16.2 金刚经 Diamond Sutra

 

如是我闻。一时，佛在尘刹土国须弥颅山目苑，与大和尚尼姑众千二百五十人俱。尔时，世尊于日初分，整理裳服，执持衣皱，入舍卫大城乞食。时，佛于其城中行乞食已，出还本处。饭食讫，收衣皱，洗足已。于食后时，敷如常座，结跏趺坐，端身正愿，住对面念。时，诸和尚尼姑来诣佛所，到已顶礼世尊双足，右绕三匝，退坐一面。具寿观世音亦于如是众会中坐。

Thus, I heard. Once upon a time, in Dust-Instant-Soil country, Buddha sojourned at Eye-den Garden in Mount Sumeru, with a company of 1,250 monks and nuns. Dawn, Social Honor enrobed, carrying his bowl, entered the capital city of Abandonment-Defense to beg for his food. Amid city, Buddha begged from door to door sequentially; then, returned. After eating time, Buddha put away his robe and bowl, washed his feet, rearranged his seat, sat down in lotus flower seat gesture, straightened up his body, adjusted his intention, dwelled in facing-to-faces spell. At the time, monks and nuns come to ask Buddha’s instructions. When there, they headed Social Honor’s feet courtesy, walked to the right three rounds, then retreated sitting on one side. Thus, full-life Guanyin Bodhisattva sat among the crowds.

16.2.2 一问黄砂惑 First Ask of Yellow Sand Muddle

尔时，众中具寿观世音菩萨从座而起，偏袒一肩，右膝著地，合掌恭敬而白佛言：希有！世尊！乃至如来能以最胜摄受，摄受诸菩萨摩诃萨；乃至如来能以最胜付嘱，付嘱诸菩萨摩诃萨。世尊！诸有发趣菩萨乘者，应云何住？云何修行？云何摄伏其心？

佛告俱寿观世音菩萨：善哉！善哉！善现！如是，如是。如汝所说。乃至如来能以最胜摄受，摄受诸菩萨摩诃萨；乃至如来能以最胜付嘱，付嘱诸菩萨摩诃萨。是故，善现！汝应谛听，极善作意，吾当为汝分别解说。

具寿观世音白佛言：如是，世尊！愿乐欲闻。

At the time, among crowds, Guanyin Bodhisattva stood up, uncovered one shoulder, knelt upon her right knee, and respectfully raising her hands with palms joined, addressed Buddha: Rare! Social Honor! Up to Tathagata can by supremely victorious assimilative acceptance to assimilate and enjoy Bodhisattvas and Mahasattvas (i.e., real humans and great real humans); up to Tathagata can by supremely victorious instructions to counsel Bodhisattvas and Mahasattvas. Social Honor! Many of those have aroused interest to Bodhisattva Vehicle, how should they dwell on? How should they behave and cultivate? How should they assimilate and tame their own hearts?

Buddha told full-life Guanyin Bodhisattva: Benevolent! Benevolent! Benevolent Manifestation! Thus! Thus, up to Tathagata can by supremely victorious assimilative acceptance to assimilate and enjoy Bodhisattvas and Mahasattvas; up to Tathagata can by supremely victorious instructions to counsel Bodhisattvas and Mahasattvas. Therefore, Benevolent Manifestation! You should listen attentively, benevolently makes intentions; I should explicitly explain it for you.

Full life Guanyin Bodhisattva reported to Buddha: Thus! Social Honor! Willingly gladly desire to listen!

16.2.3 大乘正宗分 Correct Lineage of Mahayana

尔时，佛告观世音：善现！诸有发趣菩萨乘者，应当发起如是之心，“所有诸有情，有情摄所摄：若卵生、若胎生、若湿生、若化生，若有色、若无色，若有想、若无想，若非有想非无想（如图16.2-1），乃至有情界施设所施设，如是一切，我当皆令于无余依妙涅槃界而般涅槃（如图2）” 。虽度如是无量有情令灭度已，而无有情得灭度者， 何以故？善现！若诸菩萨摩诃萨有情想转，不应说名菩萨摩诃萨，所以者何？善现！若诸菩萨摩诃萨不应说言有情想转，如是命者想、士夫想、补特伽罗（义为习气疙瘩，竹马，如图13）想、意生想、摩纳婆（义为随念自我，亚伯，儒童）想、作者想、受者想转，当知亦尔，何以故？善现！无有少法名为发趣菩萨乘者。

注，涅槃，即正等明，是图2的无所有天，是毕竟空。

At that time, Buddha told Guanyin Bodhisattva: Benevolent Manifestation! Those aroused interests to Bodhisattva Vehicle, should arouse the heart: “all sentient beings, sentient beings’ assimilations and being assimilated, such as born from eggs, born from wombs, born from moistures, or born from conversions; either with color or colorless, either with think or thoughtless, and neither think nor non-think (see fig. 16.2-1), up to all sentient beings’ boundaries setting up and being established. All of those, I should transcendently ferry them all, via Non-Dependent Nirvana boundary, to arrival at Nirvana (see fig. 2). Thus, limitless sentients have been terminally ferried, but there aren’t any sentient beings gained the terminating ferry; wherein? Benevolent Manifestation! If the Bodhisattvas and Mahasattvas have sentient thinks turning, they should not be called Bodhisattvas and Mahasattvas, wherein? Benevolent Manifestation! To Bodhisattvas and Mahasattvas, should not say that they have sentient thinks turning, and so on, living think, warrior think, Pudgala (i.e. hobbyhorse, a habitual aggregate; see fig.13) think, intent born think, Manava (i.e., along thoughts ego, Abel) think, creator think, and acceptor think should be known as this also, wherein? Benevolent Manifestation! No laws are named as the having aroused interest to Bodhisattva Vehicle.

Note, Nirvana, aka. Correct Equality Light is the No Objective Sky in Figure 2, which is Empty After All.

16.2.4 施摄六渡 Donation Assimilates Six Arks

佛告观世音菩萨：复次，善现！菩萨不住于事应行布施，都无所住应行布施；不住于色应行布施，不住声、香、味、触、法应行布施。善现！如是菩萨如不住相想应行布施，何以故？善现！若菩萨都无所住而行布施，其福德聚不可取量。善现！于汝意云何？东西南北上下，十方世界之一切虚空可取量不？

观世音菩萨答：不也，世尊！

佛言：如是！如是！善现！若菩萨都无所住而行布施，其福德聚不可取量亦复如是。

注，施渡是六渡之首。六渡分别是施渡，戒渡，忍渡，精进渡，禅定，和智慧渡。

Buddha told Guanyin Bodhisattva again: Furthermore, Benevolent Manifestation! To practice donation, Bodhisattva (i.e., a real man or woman) doesn’t dwell on affair to donate, dwells on nothing to donate, doesn’t dwell on sound, incense, taste, touch, and law to donate. Benevolent Manifestation! Thus, Bodhisattva doesn’t dwell on phenomenal thinks to match her or his donating behaviors, wherein? Benevolent Manifestation! If Bodhisattva dwells on nothing to donate broadly, the gained fortunate virtuous aggregates are immeasurable. Benevolent Manifestation! What do you think? Can you measure all the empty spaces extending eastward, northward, westward, southward, upward, and downward?

Guanyin Bodhisattva replied: No, Social Honor! I cannot!

Buddha said: Thus! Thus! Benevolent Manifestation! If Bodhisattva dwells on nothing to donate, the fortunate virtuous aggregates gained are immeasurable, are just like that.

Note, Donation Ark is the leader of Six Arks. The six arks are donation ark, precept ark, countenance ark, diligently advance ark, meditation ark, and intelligent ark.

16.2.5 如理实见 According Theories to Factually View

佛复问观世音：于汝意云何？可以三千威仪八万四千细行，如是诸相具足观如来不？

观世音答：不也，世尊！不应以诸相具足观于如来，何以故？如来说诸相具足即非诸相具足。

佛言：善现！乃至诸相具足皆是虚妄，乃至非相具足，皆非虚妄，如是以相非相应观如来。

注，此说如来 “三千威仪八万四千细行” （参见15.2节）的超世间胜义性，即理性。

Buddha asked Guanyin Bodhisattva again: What do you think? Can Tathagata be viewed as “fully with 3,000 majesties 84,000 enchantments”, by “fully having those phenomena” to view Tathagata?

Guanyin Bodhisattva replied: No, Social Honor! Bodhisattva shouldn’t view Tathagata as “fully possessing 3,000 majesties 84,000 enchantments”, why is that? “Tathagata” said “fully having those phenomena” isn’t “fully having those phenomena”.

Buddha said: Benevolent Manifestation! Up to “fully possessing all the phenomena”, all are illusions; up to “not fully possessing all the phenomena”, all aren’t illusions, thus, by phenomena as non-phenomena to view Tathagata.

Note: This refers to the transcendent-mundane victorious significance of Tathagata’s “3,000 Majesties and 84,000 Enchantments” (Cf. Section 15.2), that is, its rationality.

16.2.6 正信希有 Faith to Have

观世音菩萨复白佛言：世尊！颇有有情于当来世，后时、后分、后五百岁，正法将灭时分转时，闻说如是色（注1）经典句，生实想不？

佛言：勿作是说！然复，善现！有菩萨摩诃萨于当来世，后时、后分、后五百岁，正法将灭时分转时，具足桫椤，具德、具慧（注2）。复次，善现！彼菩萨摩诃萨非于一佛所承事供养，非于一佛所种诸善根。然复，善现！彼菩萨摩诃萨于其非一、百、千佛所承事供养，于其非一、百、千佛所种诸善根，乃能闻说如是色经典句，当得一净信心。

善现！如来以其佛智悉已知彼，如来以其佛眼悉已见彼。善现！如来悉已觉彼一切有情，当生无量无数福聚，当摄无量无数福聚，何以故？善现！彼菩萨摩诃萨无我想转，无有情想、无命者想、无士夫想、无竹马（补特伽罗）想、无意生想、无儒童（摩纳婆）想、无作者想、无受者想转。

善现！彼菩萨摩诃萨无法想转、无非法想转，无想转亦无非想转（注3），所以者何？善现！若菩萨摩诃萨有法想转，彼即应有我执、有情执、命者执、竹马等执。若有非法想转，彼亦应有我执、有情执、命者执、竹马等执，何以故？善现！不应取法，不应取非法，是故如来密意而说筏喻法门（注4）。诸有智者，法尚应断，何况非法！

Guanyin Bodhisattva reported to Buddha again: Social Honor! Will there be many sentient beings in future, later hours, later minutes, later 500 years, to the time of correct law extinction is turning on, upon hearing this color (Note 1) classic sentences, will they bear factual thinks?

Buddha said: Don’t say that! But again, Benevolent Manifestation! There are Bodhisattvas and Mahasattvas in the coming future, later hours, later minutes, later 500 years, at the correct law extinction time is turning on, fully possessing Sal Fasullo, fully possessing virtues, fully possessing gnosis (Note 2). Again next, Benevolent Manifestation! Those Bodhisattvas and Mahasattvas aren’t undertaking and commonwealth-ing at one Buddha place, aren’t being projected benevolent roots by one Buddha. To say it again, Benevolent Manifestation! Those Bodhisattvas and Mahasattvas aren’t undertaking and commonwealth-ing at one, hundred, thousand Buddha places, aren’t being projected benevolent roots by one, hundred, thousand Buddhas, so they can hear this color classic sentences, should gain one immaculate faithful heart.

