佛說海意菩薩所問淨印法門經卷第七
Sutra of the Questions of Haiyi Bodhisattva on the Pure Seal of Dharma, Volume 7
譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟淨等奉 詔譯
Translated by Tripitaka Master Weijing, Court Minister and Commissioner of Ceremonial Affairs, Master of Radiant Dharma, Purple-Robed
復次，佛告舍利子言：「譬如耆婆醫王，普觀大地一切草木無非是藥。修行般若波羅蜜多菩薩亦復如是，觀一切法無非菩提。又舍利子！譬如羅睺阿修羅王雖有勢力，不能於其日月道中而為障礙。一切魔眾亦復如是，雖有勢力，不能於其勤行精進菩薩所修菩提道中而為障礙。又舍利子！譬如色界諸天子眾所有宮殿依空而住；修甚深行諸菩薩眾亦復如是，猶如虛空平等無礙。諸法亦然，與虛空等，如是乃得阿耨多羅三藐三菩提果。又舍利子！譬如世間諸有器用，既成就已，隨彼大小，空量現中，然彼虛空不增不減。菩薩亦復如是，修諸善力得成熟已，隨其深淺能受佛法，然彼佛法不增不減。又舍利子！譬如力士，極盡其力舉箭射空，終不能至虛空邊際。菩薩亦復如是，盡其信力，於佛法中而生信解，然不能得佛法邊際。又舍利子！如世陶器未成熟時，即不能得器用之名。菩薩亦復如是，菩提善根未成熟時，即不能得波羅蜜名。又舍利子！如人得見轉輪聖王已，不復樂見諸小國王。菩薩亦復如是，得見如來大法王已，不復樂見諸聲聞、緣覺。
Furthermore, the Buddha said to Shariputra: "Consider the great physician King Jivaka. He sees that every plant and tree on earth can be used as medicine. In the same way, a Bodhisattva who practices the perfection of wisdom sees that all things are nothing other than enlightenment.
Moreover, Shariputra, consider the Asura king Rahu. Though he is powerful, he cannot block the path of the sun or moon. Likewise, all demonic forces, though they may have power, cannot obstruct the path of awakening diligently cultivated by a Bodhisattva.
Furthermore, Shariputra, consider the gods of the Form Realm. Their palaces dwell in space. In the same way, Bodhisattvas who cultivate profound practices abide like space itself—equal and unobstructed. All things are like this: equal to space. Only in this way can one attain the fruit of supreme perfect enlightenment.
Moreover, Shariputra, consider all worldly vessels. Once they are made, depending on their size, an empty space appears within them—yet space itself neither increases nor decreases. Similarly, once a Bodhisattva's wholesome qualities are fully developed, they can receive the Dharma according to their depth—yet the Dharma itself neither increases nor decreases.
Again, Shariputra, consider a strong man who draws his bow and shoots an arrow into the sky with all his might. It will never reach the edge of space. Likewise, a Bodhisattva may use all their faith to understand the Dharma, yet they can never reach its limit.
Also, Shariputra, consider a clay pot before it is fired. It cannot yet be called a true vessel. In the same way, before a Bodhisattva's wholesome roots of enlightenment are fully mature, they cannot yet be called perfections (paramitas).
Finally, Shariputra, when a person sees a Universal Monarch, they no longer take delight in seeing lesser kings. Likewise, once a Bodhisattva sees the great Dharma King, the Tathagata, they no longer take delight in the teachings of hearers or solitary buddhas."
