佛說海意菩薩所問淨印法門經卷第四
Sutra of the Questions of Haiyi Bodhisattva on the Pure Seal Dharma: Volume 4
西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉 詔譯
Translated by Dharma Protector and Others, Imperial Command.
爾時，世尊重說頌曰：
At that time, the World-Honored One spoke these verses again:
「菩薩若聞菩提心， 乃能貫穿一切法；
即此所有貫穿智， 於諸法中無所著。
雖復了知甚深法， 菩薩於中不生怖；
而亦不起恐怯心， 彼能獲得最勝道。
諸法若因、若所緣， 如實覺了緣生法；
有慧隨順諸法生， 而實不執於邊見。
諸法若斷、若常中， 智者不生於著礙；
覺了中際亦復然， 是故實際不思議。
若法自性本無我， 是中我亦無自性；
諸法無性亦復然， 本來不生皆空寂。
諸法無生亦無起， 空無所取常清淨；
遠離戲論無相門， 一切皆與虛空等。
無心亦復無求願， 遠離一切諸欲貪；
現觀諸色自性中， 其猶聚沫知無實。
受如浮泡暫起滅， 想如陽焰妄相生；
行如芭蕉中不堅， 識如幻法非久固。
所有四界性無動， 與彼虛空界同等；
內、外諸入亦復然， 境互相生而冥默。
應知心法不在內， 亦非於外有所得；
意法無我亦復然， 是中諸識皆無住。
彼一切法無作意， 而亦遠離於我相；
於一切法平等中， 如實覺了於正性。
法本一味無異性， 一道一乘皆同等；
道智如實若了知， 此義顯示於勝義。
智者於義能悟入， 觀聲、非聲能覺了；
世間所有一切聲， 前際後際二俱斷。
若文、若義雖善解， 於中了知無二法；
解此不可說義門， 即能現證真實性。
諸法不生是苦智， 諸法平等是集智，
諸法盡義是滅智， 諸法無為是道智。
於彼身受心法中， 如理隨觀一一法；
無念復無作意行， 此說是為四念處。
若觀法界非界性， 平等正盡而平等；
無斷之斷正法門， 此說是為四正斷。
於心若得大自在， 此說是為四神足。
超越一切有著心， 此即是名為信根；
若於一切法寂靜， 此說名為精進根；
無念之念正法門， 此說是名為念根；
若了諸法無作意， 此說是名為定根；
超越諸法戲論門， 此說是名為慧根；
若法不起於他信， 即能獲得真實智。
於心亦無所覺知， 此名信力、精進力；
若了無生、無滅智， 此即是名為念力；
寂定於心無所行， 此即定力得成就；
非有、非離於分別， 此即是名為慧力。
諸法義中實覺知， 此說是為七覺分。
於法平等無差別， 此說是名為正見；
無二法中如實觀， 無生是觀諸正道。
無生是為無常義， 無起是名為苦義；
無行是名無我義， 止息句是寂靜義。
調伏心即是布施， 寂靜心即是持戒，
盡法隨向是忍門， 正慧伺察名精進，
畢竟寂止是禪定， 如實了知是為慧。
眾生本來清淨心， 了知此說名為慈，
與虛空等名為悲， 清淨適悅是為喜，
一切所緣無住心， 此說是名為捨行。
若復三輪得清淨， 即能了知一切法；
如是貫穿諸法門， 而復永斷諸見執。
此中所有定及慧， 即此二法能貫穿；
遍入無量境界門， 此說是名正法智。」
"When Bodhisattvas hear of Bodhicitta, They can penetrate all phenomena. This very wisdom that penetrates Clings to nothing within any dharma.
Though they deeply know the profound Dharma, Bodhisattvas feel no fear within it; They also give rise to no timidity, Thus they attain the supreme path.
For all dharmas—whether causes or conditions— They truly understand dependent origination; With wisdom, they follow dharmas as they arise, Yet never grasp at extreme views.
Whether dharmas seem to end or be eternal, The wise do not develop attachment or obstruction; They understand the middle state in the same way, Thus ultimate reality is inconceivable.
If a dharma's nature lacks a self, Then within it, the self also has no nature; All dharmas are likewise without nature, Originally unarisen, all empty and still.
