17.2.3-17.3 三问黄砂惑 Third Ask Yellow Sand Muddle

目录 Catalog：17.2.3 三问黄砂惑 Third Ask Yellow Sand Muddle；17.3 佛遗教经 Buddha's Will；17.3.1 戒渡 Precept Ark；17.3.2 忍渡 Countenance Ark

 

17.2.3 三问黄砂惑 Third Ask Yellow Sand Muddle

尔时，具寿观世音菩萨复白佛言：世尊！诸有发趣菩萨乘者，应云何住？云何修行？云何摄伏其心？

佛告观世音菩萨：诸有发趣菩萨乘者，应当发起如是之心：“我当皆令一切有情，于无余依妙涅槃界而般涅槃，虽度如是一切有情，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？若诸菩萨摩诃萨不应说言有情想转，如是命者想、士夫想、竹马（即补特伽罗，习气疙瘩）想、意生想、儒童（即摩纳婆）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。

佛问观世音：于汝意云何？如来昔于燃灯佛所，颇有少法能证阿耨多罗三藐三菩提（即无上正等正觉）不？

观世音白佛言：世尊！如我解佛所说义者，如来昔于燃灯佛所，无有少法能证阿耨多罗三藐三菩提。

At that time, full life Guanyin Bodhisattva asked Buddha again: Social Honor! To those 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 Guanyin Bodhisattva: whoever aroused interest to Bodhisattva Vehicle, should arouse the heart, “I should let all sentients, due Non-Reliant Nirvana boundary, arrive at Nirvana; thus, to ferry all sentient beings. After terminally ferried them all, no sentient gains the extinctive ferry,” wherein? Benevolent Manifestation! if Bodhisattvas and Mahasattvas (i.e., True-Humans and Great-Humans) have sentient think turning, should not say names of Bodhisattvas and Mahasattvas, wherein? If saying Bodhisattvas and Mahasattvas, should not say sentient think turning, thus living think, warrior think, hobbyhorse (i.e., Pudgala, a habitual aggregate) think, intent born think, Abel (i.e., Manava, Juvenile) think, creator think, acceptor think should be known as that also, wherein?  Benevolence Manifestation! No few laws are named as “Bodhisattva Vehicle Interest Arouser”.

Buddha asked Guanyin Bodhisattva: according to your own intentionality to say, past time at Lamplighter Buddha (Dipankara) place, had Tathagata few laws to prove anuttara-samyak-sambodhi (i.e., Non-Upper Correct-Equality Correct-Perception)?

Guanyin Bodhisattva answered: Social Honor! Allow me to explain what Buddha just said! In the past, at Lamplighter Buddha place, Tathagata hadn’t few laws to prove Upmost Correct-Equality Correct-Perception.

佛告观世音言：如是！如是！善现！如来昔于燃灯佛所，无有少法能证阿耨多罗三藐三菩提，何以故？善现！如来昔于燃灯佛所，若有少法能证阿耨多罗三藐三菩提者，燃灯佛不应授我记言，“善男子须弥颅于当来世成佛，号释迦牟尼”。善现！以如来无有少法能证阿耨多罗三藐三菩提，是故燃灯佛授我记言，“善男子须弥颅于当来世成佛，号释迦牟尼”，所以者何？

善现！言如来者，即是真实、真如，增语（注1）；言如来者，即是无生、法性，增语；言如来者，即是永断道路，增语；言如来者，即是毕竟不生，增语，何以故？善现！若实无生，即最胜义。

注1，这是一种佛教中的特殊语法，用增语一词来标志此句所说的是 “非量”（参见11.4.5节），是用来帮助思想的。

Buddha told Guanyin Bodhisattva: Thus! Thus! Benevolence Manifestation! Past time at Lamplighter Buddha (Dipankara) place, Tathagata hadn’t few laws to prove Anuttara Samyak Sambodhi, wherein? Benevolence Manifestation! Past time at Lamplighter Buddha place, if Tathagata had few laws to prove “Non-Upper Correct-Equality Correct-Perception”, Lamplighter Buddha shouldn’t bestow remembrance to me that “the benevolent man Sumeru shall become a Buddha in coming next life, juristic fame Shakyamuni”. Benevolence Manifestation! Because of not few laws to prove Non-Upper Correct-Equality Correct-Perception, therefore, Lamplighter Buddha conferred remembrance to me that “the benevolent man Sumeru shall become a Buddha in coming next life, juristic fame Shakyamuni”, wherein?

Benevolence Manifestation! Saying that Tathagata is real fact, true suchness – Escalatory Language (note 1); saying that Tathagata is non-birth, juristic nature - Escalatory Language; saying that Tathagata has severed path permanently - Escalatory Language; saying that Tathagata is terminally non-birth - Escalatory Language, wherein? Benevolence Manifestation! Such factual non-birth is significance of the upmost victory exactly.

Note 1, this is a special grammar in Buddhism, the word Escalatory-Language is used to indicate that this sentence is not a fact, is non-quantity (cf. section 11.4.5), is used to help thinking.

善现！若如是说如来能证阿耨多罗三藐三菩提者，当知此言为不真实，所以者何？善现！由彼谤我起不实执，何以故？善现！无有少法，如来能证阿耨多罗三藐三菩提。善现！如来现前等所证法，或所说法，或所思法，即于其中非谛非妄，是故如来说一切法皆是佛法。善现！一切法一切法者，如来说非一切法，是故如来说名一切法一切法。

佛告观世音：譬如士夫具身大身。

具寿观世音即白佛言：世尊！如来所说士夫具身大身，如来说为非身，是故说名具身大身。

Benevolence Manifestation! Such as the saying that “Tathagata is capable to prove Non-Upper Correct-Equality Correct-Perception”. One should know, that isn’t true, wherein? Benevolence Manifestation! Because they slander me to arouse not factual obsession, wherein? Benevolence Manifestation! No few laws, Tathagata can depend on to prove Non-Upper Correct-Equality Correct-Perception. Benevolence Manifestation! Laws proved, or laws spoken, or laws meant presently by Tathagata, all are neither truthful nor illusion, therefore, Tathagata says all laws are Buddha’s laws. Benevolence Manifestation! All laws all laws, Tathagata says, aren’t all laws, therefore, Tathagata says the names of all laws all laws.

Buddha told Guanyin Bodhisattva: such as a civilian has a gigantic body.

Full life Guanyin Bodhisattva immediately answered: Social Honor! Tathagata said civilian with a gigantic body, Tathagata said, “isn’t body”, therefore, “says the name of aggregately gigantic body”.

佛言：善现！如是！如是！若诸菩萨作如是言，“我当灭度无量有情”，是则不应说名菩萨，何以故？善现！颇有少法名菩萨不？

观世音答言：不也，世尊！无有少法名为菩萨。

佛告观世音：有情有情者，如来说非有情，故名有情。是故如来说一切法无有有情、无有命者、无有士夫、无有竹马（补特伽罗）等。善现！若诸菩萨作如是言，“我当成办佛土功德庄严”，亦如是说，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。善现！若诸菩萨于无我法、无我法深信解者，如来说为菩萨菩萨。

Buddha said: Benevolence Manifestation! Thus! Thus! If bodhisattvas say the words, “I shall terminally ferry boundless sentients”, if so, he or she shouldn’t be called bodhisattva, wherein? Benevolence Manifestation! Are there very few laws named as bodhisattva?