「又舍利子！譬如牛跡水中而不能出一切珍寶。聲聞戒中亦復如是，不能出生佛、法、僧寶。又舍利子！譬如大海乃能出生諸妙珍寶。菩薩亦復如是，聞戒海中而能出生佛、法、僧寶。又舍利子！譬如新生太子，不名為王非不名王。初發心菩薩亦復如是，不名為佛非不名佛。又舍利子！譬如世間未經治瑩摩尼之寶，人不愛樂。初發心菩薩雖復說法，未得無畏亦復如是。又舍利子！如摩尼寶經治瑩者，清淨明亮人所愛樂。具修勝行菩薩亦復如是，獲得無畏而善說法，一切眾生皆生忻樂。又舍利子！如江湖中所出小寶亦不可輕。何以故？是寶雖小，若在房舍，或復闇中，能以光明普遍照耀。初發心菩薩亦復如是，勿生輕慢。何以故？而是菩薩得菩提已，能於一切佛剎土中，普放光明廣大照耀。又舍利子！譬如無價大摩尼寶，最極殊妙離諸塵垢。不退轉菩薩亦復如是，離諸慢心。又舍利子！譬如世間穀稼成熟實穗垂𥠄。菩薩亦復如是，所修善法得圓滿已，於諸眾生謙下無礙。又舍利子！譬如世間劫火歘起，而此大地一切草木燒爇無餘。菩薩亦復如是，智火若然，一切煩惱種子習氣悉爇無餘，既滅盡已，然後乃證阿耨多羅三藐三菩提果。又舍利子！譬如有火，若小若大燒三千界，而虛空性本自如是。菩薩亦復如是，若有菩薩成等正覺，若無菩薩成等正覺，而一切法自性如是。舍利子！如是等諸有譬喻如來所說，而能攝受諸菩薩眾。若有菩薩聞此說已生勝解者，而能於彼一切喻中悉得成就。」
"Moreover, Shariputra, consider this: Just as a puddle in a cow's footprint cannot produce all kinds of precious treasures, so too the precepts observed by a Hearer cannot give rise to the treasures of the Buddha, the Dharma, and the Sangha. And consider this, Shariputra: Just as the vast ocean can give birth to all kinds of marvelous treasures, so too a Bodhisattva, through the ocean of precepts, can give rise to the treasures of the Buddha, the Dharma, and the Sangha.
Furthermore, Shariputra, consider a newborn prince: he is not yet called a king, yet he is not not a king. So too is a Bodhisattva at the initial stage of aspiration: not yet called a Buddha, yet not not a Buddha.
Also, Shariputra, consider a precious gem that has not yet been polished and refined—people do not cherish it. In the same way, a newly aspiring Bodhisattva, though they may teach the Dharma, has not yet attained fearlessness.
And Shariputra, consider a precious gem after it has been polished and refined—it becomes pure, bright, and loved by all. So too is a Bodhisattva who has fully cultivated superior conduct: having attained fearlessness, they skillfully teach the Dharma and bring joy to all beings.
Again, Shariputra, do not look down on a small jewel found in a river or lake. Why? Because even a small jewel, if placed in a house or in the dark, can shine brightly everywhere. In the same way, do not look down on a Bodhisattva who has just set out on the path. Why? Because once that Bodhisattva attains enlightenment, they can radiate great light throughout all Buddha lands.
Moreover, Shariputra, consider a priceless, magnificent precious gem, supremely exquisite and free from all impurities. So too is a non-retrogressing Bodhisattva, free from all arrogance.
And Shariputra, consider how, when the grain is ripe in the fields, the heavy ears of corn hang low. So too does a Bodhisattva, having perfected their virtuous practices, remain humble and unobstructed in their interactions with all beings.
Furthermore, Shariputra, consider how, when a great fire rises at the end of an age, it burns up all the grass, trees, and earth without leaving a trace. In the same way, when the fire of wisdom blazes in a Bodhisattva, it burns up all seeds and habits of affliction without residue. Only after this is completely extinguished do they realize the fruit of unsurpassed, perfect enlightenment.
Also, Shariputra, consider fire: whether small or large, if it burns the entire universe, the nature of space itself remains unchanged. So too is it with a Bodhisattva: whether they attain perfect enlightenment or not, the self-nature of all dharmas is just as it is.
Shariputra, these parables taught by the Tathagata are meant to embrace and guide the assembly of Bodhisattvas. Any Bodhisattva who hears these teachings and develops a deep understanding will attain full realization in all of these parables."
當佛說是見邊法時，會中有二萬四千人，發菩提心。
As the Buddha spoke about the Dharma of the Extremist Views, twenty-four thousand people in the assembly awakened the mind of enlightenment.
