Chinese
大正藏第 15 册 No. 0630 佛说成具光明定意经 No. 630 佛说成具光明定意经 后汉天竺三藏支曜译 闻如是： 一时，佛在迦维罗卫国精舍中止。晨朝整服，呼语阿难：“汝请诸明士、除恶众及无著、履迹等来，今日当有上问异要。”于是阿难受敕，应时遍宣如来教于四辈人。 时，有除恶、无著、履迹众凡五千万人，诣如来所，稽首于地，毕而避住。复有贤女、弃恶众及国中凡女人随诸贤女人，十四万众，诣如来所，稽首于地，退座而坐。复有明士八十亿万二千人，诣如来所，稽首于地，俨然恭住。复有文士、居家修戒者，四万人，相随来至，稽首于地，毕各却住。 佛以威神感动十方诸佛国明士及上诸天，应当成者及当发者，凡八百亿万人，皆飞来至佛所，稽首于地，列住空中。复有十二天神、将军，将诸官属四十万人，来诣佛所，稽首于地，毕，各分部住佛左右立侍。 所当是日，会时，如一食顷，悉至佛所，佛即令坐。其有肉体未得四神足者，应皆就榻；十方诸来明士及诸天神身轻，或已得神足者，皆踊在空中坐自然座，各各有化花盖，行列奇好，皆佛威变之所兴化也。 诸来明士、在会坐者，率皆妙行、心清口净 现代汉语译本 《佛说成具光明定意经》 后汉天竺三藏支曜译 我是这样听说的： 一时，佛陀在迦维罗卫国（Kapilavastu）的精舍中居住。早晨整理好衣物，呼唤阿难（Ananda）说：‘你去邀请诸位明士、除恶众、无著（Avyākrta）、履迹等前来，今日将有重要的提问。’于是阿难接受佛的旨意，立即向四种人宣扬如来的教诲。 当时，有除恶、无著、履迹等众共五千万人，来到如来所在之处，头面叩地行礼，完毕后退到一旁站立。又有贤女、弃恶众以及国内的普通女人跟随诸位贤女，共十四万人，来到如来所在之处，头面叩地行礼，退到座位上坐下。又有明士八十亿万二千人，来到如来所在之处，头面叩地行礼，庄严恭敬地站立。又有文士、居家修行戒律者，四万人，互相跟随来到，头面叩地行礼，完毕后各自退到一旁站立。 佛陀以威神之力感动十方诸佛国土的明士以及上界诸天，凡是应当成就者以及应当发起菩提心者，共八百亿万人，都飞来佛陀所在之处，头面叩地行礼，排列在空中站立。又有十二位天神、将军，率领各自的官属四十万人，来到佛陀所在之处，头面叩地行礼，完毕后，各自在佛陀左右分部站立侍奉。 在当天，聚会之时，大约一顿饭的功夫，都来到佛陀所在之处，佛陀立即让他们就座。其中肉身尚未获得四神足（catura-rddhipada）者，都应坐在床榻上；十方诸位前来的明士以及诸位天神，身形轻盈，或者已经获得神足者，都跃升在空中坐在自然生成的座位上，各自有化生的花盖，行列奇妙美好，都是佛陀威神变化所兴起的。 诸位前来的明士、在聚会中就座者，大都行为美妙、内心清净、言语纯洁。
English
English version The Sutra of the Buddha on Attaining the Samadhi of Light Translated by Zhi Yao, a Tripitaka Master from India during the Later Han Dynasty Thus have I heard: At one time, the Buddha was residing in a monastery in the country of Kapilavastu (迦维罗卫国). In the morning, after arranging his robes, he called to Ananda (阿难): 'Please invite the wise scholars, the assembly of those who eliminate evil, Avyākrta (无著), and those who follow the path, etc., to come here. Today there will be important and unusual questions.' Thereupon, Ananda, receiving the Buddha's command, immediately proclaimed the Tathagata's teachings to the four groups of people. At that time, there were fifty million people in the assemblies of those who eliminate evil, Avyākrta, and those who follow the path, who came to where the Tathagata was, bowed their heads to the ground in reverence, and then withdrew to stand aside. Furthermore, there were virtuous women, the assembly of those who abandon evil, and ordinary women from the country, following the virtuous women, totaling one hundred and forty thousand people, who came to where the Tathagata was, bowed their heads to the ground in reverence, and then retreated to sit on their seats. Furthermore, there were eighty billion two hundred million wise scholars, who came to where the Tathagata was, bowed their heads to the ground in reverence, and stood solemnly and respectfully. Furthermore, there were forty thousand literati and lay practitioners