T01n0016_尸迦羅越六方禮經

大正藏第 01 冊 No. 0016 尸迦羅越六方禮經

No. 16 [No. 1(16), No. 17, No. 26(135)]

佛說尸迦羅越六方禮經

後漢安息國三藏安世高譯

佛在王舍國雞山中。時，有長者子，名尸迦羅越，早起嚴頭，洗浴著文衣，東向四拜、南向四拜、西向四拜、北向四拜、向天四拜、向地四拜。佛入國分衛遙見之，往到其家問之：「何為六向拜？此應何法？」

尸迦羅越言：「父在時教我六向拜，不知何應？今父喪亡，不敢於后違之。」

佛言：「父教汝使六向拜，不以身拜。」

尸迦羅越便長跪言：「愿佛為我解此六向拜意。」

佛言：「聽之，內著心中。其有長者黠人能持四戒不犯者，今世為人所敬，後世生天上。一者不殺諸群生、二者不盜、三者不愛他人婦女、四者不妄言兩舌。心欲貪、淫、恚、怒、愚癡，自製勿聽。不能制此四意者，惡名日聞，如月盡時光明稍冥。能自制惡意者，如月初生其光稍明，至十五日盛滿時也。」

佛言：「復有六事，錢財日耗減。一者喜飲酒；二者喜博掩；三者喜早臥晚起；四者喜請客，亦欲令人請之；五者喜與惡知識相隨；六者憍慢輕人。犯上頭四惡，復行是六事，妨其善行，亦不得憂治生，錢財日耗減，六向拜當何益乎？」

佛言：「惡知識有四輩：一者內有怨心，外強為知識；二者於人前好言語，背後說言惡；三者有急時，於人前愁苦，背後歡喜；四者外如親厚，內興怨謀。善知識亦有四輩：一者外如怨家，內有厚意；二者於人前直諫，于外說人善；三者病瘦縣官，為其征彸憂解之；四者見人貧賤不棄捐，當念求方便欲富之。惡知識復有四輩：一者難諫曉，教之作善，故與惡者相隨；二者教之莫與喜酒人為伴，故與嗜酒人相隨；三者教之自守，益更多事；四者教之與賢者為友，故與博掩子為厚。善知識亦有四輩：一者見人貧窮卒乏令治生；二者不與人諍計挍；三者日往訊息之；四者坐起當相念。善知識復有四輩：一者為吏所捕，將歸藏匿之，於後解決之；二者有病瘦，將歸養視之；三者知識死亡，棺斂視之；四者知識已死，復念其家。善知識復有四輩：一者欲鬥，止之；二者欲隨惡知識，諫止之；三者不欲治生，勸令治生；四者不喜經道，教令信喜之。惡知識復有四輩：一者小侵之便大怒；二者有急倩使之，不肯行；三者見人有急時，避人走；四者見人死亡，棄不視。」佛言：「擇其善者從之，惡者遠離之。我與善知識相隨，自致成佛。」

佛言：「東向拜者，謂子事父母，當有五事：一者當念治生；二者早起敕令奴婢，時作飯食；三者不益父母憂；四者當念父母恩；五者父母疾病，當恐懼，求醫師治之。父母視子亦有五事：一者當念令去惡就善；二者當教計書疏；三者當教持經戒；四者當早與娶婦；五者家中所有當給與之。

「南向拜者，謂弟子事師，當有五事：一者當敬難之；二者當念其恩；三者所教隨之；四者思念不厭；五者當從后稱譽之。師教弟子亦有五事：一者當令疾知；二者當令勝他人弟子；三者欲令知不忘；四者諸疑難悉為解說之；五者欲令弟子智慧勝師

