T03n0159_大乘本生心地觀經

大正藏第 03 冊 No. 0159 大乘本生心地觀經

No. 159

大乘本生心地觀經卷第一

大唐罽賓國三藏般若奉　詔譯

序品第一

如是我聞：

一時，佛住王舍城耆阇崛山中，與大比丘眾三萬二千人，皆是阿羅漢——心善解脫，慧善解脫，所作已辦，離諸重擔，逮得己利，盡諸有結，得大自在，住清凈戒，善巧方便智慧莊嚴，證八解脫到于彼岸——其名曰：具壽阿若憍陳如、阿史波室多、摩訶那摩、波帝利迦、摩訶迦葉、憍梵波提、離波多、優樓頻螺迦葉、那提迦葉、伽耶迦葉、舍利弗、大目揵連、摩訶迦旃延、摩訶迦毗那、真提那、富樓那彌多羅尼子、阿尼樓馱、微妙臂、須菩提、薄拘罹難陀、孫陀罹難陀、羅睺羅。如是具壽阿羅漢，有學阿難陀等，各與若干百千眷屬俱，各禮佛足退坐一面。

復有菩薩摩訶薩，八萬四千人俱，皆是一生補處大法王子，有大威德如大龍王，百福圓滿身光照曜，猶如千日破諸昏闇，智慧澄澈逾于大海，了達諸佛秘密境界。然大法炬引導眾生，于生死海作大船師，憐愍眾生猶如赤子，於一切時恒施安樂，名稱普聞十方世界，自在遊戲微妙神通

現代漢語譯本 《大乘本生心地觀經》卷第一 大唐罽賓國三藏般若奉詔譯 一時，佛住在王舍城耆阇崛山中，與三萬二千位大比丘眾在一起，他們都是阿羅漢——心已得到善解脫，智慧已得到善解脫，該做的都已做完，脫離了一切重擔，獲得了自身的利益，斷盡了一切束縛，得到了大自在，安住于清凈的戒律，善於運用方便智慧來莊嚴自身，證得了八解脫，到達了彼岸——他們的名字是：具壽阿若憍陳如、阿史波室多、摩訶那摩、波帝利迦、摩訶迦葉、憍梵波提、離波多、優樓頻螺迦葉、那提迦葉、伽耶迦葉、舍利弗、大目犍連、摩訶迦旃延、摩訶迦毗那、真提那、富樓那彌多羅尼子、阿尼樓馱、微妙臂、須菩提、薄拘罹難陀、孫陀罹難陀、羅睺羅。像這樣的具壽阿羅漢，還有有學的阿難陀等，各自帶領著若干百千的眷屬，都向佛陀頂禮，然後退坐在一旁。 又有八萬四千位菩薩摩訶薩在一起，他們都是一生補處的大法王子，具有像大龍王一樣的威德，百福圓滿，身光照耀，如同千個太陽破除一切昏暗，智慧清澈勝過大海，通達諸佛的秘密境界。他們像大法炬一樣引導眾生，在生死苦海中作為大船師，憐憫眾生如同對待自己的孩子，在一切時候都給予安樂，他們的名聲傳遍十方世界，自在地運用著微妙的神通。

English version The Great Vehicle Scripture on the Contemplation of the Ground of the Mind, on the Original Birth, Volume 1 Translated by Tripitaka Prajna of Kasmira, Great Tang Dynasty, under Imperial Decree Chapter 1: Introduction Thus have I heard: At one time, the Buddha was dwelling on Mount Gridhrakuta in the city of Rajagriha, together with a great assembly of thirty-two thousand Bhikshus, all of whom were Arhats—their minds well liberated, their wisdom well liberated, their tasks completed, having cast off all burdens, having attained their own benefit, having exhausted all fetters, having attained great freedom, abiding in pure precepts, skillful in expedient wisdom, adorned with wisdom, having realized the eight liberations, having reached the other shore—their names were: the Venerable Ajnata Kaundinya, Asvaprajita, Mahanama, Bhadrika, Mahakasyapa, Gavampati, Revata, Uruvilva Kasyapa, Nadi Kasyapa, Gaya Kasyapa, Sariputra, Mahamaugalyayana, Mahakatyayana, Mahakaphina, Jentila, Purna Maitrayaniputra, Aniruddha, Subahu, Subhuti, Vakula Nanda, Sundara Nanda, Rahula. Such were the Venerable Arhats, and the learners such as Ananda, each with several hundred thousand attendants, all bowed at the Buddha's feet and withdrew to sit on one side. Furthermore, there were eighty-four thousand Bodhisattva Mahasattvas, all of whom were Dharma Princes of the stage of one more birth, possessing great power and virtue like great Dragon Kings, their bodies radiant with the perfection of a hundred blessings, shining like a thousand suns dispelling all darkness, their wisdom clear and surpassing the great ocean, understanding the secret realms of all Buddhas. They were like great torches of Dharma, guiding sentient beings, acting as great shipmasters in the sea of birth and death, having compassion for sentient beings as if they were their own children, constantly bestowing peace and happiness at all times, their names were widely known throughout the ten directions, freely wielding subtle spiritual powers.

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。已能善達諸總持門，具四無礙辯才自在，已得圓滿大愿自在，妙善成就事業自在，已能善入三昧自在，具足圓滿福德自在，常為眾生不請之友。經無量劫勤修六度，歷事諸佛不住涅槃，斷諸煩惱種習皆除，雖生六道而無過失。現身十方講說妙法，無量世界化利群生，制諸外道摧伏邪心，離斷常因令生正見，而無往來動搖之相。非嚴而嚴十方佛土，不說而說妙理寂然，住無所住度人天眾，受無所受廣大法樂，披精進甲，執智慧劍，破魔軍眾而擊法鼓，身恒遍坐一切道場，吹大法螺覺悟群品，一切有情悉蒙利益，聞名見身無空過者。具三達智，悟三世法，善知眾生諸根利鈍，應病與藥無復疑惑。布大法雲，澍甘露雨，轉不退轉智印法輪，閉生死獄，開涅槃門，發弘誓願，盡未來際度脫群生

現代漢語譯本：已經能夠很好地通達各種總持法門，具備四種無礙的辯才，運用自如，已經獲得圓滿的大愿自在，巧妙地成就事業，運用自如，已經能夠很好地進入三昧，運用自如，具備圓滿的福德，運用自如，常常作為眾生不請自來的朋友。經歷了無量劫勤奮地修習六度，歷經侍奉諸佛，卻不住于涅槃，斷除了各種煩惱，連煩惱的習氣都已消除，即使在六道中輪迴，也不會有過失。在十方世界顯現身形，講說微妙的佛法，在無量世界教化利益眾生，制服各種外道，摧毀邪惡的念頭，使眾生脫離斷見和常見，生起正確的見解，而沒有往來動搖的現象。不刻意莊嚴卻自然莊嚴十方佛土，不說話卻在宣說微妙的真理，寂靜無聲，安住于無所安住的狀態，度化人天大眾，領受無所領受的廣大法樂，披上精進的鎧甲，執持智慧的寶劍，擊破魔軍，敲響法鼓，身體恒常遍佈一切道場，吹響大法螺，覺悟各種眾生，一切有情都蒙受利益，聽到他的名字，見到他的身形，都不會空過。具備三達智，領悟過去、現在、未來三世的佛法，善於瞭解眾生各種根性的利鈍，根據不同的病癥給予不同的藥物，不再有疑惑。佈下大法雲，降下甘露雨，轉動不退轉的智慧法輪，關閉生死輪迴的牢獄，開啟涅槃之門，發起宏大的誓願，直到未來無盡的時期，都要度脫一切眾生。 現代漢語譯本：他已能善巧通達各種總持法門，具備四種無礙辯才，運用自如；已獲得圓滿的大愿自在，巧妙地成就事業，運用自如；已能善巧進入三昧，運用自如；具足圓滿的福德自在，常為眾生不請自來的朋友。他經歷無量劫勤修六度，歷事諸佛卻不住于涅槃，斷除一切煩惱，連煩惱的習氣都已消除，即使在六道中輪迴也不會有過失。他顯現身形於十方世界，講說微妙的佛法，在無量世界教化利益眾生，制服各種外道，摧毀邪惡的念頭，使眾生脫離斷見和常見，生起正確的見解，而沒有往來動搖的現象。他雖不刻意莊嚴卻自然莊嚴十方佛土，雖不說話卻在宣說微妙的真理，寂靜無聲，安住于無所安住的狀態，度化人天大眾，領受無所領受的廣大法樂。他披上精進的鎧甲，執持智慧的寶劍，擊破魔軍，敲響法鼓，身體恒常遍佈一切道場，吹響大法螺，覺悟各種眾生，一切有情都蒙受利益，聽到他的名字，見到他的身形，都不會空過。他具備三達智，領悟過去、現在、未來三世的佛法，善於瞭解眾生各種根性的利鈍，根據不同的病癥給予不同的藥物，不再有疑惑。他佈下大法雲，降下甘露雨，轉動不退轉的智慧法輪，關閉生死輪迴的牢獄，開啟涅槃之門，發起宏大的誓願，直到未來無盡的時期，都要度脫一切眾生。

English version: He has already mastered all the Dharani gates, possessing the four unobstructed eloquence with ease. He has attained the perfect freedom of great vows, skillfully accomplishing his tasks with ease. He has already mastered entering Samadhi with ease, possessing perfect merit and virtue with ease, and is always an uninvited friend to all beings. He has diligently cultivated the six perfections for countless eons, served all Buddhas without dwelling in Nirvana, severed all afflictions, and even the habits of afflictions are eliminated. Though he is born in the six realms, he has no faults. He manifests in the ten directions, expounding the wonderful Dharma, transforming and benefiting sentient beings in countless worlds, subduing all heretics, destroying evil thoughts, freeing beings from nihilistic and eternal views, and giving rise to right views, without any coming or going, or wavering. Without deliberate adornment, he naturally adorns the Buddha lands of the ten directions. Without speaking, he expounds the wonderful truth in silence. He dwells in non-dwelling, liberating gods and humans, receiving the vast joy of the Dharma without receiving. He wears the armor of diligence, wields the sword of wisdom, defeats the armies of Mara, and strikes the Dharma drum. His body is always present in all Bodhimandas, blowing the great Dharma conch, awakening all beings. All sentient beings receive benefits, and none who hear his name or see his form pass by in vain. He possesses the three insights, understands the Dharma of the three times, and is skilled in knowing the sharp and dull faculties of all beings, giving medicine according to their illnesses without any doubt. He spreads the great Dharma cloud, pours down the sweet dew, turns the irreversible wheel of wisdom, closes the prison of birth and death, opens the gate of Nirvana, and makes great vows to liberate all beings until the end of the future. English version: He is skilled in mastering all the Dharani gates, possessing the four unobstructed eloquence with ease. He has attained the perfect freedom of great vows, skillfully accomplishing his tasks with ease. He is skilled in entering Samadhi with ease, possessing perfect merit and virtue with ease, and is always an uninvited friend to all beings. He has diligently cultivated the six perfections for countless eons, served all Buddhas without dwelling in Nirvana, severed all afflictions, and even the habits of afflictions are eliminated. Though he is born in the six realms, he has no faults. He manifests in the ten directions, expounding the wonderful Dharma, transforming and benefiting sentient beings in countless worlds, subduing all heretics, destroying evil thoughts, freeing beings from nihilistic and eternal views, and giving rise to right views, without any coming or going, or wavering. Without deliberate adornment, he naturally adorns the Buddha lands of the ten directions. Without speaking, he expounds the wonderful truth in silence. He dwells in non-dwelling, liberating gods and humans, receiving the vast joy of the Dharma without receiving. He wears the armor of diligence, wields the sword of wisdom, defeats the armies of Mara, and strikes the Dharma drum. His body is always present in all Bodhimandas, blowing the great Dharma conch, awakening all beings. All sentient beings receive benefits, and none who hear his name or see his form pass by in vain. He possesses the three insights, understands the Dharma of the three times, and is skilled in knowing the sharp and dull faculties of all beings, giving medicine according to their illnesses without any doubt. He spreads the great Dharma cloud, pours down the sweet dew, turns the irreversible wheel of wisdom, closes the prison of birth and death, opens the gate of Nirvana, and makes great vows to liberate all beings until the end of the future.

。此諸菩薩不久當得阿耨多羅三藐三菩提，其名曰：無垢、彌勒菩薩、師子吼菩薩、妙吉祥菩薩、維摩詰菩薩、觀自在菩薩、得大勢菩薩、金剛藏王菩薩、地藏王菩薩、虛空藏王菩薩、陀羅尼自在王菩薩、三昧自在王菩薩、妙高山王菩薩、大海深王菩薩、妙辯嚴王菩薩、歡喜高王菩薩、大神變王菩薩、法自在王菩薩、清凈雨王菩薩、藥王菩薩、藥上菩薩、療煩惱病菩薩、寶山菩薩、寶財菩薩、寶上菩薩、寶德菩薩、寶藏菩薩、寶積菩薩、寶手菩薩、寶印手菩薩、寶光菩薩、寶施菩薩、寶幢菩薩、大寶幢菩薩、寶雨菩薩、寶達菩薩、寶杖菩薩、寶髻菩薩、寶吉祥菩薩、寶自在菩薩、栴檀香菩薩、大寶炬菩薩、大寶嚴菩薩、日光菩薩、月光菩薩、星光菩薩、火光菩薩、電光菩薩、能施念慧菩薩、破魔菩薩、勝魔菩薩、常精進菩薩、不休息菩薩不斷大愿菩薩、大名稱菩薩、無礙辯才菩薩、無礙轉法輪菩薩，如是無垢菩薩摩訶薩等，各與若干百千眷屬俱。

復有億萬六慾天子，其名曰：善住天子、威德天子、普光天子、清凈慧天子、吉祥天子、大吉祥天子、自在天子、大自在天子、日光天子、月光天子

現代漢語譯本：這些菩薩不久將證得阿耨多羅三藐三菩提，他們的名字是：無垢菩薩、彌勒菩薩、師子吼菩薩、妙吉祥菩薩、維摩詰菩薩、觀自在菩薩、得大勢菩薩、金剛藏王菩薩、地藏王菩薩、虛空藏王菩薩、陀羅尼自在王菩薩、三昧自在王菩薩、妙高山王菩薩、大海深王菩薩、妙辯嚴王菩薩、歡喜高王菩薩、大神變王菩薩、法自在王菩薩、清凈雨王菩薩、藥王菩薩、藥上菩薩、療煩惱病菩薩、寶山菩薩、寶財菩薩、寶上菩薩、寶德菩薩、寶藏菩薩、寶積菩薩、寶手菩薩、寶印手菩薩、寶光菩薩、寶施菩薩、寶幢菩薩、大寶幢菩薩、寶雨菩薩、寶達菩薩、寶杖菩薩、寶髻菩薩、寶吉祥菩薩、寶自在菩薩、栴檀香菩薩、大寶炬菩薩、大寶嚴菩薩、日光菩薩、月光菩薩、星光菩薩、火光菩薩、電光菩薩、能施念慧菩薩、破魔菩薩、勝魔菩薩、常精進菩薩、不休息菩薩、不斷大愿菩薩、大名稱菩薩、無礙辯才菩薩、無礙轉法輪菩薩。像這樣無垢等菩薩摩訶薩，各自都與若干百千眷屬在一起。 又有億萬六慾天子，他們的名字是：善住天子、威德天子、普光天子、清凈慧天子、吉祥天子、大吉祥天子、自在天子、大自在天子、日光天子、月光天子。

