Chinese
大正藏第 17 册 No. 0829 大乘离文字普光明藏经 No. 829 [Nos. 828, 830] 大乘离文字普光明藏经 大唐天竺三藏地婆诃罗译 如是我闻： 一时佛在王舍城耆阇崛山中，与大菩萨无量百千亿那由他数——皆是大智精进善巧，证无言法获妙辩才，是处非处不相违反，善调身心具诸解脱，常游三昧不舍大悲，惭愧为身智慧为首，多所饶益如大宝洲，了知诸法善不善相，不著文字而有言说，于真俗门洞达无碍，深明实际不住其中，善能分别而无所受，虽厌生死常护世间，周遍十方有大名称，于真妙藏寂然宴息，虽现受身永出三界，而行诸有勉济众生，平等教诲志常贤善，平等怜愍心无染着，能令自他莫不清净，成就如是无量功德——其名曰：胜思惟菩萨、法震音菩萨、妙身菩萨、法辋菩萨、辩积菩萨、持地菩萨、持世菩萨、大名称菩萨、具诸辩菩萨、千容相菩萨、功德山菩萨、莲华眼菩萨、莲华面菩萨、珠髻菩萨、妙音菩萨。如是等菩萨摩诃萨，皆如童子色相端严，于此众中而为上首。 尔时观自在菩萨与恒河沙等绍尊位者诸菩萨俱；殊胜见菩萨与无央数天帝释俱；虚空藏菩萨与无量菩萨及无量四天王众俱；大势至菩萨与无量亿梵 现代汉语译本 大正藏第 17 册 No. 0829 大乘离文字普光明藏经 No. 829 [Nos. 828, 830] 大乘离文字普光明藏经 大唐天竺三藏地婆诃罗译 如是我闻： 一时，佛在王舍城（Rājagṛha）耆阇崛山（Gṛdhrakūṭa）中，与无数百千亿那由他（nayuta）数的菩萨在一起——他们都是具有大智慧、精进、善巧方便，证得了不可言说的法，获得了微妙的辩才，对于是处非处（sthāna-asthāna）的道理不会互相违背，善于调伏身心，具足各种解脱，常在三昧（samādhi）中游乐而不舍弃大悲心，以惭愧为身，以智慧为首，能够饶益众生如同大宝洲，了知诸法的善与不善之相，不执著于文字却能善于言说，对于真谛和俗谛之门通达无碍，深刻明了实际理地却不住在其中，善于分别诸法而无所取受，虽然厌离生死却常护念世间，周遍十方具有大名称，在真实微妙的宝藏中寂然安息，虽然示现受生之身却永远超脱三界，而在诸有中勉力救济众生，以平等之心教诲众生，志向常在贤善之处，以平等之心怜悯众生，心中没有染着，能够使自己和他人都能得到清净，成就了这样无量的功德——他们的名字是：胜思惟菩萨（Śreṣṭha-mati）、法震音菩萨（Dharma-ghoṣa-svara）、妙身菩萨（Cāru-kāya）、法辋菩萨（Dharma-cakra）、辩积菩萨（Pratibhāna-saṃcaya）、持地菩萨（Dharaṇīṃdhara）、持世菩萨（Loka-dhara）、大名称菩萨（Mahā-kīrti）、具诸辩菩萨（Sarva-pratibhāna-yukta）、千容相菩萨（Sahasra-rūpa）、功德山菩萨（Guṇa-parvata）、莲华眼菩萨（Padma-netra）、莲华面菩萨（Padma-mukha）、珠髻菩萨（Ratna-mukuṭa）、妙音菩萨（Cāru-svara）。这些菩萨摩诃萨，都像童子一样色相端严，在此众中作为上首。 这时，观自在菩萨（Avalokiteśvara）与恒河沙数一样多的将要继承佛位的诸菩萨在一起；殊胜见菩萨（Viśiṣṭa-darśana）与无数的天帝释（Śakro devānām indraḥ）在一起；虚空藏菩萨（Ākāśagarbha）与无量的菩萨及无量的四大天王众在一起；大势至菩萨（Mahāsthāmaprāpta）与无量亿的梵天
English
English version T17 No. 0829 The Sutra of the Universal Light Treasury Apart from Words of the Great Vehicle No. 829 [Nos. 828, 830] The Sutra of the Universal Light Treasury Apart from Words of the Great Vehicle Translated by Divākara, a Tripitaka Master from India of the Great Tang Dynasty Thus have I heard: At one time, the Buddha was in Mount Gṛdhrakūṭa (Vulture Peak) near Rājagṛha (Royal City), with countless hundreds of thousands of millions of nayutas (a large number) of Bodhisattvas—all of whom were of great wisdom, diligent, skillful, realized the Dharma beyond words, obtained wonderful eloquence, whose understanding of what is and is not possible (sthāna-asthāna) did not contradict each other, who were skilled in taming body and mind, possessed all kinds of liberation, constantly wandered in samādhi (concentration) without abandoning great compassion, took shame as their body and wisdom as their head, benefited many like a great treasure island, understood the good and bad aspects of all dharmas, were not attached to words but were able to speak, were thoroughly unobstructed in the doors of truth and