English
English version: Shànmíng Bodhisattva asked: 'There are eighteen miraculous and extraordinary Dharmas, capable of transforming freely, with no difficulty in what is said, and able to meet all Buddhas face to face, flying to the ten directions to teach all those who have not yet been delivered, guiding them to enlightenment and deliverance; able to destroy evil teachings, guiding those who have gone astray; able to be unattached and uninterrupted while enduring suffering, using unattachment and uninterruptedness as conditions for practice, teaching those who are deluded. Such wonderful merits, countless deeds, what kind of Samadhi (concentration) is needed to attain them? May the World-Honored One (a respectful title for the Buddha)! For the sake of those present and future, expound its profound meaning, so that they may attain liberation.' The Buddha said: 'Excellent! Excellent! What you wish to ask, I will now explain separately, elaborating on the essential points, concentrate your mind and listen well.' Shànmíng Bodhisattva replied: 'I will follow your teachings.' The Buddha said: 'There is a Samadhi Dharma called Accomplishing Radiant Light. If someone hears this Dharma, if they can practice it for one to seven days, the merit and blessings are beyond comparison. Those who hear this Dharma have already made offerings to hundreds of thousands of millions of Buddhas in past lives, and have heard it without doubt in their presence, and in this life they can encounter this Accomplishing Radiant Light Samadhi Dharma again. Now being able to practice this Dharma, as quickly as snapping one's fingers, one will be forever free from the three evil realms, merit will gradually be fulfilled, and one will quickly attain Buddhahood. All the things you asked about earlier can be perfectly accomplished.' Shànmíng Bodhisattva asked: 'How many things should one practice to attain this venerable Samadhi?' The Buddha said: 'One must purely practice one hundred and thirty-five things to enter this Samadhi.' 'Stay away from bodily misconduct, avoid verbal transgressions, eliminate defilements of mind, exhaust the three unwholesome karmas, remove the six faults, suppress the five hindrances, the twelve links of dependent origination have been completely abandoned, untie the bonds, understand the sixty-two kinds of speculative views. Heal all wounds, delight all afflictions, abandon the great elements (earth, water, fire, wind), discard bones and blood, avoid relatives, sever all habits, cut off desires, have no attachment to what can be abandoned and what cannot be abandoned, eradicate the filth of greed, sever the root of desire, not be deluded by the flow (of the world), be able to control diseases, not be attached to self, have no non-self, establish the four confidences, abide in the four foundations of mindfulness, practice the four right exertions, generate the five roots, practice the five powers, understand the seven factors of enlightenment, practice the eightfold path, enter the eight mindfulnesses, the eight constant diligence, because there is nothing more to be diligent about, stay away from what cannot be diligent about. Learn the supreme wisdom,' --------------------------------------------------------------------------------
Chinese