Guanyin Bodhisattva answered: No, Social Honor! No few minor laws are named as Bodhisattva.

Buddha told Guanyin Bodhisattva: sentient beings, sentient beings, Tathagata says, are not sentient beings, hence the name of sentient beings. Therefore, Tathagata says that all laws haven’t sentient beings, haven’t life, haven’t warrior, haven’t hobbyhorse (i.e., Pudgala, a habitual aggregate), etc. Benevolence Manifestation! If a bodhisattva says, “I shall make Buddha’s Soil majestic”, is like that also, wherein? Benevolence Manifestation! Virtuous Majesties of Buddha’s Soil, Virtuous Majesties of Buddha’s Soil, Tathagata says, are not Majesties, therefore, Tathagata says the names of Virtuous Majesties of Buddha’s Soil, Virtuous Majesties of Buddha’s Soil. Benevolence Manifestation! If bodhisattvas on “no I law” “no I law”, deeply faithfully believe in and interpret, Tathagata says that they are Bodhisattvas, Bodhisattvas.

 

17.2.3.2 一体同观 One-Body View

佛复问观世音菩萨：于汝意云何？如来等现有宿命通、肉眼通、天眼通、慧眼通、法眼通、佛眼通、和漏尽通不？

观世音答：如是！世尊！如来等现有宿命通、肉眼通、天眼通、慧眼通、法眼通、佛眼通、和漏尽通（注1）。

佛问观世音：于汝意云何？大醒识河、大幻识河、大梦识河、乃至大散识河，此须弥颅山目苑四方的四条大河中所有砂，如来说是砂不？其砂数多不？

观世音答：如是，世尊！如是，善逝！如来说是砂；砂数甚多。

佛言：善现！乃至彼四河砂数世界中所有有情，彼诸有情各有种种，其心流注我悉能知，何以故？善现！心流注心流注者，如来说非流注，是故如来说名心流注心流注，所以者何？善现！过去心不可得，未来心不可得，现在心不可得。

Buddha asked Guanyin Bodhisattva again: Benevolent Manifestation! According to your own intentionality to say, have Tathagata presently Fate Through, Flesh Eye Through, Celestial Eye Through, Gnostic Eye Through, Juristic Eye Through, Buddha’s Eye Through and Leakage End Through (note 1)?

Guanyin Bodhisattva replied: Yes, Social Honor! Tathagata etc. presently has Fate Through, Flesh Eye Through, Celestial Eye Through, Gnostic Eye Through, Juristic Eye Through, Buddha’s Eye Through, and Leakage End Through (note 1).

Buddha asked Guanyin Bodhisattva: According to your own intentionality, what say you? Great Wakeful-Senses River, Great Hallucinational-Senses River, Great Dream-Senses River, and Great Loose-Senses River, all sands in all the four great rivers around our Eye-Den Garden in Mount Sumeru, does Tathagata call those sands? Are those sands number many?

Guanyin Bodhisattva answered: Thus! Social Honor! Thus! Benevolent Renunciation! As you say it is sand; and the number of sands is very great.

Buddha said: Benevolence Manifestation! Up to those sands number worlds of sentient beings, those sentients, each has multifold of hearts; Tathagata knows all their hearts streams circulations, wherein? Benevolence Manifestation! Heart Stream Circulations Heart Stream Circulations, Tathagata says, are not Heart Stream Circulations; therefore, Tathagata says the names of Heart Stream Circulations Heart Stream Circulations, wherein? Benevolent Manifestation! Past heart isn’t obtainable; future heart isn’t obtainable; present heart isn’t obtainable.

注1，如来等是指上帝的三合和：神父（即大日如来），佛（即金童、亚当），和佛母（即玉女、夏娃）（如图17.2.3 左；参见10.9节）。此三和合的整体具备此七种神通。那么，为什么佛说如来等现在具有全部七种神通？因为观世音菩萨（即安拉的女儿苦芭芭）也在场。宿命通参见第10章。肉眼通参见第3章。天眼通参见第12章。 慧眼通参见第16章。法眼通参见第11章。 佛眼通（即上帝之眼）和漏尽通参见第15章。

Note 1, Tathagata etc. refer to the Godly Trinity (see fig. 17.2.3 left, and section 10.9). The trinity of Godfather (i.e. Great Sun Tathagata), Buddha (i.e. Gold Boy, Adam), and Buddha Mother (i.e. Jade Girl, Eve) as a whole, fully possesses these seven kinds of divine powers. Then why did the Buddha say that the Tathagata etc. now possess all seven kinds of divine powers? Because Guanyin Bodhisattva (i.e. Kubaba, the daughter of Allah) was also present.

Fate Through, see chapter 10. Flesh Eye Through, see chapter 3. Celestial Eye Through, see chapter 12. Gnostic Eye Through, see chapter 16. Juristic Eye Through see chapter 11. Buddha’s Eye Through, i.e. God’s Eye, see chapter 15.  Leakage End Through, see chapter 15.

17.2.3.3 法界通分 One Same Juristic Boundary

佛问观世音菩萨：此去东方一万八千由旬有河名黄，河畔有善男信女名卢岩和刘健君（参见第一至十章），于日日分舍黄河沙等自体，如是经黄河沙等劫数舍施自体。善现，于汝意云何？是善男子和善女人，由是因缘所生福聚宁为多不？

观世音答言：甚多，世尊！甚多，善逝！

佛言：善现！如是！如是！彼善男子卢岩和信女刘健君，由此因缘所生福聚其量甚多，何以故？善现！若有福聚，如来不说福聚福聚。

Buddha asked Guanyin Bodhisattva: 108,000 yojanas away from here to the west, there is a river namely Yellow, and by its banks there are a benevolent man and a faithful woman, namely Adam Luyan and Eve Liu (cf. Chapter 1 to 10). Day after day, they two divide and donate Yellow River sand number self-body; and have been giving away self-body for as many catastrophes as Yellow River sands. Benevolence Manifestation! According to your own intentionality, what say you? Due to the cause, are their fortunate aggregates born many?

Guanyin answered: very many! Social-Honor! Many indeed! Benevolent Renunciation!

Buddha said: Benevolent Manifestation! Thus! Thus! That benevolent man Luyan and faithful woman Eve Liu, due to the cause, fortunate aggregates born are much many, wherein? Benevolent Manifestation! If fortunate aggregates factually have, Tathagata wouldn’t say fortunate aggregates fortunate aggregates.