English version: These Bodhisattvas will soon attain Anuttara-samyak-sambodhi. Their names are: Immaculate Bodhisattva, Maitreya Bodhisattva, Lion's Roar Bodhisattva, Manjushri Bodhisattva, Vimalakirti Bodhisattva, Avalokiteshvara Bodhisattva, Mahasthamaprapta Bodhisattva, Vajragarbha King Bodhisattva, Ksitigarbha King Bodhisattva, Akasagarbha King Bodhisattva, Dharani Self-Mastery King Bodhisattva, Samadhi Self-Mastery King Bodhisattva, Mount Sumeru King Bodhisattva, Great Ocean Depth King Bodhisattva, Wonderful Eloquence Adornment King Bodhisattva, Joyful High King Bodhisattva, Great Divine Transformation King Bodhisattva, Dharma Self-Mastery King Bodhisattva, Pure Rain King Bodhisattva, Medicine King Bodhisattva, Medicine Superior Bodhisattva, Curing Affliction Disease Bodhisattva, Treasure Mountain Bodhisattva, Treasure Wealth Bodhisattva, Treasure Superior Bodhisattva, Treasure Virtue Bodhisattva, Treasure Store Bodhisattva, Treasure Accumulation Bodhisattva, Treasure Hand Bodhisattva, Treasure Seal Hand Bodhisattva, Treasure Light Bodhisattva, Treasure Giving Bodhisattva, Treasure Banner Bodhisattva, Great Treasure Banner Bodhisattva, Treasure Rain Bodhisattva, Treasure Attainment Bodhisattva, Treasure Staff Bodhisattva, Treasure Crest Bodhisattva, Treasure Auspicious Bodhisattva, Treasure Self-Mastery Bodhisattva, Sandalwood Fragrance Bodhisattva, Great Treasure Torch Bodhisattva, Great Treasure Adornment Bodhisattva, Sun Light Bodhisattva, Moon Light Bodhisattva, Star Light Bodhisattva, Fire Light Bodhisattva, Lightning Light Bodhisattva, Able to Give Mindfulness and Wisdom Bodhisattva, Subduing Mara Bodhisattva, Victorious over Mara Bodhisattva, Constantly Diligent Bodhisattva, Unresting Bodhisattva, Unceasing Great Vow Bodhisattva, Great Renown Bodhisattva, Unobstructed Eloquence Bodhisattva, Unobstructed Turning of the Dharma Wheel Bodhisattva. These Immaculate Bodhisattvas Mahasattvas and others, each are with several hundred thousand retinue members. Furthermore, there are billions of Six Desire Realm Devas. Their names are: Well-Dwelling Deva, Majestic Virtue Deva, Universal Light Deva, Pure Wisdom Deva, Auspicious Deva, Great Auspicious Deva, Self-Mastery Deva, Great Self-Mastery Deva, Sun Light Deva, Moon Light Deva.

。如是等天子，釋提桓因而為上首，悉皆愛樂大乘妙法，愿隨奉事三世如來，入不思議秘密境界，莊嚴諸佛眾會道場；各與若干百千眷屬俱。

復有恒河沙色界天子，其名曰：大光普照天子、無垢莊嚴天子、神通遊戲天子、三昧自在天子、陀羅尼自在天子、大那羅延天子、圓滿上愿天子、無礙辯才天子、吉祥福慧天子、常發大愿天子。如是等天子，光明大梵天王而為上首，悉皆具足三昧神通樂說辯才，歷事諸佛三世如來，菩提樹下坐金剛座，破魔軍已證菩提時，遍至眾會，皆于最初，勸請如來轉妙法輪，開甘露門度人天眾，善悟諸佛秘密意趣，于大菩提不復退轉；各與若干百千眷屬俱。

復有四萬八千諸大龍王：摩那斯龍王、德叉迦龍王、難陀龍王、䟦難陀龍王、阿耨達池龍王、大金面龍王、如意寶珠龍王、雨妙珍寶龍王、常澍甘雨龍王、有大威德龍王、強力自在龍王。如是等龍王，娑竭羅龍王而為上首，悉皆愛樂大乘妙法，發弘誓願恭敬護持；各與若干百千眷屬俱。

復有五萬八千諸藥叉神：大師子王藥叉神、日輪光照藥叉神、妙那羅延藥叉神、甚可怖畏藥叉神、蓮華光色藥叉神、諸根美妙藥叉神、外護正法藥叉神、供養三寶藥叉神、雨眾珍寶藥叉神、摩尼缽羅藥叉神

現代漢語譯本：像這樣的天子們，以釋提桓因作為首領，都喜愛並樂於接受大乘的奧妙佛法，願意追隨侍奉過去、現在、未來三世的如來，進入不可思議的秘密境界，莊嚴諸佛的集會道場；他們各自帶領著成百上千的眷屬一同前來。 又有恒河沙數般多的天子，他們的名字是：大光普照天子、無垢莊嚴天子、神通遊戲天子、三昧自在天子、陀羅尼自在天子、大那羅延天子、圓滿上愿天子、無礙辯才天子、吉祥福慧天子、常發大愿天子。像這樣的天子們，以光明大梵天王作為首領，都具備三昧神通和善於演說的辯才，他們曾經歷侍奉過去、現在、未來三世的諸佛如來，在菩提樹下坐在金剛座上，破除魔軍后證得菩提時，他們都遍至各個集會，在最初就勸請如來轉動妙法輪，開啟甘露之門來度化人天大眾，他們善於領悟諸佛的秘密意趣，對於大菩提不再退轉；他們各自帶領著成百上千的眷屬一同前來。 又有四萬八千位諸大龍王：摩那斯龍王、德叉迦龍王、難陀龍王、跋難陀龍王、阿耨達池龍王、大金面龍王、如意寶珠龍王、雨妙珍寶龍王、常澍甘雨龍王、有大威德龍王、強力自在龍王。像這樣的龍王們，以娑竭羅龍王作為首領，都喜愛並樂於接受大乘的奧妙佛法，發下弘大的誓願，恭敬地護持佛法；他們各自帶領著成百上千的眷屬一同前來。 又有五萬八千位諸藥叉神：大師子王藥叉神、日輪光照藥叉神、妙那羅延藥叉神、甚可怖畏藥叉神、蓮華光色藥叉神、諸根美妙藥叉神、外護正法藥叉神、供養三寶藥叉神、雨眾珍寶藥叉神、摩尼缽羅藥叉神。

English version: Such devas, with Śakra, Lord of the Devas, as their leader, all loved and delighted in the wonderful Dharma of the Mahāyāna, and wished to follow and serve the Tathāgatas of the three times, entering the inconceivable secret realm, and adorning the assemblies and bodhimaṇḍas of all Buddhas; each came with several hundred thousand attendants. Furthermore, there were as many devas as the sands of the Ganges River, whose names were: Deva Great Light Illumination, Deva Immaculate Adornment, Deva Supernatural Play, Deva Samādhi Freedom, Deva Dhāraṇī Freedom, Deva Great Nārāyaṇa, Deva Perfect Supreme Vow, Deva Unobstructed Eloquence, Deva Auspicious Fortune and Wisdom, Deva Constantly Generating Great Vows. Such devas, with the Great Brahma King of Light as their leader, all possessed samādhi, supernatural powers, and the eloquence of skillful speech. They had served the Buddhas of the three times, and when the Tathāgatas sat on the vajra seat under the Bodhi tree, having defeated the armies of Māra and attained Bodhi, they had all gone to the assemblies, and at the very beginning, had urged the Tathāgatas to turn the wonderful Dharma wheel, opening the gate of nectar to liberate the multitudes of humans and devas. They were skilled in understanding the secret intentions of the Buddhas, and would not retreat from Great Bodhi; each came with several hundred thousand attendants. Furthermore, there were forty-eight thousand great Dragon Kings: Dragon King Manasvin, Dragon King Dhṛtarāṣṭra, Dragon King Nanda, Dragon King Upananda, Dragon King Anavatapta Lake, Dragon King Great Golden Face, Dragon King Wish-fulfilling Jewel, Dragon King Raining Wonderful Treasures, Dragon King Constantly Pouring Sweet Rain, Dragon King of Great Power and Virtue, Dragon King of Strong Power and Freedom. Such Dragon Kings, with Dragon King Sāgara as their leader, all loved and delighted in the wonderful Dharma of the Mahāyāna, and made great vows to respectfully uphold it; each came with several hundred thousand attendants. Furthermore, there were fifty-eight thousand Yaksha gods: Yaksha God Great Lion King, Yaksha God Sun Wheel Illumination, Yaksha God Wonderful Nārāyaṇa, Yaksha God Extremely Terrifying, Yaksha God Lotus Light Color, Yaksha God Beautiful Organs, Yaksha God Outer Protector of the True Dharma, Yaksha God Offering to the Three Jewels, Yaksha God Raining Various Treasures, Yaksha God Mani Bowl.

。如是等諸藥叉神，僧慎爾邪藥叉神而為上首，悉皆具足難思智光，難思智炬，難思智行，難思智聚，而為眾生制伏惡鬼，使得安樂能延福智，守護大乘令不斷絕；各與若干百千眷屬俱。

復有八萬九千乾闥婆王：頂上寶冠乾闥婆王、普放光明乾闥婆王、金剛寶幢乾闥婆王、妙音清凈乾闥婆王、遍至眾會乾闥婆王、普現諸方乾闥婆王、愛樂大乘乾闥婆王、轉不退輪乾闥婆王。如是等乾闥婆王，諸根清凈乾闥婆王而為上首，皆于大乘深生愛敬，利樂眾生恒無懈倦；各與若干百千眷屬俱。

復有千億阿修羅王：羅睺羅阿修羅王、毗摩質多羅阿修羅王、出現威德阿修羅王、大堅固力阿修羅王、美妙音聲阿修羅王、光明遍照阿修羅王、鬥戰恒勝阿修羅王、善巧幻化阿修羅王。如是等阿修羅王，廣大妙辯阿修羅王而為上首，善能修習離諸我慢，受持大乘尊重三寶；各與若干百千眷屬俱。

復有五億迦樓羅王：寶髻迦樓羅王、金剛凈光迦樓羅王、速疾如風迦樓羅王、虛空凈慧迦樓羅王、妙身廣大迦樓羅王、心不退轉迦樓羅王、廣目清凈迦樓羅王、大腹飽滿迦樓羅王、有大威德迦樓羅王、智慧光明迦樓羅王

現代漢語譯本：像這樣的藥叉神，以僧慎爾邪藥叉神為首，都具備難以思議的智慧之光，難以思議的智慧火炬，難以思議的智慧行為，難以思議的智慧聚集，他們為眾生制伏惡鬼，使眾生得到安樂，能夠增長福德和智慧，守護大乘佛法使其不中斷；他們各自帶領著若干百千的眷屬。 又有八萬九千位乾闥婆王：頂上寶冠乾闥婆王、普放光明乾闥婆王、金剛寶幢乾闥婆王、妙音清凈乾闥婆王、遍至眾會乾闥婆王、普現諸方乾闥婆王、愛樂大乘乾闥婆王、轉不退輪乾闥婆王。像這樣的乾闥婆王，以諸根清凈乾闥婆王為首，他們都對大乘佛法深生愛敬，利益眾生，恒常不懈怠；他們各自帶領著若干百千的眷屬。 又有千億位阿修羅王：羅睺羅阿修羅王、毗摩質多羅阿修羅王、出現威德阿修羅王、大堅固力阿修羅王、美妙音聲阿修羅王、光明遍照阿修羅王、鬥戰恒勝阿修羅王、善巧幻化阿修羅王。像這樣的阿修羅王，以廣大妙辯阿修羅王為首，他們善於修習，遠離各種我慢，受持大乘佛法，尊重佛法僧三寶；他們各自帶領著若干百千的眷屬。 又有五億位迦樓羅王：寶髻迦樓羅王、金剛凈光迦樓羅王、速疾如風迦樓羅王、虛空凈慧迦樓羅王、妙身廣大迦樓羅王、心不退轉迦樓羅王、廣目清凈迦樓羅王、大腹飽滿迦樓羅王、有大威德迦樓羅王、智慧光明迦樓羅王。

English version: Such Yaksha deities, with Samjnaya Yaksha as their leader, all possess inconceivable wisdom light, inconceivable wisdom torches, inconceivable wisdom conduct, and inconceivable wisdom gatherings. They subdue evil spirits for sentient beings, bringing them peace and happiness, enabling them to increase their merit and wisdom, and protect the Mahayana teachings so that they do not cease. Each of them is accompanied by several hundred thousand attendants. There were also eighty-nine thousand Gandharva kings: Crowned Gandharva King, Universally Shining Gandharva King, Vajra Banner Gandharva King, Pure Wonderful Sound Gandharva King, Universally Present Gandharva King, Universally Manifesting Gandharva King, Mahayana Loving Gandharva King, and Non-Retreating Wheel Turning Gandharva King. Such Gandharva kings, with Pure Senses Gandharva King as their leader, all deeply love and respect the Mahayana teachings, benefiting sentient beings without ever being weary. Each of them is accompanied by several hundred thousand attendants. There were also a trillion Asura kings: Rahula Asura King, Vimalacitra Asura King, Manifesting Majestic Power Asura King, Great Firm Strength Asura King, Wonderful Sound Asura King, Universally Shining Light Asura King, Constantly Victorious in Battle Asura King, and Skillful Transformation Asura King. Such Asura kings, with Vast Wonderful Eloquence Asura King as their leader, are skilled in cultivation, free from all arrogance, uphold the Mahayana teachings, and respect the Three Jewels. Each of them is accompanied by several hundred thousand attendants. There were also five hundred million Garuda kings: Jeweled Crest Garuda King, Vajra Pure Light Garuda King, Swift as Wind Garuda King, Empty Space Pure Wisdom Garuda King, Wonderful Body Vast Garuda King, Non-Retreating Mind Garuda King, Wide Eyes Pure Garuda King, Large Belly Full Garuda King, Great Majestic Power Garuda King, and Wisdom Light Garuda King.