現代漢語譯本：佛陀在王舍城的雞山中。當時，有一位名叫尸迦羅越的長者之子，他早起后整理頭髮，洗浴並穿上華麗的衣服，然後向東方拜四次，向南方拜四次，向西方拜四次，向北方拜四次，向天空拜四次，向地面拜四次。佛陀入城乞食時遠遠地看見了他，便走到他家，問他：『你為何要向六個方向禮拜？這應該遵循什麼法則？』 尸迦羅越回答說：『我父親在世時教我向六個方向禮拜，我不知道這有什麼意義。現在父親去世了，我不敢違揹他生前的教誨。』 佛陀說：『你父親教你向六個方向禮拜，不是讓你用身體去拜。』 尸迦羅越便長跪說道：『希望佛陀為我解釋這六向禮拜的含義。』 佛陀說：『仔細聽著，要記在心裡。那些有智慧的長者，如果能持守四條戒律而不犯，今生會受到人們的尊敬，來世會升到天上。第一條是不殺害一切眾生，第二條是不偷盜，第三條是不貪愛別人的妻子，第四條是不說謊和挑撥離間。對於貪慾、淫慾、嗔恚、憤怒和愚癡等念頭，要自我控制，不要聽任它們。如果不能控制這四種意念，惡名就會日益傳播，就像月亮到了月末，光明逐漸消失一樣。如果能控制自己的惡意，就像新月剛出現時，光明逐漸增強，直到十五日達到最圓滿的時候。』 佛陀說：『還有六件事，會使錢財日益減少。第一是喜歡喝酒；第二是喜歡賭博；第三是喜歡早睡晚起；第四是喜歡請客，也希望別人請自己；第五是喜歡與惡友交往；第六是驕傲自大，輕視他人。如果犯了以上四種惡行，又做了這六件事，就會妨礙善行，也不能專心經營生計，錢財就會日益減少，那麼向六個方向禮拜又有什麼用呢？』 佛陀說：『惡友有四種：第一種是內心懷有怨恨，表面卻裝作朋友；第二種是在人前說好話，背後卻說壞話；第三種是在別人有急事時，表面上愁眉苦臉，背後卻暗自高興；第四種是表面上親近友好，內心卻暗藏陰謀。善友也有四種：第一種是表面上像仇人，內心卻充滿善意；第二種是在人前直接勸諫，在外面卻說別人的好話；第三種是在朋友生病或遇到官司時，會為他奔走解憂；第四種是看到朋友貧賤時不拋棄，會想方設法幫助他致富。惡友還有四種：第一種是難以勸說，教他行善，他卻偏要與惡人交往；第二種是勸他不要與喜歡喝酒的人為伍，他卻偏要與嗜酒的人交往；第三種是教他自我約束，他卻反而惹出更多事端；第四種是教他與賢者為友，他卻偏要與賭徒為伍。善友也有四種：第一種是看到朋友貧窮困頓時，會幫助他經營生計；第二種是不與人爭論計較；第三種是經常關心朋友的情況；第四種是無論坐著還是站著，都會想著朋友。善友還有四種：第一種是朋友被官府抓捕時，會把他藏起來，然後設法解救他；第二種是朋友生病時，會把他帶回家照顧；第三種是朋友去世時，會為他料理後事；第四種是朋友去世后，還會關心他的家人。善友還有四種：第一種是朋友要打架時，會阻止他；第二種是朋友要與惡友交往時，會勸阻他；第三種是朋友不願經營生計，會勸他努力；第四種是朋友不喜歡佛法，會教導他信奉佛法。惡友還有四種：第一種是稍微冒犯他，就會大發雷霆；第二種是有急事請他幫忙，他卻不肯去做；第三種是看到別人有急事時，會躲得遠遠的；第四種是看到別人去世時，會棄之不顧。』佛陀說：『要選擇善友並跟隨他，遠離惡友。我就是因為與善友交往，才最終成就了佛果。』 佛陀說：『向東方禮拜，是指子女侍奉父母，應當做到五件事：第一是應當努力經營生計；第二是早起督促奴婢，按時做飯；第三是不讓父母擔憂；第四是應當感念父母的恩情；第五是父母生病時，應當感到恐懼，並請醫生治療。父母對待子女也有五件事：第一是應當引導他們棄惡從善；第二是應當教他們讀書寫字；第三是應當教他們持守戒律；第四是應當早點為他們娶妻；第五是家中的一切財產應當分給他們。 『向南方禮拜，是指弟子侍奉老師，應當做到五件事：第一是應當尊敬老師；第二是應當感念老師的恩情；第三是應當聽從老師的教誨；第四是應當不斷思念老師；第五是應當在背後稱讚老師。老師教導弟子也有五件事：第一是應當讓弟子儘快掌握知識；第二是應當讓弟子勝過其他人的弟子；第三是希望弟子學過之後不會忘記；第四是對於弟子提出的疑問，都應當詳細解答；第五是希望弟子的智慧能夠超過老師。』

