Name: Moon Lamp Samadhi Sutra · Volume 1 (月灯三昧经 · 第一)
Author: Buddha

About 月燈三昧經

84,548 · about 282 min

The Moon Lamp Samādhi Sutra is an important Mahāyāna Buddhist scripture translated during the Northern Qi dynasty by the Indian master monk Narendrayaśas. Presented in the form of the Buddha’s teachings to the youth Candraprabha, this sutra elucidates the methods and merits of samādhi (meditative concentration) practice, emphasizing the attainment of wisdom and liberation through meditation. It describes in detail the sublime state of the Moon Lamp Samādhi and explains that cultivating this samādhi can bring forth immeasurable merit, purify karmic obstacles, and ultimately lead to the realization of Bodhi. As a renowned translator of the Northern and Southern Dynasties period, Narendrayaśas produced a fluent and rigorous translation that has profoundly influenced the meditation traditions of Chinese Buddhism. Holding a significant place among Buddhist scriptures, this sutra provides practitioners with both theoretical foundation and practical guidance for meditative cultivation.

Human translations available

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「諸佛行於何等行，能為世親作光明？

能得不可思議智？惟願救護解說之。

何行得斯說法上，人中牛王天敬奉，

不可稱量最上智？惟願為我善分別。

我以深信故諮問，真實無有諂曲心，

餘更無能證知我，唯是人尊所照見。

我有廣大勝樂心，釋種師子知我行，

我心不為語言故，唯願為我說助道。

何法能將諸佛來，而得增長無邊智，

於一切法到彼者？唯願為我善宣說。

願說長養我行法，令得修成明利智，

深心持戒不毀犯，遠離一切諸怖畏。

云何於戒而不棄？云何於慧而不減？

云何安住阿蘭若？云何而得增智慧？

云何能入勝妙法，樂護禁戒無悔恨？

云何於戒而不缺？云何能知有為性？

云何得斯三業淨，無染穢心趣佛道？

云何能得身業淨？云何能除口、意惡？

云何得離雜染心？唯願世尊隨問說。」

"What practice did all Buddhas undertake, to become a light and refuge for the world? How did they attain inconceivable wisdom? I beseech you, Protector, to explain this to me.

What practice leads to supreme teaching, to being revered by gods and humans like the bull-king among cattle, to gaining immeasurable, highest wisdom? I pray you will clearly distinguish this for me.

I ask with deep faith, with a genuine heart free from deceit; no one else can truly know me—only you, Honored One, perceive me fully.

I possess a vast and excellent joyful mind; Lion of the Śākya clan, you know my nature. My heart is not moved by mere words; I only ask you to teach me the path of support.

What method brings all Buddhas forth, and allows boundless wisdom to grow, so one may reach the far shore in all things? I pray you will clearly proclaim it.

Please teach the practice that nurtures my path, so I may cultivate sharp and clear wisdom, deeply uphold precepts without breaking them, and be free from all fears.

How can one not abandon the precepts? How can wisdom not diminish? How can one dwell peacefully in solitude? How can one increase in wisdom?

How can one enter the sublime Dharma, joyfully guarding precepts without regret? How can one keep the precepts without flaw? How can one understand the nature of conditioned existence?

How can one purify the three actions, and with an undefiled mind proceed toward Buddhahood? How can one purify bodily action? How can one remove the faults of speech and mind? How can one be free from a confused and tainted mind? I pray, World-Honored One, answer each question as I ask."

「童子！如是三昧名為因、名為相應、名為教、名為門、名為作、名為道行、名為無疑、名為師導、名為行順忍、名為忍地、名為除去不忍、名為智地、名為遠離無知、名為建立於智、名為方便地、名為菩薩遊行、名為親近勝丈夫、名為遠離惡丈夫、名為如來所說佛地、名為智者隨喜、名為愚者所棄、名為聲聞難知、名為非外道地、名為如來所攝、名為十力所知、名為諸天供養、名為梵王禮拜、名為帝釋隨後行、名為龍神曲躬、名為夜叉隨喜、名為緊陀羅所讚、名為摩睺羅伽歎美、名為菩薩所修、名為智者所求、名為得無上道物、名為非財食施、名為除諸眾生煩惱病藥、名為智藏、名為無盡辯才、名為出生諸教、名為除諸痛苦、名為知三界、名為渡筏、名為渡四流船、名為出生名譽、名為讚顯如來、名為如來利益、名為光讚十力、名為出生菩薩道德、名為慈滅恚怒、名為悲除惱害、名為歡喜寂靜於心、名為捨所悲人、名為穌息大乘人、名為能師子吼、名為佛道、名為一切法印、名為引導一切智、名為菩薩遊戲園苑、名為散壞魔軍、名為善逝衢術、名為成諸吉義、名為防捍讎敵、名為以法降怨、名為真實無畏、名為如實不妄求力、名為十八不共法根本、名為莊嚴法身、名為諸行威勢、名為莊嚴佛慧、名為棄諸愛著、名為悅佛長子、名為滿足佛智、名為非辟支佛地、名為清淨心、名為清淨身、名為成就解脫、名為無諸雜欲、名為無諸雜恚、名為非愚癡地、名為阿含智、名為能起諸術、名為除諸無明、名為滿足解脫、名為踊悅禪人、名為須見者眼、名為遊戲神通、名為能現神足、名為聞持陀羅尼、名為念持不忘、名為諸佛所加、名為導師方便、名為微細難知無相應者、名為捨於文字、名為深知義智、名為知見智、名為分別智、名為不可言說智、名為能調非智、名為質直者智、名為少欲者智、名為攝持精進、名為能持不忘、名為能銷諸苦、名為諸法無生、名為一言演說能知所有生滅諸趣，是名一切法體性平等無戲論三昧。」