17.2.3.4 离色离相 Leaving Colors Leaving Phenomena

佛问观世音：于汝意云何？可以三千威仪八万四千细行色（注1）身圆实观如来不？

观世音答言：不也，世尊！不可以色身圆实观于如来，何以故？世尊！色身圆实色身圆实者，如来说非圆实，是故如来说名色身圆实色身圆实。

佛问观世音菩萨：于汝意云何？可以五百威仪十万八千魅力诸相具足观于观世音菩萨不？

观世音菩萨答言：不也，世尊！不可以诸相具足观于观世音菩萨，何以故？世尊！诸相具足诸相具足者，如来说为非相具足，是故如来说名诸相具足诸相具足。

注1，佛教从眼识所对的色来定义物质，所以佛教中色是变化，障碍义（参见11.4.1节）。

Buddha asked Guanyin Bodhisattva: According to your intent, what say you? Can people by “3,000 majesties 84,000 enchantments”, the perfectly factual color (1) body to view Tathagata?

Guanyin Bodhisattva answered: No! Social-Honor! People shouldn’t with “3,000 majesties 84,000 enchantments”, the perfectly factual color body to view Tathagata (i.e., Thus Come), wherein? Social-Honor! Perfectly factual color Body, Tathagata said, is not perfect factual color body, therefore, Tathagata said the names of “perfectly factual color body”, “perfectly factual color body”.

Buddha asked Guanyin Bodhisattva: According to your intent, what say you? Can people by 500 majesties 108,000 charms, the fully possessing all phenomena to view Guanyin Bodhisattva?

Guanyin Bodhisattva answered: No! Social-Honor! People shouldn’t with “500 majesties 108,000 charms”, the fully possessing all phenomena to view Guanyin Bodhisattva, wherein? Social-Honor! Fully possessing all phenomena, Tathagata said, is not fully possessing all phenomena, therefore, Tathagata said the names of fully possessing all phenomena, fully possessing all phenomena.

Note 1, Buddhism defines matter or substance from visual objectives, so word color in Buddhism means transformation and hindrance (cf. section 11.4.1).

17.2.3.5 非说所说 The Sayings Aren't Those Factuality

佛问观音菩萨：于汝意云何？如来颇作是念：我当有所说法耶？善现！汝今勿当作如是观，何以故？善现！若言如来有所说法，即为谤我，为非善取，何以故？善现！说法说法者，无法可说，故名说法。

尔时，具寿观音复白佛言：世尊！于当来世后时、后分、后五百岁，正法将灭时分转时，颇有有情闻说如是色类法已能深信不？

佛言：善现！彼非有情、非不有情，何以故？善现！一切有情者，如来说非有情，故名一切有情。

Buddha asked Guanyin Bodhisattva again: According to your intent, what say you? Does Tathagata often make the spell, “I should have what laws I said”? Benevolence Manifestation! Now, you shouldn’t make thus view, wherein? Benevolence Manifestation! If saying that Tathagata has what laws he said, that is slandering me, is non-benevolent fetch, wherein? Benevolence Manifestation! Saying laws saying laws, no laws to say, hence the name of Saying Laws.

At that time, full life Guanyin Bodhisattva reported to Buddha again: Social Honor! On coming future, later hours, later minutes, later 500 years, correct laws extinctive time turning on, are there many sentient beings upon hearing the color like laws to deeply believe in?

Buddha said: Benevolence Manifestation! Those are neither sentients nor non-sentients, wherein? Benevolence Manifestation! All sentients, Tathagata says, are not sentients, therefore the name of all sentients.

17.2.3.6 无法可得 No Laws to Gain

佛问观音菩萨：于汝意云何？颇有少法，如来可以之现证无上正等菩提耶？

观音言：世尊！如我解佛所说义者，无有少法，如来以之现证无上正等菩提。

佛言：善现！如是！如是！于中少法无有无得，故名无上正等菩提。

Buddha asked Guanyin Bodhisattva: according to your intent, what say you? Are there few laws, by which Tathagata can presently prove Non-upper Correct-equality Correct-Enlightenment (i.e., anuttara-samyak-sambodhi)?

Guanyin answered: Social Honor! Allow me to explain what Buddha just said, no few laws, by which Tathagata can presently prove “Non-Upper Correct-Equality Correct-Enlightenment”.

Buddha said: Benevolence Manifestation! Thus! Thus! There aren’t few laws and those to be gained, hence the name of “Non-Upper Correct-Equality Correct-Enlightenment”.

17.2.3.7 空性平等 Empty Nature is Equality

复次，善现！是法平等，于其中间无不平等，故名无上正等菩提。以无我性、无有情性、无命者性、无士夫性、无竹马（补特伽罗）等性，平等，故名无上正等菩提。一切善法无不现证，一切善法无不妙觉。善现！善法善法者，如来一切说为非法，是故如来说名善法善法。

Again next, Benevolence Manifestation! The laws are equal, among which there aren’t inequality, hence name of “Non-Upper Correct-Equality Correct-Enlightenment (i.e., anuttara-samyak-sambodhi)”. Due to no “I” nature, no sentient nature, no living nature, no warrior nature, no hobbyhorse (Pudgala) nature, etc. nature, evenly equality, hence the name of “Non-upper Correct-equality Correct-Enlightenment”. All benevolent laws, none isn’t presently proved; all benevolent laws, none isn’t wonderfully perceived. Benevolence Manifestation! Benevolent laws benevolent laws, Tathagata says, aren’t laws, therefore, Tathagata says the names of benevolent laws, benevolent laws.

17.2.3.8 无为福胜 Victorious Fortune of Non-as Law

复次，善现！若善男子或善女人集七宝聚，量等三千大千世界其中所有妙高山王，持用布施。若善男子或善女人，于此《到达方舟经》中乃至四段文句，受持、读诵、究竟通利，及广为他宣说、开示、如理作意。善现！前说福聚于此福聚，千分计之所不能及，如是百万分、若十亿分、若数分、若喻分亦不能及。

Again next, Benevolence Manifestation! Such as a benevolent man or faithful woman uses seven treasure aggregates which quantity equals to all wonderful mountains in Three-Grand Great-Grand worlds, to charitably donate. If a benevolent man or faithful woman on the Arrival Ark Sutra, even down to four sections, accepts, holds, reads, recites, finalizes to benefits, up to preach and exemplify to others broadly, makes intents accordingly, Benevolence Manifestation! The earlier said fortunate aggregates vs. these fortunate aggregates, not a thousandth, not a millionth, less than a billionth, less than a number division, can’t catch up even in metaphysical division.

17.2.3.9 化无所化分 To Convert Those Nothing to Be Converted

佛告善现：于汝意云何？如来颇作是念，“我当度脱诸有情”耶？善现！汝今勿当作如是观，何以故？善现！无少有情如来度者。善现！若有有情如来度者，如来即应有其我执、有有情执、有命者执、有士夫执、有竹马等执。善现！我等执者，如来说为非执，故名我等执，而诸愚夫异生强有此执。善现！愚夫异生者，如来说为非生，故名愚夫异生。

Buddha told Guanyin Bodhisattva: according to your intent, what say you? Does Tathagata often make the spell, “I should transcendently ferry all sentient beings”? Benevolence Manifestation! Now, you shouldn’t make such a view, wherein? Benevolence Manifestation! There aren’t few sentient beings ferried by Tathagata. Benevolence Manifestation! If having sentient beings ferried by Tathagata, Tathagata should have I obsession, have sentient obsession, have living obsession, have warrior obsession, have hobbyhorse (Pudgala) etc. obsessions, Benevolence Manifestation! I etc. obsessions, Tathagata says, are not obsessions, therefore the names of “I” etc. obsessions, but fools and mutants stubbornly have the obsessions.  Benevolence Manifestation! Fools and Mutants, Tathagata says, are not living beings, hence the names of Fools and Mutants.

