XING LONG TANG - 《大乘遍照光明藏無字法門經》 Megvil√°gos√≠t√≥ Mindenhol Sug√°rz√≥ T√°r Szavak N√©lk√ľli Dharma-kapu(j√°nak) Mahayana Sz√ļtr√°ja 《大乘遍照光明藏無字法門經》<!--Mahāyāna Sūtra of the Illuminating Everywhere Radiance-Store Wordless Dharma Door-->



   



Mahāyāna Sūtra of the Illuminating Everywhere Radiance-Store Wordless Dharma Door 《大乘遍照光明藏無字法門經》

T17n0830_001 大乘遍照光明藏無字法門經 第1卷
CBETA 電子佛典集成 » 大正藏 (T) » 第 17 冊 » No.0830 » 第 1 卷 

Szanszkrinr√≥l k√≠naira ford√≠totta Tang Dinaszti√°ban a Tripiṭaka Mester Divākara, Indi√°b√≥l 大唐天竺三藏地婆訶羅再譯

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[0874a12] 如是我聞:

Thus I have heard:

[0874a12] 一時,佛住王舍城耆闍崛山,與大菩薩及比丘僧無量百千億那由他眾俱。

At one time the Buddha was dwelling in the city of Rājagṛha near the Vulture Peak Mountain, together with innumerable hundreds, thousands, koṭis, and nayutas of great Bodhisattvasand bhikṣus.

其諸菩薩,一切皆得大智善權,悉能通達無字法藏,

These Bodhisattvas have all developed great wisdom and skillful means, and they all can penetrate the wordless Dharma store (無字法藏).

具樂說辯不違真俗,勇猛精進永離蓋纏,調伏諸根無所執著,憐愍眾生如視一子,愛重實智如大寶洲,慚愧為身定慧為首,以大慈悲而為體性,知善不善實不實法,

Delighting in speaking eloquently, they have never contradicted truth or worldly knowledge. Through valiant and energetic progress, they have forever discarded the [five] coverings (pañca-āvaraṇa, 五蓋) and the [ten] fetters (十纏). Having tamed their faculties, they are attached to nothing. They pity every sentient being as they would pity an only son. They prize wisdom-knowledge as they do a great treasure island. Assuming a sense of shame and dishonor as their body, they take meditation and wisdom as their head. Great lovingkindness and compassion being their basic nature, they know dharmas that are good or bad, real or unreal.

照了二空住勝妙地,得大名稱永安隱眠,決定修行最上之法,

They stand on the superb Ground, [their wisdom] illuminating the two emptinesses (二空). Having received great names, they remain serene and peaceful. They are resolved to train in the supreme Dharma.

永離胎藏下劣之身,示現受生守護國土,諸所施為普遍賢善,離於三界能救三界,其行清淨善達自他,皆得具足如是功德。

Having forever left the base and inferior body born through the womb, they nevertheless have manifested rebirth in order to guard the domain [of the Dharma]. Whatever they have implemented is universally good and worthy. Having left the Three Realms of Existence (trayo-dhātu, 三界, 三有), they can rescue the Three Realms of Existence. Their pure actions are good for themselves and for others as well.

其名曰:勝思惟菩薩,勝趣行菩薩,妙音菩薩,美音菩薩,辯具菩薩,辯聚菩薩,珠髻菩薩,千輻菩薩,法輞菩薩,法響菩薩,蓮花面菩薩,蓮華眼菩薩,持地菩薩,持世菩薩,聲遍大地菩薩。

Among those who have acquired all such merits are Excellent Thinking Bodhisattva (勝思惟菩薩), Excellent Journey Bodhisattva (勝趣行菩薩), Wonderful Tone Bodhisattva (妙音菩薩), Beautiful Tone Bodhisattva (美音菩薩), Eloquence Fulfilled Bodhisattva (辯具菩薩), Eloquence Gathered Bodhisattva (辯聚菩薩), Pearl Topknot Bodhisattva (珠髻菩薩), Thousand Spoke Bodhisattva (千輻菩薩), Dharma Net Bodhisattva (法輞菩薩), Dharma Echo Bodhisattva (法響菩薩), Lotus Face Bodhisattva (蓮花面菩薩), Lotus Eye Bodhisattva (蓮華眼菩薩), Upholding the Earth Bodhisattva (持地菩薩), Upholding the World Bodhisattva (持世菩薩), and Sound Pervading the Great Earth Bodhisattva (聲遍大地菩薩).