"Youth! In this way, this samādhi is called a cause, called a correspondence, called a teaching, called a gate, called an action, called the practice of the path, called free of doubt, called a teacher's guidance, called the practice of conforming patience, called the ground of patience, called the removal of impatience, called the ground of wisdom, called freedom from ignorance, called establishment in wisdom, called the ground of skillful means, called the Bodhisattva's wandering, called drawing near to superior beings, called keeping distance from inferior beings, called the Buddha-ground spoken by the Tathāgata, called the rejoicing of the wise, called that which the foolish abandon, called hard for Śrāvakas to know, called not the ground of outside paths, called that which is embraced by the Tathāgata, called that which is known by the Ten Powers, called that which is honored by all devas, called that which is bowed to by Brahmā kings, called that which Indra follows after, called that to which nāga spirits bend low, called that in which yakṣas rejoice, called that which is praised by gandharvas, called that which mahoragas extol, called that which is cultivated by Bodhisattvas, called that which the wise seek, called the substance for attaining the unsurpassed path, called not the giving of wealth or food, called the medicine that removes the afflictions of all beings, called the treasury of wisdom, called inexhaustible eloquence, called the source that brings forth all teachings, called the removal of all suffering, called knowledge of the three realms, called a ferryboat, called the ship that crosses the four currents, called the bringer-forth of renown, called the praise and revelation of the Tathāgata, called the Tathāgata's benefit, called the radiant praise of the Ten Powers, called the bringer-forth of the Bodhisattva's virtue, called loving-kindness that quells anger, called compassion that removes harm, called joy that calms the mind, called equanimity that lets go of those in sorrow, called the rest and relief of people of the Great Vehicle, called the ability to roar the lion's roar, called the Buddha path, called the seal of all dharmas, called the guide to omniscience, called the Bodhisattva's pleasure garden, called the destroyer of Māra's armies, called the highway of the Sugata, called the accomplisher of all auspicious meanings, called the defense against enemies, called the subduing of resentment by Dharma, called true fearlessness, called the power of seeking according to reality without false seeking, called the root of the eighteen unshared dharmas, called the adornment of the Dharma body, called the majesty of all practices, called the adornment of the Buddha's wisdom, called the abandoning of all attachments, called the delight of the Buddha's eldest sons, called the fulfillment of the Buddha's wisdom, called not the ground of Pratyekabuddhas, called the pure mind, called the pure body, called the accomplishment of liberation, called freedom from mixed desires, called freedom from mixed anger, called not the ground of foolishness, called the wisdom of the Āgamas, called the ability to arouse all arts, called the removal of all ignorance, called the fulfillment of liberation, called the delight of those who practice dhyāna, called the eye for those who need to see, called the play of supernormal powers, called the ability to manifest the bases of supernormal power, called the dhāraṇī of hearing and retaining, called mindfulness that retains without forgetting, called that which is empowered by all Buddhas, called the skilled means of the guide, called subtle and hard to know, without anything corresponding to it, called the abandonment of letters, called the wisdom that deeply knows the meaning, called the wisdom of knowing and seeing, called discriminating wisdom, called inexpressible wisdom, called the ability to tame what is not wisdom, called the wisdom of the straightforward, called the wisdom of the modest, called the upholding of diligence, called the ability to retain without forgetting, called the ability to dissolve all suffering, called the non-arising of all dharmas, called the ability, in a single utterance, to know the arising and ceasing of all destinies—this is called the samādhi of the equality of the nature of all dharmas, free of conceptual elaboration."

