no eighteen realms (十八界, Aṣṭādaśa dhātavaḥ), there is no internal or external reception. Since there is no reception, there is nothing to abandon. Although the practice is the same, without the interval of the three feelings, skillful wisdom and expedient means can be fully possessed. Therefore, this is called the practice of peaceful abiding (安樂行, Sukhavihāra). Contemplation in the practice of peaceful abiding is not like this. Righteously abandon expedient means and only speak of the unsurpassed path. Mañjuśrī Bodhisattva (文殊師利菩薩) said to the Buddha: 『World Honored One, how can these Bodhisattvas speak this sutra in the evil age to come?』 The Buddha told Mañjuśrī: 『If a Bodhisattva-Mahasattva (菩薩摩訶薩) wishes to speak this sutra in the evil age to come, he should abide in four dharmas. First, he should abide in the Bodhisattva's sphere of activity and place of close association, so that he can expound this sutra for sentient beings. What is called the Bodhisattva's sphere of activity? If a Bodhisattva-Mahasattva dwells in the ground of patience (忍辱地, Kṣānti-bhūmi), he is gentle, kind, and compliant, not rash or violent, and his mind is not alarmed. Furthermore, he does not act upon dharmas but observes the true nature of all dharmas, neither acting nor discriminating. This is called the Bodhisattva-Mahasattva's sphere of activity. What is called dwelling in the ground of patience? Briefly speaking, there are three kinds of patience. First, patience towards sentient beings (眾生忍, Sattva-kṣānti); second, patience towards dharmas (法忍, Dharma-kṣānti).
。三者大忍。亦名神通忍。眾生忍者有三種意。第一意者。菩薩受他打罵輕辱毀呰。是時應忍而不還報。應作是觀。由我有身令來打罵。譬如因的然後箭中。我若無身誰來打者。我今當勤修習空觀。空觀若成無有人能打殺我者。若被罵時。正念思惟。而此罵聲隨開隨滅。前後不俱。審諦觀察亦無生滅如空中響。誰罵誰受。音聲不來入耳。耳不往取聲。如此觀已都無瞋喜。二種意者。菩薩於一切眾生都無打罵。恒與軟語將護彼意。欲引導之。于打罵事心定不亂。是名眾生忍。眾生若見菩薩忍即發菩提心。為眾生故。故名眾生忍。第三意者。于剛強惡眾生處為調伏。令改心。故或與粗言毀呰罵辱。令彼慚愧得發善心。名眾生忍。云何名辱。不能忍者即名為辱。更無別法。問曰。打罵不瞋慈悲軟語可名為忍。剛惡眾生處菩薩是時不能忍耐。狀似嗔想打拍罵辱。摧伏惡人。令彼受苦。云何復得名為忍辱。答曰。打罵不報。此是世俗戒中外威儀忍。及觀內空音聲等空身心空寂不起怨憎。此是新學菩薩息世譏嫌。修戒定智方便忍辱。非大菩薩也。何以故。諸菩薩但觀眾生有利益處。即便調伏為護大乘護正法故。不必一切慈悲軟語。涅槃中說。譬如往昔仙豫國王護方等經。殺五百婆羅門。令其命終入阿鼻地獄發菩提心。此豈非是大慈
【現代漢語翻譯】 現代漢語譯本：三種大忍，也叫做神通忍。眾生忍有三種含義。第一種含義是：菩薩受到他人的打罵、輕視、侮辱時，應當忍受而不還報。應當這樣觀想：因為我有這個身體，才招致打罵。譬如因為有靶子，箭才能射中。我如果沒有身體，誰來打我呢？我現在應當勤奮修習空觀。空觀如果成就，就沒有人能夠打殺我。如果被罵時，正念思惟，而這罵聲隨著發出而消滅，前後不相連貫。仔細觀察也沒有生滅，如同空中的迴響。誰罵？誰承受？聲音不進入耳朵，耳朵也不去獲取聲音。這樣觀想后，就沒有嗔恨和喜悅。第二種含義是：菩薩對於一切眾生都不打罵，總是用柔和的語言來遷就他們的心意，想要引導他們。對於打罵的事情，內心堅定不亂。這叫做眾生忍。眾生如果看到菩薩的忍耐，就會發起菩提心，爲了眾生的緣故，所以叫做眾生忍。第三種含義是：在剛強兇惡的眾生那裡，爲了調伏他們，使他們改變心意，所以有時用粗暴的語言、詆譭、謾罵、侮辱，使他們慚愧，從而發起善心，這叫做眾生忍。什麼叫做侮辱？不能忍受就叫做侮辱，沒有其他的定義。問：打罵不嗔恨，慈悲柔和的語言可以叫做忍。在剛強兇惡的眾生那裡，菩薩有時不能忍耐，表現出嗔怒的樣子，打、拍、罵、侮辱，摧伏惡人，使他們遭受痛苦，這怎麼又可以叫做忍辱呢？答：打罵不還報，這是世俗戒律中的外在威儀忍，以及觀想內在空性，聲音等同於空，身心空寂，不生起怨恨。這是新學菩薩爲了避免世人的譏嫌，修習戒、定、慧，方便忍辱，不是大菩薩。為什麼呢？諸位菩薩只觀察眾生有利益的地方，就去調伏他們，爲了守護大乘，守護正法的緣故，不必一切都用慈悲柔和的語言。《涅槃經》中說，譬如往昔仙豫國王爲了守護《方等經》，殺死五百婆羅門，使他們命終后墮入阿鼻地獄，從而發起菩提心。這難道不是大慈悲嗎？