如是等菩薩摩訶薩,一切皆是童子像類,於此眾中而為上首,各各與己眷屬等俱。

Bodhisattva-Mahāsattvas (菩薩摩訶薩) such as these, all in the likeness of youths, along with their respective retinues, were at the head of this multitude.

[0874b01] 爾時,觀世音菩薩,與無量無數灌頂受職諸菩薩眾之所圍繞;

Avalokiteśvara Bodhisattva (觀世音菩) was surrounded by an innumerable, countless multitude of Bodhisattvas who had nectar sprinkled on their heads and their missions assigned.

得大勢菩薩,與無量億大梵天眾之所圍繞;

Great Might Arrived Bodhisattva (得大勢菩薩) was surrounded by innumerable koṭis (koṭi, 俱胝, 無量億) of great Brahma (大梵) gods.

勝思惟菩薩,與無量菩薩及天主帝釋之所圍繞;

Excellent Thinking Bodhisattva (勝思惟菩薩) was surrounded by innumerable Bodhisattvas (無量菩薩) and the god-king Śakra (Śakro-Devānām-Indra (釋提桓因). The title of the god-king of Trayastriṁśa Heaven).

虛空藏菩薩,與無量四天王眾之所圍繞;

Space Store Bodhisattva (虛空藏菩薩) was surrounded by innumerable gods led by the four god-kings.

眾所知識菩薩,與無量婇女之所圍繞;

Recognized-by-All Bodhisattva (眾所知識菩薩) was surrounded by innumerable goddess-daughters (無量婇女).

普賢菩薩、離疑菩薩、不空見菩薩、止諸蓋菩薩、無量善巧藥王菩薩、藥上菩薩等,各與無量菩薩大眾之所圍繞;

Samantabhadra Bodhisattva (普賢菩薩), Free from Doubt Bodhisattva (離疑菩薩), Seeing Non-emptiness Bodhisattva (不空見菩薩), Ending All Coverings Bodhisattva (止諸蓋菩薩), Immeasurable Skillfulness Medicine King Bodhisattva (無量善巧藥王菩薩), and Medicine Superior Bodhisattva (藥上菩薩) were each surrounded by an innumerable multitude of Bodhisattvas (無量菩薩).

長老舍利弗、摩訶目乾連、摩訶迦葉等,各與一切大阿羅漢之所圍繞;

The Elder Śāriputra (長老舍利弗), Mahāmaudgalyāyana (摩訶目乾連), Mahākāśyapa (摩訶迦葉), and others (等) were each surrounded by great Arhats (大阿羅漢).

乃至十方恒河沙等一切世界所有日月諸天子等,各以威光來至佛所,以佛神力,彼彼威光不能照曜,猶如聚墨比閻浮金;

From worlds in the ten directions (十方), which are as numerous as the sands of the Ganges, the sons of the sun-gods and moon-gods, with awesome radiance, each came to the place where the Buddha was. However, because of the spiritual power of the Buddha, their radiance, unable to shine, was dark as pooled ink matched against the gold from the Jambū River.

又有無量那羅延天,及以水天德叉迦龍王、阿那婆達多龍王等,亦與眷屬之所圍繞;

Innumerable Nārāyaṇas (無量那羅延天), as well as the dragon-king Water Sky Takṣaka (水天德叉迦龍王), the dragon-king Anavatapta (阿那婆達多龍王), and others (等), were each surrounded by their retinues.

美音乾闥婆王,亦與無量乾闥婆眾之所圍繞;無濁迦婁羅王,與七億迦婁羅王眷屬圍繞;

The gandharva-king Beautiful Tone (美音乾闥婆王) was also surrounded by an innumerable multitude of gandharvas (無量乾闥婆). The garuḍa-king Turbidity Free (無濁迦婁羅王) was surrounded by a retinue of seven koṭi garuḍas (七億迦婁羅王).

乃至十方恒沙世界一切菩薩,各請己佛,與眷屬俱,來至此間娑婆世界,

From worlds in the ten directions (十方), which are as numerous as the sands of the Ganges, all Bodhisattvas (一切菩薩), with the permission of their own Buddhas, along with their retinues, all came to this Sahā World (娑婆世界).

