T85n2901_法句經
大正藏第 85 冊 No. 2901 法句經
No. 2901
佛說法句經
佛說法句經諸菩薩融心覺序品第一
聞如是。一時婆伽婆。在日月宮中勝藏殿上。與天菩薩摩訶薩十萬人俱。其名曰勝積菩薩。普賢菩薩。文殊師利菩薩。金剛藏菩薩。金剛幢菩薩。金剛慧菩薩。觀世音菩薩。決定慧菩薩。彌勒菩薩。三世辯菩薩。常住愿菩薩。勢力自在菩薩。無起作菩薩。常慈菩薩。常視一相光菩薩。如是等菩薩摩訶薩十萬人俱。復有菩薩摩訶薩。名曰寶明。與無量比丘。比丘尼。優婆塞。優婆夷。百千萬人。復有無量天龍夜叉。護法善神。及余他方無數菩薩。皆悉集會。
不壞諸法菩薩說宿緣品第二
於是。眾中有菩薩。名不壞諸法寶明。承佛神力。前白佛言。世尊。我于往昔然燈佛所出家學道。彼時名字等賢比丘。爾時世尊。即授於我今菩薩記。號曰不壞諸法。爾時寶明菩薩白佛言。世尊。云何授我號為寶明乎。唯愿世尊。說此寶明名字所以。
佛言。諦聽諦聽。善思念之。今為天眾求天乘者。說斯決定大乘微妙要法。及汝名字金剛語句。爾時天眾奉教如聽。佛告寶明菩薩。善男子。汝且觀此諸佛名字。為是有耶。為是無耶。為有實耶。為無實耶。善男子。若
【現代漢語翻譯】 現代漢語譯本 大正藏第 85 冊 No. 2901 法句經
No. 2901
佛說法句經
佛說法句經諸菩薩融心覺序品第一
如是我聞。一時，婆伽婆（Bhagavan，世尊）在日月宮中的勝藏殿上，與十萬位天菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）在一起。他們的名字是：勝積菩薩、普賢菩薩、文殊師利菩薩（Mañjuśrī Bodhisattva）、金剛藏菩薩、金剛幢菩薩、金剛慧菩薩、觀世音菩薩（Avalokiteśvara Bodhisattva）、決定慧菩薩、彌勒菩薩（Maitreya Bodhisattva）、三世辯菩薩、常住愿菩薩、勢力自在菩薩、無起作菩薩、常慈菩薩、常視一相光菩薩。像這樣的菩薩摩訶薩有十萬人。還有一位菩薩摩訶薩，名叫寶明，與無數的比丘（bhikṣu，出家男眾）、比丘尼（bhikṣuṇī，出家女眾）、優婆塞（upāsaka，在家男眾）、優婆夷（upāsikā，在家女眾），成百上千萬人在一起。還有無數的天龍夜叉（yakṣa，一種守護神），護法善神，以及來自其他地方的無數菩薩，都聚集在這裡。
不壞諸法菩薩說宿緣品第二
這時，大眾中有一位菩薩，名叫不壞諸法寶明，憑藉佛的神力，上前對佛說：『世尊，我在過去燃燈佛（Dīpaṃkara Buddha）那裡出家學道，那時的名字是等賢比丘。』那時，世尊就授予我現在的菩薩記，號為不壞諸法。這時，寶明菩薩對佛說：『世尊，為什麼授予我號為寶明呢？希望世尊能說出寶明名字的由來。』
佛說：『仔細聽，仔細聽，好好思考。現在為天眾中尋求天乘的人，說這種決定大乘的微妙重要之法，以及你的名字的金剛語句。』這時，天眾恭敬地聽從教誨。佛告訴寶明菩薩：『善男子，你且觀察這些佛的名字，是有呢，還是沒有呢？是真實存在呢，還是不真實存在呢？善男子，如果
【English Translation】 English version Taisho Tripitaka Volume 85, No. 2901, Dharmapada Sutra
No. 2901
Buddha Speaks the Dharmapada Sutra
Chapter 1: The Order of the Bodhisattvas' Merging Minds and Enlightenment in the Buddha Speaks the Dharmapada Sutra
Thus have I heard. At one time, the Bhagavan (Bhagavan, World-Honored One) was in the Victory Treasury Hall in the Palace of the Sun and Moon, together with ten thousand Bodhisattva-Mahāsattvas (Bodhisattva-Mahāsattva, Great Bodhisattvas). Their names were: Victorious Accumulation Bodhisattva, Samantabhadra Bodhisattva, Manjushri Bodhisattva (Mañjuśrī Bodhisattva), Vajra Treasury Bodhisattva, Vajra Banner Bodhisattva, Vajra Wisdom Bodhisattva, Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva), Determined Wisdom Bodhisattva, Maitreya Bodhisattva (Maitreya Bodhisattva), Three Lifetimes Eloquence Bodhisattva, Constant Abiding Vow Bodhisattva, Powerfully自在 Bodhisattva, No Arising Action Bodhisattva, Constant Compassion Bodhisattva, Constantly Viewing One Aspect Light Bodhisattva. There were ten thousand such Bodhisattva-Mahāsattvas. There was also a Bodhisattva-Mahāsattva named Treasure Bright, with countless bhikshus (bhikṣu, monks), bhikshunis (bhikṣuṇī, nuns), upasakas (upāsaka, laymen), and upasikas (upāsikā, laywomen), hundreds of thousands of people. There were also countless nagas, yakshas (yakṣa, a type of guardian deity), Dharma-protecting good spirits, and countless Bodhisattvas from other directions, all gathered together.
Chapter 2: The Bodhisattva Who Does Not Destroy All Dharmas Speaks of Past Causes
At this time, among the assembly was a Bodhisattva named Imperishable Dharmas Treasure Bright, relying on the Buddha's spiritual power, who stepped forward and said to the Buddha: 'World-Honored One, in the past, I left home to study the Way under Dīpaṃkara Buddha (Dīpaṃkara Buddha), and my name at that time was Equal Worthy bhikshu.' At that time, the World-Honored One bestowed upon me the prediction of becoming a Bodhisattva, with the name Imperishable Dharmas. At this time, Treasure Bright Bodhisattva said to the Buddha: 'World-Honored One, why was I given the name Treasure Bright? I hope the World-Honored One can explain the origin of the name Treasure Bright.'
The Buddha said: 'Listen carefully, listen carefully, and contemplate well. Now, for those among the heavenly beings who seek the Heavenly Vehicle, I will speak this decisive, profound, and essential Dharma of the Great Vehicle, as well as the Vajra words of your name.' At this time, the heavenly beings respectfully listened to the teachings. The Buddha said to Treasure Bright Bodhisattva: 'Good man, you should observe these names of the Buddhas. Do they exist, or do they not exist? Are they real, or are they not real? Good man, if'
名字是有。說食與人。應得無飽。若得無。飽一切飲食。則無所用。何以故。說食尋飽不須食故。若名字無者。定光如來不授我記及汝名字。如無授者。我不應得佛。善男子。當知。字句其以久如以其如故。修題諸法名字性空。不在有無。善男子。若名字空者。于諸毀呰誹謗譏呵及以讚譽不應瞋喜。何以故。誹謗毀訾及以讚譽。二俱空故。
觀聲性空證實際品第三
善男子。若遇如上境界。應作是念。此音聲者為天為小。青黃赤白。從何方來。今來罵我。著我何處。形相何似。上下諦觀。都無所得。若無所得。不應生於瞋喜之心。作是觀已。堅持不捨。當知。不久得阿耨多羅三藐三菩提。何以故。觀音聲性空。證於如故。譬如有人夜想飛空及其睡時見身飛行。菩薩摩訶薩亦復如是。觀聲性空必得空證。乃知音聲但誑耳根。如無實體。
觀三處空得菩提品第四
善男子。菩薩摩訶薩。欲得阿耨多羅三藐三菩提者。當觀三處。內外中間。是為三處。於三處中。無有實法。即為解脫。解脫者即菩提也。寶明菩薩白佛言。世尊。三處觀者為何謂也。佛告寶明。善男子。欲知三處。當修身觀。眼即為內。色即為外。心處中間。是為三處。或有眾生。從無始已來。不知三事虛之與實。妄起種種煩惱到或。
【現代漢語翻譯】 現代漢語譯本：名字是有的，就像只是口頭描述食物給別人聽，並不能讓人真正飽腹一樣。如果光靠說就能飽，那實際的飲食就沒有用了。為什麼呢？因為如果光靠描述食物就能飽，那就沒必要真的去吃了。如果名字沒有意義，那麼定光如來（Dipamkara Buddha）就不會給我和你授記名字。如果沒有授記，我就不可能成佛。善男子，應當知道，字句的意義在於保持其本來的狀態。修習一切諸法，要知道名字的自性是空的，不在有和無之間。善男子，如果名字是空的，那麼對於別人的譭謗、誹謗、譏諷、呵斥以及讚譽，就不應該產生嗔恨或喜悅。為什麼呢？因為誹謗、毀訾和讚譽，都是空的。
觀聲性空證實際品第三
善男子，如果遇到上述境界，應該這樣想：這個聲音，是來自天界還是人間？是青色、黃色、紅色還是白色？從哪個方向傳來？現在來罵我，又附著在我哪裡？它的形狀和樣子是什麼樣的？仔細地上下觀察，最終什麼也找不到。如果什麼也找不到，就不應該產生嗔恨或喜悅之心。這樣觀察之後，堅持不放棄，應當知道，不久就能證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。為什麼呢？因為觀察聲音的自性是空的，就能證悟如如不動的真如實相。譬如有人在夜晚夢見自己飛上天空，或者在睡覺時看見自己的身體在飛行。菩薩摩訶薩（Bodhisattva-Mahasattva，菩薩中的大菩薩）也是這樣，觀察聲音的自性是空的，必定能證得空性，從而知道聲音只不過是欺騙耳朵的幻象，並沒有真實的實體。
觀三處空得菩提品第四
善男子，菩薩摩訶薩（Bodhisattva-Mahasattva，菩薩中的大菩薩）想要證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），應當觀察三個地方：內部、外部和中間。這就是三個地方。在這三個地方中，沒有真實的法存在，這就是解脫。解脫就是菩提。寶明菩薩（Ratna-prakasa Bodhisattva）問佛說：世尊，什麼是三處觀呢？佛告訴寶明：善男子，想要了解三處，應當修習身觀。眼睛就是內部，顏色就是外部，心處在中間。這就是三個地方。有些眾生，從無始以來，不知道這三件事是虛幻還是真實，從而妄生種種煩惱和疑惑。
【English Translation】 English version: Names exist, but merely describing food to someone doesn't actually satisfy their hunger. If speaking alone could satiate, then actual food would be unnecessary. Why is that? Because if describing food could satisfy hunger, there would be no need to actually eat. If names were meaningless, Dipamkara Buddha (定光如來) would not have given me and you a prophecy of Buddhahood with names. If there were no prophecy, I would not attain Buddhahood. Good man, you should know that the meaning of words and phrases lies in maintaining their original state. Cultivating all dharmas, one should know that the nature of names is empty, neither existing nor non-existing. Good man, if names are empty, then one should not become angry or joyful at others' slander, defamation, ridicule, rebuke, or praise. Why is that? Because slander, defamation, and praise are all empty.
