菩薩瓔珞經識定品第二
Chapter 2: The Determination of Consciousness
爾時，座上有寶王菩薩，即從坐起長跪叉手，前白佛言：「唯然，世尊！菩薩所習意識瓔珞，多所開寤靡不蒙度，如今十方恒沙如來，及去來今諸滅度者，云何修學瓔珞戒品，使至彼岸，令眾生類普聞香熏？」
At that time, the Bodhisattva Jewel King rose from his seat, knelt with hands joined, and addressed the Buddha, saying: "O World-Honored One! The teachings of the Bodhisattva's adorned consciousness awaken and liberate all beings. How should one cultivate and learn these adorned precepts, so as to reach the far shore, and allow all beings everywhere to be perfumed by their fragrance?"
爾時，世尊告寶王曰：「諦聽諦聽！善思念之！吾今為汝敷演其義。菩薩習行戒品瓔珞，功德香熏自瓔珞身。」
At that time, the World-Honored One said to Jewel King, "Listen carefully and reflect deeply! I will now explain the meaning to you. When a Bodhisattva cultivates the practice of the Precepts, the fragrance of virtue adorns and purifies their own being."
寶王對曰：「願樂欲聞。」
The King of Treasures replied, "I am eager and delighted to listen."
世尊告曰：「奉遵道法，乃修戒定解脫之慧，勸眾生類篤信於戒，願其志性各充所願，曉了隨宜不失本誓，兼除一切愚惑之心。嚴淨道場具眾品宜，不以麁獷使經其心，志常慕及一生補處。總持正法深遠之藏，意恒遊戲百千三昧，感動變化無以為喻，一切萬物悉皆無常，難得之寶不可恃怙。行權方便而無所住，眾生心惑不解正道，心著吾我不明無常。
The World-Honored One replied: "To follow the Dharma is to cultivate the wisdom of discipline, concentration, and liberation. Encourage all beings to deeply trust in discipline, so that each may fulfill their aspirations according to their nature. Understand what is appropriate without abandoning their original vows, and remove all deluded and confused thoughts. Purify the place of practice and prepare all necessary offerings, without allowing coarse or harsh thoughts to disturb the mind. Always aspire to reach the stage of one lifetime away from Buddhahood. Uphold the profound treasury of the true Dharma, and let the mind constantly dwell in countless meditative states. The power to move and transform others is beyond description. All things in the world are impermanent; even rare treasures cannot be relied upon forever. Practice skillful means without attachment. Sentient beings are confused in mind and fail to understand the true path, clinging to self and unaware of impermanence."
「菩薩誓心為分別說，了一切空虛而不真，雖崇大道不捨二乘，所遊之剎莫不蒙慶，轉加精進倍行道業，於諸經法去其妄想。菩薩法要不離十地，以次上位不越其敘，加以智慧消眾塵勞，不及道者自致道門。恒念剋責意自念言：『施為是誰？受者何人？』如觀財寶皆無有主，設有毀辱當自制意，後若受報端正殊妙，所遊之處見莫不歡。
"Bodhisattvas vow to explain their minds, understanding that all things are empty and unreal. Though they revere the Great Path, they do not abandon the Two Vehicles. Every realm they visit receives blessings, and they redouble their diligence, advancing along the path of practice. Let go of deluded thoughts toward all scriptures and teachings. The essential Dharma of the Bodhisattva does not depart from the Ten Stages; one ascends to each higher level without skipping ranks, using wisdom to dissolve all afflictions. Even those not yet on the path find themselves at its gate. Always remain mindful and introspective, asking yourself: 'Who is the giver? Who is the receiver?' Regard all wealth and possessions as ownerless. Should you face insult or disgrace, restrain your mind. Later, when you receive rewards, they will be sublime and beautiful. Wherever you go, seeing or being seen will bring joy to all."
「若見貧匱裸形體者，躬自入海致如意珠，語以正法令知返復，以甘露法消竭眾難，念不馳泆。是故，寶王！菩薩道果之所瓔珞，意得自在，復以勇猛大力之教，建立訓導莫不隨順。若行若坐不離十念，心在三尊未曾忽忘，了知地獄苦痛之惱，至心寂靜去塵勞垢，眾惡不犯無能迴轉，應於正理奉修禁法，德光普照皆蒙潤澤。自計所有無所貪悋，施佛眾僧不興想著，或以權慧與王交接，輒能使王捐棄高位，若有人來求索頭目眼耳鼻口，即能惠施不逆人意。」
"When you see people who are poor, destitute, and naked, go into the ocean yourself to find the Wish-Fulfilling Jewel. Teach them the true path so they learn to turn back and reflect. Use the nectar of the Dharma to dissolve all difficulties, and keep your mind from straying or wandering.
