May 25, 2021

Chapter 35: Once the filth is cleaned, the brightness is existed.

(Chapter 35) A Brief Talk about The Scripture of Forty-Two Chapters Said by Buddha 

Co-translators in the time of Eastern Han Dynasty, China(A.D. 25 - 200) : 
Kasyapa Matanga and Zhu Falan (Who translated the said Scripture from Sanskrit into Chinese. )
Translator in modern time (A.D.2018: Tao Qing Hsu (Who translated the said Scripture from Chinese into English.)
Teacher and writer for explaining the said Scripture: Tao Qing Hsu

Chapter 35: Once the filth is cleaned, the brightness is existed.

The Buddha said,” As if a person forges iron to remove the dross, and then to be the utensil, the utensil is thus refined and good, the person who learns the Dao removes the filth in heart, his practicing is clean and pure accordingly.“ 

 

The Dao means the Dao in Buddhism. Learning the Dao in Buddhism is as if a person forges iron to remove the dross. Iron ore is burned by fire with high temperature and then the dross is emerged and removed. The left iron is more pure, and is continuously beaten by hammers with thousand times. A utensil of steel is hence completed.

 

Such utensil is refined and good and it is so perfect and can be used well, as if a person who learns the Dao makes himself to be a useful person, and to shoulder the inheritance of Dharma (Buddha-law), so as to make sentient beings liberate from their suffering, and hence to make them reach the blessed place which is established by themselves with their self-effort. Such blessed place is not elsewhere, but in their heart. In other word, at this moment, where they live, the place is the blessed place. That is because their pure heart is in there.

 

What is learning the Dao in Buddhism? In a word, to truly see the Buddha-nature by self and to be able to freely apply it is the process and goal for learning the Dao in Buddhism.

 

A person learning the Dao is as if the process of forging iron to become steel and to become the useful utensil. This person has to experience the strict life training so as to remove his evil thought, and to wear off his bad habit. The strict training in life is as if the iron ore is burned by raging fire in the stove with high temperature. It means that the training in life is very strict, hard and even suffering. Only experiencing such process, the pure mind and the determined belief can be made.  

 

Whatever the place is, where we live is as if a stove with fire to burn the iron ore and then to hammer it with thousand times, which can train our mind and character, when we learn the Dao. Through contacting people and any events, our evil thought and behavior would be gradually removed in the daily life. The strict training in life is not to isolate oneself in the crowd, and then to close oneself, but to place oneself in the crowd so as to train the self-mind to be open, integrity, honest, upright and pure, and to train the self-heart to be soft and compassionate, so as to train the self-will in learning the Dao to be firm.

 

The person who learns the Dao removes the filth in heart, his practicing is clean and pure accordingly.“

 

The filth is as if the dross as mentioned above, when it is removed, our heart becomes more pure and can tolerate any attacking from outside, such as humiliating, any negative thought or evil action. Such process is as if iron ore without dross can stand the beaten by hammers with thousand times.

 

What is the filth in heart? That is, to someone or to anything or to any events or to any circumstances or to any relationships, a person has the mind of the greed, hatred, resentment, stupid infatuation, arrogance, suspicion, jealousy, flattering, cunning, lie, brutality, despising, selfishness, or the insidious. In a word, it is the mind of the greed, hatred and the stupid infatuation. All of these are the negative states and emotions and able to drive the person to do anything to harm the self and others. That is why we define these states and emotions as the filth in heart. Our original heart is as if the white cloth, it is so white, bright and clean. There are no negative states and emotions in there. When it is stained by many black spots, we think that it is polluted to be black. This concept is that the heart with filth is the polluted heart.  

 

When we are embryos, our heart is very clean and bright, which is in the state of emptiness, and is no thinking. However, when we are born to the world and are infant, our mind are beginning to be stimulated and influenced continuously by the outside environment, which stimulate our various thinking and make us generate any different emotion. If we are lack of the correct guiding and self-perceiving, we are easy to generate any negative thought, emotion and behavior, even the evil or the distorted thinking and action to harm self and others. In such process of growing and living, we say that our heart is polluted and full of filth.

 

In such circumstance, when we treat people and deal with anything, we will no longer use our original sincere heart, but any polluted heart. When we use our polluted heart to treat people or deal with anything, we even do not know that we maybe harm others, or ruin anything, or break any good event, or even to harm the self in the end. Why? Our original heart without filth is as if the clean and bright mirror, which can make us view self clearly, and is also as if the clear eyes, which can make us see the truth distinctly. In such circumstance, we can keep our mind clear and make us calm down to do anything right. However, our heart with filth is as if the mirror with the thick dust, which cannot make us view self, and is also as if the blinded eyes, which cannot make us see any truth. In such circumstance, how can we assure that we cannot do anything wrong?

 

As if we want to remove the filth on the white T-shirt by washing it, we want to remove the filth in our heart, when we learn the Dao. When we remove the filth in heart, our thought become clear, our mind become pure, and our behavior become correct, our practicing in the Dao is clean and pure accordingly.

 

What is the benefit for us? We then understand that each one’s original heart is the same, which is clean, clear, pure and bright. Whatever the self or others, the heart is gradually affected and polluted by the environment. Therefore, the heart becomes dirty and dark. No matter our heart is bright or dark, it is the same heart. What the difference is whether our heart is polluted or not. When we understand the nature of the heart, we thus can tolerate any another heart which is outside of us and is without any wisdom and bright. At the same time, when we remove the filth in our heart by self and we can further guide another polluted hearts outside of us to be clean and pure. This is one of the processes to learn the Dao in Buddhism.   

 

There is a saying, “It does not need to go far away in order to pursue the mountain of spirit, because it is in your heart.” Mr. Dharma said, ”I originally pursue the heart, not the Buddha, because I completely know that there is nothing in the emptiness of the three realms. If you want to pursue the Buddha, but you only need to pursue the heart, because the heart itself is the Buddha.”

 

The mountain of spirit is the heart, in which there is nothing, because the heart itself is in the state of stillness and emptiness. Under the circumstance, all is generated deriving from it, including the heart of precept, stability and wisdom, and the heart of the greed, hatred, and the stupid infatuation. That is, the emptiness contains the all existence. The still heart contains the all. Such heart is no boundary.

 

In a word, the heart with darkness and filth is the un-inspired heart and the un-enlightened Buddha. The heart with brightness and wisdom and without filth is the inspired heart and the enlightened Buddha. Whatever the heart is, the Buddha-nature is in the heart. That is why a Bodhisattva said to the masses, “All of you are the Buddha in the future.” One day, when your heart is inspired and you see the truth, you are the Buddha.


Supplementary note: Dao is transliterated from Chinese, meaning way and method, deeper meaning as a system of learning or religion. Dao is Tao, which is transliterated from Chinese. The original meaning of Dao is the way and path, and it is extended to be the truth of life that we can learn and practice in our lives.


May 19, 2021

Chapter 34: Being in the middle gains the Dao

(Chapter 34) A Brief Talk about The Scripture of Forty-Two Chapters Said by Buddha 

Co-translators in the time of Eastern Han Dynasty, China(A.D. 25 - 200) : 
Kasyapa Matanga and Zhu Falan (Who translated the said Scripture from Sanskrit into Chinese. )
Translator in modern time (A.D.2018: Tao Qing Hsu (Who translated the said Scripture from Chinese into English.)
Teacher and writer for explaining the said Scripture: Tao Qing Hsu

Chapter 34: Being in the middle gains the Dao         

A Sramaṇa recited the Scripture of The Legacy of The Teachings Said by The Buddha Kasyapa at night. His voice was showed sad and tight. He felt remorseful and would like to retreat. The Buddha asked him and said,” What was your career when you were at home? He answered and said,” I like to play the stringed instrument.” The Buddha said,” What would happen when the string is loose?” He answered and said, ”Do not sound anymore.” The Buddha said,” What would happen when the string is tight? He answered and said,” The sound breaks and stops.“ The Buddha said,” What would happen if the string is in the middle between the loose and the tight?” He answered and said.” All sounds ring melodiously.” The Buddha said,” A Sramaṇa learning the Dao is as like these. If the heart is adjusted in a proper way, the Dao can be gained. If being irritable in the Dao, being irritable is the tired body. If being tired in the body, any nuisance would be occurred from any thought instantly. If any nuisance is occurred from any thought, the practicing would be retreated. Since the practicing is retreated, the sin would be added certainly. Once being clear, pure, peaceful and happy, the Dao won’t be lost.”

