Chinese
大正藏第 19 册 No. 1011 佛说无量门微密持经 No. 1011 [Nos. 1009, 1012-1018] 佛说无量门微密持经(一名成道降魔得一切智) 吴月支优婆塞支谦译 闻如是。一时佛游于维耶离国大树精舍。佛告贤者大目揵连。汝行请游三千大千世界比丘。为弟子行及菩萨行者使会。目连受教步须弥顶。以道神力周遍佛界声告使知。应时精舍有四十万比丘会。复现神足令是天下猗行比丘。悉会精舍稽首毕一面住。佛复告慧见菩萨敬首菩萨。除忧菩萨虞界菩萨。去盖菩萨窥音菩萨。殆弃菩萨众首菩萨。辩音菩萨慈氏菩萨。汝等行请十方无央数佛国诸一生补处。无所从生法忍。及不退转信解菩萨悉令会此。即皆受教而为感应。时有八百亿一生补处菩萨。三百亿得无所从生法忍菩萨。百亿不退转菩萨。六百亿信解菩萨。皆乘佛圣旨神足来会。 贤者舍利弗见大众会。心念当问如来妙行。演现其要令诸菩萨。一切望毕得无碍辩。远闻十方无数刹土诸佛说法念不中忘。至于无上正真之道为最正觉。疾使菩萨得四清净。何等为四。一曰人净。二曰法净。三曰慧净。四曰佛国严净。亦疾使菩萨得四愿悦。何等为四。一曰身和悦。二曰言和悦。三曰意和 现代汉语译本： 大正藏第 19 册 No. 1011 佛说无量门微密持经 No. 1011 [Nos. 1009, 1012-1018] 佛说无量门微密持经 (一名成道降魔得一切智) 吴月支优婆塞支谦译 闻如是。一时，佛在维耶离国（Vaishali）大树精舍。佛告诉贤者大目揵连（Mahāmaudgalyāyana）：‘你前往三千大千世界，邀请比丘、行菩萨道的弟子们来集会。’ 目连接受教诲，以神通力登上须弥山顶（Mount Sumeru），周遍佛界宣告此事，使他们知晓。当时，精舍中有四十万比丘集会。佛又显现神足，让天下所有奉行头陀行（苦行）的比丘都来到精舍，顶礼佛足后在一旁站立。佛又告诉慧见菩萨（Hui-jian Bodhisattva）、敬首菩萨（Jing-shou Bodhisattva）、除忧菩萨（Chu-you Bodhisattva）、虞界菩萨（Yu-jie Bodhisattva）、去盖菩萨（Qu-gai Bodhisattva）、窥音菩萨（Kui-yin Bodhisattva）、殆弃菩萨（Dai-qi Bodhisattva）、众首菩萨（Zhong-shou Bodhisattva）、辩音菩萨（Bian-yin Bodhisattva）、慈氏菩萨（Maitreya Bodhisattva）：‘你们去邀请十方无数佛国中，所有一生补处菩萨（Ekajāti-pratibaddha），证得无所从生法忍（anutpattika-dharma-kṣānti），以及不退转（avaivartika）信解菩萨，都来这里集会。’ 他们都接受教诲并为此感应。当时，有八百亿一生补处菩萨，三百亿证得无所从生法忍菩萨，一百亿不退转菩萨，六百亿信解菩萨，都乘坐佛的圣旨神足前来集会。 贤者舍利弗（Śāriputra）见大众集会，心中想道：‘我应当请问如来微妙的修行方法，阐述其要点，使诸位菩萨都能圆满愿望，获得无碍辩才，能远闻十方无数刹土诸佛说法而不忘失，直至证得无上正真之道，成为最正觉者，迅速使菩萨获得四种清净。’ 哪四种呢？ 一是人净，二是法净，三是慧净，四是佛国严净。 也要迅速使菩萨获得四种愿悦。 哪四种呢？ 一是身和悦，二是言和悦，三是意和
English
English version: Taisho Tripitaka Volume 19, No. 1011 The Sutra of Immeasurable Gates of Subtle Holding Spoken by the Buddha No. 1011 [Nos. 1009, 1012-1018] The Sutra of Immeasurable Gates of Subtle Holding Spoken by the Buddha (also known as Achieving the Way, Subduing Demons, and Obtaining Omniscience) Translated by Zhi Qian, Upasaka of Yuezhi in Wu Thus have I heard. At one time, the Buddha was dwelling in the Great Tree Monastery in the country of Vaishali. The Buddha said to the wise Mahāmaudgalyāyana: 'Go and invite the monks and disciples who practice the Bodhisattva path in the three thousand great thousand worlds to assemble.' Maudgalyāyana received the teaching and, with his spiritual powers, ascended to the summit of Mount Sumeru, proclaiming this throughout the Buddha-fields, making it known to them. At that time, there were four hundred thousand monks assembled in the monastery. The Buddha then manifested his divine feet, causing all the monks in the world who practiced asceticism to come to the monastery, prostrate themselves at the Buddha's feet, and stand to one side. The Buddha then said to Hui-jian Bodhisattva, Jing-shou Bodhisattva, Chu-you Bodhisattva, Yu-jie Bodhisattva, Qu-gai Bodhisattva, Kui-yin Bodhisattva, Dai-qi Bodhisattva, Zhong-shou Bodhisattva, Bian-yin Bodhisattva, and Maitreya Bodhisattva: 'Go and invite all the Ekajāti-pratibaddha Bodhisattvas, those who have attained the anutpattika-dharma-kṣānti, and the avaivartika Bodhisattvas of faith and understanding in the countless Buddha-lands of the ten directions to assemble here.' They all received the teaching and responded accordingly. At that time, there were eight hundred billion Ekajāti-pratibaddha Bodhisattvas, three hundred billion Bodhisattvas