。如是等迦樓羅王，如意寶光迦樓羅王而為上首，悉皆成就不起法忍，善權饒益一切眾生；各與若干百千眷屬俱。

復有九億緊那羅王：動地緊那羅王、妙寶華幢緊那羅王、寶樹光明緊那羅王、善法光明緊那羅王、最勝莊嚴緊那羅王、大法光明緊那羅王、受持妙法緊那羅王、妙寶嚴飾緊那羅王、成就妙觀緊那羅王。如是等緊那羅王，悅意樂聲緊那羅王而為上首，皆悉具于清凈妙慧，身心快樂自在遊戲；各與若干百千眷屬俱。

復有九萬八千摩睺羅伽王：妙髻摩睺羅伽王、具大威德摩睺羅伽王、莊嚴寶髻摩睺羅伽王、凈眼微妙摩睺羅伽王、光明寶幢摩睺羅伽王、師子胸臆摩睺羅伽王、如山不動摩睺羅伽王、可愛光明摩睺羅伽王。如是等摩睺羅伽王，遊戲神通摩睺羅伽王而為上首，已能修習善巧方便，令諸眾生永離愛纏；各與若干百千眷屬俱

現代漢語譯本：像這樣的迦樓羅王，以如意寶光迦樓羅王為首，都成就了不起法忍，善巧方便地饒益一切眾生；他們各自帶領著若干百千的眷屬。 又有九億緊那羅王：動地緊那羅王、妙寶華幢緊那羅王、寶樹光明緊那羅王、善法光明緊那羅王、最勝莊嚴緊那羅王、大法光明緊那羅王、受持妙法緊那羅王、妙寶嚴飾緊那羅王、成就妙觀緊那羅王。像這樣的緊那羅王，以悅意樂聲緊那羅王為首，都具備清凈的妙慧，身心快樂，自在遊戲；他們各自帶領著若干百千的眷屬。 又有九萬八千摩睺羅伽王：妙髻摩睺羅伽王、具大威德摩睺羅伽王、莊嚴寶髻摩睺羅伽王、凈眼微妙摩睺羅伽王、光明寶幢摩睺羅伽王、師子胸臆摩睺羅伽王、如山不動摩睺羅伽王、可愛光明摩睺羅伽王。像這樣的摩睺羅伽王，以遊戲神通摩睺羅伽王為首，已經能夠修習善巧方便，使一切眾生永遠脫離愛慾的纏縛；他們各自帶領著若干百千的眷屬。

English version: Garuda kings such as these, with the Wish-Fulfilling Jewel Light Garuda King as their leader, all attained the Dharma-patience of non-arising, skillfully benefiting all living beings; each with several hundred thousand attendants. There were also nine hundred million Kinnara kings: the Earth-Shaking Kinnara King, the Wonderful Jewel Banner Kinnara King, the Jewel Tree Light Kinnara King, the Good Dharma Light Kinnara King, the Most Excellent Adornment Kinnara King, the Great Dharma Light Kinnara King, the Upholding Wonderful Dharma Kinnara King, the Wonderful Jewel Adorned Kinnara King, and the Accomplished Wonderful Contemplation Kinnara King. Kinnara kings such as these, with the Delightful Sound Kinnara King as their leader, all possessed pure and wonderful wisdom, with joyful bodies and minds, freely playing; each with several hundred thousand attendants. There were also ninety-eight thousand Mahoraga kings: the Wonderful Topknot Mahoraga King, the Great Majestic Virtue Mahoraga King, the Adorned Jewel Topknot Mahoraga King, the Pure Eye Subtle Mahoraga King, the Light Jewel Banner Mahoraga King, the Lion Chest Mahoraga King, the Mountain-like Immovable Mahoraga King, and the Lovely Light Mahoraga King. Mahoraga kings such as these, with the Playful Supernatural Power Mahoraga King as their leader, had already cultivated skillful means, enabling all living beings to forever escape the entanglements of desire; each with several hundred thousand attendants.

。

復有他方萬億國土轉輪聖王：金輪轉輪聖王、銀輪轉輪聖王、銅輪轉輪聖王、鐵輪轉輪聖王，及與七寶千子眷屬，莊嚴無量象馬車乘，無數寶幢懸大寶幡，華鬘寶蓋繒彩白拂，種種珍奇妙寶瓔珞，涂香末香，和合萬種微妙殊香，各執無價眾寶香爐，燒大寶香供養世尊，以妙言詞稱讚如來甚深智海，而白佛言：「世尊！我今不求三界有漏人天果報，唯求出世阿耨多羅三藐三菩提。所以者何？三界之中人天福樂，雖處尊位，先世福盡還生惡趣受無量苦。誰有智者樂世間樂？」作是語已一心合掌，各與若干百千眷屬俱。

復有十六諸大國王：迦毗羅國凈飯大王、摩伽陀國頻婆娑羅王、波羅㮈國迦斯大王、有于陀國於闡大王、娑羅國主迦毗那王。如是等十六大王及諸小王，舍衛國主波斯匿王，名曰月光而為上首，悉皆具足福智神通，有大威德如轉輪王，一切怨敵自然降伏，人民熾盛國土豐樂，無量佛所種諸善根，常為諸佛之所護念

現代漢語譯本：

又有其他方無數國土的轉輪聖王：金輪轉輪聖王、銀輪轉輪聖王、銅輪轉輪聖王、鐵輪轉輪聖王，以及他們的七寶和千子眷屬，用無量的象、馬、車乘來莊嚴，無數的寶幢懸掛著巨大的寶幡，用花鬘、寶蓋、絲綢綵帶和白拂裝飾，還有各種珍奇的妙寶瓔珞，涂香、末香，混合著萬種微妙的殊勝香氣，各自拿著無價的眾寶香爐，焚燒大寶香供養世尊，用美妙的言辭稱讚如來深邃的智慧海洋，然後對佛說：『世尊！我們現在不求三界中有漏的人天果報，只求出世的阿耨多羅三藐三菩提。為什麼呢？因為三界中的人天福樂，即使身處尊貴的位置，一旦前世的福報耗盡，仍然會墮入惡道遭受無量的痛苦。哪個有智慧的人會貪戀世間的快樂呢？』說完這些話，他們一心合掌，各自帶領著若干百千的眷屬一同前來。 又有十六位大國王：迦毗羅國的凈飯大王、摩伽陀國的頻婆娑羅王、波羅㮈國的迦斯大王、有于陀國的于闡大王、娑羅國的主迦毗那王。像這樣的十六位大王以及其他小王，舍衛國的國王波斯匿王，名為月光，作為他們的首領，都具備了福德、智慧和神通，擁有像轉輪王一樣的大威德，一切怨敵自然降伏，人民興盛，國土富饒，在無量佛所種下了各種善根，常常受到諸佛的護念。

English version:

Furthermore, there were countless wheel-turning sage kings from other lands: the golden-wheeled sage king, the silver-wheeled sage king, the bronze-wheeled sage king, and the iron-wheeled sage king, along with their retinues of seven treasures and a thousand sons. They adorned themselves with immeasurable elephants, horses, and chariots; countless jeweled banners hung with great precious flags; flower garlands, jeweled canopies, silk ribbons, and white whisks; various rare and wonderful jeweled necklaces; fragrant ointments and powders, blended with ten thousand kinds of subtle and exquisite fragrances. Each held priceless jeweled incense burners, burning great precious incense to make offerings to the World-Honored One. With beautiful words, they praised the Tathagata's profound ocean of wisdom and said to the Buddha, 'World-Honored One! We now do not seek the conditioned rewards of humans and gods within the three realms, but only seek the unsurpassed, complete, and perfect enlightenment that transcends the world. Why is that? Because the happiness of humans and gods within the three realms, even if one is in a position of honor, once the merit from past lives is exhausted, one will still fall into evil realms and suffer immeasurable pain. Who with wisdom would delight in worldly pleasures?' Having spoken these words, they joined their palms together with one mind, each accompanied by several hundred thousand attendants. There were also sixteen great kings: King Suddhodana of Kapilavastu, King Bimbisara of Magadha, King Kasi of Varanasi, King Udayana of Udaya, and King Kapina of Salara. These sixteen great kings, along with other minor kings, with King Prasenajit of Sravasti, named Moonlight, as their leader, all possessed complete merit, wisdom, and supernatural powers. They had great power and virtue like wheel-turning kings, and all enemies were naturally subdued. Their people were prosperous, their lands were rich, they had planted various good roots in the presence of countless Buddhas, and they were constantly protected by all Buddhas.

。莊嚴劫中千佛出現，如是諸王常為施主；賢劫之中千佛出現，如是諸王亦為施主；于當來世星宿劫中，千佛出現當爲施主；乃至未來一切諸佛出現世間，如是諸王以本願力，常行檀施饒益有情，隨宜善入諸方便門，雖作國王不貪世樂，厭離生死修解脫因，勤求佛道愛樂大乘，化利群生不著諸相，紹三寶種使不斷絕。為聽法故供養如來，廣修珍膳嚴持香華，來至佛所，各與一萬二萬乃至千萬諸眷屬俱。

復有十六大國王夫人：韋提希夫人、妙勝鬘夫人、甚可愛樂夫人、三界無比夫人、福報光明夫人、如意寶光夫人、末利夫人、妙德夫人。如是等夫人，殊勝妙顏夫人而為上首，已能善入無量正定，為度眾生示現女身，以三解脫修習其心，有大智慧福德圓滿，無緣大慈無礙大悲，憐愍眾生猶如赤子，以本願力得值世尊。為欲聽法來詣佛所，瞻仰尊顏目不暫舍，以無量種人中上供，奉獻世尊，及以無數妙寶瓔珞，供養如來，各與若干百千眷屬俱。

復有百千無央數人，比丘、比丘尼，優婆塞、優婆夷，諸婆羅門、剎帝利、薜舍、戌達羅，及諸國界長者居士，一切人民。是諸大眾，發清凈信起殷重心，宿種善根，生值佛法，為求出世起難遭想，來詣佛所一心合掌，各與若干百千眷屬俱

現代漢語譯本：在莊嚴劫中，有千佛出現，這些國王常常是佈施者；在賢劫中，有千佛出現，這些國王也都是佈施者；在未來的星宿劫中，當有千佛出現時，他們也將是佈施者；乃至未來一切諸佛出現在世間，這些國王都以他們本來的願力，常常行佈施，饒益有情眾生，隨順時機善巧地進入各種方便法門，雖然身為國王卻不貪戀世俗的享樂，厭惡生死輪迴，修習解脫的因，勤奮地追求佛道，喜愛大乘佛法，教化利益眾生而不執著于各種表象，繼承三寶的種子使之不中斷。爲了聽聞佛法，他們供養如來，廣泛地準備珍貴的膳食，莊嚴地拿著香和花，來到佛的處所，各自帶領一萬、兩萬乃至千萬的眷屬一同前來。 又有十六位大國王的夫人：韋提希夫人、妙勝鬘夫人、甚可愛樂夫人、三界無比夫人、福報光明夫人、如意寶光夫人、末利夫人、妙德夫人。像這些夫人，以殊勝妙顏夫人為首，她們已經能夠很好地進入無量的正定，爲了度化眾生而示現女身，以三解脫來修習她們的心，具有大智慧和圓滿的福德，以無緣大慈和無礙大悲，憐憫眾生如同自己的孩子，以本來的願力得以值遇世尊。爲了聽聞佛法來到佛的處所，瞻仰佛的尊容，眼睛片刻也不離開，用無數種人間最上等的供品，奉獻給世尊，以及用無數的妙寶瓔珞供養如來，各自帶領若干百千的眷屬一同前來。 又有成百上千、無量無數的人，包括比丘、比丘尼、優婆塞、優婆夷，以及婆羅門、剎帝利、吠舍、首陀羅，還有各個國界的長老、居士，以及所有的人民。這些大眾，發起清凈的信心，生起殷切的敬重心，宿世種下善根，今生值遇佛法，爲了追求出世的解脫而生起難得遭遇的想法，來到佛的處所，一心合掌，各自帶領若干百千的眷屬一同前來。

English version: During the Majestic Kalpa, a thousand Buddhas appeared, and such kings were always the benefactors; during the Auspicious Kalpa, a thousand Buddhas appeared, and such kings were also the benefactors; in the future Star Kalpa, when a thousand Buddhas appear, they will be the benefactors; and even in the future, when all Buddhas appear in the world, such kings, by their original vows, will always practice giving, benefiting sentient beings, skillfully entering various expedient means according to circumstances, although they are kings, they do not crave worldly pleasures, they are weary of the cycle of birth and death, cultivate the causes of liberation, diligently seek the path of Buddhahood, love the Mahayana teachings, transform and benefit living beings without attachment to any forms, and continue the lineage of the Three Jewels so that it will not be cut off. For the sake of hearing the Dharma, they make offerings to the Tathagata, extensively prepare precious meals, and solemnly hold incense and flowers, coming to the Buddha's place, each with ten thousand, twenty thousand, or even millions of their retinues. There were also sixteen great kings' consorts: Lady Vaidehi, Lady Myo-Sheng-Man, Lady Very-Lovely, Lady Unparalleled-in-Three-Realms, Lady Fortune-Light, Lady Wish-Fulfilling-Jewel-Light, Lady Mallika, and Lady Wonderful-Virtue. These ladies, with Lady Extraordinary-Beautiful-Face as their leader, have already skillfully entered immeasurable samadhi, manifesting female bodies to liberate sentient beings, cultivating their minds with the three liberations, possessing great wisdom and perfect merit, with boundless great compassion and unobstructed great pity, they cherish sentient beings like their own children, and by their original vows, they have encountered the World Honored One. To hear the Dharma, they come to the Buddha's place, gazing upon the Buddha's noble countenance without a moment's distraction, offering countless supreme human offerings to the World Honored One, and offering countless exquisite jeweled ornaments to the Tathagata, each with several hundred or thousand retinues. There were also hundreds of thousands of countless people, including monks, nuns, laymen, laywomen, Brahmins, Kshatriyas, Vaishyas, Shudras, as well as elders and householders from various realms, and all the people. These great assemblies, with pure faith and earnest respect, having planted good roots in past lives, now encounter the Buddha's teachings, seeking liberation from the world, they cherish the thought of a rare encounter, coming to the Buddha's place with palms joined in reverence, each with several hundred or thousand retinues.

復有無數諸外道：眾苦行外道、多聞外道、世智外道、樂遠離外道、路伽邪陀外道，路伽邪治迦你外道而為上首，成就五通飛行自在，發希有心，為聽法故來詣佛所，各與若干百千眷屬俱。

復有無量無數非人餓鬼，所謂：無財鬼、食人吐鬼、惱眾生鬼、食洟唾鬼、食不飽鬼、毗舍阇鬼、臭極臭鬼、食糞穢鬼、食人胎鬼、食生子鬼、食不凈鬼、生吉祥鬼。如是諸鬼，毗盧陀伽大鬼神王而為上首，舍離毒心歸佛法僧，悉皆衛護如來正法，為聽法故來詣佛所，五體投地渴仰世尊，各與若干百千眷屬俱。

復有無量無數禽獸諸王：命命鳥王、鸚鵡鳥王，及師子王、象王、鹿王。如是一切諸禽獸王，金色師子王而為上首，悉皆歸命如來大師，為欲聽法來詣佛所，各隨願力供養世尊，而白佛言：「惟愿如來！哀受我等微少供養，永離三塗惡業種子，得受人天福樂果報，開闡大乘甘露法門，速斷愚癡當得解脫。」時諸鳥王作是語已，一心合掌瞻仰如來，各與若干百千眷屬俱

又有無數的外道：苦行外道、博學外道、世俗智慧外道、喜好隱居的外道、順世論外道，以及以路伽邪治迦你外道為首的，他們成就了五神通，能夠飛行自在，生起了稀有的求法之心，爲了聽法來到佛陀所在之處，各自帶領著成百上千的眷屬。 又有無量無數的非人餓鬼，例如：無財鬼、食人吐鬼、惱害眾生的鬼、食人唾液的鬼、吃不飽的鬼、毗舍阇鬼、極臭的鬼、食糞便的鬼、食人胎的鬼、食新生兒的鬼、食不凈物的鬼、帶來吉祥的鬼。這些鬼類，以毗盧陀伽大鬼神王為首，捨棄了毒害之心，歸依佛法僧，都護衛如來的正法，爲了聽法來到佛陀所在之處，五體投地，渴望見到世尊，各自帶領著成百上千的眷屬。 又有無量無數的禽獸之王：命命鳥王、鸚鵡鳥王，以及獅子王、象王、鹿王。所有這些禽獸之王，以金色獅子王為首，都歸順於如來大師，爲了聽法來到佛陀所在之處，各自隨自己的願力供養世尊，並對佛說：『唯愿如來！慈悲接受我們微薄的供養，永遠脫離三惡道的惡業種子，得到人天福樂的果報，開示闡揚大乘甘露法門，迅速斷除愚癡，獲得解脫。』當時，這些鳥王說完這些話后，一心合掌瞻仰如來，各自帶領著成百上千的眷屬。

Moreover, there were countless non-Buddhist ascetics: ascetics practicing austerities, ascetics of great learning, ascetics of worldly wisdom, ascetics who delight in seclusion, the Lokayata ascetics, and those headed by the Lokayata-jika ascetics. They had attained the five supernatural powers, could fly freely, and with a rare aspiration to hear the Dharma, they came to the Buddha's place, each with several hundred or thousand followers. Moreover, there were immeasurable and countless non-human hungry ghosts, such as: ghosts without wealth, ghosts that eat human vomit, ghosts that torment sentient beings, ghosts that eat human saliva, ghosts that are never satisfied, Pisaca ghosts, extremely foul-smelling ghosts, ghosts that eat excrement, ghosts that eat human fetuses, ghosts that eat newborns, ghosts that eat impure things, and ghosts that bring good fortune. These ghosts, headed by the great ghost king Virudhaka, abandoned their poisonous hearts and took refuge in the Buddha, Dharma, and Sangha. They all protected the Tathagata's true Dharma, and came to the Buddha's place to hear the Dharma, prostrating themselves with their five limbs on the ground, yearning to see the World Honored One, each with several hundred or thousand followers. Moreover, there were immeasurable and countless kings of birds and beasts: the king of the Kalavinka birds, the king of the parrots, as well as the lion king, the elephant king, and the deer king. All these kings of birds and beasts, headed by the golden lion king, all took refuge in the Tathagata, the great teacher. They came to the Buddha's place to hear the Dharma, each offering to the World Honored One according to their own vows, and said to the Buddha: 'We beseech the Tathagata! Kindly accept our meager offerings, may we forever be free from the seeds of evil karma of the three evil paths, and receive the blissful rewards of humans and gods. May you open and expound the great vehicle's nectar-like Dharma, quickly cut off ignorance, and attain liberation.' At that time, after these bird kings had spoken these words, they single-mindedly joined their palms and gazed upon the Tathagata, each with several hundred or thousand followers.