17.2.3.10 法身非相 Juristic Body isn’t Phenomena

佛问观世音：于汝意云何？可以三千威仪八万四千细行诸相具足观如来不？

观世音答言：如我解佛所说义者，不应以三千威仪八万四千细行诸相具足观于如来。

佛言：善现！善哉！善哉！如是！如是！如汝所说，不应以诸相具足观于如来。善现！若以三千威仪八万四千细行诸相具足观如来者，转轮圣王的旗手应是如来，是故不应以诸相具足观于如来，如是应以诸相非相观于如来。

尔时，世尊而说颂曰：诸以色观我，以音声寻我，彼生履邪断，不能当见我。应观佛法性，即导师法身；法性非所识，故彼不能了。

Buddha asked Guanyin Bodhisattva: According to your intent, what say you? Can people use Perfect Phenomenal Fulfillment of 3,000 majesties 84,000 enchantments to view Tathagata?

Guanyin Bodhisattva answered: Let me explain what Buddha just said, shouldn’t use of 3,000 Majesties 84,000 Enchantments, the Perfect Phenomenal Fulfillment to view Tathagata.

Buddha said: Benevolence Manifestation! Benevolent! Benevolent! Thus! Thus! Just as what you said, shouldn’t use the Perfect Phenomenal Fulfillment to view Tathagata. Benevolence Manifestation! If using Full Phenomena of 3,000 Majesties 84,000 Enchantments to view Tathagata, Wheel-turner holy King’s bannerman should be Tathagata, therefore, shouldn’t use Perfect Phenomenal Fulfillment to view Tathagata, thus, should use “phenomena aren’t phenomena” to view Tathagata.

At that time, Social Honor sang a song, “All those who look at me by color and search for me by sound, they are migrating on heretical view and severing views, shouldn’t see me! They should view advisor’s juristic body as nature of Buddha’s laws. Juristic nature isn’t what being sensed; therefore, they can’t finally understand.”

17.2.3.11 无断无灭 No Severance No Extinction

佛告观世音：于汝意云何？如来以三千威仪八万四千细行诸相具足现证无上正等觉耶？善现！汝今勿当作如是观，何以故？善现！如来不以诸相具足现证无上正等菩提。

复次，善现！如是发趣菩萨乘者，颇施设少法若坏若断耶？善现！汝今勿当作如是观。诸有发趣菩萨乘者，终不施设少法若坏若断。

Buddha told Guanyin Bodhisattva: According to your intent, what say you? Can Tathagata use “Perfect Phenomenal Fulfillment of 3,000 Majesties 84,000 Enchantments” to presently prove “Non-Upper Correct-Equality Correct-Enlightenment”? Benevolence Manifestation! Now, you shouldn’t make thus view, wherein? Benevolence Manifestation! Tathagata can’t by “Perfect Phenomenal Fulfillment” to presently prove “Non-Upper Correct-Equality Correct-Enlightenment”.

Again next, Benevolence Manifestation! To those aroused interest to Bodhisattva Vehicle, do they set up minor laws as severance or extinction? Benevolence Manifestation! Now, you shouldn’t make thus view; Bodhicitta Arousers never set up minor laws as or severance or extinction.

17.2.3.12 不受不贪 No Acceptance No Greed

复次，善现！若善男子或善女人，以底格里斯河沙等世界盛满七宝，奉施如来。若有菩萨于诸无我，无生法中获得堪忍，由是因缘所生福聚甚多于彼。

复次，善现！菩萨不应摄受福聚。

具寿观世音即白佛言：世尊！云何菩萨不应摄受福聚？

佛言：善现！所应摄受，不应摄受，是故说名所应摄受。

Again next, Benevolence Manifestation! Such as a benevolent man or a faithful woman uses Tigris River sands number of worlds fulfilled by seven treasures to charitably donate to Tathagata. And such as a faithful man or a benevolent woman on the non-I law, non-birth law, achieves able to countenance; due to the very cause, he or she bears more fortunate aggregates than the earlier.

Again next, Benevolence Manifestation! Bodhisattvas shouldn’t assimilate and enjoy fortunate aggregates.

Full life Guanyin immediately addressed Buddha: Social Honor! What is to say Bodhisattvas shouldn’t assimilate and enjoy fortunate aggregates?

Buddha said: Benevolence Manifestation! Those should be assimilated and enjoyed don’t correspond to assimilation and enjoyment, therefore, saying the name of “Those Should Be Assimilated and Enjoyed”.

17.2.3.13 威仪寂净 Immaculately Silent Majesties

复次，善现！若言如来若去、若来、若住、若坐、若卧，一举一动悉皆具足三千威仪八万四千细行，是人不解我所说义，何以故？善现！言如来者即是真实、真如 - 增语。都无所去、无所从来，故名如来。

Again next, Benevolence Manifestation! Somebody say that Tathagata comes, goes, stands, sits, or lies down, every move he makes possesses “3,000 Majesties and 84,000 Enchantments” fully; the person does not understand what I said, wherein? Benevolence Manifestation! Saying that Tathagata is real fact, is true suchness – Escalatory Language. Going nowhere, and nowhere of coming from, hence the name Tathagata.

17.2.3.14 一合理相 A Combination is a Metaphysical Phenomenon

复次，善现！若善男子或善女人，乃至三千大千世界大地极微尘量等世界，即以如是无数世界色像为量如极微聚。善现！于汝意云何？是极微聚宁为多不？

观世音答言：是极微聚甚多，世尊！甚多，善逝！何以故？世尊！若极微聚是实有者，佛不应说为极微聚。所以者何？如来说极微聚即为非聚，故名极微聚。如来说三千大千世界即非世界，故名三千大千世界，何以故？世尊！若世界是实有者，即为一合执，如来说一合执即为非执，故名一合执。

Again next, Benevolence Manifestation! Such as a benevolent man or a faithful woman, up to Three-Grand Great-Grand Worlds Lands of Extremely Tinny Dusts, by which tinny dusts number of worlds’ color phenomena as quantity, Benevolence Manifestation! According to your intention, what say you? Are those quantity of Extremely Tinny Aggregates many?

Guanyin Bodhisattva answered: Those Extremely Tinny Aggregates are very many, Social Honor! Much Many! Benevolent Renunciation! Wherein? Social Honor! If extremely tiny aggregates are factually haves, Tathagata wouldn’t say those are extremely tiny aggregates, wherein? Tathagata said extremely tiny aggregates exactly aren’t extremely tiny aggregates, hence name “Extremely Tiny Aggregates”. Tathagata said that Three-Grand Great-Grand Worlds are exactly not worlds, hence the name “Three-Grand Great-Grand Worlds”, wherein? Social Honor! If the world is a factual have, then it is a combinative obsession, Tathagata said, a combinative obsession is exactly not an obsession, hence the name “One Combinative Obsession”.