who had attained the anutpattika-dharma-kṣānti, one hundred billion avaivartika Bodhisattvas, and six hundred billion Bodhisattvas of faith and understanding, all arriving by the Buddha's sacred decree and spiritual power. The wise Śāriputra, seeing the great assembly, thought to himself: 'I should ask the Tathagata about the wonderful practices, expound their essentials, so that all the Bodhisattvas can fulfill their wishes, obtain unobstructed eloquence, be able to hear the Buddhas preaching in countless lands in the ten directions without forgetting, and until they attain the unsurpassed, true, and correct path, becoming the most perfectly enlightened ones, quickly enabling the Bodhisattvas to obtain four kinds of purity.' What are the four? First is purity of person, second is purity of Dharma, third is purity of wisdom, and fourth is purity of Buddha-land adornment. Also, quickly enable the Bodhisattvas to obtain four kinds of joyful acceptance. What are the four? First is bodily harmony and joy, second is verbal harmony and joy, third is mental harmony and --------------------------------------------------------------------------------
Chinese
悦。四曰灭和悦。已得四愿悦便入四持门。何等为四。一曰如文行入持门。二曰内深忍入持门。三曰解人根德入持门。四曰知行报善入持门。舍利弗思念。是菩萨清净无量慧地欲令佛说。 于是佛语贤者舍利弗。赞言善哉意至。欲使诸菩萨疾成持行。若舍利弗菩萨行此持要句者。疾入无量之门得微密持。谓是无为无向如正意解。为应为灭内明顺道为履上迹。如微妙行不动寂静。无量无上微密无垢。清净自然惟无。惟无所著明光悦怿。果而大勇为美誉。动无动以正动近道。因能善与游无挂碍入诸法门。强而有势光大照。远解等意无不入不断持实。如是舍利弗行持菩萨非有数也。行无数法为不以知故。诸法断觉而不作不见合法离。不见起不见灭。不有去来现在之智。亦不知法。已成未成随佛念行不念相。亦不好不种姓。不群从不方土。不劳尽不以知无。不知不人净不法说。不我利不彼利。不法律不行不除。不念身不念人。于一切法行无受者名为念佛。为一切法之正归也。为是无畏持义之藏。妙愿已满上道已备。调静诸定一切德本。不由彼致自从法生。种姓相好其行自然。无邪行无断行。是为菩萨能学无量门微密之持。为不退转于无上正真之道。所以者何是从众生之行。而致无量得行之持。于是佛说偈言。 法空 现代汉语译本：喜悦。四是灭尽烦恼的喜悦。已经获得这四种喜悦，便进入四种受持之门。什么是四种受持呢？一是如经文所说去实行，进入受持之门。二是内心深刻忍耐，进入受持之门。三是理解众生的根性和德行，进入受持之门。四是明白行为的果报是善，进入受持之门。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）心想，这些菩萨具有清净无量的智慧，希望佛陀能够宣说。 于是佛告诉贤者舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称），赞叹说：‘善哉！你的心意很好，想要让众菩萨迅速成就受持之行。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称），如果菩萨奉行这些受持的要句，就能迅速进入无量之门，获得微妙秘密的受持。’这就是所谓的无为、无所趋向，如正意所理解的那样。为了适应和灭除烦恼，内心光明，顺应正道，遵循前人的足迹。如微妙的修行，不动摇，寂静。无量无上，微妙秘密，没有垢染，清净自然，唯一无有，唯一没有执着，光明喜悦，果敢而有大勇，成为美好的名誉。动与不动以正道为动，接近真理。因为能够与善为伴，游历而没有挂碍，进入诸法之门。强大而有势力，光明广大照耀。遥远地理解平等的意义，没有不能进入的，不断地受持真实。像这样，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称），奉行受持的菩萨是无数的。奉行无数的法，因为不以知见为依据。诸法断绝觉知而不造作，不见合法，远离。不见生起，不见灭亡。没有过去、未来、现在的智慧。也不知道法。已经成就或尚未成就，随佛的意念而行，不念相。也不好也不坏种姓。不结党营私，不分地域。不劳累耗尽，不以知见为无。不知不觉人不干净不说法。不为我利，不为他利。不拘泥于法律，不行也不除。不念身，不念人。对于一切法，奉行没有受者，这叫做念佛。因为是一切法的真正归宿。因为是无畏受持的意义之藏。妙愿已经圆满，上道已经具备。调伏安静各种禅定，一切功德的根本。不是由外力所致，而是从法中产生。种姓相貌美好，其行为自然。没有邪行，没有断行。这就是菩萨能够学习无量门微妙秘密的受持。为了不退转于无上正真之道。’为什么这样说呢？‘是从众生的行为，而达到无量，获得奉行受持。’于是佛说偈语： 法是空性的。
English
English version: Joy. Fourth is the joy of extinguishing afflictions. Having obtained these four joys, one enters the four gates of upholding. What are the four? First, to practice as the scriptures say, entering the gate of upholding. Second, to deeply endure with inner patience, entering the gate of upholding. Third, to understand the roots and virtues of beings, entering the gate of upholding. Fourth, to understand that the karmic result of actions is good, entering the gate of