【English Translation】 English version: The three great patiences are also called supernatural patiences (神通忍, Shéntōng rěn). The patience towards sentient beings (眾生忍, Zhòngshēng rěn) has three meanings. The first meaning is: when a Bodhisattva is beaten, scolded, despised, or insulted by others, he should endure it without retaliation. He should contemplate thus: 'Because I have this body, I am subjected to beatings and scoldings. It is like an arrow hitting a target because there is a target. If I had no body, who would beat me? Now I should diligently cultivate the contemplation of emptiness (空觀, kōng guān). If the contemplation of emptiness is accomplished, no one can beat or kill me.' If scolded, one should contemplate with right mindfulness that the sound of the scolding arises and ceases, not continuous from beginning to end. Upon careful observation, there is no arising or ceasing, like an echo in the air. Who scolds? Who receives? The sound does not enter the ear, and the ear does not grasp the sound. After such contemplation, there is neither anger nor joy. The second meaning is: a Bodhisattva does not beat or scold any sentient being, but always uses gentle words to accommodate their intentions, wanting to guide them. Regarding beatings and scoldings, the mind is steadfast and not disturbed. This is called patience towards sentient beings. If sentient beings see the Bodhisattva's patience, they will arouse Bodhicitta (菩提心, Pútíxīn), for the sake of sentient beings, hence it is called patience towards sentient beings. The third meaning is: in dealing with stubborn and evil sentient beings, in order to subdue them and make them change their minds, one sometimes uses harsh words, disparagement, scolding, and insults to make them ashamed, thereby arousing good thoughts. This is called patience towards sentient beings. What is called insult? The inability to endure is called insult; there is no other definition. Question: Not being angry when beaten or scolded, and using compassionate and gentle words can be called patience. But in dealing with stubborn and evil sentient beings, the Bodhisattva sometimes cannot endure, appearing angry, beating, slapping, scolding, and insulting, subduing evil people, and causing them to suffer. How can this be called patience? Answer: Not retaliating when beaten or scolded is the external demeanor of patience in worldly precepts, as well as contemplating inner emptiness, that sounds are like emptiness, the body and mind are empty and still, and no resentment arises. This is the expedient patience of a newly learning Bodhisattva who avoids worldly criticism and cultivates precepts, concentration, and wisdom, not that of a great Bodhisattva. Why? All Bodhisattvas only observe where there is benefit for sentient beings, and then subdue them, for the sake of protecting the Mahayana (大乘, Dàchéng) and protecting the Dharma (法, Fǎ). It is not necessary to always use compassionate and gentle words. The Nirvana Sutra (涅槃經, Nièpán jīng) says, for example, that in the past, King Xianyu (仙豫國王, Xiānyù guówáng) killed five hundred Brahmins to protect the Vaipulya Sutra (方等經, Fāngděng jīng), causing them to fall into Avici Hell (阿鼻地獄, Ābí dìyù) after their death, thereby arousing Bodhicitta. Is this not great compassion?