Dharmas are neither born nor arise, Empty, with nothing to grasp, always pure; Far from conceptual elaborations, they are signless, All equal to space.
No mind, nor any wishing or seeking, Far from all desires and cravings; When directly seeing the nature of forms, They know them like foam—unreal.
Feelings are like bubbles, briefly appearing then vanishing; Perceptions are like mirages, falsely giving rise to forms; Mental formations are like plantain trunks—hollow within; Consciousness is like an illusion—not lasting or solid.
The four basic elements are unmoving by nature, Equal to the element of space; Likewise, the inner and outer sense bases— Conditions arise from each other, yet remain silent.
Know that the mind is not inside, Nor is anything gained outside; Mental objects and selflessness are likewise, And all consciousnesses have no abode.
All those dharmas are without intentionality, And also far from any notion of self; In the equality of all dharmas, They truly realize their true nature.
Dharmas have but one flavor, no distinction, One path, one vehicle—all are equal; If one truly understands this path-wisdom, This meaning reveals itself as ultimate truth.
The wise can penetrate this meaning, And, by observing sound and non-sound, truly understand; All sounds in the world— Both their past and future edges are cut off.
Though one skillfully understands words and meanings, Within this, they know no duality; Understanding this inexpressible gate of meaning, They can directly realize true reality.
"All dharmas are unarisen"—this is the wisdom of suffering; "All dharmas are equal"—this is the wisdom of accumulation; "All dharmas are exhausted"—this is the wisdom of cessation; "All dharmas are unconditioned"—this is the wisdom of the path.
Contemplating each phenomenon in the body, feeling, mind, and dharmas, Following them as they truly are, one by one; With no thought and no intentional activity, This is called the four foundations of mindfulness.
If one sees that the realm of dharmas is not a realm, Equal, fully exhausted, and equanimous; A ceasing that is no ceasing—this true Dharma gate, This is called the four right efforts.
If one attains great mastery over the mind, This is called the four bases of psychic power.
Transcending all minds that grasp, This itself is called the faculty of faith; If one is still toward all dharmas, This is called the faculty of energy; A mindfulness that is no-mind—this true Dharma gate, This is called the faculty of mindfulness; If one understands that dharmas are without intentionality, This is called the faculty of concentration; If one transcends the gates of conceptual elaboration in all dharmas, This is called the faculty of wisdom; If a dharma does not rely on another's authority, One then attains true wisdom.
Without even being aware of the mind, This called the power of faith and the power of energy; If one understands the wisdom of no-birth and no-ceasing, This itself is called the power of mindfulness; With the mind still, utterly inactive, This is the power of concentration achieved; Neither existing nor free from discrimination, This is called the power of wisdom.
Truly awakened to the meaning of all dharmas, This is called the seven factors of awakening.
Seeing no difference in the equality of dharmas, This is called right view; Rightly contemplating non-dual dharmas, No-birth—this is seeing the noble path.
No-birth is the meaning of impermanence; No-arising is the meaning of suffering; No-activity is the meaning of selflessness; The state of cessation is the meaning of peace.
A tamed mind is generosity; A still mind is ethical discipline; The exhaustion of dharmas, followed consistently, is the gate of patience; Right insight and investigation is energy; Ultimate stillness and rest is concentration; Truly understanding reality is wisdom.
The mind's original purity in all beings— Knowing this is called loving-kindness; Equal to space is called compassion; Purity and ease is called joy; A mind clinging to no objects, This is called the practice of equanimity.
If, further, one's three spheres are purified, One can then understand all dharmas; Thus penetrating all Dharma gates, One forever severs all views and attachments.
Herein, concentration and wisdom— These two things alone can penetrate; Pervading countless gates of states, This is called the wisdom of the true Dharma."
