84000雲端藏經閣 英譯佛典330部 智慧法語24000頁

My teacher is golden like a heap of campaka flowers,
Stainless like refined gold.
His discipline pure, his wisdom spotless,
He is unequaled in the three worlds, the supreme among beings.

It is the nature of things that whenever a blessed buddha smiles, rays of light of many colors‍—blue, yellow, red, white, crimson, and the colors of crystal and silver‍—stream forth from the blessed buddha’s mouth. These illuminate and pervade worlds without end, reaching as far as the Brahmā realms where they outshine even the sun and the moon.

...when one builds a stūpa after making offerings to the Buddha and hearing this dhāraṇī, one will have made eighty-four thousand offerings adorned with the Dharma. Moreover, one’s accumulation of merit will be inexhaustible, and it will be as if one had read and recited The Stem Array. One will enter the mundane and transcendent maṇḍalas.

The bodhisattvas have faith.
They have bodhicitta.
They do not forsake their spiritual mentors.

Apparent but without intrinsic nature, how do phenomena manifest?
They do not abide as existent, nonexistent, or anything in between.
That which is said to exist is saṃsāra and nirvāṇa.
The nature of saṃsāra consists of mind and its objects.

Nirvāṇa is peace; it is happiness supreme,
Devoid of concepts, of perceiving a self, and of afflictions,
And devoid of the sufferings of the three lower realms, of hunger and thirst, of heat and cold,
Of birth, of aging, of illness, of death, and the rest.
All the sufferings of impermanent saṃsāra cease forever,
And henceforth all actions are those that benefit others,
With powers and miraculous abilities beyond imagination.

How should those who follow the teachings on emptiness be understood in terms of being neither attached nor free from attachment? Followers of the teachings on emptiness are not attached to anything and are not devoid of attachment. That to which one either is attached or is free from attachment is known and seen to be emptiness.

The objective basis of form is the mind, which is illusory by nature. The term mental consciousness refers to the mind, and it is expressed by the term mental faculty. The past mind has ceased, the future mind has not yet arisen, and the present mind and mental consciousness do not abide.

What is the purity of mind? The nature of the mind cannot be afflicted. Why? The mind is by nature luminosity, yet it is subject to sudden affliction, and by proximity to affliction it becomes further afflicted. Bodhisattvas give no opportunity for those temporary afflictions to arise.