復有百千琰魔羅王，與無央數諸大羅剎，種種形類及諸惡王，幽冥官屬，校計罪福獄吏刑司，承佛威力舍離噁心，與琰魔羅王同來聽法，而白佛言：「一切眾生以愚癡故，貪五欲樂造五逆罪，入諸地獄輪轉無窮，自業所因受大苦惱，如世蠶繭自為縈纏。唯愿如來！雨大法雨滅地獄火施清涼風，開解脫門閉三惡趣。」時琰魔羅王，作是語已，種種珍寶供養如來，一心恭敬繞百千匝，與若干百千眷屬俱，各禮佛足退坐一面。

爾時，世尊坐寶蓮華師子座上，其師子座色紺琉璃，種種珍奇間錯嚴飾，頗梨寶珠以為其莖，紫磨黃金作蓮華葉，其蓮華臺以摩尼寶而為華須，八萬四千閻浮檀金大寶蓮華而為眷屬，為諸大眾前後圍繞，供養恭敬尊重讚歎。時，薄伽梵于師子座結跏趺坐，威儀殊特，猶如四寶蘇迷盧山處於大海自然迥出，如百千日照曜虛空，放無量光破諸昏暗，亦如俱胝圓滿月輪獨處眾星，放清涼光明朗世界。是時如來入有頂天極善三昧，名心瓔珞寶莊嚴王，住此定已，身心不動。時，無色界一切天子，雨無量種微妙華香，于虛空中如雲而下。色界諸天十八梵王，雨眾雜色無數天華百千萬種，梵天妙香遍滿虛空如雲而下

又有成百上千的琰魔羅王，以及無數的大羅剎，各種各樣的形體和惡王，陰間的官吏，計算罪福的獄吏和刑罰官，他們承蒙佛的威德，捨棄了惡念，和琰魔羅王一同前來聽法，並對佛說：『一切眾生因為愚癡的緣故，貪戀五欲的快樂而造下五逆的罪行，墮入各種地獄，無休止地輪轉，因為自己的業力而遭受巨大的痛苦，就像世間的蠶繭一樣自己把自己纏繞起來。唯愿如來！降下大法雨，熄滅地獄的火焰，施予清涼的風，開啟解脫之門，關閉三惡趣。』當時，琰魔羅王說完這些話后，用各種珍寶供養如來，一心恭敬地繞佛百千圈，和成千上萬的眷屬一起，各自禮拜佛足，退到一旁坐下。 這時，世尊坐在寶蓮花獅子座上，那獅子座的顏色是深藍色的琉璃，用各種珍奇的寶物交錯裝飾，用水晶寶珠作為花莖，用紫磨黃金做成蓮花葉，那蓮花臺用摩尼寶作為花須，八萬四千個閻浮檀金的大寶蓮花作為眷屬，被大眾前後圍繞，供養、恭敬、尊重和讚歎。當時，薄伽梵在獅子座上結跏趺坐，威儀特別殊勝，就像四寶須彌山矗立在大海中自然顯現出來，像成百上千的太陽照耀虛空，放出無量的光芒，破除一切昏暗，也像無數圓滿的月輪獨自在眾星中，放出清涼的光明照亮世界。這時，如來進入有頂天極善三昧，名為心瓔珞寶莊嚴王，安住於此禪定后，身心不動。這時，無量的一切天子，在虛空中像云一樣降下無量種微妙的花香。諸天十八梵王，降下各種雜色無數的天花，成百上千種，梵天的美妙香氣瀰漫虛空，像云一樣降落下來。

Moreover, there were hundreds of thousands of Yama Kings, along with countless great Rakshasas, various kinds of forms and evil kings, officials of the underworld, jailers and executioners who calculate merits and demerits. They, by the power of the Buddha, abandoned their evil intentions and came with Yama King to listen to the Dharma. They said to the Buddha, 'All sentient beings, due to their ignorance, crave the pleasures of the five desires and commit the five heinous crimes, falling into various hells, endlessly transmigrating. Because of their own karma, they suffer great torment, like silkworms in the world, entangling themselves. We beseech the Tathagata! To rain down the great Dharma rain, extinguish the fires of hell, bestow cooling winds, open the gate of liberation, and close the three evil paths.' At that time, Yama King, having spoken these words, offered various treasures to the Tathagata, respectfully circumambulated the Buddha hundreds of thousands of times, and with thousands of attendants, each bowed at the Buddha's feet and retreated to sit on one side. At that time, the World Honored One sat upon a jeweled lotus lion throne. The lion throne was the color of dark blue lapis lazuli, adorned with various rare and precious jewels. Crystal gems formed the stems, and purple gold formed the lotus leaves. The lotus platform was made of mani jewels for the stamens, and eighty-four thousand jambudvipa gold great jeweled lotuses served as attendants. The assembly surrounded the Buddha, offering, respecting, honoring, and praising him. At that time, the Bhagavan sat in the lotus posture on the lion throne, his demeanor exceptionally majestic, like Mount Sumeru of four treasures naturally emerging from the great ocean, like hundreds of thousands of suns illuminating the void, emitting immeasurable light, dispelling all darkness, and like countless full moons alone among the stars, emitting cool light illuminating the world. At that time, the Tathagata entered the highest heaven's supreme samadhi, named 'Heart Garland Jewel Adornment King,' and having settled in this samadhi, his body and mind were still. At that time, immeasurable heavenly beings rained down countless kinds of subtle flowers and fragrances in the void, like clouds descending. The eighteen Brahma Kings of the heavens rained down countless kinds of multi-colored heavenly flowers, hundreds of thousands of varieties, and the wonderful fragrance of Brahma filled the void, descending like clouds.

。六慾諸天及天子眾，以天福力雨種種華，優缽羅華、波頭摩華、拘物頭華、芬陀利華、瞻卜迦華、阿提目多華、波利尸迦華、蘇摩那華、曼陀羅華、摩訶曼陀羅華、曼殊沙華、摩訶曼殊沙華，于虛空中繽紛亂墜，而供養佛及眾法寶。又雨天上無價寶香，其香如雲作百寶色，以天神力香氣遍滿此諸世界，供養大會。

爾時，世尊從三昧起，即于本座，復入師子奮迅三昧，現大神通，令此三千大千世界六種震動，謂動、極動、遍極動，涌、極涌、遍極涌，振、極振、遍極振，擊、極擊、遍極擊，吼、極吼、遍極吼，爆、極爆、遍極爆。又此世界，東涌西沒，西涌東沒，南涌北沒，北涌南沒，中涌邊沒，邊涌中沒，其地嚴凈悉皆柔軟，滋長卉木，利益群生，令三千界無有地獄、餓鬼、畜生，及余無暇惡趣眾生皆得離苦，舍此身已，生於人道及六慾天，皆識宿命歡喜踴躍，同詣佛所，以殷重心頂禮佛足，持諸珍寶無數瓔珞，悟三輪空以報佛恩。

爾時，如來於胸臆間及諸毛孔放大光明，名諸菩薩遊戲神通使不退轉阿耨多羅三藐三菩提

現代漢語譯本：六慾天的諸位天神以及天子們，憑藉他們的天福神力，降下種種鮮花，如優缽羅花、波頭摩花、拘物頭花、芬陀利花、瞻卜迦花、阿提目多花、波利尸迦花、蘇摩那花、曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花，在虛空中紛紛揚揚地墜落，用來供養佛陀和眾多的佛法寶藏。又降下天上無價的寶香，那香氣如雲一般呈現出各種色彩，憑藉天神的力量，香氣瀰漫整個世界，供養這次盛大的法會。 那時，世尊從禪定中起身，就在原來的座位上，再次進入師子奮迅三昧，展現大神通，使得這三千大千世界發生六種震動，即動、極動、遍極動，涌、極涌、遍極涌，振、極振、遍極振，擊、極擊、遍極擊，吼、極吼、遍極吼，爆、極爆、遍極爆。而且這個世界，東邊涌起西邊沉沒，西邊涌起東邊沉沒，南邊涌起北邊沉沒，北邊涌起南邊沉沒，中間涌起邊緣沉沒，邊緣涌起中間沉沒，地面變得莊嚴清凈，全部柔軟，生長出花草樹木，利益眾生，使得三千世界沒有地獄、餓鬼、畜生，以及其他沒有空閑的惡道眾生都得以脫離苦難，捨棄此身之後，轉生到人道和六慾天，都能回憶起前世的經歷，歡喜雀躍，一同來到佛陀所在之處，以虔誠的心頂禮佛足，拿著無數的珍寶瓔珞，領悟三輪體空的道理，以此來報答佛恩。 那時，如來從胸口以及各個毛孔放出光明，這光明名為諸菩薩遊戲神通，使他們不退轉于無上正等正覺。

English version: The gods of the Six Desire Heavens and the heavenly princes, by the power of their heavenly blessings, rained down various kinds of flowers, such as utpala flowers, padma flowers, kumuda flowers, pundarika flowers, champaka flowers, atimukta flowers, parijataka flowers, sumana flowers, mandara flowers, mahamandara flowers, manjushaka flowers, and mahamanjushaka flowers, which fell in a colorful array in the void, to make offerings to the Buddha and the many Dharma treasures. They also rained down priceless heavenly incense, the fragrance of which was like clouds of a hundred colors, and by the power of the gods, the fragrance filled all these worlds, making offerings to the great assembly. At that time, the World Honored One arose from samadhi, and in his original seat, entered the Lion's Swift Advancement Samadhi again, manifesting great supernatural powers, causing this three thousand great thousand world to shake in six ways, namely, shaking, extreme shaking, universal extreme shaking; surging, extreme surging, universal extreme surging; vibrating, extreme vibrating, universal extreme vibrating; striking, extreme striking, universal extreme striking; roaring, extreme roaring, universal extreme roaring; and exploding, extreme exploding, universal extreme exploding. Moreover, in this world, the east rose and the west sank, the west rose and the east sank, the south rose and the north sank, the north rose and the south sank, the center rose and the edges sank, and the edges rose and the center sank. The ground became solemn and pure, all soft, and grew plants and trees, benefiting all living beings, so that the three thousand worlds had no hells, hungry ghosts, or animals, and other beings in evil realms without leisure were all freed from suffering. After abandoning this body, they were reborn in the human realm and the Six Desire Heavens, all able to remember their past lives, rejoicing and leaping for joy, and together they went to where the Buddha was, with sincere hearts prostrating at the Buddha's feet, holding countless precious jewels and necklaces, understanding the emptiness of the three wheels, to repay the Buddha's kindness. At that time, the Tathagata emitted light from his chest and all his pores, this light was named the Bodhisattvas' Playful Supernatural Powers, causing them not to regress from Anuttara-samyak-sambodhi.

。其光明色如閻浮檀金，此金色光普照三千大千世界及余他界，乃至百億妙高山王，一切雪山、香山、黑山、金山、寶山，及彌樓山、大彌樓山、目真鄰陀山、摩訶目真鄰陀山、小鐵圍山、大鐵圍山，江河大海流泉浴池，及以百億四大洲界，日月星辰，天宮龍宮諸尊神宮，並諸國邑王宮聚落，琰魔羅界，所有一切八寒八熱諸地獄中罪業眾生受苦之相，乃至十方畜生、餓鬼受苦之相，一切世間五趣眾生受苦樂相，如是皆現於此金色大光明中。又此光中，影現菩薩修行佛道種種相貌，釋迦菩薩于往昔時作光明王，最初發于阿耨多羅三藐三菩提心，乃至菩提樹下得成佛道，娑羅林中入于涅槃。于其中間三僧企邪百萬劫中，所有一切慈悲喜捨，八萬四千波羅蜜門，乃於過去作金輪王王四天下，盡大海際，人民熾盛，國土豐樂，正法化世經無量劫，一切珍寶充滿國界。時，彼輪王觀諸世間皆悉無常，厭五欲樂，舍輪王位出家學道。或於大國為王愛子，棄捨身命投于餓虎；或作尸毗王割身救鴿；或救孕鹿舍鹿王身；或於雪山為求半偈而舍全身；或現受生於凈飯王家，棄捨後宮六萬婇女，及舍種種上妙伎樂，逾城出家，六年苦行，日食麻麥降諸外道，坐菩提樹下破魔軍已，得阿耨多羅三藐三菩提

現代漢語譯本：它的光芒顏色如同閻浮檀金，這種金色的光芒普照三千大千世界以及其他世界，乃至百億妙高山王，一切雪山、香山、黑山、金山、寶山，以及彌樓山、大彌樓山、目真鄰陀山、摩訶目真鄰陀山、小鐵圍山、大鐵圍山，江河大海、流泉浴池，以及百億四大洲的邊界，日月星辰，天宮、龍宮等諸神宮殿，還有各國的都城、王宮、村落，閻魔羅界，所有一切八寒八熱地獄中罪業眾生受苦的情形，乃至十方畜生、餓鬼受苦的情形，一切世間五道眾生受苦受樂的情形，都顯現在這金色的巨大光明之中。而且在這光芒中，還映現出菩薩修行佛道的各種景象，釋迦菩薩在過去世作為光明王時，最初發起了無上正等正覺之心，直到菩提樹下成就佛道，在娑羅樹林中進入涅槃。在這中間的三僧祇耶百萬劫中，所有一切慈悲喜捨，八萬四千波羅蜜門，以及在過去世作為金輪王統治四天下，直至大海的邊緣，人民興盛，國土富饒，以正法教化世間經歷了無量劫，一切珍寶充滿國境。當時，那位輪王觀察到世間一切都是無常的，厭倦了五欲之樂，捨棄了輪王之位出家學道。或者在大國作為國王的愛子，捨棄生命投身於飢餓的老虎；或者作為尸毗王割下自己的肉來救鴿子；或者爲了救懷孕的鹿而捨棄鹿王之身；或者在雪山爲了求得半句偈語而捨棄全身；或者示現受生於凈飯王家，捨棄後宮六萬美女，以及各種美妙的音樂，翻越城墻出家，苦行六年，每日只吃麻麥，降伏了各種外道，坐在菩提樹下，擊敗了魔軍，最終證得了無上正等正覺。 現代漢語譯本：其光明的顏色如同閻浮檀金，此金色光芒普照三千大千世界以及其他世界，乃至百億妙高山王，一切雪山、香山、黑山、金山、寶山，以及彌樓山、大彌樓山、目真鄰陀山、摩訶目真鄰陀山、小鐵圍山、大鐵圍山，江河大海、流泉浴池，以及百億四大洲的邊界，日月星辰，天宮、龍宮等諸神宮殿，以及各國的都城、王宮、村落，閻魔羅界，所有一切八寒八熱地獄中罪業眾生受苦的景象，乃至十方畜生、餓鬼受苦的景象，一切世間五道眾生受苦受樂的景象，都顯現在這金色的巨大光明之中。此外，這光芒中還映現出菩薩修行佛道的各種形態，釋迦菩薩在過去世作為光明王時，最初發起了無上正等正覺之心，直到菩提樹下成就佛道，在娑羅樹林中進入涅槃。在這中間的三僧祇耶百萬劫中，所有一切慈悲喜捨，八萬四千波羅蜜門，以及在過去世作為金輪王統治四天下，直至大海的邊緣，人民興盛，國土富饒，以正法教化世間經歷了無量劫，一切珍寶充滿國境。當時，那位輪王觀察到世間一切都是無常的，厭倦了五欲之樂，捨棄了輪王之位出家學道。或者在大國作為國王的愛子，捨棄生命投身於飢餓的老虎；或者作為尸毗王割下自己的肉來救鴿子；或者爲了救懷孕的鹿而捨棄鹿王之身；或者在雪山爲了求得半句偈語而捨棄全身；或者示現受生於凈飯王家，捨棄後宮六萬美女，以及各種美妙的音樂，翻越城墻出家，苦行六年，每日只吃麻麥，降伏了各種外道，坐在菩提樹下，擊敗了魔軍，最終證得了無上正等正覺。

