repost: 無量義經 Innumerable Meanings Sutra

Written By Frank M. Lin 2/3/2017 7:03 pm @ Hayward, California – My instagram account has seen a lot of growth in the last 2 weeks.  I went from 50 followers to now almost 200 already.  I can tell it will multiply very fast as I add more content to it.  I maybe very late to the IG game but anything I put my mind into I am good at, ig and social media marketing will be no exception.  Anyway, I came across a follower that had a sexy photo with a link.  Usually it’s spam but I decided to see what they are spamming.  Surprise!  It’s a link to a buddha sutra text lol.  I decided to save this for future reading…


 

illuminated_ms_innumerable_meanings_sutra

無量義經

無量義經序

蕭齊荊州隱士劉虯作

無量義經者。取其無相一法。廣生眾教。含義不貲。故曰無量。夫三界群生隨業而轉。一極正覺任機而通。流轉起滅者。必在苦而希樂。此叩聖之感也。順通示現者。亦施悲而用慈。即救世之應也。根異教殊其階成七。先為波利等說五戒。所謂人天善根一也。次為拘鄰等轉四諦。所謂授聲聞乘二也。次為中根演十二因緣。所謂授緣覺乘三也。次為上根舉六波羅蜜。所謂授以大乘四也。眾教宣融群疑須導。次說無量義經。既稱得道差品。復云未顯真實。使發求實之冥機。用開一極之由緒五也。故法華接唱顯一除三。順彼求實之心。去此施權之名六也。雖權開而實現。猶掩常住之正義。在雙樹而臨崖。乃暢我淨之玄音七也。過此以往法門雖多。撮其大歸數盡於此。亦由眾聲不出五音之表。百氏並在六家之內。其無量義經。雖法華首戴其目。而中夏未睹其說。每臨講肆。未嘗不廢談而歎想見斯文。忽有武當山比丘慧表。生自羌胄。偽帝姚略從子。國破之日。為晉軍何澹之所得。數歲聰黠。澹之字曰螟蛉。養為假子。俄放出家。便勤苦求道南北遊尋。不擇夷險。以齊建元三年。復訪奇搜祕遠至嶺南。於廣州朝廷寺。遇中天竺沙門曇摩伽陀耶舍。手能隸書。口解齊言。欲傳此經未知所授。表便殷勤致請。心形俱至。淹歷旬朔僅得一本。仍還嶠北齎入武當。以今永明三年九月十八日。頂戴出山見校弘通。奉覿真文欣敬兼誠。詠歌不足手舞莫宣。輒虔訪宿解抽刷庸思。謹立序注云。自極教應世與俗而差。神道救物稱感成異。玄圃已東。號曰太一。罽賓以西。字為正學。東國明殃慶於百年。西域辯休咎於三世。希無之與修空。其揆一也。有欲於無者。既無得無之分。施心於空者。豈有入空之照。而講求釋教者。或謂會理可漸。或謂入空必頓。請試言之。以筌幽寄。立漸者。以萬事之成。莫不有漸。堅冰基於履霜。九仞成於累土。學人之入空也。雖未圓符。譬如斬木去寸無寸去尺無尺。三空稍登寧非漸耶。立頓者。以希善之功。莫過觀法性。法性從緣非有非無。忘慮於非有非無。理照斯一者。乃曰解空。存心於非有非無。境智猶二者。未免於有。有中伏結。非無日損之驗。空上論心。未有入理之效。而言納羅漢於一聽。判無生於終朝。是接誘之言非稱實之說。妙得非漸理固必然。既二談分路兩意爭途。一去一取莫之或正。尋得旨之匠。起自支安。支公之論無生。以七住為道慧陰足。十住則群方與能。在跡斯異語照則一。安公之辯異觀。三乘者。始簣之日稱。定慧者。終成之實錄。此謂始求可隨根而三。入解則其慧不二。譬喻亦云。大難既夷乃無有三。險路既息其化即亡。此則名一為三。非有三悟明矣。生公云。道品可以泥洹。非羅漢之名。六度可以至佛。非樹王之謂。斬木之喻。木存故尺寸可漸。無生之證。生盡故其照必頓。案三乘名教。皆以生盡照息。去有入空。以此為道。不得取像於形器也。今無量義亦以無相為本。若所證實異。豈曰無相。若入照必同。寧曰有漸。非漸而云漸。密筌之虛教耳。如來亦云。空拳誑小兒。以此度眾生。微文接麤漸說或允。忘象得意頓義為長。聊舉大較。談者擇焉