「我念往劫六億佛，本生皆在耆闍山，

我於過去求道時，從彼諸尊聞斯定。

時彼六億最後佛，為世間親作光明，

號曰娑羅樹王佛，我從彼尊問是定。

我時生在剎利種，於諸王中最尊勝，

有子滿於五百數，具足一切諸伎能。

我時為彼無上尊，建立伽藍滿一億，

純用勝妙大栴檀，糅以金、銀及眾寶。

我時為王人愛樂，號曰毘沙謨達王，

為佛廣設諸供養，滿足萬八百億歲。

彼時最勝兩足尊，號曰娑羅樹王者，

於其七億六千年，住壽世間弘道化。

有八十億諸聲聞，三明、六通常在定，

住於漏盡最後身，如是聖眾無譏毀。

我備種種勝供具，供養渡諸惡趣者，

為欲利益諸人天，是以求於此三昧。

我與妻子俱出家，持彼佛教無與比，

於千四萬億歲中，我常諮問是三昧。

八萬那由偈稱讚、異異偈頌八億兆，

彼佛以此為他說，惟論此定之一品。

頭、目、手、足、并妻子，種種珍寶及飲食，

一切財貨無不捨，為求如是三昧故。

念昔百億諸如來，復有恒河沙數佛，

是等皆住耆闍山，宣說如是勝寂定。

皆同釋迦一名號，佛子同字羅睺羅，

給侍同名為歡喜，王城同號迦毘羅。

最第一雙世知者，同名目連、舍利弗，

世界同名為娑婆，彼佛俱出濁惡世。

我以諸供奉人尊，為欲行於菩提行；

諸供養具皆奉上，為欲誦持此定故。

發修勝行得此定，得斯定行無量種，

安住一切德行者，得是三昧則不難；

不著諸味離躁擾，不涉世俗無嫉妬，

安住大悲離瞋恚，得是三昧則不難；

遠俗不悕於世利，邪命清淨無煩惱，

於戒皎然無所畏，得是三昧則不難；

勇猛精進常不息，愛樂閑寂行頭陀，

安住無我妙法忍，得是三昧則不難；

善調伏心無戲論，安住威儀諸行等，

樂行捨施無慳悋，得是三昧則不難。

如來所有諸相好、及以十八不共法、

力、無畏等得不難，以能受持此定故。

佛眼所見諸眾生，假使一時俱成佛，

彼佛一一各壽命，千萬億數難思劫，

彼佛各有無量頭，猶如大海諸沙數，

一頭各有無量舌，其數亦如大海沙，

彼一一舌各稱揚，持定一偈之功德，

說其少分不能盡，何況書寫及受持？

若有順定頭陀德，天、修羅、鬼所愛護，

為諸王等常順從，受持難見寂定故。

彼有無邊無礙辯，宣說無量百千經，

於一切時常不斷，以持此經聞持藏。

若欲得見彌陀佛、及彼安樂世界等，

後大怖畏惡世時，應當聞持是三昧。

我今於汝有付囑，我人中尊自勸汝，

我涅槃後末世時，應當聞持是三昧。

十方所有一切佛，過去世中及現在，

彼佛皆學是三昧，得到無為佛菩提。

I recall that in past kalpas there were six hundred million Buddhas, All of whom had their birth on Mount Gṛdhrakūṭa. When I sought the Path in the past, I heard this concentration from those venerable ones. At that time, the last of those six hundred million Buddhas, Who acted as a light for the world and its kin, Was named King Sala Tree Buddha. I asked that venerable one about this concentration. I was then born in the kṣatriya class, Foremost and supreme among all kings. I had sons numbering five hundred in full, Possessing all manner of skills. At that time, for that Unsurpassed Honored One, I established monasteries numbering a full hundred million, Made purely of excellent, wondrous great sandalwood, Adorned with gold, silver, and many treasures. I was then a king beloved by the people, Named King Vaiśramaṇada. For the Buddha I abundantly made all offerings For a full ten thousand eight hundred million years. At that time, the supreme Two-Footed Honored One, The one named King Sala Tree, For seven hundred million sixty thousand years Dwelt in the world, spreading the Dharma and teaching. There were eight billion śrāvakas, With the three knowledges and six superpowers, always in concentration, Dwelling in the final body with outflows exhausted— Such a holy assembly was beyond reproach. I prepared various excellent offerings To honor the one who ferries beings across evil destinies. Wishing to benefit humans and celestial beings, I therefore sought this samādhi. I went forth from home with my wife and children, Upholding that Buddha's teaching beyond compare. For a thousand four hundred million years, I constantly inquired about this concentration. Eighty thousand nayutas of verses in praise, and eight hundred million trillion various verses— That Buddha spoke these for others, Discussing only this one chapter of concentration. Head, eyes, hands, feet, and wife and children, Various precious treasures and food and drink— All wealth and goods I gave up without exception, For the sake of seeking such a concentration. I recall a hundred million past Tathāgatas, And further Buddhas numerous as the Ganges' sands. All of these dwelt on Mount Gṛdhrakūṭa, Proclaiming such a supreme, tranquil concentration. All shared the same name, Śākyamuni; Their Buddha-sons shared the name Rāhula; Their attendants shared the name Joyful; Their royal cities shared the name Kapilavastu. The foremost pair of world-knowers Shared the names Maudgalyāyana and Śāriputra. Their worlds shared the name Sahā; Those Buddhas all appeared in an evil age of defilement. I honored the Teacher of Humans with all offerings, Wishing to practice the Bodhisattva path. All offerings I presented For the sake of reciting and upholding this concentration. Those who cultivate supreme practices attain this concentration; The practices of this concentration are immeasurable in kind. Those who abide in all virtuous practices Attain this samādhi without difficulty. Not clinging to flavors, free from restlessness, Not entangled in worldly affairs, without jealousy, Abiding in great compassion, free from anger— They