持諸上妙出世供具,供養於佛及菩薩已,各禮佛足却住一面,坐蓮華座瞻仰世尊。

Having presented splendid supra-worldly offerings to the Buddha and Bodhisattvas, they each bowed down at the feet of the Buddha. Then they stepped back to one side, sat down on lotus flower seats, and gazed reverently at the World-Honored One.

[0874b20] 爾時勝思惟菩薩摩訶薩即從座起,偏袒右肩,右膝著地,合掌向佛,而作是言:

Then (爾時), Excellent Thinking Bodhisattva-Mahāsattva (勝思惟菩薩摩訶薩) rose from his seat, bared his right shoulder, and knelt on his right knee. Joining his palms and facing the Buddha, he said:

「世尊!我為四眾,欲問如來二字之義,惟願如來為我解說,令我等輩咸得利益。」

“World-Honored One, for His four groups of disciples, I would like to ask the Tathāgata the meanings of two thoughts. I pray only that the Tathāgata will explain them to me, so as to enable all of us to receive benefits.”

[0874b25] 爾時世尊告勝思惟菩薩言:

Then (爾時), The World-Honored One (世尊) told Excellent Thinking Bodhisattva (勝思惟菩薩):

「善男子!如來豈為一眾生故出現於世?

“Good Man! Would the Tathāgata (如來) appear in the world for just one sentient being?

乃為利益無量眾生出現於世。

It is for benefiting innumerable sentient beings that he has appeared in the world.

善男子!汝今乃能為四眾故,請問於我二字之義。隨汝所問,當為汝說。」

Good man! you now are able to ask me, for the sake of my four groups of disciples, the meanings of two thoughts. I will answer you according to your questions.”

[0874b29] 於是勝思惟菩薩蒙佛聽許,白佛言:

Then Excellent Thinking Bodhisattva (勝思惟菩薩), with the Buddha’s permission, asked the Buddha:

「世尊!有何等法,菩薩摩訶薩應當除滅及以守護?復有何法,如來克證及以覺知?如是二義惟願為說。」

“What dharmas (法) should Bodhisattva-Mahāsattvas (菩薩摩訶薩) eradicate or safeguard? Moreover, what dharmas has the Tathāgata perceived and verified? (如來克證及以覺知) I pray only that the Tathāgata will explain these two meanings to me. (如是二義惟願為說)”

[0874c04] 爾時,佛讚勝思惟言:

Then (爾時), The Buddha (佛) praised Excellent Thinking [Bodhisattva] (勝思惟), saying:

「善哉,善哉!善男子!汝已成就無量福慧,復為如來加威神力,乃能問我如是之義。諦聽,諦聽!善思念之!吾當為汝分別解說。

“Very good! (善哉) Very good! (善哉) Good man (善男子), you have acquired immeasurable merit and wisdom (無量福慧). Moreover, by virtue of the awesome spiritual power of the Tathāgata (如來加威神力), you are able to ask (能問) me these meanings (我如是之義). Hearken! (諦聽) Hearken! (諦聽) Ponder them well. I will explain them separately to you.

[0874c08] 「善男子!有一種法,菩薩摩訶薩應當除滅。何等一法?所謂欲貪。如是一法,菩薩摩訶薩應當除滅。

“Good man, there is a dharma (有一種法) that Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅). What is this dharma (何等一法)? It is greed (所謂欲貪). Such a dharma (如是一法) Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅).

善男子!復有一法,菩薩摩訶薩應當除滅。何等一法?所謂瞋恚。如是一法,菩薩摩訶薩應當除滅。

Good man, there is a dharma (復有一法) that Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅). What is this dharma (何等一法)? It is anger (所謂瞋恚). Such a dharma (如是一法) Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅).

善男子!復有一法,菩薩摩訶薩應當除滅。何等一法?所謂愚癡。如是一法,菩薩摩訶薩應當除滅。

Good man, there is a dharma (有一法) that Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅). What is this dharma (何等一法)? It is delusion (所謂愚癡). Such a dharma (如是一法) Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅).

善男子!復有一法,菩薩摩訶薩應當除滅。何等一法?所謂我執。如是一法,菩薩摩訶薩應當除滅。

Good man, there is a dharma (有一法) that Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅). What is this dharma (何等一法)? It is the wrong view that there is a self in one (所謂我執). Such a dharma (如是一法) Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅).