Therefore, Jewel King! The results of the Bodhisattva path are the true adornments. The mind attains freedom, and then, with the power of courageous and vigorous teaching, you guide and instruct, and everyone follows willingly. Whether walking or sitting, you never leave the Ten Recollections. Your mind remains fixed on the Three Jewels, never forgetting them. You clearly understand the pain and suffering of the hells. With a peaceful and still mind, you remove the dirt and stains of afflictions. No evil deeds are committed, and nothing can turn you back. You follow true principles, uphold and practice precepts. Your virtuous light shines everywhere, nourishing all beings. You consider all you own without attachment or greed, giving to the Buddha and the monastic community without generating possessive thoughts. Sometimes, using skillful wisdom and expedient means, you interact with kings and can even make them give up their high positions. If someone comes asking for your head, eyes, ears, nose, mouth or limbs, you give them freely without refusing anyone's request."
爾時，座上一切弟子諸菩薩等，聞此功勳瓔珞之德，踊躍歡喜不能自勝，思惟深邃善心生焉，各自興敬僉共供養，散眾名華若干珍寶，一時同聲稱歎其德：「我等宿福而遇善利，乃聞殊妙瓔珞之訓。若當眾生聞斯法教，勸發菩薩識定之要，諸福功勳不可稱量，安住所演諦而不虛。設有菩薩遭遇此識定瓔珞者，觀了諸法解無處所，識定瓔珞，神心澹然，不復貪食樂念為食，所可勸助興致福業。
At that time, all the disciples and bodhisattvas present in the assembly heard of the merits of the majestic garland of adornment. They were overcome with joy, unable to contain themselves, and in their deep contemplation, virtuous thoughts arose. Each one respectfully offered devotion and made offerings together, scattering various precious flowers and treasures. In unison, they praised this virtue: "Through the blessings of our past lives, we have encountered this profound benefit and heard this extraordinary teaching of the glorious garland. If living beings hear this Dharma, and are inspired to awaken to the essential stability of the bodhisattva path, their meritorious blessings will be immeasurable; the teachings they uphold will be true and not in vain. Should a bodhisattva encounter this garland of awareness and stability, they will perceive all phenomena, understanding that they have no fixed abode. With this garland of awareness and stability, their mind becomes calm and peaceful; they no longer crave physical food, delighting in the nourishment of thought. Through this, they foster and accumulate wholesome karma."
「吾於昔佛上五百華，建志弘誓自致成佛，道果不朽興隆正法。復以禁戒消除眾垢，救彼眾苦如救頭然，令眾厄難必得濟度。自念往昔入海求寶，遭摩竭魚及水形山，吾為導主入識定瓔珞，尋有善神將示好道，快樂安隱還至本邦。斯由願誓精進不退，入禪正受無若干想，諸佛世尊之所遊堂，勸使眾生生於梵天及無想天，皆是識定瓔珞所致。
"In the past, before countless Buddhas, I offered five hundred flowers and made a great vow to attain Buddhahood. When my path is perfected and my work is done, the right Dharma will flourish. I also uphold the precepts to eliminate all defilements and rescue beings from suffering, as urgently as if saving my own head from fire, ensuring their deliverance from every difficulty and disaster.
I recall a past life when I went to sea in search of treasure. I encountered a huge Makara fish and mountains of water. As the leader on that voyage, I entered the realization of the 'Garland of Meditative Concentration.' Soon, benevolent spirits appeared, showing me the right path, and I returned safely and joyfully to my homeland. All of this was due to my unwavering vows, diligent effort, and entry into deep meditation without any false thoughts. This is the realm where all Buddhas and World-Honored Ones dwell.
They encourage beings to be reborn in the Brahma Heavens and the Heaven of No-Thought. All of these achievements come from realizing the 'Garland of Meditative Concentration.'"