attain this samādhi without difficulty. Far from the mundane, not seeking worldly gain, With pure livelihood, free from afflictions, Spotless in precepts, fearing nothing— They attain this samādhi without difficulty. With courageous diligence, never resting, Loving quiet seclusion, practicing dhutaṅga, Abiding in the wondrous patience of non-self— They attain this samādhi without difficulty. Well-taming the mind, free from idle speculation, Abiding evenly in dignified conduct, Joyfully practicing giving without stinginess— They attain this samādhi without difficulty. All the Buddha's marks and excellences, Together with the eighteen exclusive dharmas, Powers, fearlessness, and the rest—these are not hard to attain, Because one can uphold this concentration. All beings seen by the Buddha's eye— Even if they all became Buddhas at once, Each of those Buddhas' lifespans Would be incalculable kalpas of millions of billions, And each of those Buddhas would have immeasurable heads, Numerous as the sands of the great ocean. Each head would have immeasurable tongues, Also numerous as the great ocean's sands. Each of those tongues would proclaim The merit of upholding a single verse of this concentration, And could not exhaust even a small portion of it— How much less could writing and upholding it be exhausted? If one accords with the dhutaṅga virtues of this concentration, One is protected by celestials, asuras, and ghosts, And kings and others always follow along, Because one upholds this rarely seen, tranquil concentration. Such a one has boundless, unobstructed eloquence, Proclaiming immeasurable hundreds of thousands of sutras, Never interrupted at any time, Because upholding this sutra, one receives the treasury of retention. If one wishes to see Amitābha Buddha And that Land of Bliss and so forth, In a later age of great fear and evil, One should hear and uphold this concentration. I now entrust this to you; I, the Honored One among humans, myself urge you: After my nirvana, in the final age, You should hear and uphold this concentration. All Buddhas in the ten directions, In past ages and in the present— Those Buddhas all learned this concentration, And attained the unconditioned Buddha-enlightenment.

「童子！何者如來實德名號？若菩薩摩訶薩住阿蘭若樹下空閑，靜默獨坐當如是學，謂如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，積集如來勝妙功德，修諸善根而不壞失，以大忍力得諸相花及隨形好而自莊嚴，可愛色中最為增上。覩者無厭，敬信愛樂，於諸智慧無能奪者，不可壞力化諸眾生，為菩薩之父、為賢聖之王、為向涅槃導師，無邊智慧、無量辯才。梵音清雅，言聲辯暢，相好希奇，有目瞻仰，隨所觀處欲捨不能。得無比身，不為欲染、不為色染，過無色界，遠離諸苦、棄捨諸法。解脫諸界非入相應，斷除諸結盡諸渴愛，渡於四流滿足智慧，安處涅槃住於實際。

"Youth! What is the Tathagata's name of true virtue? If a Bodhisattva Mahasattva dwells in a forest hermitage beneath a tree, in a quiet, secluded place, sitting alone in silence, he should contemplate in this way: the Tathagata, the Worthy One, the Fully Enlightened One, the Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Supreme One, the Tamer of Men, the Teacher of Devas and Humans, the Buddha, the World-Honored One—he accumulates the Tathagata's supreme and wondrous merit, cultivates all wholesome roots without letting them deteriorate, and through the power of great patience attains the flower of the marks and the secondary characteristics with which he adorns himself, supreme among all lovely forms. Those who behold him never tire; he inspires reverence, faith, and joyful devotion. No one can rob him of his wisdom. With his indestructible power he transforms all beings. He is the father of Bodhisattvas, the king of sages and saints, the guide who leads toward Nirvana, possessed of boundless wisdom and immeasurable eloquence. His Brahma voice is pure and elegant, his words fluent and clear; his marks and characteristics are rare and wondrous. All who have eyes gaze upon him and, wherever they look, cannot bring themselves to turn away. He has attained the peerless body—unstained by desire, unstained by form, beyond the formless realm, far removed from all suffering, having abandoned all dharmas. Liberated from all realms, he does not enter into correspondences; he has cut off all fetters, exhausted all craving, crossed the four streams, fulfilled wisdom, and is established in Nirvana, dwelling in ultimate reality."