大悲。即是大忍。涅槃復說有德國王護覺德法師。並護正法故。殺一國中破戒惡人。令覺德法師得行正法。王命終后即生東方阿閦佛前。作第一大弟子。臣兵眾亦生阿閦佛前。作第二第三弟子。諸破戒黑白惡人。命終皆墮阿鼻地獄。于地獄中自識本罪。作是念言。我為惱害覺德法師。國王殺我。即各生念發菩提心。從地獄出。還生覺德及有德國王所。為作弟子求無上道。此菩薩大方便忍。非小菩薩之所能為。云何而言非是忍辱。覺德法師者迦葉佛是。有德國王釋迦佛是。護法菩薩亦應如此。云何不名大忍辱也。若有菩薩行世俗忍。不治惡人。令其長惡敗壞正法。此菩薩即是惡魔非菩薩也。亦復不得名聲聞也。何以故。求世俗忍不能護法。外雖似忍純行魔業。菩薩若修大慈大悲。具足忍辱建立大乘及護眾生。不得專執世俗忍也。何以故。若有菩薩將護惡人。不能治罰。令其長惡惱亂善人。敗壞正法。此人實非外現詐似。常作是言。我行忍辱。其人命終與諸惡人俱墮地獄。是故不得名為忍辱。云何複名住忍辱地。菩薩忍辱能生一切佛道功德。譬如大地生長一切世間萬物。忍辱亦復如是。菩薩修行大忍辱法。或時修行慈悲軟語。打罵不報。或復行惡口粗言。打拍眾生。乃至盡命。此二種忍皆為護正法調眾生故。非是初學之所
【現代漢語翻譯】 現代漢語譯本 大悲，即是大忍。在《涅槃經》中又記載，有德國王（擁有功德的國王）爲了保護覺德法師（覺悟功德的法師），並且護持正法，殺了一個國家中破戒的惡人，使得覺德法師能夠順利地弘揚正法。這位國王命終之後，立即往生到東方阿閦佛（不動佛）前，成為第一大弟子。他的臣子和士兵也往生到阿閦佛前，成為第二、第三弟子。那些破戒的黑白惡人，命終之後都墮入阿鼻地獄（無間地獄）。在地獄中，他們自己認識到自己的罪過，這樣想道：『我因為惱害覺德法師，所以被國王所殺。』於是各自生起念頭，發起菩提心。從地獄出來后，又轉生到覺德法師和有德國王處，作為弟子，尋求無上道。這種菩薩的大方便忍，不是小菩薩所能做到的。怎麼能說這不是忍辱呢？覺德法師就是迦葉佛（過去七佛之一），有德國王就是釋迦佛（現世佛）。護法菩薩也應當如此。怎麼能不稱為大忍辱呢？如果有的菩薩行世俗的忍，不懲治惡人，任憑他們增長惡行，敗壞正法，這樣的菩薩就是惡魔，不是菩薩。也不能稱為聲聞（小乘修行者）。為什麼呢？因為求世俗的忍，不能護持正法，外表雖然像是忍辱，實際上卻是在行魔業。菩薩如果修大慈大悲，具足忍辱，建立大乘佛法以及保護眾生，就不能只執著於世俗的忍。為什麼呢？如果有的菩薩將就保護惡人，不能懲治他們，任憑他們增長惡行，惱亂善人，敗壞正法，這種人實際上並非表面上裝出來的樣子，卻常常說：『我行忍辱。』這種人命終之後，會和那些惡人一起墮入地獄。所以不能稱為忍辱。又怎麼能稱為住在忍辱地呢？菩薩的忍辱能夠生出一切佛道功德，譬如大地生長一切世間萬物，忍辱也是這樣。菩薩修行大忍辱法，有時修行慈悲軟語，打罵不還，有時卻行惡口粗言，打拍眾生，乃至殺死他們。這兩種忍辱都是爲了護持正法，調伏眾生的緣故，不是初學者所能理解的。
【English Translation】 English version Great compassion is also great forbearance. The Nirvana Sutra also recounts that King Arhanta-guna (King with Merits) killed the precept-breaking evildoers in a country to protect Dharma Master Jue-de (Awakened Merit), and to protect the Proper Dharma, so that Dharma Master Jue-de could practice the Proper Dharma smoothly. After the king died, he was immediately reborn before Buddha Akshobhya (Immovable Buddha) in the east, becoming the first great disciple. His ministers and soldiers were also reborn before Buddha Akshobhya, becoming the second and third disciples. Those black and white evildoers who broke the precepts all fell into Avici Hell (Hell of Incessant Suffering) after death. In hell, they recognized their own sins, thinking: 'I was killed by the king because I annoyed Dharma Master Jue-de.' Then they each generated the thought of Bodhicitta (the mind of enlightenment). After coming out of