Chinese
执之所依住。当知此心无一所有如毛端许。此是菩萨第三忍不住定也。从此复即起自在定。起此定已。即是菩萨第四世谛无上法不住定也世谛法中菩提之心为无有上。此即依他起性之心。周遍入于圆成实性。此圆成性是性净真如。而此真如是义谛心。何以故以胜义谛有二相故。云何二相。谓以无生相故。如来法身清净相续体故。复以无尽相故。示现如来色身相好相续体故。此菩萨明如来法身清净体已。复明色身相好显现体已。菩萨即知法界解脱法门。见未曾见心生欢喜。此是菩萨得第一欢喜地位。 云何真如是胜义谛。此圆成实性亦通义谛。贪欲恚痴于胜义中。本来空寂无所断除。清净法身于胜义中。本来常在无可增益。由以正见无所得心。集智资粮。息诸恶法。是故诸佛法身显现。由以正见作诸善法。是故诸佛色身显现。云何依他起性亦胜义谛。由性自无因习起性故。离执有。然存事物故。离执无。 复次云何遍计所执。自性五蕴十二处十八界。亦是住于胜义谛门。当知所见蕴等种类。但是凡愚宿习因缘。忆念攀缘而实非有。是故菩萨解蕴界处。一切法中法身显现。菩萨既解彼蕴界处。但是凡愚自心所见。然即用此摄诸众生修菩萨行。是故菩萨见蕴界处。一切体相资粮显现色身相好。 云何观佛 现代汉语译本：所执着和依住的地方。应当知道此心没有一丝一毫的实有，哪怕像毛发尖端那么细微。这是菩萨第三种忍不住的禅定。从这禅定中再次生起自在禅定。生起此禅定后，就是菩萨第四种世俗谛无上法不住的禅定。在世俗谛法中，菩提之心是无上的。这便是依他起性的心，周遍地进入圆成实性。这圆成实性是自性清净的真如。而这真如是义谛的心。为什么呢？因为胜义谛有两种相。哪两种相呢？一是无生相，如来法身清净相续的本体的缘故。二是无尽相，示现如来色身相好相续的本体的缘故。这位菩萨明白了如来法身清净的本体后，又明白了色身相好显现的本体后，菩萨便知晓法界解脱的法门，见到前所未见，心中生起欢喜。这是菩萨得到第一欢喜地。 什么是真如是胜义谛呢？这圆成实性也通达义谛。贪欲、嗔恚、愚痴在胜义中，本来就是空寂的，没有什么可以断除的。清净法身在胜义中，本来就是常在的，没有什么可以增益的。由于以正确的见解和无所得的心，积聚智慧资粮，止息各种恶法，所以诸佛的法身显现。由于以正确的见解做各种善法，所以诸佛的色身显现。什么是依他起性也是胜义谛呢？由于其自性本无，因习气而生起的缘故。离开执着说有，然而事物仍然存在；离开执着说无。 再次，什么是遍计所执自性的五蕴（skandha，构成个体经验的五种要素：色、受、想、行、识）、十二处（āyatana，感觉的来源和对象，包括六根和六境）和十八界（dhātu，六根、六境和六识的组合）呢？这也是安住在胜义谛的门径。应当知道所见的蕴等种类，只不过是凡夫愚人的宿世习气因缘，忆念攀缘，而实际上并非真实存在。因此，菩萨理解五蕴、十二处、十八界，在一切法中法身显现。菩萨既然理解了那些五蕴、十二处、十八界，只不过是凡夫愚人自己心中所见，然而就用这些来摄受各种众生，修菩萨行。因此，菩萨见到五蕴、十二处、十八界，一切体相资粮显现色身相好。 如何观佛？
English
English version: That which is clung to and relied upon. It should be known that this mind does not possess even a single thing, not even as much as the tip of a hair. This is the third 'unbearable' samādhi of a Bodhisattva. From this, one again arises into the samādhi of freedom. Having arisen into this samādhi, it is the fourth 'unabiding' samādhi of the ultimate truth of the mundane for a Bodhisattva. Within the mundane truth, the mind of Bodhi is unsurpassed. This is the mind of dependent origination, which pervades and enters into the perfectly accomplished nature. This perfectly accomplished nature is the self-nature pure Suchness (Tathatā). And this Suchness is the mind of the meaning truth. Why? Because the ultimate truth has two aspects. What are the two aspects? One is the aspect of non-arising, because of the pure continuous essence of the Dharmakāya (body of the Dharma) of the Tathāgata (Thus-gone-one). The other is the aspect of endlessness, because of the continuous essence of the manifested marks and characteristics of the Rūpakāya (form body) of the Tathāgata. After this Bodhisattva understands the pure essence of the Dharmakāya of the Tathāgata, and further understands the manifested essence of the marks and characteristics of the Rūpakāya, the Bodhisattva then knows the Dharma gate