「於無量數千劫中，不能說盡如來德，

久集一切妙善根，為求如是勝定故；

莊嚴美女姝妙身，最上希奇可樂色，

我本決施無悔心，為求如是勝定故；

捨所重財及僮僕、摩尼大寶與金銀，

以勝上心而施彼，為求如是三昧故；

以摩尼寶珠、瓔珞、天冠臂印及金繩，

昔曾奉施諸尊師，為求如是勝定故。

諸妙香花無量果，皆是犍陀婆師香，

我以此花散佛塔，增上淳至勝妙心。

我以無量諸法施，歡喜開導諸眾生，

於諸名聞及利養，我初不起如是心：

『我本集於頭陀德。』獨在樹下默無言，

無量慈悲愍眾生，為求無上菩提果。

共住同戒無違諍，愛語常流潤澤音，

言詞柔軟人樂聞，一切見之無厭捨。

住於他舍離家慳，無量億生不嫉妬，

歡喜常自行乞食，於諸請召皆棄捨。

若有多聞能受持，於此三昧四句偈，

如是便為供養我，以勝上心而尊敬。

我昔行於種種施，長夜於戒而不犯，

以無量種供養佛，為求如是寂定故。

我於無量世界中，滿中摩尼而廣施，

聞是三昧持一偈，此福過彼不可量。

一切所有種種花，及諸妙香甚希有，

供養一切諸如來，樂修善根無量劫。

世間所有諸伎樂、勝妙飲食及寶衣，

無量劫中增上心，常以供養諸十力。

若人興於菩提願，當獲無上大法王；

若人於此三昧經，聞說一偈福過彼。

於恒河中所有沙，爾所劫數說其利，

敷演彼德不能盡，以持無量福定故。

For countless thousands of kalpas, the Tathagata's virtues cannot be fully told. Long have I gathered every root of wondrous goodness, seeking this supreme concentration. With adorned beautiful women and lovely forms, the finest, rarest, most delightful colors— I gave them all with unwavering resolve, seeking this supreme concentration. I gave away cherished wealth and servants, great wish-fulfilling jewels, gold and silver— I gave these to others with a supreme heart, seeking this samadhi. With wish-fulfilling jewels, necklaces, celestial crowns, arm seals, and golden cords, I once offered them to revered teachers, seeking this supreme concentration. All the wondrous incense, flowers, and countless fruits, all from the gandharva's incense— I scattered these flowers at the Buddha's stupa, with a supreme, sincere, and wondrous heart. With countless gifts of Dharma, I joyfully guided and opened the way for living beings. For fame and material gain, I never once gave rise to such a thought. "I have long gathered the virtues of ascetic practice." Alone beneath a tree, silent and wordless, With boundless compassion for living beings, seeking the fruit of supreme Enlightenment. Living together in the same precepts, without conflict or dispute, with loving words that always flow like gentle rain, With soft and gentle speech that people delight to hear, all who see such a one never tire of it. Dwelling in others' homes, free from the stinginess of householders, for countless millions of lives without jealousy, Joyfully always going on alms rounds, abandoning every invitation. If there is one who has heard much and can uphold even a four-line verse of this samadhi, That person thereby makes offerings to me, honoring me with a supreme heart. In the past I practiced all kinds of giving, and through the long night never broke the precepts. I made offerings to the Buddha in countless ways, seeking this tranquil concentration. In countless worlds, I widely gave away wish-fulfilling jewels filling them all. Hearing this samadhi and upholding even one verse—that merit surpasses the former beyond measure. All kinds of flowers and rare, wondrous incense, Offered to all Tathagatas, joyfully cultivating roots of goodness for countless kalpas. All the music in the world, excellent food and beverages, and precious clothing— For countless kalpas with an exalted heart, always offering to the Ten-Powered One. If a person arouses the vow for Enlightenment, they shall attain the supreme Great Dharma King; If a person hears even one verse of this samadhi sutra explained, their merit surpasses that. As many as the sands of the Ganges River, for that many kalpas I could tell its benefits, Yet I could never fully describe those virtues, because of upholding this boundless merit and concentration.