善男子!復有一法,菩薩摩訶薩應當除滅。何等一法?所謂懈怠。如是一法,菩薩摩訶薩應當除滅。

Good man, there is a dharma (有一法) that Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅). What is this dharma (何等一法)? It is indolence (所謂懈怠). Such a dharma (如是一法) Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅).

善男子!復有一法,菩薩摩訶薩應當除滅。何等一法?所謂睡眠。如是一法,菩薩摩訶薩應當除滅。

Good man, there is a dharma (有一法) that Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅). What is this dharma? (何等一法) It is torpor (所謂睡眠). Such a dharma (如是一法) Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅).

善男子!復有一法,菩薩摩訶薩應當除滅。何等一法?所謂染愛。如是一法,菩薩摩訶薩應當除滅。

Good man, there is a dharma (有一法) that Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅). What is this dharma? (何等一法) It is impure love (所謂染愛). Such a dharma (如是一法) Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅).

善男子!復有一法,菩薩摩訶薩應當除滅。何等一法?所謂疑惑。如是一法,菩薩摩訶薩應當除滅。

Good man, there is a dharma (有一法) that Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅). What is this dharma? (何等一法) It is doubt. (所謂疑惑) Such a dharma (如是一法) Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅).

善男子!復有一法,菩薩摩訶薩應當除滅。何等一法?所謂無明。如是一法,菩薩摩訶薩應當除滅。

Good man, there is a dharma (有一法) that Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅). What is this dharma? (何等一法) It is ignorance / non-knowing (所謂無明). Such a dharma (如是一法) Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅).

善男子!如上所說如是等法,菩薩摩訶薩應當除滅。

Good man, such dharmas as stated before (如上所說如是等法), Bodhisattva-Mahāsattvas should eradicate (菩薩摩訶薩應當除滅).

[0874c29] 「善男子!汝問於我,復有何法,菩薩摩訶薩應守護者,今為汝說。

“Good man, you ask me what dharmas Bodhisattva-Mahāsattvas should safeguard (菩薩摩訶薩應守護). I now tell you (今為汝說).

善男子!有一種法,菩薩摩訶薩常當守護。何等一法?

Good man, there is a dharma (有一種法) that Bodhisattva-Mahāsattvas should always safeguard (菩薩摩訶薩常當守護). What is this dharma?

所謂己所不欲,勿勸他人。

Namely, they should not persuade others to do what they themselves do not want to do.

如是一法,菩薩摩訶薩常應守護。何以故?

Such a dharma Bodhisattva-Mahāsattvas should always safeguard. Why?

若菩薩摩訶薩守護此法,即是守護諸佛如來一切戒藏。

Because if Bodhisattva-Mahāsattvas safeguard this dharma (菩薩摩訶薩守護此法), they in effect safeguard the entire precept store of Buddha-Tathāgatas (佛如來一切戒藏).

如諸菩薩,自愛命者則不應殺,自愛財者則不應盜,自愛妻者不應侵他,自愛實語不應誑彼,自愛和合不應間他,自愛正直不應邪綺,自愛柔軟不應惡罵,自愛止足終不於他而生貪欲,自愛仁恕終不於他而生瞋恚,自愛正見終不教他令生邪見。

For example, those who love their own lives should not take other sentient beings’ lives (自愛命者則不應殺). Those who love their own possessions should not take things not given (自愛財者則不應盜). Those who love their own wives should not take liberties [with other women] (自愛妻者不應侵他). Those who love honest words should not deceive others (自愛實語不應誑彼). Those who love harmony should not divide others (自愛和合不應間他). Those who love uprightness should not be devious or suggestive (自愛正直不應邪綺). Those who love gentleness should not scold viciously (自愛柔軟不應惡罵). Those who love contentment should not be greedy (自愛止足終不於他而生貪欲). Those who love kind forgiveness should not get angry with others (自愛仁恕終不於他而生瞋恚). Those who love the right views should not cause others to elicit the wrong views (自愛正見終不教他令生邪見).

善男子,如是菩薩發意說言,我今敬順如來正教,應當勤心守護此法,是名菩薩摩訶薩守護一法。

“Good man, when Bodhisattvas (菩薩) such as these earnestly announce ‘I now respect and follow the true Dharma of the Tathāgata. I should diligently safeguard this Dharma,’ (我今敬順如來正教,應當勤心守護此法) this is what is meant by Bodhisattva-Mahāsattvas safeguarding the one Dharma (菩薩摩訶薩守護一法).