17.2.3.15 知见不生 Non-Birth of Know and View

佛言：善现！此一合执不可言说，不可戏论，然彼一切愚夫异生强执是法，何以故？善现！若作是言，“如来宣说我见、有情见、命者见、士夫见、竹马见、意生见、儒童见、作者见、受者见”；善现！于汝意云何？如是所说为正语不？

观世音答言：不也，世尊！不也，善逝！如是所说非为正语，所以者何？如来所说我见、有情见、命者见、士夫见、竹马见、意生见、儒童见、作者见、受者见，即为非见，故名我见乃至受者见。

佛告观世音：诸有发趣菩萨乘者，于一切法应如是知，应如是见，应如是信解，如是不住法想，何以故？善现！法想法想者，如来说为非想，是故如来说名法想法想。

Buddha said: Benevolence Manifestation! The one combinative obsession is unspeakable, no joke, but those mundane fools and mutants stubbornly hold it as law, wherein? Benevolence Manifestation! If saying that Tathagata preaches, I view, sentient view, living view, warrior view, hobbyhorse view, intent born view, Abel view, creator view, acceptor view, Benevolence Manifestation! According to your intention, what say you? Are thus sayings correct languages?

Guanyin Bodhisattva answered: No, Social Honor! Not! Benevolent Renunciation! Thus, sayings aren’t correct languages, wherein? What Tathagata said I view, sentient view, living view, warrior view, hobbyhorse view, intent born view, Abel view, creator view, acceptor view, are non-views, hence the names “I” view, up to acceptor view.

Buddha told Guanyin Bodhisattva: Bodhicitta Arousers, on all laws, should know like this, should view like this, should faithfully interpret like this, thus, don’t dwell on juristic think, wherein? Benevolence Manifestation! Juristic think juristic think, Tathagata says, isn’t think, therefore, Tathagata says the names Juristic Think Juristic Think.

17.2.3.16 应化非真 Should Ferry Non-Real

复次，善现！若菩萨摩诃萨以无量无数世界盛满七宝，奉施如来应正等觉。若善男子或善女人，于此《到达方舟经》中乃至四段文句，受持、读诵、究竟通利、如理作意，及广为他宣说、开示，由此因缘所生福聚，甚多于前无量无数。云何为他宣说、开示？如不为他宣说、开示，故名为他宣说、开示。

尔时，世尊而说颂曰：诸和合所为，如星翳灯幻，露泡梦电云，应作如是观。

时，佛说是经已。观世音菩萨及诸和尚、尼姑、近事男、近事女，并诸世间天、人、阿修罗等，闻佛所说经已，皆大欢喜，信受奉行。

Again next, Benevolence Manifestation! Such as a Bodhisattvas or Mahasattvas uses innumerable worlds fulfilled by seven treasures to charitably donate to Tathagata. Another case, such as a gentleman or gentlewoman, on this Philosopher-Stone Arrival Ark Sutra, even down to four sections, accepts, holds, reads, recites, finalizes to benefits, makes intents accordingly, up to preach broadly, exemplify; due to the cause, he or she bears much more fortunate aggregates than the earlier innumerably boundlessly. What is to preach, exemplify? Such as not to preach and exemplify for them, hence the name “To Preach and Exemplify for Them”.

At that time, Social Honor sang a song: establishments based on combinations, should be viewed like blemishes on stars, light’s phantoms, dews, bubbles, dreams, lightnings, and clouds; one should make thus views.

At the time, Buddha finished saying of the sutra. Guanyin Bodhisattva, and monks, nuns, laymen, laywomen, mundane skies, humans, asuras, etc., after hearing what Buddha said, all joyfully celebrated, gained never heard, faithfully accepted, humbly migrated on.

 

17.3 佛遗教经 Buddha's Will

目录 Catalog: 17.3.1 戒渡 Precept Ark；17.3.2 忍渡 Countenance Ark；17.3.3 坚定信心 Consolidate Faith

 

释迦牟尼佛，初转法轮，渡阿若?陈如；最后说法，度须跋陀罗。所应度者，皆已度讫。于桫椤双树（注1）间，将入涅槃。是时中夜，寂然无声，为诸弟子略说法要。

注1，桫椤双树，如图17.3-35，代表戒渡，参见16.2节。

Shakyamuni Buddha, on his first-time turning juristic wheel, ferried, Anna Kondanna etc. five; on his last sermon, ferried Subhadda, etc. All should be ferried had been ferried. Between two Sal Fasullo trees (note 1), Social Honor would enter Nirvana. At the middle nighttime, all were silent, without any sound, Buddha briefly talked juristic essentials.

Note 1: The twin Sal Fasullo trees, as shown in Figure 17.3-35, represent Covenant Ark, see Section 16.2.

 

17.3.1 戒渡 Precept Ark

汝等僧尼！于我灭后，当尊重珍敬桫椤，如暗遇明，贫人得宝，当知此则是汝等大师，若我住世无异此也。持净戒者。不得贩卖贸易，安置田宅，畜养人民奴卑畜生，一切种植及诸财宝，皆当远离，如避火坑。不得斩伐草木，垦土掘地。合和汤药，占相吉凶，仰观星宿，推步盈虚，历数算计，皆所不应。节身时食，清净自活，不得参预世事，通致使命，咒术仙药，结好贵人，亲厚媟慢，皆不应作。当自端心，正念求度，不得包藏瑕疵，显异惑众，于四供养，知量知足，趣得供事，不应畜积。此则略说持戒之相，戒是正顺解脱之本，故名断头树。因依此戒，得生诸禅定（参见16.3节），及灭苦智慧。是故比丘，当持净戒，勿令毁缺。若能持净戒，是则能有善法。若无净戒，诸善功德皆不得生。是以当知，戒为第一安隐功德住处。

Your kinds of monks and nuns! After my extinguishment, should respect and cherish Sal Fasullo, as if darkness meets light, and the poor get a treasure. One should know that Sal Fasullo is a grand master for your kinds of, as if I was in the society, there were no differences. Immaculate precepts holders should not sale or trade; should not own or invest on lands and dwellings; should not farm citizens, slaves, and livestock. All farming and treasures, all should be left far away, like avoiding the fire pit. Should not cut down the vegetations or develop land to dig. Alchemy, augury, Astrology, rituals to inflate wanes, fortune telling, or fate prediction by calculations on their experiences, all of those, you should not. One should be frugally on clothes, food, and time, calmingly live by oneself. Should not, participate in social affairs, ally leagues, use curses and celestial medications, hobnob with nobles, be intimate with flirtatious or arrogant people, all of those, one should not do. One should rectitude own heart, with correct spells to pursue ferry; should not conceal blemishes; should not show bizarreness to confuse crowds. For food, clothing, housing, and transportation, the four Commonwealths, you should know quantity and contentment, interestingly accept Common Affairs, should not put in storage or deposit for interest. These are briefly sayings of phenomena for holding precepts. Precepts are foundation of correct sequential liberations, hence the name Guillotine Tree. Because of depending on Sal Fasullo, one can give births to meditations and stillness-es (see Section 16.3), and intelligence and gnosis to terminate bitter. Therefore, monks and nuns should hold immaculate precepts, do not have them ruined or waned. One can hold immaculate precepts, can have benevolent laws. Without immaculate precepts, those benevolent fortunes and virtues can not be born, therefore one should know that precepts are No. 1 seclusive fortunate virtuous dwelling place.