「於彼佛所聞如是，無上勝妙之利益，

是故我今為汝說，諸佛所說勝三昧。

七億三千萬佛所，我於過去曾供養，

彼諸一切如來等，亦說如是修多羅。

由此能入大悲心，是故顯說此三昧，

若有習學多聞者，得如來智則不難。

若能於彼末世時，世間導師滅度後，

有諸毀法惡比丘，於彼多聞不悕樂。

雖說戒法而得活，自於戒法不樂行；

雖說禪定而得活，自於禪定不樂行；

雖說智慧而得活，自於智慧不樂行；

雖說解脫而得活，自於解脫不樂行；

雖說知見而得活，自於知見不樂行。

如人口說：『栴檀香，於諸香中最為上。』

有人問彼說香者：『汝所說香自有不？』

答云：『我實不聞香，但由說香而得活。』

於佛滅後末惡世，有不應式諸比丘，

雖說戒法而得活，不能自行於戒法；

於佛滅後末惡世，有不應式諸比丘，

雖說定法而得活，不能自行於定法；

於佛滅後末惡世，有不應式諸比丘，

雖說慧法而得活，不能自行於慧法；

於佛滅後末惡世，有不應式諸比丘，

雖說解脫而得活，不能自行解脫法；

於佛滅後末惡世，有不應式諸比丘，

雖說知見而得活，不能自行知見法。

譬如貧賤為他欺，後時富貴人所敬，

人、天、龍、鬼、鳩槃荼，終不供養無定者。

若得三昧微妙地，智者便得廣智藏，

為彼人天之所敬，能以上施施眾生。

我聞如是之利益，最為勝上佛所演，

親屬、資財皆悉捨，為欲聞說是三昧。」

月光童子心歡喜，合掌向佛說是言：

「我於佛仙滅度後，當護持此佛勝法。

於自身命能棄捨、及諸世間種種樂，

於後惡世怖畏時，當護持是勝妙定。

我見世間無量苦，興大悲心而欲拔，

於彼復起大慈心，而為說此勝三昧。」

眾中五百人咸起，亦願護持是三昧。

童子於彼為上首，亦共持此勝三昧。

"At that Buddha's dwelling I heard such supreme and wondrous benefit, therefore I now speak it for you — this supreme samādhi taught by all Buddhas. At the places of seven hundred thirty million Buddhas I made offerings in the past, and all those Tathāgatas likewise taught this sūtra. Through this one can enter the mind of great compassion; therefore this samādhi is revealed and taught. If there are those who study and learn with much hearing, gaining the Tathāgata's wisdom will not be difficult. If in that future age of ending times, after the world's guiding teacher has passed into nirvāṇa, there are evil monks who destroy the Dharma, they take no joy in much hearing. Though they speak the Dharma of precepts and thereby make a living, they themselves take no joy in practicing the precepts; though they speak of meditation and thereby make a living, they themselves take no joy in practicing meditation; though they speak of wisdom and thereby make a living, they themselves take no joy in practicing wisdom; though they speak of liberation and thereby make a living, they themselves take no joy in practicing liberation; though they speak of knowing and seeing and thereby make a living, they themselves take no joy in practicing knowing and seeing. It is like a person who says with the mouth: 'Sandalwood fragrance is the finest among all fragrances.' Someone asks that person who speaks of the fragrance: 'Do you yourself have the fragrance you speak of?' He answers: 'I truly do not smell the fragrance; I merely make a living by speaking of fragrance.' After the Buddha's nirvāṇa, in the evil age of ending times, there are monks who are unworthy, though they speak the Dharma of precepts and thereby make a living, they cannot themselves practice the precepts; after the Buddha's nirvāṇa, in the evil age of ending times, there are monks who are unworthy, though they speak the Dharma of concentration and thereby make a living, they cannot themselves practice concentration; after the Buddha's nirvāṇa, in the evil age of ending times, there are monks who are unworthy, though they speak the Dharma of wisdom and thereby make a living, they cannot themselves practice wisdom; after the Buddha's nirvāṇa, in the evil age of ending times, there are monks who are unworthy, though they speak of liberation and thereby make a living, they cannot themselves practice the Dharma of liberation; after the Buddha's nirvāṇa, in the evil age of ending times, there are monks who are unworthy, though they speak of knowing and seeing and thereby make a living, they cannot themselves practice the Dharma of knowing and seeing. Just as a poor and lowly person is cheated by others, and later when rich and noble is respected by people — humans, devas, nāgas, ghosts, and kumbhāṇḍas never make offerings to one without concentration. If one attains the subtle ground of samādhi, the wise one then gains a vast treasury of wisdom, and is revered by humans and devas, and can give abundantly to sentient beings. I have heard such benefit, the most supreme proclaimed by the Buddha; relatives and wealth I will entirely renounce, desiring to hear and speak this samādhi." The youth Candraprabha, joyful at heart, joined his palms toward the Buddha and spoke these words: "After the Buddha, the sage, has passed into nirvāṇa, I will protect and uphold this supreme Dharma of the Buddha. I can abandon my own body and life, and all the various pleasures of the world; in the later evil age, in times of fear, I will protect and uphold this supreme and wondrous samādhi. I see the immeasurable suffering of the world and arouse a great compassionate mind to pull beings out; and toward them I further arouse a great loving heart, and for their sake I will teach this supreme samādhi." Five hundred in the assembly all rose, also vowing to protect and uphold this samādhi. The youth was foremost among them, together upholding this supreme samādhi.