Chapter Three: Realizing Reality by Observing the Emptiness of Sound
Good man, if you encounter the above-mentioned states, you should think like this: 'This sound, is it from the heavens or from the human realm? Is it blue, yellow, red, or white? From which direction does it come? Now it comes to scold me, where does it attach to me? What is its shape and form like?' Observe carefully up and down, and ultimately you will find nothing. If you find nothing, you should not give rise to anger or joy. After observing in this way, persist without giving up, and you should know that you will soon attain anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment). Why is that? Because observing the emptiness of the nature of sound leads to the realization of suchness. For example, someone dreams of flying in the night, or sees their body flying while sleeping. Bodhisattva-Mahasattvas (菩薩摩訶薩, great Bodhisattvas) are also like this; observing the emptiness of the nature of sound will surely lead to the realization of emptiness, and thus one knows that sound is merely a deceptive illusion for the ears, without any real substance.
Chapter Four: Attaining Bodhi by Observing the Emptiness of the Three Places
Good man, if a Bodhisattva-Mahasattva (菩薩摩訶薩, great Bodhisattva) wishes to attain anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), they should observe the three places: the internal, the external, and the intermediate. These are the three places. Within these three places, there is no real dharma to be found, and this is liberation. Liberation is Bodhi. Ratna-prakasa Bodhisattva (寶明菩薩) asked the Buddha, 'World Honored One, what is meant by the observation of the three places?' The Buddha told Ratna-prakasa, 'Good man, if you wish to understand the three places, you should cultivate the contemplation of the body. The eye is the internal, color is the external, and the mind is in the middle. These are the three places. Some beings, from beginningless time, do not know whether these three things are illusory or real, and thus give rise to various afflictions and doubts.'
是以我今教如實觀。令斷諸或。善男子。眼不自見。色不自名。心無形質。三事俱無。是故眼不自見。常處於內。色不自名。常處於外。心無形相。處無所在。善男子。眼不自見。屬諸因緣。緣非見相。眼即是空。色屬眼時。名色為色。若眼性空。色亦無實。何以故。從空眼見體無實故。善男子。菩薩摩訶薩。知眼是空于內無染。知色是空于外無著。識心是空滅于諸行。耳鼻舌身意亦復如是。善男子。知眼屬緣見無自性。眼終日見。猶為無見。色性屬眼而不自名。終日名猶為無名。善男子。以斯空眼常看空色。內外遍觀心不可得。常求諸色而不可滿。耳聲鼻香舌味身觸意法亦復如是。善男子。應作是念。若眼與色非為空者。眼住于內不應辯外。色住于外不應從眼。眼是有住。色亦有住。心是無為。不應在有。何以故。有之與無性相違故。是故當知。眼色與心虛通無礙。善男子。意即為內。法即為外。心處中間。意不自知。法不自名。心無形相。三事俱無。是故意不自知。常處於內。法不自名。常處於外。心無形相。實無處所。意不自知。屬諸因緣。緣非知相。意即是空。法屬意時名法為法。若意性空法亦無實。何以故。從空意知體無性故。善男子。知意是空。于內無染。知法是空。于外無著。知心是空。滅于諸行。知
【現代漢語翻譯】 現代漢語譯本：因此我現在教導如實觀，令你們斷除各種疑惑。善男子，眼不能自己看見自己，色不能自己命名自己，心沒有形狀和實質，這三者都是空無的。所以眼不能自己看見自己，它總是存在於內部；色不能自己命名自己，它總是存在於外部；心沒有形狀和相貌，沒有固定的處所。善男子，眼不能自己看見自己，它依賴於各種因緣，而因緣本身不是能見的相狀，所以眼本身就是空性的。當色屬於眼的時候，才被稱作色。如果眼的自性是空性的，那麼色也沒有真實的自體。為什麼呢？因為從空性的眼所見，其體性不是真實的。善男子，菩薩摩訶薩，知道眼是空性的，所以在內部沒有染著；知道色是空性的，所以在外部沒有執著；認識到心是空性的，從而滅除各種行為。耳、鼻、舌、身、意也是如此。善男子，知道眼依賴於因緣，所以見沒有自性。眼終日都在看，實際上等於沒有看。色的性質依賴於眼，但色不能自己命名自己，終日都在命名，實際上等於沒有命名。善男子，用這種空性的眼，經常觀看空性的色，內外普遍觀察，心是不可得的。經常尋求各種色，但永遠無法滿足。耳、聲、鼻、香、舌、味、身、觸、意、法也是如此。善男子，應該這樣想：如果眼和色不是空性的，眼住在內部，就不應該辨別外部；色住在外部，就不應該從屬於眼。眼是有住的，色也是有住的，心是無為的，不應該存在於有為之中。為什麼呢？因為有為和無為的性質是相互違背的。所以應當知道，眼、色和心是虛空通達，沒有阻礙的。善男子，意就是內部，法就是外部，心處在中間。意不能自己知道自己，法不能自己命名自己，心沒有形狀和相貌，這三者都是空無的。所以意不能自己知道自己，它總是存在於內部；法不能自己命名自己，它總是存在於外部；心沒有形狀和相貌，實際上沒有固定的處所。意不能自己知道自己，它依賴於各種因緣，而因緣本身不是能知的相狀，所以意本身就是空性的。當法屬於意的時候，才被稱作法。如果意的自性是空性的，那麼法也沒有真實的自體。為什麼呢？因為從空性的意所知，其體性沒有自性。善男子，知道意是空性的，所以在內部沒有染著；知道法是空性的，所以在外部沒有執著；知道心是空性的，從而滅除各種行為。知道 English version: Therefore, I now teach the true observation, to enable you to cut off all doubts. Good man, the eye cannot see itself, form cannot name itself, the mind has no shape or substance, all three are devoid of inherent existence. Therefore, the eye cannot see itself, it always resides within; form cannot name itself, it always resides without; the mind has no shape or appearance, it has no fixed location. Good man, the eye cannot see itself, it depends on various conditions, and the conditions themselves are not the appearance of seeing, so the eye itself is emptiness. When form belongs to the eye, it is called form. If the nature of the eye is emptiness, then form also has no real self. Why? Because what is seen from the empty eye has no real substance. Good man, a Bodhisattva-Mahasattva (great being striving for enlightenment), knows that the eye is empty, so there is no attachment within; knows that form is empty, so there is no clinging without; recognizes that the mind is empty, thereby extinguishing all actions. The ear, nose, tongue, body, and mind are also the same. Good man, knowing that the eye depends on conditions, seeing has no self-nature. The eye is seeing all day long, but it is actually like not seeing. The nature of form depends on the eye, but form cannot name itself, naming all day long is actually like not naming. Good man, using this empty eye, constantly observe empty form, universally observe within and without, the mind is unattainable. Constantly seeking various forms, but never being satisfied. The ear, sound, nose, smell, tongue, taste, body, touch, mind, and dharma (teachings/phenomena) are also the same. Good man, one should think like this: if the eye and form were not empty, the eye dwelling within should not distinguish the external; form dwelling without should not belong to the eye. The eye has a dwelling, and form also has a dwelling, the mind is unconditioned, and should not exist in the conditioned. Why? Because the nature of the conditioned and the unconditioned are contradictory. Therefore, it should be known that the eye, form, and mind are empty and unobstructed. Good man, the mind is the internal, the dharma (teachings/phenomena) is the external, the heart is in the middle. The mind cannot know itself, the dharma (teachings/phenomena) cannot name itself, the heart has no shape or appearance, all three are devoid of inherent existence. Therefore, the mind cannot know itself, it always resides within; the dharma (teachings/phenomena) cannot name itself, it always resides without; the heart has no shape or appearance, it actually has no fixed location. The mind cannot know itself, it depends on various conditions, and the conditions themselves are not the appearance of knowing, so the mind itself is emptiness. When the dharma (teachings/phenomena) belongs to the mind, it is called dharma (teachings/phenomena). If the nature of the mind is emptiness, then the dharma (teachings/phenomena) also has no real self. Why? Because what is known from the empty mind has no self-nature. Good man, knowing that the mind is empty, so there is no attachment within; knowing that the dharma (teachings/phenomena) is empty, so there is no clinging without; knowing that the heart is empty, thereby extinguishing all actions. Knowing