of liberation of the Dharmadhātu (realm of Dharma), and seeing what has never been seen before, joy arises in the mind. This is the Bodhisattva attaining the first Joyful Ground. How is Suchness the ultimate truth? This perfectly accomplished nature also penetrates the meaning truth. Greed, hatred, and delusion, in the ultimate truth, are originally empty and still, with nothing to be eliminated. The pure Dharmakāya, in the ultimate truth, is originally always present, with nothing to be added. Because of accumulating the resources of wisdom with correct view and a mind of non-attainment, and ceasing all evil dharmas, therefore the Dharmakāya of all Buddhas manifests. Because of performing all good dharmas with correct view, therefore the Rūpakāya of all Buddhas manifests. How is dependent origination also the ultimate truth? Because its nature is originally non-existent, arising from habitual tendencies. Separated from clinging, it is said to exist, yet things still exist; separated from clinging, it is said to be non-existent. Furthermore, what are the five skandhas (aggregates of existence: form, feeling, perception, mental formations, consciousness), twelve āyatanas (sense bases: six internal and six external), and eighteen dhātus (elements of existence: six senses, six objects, and six consciousnesses) of the self-nature of what is conceptually imputed? These are also abiding in the gate of the ultimate truth. It should be known that the kinds of skandhas, etc., that are seen are merely the habitual causes and conditions of past lives of ordinary fools, recollecting and clinging, but in reality, they are not truly existent. Therefore, the Bodhisattva understands the skandhas, āyatanas, and dhātus, and the Dharmakāya manifests in all dharmas. Since the Bodhisattva understands that those skandhas, āyatanas, and dhātus are merely what is seen in the minds of ordinary fools, yet they use these to gather all beings and cultivate the Bodhisattva path. Therefore, the Bodhisattva sees the skandhas, āyatanas, and dhātus, and the resources of all forms and characteristics manifest the marks and characteristics of the Rūpakāya. How to contemplate the Buddha? --------------------------------------------------------------------------------
Chinese