汝等僧尼！已能住戒，当制五根（即眼根、耳根、鼻根、舌根、和身根），勿令放逸，入于五欲（即色欲、声欲、香欲、味欲、和触欲）。譬如牧牛之人，执杖视之，不令纵逸，犯人苗稼。若纵五根，非唯五欲，将无涯畔，不可制也。亦如恶马，不以辔制，将当牵人墬于坑陷。如被劫贼，苦止一世，五根贼祸，殃及累世，为害甚重，不可不慎。是故智者制而不随，持之如贼，不令纵逸，假令纵之，皆亦不久见其磨灭。此五根者，心为其主，是故汝等，当好制心。心之可畏，甚于毒蛇、恶兽、怨贼、大火越逸，未足喻也。譬如有人，手执蜜器，动转轻躁，但观其蜜，不见深坑。譬如狂象无钩，猿猴得树腾跃踔踯，难可禁制，当急挫之，无令放逸。纵此心者，丧人善事，制之一处，无事不办。是故比丘，当勤精进，折伏汝心。

汝等僧尼！受诸饮食，当如服药，于好于恶，勿生增减。趣得支身，以除饥渴。如蜂采华，但取其味，不损色香。比丘亦尔，受人供养，趣自除恼，无得多求，坏其善心。譬如智者，筹量牛力所堪多少，不令过分，以竭其力。

Your kinds of monks and nuns! Once you are capable of dwelling in precepts, should manage the five roots (i.e., eye-root, ear-root, nose-root, tongue-root, and body-root); do not indulge them into five desires (i.e., color-desire, sound-desire, incense-desire, taste-desire, and touch-desire). It's like a herdsman holding a stick and keeping eyes on the cows, not allowing them to run wild and harm others seedling crops. If the five roots are indulged, not only five desires lose their limits, to become boundless and uncontrollable, but also like ferocious horse without restraints by its bridle, will lead people into a pit trap. If robbed by thieves, bitterness ceases in one age, five roots thief disaster, misfortune transmits ages, harmfulness are very serious, one should not be careless; therefore, wiser restrains, does not follow, holds them like thieves, not has them roamed at large, fake commands to indulge them, all of them, very soon, visibly worn out. The five roots, heart is their lord, thus, your kinds of should be good at managing heart. Heart’s fearsomeness is severer than poisonous snakes, ferocious beasts, resentful thieves, even conflagrations at large are not enough to metaphor. Such as, a person holds a honey vessel with hands, moves, and turns impetuously, only sees the honey, can not see the deep pit. People who indulge heart, grieve over the dead, can do nothing but to finishing the benevolent customary; therefore, your kinds of monks and nuns work out the one place, nothing is left undone, should diligently advance, tame your own hearts.

Your kind of monks and nuns! To accept drinks and foods, should take it as medicines, to the good and to the ferocious, should not bear the increment or decrement, interestingly take it to sustain the body, getting rid of thirstiness and hunger, like bees picking flowers, but take the taste, does not damage the colors and scents. Monks should take this way, nuns should do the same, accept commonwealths from others, interest to remove own annoyances, should not fetch much, damage their benevolent hearts. Such as wiser, contrive strength of the cow, estimate how much it can bear, do not exhaust it.

汝等僧尼！昼则勤心修习善法，无令失时，初夜后夜，亦勿有废。中夜诵经，以自消息，无以睡眠因缘，令一生空过，无所得也。当念无常之火，烧诸世间，早求自度，勿睡眠也。诸烦恼贼，常伺杀人，甚于怨家，安可睡眠，不自警寤。烦恼毒蛇，睡在汝心，譬如黑蚖，在汝室睡，当以持戒之钩，早摒除之。睡蛇既出，乃可安眠。不出而眠，是无惭人也。惭耻之服，于诸庄严，最为第一。惭如铁钩，能制人非法，是故常当惭愧，无得暂替。若离惭耻，则失诸功德。有愧之人，则有善法；若无愧者，与诸禽兽无相异也。

Your kinds of monks and nuns! Daytime, should diligently study and practice benevolent laws, do not lose on time. Evening and after middle night, also should not negate it away. Middle night reciting sutra, so you extinguish sleepiness by your self, not to cause of sleep, have life passed in vain, gain nothing. Should spell that fires of impermanence are burning down the mundane world, pursue self-ferry early, do not sleep. Those annoyance thieves always await to kill people, fiercer than the resentful foes, how can sleep!  No self-esteem! Poisonous annoyance snake is sleeping in your heart, like a black lizard sleep in your room, should use the hook of holding precepts to get rid of it early. After ousting sleep snake, you can easefully sleep; not ousting and sleep, shameless! Cloth of shame is the most No.1 among majesties, like an iron hook, can restrain people from illegality, therefore one should be shameful often, do not have it replaced momentarily. Leaving shame, then you lose achievements and virtues. With sin, then have benevolent laws; sinless, has no differences to beasts and fowls.

汝等僧尼！若有人来，节节支解，当自摄心，无令嗔恨，亦当护口，勿出恶言。若纵恚心，即自妨道，失功德利。忍之为德，持戒苦行，所不能及。能行忍者，乃可名为有力大人。若其不能欢喜忍受恶骂之毒，如饮甘露者，不名入智慧人也，所以者何？嗔恚之害，则破诸善法，坏好名闻；今世后世，人不喜见。当知嗔心，甚于猛火，常当防护，无令得入。劫功德贼，无过嗔恚，白衣受欲，非行道（参见第16章）人，无法自制，嗔犹可恕。出家行道，无欲之人，而怀嗔恚，甚不可也。譬如清冷云中，霹雳起火，非所应也。

汝等僧尼！当自摩头，已舍饰好，著坏色衣，执持应器，以乞自活，自见如是。若起?慢，当疾灭之。增长?慢，尚非世俗白衣所宜，何况出家入道之人，为解脱故，自降其身而行乞耶。

Your kind of monks and nuns, if somebody come and chop you down part by part, should self assimilate your own heart, not have it irritated, also guard your own mouth, not to spit ferocious words. Indulging hateful heart, that is making hindrance on your own path, losing virtuous benefits. Virtues of countenance, holding precepts and ascetic migrations can not catch up. The capable of behaving in countenance, only then can be called great strength human. If one can not joyfully endure the poison of ferocious curses, like drinking nectar, can not be named as Intelligence-Gnosis Entrant, wherein? Harm of irritated indignity is to destroy benevolent laws, to ruin good fames; people of this generation and future generations are not glad to see. Your kinds should know that irritated heart is fiercer than raging fire, should always be guarded against, have it not entered. Thieves who rob achievements and virtues are no more than irritation. White collar people (i.e., nobles) are not path (crux; cf. chapter 16) walkers, no laws of self restraining, so bosomed with irritation and indignity are passable. Out household life, walking on path (crux), desire-less people bosom irritation and indignity, are very unacceptable, such like lightening causes fire in cold thin clouds, that should not be.