【English Translation】 Therefore, I now teach the true observation, to enable you to cut off all doubts. Good man, the eye cannot see itself, form cannot name itself, the mind has no shape or substance, all three are devoid of inherent existence. Therefore, the eye cannot see itself, it always resides within; form cannot name itself, it always resides without; the mind has no shape or appearance, it has no fixed location. Good man, the eye cannot see itself, it depends on various conditions, and the conditions themselves are not the appearance of seeing, so the eye itself is emptiness. When form belongs to the eye, it is called form. If the nature of the eye is emptiness, then form also has no real self. Why? Because what is seen from the empty eye has no real substance. Good man, a Bodhisattva-Mahasattva (great being striving for enlightenment), knows that the eye is empty, so there is no attachment within; knows that form is empty, so there is no clinging without; recognizes that the mind is empty, thereby extinguishing all actions. The ear, nose, tongue, body, and mind are also the same. Good man, knowing that the eye depends on conditions, seeing has no self-nature. The eye is seeing all day long, but it is actually like not seeing. The nature of form depends on the eye, but form cannot name itself, naming all day long is actually like not naming. Good man, using this empty eye, constantly observe empty form, universally observe within and without, the mind is unattainable. Constantly seeking various forms, but never being satisfied. The ear, sound, nose, smell, tongue, taste, body, touch, mind, and dharma (teachings/phenomena) are also the same. Good man, one should think like this: if the eye and form were not empty, the eye dwelling within should not distinguish the external; form dwelling without should not belong to the eye. The eye has a dwelling, and form also has a dwelling, the mind is unconditioned, and should not exist in the conditioned. Why? Because the nature of the conditioned and the unconditioned are contradictory. Therefore, it should be known that the eye, form, and mind are empty and unobstructed. Good man, the mind is the internal, the dharma (teachings/phenomena) is the external, the heart is in the middle. The mind cannot know itself, the dharma (teachings/phenomena) cannot name itself, the heart has no shape or appearance, all three are devoid of inherent existence. Therefore, the mind cannot know itself, it always resides within; the dharma (teachings/phenomena) cannot name itself, it always resides without; the heart has no shape or appearance, it actually has no fixed location. The mind cannot know itself, it depends on various conditions, and the conditions themselves are not the appearance of knowing, so the mind itself is emptiness. When the dharma (teachings/phenomena) belongs to the mind, it is called dharma (teachings/phenomena). If the nature of the mind is emptiness, then the dharma (teachings/phenomena) also has no real self. Why? Because what is known from the empty mind has no self-nature. Good man, knowing that the mind is empty, so there is no attachment within; knowing that the dharma (teachings/phenomena) is empty, so there is no clinging without; knowing that the heart is empty, thereby extinguishing all actions. Knowing
意屬緣。知無自性。意終日知猶為無知。法性屬意而不自名。名終日名猶為無名。以斯空意常知空法。內外遍觀心不可得。是故菩薩應作是念。若意與法非為空者。意住于內不應辯外。法住于外不應從意。意是有住法亦有住。心是無為不應在有。何以故。有之與無性相違故。是故當知。意法與心虛空無礙。譬如陽炎遠視似水。無智之人為得所逼急走向之。轉近轉滅。炎邊住者知此地中本來無水。見彼走人知其妄相。便生嗤笑語走人言。此中無水但陽氣耳。誑汝眼根。彼人聞已熱渴心息。色亦如是。凡夫無智謂呼有實。為欲渴所逼生貪求相。熾然起心趣向奔走。色相屬緣轉觀轉滅。證實相者知此陰中本來無色。本來無識。見凡夫人貪色。疾走知其妄想。便生嗤笑。為說實法語。眾人言。陰中無陰。心中無心。念中無念。但緣氣耳。誑汝眼根。若有智者。聞已妄渴心息。陰界諸入亦復如是。善男子。譬如凡夫夜夢見身。種種光明。食百味食。復見遠行。至他方所。得好衣馬。侍從百方。欻爾起瞋。尋命事力。殺數千人。及其覺時。身光尋滅。亦不遠行。光明色相。空無所有。夢中行者。及與事力相。殺之者都無色相。色亦如是。一切眾生。從無始已來。黑闇崖下。無明被底。長夜睡眠。處於夢宅。妄見諸色。起一切法。善
【現代漢語翻譯】 現代漢語譯本： 意念依附於因緣而生。要知道意念本身沒有自性。整天都在認知，實際上還是無知。法性依附於意念，但不會自己命名。整天都在命名，實際上還是無名。因此，用這種空性的意念，常常認知空性的法。由內而外全面觀察，心是不可得的。所以，菩薩應當這樣想：如果意念和法不是空性的，意念停留在內，就不應該辨別外在的事物；法停留在外，就不應該順從意念。意念如果是有所停留的，法也是有所停留的。心是無為的，不應該存在於有為之中。為什麼呢？因為有和無，它們的體性和現象是相互違背的。所以應當知道，意念、法和心，就像虛空一樣，沒有阻礙。譬如陽炎，從遠處看好像水一樣。沒有智慧的人被渴求所逼迫，急忙地跑向它。越靠近，陽炎就越消失。站在陽炎旁邊的人，知道這塊地方本來就沒有水。看到那些跑過去的人，知道他們是虛妄的。於是就嘲笑他們，對跑過去的人說：『這裡沒有水，只是陽氣罷了，欺騙了你的眼睛。』那些人聽了之後，熱渴的心就平息了。色也是這樣。凡夫沒有智慧，認為色是真實存在的。被慾望的渴求所逼迫，產生貪求的念頭。熾盛地生起心，趨向奔走。色相依附於因緣，越觀察就越消失。證實相的人，知道這個五陰之中，本來就沒有色，本來就沒有識。看到凡夫貪戀色，快速奔跑，知道他們是虛妄的。於是就嘲笑他們，為他們說真實之法，對眾人說：『五陰之中沒有五陰，心中沒有心，念頭中沒有念頭，只是因緣之氣罷了，欺騙了你的眼睛。』如果有智慧的人，聽了之後，虛妄的渴求之心就平息了。十二處、十八界等也是這樣。 善男子，譬如凡夫在夜晚做夢，看到自己的身體發出種種光明，吃到各種美味的食物，又看到自己遠行，到達其他地方，得到好的衣服和馬匹，侍從眾多。忽然之間，生起嗔恨心，於是命令手下，殺死數千人。等到醒來的時候，身體的光明立刻消失，也沒有遠行，光明和色相，都是空無所有的。夢中行走的人，以及手下和被殺的人，都沒有真實的色相。色也是這樣。一切眾生，從無始以來，都在黑暗的懸崖下，被無明的被子覆蓋著，長久地沉睡在夢宅之中，虛妄地看到各種色相，生起一切法。善
【English Translation】 English version: Intention belongs to conditions. Know that there is no self-nature. Knowing all day is still ignorance. Dharma-nature belongs to intention but does not name itself. Naming all day is still nameless. Therefore, with this empty intention, constantly know the empty Dharma. Observing internally and externally, the mind is unattainable. Therefore, a Bodhisattva should think like this: If intention and Dharma are not empty, intention dwelling within should not discern the external; Dharma dwelling outside should not follow intention. If intention has a dwelling, Dharma also has a dwelling. The mind is unconditioned and should not be in the conditioned. Why? Because existence and non-existence are contradictory in nature and appearance. Therefore, know that intention, Dharma, and mind are like empty space, without obstruction. For example, a heat haze appears like water from a distance. An ignorant person, driven by thirst, rushes towards it. The closer they get, the more the haze disappears. Someone standing near the haze knows that there is no water in this place. Seeing those running towards it, they know it is a delusion. They laugh and say to those running: 'There is no water here, only heat, deceiving your eyes.' Upon hearing this, their thirst subsides. Form is also like this. Ordinary people, without wisdom, think that form is real. Driven by the thirst of desire, they generate craving. Ardently, they arise in mind, rushing and running towards it. Form belongs to conditions, and the more it is observed, the more it disappears. One who realizes true form knows that there is no form in this aggregate, no consciousness. Seeing ordinary people craving form, running quickly, they know it is a delusion. They laugh and speak the true Dharma, saying to the crowd: 'There is no aggregate in the aggregates, no mind in the mind, no thought in the thoughts, only the air of conditions, deceiving your eyes.' If a wise person hears this, their deluded thirst subsides. The twelve entrances and eighteen realms are also like this. Good man, for example, an ordinary person dreams at night, seeing their body emitting various lights, eating various delicious foods, and also seeing themselves traveling far away, reaching other places, obtaining good clothes and horses, with many attendants. Suddenly, they arise in anger, and order their subordinates to kill thousands of people. When they wake up, the light of their body immediately disappears, and there is no distant travel. The light and form are all empty and non-existent. The person walking in the dream, as well as the subordinates and those killed, have no real form. Form is also like this. All beings, from beginningless time, are under the dark cliff, covered by the blanket of ignorance, sleeping in the dream house for a long night, falsely seeing various forms, and generating all dharmas. Good.