「若在人間十方國土，隨俗染化講度世道，復以十善諸道果證，利益眾生令達空慧，宣示一切不違聖教，解知本空都無所造，所殖德本不自為己，皆使獲於道法之果。設法傾沒能為重任，若遭苦惱永無憂慼，亦無妄想識著心者，將養身口使不漏失，以權方便深入生死，為說八解正受之味，建立世俗慕崇佛道。或演一教或若干品，趣引令入在聖賢律，漸漸牽示而滅度之，能令正法住若干劫。有餘眾生，令至無餘寂然泥洹，無生老死受形之患，不依四大地水火風。諸在邪見愚惑之部，示以正見一道之法。
When such a person dwells among the ten directions in the human world, they adapt to local customs and teach the path of liberation in everyday life. They further use the ten wholesome deeds and the fruits of the path as guides to help living beings attain the wisdom of emptiness. They proclaim the Dharma without contradicting the sacred teachings, explaining that all things are originally empty and that nothing is truly created. The roots of merit they cultivate are not for their own sake, but so that all may attain the fruit of the Way.
If the Dharma is in decline, they take on the heavy responsibility. Though they encounter suffering and affliction, they remain forever free from worry and sorrow, and are without deluded thoughts or clinging consciousness. They care for body and speech so that nothing leaks away, and skillfully enter the cycle of birth and death through skillful means. They teach the flavor of the eight liberations and calm abiding, helping worldly people to develop a longing for and reverence toward the Buddha's path.
Sometimes they teach one teaching, sometimes many; they skillfully guide people into the laws of the noble saints, gradually leading them and bringing them to liberation. They enable the true Dharma to remain in the world for many eons. For those living beings with remaining attachments, they guide them to the unconditioned, still Nirvana—free from birth, aging, death, and the suffering of physical form, not dependent on the four great elements of earth, water, fire, or wind.
For those who dwell in false views and ignorance, they reveal the correct view—the One Path of the Dharma.
「若在閑處修十二法勤苦之行，燕坐樹下而無所猗，思惟禪法唯空為務，一心靜定而無謬錯。菩薩識定瓔珞之寶，亦不念色有相無相，相自虛寂種好亦爾，分別內外了之為一，三世空寂無去來今，以識定心。復觀五陰性諸衰持入，為從何來、復從何滅？一一分別知為巧偽，非有生滅不興希望。亦復不見有是有非，不因心意得發道教，識興則興識滅則滅，不見相像亦無我想。亦復不著住立處所，內外六塵亦復如是。計挍耳目尚無所有，何況當有見聞之事？此則不然。
If you are cultivating the twelve practices diligently in a quiet place, sitting beneath a tree with no attachments, contemplating meditation with emptiness as your sole focus, with a settled mind in deep stillness free from error—such a bodhisattva recognizes the precious adornment of meditative concentration. They do not dwell on whether form has characteristics or lacks them; characteristics are inherently empty and still, and so too are subtle marks. They discern the inner and outer worlds, realizing them as one. The three times—past, present, and future—are empty and still, with no coming or going. With this concentrated mind, they further contemplate the five aggregates, the sense faculties, and their objects. From where do they arise? To where do they vanish? Examining each one, they recognize them as deceptive illusions. They neither arise nor cease, and no hope is placed in them. They do not see existence or non-existence. The path of awakening is not stirred by the mind’s intentions; when awareness arises, it arises; when it ceases, it ceases. They perceive no form or image, nor any notion of self. They do not cling to any fixed abode. The six sense faculties and their objects are also like this. If even the ears and eyes themselves have no real existence, how could there be any such thing as seeing and hearing? This is simply not the case.
「寶王當知，菩薩瓔珞心識定法，不起不滅亦無終始，緣起則起、緣滅則滅，起不見起、滅不見滅，內自思惟增減之意，無苦樂想。所以然者，離吾我念，雖復在欲眾惱之中心無染著，以遠三界欲色無色，意如金剛不可沮壞。知本宿命究竟根元，而斷諸結不以為難，不見有極不見無極，是謂菩薩識定瓔珞。
Jewel King, you should know that the Bodhisattva's jeweled garland of mind-consciousness and meditative concentration neither arises nor ceases, has no beginning or end. It arises when conditions arise, ceases when conditions cease—yet in arising, it does not see itself as arising; in ceasing, it does not see itself as ceasing. Within, one contemplates thoughts of increasing and decreasing, yet there is no perception of suffering or pleasure. Why is this? Because one has abandoned the notion of a self. Even while dwelling amid desires and all kinds of afflictions, the mind remains unstained. Having transcended the three realms of desire, form, and formlessness, the mind is like a diamond, unbreakable. One knows the fundamental root of past lives, and cutting through all bonds is not considered difficult. One sees neither an ultimate end nor an absence of an ultimate end—this is what is called the Bodhisattva's jeweled garland of meditative concentration on consciousness.