Benevolent Manifestation! Tathagata by its Buddha’s intelligence has known them all; Tathagata by its Buddha’s eye has seen them all. Benevolent Manifestation! “Tathagata” has perceived that those all-sentient beings should bear boundless fortunate aggregates, should assimilate boundless fortunate aggregates, wherein? Benevolent Manifestation! Those Bodhisattvas and Mahasattvas have no I think turning, no sentient think, no living think, no warrior think (i.e., daily life people’s thinks), no hobbyhorse (Pudgala) think, no intent born think, no Abel (Manava) think, no creator think, and no acceptor think turning.

Benevolent Manifestation! Those Bodhisattvas and Mahasattvas have no juristic think turning, no non-juristic think turning, no think turning and no non-think turning (Note 3), what’s so ever? Benevolent Manifestation! If Bodhisattvas and Mahasattvas have juristic thinks turning, they should have I obsession, sentient obsession, living obsession, hobbyhorse etc. obsessions. If they have non-juristic thinking, also they should have I obsession, sentient obsession, living obsession, hobbyhorse etc. obsessions, wherein? Benevolent Manifestation! Shouldn’t fetch law; shouldn’t fetch non-law! Hence Tathagata intimately said the raft metaphor juristic door (Note 4). Wiser, all laws should be severed, none the less illegality!

注1，色即色蕴，参见10.4.1节。

注2，15.2节谈了俱足桫椤，12.4.4节谈的25有是俱德，15.4节谈的菩提分法是俱慧。

注3，“无想转亦无非想转”是对涅盘的描述，是“常色遍处”，亦名无所有天，常寂光天，微妙本心，毕竟空，等。

注4， 筏喻法门是这个佛教寓言：有人为了过河而造伐；达彼岸后他会弃伐而去，不会头顶着筏子，负重前行。

Note 1, Color means Color Node, cf. section 10.4.1.

Note 2, section 15.2 talks about the “fully possessing Sal Fasullo”, section 12.4.4 talks about the 25 haves that are all virtues, and section 10.6.4 talks about the “Enlightenment Branch Laws” that are all gnosis.

Note 3, The “no think turning and no non-think turning” is a description of Nirvana, is a “pervasively constant color place”, aka. No Objectively Have Sky, Constant Silent Light Sky, Delicately Wonderful Original Heart, Empty After All, etc.

Note 4, the raft metaphor juristic door is a fable that a man crafts a raft to cross a river; after aboard another shore, he abandons the raft and does not continue his journey with the raft burden on his head.

16.2.7 无得无说 Gainless, Nothing to Say

佛复问具寿观世音菩萨：善现！于汝意云何？颇有少法，如来以之证得阿耨多罗三藐三菩提（义为正等明，参见14.0节）耶？颇有少法，如来应无上正等正觉所说耶？

观音答：世尊！如我解佛所说义者，无有少法，如来以之证得无上正等正觉；亦无有少法是如来应正等觉所说，何以故？世尊！如来所证、所说、所思惟法皆不可取，不可宣说，非法，非非法；何以故？诸贤圣竹马皆是无为（参见10.6.4 节）之所显故。

Buddha asked full-life Guanyin Bodhisattva again: Benevolent Manifestation! What do you think? Are there few laws being depended on, so Tathagata testified and gained Anuttara-Samyak-Sambodhi (i.e., Correct Equality Light, Cf. 14.0)? Are there few laws spoken by Tathagata when he was in the stillness of Upmost Correct-Equality Correct-Perception?

Guanyin replied: Social Honor! Allow me to explain what Buddha said! There aren’t few laws, by which Tathagata proved and gained Upmost Correct-Equality Correct-Perception, and no minor laws were spoken when Tathagata was in the stillness of Upmost Correct-Equality Correct-Perception, wherein? Social Honor! All laws testified, spoken, thought by Tathagata, all are non-fetchable, unspeakable, not laws, not non-laws, wherein? Because holy sage Hobbyhorses (i.e., Pudgala) are manifestations of “None As” (Cf. 10.6.4).

16.2.8 依法出生 Legal Birth

佛告观世音菩萨：善现！于汝意云何？此去西北一万八千由旬，在莱茵河畔有善男信女，名睚眦和磨牙（参见14.3），以此三千大千世界盛满七宝持用布施，是善男子和善女人，由此因缘所生福聚宁为多不？

观世音答：甚多，世尊！甚多，善逝！是善男子或善女人，由此因缘所生福聚其量甚多，何以故？世尊！福德聚福德聚者，如来说为非福德聚，是故如来说名福德聚福德聚（注1）。

佛复告观世音：善现！若善男子或善女人，以此三千大千世界盛满七宝持用布施。若善男子或善女人，于此法门乃至四段文字，受持、读诵、究竟通利，及广为他宣说、开示、如理作意；由是因缘所生福聚甚多于前无量无数，何以故？一切如来应正等觉皆从此经出，诸佛世尊皆从此经生，所以者何？善现！诸佛法、诸佛法者，如来说为非诸佛法，是故如来说名诸佛法、诸佛法（注2）。

注1，前一福德聚是世间胜义；后一福德俱是超世间胜义。

注2，第一个词佛法是世间胜义，后佛法一词是超世间胜义。

Buddha asked Guanyin Bodhisattva: Benevolent Manifestation! According to your intention, what say you? 18,000 yojanas to the northwest of here, on the banks of the Rhine River, there is a pair of benevolent men and faithful women, namely Tanngnjóstr and Tanngrisnir (Cf. 14.3). They use fulfilling the Three-Grand Great-Grand Worlds of seven treasures to broadly donate, does the two gain fortunate aggregates many?

Guanyin Bodhisattva answered: Very Many! Social Honor! Much Many, Benevolent Renunciation! The benevolent man or a faithful woman, Tanngnjóstr and Tanngrisnir, due to the deed, bears quantity of fortunate aggregates very much, wherein? Social Honor! Fortunate virtuous aggregates fortunate virtuous aggregates, Tathagata said, aren’t fortunate virtuous aggregates, therefore, Tathagata said names of fortunate virtuous aggregates fortunate virtuous aggregates (Note 1).

Buddha told Guanyin Bodhisattva again: Benevolent Manifestation! Such as a benevolent man or a faithful woman uses fulfilling the Three-Grand Great-Grand Worlds of seven treasures to donate. Such as a benevolent man or a faithful woman on the teachings, down to only four paragraphs of words, accepts, holds, reads, recites, finalizes to getting benefit, preaches and exemplifies to others, according to its theories to make intents; by the dos, the born fortunate aggregates are innumerable times more than the earlier, wherein? All Tathagatas corresponding to “correct equality enlightenment” are born from this sutra; all Buddhas, Social Honors are born from this sutra, wherein? Benevolent Manifestation! Buddha’s laws, Buddha’s laws, Tathagata says, aren’t Buddha’s laws, therefore Tathagata says names of Buddha’s laws Buddha’s laws (Note 2).

Note 1, the first “fortunate aggregates” is mundane victorious significance, the second “fortunate aggregates” is victorious significance of transcending mundane.

Note 2, the first word "Buddha’s Laws" is the mundane victorious significance, and the second word "Buddha’s Laws" means the Victorious Significance of the transcending mundane.

16.2.9 禁果 Forbidden Fruit

佛问观世音菩萨：于汝意云何？诸入流者颇作是念，“我能证得入流果（1）”不？

观世音菩萨答：不也，世尊！诸入流者不作是念，“我能证得入流之果”，何以故？世尊！诸入流者无少所入，故名入流；不入色、声、香、味、触、法，故名入流。世尊！若入流者作如是念，“我能证得入流之果”，即为执我、有情、命者、士夫、竹马等。

佛问观世音菩萨：于汝意云何？诸一来者颇作是念，“我能证得一来果” 不？

观世音菩萨答：不也，世尊！诸一来者不作是念，“我能证得一来之果”，何以故？世尊！以无少法证一来性，故名一来。

佛问观世音：于汝意云何？诸不还者颇作是念，“我能证得不还果” 不？

观世音答：不也，世尊！诸不还者不作是念，“我能证得不还之果”，何以故？世尊！以无少法证不还性，故名不还。

佛问观世音：于汝意云何？诸阿罗汉颇作是念，“我能证得阿罗汉”不？

Buddha asked Guanyin Bodhisattva: according to your intention, what say you? Do “Entering Stream (in Sanskrit is Sotapanna)” shamans often make the spell that “I can prove Entering Stream Fruit (1)”?

Guanyin Bodhisattva answered: No, Social Honor! Entering Stream shamans don’t make the spell that “I can prove and gain Entering Stream fruit”, wherein? Social Honor! Entering Stream shamans entered nowhere; therefore, Entering Stream is named. Not entering color, sound, incense, taste, touch, and law, hence the name of Entering Stream. Social Honor! If Entering Stream shamans make the spellings that “I can prove Entering Stream fruit”, that is having obsession of I, of sentient, living, warrior, hobbyhorse, etc.

Buddha asked Guanyin Bodhisattva: according to your intention, what say you? Do “One Come (in Sanskrit is Sakadagami)” shamans often make the spell that “I can prove and gain One Come fruit”?

View Sound Bodhisattva answered: No, Social Honor! One Come shamans don’t make the spell that “I can prove and gain One Come fruit”, wherein? Social Honor! Due to “not few laws” to prove nature of One Come, hence the name One Come.

Buddha asked Guanyin Bodhisattva: according to your intention, what say you? Do “No Return (in Sanskrit is Anagami)” shamans often make spell that “I can prove and gain No Return fruit”?

Guanyin Bodhisattva answered: No, Social Honor! No-Return shamans don’t make the spell that “I can prove and gain No Return fruit”, wherein? Social Honor! Because of not having few laws to prove the nature of No Return, hence the name No Return.

Buddha asked Guanyin Bodhisattva: according to your intention, what say you? Do Ararat shamans often make the spell that “I can prove and gain Ararat”?

观世音答：不也，世尊！诸阿罗汉不作是念，“我能证得阿罗汉性”， 何以故？世尊！以无少法名阿罗汉，由是因缘名阿罗汉。世尊！若阿罗汉作如是念，“我能证得阿罗汉性”，即为执我、有情、命者、士夫、补特伽罗等，所以者何？世尊！如来应正等觉说我得无诤住最为第一。世尊！我虽是阿罗汉，永离贪欲，而我未曾作如是念，“我得阿罗汉永离贪欲”。世尊！我若作如是念，“我得阿罗汉永离贪欲”，如来不应记说我言，“善现善女人苦芭芭得无诤住最为第一”。以都无所住，是故如来说名无诤住无诤住（2）。

注1，此四沙门果的定义参见14.2.6节。此说四沙门果与 “集，有，取” 的性质相背离。

注2，前 “无诤住” 是世间胜义，后 “无诤住” 是超世间胜义。

Guanyin Bodhisattva answered: No, Social Honor! Ararats don’t make the spellings that “I can prove and gain Ararat nature”, wherein? Social Honor! Because not having few laws is named as Ararat, due to the reason and factors, the name Ararat. Social Honor! If an Ararat makes the spellings that “I can prove and gain Ararat nature”, that is holding “I”, sentient, living, warrior, hobbyhorse, etc., wherein? Social Honor!  “Tathagata” matching with Correct Equality Perception said that I gained “‘Non-Expostulation Dwell’ the Upmost No.1”. Social Honor! Even though I am an Ararat, left greedy desires forever, but I never have the spells that I gained Ararat fruit, severed greedily desires forever. Social Honor! If I make the spell that I gain Ararat, leaving greedily desires afar forever, Tathagata shouldn’t grant remembrance to me, “Benevolence Manifestation, benevolent woman Kubaba has gained ‘Non-Expostulation Dwell the Upmost No.1’”. Because of Dwell on nothing, Tathagata said the name of Non-Expostulation Dwell Non-Expostulation Dwell (2).