男善女。生死涅槃。相殺相害。無有窮已。一切眾生謂呼為實得道。覺者乃知虛妄始知生死同涅槃相。男女諸色。本性體空。善男子。若色如是。一切諸法亦復如然。如空谷向。如芭蕉堅。如水中月。如空中華。如石女兒。如電久住。如水龜毛。如走兔角究竟無實。諸有智者。應除諸見。如世生盲。莫分別色。若不分別。當知不久得阿耨多羅三藐三菩提道。善男女。一切眾生。為諸煩惱弊于慧因無眼生眼想。以斯忘想見外境界。名之為色。如起貪著。以貪著故。流轉三有。如旋火輪無有休也。
親近真善知識品第五
善男子。一切眾生。欲得阿耨多羅三藐三菩提者。當親近善知識。請問法要。必聞如斯甚深要句。爾時寶明菩薩白佛言。世尊。云何是善知識。佛言。善知識者。善解深法空相無作無生無滅。了達諸法從本已來究竟平等。無業無報無因無果性相如如。住于實除。於畢竟空中熾然建立。是名善知識。
二十一種譬喻善知識品第六
善男子。善知識者是汝父母。養育汝等菩提身故。善知識者是汝眼因。示導汝等菩提路故。善知識者是汝腳足。荷負汝等離生死故。善知識者是汝梯橙。扶侍汝等至彼岸故。善知識者是汝飲食。能使汝等增長法身故。善知識者是汝寶依。覆蓋汝等功得身故。
【現代漢語翻譯】 現代漢語譯本： 善男子、善女人，生死和涅槃，相互殘殺、相互侵害，沒有窮盡的時候。一切眾生都認為這是真實得道，覺悟的人才知道這是虛妄的，才開始明白生死和涅槃的相狀是相同的。男女以及各種色相，其本性都是空虛的。善男子，如果色相是這樣，那麼一切諸法也都是如此。就像空谷的迴響，像芭蕉的堅固，像水中的月亮，像空中的花朵，像石女的兒子，像閃電的久住，像水龜的毛，像奔跑的兔子的角，最終都是沒有真實的。所有有智慧的人，應該去除各種見解，就像天生的盲人一樣，不要分別色相。如果不分別，應當知道不久就能證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的道果。善男子、善女人，一切眾生，因為各種煩惱遮蔽了智慧的種子，沒有眼睛卻產生有眼睛的想法，因此以這種虛妄的想法看到外在的境界，稱之為色相。如果生起貪著，因為貪著的緣故，就在三有（欲有、色有、無色有）中流轉，就像旋轉的火輪一樣沒有停歇。
親近真善知識品第五
善男子，一切眾生，想要得到阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的，應當親近善知識，請問佛法的要義，必定能聽到這樣甚深的要句。這時，寶明菩薩（Bao Ming Pusa）問佛說：『世尊，什麼是善知識？』佛說：『善知識，就是善於理解甚深佛法，明白空相、無作、無生、無滅的道理，通達一切諸法從根本以來就是究竟平等的，沒有業、沒有報應、沒有因、沒有果，自性與現象如如不動，安住在真實的寂滅之處，於畢竟空之中熾盛地建立一切，這就是善知識。』
二十一種譬喻善知識品第六
善男子，善知識就是你們的父母，養育你們的菩提之身。善知識就是你們的眼因，指示引導你們走向菩提之路。善知識就是你們的腳足，荷負你們脫離生死輪迴。善知識就是你們的梯子，扶持你們到達彼岸。善知識就是你們的飲食，能夠使你們增長法身。善知識就是你們的寶衣，覆蓋你們功德之身。
【English Translation】 English version: Good men and good women, birth and death, and nirvana, kill and harm each other, without end. All sentient beings call this truly attaining the Way. Those who are enlightened know that it is false, and then they understand that birth and death are the same as nirvana. Men and women and all forms of appearance are empty in their original nature. Good men, if form is like this, then all dharmas are also like this. Like an echo in an empty valley, like the firmness of a banana tree, like the moon in the water, like a flower in the sky, like the child of a barren woman, like the long duration of lightning, like the hair of a water turtle, like the horn of a running rabbit, ultimately without reality. All wise people should remove all views, like those born blind, do not distinguish forms. If you do not distinguish, you should know that you will soon attain the path of anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment). Good men and good women, all sentient beings, because of the various afflictions that obscure the seed of wisdom, without eyes, they produce the thought of having eyes, and therefore, with this false thought, they see external realms, which are called forms. If greed arises, because of greed, they transmigrate in the three realms of existence (desire realm, form realm, formless realm), like a spinning fire wheel without rest.
Chapter Five: Approaching True Good Teachers
Good men, all sentient beings who wish to attain anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment) should approach good teachers and ask about the essentials of the Dharma. They will surely hear such profound and essential sentences. At that time, Bao Ming Pusa (Bao Ming Bodhisattva) said to the Buddha: 'World Honored One, what is a good teacher?' The Buddha said: 'A good teacher is one who understands the profound Dharma, understands the principles of emptiness, non-action, non-birth, and non-death, and comprehends that all dharmas are ultimately equal from the beginning, without karma, without retribution, without cause, without effect, the nature and appearance are such as they are, abiding in true quiescence, and establishing everything vigorously in the ultimate emptiness. This is called a good teacher.'
Chapter Six: Twenty-one Analogies for Good Teachers
Good men, good teachers are your parents, nurturing your Bodhi body. Good teachers are the cause of your eyes, guiding you on the path to Bodhi. Good teachers are your feet, carrying you away from birth and death. Good teachers are your ladders, supporting you to reach the other shore. Good teachers are your food and drink, enabling you to grow your Dharma body. Good teachers are your precious garments, covering your body of merit.