自尊意、不贡高而濡软、雨法雨，如一法不两计、不三想、不为无益想、无有际想、不空想、不想想、想无处、不住无处想。善惟佛知佛净、已知净而善学、心正住、不邪还、等善恶、如明冥、于明冥知俱空、不疑法、不以有净无、观有无本为一。已知一而除一，不于一而起想，勤受教、善习行、因习行入无际、习胜意、不听心、善防识、不乱转。往来三而不着、察诸性了无根、知无根不可满、以不满而自整。缕观法为同无，常住无绝无想，常无常以过上，不念人、不宥世、不着物、罢舍求，法合离了无见、身生殁皆由化、上中下知法等，于是世往后世。 “观二因如虚空、心无欲而常仁、行清白善诱人、知人向为反浊、于反浊而清澄、心远爱筋入火、以净火烧众垢、已尽垢寂然净、不念善不念恶、不惟好不惟丑、不念苦不念乐、于毁誉无欢怒、心调净所在入、开大藏入大法、以道律护满法、苦习审勤承行。以尽道为光曜，视一切性识起，流结冥意思止，勤求止以入道。剪三爱、除四失、增四城、离五覆、绝六慢、修六敬、具六法证、行七慧、强八力、拔九结、习九灭、十弘净为已能、十力慧已备足、十直法不复学、慧法种而常存、于三宝已能备，以法施无极尽，于诸专能备行、入无所著、入空无懈、却无吾念 现代汉语译本： 谦逊自持，不骄傲自大而温和柔顺，像及时雨一样普降佛法，明白一切法都是唯一的，不作二种推测，不作三种猜想，不做无益的思虑，不作无边际的猜想，不执着于空，不落入不想的境地，即使在无处之境，也不执着于无处之想。善于体察佛的智慧和清净，既已明白清净的道理，就努力学习，心正直安住，不偏离正道，平等看待善与恶，如同看待光明与黑暗，明白光明与黑暗的本质都是空性，不怀疑佛法，不认为存在绝对的清净或绝对的污秽，观察有和无的本性原为一体。既已明白一体的道理，就去除对一体的执着，不因一体而生起妄想，勤奋接受教诲，努力实践修行，通过修行进入无边际的境界，培养殊胜的意念，不放纵内心，善于守护意识，不使其散乱游移。往来于三界而不执着，观察诸法的自性，了知其没有根本，明白没有根本就无法满足，以不满足来自我完善。仔细观察诸法，知其本质相同，都是空无，常住于空无，断绝一切妄想，以常与无常超越一切，不思念他人，不迁就世俗，不执着于外物，停止追求，明白佛法的聚合与离散都没有实在的自性，身体的生与死都是因缘变化所致，明白上、中、下三根之人所证悟的佛法是平等的，因此能自在地往来于此世与后世。 观察二因如同虚空，内心没有贪欲而常怀仁慈，行为清净廉洁，善于引导他人，明白人们的趋向是从清净转向污浊，从污浊回归清净，在回归清净的过程中，心远离爱欲的束缚，如同投入火焰，用清净的智慧之火焚烧各种烦恼垢染，烦恼垢染已尽，内心寂静清净，不思念善，不思念恶，不思惟好，不思惟丑，不思念苦，不思念乐，对于毁谤和赞誉，不起欢喜或愤怒，心调柔清净，无论身在何处都能安然自在，开启大智慧的宝藏，进入广大的佛法之海，以佛道和戒律守护圆满的佛法，认真勤奋地承受和实践苦行。以穷尽真理的道路作为光明，观察一切自性的生起，使烦恼的流动、执着的凝结、愚昧的思虑都停止，勤奋寻求止息，从而进入正道。剪断三种爱欲，去除四种过失，增益四种正念，远离五种覆盖，断绝六种傲慢，修习六种恭敬，具备六种证悟之法，实践七种智慧，增强八种力量，拔除九种烦恼结缚，修习九种灭尽之法，以十种弘大的清净之行为己任，具备十种力量和智慧，不再学习十种正直之法，使智慧之法如种子般常存不灭，对于佛、法、僧三宝已经能够完全具备，以佛法布施，没有穷尽之时，对于各种禅定都能完全具备并实践，进入无所执着的境界，进入空性而不懈怠，去除我执的念头。
English
English version: Humble and self-respecting, not arrogant but gentle and yielding, like timely rain showering the Dharma, understanding that all Dharmas are unique, not making twofold speculations, not making threefold conjectures, not engaging in useless thoughts, not making boundless conjectures, not clinging to emptiness, not falling into the realm of non-thought, even in the realm of nowhere, not clinging to the thought of nowhere. Skillfully discerning the Buddha's wisdom and purity, having understood the principle of purity, diligently learning, the mind uprightly abiding, not deviating from the right path, equally regarding good and evil, like regarding light and darkness, understanding that the essence of light and darkness is emptiness, not doubting the Dharma, not believing in absolute purity or absolute defilement, observing the nature of existence and non-existence as originally one. Having understood the principle of oneness, removing attachment to oneness, not giving rise to delusion because of oneness, diligently receiving teachings, striving to practice cultivation, through cultivation entering the boundless realm, cultivating superior thoughts, not indulging the mind, skillfully guarding consciousness, not allowing it to wander erratically. Coming and going in the three realms without attachment, observing the nature of all Dharmas, knowing that they have no root, understanding that having no root cannot be fulfilled, using non-fulfillment to perfect oneself. Carefully observing all Dharmas, knowing that their essence is the same, all are emptiness, constantly abiding in emptiness, severing all delusions, using constancy and impermanence to transcend everything, not thinking of others, not accommodating the world, not clinging to external objects, ceasing to seek, understanding that the aggregation and separation of Dharmas have no real self-nature, the birth and death of the body are due to causal transformations, understanding that the Dharma realized by people of superior, middle, and inferior faculties is equal, therefore being able to freely come and go between this world and the next. Observing the two causes