爾時，世尊復告海意菩薩摩訶薩言：「海意！若菩薩得如是淨遍淨已，於一切眾生所起無虛假意。若為眾生之所摧壓，不生逼惱及諸障礙，得善覺了智，得決定慧；而彼菩薩，即能於此自說淨印三摩地根本，無住中住。云何是為安住三摩地根本？謂於一切眾生無障礙故，起大悲故；若得一切眾生常所恭敬，心亦不高，若不恭敬，心亦不下；由是之故，即法無所起，亦不生慢心，是故乃能隨住諸法，不住癡法，能生法智，普遍皆得。智為先導身業具足，智為先導語業具足，智為先導意業具足，若身、語、意諸所作業，一切皆以智為先導，菩薩即能隨智而轉。云何是菩薩智為先導身業具足？謂若眾生應見色身而可化度及調伏者，菩薩即當現威儀相，令彼眾生心得調伏。菩薩雖復如是現相，然無發悟，亦無分別。若或菩薩身起過失，愛着於身，身起異相，身行屈曲，身有動亂，身生計度。若如是者，而彼菩薩諸有過失集現其前，如斷多羅樹心，而於諸法後不復生。又若菩薩身得清淨，一切勝相莊嚴其身，手足柔輭殊妙可愛，成福生身，諸根無劣身分圓滿。菩薩雖具如是莊嚴之身，然於色相亦不驕恃，身雖嚴好而不生於和合之想。菩薩若見一切眾生種種色相有缺壞者，菩薩爾時不起慢心，為求法故謙下恭敬。所以者何？若自身法性與一切眾生身之法性，皆悉平等依止於智。菩薩於身及身法性，悉了知已，即得法身，不受分叚身。何名法身？謂以禪悅而為飲食，非分叚食。菩薩為欲順世間故，愍眾生故，示現受彼世間之食，不為身支治瘦劣故。菩薩但於法身，以其法命而為資養，非假世間叚食所資。何名法命？謂所資養，不從因緣所造作故，不越聖行。何名聖行？所謂無貪、無瞋、無癡，離諸煩惱，隨所施設密護於戒，是名聖行。菩薩由此智為先導身業具足，故獲諸智通，神力成就。以無發悟心，於一切佛剎中普為現身，隨諸佛剎一一眾生，應見菩薩色相光明莊嚴身者，菩薩即住無所發悟無分別中，具足光明莊嚴身相；於其身中放大光明，是光普照無量無數諸佛剎土。一切地獄、惡趣眾生，蒙光照觸悉得快樂。由快樂故樂觸現前，得樂觸故，一切眾生煩惱燒然，皆悉止息，咸得清涼身心調暢，彼諸眾生得調暢故善作佛事。海意！如是等法，名為菩薩智為先導身業具足。
At that time, the World-Honored One spoke again to the Bodhisattva-Mahasattva Ocean-Ideas: "Ocean-Ideas, when a bodhisattva has attained such purity and total purity, they develop an authentic intention toward all beings without pretense. Even if they are oppressed by beings, they do not generate distress or any obstacles. They gain the wisdom of clear discernment and decisive insight. Such a bodhisattva can then dwell in the root of this Seal of Purity Samadhi, abiding in non-abiding.
"What is the root of steadfast samadhi? It is to be without hindrance toward all beings, to arouse great compassion. If one is always respected by beings, the mind does not become arrogant; if one is not respected, the mind does not become dejected. Because of this, phenomena do not arise, nor does a conceited mind arise. Thus one can abide in all phenomena without abiding in delusion, and generate wisdom regarding phenomena, attaining it universally.
"Wisdom guides the perfection of bodily actions; wisdom guides the perfection of verbal actions; wisdom guides the perfection of mental actions. When all actions of body, speech, and mind are preceded by wisdom, the bodhisattva can follow wisdom and turn with it.
"So what is the bodhisattva's wisdom-guided perfection of bodily actions? It means that if beings should be transformed and tamed by seeing a physical form, the bodhisattva will manifest dignified deportment to calm their minds. Yet although the bodhisattva manifests in such a form, there is no deliberate thought or discrimination. If a bodhisattva creates faults in the body, clings to the body, creates distinctions in the body, bends the body, agitates the body, or conceptualizes the body—if this happens, then all faults will manifest before that bodhisattva, like cutting the heart of a palm tree, and such phenomena will never arise again afterward.