善知識者是汝橋樑。運載汝等度有海故。善知識者是汝財寶。救攝汝等雖貧苦故。善知識者是汝日月。照曜汝等離黑闇故。善知識者是汝身命。護惜汝等無有時故。善知識者是汝鎧仗。降伏諸魔得無畏故。善知識者是汝絙繩椃機汝等離地獄故。善知識者是汝妙藥。療治汝等煩惱病故。善知識者是汝利刀。割斷汝等諸愛網故。善知識者是汝時雨。潤清汝等菩提身故。善知識者是汝明燈。能破汝等五蓋闇故。善知識者是汝善標。教示汝等趣正道故。善知識者是汝薪火。成熟汝等涅槃食故。善知識者是汝弓箭。射殺汝等煩惱賊故。善知識者是汝勇得。能破汝等生死軍故。善知識者是汝如來。破汝煩惱至涅槃故。善男子。善知識者有如是無量功德。是故我今教汝親近。
寶明聽眾等悲不自勝品第七
於是寶明。與諸天眾。聞佛說此妙法及善知識甚深要法。舉聲號哭。淚下如雨。悲啼懊惱。不能自栽。自念。我身從曠劫已來。為善知識之所守護。是故今日值于如來。得聞深法。如是遇者。善知識力。非我力能自念。我等從本已來未曾報恩便方親近。說是語已。重複舉聲悲號懊惱。槌胸天哭。譬如有人。新喪父母。號悼啼泣。死而復甦。爾時世尊。見是事已。生憐愍心。即噓長嘆以嘆息故。振動三千大千世界。一切佛
剎皆亦大動。
普光莊嚴菩薩等證信品第八
於是東方百千萬億阿僧祇土有國。名寶土。佛名寶相。有菩薩。名普光莊嚴。見此地動白寶相佛言。世尊。如此地動是何瑞也。彼佛答言。西方去此百千萬億阿僧祇土有國。名娑婆。佛號釋迦牟尼。為諸眾生說于佛法。決定大乘報善知識恩。故現斯瑞。普光莊嚴菩薩白寶相佛言。世尊。我欲與此天眾俱。至於彼娑婆世界。釋迦牟尼佛所請問。彼佛事善知識。並問深法。寶相佛言。善男子。令正是時宜速疾住。於是普光莊嚴菩薩。與無量天菩薩。各皆現身。坐寶蓮花師子之座。放天光明如天力士。屈身臂來須至娑婆世界。在虛空中湛然而住。
爾時寶明菩薩見此光相。即白佛言。世尊。此何光相。初未曾見。佛告大眾及寶明菩薩言。此是寶相如來所諸天菩薩。聞我為汝說大乘經及善知識現地動相。是以來到寶明菩薩及諸大眾。聞是語已。皆大歡喜。□□衣服。待佛左右。於是普光莊嚴菩薩。于虛空中。雨眾寶華。雨華已訖。尋至釋迦牟尼佛所。繞無數匝合掌作禮於一面立。佛告普光莊嚴菩薩言。善男子。汝發來時汝之世尊氣力安否。汝涉遠來得無勞也。普光莊嚴菩薩前禮佛足答言。時我世尊。常命色力更無他也。慇勤囑者致問無量。於是眾中文殊師利菩薩
【現代漢語翻譯】 剎土都劇烈震動。
第八品 普光莊嚴菩薩等證信品
這時，東方百千萬億阿僧祇國土之外，有一個國家名為寶土（充滿寶藏的國土）。那裡的佛名為寶相（具有寶藏之相的佛）。有一位菩薩，名為普光莊嚴（以普遍的光明來莊嚴）。他看到大地震動，便對寶相佛說：『世尊，如此大地震動，是何吉祥的徵兆呢？』寶相佛回答說：『西方距離這裡百千萬億阿僧祇國土之外，有一個國家名為娑婆（意為「堪忍」，指充滿苦難的世界）。那裡的佛號為釋迦牟尼（意為「能仁寂默」，是佛陀的尊號），正在為眾生宣說佛法，闡明大乘佛法的要義，以及報答善知識的恩德，所以顯現這種瑞相。』普光莊嚴菩薩對寶相佛說：『世尊，我想要和這些天眾一起，前往娑婆世界，到釋迦牟尼佛那裡請教佛法，瞭解善知識的功德，並請問深奧的佛法。』寶相佛說：『善男子，現在正是時候，應該迅速前往。』於是，普光莊嚴菩薩與無量的天人和菩薩，各自顯現身形，乘坐寶蓮花獅子座，放出如天力士般的光明，彎曲手臂，瞬間到達娑婆世界，在虛空中靜止不動。
這時，寶明菩薩看到這種光相，便對佛說：『世尊，這是什麼光相？我從未見過。』佛告訴大眾和寶明菩薩說：『這是寶相如來所率領的諸天菩薩，他們聽到我為你們宣說大乘經典，以及善知識出現時大地震動的瑞相，所以前來此地。』寶明菩薩和所有大眾聽了這話后，都非常歡喜，整理衣物，侍立在佛的左右。這時，普光莊嚴菩薩在虛空中，降下各種寶華。降花完畢后，隨即來到釋迦牟尼佛的處所，繞佛無數圈，合掌作禮，站在一邊。佛告訴普光莊嚴菩薩說：『善男子，你出發的時候，你的世尊身體安康嗎？你遠道而來，沒有感到疲勞吧？』普光莊嚴菩薩向前禮拜佛足，回答說：『我的世尊，身體健康，精神飽滿，沒有任何其他疾病。他慇勤囑託我向您致以無量的問候。』這時，大眾中的文殊師利菩薩
【English Translation】 All the Buddha-fields also greatly trembled.
Chapter 8: Confirmation of Faith by Bodhisattva Universal Light Adornment and Others
At that time, in the east, beyond hundreds of thousands of millions of asamkhya lands, there was a country named Treasure Land (a land filled with treasures). The Buddha there was named Treasure Appearance (one who has the appearance of treasures). There was a Bodhisattva named Universal Light Adornment (one who adorns with universal light). Seeing the earth tremble, he said to Treasure Appearance Buddha: 'World Honored One, what auspicious sign is this that the earth trembles so?' That Buddha replied: 'To the west, beyond hundreds of thousands of millions of asamkhya lands from here, there is a country named Saha (meaning 'endurance,' referring to a world filled with suffering). The Buddha there is named Shakyamuni (meaning 'capable sage,' an epithet of the Buddha), who is expounding the Buddha-dharma for all sentient beings, clarifying the Great Vehicle and the kindness of good spiritual friends; therefore, this auspicious sign appears.' Bodhisattva Universal Light Adornment said to Treasure Appearance Buddha: 'World Honored One, I wish to go with this assembly of devas to the Saha world, to Shakyamuni Buddha's place, to inquire about the Buddha's affairs, good spiritual friends, and to ask about profound Dharma.' Treasure Appearance Buddha said: 'Good man, now is the right time; you should hasten to go.' Thereupon, Bodhisattva Universal Light Adornment, with immeasurable devas and Bodhisattvas, each manifested their bodies, sat upon jeweled lotus lion thrones, and emitted heavenly light like heavenly warriors. Bending their arms, they instantly arrived at the Saha world and remained still in the empty sky.