 

“A Sramaṇa recited the Scripture of The Legacy of The Teachings Said by The Buddha Kasyapa at night. His voice was showed sad and tight. He felt remorseful and would like to retreat.”


Buddha Kasyapa is the Buddha Shakyamuni’s teacher. In the time of Buddha Shakyamuni, there is no one who could become Buddha without the guidance of a teacher who has proved the Dao, realized the truth, achieved the Buddhahood, and become Buddha. Buddha Shakyamuni accepted the guiding and teaching of Buddha Kasyapa so as to be Buddha. When each Buddha would enter into the Nirvana and pass away, it would leave the final teachings to its disciples as wisdom property to enlighten its disciples. Such wisdom property can be named as the property of wisdom, the property of teaching, or the legacy of wisdom or the legacy of teaching.


At night, a Buddhist monk recited the Scripture of The Legacy of The Teachings Said by The Buddha Kasyapa. The voice of the Buddhist monk was showed sad and tight, which means his mood is in heavy and unhappily. In learning Buddhism, he felt repentant and would like to retreat, which may be the general feeling and situation for everyone who would experience such event in learning Buddhism.

 

Whatever we are Buddhist monk or not, we have to accept the strictly teaching of Buddha and actually practice it in daily life, if we have decided to learn Buddhism and have vowed to become Buddha. It is not only coming from the demanding by self, but also coming from the care and teaching by all Buddha and Bodhisattva. For the beginners, they have not yet understood the true meaning of Dao and cannot handle the good way to realize it. Meanwhile, their heart and mood in learning Buddhism have not yet been in stability.

 

In other word, their situation in learning Buddhism and practicing the Dao are as wood floating up and down in the river. That is, there are no firm will and belief in their heart. In such circumstance, once there are any frustrations in their mind, they would be regretful to join in the line in learning Buddha and shrink from learning Buddhism. Therefore, it is not only to hear, think, and practice the Buddhism, but also have to know how to use the good and proper way. The mostly importance is to have the firm will and belief to learn Buddha. In this chapter, the Buddha teach us how to use the good and proper way to learn Buddha, so that we can learn Buddha in the easily and happily way. Whatever we are learning, such way is good and proper to us to learn everything.   

 

The Buddha asked him and said,” What was your career when you were at home? He answered and said,” I like to play the stringed instrument.” The Buddha said,” What would happen when the string is loose?” He answered and said, ”Do not sound anymore.”


According to everyone’s intelligence, ability, or condition, a good teacher would give the learner good and proper teaching. There are a lot of stories in Buddhism which talked about how the Buddha or the Zen-Master teaches the different learner to enlighten their wisdom. You would find the stories in the articles in this blog.   

 

For this story, when the Buddhist monk had not yet left his family, his worldly profession was a player of stringed instrument. The Buddha taught him how to adjust his step to balance his life in learning Buddhism according to his worldly job. The Buddha asked him what would happen when the string is loose. The Buddhist monk answered that there was no longer sounding.

 

When the string is loose, it is as if we are not diligent in learning the Dao or anything. When we are lazy to learn anything, anything could not be gained by us and any achievement could not be reached, which is as if no sound anymore. 

 

The Buddha said,” What would happen when the string is tight? He answered and said,” The sound breaks and stops.“


When the string is tight, it is as if we are too anxiety and nervous in hard-working in learning the Dao or anything, and it thus makes us unable to digest and absorb the teaching of Buddha, which is as if the sound breaks and stops.

 

The Buddha said,” What would happen if the string is in the middle between the loose and the tight?” He answered and said.” All sounds ring melodiously.” The Buddha said,” A Sramaṇa learning the Dao is as like these.


When the string is adjusted in the middle between the loose and the tight, it means that the tuning of the string is just right and it is as if we are in the correct situation and use the proper way in learning the Dao or anything. The Dao or anything can be gained by us in a proper way which is as if all sounds ring melodiously, and it is so perfect.

 

A Buddhist monk learning the Dao is as like these. No matter we are Buddhist monk or not, when we learn the Dao, we should keep our life in the status of non-slow and non-urgent. The Buddha also taught us that we should keep our mood in the status of non-sad and non-happy, and of non-joy and non-angry, which is to keep our mood in the status of peace and stability. In such status, our physical and mental will be in the health, and our thinking and judgment will be more correct.

 

Emotional fluctuations will not only affect our physical and mental health, but also affect our thinking and judgment. When people’s personality is in the status of the impatience, undisciplined or idleness, their physical and mental health are mostly not in the good situation, and their thinking and judgment are usually not in the good way. Therefore, it is better for us to keep our mind and step in life in a middle way.

 

If the heart is adjusted in a proper way, the Dao can be gained. If being irritable in the Dao, being irritable is the tired body. If being tired in the body, any nuisance would be occurred from any thought instantly.

 

“If the heart is adjusted in a proper way, the Dao can be gained.” which means that a Buddhist monk should keep mindful in the middle-Dao, and often keep the thought in the mindfulness, which means not stubbornly obsessing about the right of the Dao or the left of the Dao. No matter stubbornly obsessing about the emptiness or the existence, or stubbornly obsessing about the past, the present or the future, or stubbornly obsessing about the Theravada or the Mahayana, it is a status of partial opinion. If we are in the partial opinion, it is impossible for us to gain the Dao. Gaining the Dao means to realize the truth and to make the truth done in our daily life. Whatever we are Buddhist monk or not, to realize the truth is not the patent belonging to the Buddhist monk. Buddhist monk is just a kind of form and body. Whatever our appearance, body, gender or race is, everyone can realize the truth by self, according to the teaching of Buddha. 

 

“If being irritable in the Dao, being irritable is the tired body.” which means that, if we are irritable and impatient in learning the Dao, we will feel tired in the body. When we feel tired in the body, we easily appear the emotion of irritable and impatient in the process of Dao-learning. That is, the irritable and the impatience itself is the tired body.

 

For the beginners in learning the Dao, they have to follow the guidance of the Master, and to obey the precepts, and to do a lot of homework, such as reciting the scripture, repenting the wrongdoing by worshiping before the Buddha statue, and meditating. Meanwhile, they have to live in a disciplined way. And there are distributive work belonged to them for running the life of group in the temple. Such training is very strict in the monastery and is the basic to learn the Dao, because it is the basic method to train the mind and thought in the correct direction, meanwhile, to keep the body in a healthy way.     

 

If the beginners cannot endure the strict and simple life in the group, or they are urgent to reach the goal what they have set, they will feel irritable and impatient in the mental. Meanwhile, they will feel tired in the body.

 

“If being tired in the body, any nuisance would be occurred from any thought instantly.” which means that, if we are tired in the body, we are easily to have any negative thought and behavior accordingly, and to complaint everything, which can become any trouble and annoyance and thus to hinder the self-learning and break any self-achievement. Any nuisance is coming from the self-thought. Therefore, if we want to eliminate any nuisance, we have to train our thought in the positive way so as to keep our thought correct and positive. Any concept or event is coming from the emptiness. Similarly, any nuisance is also coming from the emptiness.

 

Therefore, we can find that we can keep our thought in the emptiness and we can decide what kind of concept or event to be occurred from our thought. Then, we might have some self-questions. Why we let any nuisance to be occurred from our thought? Why we let any nuisance to disturb our life? Why we let any nuisance to restrict our ability of creation? As a smart guy, we definitely decide not to let it happened. Such power of wisdom and of control is in the self. It is one of the reasons to keep learning the Dao for us. All the function of Buddha-law is to train our thought so as to keep it in a correct and positive situation, and thus to make us not to occur any nuisance. Then, we can do anything in a correct and positive way based on the emptiness.    

 

If any nuisance is occurred from any thought, the practicing would be retreated. Since the practicing is retreated, the sin would be added certainly. Once being clear, pure, peaceful and happy, the Dao won’t be lost.”


“If any nuisance is occurred from any thought, the practicing would be retreated.” which means that, any nuisance occurred from our thought would occupy our mind and thus become obstacle in our thought, behavior and action in daily life, we would give up the practicing in Dao accordingly. As we have mentioned above, when any nuisance is coming from our thought, our mind cannot be in the status of clearness and peace, and our thinking and judgment may be incorrect. Such event would be happened not only in learning the Dao, but also in learning anything. It is suitable for everyone to know such event, whatever what you are learning.

 

“Since the practicing is retreated, the sin would be added certainly.” which means that, if we give up the practicing in Dao, we would go astray, and our thought and behavior is deviating from the path of integrity. Any wrongdoing or sin would be added certainly and accordingly. In other words, the evil karma is increasing.