無量義經德行品第一

蕭齊天竺三藏曇摩伽陀耶舍譯

如是我聞。一時佛在王舍城耆闍崛山中。與大比丘眾萬二千人俱。菩薩摩訶薩八萬人。天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩[目*侯]羅伽諸比丘比丘尼優婆塞優婆夷俱。大轉輪王小轉輪王。金輪銀輪諸轉輪王。國王王子國臣國民。國士國女國大長者。各與眷屬百千萬數而自圍遶。來詣佛所頭面禮足遶百千匝。燒香散華種種供養。供養佛已退一面坐。其菩薩名曰文殊師利法王子。大威德藏法王子。無憂藏法王子。大辯藏法王子。彌勒菩薩。導首菩薩。藥王菩薩。藥上菩薩花幢菩薩。花光幢菩薩。陀羅尼自在王菩薩。觀世音菩薩。大勢至菩薩。常精進菩薩。寶印手菩薩。寶積菩薩。寶杖菩薩。越三界菩薩。毘摩跋羅菩薩。香象菩薩。大香象菩薩。師子吼王菩薩。師子遊戲世菩薩。師子奮迅菩薩。師子精進菩薩。勇銳力菩薩。師子威猛伏菩薩。莊嚴菩薩。大莊嚴菩薩。如是等菩薩摩訶薩八萬人俱。是諸菩薩。莫不皆是法身大士。戒定慧解脫解脫知見之所成就。其心禪寂常在三昧。恬安惔怕無為無欲。顛倒亂想不復得入。靜寂清澄志玄虛漠。守之不動億百千劫。無量法門悉現在前。得大智慧通達諸法。曉了分別性相真實。有無長短明現顯白又能善知諸根性欲。以陀羅尼無礙辯才。請佛轉法輪。隨順能轉。微渧先墮以淹欲塵。開涅槃門扇解脫風。除世熱惱致法清涼。次降甚深十二因緣。用灑無明老病死等。猛盛熾然苦聚日光。爾乃洪注無上大乘。潤漬眾生諸有善根。布善種子遍功德田。普令一切發菩提萌。智慧日月方便時節。扶疏增長大乘事業。令眾疾成阿耨多羅三藐三菩提。常住快樂微妙真實。無量大悲救苦眾生。是諸眾生真善知識。是諸眾生大良福田。是諸眾生不請之師。是諸眾生安隱樂處。救處護處大依止處。處處為眾作大導師能為生盲而作眼目。聾劓啞者作耳鼻舌。諸根毀缺能令具足。顛狂荒亂作大正念。船師大船師運載群生渡生死河。置涅槃岸。醫王大醫王。分別病相曉了藥性。隨病授藥令眾樂服。調御大調御。無諸放逸行。猶如象馬師。能調無不調。師子勇猛威伏眾獸。難可沮壞。遊戲菩薩諸波羅蜜。於如來地堅固不動。安住願力廣淨佛國。不久得成阿耨多羅三藐三菩提。是諸菩薩摩訶薩。皆有如是不思議功德
其比丘。名曰大智舍利弗。神通目揵連。慧命須菩提。摩訶迦旃延。彌多羅尼子。富樓那。阿若憍陳如等。天眼阿那律。持律憂波離。侍者阿難。佛子羅云。憂波難陀。離婆多。劫賓那。薄拘羅。阿周陀。莎伽陀。頭陀大迦葉。憂樓頻螺迦葉。伽耶迦葉。那提迦葉。如是等比丘萬二千人。皆阿羅漢盡諸結漏無復縛著。真正解脫。爾時大莊嚴菩薩摩訶薩遍觀眾坐各定意已。與眾中八萬菩薩摩訶薩俱。從坐而起來詣佛所。頭面禮足遶百千匝。燒散天華天香天衣天瓔珞天無價寶。從于空中旋轉來下。四面雲集而獻於佛。天廚天缽器。天百味充滿盈溢。見色聞香自然飽足。天幢天幡天幰蓋天妙樂具。處處安置作天伎樂。娛樂於佛。即前胡跪合掌。一心俱共同聲。說偈讚言
大哉大悟大聖主  無垢無染無所著
天人象馬調御師  道風德香熏一切
智恬情怕慮凝靜  意滅識亡心亦寂
永斷夢妄思想念  無復諸大陰界入
其身非有亦非無  非因非緣非自他
非方非圓非短長  非出非沒非生滅
非造非起非為作  非坐非臥非行住
非動非轉非閑靜  非進非退非安危
非是非非非得失  非彼非此非去來
非青非黃非赤白  非紅非紫種種色
戒定慧解知見生  三明六通道品發
慈悲十力無畏起  眾生善業因緣出
示為丈六紫金暉  方整照曜甚明徹
毫相月旋項日光  旋髮紺青頂肉髻
淨眼明照上下眴  眉睫紺舒方口頰
脣舌赤好若丹果  白齒四十猶珂雪
額廣鼻脩面門開  胸表卍字師子臆
手足柔軟具千輻  腋掌合縵內外握
臂脩肘長指直纖  皮膚細軟毛右旋
踝膝不現陰馬藏  細筋鎖骨鹿膊腸
表裏映徹淨無垢  淨水莫染不受塵
如是等相三十二  八十種好似可見
而實無相非相色  一切有相眼對絕
無相之相有相身  眾生身相相亦然
能令眾生歡喜禮  虔心表敬誠慇懃
因是自高我慢除  成就如是妙色軀
我等八萬之等眾  俱共稽首咸歸命
善滅思想心意識  象馬調御無著聖
稽首歸依法色身  戒定慧解知見聚
稽首歸依妙幢相  稽首歸依難思議
梵音雷震嚮八種  微妙清淨甚深遠
四諦六度十二緣  隨順眾生心業轉
有聞莫不心意開  無量生死眾結斷
有聞或得須陀洹  斯陀阿那阿羅漢
無漏無為緣覺處  無生無滅菩薩地
或得無量陀羅尼  無礙樂說大辯才
演說甚深微妙偈  遊戲澡浴法清池
或躍飛騰現神足  出沒水火身自由
如是法輪相如是  清淨無邊難思議
我等咸復共稽首  歸依法輪轉以時
稽首歸依梵音聲  稽首歸依緣諦度
世尊往昔無量劫  懃苦修習眾德行
為我人天龍神王  普及一切諸眾生
能捨一切諸難捨  財寶妻子及國城
於法內外無所吝  頭目髓腦悉施人
奉持諸佛清淨戒  乃至失命不毀傷
若人刀杖來加害  惡口罵辱終不瞋
歷劫挫身不倦惰  晝夜攝心常在禪
遍學一切眾道法  智慧深入眾生根
是故今得自在力  於法自在為法王
我等咸共俱稽首  歸依能懃諸難懃