"Moreover, when a bodhisattva's body is pure, adorned with all excellent marks, hands and feet soft and uniquely beautiful, born as a being of merit, with all faculties intact and body fully perfected—although the bodhisattva possesses such a majestic body, they do not pride themselves on its form. Even though the body is beautiful, they do not generate thoughts of attachment. When the bodhisattva sees beings with various broken or deficient forms, at that time the bodhisattva does not give rise to arrogance but humbly respects them for the sake of the Dharma. Why? Because the true nature of their own body and the true nature of all beings' bodies are equal and grounded in wisdom. After fully understanding the body and its true nature, the bodhisattva attains the Dharma-body and no longer accepts a segmented body. What is the Dharma-body? It is sustained by the joy of meditation, not by segmented food. To conform to the world and out of compassion for beings, the bodhisattva manifests acceptance of worldly food, but not to prevent the body from weakening or deteriorating. The bodhisattva only nourishes the Dharma-body through the Dharma-life, not relying on worldly segmented food. What is the Dharma-life? It is what is sustained, not produced by causes and conditions, and does not transgress the sacred conduct. What is the sacred conduct? It is freedom from greed, hatred, and ignorance, departure from all defilements, and maintaining ethical discipline in all actions. This is called sacred conduct.
"By this wisdom-guided perfection of bodily actions, the bodhisattva attains all transcendental wisdom and spiritual powers. With a mind free of deliberate thought, they manifest bodies universally throughout all Buddha-lands. In each Buddha-land, for every being who should see the bodhisattva's physical form, majestic light, and adorned body, the bodhisattva—dwelling in non-deliberation and non-discrimination—fully manifests a body adorned with light. From that body, they emit great light that shines upon countless, limitless Buddha-lands. All beings in hellish and unfortunate realms who are touched by this light experience joy. Through this joy, they encounter pleasure; through this pleasure, the burning afflictions of all beings cease, they become cool and refreshed, and both body and mind are at ease. With this ease, they perform excellent Buddha-work. Ocean-Ideas, these teachings are called the bodhisattva's wisdom-guided perfection of bodily actions."
「復次，海意！何名菩薩智為先導語業具足？謂若菩薩凡出語言，而常遠離語中一切麁惡過失。海意！何名語中麁惡過失？所謂菩薩常當遠離六十四種語之過失。何等六十四？一者、菩薩無麁澁語；二者、無濁亂語；三者、無壞器聲語；四者、無衰弱聲語；五者、無極高聲語；六者、無極下聲語；七者、無猛惡聲語；八者、無堅硬語；九者、無謇吃語；十者、無逼惱語；十一者、無離散語；十二者、無燒然語；十三者、無迷惑語；十四者、無怨恨語；十五者、無密切語；十六者、無染著語；十七者、無呻吟語；十八者、無童稚語；十九者、無震吼聲語；二十者、無熾盛語；二十一者、無掁觸語；二十二者、無不知時語；二十三者、無貪隨卑語；二十四者、無瞋障礙語；二十五者、無癡狂亂語；二十六者、無驚怖語；二十七者、無慢執語；二十八者、無作破壞語；二十九者、無諂曲語；三十者、無高慢語；三十一者、無離慢卑下語；三十二者、無隨愛覆藏語；三十三者、無非愛訐露語；三十四者、無不實說語；三十五者、無缺失語；三十六者、無虛妄語；三十七者、無鬪亂語；三十八者、無兩舌語；三十九者、無惡口語；四十者、無綺語；四十一者、無破朋友語；四十二者、無極利語；四十三者、無極柔軟語；四十四者、無凡俗語；四十五者、無不藏護語；四十六者、無繁多語；四十七者、無瞋害語；四十八者、無鬪諍語；四十九者、無賤劣語；五十者、無動亂語；五十一者、無輕浮語；五十二者、無面譏語；五十三者、無戲劇語；五十四者、無歌音語；五十五者、無非法語；五十六者、無離間語；五十七者、無自讚語；五十八者、無毀他語；五十九者、無侮翫語；六十者、無激動語；六十一者、無違背佛、法、僧語；六十二者、無毀謗賢聖語；六十三者、無非理作證語；六十四者、無一切麁惡過失等語。海意！如是六十四種語中過失，菩薩凡所發言皆悉遠離，即得語業清淨。凡所發言皆說無間斷語，說如實語，說正真語，說誠諦分位語，說隨諦轉語。隨入一切眾生語言，知一切眾生意樂，令諸眾生皆生歡喜，照明一切眾生根性，息諸煩惱。住佛威神，任持正法，所發語言，分明顯了，美妙可愛離諸過失，皆由福行之所成故。不生於貪攝功德語，不生於瞋深無源底，不生於癡十方世界施設語言。非無義利，隨往一切處皆無作相。海意！此為菩薩智為先導語業具足。
"Furthermore, Haiyi, what does it mean that a Bodhisattva's speech is guided by wisdom and complete in verbal action? It means that whenever a Bodhisattva speaks, they always avoid all coarse and faulty speech. Haiyi, what are these coarse faults in speech? They are the sixty-four faults in speech that a Bodhisattva should constantly avoid. What are these sixty-four?