who observed the precepts, who came together, bowed their heads to the ground in reverence, and then each withdrew to stand aside. The Buddha, with his majestic spiritual power, moved the wise scholars of the Buddha lands in the ten directions and the devas of the upper realms. All those who were destined to attain enlightenment and those who were destined to arouse the Bodhi mind, totaling eight hundred billion people, flew to where the Buddha was, bowed their heads to the ground in reverence, and stood in rows in the air. Furthermore, there were twelve deva gods and generals, leading their respective officials and subordinates, totaling four hundred thousand people, who came to where the Buddha was, bowed their heads to the ground in reverence, and then each stood in their respective divisions to the left and right of the Buddha, attending him. On that very day, at the time of the gathering, in about the time it takes to eat a meal, they all arrived at where the Buddha was, and the Buddha immediately had them sit down. Those whose physical bodies had not yet attained the four foundations of spiritual power (catura-rddhipada 四神足) should all sit on couches; the wise scholars and devas who came from the ten directions, being light in body or having already attained spiritual power, all leaped into the air and sat on naturally formed seats, each with a manifested flower canopy, arranged in wonderful and beautiful rows, all of which were brought about by the Buddha's majestic spiritual transformations. The wise scholars who came and sat in the assembly were mostly of wonderful conduct, with pure minds and pure speech. --------------------------------------------------------------------------------
Chinese
、身服众戒，三秽、六患、五蔽已索，众烦热恼、杂垢沃若、疑网闭结、倒见之谬、不知之本、十二牵连，皆已绝弃。净如月花，各随世习俗，依行立字。 有明士名无秽王、次复名光景尊、次复名智如山弘、次复名大花净、次复名转根香、次复名月精曜、次复名光之英、次复名整不法、次复名善中善、次复名昆仑光、次复名日光精、次复名师子威、次复名意杂宝、次复名炎炽妙、次复名德普洽、次复名普调敏、次复名敬端行、次复名慈仁署、次复名慧作、次复名散结、次复名严仪具足、次复名高远行、次复名光德王、次复名护世、次复名导世、次复名大力、次复名正净、次复名天师、次复名善观、次复名观音，如是众名，各各别异。 于时，有贵姓子，名曰善明，从同辈五百，人人各有侍者，执盖相随，来诣佛所，稽首如来足下，起住观众，四面甚盛，仰视空中，率皆上人，天尊在座，端严直立，兴心念言：“今日大福，遇此众会，欲设饮食，以供一日。计身所有，不能供办，施不等接，则非施也，我将如何？” 于是佛知善明所念，则劳之曰：“少年善来！宁闻法劝之说乎？” 曰：“未达也，起时则起，可谓智矣。不计少多，有所希望，可谓施矣。向所念者，如来在此，何患不办？如 现代汉语译本： 身披持所有戒律，三秽（贪欲、嗔恚、愚痴）、六患（贪、嗔、痴、慢、疑、不正见）、五蔽（贪欲、嗔恚、睡眠、掉举、疑）已经断除，所有烦恼热恼、各种污垢，疑虑如网缠绕闭塞、颠倒的见解谬误、无知的根本、十二因缘的牵连，都已彻底舍弃。清净如同月亮和鲜花，各自随着世间的习俗，依据行为而立下名字。 有贤明之士名为无秽王（没有污垢的国王）、其次名为光景尊（光明景象的尊者）、其次名为智如山弘（智慧如山般弘大）、其次名为大花净（巨大的莲花般清净）、其次名为转根香（转变根性的香气）、其次名为月精曜（月亮的精华光芒）、其次名为光之英（光明的英才）、其次名为整不法（整治不合法度）、其次名为善中善（善良中的善良）、其次名为昆仑光（昆仑山的光芒）、其次名为日光精（太阳的光芒精华）、其次名为师子威（狮子的威严）、其次名为意杂宝（意念中充满各种珍宝）、其次名为炎炽妙（火焰炽盛而奇妙）、其次名为德普洽（德行普遍沾洽）、其次名为普调敏（普遍调和敏锐）、其次名为敬端行（恭敬端正的行为）、其次名为慈仁署（慈悲仁爱的署名）、其次名为慧作（智慧的作为）、其次名为散结（驱散烦恼的缠结）、其次名为严仪具足（庄严的仪容具足）、其次名为高远行（高尚深远的行为）、其次名为光德王（光明德行的国王）、其次名为护世（守护世间）、其次名为导世（引导世间）、其次名为大力（巨大的力量）、其次名为正净（正直清净）、其次名为天师（天上的导师）、其次名为善观（善于观察）、其次名为观音（观世音菩萨），像这样的众多名字，各自不同。 