無量義經說法品第二

爾時大莊嚴菩薩摩訶薩與八萬菩薩摩訶薩。說是偈讚佛已俱白佛言。世尊。我等八萬菩薩之眾。今者欲於如來法中有所諮問。不審世尊。垂愍聽不。佛告大莊嚴菩薩及八萬菩薩言。善哉善哉善男子。善知是時。恣汝所問。如來不久當般涅槃。涅槃之後普令一切無復餘疑。欲何所問便可說也。於是大莊嚴菩薩與八萬菩薩。即共同聲白佛言。世尊。菩薩摩訶薩欲得疾成阿耨多羅三藐三菩提。應當修行何等法門。何等法門。能令菩薩摩訶薩疾成阿耨多羅三藐三菩提。佛告大莊嚴菩薩及八萬菩薩言。善男子。有一法門。能令菩薩疾得阿耨多羅三藐三菩提。若有菩薩學是法門者。則能疾得阿耨多羅三藐三菩提。世尊。是法門者。號字何等其義云何。菩薩云何修行。佛言。善男子。是一法門。名為無量義。菩薩欲得修學無量義者。應當觀察一切諸法。自本來今性相空寂。無大無小無生無滅。非住非動不進不退。猶如虛空無有二法。而諸眾生虛妄橫計。是此是彼是得是失。起不善念造眾惡業。輪迴六趣備諸苦毒。無量億劫不能自出。菩薩摩訶薩如是諦觀。生憐愍心發大慈悲將欲救拔。又復深入一切諸法。法相如是生如是法。法相如是住如是法。法相如是異如是法。法相如是滅如是法。法相如是能生惡法。法相如是能生善法。住異滅者亦復如是。菩薩如是觀察四相始末。悉遍知已。次復諦觀一切諸法。念念不住新新生滅。復觀即時生住異滅。如是觀已。而入眾生諸根性欲。性欲無量故。說法無量。說法無量義亦無量。無量義者。從一法生。其一法者。即無相也。如是無相。無相不相。不相無相。名為實相。菩薩摩訶薩安住如是真實相已。所發慈悲明諦不虛。於眾生所真能拔苦。苦既拔已。復為說法。令諸眾生受於快樂。善男子。菩薩若能如是修一法門無量義者。必得疾成阿耨多羅三藐三菩提。善男子。如是甚深無上大乘無量義經。文理真正尊無過上。三世諸佛所共守護。無有眾魔群道得入。不為一切邪見生死之所壞敗。是故善男子。菩薩摩訶薩若欲疾成無上菩提。應當修學如是甚深無上大乘無量義經。爾時大莊嚴菩薩復白佛言。世尊。世尊說法不可思議。眾生根性亦不可思議。法門解脫亦不可思議。我等於佛所說諸法。無復疑惑。而諸眾生生迷惑心故重諮問。世尊。自從如來得道已來四十餘年。常為眾生演說諸法四相之義。苦義空義無常無我。無大無小無生無滅。一切無相。法性法相本來空寂不來不去不出不沒。若有聞者。或得煖法頂法世第一法須陀洹果斯陀含果阿那含果阿羅漢果辟支佛道。發菩提心登第一地第二第三至第十地。往日所說諸法之義。與今所說有何等異。而言甚深無上大乘無量義經。菩薩修行必得疾成無上菩提。是事云何。唯願世尊。慈愍一切。廣為眾生而分別之。普令現在及未來世有聞法者無餘疑網。於是佛告大莊嚴菩薩。善哉善哉大善男子。能問如來如是甚深無上大乘微妙之義。當知汝能多所利益。安樂人天拔苦眾生。真大慈悲信實不虛。以是因緣必得疾成無上菩提。亦令一切今世來世諸有眾生得成無上菩提。善男子。自我道場菩提樹下端坐六年。得成阿耨多羅三藐三菩提。以佛眼觀一切諸法不可宣說。所以者何。以諸眾生性欲不同。性欲不同種種說法。種種說法以方便力。四十餘年未曾顯實。是故眾生得道差別。不得疾成無上菩提。善男子。法譬如水能洗垢穢若井若池若江若河溪渠大海。皆悉能洗諸有垢穢。