hell, they were reborn again with Dharma Master Jue-de and King Arhanta-guna, as disciples, seeking the unsurpassed path. This great expedient forbearance of the Bodhisattva is not something that small Bodhisattvas can do. How can it be said that this is not forbearance? Dharma Master Jue-de is Buddha Kashyapa (one of the past seven Buddhas), and King Arhanta-guna is Buddha Shakyamuni (the present Buddha). A Dharma-protecting Bodhisattva should also be like this. How can it not be called great forbearance? If a Bodhisattva practices worldly forbearance, not punishing evildoers, allowing them to increase their evil deeds and ruin the Proper Dharma, this Bodhisattva is a demon, not a Bodhisattva. Nor can they be called Shravakas (listeners, practitioners of Hinayana). Why? Because seeking worldly forbearance cannot protect the Dharma. Although outwardly it seems like forbearance, it is purely performing demonic deeds. If a Bodhisattva cultivates great compassion and great mercy, fully possessing forbearance, establishing the Mahayana (Great Vehicle) and protecting sentient beings, they must not be solely attached to worldly forbearance. Why? If a Bodhisattva protects evildoers, not punishing them, allowing them to increase their evil deeds, disturb good people, and ruin the Proper Dharma, this person is not what they appear to be outwardly, falsely pretending, and constantly saying: 'I practice forbearance.' After this person dies, they will fall into hell together with the evildoers. Therefore, it cannot be called forbearance. How can it be called dwelling in the land of forbearance? A Bodhisattva's forbearance can generate all the merits of the Buddha's path, just as the earth grows all the myriad things of the world, so too is forbearance. A Bodhisattva who cultivates great forbearance, sometimes cultivates compassionate and gentle words, not retaliating when beaten or scolded, and sometimes uses harsh and coarse language, beating and striking sentient beings, even to the point of killing them. These two kinds of forbearance are both for the sake of protecting the Proper Dharma and taming sentient beings, and are not something that beginners can understand.