当时，有一位贵族子弟，名叫善明（善良而明智），跟随同伴五百人，每个人都有侍者，举着伞盖相随，来到佛陀所在的地方，顶礼如来的足下，起身站立观看，四面非常盛大，仰视空中，都是高尚的人，天人尊者在座，端庄严肃地站立，心中想道：‘今日真是大福报，遇到这样的盛会，想要准备饮食，来供养一日。计算我自身所有的，不能够供养周全，布施不平等，就不是真正的布施，我该怎么办呢？’ 于是佛陀知道善明心中所想，就慰劳他说：‘少年，你来得好！是否听过劝人发心的说法呢？’ 善明回答说：‘还没有领悟。起身时就起身，可以说是智慧了。不计较多少，有所希望，可以说是布施了。刚才所想的，如来您在这里，还担心不能办到吗？’
English
English version: Having donned all the precepts, the three defilements (greed, hatred, and delusion), the six afflictions (greed, hatred, delusion, pride, doubt, and wrong views), and the five obscurations (desire, hatred, drowsiness, restlessness, and doubt) have been eradicated. All vexations and torments, various impurities, doubts like entangled nets, the errors of inverted views, the root of ignorance, and the entanglements of the twelve links of dependent origination have all been completely abandoned. Pure like the moon and flowers, each according to worldly customs, names are established based on conduct. There were wise men named Wuhui Wang (King Without Defilement), followed by Guangjing Zun (Venerable Light and Scenery), followed by Zhiru Shan Hong (Wisdom as Vast as a Mountain), followed by Dahua Jing (Great Lotus Purity), followed by Zhuan Gen Xiang (Fragrance of Transforming Roots), followed by Yue Jing Yao (Essence and Radiance of the Moon), followed by Guang Zhi Ying (Hero of Light), followed by Zheng Bu Fa (Rectifying the Unlawful), followed by Shan Zhong Shan (Good Among Good), followed by Kunlun Guang (Light of Kunlun Mountain), followed by Ri Guang Jing (Essence of Sunlight), followed by Shizi Wei (Lion's Majesty), followed by Yi Za Bao (Mind Filled with Various Treasures), followed by Yan Chi Miao (Flaming and Wonderful), followed by De Pu Qia (Virtue Universally Benefiting), followed by Pu Tiao Min (Universally Harmonious and Agile), followed by Jing Duan Xing (Respectful and Upright Conduct), followed by Ci Ren Shu (Compassionate and Benevolent Authority), followed by Hui Zuo (Action of Wisdom), followed by San Jie (Dispelling Entanglements), followed by Yan Yi Ju Zu (Dignified Demeanor Complete), followed by Gao Yuan Xing (Lofty and Far-reaching Conduct), followed by Guang De Wang (King of Light and Virtue), followed by Hu Shi (Protecting the World), followed by Dao Shi (Guiding the World), followed by Da Li (Great Strength), followed by Zheng Jing (Righteous Purity), followed by Tian Shi (Teacher of the Gods), followed by Shan Guan (Skillful Observer), followed