其法水者亦復如是。能洗眾生諸煩惱垢。善男子。水性是一。江河井池溪渠大海。各各別異。其法性者亦復如是。洗除塵勞等無差別。三法四果二道不一。善男子。水雖俱洗。而井非池。池非江河。溪渠非海。而如來世雄於法自在。所說諸法亦復如是。初中後說。皆能洗除眾生煩惱。而初非中。而中非後。初中後說。文辭雖一而義各異。善男子。我起樹王詣波羅奈鹿野園中。為阿若拘鄰等五人轉四諦法輪時。亦說諸法本來空寂代謝不住念念生滅。中間於此及以處處為諸比丘并眾菩薩。辯演宣說十二因緣六波羅蜜。亦說諸法本來空寂代謝不住念念生滅。今復於此演說大乘無量義經。亦說諸法本來空寂代謝不住念念生滅。善男子。是故初說中說今說。文辭是一而義差異。義異故。眾生解異。解異故。得法得果得道亦異。善男子。初說四諦。為求聲聞人。而八億諸天來下聽法。發菩提心。中於處處演說甚深十二因緣。為求辟支佛人。而無量眾生發菩提心。或住聲聞。次說方等十二部經摩訶般若華嚴海雲。演說菩薩歷劫修行。而百千比丘萬億人天無量得須陀洹得斯陀含得阿那含得阿羅漢。住辟支佛因緣法中。善男子。以是義故。故知說同而義別異。義異故。眾生解異。解異故。得法得果得道亦異。是故善男子。自我得道初起說法至于今日。演說大乘無量義經。未曾不說苦空無常無我。非真非假非大非小本來不然。今亦不滅一切無相。法相法性不來不去。而眾生四相所遷。善男子。以是義故。諸佛無有二言。能以一音普應眾聲。能以一身。示百千萬億那由他無量無數恒河沙身。一一身中。又示若干百千萬億那由他阿僧祇恒河沙種種類形。一一形中。又示若干百千萬億那由他阿僧祇恒河沙形。善男子。是則諸佛不可思議甚深境界。非二乘所知。亦非十住菩薩所及。唯佛與佛乃能究了。善男子。是故我說微妙甚深無上大乘無量義經。文理真正尊無過上。三世諸佛所共守護。無有眾魔外道得入。不為一切邪見生死之所壞敗。菩薩摩訶薩若欲疾成無上菩提。應當修學如是甚深無上大乘無量義經。佛說是已。於是三千大千世界六種震動。自然空中雨種種花。天憂缽羅華缽曇摩華拘物頭華分陀利華。又雨無數種種天香天衣天瓔珞天無價寶。於上空中旋轉來下。供養於佛及諸菩薩聲聞大眾。天廚天缽器。天百味充滿盈溢。天幢天幡天幰蓋天妙樂具處處安置。作天伎樂歌歎於佛。又復六種震動。東方恒河沙等諸佛世界。亦雨天華天香天衣天瓔珞天無價寶。天廚天缽器天百味。天幢天幡天幰蓋天妙樂具作天伎樂。歌歎彼佛及彼菩薩聲聞大眾。南西北方四維上下亦復如是。於是眾中三萬二千菩薩摩訶薩得無量義三昧。三萬四千菩薩摩訶薩得無數無量陀羅尼門。能轉一切三世諸佛不退轉法輪。其諸比丘比丘尼優婆塞優婆夷。天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩[目*侯]羅伽。大轉輪王小轉輪王銀輪鐵輪諸轉輪王。國王王子國臣國民。國士國女國大長者。及諸眷屬百千眾俱。聞佛如來說是經時。或得煖法頂法世間第一法須陀洹果。斯陀含果阿那含果阿羅漢果辟支佛果。又得菩薩無生法忍。又得一陀羅尼又得二陀羅尼。又得三陀羅尼。又得四陀羅尼五六七八九十陀羅尼。又得百千萬億陀羅尼。又得無量無數恒河沙阿僧祇陀羅尼。皆能隨順轉不退轉法輪。無量眾生發阿耨多羅三藐三菩提心