爾時，世尊重說頌曰：
At that time, the World-Honored One spoke these verses again:
「難得最上佛菩提， 深妙無垢無所有；
若人於此欲圓成， 是中勿當生疑惑。
淨妙智慧無虛假， 真實光明普照耀；
安住無垢妙印中， 此佛菩提能觀見。
心自性淨而明亮， 前際後際亦復然；
煩惱染污意中時， 應當勿離深固意。
是中無作、無受者， 諸法自在無主宰；
無我、人故說無我， 如空、如夢無自性。
當觀此法非身業， 非語、非心所分別；
無為實性異想無， 譬喻言詞不能說。
與虛空等自性淨， 非色相故不可觀；
非眼、耳、鼻、識所知， 非舌、非身亦非意。
遠離非相、非無相， 無依寂靜湛如月；
非意亦非心所行， 非識、非想、非思度。
此非智業可能知， 云何識心而曉了？
由佛無上大悲心， 假以文字而說法。
眾生先世勝行業， 為善知識所攝受；
如是相中聞法已， 獲無等喜無愛著。
非彼諸魔伺得便， 不能知心及境界；
隨何所作何所行， 而彼魔業不能勝？
菩薩超越四魔已， 如理如教修福、慧；
善住諸佛境界中， 此名修勝菩提者。
眾生不能知所行， 修菩提者所行勝；
施設多種行門中， 隨彼彼相為說法。
如是世間種種行， 互相所緣而和合；
大智了知諸行中， 隨所宣說無間斷。
或有眾生多貪染， 或復多瞋悉了知；
見瞋煩惱逼迫時， 彼癡性中起諸害。
如是世間種種行， 菩薩隨了而能入；
行相所緣及緣成， 隨其相言為宣說。
譬如周遍置繩網， 大智持明者善知；
普遍能破諸網已， 隨意所觀出無礙。
菩薩勇智亦如是， 世間心意悉能入；
普使令諸煩惱除， 周遍所行無覆障。
如日舒光無援助， 蛇毒亦無於等侶；
師子振吼亦復然， 菩薩所修無助伴。
菩薩單己而無二， 積集最上諸佛法；
精進勢力悉具圓， 摧滅世間諸煩惱。
譬如有火得乾薪， 隨處增長其勢力；
菩薩增長慧光明， 悉能照破諸煩惱。」
"The supreme Buddha Enlightenment is rare to find, Profound, wondrous, stainless, like nothing at all. If one seeks to perfect it here, Let no doubt arise within.
Pure wisdom is untainted by falsehood, Its true light illuminates all. Abiding in the stainless seal of wonder, One may see this Buddha Enlightenment itself.
The mind’s nature is pure and luminous, So it was in the past and so it will be. When troubled by afflictions and defilements, Do not stray from this deep, steadfast truth.
In it, there is no doer, no receiver— All phenomena flow freely, without a sovereign lord. No self, no person; thus we speak of 'no-self'— Like space, like a dream, they have no independent nature.
Recognize that this teaching is not an act of body, Nor is it reached by speech or mental distinctions. The reality of the unconditioned is beyond all mental imagery, Beyond the reach of metaphors and words.
It is like space, pure by nature, Invisible because it has no form. Not known by eye, ear, nose, or consciousness, Nor by tongue, body, or mind.
It transcends both 'having a mark' and 'being markless,' Calm and unfixed, luminous like the moon. It is not walked by the intellect or the heart, Not known by consciousness, perception, or thought.
This is not something intellectual effort can grasp— So how could mind and consciousness ever discern it? Only through the Buddha’s supreme compassion Are teachings given, using words as a skillful means.
Those beings with virtuous deeds from past lives, Guided by noble spiritual friends, Hearing the Dharma under such conditions, Gain incomparable joy and freedom from attachment.
Mara’s forces cannot find an opening, They cannot know the mind or its state. No matter what one does or practices, How could the works of Mara ever prevail?
Having surpassed Mara’s fourfold bondage, Bodhisattvas cultivate merit and wisdom, truthfully and in accord with the teachings. Dwelling well within the realm of the Buddhas, They are called 'the supreme practitioners of Enlightenment.'
Sentient beings do not understand the path, But those who cultivate Enlightenment walk a superior way. In offering many kinds of gateways and practices, The teaching is given according to each being’s condition.
Thus all worldly actions, Mutually condition and connect with each other. The great wise one knows all actions, And teaches accordingly without cease.
Some beings are dominated by greed, Others by hatred—the wise know them all. Seeing hatred and afflictions pressing upon them, Harm arises from within the nature of ignorance itself.
In this way, all worldly actions, The Bodhisattva understands and can enter them. Knowing the nature of actions, their causes, and conditions, He teaches according to their specific appearances.