At that time, Bodhisattva Treasure Brightness, seeing this light appearance, immediately said to the Buddha: 'World Honored One, what is this light appearance? I have never seen it before.' The Buddha told the assembly and Bodhisattva Treasure Brightness: 'These are the devas and Bodhisattvas led by Tathagata Treasure Appearance. Hearing that I am expounding the Great Vehicle Sutra for you and that the earth trembles as a sign of the appearance of good spiritual friends, they have come here.' Bodhisattva Treasure Brightness and all the assembly, hearing these words, were greatly delighted, arranged their robes, and waited on the Buddha's left and right. Thereupon, Bodhisattva Universal Light Adornment, in the empty sky, rained down various jeweled flowers. After raining down the flowers, he immediately arrived at Shakyamuni Buddha's place, circumambulated the Buddha countless times, joined his palms in reverence, and stood to one side. The Buddha said to Bodhisattva Universal Light Adornment: 'Good man, when you set out, was your World Honored One in good health? Have you not grown weary from traveling so far?' Bodhisattva Universal Light Adornment bowed at the Buddha's feet and replied: 'My World Honored One is always in good health, with vigor and strength, and has no other ailments. He earnestly instructed me to convey his immeasurable greetings to you.' At that time, Bodhisattva Manjushri in the assembly
。謂普光莊嚴菩薩言。諸善男子。汝等遠來何所咨請。普光莊嚴菩薩。白文殊師利言。大德。我承世尊說甚深法。及善知識所有功德。是故我來欲有咨請事。善知識所有功德。文殊師利言。若有咨者。宜速發問。此諸大眾愿樂欲聞。於是普光莊嚴菩薩知大眾意。前禮佛足白佛言。世尊。我等昔來慧力微弱。不能善解決定大乘深妙之義。及善知識不有恩德。如佛前說。恩重難議。唯愿世尊為諸大眾。說于親近善知識法。
佛言。善哉善哉。善男子。乃能為諸眾生問如斯法。諦聽諦聽。善思念之。當爲汝說。
煩惱即菩提品第九
善男子。善知識者有大功德。能令汝等於貪慾瞋恚愚癡邪見五蓋五欲眾塵勞中建立佛法。不起一心得大功德。譬如有人持堅牢船度于大海。不動身心如到彼岸。善知識者亦復如是。以大愿船處生死海。運載汝等。不動身心。到涅槃岸。善男子。譬如有人慾行險路恃托一人。善於伎藝鎧仗修有並好寶車。駕以五馬。身心無畏。得達無難。善知識者亦復如是。法身壯大善於方便。六度伎藝。慈悲鎧仗。皆悉修有。來於大乘駕五神通。運載汝等得無所畏。離於三塗生死諸難。善男子。譬如有人依楞伽寶服甘露妙藥消除諸病。命不中夭。善知識者亦復如是依大智寶服於法藥消煩惱病。慧
【現代漢語翻譯】 現代漢語譯本：普光莊嚴菩薩說：『各位善男子，你們遠道而來，想要請教什麼呢？』普光莊嚴菩薩對文殊師利菩薩說：『大德，我聽聞世尊宣說甚深佛法，以及善知識所具有的功德，因此前來，想要請教關於善知識的功德。』文殊師利菩薩說：『如果有人要請教，就請儘快提問。這裡的各位大眾都非常樂意聽聞。』於是普光莊嚴菩薩瞭解了大眾的心意，上前禮拜佛足，對佛說：『世尊，我們過去以來智慧淺薄，不能很好地理解和確定大乘佛法深奧微妙的含義，以及善知識所具有的恩德，正如佛陀您之前所說，恩情深重難以衡量。唯愿世尊為各位大眾宣說親近善知識的方法。』 佛說：『很好，很好。善男子，你能夠爲了眾生請問這樣的佛法。仔細聽，仔細聽，好好思考。我將為你們宣說。』 第九品 煩惱即菩提 『善男子，善知識具有很大的功德，能夠使你們在貪慾、嗔恚、愚癡、邪見、五蓋、五欲、各種塵勞中建立佛法，不起任何妄念就能獲得巨大的功德。譬如有人擁有一艘堅固的船，可以渡過大海，身心不動搖，就能到達彼岸。善知識也是這樣，以大愿之船，處於生死之海，運載你們，不動搖身心，到達涅槃的彼岸。善男子，譬如有人想要行走在危險的道路上，依靠一個人，這個人精通各種技藝，擁有鎧甲和武器，並且有裝飾精美的寶車，用五匹馬拉著，身心無所畏懼，就能順利到達目的地。善知識也是這樣，法身強大，善於運用各種方便法門，精通六度波羅蜜的技藝，擁有慈悲的鎧甲和武器，全部都修習具備，乘坐大乘之車，用五神通來運載你們，使你們無所畏懼，脫離三惡道和生死的各種苦難。善男子，譬如有人依靠楞伽寶，服用甘露妙藥，消除各種疾病，不會中途夭折。善知識也是這樣，依靠大智慧之寶，服用佛法之藥，消除煩惱的疾病，增長智慧。』
【English Translation】 English version: Then Pu Guang Zhuang Yan Bodhisattva (Bodhisattva of Universal Light and Adornment) said, 'Virtuous men, what do you seek to inquire about, having come from afar?' Pu Guang Zhuang Yan Bodhisattva said to Manjushri (Bodhisattva of Wisdom), 'Great Virtue, I have heard the World Honored One speak of the profound Dharma and the merits of virtuous friends. Therefore, I have come to inquire about the merits of virtuous friends.' Manjushri said, 'If there are those who wish to inquire, they should ask quickly. This assembly is eager to hear.' Thereupon, Pu Guang Zhuang Yan Bodhisattva, knowing the minds of the assembly, stepped forward, prostrated at the Buddha's feet, and said to the Buddha, 'World Honored One, our wisdom has been weak in the past, and we have not been able to resolve and determine the profound meaning of the Great Vehicle (Mahayana) well, nor have we understood the kindness of virtuous friends. As the Buddha said before, their kindness is profound and difficult to fathom. May the World Honored One, for the sake of the assembly, speak about the methods of drawing near to virtuous friends.' The Buddha said, 'Excellent, excellent. Virtuous man, you are able to ask about such Dharma for the sake of sentient beings. Listen carefully, listen carefully, and contemplate it well. I will speak for you.' Chapter Nine: Afflictions are Bodhi 'Virtuous man, virtuous friends have great merit. They can enable you to establish the Buddha-dharma amidst greed, hatred, ignorance, wrong views, the five coverings (five hindrances), the five desires, and all kinds of defilements, and to attain great merit without arising a single thought. It is like a person who possesses a strong and sturdy boat to cross the great ocean, and who, without moving his body and mind, reaches the other shore. Virtuous friends are also like this. With the boat of great vows, they are in the sea of birth and death, carrying you, without moving their body and mind, to the shore of Nirvana. Virtuous man, it is like a person who wants to travel on a dangerous road and relies on someone who is skilled in various arts, possesses armor and weapons, and has a well-decorated treasure carriage drawn by five horses, so that he can reach his destination without fear. Virtuous friends are also like this. Their Dharma-body is strong and great, they are skilled in expedient means, they are proficient in the arts of the Six Perfections (Six Paramitas), they possess the armor and weapons of compassion, and they have cultivated all of these. They come on the Great Vehicle, using the Five Supernatural Powers to carry you, so that you can be without fear and be free from the three evil paths and the various difficulties of birth and death. Virtuous man, it is like a person who relies on the precious Lenga (Lankavatara Sutra) and takes the nectar-like wonderful medicine to eliminate all diseases, so that his life is not cut short. Virtuous friends are also like this. They rely on the treasure of great wisdom and take the medicine of the Dharma to eliminate the diseases of afflictions and increase wisdom.'
命無窮。善男子。譬如有人依師子王行諸獸中。無有怖畏。善知識者亦復如是。若有依者。游塵勞中亦無所畏。善男子。譬如有人依須彌山。假使八風不能吹動。依善知識亦復如是。八難之風不能吹動。善男子。譬如有人依金翅鳥遍觀大海。不畏諸災。魔竭魚難。依善知識亦復如是。逕生死海不畏諸魔外道之難。善男子。善知識者。無量功德。廣欲說者。窮劫不盡。
求善知識不借內外壽命嫌疑品第十
若有智者。見善知識應當供養不惜身命。何況揣財眷屬妻兒及以國城如得吝惜。若善知識諸有所作種種境界不應起于毛髮疑心。所以者何。若有疑心不得正受甚深法句。汝等大眾于善知識應斷疑念。
普光問如來慈偈答品第十一
爾時普光莊嚴菩薩白佛言。世尊。云何正受甚深法句。何謂甚深。佛言。勿作是問。若今說者聲聞緣覺及新發意菩薩聞說斯法心所迫迮。斷壞善根。普光莊嚴菩薩白佛言。世尊。為我等輩方便演示。與諸眾生作將來業。爾時世尊以偈頌曰。
佛子善諦聽 我今如實說 一切諸法性 本來無所動 諸佛依貪瞋 如座于道場 塵勞諸佛種 本來無所動 五蓋及五欲 為如來種性 常以是莊嚴 本來無所動 淫慾及邪見 並余結使等 究竟
【現代漢語翻譯】 現代漢語譯本： 壽命是無窮無盡的。善男子，譬如有人跟隨著師子王（獅子王）行走在各種野獸之中，便不會有任何的怖畏。善知識（指可以引導人們向善的良師益友）也是如此，如果有人依止善知識，在塵世的煩惱中也不會有所畏懼。善男子，譬如有人依靠須彌山（佛教中的聖山），即使有八種風也無法吹動它。依止善知識也是如此，八難（指八種障礙修行的境況）之風也無法動搖他。善男子，譬如有人依靠金翅鳥（神鳥）遍觀大海，不畏懼各種災難和魔竭魚（海中大魚）的威脅。依止善知識也是如此，經歷生死之海也不會畏懼各種邪魔外道的侵擾。善男子，善知識具有無量的功德，如果想要廣為述說，即使窮盡劫數也無法說完。
求善知識不借內外壽命嫌疑品第十
如果有智慧的人，見到善知識應當恭敬供養，不吝惜自己的身命，更何況是微薄的錢財、眷屬、妻兒以及國城，怎麼能吝惜呢？如果善知識所做的事情，呈現出種種境界，不應該產生絲毫的疑心。這是為什麼呢？如果心生疑慮，就無法正確地領受甚深的法句（佛法的精髓）。你們大眾對於善知識應當斷除疑念。
普光問如來慈偈答品第十一
這時，普光莊嚴菩薩（菩薩名）對佛說：『世尊，如何才能正確地領受甚深的法句？什麼是甚深呢？』佛說：『不要這樣問。如果我現在說出來，聲聞（小乘佛教徒）、緣覺（通過自身努力覺悟的人）以及新發意的菩薩（剛發菩提心的菩薩）聽了這些法，內心會感到逼迫，斷壞他們的善根。』普光莊嚴菩薩對佛說：『世尊，爲了我們這些人和未來的眾生，請您方便地演示這些法。』這時，世尊用偈頌說道：
佛子善諦聽，我今如實說，一切諸法性 本來無所動，諸佛依貪瞋，如座于道場 塵勞諸佛種，本來無所動，五蓋及五欲 為如來種性，常以是莊嚴，本來無所動 淫慾及邪見，並余結使等，究竟
【English Translation】 English version: Life is infinite. Good man, just as a person walking among beasts relying on the Lion King (king of lions) has no fear, so too is it with a virtuous friend (a good teacher and helpful friend who guides people towards goodness). If one relies on a virtuous friend, they will have no fear even in the troubles of the world. Good man, just as a person relying on Mount Sumeru (sacred mountain in Buddhism) cannot be moved even by the eight winds, so too is it with relying on a virtuous friend; the winds of the eight difficulties (eight circumstances that hinder spiritual practice) cannot move them. Good man, just as a person relying on the Garuda (mythical bird) can view the entire ocean without fear of calamities or the dangers of the Makara fish (large sea creature), so too is it with relying on a virtuous friend; traversing the sea of birth and death, they will not fear the difficulties posed by demons and heretics. Good man, a virtuous friend possesses immeasurable merits, and if one were to describe them extensively, it would not be exhausted even after countless eons.