as like empty space, the mind without desire but constantly compassionate, conduct pure and upright, skillfully guiding others, understanding that people's tendencies are to turn from purity to defilement, from defilement to return to purity, in the process of returning to purity, the mind far from the bonds of love and desire, like entering fire, using the pure fire of wisdom to burn away all afflictions and defilements, afflictions and defilements exhausted, the mind tranquil and pure, not thinking of good, not thinking of evil, not thinking of beautiful, not thinking of ugly, not thinking of suffering, not thinking of pleasure, regarding praise and blame without joy or anger, the mind tamed and pure, wherever one is, one can be at ease, opening the treasury of great wisdom, entering the vast ocean of Dharma, using the Buddha's path and precepts to protect the complete Dharma, earnestly and diligently enduring and practicing asceticism. Using the path of exhausting truth as light, observing the arising of all natures, causing the flow of afflictions, the congealing of attachments, and the thoughts of ignorance to cease, diligently seeking cessation, thereby entering the right path. Cutting off the three loves, removing the four faults, increasing the four mindfulnesses, distancing from the five coverings, severing the six arrogances, cultivating the six reverences, possessing the six laws of realization, practicing the seven wisdoms, strengthening the eight powers, uprooting the nine bonds of affliction, cultivating the nine cessations, taking the ten great pure actions as one's own responsibility, possessing the ten powers and wisdoms, no longer learning the ten upright Dharmas, causing the Dharma of wisdom to be like a seed, constantly existing and not perishing, being able to completely possess the Three Jewels of Buddha, Dharma, and Sangha, giving Dharma as alms, without end, being able to completely possess and practice all kinds of samadhi, entering the realm of non-attachment, entering emptiness without懈怠(xie dai: lax), removing the thought of self. -------------------------------------------------------------------------------- 、无我想、无人计、无筹算、寂如灭度。
Chinese
“是为百三十五事成具光明定意戒法之行。” 佛说是成具光明定意戒法品时，三十万明士得是定意功德成具，立于第十之地。善明则得无所从生法忍，五百同辈人，心欣意悦，皆发无上独尊平等觉意。四十万明士皆立不回还行。除恶众五万人，皆得无所著道。持五戒贤士、贤女二千人，皆得履迹之行。 诸天在虚空中，而作音乐。叹曰：“快哉！世人乃获上闻之要，其在愚曚埃浊者，今日霍然除尽。如净水洗浴垢，今闻大法心垢为消。愿令法轮常转，使一切疾逮妙慧。我等常遇天尊，所生不离。疾得是成具光明定意，当广宣法恩，还照流冥。如今日大会，兴立无数道本。” 善明白佛言：“今闻天尊是定意，净心自思，观我无黠慧心，了不知处，于外、于内俱亦如是。” 佛告善明：“譬犹冥室执炬而入，则莫知冥之所在，是定意法其能履行道品成具，则不知无黠十二牵连之所失也。善明！非但是而已，则不见十方生死起灭之处也，至履迹无著、因缘觉佛，乃至如来，皆无见有所想见非见也。无所想、一切清净想、止清净想、亦不止清净想，是为空见无所见。” 善明白天尊：“云何不止清净想是为空见？当是时，心在何许？所见何 现代汉语译本：无我想、无人想、无算计、无筹划，寂静如同进入涅槃（Nirvana）。 ‘这就是一百三十五事圆满具足光明禅定意念戒律之行。’ 佛陀宣说这圆满具足光明禅定意念戒律之品时，三十万聪慧之士获得这禅定意念功德圆满具足，安住于第十地（the tenth Bhumi）。善明（Shanming）则获得无所从生法忍（anutpattika-dharma-kshanti），五百同伴之人，内心欢喜，都发起无上独尊平等觉悟之心。四十万聪慧之士都安住于不退转之行。去除邪恶之众五万人，都获得无所执著之道。持守五戒的贤士、贤女二千人，都获得履迹之行。 诸天在虚空中，演奏音乐。赞叹说：‘太好了！世人竟然能够听到如此重要的教义，那些处于愚昧黑暗中的人，今天一下子都消除了。如同用清水洗去污垢，今天听闻大法，心中的污垢也得以消除。愿法轮（Dharma wheel）常转，使一切众生迅速获得妙慧。我们常常遇到天尊（Tian Zun），所生之处不离天尊。迅速获得这圆满具足光明禅定意念，应当广泛宣扬佛法恩德，照亮黑暗。如同今天的大会，兴建无数的道之根本。’ 善明（Shanming）对佛说：‘今天听闻天尊所说的禅定意念，内心清净地自我思考，观察我没有聪慧之心，完全不知道它在哪里，对外、对内都是如此。’ 佛告诉善明（Shanming）：‘譬如在黑暗的房间里拿着火炬进入，就不知道黑暗在哪里。这禅定意念之法，如果能够履行道品圆满具足，就不知道没有智慧的十二因缘牵连在哪里消失了。善明（Shanming）！不仅仅是你这样，也看不见十方生死起灭之处，乃至履迹、无著、缘觉佛（Pratyekabuddha），乃至如来（Tathagata），都没有见到有所想、见非见。无所想、一切清净想、停止清净想、也不停止清净想，这是空见无所见。’ 善明（Shanming）问天尊（Tian Zun）：‘为什么不止清净想就是空见？当这个时候，心在什么地方？所见是什么？’