Chinese
，当以成具为本，不以虚言、绮语为应法也。当忍而不为恶，若在空闲及于大众尊卑之处，内制其心，令如戒法，不以闲宴而犯漏行；不于众会而自大；不用尊显而骄贵；不以卑弱而转随；不惭善、不惭恶；不种无益之事；心如正法无有摇却；不作增减之念也。如此明士，善根五愿必获尔志，疾成至佛。” 是时，无秽王明士避坐长跪，启天尊曰：“愿佛今日，现是成具光明定意威神，令此众会见之悦也喜乐，皆当发意立此德本，未成者成，未度者度。” 于时，坐中有明士名大力普平。佛赞大力普平：“现是成具光明定意威神。”即时受教，便于其坐而不起动，因入慧定神静之意，如弹指顷，三千大千之国，诸小山、大山、大障山、小障山，悉灭不现，一切普平，绀琉璃色。复令十方他佛国土，皆通相见、相去如一寻所也。观十方诸佛坐处，譬如仰观星宿不可计算。复以右手举，十方诸佛三千大千国土，已着一指上之、下之，如举一尘。其中人民，蠕动之类，无有知之者，而有惊怖之念也。于是，复以一切十方诸佛之国，以内方圆一尺之器中，而不逼迮。现变毕竟，㸌如常故。 其在坐者，皆见如斯，悉而惊欣踊喜，发于大愿，其心皆在无上独尊之地。八百万明士及诸尊天，得安乐慧定。复六十 现代汉语译本：应当以成就具足为根本，不以虚妄之言、华丽之语作为应合正法的方式。应当忍耐而不作恶，无论身处空闲之地还是大众聚集的尊卑场合，都要约束自己的内心，使其符合戒律，不因为独处安逸而放纵自己的行为；不在众人集会时自高自大；不因为地位尊贵显赫而骄傲自满；不因为地位卑微弱小而随波逐流；不以不惭愧于善事、不羞耻于恶事；不做没有益处的事情；心如正法一样坚定不移；不产生增减正法的念头。像这样的贤明之士，以善根和五种愿力，必定能够实现自己的志向，迅速成就佛果。 这时，无秽王（Wu Hui Wang）明士避开座位，长跪着，向天尊（Tian Zun，对佛的尊称）禀告说：‘愿佛陀今日，展现成就具足光明定意（Cheng Jiu Ju Zu Guang Ming Ding Yi）的威神之力，让这里的与会大众见到后心生喜悦，都能够发起立下这种德行的根本，未成就者得以成就，未得度者得以得度。’ 当时，在座中有一位明士，名叫大力普平（Da Li Pu Ping）。佛陀赞叹大力普平说：‘展现成就具足光明定意（Cheng Jiu Ju Zu Guang Ming Ding Yi）的威神之力。’大力普平立即接受佛的教诲，就在他的座位上没有起身移动，进入了智慧禅定的神静之意境。如同弹指之间，三千大千世界（San Qian Da Qian Shi Jie，佛教宇宙观中的一个单位世界），所有的小山、大山、大障山、小障山，全部消失不见，一切都变得平坦，呈现出绀琉璃色。又让十方其他佛的国土，都能够互相看见，彼此相隔如同只有一寻（Xun，古代长度单位）的距离。观察十方诸佛的座位之处，就像仰望星宿一样不可计数。又用右手举起，十方诸佛的三千大千国土（San Qian Da Qian Shi Jie），已经放在一根手指之上、之下，就像举起一粒微尘。其中的人民，以及蠕动的生物，没有谁知道这件事，但都产生了惊恐的念头。于是，又将一切十方诸佛的国土，放在一个内方外圆一尺的器物中，却并不感到拥挤。这种变化展现完毕后，一切又恢复如常。 在座的人，都见到了这样的景象，全都感到惊讶、欢欣、踊跃、喜悦，发下了宏大的誓愿，他们的心都向往着无上独尊的佛地。八百万明士以及诸位尊天，获得了安乐智慧禅定。又有六十...