upholding. Śāriputra (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom) thought, 'These Bodhisattvas possess pure and immeasurable wisdom, and I hope the Buddha will expound on it.' Then the Buddha said to the wise Śāriputra (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom), praising him, 'Excellent! Your intention is good, wanting to enable all Bodhisattvas to quickly achieve the practice of upholding. Śāriputra (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom), if Bodhisattvas uphold these essential phrases of upholding, they can quickly enter the gate of immeasurability and obtain subtle and secret upholding.' This is what is called non-action, non-direction, as understood by right intention. To adapt to and extinguish afflictions, with inner brightness, in accordance with the right path, following the footsteps of those before. Like subtle practice, unmoving, tranquil. Immeasurable and supreme, subtle and secret, without defilement, pure and natural, uniquely without, uniquely without attachment, bright and joyful, courageous and greatly brave, becoming a beautiful reputation. Moving and unmoving with the right path as movement, approaching truth. Because one can be with goodness, traveling without hindrance, entering the gates of all dharmas. Powerful and influential, with great light shining. Remotely understanding the meaning of equality, there is nothing that cannot be entered, constantly upholding reality. Like this, Śāriputra (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom), the Bodhisattvas who practice upholding are countless. Practicing countless dharmas, because not based on knowledge and views. All dharmas sever awareness without creating, not seeing the lawful, departing. Not seeing arising, not seeing ceasing. Without the wisdom of past, future, and present. Also not knowing the dharma. Already accomplished or not yet accomplished, following the Buddha's intention, not thinking of form. Neither good nor bad lineage. Not forming factions, not dividing by region. Not tiring and exhausting, not taking knowledge as nothing. Unknowing and unaware, people are not clean, not speaking the dharma. Not for my benefit, not for the benefit of others. Not adhering to the law, neither practicing nor removing. Not thinking of the body, not thinking of people. Regarding all dharmas, practicing without a receiver, this is called mindfulness of the Buddha. Because it is the true refuge of all dharmas. Because it is the treasury of the meaning of fearless upholding. Wonderful vows are already fulfilled, the supreme path is already prepared. Subduing and quieting various samadhis, the root of all virtues. Not caused by external forces, but arising from the dharma. Lineage and appearance are beautiful, its actions are natural. Without evil actions, without interrupted actions. This is how Bodhisattvas can learn the immeasurable gates of subtle and secret upholding. In order not to regress from the unsurpassed and true path.' Why is this said? 'It is from the actions of sentient beings that one reaches immeasurability and obtains the practice of upholding.' Then the Buddha spoke in verse: The Dharma is empty.