能為。名具足忍法忍者。有三種意。第一意者。自修聖行。觀一切法皆悉空寂。無生無滅亦無斷常。所謂一切法觀眼根空。耳鼻舌身意根空。眼色空。聲香味觸法皆空。觀眼識空耳鼻舌身意識空。無我無人無眾生無造無作無受者。善惡之報如空華。諸大陰界入皆空。三六十八無名號。無初無後無中間。其性本來常寂然。於一切法心不動。是名菩薩修法忍。第二意者。菩薩法忍悉具足。亦以此法教眾生。觀上中下根差別方便。轉令住大乘。聲聞緣覺至菩薩三種觀行合同一。色心聖行無差別。二乘凡聖從本來同一法身即是佛。第三意者。菩薩摩訶薩以自在智觀眾生。方便同事調伏之。或現持戒行細行。或現破戒無威儀。為本誓願滿足故。現六道身調眾生。是名菩薩行法忍方便具足化眾生。大忍者名神通忍。云何名為神通忍。菩薩本初發心時。誓度十方一切眾生。勤修六度法。施戒忍辱精進禪定。三乘道品。一切智慧。得證涅槃。深入實際。上不見諸佛下不見眾生。即作是念。我本誓度一切眾生。今都不見一切眾生。將不違我往昔誓願。作是念時。十方一切現在諸佛。即現色身。同聲讚歎此菩薩言。善哉善哉。大善男子。念本誓願莫舍眾生。我等諸佛初學道時。發大誓願廣度眾生。勤心學道既證涅槃。深入實際不見眾生。憶
【現代漢語翻譯】 現代漢語譯本 能為。名為具足忍法（擁有圓滿忍辱之法的修行者）。有三種含義。第一種含義是：自身修習聖潔的行為，觀察一切法都是空寂的，沒有生滅，也沒有斷滅和常住。也就是說，觀察一切法，眼根是空的，耳鼻舌身意根是空的，眼色是空的，聲香味觸法都是空的。觀察眼識是空的，耳鼻舌身意識是空的，沒有我，沒有人，沒有眾生，沒有造作者，沒有承受者。善惡的報應如同空中的花朵。諸大陰、界、入都是空的。三六十八（指十八界）沒有名稱，沒有開始，沒有結束，沒有中間。其自性本來就是常寂然的。對於一切法，內心不動搖。這叫做菩薩修習法忍。 第二種含義是：菩薩的法忍完全具足，也用這種法來教導眾生。觀察上、中、下根器的差別，方便地引導他們住于大乘。聲聞、緣覺乃至菩薩這三種觀行合為一體。色心和聖潔的行為沒有差別。二乘的凡夫和聖人從本來上就是同一法身，也就是佛。 第三種含義是：菩薩摩訶薩以自在的智慧觀察眾生，方便地以同事來調伏他們。或者示現持戒，行持細微的戒律；或者示現破戒，沒有威儀。爲了滿足根本的誓願，示現六道之身來調伏眾生。這叫做菩薩行法忍，方便具足地化度眾生。大忍者名為神通忍。什麼是神通忍呢？菩薩最初發心的時候，發誓要度脫十方一切眾生，勤奮地修習六度法：佈施、持戒、忍辱、精進、禪定。三乘的道品，一切智慧，得以證得涅槃，深入實際。向上不見諸佛，向下不見眾生。於是這樣想：我本來發誓要度脫一切眾生，現在卻都見不到一切眾生，難道不是違背了我往昔的誓願嗎？當這樣想的時候，十方一切現在的諸佛，就顯現色身，同聲讚歎這位菩薩說：『善哉善哉！大善男子！記住你根本的誓願，不要捨棄眾生。我們這些諸佛最初學道的時候，發大誓願廣泛地度脫眾生，勤奮地學道，既然證得涅槃，深入實際，見不到眾生，憶』
【English Translation】 English version Can do. Named the one who possesses the complete Dharma of Patience (a practitioner who possesses the complete Dharma of Patience). There are three meanings. The first meaning is: personally cultivate sacred conduct, observing that all dharmas are empty and still, without arising or ceasing, and without annihilation or permanence. That is to say, observing all dharmas, the eye faculty is empty, the ear, nose, tongue, body, and mind faculties are empty, eye-objects are empty, sounds, smells, tastes, touch, and dharmas are all empty. Observing that eye-consciousness is empty, ear, nose, tongue, body, and mind consciousness are empty, there is no self, no person, no sentient being, no creator, no actor, no receiver. The retribution of good and evil is like flowers in the sky. The great aggregates, realms, and entrances are all empty. The three, six, and eighteen (referring to the eighteen realms) have no names, no beginning, no end, no middle. Their nature is originally always still. The mind does not move with regard to all dharmas. This is called a Bodhisattva cultivating the Patience of Dharma. The second meaning is: the Bodhisattva's Patience of Dharma is completely possessed, and this Dharma is also used to teach sentient beings. Observing the differences in the capacities of superior, middling, and inferior beings, expediently guide them to abide in the Mahayana. The three contemplations of Sravakas, Pratyekabuddhas, and even Bodhisattvas are