善男子!我見如是諸菩薩等,欲求無上大菩提者,悉為樂故而求菩提,無有為苦求之者也。

Good man, I see Bodhisattvas such as these seek the unsurpassed great bodhi (無上大菩提). They all seek bodhi for happiness (樂故而求菩提); no one seeks it for suffering (無有為苦求之者也).

善男子!是故我說己所不欲,勿勸他人。如是等法,菩薩摩訶薩應當守護。」

Good man, that is why I say this: ‘Do not persuade others to do what you yourself do not want to do.’ (己所不欲,勿勸他人) Dharmas such as these (如是等法), Bodhisattva-Mahāsattvas should safeguard. (菩薩摩訶薩應當守護)”

[0875a18] 爾時勝思惟菩薩復白佛言:

At that time (爾時) Excellent Thinking Bodhisattva (勝思惟菩薩) next asked the Buddha:

「世尊!何等之法,如來克證及以覺知?惟願為我開演其義。」

“World-Honored One, what kind of dharmas has the Tathāgata perceived and verified? I pray only that He will expound its meaning to me.”

[0875a20] 佛言:

The Buddha replied (佛言):

「善男子!無有一法而是如來所覺所證。何以故?於諸法中無覺無證,此是如來所證所覺。

“Good man, there is not a single dharma (無有一法) that the Tathāgata has perceived or verified (如來所覺所證). Why not? Because the Tathāgata has perceived and verified that there is neither perception nor verification of dharmas.

善男子!一切諸法本無有法,如來覺證;一切諸法本無有滅,如來覺證;一切諸法性離二邊,如來覺證;一切諸法本無有實,如來覺證。

Good man, the Tathāgata has perceived and verified that dharmas have never come into existence (一切諸法本無有法,如來覺證). The Tathāgata has perceived and verified that dharmas have never gone into nonexistence (一切諸法本無有滅,如來覺證). The Tathāgata has perceived and verified that the true nature of all dharmas is apart from such dualities (一切諸法性離二邊,如來覺證). The Tathāgata has perceived and verified that all dharmas have never had any reality (一切諸法本無有實,如來覺證).

[0875a26]「復次善男子!一切諸法,皆從自業因緣力故而得生起;而是因緣,念念不住猶如電光,如是業緣,如來覺證;

“Moreover, good man, all dharmas [in appearance] (一切諸法) arise from the forces of karmic causes and conditions (因緣). These causes and conditions (而是因緣) change from kṣaṇa to kṣaṇa, like a flash of lightning. Such karmic conditions (如是業緣), the Tathāgata has perceived and verified (如來覺證).

是故我說以因緣故而諸法生,以因緣故而諸法滅,若離因緣,則無業報。如是等事,如來覺知。

Therefore, I say that through causes and conditions all dharmas are born and that through causes and conditions all dharmas perish. Without causes and conditions (若離因緣), there would be no karmic requitals (則無業報). Matters such as these (如是等事), the Tathāgata has perceived (如來覺知).

善男子!如是所覺一切法性,是名遍照光明之藏。

Good man, the nature of all dharmas perceived as such is called (是名) the Illuminating Everywhere Radiance Store (遍照光明之藏).

善男子!何故法性名之為藏?以諸眾生世出世智,皆依此藏而得生故。如以實智觀彼法性,智依彼生,故名為藏。

Good man, why is dharma nature (法性) called the Store (藏)? Because sentient beings’ worldly and supra-worldly knowledge (眾生世出世智) relies on and arises from this Store. If one observes dharma nature (法性), one’s wisdom-knowledge of true reality will arise from dharma nature (實智觀彼法性, 智依彼生). That is why dharma nature is called the Store (故名為藏).

[0875b06]「復次善男子!我亦復說一切諸法如幻如焰,如水中月,如是等事,如來覺證;

”Furthermore, good man, I also say that all dharmas are like illusions (一切諸法如幻), like mirages (如焰), and like the moon in the water (如水中月). Matters such as these, the Tathāgata has perceived and verified (如來覺證).