One: The Bodhisattva has no harsh speech. Two: No confused or disordered speech. Three: No speech like a cracked vessel. Four: No weak or feeble speech. Five: No excessively loud speech. Six: No extremely quiet speech. Seven: No fierce or violent speech. Eight: No rigid or stiff speech. Nine: No stammering or hesitant speech. Ten: No oppressive or tormenting speech. Eleven: No speech that causes separation. Twelve: No burning or scorching speech. Thirteen: No confusing or misleading speech. Fourteen: No resentful or hateful speech. Fifteen: No secretive or concealed speech. Sixteen: No attached or stained speech. Seventeen: No groaning or moaning speech. Eighteen: No childish or immature speech. Nineteen: No roaring or thunderous speech. Twenty: No fiery or blazing speech. Twenty-one: No abrasive or grating speech. Twenty-two: No untimely speech. Twenty-three: No speech that follows greed or lowliness. Twenty-four: No speech obstructed by anger. Twenty-five: No speech that is deluded or insane. Twenty-six: No fearful or panicked speech. Twenty-seven: No arrogant or stubborn speech. Twenty-eight: No speech that creates destruction. Twenty-nine: No flattering or crooked speech. Thirty: No haughty or proud speech. Thirty-one: No speech that is falsely humble or lowly. Thirty-two: No speech that covers up attachments. Thirty-three: No speech that maliciously exposes faults. Thirty-four: No untruthful speech. Thirty-five: No speech with defects or errors. Thirty-six: No false or deceptive speech. Thirty-seven: No speech that incites conflict. Thirty-eight: No divisive or slanderous speech. Thirty-nine: No harsh or abusive speech. Forty: No frivolous or idle speech. Forty-one: No speech that breaks up friendships. Forty-two: No extremely sharp or cutting speech. Forty-three: No overly soft or weak speech. Forty-four: No vulgar or common speech. Forty-five: No speech that is not guarded or discreet. Forty-six: No excessive or verbose speech. Forty-seven: No speech with anger or malice. Forty-eight: No speech that provokes quarrels. Forty-nine: No base or degrading speech. Fifty: No speech that creates unrest or chaos. Fifty-one: No frivolous or flighty speech. Fifty-two: No sarcastic or mocking speech. Fifty-three: No speech that is like a play or drama. Fifty-four: No speech with a singing tone. Fifty-five: No speech that goes against the Dharma. Fifty-six: No speech that creates division. Fifty-seven: No self-praising speech. Fifty-eight: No speech that disparages others. Fifty-nine: No speech that mocks or ridicules. Sixty: No speech that agitates or excites. Sixty-one: No speech that turns against the Buddha, Dharma, or Sangha. Sixty-two: No speech that slanders the Noble Ones. Sixty-three: No false or unreasonable testimony. Sixty-four: No speech with any coarse or faulty defects.
Haiyi, a Bodhisattva, when speaking, completely avoids all these sixty-four faults in speech and thus attains pure verbal action. Whatever they say, they speak without interruption, speak truthfully, speak correctly, speak in accordance with reality, and speak in line with the truth. They enter into the language of all beings, understand the intentions of all beings, bring joy to all beings, illuminate the natures of all beings, and still all afflictions. Abiding in the majesty of the Buddha, upholding the true Dharma, their speech is clear, distinct, beautiful, lovable, and free from all faults. All this is accomplished by the accumulation of merit. Their speech arises without greed, is deep and unfathomable without anger, and is free from delusion, manifesting throughout the ten directions. Their words are never without meaning, and wherever they go, they are without any trace of contrivance. Haiyi, this is what is meant by a Bodhisattva's speech being guided by wisdom and complete in verbal action."