convention, deeply understood reality but did not dwell in it, were skilled in distinguishing but without acceptance, although weary of birth and death, they constantly protected the world, had great renown throughout the ten directions, rested peacefully in the true and wonderful treasury, although manifesting a body subject to rebirth, they were forever beyond the three realms, and practiced in all existences to diligently save sentient beings, taught equally with a constant aspiration for virtue and goodness, had equal compassion without attachment in their minds, able to make themselves and others pure, accomplishing such immeasurable merits—their names were: Śreṣṭha-mati (Supreme Thought) Bodhisattva, Dharma-ghoṣa-svara (Dharma Sound Vibration) Bodhisattva, Cāru-kāya (Beautiful Body) Bodhisattva, Dharma-cakra (Dharma Wheel) Bodhisattva, Pratibhāna-saṃcaya (Accumulation of Eloquence) Bodhisattva, Dharaṇīṃdhara (Earth Holder) Bodhisattva, Loka-dhara (World Holder) Bodhisattva, Mahā-kīrti (Great Fame) Bodhisattva, Sarva-pratibhāna-yukta (Endowed with All Eloquence) Bodhisattva, Sahasra-rūpa (Thousand Forms) Bodhisattva, Guṇa-parvata (Mountain of Merit) Bodhisattva, Padma-netra (Lotus Eye) Bodhisattva, Padma-mukha (Lotus Face) Bodhisattva, Ratna-mukuṭa (Jewel Crown) Bodhisattva, Cāru-svara (Beautiful Sound) Bodhisattva. These Bodhisattva-Mahāsattvas, all had the beautiful and dignified appearance of youths, and were the leaders in this assembly. At that time, Avalokiteśvara (The Bodhisattva Who Perceives the Sounds of the World) was with Bodhisattvas as numerous as the sands of the Ganges River who were to succeed to the Buddha's position; Viśiṣṭa-darśana (Superior Vision) Bodhisattva was with countless Śakro devānām indraḥ (Emperor Śakra); Ākāśagarbha (Space Treasury) Bodhisattva was with immeasurable Bodhisattvas and immeasurable hosts of the Four Heavenly Kings; Mahāsthāmaprāpta (Great Strength Arrived) Bodhisattva was with immeasurable billions of Brahma --------------------------------------------------------------------------------
Chinese
天众俱；遍吉祥菩萨与无量婇女俱；普贤菩萨、不空见菩萨、星宿王菩萨、离疑菩萨、息诸盖菩萨、药王菩萨、药上菩萨，各与无量菩萨众俱；其中亦有无量诸佛自变其身作菩萨像；尊者舍利弗、摩诃目乾连、摩诃迦叶，如是等大阿罗汉，各与无量声闻众俱；那罗延等无量天众，乃至恒沙国土日月诸天，威光照耀悉来佛所。至佛所已，彼天威光不能复现，犹如聚墨对阎浮金。婆楼那龙王、德叉迦龙王、阿那婆达多龙王、美音乾闼婆王、无扰浊迦楼罗王，各与无量诸眷属俱，来入此会。十方世界如恒河沙所有菩萨，咸于本土启请如来，与诸四众同时到此，各持种种出过世间殊好供养，奉上于佛、诸菩萨已，即于会中坐莲华座。 尔时胜思惟菩萨摩诃萨从座而起，偏袒右肩右膝着地，合掌向佛而作是言：“世尊！我今欲请二字之义，惟愿如来垂哀见许。” 佛告胜思惟菩萨言：“善男子！欲有问者随汝意问，如来不为一众生故出现世间，为欲利益无量众生而出现耳！” 于是胜思惟菩萨即白佛言：“世尊！何者一法，是诸菩萨所应永离？何者一法，是诸菩萨应常护持？何者一法，是诸如来现所觉了？” 佛言：“善哉善哉！善男子！汝以如来威神之力，乃能问我如是深义。谛听谛听，善思念之！ 