又善男子!諸法性相,一味解脫,如是等事,如來覺證。善男子!如是解脫一味法性,是名遍照光明之藏。

Moreover, good man, the nature of all dharmas (法性相) is in the one flavor of liberation (一味解脫). Matters such as these (如是等事), the Tathāgata has perceived and verified (如來覺證). Good man, dharma nature in the one flavor of liberation (一味法性) is called the Illuminating Everywhere Radiance Store (遍照光明之藏).

[0875b11] 「復次善男子!又有一法如來覺證。何等一法?所謂諸法不生不滅、不增不減、不來不去、不取不捨、非因非緣,如是等法,如來覺證。

“Furthermore, good man, there is another dharma that the Tathāgata has perceived and verified (有一法如來覺證). What is this dharma (何等一法)? Namely, dharmas [in true reality] have neither birth (不生) nor death (不滅), neither increase (不增) nor decrease (不減). They are neither coming (不來) nor going (不去), neither causes (不取) nor conditions (不捨), and are beyond acceptance (非因) or rejection (非緣). Dharmas such as these (如是等法), the Tathāgata has perceived and verified (如來覺證).

[0875b14] 「復次善男子!如來了知一切諸法,無有自性不可為喻,無有文字之所辯說,如是之法如來覺證。善男子!如上所說如是之法,悉是如來所覺所證。」

“Furthermore, good man, the Tathāgata clearly understands that dharmas (如來了知一切諸法) have no self-essence (無有自性不可為喻), and cannot be described by metaphor or explained by words (無有文字之所辯說). Dharmas such as these (如是之法), the Tathāgata has perceived and verified (如來覺證). Good man, these dharmas as stated before (如上所說如是之法), the Tathāgata has perceived and verified.”

[0875b17] 當佛說此遍照光明藏無字法時,有微塵數諸菩薩等得住十地;又有無量諸菩薩等住於諸地;又有無量諸菩薩等證得百千諸大三昧;又有無量塵數眾生發阿耨多羅三藐三菩提心;又有無量無邊眾生得阿羅漢果;又有無量無邊眾生得脫地獄、餓鬼、畜生種種諸苦,生人天中受勝妙樂;諸在會眾悉不唐捐,無有一人而空過者。

When the Buddha pronounced this Illuminating Everywhere Radiance-Store Wordless Dharma (遍照光明藏無字法時), Bodhisattvas (菩薩) as numerous as dust particles attained the Tenth Ground (十地), and innumerable Bodhisattvas (無量諸菩薩) attained other Grounds.

Innumerable Bodhisattvas (無量諸菩薩) attained 100,000 great samādhis (百千諸大三昧). Sentient beings as numerous as dust particles activated the anuttara-samyak-saṁbodhi mind (阿耨多羅三藐三菩提心). Innumerable, countless sentient beings (無量無邊眾生) achieved the fourth voice-hearer fruit, becoming Arhats (阿羅漢果). Innumerable, countless sentient beings (無量無邊眾生), including hell-dwellers (地獄), hungry ghosts (餓鬼), and animals (畜), were liberated from their various kinds of suffering (生種種諸苦). They were reborn in heaven to enjoy fabulous pleasures. None of those present in the assembly found their attendance a waste. None of them ended up empty-handed.

[0875b25] 爾時佛告羅睺羅言:「善男子!我此法要,汝當受持。」

Then (爾時) the Buddha said to Rāhula (羅睺羅), “Good man, I want you to uphold this Dharma of mine.”

[0875b26] 時彼會中有九十億菩薩摩訶薩,聞是語已,承佛神力,白佛言:

When the 99 koṭi Bodhisattva-Mahāsattvas (九十億菩薩摩訶薩) in that assembly heard these words, by virtue of the spiritual power of the Buddha, they said to the Buddha:

「世尊!我等誓於娑婆世界後時後分,見有堪能為法器者,我當為彼宣說是經,惟願世尊不以為慮。」

“World-Honored One (世尊), we vow that, at the latter time and latter stage of this Sahā World (娑婆世界), when we see those who are capable of being Dharma vessels, we will pronounce this sūtra to them. We pray only that the World-Honored One will not be worried.”

[0875b29] 爾時四天王復白佛言:

At that time the four god-kings (四天王) also said to the Buddha:

「世尊!若當來世有善男子及善女人,能有受持此經典者,我當擁護,諸有願求皆令滿足。何以故?此善男子及善女人,能持此經,是法器故。」

“World-Honored One (世尊), if in future times, among good men (善男子) and good women (善女人), there are those who can uphold this sūtra, we will support them and fulfill their wishes. Why? Because these good men and good women who can uphold this sūtra (能持此經) are Dharma vessels (是法器故).”