佛言：「童子！諦聽諦聽，當為汝說。謂：一、能寂滅於心，二、無所起，三、無和合智，四、棄捨重擔，五、得如來智，六、成佛威力，七、治其欲著，八、滅除瞋恚，九、斷離愚癡，十、住心相應，十一、捨不住心，十二、樂欲善法，十三、欲奪有為，十四、安住正信，十五、夜常覺悟，十六、不捨禪定，十七、增已生善，十八、於生不樂，十九、不造諸業，二十、不計內入，二十一、不計外入，二十二、不讚自身，二十三、不毀他人，二十四、不在俗家，二十五、戒行淳熟，二十六、無能輕欺，二十七、有大福德，二十八、自知，二十九、不輕躁，三十、安住威儀，三十一、捨麁惡言，三十二、無怒恚心，三十三、救護於彼，三十四、護善知識，三十五、護持密語，三十六、於諸眾生不起害心，三十七、不惱持戒，三十八、恒柔軟語，三十九、不依三界，四十、於一切智而得順忍。」

The Buddha said: "O Youth, listen carefully and pay close attention—I will explain them to you. They are: first, the ability to calm and still the mind; second, to remain free from all arising; third, to have no wisdom of harmonizing; fourth, to lay down the heavy burden; fifth, to attain the Tathagata's wisdom; sixth, to accomplish the Buddha's power; seventh, to govern one's attachment to desire; eighth, to eliminate anger and hatred; ninth, to cut off and abandon delusion; tenth, to abide in accordance with the mind; eleventh, to relinquish the mind that does not abide; twelfth, to delight in and aspire to wholesome Dharma; thirteenth, to wish to seize the conditioned; fourteenth, to abide securely in right faith; fifteenth, to remain constantly awake through the night; sixteenth, to never relinquish meditation; seventeenth, to increase wholesome qualities already arisen; eighteenth, to take no delight in birth; nineteenth, to create no karmic actions; twentieth, to not calculate inner sense-fields; twenty-first, to not calculate outer sense-fields; twenty-second, to not praise oneself; twenty-third, to not disparage others; twenty-fourth, to not dwell in lay households; twenty-fifth, to have fully matured in moral discipline; twenty-sixth, to be incapable of being slighted or deceived; twenty-seventh, to possess great merit; twenty-eighth, to know oneself; twenty-ninth, to be free from frivolity; thirtieth, to abide securely in dignified conduct; thirty-first, to abandon coarse and harsh speech; thirty-second, to have no mind of anger or hatred; thirty-third, to protect and rescue others; thirty-fourth, to protect good spiritual friends; thirty-fifth, to guard and uphold secret words; thirty-sixth, to harbor no harmful thoughts toward any being; thirty-seventh, to not trouble those who keep the precepts; thirty-eighth, to always speak gentle words; thirty-ninth, to not rely on the three realms; fortieth, to attain receptive acceptance regarding all wisdom."

