般舟三昧經卷中
Section on the Practice of the Samādhi of Direct Encounter with the Buddhas of the Present (Part 2)
後漢月氏三藏支婁迦讖譯
Later Han Dynasty Translation by the Yuezhi Tripiṭaka Master Lokakṣema
無著品第五
Chapter 5: Non-Attachment
佛告颰陀和：「是菩薩三昧當云何？譬如佛今於若前說經，菩薩當作是念：『諸佛悉在前立。』當具足念諸佛端正，悉欲逮見一一想；當想識無有能見諸佛頂上者，悉具足作是想見諸佛。當作是念：『我身亦當逮得如是、亦當逮得身想如是、亦當逮得持戒三昧如是。』當作是念：『我當從心得、從身得？』復更作念：『佛亦不用心得、亦不用身得；亦不用心得佛、亦不用色得佛。何以故？心者，佛無心；色者，佛無色。不用是心、色得阿耨多羅三藐三菩提。何以故？佛色以盡，佛痛痒、思想、生死、識了盡。佛所說盡者，愚癡不見、不知，智者曉了之。』作是念：『當持何等念得佛？當持身得佛、當持智慧得佛？』復作是念：『亦不用身得佛、亦不用智慧得佛。何以故？智慧索不能得，自復索我了不可得，亦無所得、亦無所見。一切法本無所有，念有因著，無有反言有亦著，是兩者亦不念，亦不復適得其中。但用是故，亦不在邊、亦不在中，亦不有、亦不無。何以故？諸法空。如是泥洹，亦不壞、亦不腐、亦不堅，亦不在是間、亦不在彼邊，無有想、不動搖。何等為不動搖？智者不計，是故不動搖。』如是，颰陀和！菩薩見佛，以菩薩心念無所著。何以故說無所有？經說無所有中，不著、壞本、絕本是為無所著。
The Buddha addressed Bhadrapāla: "What is this samādhi of the bodhisattva like? Imagine that a Buddha is before you, teaching the Dharma right now. The bodhisattva should think: 'All Buddhas are standing before me.' You should fully focus on visualizing the Buddhas' noble appearance, wanting to see every single feature. You should realize that no one can see the top of a Buddha’s head; you should thoroughly visualize all the Buddhas in this way. Think to yourself: 'My own body will also attain this. I will also attain such a physical form and such a state of discipline and samādhi.'
Then ask yourself: 'Do I attain this through the mind, or through the body?' Then reflect further: 'The Buddha is not attained through the mind, nor through the body. The Buddha is not attained by the mind, nor by form. Why? Because the mind is inherently without a fixed self, and form is inherently without a fixed self. Neither mind nor form can attain anuttarā samyaksaṃbodhi. Why? Because the Buddha’s form has been exhausted, and the Buddha’s feelings, perceptions, intentions, and consciousness have also been completely exhausted. What the Buddha says is exhausted—this, the ignorant do not see or understand, but the wise clearly comprehend.'
Then think: 'By what means should I contemplate in order to attain Buddhahood? Should I attain it through the body, or through wisdom?' Then reflect further: 'It is not attained through the body, nor through wisdom. Why? Because wisdom cannot be grasped to attain it, and the self cannot be found either—there is nothing to attain and nothing to see. All phenomena are fundamentally empty of intrinsic existence. Clinging arises from the thought that something exists; even denying existence and asserting nonexistence is also a form of clinging. Neither of these two extremes should be held, nor should one grasp at a middle position. For this reason, it is not at either extreme, nor in the middle; it is neither existence nor nonexistence. Why? Because all phenomena are empty. Thus, nirvāṇa is neither destroyed, nor decaying, nor solid; it is not here nor there; it is without concept or movement. What does 'without movement' mean? The wise do not cling to concepts—that is what is meant by no movement.'
Thus, Bhadrapāla, the bodhisattva sees the Buddha by directing their mind without attachment. Why is it said to be 'without anything'? Because in the teaching of 'nothing whatsoever,' one does not cling—one abandons the root, cuts off the root—this is what is meant by non-attachment."
「如是，颰陀和！是菩薩守是三昧，當作是見佛，不當著佛。何以故？設有所著為自燒。譬如大叚鐵著火中燒正赤，有智者不當以手持。何以故？燒人手。如是，颰陀和！菩薩見佛不當著，色、痛痒、思想、生死、識不當著。何以故？著者為燒身。見佛但當念其功德，當索摩訶衍。」
"Yes, Bhadrapala, a bodhisattva abiding in this samadhi should see the Buddha but not cling to the Buddha. Why? Clinging leads to self-harm. It is like a large piece of iron that is heated in fire until it glows red; a wise person would not touch it with bare hands. Why? Because it burns the hand. In the same way, Bhadrapala, when a bodhisattva sees the Buddha, they should not cling to his form, nor to feelings, perceptions, impulses, or consciousness. Why? Clinging burns the body. When seeing the Buddha, one should simply contemplate his virtuous qualities and seek the Great Vehicle (Mahayana)."
佛告颰陀和：「是菩薩於三昧中不當有所著，不著者疾得是三昧。」
The Buddha addressed Bhadrapāla: "A bodhisattva should not cling to anything while in samadhi. One who does not cling will quickly attain this samadhi."