「隨世訓誨恭奉尊長，不望其報，於百千劫勤修精進，具足成就道慧之法，宣諸菩薩平等持忍，諷誦通利啟受不忘。如來法身五分之性，一一頒暢言跡不飾，語常含笑心無所著，不起斷滅二見之想。若在大眾亦無適莫，於空無法亦無想念，內實充滿外現諮受，亦不生意我行過量彼有短乏，離諸利養無所希望。常自思惟知身無主，從頭至足達了本無，修行六度解無處所，挍計諸法悉是假號知無形質，一切諸法不可覩見，分別音響亦無所聞。
Following worldly teachings with respect for elders, never expecting reward, they diligently practice for countless eons, fully perfecting the Dharma of wisdom and achieving enlightenment. They teach Bodhisattvas to uphold patience equally, recite and understand teachings clearly, accepting them without forgetting. The Tathagata's Dharmakaya has five aspects, each proclaimed without embellishment in speech. Their words are always accompanied by a natural smile, their minds unattached, avoiding thoughts of either annihilation or permanence. In a crowd, they show no preference or bias; toward emptiness and non-existence, they harbor no thoughts. Inwardly they are truly fulfilled, yet outwardly they appear to receive instruction. They do not think, "My practice surpasses others; they fall short." They abandon all material gain, holding no desires. Always reflecting, they know the body has no master—from head to toe, they understand its fundamental non-existence. Practicing the six perfections, they realize they have no fixed location. They examine all dharmas, knowing they are merely provisional names, recognizing they have no physical substance. All dharmas cannot be seen; analyzing sounds and voices, they hear nothing at all.
「如是，寶王！菩薩大士修法瓔珞識定法者，見善不喜聞惡不慼，然後乃應精進瓔珞，入百千定恬然無想，天雷地震龍電霹靂，山崩水漂師子鳴吼，心意寂定永無錯亂。或時菩薩入定正受，乃經一劫及百千劫，形體軟美不復仰食，斯由定意，禪悅為食、八解為漿。或時，菩薩復以神足而入三昧，其三昧名號曰普照。見於東方江河沙剎諸佛國土，禮事供養不失威儀；如是南方西方北方，各江河沙諸佛國土，悉能供養諸佛世尊，演暢思惟識定瓔珞。
Thus, O Jewel King! When a Bodhisattva, a great being, cultivates the Dharma Practice known as "the garland of consciousness-samadhi," they feel no joy upon seeing good and no sorrow upon hearing evil. Only then can they take up the garland of diligence, entering hundreds of thousands of samadhis with serene stillness and no discursive thoughts. Whether facing celestial thunder, earthly quakes, dragon lightning, mountain collapses, raging floods, or a lion's roar, their mind remains calm and undisturbed, free from confusion.
At times, the Bodhisattva enters samadhi and remains in absorption for a single kalpa or even hundreds of thousands of kalpas. Their body becomes soft and radiant, no longer relying on physical food, sustained instead by the joy of meditative concentration—the nourishment of dhyāna, the drink of the eight liberations. At other times, the Bodhisattva employs their spiritual powers to enter a samadhi called "Universal Illumination." They then behold the Buddha-lands as numerous as the sands of the Ganges River in the eastern direction, paying homage and making offerings with flawless demeanor. In the same way, in the south, west, and north, they are able to serve all the Buddhas, the World-Honored Ones, and to extensively proclaim and contemplate the garland of consciousness-samadhi.