English
English version: One should take accomplishment and completeness as the foundation, and not use false words or flowery language as a way to accord with the Dharma. One should be patient and not do evil. Whether in a secluded place or in a public gathering of high and low, one should restrain one's mind internally, making it conform to the precepts, not indulging in loose conduct because of being alone and at ease; not being arrogant in public gatherings; not being proud and haughty because of being honored and prominent; not drifting along because of being humble and weak; not being unashamed of good, not being unashamed of evil; not planting useless things; the mind should be as steadfast as the true Dharma, without wavering; not creating thoughts of increasing or decreasing it. Such a wise person, with good roots and five vows, will surely attain their aspirations and quickly achieve Buddhahood. At that time, the Ming Shi (Wise Man) Wu Hui Wang (Immaculate King) avoided his seat, knelt down, and reported to Tian Zun (Heavenly Honored One, a respectful term for the Buddha): 'May the Buddha today manifest the majestic power of Cheng Jiu Ju Zu Guang Ming Ding Yi (Accomplishment, Complete, Light, Samadhi), so that the assembly here may see it and rejoice, and all may generate the intention to establish this foundation of virtue, those who have not achieved may achieve, and those who have not been liberated may be liberated.' At that time, there was a Ming Shi (Wise Man) in the assembly named Da Li Pu Ping (Great Strength Universal Peace). The Buddha praised Da Li Pu Ping (Great Strength Universal Peace): 'Manifest the majestic power of Cheng Jiu Ju Zu Guang Ming Ding Yi (Accomplishment, Complete, Light, Samadhi).' Immediately receiving the Buddha's teaching, he did not rise from his seat, and entered the state of wisdom samadhi and divine stillness. In the time it takes to snap one's fingers, the San Qian Da Qian Shi Jie (Three Thousand Great Thousand Worlds, a unit of the Buddhist cosmology), all the small mountains, large mountains, great obstacle mountains, and small obstacle mountains, all disappeared and were not seen, and everything became flat, appearing in the color of dark lapis lazuli. Furthermore, he caused the Buddha lands of the other ten directions to be able to see each other, separated by a distance of only one Xun (ancient unit of length). Observing the places where the Buddhas of the ten directions were seated was like looking up at the stars, uncountable. Furthermore, with his right hand raised, the San Qian Da Qian Shi Jie (Three Thousand Great Thousand Worlds) of the Buddhas of the ten directions were already placed on one finger, above and below, like lifting a speck of dust. The people within them, and the crawling creatures, none of them knew about this, but they all had thoughts of fear. Then, he placed all the Buddha lands of the ten directions into a vessel that was one foot square inside and round outside, without feeling crowded. After this transformation was completed, everything returned to normal. Those who were present all saw such a sight, and were all surprised, delighted, joyful, and made great vows, their hearts all yearning for the supreme and unique Buddha land. Eight million Ming Shi (Wise Men) and all the honored devas (gods) obtained peaceful and joyful wisdom samadhi. Furthermore, sixty... --------------------------------------------------------------------------------