united as one. There is no difference between form, mind, and sacred conduct. The ordinary and the holy of the Two Vehicles are originally the same Dharmakaya, which is the Buddha. The third meaning is: the Bodhisattva Mahasattva observes sentient beings with unobstructed wisdom, expediently using the method of working together to subdue them. Or manifesting the upholding of precepts, practicing subtle precepts; or manifesting the breaking of precepts, without dignity. In order to fulfill the fundamental vow, manifesting the bodies of the six realms to subdue sentient beings. This is called the Bodhisattva practicing the Patience of Dharma, expediently and completely transforming sentient beings. The Great Patient One is called the Patience of Superpowers. What is the Patience of Superpowers? When the Bodhisattva initially arouses the mind, vowing to liberate all sentient beings in the ten directions, diligently cultivating the Six Paramitas: generosity, discipline, patience, diligence, meditation, and wisdom. The factors of the path of the Three Vehicles, all wisdom, are able to attain Nirvana, deeply entering reality. Upwardly not seeing the Buddhas, downwardly not seeing sentient beings. Then thinking: I originally vowed to liberate all sentient beings, but now I do not see any sentient beings, am I not violating my past vow? When thinking this, all the present Buddhas in the ten directions manifest their form bodies, praising this Bodhisattva in unison, saying: 'Excellent, excellent! Great good man! Remember your fundamental vow, do not abandon sentient beings. When we Buddhas initially learned the Way, we made great vows to widely liberate sentient beings, diligently learning the Way, and since attaining Nirvana, deeply entering reality, we did not see sentient beings, remembering'
本誓願即生悔心顧念眾生。是時即見十方諸佛同聲讚歎。我亦如汝念本誓願。莫舍眾生。十方諸佛說是語時。菩薩是時聞諸佛語。心大歡喜即得大神通。虛空中坐盡見十方一切諸佛。具足一切諸佛智慧。一念盡知十方佛心。亦知一切眾生心數。一念悉能遍觀察之。一時欲度一切眾生。心廣大故名為大忍。具足諸佛大人法故。名曰大忍。為度眾生。色身智慧對機差別。一念心中現一切身。一時說法一音能作無音音聲。無量眾生一時成道。是名神通忍。柔和善順者。一者自柔伏其心。二者柔伏眾生。和者。修六和敬持戒修禪智及證解脫法。乃至調眾生瞋恚及忍辱持戒及毀禁皆同涅槃相。所謂六和者。意和身和口和戒和利和及見和。善順者。善知眾生根性。隨順調伏是名同事六神通攝。柔和者名為法忍。善順者名為大忍。而不卒暴者。學佛法時。不匆匆卒暴。取證外行威儀。及化眾生亦復如是。心不驚者。驚之曰動。卒暴匆匆即是驚動。善聲惡聲乃至霹靂。諸惡境界及善色像。耳聞眼見心皆不動。解空法故。畢竟無心。故言不驚。又復於法無所行者。於五陰十八界十二因緣中諸煩惱法。畢竟空故無心無處。復于禪定解脫法中無智無心亦無所行。而觀諸法如實相者。五陰十八界十二因緣。皆是真如實性。無本末無生滅。無煩惱
【現代漢語翻譯】 現代漢語譯本 本誓願即生悔心顧念眾生。這時就能見到十方諸佛同時讚歎，『我也像你一樣憶念本來的誓願，不要捨棄眾生。』十方諸佛說這些話的時候，菩薩當時聽到諸佛的話，心中非常歡喜，立刻獲得大神通。在虛空中安坐，完全見到十方一切諸佛，具足一切諸佛的智慧，一念之間完全知曉十方諸佛的心念，也知道一切眾生的心念數量，一念之間全部都能普遍觀察到。一時想要度化一切眾生，因為心廣大所以名為大忍。具足諸佛大人之法，所以名為大忍。爲了度化眾生，色身和智慧隨著機緣而有差別，一念心中顯現一切身，一時說法，一個聲音能發出沒有聲音的音聲，無量眾生一時成就道業，這叫做神通忍。 柔和善順是指：一是自己柔伏其心，二是柔伏眾生。和是指：修習六和敬，持戒、修禪、智慧以及證得解脫之法，乃至調伏眾生的嗔恚，以及忍辱持戒和毀犯禁戒，都同樣具有涅槃的體相。所謂的六和是指：意和、身和、口和、戒和、利和以及見和。善順是指：善於瞭解眾生的根性，隨順調伏，這叫做同事六神通所攝。柔和名為法忍，善順名為大忍。 不倉促暴躁是指：學習佛法的時候，不匆匆忙忙、倉促暴躁地去求證外在的修行威儀，以及教化眾生也是這樣。心不驚慌是指：驚慌就是動搖。倉促暴躁就是驚動。無論是好的聲音還是壞的聲音，乃至雷霆霹靂，各種惡劣的境界以及美好的色相，耳朵聽到，眼睛看到，內心都不動搖。因為理解空性的緣故，畢竟沒有心，所以說不驚慌。又進一步說，對於法沒有執著是指：對於五陰、十八界、十二因緣中的各種煩惱之法，畢竟是空性的，所以沒有心，也沒有處所。又對於禪定解脫之法，沒有智慧，沒有心，也沒有執著，而觀察諸法如實相是指：五陰、十八界、十二因緣，都是真如實性，沒有本末，沒有生滅，沒有煩惱。