 

“Once being clear, pure, peaceful and happy, the Dao won’t be lost.” which means that, if we keep our heart in the status of clear, pure, peaceful and happy, we can gain the Dao. That is, the heart in such status itself is the Dao. It is so clear and simple. However, few people can prove it. Human beings in the embryo are in the status of clear and simple. However, they are born with desire in the world. Their heart is gradually polluted by the outside environment and conditions, and any weird and distorted concept and dogma are planted in their mind, which makes their heart no longer clear and simple. Any temptation and vice habits promote them to keep going the wrong way and doing the wrong.     

 

Even though any nuisance is coming from the self-thought, it is still demanding the catalyst coming from the outside conditions to trigger it to happen. The outside conditions are the changing of appearance of anything, which is fugacious and is like phantom. However, people regard it as reality and stubbornly obsess about it. The fact is that, there is nothing there. All is combined with causes and conditions so as to happen. When people could not clearly see the fact, any nuisance would be happened from the self-thought and mind. If people could not understand this truth, the more hard-working in learning Buddhism would be fake and vain.

 

Therefore, in fact, any nuisance is not existed originally and is appeared from the link of causes and conditions. However, for the beginners, they do not understand it and do a lot of hard-working to learn Buddhism, and thus to make self so tired, and to generate a lot of nuisance by self. There is a saying, “There is no event between heaven and earth originally, which people worry about it by themselves.”

 

This chapter is to teach the beginners and those who study the Buddhism diligently without balance in life, and to encourage them. In a word, for them, there is a lot of nuisance in their mind. But, how we eliminate any nuisance, if we are those persons? As the mentioned above, no matter what we are learning, it is important for us to keep the physical and mental in a status of balance, as if the string of stringed instrument, to keep it not too tight and not too loose, and to let it keep in a proper way is the best.

 

That is, we do the work when we need doing the work. We rest when we need to rest. We study anything when we need it. When we are learning the Dao, we are neither impatient nor idle, neither nervous nor disorderly. And our steps are neither urgent nor slow. We assure that our will and step are in the firm and stability. Then, our wisdom would be naturally and gradually enlightened. And we can achieve our goal and gain the Dao finally.


Supplementary note: Dao is transliterated from Chinese, meaning way and method, deeper meaning as a system of learning or religion. Dao is Tao, which is transliterated from Chinese. The original meaning of Dao is the way and path, and it is extended to be the truth of life that we can learn and practice in our lives.


May 13, 2021

Introspection


Author: Tao Qing Hsu


When I was young, due to the pressure of the reality of life, I made some mistakes in my work, in dealing with people, and in interpersonal coping. Since I think about it now, I still feel guilty from time to time.


In the process of studying Buddhism, there is a basic lesson, which is to confess all kinds of mistakes in this life and in the past. Every time after meditation, or when reading a newspaper, a certain feeling is triggered, and the past is vivid. I was therefore alert and reminded myself not to make the same mistake again.


Every time we observe these billionaires or well-known and accomplished people in any field, these predecessors have a common advantage, that is, they will admit the mistakes they committed when they were young. The valuable thing after making a mistake is that you can correct it and remind yourself not to make the same mistake again. These mistakes are often the basis of one's future achievements. We will find this in observing their narratives. This made me feel a little comforted, and calmed down the feeling of guilt in my heart, and it also gave me quite an inspirational effect. Thank these predecessors for lovingly sharing. For those who may have been hurt by me, I also use some way to make up for my mistakes towards them.


Life cannot be perfect, and people are not perfect. In the world, it is nothing more than seeking to have a clear heart in the world and human affairs. Even if there is a fault, in self-examination and repentance, silently practicing goodness between the world and the world, returning the merits and benefits to the world and the universe is also a good way to make up for our own faults.

Chinese: 自省

May 12, 2021

Chapter 33: The wisdom-brightness destroys the demon. (Updated on July 16, 2022)

(Chapter 33) A Brief Talk about The Scripture of Forty-Two Chapters Said by Buddha 

Co-translators in the time of Eastern Han Dynasty, China(A.D. 25 - 200) : 
Kasyapa Matanga and Zhu Falan (Who translated the said Scripture from Sanskrit into Chinese. )
Translator in modern time (A.D.2018: Tao Qing Hsu (Who translated the said Scripture from Chinese into English.)
Teacher and writer for explaining the said Scripture: Tao Qing Hsu

Chapter 33: The wisdom-brightness destroys the demon.        

The Buddha said,” Those who put the Dao into practice are as one person fights with the ten thousand persons. When he puts on the armor and goes out of the door, his will may be weak, he may retreat in the halfway, he may die because of fighting, or he may return because of gaining the win. The Sramaṇa who learns the Dao, should insist its heart to keep improving, and should be brave and elite, should not fear the front situation, and should destroy many demons, and thus gains the fruit of Dao.” 

 

The Buddha said,” Those who put the Dao into practice are as one person fights with the ten thousand persons.” Here, “one person” means those who vow to become Buddha, are willing to listen to Buddha’s teaching, learn Buddhism and put it into practice. Such process and experience means to put the Dao into practice. Here, “ten thousand persons” is a metaphor to mean the various personal bad behavior, bad habits, troubles, worries and afflictions. “Fight” means to overcome or to eliminate the negative mental state and events as aforesaid, with the personal power of precepts, stability and wisdom.

 

When the person puts the Dao into practice, it means to overcome, or to resolve, or to release the various personal troubles, worries and afflictions. When the person did such things is as if he was fighting with the ten thousand persons. The Buddha said, humans have eighty-four thousand worries, that’s why they need eighty-four thousand method-door of Buddhism to eliminate their personal worries. 

 

Regarding the causes and conditions of various troubles, worries and afflictions by self, we have talked a lot in aforesaid chapters. The causes as said are mostly coming from the self. And the conditions as said are mostly coming from outside. Everyone's causes and conditions are different. Each one has its own tribulation. Your destiny may be not the destiny of others. The method-door of Buddhism applied to the different persons and accepted by everyone is also different. Therefore, when we observe those who believe in the Buddhism and use the method taught by their master of Buddhism to release their suffering or anxiety, it is better for us to respect them and to have the empathy to them.

 

“When he puts on the armor and goes out of the door, his will may be weak, he may retreat in the halfway, he may die because of fighting, or he may return because of gaining the win.”

 

Here, “put on the armor” means the precepts in learning Buddhism. There are a lot of precepts which Buddhist monk should obey and follow. Such behavior and function are to protect Buddhist monk so as to avoid him to harm self and others, and to avoid him to be harmed by others. That’s why the precepts of Buddhism are like the armor. For example, one of precepts as said is not to drink the alcoholic beverage. The behavior after drunk is always losing the mind and makes the mistake. Drunk driving is harming self and others. As a Buddhist monk, it is strictly asked not to drink alcohol.

 

The details of precepts are a lot. In summary, the purpose is to eliminate the personal greed, hatred, resentment, stupidity, silly infatuation, arrogance and incredulity, meanwhile, to therefore arise the personal wisdom. The related discussions are mentioned a lot in the aforesaid chapters. Whatever we are Buddhist monk or not, such discussions are very helpful for us to have a good life in present and in future. 

 

Goes out of the door” means to face the personal troubles, worries and affliction with the power of personal stability and wisdom. When the person puts on the armor and goes out the door, it means that this person will go into the battlefield to fight against the enemies. The battlefield means the personal environment and situation. The enemies means not else but the personal troubles, worries and afflictions.

 

“His will may be weak, he may retreat in the halfway, he may die because of fighting, or he may return because of gaining the win.”

 

“His will may be weak” means when this person faced his personal troubles, worries and affliction, he didn’t have the powerful stability, wisdom and the strong will, to deal with those things.

 

He may be retreat in the halfway” means that this person could not face his difficult situation, when his will was weak. Once to face it, his mental was either shock or disorder, either complaining or angry, even to close self. This person could not overcome his personal troubles, worries and afflictions, and thus he choices to depart away the path of personally pursuing the wisdom-truth.

 

He may die by fighting” means that this person was diligent to learn how to overcome or to eliminate the personal obstacles and worries. However, his power of wisdom was not enough, and he could not adjust his own way of life in physical and mental to balance his life. Unfortunately, he had not yet to prove the wisdom-truth by self in his present life, and died in the process of practicing the Dao. 

 

“He may return because of gaining the win.” means that, this person has completely overcome his personal obstacles and troubles, and eliminated his personal worries and afflictions in life, with his personal compassion and wisdom. He really proves the fruit of Dao by self through practicing the Dao in daily life. What the meaning of the Dao is, which we have talked a lot in aforesaid chapters. Please refer to it by yourself if you are interested.