「復次，海意！何名菩薩智為先導意業具足？所謂菩薩剎那於一心中，遍入一切眾生心行，皆悉明了。住三摩呬多中，現諸威儀事，然亦不起彼三摩地。一切魔眾，悉不能知菩薩心業。遍入一切聲聞、緣覺之心，彼亦不知。而是菩薩，終不生心自害害他，亦不俱害。非心意所表，無少法中而生障礙。於一切法中，起智了知。由彼心意無表了故，即無所了知。不受而受，未具佛法，亦不滅受而為取證。海意！此名菩薩智為先導意業具足。
「海意！如是等法，是為菩薩安住自說淨印三摩地根本。此根本者，謂即菩薩身、語、意業，皆以智為先導。由其三業智先導故，即能獲得自說淨印三摩地法。海意當知！有十種法，此三摩地名為自說。何等為十？一者、初發起行，名為自說深心清淨故；二者、菩薩之行，名為自說六波羅蜜多清淨故；三者、顯示潔白之行，名為自說一切善法清淨故；四者、相好圓滿之行，名為自說無礙福行清淨故；五者、得辯才行，名為自說隨聞法行善令他得清淨故；六者、念定不散亂智，名為自說遠離一切麁重蓋障，現起煩惱清淨故；七者、菩提分法智，名為自說不放逸清淨故；八者、表示奢摩他、毘鉢舍那智，名為自說心意識清淨故；九者、十地次第之智，名為自說，一切對治建立法中，超越障礙悉清淨故；十者、大菩提場莊嚴之智，名為自說斷一切不善法，集一切善法清淨故。海意！具是十種法故，此三摩地名為自說。
「海意當知！復有二十種法，此三摩地名為淨印。何等二十？一者、內淨名為淨印，我清淨故；二者、外淨名為淨印，我所清淨故；三者、身淨名為淨印，一切見中悉清淨故；四者、一切法無我清淨，名為淨印，本來清淨故；五者、於一切法平等覺了清淨，名為淨印，一味清淨故；六者、空無相無願清淨，名為淨印，一切解脫清淨故；七者、虛空清淨，名為淨印，畢竟清淨故；八者、眾生界、法界清淨，名為淨印，離諸所作故；九者、現所見清淨，名為淨印，自智通清淨故；十者、日輪光明清淨，名為淨印，常照曜清淨故；十一者、三世無礙知見清淨，名為淨印，離諸障礙清淨故；十二者、表了門清淨，名為淨印，識智無住清淨故；十三者、無為清淨，名為淨印，有為自性清淨故；十四者、了知緣生清淨，名為淨印，善觀緣法故；十五者、隨證力無所畏佛法清淨，名為淨印，無能敵實智清淨故；十六者、了知佛法相清淨，名為淨印，先業清淨故；十七者、大慈、大悲清淨，名為淨印，不捨眾生清淨故；十八者、降伏諸魔外道清淨，名為淨印，一切所行清淨故；十九者、破一切煩惱種習清淨，名為淨印，諸法自性清淨故；二十者、於一剎那心中，普盡一切佛法之門，隨知清淨，名為淨印，積集圓滿清淨故。海意！具是二十種法故，此三摩地名為淨印。
「海意當知！菩薩當坐菩提場時，乃能獲得是三摩地。得是三摩地後，當獲八種不共大神通相。何等為八？一者、忽然此三千大千世界，悉變金剛所成之地；二者、一切樹林花果枝葉，皆悉開敷俱向菩提樹，低垂曲折作恭敬相；三者、一切眾生於剎那間，不為一切煩惱之所惱害；四者、一切地獄惡趣眾生，悉見菩薩坐菩提場，見已皆獲快樂具足；五者、一切世界，空中悉現金色光明廣大照曜；六者、大地皆悉震動，然於其中亦無少分眾生而生嬈害；七者、所有十方現住說法教化諸佛世尊，以無畏法施其安慰，作如是言：『汝善男子，最勝最勝，是大導師。』八者、於一剎那心中，一切佛法集現其前。海意！而是菩薩得彼淨印三摩地已，後獲如是八種不共大神通相，而能出生無量功德之事，一切悉同此三摩地神通威力。」
佛說海意菩薩所問淨印法門經卷第四