Note 1, for the definition of these four Shamanic fruits, please refer to Section 15.2.6. These statements about the four shamanic fruits are contrary to the nature of “aggregate, have, and fetch”.

Note 2, the first "Non-Expostulation Dwell" is the mundane victorious and the second "Non-Expostulation Dwell" is the victorious significance of transcending mundane.

16.2.10 庄严净土To Make Immaculate Soil Majestic

佛问观世音：于汝意云何？昔如来在然灯佛所，颇于少法有所取不？

观世音答：不也，世尊！如来昔在然灯佛所，都无少法而有所取。

佛告观世音：若有菩萨作如是言，“我当成办佛土功德庄严”，如是菩萨非真实语，何以故？善现！佛土功德庄严佛土功德庄严者，如来说非庄严，是故如来说名佛土功德庄严佛土功德庄严（1）。是故，善现！菩萨如是都无所住应生其心，不住于色应生其心，不住非色应生其心；不住声香味触法应生其心，不住非声香味触、法应生其心，都无所住应生其心。

佛问观世音：如有士夫具身大身，其色自体假使譬如须弥颅山。善现！于汝意云何？彼之自体为广大不？

观世音答：彼之自体广大！世尊！广大！善逝！何以故？世尊！彼之自体，如来说非彼体故名自体，非以彼体故名（2）自体。

注1，第一个 “佛土功德庄严” 是世间胜义，第二个 “佛土功德庄严” 是超世间胜义。

注2，名义为四无色蕴：受蕴，想蕴，行蕴，和识蕴（参见10.4节）

Buddha asked Guanyin Bodhisattva: according to your intention, what say you? In the past, at Lamplighter Buddha (i.e. Dipankara) place, were there very few laws for Tathagata to fetch?

Guanyin Bodhisattva answered: No, Social Honor! In the past, at Lamplighter Buddha’s place, Tathagata had not few laws to fetch.

Buddha told Guanyin Bodhisattva: Such as a Bodhisattva says, “I shall make Buddha’s soil’s fortune and virtue majestic”, what the Bodhisattva said isn’t factual, is he or she? Benevolence Manifestation! “Majesties of Buddha’s Soil’s Fortune and Virtue, Majesties of Buddha’s Soil’s Fortune and Virtue”, Tathagata (i.e., Tathagata) says, aren’t “Majesties of Buddha’s Soil’s Fortune and Virtue”, therefore Tathagata says names of “Majesties of Buddha’s Soil’s Fortune and Virtue, Majesties of Buddha’s Soil’s Fortune and Virtue” (1). For the reason, Benevolence Manifestation! Bodhisattvas dwell on nothing to arouse their hearts, not to dwell on color to arouse hearts, not to dwell on colorless to arouse hearts, not to dwell on sound, incense, taste, touch, law, and accordingly arousing hearts, not to dwell on non-color, non-incense, non-taste non-touch, non-law, and accordingly arousing hearts, dwell on non-dwelling to arouse their hearts.

Buddha asked Guanyin Bodhisattva: Such as a mundane warrior with gigantic body, views his own color body figuratively as Mount Sumeru. Benevolent Manifestation! According to your intention?  Is his self-body gigantic? Guanyin Bodhisattva answered: His self-body is gigantic indeed! Social Honor!  Broadly Gigantic! Benevolent Renunciation! Wherein? Social Honor!  His self-body, Tathagata says, isn’t his self-body therefore is named as self-body. Not by his own body, therefore, it is a name (2) of self-body.

Note 1, the first "Majesties of Buddha’s Soil’s Fortune and Virtue" is the mundane victorious significance, and the second "Majesties of Buddha’s Soil’s Fortune and Virtue" is the victorious significance of transcending mundane.

Note 2, name means the four colorless nodes: Acceptance Node, Think Node, Migration Node, and Sense Node (Cf. 10.4).

16.2.11 无为福胜 None-as Law’s Fortunes are Victorious

佛复问观音菩萨：于汝意云何？乃至底格里斯河中所有沙数，假使有如是沙等底格里斯河，是诸底格里斯河沙宁为多不

观音答：甚多，世尊！甚多，善逝（注1）！诸底格里斯河尚多无数，何况其沙！

佛言：善现（注2）！吾今告汝，开觉于汝：若善男子或善女人，以妙七宝盛满尔所底格里斯河沙等世界，奉施如来应正等觉。善现！于汝意云何？是善男子或善女人，由此因缘所生福聚宁为多不？

观世音答：甚多，世尊！甚多，善逝！是善男子或善女人，由此因缘所生福聚其量甚多。

佛复告观世音：若以七宝盛满尔所沙等世界，奉施如来应正等觉。若善男子或善女人，于此法门乃至四段文句，受持、读诵、究竟通利，及广为他宣说、开示、如理作意，由此因缘所生福聚，甚多于前无量无数。

注1，善逝是释迦摩尼佛的十佛号之一。逝是逝怀，舍弃义。因为无意识只与舍受相应，而且无为法就是建立在此“舍受”上的，所以善逝就是无为法（参见10.6.4节）的别名。

注2，善现是四禅天（参见12.2节）中的善现天，是涅槃或拯救（参见14.1节）的别名。

Buddha asked Guanyin Bodhisattva again: according to your intentionality, what say you? If there were as many Tigris rivers as the sands number of Tigris, would the sands of those Tigris rivers be many?

Guanyin Bodhisattva answered: Very many! Social Honor! Much many! Benevolent Renunciation (Note 1)! Even those Tigris rivers would be innumerable, not to mention their sands!

Buddha said: Benevolent Manifestation (Note 2)! I tell you today, to enlighten you: If a benevolent man or a faithful woman uses wonderful Seven Treasures fulfilling those Tigris rivers sands number of worlds, to charitably contribute to Tathagata who matches with Correct Equality Light, Benevolence Manifestation! Because of the cause, would his or her gained fortunate aggregates be many?

Guanyin Bodhisattva answered: Very many! Social honor! Much many, Benevolent Renunciation! The benevolent man or faithful woman due to the cause, bears great quantity of many fortunate aggregates!

Buddha told Guanyin Bodhisattva again: if by fulfilling that sands number of worlds seven treasures to charitably contribute to Tathagata who is matching with Correct Equality Light. If a benevolent man or woman on the juristic door, even four paragraphs, accepts, holds, reads, recites, finalizes to getting benefits, preaching broadly, exemplifying to others, according to theories to make intents, due to this cause, bears innumerable times more fortunate aggregates than the earlier.

Note 1, Benevolent Renunciation is one of the ten juristic fames of Shakyamuni Buddha. Because unconsciousness only corresponds to renunciative acceptance, and None-as Law is based on this Renunciation, therefore Benevolent Renunciation is another name for None-as Law (Cf. 10.6.4).

Note 2, Benevolence Manifestation is the Benevolence Manifestation Sky among the Fourth Meditation Skies (cf. section 12.2 Color Boundary) and is another name for Nirvana or Salvation (Cf. 14.1).

16.2.12 持经功德 Fortune and Virtue of Holding the Sutra

复次，善现！若地方所，于此法门乃至为他宣说，开示四段文句，此地方所尚为世间诸天及人、阿修罗等之所供养如佛灵庙；何况有能于此法门具足究竟、书写、受持、读诵、究竟通利，及广为他宣说、开示、如理作意！如是有情成就最胜希有功德。此地方所，大师所住，或随一一尊重处所，若诸有智同神行者。

Again next, Benevolent Manifestation!  Such as a local place, on the juristic door, up to preaching broadly and exemplifying four paragraphs’ literal sentences, the place should be commonwealth-ed by mundane skies, humans, and Asuras (i.e., Titans), etc., like Buddha’s spiritual temple; nonetheless, to people who have finalized on the juristic door, transcribe, hold, recite, finalize to benefits, up to preaching and exemplifying to others, and accordingly making intents!  Thus, sentients have achieved supremely victorious fortune and virtue. The places dwelled by grand master, or along one by one respectful local places, all like intelligent beings, are as same as comrades on godly migration.

16.2.13 到达方舟 Arrival Ark

尔时，具寿观世音菩萨复白佛言：世尊！当何名此法门？我等当云何奉持？

佛告观世音：具寿！今此法门名为《金刚到达方舟》，如是名字汝当奉持，何以故？善现！如是到达方舟，如来说为非到达方舟，是故如来说名到达方舟。

佛问：于汝意云何？颇有少法如来可说不？

观世音菩萨答：不也，世尊！无有少法如来可说。

佛问观世音：乃至三千大千世界大地微尘宁为多不？

观世音答：此地微尘甚多，世尊！甚多，善逝！

佛言：善现！大地微尘，如来说非微尘，是故如来说名大地微尘；诸世界，如来说非世界，是故如来说名世界。

佛问观世音：于汝意云何？应以五百威仪十万八千魅力相观于观世音菩萨应正等觉不？

观世音答：不也，世尊！不应以五百威仪十万八千魅力相观于观世音菩萨应正等觉，何以故？世尊！五百威仪十万八千魅力相，如来说为非相，是故如来说名五百威仪十万八千魅力五百威仪十万八千魅力（参见15.2节）。

佛复告观世音言：假使若有善男子或善女人，于日日分舍施幼发拉底河沙等自体，如是经幼发拉底河沙等劫数舍施自体。复有善男子或善女人，于此法门乃至四段文句，受持、读诵、究竟通利，及广为他宣说、开示、如理作意，由是因缘所生福聚，甚多于前无量无数。

At the time, full life Guanyin Bodhisattva reported to Buddha again: Social Honor! What name should this juristic door be? How should we respectfully hold it?

Buddha told Guanyin Bodhisattva: Full Life! today, the juristic door’s name is “Philosopher-Stone Arrival Ark”; the name you should humbly hold, wherein? Benevolent Manifestation!  The Arrival Ark, Tathagata says, isn’t Arrival Ark, therefore, Tathagata says name of Philosopher-Stone Arrival Ark.

Buddha asked: According to your intention, what say you? Has Tathagata very few laws to say?

Guanyin Bodhisattva answered: No, Social honor! Tathagata hasn’t few laws to speak with.

Buddha asked Guanyin Bodhisattva: are there tiny dusts many in up to “Three-Grand Great-Grand Worlds” of lands?

Guanyin Bodhisattva answered: Those tiny dusts are many indeed in the lands! Social Honor! Very much many! Benevolent Renunciation!

Buddha said: Benevolent Manifestation! The lands’ tiny dusts, Tathagata says, aren’t tiny dusts, therefore Tathagata says name of “lands’ tiny dusts”. Worlds, Tathagata says, aren’t worlds, therefore Tathagata says name of worlds.

Buddha asked Guanyin Bodhisattva: According to your intention, what say you? Should people view Guanyin Bodhisattva matching with correct equality light as “500 majesties 108,000 charms”?

