大乘離文字普光明藏經
The Great Vehicle Sutra on the Universal Light Treasury Beyond Words
大唐天竺三藏地婆訶羅譯
Translated by Śramaṇa Divākara of the Tang Dynasty
如是我聞：
Thus have I heard:
一時佛在王舍城耆闍崛山中，與大菩薩無量百千億那由他數——皆是大智精進善巧，證無言法獲妙辯才，是處非處不相違反，善調身心具諸解脫，常遊三昧不捨大悲，慚愧為身智慧為首，多所饒益如大寶洲，了知諸法善不善相，不著文字而有言說，於真俗門洞達無礙，深明實際不住其中，善能分別而無所受，雖厭生死常護世間，周遍十方有大名稱，於真妙藏寂然宴息，雖現受身永出三界，而行諸有勉濟眾生，平等教誨志常賢善，平等憐愍心無染著，能令自他莫不清淨，成就如是無量功德——其名曰：勝思惟菩薩、法震音菩薩、妙身菩薩、法輞菩薩、辯積菩薩、持地菩薩、持世菩薩、大名稱菩薩、具諸辯菩薩、千容相菩薩、功德山菩薩、蓮華眼菩薩、蓮華面菩薩、珠髻菩薩、妙音菩薩。如是等菩薩摩訶薩，皆如童子色相端嚴，於此眾中而為上首。
At one time the Buddha was on Mount Gṛdhrakūṭa in Rājagṛha, accompanied by a great assembly of bodhisattvas, countless hundreds of thousands of millions of nayutas in number—all endowed with great wisdom, vigor, and skillful means, having realized the wordless Dharma and attained wondrous eloquence, knowing what is and is not the case without contradiction, well‑disciplined in body and mind and possessing all liberations, ever abiding in samādhi yet never abandoning great compassion, taking shame and conscience as their body and wisdom as their head, bringing vast benefit like a great treasure‑island, fully comprehending the characteristics of wholesome and unwholesome dharmas, not clinging to words yet able to speak, penetrating without obstruction the gates of ultimate and conventional truth, profoundly understanding the ultimate reality yet not dwelling in it, skillfully discerning without attachment, though weary of birth‑and‑death they constantly protect the world, their great renown pervades the ten directions, they abide peacefully in the serene treasury of truth, though appearing in bodily form they have forever transcended the three realms, yet they act within all realms of existence to diligently aid sentient beings, teaching equally with constant noble intent, showing equal compassion with undefiled minds, enabling both self and others to become pure—endowed with such immeasurable merits and virtues. Their names were: Bodhisattva Superior Thought, Bodhisattva Dharma‑Thundering Voice, Bodhisattva Wondrous Body, Bodhisattva Dharma‑Wheel, Bodhisattva Eloquence‑Accumulation, Bodhisattva Earth‑Holder, Bodhisattva World‑Upholder, Bodhisattva Great Renown, Bodhisattva Endowed with All Eloquence, Bodhisattva Thousand‑Appearance, Bodhisattva Merit‑Mountain, Bodhisattva Lotus‑Eye, Bodhisattva Lotus‑Face, Bodhisattva Jewel‑Topknot, Bodhisattva Wondrous Sound. Such were these great bodhisattvas, all possessing the youthful, dignified, and serene appearance, and among this assembly they were the foremost.