「如是，寶王！菩薩入定所感如是。且捨十方江河沙剎，一一諸剎滿其中塵，復舉一塵著諸佛剎，斯塵猶盡佛土難量。菩薩三昧皆悉覩見一切眾會，亦聞彼佛演說瓔珞神識定意，了諸法本虛寂無主，從初起學乃至道場，思惟發意瓔珞道樹，悉過諸縛婬怒癡病，其心堅固不可移轉，正使天魔將眾億姟，欲來毀壞識定意者，終不為彼之所屈還，不為邪部而見錯悞，意弘如海靡不容受，眾德瓔珞悉為成辦，恒講無常苦空非身，常非有常豈有身耶！諸計常者則離定遠，墮于生死不能自濟。
"Thus, O Jewel King! This is what a Bodhisattva realizes through meditative absorption. Even if you were to take the infinite realms of the ten directions—beyond all the Buddha-lands as numerous as the sands of the Ganges—and fill each with dust, then take one single dust mote and scatter it throughout these Buddhas' lands, that mote would eventually be depleted, yet the amount of Buddha-lands remains immeasurable. Yet a Bodhisattva in samadhi clearly sees all these assemblies and hears all these Buddhas expounding the 'meaning of adornments' (practices of merit) and the 'concentration of consciousness,' understanding that the nature of all phenomena is empty, still, and without a self.
From the moment they first begin their training to the very realization at the path, from their initial intention to cultivate the adorned 'path tree' of enlightenment, they have completely transcended all bondage—the diseases of desire, anger, and ignorance. Their mind is firm and unshakable. Even if demonic kings with billions of troops should arrive to destroy their concentration of consciousness, they will never be turned back or misled by heretical forces. Their intention is as vast as the ocean, embracing all without exception. All the ornaments of virtue are fully accomplished.
They constantly teach: 'All is impermanent, empty, without a self, and not a true self.' For those who cling to a permanent self separate themselves from this concentration, becoming entangled in the cycle of birth and death, unable to save themselves."
「菩薩所修唯務於道，其心恬然永無眾想，不離諸佛所造德業。意如太山不可移轉，獨步世界而無所畏，以四智辯包納諸法，指示眾生知道慧要，內實質直而無諛諂。所以然者，用本淨故。既無眾垢諸冥消索，慧光普照莫不蒙澤，心大弘廣而無邊岸，沐浴意穢令使鮮明，隨世所好悉能成辦，詣佛樹下自修法義。於一切法不有狐疑，於諸愍智具足成就，順諸所聞救濟尠知，瓔珞定意拔濟亂者，及諸所習常得寂定，修行賢聖八道之品，立一切人使見正諦，是謂寶王！菩薩識定瓔珞之要。若有聞持在于懷者，未曾遠離諸佛世尊，得不退轉於無上正真之道。」
The Bodhisattva's cultivation is solely focused on the Way. Their mind is serene, forever free from distracting thoughts, never departing from the virtuous deeds established by the Buddhas. Their will is as unshakable as Mount Tai; they walk alone through the world without fear. With the wisdom of the four discriminations, they embrace all principles, guiding living beings to understand the essential truths of the Way. Their inner nature is upright and honest, completely free from flattery. Why is this? Because their fundamental nature is pure. With all defilements vanished and darkness dissolved, the light of wisdom shines everywhere, benefiting all without exception. Their heart is vast and boundless, cleansing the stains of the mind and making it bright. They adapt to whatever people need and accomplish it all, approaching the tree of enlightenment to cultivate the meaning of the Dharma themselves. They harbor no doubt about any principle, fully perfect the wisdom of compassion, and according to what they have learned, rescue those of little understanding. With the garland of meditative concentration, they rescue the scattered-minded and, in all their practices, constantly abide in calm stillness. They cultivate the eightfold path of the noble ones and help all people see the true truth. This, King of Jewels, is the essence of the Bodhisattva's garland of concentration and knowledge. Those who uphold and retain it in mind will never depart from the Buddhas, the World-Honored Ones, and will attain non-retrogression from the supreme and perfect enlightenment.
佛說是識定瓔珞時，於座上有無量億百千天、龍、鬼神、人與非人，皆發無上正真道意。復有異方菩薩六十二千人，得不起法忍。復有八千清信士女，遠塵離垢得法眼淨；五千比丘漏盡意解；九萬天子離諸貪欲。
When the Buddha spoke this scripture on the Samadhi of Consciousness as an Adornment, countless hundreds of billions of devas, dragons, spirits, humans, and non-humans present in the assembly all awakened to the supreme and true Bodhi-mind. Additionally, sixty-two thousand Bodhisattvas from other realms attained the patient endurance of the truth that all phenomena are unborn. Furthermore, eight thousand pure-hearted men and women were cleansed of defilement and gained the pure Dharma-eye. Five thousand monks realized the end of all impurities and were liberated in mind. And ninety thousand heavenly beings were freed from all worldly desires.