【English Translation】 English version This original vow immediately gives rise to repentance and concern for all beings. At that time, one will see all the Buddhas of the ten directions praising in unison, 'I, too, like you, remember my original vow, do not abandon sentient beings.' When the Buddhas of the ten directions speak these words, the Bodhisattva at that time hears the words of all the Buddhas, and his heart is filled with great joy, and he immediately obtains great supernatural powers. Sitting in the empty space, he sees all the Buddhas in the ten directions, fully possessing all the wisdom of all the Buddhas, and in a single thought, he fully knows the minds of the Buddhas in the ten directions, and also knows the number of the minds of all sentient beings, and in a single thought, he is able to universally observe them all. At one time, he desires to liberate all sentient beings, and because his mind is vast, he is called Great Endurance (Da Ren). Possessing the Dharma of the Great Person of all the Buddhas, he is called Great Endurance (Da Ren). In order to liberate sentient beings, the physical body and wisdom differ according to the opportunity, and in a single thought, he manifests all bodies, and at one time, he speaks the Dharma, and a single sound can produce soundless sounds, and countless sentient beings attain enlightenment at the same time, this is called Supernatural Power Endurance (Shentong Ren). Gentle and compliant means: first, to gently subdue one's own mind; second, to gently subdue sentient beings. Harmony (He) means: cultivating the Six Harmonies and Reverences (Liu He Jing), upholding precepts, cultivating meditation, wisdom, and attaining the Dharma of liberation, and even subduing the anger of sentient beings, as well as enduring insult, upholding precepts, and violating prohibitions, all have the same aspect of Nirvana. The so-called Six Harmonies (Liu He) are: harmony in intention, harmony in body, harmony in speech, harmony in precepts, harmony in benefit, and harmony in views. Compliant (Shun) means: being good at understanding the nature of sentient beings, and complying with and subduing them, this is called being included in the Six Supernatural Powers of Co-operation (Tongshi Liu Shentong She). Gentleness is called Dharma Endurance (Fa Ren), compliance is called Great Endurance (Da Ren). Not being hasty and impetuous means: when studying the Buddha's Dharma, not rushing and