现代汉语译本：天众都来了；遍吉祥菩萨（Samantabhadra Bodhisattva）与无量的婇女们一同前来；普贤菩萨（Samantabhadra Bodhisattva）、不空见菩萨（Amoghavajra Bodhisattva）、星宿王菩萨（Nakshatra Raja Bodhisattva）、离疑菩萨（Vigata Sandeha Bodhisattva）、息诸盖菩萨（Sarva Nivaranaviskambhin Bodhisattva）、药王菩萨（Bhaisajya Raja Bodhisattva）、药上菩萨（Bhaisajya Samudgata Bodhisattva），各自与无量的菩萨众一同前来；其中也有无量诸佛，自己变化身形作为菩萨的形象；尊者舍利弗（Sariputra）、摩诃目乾连（Maha Maudgalyayana）、摩诃迦叶（Maha Kasyapa），像这样的大阿罗汉们，各自与无量的声闻众一同前来；那罗延（Narayana）等无量的天众，乃至恒河沙数国土的日月诸天，威光照耀，都来到佛陀所在之处。到达佛陀所在之处后，他们的天威光芒不能再显现，就像聚集的墨对着阎浮金（Jambudvipa gold）一样。婆楼那龙王（Varuna Naga Raja）、德叉迦龙王（Takshaka Naga Raja）、阿那婆达多龙王（Anavatapta Naga Raja）、美音乾闼婆王（Madhurasvara Gandharva Raja）、无扰浊迦楼罗王（Aksubdha Garuda Raja），各自与无量的眷属一同前来，进入这个法会。十方世界如同恒河沙数一样多的菩萨们，都在各自的本土启请如来，与诸四众弟子同时来到这里，各自拿着种种超出世间的殊胜美好供养，奉献给佛陀和诸位菩萨之后，就在法会中坐在莲花座上。 这时，胜思惟菩萨摩诃萨（Uttaramati Bodhisattva Mahasattva）从座位上站起来，袒露右肩，右膝着地，合掌向佛，这样说道：‘世尊！我现在想要请问二字之义，惟愿如来慈悲允许。’ 佛告诉胜思惟菩萨说：‘善男子！想要提问的，随你的意思问吧，如来不是为了一个众生才出现在世间，而是为了利益无量众生才出现的！’ 于是，胜思惟菩萨就对佛说：‘世尊！哪一种法，是诸位菩萨所应该永远远离的？哪一种法，是诸位菩萨应该常常护持的？哪一种法，是诸位如来现在所觉悟的？’ 佛说：‘好啊好啊！善男子！你以如来的威神之力，才能问我这样深刻的意义。仔细听，仔细听，好好地思考！’
English
English version: All the Devas (celestial beings) were present; Samantabhadra Bodhisattva (Universal Virtue Bodhisattva) was there with countless female attendants; also present were Samoghavajra Bodhisattva (Infallible Vision Bodhisattva), Nakshatra Raja Bodhisattva (Star King Bodhisattva), Vigata Sandeha Bodhisattva (Doubt-Free Bodhisattva), Sarva Nivaranaviskambhin Bodhisattva (All Hindrance Removal Bodhisattva), Bhaisajya Raja Bodhisattva (Medicine King Bodhisattva), and Bhaisajya Samudgata Bodhisattva (Medicine Superior Bodhisattva), each accompanied by countless Bodhisattva assemblies; among them were also countless Buddhas who transformed themselves into Bodhisattva forms; the venerable Sariputra, Maha Maudgalyayana, Maha Kasyapa, and other great Arhats, each accompanied by countless Sravaka (listeners) assemblies; countless Devas such as Narayana, and even the sun and moon Devas from lands as numerous as the sands of the Ganges, shining with majestic light, all came to the Buddha's location. Upon arriving at the Buddha's location, their divine light could no longer manifest, like a mass of ink against Jambudvipa gold. Varuna Naga Raja (Varuna Dragon King), Takshaka Naga Raja (Takshaka Dragon King), Anavatapta Naga Raja (Anavatapta Dragon King), Madhurasvara Gandharva Raja (Sweet Sound Gandharva King), and Aksubdha Garuda Raja (Undisturbed Garuda King), each accompanied by countless retinues, entered this assembly. Bodhisattvas from the ten directions, as numerous as the sands of the Ganges, all requested the Tathagata in their respective lands, and