English version: Its light is the color of Jambudvipa gold, and this golden light illuminates the three thousand great thousand worlds and other realms, even to hundreds of millions of Mount Sumerus, all snow mountains, fragrant mountains, black mountains, gold mountains, treasure mountains, as well as Mount Meru, Great Mount Meru, Mount Mucilinda, Great Mount Mucilinda, Small Iron Ring Mountains, Great Iron Ring Mountains, rivers, oceans, flowing springs, bathing pools, and the boundaries of hundreds of millions of the four great continents, the sun, moon, stars, heavenly palaces, dragon palaces, and the palaces of all deities, as well as the capitals, royal palaces, and villages of all countries, the realm of Yama, all the suffering of sentient beings in the eight cold and eight hot hells, even the suffering of animals and hungry ghosts in the ten directions, and the suffering and joy of all sentient beings in the five realms of the world, all appear in this great golden light. Moreover, in this light, there also appear the various aspects of Bodhisattvas practicing the Buddha's path. When Shakyamuni Bodhisattva was the Light King in the past, he first generated the mind of Anuttara-samyak-sambodhi, until he attained Buddhahood under the Bodhi tree and entered Nirvana in the Sala forest. In the three asamkhya kalpas and millions of kalpas in between, all the compassion, joy, and equanimity, the eighty-four thousand gates of paramitas, and in the past, as a golden wheel-turning king ruling the four continents, to the edge of the great ocean, the people flourished, the country was prosperous, and he taught the world with the righteous Dharma for countless kalpas, with all treasures filling the borders. At that time, that wheel-turning king observed that all things in the world are impermanent, became weary of the five desires, abandoned the position of wheel-turning king, and left home to study the Way. Or, as the beloved son of a king in a great country, he gave up his life to throw himself to a hungry tiger; or, as King Sibi, he cut off his own flesh to save a dove; or, to save a pregnant deer, he gave up his body as the deer king; or, in the snowy mountains, to seek half a verse, he gave up his whole body; or, he appeared to be born in the house of King Suddhodana, abandoning the sixty thousand concubines of the harem, and all kinds of wonderful music, crossing the city walls to leave home, practicing asceticism for six years, eating only sesame and barley each day, subduing all the heretics, sitting under the Bodhi tree, defeating the demon army, and finally attaining Anuttara-samyak-sambodhi.

。有如是等百千恒沙難思行愿一切相貌，悉皆頓現於此金色大光明中。

又此光中，影現如來不可思議八大寶塔：拘娑羅國凈飯王宮，生處寶塔；摩伽陀國伽邪城邊菩提樹下，成佛寶塔；波羅奈國鹿野園中，初轉法輪度人寶塔；舍衛國中給孤獨園，與諸外道六月論議，得一切智聲名寶塔；安達羅國曲女城邊，升忉利天為母說法，共梵天王及天帝釋十二萬眾，從三十三天現三道寶階，下閻浮時神異寶塔；摩竭陀國王舍城邊耆阇崛山，說《大般若》、《法華》、《一乘心地經》等大乘寶塔；毗舍離國庵羅衛林，維摩長者不可思議現疾寶塔；拘尸那國䟦提河邊，娑羅林中圓寂寶塔。如是八塔大聖化儀，人天有情所歸依處，供養恭敬為成佛因。如是音聲及諸塔影，而於三世難思議事，悉皆影現大光明中。

又十方界三世諸佛，及大菩薩道場眾會，神通變化希有之事，及諸如來所說妙法，皆如響應，於此金色大光明中無不見聞。一切眾生遇此光明、見彼瑞相，皆發無等等阿耨多羅三藐三菩提心。時，諸大眾睹佛神力不可思議，嘆未曾有，各相謂言：「如來今日入於三昧，放大光明照十方界，得見如來往昔所有難思議事，調伏惡世邪見眾生，令生正解趣向菩提

現代漢語譯本：有如此等百千恒河沙數難以思量的行愿和一切相貌，都全部瞬間顯現在這金色大光明之中。 又在這光明中，顯現出如來不可思議的八大寶塔：拘薩羅國凈飯王宮，是誕生處的寶塔；摩伽陀國伽耶城邊的菩提樹下，是成佛的寶塔；波羅奈國鹿野苑中，是初次轉法輪度化眾生的寶塔；舍衛國中給孤獨園，是與各外道進行六個月辯論，獲得一切智聲名的寶塔；安達羅國曲女城邊，是上升到忉利天為母親說法，與梵天王及天帝釋十二萬眾，從三十三天顯現三道寶階，下到閻浮提時的神異寶塔；摩竭陀國王舍城邊的耆阇崛山，是宣說《大般若》、《法華》、《一乘心地經》等大乘經典的寶塔；毗舍離國庵羅衛林，是維摩詰長者不可思議地示現疾病的寶塔；拘尸那國跋提河邊，娑羅樹林中圓寂的寶塔。這八座寶塔是大聖的教化儀軌，是人天有情所歸依之處，供養恭敬它們是成就佛果的因緣。這樣的音聲和各種塔影，以及三世難以思議的事情，都全部顯現在這大光明之中。 又十方世界三世諸佛，以及大菩薩的道場集會，神通變化稀有的事情，以及諸如來所說的微妙佛法，都像回聲一樣，在這金色大光明中無不被看見和聽見。一切眾生遇到這光明、見到那些瑞相，都發起無上正等正覺的菩提心。當時，各位大眾看到佛的神力不可思議，讚歎前所未有，各自互相說道：『如來今天進入三昧，放出大光明照耀十方世界，得以見到如來往昔所有難以思議的事情，調伏惡世邪見的眾生，使他們產生正確的理解，趨向菩提。』

English version: There are such hundreds of thousands of countless, inconceivable practices and vows, and all their appearances, which all instantly manifest within this great golden light. Moreover, within this light, there appear the inconceivable eight great stupas of the Tathagata: the stupa at King Suddhodana's palace in Kapilavastu, the place of birth; the stupa under the Bodhi tree near Gaya in Magadha, the place of enlightenment; the stupa in the Deer Park at Sarnath in Varanasi, the place of the first turning of the Dharma wheel to liberate beings; the stupa in Jeta Grove in Sravasti, where he debated with various heretics for six months and gained the reputation of all-knowing wisdom; the stupa near Kanyakubja in Andhra, where he ascended to Trayastrimsa Heaven to preach to his mother, and together with Brahma and Indra and 120,000 others, descended to Jambudvipa via three jeweled stairways, a stupa of miraculous events; the stupa on Vulture Peak near Rajgir in Magadha, where he expounded the Mahayana sutras such as the 'Great Perfection of Wisdom,' 'Lotus Sutra,' and 'One Vehicle Mind Ground Sutra'; the stupa in the Amrapali Grove in Vaishali, where the elder Vimalakirti miraculously manifested illness; and the stupa in the Sala Grove by the Hiranyavati River in Kushinagar, the place of his parinirvana. These eight stupas are the great sage's teaching instruments, the places of refuge for humans and sentient beings, and offering and revering them are the causes for attaining Buddhahood. Such sounds and the shadows of the stupas, as well as the inconceivable events of the three times, all appear within this great light. Furthermore, the Buddhas of the three times in the ten directions, as well as the assemblies of great Bodhisattvas in their practice places, the miraculous events of their spiritual powers, and the wonderful Dharma spoken by the Tathagatas, all like echoes, are seen and heard within this great golden light. All sentient beings who encounter this light and see these auspicious signs all generate the mind of unsurpassed, complete, and perfect enlightenment. At that time, the great assembly, seeing the inconceivable power of the Buddha, praised it as unprecedented, and said to each other, 'Today, the Tathagata has entered samadhi, emitting great light that illuminates the ten directions, allowing us to see the inconceivable events of the Tathagata's past, subduing the evil-minded beings of this world, and causing them to generate correct understanding and move towards Bodhi.'

。希有如來！能為一切世間之父，無量劫中難可得見，我等累劫修諸行愿，得遇三界人天大師。唯愿慈尊，哀愍世間，從定而起，說甚深法，示教利喜一切眾生。」作是語已，瞻仰尊顏默然而住。

爾時，會中有一菩薩名師子吼——三僧企邪修行福智，于賢劫中次補佛處，受灌頂位作大法王——四向觀視海會大眾，發大音聲，而作是言：「我于往昔無量劫中，已發阿耨多羅三藐三菩提心，歷事恒沙一切諸佛，曾於第一眾會道場，見不思議神通變化，未嘗睹此金色光明，影現一切菩薩行愿，及現如來種種相貌，令見三世難思議事。唯愿仁者，一心合掌瞻仰尊顏，從定而起，授甘露藥除熱惱病，令證法身常樂我凈。是諸如來有二種法，於三昧中不復久住：一者大慈，二者大悲。依大慈故與眾生樂，依大悲故拔眾生苦，以是二法于無數劫熏修其心而成正覺。世間眾生多諸苦惱，以是因緣，如來不久從三昧起，當爲演說心地觀門大乘妙法。」告諸大眾：「無求一切人天福樂，速求出世阿耨多羅三藐三菩提。所以者何？今日世尊，從胸臆中放金色光，所照之處皆如金色，佛所顯示意趣甚深，一切世間聲聞、緣覺，盡思度量所不能知。汝等凡夫不觀自心，是故漂流生死海中；諸佛菩薩能觀心故，度生死海到于彼岸

現代漢語譯本：『稀有的如來啊！您能成為一切世間的父親，在無量劫中都難以得見。我們累劫修行各種行愿，才得以遇到三界人天的大師。只願慈悲的世尊，憐憫世間，從禪定中起身，宣說甚深佛法，開示教導並使一切眾生歡喜。』說完這些話后，他們瞻仰著佛的尊容，默默地站立著。 這時，法會中有一位菩薩，名叫師子吼——他經過三大阿僧祇劫修行福德和智慧，在賢劫中將依次補處佛位，接受灌頂成為大法王——他向四方觀察著法會大眾，發出洪亮的聲音，說道：『我在過去無量劫中，已經發起了無上正等正覺之心，經歷侍奉恒河沙數的一切諸佛，曾經在第一眾會道場，見到不可思議的神通變化，但從未見過如此金色的光明，顯現一切菩薩的行愿，以及顯現如來的種種相貌，使人見到三世難以思議的事情。只願各位仁者，一心合掌瞻仰佛的尊容，從禪定中起身，賜予甘露妙藥，消除熱惱病痛，使我們證得法身常樂我凈。這些如來具有兩種法，在三昧中不會久住：一是大慈，二是大悲。依靠大慈給予眾生快樂，依靠大悲拔除眾生痛苦，憑藉這兩種法在無數劫中熏修其心，最終成就正覺。世間眾生多有苦惱，因此，如來不久將從三昧中起身，為我們演說心地觀門的大乘妙法。』他告訴大眾：『不要追求一切人天福樂，要迅速求得超脫世間的無上正等正覺。這是為什麼呢？今天世尊從胸臆中放出金色光明，所照之處都如同金色一般，佛所顯示的意趣非常深奧，一切世間的聲聞、緣覺，用盡心思度量都無法知曉。你們這些凡夫不觀察自己的心，所以才在生死苦海中漂流；諸佛菩薩能夠觀察自己的心，所以才能度過生死苦海到達彼岸。』

English version: 『Rare Tathagata! You are able to be the father of all the world, and are difficult to see in countless kalpas. We have cultivated various practices and vows for many kalpas, and have been able to meet the great master of the three realms of humans and gods. We only wish that the compassionate World Honored One, would have pity on the world, arise from samadhi, speak the profound Dharma, and teach and delight all sentient beings.』 After saying these words, they gazed upon the Buddha's countenance and stood silently. At that time, there was a Bodhisattva in the assembly named Lion's Roar—he had cultivated blessings and wisdom for three asamkhya kalpas, and in this Bhadrakalpa, he would successively fill the Buddha's position, receiving the consecration to become a great Dharma King—he looked in all four directions at the assembly, and with a loud voice, said: 『In the past countless kalpas, I have already generated the mind of Anuttara-samyak-sambodhi, served all the Buddhas as numerous as the sands of the Ganges, and in the first assembly's Bodhimanda, I have seen inconceivable miraculous transformations, but I have never seen such golden light, manifesting all the Bodhisattvas' practices and vows, as well as manifesting the various appearances of the Tathagata, allowing us to see the inconceivable events of the three times. We only wish that you, the benevolent ones, would single-mindedly join your palms and gaze upon the Buddha's countenance, arise from samadhi, bestow the nectar medicine to eliminate the heat and afflictions, and allow us to realize the Dharmakaya, which is eternal, blissful, self, and pure. These Tathagatas have two kinds of Dharma, and do not remain long in samadhi: the first is great compassion, and the second is great mercy. Relying on great compassion, they give happiness to sentient beings, and relying on great mercy, they remove the suffering of sentient beings. With these two Dharmas, they have cultivated their minds for countless kalpas and finally attained perfect enlightenment. The sentient beings of the world have many sufferings, and for this reason, the Tathagata will soon arise from samadhi, and will expound the great Dharma of the Mind Ground Contemplation. He told the assembly: 『Do not seek all the blessings and happiness of humans and gods, but quickly seek the transcendent Anuttara-samyak-sambodhi. Why is this? Today, the World Honored One is emitting golden light from his chest, and wherever it shines, it is all like gold. The intention that the Buddha is showing is very profound, and all the Sravakas and Pratyekabuddhas of the world, even with all their thoughts and measurements, cannot know it. You ordinary people do not observe your own minds, and therefore drift in the sea of birth and death; the Buddhas and Bodhisattvas are able to observe their own minds, and therefore are able to cross the sea of birth and death and reach the other shore.』