English version: The Buddha was in the Chicken Mountain of the Kingdom of Rajagriha. At that time, there was a son of an elder named Sigalaka, who got up early, tidied his hair, bathed, and put on fine clothes. Then he bowed four times to the east, four times to the south, four times to the west, four times to the north, four times to the sky, and four times to the ground. When the Buddha entered the city to beg for alms, he saw him from afar and went to his house, asking him, 'Why do you bow in six directions? What law should this follow?' Sigalaka replied, 'My father taught me to bow in six directions when he was alive, and I do not know what it means. Now that my father has passed away, I dare not disobey his teachings.' The Buddha said, 'Your father taught you to bow in six directions, but not with your body.' Sigalaka then knelt down and said, 'I hope the Buddha will explain the meaning of this six-directional bowing to me.' The Buddha said, 'Listen carefully and keep it in your heart. Those wise elders who can uphold the four precepts without violating them will be respected by people in this life and will be reborn in heaven in the next life. The first is not to kill all living beings, the second is not to steal, the third is not to covet other people's wives, and the fourth is not to lie or sow discord. For thoughts of greed, lust, anger, rage, and ignorance, one must control oneself and not give in to them. If one cannot control these four thoughts, one's bad reputation will spread daily, like the moon at the end of the month, when the light gradually disappears. If one can control one's evil intentions, it is like the new moon when the light gradually increases, until it reaches its fullest on the fifteenth day.' The Buddha said, 'There are also six things that will cause wealth to decrease daily. The first is the love of drinking alcohol; the second is the love of gambling; the third is the love of sleeping late and waking up late; the fourth is the love of hosting guests and also wanting to be invited; the fifth is the love of associating with bad friends; and the sixth is being arrogant and looking down on others. If one commits the above four evils and also does these six things, it will hinder good deeds, and one will not be able to focus on making a living, and wealth will decrease daily. Then what is the use of bowing in six directions?' The Buddha said, 'There are four kinds of bad friends: the first is one who harbors resentment in their heart but pretends to be a friend; the second is one who speaks well in front of people but speaks ill behind their backs; the third is one who appears sad when others are in trouble but is secretly happy; and the fourth is one who appears close and friendly but harbors secret plots. There are also four kinds of good friends: the first is one who appears like an enemy but has good intentions in their heart; the second is one who directly advises in front of people but speaks well of others outside; the third is one who will help a friend who is sick or in trouble with the law; and the fourth is one who does not abandon a friend when they are poor and will try to help them become wealthy. There are also four kinds of bad friends: the first is one who is difficult to advise, and when taught to do good, they still associate with bad people; the second is one who is advised not to associate with people who like to drink, but they still associate with alcoholics; the third is one who is taught to be self-disciplined, but they cause more trouble; and the fourth is one who is taught to befriend the wise, but they still associate with gamblers. There are also four kinds of good friends: the first is one who will help a friend who is poor and destitute to make a living; the second is one who does not argue or haggle with others; the third is one who often checks on their friend's well-being; and the fourth is one who thinks of their friend whether sitting or standing. There are also four kinds of good friends: the first is one who will hide a friend who has been arrested by the authorities and then try to rescue them; the second is one who will take care of a friend who is sick; the third is one who will take care of the funeral arrangements when a friend dies; and the fourth is one who will still care for their friend's family after their death. There are also four kinds of good friends: the first is one who will stop a friend from fighting; the second is one who will dissuade a friend from associating with bad friends; the third is one who will encourage a friend who does not want to make a living to work hard; and the fourth is one who will teach a friend who does not like the Dharma to believe in it. There are also four kinds of bad friends: the first is one who will become furious at the slightest offense; the second is one who will refuse to help when asked to do something urgent; the third is one who will run away when they see someone in trouble; and the fourth is one who will abandon a friend when they die.' The Buddha said, 'Choose good friends and follow them, and stay away from bad friends. It is because I associated with good friends that I ultimately achieved Buddhahood.' The Buddha said, 'Bowing to the east refers to children serving their parents, and they should do five things: first, they should work hard to make a living; second, they should get up early to urge the servants to prepare meals on time; third, they should not cause their parents worry; fourth, they should be grateful for their parents' kindness; and fifth, when their parents are sick, they should be worried and seek medical treatment. Parents also have five things to do for their children: first, they should guide them to abandon evil and do good; second, they should teach them to read and write; third, they should teach them to uphold the precepts; fourth, they should arrange for them to marry early; and fifth, they should give them their share of the family property. 'Bowing to the south refers to disciples serving their teachers, and they should do five things: first, they should respect their teachers; second, they should be grateful for their teachers' kindness; third, they should follow their teachers' teachings; fourth, they should constantly think of their teachers; and fifth, they should praise their teachers behind their backs. Teachers also have five things to do for their disciples: first, they should enable their disciples to learn quickly; second, they should enable their disciples to surpass other people's disciples; third, they should hope that their disciples will not forget what they have learned; fourth, they should explain all the questions their disciples ask in detail; and fifth, they should hope that their disciples' wisdom will surpass their own.'