together with the fourfold assembly, arrived here simultaneously, each holding various extraordinary and exquisite offerings surpassing those of the world, offering them to the Buddha and the Bodhisattvas, and then sat upon lotus seats in the assembly. At that time, Uttaramati Bodhisattva Mahasattva (Superior Thinking Bodhisattva Great Being) arose from his seat, bared his right shoulder, knelt on his right knee, and, with palms joined, spoke to the Buddha, saying: 'World Honored One! I now wish to inquire about the meaning of two words; may the Tathagata have compassion and grant permission.' The Buddha said to Uttaramati Bodhisattva: 'Good man! Ask whatever you wish; the Tathagata does not appear in the world for the sake of one being alone, but appears to benefit countless beings!' Thereupon, Uttaramati Bodhisattva said to the Buddha: 'World Honored One! What is the one Dharma that all Bodhisattvas should eternally abandon? What is the one Dharma that all Bodhisattvas should constantly uphold? What is the one Dharma that all the Tathagatas have now realized?' The Buddha said: 'Excellent, excellent! Good man! By the power of the Tathagata's majestic spirit, you are able to ask me such profound questions. Listen carefully, listen carefully, and contemplate it well!' -------------------------------------------------------------------------------- 当为汝说。
Chinese
“善男子！有一种法菩萨应离，所谓欲贪。善男子！如是一法是诸菩萨所应永离。善男子！复有一法菩萨应离，所谓瞋怒，如是一法是诸菩萨所应永离。善男子！复有一法菩萨应离，所谓愚痴，如是一法是诸菩萨所应永离。善男子！复有一法菩萨应离，所谓我取。善男子！复有一法菩萨应离，所谓疑惑。善男子！复有一法菩萨应离，所谓憍慢。善男子！复有一法菩萨应离，所谓懈怠。善男子！复有一法菩萨应离，所谓惛眠。善男子！复有一法菩萨应离，所谓爱着。善男子！如是一法，是诸菩萨所应永离。 “善男子！汝复问我：‘何者一法，是诸菩萨应常护持？’善男子！谓诸菩萨非己所安不加于物。若诸菩萨守护此法，即是能持诸佛如来一切禁戒。何以故？自爱身命不应杀生；自重资财不应偷盗；自护妻室不应侵他。如是等行皆名一法。善男子！若有敬顺如来语者，于此一法常当忆念。何以故？无有众生爱乐于苦，凡有所作悉求安乐，乃至菩萨求阿耨多罗三藐三菩提亦为自他皆得乐故。善男子！以如是义我说此言，非己所安不加于物，如是一法是诸菩萨应常护持。 “善男子！如汝所问：‘何者一法，是诸如来现所觉了？’善男子！无有少法是如来觉。何以故？如来觉者无所觉故。 现代汉语译本 现在我来为你解说。 ‘善男子！有一种法是菩萨应当远离的，那就是贪欲。善男子！像这样一种法是所有菩萨都应该永远远离的。善男子！还有一种法是菩萨应当远离的，那就是嗔怒，像这样一种法是所有菩萨都应该永远远离的。善男子！还有一种法是菩萨应当远离的，那就是愚痴，像这样一种法是所有菩萨都应该永远远离的。善男子！还有一种法是菩萨应当远离的，那就是我执（认为有‘我’的执念）。善男子！还有一种法是菩萨应当远离的，那就是疑惑。善男子！还有一种法是菩萨应当远离的，那就是骄慢。善男子！还有一种法是菩萨应当远离的，那就是懈怠。善男子！还有一种法是菩萨应当远离的，那就是昏睡。善男子！还有一种法是菩萨应当远离的，那就是爱着。善男子！像这样一种法，是所有菩萨都应该永远远离的。’ ‘善男子！你又问我：‘哪一种法，是所有菩萨应该经常守护保持的？’善男子！那就是菩萨自己觉得不舒服的事情，不要加在别人身上。如果菩萨守护这种法，就是能够持守诸佛如来的一切禁戒。为什么呢？因为自己爱惜身命，就不应该杀生；自己看重资财，就不应该偷盗；自己保护妻室，就不应该侵犯他人。像这样的行为都叫做一种法。善男子！如果有人恭敬顺从如来的教诲，对于这种法应当经常忆念。为什么呢？没有众生喜欢痛苦，凡是所作所为都寻求安乐，乃至菩萨寻求阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）也是为了自己和他人都能得到快乐的缘故。善男子！因为这样的道理，我说这句话，自己觉得不舒服的事情，不要加在别人身上，像这样一种法是所有菩萨应该经常守护保持的。 ‘善男子！像你所问的：‘哪一种法，是诸如来现在所觉悟了的？’善男子！没有丝毫的法是如来所觉悟的。为什么呢？因为如来的觉悟是无所觉悟的缘故。’