語威儀品第六
Chapter 6: Dignified Speech and Conduct
語威儀中具足一切上妙巧音聲普應眾心稱機品。新學菩薩若欲語時。先起慈悲孝順之心。靜心正念。一切音聲。一時普遍。十方凡聖所聞不同。以此音聲普興供養。聖人唯聞歌詠讚嘆。十方菩薩同音讚佛。修羅彈琴。乾闥作樂。天龍雨華。眾妙供具四事具足。供養諸佛及大菩薩．一切眾聖等無差別。天人六道聞三種聲。一者輭美語聲。二者苦切語聲。摧伏剛強眾生。三者雜語。隨時調伏無決定聲。菩薩一語能感眾聲。不先思惟應時自發。對機稱情。無礙辨才力能如此。知人天聞之離欲得道。四趣聞之離苦得樂發菩提心。新學菩薩觀語而有聲出。支原觀之。咽喉舌齒都無聲相。何以故。求和合者不可得故。唇非是聲。齒亦非聲。咽喉及舌亦非是聲。頰骨及愕亦非是聲。一一緣中求聲不得。咽喉舌齒各不相知。性無和合亦無散滅。知此音聲如空中響。非斷非常亦無生滅。都無相貌。復觀念心為在何處。相貌何似。如此觀時。知此念心非外亦非中間。猶如虗空都無相貌。無得故。無語無語名字是名語無作解脫門。雖無語者。能以一語普現眾聲。一語一時現無量語。何故能爾。由本誓願大慈悲心為眾生故。一語能現無量音聲。眾生感聞各各不同。解脫亦然。誓願慈悲力能如此。非但一語一時能現無量音聲。色身普現十方世界。對眾生眼色像不同。隨機感悟一時得道。所以者何。新學菩薩以本誓願。不惜身命護佛正法。大精進力。不退轉力。念眾生身。以大慈悲欲度眾生。凡所言說麤言輭語苦切雜語。皆能利益無量眾生。
In the dignity of speech, one encompasses all sublime and skillful sounds, universally responding to the hearts of beings according to their capacity. When a newly practicing bodhisattva wishes to speak, they first give rise to a mind of compassion, filial piety, and reverence. With a calm mind and correct mindfulness, all sounds become universally pervasive in an instant. The beings and sages of the ten directions hear them differently. Through these sounds, offerings are universally made: sages hear only songs, praises, and eulogies; bodhisattvas of the ten directions join in unison to praise the Buddha; asuras play the qin, gandharvas make music, heavenly dragons rain down flowers, and all wondrous offerings—the four requisites—are fully provided, offered equally to all Buddhas, great bodhisattvas, and all sages without distinction.
The beings of the six realms in the heavens and among humans hear three kinds of sounds: first, gentle and beautiful speech; second, stern and earnest speech that subdues stubborn beings; and third, varied speech that adapts to the moment, without fixed forms. A bodhisattva’s single utterance can evoke many sounds, arising spontaneously without prior deliberation, perfectly suited to the situation and the listener’s disposition. Such is the power of unobstructed eloquence. Knowing this, humans and devas who hear it may transcend desire and attain the Way; beings in the four lower realms may leave suffering, attain joy, and give rise to the bodhi mind.
The newly practicing bodhisattva observes speech and sees sounds emerging. Upon examining their source, they find no sign of sound in the throat, tongue, or teeth. Why? Because that which is sought in combination cannot be found. The lips are not sound, nor are the teeth, nor the throat, nor the tongue, nor the cheekbones, nor the palate. In each condition, sound cannot be found. The throat, tongue, and teeth do not know one another; their nature is neither combined nor scattered, neither arising nor ceasing. Knowing that these sounds are like echoes in empty space—neither permanent nor annihilated, without birth or extinction, and without any fixed appearance—they further contemplate: where is the thinking mind? What is its form?
In such contemplation, they realize this thinking mind is neither external nor in between, like empty space, without any appearance. Because there is nothing to grasp, there is no speech; the name “speechless” is called the liberation gate of non-action. Though speechless, one can manifest all sounds with a single utterance. In one moment, a single word can manifest immeasurable speech. How is this possible? Through the power of original vows and great compassion for the sake of beings, one utterance can manifest countless sounds. Beings perceive and hear them each differently. Liberation is likewise: the power of vows and compassion enables this.
Not only can a single utterance manifest countless sounds in one moment, but the form-body can also universally appear throughout the ten directions, presenting different images to the eyes of beings according to their capacity, inspiring awakening and leading them to attain the Way simultaneously. Why is this? Because the newly practicing bodhisattva, through their original vows, does not spare their body or life in protecting the true Dharma of the Buddha. Through great diligence, unwavering resolve, and mindfulness of beings’ bodies, with great compassion desiring to liberate all beings, whatever they say—whether harsh or gentle, earnest or varied—can benefit countless beings.