爾時觀自在菩薩與恒河沙等紹尊位者諸菩薩俱；殊勝見菩薩與無央數天帝釋俱；虛空藏菩薩與無量菩薩及無量四天王眾俱；大勢至菩薩與無量億梵天眾俱；遍吉祥菩薩與無量婇女俱；普賢菩薩、不空見菩薩、星宿王菩薩、離疑菩薩、息諸蓋菩薩、藥王菩薩、藥上菩薩，各與無量菩薩眾俱；其中亦有無量諸佛自變其身作菩薩像；尊者舍利弗、摩訶目乾連、摩訶迦葉，如是等大阿羅漢，各與無量聲聞眾俱；那羅延等無量天眾，乃至恒沙國土日月諸天，威光照耀悉來佛所。至佛所已，彼天威光不能復現，猶如聚墨對閻浮金。婆樓那龍王、德叉迦龍王、阿那婆達多龍王、美音乾闥婆王、無擾濁迦樓羅王，各與無量諸眷屬俱，來入此會。十方世界如恒河沙所有菩薩，咸於本土啟請如來，與諸四眾同時到此，各持種種出過世間殊好供養，奉上於佛、諸菩薩已，即於會中坐蓮華座。
At that time, Avalokiteśvara Bodhisattva was accompanied by as many Bodhisattvas who had received the noble rank as there are sands in the Ganges River; Bodhisattva Superior Vision was accompanied by countless Śakra Devānām Indras; Bodhisattva Ākāśagarbha was accompanied by immeasurable Bodhisattvas and an immeasurable assembly of the Four Heavenly Kings; Bodhisattva Mahāsthāmaprāpta was accompanied by countless hundreds of millions of Brahmā deities; Bodhisattva Samantabhadra was accompanied by innumerable celestial maidens; Bodhisattvas Samantabhadra, Amoghadarśin, Nakṣatrarāja, Vimuktikaṁśuka, Śīvaraṇapramocana, Bhaiṣajyarāja, and Bhaiṣajyasamudgata were each accompanied by immeasurable assemblies of Bodhisattvas. Among them, there were also immeasurable Buddhas who transformed their own bodies into the appearance of Bodhisattvas. The Venerable Śāriputra, Mahāmaudgalyāyana, Mahākāśyapa, and other great Arhats such as these were each accompanied by immeasurable assemblies of Śrāvakas. Nārāyaṇa and other immeasurable heavenly multitudes, even to the sun and moon deities of as many lands as the sands of the Ganges, all came to the Buddha’s place, their majestic radiance illuminating everywhere. Having arrived at the Buddha’s place, the radiance of those deities could no longer manifest, like a heap of ink compared to Jambūnada gold. Dragon Kings Varuṇa, Taksaka, Anavatapta, the Gandharva King Beautiful Sound, and the Garuḍa King Unagitated, each accompanied by immeasurable retinues, entered this assembly. From the ten directions, as many Bodhisattvas as the sands of the Ganges, having each requested the Tathāgata in their own lands, arrived simultaneously with the fourfold assemblies. Each holding various supreme offerings surpassing the world, they presented them to the Buddha and the Bodhisattvas. Then, within the assembly, they sat upon lotus-flower seats.
爾時勝思惟菩薩摩訶薩從座而起，偏袒右肩右膝著地，合掌向佛而作是言：「世尊！我今欲請二字之義，惟願如來垂哀見許。」
Then the Bodhisattva Mahasattva Superior Wisdom arose from his seat, bared his right shoulder, placed his right knee upon the ground, and with palms joined addressed the Buddha, saying: "World-Honored One, I now wish to inquire about the meaning of two words. I pray that the Tathagata, in his compassionate regard, will grant me permission."
佛告勝思惟菩薩言：「善男子！欲有問者隨汝意問，如來不為一眾生故出現世間，為欲利益無量眾生而出現耳！」
The Buddha addressed the Bodhisattva Superior Wisdom, saying: "Noble son! If you have questions, ask as you wish. The Tathāgata does not appear in the world for the sake of a single being, but appears for the benefit of countless beings!"
於是勝思惟菩薩即白佛言：「世尊！何者一法，是諸菩薩所應永離？何者一法，是諸菩薩應常護持？何者一法，是諸如來現所覺了？」
Then the Bodhisattva Superior Wisdom addressed the Buddha, saying: "World-Honored One, what is the one dharma that all bodhisattvas should forever abandon? What is the one dharma that all bodhisattvas should constantly uphold? What is the one dharma that all tathāgatas have presently awakened to and realized?"