impetuously seeking to prove external practices and demeanor, and the same is true for transforming sentient beings. Not being startled in mind means: being startled is called being moved. Being hasty and impetuous is being startled. Whether it is a good sound or a bad sound, or even thunder and lightning, all kinds of evil realms and beautiful appearances, the ears hear, the eyes see, the mind does not move. Because one understands the Dharma of emptiness, there is ultimately no mind, therefore it is said not to be startled. Furthermore, not acting upon the Dharma means: regarding the various afflictions in the Five Aggregates (Wu Yin), Eighteen Realms (Shiba Jie), and Twelve Links of Dependent Origination (Shi'er Yinyuan), they are ultimately empty, so there is no mind and no place. Furthermore, regarding the Dharma of meditation and liberation, there is no wisdom, no mind, and no attachment, and observing all Dharmas as they truly are means: the Five Aggregates (Wu Yin), Eighteen Realms (Shiba Jie), and Twelve Links of Dependent Origination (Shi'er Yinyuan), are all the true nature of Suchness (Zhenru), without beginning or end, without arising or ceasing, without afflictions.
無解脫。亦不行不分別者。生死涅槃無一無異。凡夫及佛無二法界。故不可分別。亦不見不二故言不行不分別。不分別相不可得。故菩薩住此無名三昧。雖無所住而能發一切神通不假方便。是名菩薩摩訶薩行處。初入聖位即與等。此是不動真常法身非是方便緣合法身。亦得名為證如來藏乃至意藏。
法華經安樂行義
【現代漢語翻譯】 現代漢語譯本：沒有解脫。也不執著于不行不分別。生死與涅槃沒有一，也沒有異。凡夫與佛沒有二，法界本就如此，所以不可分別。也不見有不二之相，所以說不行不分別。不分別的相狀是不可得的。因此，菩薩安住于這無名的三昧之中，雖然無所住，卻能發起一切神通，不依賴任何方便。這就是菩薩摩訶薩的行處。初入聖位就與佛相等。這是不動的真常法身，不是方便的因緣和合法身。也可以稱之為證得了如來藏乃至意藏（如來所證悟的真如自性，以及由此產生的智慧和功德）。 出自《法華經安樂行義》
【English Translation】 English version: There is no liberation. Nor does one adhere to non-action and non-discrimination. Samsara (birth and death) and Nirvana (liberation) are neither one nor different. Ordinary beings and Buddhas are not two; the Dharmadhatu (the realm of reality) is such that it cannot be discriminated. Also, not seeing non-duality is why it is said 'non-action and non-discrimination.' The characteristic of non-discrimination is unattainable. Therefore, Bodhisattvas abide in this nameless Samadhi (state of meditative absorption). Although dwelling nowhere, they can manifest all supernatural powers without relying on any expedient means. This is called the conduct of a Bodhisattva-Mahasattva (great being). Upon first entering the holy position, one is equal to the Buddha. This is the immovable, true, and eternal Dharmakaya (body of the Dharma), not the expedient, conditioned Dharmakaya. It can also be called the attainment of the Tathagatagarbha (the womb of the Tathagata, the Buddha-nature within all beings) and even the Manovijnana-alaya (storehouse consciousness). From 'The Meaning of Peaceful and Joyful Practices in the Lotus Sutra'