。三世如來法皆如是，放此光明非無因緣。」是諸眾會聞大士言，心懷踴躍得未曾有。

爾時，師子吼菩薩摩訶薩，欲重宣此義，而說偈言：

「敬禮天人大覺尊，　　恒沙福智皆圓滿， 金光百福莊嚴相，　　發起眾生愛樂心。 超過三界獨居尊，　　功德最勝無倫匹， 普用神通自在力，　　隨所造業現其前。 我以天眼觀世間，　　一切無有如佛者， 希有金容如滿月，　　希有過於優曇華。 無邊福智利群生，　　大光普照如千日， 愚癡眾生長夜苦，　　蒙光所照悉皆除。 我觀如來昔所行，　　親近供養無數佛， 經歷僧祇無量劫，　　為眾生故趣菩提。 常于生死苦海中，　　作大船師濟群品， 演說甘露真凈法，　　令入無為解脫門。 三僧祇劫度眾生，　　勤修八萬波羅蜜， 因圓果滿成正覺，　　住壽凝然無去來。 一一相好周法界，　　十方諸佛相皆然， 甚深境界難思議，　　一切人天莫能測。 諸佛體用無差別，　　如千燈照互增明， 智慧如空無有邊，　　應物現形如水月。 無邊法界常寂然，　　如如不動等虛空， 如來清凈妙法身，　　自然具足恒沙德

『過去、現在、未來三世諸佛的法則都是如此，釋放這樣的光明並非沒有原因。』在場的聽眾聽到大士的話，心中充滿喜悅，感到前所未有。 這時，師子吼菩薩摩訶薩想要再次闡明這個道理，於是說了偈語： 『我敬禮天人中最偉大的覺悟者，您擁有如恒河沙數般的福德和智慧，都圓滿具足。 您金色的光芒和百種福德莊嚴的相貌，能引發眾生愛慕和喜悅的心。 您超越三界，是獨一無二的尊者，功德最為殊勝，無與倫比。 您普遍運用神通自在的力量，隨著眾生所造的業力，在他們面前顯現。 我用天眼觀察世間，一切眾生中沒有能像佛陀一樣的。 您稀有的金色容貌如同滿月，稀有程度勝過優曇花。 您無邊的福德和智慧利益眾生，您的大光明普照如同千個太陽。 愚癡的眾生在漫長的黑夜中受苦，被您的光明照耀后，一切痛苦都消除了。 我觀察如來您過去所行的，您親近供養了無數的佛陀。 您經歷了無數的僧祇劫，爲了眾生而追求菩提。 您常常在生死苦海中，作為偉大的船師救度眾生。 您演說甘露般真實清凈的佛法，使眾生進入無為解脫之門。 您在三大阿僧祇劫中度化眾生，勤修八萬四千波羅蜜。 因地圓滿，果地成就，證得正覺，安住于寂然不動，無來無去的狀態。 您每一處相好都周遍法界，十方諸佛的相貌也都是如此。 您甚深的境界難以思議，一切人天都無法測度。 諸佛的本體和作用沒有差別，如同千燈互相照耀，更加明亮。 您的智慧如同虛空，沒有邊際，應眾生之機緣而顯現，如同水中的月影。 無邊的法界常常寂靜無為，如如不動，等同虛空。 如來您清凈微妙的法身，自然具足恒河沙數般的功德。』

'The Dharma of the Tathagatas of the three times is all like this; the emission of this light is not without cause and condition.' Upon hearing the words of the great Bodhisattva, all those assembled felt their hearts leap with joy, experiencing something unprecedented. At that time, the Bodhisattva Mahasattva Lion's Roar, wishing to reiterate this meaning, spoke in verse: 'I pay homage to the Great Awakened One, the尊 of gods and humans, whose blessings and wisdom are as numerous as the sands of the Ganges, all perfectly complete. Your golden light and the marks of a hundred blessings adorn your form, arousing in beings a heart of love and joy. You transcend the three realms, the unique and venerable one, whose merits are most supreme, unparalleled. You universally employ the power of unobstructed spiritual abilities, manifesting before beings according to the karma they have created. With my divine eye, I observe the world, and among all beings, there is none like the Buddha. Your rare golden countenance is like the full moon, even rarer than the Udumbara flower. Your boundless blessings and wisdom benefit all beings, your great light shines universally like a thousand suns. Ignorant beings suffer in the long night, but when illuminated by your light, all suffering is eliminated. I observe the past actions of the Tathagata, how you have drawn near and made offerings to countless Buddhas. You have passed through immeasurable kalpas, striving for Bodhi for the sake of all beings. You are always in the sea of suffering of birth and death, acting as a great captain to ferry all beings across. You expound the true and pure Dharma, like sweet nectar, leading beings into the gate of non-action and liberation. For three asamkhya kalpas, you have liberated beings, diligently cultivating the eighty-four thousand paramitas. The causes are perfected, the fruits are fulfilled, you have attained perfect enlightenment, abiding in stillness, without coming or going. Each of your marks and characteristics pervades the Dharma realm, and the marks of all Buddhas in the ten directions are the same. Your profound realm is inconceivable, beyond the comprehension of all humans and gods. The essence and function of all Buddhas are without difference, like a thousand lamps illuminating each other, increasing their brightness. Your wisdom is like space, without limit, manifesting in response to beings' needs, like the moon's reflection in water. The boundless Dharma realm is always still and silent, unmoving, like space itself. The Tathagata's pure and wondrous Dharma body naturally possesses merits as numerous as the sands of the Ganges.'

周遍法界無窮盡，　　不生不滅無去來， 法王常住妙法宮，　　法身光明靡不照。 如來法性無掛礙，　　隨緣普應利群生， 眾生各見在其前，　　為我宣說甘露法。 隨心能滅諸煩惱，　　人天眾苦悉皆除， 破有法王甚奇特，　　光明照曜如金山。 為度眾生出世間，　　能然法炬破昏暗， 眾生沒在生死海，　　輪迴五趣無出期。 善逝恒為妙法船，　　能截愛流超彼岸， 大智方便不可量，　　恒與眾生無盡樂。 能為世間大慈父，　　憐愍一切諸有情， 如來出世甚難值，　　無數億劫時一現。 譬如優曇妙瑞華，　　一切人天所希有， 于無量劫時一現，　　睹佛出世亦同然。 是諸眾生無福慧，　　恒處沉淪生死海， 億劫不見諸如來，　　隨諸惡業恒受苦。 我等無數百千劫，　　修四無量三解脫， 今見大聖牟尼尊，　　猶如盲龜值浮木。 愿于來世恒沙劫，　　唸唸不捨天人師， 如影隨形不暫離，　　晝夜勤修于種智。 唯愿世尊哀愍我，　　常令得見大慈尊， 三業無倦常奉持，　　愿共眾產生正覺。 今者三界大導師，　　座上跏趺入三昧， 獨處凝然空寂舍，　　身心不動如須彌

遍佈整個法界無邊無際，不生不滅，沒有來去。 法王常住在美妙的法宮中，法身的光明無處不照耀。 如來的法性沒有障礙，隨順因緣普遍應化，利益眾生。 眾生各自看到佛在自己面前，為我宣說甘露妙法。 隨心所欲能滅除各種煩惱，人天眾生的痛苦全部消除。 破除有為法的法王非常奇特，光明照耀如同金山。 爲了度脫眾生出離世間，能夠點燃法炬，破除黑暗。 眾生沉沒在生死苦海中，在五道輪迴中沒有出期。 善逝恒常作為美妙的法船，能夠截斷愛慾之流，超越彼岸。 大智慧和方便不可估量，恒常給予眾生無盡的快樂。 能夠成為世間偉大的慈父，憐憫一切有情眾生。 如來出世非常難得，無數億劫才出現一次。 譬如優曇瑞華，一切人天都非常稀有。 在無量劫中才出現一次，見到佛出世也是如此。 這些眾生沒有福德和智慧，恒常沉淪在生死苦海中。 億劫都見不到諸如來，隨著各種惡業恒常遭受痛苦。 我們無數百千劫以來，修習四無量心和三解脫。 今天見到大聖牟尼佛，猶如盲龜遇到浮木。 愿在未來恒河沙劫中，唸唸不捨天人導師。 如影隨形，不暫離去，晝夜勤奮修習一切種智。 唯愿世尊哀憐我，常令我得見大慈尊。 身口意三業不倦怠，常奉持修行，愿與眾生共同成就正覺。 如今三界大導師，在座位上結跏趺坐入三昧。 獨自安住于空寂的舍宅，身心不動如須彌山。

The Dharma realm is boundless and infinite, without birth or death, without coming or going. The Dharma King dwells in the wonderful Dharma palace, the light of the Dharma body shines everywhere. The Dharma nature of the Tathagata is without hindrance, responding to conditions to universally benefit all beings. Each being sees the Buddha before them, proclaiming the nectar of the Dharma for me. At will, it can extinguish all afflictions, and all the sufferings of humans and gods are eliminated. The Dharma King who breaks through conditioned existence is very extraordinary, his light shines like a golden mountain. To liberate beings from the world, he can light the Dharma torch and break through the darkness. Beings are submerged in the sea of birth and death, endlessly cycling through the five realms. The Sugata is always the wonderful Dharma boat, able to cut off the stream of desire and cross to the other shore. Great wisdom and skillful means are immeasurable, constantly giving endless joy to all beings. He can be the great compassionate father of the world, having compassion for all sentient beings. The appearance of a Tathagata in the world is very rare, appearing only once in countless eons. It is like the auspicious Udumbara flower, which is very rare for all humans and gods. It appears only once in immeasurable eons, and seeing the Buddha appear in the world is the same. These beings lack merit and wisdom, constantly sinking in the sea of birth and death. They do not see the Tathagatas for billions of eons, constantly suffering according to their evil karma. For countless hundreds and thousands of eons, we have cultivated the four immeasurables and the three liberations. Today we see the great sage Muni Buddha, like a blind turtle encountering a floating log. May we, in the future, for countless eons, never abandon the teacher of gods and humans. Like a shadow following a form, never leaving for a moment, diligently cultivating all-knowing wisdom day and night. May the World Honored One have compassion on me, always allowing me to see the great compassionate one. May my body, speech, and mind be tireless, always upholding practice, and may I achieve enlightenment together with all beings. Now the great guide of the three realms, sits in meditation in the lotus position, entering samadhi. Alone, he dwells in the empty and silent abode, his body and mind unmoving like Mount Sumeru.

世間一切梵天魔，　　莫能警覺如來定， 此界佗方凡聖眾，　　悉知調御住于禪。 廣設無邊微妙供，　　奉獻能仁最勝德， 六慾諸天來供養，　　天華亂墜遍虛空。 十善報應無價香，　　變化香云百寶色， 遍覆人天無量眾，　　雨雜妙寶獻如來。 香氣𣱦氳三寶前，　　百千伎樂臨空界， 不鼓自鳴成妙曲，　　供養人中兩足尊。 十八梵眾雨天華，　　及雨雜寶千萬種， 梵摩尼珠妙瓔珞，　　眾寶嚴飾天妙衣。 大寶華幢懸勝幡，　　持以供養牟尼尊， 無色界天雨寶華，　　其華廣大如車輪。 雨微細香滿世界，　　供養三昧難思議， 龍王修羅人非人，　　奉獻所感珍妙寶。 各以供養天中天，　　樂聞最勝菩提道， 時薄伽梵大醫王，　　善治世間煩惱苦。 師子頻伸三昧力，　　六種震動遍三千， 以此覺悟諸有緣，　　於此無緣了不覺。 隨彼人天應可度，　　見佛種種諸神通， 瞻仰月面牟尼尊，　　以凈三業皆雲集。 如來能以無緣慈，　　饒益眾產生勝德， 胸臆放此大光明，　　名諸菩薩不退轉。 如劫盡時七日現，　　熾然照曜放千光， 世間所有諸光明，　　不及一佛毛孔光

世間一切梵天和魔，都不能驚動如來的禪定， 這個世界和其他地方的凡人和聖人，都知道調御者安住在禪定中。 他們廣泛地設定無邊微妙的供品，奉獻給能仁最殊勝的功德， 六慾天的諸天都來供養，天花紛紛墜落，遍佈虛空。 十善的報應化為無價的香，變化成百寶色的香云， 遍覆人天無量的眾生，降下各種奇妙的寶物獻給如來。 香氣濃郁地瀰漫在三寶前，百千種伎樂在空中響起， 不用敲擊就能自動發出美妙的樂曲，供養人中兩足的至尊。 十八梵眾降下天花，以及各種雜寶千萬種， 梵天的摩尼寶珠和美妙的瓔珞，還有眾寶裝飾的天妙衣。 他們拿著大寶華幢和殊勝的幡，用來供養牟尼至尊， 無量諸天降下寶花，那些花大得像車輪一樣。 降下細微的香氣充滿世界，供養這種難以思議的三昧， 龍王、修羅、人和非人，都奉獻他們所感應到的珍奇寶物。 各自用這些來供養天中之天，樂於聽聞最殊勝的菩提之道， 這時，薄伽梵大醫王，善於醫治世間的煩惱痛苦。 他以獅子伸腰般的禪定力量，使三千世界發生六種震動， 用這種方式覺悟那些有緣的眾生，對於無緣的眾生則毫無覺察。 隨著那些人天應該被度化的因緣，他們見到佛的種種神通， 瞻仰著月亮般面容的牟尼至尊，以清凈的身口意都聚集而來。 如來能夠以無緣的大慈悲，饒益眾生，成就殊勝的功德， 他的胸臆放出這道大光明，這光明名為諸菩薩不退轉。 就像劫末時七個太陽出現，熾熱地照耀，放出千道光芒， 世間所有的一切光明，都比不上佛的一個毛孔所發出的光芒。

All the Brahma and demons in the world cannot disturb the Tathagata's samadhi, All beings, both ordinary and holy, in this world and other realms, know that the Controller dwells in meditation. They extensively set up boundless and subtle offerings, dedicating them to the most supreme virtues of the Sage, The gods of the six desire realms come to make offerings, heavenly flowers falling and scattering throughout the void. The retribution of the ten virtues transforms into priceless incense, changing into clouds of incense of a hundred treasures, Covering the immeasurable beings of humans and gods, raining down various wonderful treasures to offer to the Tathagata. The fragrance permeates the Three Jewels, hundreds and thousands of musical instruments sound in the sky, Without being struck, they automatically produce wonderful melodies, offering them to the two-legged尊 of humankind. The eighteen Brahma assemblies rain down heavenly flowers, as well as various kinds of mixed treasures, Brahma's mani jewels and exquisite necklaces, along with heavenly garments adorned with various treasures. They hold up great treasure flower banners and supreme flags, using them to offer to the Muni尊, Immeasurable gods rain down treasure flowers, those flowers as large as chariot wheels. They rain down fine fragrances that fill the world, offering this inconceivable samadhi, Dragon kings, asuras, humans, and non-humans, all offer the precious treasures they have sensed. Each uses these to offer to the God of Gods, delighting in hearing the most supreme path to Bodhi, At this time, the Bhagavan, the great physician, is skilled in healing the afflictions and sufferings of the world. With the power of the lion's stretch samadhi, he causes the three thousand worlds to shake in six ways, In this way, he awakens those beings who have affinities, while those without affinities remain unaware. According to the affinities of those humans and gods who should be liberated, they see the Buddha's various spiritual powers, Gazing upon the Muni尊 with a moon-like face, they gather with pure body, speech, and mind. The Tathagata is able to benefit all beings with boundless compassion, achieving supreme virtues, From his chest emanates this great light, which is called the non-retrogressing of all Bodhisattvas. Like the seven suns appearing at the end of a kalpa, blazing and shining with a thousand rays, All the lights in the world cannot compare to the light emitted from a single pore of the Buddha.