佛言：「善哉善哉！善男子！汝以如來威神之力，乃能問我如是深義。諦聽諦聽，善思念之！當為汝說。
The Buddha said: "Excellent, excellent! Virtuous man, through the power of the Tathāgata's majestic spiritual force, you are able to ask me such profound meanings. Listen attentively, listen well, and reflect upon it carefully! I shall now explain for you."
「善男子！有一種法菩薩應離，所謂欲貪。善男子！如是一法是諸菩薩所應永離。善男子！復有一法菩薩應離，所謂瞋怒，如是一法是諸菩薩所應永離。善男子！復有一法菩薩應離，所謂愚癡，如是一法是諸菩薩所應永離。善男子！復有一法菩薩應離，所謂我取。善男子！復有一法菩薩應離，所謂疑惑。善男子！復有一法菩薩應離，所謂憍慢。善男子！復有一法菩薩應離，所謂懈怠。善男子！復有一法菩薩應離，所謂惛眠。善男子！復有一法菩薩應離，所謂愛著。善男子！如是一法，是諸菩薩所應永離。
Good sons! There is one dharma that a bodhisattva should abandon, namely, desire and craving. Good sons! Such a dharma is what all bodhisattvas should forever abandon.
Good sons! There is yet another dharma that a bodhisattva should abandon, namely, anger and resentment. Such a dharma is what all bodhisattvas should forever abandon.
Good sons! There is yet another dharma that a bodhisattva should abandon, namely, ignorance and delusion. Such a dharma is what all bodhisattvas should forever abandon.
Good sons! There is yet another dharma that a bodhisattva should abandon, namely, clinging to self.
Good sons! There is yet another dharma that a bodhisattva should abandon, namely, doubt and uncertainty.
Good sons! There is yet another dharma that a bodhisattva should abandon, namely, arrogance and conceit.
Good sons! There is yet another dharma that a bodhisattva should abandon, namely, laziness and indolence.
Good sons! There is yet another dharma that a bodhisattva should abandon, namely, dullness and drowsiness.
Good sons! There is yet another dharma that a bodhisattva should abandon, namely, attachment and craving.
Good sons! Such dharmas are what all bodhisattvas should forever abandon.
「善男子！汝復問我：『何者一法，是諸菩薩應常護持？』善男子！謂諸菩薩非己所安不加於物。若諸菩薩守護此法，即是能持諸佛如來一切禁戒。何以故？自愛身命不應殺生；自重資財不應偷盜；自護妻室不應侵他。如是等行皆名一法。善男子！若有敬順如來語者，於此一法常當憶念。何以故？無有眾生愛樂於苦，凡有所作悉求安樂，乃至菩薩求阿耨多羅三藐三菩提亦為自他皆得樂故。善男子！以如是義我說此言，非己所安不加於物，如是一法是諸菩薩應常護持。
"Virtuous man! You have further asked me, 'What single dharma should all bodhisattvas constantly guard and uphold?' Virtuous man! It is this: what is not peaceful or pleasant to oneself should not be imposed upon others. If all bodhisattvas guard and uphold this dharma, they are thereby able to uphold all the precepts of the Tathāgatas. Why is this? Because one cherishes one's own life, one should not kill; because one values one's own wealth, one should not steal; because one protects one's own spouse, one should not violate another's. All such practices are called the single dharma. Virtuous man! If there are those who revere and follow the words of the Tathāgata, they should constantly bear in mind this single dharma. Why? There are no beings who delight in suffering; all that they do seeks peace and happiness. Even bodhisattvas seek anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment) for the sake of attaining happiness for both themselves and others. Virtuous man! For this reason I declare these words: what is not peaceful or pleasant to oneself should not be imposed upon others. This single dharma is what all bodhisattvas should constantly guard and uphold."