Chinese
万人，悉入通解法门。复六万八千人，得是成具光明定意。十方诸来明士莫不欢喜。 佛语善明：“一切人所以不学是成具光明定意者，为住于惑故也。计有以有便着染黑冥，以在着染，譬犹冥夜复闭目行，便无所见。无所见者，谓今所受身善、恶，目前之所造也。 “以不觉见故，便吁嗟啼泣，谓今为善反受恶罪，或先为恶反受善福。不晓思惟此本，便结在疑网，已在疑网，于可学便不欲学，可进不欲进，可入不欲入，是故忘失是定，在于哭悲惶恋，累劫无终，已来往无休息，名曰劳苦行也。 “哀哉！善明！此章可像故，佛出世正为愚迷人故，其有人学是正定者，彼所感念，生死之烦皆疾得除；复能训导一切诸著有者。善明！常当思惟空法，莫住惑误处也。” 善明白佛言：“若有贤士，生于种姓之家，统领县官位率国政，心多烦乱不得专一，欲学是定，当奈何乎？” 佛言：“贤士生有县官之因缘，或在不安隐处，欲学是定，不得巡心者，当书是经卷供养。设坐阁烧香敬礼，朝中人定，不失三时，头面为礼，恳恻至心。又当加行十五事：一者不杀；二者活生；三者不妄取；四者而恩施人；五者不淫；六者远色声；七者不欺不调；八者而忠言善谏；九者不醉；十者不以酒为惠施； 现代汉语译本：一万人全部领悟了通解法门（能通达理解一切佛法的法门）。又有六万八千人，获得了成具光明定意（成就具足光明的禅定）。十方前来的贤明之士没有不欢喜的。 佛对善明说：‘所有人之所以不学习这个成具光明定意，是因为执着于迷惑的缘故。认为实有而执着，就染上黑暗，如同在黑夜里闭着眼睛行走，什么也看不见。所谓看不见，是指现在所受的身体，所经历的善与恶，以及眼前所造作的一切。’ ‘因为不能觉察和看清这些，便叹息哭泣，认为现在行善反而遭受恶报，或者过去作恶反而享受善报。不明白其中的因果关系，便陷入疑惑的罗网。一旦陷入疑惑的罗网，对于可以学习的就不想学习，可以前进的就不想前进，可以进入的就不想进入。因此，忘失了这个禅定，沉溺于哭泣悲伤和惶恐留恋之中，累劫没有终结，往来轮回没有休息，这叫做劳苦修行。’ ‘可悲啊！善明！这个法门可以比喻成画像，佛陀出世正是为了愚昧迷惑的人。如果有人学习这个正定，他所感受到的生死烦恼都能迅速消除；还能引导一切执着于有的人。善明！要常常思惟空性之法，不要住在迷惑颠倒之处。’ 善明对佛说：‘如果有贤士，出生于高贵的家族，统领县官职位，管理国家政事，心中多有烦恼而不能专一，想要学习这个禅定，应该怎么办呢？’ 佛说：‘贤士因为有担任县官的因缘，或者身处不安稳的地方，想要学习这个禅定，不能够静下心来，就应当书写这部经卷供养。设置楼阁，焚香敬礼，早朝、中午、晚上，不失去这三个时辰，以头面礼拜，恳切至诚。还要加上实行十五件事：第一，不杀生；第二，放生；第三，不偷盗；第四，给予恩惠；第五，不邪淫；第六，远离声色；第七，不欺骗不戏弄；第八，忠言劝谏；第九，不醉酒；第十，不以酒作为施舍；’
English
English version: Ten thousand people all entered the Dharma Gate of Universal Understanding (a Dharma Gate that allows one to understand all Buddha-Dharma). Another sixty-eight thousand people attained the Samadhi of Accomplishing and Possessing Bright Light. All the wise and enlightened ones who came from the ten directions were delighted. The Buddha said to Shanming (Good Understanding): 'The reason why all people do not study this Samadhi of Accomplishing and Possessing Bright Light is because they dwell in delusion. Clinging to existence as real, they become stained with darkness, like walking with eyes closed in the dark night, seeing nothing. What is meant by seeing nothing is the present body one receives, the good and evil one experiences, and all that one creates before one's eyes.' 'Because they cannot perceive and see these things clearly, they sigh and weep, thinking that doing good now results in evil retribution, or that doing evil in the past results in good fortune. Not understanding the cause and effect within, they become entangled in the net of doubt. Once entangled in the net of doubt, they do not want to learn what can be learned, do not want to advance where one can advance, do not want to enter where one can enter. Therefore, they forget this Samadhi, and are immersed in weeping, sorrow, fear, and attachment, without end for countless kalpas, coming and going in reincarnation without rest, which is called laborious practice.' 