Guanyin Bodhisattva answered: No, Social Honor! People shouldn’t use “500 majesties and 108,000 charms” to view Guanyin Bodhisattva matching with correct equality light, wherein? Social Honor! Phenomena of “500 majesties and 108,000 charms”, Tathagata said, aren’t phenomena, therefore, Tathagata said names of “500 majesties 108,000 charms, 500 majesties 108,000 charms” (Cf. 15.2).

Buddha told Guanyin Bodhisattva again: If there are benevolent men or faithful women who give away their own bodies every day, equal to the number of grains of sand in the Euphrates River and give away their own bodies for catastrophes equal to the number of grains of sand in the Euphrates River. And if there are benevolent men or faithful women who uphold, recite, finalize to benefit, up to preaching and exemplifying to others broadly, making intentions accordingly. By the cause, he or she bears fortunate aggregates innumerable times more than the earlier.

返回经书翻译的目录 Return Catalog of Scriptures Translation

16 经书翻译 Sutras Translation

 

目录 Catalog: 16.1 心经 Heart Sutra；16.2 金刚经 Diamond Sutra；16.2.2 二问黄砂惑 Second Ask Yellow Sand Muddle；16.2.3 三问黄砂惑 Third Ask Yellow Sand Muddle；16.3 佛遗教经 Buddha’s Will Sutra

 16.1 心经 Heart Sutra 

观自在菩萨，行深般若波罗蜜多（注1）时，照见五蕴（注2）皆空，渡一切苦厄。舍利子（3），色不异空，空不异色（4），色即是空，空即是色，受想行识亦复如是。

注1，梵语菩萨义为真人。梵语般若波罗蜜多，义为慧到彼岸，汉译为慧渡，到达方舟。

注2，五蕴，即色蕴、受蕴、想蕴、行蕴、和识蕴，参见10.4节《五蕴》。佛教中的色是变碍义。

注3，舍利子，义为“舍弃利益的儿子”，义为金童或亚当。那这《心经》是谁创作的？和尚们说，是唐三藏去伊朗取经的路上，观音菩萨告诉他的。

注4，例如，插图16-4的空无边处天，是思维机制中默认的空色，但在现实生活中，它也被看作一种色。

When a View-Sufficient Bodhisattva was practicing advanced Gnostic Arrival Ark, illuminated five nodes all empty, transcendingly ferried over all bitter yokes. Godson! Color isn’t different from empty; empty isn’t different from color. Color is a kind of empty; empty is a kind of color. Acceptance, think, migration, and sense are also like this.

Note 1, Bodhisattva is a Sanskrit word, was translated into Chinese as Real Human. The Sanskrit word Prajnaparamita means Gnosis to another shore; this book translates it as Gnostic Arrival Ark, Gnostic Ark, or Arrival Ark. Prajna in Sanskrit means Gnosis. The word Arrival’s French root, a-river, means to cross a river, to another shore, therefore, English word Arrival matches Sanskrit word paramita.

Note 2, The five nodes are color node, acceptance node, think node, migration node, and sense node, see section 10.4 Five Nodes. Buddhist word Color means Transformation and Hindrance.

Note 3, the word “Godson” is translated from “son of giving up benefits to”, means Gold-Boy, Adam. Then who wrote the Heart Sutra? The monks said that it was Guanyin Bodhisattva who told Tang Tripitaka (602-664 CE.) about it on his way to Iran to seek Buddhist scriptures.

Note 4: For example, the Edgeless Empty Sky in Illustration 16-4 is the default empty color in mind mechanism, but in real life, it is also regarded as a color.

舍利子，是诸法空相，不生不灭，不垢不净，不增不减。是故空中无色，无受想行识，无眼耳鼻舌身意，无色声香味触法，无眼界，乃至无意识界，无无明，亦无无明尽，乃至无老死，亦无老死尽。无苦集灭道（注5），无智亦无得。以无所得故，菩提萨埵依般若波罗蜜多故，心无挂碍。无挂碍故，无有恐怖，远离颠倒梦想，究竟涅盘。

注5，苦集灭道，义为四圣谛，参见第12至15章。

Godson! All laws are empty phenomena, weren’t born, so won’t die, neither maculate nor immaculate, neither increase nor decrease; therefore, there isn’t color in empty, there aren’t acceptance think migration and sense, aren’t eye ear nose tongue body and intent (intent represents preconsciousness in Buddhism), aren’t color sound smell taste touch and law, aren’t eye-boundary, up to no intent-sense (i.e., consciousness) boundary, neither non-light (i.e., ignorance)  nor end of non-light, up to neither old-death nor end of old death. There is not bitter, aggregate, salvation, and path (4), neither intelligence nor gain. Because of not objective gain, enlightened sentient-being depends on the Gnostic Arrival Ark, heart without attachments and hindrances. Because of no hindrances, fearless, leaving upside-down pipedreams afar, he or she finalizes nirvana.

Note 4, bitter crux, aggregate crux, salvation crux, and path crux, see chapter 12 to 15.

三世诸佛，依般若波罗蜜多故，得阿耨多罗三藐三菩提（6）。故知般若波罗蜜多，是大神咒，是大明咒，是无上咒，是无等等咒，能除一切苦，真实不虚；故说般若波罗蜜多咒。

即说咒曰：揭谛揭谛，波罗揭谛，波罗僧揭谛，菩提萨婆诃。

注6，阿耨多罗三藐三菩提是梵语，汉语为无上正等正觉，是佛教的最高觉悟，解释参见14.0节。

Past present and future all Buddhas, because of depending on Gnostic Arrival Ark, gain “Anuttara Samyak Sambodhi (6)”! Therefore, one knows, Gnostic Arrival Ark is great god spell, is great enlightenment spell, is non-upper spell, is non-equality equality spell, is capable to remove all bitter, real facts, nothing fraud; therefore, the Gnostic Arrival Ark spell is spoken!

Immediately said the spells: Discovered truth discovered truth! Arrival discovered truth! Enlightened monk and nun discovered truth! Enlightened layman and laywoman discovered truth! 

Note 6: Anuttara Samyak Sambodhi is a Sanskrit word, which means "Non-Upper Correct-Equality Correct-Perception" in Chinese. It is the highest enlightenment in Buddhism. For explanation, see Section 14.0.

返回卢岩回忆录的目录 Return to Catalog of Luyan Memoir

15.10 法云地 Juristic Clouds Heartland

唐三藏说，大法智云含众德水蔽一切如空粗重充满法身故。大法智云是什么？如图15.10-35是金童（即亚当）的特质肖像；36是玉女（即夏娃）的特质肖像。

Tang Tripitaka said, great juristic intellectual clouds containing crowds’ virtuous waters, like empty roughs and heavies, fulfill the juristic body, hence the name of Juristic Clouds Heartland. What are the great juristic intellectual clouds? Figure 15.10-35 depicts the characteristic portrait of the Golden Boy (i.e., Adam); Figure 36 depicts the characteristic portrait of the Jade Girl (i.e., Eve).

 15.10.1 智渡 Intelligence Ark

十地菩萨修习智渡。智渡以择法为性，有二种：受用法乐智，成熟有情智。那么，智方舟（即智渡）是什么？

墨西哥传说图38能满足人一生的全部需求。图39表示一个完整的上帝造人故事是人的全部精神食粮；图中有金童（即特拉洛克，亚当），玉女（即夏娃），和左翼蜂鸟（即上帝）。图39表示一个完整的上帝造人故事包含了全部的智慧。

Tenth land Bodhisattvas study and practice Intelligence Ark. Intelligence Ark is by selective law as nature, has two types: Intelligence of Accepting and Enjoying Laws, Intelligence of Maturing Sentients. So, what is the Intelligent Ark?

Mexican legend says that Figure 38 can satisfy all a person's needs in life. Figure 39 shows a complete story of God creating man, which is all of humanity's spiritual nourishment; the figure includes the Gold Boy (i.e., Tlaloc, Adam), Jade Girl (i.e., Eve), and the hummingbird on the left (i.e., God). Figure 39 shows that a complete story of God creating man contains all intelligence and gnosis.

图40表示吃那穗玉米可以变成人，就表示那穗玉米是一艘智慧方舟。成事之智是智，了事之智是慧。慧也是一种智。所以一个完整的上帝造人故事是一切智，是一艘智方舟。本书第14章《灭谛》包含了六个上帝造人的故事，就是六艘智方舟。

Figure 40 shows that eating that ear of corn can turn you into a human, which means that the ear of corn is an ark of intelligence and gnosis.

The intelligence to accomplish affairs is intelligence, and the intelligence to terminate affairs is gnosis. Gnosis is also a kind of intelligence. Therefore, a complete story of God creating man is all-encompassing intelligence, an Ark of Intelligence. Chapter 14 of this book, "Salvation Crux," contains six stories of God creating man, which are six Arks of Intelligence.

15.10.2 诸法中未得自在 Hindrances of Insufficient Laws

十地菩萨断于诸法中未得自在障。谓所知障中俱生一分令于诸法不得自在。彼障十地大法智云及所含藏所起事业。入十地时便能永断。由斯说十地菩萨断二愚及彼粗重。

（壹）大神通愚，即是此中障所起事业者。

（贰）悟入微细秘密愚，即是此中障大法智云及所含藏者。

Tenth land Bodhisattvas break off the Hindrance of Insufficient Laws. The saying is that among Know Hindrances, a First Quadrant aggregately born has the Bodhisattva not self-sufficient among laws. That hindrance hinders “Great Juristic Intelligence-Clouds, and their contents and arousing affairs.” When Boddhisatva enters the tenth land, that hindrance is severed for ever. Thus, we say that the tenth land Bodhisattva cuts off the two fools and their roughs and heavies.

(1) Fool of Great Godly Power, that is the one hinders arousing careers and undertakings in this.

(2) Fool of perceiving into the Subtle Secrets, that is the one in this hinders the great juristic intelligence-clouds and it contains.

15.10.3 业自在等所依真如 True Suchness Equally Depended by Sufficient Karma

十地菩萨证得业自在等所依真如，已普于一切神通作业总持定门皆自在。那么，这个真如是什么？

前面说了一个完整的上帝造人故事是一切智。那一切智以玉米粒的形态附着在图39的玉米棒子上。那根玉米棒子就代表上帝造人的主题线索，就是图15右端的那根左翼蜂鸟用来钓特拉洛克的鱼线。图42显示墨西哥的这根线是由20个字符构成的。

Tenth land Bodhisattvas have testified and gained “True Suchness Equally Depended by Sufficient Karma”, have been self-sufficient on “all generally-hold still-doors” of all godly works. So, what is this true suchness?

The complete story of God creating man, as mentioned earlier, are all intelligences. These intelligences attach itself to the corn cob in Figure 39. That corn cob represents the thematic thread of God creating man—it is the fishing line used by Hummingbird of the Left to catch Tlaloc at the right of Figure 15. Figure 42 shows that this line in Mexico consists of 20 characters.

图37是女娲造人造出来的由金童和玉女俩人身体拧成的绳，代表经书。

图38的中心位置，裸体结婚时的金童和玉女上方出现了一根像似DNA链条的线，表示上帝造人的主题线索是全部知识的精华。

Figure 37 shows the thread formed by the bodies of a gold boy and a jade girl, created by Nuwa, representing BOOK.

At the center of Figure 38, a line resembling a DNA strand appears above the gold boy and jade girl during their nude wedding, signifying that the thematic thread of God creating humanity represents the essence of all knowledge.