佛爾時頌偈言：
At that time, the Buddha spoke these verses:
「如新磨鏡盛油器， 女人莊飾自照形，
於中起生婬欲心， 放逸恣態甚迷荒。
追不至誠虛捐法， 為色走使燒其身，
女人患害從是起。 用不解法非常空，
有想菩薩亦如是： 『我當成佛逮甘露，
度脫人民憂惱患。』 有人想故為不解。
求索人本不可得， 亦無生死及泥洹，
法不可擁如水月， 觀察佛道無歸趣。
黠慧菩薩當了是， 解知世間悉本無，
於諸人物無所著， 疾速於世得佛道。
諸佛從心解得道， 心者清淨明無垢，
五道鮮潔不受色， 有解是者成大道。
一切諸法無色漏， 離想者空無想空，
絕去婬欲則脫心， 有解此者得三昧。
精進奉行求佛道， 常聽諸法本清淨，
無得行求、無不求， 於是三昧不難得。
觀察所有如虛空， 道意寂然審第一，
無想、無作、亦無聞， 是為解了尊佛道。
見一切色不想念， 眼無所著、無往來，
常觀諸佛等如空， 已度世間諸所求。
其人清淨眼無垢， 奉行精進常寂然，
無量經法悉受持， 思惟分別是三昧。
行是三昧無所著， 除一切冥得定意，
不見世雄無賢聖， 諸外異道聞此惑。
超度思想當志求， 心以清淨得見佛，
覩諸佛已不復見， 爾乃解是尊三昧。
於地、水、火莫能礙， 風種虛空亦不蔽，
行是精進見十方， 坐遙聽受所化法。
如我於是講說經， 樂道法者面見佛，
作行懃力而不著， 唯從世尊所說法。
行者如是無所念， 專聽道義興法施，
常念解了是三昧， 普諦受誦佛所講。
過去諸佛皆論法， 當來世尊亦復然，
讚說宣布分別義， 皆共嘆講是三昧。
我亦如是為人尊， 在世無上眾生父，
皆悉解知此道眼， 故解說示寂三昧。
其有講受是三昧， 身常安隱意不荒，
是為諸佛無量德， 致尊佛道獲不難。
廣採眾經不可議， 欲達一切諸佛化，
速疾去欲諸垢塵， 精進行是淨三昧。
現世欲見無數佛， 樂從諸尊聽受法，
速疾去色除所著， 行是清淨寂三昧。
於是無貪及瞋恚， 捨離愚癡捐憎愛，
棄遠無黠除狐疑， 如是得解空三昧。」
Like a freshly polished mirror holding oil, a vessel for adornment: a woman adorns herself, gazing at her reflection. Within this, lustful thoughts arise, wild and wanton, deeply deluded and lost.
Chasing without sincerity, wasting the true path— driven by desire, the body is consumed. The harm of women begins from this. They do not understand that all phenomena are impermanent and empty.
Thinking beings are likewise: "I shall become a Buddha, attain the deathless, liberate people from sorrow and affliction." To hold a notion of a self is to not understand.
Seeking the essence of a person cannot be found. There is no birth and death, nor nirvana. Phenomena cannot be grasped, like the moon in water. Contemplating the Buddha's path, there is no destination.
Wise bodhisattvas should understand this: know that the world is fundamentally empty. With no attachment to any person or thing, quickly they attain Buddhahood in the world.
All Buddhas awaken through the mind. The mind is pure, radiant, and without stain. The five realms are clear, receiving no form. Whoever understands this achieves the great path.
All phenomena are formless and taintless. To abandon thoughts is emptiness; no-thought is emptiness. Cutting off desire liberates the mind. Whoever understands this attains samadhi.
Vigorously practice, seeking the Buddha's path. Always listen that all phenomena are originally pure. Neither seek nor do not seek— then this samadhi is not hard to attain.
Observe all existence like space. The awakened mind is tranquil, truly supreme. No thought, no action, no hearing— this is understanding the noble Buddha's path.
Seeing any form without fixation, the eye clings to nothing, neither coming nor going. Constantly view all Buddhas as equal to space, having transcended all worldly pursuits.
Such a person has a pure, unstained eye. Practicing diligently, always tranquil, they receive and uphold countless scriptures, contemplating and discerning this samadhi.
Practicing this samadhi with no attachment, they remove all darkness and attain meditative focus. They see no worldly hero, no sages; those of other paths are confused when they hear this.
Transcending thought, they should resolutely seek. With a purified mind, they see the Buddhas. Having seen the Buddhas, they no longer see. Thus they understand this noble samadhi.
Earth, water, fire cannot obstruct them; wind and space do not hinder them. Practicing this, they see the ten directions, sitting afar yet receiving the teachings.
As I now teach this sutra, those who delight in the path see the Buddha face-to-face. Acting with effort yet without clinging, they follow only the World-Honored One's words.
Such a practitioner has no thoughts, single-mindedly listening to the path's meaning, offering the Dharma. Always mindful, they realize this samadhi, wholly receiving and reciting what the Buddha taught.
All past Buddhas expounded the Dharma. The future World-Honored Ones will do likewise. They praised, proclaimed, and distinguished the meaning, all celebrating and teaching this samadhi.
I too, as honored among humans, the unsurpassed father of beings in the world, have completely understood this eye of the path, so I explain and reveal this tranquil samadhi.
Those who teach and receive this samadhi have bodies always at peace, minds never disturbed. This is the infinite virtue of all Buddhas, attaining the supreme Buddha path without difficulty.
Broadly gathering countless scriptures, wishing to realize all Buddhas' teachings, quickly abandon desire and all dusts, earnestly practice this pure samadhi.
To see countless Buddhas in this life, to delight in hearing the Dharma from all honored ones, quickly let go of form and all attachments, practice this pure and tranquil samadhi.
Then there is no greed or anger, leaving behind ignorance, abandoning hate and love, rejecting dullness, removing doubt— thus one realizes the samadhi of emptiness.