Chapter Ten: Seeking a Virtuous Friend Without Regard for Internal or External Life, Suspicion, or Doubt
If a wise person sees a virtuous friend, they should respectfully make offerings, not begrudging their own life, let alone meager wealth, family, spouse, children, or even their kingdom or city. If a virtuous friend performs actions that present various circumstances, one should not harbor even the slightest doubt. Why is this so? If doubt arises in the mind, one cannot correctly receive the profound Dharma teachings (the essence of Buddhist teachings). You all should eliminate doubt regarding virtuous friends.
Chapter Eleven: Universal Light Asks About the Tathagata's Compassionate Gatha
At that time, Bodhisattva Universal Light Adornment (name of a Bodhisattva) said to the Buddha, 'World Honored One, how can one correctly receive the profound Dharma teachings? What is meant by profound?' The Buddha said, 'Do not ask such questions. If I were to speak of it now, the Sravakas (followers of Hinayana Buddhism), Pratyekabuddhas (those who attain enlightenment through their own efforts), and newly aspiring Bodhisattvas (Bodhisattvas who have just generated Bodhicitta) would feel pressured in their hearts upon hearing these teachings, and their roots of goodness would be severed and destroyed.' Bodhisattva Universal Light Adornment said to the Buddha, 'World Honored One, for the sake of us and future beings, please expediently demonstrate these teachings.' At that time, the World Honored One spoke in verse:
Good children of the Buddha, listen attentively, I will now speak truthfully, the nature of all dharmas Is originally unmoving, the Buddhas rely on greed and hatred, as if seated in a Bodhimanda (place of enlightenment) The defilements are seeds of the Buddhas, originally unmoving, the five coverings and five desires Are the nature of the Tathagata, constantly using them for adornment, originally unmoving Lust and wrong views, along with other fetters, ultimately
解脫相 本來無所動 諸佛從本來 常處於三毒 長養于百法 如成於世尊 諸法從本來 無是亦無非 是非性寂滅 本來無所動 一切諸眾生 實無有生滅 生滅即涅槃 本來無所動 一切諸法相 從緣無起作 起作性如如 本來無所動 一切諸文字 無實無所依 俱同一寂滅 本來無所動 諸諸佈施福 于中三事空 究竟不可得 施福如野馬 若說諸持戒 無善無威儀 戒性如虛空 持者為迷到 若見瞋恚者 以忍為䩭鞅 知瞋等陽炎 忍亦無所忍 說諸精進業 為增上慢說 無增上慢者 無善無精進 若起精進心 是妄非精進 若能心不妄 精進無有虛 若學諸三昧 是動非坐禪 心隨境界流 云何名為定 參羅及萬像 一法之所印 云何一法中 如生種種見 一亦不為一 為欲破諸數 淺智之所聞 見一以為一 若有聞此法 常修寂滅行 知行亦寂滅 是則菩提道 若欲證此法 親近善知識 善學諸方便 度脫于群生 我今說此法 為攝有眾生 若無我見者 究竟無所說 此是金剛句 決了諸邪見 一切外道輩 盡力無能壞 若有諸眾生 得聞如是經
【現代漢語翻譯】 現代漢語譯本 解脫相 本來就沒有什麼動搖，諸佛從一開始，就常常處於貪、嗔、癡（三毒）之中，滋養著各種修行方法（百法）。如同成就了世尊一樣，一切法從一開始，就沒有是也沒有非。是非的本性就是寂滅，本來就沒有什麼動搖。 一切眾生，實際上沒有生也沒有滅。生滅就是涅槃（Nirvana）。本來就沒有什麼動搖，一切法的現象，都是因緣和合而沒有造作。起心動念的本性如如不動，本來就沒有什麼動搖。 一切文字，沒有實在的意義也沒有所依賴，都同樣歸於寂滅。本來就沒有什麼動搖，各種佈施的福報，其中佈施者、受施者和所施之物這三者都是空的，最終是不可得的。佈施的福報就像野馬的陽焰一樣虛幻。 如果說持戒，就沒有善也沒有威儀，戒的本性就像虛空一樣。執著于持戒的人是迷惑顛倒。如果看到有嗔恚的人，就用忍辱作為鎧甲。知道嗔恚就像陽焰一樣虛幻，忍辱也沒有什麼可忍的。 說各種精進的行業，是為那些增上慢的人說的。沒有增上慢的人，就沒有善也沒有精進。如果生起精進的心，那就是虛妄而不是真正的精進。如果能夠心不虛妄，精進就沒有虛假。 如果學習各種三昧（Samadhi），那就是動而不是坐禪。心隨著境界流動，怎麼能叫做禪定呢？參羅萬象，都是一法的印證。為什麼在同一法中，會產生種種不同的見解呢？ 一也不是真正的一，是爲了破除各種數量的執著。淺薄的智慧所聽到的，會認為一就是一個單獨的個體。如果有人聽聞了這個法，常常修習寂滅的行，知道修行和行為都是寂滅的，這就是菩提（Bodhi）之道。 如果想要證得這個法，就要親近善知識，好好學習各種方便法門，度脫眾生。我現在說這個法，是爲了攝受有緣的眾生。如果沒有我見的人，最終沒有什麼可說的。這是金剛句，能夠決斷各種邪見，一切外道都盡力也不能破壞。 如果有眾生，能夠聽聞這樣的經典。
【English Translation】 English version The Aspect of Liberation Originally there is no movement. All Buddhas from the very beginning are constantly in the three poisons (greed, hatred, and delusion), nurturing the hundred dharmas (various practices). Just like the World Honored One is accomplished, all dharmas from the very beginning have neither 'is' nor 'is not'. The nature of 'is' and 'is not' is quiescence; originally there is no movement. All sentient beings, in reality, have neither birth nor death. Birth and death are Nirvana. Originally there is no movement. All aspects of dharmas arise from conditions without creation. The nature of arising and creating is Suchness; originally there is no movement. All words have no real meaning and nothing to rely on; all are the same in quiescence. Originally there is no movement. All the blessings of giving are empty in the three aspects: the giver, the receiver, and the gift. Ultimately, they are unattainable. The blessings of giving are like the mirage of a wild horse. If one speaks of upholding precepts, there is neither good nor dignified conduct. The nature of precepts is like empty space. Those who cling to upholding precepts are deluded. If one sees someone with anger, use patience as armor. Knowing that anger is like a mirage, patience also has nothing to endure. Speaking of various diligent actions is for those with increased arrogance. Those without increased arrogance have neither good nor diligence. If one arises with a diligent mind, it is false and not true diligence. If one's mind is not false, diligence is without falsehood. If one learns various Samadhis, it is movement and not seated meditation. If the mind flows with the environment, how can it be called Samadhi? All phenomena are sealed by one dharma. Why do various views arise from one dharma? One is not truly one; it is to break the attachment to numbers. What shallow wisdom hears is that one is a single entity. If someone hears this dharma, constantly cultivates the practice of quiescence, and knows that practice and action are quiescent, this is the path to Bodhi. If one wants to realize this dharma, one should be close to good teachers, learn various skillful means, and liberate sentient beings. I now speak this dharma to gather sentient beings with affinity. If there is no self-view, ultimately there is nothing to say. This is the Vajra (Diamond) saying, which can resolve all wrong views. All heretics cannot destroy it even with all their strength. If there are sentient beings who can hear such a sutra.