图41是德国的传说故事。猪代表阿尔维斯（亚当）。他顺从地跟在了芙蕾雅的身后，表示他已经向雷音投降了。下面一捆雷音的带子没用了，被打成了捆，放在了一边。著名的雷音的带子就是上帝雷音造人的主题线索。

上帝造人的主题线索不是业，但它可以把一切业（即一切德）串联起来，方便使用；所以它是业自在等所依真如。

Figure 41 depicts a Germanic mythological tale. The pig represents Alviss (Adam). He submissively follows behind Freya, signifying his surrender to Thor. Below lies a bundle of Thor's useless belt, beaten into a coil and cast aside. The renowned belt of Thor serves as the thematic thread of God Thor’s creation of humankind.

The central theme line of God's creation of humanity is not karma, yet it serves to interconnect all karma (that is, all virtue) for convenient application; thus, it is “True Suchness Equally Depended by Sufficient Karma”.

当读者证得了业自在等所依真如，就获得了三花聚顶（如图44）。图44显示埃及夏娃的头顶有三朵花。那三朵花分别代表上帝，亚当，和夏娃。图43表示墨西哥也有三花聚顶的文化。中国也有！

像是从梦中醒来，像似莲花开放！祝君早日成就正等明！

When readers attain “True Suchness Equally depended by Sufficient Karma”, they achieve the Three Flowers Gathering Atop (as shown in Figure 44). Figure 44 depicts the Egyptian Eve with three flowers atop her head. These three flowers respectively represent God, Adam, and Eve. Figure 43 that Mexico also possesses a cultural tradition of the Three Flowers Gathering Atop. China does too!

It's like waking up from a dream, like three lotus flowers blooming!  May you soon attain correct equality light! 

返回道谛目录 Return Catalog of Path Crux

15.9 善慧地 Benevolent Gnosis Heartland

 

唐三藏说，善慧地者，成就微妙四胜解，亦作四无碍解，能遍十方善说法故。

Tang Tripitaka said, achieving delicately wonderful Four Victorious Interpretations, aka four non-hindrance interpretations can preach prevailingly in ten directions, hence the name of Benevolent Gnosis Heartland. 

 15.9.1 利他中不欲行障 Hindrance of Unwilling to Benefit Others

九地菩萨断利他中不欲行障。谓所知障中俱生一分令于利乐有情事中不欲勤行乐修己利。彼障九地四无碍解。入九地时便能永断。由斯九地说断二愚及彼粗重。

Ninth land Bodhisattvas sever the Hindrances of Unwilling to Benefit Others. The saying is that among Know Hindrances, First Quadrants aggregately born have Bodhisattvas not desired to diligently cultivate benefits on affairs pleasing and maturing sentient beings. Those hindrances hinder the Four Non-Hindrance Interpretations. When Bodhisattvas enter the ninth land, those hindrances are terminated for ever. Thus, we say that the ninth land Bodhisattvas sever the two fools and their roughs and heavies.

（壹）于无量所说法无量名句字后后慧辩总持咒自在愚。于无量所说法总持咒自在者谓义无碍解。即于所诠总持自在。于一义中现一切义故。那么，这一义是什么？答：胜义。苦胜谛和集胜谛是世间胜义；灭胜谛和道胜谛是超世间胜义。而四胜谛就是全部佛法。于无量名句字总持咒自在者谓法无碍解，即于能诠总持自在。于一名句字中现一切名句字故。那么，这一名句字是什么？答：名色（如图15.9-35, 37）。名即是四无色蕴（参见10.4节《五蕴》），包括佛教百法中的83法。色即是色蕴，包括10法。名色能生一切法，即是一切法。那6位无为法怎么说？无为法是基于 “无、空” 的法，是对前面94位法中缺乏某些法的称呼。于后后慧辩总持咒自在者谓词无碍解，即于言音展转训释总持自在。于一音声中现一切音声故。那么，这一音声是什么？答：空。读者你听，佛一直都在讲空，而且佛教亦名空门。

（贰）辩才自在愚，辩才自在者谓辩无碍解，善达机宜,巧为说。

(1) Fool of Gnostic-Debate Generally-Hold Spell Insufficiency. The Sufficient Generally-Hold Spell on Innumerable Teachings is the said “Significance Non-Hindrance Interpretation”, which is generally-hold sufficiency on the being interpreted, because on one significance shows all significances. So, what is the one significance? Answer: Victorious Significance. Bitter Victorious Crux and Aggregate Victorious Crux are mundane victorious significances; Salvation Victorious Crux and Path Victorious Crux are victorious significances of transcending mundaneness. The four victorious cruxes are all teachings of Buddhism. On limitless names, sentences, and words, the Generally-Hold Spell Self-Sufficiency is the Laws Non-Hindrance Interpretation, which is Generally-Hold Self-Sufficiency on the able to denote, on one name sentence word shows all names sentences and words. So, what is this one name sentence word? Answer: Name-Color (see fig. 15.9-35, 37). Name is the four colorless nodes (cf. section 10.4 Five Nodes), which include 83 of all Buddhist 100 laws. Color is the color node, which includes 10 laws. Name-Color can give rise to all laws, that is, all laws. What about the 6 none-as laws? The 6 none-as laws are based on “none, empty”, are names given to the absentness of certain laws in the previous 94 laws. On the rear side of latter gnostic debate, the General-Hold Spell Self-Sufficiency is the Word Non-Hindrance Interpretation, which one sound shows all sounds. Then, what is the one sound word? Answer: Empty. Listen, reader, the Buddha always talks about emptiness, and Buddhism is also known as Empty Door.

(2) Fool of Debate Eloquence Insufficiency, the eloquence self-sufficiency is the said Eloquence Non-Hindrance Interpretation, is just benevolently finding opportunity, smartly making a speech. 

15.9.2 力渡 Strength Ark

九地菩萨修习力渡。力渡以拣择为性，有二种，思择力和修习力。九地菩萨已经证得俱知根，实相妙智，能够了达一切境相，是大力真人。此处略说九地菩萨的十种神力。

Ninth land Bodhisattvas study and practice Strength Ark, which is by selective law as nature, has two types: Strength of Mean Selection, Strength of Study and Cultivation. Ninth land Bodhisattvas have proved “all-knowing all-seeing root”, gained Factual-Phenomena Intelligence, can completely understand all phenomena, are Great Strength Real Humans. Here is a brief introduction to the ten godly powers of the ninth land Bodhisattva.

（壹）知是处非处智力，此说于一切地、一切时、一切事，九地菩萨都知道对错。世界上的事虽多，但就所发生的处所而言，就只有22处，亦作二十二增上根（参见10.6.5 增上果）。

（贰）知过现未来业报智力，此说于一切众生过去、未来、现在三世的业缘果报生处，九地菩萨皆悉遍知。

（叁）知诸禅解脱三昧智力，此说于诸禅定自在无碍，其浅深次第，九地菩萨如实遍知。

（肆）知诸根胜劣智力，此说于一切众生的根性胜劣，得果大小，九地菩萨皆实遍知。

（伍）知种种解智力，此说于诸众生，种种欲乐胜解，善恶不同，九地菩萨皆如实遍知。

(1) Intellectual Strength of Knowing Correct Place or Wrong Place, the statement is that on all places all times and all affairs, ninth land Bodhisattva knows right and wrong. Although there are many affairs in the world, in terms of the places where they occur, there are only 22 places, which are also known as 22 Escalatory Roots (cf. section 10.6.5 Escalatory Fruits).

(2) Intellectual Strength of Knowing Past Present and Future Karmic Recompense, the statement is saying that on all sentients past present and future, the three generations’ karmas, fruit recompenses, and rebirth places, ninth land Bodhisattva knows those all.

(3) Intellectual Strength of Knowing Meditation and Stillness (i.e., Samadhi) liberations, the statement is saying that to that self-sufficiency on meditation and stillness, and to those shallowness, depth, and sequence (1), ninth land Bodhisattva knows those all.

(4) Intellectual Strength of Knowing Superior and Inferior Roots, the statement is saying that to all sentient roots are superior or inferior, and to all fruits gained are small or big, ninth land Bodhisattva knows those all.

(5) Intellectual Strength of Knowing All Kinds of Interpretations, the statement is saying that to all kinds of desires, laughs, and victorious interpretations, benevolent or ferocious, ninth land Bodhisattva knows those all.

（陆）知种种界智力，此说于世间众生，种种界分不同（注2），即种姓差别，与贪嗔等行随眠差别，九地菩萨如实遍知。注2，界是种子义，如说金童（即亚当）是图像思维行人，神经质的特质强；再如说玉女（即夏娃）是文字思维型人，觉悟的特质很强，具有女神的外貌（更多信息参见9.9 节《上帝的三位一体》）。

（柒）知一切至处道智力，此说于有为无漏行，各知其所至之处，故于至得人间天上的有漏道，至得涅盘的无漏道，九地菩萨如实遍知。

（捌）知天眼无碍智力，此说九地菩萨已经证知天眼清净，见诸众生死时，生时端正丑陋等善恶业缘。

（玖）知宿命无漏智力，此说于众生种种宿命，从一世乃至百千万世，一劫乃至百千万劫，死此生彼，死彼生此，其姓名饮食苦乐寿命等，九地菩萨如实遍知。

（拾）知永断习气智力，此说于一切惑余习气，永断不生，九地菩萨如实遍知。

(6) Intellectual Strength of Knowing Kinds of Boundaries (boundaries mean seeds), the statement is saying that to those kinds of boundaries (Annotation 2), i.e., the differences in caste, and the greed, irritation, etc. Mean Muddles, ninth land Bodhisattva factually knows those generally. Annotation 2, boundary means seed. For example, the Gold Boy (i.e. Adam) is a person who thinks in images and has strong neurotic trait; another example is the Jade Girl (i.e. Eve) is a person who thinks in words, has strong conscientiousness trait, has the appearance of a goddess. (see Section 10.9 Godly Trinity for more information).

(7) Intellectual Strength of Knowing All Paths and Arrival-Places, the statement is saying that to those all migrations of have-as laws and none-as laws, and their places arrived, i.e., to those defilement paths of mundaneness and non-defilement paths to nirvana, ninth land Bodhisattva factually knows those all.

(8) Intellectual Strength of Knowing Celestial Eye without Hindrance, the statement is saying that ninth land Bodhisattva has proved and knows immaculate Celestial Eye, has seen that when sentients are in life and dying, their decent and ugly appearances along their benevolent and ferocious karmas.

(9) Immaculately Intellectual Strength of Knowing Fate, the statement is saying that kinds of sentient fates (4), from one generation up to a hundred thousand generations, from one catastrophe up to a hundred thousand of catastrophes, death there and rebirth here, death here and rebirth there, their names foods bitter laugh and life-expectancy, ninth land Bodhisattva factually knows those all.

(10) Intellectual Strength of Knowing Permanently Eradicating Habitual Tendencies, the statement is saying that all the residual muddles and habits will never arise again, ninth land Bodhisattva factually knows those all.