 

So, after this person returning because of his success and victory in the fighting, he can remove the armor, and no longer be harmed, threatened and controlled by his enemies. His body and mental is thus completely free and comfortable now.

 

The Sramaṇa who learns the Dao, should insist its heart to keep improving, and should be brave and elite, should not fear the front situation, and should destroy many demons, and thus gains the fruit of Dao.”

 

The Sramana means the Buddhist monk. When he learns the Dao and the Buddha, and practices it to overcome the personal bad habits, evil thought, negative behavior, greedy desire, hatred heart, silly infatuation, and to eliminate the various troubles, worries and afflictions, he should insist its positive heart to forge ahead vigorously, to dedicate himself to progress, to be absorbed and desirous to do better, day by day.

 

Meanwhile, he should be brave, ready to face and endure any dangerous and unpleasant conditions or behavior coming from the self and others, and also should endure or face the pain in life without showing fear, so as to make self be elite. At the same time, he should not fear any front situation, because it is the changing of phenomenon which is like the illusion of dream, the bubbles, the lightning, or the dews, which would be appeared and disappeared at any time, because of any causes and conditions. When he had steadily learned the knowledge and skill of how to handle any causes and conditions, he would know how to deal with any front situation, and know how to destroy demons.

 

Demons mean the personal troubles, worries and pain, which are able to hinder the person to enlighten the self-wisdom, to practice the Dao and to do any good things.


Here, demons mean the personal troubles, worries and pain, which are able to hinder the person to enlighten the self-wisdom, to practice the Dao and to do any good things. In Buddhism, it is called the worried-demon and heart-demon that is because any causes of personal troubles, worries and suffering are coming from the self, not others. Therefore, the first principle of Buddhism is to self-reviewing and self-reflection, not to blame others. So, the demons are inside the body, not outside.  

 

The second meaning is that the demons are some kind of human beings in heaven. They can see us and talk with us. They have mind and conscious. Meanwhile, they can change their form and body to be anything. If they want us to see them, or to hear what they are speaking, we can see and hear it. Of course, there must be some purpose to let them to contact us. When the Dao-practitioner is honestly vowing to practice the Dao and to become the Buddha, the demons always do a lot of evil things in order to spoil or to block the good events and behavior of the Dao-practitioner. In fact, they are playing the bad guy so as to assess or to examine the Dao-practitioner what the degree of learning Buddha is. Therefore, such demons are neither inside nor outside of our body. In fact, the Buddha and demon are unity one. It is really incredible. But, only few people realize it and prove it, in this world and in the history.

 

Except for the above, there are the desire-demon and the erotic-demon, which means that the self-desire of greed and the self-erotic are as the demon which could disturb the self and hinder the self-wisdom to be enlightened. Regarding these parts, we have talked a lot in aforesaid chapters. The desire here means the greedy desire. 

 

If we have the upright mind, have the compassion and are honesty to self and others, and such status of us is very stable, whatever the said demons how to disturb us, they can neither shackle our heart nor affect our thought.    

 

So, to destroy the demons is the final work if the Dao-practitioner wants to achieve the Buddhahood. How can we destroy the said demons? The most key point is to have the compassion so as to heal the self-hatred heart, and to have the abandoning thought so as to cure the self-greedy heart, and to have the wisdom heart so as to heal the heart of silly infatuation, or of stubborn obsession, that is caused by the personal ignorance and stupidity. 

 

Accordingly, to destroy the said demons will be as the important and final checkpoint which the Dao-practitioner has to pass it. When the Dao-practitioner has passed the checkpoint as said, he thus really gains the fruit of Dao, which means that he indeed has achieved the Buddhahood. When we really achieve the Buddhahood, we are truly people with freedom, ease and comfort. 


Supplementary note: Dao is transliterated from Chinese, meaning way and method, deeper meaning as a system of learning or religion. Dao is Tao, which is transliterated from Chinese. The original meaning of Dao is the way and path, and it is extended to be the truth of life that we can learn and practice in our lives.

 

May 02, 2021

Bodhisattva World-Sounds-Perceiving in Universal Door Chapter (In Chinese and English)


Bodhisattva World-Sounds-Perceiving in Universal Door Chapter

觀世音菩薩普門品 (姚秦三藏法師鳩摩羅什譯)

 

Translator in the time of post-Qin, China (AD.344-413): Kumārajīva (Who translated the said Chapter from Sanskrit into Chinese.)

中國後秦時期的翻譯者(AD.344-413):鳩摩羅什(將上述章節從梵語翻譯成中文)。

 

Translator in the modern time (A.D.2018): Tao Qing Hsu (Who translated the said Chapter from Chinese into English.)

近代譯者(公元2018年):許道清(將上述章節從中文翻譯成英文)

 

 

爾時無盡意菩薩。即從座起。偏袒右肩合掌向佛而作是言。

At that time, Bodhisattva Endless-Meaning stood up from the seat, uncovered the right shoulder, closed the palms of the hand, faced the Buddha and said that

那時,無盡意菩薩從座位上站起來,露出右肩,合上手掌,面對佛陀說:

 

 

世尊。觀世音菩薩。以何因緣。名觀世音。

“World Honored One! By which cause and condition is Bodhisattva World-Sounds-Perceiving called World-Sounds-Perceiving? ”

“世尊! 普薩感知世界聲音通過哪種原因和條件被稱為感知世界聲音? ”

 

 

佛告無盡意菩薩。

The Buddha told the Bodhisattva Endless-Meaning:

佛陀告訴普薩無盡意:

 

 

善男子。若有無量百千萬億眾生。受諸苦惱。

"Good man! If there were infinite thousands-millions sentient beings afflicted by all kinds of troubles,

“好男人!如果有成千上萬的眾生受到各種麻煩的折磨,

 

 

聞是觀世音菩薩。一心稱名。

they heard Bodhisattva World-Sounds-Perceiving and called its name single mindedly,

他們聽到了《 菩薩感知世界聲音(觀世音菩薩)》,並一心一意地稱呼它的名字,

 

 

觀世音菩薩。即時觀其音聲。皆得解脫。

Bodhisattva World-Sounds-Perceiving would immediately perceive their sounds and liberate all of them from the suffering.

《 菩薩感知世界聲音(觀世音菩薩)》將立即感知他們的聲音並將他們從痛苦中解救出來。

 

 

若有持是觀世音菩薩名者。設入大火。火不能燒。

If there were people who recited the name of Bodhisattva World-Sounds-Perceiving, and to suppose that these people entered into a huge fire, the fire could not burn them.

如果有人持誦《 菩薩感知世界聲音 (觀世音菩薩)》的名字,並且假設這些人進入大火裏,那麼大火就無法燃燒他們。

 

由是菩薩威神力故。

That is all because the Bodhisattva’s awesome spiritual power.

這是因為菩薩令人敬畏的精神力量。

 

 

若為大水所漂。稱其名號。即得淺處。

If they were drifted away by the huge water, and they called its name, they would be in a shallow place.

如果他們被巨大的河水漂流而走,他們叫它的名字,那他們將身處淺水區。

 

 

若有百千萬億眾生。為求金,,琉璃,硨磲,瑪瑙,珊瑚,琥珀,真珠等寶。入於大海。

If the hundred-trillions sentient beings entered into the sea in order to seek for gold, silver, glass, agate, coral, amber, pearl, and other treasures,

如果萬億眾生為了尋求金,銀,玻璃,瑪瑙,珊瑚,琥珀,珍珠和其他寶藏而進入大海,

 

假使黑風吹其船舫。飄墮羅剎鬼國。

and to suppose their ship was blown by the black wind and was floating in the ghost’s kingdom of Rakshasa,

並假設他們的船被黑風吹拂,並漂浮在幽靈的羅剎鬼國中,

 

 

其中若有乃至一人。稱觀世音菩薩名者。

any one of them and even only one person who recited the name of Bodhisattva World-Sounds-Perceiving,

他們中的任何一個,甚至只有一個念誦《 菩薩感知世界聲音(觀世音菩薩)》名稱,

 

 

是諸人等。皆得解脫羅剎之難。

those people would be all released from the affliction in the Rakshasa.

這些人將全部從羅剎的苦難中解脫。

 

 

以是因緣。名觀世音。

Because of the aforesaid causes and conditions, it was named as World-Sounds-Perceiving."