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「西向拜者，謂婦事夫，有五事：一者夫從外來，當起迎之；二者夫出不在，當炊蒸掃除待之；三者不得有淫心於外夫，罵言不得還罵作色；四者當用夫教誡，所有什物不得藏匿；五者夫休息蓋藏乃得臥。夫視婦亦有五事：一者出入當敬于婦；二者飯食之，以時節與衣被；三者當給與金銀珠璣；四者家中所有多少，悉用付之；五者不得於外邪畜傳御。

「北向拜者，謂人視親屬朋友，當有五事：一者見之作罪惡，私往于屏處，諫曉呵止之；二者小有急，當奔趣救護之；三者有私語，不得為他人說；四者當相敬難；五者所有好物，當多少分與之。

「向地拜者，謂大夫視奴客婢使，亦有五事：一者當以時飯食與衣被；二者病瘦當爲呼醫治之；三者不得妄撾捶之；四者有私財物，不得奪之；五者分付之物當使平等。奴客婢使事大夫亦有五事：一者當早起，勿令大夫呼；二者所當作，自用心為之；三者當愛惜大夫物，不得棄捐乞丐人；四者大夫出入當送迎之；五者當稱譽大夫善，不得說其惡。

「向天拜者，謂人事沙門道士，當用五事：一者以善心向之；二者擇好言與語；三者以身敬之；四者當戀慕之；五者沙門道士人中之雄，當恭敬承事，問度世之事。沙門道士當以六意視凡民：一者教之佈施，不得自慳貪；二者教之持戒，不得自犯色；三者教之忍辱，不得自恚怒；四者教之精進，不得自懈慢；五者教人一心，不得自放意；六者教人黠慧，不得自愚癡。沙門道士教人去惡為善，開示正道，恩大於父母。如是行之，為知汝父在時六向拜之教也，何憂不富乎？」