「善男子！如汝所問：『何者一法，是諸如來現所覺了？』善男子！無有少法是如來覺。何以故？如來覺者無所覺故。善男子！一切法無生是如來覺；一切法無滅是如來覺；一切法離二邊是如來覺；一切法不實是如來覺。善男子！諸業自性是如來覺；一切法從因緣生是如來覺；因緣之法猶如電光是如來覺；以因緣故而有諸業是如來覺。善男子！一切法性普光明藏是如來覺。善男子！何故法性名普光明藏？善男子！世出世智依之以生，如母懷子，故名為藏。若智生時反照其本，如是法性為般若波羅蜜之所攝藏，是故名為普光明藏。善男子！一切法如幻如焰是如來覺。善男子！諸法實性一味解脫是如來覺，一味解脫是即名為普光明藏。善男子！一相法是如來覺。云何一相？所謂諸法不來不去、非因非緣、不生不滅、無取無捨、不增不減。善男子！諸法自性本無所有不可為喻，非是文詞之所辯說。如是一法，是諸如來現所覺了。」
"Virtuous man! As you have asked, 'What single dharma is it that all Tathāgatas presently realize and understand?' Virtuous man! There is not the slightest dharma that the Tathāgata realizes. Why? Because the Tathāgata's realization is a realization of nothing being realized. Virtuous man! The non-arising of all dharmas is the Tathāgata's realization; the non-ceasing of all dharmas is the Tathāgata's realization; all dharmas being free from the two extremes is the Tathāgata's realization; all dharmas being insubstantial is the Tathāgata's realization. Virtuous man! The self-nature of all karma is the Tathāgata's realization; all dharmas arising from causes and conditions is the Tathāgata's realization; that dharmas of causes and conditions are like a flash of lightning is the Tathāgata's realization; that because of causes and conditions there exists all karma is the Tathāgata's realization. Virtuous man! The nature of all dharmas is the Treasury of Universal Radiance; this is the Tathāgata's realization. Virtuous man! Why is the Dharma-nature called the Treasury of Universal Radiance? Virtuous man! Worldly and transcendental wisdom are born depending upon it, just as a child is carried in its mother's womb; therefore it is called a treasury. When wisdom is born, it reflects back upon its source. This Dharma-nature is thus gathered and contained by Prajñāpāramitā; therefore it is called the Treasury of Universal Radiance. Virtuous man! All dharmas being like an illusion, like a mirage, is the Tathāgata's realization. Virtuous man! The true nature of all dharmas is the one-flavored liberation; this is the Tathāgata's realization. The one-flavored liberation is precisely what is called the Treasury of Universal Radiance. Virtuous man! The dharma of one mark is the Tathāgata's realization. What is the one mark? It is that all dharmas neither come nor go; they are not causes nor conditions; they neither arise nor cease; there is no grasping nor relinquishing; they neither increase nor decrease. Virtuous man! The self-nature of all dharmas is originally non-existent and cannot be illustrated by analogy; it is not something that words and language can articulate. Such is this one dharma that all Tathāgatas presently realize and understand."
當佛說此莊嚴王離文字普光明藏法門之時，有十地菩薩所見微塵數眾生，悉發阿耨多羅三藐三菩提心；復有如是微塵數眾生，皆發聲聞、辟支佛心；復有如是微塵數眾生，在地獄者皆得離苦生人天中；無量菩薩得入初地，無量菩薩得百千三昧；無量眾生悉蒙利益，無空過者。
When the Buddha expounded this Dharma Gate of the Adorned King, Free from Words and Universally Illuminated Treasury, sentient beings as numerous as the dust-motes seen by bodhisattvas of the ten grounds all gave rise to the mind of anuttarā-samyak-saṃbodhi. Moreover, sentient beings as numerous as such dust-motes all gave rise to the minds of śrāvakas and pratyekabuddhas. Furthermore, sentient beings as numerous as such dust-motes who were in the hells all left suffering and were reborn among humans and devas. Immeasurable bodhisattvas attained entry into the first ground; immeasurable bodhisattvas attained hundreds of thousands of samādhis; immeasurable sentient beings all received benefit, with none passing by in vain.