Imagine a vast net spread all around— A great wisdom-bearing one knows it well. Having thoroughly broken through all its knots, He moves freely, gazing without obstruction.
Likewise, the wise Bodhisattva, courageous, Can enter all worldly minds and intentions. He removes all afflictions completely, So that every action is free from hindrance and covering.
Just as sunlight shines without any helper, Snake venom needs no companion to spread, And a lion’s roar is its own, So does the Bodhisattva’s practice advance without a supporting pair.
The Bodhisattva, alone and without a second, Accumulates the supreme truths of all Buddhas. Fully endowed with the power of diligence, He destroys all worldly afflictions.
As fire, when it meets dry wood, Everywhere increases its force, So does the Bodhisattva’s wisdom-light grow, Illuminating and piercing all afflictions."
爾時，世尊復告海意菩薩摩訶薩言：「菩薩若能發起精進，常所堅固勤行樂欲，所起精進無有休息，而諸菩薩即於阿耨多羅三藐三菩提不為難得。何以故？海意！由精進故乃得菩提。若懈怠者，於佛菩提遠中復遠。無懈怠者能行布施，無懈怠者而能持戒，無懈怠者能起精進，無懈怠者能修禪定，無懈怠者能集智慧，無懈怠者能行自利，無懈怠者而能利他。以是緣故，汝今當知！菩薩若能發起精進，彼諸菩薩乃於阿耨多羅三藐三菩提不為難得。
At that time, the World-Honored One spoke further to the Bodhisattva-Mahasattva Oceanic Intent: "If Bodhisattvas can rouse diligence—steadfast, constant in vigorous practice, with joyful effort that never rests—then, for such Bodhisattvas, the attainment of Supreme Perfect Enlightenment is not difficult. Why is that? Oceanic Intent, it is because diligence leads to enlightenment. For those who are lazy, the Buddha's enlightenment is distant, ever distant.
One who is not lazy can practice generosity. One who is not lazy can uphold moral discipline. One who is not lazy can rouse diligence. One who is not lazy can cultivate meditative concentration. One who is not lazy can accumulate wisdom. One who is not lazy can benefit oneself. One who is not lazy can benefit others.
For this reason, you should now understand: If Bodhisattvas can rouse diligence, then for such Bodhisattvas, the attainment of Supreme Perfect Enlightenment is not difficult."
「海意！我念過去世中大阿僧祇劫前，彼時有佛出現世間，號勇猛精進如來、應供、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，世界名善見，劫名花積。以何緣故，劫名花積？海意！是時三千大千世界大水充滿，水中復出八萬四千廣大蓮花，花有無數俱胝那庾多百千葉，殊妙可愛，觀者悅意。爾時淨居天眾見是花已咸生歡喜，意樂適悅，俱發是言：『若此蓮花廣大出現，決定當有正等正覺出此劫中。此劫不空，有佛世尊出現於世，猶如花積。』是故此劫名為花積。又復何緣而彼世界名為善見？以其世界最勝清淨，十方一切諸佛剎中，無量無數諸菩薩眾，咸悉往詣於彼世界而共瞻仰。當瞻仰時，一切大眾，於彼世界皆得喜相三摩地，一切妙樂皆悉具足。於彼世界所觀善妙，故名善見。
Hai Yi! I recall a great, incalculable eon ago, a Buddha appeared in the world. His name was the Thus Come One Heroic Vigor, the Worthy One, the Perfectly Enlightened One, Perfect in Wisdom and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Beings, the Teacher of Gods and Humans, the Buddha, the World-Honored One. His world was called Fair Seeing, and the eon was called Flower Heap.
Why was this eon called Flower Heap? Hai Yi, at that time, the entire great trichiliocosm was filled with water. From this water emerged eighty-four thousand vast lotus flowers. Each lotus flower had countless billions of leaves, so exquisite and lovely that they delighted all who saw them. When the gods of the Pure Abode saw these flowers, they were filled with joy and said: "Since these vast lotus flowers have appeared, surely a Fully Enlightened One will arise in this eon. This eon is not empty; a Buddha, a World-Honored One, will appear in the world, like a heap of flowers." Thus, this eon was named Flower Heap.