由於上述原因和條件,它被稱為《 感知世界聲音(觀世音)》。”

 

 

若復有人。臨當被害。稱觀世音菩薩名者。

"Furthermore, if people might be killed and they recited the name of Bodhisattva World-Sounds-Perceiving,

“此外,如果有人可能被殺,他們念誦了《菩薩感知世界聲音(觀世音菩薩)》的名稱,

 

 

彼所執刀杖。尋段段壞。而得解脫。

the held knife would be badly broken into pieces, and then they would be liberated.

所握持的刀子將被嚴重破碎成碎片,然後他們得到解脫。

 

 

若三千大千國土。滿中夜叉羅剎。欲來惱人。

If the three-thousand and large-thousand countries were full of Yaksha and Rakshasa, which wanted to annoy people

如果三千個國家中充滿了想要惹惱人們的夜叉和羅剎,

 

 

聞其稱觀世音菩薩名者。

and heard the name of Bodhisattva World-Sounds-Perceiving recited by those people,

並且聽見了這些人念誦的《菩薩感知世界聲音(觀世音菩薩)》的名字,

 

 

是諸惡鬼。尚不能以惡眼視之。況復加害。

the wicked ghosts could not stare at them with their evil eyes, let alone to harm them.

邪惡的鬼魂無法用邪惡的眼睛盯著那些人,更不用說傷害他們了。

 

 

設復有人。若有罪。若無罪。杻械枷鎖。檢繫其身。

To suppose there was a person, who was bound by handcuffs and shackles, as if in guilty or in innocence,

假設有一個人被手銬和鐵鍊束縛,好像有罪還是無罪,

 

 

稱觀世音菩薩名者。皆悉斷壞。即得解脫。

recited and called out the name of Bodhisattva World-Sounds-Perceiving, those fetters would be broken and he would be liberated.

念誦並喊出《菩薩感知世界聲音(觀世音菩薩)》的名稱,這些鎖銬將被打破,他將獲得解放。

 

 

若三千大千國土。滿中怨賊。

If there were full of hatred thieves in the three-thousand and large-thousand countries,

如果在三千個大千國土中充滿仇恨的盜賊,

 

 

有一商主。將諸商人。齎持重寶。經過險路。

one merchant chief held heavy treasures from all merchants and went through dangerous roads.

一位商人首領拿著所有商人的重寶藏,走過危險的道路。

 

 

其中一人作是唱言。諸善男子。勿得恐怖。

One of them said loudly: "All good men! Don't be terrified,

其中一個大聲說:“所有的好人!不要害怕,

 

 

汝等應當一心稱觀世音菩薩名號。

you should call out the name of Bodhisattva World-Sounds-Perceiving single mindedly.

您們應該一心一意地喊出《菩薩感知世界聲音(觀世音菩薩)》的名稱。

 

 

是菩薩能以無畏。施於眾生。

This Bodhisattva can give all sentient beings the fearlessness by fearlessness.

這位菩薩可以藉由無畏精神給予所有眾生無所畏懼。

 

 

汝等若稱名者。於此怨賊當得解脫。

If you recited and called out its name, you shall surely relieve from such hatred thieves.

如果您們念出並喊出了祂的名字,那麼您們一定可以擺脫這種仇恨的盜賊。

 

 

眾商人聞。俱發聲言。南無觀世音菩薩。

When all businessmen heard that, all cried out, “Na Mo Bodhisattva World-Sounds-Perceiving!”

當所有商人聽到這一消息時,所有人都喊道:“南(Na) (Mo) 菩薩感知世界聲音 (觀世音菩薩)

 

 

稱其名故。即得解脫。

Then, they were immediately liberated because of reciting and calling its name out. “

然後,由於持誦並喊出了祂的名字,他們立即得到了解脫。 ”

 

 

無盡意。觀世音菩薩摩訶薩。威神之力。巍巍如是。

"Endless-Meaning! The power of awesome spirituality of the Bodhisattva World-Sounds-Perceiving is as majestic and lofty as the said.

“無盡意!菩薩感知世界聲音的令人敬畏的靈性力量如前所述一樣威嚴而崇高。

 

 

若有眾生。多於婬欲。常念恭敬觀世音菩薩。便得離欲。

If sentient beings had much more sexual desire, and then often recited and saluted the Bodhisattva World-Sounds-Perceiving, they would thus depart from the lust.

如果眾生有更多的性慾,然後經常念誦和致敬《菩薩感知世界聲音 (觀世音菩薩)》,那麼他們就會脫離慾望。

 

若多瞋恚。常念恭敬觀世音菩薩。便得離瞋。

If they had much more hatred, and then often recited and saluted the Bodhisattva World-Sounds-Perceiving, they would thus leave away the hatred.

如果他們懷有更多的仇恨,然後經常念誦並致敬《菩薩感知世界聲音 (觀世音菩薩)》,那麼他們將消除仇恨。

 

 

若多愚癡。常念恭敬觀世音菩薩。便得離癡。

If they had much more stupidity and infatuation, and then often recited and saluted the Bodhisattva World-Sounds-Perceiving, they would thus leave away the infatuation.

如果他們有更多的愚蠢和痴迷,然後經常念誦並致敬《菩薩感知世界聲音 (觀世音菩薩)》,那麼他們就會捨棄痴迷。

 

 

無盡意。觀世音菩薩。有如是等大威神力。多所饒益。

Endless-Meaning! Bodhisattva World-Sounds-Perceiving had the power of great majestic spirituality such as these, and had much more mercy on all sentient beings so as to confer them benefit.  

無盡意! 《菩薩感知世界聲音 (觀世音菩薩)》具有這種巨大威嚴的靈性力量,並且對所有眾生有更多的憐憫,以使他們受益。

 

是故眾生。常應心念。

Therefore, sentient beings should often recite its name in mind.

因此,眾生應該經常在心中記住祂的名字。

  

若有女人。設欲求男。禮拜供養觀世音菩薩。便生福德智慧之男。

If there were a woman who wanted a boy, politely worshiped Bodhisattva World-Sounds-Perceiving and offered something to it, she would have a boy who owned bliss and virtue;

如果有一個女人想要一個男孩,禮貌地敬拜《菩薩感知世界聲音 (觀世音菩薩)》,並提供一些東西,那麼她會有一個擁有幸福和美德的男孩。

 

 

設欲求女。便生端正有相之女。宿植德本。眾人愛敬。

if she intended to have a girl, she would thus have a dignified-pretty girl who owned the virtue roots planted in the past life and was loved and respected by all people.

如果她打算生一個女孩,那麼她將擁有一個端莊漂亮的女孩,這個女孩擁有過去生活中種下的美德根基,並受到所有人的愛戴和尊重。

 

 

無盡意。觀世音菩薩有如是力。

Endless-Meaning! Bodhisattva World-Sounds-Perceiving has such power as these.

無盡意!《菩薩感知世界聲音 (觀世音菩薩)》具有如此強大的力量。

 

 

若有眾生恭敬禮拜觀世音菩薩。福不唐捐。

If there were sentient beings to salute and politely worship Bodhisattva World-Sounds-Perceiving, their planted-accumulated bliss would not be in vain.

如果有眾生致敬和禮拜《菩薩感知世界聲音 (觀世音菩薩)》,他們種植的積累的幸福就不會白費了。

 

 

是故眾生。皆應受持觀世音菩薩名號。

Therefore, all sentient beings should accept and recite the name of Bodhisattva World-Sounds-Perceiving."

因此,所有眾生都應接受並念誦《菩薩感知世界聲音 (觀世音菩薩)》的名稱。”

 

 

無盡意。若有人受持六十二億恒河沙菩薩名字。

"Endless-Meaning! If there was someone who accepted and recited 62 billion Ganges sands’ name of Bodhisattva,

無盡意!如果有人持誦620億恒河沙的菩薩名稱,

 

 

復盡形供養飲食衣服臥具醫藥。

and exhaustively offered them the food, clothing, bedding, and medicine,

並全面地向祂們提供食物,衣服,床上用品和藥品,

 

 

於汝意云何。是善男子善女人。功德多不。

what do you think? Do the good man or the good woman has such much more merit and virtue or not?"

你怎麼看?好男人或好女人是否擁有更多的功德?”

 

 

無盡意言。甚多。世尊。

Endless-Meaning said: "Many! World honored one!"

無盡意說:“很多!世尊!”

 

 

佛言。若復有人。受持觀世音菩薩名號。乃至一時禮拜供養。是二人福。正等無異。於百千萬億劫不可窮盡。

The Buddha said: "If there was a person who accepted and recited the name of Bodhisattva World-Sounds-Perceiving, even politely worship and offering at one time, the bliss of the two people was exactly equal and no difference, and would be endless at one hundred billion myriads of eons.