無量無礙大神光，　　遍照十方諸佛剎， 如來福智皆圓滿，　　所放神光亦無比。 其光赫弈如金色，　　遍照十方諸國土， 大聖金光影現中，　　悉見世間諸色像。 三千大千諸世界，　　所有一切諸山王， 四寶所成妙高山，　　雪山香山七金山， 目真鄰陀彌樓山，　　大鐵圍山小山等， 大海江河及浴池，　　無數百億四大洲， 日月星辰眾寶宮，　　天宮龍宮諸神宮， 國邑王宮諸聚落，　　如是光中悉顯現。 又現如來往昔因，　　積功累德求佛道， 如來昔在尸毗國，　　曾居尊位作人王。 國界珍寶皆充盈，　　常以正法化於世， 慈悲喜捨恒無倦，　　能捨難捨趣菩提。 割身救鴿嘗無悔，　　深心悲愍救眾生， 時佛往昔在凡夫，　　入于雪山求佛道。 攝心勇猛勤精進，　　為求半偈舍全身， 以求正法因緣故，　　十二劫超生死苦。 昔為摩納仙人時，　　布發供養然燈佛， 以是精進因緣故，　　八劫超于生死海。 昔為薩埵王子時，　　舍所愛身投餓虎， 自利利佗因緣故，　　十一劫超生死因。 流水長者大醫王，　　平等救護眾生故， 濟魚各得生天上，　　天雨瓔珞來報恩

無量無礙的大神光，遍照十方所有佛的國土， 如來的福德和智慧都圓滿無缺，所放出的神光也無比倫比。 那光芒閃耀如同金色，遍照十方所有的國土， 大聖的金光影像顯現之中，可以完全看見世間各種景象。 三千大千世界，所有一切的山王， 四寶所成的妙高山，雪山、香山、七金山， 目真鄰陀山、彌樓山，大鐵圍山、小山等等， 大海、江河以及浴池，無數百億的四大洲， 日月星辰、各種寶宮，天宮、龍宮、各種神宮， 城邑、王宮、各種聚落，都在這光中全部顯現。 又顯現如來往昔的因緣，積累功德，追求佛道， 如來過去在尸毗國時，曾經身居尊位，做一國之王。 國界內的珍寶都充盈富足，常常用正法教化世人， 慈悲喜捨之心恒久不倦，能夠捨棄難以捨棄之物，趨向菩提。 割下自己的肉救鴿子，從不後悔，以深切的悲憫之心救度眾生， 那時佛陀往昔還是凡夫時，進入雪山尋求佛道。 收攝心神，勇猛精進，爲了求得半句偈語，捨棄全身。 因為尋求正法的因緣，超越了十二劫的生死苦。 過去作為摩納仙人時，鋪開頭髮供養燃燈佛， 因為這種精進的因緣，超越了八劫的生死苦海。 過去作為薩埵王子時，捨棄自己所愛的身體，投身餓虎， 因為自利利他的因緣，超越了十一劫的生死輪迴。 流水長者，如同大醫王，平等救護眾生， 救濟魚類，使它們各自得生天上，天上下起瓔珞來報答恩情。

The immeasurable and unobstructed great divine light illuminates all the Buddha lands in the ten directions, The Tathagata's blessings and wisdom are complete and flawless, and the divine light emitted is also unparalleled. That light shines like gold, illuminating all the lands in the ten directions, In the manifestation of the Great Sage's golden light, all the various appearances of the world can be fully seen. The three thousand great thousand worlds, all the mountain kings, Mount Sumeru made of four treasures, the Snowy Mountains, Fragrant Mountains, and the Seven Golden Mountains, Mount Mucilinda, Mount Meru, the Great Iron Ring Mountains, small mountains, and so on, The great seas, rivers, and bathing ponds, countless hundreds of billions of the four continents, The sun, moon, stars, various treasure palaces, heavenly palaces, dragon palaces, and various divine palaces, Cities, royal palaces, and various settlements, all appear in this light. It also shows the past causes and conditions of the Tathagata, accumulating merits and virtues, seeking the path of Buddhahood, When the Tathagata was in the country of Sivi in the past, he once held a noble position, serving as a king. The treasures within the kingdom were abundant and plentiful, and he often used the righteous Dharma to teach the world, His heart of compassion, joy, and equanimity was constant and tireless, able to give up what is difficult to give up, and move towards Bodhi. He cut off his own flesh to save a dove, never regretting it, with a deep heart of compassion to save all living beings, At that time, when the Buddha was still an ordinary person in the past, he entered the Snowy Mountains to seek the path of Buddhahood. He collected his mind, was brave and diligent, and for the sake of seeking half a verse, he gave up his whole body. Because of the cause and condition of seeking the righteous Dharma, he transcended the suffering of birth and death for twelve kalpas. In the past, when he was a Manava ascetic, he spread his hair to offer to the Dipankara Buddha, Because of this diligent cause and condition, he transcended the sea of birth and death for eight kalpas. In the past, when he was Prince Sattva, he gave up his beloved body and threw himself to a hungry tiger, Because of the cause and condition of benefiting himself and others, he transcended the cycle of birth and death for eleven kalpas. The elder Flowing Water, like a great physician king, equally protected all living beings, He saved the fish, allowing them to be reborn in the heavens, and the heavens rained down necklaces to repay his kindness.

七日翹足贊如來，　　以精進故超九劫。 昔為六牙白象王，　　其牙殊妙無能比， 捨身命故投獵者，　　求佛無上大菩提。 或作圓滿福智王，　　施眼精進求佛道， 又作金色大鹿王，　　捨身精進求佛道。 為迦尸國慈力王，　　全身施與五夜叉， 又作大國莊嚴王，　　以妻子施無吝惜。 或為最上身菩薩，　　頭目髓腦施眾生， 如是菩薩行慈悲，　　皆愿求證菩提道。 佛昔曾作轉輪王，　　四洲珍寶皆充滿， 具足千子諸眷屬，　　十善化人百千劫。 國土安隱如天宮，　　受五欲樂無窮盡， 時彼輪王覺自身，　　及以世間不牢固。 無想諸天八萬歲，　　福盡還歸諸惡道， 猶如夢幻與泡影，　　亦如朝露及電光。 了達三界如火宅，　　八苦充滿難可出， 未得解脫超彼岸，　　誰有智者樂輪迴？ 唯有出世如來身，　　不生不滅常安樂， 如是難行菩薩行，　　一切悉現金光內。 又此光中現八塔，　　皆是眾生良福田， 凈飯王宮生處塔，　　菩提樹下成佛塔， 鹿野園中法輪塔，　　給孤獨園名稱塔， 曲女城邊寶階塔，　　耆阇崛山般若塔， 庵羅衛林維摩塔，　　娑羅林中圓寂塔

七日翹足讚美如來，因精進修行超越了九劫。 過去曾為六牙白象王，它的牙齒非常奇妙，無與倫比。 爲了捨棄生命，投身於獵人，求得無上佛陀的菩提智慧。 有時化作圓滿福德智慧的國王，佈施眼睛，精進求佛道。 又化作金色大鹿王，捨棄身體，精進求佛道。 曾為迦尸國的慈力王，將全身佈施給五個夜叉。 又化作大國莊嚴王，將妻子佈施出去，毫無吝惜。 有時作為最上身的菩薩，將頭目、骨髓、腦髓佈施給眾生。 這樣的菩薩行持慈悲，都愿求證菩提之道。 佛陀過去曾為轉輪王，四大洲的珍寶都充滿其中。 擁有千子和眾多眷屬，以十善教化人民，歷經百千劫。 國土安寧如同天宮，享受五欲之樂無窮無盡。 當時那位輪王覺悟到自身以及世間都不牢固。 無想天的諸天壽命八萬歲，福報盡了還會墮入惡道。 如同夢幻和泡影，也像朝露和閃電一樣短暫。 了悟三界如同火宅，充滿八苦難以逃脫。 沒有得到解脫，超越彼岸，誰有智慧會樂於輪迴呢？ 唯有出世的如來之身，不生不滅，常樂安穩。 如此難以修行的菩薩行，一切都顯現在金光之中。 這光中又顯現出八座佛塔，都是眾生良善的福田。 凈飯王宮的誕生之處的佛塔，菩提樹下成佛的佛塔。 鹿野苑中初轉法輪的佛塔，給孤獨園的名稱佛塔。 曲女城邊的寶階佛塔，耆阇崛山的般若佛塔。 庵羅衛林的維摩佛塔，娑羅林中圓寂的佛塔。

For seven days, he stood on tiptoe, praising the Tathagata, surpassing nine kalpas through diligence. In the past, he was the White Elephant King with six tusks, whose tusks were exceptionally marvelous and incomparable. To give up his life, he threw himself to the hunter, seeking the supreme Bodhi wisdom of the Buddha. Sometimes he transformed into a king of perfect merit and wisdom, donating his eyes, diligently seeking the path of the Buddha. He also transformed into the Golden Deer King, giving up his body, diligently seeking the path of the Buddha. He was once King Cili of Kashi, giving his entire body to five Yakshas. He also transformed into King Zhuangyan of a great country, giving away his wife and children without any reluctance. Sometimes, as the supreme Bodhisattva, he gave his head, eyes, marrow, and brain to sentient beings. Such Bodhisattvas practice compassion, all wishing to attain the path of Bodhi. The Buddha was once a Chakravartin King, filling the four continents with treasures. He had a thousand sons and many relatives, teaching people with the ten virtues for hundreds of thousands of kalpas. The country was peaceful like a heavenly palace, enjoying the five desires endlessly. At that time, the wheel-turning king realized that his own body and the world were not stable. The gods in the realm of non-perception live for eighty thousand years, but when their blessings are exhausted, they fall into evil paths. Like dreams and bubbles, they are as fleeting as morning dew and lightning. Understanding that the three realms are like a burning house, filled with the eight sufferings, difficult to escape. Without attaining liberation and crossing to the other shore, who with wisdom would be happy in the cycle of rebirth? Only the body of the Tathagata, who has transcended the world, is free from birth and death, eternally peaceful and joyful. Such difficult practices of the Bodhisattva are all manifested within the golden light. Within this light, eight stupas appear, all being good fields of merit for sentient beings. The stupa at the birthplace in King Suddhodana's palace, the stupa where enlightenment was attained under the Bodhi tree. The stupa where the Dharma wheel was first turned in the Deer Park, the stupa named in Jetavana Grove. The stupa with the jeweled staircase at the edge of Kanyakubja, the Prajna stupa on Mount Grdhrakuta. The Vimalakirti stupa in the Amrapali Grove, the Parinirvana stupa in the Sala Grove.

如是世尊八寶塔，　　諸天龍神常供養， 金剛密跡四天王，　　晝夜護持恒不離。 若造八塔而供養，　　現身福壽自延長， 增長智慧眾所尊，　　世出世愿皆圓滿。 若人禮拜及心念，　　如是八塔不思議， 二人獲福等無差，　　速證無上菩提道。 如是三世利益事，　　於此光中無不見， 十方佛土諸菩薩，　　神通遊戲眾靈仙， 萬億國土轉輪王，　　尋此光明普雲集， 各以神力來供養，　　雨如意寶奉慈尊。 諸天伎樂百千種，　　不鼓自然出妙音， 天華亂墜滿虛空，　　眾香普熏于大會， 寶幢無數諸瓔珞，　　持以供養人中尊。 微妙伽陀贊如來，　　善哉能入於三昧， 現不思議大神力，　　調伏難化諸有情， 令住堅固不退心，　　我于佛所深隨喜。 唯愿世尊從定起，　　為諸眾生轉法輪， 永斷一切諸煩惱，　　令住無住大涅槃。 如我等類心清凈，　　從萬億國來聽法， 以三昧力常諦觀，　　於我微供哀納受。 能施所施及施物，　　於三世中無所得， 我等安住最勝心，　　供養一切十方佛。 世世親近大悲主，　　恒常奉事大慈尊， 以無所得妙善根，　　圓融法界趣真覺

這就像世尊的八寶塔一樣，諸天龍神常常供養它。 金剛密跡和四大天王，日夜守護著它，從不離開。 如果建造八座寶塔並供養，那麼今生就能福壽綿長。 增長智慧，受人尊敬，世俗和出世的願望都能圓滿實現。 如果有人禮拜或心中默唸這八座不可思議的寶塔， 那麼這兩人所獲得的福報是相同的，沒有差別，並且能迅速證得無上菩提之道。 這三世的利益之事，在這光明中都能看見。 十方佛土的諸位菩薩，以神通遊戲，以及眾多的靈仙， 還有萬億國土的轉輪王，都循著這光明普遍聚集而來。 各自以神通之力前來供養，降下如意寶物奉獻給慈悲的佛陀。 諸天的樂器演奏著成百上千種美妙的音樂，無需敲擊自然發出動聽的聲音。 天花紛紛墜落，佈滿虛空，各種香氣普遍薰染著大會。 無數的寶幢和瓔珞，被用來供養人中之尊。 用微妙的偈頌讚美如來，讚歎他善於進入三昧禪定。 展現不可思議的大神通力量，調伏難以教化的眾生， 使他們安住于堅固不退的道心，我對於佛陀的功德深深隨喜。 唯愿世尊從禪定中起身，為眾生轉動法輪， 永遠斷除一切煩惱，使眾生安住于無住的大涅槃。 像我們這樣心清凈的人，從萬億國土前來聽法， 以三昧之力常常諦觀，請您慈悲地接受我們微薄的供養。 能施者、所施物以及施捨的行為，在三世中都是無所得的。 我們安住于最殊勝的心境，供養一切十方諸佛。 世世代代親近大悲之主，恒常奉事大慈大悲的佛陀， 以無所得的微妙善根，圓融法界，趨向真正的覺悟。

It is like the World Honored One's eight-jeweled stupa, which is constantly offered to by gods and dragons. The Vajra Secret Traces and the Four Heavenly Kings guard it day and night, never leaving. If one builds eight stupas and makes offerings, one's present life will be blessed with longevity. One's wisdom will increase, one will be respected, and both worldly and otherworldly wishes will be fulfilled. If someone bows or silently contemplates these eight inconceivable stupas, then the two people will receive the same blessings, without any difference, and will quickly attain the supreme path of Bodhi. These benefits of the three worlds can be seen in this light. The Bodhisattvas of the ten directions' Buddha lands, with their magical games, and the many spiritual immortals, as well as the wheel-turning kings of trillions of lands, all gather universally following this light. Each comes to make offerings with their divine power, raining down wish-fulfilling treasures to offer to the compassionate Buddha. The heavenly instruments play hundreds and thousands of kinds of wonderful music, naturally emitting beautiful sounds without being struck. Heavenly flowers fall like rain, filling the void, and various fragrances pervade the assembly. Countless jeweled banners and necklaces are used to make offerings to the most honored among people. Subtle verses praise the Tathagata, praising his skill in entering Samadhi. He manifests inconceivable great divine power, subduing the difficult-to-tame sentient beings, causing them to dwell in a firm and unretreating mind, and I deeply rejoice in the Buddha's merits. May the World Honored One rise from Samadhi and turn the Dharma wheel for all sentient beings, forever cutting off all afflictions, and causing them to dwell in the non-abiding Great Nirvana. Like us, with pure minds, we have come from trillions of lands to listen to the Dharma, with the power of Samadhi, we constantly contemplate, please compassionately accept our humble offerings. The giver, the gift, and the act of giving are all without attainment in the three worlds. We dwell in the most supreme state of mind, making offerings to all Buddhas of the ten directions. May we be close to the Lord of Great Compassion in every life, constantly serving the Great Compassionate Buddha, with the subtle roots of good without attainment, harmonizing the Dharma realm, and moving towards true enlightenment.