And why was that world called Fair Seeing? Because that world was supremely pure and magnificent. Countless bodhisattvas from the buddha-lands of the ten directions all visited that world to behold it. When they gazed upon it, they all entered a samadhi of joy, experiencing every kind of sublime bliss. Because everything seen in that world was beautiful and good, it was called Fair Seeing.
「海意！此善見世界七寶所成，有眾寶樹及寶樓閣，是寶光明普遍照耀。而彼世界無有女人，不受胎藏，於蓮花中自然化生，加趺而坐。又其世界無有餘乘，諸修行者唯住大乘。其土人民諸所受用如兜率天，須飲食者悉得如意，復得神通遊戲，能履虛空。彼勇猛精進如來法中，有二十六俱胝出家菩薩，具菩薩道入菩薩眾。復有無量在家之眾，修大乘行，是時彼佛為諸菩薩宣說勤行精進之法。彼佛告言：『汝諸大士，當勤精進，常所堅固，深極勤勞，深極樂欲，無令休息。』
"Ocean-Intention! This world of Good Vision is formed from the seven treasures, adorned with gem-laden trees and jeweled towers whose radiance shines everywhere. In this world, there are no women. Beings are not born from wombs but spontaneously appear from lotus flowers, sitting cross-legged. Moreover, this world has no lesser vehicles; all practitioners dwell solely in the Great Vehicle. The enjoyments of its people are like those in the Tushita Heaven. When they desire food or drink, they obtain it effortlessly. They also attain spiritual powers and enjoy miraculous play, able to walk through the sky.
Within the Dharma of the Buddha Heroic Vigor, there are twenty-six million renunciant bodhisattvas who have fully entered the bodhisattva path. Countless lay followers also cultivate the Great Vehicle. At that time, the Buddha taught these bodhisattvas the way of diligent practice, saying: 'Great beings, you should be vigorously diligent, firmly steadfast, deeply dedicated, and tirelessly zealous. Do not rest!'"
「海意！其佛會中有一菩薩名堅固鎧，從座而起白其佛言：『世尊！云何菩薩能發精進？復以何法如來教授諸菩薩眾？』時勇猛精進如來告堅固鎧菩薩言：『善男子！所謂精進有其四種，而能普攝一切善法。何等為四？一者、發起；二者、勤作；三者、伺察；四者、修行。如是四種而能普攝一切善法。又復云何名為發起？何名勤作？何名伺察？何名修行？善男子！發起者，所謂發起大菩提心。勤作者，廣大積集一切善根。伺察者，於諸眾生作利益事。修行者，隨何等法悉住於忍。又發起者，勤求多聞。勤作者，如聞能說。伺察者，深固作意。修行者，起聖正見。又發起者，攝止慳心。勤作者，捨諸所有。伺察者，所有善利與一切眾生共之，迴向菩提。修行者不求果報。又發起者，振大捨聲。勤作者，諸來求者起善知識想。伺察者，諸所受用觀無常分。修行者，施已無悔。又發起者，諸所受用依法而求。勤作者，淨命自資。伺察者，行真實施。修行者，施時不起意念。又發起者，滌破戒垢。勤作者，禁戒無缺。伺察者，破戒眾生而將護之。修行者，雖具戒德不起意念。又發起者，身業清淨。勤作者，語業清淨。伺察者，心業清淨。修行者，諸法清淨。又發起者，諸有瞋心而不容受。勤作者，忍力發現。伺察者，自他作護。修行者，雖住忍辱不起意念。又發起者，諸有忿恚，皆令歡喜，復得清淨。勤作者，令諸忿恚歡喜和合。伺察者，內心清涼而無熱惱。修行者，自他無所得。又發起者，遣除懈怠。勤作者，於精進力而善決擇。伺察者，懈怠眾生而救護之。修行者，隨何等法皆住於忍。又發起者，積集善法。勤作者，成辦善法。伺察者，不樂餘乘。修行者，不壞諸業。
"Haiyi! In that Buddha's assembly, there was a bodhisattva named Firm Armor, who rose from his seat and asked the Buddha: 'World-Honored One, how does a bodhisattva arouse diligence? And by what teachings does the Thus-Come One instruct the bodhisattva assembly?' At that time, the Buddha Brave Diligence said to Firm Armor: 'Good man, diligence has four kinds that broadly encompass all virtuous qualities. What are the four? First, initiation; second, persistent effort; third, investigation; fourth, cultivation. These four broadly encompass all virtuous qualities.