無量義經十功德品第三

爾時大莊嚴菩薩摩訶薩復白佛言。世尊。世尊說是微妙甚深無上大乘無量義經。真實甚深甚深甚深。所以者何。於此眾中。諸菩薩摩訶薩及諸四眾。天龍鬼神國王臣民諸有眾生。聞是甚深無上大乘無量義經。無不獲得陀羅尼門。三法四果菩提之心。當知此經。文理真正尊無過上。三世諸佛之所守護。無有眾魔群道得入。不為一切邪見生死之所壞敗。所以者何。一聞能持一切法故。若有眾生得聞是經。則為大利。所以者何。若能修行。必得疾成阿耨多羅三藐三菩提。其有眾生不得聞者。當知是等為失大利。過無量無邊不可思議阿僧祇劫。終不得成阿耨多羅三藐三菩提。所以者何。不知菩提大道直故行於險徑多留難故。世尊。是經典者不可思議。唯願世尊。廣為大眾慈哀敷演是經甚深不思議事。世尊。是經典者。從何所來。去何所至。住何所住。乃有如是無量功德不思議力。令眾疾成阿耨多羅三藐三菩提。爾時世尊告大莊嚴菩薩摩訶薩言。善哉善哉善男子。如是如是如汝所言。善男子。我說是經甚深甚深真實甚深。所以者何。令眾疾成阿耨多羅三藐三菩提故。一聞能持一切法故。於諸眾生大利益故。行大直道無留難故。善男子。汝問是經。從何所來去至何所住何所住者。當善諦聽。善男子。是經本從諸佛宮宅中來。去至一切眾生發菩提心。住諸菩薩所行之處。善男子。是經。如是來如是去如是住。是故此經。能有如是無量功德不思議力。令眾疾成阿耨多羅三藐三菩提。善男子。汝寧欲聞是經復有十不思議功德力不。大莊嚴言。願樂欲聞。佛言。善男子。第一是經。能令菩薩未發心者發菩提心。無慈仁者起於慈心。好殺戮者起大悲心。生嫉妒者起隨喜心。有愛著者起能捨心。諸慳貪者起布施心。多憍慢者起持戒心。瞋恚盛者起忍辱心。生懈怠者起精進心。諸散亂者起禪定心。於愚癡者起智慧心。未能度彼者起度彼心。行十惡者起十善心。樂有為者志無為心。有退心者作不退心。為有漏者起無漏心。多煩惱者起除滅心。善男子。是名是經第一功德不思議力。善男子。第二是經不可思議功德力者若有眾生得是經者。若一轉若一偈。乃至一句。則能通達百千億義。無量數劫不能演說所受持法。所以者何。以其是法義無量故。善男子。是經譬如從一種子生百千萬。百千萬中。一一復生百千萬數。如是展轉乃至無量。是經典者亦復如是。從於一法生百千義。百千義中。一一復生百千萬數。如是展轉。乃至無量無邊之義。是故此經。名無量義。善男子。是名是經第二功德不思議力善男子。第三是經不可思議功德力者。若有眾生得聞是經。若一轉若一偈乃至一句。通達百千萬億義已。雖有煩惱如無煩惱。出生入死無怖畏想。於諸眾生生憐愍心。於一切法得勇健想。如壯力士能擔能持諸有重者。是持經人亦復如是。能荷無上菩提重寶。擔負眾生出生死道。未能自度已能度彼。猶如船師身嬰重病。四體不御安止此岸。有好堅牢船舟。常辦諸度彼者之具。給與而去。是持經者亦復如是。雖嬰五道諸有之身百八重病常恒相纏。安止無明老死此岸。而有堅牢此大乘經無量義辦。能度眾生。能如說行者得度生死。善男子。是名是經第三功德不思議力
善男子。第四是經不可思議功德力者。若有眾生得聞是經。若一轉若一偈乃至一句。得勇健想。雖未自度而能度他。與諸菩薩以為眷屬。諸佛如來。常向是人而演說法。是人聞已。悉能受持隨順不逆。轉復為人隨宜廣說。善男子。是人譬如國王夫人新生王子。若一日若二日若至七日。若一月若二月若至七月。若一歲若二歲若至七歲。雖復不能領理國事。己為臣民之所宗敬。諸大王子以為伴侶。王及夫人。愛心偏重常與共語。所以者何。以稚小故。善男子。是持經者亦復如是。諸佛國王是經夫人。和合共生是菩薩子。若是菩薩得聞是經。若一句若一偈。若一轉若二轉。若十若百若千若萬。若億萬億若恒河沙。無量無數轉。雖復不能體真理極。雖復不能震動三千大千國土雷震梵音轉大法輪。己為一切四眾八部之所宗仰。諸大菩薩以為眷屬。深入諸佛祕密之法。所可演說無違無失。常為諸佛之所護念。慈愛偏覆。以新學故。善男子。是名是經第四功德不思議力善男子。第五是經不可思議功德力者。若善男子善女人。若佛在世若滅度後。其有受持讀誦書寫如是甚深無上大乘無量義經。是人雖復具縛煩惱未能遠離諸凡夫事。而能示現大菩提道。延於一日以為百劫。百劫亦能促為一日。令彼眾生歡喜信伏。善男子。是善男子善女人。譬如龍子始生七日。即能興雲亦能降雨。善男子。是名是經第五功德不思議力