尸迦羅越即受五戒，作禮而去。

佛說唄偈：

「雞鳴當早起，　　被衣來下床， 澡漱令心凈，　　兩手奉花香。 佛尊過諸天，　　鬼神不能當， 低頭繞塔寺，　　叉手禮十方。 賢者不精進，　　譬如樹無根， 根斷枝葉落，　　何時當復連？ 采華著日中，　　能有幾時鮮？ 放心自縱意，　　命過復何言。 人當慮非常，　　對來無有期， 犯過不自覺，　　命過為自欺。 今當入泥犁，　　何時有出期？ 賢者受佛語，　　持戒慎勿疑。 佛如好華樹，　　無不愛樂者， 處處人民聞，　　一切皆歡喜。 令我得佛時，　　愿使如法王， 過度諸生死，　　無不解脫者。 戒德可恃怙，　　福報常隨己， 現法為人長，　　終遠三惡道。 戒慎除恐畏，　　福德三界尊， 鬼神邪毒害，　　不犯有戒人。 墮俗生世苦，　　命速如電光， 老病死時至，　　對來無豪強。 無親可恃怙，　　無處可隱藏， 天福尚有盡，　　人命豈久長。 父母家室居，　　譬如寄客人， 宿命壽以盡，　　舍故當受新。 各追所作行，　　無際如車輪， 起滅從罪福，　　生死十二因。 現身游免亂，　　濟育一切人， 慈傷墜眾邪，　　流沒于深淵。 勉進以六度，　　修行致自然， 是故稽首禮，　　歸命天中天。 人身既難得，　　得人復嗜慾， 貪淫于意識，　　痛想無厭足。 豫種後世栽，　　歡喜詣地獄， 六情幸完具，　　何為自困辱？ 一切能正心，　　三世神吉祥， 不與八難貪，　　隨行生十方。 所生趣精進，　　六度為橋樑， 廣勸無極慧，　　一切蒙神光