如佛仙所說 麤言及輭語 眾解音不同
皆歸第一義 一切國土中 眾生相殺害
菩薩現於世 降伏使和安 或為人天王
或為國大臣 或現作猛將 方便摧惡人
四方怨歒息 國豐使民安 或現行十善
方便化眾生 或作邑中主 造像及造經
開門廣布施 方便化眾生 或現作沙門
持戒不惜身 廣說三乘教 方便度眾生
或現作童朦 始學初發心 或現又修學
朽老過百年 或現在城邑 或現入深山
或現行瞋腦 方便引眾生 或現作四眾
或稱是聲聞 或稱辟支佛 或為無上尊
新學諸菩薩 一音現眾聲 一色無量形
方便對眾生 忍辱慈悲力 誓願應眾生
禪定神通力 普現眾色爾
As the Buddhas and sages have taught, Whether in harsh words or gentle speech, Though the sounds differ for each listener, All point to the ultimate truth.
In every land, Where beings harm one another, The Bodhisattva appears in the world, To subdue conflict and bring peace.
Sometimes as a heavenly king, Or as a minister of state, Or appearing as a fierce general, Skillfully subduing the wicked, Quelling enemies on all sides, Bringing prosperity and peace to the people.
Sometimes practicing the ten virtues, Skillfully guiding all beings, Or as a ruler of a city, Building images and scriptures, Opening gates to give generously, Skillfully teaching living beings.
Sometimes appearing as a monastic, Holding precepts without sparing the body, Expounding the teachings of the three vehicles, Skillfully liberating beings.
Sometimes appearing as a child, Just beginning to learn, first arousing the mind. Sometimes as one in training, Or as aged, over a hundred years old. Sometimes dwelling in cities, Sometimes entering deep mountains.
Sometimes showing anger, Skillfully guiding beings. Sometimes appearing among the four assemblies, Or called a voice-hearer, Or called a solitary awakened one, Or as the unsurpassed honored one.
For new Bodhisattvas learning the way, One sound manifests many voices, One form appears in countless shapes, Skillfully responding to beings.
Through the power of patience and compassion, Vowing to answer all beings, Through the power of meditation and spiritual might, Universally manifesting all forms.
新學菩薩以大慈悲誓願力故。方便慈愍諸眾生故。凡所言說。眾生聞之皆得正信發菩提心。是名法施波羅蜜。新學菩薩以隨自意三昧力故。一切語時。能令眾生聞者覺悟。深達法性離空假心。亦無斷常。見諸眾生持戒毀戒。性無垢淨。無罪無福相。亦能持戒不惜身命。新學菩薩誓功德力。利益如是無量眾生。是名持戒尸波羅蜜。新學菩薩欲說法時。以此法性無名三昧。眾生聞者。心想寂滅得不動三昧。是名忍辱羼提波羅蜜。新學菩薩若說法時。麤言輭語性皆平等。無生住滅。眾生聞者得無住三昧。是名精進毗梨耶波羅蜜。新學菩薩說法語言。一語雖現無量音聲。心無定亂。能令眾生聞者解悟。發菩提心。得不動三昧。是名寂定禪波羅蜜。新學菩薩說法語言。眾生聞者離陰入。具足辨才無量智慧。如身如影如夢如化如雲如幻。無所得故。得寶幢三昧。即能具足一切三昧。獲得辨才陀羅尼門。通達一切凡聖彼岸。是名菩薩語威儀具足摩訶般若波羅蜜。
The newly practicing Bodhisattva, through the power of their great compassion and vows, and out of skillful means and pity for all beings, ensures that whatever they say, when beings hear it, they all attain right faith and give rise to the Bodhi-mind. This is called the Perfection of Giving the Dharma.
The newly practicing Bodhisattva, through the power of their self-mastered samādhi, whenever they speak, can cause the beings who hear it to awaken, deeply penetrating the nature of Dharma, leaving behind the mind of emptiness and illusion, and free from views of annihilation or permanence. Seeing beings who uphold or break precepts, they understand their nature is without defilement or purity, without the marks of sin or merit. Yet they still uphold the precepts without sparing their own life. The newly practicing Bodhisattva, through the power of their vow and merit, benefits immeasurable beings in this way. This is called the Perfection of Upholding Precepts.
The newly practicing Bodhisattva, when wishing to teach the Dharma, uses this samādhi of the nameless Dharma-nature. Beings who hear it find their thoughts and concepts extinguished, attaining the immovable samādhi. This is called the Perfection of Patience.
The newly practicing Bodhisattva, when teaching the Dharma, whether with harsh or gentle words, understands their nature as equal, without arising, abiding, or ceasing. Beings who hear it attain the samādhi of non-abiding. This is called the Perfection of Diligence.
The newly practicing Bodhisattva, in their Dharma speech, though uttering a single phrase, manifests immeasurable sounds, yet their mind is neither fixed nor disturbed. They enable beings who hear it to understand, awaken, give rise to the Bodhi-mind, and attain the immovable samādhi. This is called the Perfection of Meditative Concentration.
The newly practicing Bodhisattva, through their Dharma speech, causes beings who hear it to transcend the aggregates and sense-fields, to be endowed with limitless eloquence and wisdom. Like a body, a shadow, a dream, an illusion, a cloud, a mirage—gaining nothing, they attain the Jeweled Banner Samādhi, and thereby become fully endowed with all samādhis, acquire the eloquence of dhāraṇī gates, and penetrate to the other shore of all that is ordinary and sacred. This is called the Bodhisattva's Perfection of Great Wisdom, fully accomplished through the dignity of speech.
大隨自意三昧一卷(畢)
Great Freedom of Mind Samadhi, Volume One