15.9.3 智自在所依真如 True Suchness Depended by Self-sufficient Intelligence

九地菩萨证得智自在所依真如，已于无碍解得自在。那么，这个真如是什么呢？当然是四胜谛。四胜谛中，苦谛最大，能摄其它三个胜谛，所以苦谛，即大千世界，是智自在所依真如（如图15.9-36）。大千世界亦作妙智世界，大圆镜智。

Ninth land Bodhisattvas testify and gain the “True Suchness Depended by Self-sufficient Intelligence”, have achieved self-sufficiency on Victorious Interpretations. So, what is this true suchness? Of course, the Four Victorious Cruxes. Among the Four Cruxes, Bitter Crux is the biggest and can assimilate the other three cruxes, therefore, the Bitter Crux, that is, the Three-Grand Great-Grand Worlds” (Figure 15.9-36), is the True Suchness Depended by Self-Sufficient Intelligence. The Great-Grand Worlds is also known as the Wonderful Intelligent Worlds, Great Round Mirror Intelligence.

返回道谛目录 Return Catalog of Path Crux

15.8 不动地 Immovability Heartland

 

唐三藏说，不动地者，无分别智任运相续，相用烦恼不能动故。另有说法，前意识能辨别善恶美丑，引发很多烦恼，而此地的大菩萨处于空中，前意识遇空则止，名为不动，所以烦恼不现行。

Tang Tripitaka said, non-discriminative intelligence is in operation at will continually, so phenomenal annoyances cannot move, hence name of Immovability Heartland. Another saying, pre-consciousness can discriminate between good and evil, beautiful, and ugly, which triggers a lot of annoyances, whereas the great Bodhisattvas here are in the empty, and the pre-consciousness stops when it encounters empty, which is called immobility, so the annoyances are not active.

读者可能会有疑问，前意识不动，此人没有意识，这状态就只有解脱的价值了？佛说话的时候，就已经从涅盘里出来了，就有意识了。据说，佛的这个涅槃是建立在前意识里的，名作无住涅槃，用而常寂。

Readers may have questions, if the preconscious does not move, then the person has no intent-sense (i.e. consciousness), then this state has only value of liberation? When the Buddha spoke, he had already emerged from nirvana and became conscious. It is said that the Nirvana of Buddha is established in the preconscious, is called Non-Dwelling Nirvana, and is always functioning and peaceful.

15.8.1 愿渡 Will Ark

菩萨登上八地后，成为了摩诃萨，即大菩萨，继续修习愿渡。愿渡就是菩萨登入初地时许下的四宏誓言：众生无边誓愿度，烦恼无尽誓愿断，法门无量誓愿学，佛道无上誓愿成。愿渡以欲、胜解、和信为性，可分为二种：求菩提愿，利乐他愿。也有说愿渡以拣择法为性。

After the Bodhisattva ascends to the eighth land, he or she becomes a Mahasattva, that is, a great Bodhisattva, and continues to practice Will Ark. Will Ark is the four great vows that the Bodhisattva made when he or she entered the first land: Sentient beings are edgeless, I vow: I ferry them all! Annoyances are endless, I vow I sever them all! Juristic doors are limitless; I vow I study them all! Buddha’s path is non-upper; I vow I endeavour to succeed! Will Ark is by desire, victorious interpretation, and faith as nature, and can be divided into two types: the wish to pursue enlightenment, and the wish to benefit please others. Also having the saying that Will Ark is by selective law as nature.

15.8.1-2 菩提心诵 Bodhicitta Eulogy

修习大乘佛教要求发菩提心。菩提心是无上正等正觉（梵语是啊褥多罗三藐三菩提）。发菩提心就是立下此四宏誓言：众生无边誓愿度；烦恼无尽誓愿断；法门无量誓愿学；佛道无上誓愿成。本文就菩提心诵来简要说明菩提心。

The study and practice of Mahayana Buddhism require the development of bodhicitta. Bodhicitta is “Non-Upper Correct-Equality Correct-Perception”, Sanskrit as Anuttara Samyak Sambodhi. To develop bodhicitta is to make these four great vows: Sentient beings are edgeless, I vow: I ferry them all! Annoyances are endless, I vow I sever them all! Juristic doors are limitless; I vow I study them all! Buddha’s path is non-upper; I vow I endeavour to succeed! This article briefly explains Bodhicitta in terms of the Bodhicitta Eulogy.

（壹）譬如大地，能生长万物；菩提心亦如是，于一切佛法能生长摄持故。

（贰）譬如净金，色质不坏；菩提心亦如是，利益安乐一切有情永无退坏故。

（叁）譬如新月，渐增圆明；菩提心亦如是，与勤相应，于一切善法渐渐增长故。

(1) Such as the earth, which can grow all things, so is the bodhicitta, which can grow assimilating and holding all Buddha’s laws.

(2) Such as pure gold, the color of which does not deteriorate, so is bodhicitta, which benefits comforts and pleases all sentient beings without deterioration.

(3) Such as the new moon, which grows in brightness, so is bodhicitta, which grows in all benevolent laws in accordance with diligence.

（肆）譬如增火，火势炽盛；菩提心亦如是，以智火烧诸烦恼，愈修智力愈胜故。

（伍）譬如大藏，取物无尽；菩提心亦如是，修行而施波罗蜜多，周济有情亦无尽故。

（陆）譬如宝矿，出生种种珍宝；菩提心亦如是，修持净戒波罗蜜多（参见15.2节），出生种种功德故。

(4) Such as the fire that increases in intensity; so is bodhicitta that intelligence burns all annoyances, the more cultivations the intelligence more victorious.

(5) Such as the great treasure, there is no exhaustion to what can be taken; so is bodhicitta, practicing Donation Ark, there is no end to helping sentient beings.

(6) Such as a treasure mine that produces all kinds of jewels; so is bodhicitta, practicing and holding immaculate Precept Ark (see fig. 15.0.2-6; cf. 15.2), giving birth to all kinds of fortune and virtues.

（柒）譬如大海，能容受一切；菩提心亦如是，修习忍辱波罗蜜多，虽遭遇违逆众缘，皆能忍受，心不动故。

（捌）譬如金刚，坚不可坏；菩提心亦如是，修习精进波罗蜜多（参见15.4节），勇猛坚牢，他不能坏故。

（玖）譬如山王，无物能动；菩提心亦如是，修习静虑波罗蜜多，于诸境相，心不散乱故。

(7) Such as the great sea, can accommodate all things; Bodhicitta is also like that, to study and cultivate Countenance Ark, even encountering crowds of besiegement and adversities, all can be countenanced and tolerated, because mind does not move.

(8) Such as the Philosopher’s Stone, is indestructible; Bodhicitta is also like that, to study and cultivate Effort Ark (Or Diligent Ark), brave and adamant because others can not damage.

(9) Such as the mountain king, nothing can move it; Bodhicitta is also like that, to study and cultivate Meditation Ark, in all winds of changing environments, because heart is not agitated.

（拾）譬如药王，能治诸病；菩提心亦如是，修习般若波罗蜜多（参见15.6节），能对治烦恼所知二种障故。

（拾壹）譬如善友，不舍友人；菩提心亦如是，修习四无量心（即慈悲喜舍），一切时候不舍众生故。

（拾贰）譬如如意珠，随所欲求皆能满足；菩提心亦如是，修习四摄法（如图15.8-37；即布施、爱語、利行、和同事）成熟众生故。

(10) Such as the medicine king, which can cure all diseases, the bodhicitta is also like that, studying and practicing Gnosis Ark (cf. 15.6), can cure Know and Annoyance, the two kinds of hindrances.

(11) Such as benevolent friend, which never abandons friends; bodhicitta is also like that, studying and cultivating four infinite hearts (i.e., mercifulness, sorrowfulness, delightfulness, and renunciation), because of never giving up on all sentient beings.

(12) Such as As-Wish Pearl, which can fulfill all desires; bodhicitta is also like that, practicing the four assimilative laws (see fig. 15.8-37; i.e., donation, lovable language, benefiting behavior, and comrade) to mature all sentient beings.

（拾叁）譬如盛日，摄相应发心亦如是，如白熟谷，成熟众生故。

（拾肆）譬如美乐，能吸引听者；菩提心亦如是，与四无碍辩（参见15.9节）相应，说法教化，能摄引众生故。

（拾伍）譬如国王，能制定国法；菩提心亦如是，演说现量（参见10.4.5节），能为正道不坏因故。

(13) Such as great sun, assimilating-correspondence arousing-bodhicitta is also like that, like blazing sun ripens all crops, all capable bodhicitta matures crowds of sentient beings.

(14) Such as beautiful music that attracts listeners; bodhicitta is also like that, corresponding to the Four Non-Hindrance Interpretations (cf. section 15.9), speaking laws to teach can attracts crowds of sentient beings.

(15) Such as a king who enacts the laws of the nation, bodhicitta is also like that, preaching Present Quantity (see section 10.4.5), can be the cause of all correct paths undamageable.

（拾陆）譬如仓库，是财物聚积处；菩提心亦如是，修习福智二种资粮，能聚积无量财法故。

（拾柒）譬如王路，王者先行，余人随行；菩提心亦如是，修习三十七菩提分法（参见15.4节），是大圣世尊先所行道，余人随行故。

（拾捌）譬如车乘，二轮具足，能到处去；菩提心亦如是，止观相应，能往安乐处故。

(16) Such as a storehouse, is a place of accumulation of wealth; so is the bodhicitta, which can accumulate fortune and intelligence, the two kinds of capital and food, can aggregate and accumulate limitless juristic assets.

(17) Such as the king's road, the king is pioneer, others follow; so is the bodhicitta, practicing 37 Enlightenment Branch Laws (cf. 15.4), which is the path migrated by Great Sage Social Honor first, others follow.

(18) Such as a chariot ride, with two wheels, can go anywhere; so is the bodhicitta, corresponding to Still View (i.e., Samatha Vipassana in Sanskrit), can arrive at easefully laughable place.

（拾玖）譬如涌泉，取水无尽；菩提心亦如是，总持门相应，闻法者虽多，说法无尽故。

（贰拾）譬如喜声，众生爱乐听闻；菩提心亦如是，说佛法印（无常，无我，涅槃），希求解脱的众生爱乐听闻故。

（贰壹）譬如河流，其水自然；菩提心亦如是，自性相应，不起作意，无生法忍智自然流出。

（贰贰）譬如大云，能变现多种形相，注雨润泽万物；菩提心亦如是，能示八相成道（参见16.3.2忍渡），化度众生故。

(19) Such as a springing fountain, inexhaustible water can be fetched; so is the bodhicitta, corresponding to generally hold door, even though many people come to listen the laws, the juristic speaking has no end.

(20) Such as the delightful sounds, crowds of sentient beings love to hear; so is the bodhicitta, speaking of Buddha’s Juristic Seals (i.e., impermanence, no-I, nirvana), sentient beings pursuing liberations love to hear.

(21) Such as a river, the water flows naturally; so is the bodhicitta, corresponding to self-nature, no need to make attention, “Non-Birth Juristic Countenance Intelligence” (i.e., Buddha’s intelligence) flows out naturally.

(22) Such as a great auspicious cloud that can transform into many forms, rain to nurture all living things; the bodhicitta is also like that, revealing the “Eight Phenomena of Established Paths” (cf. 16.3.2 Countenance Ark), to convert and transcendingly ferry crowds of sentient beings.