佛陀說:“如果有人接受並念誦《菩薩感知世界聲音 (觀世音菩薩)》的名字,甚至一次禮貌地敬拜和奉獻,那兩個人的幸福是完全平等的,沒有區別,而且是千億萬億萬世世代代無窮無盡。

 

 

無盡意。受持觀世音菩薩名號。得如是無量無邊福德之利。

Endless-Meaning! To accept and recite the name of Bodhisattva World-Sounds-Perceiving will have such benefit of immeasurable-boundless bliss and virtue."

無盡意!接受並念誦《菩薩世界聲音感知(觀世音菩薩)》的名稱將帶來不可估量及沒有邊界的幸福和美德。”

 

 

無盡意菩薩白佛言。世尊。觀世音菩薩。云何遊此娑婆世界。

Bodhisattva Endless-Meaning told the Buddha: "World honored one! How does Bodhisattva World-Sounds-Perceiving tour in this Saha World?

菩薩無盡意告訴佛陀:“世尊!《菩薩世界聲音感知(觀世音菩薩)》如何遊覽這個地球世界?

 

 

云何而為眾生說法。

How does it speak of the Buddha-law for all sentient beings?

祂對所有眾生如何講佛法?

 

 

方便之力。其事云何。

What happened when it uses the power of convenience?

使用便利的力量會發生什麼?

 

 

佛告無盡意菩薩。

The Buddha told Bodhisattva Endless-Meaning :

佛陀告訴菩薩無盡意:

 

 

善男子。若有國土眾生。應以佛身得度者。

"Good man! If there were sentient beings in a country should be saved by the form and body of Buddha,

“好人!如果一個國家中有有情的生物,應該以佛陀的形體來拯救,

 

 

觀世音菩薩。即現佛身而為說法。

Bodhisattva World-Sounds-Perceiving would appear the form and body of Buddha and speak of the law of Buddha for them.

《菩薩感知世界聲音 (觀世音菩薩)》將出現佛陀的形式和身體,並為他們講佛法。

 

 

應以辟支佛身得度者。即現辟支佛身而為說法。

If they should be rescued by the form and body of Pratyeka-Buddha, the Bodhisattva would appear the said form and body, and speak of the Buddha-law for them.

如果他們應該通過辟支佛的形式和身體得到救助,菩薩就會出現所說的形式和身體,並為他們講佛法。

 

 

應以聲聞身得度者。即現聲聞身而為說法。

If they should be rescued by the form and body of Sravaka, the Bodhisattva would appear the said form and body, and speak of the Buddha-law for them.

如果他們應該以聲聞的形式和身體來度化他們,菩薩就會出現所說的形式和身體,並為他們講佛法。

 

 

應以梵王身得度者。即現梵王身而為說法。

If they should be rescued by the form and body of Brahma King, the Bodhisattva would appear the said form and body, and speak the Buddha-law for them.

如果他們應該以梵天國王的形式和身體來度化他們,那麼菩薩就會出現所說的形式和身體,並為他們講佛法。

 

 

應以帝釋身得度者。即現帝釋身而為說法。

If they should be rescued by the form and body of Sakra, the Bodhisattva would appear the said form and body, and speak of the Buddha-law for them.

如果他們應該以帝釋的形體來度化他們,菩薩就會出現所說的形體,並為他們講佛法。

 

 

應以自在天身得度者。即現自在天身而為說法。

If they should be rescued by the form and body of Mahesvara, the Bodhisattva would appear the said form and body, and speak of the Buddha-law for them.

如果他們應該以自在天的形式和身體來度化他們,菩薩就會出現所說的形式和身體,並為他們講佛法。

 

 

應以天大將軍身得度者。即現天大將軍身而為說法。

If they should be rescued by the form and body of the great general of heaven, the Bodhisattva would appear the said form and body, and speak of the Buddha-law for them.

如果他們應該以天上大將軍的形式和身體來度化他們,那麼菩薩就會出現所說的形式和身體,並為他們講佛法。

 

 

應以毘沙門身得度者。即現毘沙門身而為說法。

If they should be rescued by the form and body of Vaisravana, the Bodhisattva would appear the said form and body, and speak of the Buddha-law for them.

如果他們應該以毘沙門的形式和身體來度化他們,那麼菩薩就會出現所說的形式和身體,並為他們講佛法。

 

 

應以小王身得度者。即現小王身而為說法。

If they should be rescued by the form and body of little king, the Bodhisattva would appear the said form and body, and speak of the Buddha-law for them.

如果他們應該以小國王的形式和身體來度化他們,那麼菩薩就會出現所說的形式和身體,並為他們講佛法。

 

 

應以長者身得度者。即現長者身而為說法。

If they should be rescued by the form and body of the elderly, the Bodhisattva would appear the said form and body, and speak of the Buddha-law for them.

如果他們應該以年長者的形式和身體來度化他們,那麼菩薩就會出現所說的形式和身體,並為他們講佛法。

 

 

應以居士身得度者。即現居士身而為說法。

If they should be rescued by the form and body of Buddhist Lay, the Bodhisattva would appear the said form and body, and speak of the Buddha-law for them.

如果他們應該以居士的形式和身體來度化他們,那麼菩薩就會出現所說的形式和身體,並為他們講佛法。

 

 

應以宰官身得度者。即現宰官身而為說法。

If they should be rescued by the form and body of Prime Minister, the Bodhisattva would appear the said form and body, and speak of the Buddha-law for them.

如果他們應該以宰相的形式和身體來度化他們,那麼菩薩就會出現所說的形式和身體,並為他們講佛法。

 

 

應以婆羅門身得度者。即現婆羅門身而為說法。

If they should be rescued by the form and body of Brahman, the Bodhisattva would appear the said form and body, and speak of the Buddha-law for them.

如果他們應該以婆羅門的形式和身體來度化他們,那麼菩薩就會出現所說的形式和身體,並為他們講佛法。

 

 

應以比丘比丘尼優婆塞優婆夷身得度者。即現比丘比丘尼優婆塞優婆夷身而為說法。

If they should be rescued by the form and body of Buddhist monk, Buddhist nun, Upasaka and Upasika, the Bodhisattva would appear the said form and body, and speak of the Buddha-law for them.

如果他們應該以和尚,尼姑,男居士和女居士的形式和身體來度化他們,那麼菩薩將出現上述形式和身體,並為他們講佛法。

 

 

應以長者居士宰官婆羅門婦女身得度者。即現婦女身而為說法。

If they should be rescued by the form and body of woman which are the elderly or Buddhist Layman or Prime Minister or Brahman, the Bodhisattva would instantly transform and appear the said form and body of woman, and speak of the Buddha-law for them.

如果以老人,佛教徒,總理或婆羅門的女人的形式和身體來度化他們,那麼菩薩會立即轉變並顯現出上述的女人的身形,並為他們講佛法。

 

 

應以童男童女身得度者。即現童男童女身而為說法。

If they should be rescued by the form and body of little boy or little girl, the Bodhisattva would transform and appear the said form and body, and speak of the Buddha-law for them.

如果他們應該以小男孩或小女孩的形式和身體來度化他們,菩薩會變身並出現所說的身形,並為他們講佛法。

 

 

應以天,,夜叉,乾闥婆,阿修羅,迦樓羅,緊那羅,摩睺羅伽,,非人等身得度者。即皆現之而為說法。

If they should be rescued by the form and body of heaven or dragon or Yaksha or Gandharva or Asura or Garuda or Rahula or Kinnara or human resembling but not like human, the Bodhisattva would transform and appear the said form and body, and speak of the Buddha-law for them.

如果他們應該通過天,,夜叉,乾闥婆,阿修羅,迦樓羅,緊那羅,摩睺羅伽,或類似但不像人類的人的形式和身體來度化他們,那麼菩薩將轉變並顯現出上述形式和身體,並為他們講佛法。

 

 

應以執金剛神得度者。即現執金剛神而為說法。

If they should be rescued by the form and body of Vajradhara, the Bodhisattva would transform and present the said form and body, and speak of the Buddha-law for them.   

如果應該通過金剛神的身形來度化他們,菩薩將轉變並呈現出所述身形,並為他們講佛法。

 

 

無盡意。是觀世音菩薩。成就如是功德。以種種形。遊諸國土度脫眾生。

"Endless-Meaning! The Bodhisattva World-Sounds-Perceiving accomplishes such merit and virtue, by various forms tours all countries and rescues the sentient beings.