'Alas! Shanming! This chapter can be likened to an image; the Buddha appears in the world precisely for the sake of the ignorant and deluded. If someone studies this correct Samadhi, the afflictions of birth and death that they experience can be quickly eliminated; and they can also guide all those who are attached to existence. Shanming! You should constantly contemplate the Dharma of emptiness, and do not dwell in places of delusion.' Shanming said to the Buddha: 'If there is a virtuous person, born into a noble family, governing as a county official, managing state affairs, with much煩惱(troubles) in their heart and unable to concentrate, wanting to learn this Samadhi, what should they do?' The Buddha said: 'If a virtuous person has the karma to be a county official, or is in an insecure place, wanting to learn this Samadhi but unable to calm their mind, they should write out this Sutra and make offerings to it. Set up a pavilion, burn incense, and pay respects, in the morning court, at noon, and in the evening, without missing these three times, bowing with head and face to the ground, with sincere and earnest heart. They should also add and practice fifteen things: First, do not kill; second, liberate living beings; third, do not steal; fourth, bestow kindness; fifth, do not engage in sexual misconduct; sixth, stay away from sights and sounds of sensual pleasure; seventh, do not deceive or joke; eighth, offer loyal words and good advice; ninth, do not get drunk; tenth, do not use alcohol as a gift;' --------------------------------------------------------------------------------
Chinese
十一者拥护羸劣不令抂撗；十二者其所临生加以仁心，各使得所；十三者宽弘大受，包化不肖，示以正教；十四者其来归于己，有所陈诉，必而正平应于法律，令无枉愠；十五者以善劝上，悉施于民，终始无懈。行是十五戒，莫得休废，此亦应定意之教法，必得不失，后长解脱也。” 善明白佛言：“若有凡人为宿罪所牵，在不安隐处，拘逼制碍，有志于是成具光明定法，而不得从心意，欲学是尊定，当奈何乎？” 佛言：“善明！凡人至心欲学者，亦如上说。善书是经卷，为设坐阁，烧香敬礼，不失三时，当复加行十事：一者修奉五戒，无有缺犯；二者当以闲暇，稍稍诵行定意法文；三者虽执事作，内心诵习，使不忘误；四者在勤劳屈苦之地，当知是宿行所为，而无愠恚；五者若居地无佛形像，无离恶众，心常存忆，向四方作礼，如对佛无异；六者谨敕柔软，调和心意，下于一切；七者所作尽节而无虚饰；八者饶作等侣，不爱筋力；九者若见老、羸、疾病、瘦耄，伤念扶护，至心不饰；十者常归命三尊而不怠忘；是为十事。凡人虽在勤苦拘碍之处，当行此十事，莫毁、莫懈，亦应定意教法，世世不失，后长解脱也。” 善明白佛言：“若有贤女人！姻种姓之家，或有居事之业因缘，不得舍离，欲 现代汉语译本：第十一条，要拥护弱小，不让他们受到欺凌；第十二条，对于所管辖的百姓，要施以仁爱之心，使他们各得其所；第十三条，要宽宏大量，包容和感化不贤之人，用正当的教义来引导他们；第十四条，对于前来归附自己，有所陈述的人，一定要公正平和地按照法律来处理，不让他们受到冤屈；第十五条，要用善行来劝导上级，并将恩惠施予百姓，始终不懈怠。奉行这十五条戒律，不得停止或废弃，这也是应当坚定意念的教法，必定不会迷失，最终获得解脱。 善明菩萨问佛说：‘如果有人因为前世的罪业所牵连，处在不安稳的地方，受到拘禁和限制，有志于成就具足光明的禅定之法，却不能随心所愿，想要修学这种尊贵的禅定，应该怎么办呢？’ 佛说：‘善明！凡人真心想要修学者，也应该像上面所说的那样。认真书写这部经卷，为它设置坐席和阁楼，焚香敬礼，不间断地在三个时辰进行修习，还应当额外修行十件事：第一，要奉行五戒，没有缺失和违犯；第二，应当利用空闲时间，慢慢诵读和修行禅定的法文；第三，即使在处理事务时，内心也要诵习，使之不忘记和出错；第四，在辛勤劳作和困苦的地方，应当知道这是过去行为所造成的，而不要怨恨；第五，如果居住的地方没有佛的形像，没有远离恶劣的群体，心中要常常存有忆念，向四方作礼，如同面对佛一样；第六，要谨慎、温顺、调和心意，谦下于一切人；第七，所做的事情要尽心尽力，没有虚假和装饰；第八，要多结交同伴，不吝惜自己的力量；第九，如果见到年老、体弱、疾病、瘦弱的人，要伤感怜悯并扶持保护，真心实意，不虚伪；第十，要常常归命于佛、法、僧三宝（San Bao），不懈怠和忘记。’这就是十件事。凡人即使处在辛勤劳作和拘禁限制的地方，也应当奉行这十件事，不要毁坏，不要懈怠，这也是应当坚定意念的教法，世世代代不会迷失，最终获得解脱。’ 善明菩萨问佛说：‘如果有贤良的女子，出身于好的家族，或者有需要处理的事务，不能舍弃离开，想要修学这种尊贵的禅定，应该怎么办呢？’