[0875c05] 爾時世尊,見九十億諸菩薩等,及四天王如是請已,便作是言:

The World-Honored One, having seen these 99 koṭi Bodhisattvas (九十億諸菩薩) and the four god-kings (四天王) make such pledges (如是請已), spoke these words (便作是言):

「善男子!我此所說遍照光明藏無字法門,我得佛來未曾演說,今為汝等而演說之。

“Good men, this Illuminating Everywhere Radiance-Store Wordless Dharma Door (光明藏無字法門) I just pronounced is what I have not expounded since I attained Buddhahood. (我得佛來未曾演說) To you all I have expounded it today!

善男子!彼未來世諸眾生等,若得聞此希有法門,當知是人久已成就無量福慧;當知是人則為承事供養於我;當知是人則為荷擔佛大菩提;當知是人決定當得成就辯才;當知是人決定當得清淨佛土;當知是人臨命終時定當得見阿彌陀佛,菩薩大眾之所圍繞;當知是人常見我身在靈鷲山,及見此等諸菩薩眾;當知是人則為已得無盡法藏;當知是人得宿命智;當知是人不墮惡道。

“Good men, if sentient beings in future times are able to hear this rare Dharma Door (法門), know that they have already acquired immeasurable merit and wisdom (無量福慧); that they in effect serve me and make offerings to me (承事供養於我); that they in effect carry on the great bodhi of the Buddha (荷擔佛大菩提); that they will certainly achieve command of eloquence (決定當得成就辯才); that they will certainly arrive in pure Buddha Lands (決定當得清淨佛土); that when their lives come to an end (臨命終時定), they will certainly see Amitābha Buddha (當得見阿彌陀佛), surrounded by a multitude of Bodhisattvas; that they will constantly see me on the Vulture Peak Mountain (常見我身在靈鷲山) and see a multitude of Bodhisattvas like these here (見此等諸菩薩眾); that they have already acquired the inexhaustible Dharma store (無盡法藏); that they will gain past-life knowledge (宿命智); and that they will never go down the evil life-paths (不墮惡道).

[0875c18] 「復次善男子!今我說是未曾有法,若當來世有善男子及善女人,設有已作五逆等罪,聞此法門,若能書持讀誦解說,或勸他人書持讀誦及以解說,我見是人不墮惡道,其人所有諸煩惱障、業障報障,皆得清淨,其人來世具得五眼,其人則為一切諸佛所共灌頂,其人則為諸佛世尊及諸菩薩之所護念,其人來世在在所生,具足諸根無有缺減。」

“Furthermore, good men, I now have pronounced this Dharma, which was unavailable to you before. Suppose in future times, among good men and good women (善男子及善女人), there are those who have committed sins, such as the five rebellious acts (作五逆等罪). If they have heard this Dharma Door (聞此法門), whether they copy this sūtra, read and recite it, or explain it, whether they persuade others to copy it, read and recite it, or explain it, I can see that these individuals will not go down the evil life-paths (不墮惡道). Their three kinds of hindrances (諸煩惱障) — afflictions, karmas, and requitals (業障報障) — will all be annihilated (皆得清淨). In a future life they will acquire the five eyes (五眼). They will have nectar sprinkled on their heads by all Buddhas. These individuals will be protected and remembered by all Buddha-Bhagavāns and Bodhisattvas (佛世尊及諸菩薩之所護念). Wherever they are reborn in the future, their faculties will definitely be complete, with nothing missing (無有缺減).”

[0875c26] 佛說是經已,勝思惟菩薩摩訶薩等,及諸比丘,天龍八部,聞佛所說,皆大歡喜,信受奉行。

After the Buddha pronounced this sūtra (佛說是經已), Excellent Thinking Bodhisattva-Mahāsattva (勝思惟菩薩摩訶薩) and others (等), as well as the bhikṣus (比丘) and the eight classes of Dharma protectors (天龍八部), having heard the Buddha’s words (聞佛所說), greatly rejoiced. They all believed in, accepted, and reverently carried out the teachings.