Chinese
无望得 为道莫自恣 奉经而不乱 则是疾得持 是经义为妙 持无极常念 学闻斯慧者 可得成道行 菩萨得此持 常行精进者 十方彼诸佛 说法辄得闻 一切能受持 执义正不忘 意解如日明 自恣微妙行 至于无上法 弘大持之门 一切是得向 为能拥护经 正使一切人 尽劫共难闻 悉能解诸结 其智不可极 是坐上道者 得为法王子 常厚护持法 内性好斯经 菩萨所贵重 十方佛亦爱 名誉盖于世 行此为无量 八十亿诸佛 终时悉得见 一切皆授手 接行此持者 若于往千劫 而为不善行 一月可以除 但当守此经 菩萨所兴福 亿劫来积聚 善诵是持者 一日可与等 念意如强意 思惟此上持 向行众德本 必成至觉道 假使三界人 一切悉为魔 不能中得害 唯行是经者 是说幻如谛 为极法之要 诸佛自此出 道意所由生 昔吾学道时 得决于锭光 如恒沙等佛 我悉于中见 欲闻十方佛 所说悉觉识 当专习是经 一切可疾得 若愿严佛国 合成弟子众 光相及种好 当从是经得 能除放逸念 七日专惟是 八十亿佛臻 共授以此持 现代汉语译本 不要绝望，修道之人不要放纵自己。 奉行经典而不心生杂乱，就能迅速掌握要领。 这部经典的意义非常微妙，要坚持不懈地念诵。 学习并听闻这些智慧的人，可以成就道行。 菩萨如果能够掌握这种修行方法，经常精进修行。 那么十方世界的诸佛，说法时就能听闻。 一切都能接受并坚持，掌握经义，端正而不遗忘。 理解经义如同太阳般光明，放纵自己则会迷失微妙的修行。 至于无上的佛法，弘扬和坚持是入门的关键。 一切都能因此而趋向正道，因为能够拥护经典。 即使所有的人，用尽整个劫的时间共同诽谤， 也能解开各种烦恼，他们的智慧不可估量。 这些人坐在道场之上，可以成为佛的法王子。 经常尽心尽力地护持佛法，内心深处喜爱这部经典。 这部经典是菩萨所珍视的，十方诸佛也喜爱。 名誉传遍世界，修行此法功德无量。 临终时能够见到八十亿诸佛。 一切诸佛都会伸出手，接引修行此法的人。 如果在过去的千劫中，做了不善的行为， 只需一个月就可以消除，只要守护这部经典。 菩萨所积累的福德，是亿劫以来积聚的。 能够好好诵读这部经典的人，一天的功德就可以与菩萨相等。 意念要像强大的意念一样，思维这种至上的修行方法。 趋向于修行各种功德的根本，必定能够成就至高的觉悟之道。 假设三界所有的人，一切都变成了魔， 也不能从中加害，唯独修行这部经典的人。 这是说幻化如真谛，是极高佛法的要义。 诸佛都是从此而出，道意也是由此而生。 过去我学道的时候，从锭光佛（Dipamkara Buddha）那里得到了决断。 如同恒河沙数一样多的佛，我都从中见到。 如果想听闻十方诸佛，所说的一切都能觉察和认识， 应当专心学习这部经典，一切都可以迅速得到。 如果希望庄严佛国，成就弟子大众， 光明相好和各种殊胜的因缘，都应当从这部经典中获得。 能够去除放逸的念头，七天专心思维这部经典， 八十亿佛会降临，共同授予这种修行方法。