English
English version: The body is a gathering of Dharma. Why is that? Because within the bodies of all sentient beings, there is a pure and complete Dharma Buddha (Dharma Buddha). Pure and complete, unmoving, the senses (indriyas) manifest fully. The senses manifest fully, illuminating without being defiled. This is called Dharma. Therefore, sentient beings, because they do not see the Dharma-nature (Dharma-nature), generate afflictions. Since sentient beings perceive their own nature, they take afflictions as their nature. If someone were to cut off afflictions, that would be killing a Buddha. If afflictions could be cut off, there would absolutely be no such principle. Those who cut off afflictions and cultivate the path are killing a Buddha and are also a gathering of suffering. From this, it can be proven that afflictions are vajra (vajra). The essence of vajra, why would it need to be cut off and destroyed? This is because sentient beings and Dharma are one and the same, without difference. Afflictions and nature are inherently and genuinely not different. Therefore, it is known that sentient beings and Dharma are one and the same, without difference. Therefore, it is said to use ‘Dharma’ to guide ‘Dharma’ and thereby seek ‘Dharma,’ which is also called seeking Dharma with Dharma. It is also called Dharma still pursuing Dharma. When not awakened, ‘Dharma’ pursues ‘Dharma.’ Once awakened, the essence of Dharma is Dharma, and Dharma does not move or transform. Therefore, it is known that ‘Dharma’ is constant and abiding, with nothing to seek. ‘Dharma’ is always still and silent, and the self-nature naturally merges. When the Buddha spoke this Dharma, countless people praised in unison with verses: ‘Sentient beings have not understood the nature of their own bodies, laboriously and diligently seeking knowledge through ascetic practices. Now the Great Elephant Master (Great Elephant Master) opens the Dharma eye, and all movements of body and mind are the power of Dharma. Confused by the waves of mind, seeking the Buddha Dharma, sealing off evil and clinging to good, is doubly wrong. Hoping to seek liberation and longing to escape suffering, now they begin to realize they are instead bound. Confused by the waves of mind, seeking knowledge, hearing this Dharma is even more confusing and inverted. Those who practiced in the past thought it was liberation, but who knew it was precisely learning enmity. What was done in the past was thought to be true, but who knew it is now completely contrary. Afflictions, inversion, and the sea of nature are one, and fear of the body as a gathering of Dharma, awakening is returning to the source. The various Dharmas heard in the past, abandoning evil and following good, heading towards Buddhahood. Who knew that greed for Buddhahood is continuing poison, and arduous practice leads to great disaster.’ The Buddha told Samantabhadra Bodhisattva Mahasattva (Samantabhadra Bodhisattva Mahasattva) and the countless assembly: You, the retinue, listen to Dharma with Dharma. I now speak verses for the assembly: ‘The body of sentient beings is a gathering of Dharma, and investigating its nature is the essence of Buddha. The essence of afflictions is actually neither born nor dies, and the true nature of vajra will not be destroyed. From beginning to end, it is like this.’ -------------------------------------------------------------------------------- 足无非法 圆明寂照遍十方 善恶理融无障碍 随流混合不相妨 十方世界大经卷 唯有此法众生是 息忘融真同性际 乃为寻教会如理
Chinese
说是法时。无量大众欢喜踊跃。具足法照法智法眼法云无生顶戴奉行。 究竟大悲经卷第三 大正藏第 85 册 No. 2880 究竟大悲经卷第二．三．四 究竟大悲经卷第四(端供二年) 对一切众生辩邪正品第十三 复次悟正菩萨摩诃萨白佛言。世尊下方所有外道六师。若提子等亦自说言。我所说者文真理正世间无过。复有九十五道。皆是鬼神。住持建立亦说正法。我所言说者文真理正世间无过。复于下方有一国土名曰谄为。彼国人民乐小教法。专精断恶趣向善果。贪善弃恶不造过短。时此内而有丘埌名曰天险。其此埌中遂有野狐王。其王具足野狐妖魅之术。即语狐众。此中国主乐善弃恶。举国人民一切同然。我虽不明亦有听力。我能闇诵弃恶从善局教经文。我有通力复能飞行虚空。我若诵弃恶从善局教经文。乘空而至住彼国王殿前。变作人像端坐空中。去地一千尺。出大音声而说经法。彼国国王宫人婇女百千眷属。并及国界臣人士庶信圣情殷都无照境。若见我至必生希有。随我所要受用我语。劝其舍命撰食血肉。脱 现代汉语译本 足下没有不合法的行为，圆满光明寂静照耀十方。 善与恶的道理融合在一起，没有障碍，随着世俗的潮流混合在一起，互不妨碍。 十方世界就是一部巨大的经卷，只有这种佛法才能度化众生。 止息妄念，融合于真如本性，才能寻找到教诲的真谛。 当宣说此法时，无数大众欢喜踊跃，具足法照、法智、法眼、法云，以无生之理顶戴奉行。 《究竟大悲经》卷第三 大正藏第 85 册 No. 2880 《究竟大悲经》卷第二．三．四 《究竟大悲经》卷第四 (端供二年) 对一切众生辩邪正品第十三 悟正菩萨摩诃萨再次对佛说：‘世尊，下方世界所有的外道六师（六位持外道的导师），如若提子等，也自称说：‘我所说的经典文句真实，道理正确，世间没有超过它的。’还有九十五种外道，都是鬼神所住持建立的，也说自己是正法，‘我所言说的经典文句真实，道理正确，世间没有超过它的。’在下方还有一个国家，名叫谄为（Chanwei），那个国家的人民喜欢小乘教法，专心精进地断除恶行，趋向善良的果报，贪求善良，抛弃邪恶，不造作过失和缺点。当时，在这个国家内部有一个土丘，名叫天险（Tianxian）。在这个土丘中，有一只野狐王。这只野狐王具备了野狐的妖魅之术，就对狐狸们说：‘这个中国的国王喜欢善良，抛弃邪恶，全国人民都一样。我虽然不明白佛法，但也有听闻佛法的能力。我能暗中背诵抛弃邪恶、遵循善良的局部教义经文。我有神通，又能飞行于虚空。我如果背诵抛弃邪恶、遵循善良的局部教义经文，乘空来到那个国王的殿前，变化成人像，端坐在空中，距离地面一千尺，发出巨大的声音来说经讲法。那个国家的国王、宫人、婇女以及成百上千的眷属，以及国内的臣民百姓，都信奉圣贤，情意恳切，完全没有辨别能力。如果他们看见我来到，必定会感到稀有。他们会按照我所要求的，接受我的话语，劝他们舍弃生命，贡献血肉。’脱
English
English version Feet without illegal actions, perfect and bright, silent and illuminating all directions. The principles of good and evil are integrated without obstacles, blending with the flow of the world without hindering each other. The ten directions of the world are a vast scripture, and only this Dharma can save sentient beings. Ceasing delusions and merging with true nature is the way to find the true meaning of the teachings. When this Dharma was spoken, countless beings rejoiced and leaped for joy, possessing the light of Dharma, the wisdom of Dharma, the eye of Dharma, and the cloud of Dharma, upholding and practicing it with the principle of non-birth. 'The Ultimate Great Compassion Sutra', Volume 3 Taisho Tripitaka Volume 85, No. 2880, 'The Ultimate Great Compassion Sutra', Volumes 2, 3, and 4 'The Ultimate Great Compassion Sutra', Volume 4 (Tanka 2nd year) Chapter 13: Discriminating Between Right and Wrong for All Sentient Beings Furthermore, Wuzheng Bodhisattva Mahasattva said to the Buddha: 'World Honored One, the six heretical teachers (six teachers holding heretical views) in the lower world, such as Ruoti (Purana Kassapa) and others, also claim: ‘What I say is true in text and correct in principle, and nothing in the world surpasses it.’ There are also ninety-five other heretical paths, all upheld and established by ghosts and spirits, who also claim to be the true Dharma, ‘What I say is true in text and correct in principle, and nothing in the world surpasses it.’ Furthermore, in the lower world, there is a country called Chanwei (Flattery and Deceit). The people of that country enjoy the teachings of the Small Vehicle, diligently cutting off evil deeds and striving towards good results, craving good and abandoning evil, not creating faults or shortcomings. At that time, within this country, there was a mound called Tianxian (Heavenly Danger). In this mound, there was a wild fox king. This king possessed the magical arts of a wild fox and said to the foxes: ‘The king of this central country loves good and abandons evil, and all the people of the country are the same. Although I do not understand the Buddha Dharma, I have the ability to hear it. I can secretly recite the partial teachings of abandoning evil and following good. I have supernatural powers and can fly in the sky. If I recite the partial teachings of abandoning evil and following good, fly through the air to the king's palace, transform into a human image, sit upright in the air, one thousand feet above the ground, and speak the Dharma in a loud voice, the king of that country, the palace women, the concubines, and hundreds and thousands of relatives, as well as the ministers and common people of the country, all believe in sages with sincere devotion and have no ability to discern. If they see me arrive, they will surely feel it is rare and wonderful. They will accept my words according to what I ask, and persuade them to give up their lives and offer their blood and flesh.’ --------------------------------------------------------------------------------
Chinese
取衣裳并诸宝物。摄来归家持将入市。贸易好肉详共食之。岂非上计。彼时狐众启狐王曰。我等从众怕怖畏人。偷盗猪羊并及野命。辛苦无量不能得济。王有如是上妙伎能。何不速去。狐王闻是遂便起心。闇诵弃恶从善卷教经文。三日三夜遂诵小乘九部局教经文三百余卷上下通利。遂变形质乘空而去。住在国王殿前。去地一千尺而说经法。果如所言。彼国国王宫人婇女百千眷属。并及国界臣民士庶一时云集。举目睹见哀𨼸哽噎悲泣交盈。睹是信圣情殷自无照境。盲心瞎意而生信顺。其狐王见已心大欢喜。默念忖省。狐王语人众曰。为法丧身经教炳着。彼虽闻法曾未有一。即于殿前有十三人。一时舍命。狐语众人曰。如此大好更无能过。如此经教劝人舍身命财。汝等施我宝物并及上服。我将持去。而此大众竭己名珍及身上服一切施与。其狐王复语时众。如此舍命最是上士。我以神力摄持将去安置玉山宝堂之内。作是语已唯见风起。而此死人并诸宝物悉皆摄将有无遗一。如此往还入国经□□到。其狐王得死人食讫。遂遣狐子变作人像。赍持宝物市买肉。至屠儿行上论肉价数。不觉屠儿行上而有猛狗奋振相啮而诤于骨。狐时见狗心生忙怕。不觉忽然变为狐状。其狗即来而便啮杀。屠儿得此宝物不敢私。宁而告市主而语之曰。 现代汉语译本 取来衣裳和各种宝物，带回家拿到市场上去，换成好肉大家一起享用，这难道不是上好的计策吗？当时，狐狸们对狐狸王说：‘我们这些小狐狸害怕人类，偷偷摸摸地盗取猪羊和猎杀野生动物，非常辛苦却难以维持生计。大王您有如此高妙的本领，为什么不赶快行动呢？’狐狸王听了这些话，于是动了心，默默地诵读《弃恶从善卷教经文》。三天三夜，他诵读了小乘九部局教经文三百多卷，上下贯通，运用自如。于是，他改变形貌，腾空而去，停留在国王的宫殿前，离地面一千尺的地方宣讲经法，果真如他所说的那样。那个国家的国王、宫女、嫔妃以及成百上千的家眷，还有全国的臣民百姓，一时之间都聚集起来，抬头仰望，哀叹哽咽，悲伤哭泣之声此起彼伏。他们看到这种景象，深信不疑，情意恳切，却不明真相，盲目地相信和顺从。狐狸王见此情景，心中非常欢喜，暗自思量。狐狸王对众人说：‘为了佛法而牺牲生命，这样的经教才能够彰显真理。’但这些人虽然听了佛法，却没有一个人真正做到。就在宫殿前，有十三个人同时舍弃了自己的生命。狐狸对众人说：‘这样太好了，再也没有比这更好的了。这样的经教劝人舍弃生命和财产。你们把宝物和上好的衣服都施舍给我，我将带走。’于是，大众竭尽所有，把珍贵的物品和身上的衣服都施舍给了他。狐狸王又对众人说：‘这样舍弃生命的人才是最优秀的。我将用神力把他们带走，安置在玉山的宝堂之内。’说完这些话，只见一阵风起，那些死去的人和所有的宝物都被他摄走了，没有留下一点。就这样来来回回进入国都，经过了□□天。狐狸王得到死人后就吃掉，然后派遣狐狸变成人的模样，带着宝物去市场上买肉。到了屠夫那里，商量肉的价格。不料，屠夫那里有几条凶猛的狗，互相争抢骨头，撕咬起来。狐狸看到狗，心中惊慌害怕，不觉一下子变回了狐狸的模样。狗立刻扑上来，将它咬死了。屠夫得到了这些宝物，不敢私藏，于是告诉了市长，对他说：