17.2 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.

 

17.2.1 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!

 

 

17.2.1.2 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17.2-1），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. 17.2-1), 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.

 

17.2.1.3 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.

 

17.2.1.4 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16.2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 16.2), that is, its rationality.

 

17.2.1.5 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11.4.1节。

注2，16.2节谈了俱足桫椤，13.4.4节谈的25有是俱德，16.4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 11.4.1. 

Note 2, section 16.2 talks about the “fully possessing Sal Fasullo”, section 13.4.4 talks about the 25 haves that are all virtues, and section 11.6.4 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. 

 

17.2.1.6 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15.1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11.6.4 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. 15.1)? 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. 11.6.4).

 

17.2.1.7 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15.3），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. 15.3). 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.

 

17.2.1.8 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15.2.6节。此说四沙门果与“集，有，和取”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.

 

17.2.1.9 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11.4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. 11.4).

 

17.2.1.10 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11.6.4节）的别名。

注2，善现是四禅天（参见13.2节）中的善现天，是涅槃或拯救（参见15.1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. 11.6.4).

Note 2, Benevolence Manifestation is the Benevolence Manifestation Sky among the Fourth Meditation Skies (cf. section 13.2 Color Boundary) and is another name for Nirvana or Salvation (Cf. 15.1).

 

17.2.1.11 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.

 

17.2.1.12 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16.2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. 16.2).

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.

 

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