善男子。第六是經不可思議功德力者。若善男子善女人。若佛在世若滅度後。受持讀誦是經典者。雖具煩惱而為眾生說法。令得遠離煩惱生死斷一切苦。眾生聞已修行得法得果得道。與佛如來等無差別。譬如王子。雖復稚小。若王遊巡及以疾病。委是王子領理國事。王子是時依大王命如法教令。群寮百官宣流正化。國土人民各隨其安。如大王治等無有異。持經善男子善女人亦復如是。若佛在世若滅度後。是善男子。雖未得住初不動地。依佛如是用說教法而敷演之。眾生聞已一心修行。斷除煩惱得法得果乃至得道。善男子。是名是經第六功德不思議力善男子。第七是經不可思議功德力者。若善男子善女人。於佛在世若滅度後得聞是經。歡喜信樂生希有心。受持讀誦書寫解說。如法修行發菩提心。起諸善根興大悲意。欲度一切苦惱眾生。雖未修行六波羅蜜。六波羅蜜自然在前。即於是身得無生忍。生死煩惱一時斷壞。即昇第七地與大菩薩位。譬如健人為王除怨。怨既滅已王大歡喜。賞賜半國之封皆悉與之。持經男子女人亦復如是。於諸行人最為勇健。六度法寶不求自至。生死怨敵自然散壞證無生忍。半佛國寶封賞安樂。善男子。是名是經第七功德不思議力
善男子。第八是經不可思議功德力者。若善男子善女人。於佛在世若滅度後。有人能得是經典者。敬信如視佛身令等無異。愛樂是經受持讀誦書寫頂戴如法奉行。堅固戒忍兼行檀度。深發慈悲。以此無上大乘無量義經。廣為人說。若人先來都不信有罪福者。以是經示之。設種種方便強化令信。以經威力故。發其人心欻然得迴。信心既發。勇猛精進故。能得是經威德勢力得道得果。是故善男子善女人。即於是身得無生法忍得至上地。與諸菩薩以為眷屬。速能成就眾生淨佛國土。不久得成無上菩提。善男子。是名是經第八功德不思議力
善男子。第九是經不可思議功德力者。若善男子善女人。若佛在世及滅度後。有得是經歡喜踊躍得未曾有。受持讀誦書寫供養。廣為眾人分別解說是經義者。即得宿業餘罪重障一時滅盡。便得清淨逮得大辯。次第莊嚴諸波羅蜜。獲諸三昧首楞嚴三昧。入大總持門。得懃精進力。速越上地。善能分身散體遍十方國。拔濟一切二十五有極苦眾生悉令解脫。是故是經有如此力。善男子。是名是經第九功德不思議力
善男子。第十是經不可思議功德力者。若善男子善女人。若佛在世及滅度後。若得是經發大歡喜生希有心。即自受持讀誦書寫供養如說修行。復能廣勸在家出家人。受持讀誦書寫供養解說如法修行。既令餘人修行是經力故得道得果。皆由是善男子善女人慈心懃化力故。是善男子善女人。即於是身便逮無量諸陀羅尼門。於凡夫地自然初時能發無數阿僧祇弘誓大願。深能發救一切眾生成就大悲廣能救苦。厚集善根饒益一切。而演法澤洪潤枯涸。以眾法藥練諸眾生安樂一切。漸見超登住法雲地。恩澤普潤慈被無外。攝苦眾生令入道跡。是故此人不久得成阿耨多羅三藐三菩提。善男子。是名是經第十功德不思議力
善男子。如是無上大乘無量義經。極有大威神之力。尊無過上。能令諸凡夫皆成聖果。永離生死而得自在。是故此經名無量義也。能令一切眾生於凡夫地生起諸菩薩無量道芽。令功德樹蔚茂扶疏增長。是故此經號十不可思議功德力也
於是大莊嚴菩薩摩訶薩及八萬菩薩摩訶薩同聲白佛言。世尊。佛所說甚深微妙無上大乘無量義經。文理真正尊無過上。三世諸佛所共守護。無有眾魔群道得入。不為一切邪見生死之所壞敗。是故此經乃有如是十種功德不思議力。大饒益無量一切眾生。令一切諸菩薩摩訶薩各得無量義三昧。或得百千陀羅尼門。或令得菩薩諸地諸忍。或得緣覺羅漢四道果證。世尊慈愍。快為我等說如是法。令我大獲法利。甚為奇特。未曾有也。世尊慈恩實難可報。爾時三千大千世界六種震動。於上空中復雨種種華。天憂缽羅華。缽曇摩華。拘物頭華。分陀利華。又雨無數種種天香天衣天瓔珞天無價寶。於上空中旋轉來下。供養於佛及諸菩薩聲聞大眾。天廚天缽器。天百味充滿盈溢。見色聞香自然飽足。天幢天幡天幰蓋。天妙樂具處處安置。作天伎樂歌歎於佛。又復六種震動東方恒河沙等諸佛世界。亦雨天華天香天衣天瓔珞天無價寶。天廚天缽器天百味。見色聞香自然飽足。天幢天幡天幰蓋天妙樂具。作天伎樂歌歎彼佛及諸菩薩聲聞大眾。南西北方四維上下亦復如是。爾時佛告大莊嚴菩薩摩訶薩及八萬菩薩摩訶薩言。汝等當於此經應深起敬心如法修行。廣化一切懃心流布。常當慇懃晝夜守護。普令眾生各獲法利。汝等真是大慈大悲。以立神通願力守護是經勿使疑滯。於當來世必令廣行閻浮提。令一切眾生使得見聞讀誦書寫供養。以是之故。亦令汝等速得阿耨多羅三藐三菩提。是時大莊嚴菩薩摩訶薩。與八萬菩薩摩訶薩。即從坐起來詣佛所。頭面禮足遶百千匝。即前胡跪俱共同聲白佛言。世尊。我等快蒙世尊慈愍。為我等說是甚深微妙無上大乘無量義經。敬受佛敕。於如來滅後。當廣令流布是經典者。普令一切受持讀誦書寫供養。唯願世尊。勿垂憂慮。我等當以願力。普令一切眾生使得見聞讀誦書寫供養。得是經法威神之力。爾時佛讚言。善哉善哉。諸善男子。汝等今者真是佛子。大慈大悲深能拔苦救厄者矣。一切眾生之良福田。廣為一切作大良導。一切眾生大依止處。一切眾生之大施主。常以法利廣施一切。爾時大會皆大歡喜。為佛作禮。受持而去