by Guanyin (Avalokiteśvara), such are the many names, each different. At that time, there was a noble son named Shanming (Good and Bright), accompanied by five hundred companions, each with an attendant holding a parasol, who came to the place where the Buddha was. They prostrated at the feet of the Tathagata, stood up, and observed the assembly, which was very grand on all sides. Looking up into the sky, they saw that all were noble beings, and the celestial honored ones were seated, standing upright with dignified solemnity. He thought in his heart, 'Today is truly a great blessing to encounter such a grand assembly. I wish to prepare food and drink to offer for one day. But considering what I possess, I cannot provide enough for everyone. If the offering is not equal, it is not a true offering. What should I do?' Then the Buddha, knowing what Shanming was thinking, comforted him, saying, 'Young man, you have come well! Have you heard the teaching of encouraging the aspiration for enlightenment?' Shanming replied, 'I have not yet understood. To rise when it is time to rise can be called wisdom. To not be concerned with quantity but to have hope can be called giving. What I was just thinking is, with the Tathagata here, why worry about not being able to accomplish it?' --------------------------------------------------------------------------------
Chinese
来能使不办者办，不足者足，一切常足，所作常办，是谓如来。如来办者，不用衣、食、欲乐之物，乃以具戒，不听六患、五蔽之惑，不惟家乐，不有四食之想，亦无衣容冠帻之饰。处计常之中，而知无常之谛；居惑乐之地，则觉必苦之对。贪有之室，照空无之本；于受有之体，明非身之真。无我、无作、无缘、无著，斯如来之办也。” 于是，善明闻天尊说，心悦结解，身轻踊跃，曰：“我本无黠，连缚十二，心起就冥，堕俗三流，今日所闻，未曾有法，愿身受持，如天尊教，咸乐妙法。”因而叹曰： “天人之尊， 如来为上； 慈哀劝救， 等施三界。 劣漏贫行， 摄以法财； 令一切惑， 解释无疑。 身尊具贵， 相好无双； 出意为人， 演法无穷。 睿慧众流， 注如山洋； 法泽三界， 流衍十方。 大人相满， 宝慧具足； 在在现法， 将导不逮。 慧照愚冥， 牵致净处； 愿身自归， 得到彼岸。” 于是，善明叹毕，更前长跪启天尊曰：“愿卒本意，今日设馔，唯乞加哀，抂屈临眄。”天尊默然，自如常法；善明恭立，谓未见听。 于是阿难开语之曰：“天尊默然，为己相许。” 善明闻之心则逸豫，稽首 现代汉语译本 ‘来’能够使不能办成的事情办成，使不足够的东西足够，使一切常常是充足的，所做的事情常常能办成，这就是所谓的如来（Tathagata）。如来办成事情，不是依靠衣服、食物、享乐之物，而是依靠具足戒律，不听信六种过患、五种遮蔽的迷惑，不只考虑家庭的快乐，没有对四种食物的贪求，也没有对衣着容貌冠帽装饰的追求。处于计较常有的世俗之中，却能知晓无常的真谛；身居迷惑享乐的境地，则能觉悟必然有苦难的对立面。在贪恋存在的居室中，照见空无的本质；对于承受存在的身体，明白并非真实的自我。没有我执、没有造作、没有因缘、没有执著，这就是如来的作为。’ 于是，善明（Shanming）听闻天尊（Tianzun）所说，心中喜悦，结缚解开，身轻得像要跳起来一样，说：‘我本来没有智慧，被十二因缘束缚，心念一起就陷入黑暗，堕入世俗的三种流转之中，今天所听闻的，是前所未有的佛法，愿我身体力行，如天尊所教导的那样，都乐于接受这美妙的佛法。’因而赞叹道： ‘天人之中， 如来最为尊上； 慈悲哀怜劝导救助， 平等施予三界。 我们这些卑劣、有漏洞、贫乏的修行者， 被您用佛法的财富摄受； 使一切迷惑， 都得到解释，不再有疑惑。 您的身躯尊贵， 相貌美好无比； 您出于本意为我们说法， 演说的佛法无穷无尽。 您的智慧如众多的河流， 注入如山如海； 佛法的恩泽遍及三界， 流传到十方世界。 您具足大丈夫相， 宝贵的智慧圆满具足； 随时随地示现佛法， 引导那些不足的人。 用智慧照亮愚昧的黑暗， 牵引我们到达清净的境地； 愿我自身归依您， 最终到达彼岸。’ 于是，善明赞叹完毕，再次上前长跪，向天尊禀告说：‘愿能完成我的心意，今天准备了斋饭，唯愿您能慈悲哀怜，屈尊光临。’天尊沉默不语，如同往常一样；善明恭敬地站立着，认为天尊没有答应。 于是阿难（Ananda）开口对善明说：‘天尊的沉默，就是已经答应了。’ 善明听了心中欢喜，叩拜。