What is initiation? What is persistent effort? What is investigation? What is cultivation? Good man! Initiation means arousing the great aspiration for enlightenment. Persistent effort means broadly accumulating all roots of goodness. Investigation means working to benefit all beings. Cultivation means abiding in patience toward all dharmas.
Initiation means earnestly seeking broad learning. Persistent effort means, having heard, being able to teach accordingly. Investigation means deep and stable attention. Cultivation means giving rise to correct sacred views.
Initiation means reining in a miserly heart. Persistent effort means giving away all possessions. Investigation means sharing all virtuous benefits with all beings, dedicating them toward enlightenment. Cultivation means not seeking reward.
Initiation means sounding the great call of generosity. Persistent effort means regarding all who come seeking as spiritual teachers. Investigation means seeing all enjoyments as impermanent. Cultivation means having no regret after giving.
Initiation means seeking all enjoyments according to the Dharma. Persistent effort means sustaining oneself through pure livelihood. Investigation means practicing true giving. Cultivation means giving without forming any concept.
Initiation means washing away the stains of broken precepts. Persistent effort means keeping precepts without flaw. Investigation means protecting those who have broken precepts. Cultivation means, even possessing virtuous precepts, forming no concept.
Initiation means purifying physical actions. Persistent effort means purifying verbal actions. Investigation means purifying mental actions. Cultivation means purifying all dharmas.
Initiation means not tolerating any anger. Persistent effort means manifesting the power of patience. Investigation means protecting oneself and others. Cultivation means, even abiding in patience, forming no concept.
Initiation means bringing joy and purity to all that is angry. Persistent effort means reconciling anger with joy and harmony. Investigation means inner coolness without affliction. Cultivation means gaining nothing for self or others.
Initiation means casting away laziness. Persistent effort means thoroughly discerning the power of diligence. Investigation means rescuing lazy beings. Cultivation means abiding in patience toward all dharmas.
Initiation means accumulating virtuous qualities. Persistent effort means accomplishing virtuous qualities. Investigation means not delighting in lesser vehicles. Cultivation means not destroying any karma.
「『又發起者念；勤作者行；伺察者慧；修行者住。又發起者理；勤作者教；伺察者門；修行者出離道。又發起者，積集文字。勤作者，文義總持。伺察者，若聲若文皆悉不著。修行者，覺了諸法悉不可說。又發起者，親近善友。勤作者，遠離惡友。伺察者，於善惡友起心平等。修行者，如所說言隨能憶持。又發起者，起出家心。勤作者，於愛非愛所觀平等。伺察者，隨何等善悉樂希求。修行者，得現量智。又發起者，樂居曠野。勤作者，遠離憒閙。伺察者，樂處寂靜。修行者，修寂靜行。又發起者少欲。勤作者知足。伺察者，獲得妙樂。修行者，知所應量。又發起者，修增上戒學。勤作者，所修無雜。伺察者，修增上心學。修行者，修增上慧學。又發起者布施；勤作者愛語；伺察者利行；修行者同事。又發起者大慈；勤作者大悲；伺察者大喜；修行者大捨。又發起者，剎土清淨。勤作者，相好圓滿。伺察者，護持正法。修行者，救度眾生。又發起者，了知蘊魔。勤作者，越煩惱魔。伺察者，遠離死魔。修行者，摧伏天魔。又發起者知苦；勤作者斷集；伺察者修道；修行者證滅。又發起者，修身念處。勤作者，修受念處。伺察者，修心念處。修行者，修法念處。又發起者信；勤作者精進；伺察者念、定；修行者慧。又發起者，防斷不善之法。勤作者，圓滿生起一切善法。伺察者，若身、若心輕安調暢。修行者，獲得無加行神足。又發起者，修七覺分。勤作者，行八正道。伺察者，修習止觀。修行者，得明解脫。又發起者，發起諸行。勤作者，表示潔白之行。伺察者，心得輕安。修行者，不轉境界相智。』
"'And that which initiates is mindfulness; that which diligently practices is action; that which discerns is wisdom; that which cultivates is abiding. Furthermore, that which initiates is principle; that which diligently practices is teaching; that which discerns is the gateway; that which cultivates is the path of emancipation. Moreover, that which initiates is the accumulation of words and letters; that which diligently practices is the total retention of meaning and expression; that which discerns is non-attachment to either sounds or words; that which cultivates is realizing that all phenomena are ineffable.