 

https://en.wikipedia.org/wiki/Innumerable_Meanings_Sutra

Innumerable Meanings Sutra

The Innumerable Meanings Sutra[1][2] also known as the Infinite Meanings Sutra (Sanskrit: अनन्त निर्देश सूत्र, Ananta Nirdeśa Sūtra; traditional Chinese: 無量義經; ; pinyin: wúliáng yì jīng; Japanese: Muryōgi Kyō) is a Mahayana buddhist text. According to tradition, it was translated from Sanskrit into Chinese by Dharmajātayaśas, an Indian monk of the 4th to 5th century,[3] however Buswell, Dolce and Muller describe it as an apocryphal Chinese text.[4][5][6] It is part of the Threefold Lotus Sutra, along with the Lotus Sutra and the Samantabhadra Meditation Sutra. As such, many Mahayana Buddhists consider it the prologue to the Lotus Sutra, and Chapter one of the Lotus Sutra states that the Buddha taught the Infinite Meanings just before expounding the Lotus Sutra.[7][8][9]

Title

For Buddhists, the term “Innumerable Meanings” or “Infinite Meanings” is used in two senses. The first, used in the singular, refers to the true aspect of all things, the true nature of all forms in the universe. The second sense, used in the plural, refers to the countless appearances or phenomena of the physical, visible world. All of these countless appearances are brought forth by the one true, pure world – the true aspect of all things (the one true Dharma of “nonform”).

Outline of the Sutra

Virtues

The Innumerable Meanings Sutra, gold, colour on blue paper, 13-14th century, Japan

This is the first chapter of the Innumerable Meanings Sūtra or the Infinite Meanings Sūtra. It begins with the Buddha who is staying at the City of Royal Palaces on Mount Gṛdhrakūṭa, or Vulture Peak, with a great assemblage of twelve thousand bhikṣus (monks), eighty thousand bodhisattvamahāsattvas, as well as gods, dragons, yakṣas, spirits, and animals. Along with all these beings were bhikṣuṇīs (nuns), upāsakas (male laymen), upāsikās (female laymen), kings, princes, ministers, rich people, ordinary people, men and women alike.

The Bodhisattvas are thus called mahāsattvas in the Threefold Lotus Sutra, because they have a great goal of obtaining supreme enlightenment (bodhi) and finally attaining Buddhahood by enlightening all beings. This chapter is called “Virtues” simply because all the beings in the assembly, no matter what “state” they were in, desired to praise the Buddha for his virtues (the precepts, meditation, wisdom, emancipation, and knowledge of emancipation) and excellence.[10]In doing so, they could sow their knowledge of the Buddha deep into their minds.