現代漢語譯本 面向西方禮拜，指的是妻子侍奉丈夫，有五件事：一是丈夫從外面回來，應當起身迎接；二是丈夫外出不在家，應當燒火做飯、打掃乾淨等待他；三是不能對其他男人有淫心，被罵不能還嘴，不能擺臉色；四是應當聽從丈夫的教誨，所有東西不能私藏；五是丈夫休息睡覺后才能睡。丈夫對待妻子也有五件事：一是出入應當尊敬妻子；二是按時給妻子飯食、衣服被子；三是應當給妻子金銀珠寶；四是家中所有財物，都交給妻子管理；五是不能在外面私自養情人。 面向北方禮拜，指的是人對待親屬朋友，應當有五件事：一是看到他們做壞事，私下到僻靜處，勸誡阻止他們；二是他們有小困難，應當奔走相救；三是有私密話，不能對他人說；四是應當互相尊敬；五是所有好東西，應當多少分給他們。 面向地面禮拜，指的是大夫對待奴僕婢女，也有五件事：一是應當按時給他們飯食和衣服被子；二是他們生病瘦弱，應當為他們請醫生治療；三是不能隨意打罵他們；四是他們有私有財物，不能奪取；五是分給他們的東西應當平等。奴僕婢女侍奉大夫也有五件事：一是應當早起，不要讓大夫叫；二是應當做的事，自己用心去做；三是應當愛惜大夫的財物，不能丟棄或送給別人；四是大夫出入應當迎接送別；五是應當稱讚大夫的優點，不能說他的壞話。 面向天空禮拜，指的是人對待沙門道士，應當有五件事：一是用善良的心對待他們；二是選擇好話和他們說；三是用身體尊敬他們；四是應當愛慕他們；五是沙門道士是人中的佼佼者，應當恭敬侍奉，請教他們超脫世俗的事情。沙門道士應當用六種態度對待普通民眾：一是教導他們佈施，自己不能吝嗇貪婪；二是教導他們持戒，自己不能犯色戒；三是教導他們忍辱，自己不能發怒；四是教導他們精進，自己不能懈怠懶惰；五是教導人們一心，自己不能放縱；六是教導人們聰明智慧，自己不能愚癡。沙門道士教導人們去除惡行，行善事，開示正道，恩情大於父母。如果這樣去做，就是知道你父親在世時教導的六向禮拜的含義了，還擔心不富裕嗎？ 尸迦羅越隨即接受了五戒，行禮后離去。 佛陀說了偈語： 『雞鳴時應當早起，穿好衣服下床，洗漱使內心清凈，雙手奉上鮮花香。佛陀尊貴超過諸天，鬼神都不能抵擋，低頭繞著佛塔寺廟，合掌禮拜十方。賢者不精進，就像樹沒有根，根斷了枝葉就會掉落，何時才能重新連線？採摘的花朵放在陽光下，能保持多久的鮮艷？放縱自己的心意，生命結束了還能說什麼？人應當考慮無常，死亡到來沒有期限，犯了錯誤不自覺，生命結束了是自欺欺人。現在將要墮入地獄，何時才能有出去的機會？賢者接受佛陀的教誨，持戒謹慎不要疑惑。佛陀就像美好的花樹，沒有不喜愛的人，到處人們都聽聞，一切都歡喜。愿我成佛時，能像法王一樣，度過一切生死，沒有不能解脫的。戒律的功德可以依靠，福報常常跟隨自己，今生為人長久，最終遠離三惡道。戒律謹慎可以消除恐懼，福德在三界中尊貴，鬼神邪毒的侵害，不會侵犯持戒的人。墮落俗世生活痛苦，生命短暫如閃電，衰老疾病死亡到來時，沒有誰能強大抵抗。沒有親人可以依靠，沒有地方可以隱藏，天上的福報尚且有盡頭，人的生命怎麼能長久？父母家庭住所，就像寄居的客人，前世的壽命用盡，捨棄舊的將要接受新的。各自追隨所作的行為，無邊無際像車輪，產生和滅亡都來自罪和福，生死有十二因緣。現在身處世間免於混亂，救濟養育一切人，慈悲憐憫那些墮落邪道，沉沒在深淵的人。勉力精進修行六度，達到自然而然的境界，所以稽首禮拜，歸命天中之天。人身既然難以得到，得到人身又貪圖慾望，貪戀淫慾于意識，痛苦的想法沒有滿足。預先種下後世的因，歡喜地前往地獄，六根幸運地完好，為何要自己困辱自己？一切都能端正心念，三世神靈吉祥，不與八難貪戀，隨行生於十方。所生之處都精進，六度是橋樑，廣泛勸導無極的智慧，一切都蒙受神光。』