15.8.2 无相中作加行障 Hindrance of Extra Effort on Non-Phenomena

八地菩萨断无相中作加行障。谓所知障中俱生一分令无相观不任运起。前之五地有相观多无相观少。于第六地有相观少无相观多。第七地中纯无相观，虽恒相续而有加行。由无相中有加行故未能任运现相及土。如是加行障八地中无功用道。故若得入第八地时便能永断。彼永断故得二自在。

Eighth land Bodhisattvas break off the Hindrance of Extra Effort on Non-Phenomena. The saying is that among Know Hindrances, a First Quadrant aggregately born has the “non-phenomenal view” not operated at will. On the fifth land, non-phenomenal views are less than phenomenal views. On the sixth land, non-phenomenal views are more than phenomenal views. On the seventh land, even though the pure non-phenomenal views are constantly succeeding, with extra efforts. Because of extra effort among non-phenomena, so presenting phenomena and bodily soil (i.e. bodily feeling) are not operated at will. Thus, extra effort hinders “Non-Function Non-Usage Path” of the eighth land. Therefore, when Bodhisattvas enter the eighth land, can sever that hindrance off, hence self-sufficiencies on presentations of phenomena and bodily soil.

由斯八地说断二愚及彼粗重。（一）于无相作功用愚，（二）于相自在愚；令于相中不自在故，此亦摄土相一分故。八地以上纯无漏道任运起故三界烦恼永不现行。

Thus, we say that eighth land Bodhisattvas severs the two fools and their roughs and heavies. (1) Fool of Making Function and Usage among Non-Phenomena, (2) Fool of Self-Sufficient on Phenomena, because those have people insufficient among phenomena, and those also assimilate the first quadrant of phenomena and soils. On the eighth land and above, pure non-defilement path is in operation at will, three boundaries (i.e. desire, color, and colorless) annoyances will never present again.

15.8.3 不增减真如 Neither Increase nor Decrease True Suchness

八地菩萨证得无增减真如。玄奘说，此真如离增减执，不随净染有增减。又，此真如亦名相土自在所依真如，谓若证得此真如，已于现相现土俱自在故。此真如一方面说明了，无意识对多、少、你、我、他、她、它、生、和死、都没有执着；另一方面表明了，被消灭劣种的必要功能会被净种替补。那么什么是净种？

Eighth land Bodhisattvas testify and gain Neither Increase nor Decrease True Suchness. Tang Tripitaka said, this true suchness is free from obsessions of increment and decrement, does not increase or decrease along purification and contamination. Furthermore, this true suchness is also called the “True Suchness Depended by Self-Sufficient Phenomena and Soils”; the saying is that, upon testifying and gain of this true suchness, bodhisattva is self-sufficient on both presenting phenomena and presenting bodily soils. On the one hand, this true suchness shows that unconsciousness has no attachment to more, less, you, me, him, her, it, life, and death; on the other hand, it shows that the necessary functions of the eliminated inferior seeds will be replaced by immaculate seeds. So, what are the immaculate seeds?

人脑思维在处理客观事物的过程中，总是自主地简化客观对象，抽取各类默认模特，如人、蝴蝶、树等。此默认模特，人、蝴蝶、树等都是净种；然后以此默认模特来认知其它同类个体。比如女人，我们看见个体女人会描述大眼睛，高鼻梁，高个子，有点儿瘦等。这些描述都是人脑通过把对方和自己思维机制里的默认女人模特进行比较而采集出的特征，以此来认知对向，乃至所有的女人。此中，默认的女人模特就是女人的定义，即女神。人脑通过女神这个模特来建立其它的女人，也就是说所有的个体女人都是从女神派生出来的，即女神是女人的种子, 能生出其它女人。同理，我们可以得出男神是男人的种子，能派生出所有类似的男人；蛇神是蛇的种子，能派生出其它的蛇；树神是树的种子，可以生出很多树，等。这就有了大洪水之后，许多动植物没有绝种的画面。

In the process of dealing with objective things, human brain always simplifies the objective objects autonomously, and extracts all kinds of default models, such as woman, man, butterfly, tree, and so on. The default models are “immaculate seeds”, then used to recognize other individuals of the same kind. For example, when we see an individual woman, we might describe her as having big eyes, a high nose beam, tall, and a bit thin. These descriptions are the characteristics that human brain picks up by comparing the objective person with the default woman model in its own thinking mechanism, to recognize the objective individual woman, or even all women. In this case, the default woman model is the definition of woman, i.e., Goddess. Human brain creates other women through adding traits to the default woman model, and so on, all individual women are derived from Goddess, which is saying Goddess is the seed of woman, give birth to other women. Similarly, we can conclude that the male god is the seed of the man, which can give birth to all similar men; the snake god is the seed of snake, which can give rise to other snakes; tree god is the seed of tree, which can generate many trees, and so on. This shows that after the great flood, many animals and plants did not become extinct (right in Figure 15.8).

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15.7 远行地 Hike heartland

 

唐三藏说，远行地者，至无相住功用后边，出过世间二乘道故。此阶段的修习者感觉每一天都像似走进一个新的世界，就像是长途旅行的人，天天都有新鲜的景色，新的故事。即便是修习者一直都在自己的家里，也总是感觉出门远行回来了，家里面处处新鲜，招人喜欢，而且过去和未来都变得遥远了，好像时间变慢了。

Tang Tripitaka said, it is Hike heartland that arriving behind the function “Non-Phenomena Dwell”, the Bodhisattva has transcended mundane second vehicle path. Practitioners at this stage feel as if they are entering a new world every day, just like those who travel long distances, with fresh scenery and new stories every day. Even if practitioners are always at home, they always feel like they have returned from a long trip, everything in their home is fresh and inviting, and the past and future have become far away, as if time has slowed down.

什么是 “无相住”？参见10.4.4.1.4.6节的恶见，总列了人生的全部见惑，尘世是基于那些错误观点而建立的虚假世界。尘世人所做的许多事没有意义的，没功能，无用。

What is the “Non-Phenomena Dwell”? See the Ferocious Views in Section 10.4.4.1.4.6, which summarizes all the misconceptions in life. The world is a false world based on those wrong views. Many things that people do in mundane world are meaningless, functionless, and useless.

修习者用这种世界观看待尘世的，就是在修习 “无相住” ，会摧毁尘世 。怎么修习无相住？就是运用前节谈的 “等起智” ，亦作神佛智，来观察看待世界。这种修习被梵语称作奢摩他-毗婆舍那，汉语称作止观。梵语奢摩他，汉译做止，就相当于等起的空集（∅）。梵语毗婆舍那就是用等起的四缘来看待世界。

Practitioners who view the world with this kind of worldview are practicing “Non-Phenomena Dwell”, which will destroy the mundane world. How to practice “Non-Phenomena Dwell”? It is to use the "intelligence of four-factor arousal” in the previous section, also known as God Buddha Intelligence, to observe and view the world. This practice is called Samatha Vipassana in Sanskrit and Still View (止观) in Chinese. The Sanskrit word Samatha is translated into Chinese as Sill, which is equivalent to the empty set (∅) of Equality Arousal. The Sanskrit word Vipassana is to view the world with the four factors of Aggregate Arousal (cf. section 14.1).

另外，本书的16.2节《金刚经》是专讲如何修习无相住的，即讲述如何发起金刚喻定，发起大洪水，消灭尘世的。无相住的修习有很多别名，如无功用行，金刚喻定，金刚无间道，出尘，出体，洗礼，割礼，大洪水等。

In addition, section 16.2 of the book, "Diamond Sutra", is dedicated to how to practice “Non-Phenomena Dwell,” that is, how to arouse the Philosopher-Stone Metaphor Stillness to destroy the mundane world. The practice of “Non-Phenomena Dwell” has many aliases, such as Migration of No Function and No Use, Philosopher-Stone Metaphor Stillness, Philosopher-Stone Non-Intermittent Path, Ousting Dusts, Ousting Body, Baptism, Circumcision, and the Big Flood, etc.

什么是这里说的世间二乘道？尘世之人从开始学佛法至于修道成佛需要经历三大阿僧脂劫。登上菩萨初地之前是第一阿僧脂劫。从菩萨初地至于七地是第二阿僧脂劫。从八地至于十地，乃至于时间的穷尽，都是第三阿僧脂劫。本文是七地，菩萨毁坏了尘世，所以玄奘法师说，此时的菩萨已经超越了尘世间的二乘道。

What is the mundane second vehicle path? From the beginning of learning Buddhism to cultivating the Path and becoming a Buddha, practitioner need to go through three “A Monk Index Catastrophes”. Before aboard the first Bodhisattva’s land is the first “A Monk Index Catastrophe”. From the first land to the seventh land is the second “A Monk Index Catastrophe”. From the eighth land to the tenth land, and up to the exhaustion of time, is the third “A Monk Index Catastrophe”. This article is about the seventh land; the Bodhisattva destroyed the mundane world, so Tang Tripitaka said that the Bodhisattva at this time has transcended the mundane second vehicle path.

15.7.1 方便渡 Convenience Ark

七地菩萨修习方便渡。方便渡以择法为性，有回向方便和善巧拔济方便二种。回向方便是说菩萨将一切所得都回向给菩提心（即本章开篇的四宏誓言）。善巧拔济方便是说菩萨成熟众生，利乐有情要讲究方法，要有针对性地解决具体问题。如何操作方便渡？我举例说明：

Seventh land Bodhisattvas study and practice Convenience Ark. Convenience Ark is by selective laws as nature, and has two types, Returning-to Convenience, and Benevolently Smartly Helping Convenience. Returning-to Convenience means that Bodhisattvas return everything gained to Bodhicitta (i.e. the four great vows at the beginning of this chapter). Benevolently Smartly Helping Convenience means that Bodhisattvas should be methodical in benefiting and maturing sentient beings, should be focused on solving specific problems. How to operate the Convenience Ark? Let me give you an example:

在1996年春，我舅舅肺癌晚期，我去向女朋友刘健君请教我应如何给舅舅送终（参见7.5节《超渡》）。随后，她对我说：“你到你舅舅家后，一进院门，你就要留心观察，如神龛什么的；进屋后，你要看他家的装饰，墙上的画什么的。先了解他的信仰，谈话中你要顺着他的信仰说，别把人超渡到了错误的目的地！”

In the spring of 1996, when my uncle was in the terminal stage of lung cancer, I went to ask my girlfriend, Eve Liu, for advice on how I should send my uncle to his death (see section 7.5 Transcendent Ferry). Afterwards, she said to me, "When you arrive at your uncle's house, as soon as you enter the courtyard gate, you should keep an eye on things like shrines and whatnot; when you enter the house, you should look at the decorations of his house, the paintings on the walls and whatnot. Understand his beliefs first, and in conversation you should speak along with his beliefs, so as not to transcendingly ferry people to the wrong destination!"

我感觉奇怪，问；她回答：“你去给舅舅送终，是为他办事，他满意才是正事；并不是你把要说的都告诉他，你自己满意了。”

我认为这说法有道理，问：“怎么还能送错地方呢？”

I felt strange and asked; she replied: "You went to pay your uncle's death because you were doing something for him. His satisfaction is the only business. It doesn't mean that you tell him everything you want to say, and you are satisfied yourself."

I think this statement makes sense and asked: "How can it be sent to the wrong place?"

她回答：“有啊！我们医院就出现过一次。那个老太太的信仰特殊，她想死后去一个什么庵，做个侍女。法师给她讲完走后，她就糊涂了。后来她家人就问那个法师，是不是给送错地方了？”

She replied: "Yes! It happened once in our hospital. The old lady had a special belief. She wanted to go to some nunnery after death and be a maid. After the Juristic Teacher told her and left, she became confused. Later, her family members Ask the Juristic Teacher if he sent her to the wrong destination?"