    《大乘遍照光明藏無字法門經》
    Mahāyāna Sūtra of the Illuminating Everywhere Radiance-Store Wordless Dharma Door


Rövid összefoglalás

E sz√ļtr√°nak h√°rom k√≠nai v√°ltozata l√©tezik, melyek 820-30 k√∂zt √≠r√≥dtak, mindegyik m√°s-m√°s szanszkrit sz√∂vegbŇĎl lett k√≠nai nyelvre ford√≠tva. A 820-as √©vben √≠rt sz√∂veget Bodhiruci (菩提流支, 613-687) ford√≠totta k√≠nai nyelvre, m√≠g a 829 √©s 830‚Äďban keletkezett sz√∂vegek k√≠nai ford√≠t√°sai Divakara Mester (地婆訶羅, 613-687) munk√°ja. A 830-ban keletkezett sz√∂veg a sz√ļtra leghosszabb v√°ltozata.

Ez a Surta Buddha tan√≠t√°s√°nak l√©nyeg√©t mutatja be. MindenekelŇĎtt Buddha konkr√©t ir√°nymutat√°sokat ny√ļjt, hogy a Bodhiszattv√°k (菩薩) felsz√°molj√°k a szenved√©s√ľket (kleśa, 煩惱) √©s figyelj√©k meg (tarts√°k meg) fogadalmaikat (戒). Majd elmagyar√°zza a viszonylagos igazs√°got, miszerint a Dharm√°k (佛法) okok √©s k√∂r√ľlm√©nyek k√∂z√∂tt j√∂nnek l√©tre. Ezen okok √©s k√∂r√ľlm√©nyek-, vagy √°llapotok pedig kṣaṇa (剎那) √©s kṣaṇa (剎那) k√∂z√∂tt v√°ltoznak, mint egy vill√°mcsap√°s. Ez√©rt minden Dharma csup√°n ill√ļzi√≥-, var√°zslat, mint a hold t√ľkr√∂zŇĎd√©se a v√≠z t√ľkr√©n.

A Buddha ezut√°n az abszol√ļt igazs√°got mondja el; azt, hogy a Dharm√°k soha nem j√∂ttek l√©tre, nem k√©pesek bel√©pni a nem-l√©tez√©sbe sem, mert a Dharm√°k val√≥di term√©szete a sz√ľlet√©sen √©s hal√°lon-, a l√©tez√©sen √©s nem-l√©tez√©sen k√≠v√ľl van. A Dharma term√©szet√©n√©l fogva a felszabadul√°s egyik √≠z√©ben, az √ľress√©g (Śūnyatā, 空) √≠z√©ben van. A Dharma term√©szet√©t "Megvil√°gos√≠t√≥ (f√©nybe bor√≠t√≥) Mindenhol Sug√°rz√≥ T√°r" -nak (遍照光明藏) nevezi. Fontos megjegyezni, hogy a ‚ÄěSug√°rz√≥ T√°r‚ÄĚ-at √©s egy ‚Äě√©rzŇĎ l√©ny Dharma term√©szet√©t‚ÄĚ e Sutr√°ban megnevezett, m√°s sz√ļtr√°kban a Tathagata T√°r (Tathāgatagarbha, 如來藏) vagy Buddha T√°r (Buddhadhātu) √©s a Buddha Term√©szet (佛性)

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K√∂sz√∂netet mondunk minden bar√°tunknak, mindazon szerzŇĎknek, tan√≠t√≥knak, buddhist√°knak √©s harcmŇĪv√©szeknek, akik hozz√°j√°rultak a harcmŇĪv√©szet-t√∂rt√©neti-, buddhista-, b√∂lcseleti √©s egy√©b tan√≠t√°sokkal, √≠r√°sokkal, tanulm√°nyokkal, jegyzetekkel minden √©rzŇĎ l√©ny tan√≠t√°s√°hoz √©s tanul√°s√°hoz. Buddh√°k √©s Mesterek tan√≠t√°sait megosztani √©rdem, mindezen √©rdemeket felaj√°nljuk az √∂sszes Buddh√°knak. A Xing Long Tang elfogulatlan, p√°rtatlan, szektarianizmust√≥l mentes elv alapj√°n t√∂rekszik a Dharm√°t, a Chan hagyom√°nyvonal tan√≠t√°s√°t, a harcmŇĪv√©szeti st√≠lusok t√∂rt√©neteit megosztani. 武林一家! 阿弥陀佛!

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