形像亦住胜义谛门。当作是念我今所见佛之形像。非佛所有种类之相。此但是我现在观察像因缘故。见佛形像得入定中。类知一切诸法亦复如是。以是义故见佛形像。不应总无。当知赊字与一切法。无无有差别皆同法门入义。八者叉字。诸法皆空不生不灭。何以故悟解诸法本来空寂自性涅槃入义。是八字义如是受持。随何方所有是经卷者。应当尊重恭敬供养。半月半月读诵演说。若见诵习此经典者。称扬劝进。舍利弗若有菩萨修此四法。得是陀罗尼。尔时世尊而说颂言。 八字常忆念 书持是经典 半月半月说 勤化诸众生 由斯近佛位 智慧甚弥广 当于十方刹 亲睹诸如来 即于诸佛所 学佛所行法 坚固护持教 诸恶悉断除 复次舍利弗。若有菩萨修学如是陀罗尼者。当得四种善根法利。何等为四。一者十方诸佛摄护是人。二者究竟无有诸魔娆乱。三者诸恶业障速得清净。四者疾获微妙无断辩才。舍利弗若有菩萨。受持如是陀罗尼故得此法利。尔时世尊而说颂言。 受持是经故 十方佛护念 一切诸魔军 无能为娆恼 重苦诸业障 速尽无有余 于此陀罗尼 当疾能开解 闻赞持此经 读诵及书写 如说而修行 速证菩提果 佛告舍利弗。 现代汉语译本： 形像也安住于胜义谛之门。应当这样想：我现在所见的佛的形像，并非佛所具有的种类之相，这只是我现在观察形像的因缘，才能见到佛的形像，从而进入禅定之中。由此类推，可知一切诸法也是如此。因为这个缘故，见到佛的形像，不应完全否定。应当知道‘赊’字与一切法，没有有与无的差别，都同样通过法门而入于真义。第八个字是‘叉’字，意味着诸法皆空，不生不灭。为什么呢？因为领悟到诸法本来空寂，自性涅槃，从而入于真义。这八个字的意义应当这样受持。无论在什么地方，只要有这部经卷，就应当尊重、恭敬、供养，每半个月读诵、演说一次。如果见到有人诵习这部经典，要称扬、劝进。舍利弗（Śāriputra），如果有菩萨修习这四种法，就能得到这个陀罗尼（dhāraṇī）。 当时，世尊（Buddha）说了这首偈颂： ‘八字常忆念， 书持是经典， 半月半月说， 勤化诸众生， 由斯近佛位， 智慧甚弥广， 当于十方刹（kṣetra）， 亲睹诸如来（Tathāgata）。 即于诸佛所， 学佛所行法， 坚固护持教， 诸恶悉断除。’ ‘再者，舍利弗（Śāriputra），如果有菩萨修学这样的陀罗尼（dhāraṇī），应当得到四种善根法利。哪四种呢？一是十方诸佛摄护这个人；二是究竟不会有诸魔扰乱；三是各种恶业罪障迅速得到清净；四是迅速获得微妙无碍的辩才。舍利弗（Śāriputra），如果有菩萨，因为受持这样的陀罗尼（dhāraṇī）而得到这些法利。’ 当时，世尊（Buddha）说了这首偈颂： ‘受持是经故， 十方佛护念， 一切诸魔军， 无能为娆恼， 重苦诸业障， 速尽无有余， 于此陀罗尼， 当疾能开解， 闻赞持此经， 读诵及书写， 如说而修行， 速证菩提果。’ 佛告诉舍利弗（Śāriputra）：
English
English version: Form and image also abide in the gate of the supreme truth. One should think thus: 'The form and image of the Buddha that I now see are not the characteristics of the Buddha's species. This is only because I am now observing the causes and conditions of the image, that I see the form and image of the Buddha, and thus enter into samādhi (定). By analogy, it can be known that all dharmas (法) are also like this. Because of this meaning, seeing the form and image of the Buddha should not be completely negated. One should know that the syllable 'Śa' is the same as all dharmas (法), without any difference between existence and non-existence, and all enter into the meaning through the Dharma gate. The eighth syllable is the syllable 'Kṣa', which means that all dharmas (法) are empty, without arising or ceasing. Why? Because one realizes that all dharmas (法) are originally empty and still, and their self-nature is nirvāṇa (涅槃), thus entering into the true meaning. The meaning of these eight syllables should be received and upheld in this way. Wherever there is this scripture, it should be respected, revered, and offered to, and recited and expounded every half month. If one sees someone reciting and studying this scripture, one should praise and encourage them. Śāriputra (舍利弗), if a Bodhisattva (菩萨) cultivates these four dharmas (法), he will obtain this dhāraṇī (陀罗尼).' At that time, the World-Honored One (世尊) spoke this verse: 'The eight syllables are constantly remembered, Write and uphold this scripture, Expound it every half month, Diligently transform all sentient beings, By this, one approaches the Buddha's position, Wisdom becomes exceedingly vast, In the ten directions of kṣetras (刹土), One will personally see all the Tathāgatas (如来). Then, in the presence of all the Buddhas, Learn the practices of the Buddhas, Firmly protect and uphold the teachings, All evils will be eradicated.' 