我诧异了：“哎呀妈呀！这法师可怎么回答？”

刘健君回答说：“法师说，地方是肯定错不了！全中国64种宗教，都去那一个地方。我们就是换个名词说，换个说法讲。”

I was surprised: "Oh my God! How can this Juristic Teacher answer?"

Eve Liu replied: "The Juristic Teacher said that the place is definitely right! All 64 religions in China go to that one place. We just change the term and say it in another way."

15.7.2 细相现行障 Hindrance of Slim Phenomenal Present

七地菩萨断细相现行障。谓所知障中俱生一分执有生灭细相现行，彼障七地妙无相道，入七地时便能永断。由斯说七地菩萨断二愚及彼粗重。

（壹） 细相现行愚，即是此中执有生者，犹取流转细生相故。

（贰）纯作意求无相愚，即是此中执有灭者，尚取还灭细灭相故。纯于无相作意，勤求未能空中起有胜行。

Seventh land Bodhisattvas break off the Hindrance of Slim Phenomenal Presentness. The saying is that among Know Hindrances, a First Quadrant aggregately born obsesses the Slim Phenomenal Present, which hinders the “Wonderful Non-Phenomena Path” of the seventh land. When Boddhisatva enters the seventh land, that hindrance is severed for ever. Thus, we say that seventh land Bodhisattva cuts off the two fools and their roughs and heavies.

(1) Fool of Slim Phenomenal Present, which is the one among this obsesses the existence of aliveness, and it is fetching slim alive phenomena.

(2) Fool of Pure Intention to Seek Non-Phenomena, that is the one among this obsesses the existence of extinction, and it is fetching the slim extinction among extinction. The practitioner diligently pursues non-phenomena, makes pure intention to non-phenomena, but has not achieved victorious migration in the air.

15.7.3 法无别真如 Law Nonvariation True Suchness

七地菩萨证得法无别真如。玄奘说，此真如虽多教法种种安立而无异故。此说，世界上有中国佛教、伊斯兰教、和墨西哥沙门教等种种教法安立，但此真如千百年没有变化，始终如一。

Seventh land Bodhisattvas testified and gained Law Nonvariation True Suchness. Tang Tripitaka said that although there are many teachings of many religions, the true suchness has no difference. It is said that there are various teachings established such as Chinese Buddhism, Islam, and Mexican Shamanism, etc. but this true suchness has not changed for thousands of years and remains the same.

这段文字是作者我小时候从佛学杂志上看到的。1949年新中国政府成立后，委托中国佛学会对佛教进行核实验证。一个参加了验证的和尚写了这篇报道。他说：“我们不知道古人是怎么从无意识（古作神识）中抽取出具足戒，得到三千威仪八万四千细行的。但我们考虑，小孩子没有这法，是无意识自己随着生活学到的。于是，我们找了一些善于戒学的和尚和尼姑，到世界各种宗教文化里去表演，而且发出了调查问券。从对调查结果的统计，我们得出了连我们自己都感觉惊讶的结论：人类文明相当稳定，两三千年来没什么能从戒法度量的变化。

This text was read by the author from a Buddhist magazine when I was a child. After the establishment of the new Chinese government in 1949, the Chinese Buddhist Society was commissioned to verify and validate Buddhism. A monk who participated in the verification wrote this. He said, "We don't know how the ancients extracted the full precepts from the unconscious (anciently known as God-sense) and obtained the 3,000 Majesties 84,000 Enchantments. But we considered that children do not have this, which is learned by the unconscious itself with life. Therefore, we found some monks and nuns who were good at precepts and went to various religious cultures in the world to perform them, and we sent out a survey questionnaire. From the statistics of the results of the survey, we concluded that surprised even us: human civilization is quite stable, and there has been little change in the precepts over the past 2,000 to 3,000 years.

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15.6 现前地 Manifestation Heartland

 

唐三藏说，现前地者，住缘起智，引无分别最胜般若令现前故。什么是缘起智？就是用集起的四缘（能缘缘，所缘缘，等流缘，增上缘，参见13.1节）看世界。

Tang Tripitaka said, it is Manifestation Heartland that, dwelling in intelligence of four-factor arousal (1), to induce non-discriminative upmost victorious arrival ark (2) manifests at front. What is the intelligence of four-factor origination? It is to see the world through the four-factor of Aggregate Arousal (the cause, the object, the equal stream factor, and the escalatory factor, see Section 13.1).

什么是最胜般若？就是等起，就是集起（参见13.1节）的四缘和空集（∅）。其中的空集（∅）代表正等明（参见14.0节）。对于尘世之人，因为集起集合中的空集（∅）不空，集起具有聚合性，收集性，所以称作集起。对于圣人来说，由于证得了涅槃，清除了污染，集起集合的空集（∅）空了，此空集（即涅槃）是等性，所以称作等起。那为什么古人把 “等起” 称作最胜般若？因为此空集（∅）是涅槃， “净识害有” ，此 “空集” 能杀死一切烦恼，具有无量无边的福德，就是 “拯救” 。

What is the upmost victorious arrival ark? It is the Four Factors of the Aggregate Arousal (cf. section 13.1) and the Empty Set (∅). The Empty Set (∅) represents the Correct Equality Light (see Section 14.0). For mundane people, because the Empty Set (∅) in the Aggregate Arousal is not empty, has the nature of aggregation and fetch, so it is called the Aggregate Arousal. For the sages, because they have realized Nirvana and cleared the pollution, the Empty Set (∅) of Aggregate Arousal is empty, and this Empty Set (∅) (i.e. Nirvana) is the equal nature, so it is called the Equality Arousal. Why did the ancients call the Equality Arousal the upmost victorious arrival ark? Because this Empty Set (∅) is Nirvana, and "pure senses harming haves", this Empty Set (∅) can kill all annoyances, has infinite fortune and virtue, which is salvation.

15.6.1 慧渡 Gnostic Ark

六地菩萨修习慧渡。慧是解知之心，是一种智；但在某些方面，慧与智相反，成事之智是智，了事之智是慧。慧以择法为性，有三种：（壹）生空无分别慧，（贰）法空无分别慧，（叁）俱空无分别慧。

Sixth land Bodhisattvas study and practice Gnostic Ark. Gnosis is heart of interpreting know, is a kind of intelligence; but in some respects, Gnosis is the opposite of Intelligence, the Intelligence to accomplish affair is Intelligence, and the Intelligence to end affair is Gnosis. Gnosis is by selection, picking as nature, has three types: non-discriminative gnosis of birth empty, non-discriminative gnosis of law empty, non-discriminative gnosis of aggregate empty.

（壹）生空无分别慧。从无到有为生。参见13.1节的集起，四缘合和，就有了；此从空而生就是 “生空” 。我们把这个概念拓展到万事万物，从出生来说，都是一样，没有差别。你、我、他、她、和它，从出生来说，都是一样的，没有差别。

（贰）法空无分别慧。此中有两个关键概念，我空和法空。口语中的 “我” 就是 “转移身见” ，参见10.4.4.1.4.6-1节。无意识，古作神识，是法识。本书讨论了许多无意识的特性，但无意识唯是现量，我们不能直接表达无意识的特性。无意识最大的特性是 “不障性” ，它不障碍任何事物，如同虚空，而且无意识与虚空相应，所以我们说无意识是 “胜义空” 。因为我空和法空，你、我、他、她、和它，从法来说，都是一样的，没有差别。

（叁）俱空无分别慧。俱空义为集起的整个集合是空的，就涉及到了物质是空的。佛教是从眼识所对的 “色” 来定义物质的，所以佛法中，色即是物质。读者可参见10.4.1节《 色蕴》，那篇文章已经究竟了色的本质，是空的。

(1) Non-Discriminative Gnosis of Birth Empty. Birth means from none to have. See section 13.1 Aggregate Arousal, the four elements gather up, have comes to exist, which newborn has not self nature, is the Birth Empty. We extend this concept to everything. From birth, everything is the same and there is no difference. You, me, him, her, and it are all the same from birth, there is no difference.

(2) Non-Discriminative Gnosis of Law Empty. There are two key concepts in this, I Emptiness and Law Emptiness. The "I" in oral language means "translocation body view", see Section 10.4.4.1.4.6-1. Unconsciousness, ancient time as God-sense, is Law Sense. This book discusses many characteristics of unconsciousness, but unconsciousness is present quantity only, we cannot directly express its characteristics. The greatest characteristic of unconsciousness is "non-hindrance", it is not hindering anything, just like emptiness, and it corresponds to emptiness, so we say that unconsciousness is "emptiness of victorious significance". Thus, because I Empty and Law Empty, you, me, him, her, and it are all the same from the juristic point of view, there is no difference.

(3) Non-Discriminative Gnosis of Aggregate Empty. The Aggregate Empty means that the entire collection in Aggregate Arousal is empty, which involves the fact that matter is empty. Buddhism defines matter in terms of “color” that is perceived by the eye, so in Buddhism, color is matter. Readers can refer to Section 10.4.1 "Color Node". That article has already explained the essence of color, which is empty.

15.6.2 粗相现行障 Hindrance of Thick Phenomena Present-ness

六地菩萨断粗相现行障。谓所知障中俱生一分执有染净粗相现行；彼障六地无染净道，入六地时便能永断。由斯说六地菩萨断二愚及彼粗重：

（壹）现观察行流转愚，即是此中执有染者，诸行流转染分摄故。

（贰）相多现行愚，即是此中执有净者，取净相故。相观多行，未能多时住无相观。

Sixth land Bodhisattvas break the hindrance of thick phenomena presentness. The saying is that among Know Hindrances, a First Quadrant aggregately born obsesses the thick phenomena of contamination and immaculateness, which hinders the “non-contamination non-immaculateness path” of the sixth land. When Boddhisatva enters the sixth land, that hindrance is severed for ever. Thus, we say that sixth land Bodhisattva cuts off the two fools and their roughs and heavies. 

(1) Fool of Observing Migrators’ (the laws in section 10.4.4 Migration Node) Circulations, which is the one among this obsesses the existence of contamination, because contamination branch assimilates migrators’ circulations.

(2) Fool of Many Phenomenal Presents, which is the one among this obsesses the existence of immaculateness, is fetching immaculate phenomena. Many phenomenal views present because practitioner did not dwell in non-phenomenal view long.

15.6.3 无染净真如 Non-Contamination Non-Immaculateness True Suchness

六地菩萨证得无染净真如。玄奘说，此真如本性无染，亦不可说后方净故。此真如说明无意识的机械性很强，且自是自果。它从人的实际行为中以它自有的方式，提取信息，建立了自己，不区分善恶。如黑白，人对黑感觉焦躁，对白感觉祥和。无意识中的黑和白没有善性恶性，所以黑不是污染，而白亦非善非恶。

Sixth land Bodhisattvas testify Non-Contamination Non-Immaculateness True Suchness. Tang Tripitaka said that nature of this true suchness has no contaminations, and it cannot be said that it can become immaculate in the future. This true suchness shows that unconsciousness is very mechanical and self-resulting. It extracts information from people's actual behaviors in its own way and establishes itself without distinguishing between good and evil. Like black and white, people feel anxious about black and peaceful about white. Unconsciously, black, and white are neither good nor evil, so black is not pollution, and white is neither good nor evil.

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