“無盡意!菩薩感知世界聲音 (觀世音菩薩)達到了這樣的優點和美德,通過各種形象遊覽各國並營救眾生。

 

 

是故汝等。應當一心供養觀世音菩薩。

Therefore, you should thus offer something to Bodhisattva World-Sounds-Perceiving single mindedly.

因此,您們應該一心一意地向菩薩世界聲音感知(觀世音菩薩)提供一些東西。

 

 

是觀世音菩薩摩訶薩。於怖畏急難之中能施無畏。

The Bodhisattva World-Sounds-Perceiving can give all sentient beings the fearlessness in the fear, crisis and difficulty.

菩薩感知世界聲音(觀世音菩薩)可以使所有眾生在恐懼,危機和困難中變得無所畏懼。

 

 

是故此娑婆世界。皆號之為施無畏者。

It is thus in this Saha world, all call it as the fearlessness-giver (It means that it gives all sentient beings the fearlessness.)."

因此,在這個地球世界中,所有人都將其稱為無畏給予者(這意味著它使所有眾生無所畏懼。)”

 

 

無盡意菩薩白佛言。世尊。我今當供養觀世音菩薩。

Pusa Endless-Meaning told the Buddha and said: ”World Honored One! I should offer something to Bodhisattva World-Sounds-Perceiving now.”

菩薩無盡意對佛陀說:“世尊! 我現在應該為菩薩感知世界聲音 (觀世音菩薩)提供一些東西。”

 

 

即解頸眾寶珠瓔珞。價值百千兩金。而以與之。

Then, from his neck, he untied all necklaces of jades and pearls and gold of worth more than thousand ounces, gave them to the Bodhisattva World-Sounds-Perceiving,

然後,他從脖子上解開所有價值超過1000盎司的玉器,珍珠和金的項鍊,送給菩薩感知世界聲音 (觀世音菩薩)

 

 

作是言。仁者。受此法施。珍寶瓔珞。

and said: ”The Benevolent! Please accept such giving of Buddha-law, the treasures, and necklaces of jades and pearls.

說:“仁慈的人! 請接受這樣的佛法佈施,珍寶以及玉器和珍珠的項鍊。

 

 

時觀世音菩薩。不肯受之。

At that time, Bodhisattva World-Sounds-Perceiving did not accept it.

當時,菩薩感知世界聲音 (觀世音菩薩)尚不接受。

 

 

無盡意復白觀世音菩薩言。仁者。愍我等故。受此瓔珞。

Endless-Meaning told Bodhisattva World-Sounds-Perceiving again and said: ”The Benevolent! To pity us, please accept these necklaces of jade and pearls.” 

無盡意再次告訴菩薩感知世界聲音 (觀世音菩薩),並說:“仁慈的人! 為了憐憫我們,請接受這些翡翠和珍珠項鍊。”

 

 

爾時佛告觀世音菩薩。

At the time, the Buddha told Bodhisattva World-Sounds-Perceiving:

當時,佛陀告訴菩薩感知世界聲音 (觀世音菩薩)

 

 

當愍此無盡意菩薩。及四眾,,,夜叉,乾闥婆,阿修羅,迦樓羅,緊那羅,摩睺羅伽,,非人等故。受是瓔珞。

“ You should accept the necklaces of jades and pearls to pity Bodhisattva Endless-Meaning, the four congregations, and heaven or dragon or Yaksha or Gandharva or Asura or Garuda or Rahula or Kinnara or human resembling but not like human.”

“您應該接受翡翠和珍珠項鍊,以憐憫菩薩無盡意,四個會眾,以及天堂或龍或夜叉或乾闥婆或阿修羅或迦樓羅或緊那羅或摩睺羅伽或與人類相似但不像人類的人。”

 

 

即時觀世音菩薩愍諸四眾。及於天,,,非人等。受其瓔珞。分作二分。

In a timely manner, the Bodhisattva World-Sounds-Perceiving accepted the necklaces of jades and pearls to pity all four congregations, the heaven, dragon, human resembling but not like human, and so on. It divided them into two parts.

菩薩感知世界聲音 (觀世音菩薩)及時地接受了翡翠和珍珠的項鍊,以憐憫所有四個會眾,天,龍,人類相似但不像人類,等等。 將它分為兩個部分。

 

 

一分奉釋迦牟尼佛。一分奉多寶佛塔。

One part was provided to the Buddha Sakyamuni. The other part was provided to many-treasures-Buddha Stupa.

一部分提供給釋迦牟尼佛。 另一部分提供給多寶佛塔。

 

 

無盡意。觀世音菩薩。有如是自在神力。遊於娑婆世界。

“Endless-Meaning! The Bodhisattva World-Sounds-Perceiving owns the free-spirituality power as these, to tour the Saha World.”  

“無盡意! 菩薩感知世界聲音(觀世音菩薩)擁有這樣的自由精神力量,可以遊覽地球世界。”

 

                                      

爾時無盡意菩薩。以偈問曰。

At the time, the Bodhisattva Endless-Meaning used verses to ask and say:

當時,菩薩無盡意用偈語問道:

 

世尊妙相具  

World Honored One has the miraculous appearance.

世尊具足神奇的外表。

 

我今重問彼

I now ask him again.

我現在再次問他。

 

佛子何因緣

The Buddhist disciple is by which cause and condition,

佛教弟子是以甚麼因及條件,

 

名為觀世音

To be named as World-Sounds-Perceiving.

被命名為“感知世界聲音 (觀世音)”。

 

具足妙相尊

The Lord Buddha completely has the miraculous appearance,

佛陀完全具有奇蹟般的外表,

 

偈答無盡意

To reply Endless-Meaning by verse.

用偈文回覆無盡意。

 

汝聽觀音行

You listen to the behavior of World-Sounds-Perceiving.

您聽感知世界聲音(觀音)的行為。

 

善應諸方所

It skillfully responds to all places well.   

祂善於熟練地響應所有地方。

 

弘誓深如海

Its vast vows are deep like the sea,

祂弘大的誓言像大海一樣深,

 

歷劫不思議

Even throughout the times of eons, it is inconceivable.

即使歷經無數世紀,這也是不可思議的。

 

侍多千億佛

It serves more than one hundred billion Buddha,

服務超過一千億佛陀

 

發大清淨願

And makes the great and pure vows from the heart.

並做出了偉大而純粹的誓言。

 

我為汝略說

I tell you in a brief.

我簡短地告訴你。

 

聞名及見身

When you hear its name and see its form or body,

當您聽到其名稱並看到其形式或主體時,

 

心念不空過

It shouldn’t be missed in your heart and thought.

在您的內心和思想中不應該錯過祂。

 

能滅諸有苦

It can extinguish all suffering.

祂可以消除所有苦難。

 

假使興害意

If a thought was arisen to harm you 

如果出現了傷害您的想法

 

推落大火坑

And would push you into a pit of big fire,

會把你推入大火的坑中,

 

念彼觀音力

To think of those sounds-perceiving power,

想想那些感知聲音的力量,

 

火坑變成池

The pit of fire would turn into a pool.

火坑將變成一個水池。

 

或漂流巨海

Or, you drifted into a vast sea,

或者你漂入茫茫大海,

 

龍魚諸鬼難

And you met the difficulties from dragons, fishes and all ghosts,

而且您遇到了龍,魚和所有鬼魂帶來的困難,

 

念彼觀音力

To think of those sounds-perceiving power,

想想那些感知聲音的力量,

 

波浪不能沒

The wave could not drown you.

浪潮不會淹死你。

 

 

或在須彌峯

Or, you were in the Sumeru,

或者你在須彌峯,

 

為人所推墮

And were pushed by others and falling,

被別人推倒墜落

 

念彼觀音力

To think of those sounds-perceiving power,

想想那些感知聲音的力量,

 

如日虛空住

You would dwell on the sky like the sun.

你會像太陽一樣待在天空上。

 

 

或被惡人逐

Or, you were chased by the evil people,

或者你被邪惡的人追趕,

 

墮落金剛山

And were falling into the Vajra Mountain,

墜入金剛山,

 

念彼觀音力

To think of those sounds-perceiving power,

想想那些感知聲音的力量,

 

不能損一毛

A single hair of you could not be damaged. 

您的一根頭髮都不會受損。

 

 

或值怨賊繞

Or, you were surrounded by the hatred thieves,

或者,您被仇恨的小偷所包圍,

 

各執刀加害

You might be hurt by each holding knife,

您可能會被每把持刀傷到,

 

念彼觀音力

To think of those sounds-perceiving power,

想想那些感知聲音的力量,

 

咸即起慈心

All of them would have the heart of compassion immediately.