Preaching

In this chapter, the Buddha addresses the Great Adornment Bodhisattva and the other eighty thousand bodhisattvas in the assembly and explains to them that this sutra makes unawakened bodhisattvas accomplish perfect enlightenment “quickly”. If a bodhisattva wants to learn and master this doctrine of Innumerable Meanings, he “should observe that all [phenomena] were originally, will be, and are in themselves void in nature and form; they are neither great nor small, neither appearing nor disappearing, neither fixed nor movable, and neither advancing nor retreating; and they are nondualistic, just emptiness.”[11]

In order to realize naturally what may emerge from all laws in the future, one must first penetrate and understand them deeply. By realizing this, one can realize that all laws remain settled for a vast number of eons, but even after a vast amount of time, they change.[12]

Ten Merits

The essence of this chapter is the urgent advice to master and practice the teaching of the sutra for the spiritual merit to be gained from it, the good life it leads to, and the usefulness to mankind and the world that it makes possible.[13] Mentioned earlier in this sutra, the teachings of the Buddha are the truth of the universe. It is no wonder, and certainly no miracle, that if one lives according to the truth, his life works out well.[14]

Once again, Great Adornment Bodhisattva is present in the assembly and questions the Buddha about where the teaching comes from, its dwelling place, and what purpose it serves. The Buddha answered and said that the teaching originates in the innermost mind of all the buddhas; its purpose is to propel the minds of all man-kind to seek the wisdom of the buddhas; its dwelling place is in the performance of the Bodhisattva Path by all who seek perfect enlightenment.[15]

See also[edit]

References

  1. Jump up^ Katō, Bunnō; Tamura, Yoshirō; Miyasaka, Kōjirō (1993). The Threefold Lotus Sutra: The Sutra of Innumerable Meanings, The Sutra of the Lotus Flower of the Wonderful Law, The Sutra of Meditation on the Bodhisattva Universal Virtue. Tōkyō: Kōsei Publishing Company. ISBN 4-333-00208-7. Archived from the original
  2. Jump up^ Tsugunari Kubo, Joseph Logan (transl.), Tiantai Lotus Texts, Berkeley, Numata Center for Buddhist Translation and Research, 2013. ISBN 978-1-886439-45-0
  3. Jump up^ The Korean Buddhist Canon: A Descriptive Catalog(Taishō Tripiṭaka 276)
  4. Jump up^ Dolce,L. (1998). Buddhist Hermeneutics inn Medieval Japan. In A. Van der Kooij, Karel Van Der Toorn (eds.); Canonization and Decanonization, Leiden: Brill, p.235
  5. Jump up^ Charles Muller (1998). East Asian Apocryphal Scriptures: Their Origin and Role in the Development of Sinitic Buddhism, Bulletin of Toyo Gakuen University, vol. 6, p. 69
  6. Jump up^ Buswell, Robert Jr; Lopez, Donald S. Jr., eds. (2013). “Wuliang yi jing”, in Princeton Dictionary of Buddhism. Princeton, NJ: Princeton University Press. pp. 1001–1002. ISBN 9780691157863.
  7. Jump up^ Shinjo Suguro, Nichiren Buddhist International Center, trans. (1998): Introduction to the Lotus Sutra, Fremont, Calif.: Jain Publishing Company. ISBN 0875730787, p. 6
  8. Jump up^ Apple, James B. (2012). The Structure and Content of the Avaivartikacakra Sutra and Its Relation to the Lotus Sutra, 東洋哲学研究所紀要 28, 162
  9. Jump up^ Cole, Alan (2005). Text as Father: Paternal Seductions in Early Mahayana Buddhist Literature. University of California Press, p.59
  10. Jump up^ Shinjo Suguro, Nichiren Buddhist International Center, trans. (1998): Introduction to the Lotus Sutra, Fremont, Calif.: Jain Publishing Company. ISBN 0875730787; pp. 6-7
  11. Jump up^ Niwano, Nikkyo (1976), Buddhism For Today: A Modern Interpretation of the Threefold Lotus Sutra, Tokyo: Kōsei Publishing Co., ISBN 4-333-00270-2
  12. Jump up^ Niwano, Nikkyo (1976), Buddhism For Today: A Modern Interpretation of the Threefold Lotus Sutra, Tokyo: Kōsei Publishing Co., ISBN 4-333-00270-2
  13. Jump up^ Nikkyō Niwano: A Guide to the Threefold Lotus Sutra, Kosei Publishing Co 1989. ISBN 433301025X
  14. Jump up^ Nikkyō Niwano: Buddhism for Today, A Modern Interpretation of the Threefold Lotus Sutra, Kosei Publishing Co/Weatherhill Inc; 1980. ISBN 0834801477
  15. Jump up^ Nikkyō Niwano: A Guide to the Threefold Lotus Sutra, Kosei Publishing Co 1989. ISBN 433301025X
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