「我已開於甘露門、我已說諸法自性、

我已示於生死過、我已開顯涅槃利，

我已教離惡知識、常當親近善知識、

離諸憒眾住寂靜、常修慈心而不絕、

於清淨戒常護持、歡喜樂於頭陀行，

若能常習於捨慧，得是三昧則不難。

此能得於寂滅地，終不墮在聲聞地，

必當證於佛智慧，剋獲諸佛無量德。

見諸眾生有智器，為說佛慧以示之，

若能發求無上智，得是三昧則不難。

若為食起嫉妬心，當觀食已無有淨，

用功無量乃得成，若深觀此能得定。

無物能將此定來，必由淨戒之所起，

諸法體性常寂然，凡夫無智不能會。

若能心住於寂定，是人一切常有佛，

人尊恒見諸眾生，常修如是寂滅定。

念佛相好及德行，能使諸根不亂動，

心無迷惑與法合，得聞得智如大海。

智者住於此三昧，攝念行於經行所，

能見千億諸如來，亦值無量恒沙佛。

若人心有迷惑者，於佛法中取限量，

於無量中無有量，如來諸德不思議。

一切世間無與比，何況而能有過者？

諸智諸德皆相應，於此不疑定成佛。

得如來身紫金色，一切端妙為世親，

緣於如是心安住，乃名得定之菩薩。

此緣佛相是有作，能除一切有相想，

然後安住於無相，乃能達於諸法空。

能得安住於法身，知一切有而無有，

無有之相修習已，然後觀佛非色身。

我今為汝善說之，彼彼趣於如是處，

所謂覺知諸緣事，無量思量常不斷。

若有能生如是心：『念佛相好及智慧。』

彼人能修如是念，一心趣向無退轉，

若行、若坐、若經行，於諸佛智無疑惑。

得無疑已作是願：『令我得佛三界尊。』

必當得見諸如來，入佛法中能選擇。

於此三昧而起已，稽首禮於十方佛，

身、口及意皆清淨，讚歎諸佛常不斷，

常修如是念佛相，日夜恒見諸如來。

若遇垂死最重疾，痛惱逼迫極無聊，

念佛三昧常不捨，不令苦切奪此心。

彼人自解是法故，則知一切諸法空，

以住如是諸教門，於菩薩行不厭惡。

得聞如是利益已，求於如來無等智，

於後不生追悔心，最上菩提難得故。

我今為汝無量說，汝於此法若不行，

如人雖持良妙藥，於自身病不能治。

是故應當知選擇，所謂求於勝三昧，

戒、聞、布施常修習，得是三昧則不難。」

“I have opened the gate of nectar; I have taught the intrinsic nature of all phenomena; I have shown the faults of birth and death; I have revealed the benefit of Nirvana. I have taught you to avoid bad friends and always draw near good friends, to leave noisy crowds and dwell in stillness, to cultivate a compassionate mind without cease, to always guard pure precepts, to rejoice in and delight in ascetic practices. If one can constantly cultivate renunciation and wisdom, attaining this samadhi will not be difficult. This can bring one to the ground of still cessation, and one will never fall onto the level of the Śrāvakas; one will certainly realize the Buddha’s wisdom and obtain the immeasurable virtues of the Buddhas. Seeing that living beings have the capacity for wisdom, one teaches them the Buddha’s wisdom and reveals it to them. If one can arouse the aspiration for supreme wisdom, attaining this samadhi will not be difficult. If, because of food, one gives rise to jealousy, one should contemplate that after eating there is nothing pure. It is accomplished only through immeasurable effort; if one deeply contemplates this, one can attain concentration. Nothing can bring this concentration about; it must arise from pure precepts. The intrinsic nature of all phenomena is always quiescent, but ordinary people, lacking wisdom, cannot understand it. If one can settle the mind in still concentration, that person always has the Buddha in all things. The Honored One constantly sees all living beings and constantly cultivates such still cessation and concentration. Recollecting the Buddha’s marks and virtues can keep the faculties from becoming disturbed and agitated. When the mind is free of confusion and unites with the Dharma, one hears and gains wisdom like the great ocean. The wise dwell in this samadhi, gather their thoughts, and practice walking meditation. They can see a thousand billion Tathāgatas and also encounter Buddhas as numerous as the sands of the Ganges. If a person’s mind is confused, they grasp limits within the Buddha Dharma. Within the immeasurable there is no measure; the Tathāgata’s virtues are inconceivable. Nothing in all the world can compare with them, how much less could anything surpass them? All wisdoms and all virtues correspond to them; without doubt in this, one will certainly become a Buddha. One gains the Tathāgata’s body, purple-gold in color, wholly adorned and excellent, as Vasubandhu in the world. By relying on such a mind and dwelling in it, one is then called a bodhisattva who has attained concentration. This reliance on the Buddha’s marks is conditioned; it can remove all perceptions of signs. Only then does one dwell in signlessness and is able to reach the emptiness of all phenomena. One can attain dwelling in the Dharma body, knowing all existents as nonexistent. Having cultivated the sign of nonexistence, one then contemplates the Buddha as not a physical body. I now teach this well for you; each and every one proceeds to such a place, namely, awakening to and knowing all conditioned matters, with immeasurable reflection that is never cut off. If one can give rise to such a mind: ‘I recollect the Buddha’s marks and virtues and wisdom,’ that person can cultivate such recollection, single-mindedly turning toward it without regression, whether walking, sitting, or practicing walking meditation, without doubt regarding the wisdom of the Buddhas. Having gained freedom from doubt, one makes this vow: ‘May I attain Buddhahood and become the Honored One of the three realms.’ One will certainly see all Tathāgatas and be able to choose within the Buddha Dharma. Having risen from this samadhi, one bows in homage to the Buddhas of the ten directions. Body, speech, and mind are all purified, and one praises the Buddhas without cease. Constantly cultivating such recollection of the Buddha’s marks, day and night one always sees all Tathāgatas. If one meets with the gravest illness, at the point of death, oppressed by pain and utterly helpless, one never abandons the samadhi of Buddha Recitation and does not let bitter suffering seize this mind. Because that person understands this Dharma for themselves, they know the emptiness of all phenomena. By dwelling in such teachings, one does not become averse to the bodhisattva path. Having heard such benefits, one seeks the Tathāgata’s unequaled wisdom and afterward does not give rise to regret, because supreme enlightenment is hard to attain. I now speak immeasurably for you; if you do not practice this Dharma, you are like a person who, though holding excellent medicine, cannot cure their own illness. Therefore, you should know how to choose, namely, by seeking the supreme samadhi. Always cultivating precepts, learning, and generosity, attaining this samadhi will not be difficult.”

About 月燈三昧經

84,548 · about 282 min

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