他們所有人將立即擁有同情心。

 

 

或遭王難苦

Or, you were encountering the suffering from the disaster of a King,

或者,您正在遭受國王的災難的痛苦,

 

臨刑欲壽終

And you were facing the penalty and your life would be ended,

而且您正面臨刑罰,您的生命將被終結,

 

念彼觀音力

To think of those sounds-perceiving power,

想想那些感知聲音的力量,

 

刀尋段段壞

Each knife would be badly broken into pieces.

每把刀都會嚴重地碎成碎片。

 

 

或囚禁枷鎖

Or, you were imprisoned with shackles,

或者,您被用鐵鍊囚禁,

 

手足被杻械

Your hands and feet were cuffed,

你的手腳被銬住了,

 

念彼觀音力

To think of those sounds-perceiving power,

想想那些感知聲音的力量,

 

釋然得解脫

All are relieved and you would be liberated.

所有都鬆開,您將得到解脫。

 

 

呪詛諸毒藥

Or, there were the curse and all poisonous herbs,

或有詛咒和所有有毒的草藥,

 

所欲害身者

Which wanted to harm your body.

想要傷害你的身體。

 

念彼觀音力

To think of those sounds-perceiving power,

想想那些感知聲音的力量,

 

還著於本人

All back to the self-evil person.

一切都回到了自我邪惡的人身上。

 

 

或遇惡羅剎

Or, you were facing the evil Raksha,

或者您正面臨邪惡的羅剎,

 

毒龍諸鬼等

Poisonous dragon, all ghosts and so on,

有毒的龍,所有的鬼等等,

 

念彼觀音力

To think of those sounds-perceiving power,

想想那些感知聲音的力量,

 

時悉不敢害

They would not dare to harm you. 

他們不敢傷害你。

 

 

若惡獸圍遶

Or, you were surrounded by evil beasts,

或者你被邪惡的野獸包圍,

 

利牙爪可怖

And you were scared by their sharp teeth and claws.

他們的鋒利牙齒和爪子使您感到害怕。

 

念彼觀音力

To think of those sounds-perceiving power,

想想那些感知聲音的力量,

 

疾走無邊方

All beasts quickly run far away.

所有的野獸很快就跑開了。

 

 

蚖蛇及蝮蠍

Or, there were the viper and poisonous insect,

或者有毒蛇和毒蟲,

 

氣毒煙火燃

The toxic gas and burned smoke.

有毒氣體和燃燒的煙霧。

 

念彼觀音力

To think of those sounds-perceiving power,

想想那些感知聲音的力量,

 

尋聲自迴去

They would follow their sounds and go back by self.

他們會跟隨自己的聲音,然後自行返回。

 

 

雲雷鼓掣電

Or, there were cloud and thunder drumming to pull the lightning,

或者,有烏雲和雷聲打鼓來拉閃電,

 

降雹澍大雨

Falling hail and timely raining heavily,

冰雹落下並及時下雨,

 

念彼觀音力

To think of those sounds-perceiving power,

想想那些感知聲音的力量,

 

應時得消散

All would dissipate in time.

一切都會隨著時間消散。

 

 

眾生被困厄

Sentient beings are trapped by distresses.

有情的眾生被痛苦困住了。

 

無量苦逼身

Unlimited hardships oppress their bodies.

無限的苦難壓迫著他們的身體。

 

觀音妙智力

World-Sounds-Perceiving has the wondrous-wisdom power,

感知世界聲音(觀音)擁有奇妙的智慧力量。

 

能救世間苦

Which can rescue them from the worldly suffering.

可以將他們從世俗的苦難中解救出來。

 

具足神通力

It is full of the power of spiritual connecting,

它充滿了精神相通的力量,

 

廣修智方便

And broadly practices the convenience of wisdom.

並廣泛實踐智慧的便利。

 

十方諸國土

All countries of ten directions,

十個方向的所有國家/地區,

 

無剎不現身

Without world which it could not appear.

沒有世界,它就不會出現。

 

 

種種諸惡趣

The various evil-goings

各種邪惡的事物,

 

地獄鬼畜生

Which are hell, ghosts and animals,

那是地獄,鬼魂和動物,

 

生老病死苦

As well as the suffering of birth, aging, sickness and death,

以及出生,衰老,疾病和死亡的痛苦,

 

以漸悉令滅

All are eliminated gradually.

所有這些都將逐步消除。

 

 

真觀清淨觀     

It is full of the true and clean perceiving,

充滿了真實而乾淨的感知

 

廣大智慧觀

The wide-wisdom perceiving,

寬廣智慧的感知,

 

悲觀及慈觀

The sympathetic and benevolent perceiving,

同情和仁慈的感知,

 

常願常瞻仰

All sentient beings are frequently willing to look at it with reverence constantly.

所有有情的生物經常願意不斷地敬畏地看著祂。

 

 

無垢清淨光

Undefiled and clean light,

無污染潔淨的光,

 

慧日破諸闇

The wisdom sun breaks through all darkness, 

智慧的太陽衝破所有黑暗,

 

能伏災風火

Can subdue calamities of wind or fire,

可以制止風或火的災難,

 

普明照世間

And universally shine the world.

並普遍照耀世界。

 

 

悲體戒雷震

The precept by the compassionate body is like thunderstorms.

富有同情心的身體的戒律就像雷暴一樣。

 

慈意妙大雲

The benevolent mind is as miraculous as large clouds.

仁慈的思想就像大雲一樣神奇。

 

澍甘露法雨

The honeydew of Buddha-law raining down in time is like rain.

佛法的蜜露及時下雨就像雨一樣。

 

滅除煩惱焰

Those extinguish the flame of affliction.

那些撲滅苦難的火焰。

 

 

諍訟經官處

You contested a lawsuit through the court.

您通過法院對訴訟提出異議。

 

怖畏軍陣中

You were terrified in the battlefield.

你在戰場上被嚇壞了。

 

念彼觀音力

To think of those sounds-perceiving power,

想想那些感知聲音的力量,

 

眾怨悉退散

All the hatred would retreat and disappear.

所有的仇恨都將撤退並消失。

 

 

妙音觀世音

Wondrous sounds is World-Sounds-Perceiving,

奇妙的聲音是感知世界聲音(觀世音),

 

梵音海潮音

As like the Sanskrit sounds and sea-tide sounds,

就像是梵音及海潮的聲音

 

勝彼世間音

Which is beyond all worldly sounds,

這超越了世俗的聲音,

 

是故須常念

We thus should recite it constantly. 

因此,我們應該不斷地念誦它。

 

 

念念勿生疑

Recite it in each thought without doubt,

在每一個念頭中都持誦它,不要有疑惑,

 

觀世音淨聖

World-Sounds-Perceiving is the pure saint.

感知世界聲音(觀世音)是純粹的聖人。

 

於苦惱死厄

In the difficulties of suffering, trouble and death,

在痛苦,煩惱和死亡的困境中,

 

能為作依怙

It can be depended and protect us. 

祂可以被依賴並保護我們。

 

 

具一切功德  

It has the all merit and virtue.

它擁有一切優點和美德。

 

慈眼視眾生

It looks at the sentient beings with benevolent eyes.

它用仁慈的眼神看著眾生。

 

福聚海無量

Its bliss is accumulated as if immeasurable sea.

祂的福就像海洋一樣難以估量。

 

是故應頂禮

Thus, we should salute it.

因此,我們應該向它致敬。

 

 

爾時持地菩薩即從座起。前白佛言。

At the time, the Bodhisattva Land-Holding stood up from the seat and forward told Buddha:

當時,菩薩持地從座位上站起來,向前告訴佛陀:

 

 

世尊。若有眾生。聞是觀世音菩薩品自在之業。普門示現神通力者。當知是人功德不少。

”World Honored One! If any sentient beings heard the free behavior of Bodhisattva World-Sounds-Perceiving Chapter, and the wondrous-spirituality power manifested by the universal door, we shall know that this person has not less merit and virtue.”

”世尊!如果有任何眾生聽到菩薩感知世界聲音(觀世音菩薩)的自由舉止,以及萬能門所表現出的奇妙的靈性力量,我們將知道這個人具有不少優點和美德。”

 

 

佛說是普門品時。眾中八萬四千眾生皆發無等等阿耨多羅三藐三菩提心。

When the Buddha said the universal door chapter, the eight-four thousand sentient beings in the congregation vowed to have the supreme-equality-awaken-wisdom heart.  


當佛陀說通用門章節時,會眾中的八萬四千眾生發誓要擁有至高無上的平等喚醒智慧的心。