Also, that which initiates is approaching virtuous friends; that which diligently practices is distancing oneself from unwholesome friends; that which discerns is maintaining equanimity of mind toward both virtuous and unwholesome friends; that which cultivates is remembering and upholding the teachings as spoken. Furthermore, that which initiates is generating the mind for renunciation; that which diligently practices is viewing the beloved and unbeloved with equanimity; that which discerns is joyfully seeking out whatever is wholesome; that which cultivates is attaining direct cognitive insight.
Also, that which initiates is delighting in wilderness dwelling; that which diligently practices is distancing oneself from noise and crowds; that which discerns is enjoying tranquility; that which cultivates is practicing a life of stillness. Moreover, that which initiates is having few desires; that which diligently practices is contentment; that which discerns is attaining sublime bliss; that which cultivates is knowing one's proper measure.
Furthermore, that which initiates is cultivating the higher training in moral discipline; that which diligently practices is training that is unmixed; that which discerns is cultivating the higher training in mind; that which cultivates is cultivating the higher training in wisdom. Also, that which initiates is generosity; that which diligently practices is loving speech; that which discerns is beneficial conduct; that which cultivates is cooperative action.
Moreover, that which initiates is great loving-kindness; that which diligently practices is great compassion; that which discerns is great sympathetic joy; that which cultivates is great equanimity. Furthermore, that which initiates is purifying one's realm; that which diligently practices is perfecting the marks of excellence; that which discerns is upholding the true Dharma; that which cultivates is rescuing and liberating sentient beings.
Also, that which initiates is understanding the demon of the aggregates; that which diligently practices is transcending the demon of afflictions; that which discerns is distancing oneself from the demon of death; that which cultivates is subduing the demon of heavenly pride. Moreover, that which initiates is understanding suffering; that which diligently practices is abandoning its cause; that which discerns is cultivating the path; that which cultivates is realizing cessation.
Furthermore, that which initiates is cultivating the contemplation of the body; that which diligently practices is cultivating the contemplation of feelings; that which discerns is cultivating the contemplation of mind; that which cultivates is cultivating the contemplation of mental phenomena. Also, that which initiates is faith; that which diligently practices is effort; that which discerns is mindfulness and concentration; that which cultivates is wisdom.
Moreover, that which initiates is preventing and cutting off unwholesome qualities; that which diligently practices is perfecting and generating all wholesome qualities; that which discerns is physical and mental serenity and ease; that which cultivates is attaining the base of psychic power without exertion. Furthermore, that which initiates is cultivating the seven factors of enlightenment; that which diligently practices is walking the eightfold noble path; that which discerns is cultivating calm and insight; that which cultivates is attaining clear liberation.
Also, that which initiates is initiating all practices; that which diligently practices is manifesting pure conduct; that which discerns is attaining mental tranquility; that which cultivates is the wisdom that does not turn toward the states of objects.'"
「復次，海意！彼勇猛精進如來復告堅固鎧菩薩言：『善男子！由精進故身心輕安；即此精進，若因若見悉當遠離。又此精進能知名、色；又此精進能滅我、我所見；又此精進能解所取之縛；又此精進能除五蓋及現所起一切煩惱；又此精進能斷惡作及彼疑惑；又此精進破諸結病；又此精進而能勤力除斷諸障；又此精進離慢、過慢；又此精進超越一切所依、所著；又此精進離諸喜、恚；又此精進於無明有愛悉不染著；又此精進於貪、瞋法而悉不行；又此精進於其癡法而常伺察；又此精進，知覺內外十二處法；又此精進，了知五蘊及十八界本來不生；又此精進，心住寂靜、遍寂、近寂；又此精進，決了諸法悉無所得；又此精進，於一切法不取二相；又此精進，了知法性本來常住；又此精進，知一切法不來不去；又此精進，知一切法無取、無捨；又此精進，知一切法無作、無止；又此精進，知一切法無高、無下；又此精進，知一切法不出、不入；又此精進，知一切法無縛、無解；又此精進，知一切法無勤、無墮；又此精進，知一切法無放逸、無不放逸；又此精進，知一切法無能作、無所作；又此精進，知一切法無觀、無不觀；又此精進，知一切法無止息、無熾然；又此精進，知一切法無所護、無不護；又此精進，知一切法無集、無散。』
"Furthermore, Ocean-Intent, the Thus-Come One of Vigorous Effort further proclaimed to Bodhisattva Firm Armor: 'Good man! Through effort, both body and mind become light and at ease. This very effort should be kept free from both causes and views.