爾時佛告羅睺羅言：「善男子！我此法要汝當受持。」
At that time, the Buddha addressed Rāhula, saying: “Good man! This essential Dharma of mine you should receive and uphold.”
說是語時，會中有九十億菩薩摩訶薩，承佛威神即皆避座，白佛言：「世尊！我等誓當受持如來所說法要，於此娑婆國土最後時中，見有其人流通為說。」
At that moment, as these words were spoken, ninety billion great bodhisattvas within the assembly, empowered by the Buddha’s majestic spiritual force, all rose from their seats and addressed the Buddha, saying: “World-Honored One! We vow to uphold and maintain the essential Dharma taught by the Tathāgata. In the final age of this Sahā world, whenever there are people who propagate and expound it, we shall appear before them.”
爾時四天王白佛言：「世尊！若有能持此經典者，我當擁護，令其志願皆得滿足。所以者何？能持此經是法器故。」
Then the Four Heavenly Kings addressed the Buddha, saying: "World-Honored One! If there are those who can uphold this sutra, we shall protect and support them, enabling all their vows to be fulfilled. Why is this? Because those who can uphold this sutra are vessels of the Dharma."
爾時世尊普觀眾會而作是言：「諸仁者！我此所說甚深方廣希有法門，非諸眾生有少善根而能聽受，能聽受者即為承事供養於我，亦為荷擔無上菩提。是人當得辯才無礙，決定生於清淨佛土；是人臨終定得親見阿彌陀佛、菩薩大眾而現在前。我今在此耆闍崛山，諸菩薩眾所共圍繞，彼臨終時亦如是見！當知是人即為已得無盡法藏；當知是人得宿命智；當知是人不墮惡道。
At that time, the World-Honored One, surveying the entire assembly, spoke these words: "O Virtuous Ones! This profound, vast, and rare Dharma-gate that I now expound cannot be received and heard by sentient beings with but meager roots of goodness. Those who are able to receive and hear it are thereby serving and making offerings to me; they are also bearing the unsurpassed Bodhi upon their shoulders. Such persons shall attain unimpeded eloquence and shall assuredly be reborn in a pure Buddha-land. At the end of their lives, they shall certainly behold Amitābha Buddha and the great assembly of Bodhisattvas manifesting before them. Just as I am now here on Vulture Peak, surrounded by the host of Bodhisattvas, so too shall they see at their life's end! Know that such persons have already obtained the inexhaustible treasury of the Dharma; know that such persons have attained the wisdom of past lives; know that such persons shall not fall into the evil realms."
「善男子！我今說此一切世間難信之法，設有眾生作五逆罪，聞是經已書持、讀誦、為人解說，所有業障咸得消除，終不受於惡趣之苦，斯人即為諸佛菩薩之所護念，在在所生諸根具足，蒙佛灌頂五眼清淨。善男子！取要言之，我見是人已成佛道。」
"Virtuous man! I now proclaim this dharma, difficult for all the world to believe. Should there be beings who have committed the five heinous crimes, yet upon hearing this sutra, copy, uphold, recite, and explain it to others, all their karmic obstructions will be completely eradicated. They will never again suffer the pains of the evil destinies. Such a person will be protected and remembered by all buddhas and bodhisattvas. In every place they are born, their faculties will be complete, and they will receive the Buddha's anointment, their five eyes purified. Virtuous man! In essence, I see that such a person has already accomplished the Buddha Way."
佛說此經已，勝思惟等一切菩薩，及諸聲聞、天龍八部，皆大歡喜，信受奉行。
When the Buddha had finished speaking this sutra, all the bodhisattvas including Superior Wisdom, as well as all the śrāvakas, devas, nāgas, and the eightfold assembly, greatly rejoiced, faithfully accepted, and reverently practiced it.
大乘離文字普光明藏經
The Sutra of the Great Vehicle on the Non-Conceptual Treasury of Universal Light