'Furthermore, Śāriputra (舍利弗), if a Bodhisattva (菩萨) cultivates and learns such a dhāraṇī (陀罗尼), he should obtain four kinds of good roots and Dharma benefits. What are the four? First, the Buddhas of the ten directions will protect this person. Second, there will ultimately be no disturbances from any demons. Third, all evil karmic obstacles will be quickly purified. Fourth, one will quickly obtain subtle and unobstructed eloquence. Śāriputra (舍利弗), if a Bodhisattva (菩萨) obtains these Dharma benefits because of upholding such a dhāraṇī (陀罗尼).' At that time, the World-Honored One (世尊) spoke this verse: 'Because of upholding this scripture, The Buddhas of the ten directions protect and remember him, All the armies of demons, Will be unable to cause disturbance, Heavy suffering and karmic obstacles, Will quickly be exhausted without remainder, In this dhāraṇī, One should quickly be able to understand, Hearing praise for upholding this scripture, Reciting, studying, and writing it, Practicing as it says, One will quickly attain the fruit of Bodhi (菩提果).' The Buddha told Śāriputra (舍利弗): --------------------------------------------------------------------------------
Chinese
乃往古世无量无边阿僧祇劫。是时有佛。号曰宝胜威宿劫王如来应供正遍知明行足善逝世间解无上士调御丈夫天人师佛世尊。出现于世。舍利弗宝胜威宿劫王如来临涅槃时。有转轮圣王名曰星持。七宝具足王四天下。其王有子名不思议功德最胜。时此王子年始十六。于宝胜劫王佛所。最初得闻此陀罗尼精勤修习。其后经于七万岁中。舍身命财及以王位。复于七万岁中独处闲静。结加趺坐胁不着地。于九十九亿百千那由他诸如来所。闻说是经悉皆受持。是时王子即便出家。经九千岁以此无边门陀罗尼。广为众生开演其义。而王子比丘于后生中。教化八十亿那由他百千众生。皆悉安住阿耨多罗三藐三菩提道。或有证于不退转地。时彼众中有一长者名为月幢。闻说此无边门陀罗尼已。随喜善根功德力故。得值九亿诸佛世尊恭敬供养。得此最上陀罗尼法。于诸言论最为殊胜。又获第一无断辩才。于三劫中供养诸佛。过三劫已得成无上正等菩提。号曰然灯。舍利弗彼时不思议功德最胜王子比丘者。今无量寿佛是也。舍利弗我与贤劫诸菩萨等。行菩萨道时。悉皆得闻此陀罗尼深心随喜。由此随喜善根因缘。超越世间四十百千劫生死流转。又于九亿诸如来所供养恭敬。然后得成阿耨多罗三藐三菩提舍利弗若欲速得大菩提者。宜应受持 现代汉语译本： 在过去无量无边的阿僧祇劫（无数个大劫）之前，那时有一尊佛，名号为宝胜威宿劫王如来应供正遍知明行足善逝世间解无上士调御丈夫天人师佛世尊，出现在世间。舍利弗（释迦牟尼佛的弟子），宝胜威宿劫王如来在临近涅槃时，有一位转轮圣王，名叫星持，具备七宝，统治四天下。这位国王有一个儿子，名叫不思议功德最胜。当时这位王子年仅十六岁，在宝胜劫王佛那里，最初听闻了这个陀罗尼，并精勤修习。 其后经过七万年中，他舍弃身命财产以及王位，又在七万年中独自处于闲静之处，结跏趺坐，胁不着地。在九十九亿百千那由他（极大的数字）诸如来那里，听闻这部经，全部接受并持诵。当时这位王子便出家了，经过九千岁，用这个无边门陀罗尼，广泛地为众生开演其中的意义。而这位王子比丘在后来的生命中，教化了八十亿那由他百千众生，都使他们安住在阿耨多罗三藐三菩提（无上正等正觉）的道路上，或者有人证得了不退转地。 当时他们之中有一位长者，名叫月幢，听闻了这部无边门陀罗尼后，由于随喜的善根功德力，得以值遇九亿诸佛世尊，恭敬供养，得到了这部最上的陀罗尼法，在各种言论中最为殊胜，又获得了第一无断的辩才，在三劫中供养诸佛，过了三劫后，得以成就无上正等菩提，名号为然灯（过去佛之一）。舍利弗，那时那位不思议功德最胜王子比丘，就是现在的无量寿佛（阿弥陀佛）。舍利弗，我和贤劫（现在这个贤劫）的诸菩萨等，在行菩萨道时，都听闻了这个陀罗尼，并深心随喜，由于这种随喜的善根因缘，超越世间四十百千劫的生死流转，又在九亿诸如来那里供养恭敬，然后才得以成就阿耨多罗三藐三菩提。舍利弗，如果想要快速获得大菩提，就应该受持这个陀罗尼。