Your kinds of monks and nuns should stroke your own head to bless yourselves. Having given up good decorations, and to wear damaged colors cloths, holding juristic staff to live by begging, you had chosen the type of life by your own opinion. If arrogance rises, should terminate it immediately. Fostering arrogance is not even suitable for mundane white collars, not to mention out-household-life path walkers, for the sake of liberation, surrender themselves to beg.

 

17.3.2 忍渡 Countenance Ark

本小节的八种功德又名八中洲，八忍地，八大金刚，忍渡。忍渡的象征性图标是17.3-18，表现的是墨西哥雨神特拉洛克的肠子。

The eight virtues in this section are also known as Eight Middle Continents, Eight Countenance Lands, Eight Philosopher-Stone Giants, and Countenance Ark. The symbolic icon for Countenance Ark is 17.3-18, which represents the intestines of Tlaloc, the Mexican rain god.

17.3.2-1 少欲功德 Fortunes and Virtues of Less Desire

汝等僧尼，谄曲之心与道相违，是故宜应质直其心。当知谄曲，但为欺诳，入道之人，则无是处。是故汝等，宜当端心，以质直心为本。汝等比丘，当知多欲之人，多求利故，苦恼亦多。少欲之人，无求无欲，则无此患。直尔少欲，尚宜修习，何况少欲，能生诸功德。少欲之人，则无谄曲以求人意，亦复不为诸根所牵。行少欲者，心则坦然，无所忧畏，触事有余，常无不足。有少欲者，则有涅槃，是名少欲。

Your kinds of monks and nuns! A flattering heart is contradictory to path (crux); therefore, it is better straight one’s heart. One should know that flattering is only deceiving, as a path (crux) walker, should not be like that, therefore your kinds should rectify your heart, by straight forward heart as orientation. Your kinds of monks and nuns! Should know that people who desire more, seek more benefits, have many annoyances; people who desire less, seek less, have no such afflictions. Straight forward and less desires are appropriate to practice, not to mention that less desires can give birth to achievements and virtues. People with less desires will not flatter others to seek favors, nor will they be led by five roots (i.e., eye-root, ear-root, nose-root, tongue-root, body-root). People with less desires have a calm heart, worriless and fearless; when they meet affairs, always have more than enough, no shortage. People with less desires, will have nirvana, hence the name “Less Desire”.

17.3.2-2 知足功德 Fortunes and Virtues of Contentment

汝等僧尼！若欲脱诸苦恼，当观知足。知足之法，即是当乐安隐之处。知足之人，虽卧地上，犹为安乐；不知足者，虽处天堂，亦不称意。不知足者，虽富而贫；知足之人，虽贫而富。不知足者，常为五欲所牵，为知足者之所怜愍，是名知足。

Your kinds of monks and nuns, wanting to detach from bitter annoyances, should view contentment. The law of contentment is a “should be happy with” seclusive place. People with contentment, even though they lie on ground, also feel adaptably ease; people without contentment, even though they are in heaven, also feel disagreeable. People without contentment often lead by five desires (i.e., color-desire, sound-desire, perfume-desire, taste-desire, and bodily touch desire); they are pitiable by people with contentment, hence the name Contentment.

17.3.2-3 远离功德 Fortunes and Virtues of Hike

汝等僧尼！欲求寂静无为法（参见11.6.4节）安乐，当离愦闹，独处闲居，静处之人，帝释诸天，所共敬重，是故当舍己众他众，空闲独处，思灭苦本。若乐众者，则受众恼，譬如大树众鸟集之，则有枯折之患。世间缚者，没于众苦，譬如老象溺泥，不能自出，是名远离。

Your kinds of monks and nuns! Desiring to pursue quite none-as law (Cf. 11.6.4) leisurely life, should stay away from the noise, and live seclusively. People at quiet place, are respected by Seth etc., skies, therefore, should abandon self-crowds and other crowds, leisurely live alone, mean how to terminate bitter roots. People who laugh at crowds, bear crowds of annoyances, such as big tree where crowd birds gather, then there are worries of withered broken branch. Mundane beings are fettered up, submerged in crowds of bitterness, such like an old elephant stuck in mud, can not come out by himself, hence the name Hike.

17.3.2-4 精进功德 Fortunes and Virtues of Diligently Effort

汝等僧尼！若勤精进，则事无难者，是故汝等当勤精进。譬如小水长流，则能穿石。若行者之心，数数懈废，譬如钻火，未热而息，虽欲得火，火难可得，是名精进（如图17.3-36，37）。

Your kinds of monks and nuns, if diligently effort, then there is not difficult affair, therefore, your kinds should diligently effort. Such as a little water flows for a long time, it can wear stones. If migrator’s heart slack time by time, likes to get fire by drilling into wood. Before wood is heated enough, the driller has a brake; even though the driller desires fire, but fire is hard to get, hence the name Diligently Effort (see figs. 17.3-36, 37).

17.3.2-5守念功德 Fortunes and Virtues of Hold Spell

汝等僧尼！求善知识；求善护助，无如不忘念。若有不忘念者，诸烦恼贼则不能入。是故汝等，常当摄念在心。若失念者，则失诸功德。若念力坚强，虽入五欲贼中，不为所害。譬如著铠入阵，则无所畏，是名不忘念。

Your kinds of monks and nuns, seek for benevolent knowledge; to pursue benevolent protection and help, is inferior to not forgetting spell. People who can hold spell, then those thieves of annoyances can not enter, therefore, your kinds should assimilate spells into heart constantly. If one loses his or her spell, then loses all achievements and virtues. If one's spell power is strong, one will not be harmed even if he or she enters the five desires of thieves. Such as an armored soldier enters a battlefield, is fearless. This is called not forgetting spell.

17.3.2-6 禅定功德 Fortunes and Virtues of Meditation and Stillness

汝等僧尼！若摄心者，心则在定。心在定故，能知世间生灭法相，是故汝等，常当精勤修习诸定。若得定者，心则不散，譬如惜水之家，善治堤塘。行者亦尔，为智慧水故，善修禅定，令不漏失，是名为定。

Your kinds of monks and nuns! People who assimilate hearts, hearts are in stillness constantly. Because of hearts in stillness, one can know birth extinction etc. juristic phenomena of mundane world, therefore, your kind etc. should diligently put efforts in practicing stillness-es. People who gain stillness and heart is not loose, such as families that cherish water, are good at managing pond dams. Migrators are also like that, for water of intelligence and gnosis, good at practicing meditation and stillness can have them not leaked lost, hence the name Stillness.