Such effort allows one to truly know name and form. Such effort extinguishes the view of self and what belongs to self. Such effort unravels the bonds of grasping. Such effort removes the five hindrances and all afflictions that arise in the present moment. Such effort cuts through remorse and doubt. Such effort breaks apart the knots of attachment. Such effort diligently dispels all obstacles. Such effort transcends pride and excessive pride. Such effort surpasses all dependencies and attachments. Such effort transcends joy and anger. Such effort remains undefiled by ignorance and craving for existence. Such effort neither engages in greed nor aversion. Such effort constantly scrutinizes delusion.
Such effort fully perceives the twelve inner and outer sense bases. Such effort understands that the five aggregates and eighteen elements are originally unborn. Such effort settles the mind in stillness, in all-encompassing stillness, in near stillness. Such effort realizes that all phenomena are utterly ungraspable. Such effort does not adopt dualistic views regarding any phenomenon. Such effort understands that the nature of phenomena is originally abiding. Such effort knows that all phenomena neither come nor go. Such effort knows that all phenomena are neither seized nor abandoned. Such effort knows that all phenomena are neither created nor halted. Such effort knows that all phenomena are neither high nor low. Such effort knows that all phenomena neither emerge nor enter. Such effort knows that all phenomena are neither bound nor liberated. Such effort knows that all phenomena require no striving nor fall into laziness. Such effort knows that all phenomena involve neither heedlessness nor its opposite. Such effort knows that all phenomena have neither a doer nor something done. Such effort knows that all phenomena are neither observed nor unobserved. Such effort knows that all phenomena are neither pacified nor aflame. Such effort knows that all phenomena require neither guarding nor neglect. Such effort knows that all phenomena neither accumulate nor disperse.'"
「海意！彼勇猛精進如來，為諸菩薩說如是等勤行精進法時，會中有一萬人得無生法忍。堅固鎧菩薩，於彼佛所，得聞如是精進法已，轉復發起精進勤求善法。如是精進常無休息經俱胝歲，過是已後得柔順忍。如是精進勤求善法，經爾所時，即於彼滅，滅已還於彼如來前重復化生，聽受宣說大集會正法；又復精進勤求善法。海意！其堅固鎧菩薩，以是緣故，經爾許時，普遍親近八萬四千佛，於彼花積劫中，發起精進勤求善法，經如是時一切勤行。
"Ocean-Intent! When the Thus-Come One of Brave and Vigorous Effort taught the Bodhisattvas this Dharma of diligent practice, ten thousand people in the assembly attained the patient endurance of the non-arising of things. The Bodhisattva Firm Armor, upon hearing this teaching on diligence from that Buddha, renewed his resolve to strive vigorously for virtuous qualities. He practiced this diligence without rest for countless eons. After this period, he attained the patient endurance of conformity. Still striving for virtuous qualities with such diligence, at the end of that time, he passed away from that life. Then, he was reborn directly in the presence of the same Thus-Come One to listen to and receive the teaching of the Great Assembly Correct Dharma. He again applied himself diligently to seeking virtuous qualities.
Ocean-Intent! Because of this, the Bodhisattva Firm Armor, over that span of time, universally drew near to 84,000 Buddhas. Throughout that Eon of Flower Accumulation, he continuously initiated diligent effort in seeking virtuous qualities. Throughout that entire time, he was persistent in all his practices."
「海意！汝今勿生疑念，是時堅固鎧菩薩者豈異人乎？即我身是。我昔曾歷多菩薩位，棄背生死勤求菩提，乃至我今得成正覺，廣行精進深歷艱苦。況復世間懈怠眾生，起下劣精進者，而能獲得菩提果邪？海意！若諸眾生能發精進者，於我法中即得清淨，非懈怠者而能成就。以是緣故，汝今當知諸有精進不放逸者，即得菩提。」
當佛說是過去所行精進法時，會中有五千菩薩得無生法忍，七千天人發阿耨多羅三藐三菩提心。
佛說海意菩薩所問淨印法門經卷第七