English version 『Worshipping towards the west signifies the wife serving her husband, with five duties: first, when the husband returns from outside, she should rise to greet him; second, when the husband is away, she should cook, clean, and wait for him; third, she should not have lustful thoughts towards other men, nor should she retort when scolded or show a displeased face; fourth, she should follow her husband's teachings, and not hide any possessions; fifth, she should only sleep after her husband has rested. The husband also has five duties towards his wife: first, he should respect his wife in his comings and goings; second, he should provide her with food, clothing, and bedding in due season; third, he should give her gold, silver, and jewels; fourth, he should entrust all the family's possessions to her; fifth, he should not keep mistresses outside the home. Worshipping towards the north signifies how one should treat relatives and friends, with five duties: first, if they are seen doing wrong, one should privately go to a secluded place to advise and stop them; second, if they have minor difficulties, one should rush to their aid; third, if they have private matters, one should not disclose them to others; fourth, one should respect each other; fifth, one should share good things with them, in whatever amount possible. Worshipping towards the ground signifies how a master should treat servants, with five duties: first, one should provide them with food, clothing, and bedding in due season; second, if they are sick or weak, one should call a doctor to treat them; third, one should not beat or scold them arbitrarily; fourth, one should not seize their private possessions; fifth, one should distribute things to them equally. Servants also have five duties towards their master: first, they should rise early, without waiting for the master to call them; second, they should do their assigned tasks diligently; third, they should cherish the master's possessions, and not discard or give them away; fourth, they should greet and see off the master in his comings and goings; fifth, they should praise the master's virtues, and not speak ill of him. Worshipping towards the sky signifies how one should treat monks and Taoist priests, with five duties: first, one should treat them with a kind heart; second, one should choose good words to speak with them; third, one should respect them with one's body; fourth, one should admire them; fifth, monks and Taoist priests are the best among people, one should respectfully serve them, and ask them about matters of transcending the world. Monks and Taoist priests should treat ordinary people with six attitudes: first, they should teach them to give alms, and not be stingy or greedy themselves; second, they should teach them to observe precepts, and not break the precept against sexual misconduct themselves; third, they should teach them to be patient, and not be angry themselves; fourth, they should teach them to be diligent, and not be lazy themselves; fifth, they should teach people to be single-minded, and not be indulgent themselves; sixth, they should teach people to be wise, and not be foolish themselves. Monks and Taoist priests teach people to abandon evil and do good, and show them the right path, their kindness is greater than that of parents. If you do these things, you will understand the meaning of the six directions of worship that your father taught when he was alive, so why worry about not being wealthy?』 Shigala immediately accepted the five precepts, paid his respects, and left. The Buddha spoke the following verses: 『When the rooster crows, one should rise early, put on clothes and get out of bed, wash and rinse to purify the mind, and offer flowers and incense with both hands. The Buddha is more honored than all the heavens, and even ghosts and spirits cannot withstand him. Bow your head and walk around the pagoda and temple, and clasp your hands in prayer to the ten directions. A wise person who does not strive diligently is like a tree without roots. When the roots are severed, the branches and leaves will fall, and when will they ever reconnect? Flowers picked and placed in the sun, how long can they remain fresh? If you indulge your mind, what can you say when life ends? People should consider impermanence, death comes without a set time, if you commit mistakes without realizing it, you are deceiving yourself when life ends. Now you will fall into hell, when will you have a chance to get out? Wise people accept the Buddha's teachings, uphold the precepts and do not doubt. The Buddha is like a beautiful flowering tree, there is no one who does not love it, everywhere people hear of it, and everyone rejoices. When I become a Buddha, I wish to be like the Dharma King, to cross over all births and deaths, and there will be no one who is not liberated. The merit of precepts can be relied upon, blessings always follow oneself, in this life one will live long, and ultimately be far from the three evil paths. Being cautious with precepts can eliminate fear, blessings are honored in the three realms, the harm of ghosts, spirits, and evil poisons will not harm those who uphold precepts. Falling into the mundane world is suffering, life is as fleeting as lightning, when old age, sickness, and death arrive, no one can resist. There are no relatives to rely on, no place to hide, even heavenly blessings have an end, how can human life be long? Parents, family, and home are like a place where guests stay, when the lifespan of the previous life is exhausted, one will abandon the old and receive the new. Each follows the actions they have done, endlessly like a wheel, arising and ceasing from sin and blessings, birth and death have twelve causes. Now in this world, free from chaos, one should save and nurture all people, with compassion for those who have fallen into evil paths, and are sinking into the abyss. Strive diligently to practice the six perfections, to reach the natural state, therefore, I bow my head in reverence, and take refuge in the one who is above all in the heavens. Since it is difficult to obtain a human body, and having obtained it, one is still addicted to desires, lusting after sensual pleasures, and the painful thoughts are never satisfied. Planting the seeds for the next life, one happily goes to hell, the six senses are fortunately intact, why do you bring suffering upon yourself? If one can rectify one's mind, the gods of the three worlds will bring good fortune, not being greedy for the eight difficulties, one will be born in the ten directions. In all places of birth, one should strive diligently, the six perfections are the bridge, widely encourage boundless wisdom, and all will receive divine light.』