17.3.2-7 智慧功德 Fortunes and Virtues of Intelligence and Gnosis

汝等僧尼！若有智慧，则无贪著。常自省察，不令有失，是则于我法中，能得解脱。若不尔者，既非道人，又非白衣，无所名也。实智慧者，则是度老病死海坚牢船也，亦是无明黑暗大明灯也，一切病者之良药也，伐烦恼树之利斧也。是故汝等，当以闻思修慧而自增益。若人有智慧之照，虽是肉眼，而是明见人也，是名智慧。汝等僧尼！若种种戏论，其心则乱，虽复出家，犹未得脱。是故比丘，当急舍离乱心戏论。若汝欲得寂灭乐者，唯当善灭戏论之患，是名不戏论。

Your kinds of monks and nuns! If having intelligence and gnosis, then not greedily lingering; often self check, not let it be, if so, you can unfetter in “I law”. If not, neither path walker nor white collar, can not be named. Very factual intelligence and gnosis, then are solid Ark to ferry over older illness and death sea, also are great light in non-light (i.e., ignorant) darkness, are good medicine for all illnesses, sharp ax for chopping down annoyance trees. Therefore, your kinds etc. should by heard, meant, and cultivated gnosis to self-benefit. If people who is with illumination of intelligence and gnosis, even though only with flesh eye, also are people with bright vision, hence the name Intelligence Gnosis. Your kinds of monks and nuns! If meet kinds of gamely theses, hearts are disturbed into chaos, even though come out household life again, can not gain liberation. Therefore, your kinds of monks and nuns, should speedily leave muddle heart gamely theses. If you desire to gain silent extinctive laugh, only should be good at terminating faults of gamely theses, hence the name No Game Theses.

汝等僧尼！于诸功德，常当一心，舍诸放逸，如离怨贼。大悲世尊，所说利益，皆已究竟。汝等但当勤而行之。若于山间，若空泽中，若在树下，闲处静室，念所受法，勿令忘失，常当自勉，精进修之，无为空死，后致有悔。我如良医！知病说药，服与不服，非医咎也。又如善导，导人善道，闻之不行，非导过也。

Your kinds of monks and nuns! Should always be one heart with achievements and virtues, abandon laxness like leaving resentful thieves. Great Sorrowful Social Honor said benefits, all have been finalized. Your kinds should only diligently practice it. Such as in the mountains, in empty swamp, under a tree, or in a quiet room, recite what laws you have received, have them not forgotten, constantly encourage yourself, diligently put efforts to practice it, do not be death in vain, so that, regret later. I am like a good doctor, knowing illness then speaking of prescriptions; take the medication or not, that is not doctor’s fault. And more, I am like a guide, guide people to the benevolent path; hearers hear it, not walk on it, that is not guide’s fault.

17.3.2-8 毕竟功德 Fortunes and Virtues of Finalization

汝等若于苦等四谛有所疑者，可疾问之，毋得怀疑，不求决也。尔时世尊，如是三唱，人无问者，所以者何？众无疑故。时桫鲁-法索椤，观察众心，而白佛言：“世尊！月可令热，日可令冷，佛说四谛，不可令异。佛说苦谛实苦，不可令乐。集真是因，更无异因，苦若灭者，即是因灭。因灭故果灭，灭苦之道，实是真道。更无余道。世尊！是诸比丘，于四谛中，决定无疑。于此众中，所作未办者，见佛灭度，当有悲感。若有初入法者，闻佛所说，即皆得度。譬如夜见电光，即得见道。若所作已办，已度苦海者，但作是念， ‘世尊灭度，一何疾哉！’”

If you etc. whoever has doubt about Bitter, Aggregate, Salvation, and Path, the Four Victorious Cruxes, ask quickly, should not bosom doubt, not pursue finalization. At that time, Social Honor thus asked three times, nobody asked, why did that? Because crowds have no suspicion. At that time, Sal Fasullo (the manager of the ritual) investigated hearts of crowds and reported to Buddha: “Social Honor! Moon may turn into hot; sun may turn into cold. Four Victorious Cruxes spoken by Buddha, shall not be different. Buddha said that Bitter Crux is factual bitterness, shall not make it laugh. Aggregate Crux is reason of Bitter, no more mutant cause. If bitter is terminated, that is termination on cause. The reason is terminated, therefore fruit fades, the Path of terminating bitterness is factual Path, no more extra path. Social Honor! We monks and nuns resolutely have no doubt about the Four Victorious Cruxes. Among the crowds, there are what are doing have not done yet, seeing Buddha’s terminally ferry, should have sorrow. If there are new juristic entrants, heard what Buddha said, immediately all get ferried, such as appearance of lightning in night, instantly sees their path. Those what should do have been done, already ferried over the bitter sea, only make the spell, ‘Social Honor terminally ferry, what a rush!’”

17.3.3 坚定信心 Consolidate Faith

桫鲁-法索椤虽说此语，众中皆悉了达四圣谛义。世尊欲令此诸大众皆得坚固，以大悲心，复为众说；“汝等比丘，勿怀悲恼，若我住世一劫，会亦当灭。会而不离，终不可得。自利利他，法皆具足。若我久住，更无所益。应可度者，若天上人间，皆悉已度。其未度者，皆亦已作得度因缘。自今以后，我诸弟子，展转行之，则是如来法身，常在而不灭也。是故当知，世皆无常，会必有离，勿怀忧恼，世相如是。当勤精进，早求解脱；以智慧明，灭诸痴暗。世实危脆、无坚牢者，我今得灭，如除恶病。此是应舍之身，罪恶之物，假名为身，没在老病生死大海，何有智者，得除灭之，如杀怨贼，而不欢喜。”

汝等僧尼！常当一心，勤求出道。一切世间动不动法，皆是败坏不安之相。汝等且止，勿得复语，时将欲过，我欲灭度，是我最后之所教诲。

Even though Sal Fasullo only spoke of these words, among crowds, all understood the significances of the Four Victorious Cruxes completely. Social Honor desired to make all people confident, with great sorrowful heart, spoke again: “Your kinds of monks and nuns! Do not bosom sorrowful annoyances, even if I dwell on the world one catastrophe more, meeting still will extinguish, meeting without separation can not be gained at last. Self-benefit and benefit-others, laws have them fully. Even if I dwell longer, no further benefit to. Should be ferried, such skies above, among humans, all have been ferried; those have not been ferried, all have been projected causes or aggregative factors to be ferried. From now on, all my disciples develop and practice it, then that is Tathagata’s juristic body permanently dwells, never perishes. Therefore, you should know that all in the world are impermanent, union has separation, do not bosom gloomily annoyances, mundane phenomena are such like! Should diligently advance, strive to unfetter early, by light of intelligence and gnosis to terminate darkness of ignorance. The world is fragile factually, nobody is a prisoner in an indestructible; I will perish today, like a ferocious disease is removed. The body should be abandoned, a ferocious evil thing, fictitiously named as body, submerged in the sea of old, illness, birth, and death, whoever wise shall remove, terminate it, like killing a resentful thief, not rejoice!”

“Your kinds of monks and nuns! Should constantly with one heart, diligently seek ousting path. All mundane movable and immovable laws, all are ruin phenomena of disquietudes! Your kinds stop! Don’t utter a word again! Time passes over desire, I desire terminally ferry, this is my last teaching.”

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