雖在三塗中 究竟清涼樂 若聞此經名 及解一句義 必生諸佛國 何況讀誦者 若有此經處 我恒在其中 為護如是人 令得無上道
爾時世尊說此偈已普光大眾得無生法忍即為寶明授記品第十二
寶明菩薩尋得授記。汝當來世過八十萬劫當得作佛。號寶明如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。時有眾生。純一大乘。更無聲聞辟支佛。名國土嚴凈。過無量壽百千萬倍。與諸菩薩授記已訖。便欲舍坐。
傳持品第十三
爾時文殊師利菩薩前白佛言。世尊。此等當來在何等人手。以何恩緣得聞此經。佛言。善男子。此經甚深難可得聞。譬如金剛一切凡夫不能睹見。唯除帝釋。此經亦爾。聲聞緣覺所不能見。唯除菩薩譬如師子。一切禽獸無敢向者。唯除龍王。此經亦爾。聲聞緣覺斷絕悕望。唯除菩薩。假使有人純以真金滿四天下以用佈施。不如聞此經名得福萬倍。假使有人純以七寶作詣床榻。以頗梨衣供養眾生。滿閻浮提界。於一劫不如聞此經名得福萬倍。若有善男子善女人。得聞此經者。當知。是人親侍無數諸佛。殖眾德本。乃能得聞。善男子。此經當來至於八地菩薩之手。
護經如眼寧喪身命不急品第十四
佛告諸大眾及寶明
【現代漢語翻譯】 現代漢語譯本： 即使身處地獄、餓鬼、畜生三惡道中， 也能獲得究竟的清涼快樂。如果有人聽聞此經的名稱， 乃至理解其中一句的義理， 必定能往生到諸佛的國度， 更何況是讀誦此經的人呢？如果某個地方有這部經， 我（佛）常常就在那裡， 爲了守護這樣的人， 使他們證得無上的菩提之道。
這時，世尊說完這首偈頌后，普光大眾獲得了無生法忍（對諸法不生不滅的深刻體悟），於是進入了寶明授記品第十二。
寶明菩薩隨即得到授記：『你將來經過八十萬劫后，將會成佛，佛號為寶明如來（Tathagata），應供（Arhat），正遍知（Samyaksambuddha），明行足（Vidyacharana-sampanna），善逝（Sugata），世間解（Lokavid），無上士（Anuttara），調御丈夫（Purushadamyasarathi），天人師（Shasta Devanam Manusyanam），佛（Buddha），世尊（Bhagavan）。』那時，那裡的眾生，純粹是大乘根性，沒有聲聞（Shravaka）和辟支佛（Pratyekabuddha）。國土的名字叫做嚴凈，超過無量壽佛（Amitabha）的百千萬倍。給諸位菩薩授記完畢后，（寶明菩薩）便要離開座位。
傳持品第十三
這時，文殊師利菩薩（Manjushri）上前對佛說：『世尊，這部經將來會流傳到什麼樣的人手中？他們憑藉什麼樣的因緣才能聽聞此經？』佛說：『善男子，這部經非常深奧，難以聽聞。譬如金剛（vajra），一切凡夫都不能看見，只有帝釋（Indra）才能看見。這部經也是這樣，聲聞和緣覺都不能見到，只有菩薩才能見到。譬如獅子，一切禽獸都不敢靠近，只有龍王（Nagaraja）才能靠近。這部經也是這樣，聲聞和緣覺斷絕了希望，只有菩薩才能（理解和接受）。假使有人完全用純金裝滿四天下（Shaturdvipa），用來佈施，也不如聽聞此經的名稱所得的福報的萬分之一。假使有人完全用七寶（Sapta-ratna）製造精美的床榻，用頗梨（Sphatika）的衣服供養眾生，充滿整個閻浮提（Jambudvipa）世界，經歷一個劫（Kalpa）的時間，也不如聽聞此經的名稱所得的福報的萬分之一。如果有善男子、善女人，能夠聽聞此經，應當知道，這個人曾經親近侍奉過無數諸佛，種植了各種功德的根本，才能聽聞此經。善男子，這部經將來會流傳到八地菩薩的手中。』
護經如眼寧喪身命不急品第十四
佛告訴諸位大眾以及寶明（菩薩）：
【English Translation】 English version: Though dwelling in the three evil paths, One attains ultimate coolness and joy. If one hears the name of this Sutra, Or understands even a single verse's meaning, One will surely be reborn in the Buddhas' lands, How much more so for those who recite it? If this Sutra is present, I (the Buddha) am always there, To protect such people, Enabling them to attain the unsurpassed path.
At that time, after the World Honored One spoke this verse, the assembly of Universal Light attained the forbearance of the non-arising of dharmas (Anutpattika-dharma-kshanti), and thus entered the twelfth chapter, Bestowal of Prophecy on Bhaishajya-raja.
Bhaishajya-raja Bodhisattva then received a prophecy: 'In the future, after eighty hundred thousand kalpas, you will become a Buddha, named Bhaishajya-raja Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), Vidyacharana-sampanna (Vidyacharana-sampanna), Sugata (Sugata), Lokavid (Lokavid), Anuttara (Anuttara), Purushadamyasarathi (Purushadamyasarathi), Shasta Devanam Manusyanam (Shasta Devanam Manusyanam), Buddha (Buddha), Bhagavan (Bhagavan).' At that time, the beings there will be purely of the Great Vehicle, without any Shravakas (Shravaka) or Pratyekabuddhas (Pratyekabuddha). The name of the land will be Adorned and Pure, surpassing the immeasurable life of Amitabha (Amitabha) by hundreds of thousands of times. After bestowing prophecies on the Bodhisattvas, (Bhaishajya-raja Bodhisattva) will then leave his seat.
Chapter Thirteen: Transmission
At that time, Manjushri Bodhisattva (Manjushri) came forward and said to the Buddha: 'World Honored One, into whose hands will this Sutra fall in the future? By what causes and conditions will they be able to hear this Sutra?' The Buddha said: 'Good son, this Sutra is very profound and difficult to hear. It is like a vajra (vajra), which all ordinary people cannot see, except for Indra (Indra). This Sutra is also like that; Shravakas and Pratyekabuddhas cannot see it, only Bodhisattvas can see it. It is like a lion, which all birds and beasts dare not approach, except for the Dragon King (Nagaraja). This Sutra is also like that; Shravakas and Pratyekabuddhas have cut off hope, only Bodhisattvas can (understand and accept it). Suppose someone were to fill the four continents (Shaturdvipa) entirely with pure gold and use it for giving, it would not be equal to one ten-thousandth of the merit gained from hearing the name of this Sutra. Suppose someone were to make exquisite beds of the seven treasures (Sapta-ratna) and offer Sphatika (Sphatika) clothing to beings, filling the entire Jambudvipa (Jambudvipa) world for a kalpa (Kalpa), it would not be equal to one ten-thousandth of the merit gained from hearing the name of this Sutra. If there are good men or good women who are able to hear this Sutra, you should know that these people have personally attended countless Buddhas and planted the roots of all kinds of merit, and only then are they able to hear this Sutra. Good son, this Sutra will come to be in the hands of eighth-ground Bodhisattvas in the future.'
Chapter Fourteen: Protecting the Sutra Like One's Eyes, Not Hastening to Sacrifice One's Life
The Buddha told the great assembly and Bhaishajya-raja (Bodhisattva):
菩薩。汝護是經。如護眼目。寧喪身命。莫於此經中。如生懈怠。若有眾生。於此經中生信心者。當知。是人真佛弟子無有疑也。爾時世尊說此經已。一切大眾天龍八部皆各歡喜。如法奉行。
【現代漢語翻譯】 現代漢語譯本： 菩薩，你守護這部經，要像保護自己的眼睛一樣。寧可喪失生命，也不要在這部經中產生懈怠。如果有的眾生，對於這部經產生信心，應當知道，這個人是真正的佛弟子，沒有疑問。當時，世尊說完這部經后，所有的大眾，包括天龍八部，都各自歡喜，按照佛法奉行。 問：菩薩應該如何對待這部經？ 答：像保護自己的眼睛一樣，寧可喪失生命，也不要懈怠。 問：如果有人對這部經產生信心，會怎麼樣？ 答：應當知道，這個人是真正的佛弟子，沒有疑問。 問：世尊說完這部經后，大眾如何反應？ 答：所有的大眾，包括天龍八部，都各自歡喜，按照佛法奉行。
【English Translation】 English version: Bodhisattva, you should protect this Sutra as you would protect your own eyes. Rather lose your life than be懈怠(xiè dài, negligent) in this Sutra. If there are sentient beings who generate faith in this Sutra, know that these people are true disciples of the Buddha without a doubt. At that time, after the World Honored One finished speaking this Sutra, all the great assembly, including the 天龍八部(tiān lóng bā bù, eight classes of gods and demigods), were joyful and practiced according to the Dharma. Question: How should a Bodhisattva treat this Sutra? Answer: Like protecting one's own eyes, rather lose one's life than be negligent. Question: What happens if someone generates faith in this Sutra? Answer: Know that this person is a true disciple of the Buddha without a doubt. Question: How did the assembly react after the World Honored One finished speaking this Sutra? Answer: All the great assembly, including the eight classes of gods and demigods, were joyful and practiced according to the Dharma.