過去如來入寂定，　　現大神通轉法輪， 今佛世尊亦復然，　　入定放光同彼佛。 是故惟忖釋師子，　　決定欲說心地門， 若欲遠離生死因，　　必獲三世真常果。 諸人合掌一心待，　　當入如來安樂宮。」

大正藏第 03 冊 No. 0159 大乘本生心地觀經

大乘本生心地觀經卷第二

報恩品第二之上

爾時，世尊從三昧安詳而起，告彌勒菩薩摩訶薩言：「善哉善哉！汝等大士！諸善男子！為欲親近世間之父，為欲聽聞出世之法，為欲思惟如如之理，為欲修習如如之智，來詣佛所供養恭敬。我今演說心地妙法，引導眾生令入佛智。如是妙法，諸佛如來過無量劫時乃說之。如來世尊出興於世，甚難值遇如優曇華，假使如來出現於世，說此妙法亦復為難。所以者何？一切眾生遠離大乘菩薩行愿，趣向聲聞、緣覺菩提，厭離生死永入涅槃，不樂大乘常樂妙果。然諸如來轉於法輪，遠離四失說相應法：一無非處，二無非時，三無非器，四無非法。應病與藥令得復除，即是如來不共之德，聲聞、緣覺未得自在，諸菩薩眾不共之境，以是因緣，難見難聞菩提正道心地法門

現代漢語譯本：過去的如來佛進入寂靜的禪定，展現大神通力，轉動法輪；現在的佛世尊也是這樣，進入禪定，放出光明，和過去的佛一樣。因此，我推測釋迦牟尼佛，決定要宣說心地法門，如果想要遠離生死的因，必定會獲得過去、現在、未來三世的真常果。各位請合掌，一心等待，將要進入如來的安樂宮殿。 現代漢語譯本：大乘本生心地觀經卷第一。大正藏第03冊No.0159大乘本生心地觀經。 現代漢語譯本：大乘本生心地觀經卷第二。 現代漢語譯本：大唐罽賓國三藏般若奉詔翻譯。 現代漢語譯本：報恩品第二之上。 現代漢語譯本：這時，世尊從禪定中安詳地起身，告訴彌勒菩薩摩訶薩說：『好啊，好啊！你們這些大菩薩！各位善男子！爲了親近世間的父親，爲了聽聞出世的佛法，爲了思惟如如的真理，爲了修習如如的智慧，來到佛的處所供養恭敬。我現在要演說心地的微妙法門，引導眾生進入佛的智慧。這樣的微妙法門，諸佛如來經過無量劫才宣說一次。如來世尊出現在世間，非常難得，就像優曇花一樣，即使如來出現在世間，宣說這個微妙法門也是很難的。為什麼呢？因為一切眾生遠離大乘菩薩的修行和願望，趨向聲聞、緣覺的菩提，厭離生死，永遠進入涅槃，不樂於大乘的常樂妙果。然而，諸如來轉動法輪，遠離四種過失，宣說相應的法：一、沒有不適合的地方，二、沒有不適合的時間，三、沒有不適合的根器，四、沒有不符合佛法的法。應病給藥，使病得以痊癒，這就是如來不共的功德，聲聞、緣覺沒有得到這種自在，諸菩薩眾也沒有達到這種境界。因為這個因緣，菩提正道的心地法門，很難見到，很難聽到。』

English version: The past Tathagatas entered into the samadhi of stillness, displayed great supernatural powers, and turned the Dharma wheel; the present Buddha, the World Honored One, is also like this, entering samadhi, emitting light, just like the past Buddhas. Therefore, I surmise that Shakyamuni Buddha is determined to expound the Dharma of the Mind Ground. If one wishes to be free from the causes of birth and death, one will surely attain the true and constant fruit of the three times. All of you, please join your palms and wait with one mind, for you are about to enter the palace of the Tathagata's bliss. English version: The Great Vehicle Sutra on the Contemplation of the Mind Ground of Original Birth, Volume One. Taisho Tripitaka Volume 03, No. 0159, The Great Vehicle Sutra on the Contemplation of the Mind Ground of Original Birth. English version: The Great Vehicle Sutra on the Contemplation of the Mind Ground of Original Birth, Volume Two. English version: Translated by the Tripitaka Master Prajna of Kipin, Great Tang Dynasty, under imperial decree. English version: Chapter Two, On Repaying Kindness, Part One. English version: At that time, the World Honored One arose peacefully from samadhi and said to the Bodhisattva Mahasattva Maitreya: 'Excellent, excellent! You great Bodhisattvas! All good men! In order to be close to the father of the world, in order to hear the Dharma of transcending the world, in order to contemplate the truth of Suchness, in order to cultivate the wisdom of Suchness, you have come to the Buddha's place to make offerings and show respect. I am now going to expound the wonderful Dharma of the Mind Ground, guiding sentient beings to enter the Buddha's wisdom. Such a wonderful Dharma is only spoken by the Buddhas and Tathagatas once in countless kalpas. The Tathagata, the World Honored One, appearing in the world is extremely rare, like the Udumbara flower. Even if the Tathagata appears in the world, it is also difficult to expound this wonderful Dharma. Why is that? Because all sentient beings are far from the practice and vows of the Great Vehicle Bodhisattvas, they tend towards the Bodhi of Sravakas and Pratyekabuddhas, they are weary of birth and death, and they enter Nirvana forever, not delighting in the constant and blissful fruit of the Great Vehicle. However, the Tathagatas turn the Dharma wheel, avoiding four faults, and expound the corresponding Dharma: one, there is no unsuitable place; two, there is no unsuitable time; three, there is no unsuitable vessel; four, there is no Dharma that is not in accordance with the Dharma. Giving medicine according to the illness, so that the illness can be cured, this is the Tathagata's unique virtue. Sravakas and Pratyekabuddhas have not attained this freedom, and the Bodhisattvas have not reached this state. Because of this cause and condition, the Dharma of the Mind Ground, the right path to Bodhi, is difficult to see and difficult to hear.'

。若有善男子、善女人，聞是妙法一經于耳，須臾之頃攝念觀心，熏成無上大菩提種，不久當坐菩提樹王金剛寶座，得成阿耨多羅三藐三菩提。」

爾時，王舍大城，有五百長者，其名曰：妙德長者、勇猛長者、善法長者、唸佛長者、妙智長者、菩提長者、妙辯長者、法眼長者、光明長者、滿愿長者。如是等大富長者成就正見，供養如來及諸聖眾。是諸長者，聞是世尊讚歎大乘心地法門，而作是念：「我見如來放金色光，影現菩薩難行苦行，我不愛樂行苦行心，誰能永劫住于生死，而為眾生受諸苦惱？」作是念已，即從座起，偏袒右肩右膝著地，合掌恭敬異口同音，前白佛言：「世尊！我等不樂大乘諸菩薩行，亦不喜聞苦行音聲。所以者何？一切菩薩所修行愿，皆悉不是知恩報恩。何以故？遠離父母趣于出家，以自妻子施於所欲，頭目髓腦隨其愿求，悉皆佈施受諸逼惱，三僧祇劫具修諸度八萬四千波羅蜜行，越生死流，方至菩提大安樂處。不如趣向二乘道果，三生百劫修集資糧，斷生死因證涅槃果，速至安樂，方名報恩。」

爾時，佛告五百長者：「善哉善哉！汝等聞于讚歎大乘，心生退轉發起妙義，利益安樂未來世中，不知恩德一切眾生。諦聽諦聽，善思念之，我今為汝分別演說世出世間有恩之處

現代漢語譯本：『如果善男子、善女人，聽聞這個微妙的佛法，哪怕只是一瞬間，能夠收攝心念觀察自己的內心，就能熏習成無上菩提的種子，不久將來就能坐在菩提樹下的金剛寶座上，成就無上正等正覺。』 當時，在王舍大城，有五百位長者，他們的名字是：妙德長者、勇猛長者、善法長者、唸佛長者、妙智長者、菩提長者、妙辯長者、法眼長者、光明長者、滿愿長者。這些大富長者都具有正見，供養如來和各位聖眾。這些長者，聽聞世尊讚歎大乘心地法門，心中想道：『我看到如來放出金色光芒，光影中顯現菩薩難行的苦行，我不喜歡修習苦行，誰能永遠停留在生死輪迴中，爲了眾生承受各種苦惱呢？』他們這樣想后，就從座位上站起來，袒露右肩，右膝跪地，合掌恭敬，異口同聲地對佛說：『世尊！我們不喜歡大乘菩薩的修行，也不喜歡聽聞苦行的聲音。為什麼呢？一切菩薩所修行的願望，都不是知恩報恩。為什麼這樣說呢？他們遠離父母去出家，把自己的妻子兒女佈施給他人，頭、眼睛、骨髓、腦漿都隨他人所求佈施出去，承受各種逼迫和苦惱，要經過三大阿僧祇劫才能修完各種度化眾生的修行，才能超越生死輪迴，到達菩提大安樂的境界。不如修習二乘道果，用三生百劫的時間積累資糧，斷除生死之因，證得涅槃之果，迅速到達安樂的境界，這才算是報恩。』 當時，佛告訴五百位長者：『很好，很好！你們聽聞讚歎大乘，心中產生退轉的想法，卻發起了微妙的意義，這能利益安樂未來世中，那些不知道感恩的一切眾生。仔細聽，仔細聽，好好思考，我現在為你們分別講述世間和出世間有恩的地方。』

English version: 'If a good man or a good woman, upon hearing this wonderful Dharma even for a moment, can gather their thoughts and observe their own mind, they will cultivate the seed of unsurpassed Bodhi. Before long, they will sit upon the Vajra throne under the Bodhi tree and attain Anuttara-samyak-sambodhi.' At that time, in the great city of Rajagriha, there were five hundred elders, whose names were: Elder Wonderful Virtue, Elder Courageous, Elder Good Dharma, Elder Mindfulness of Buddha, Elder Wonderful Wisdom, Elder Bodhi, Elder Wonderful Eloquence, Elder Dharma Eye, Elder Light, and Elder Fulfillment of Wishes. These wealthy elders, having attained right view, made offerings to the Tathagata and all the holy assembly. These elders, upon hearing the World Honored One praise the Great Vehicle Mind-Ground Dharma, thought to themselves: 'I have seen the Tathagata emit golden light, in which appeared the difficult and arduous practices of the Bodhisattvas. I do not delight in practicing such arduous practices. Who can remain in the cycle of birth and death for endless kalpas, enduring all kinds of suffering for the sake of sentient beings?' Having thought this, they rose from their seats, bared their right shoulders, knelt on their right knees, joined their palms in reverence, and in unison said to the Buddha: 'World Honored One! We do not delight in the practices of the Great Vehicle Bodhisattvas, nor do we like to hear the sound of arduous practices. Why is that? All the vows and practices of the Bodhisattvas are not acts of knowing and repaying kindness. Why is that? They leave their parents to go forth into homelessness, give away their wives and children to those who desire them, and give away their heads, eyes, marrow, and brains to those who ask for them, enduring all kinds of oppression and suffering. They must cultivate all the perfections for three asamkhya kalpas, and only then can they transcend the cycle of birth and death and reach the great bliss of Bodhi. It is better to pursue the fruits of the Two Vehicles, accumulating merit for three lives and a hundred kalpas, cutting off the causes of birth and death, attaining the fruit of Nirvana, and quickly reaching bliss. This is what is called repaying kindness.' At that time, the Buddha said to the five hundred elders: 'Excellent, excellent! You have heard the praise of the Great Vehicle and have developed a mind of retreat, yet you have also given rise to a profound meaning, which will benefit and bring peace to all sentient beings in the future who do not know gratitude. Listen carefully, listen carefully, and contemplate well. I will now explain to you the places of kindness in both the mundane and supramundane realms.'

。善男子！汝等所言未可正理。何以故？世出世恩有其四種：一父母恩，二眾生恩，三國王恩，四三寶恩。如是四恩，一切眾生平等荷負。善男子！父母恩者，父有慈恩，母有悲恩。母悲恩者，若我住世於一劫中說不能盡，我今為汝宣說少分。假使有人為福德故，恭敬供養一百凈行大婆羅門、一百五通諸大神仙、一百善友，安置七寶上妙堂內，以百千種上妙珍膳，垂諸瓔珞眾寶衣服，栴檀沉香立諸房舍，百寶莊嚴床臥敷具，療治眾病百種湯藥，一心供養滿百千劫；不如一念住孝順心，以微少物色養悲母，隨所供侍，比前功德，百千萬分不可校量。

「世間悲母念子無比，恩及未形，始自受胎終於十月，行住坐臥受諸苦惱非口所宣，雖得欲樂飲食衣服而不生愛，憂念之心恒無休息，但自思惟將欲生產，漸受諸苦晝夜愁惱；若產難時，如百千刃競來屠割，或致無常。若無苦惱，諸親眷屬喜樂無盡。猶如貧女得如意珠，其子發聲如聞音樂，以母胸臆而為寢處，左右膝上常為游履，于胸臆中出甘露泉，長養之恩彌于普天，憐愍之德廣大無比。世間所高莫過山嶽，悲母之恩逾于須彌；世間之重大地為先，悲母之恩亦過於彼。若有男女背恩不順，令其父母生怨念心，母發惡言子即隨墮，或在地獄、餓鬼、畜生

現代漢語譯本：善男子！你們所說的不合正理。為什麼呢？世間和出世間的恩情有四種：一是父母恩，二是眾生恩，三是國王恩，四是三寶恩。這四種恩情，一切眾生都平等地承受著。善男子！父母的恩情，父親有慈愛之恩，母親有悲憫之恩。母親的悲憫之恩，如果我用一個劫的時間來說也說不完，我現在為你們說少部分。假設有人爲了福德的緣故，恭敬供養一百位清凈修行的婆羅門、一百位具有五種神通的大神仙、一百位善友，把他們安置在七寶裝飾的精美堂內，用百千種上等的珍貴膳食，懸掛各種瓔珞珠寶衣服，用檀香沉香建造房屋，用百寶裝飾床鋪臥具，治療各種疾病的百種湯藥，一心一意地供養滿百千劫；也不如一念之間保持孝順之心，用少許的物質來奉養悲憫的母親，隨順侍奉，和前面的功德相比，百千萬分都無法衡量。 世間的悲憫母親思念孩子的心是無比的，恩情在孩子還未成形時就開始了，從受胎開始到十個月，行住坐臥都承受著各種苦惱，難以用言語表達，即使得到喜愛的飲食衣服也不貪戀，憂慮思念的心從不停止，只是想著即將生產，漸漸承受各種痛苦，日夜愁苦煩惱；如果生產困難時，就像百千把刀同時來切割，甚至會導致死亡。如果沒有苦惱，親戚眷屬都歡喜快樂。就像貧窮的女子得到如意寶珠一樣，孩子發出聲音就像聽到音樂一樣，把母親的胸懷當做睡覺的地方，在左右膝蓋上常常玩耍，從胸懷中流出甘露泉水，養育的恩情比天還大，憐憫的恩德廣大無比。世間所崇高的莫過於山嶽，悲憫母親的恩情超過須彌山；世間所重大的以大地為先，悲憫母親的恩情也超過大地。如果有兒女背叛恩情不孝順，讓父母產生怨恨之心，母親發出惡毒的語言，孩子就會隨之墮落，或者在地獄、餓鬼、畜生道。

English version: Good men! What you have said is not in accordance with the proper principle. Why is that? There are four kinds of kindness in the world and beyond: first, the kindness of parents; second, the kindness of all living beings; third, the kindness of the king; and fourth, the kindness of the Three Jewels. All living beings equally bear these four kinds of kindness. Good men! Regarding the kindness of parents, the father has the kindness of compassion, and the mother has the kindness of sorrowful compassion. The mother's sorrowful compassion, if I were to speak of it for an eon, I could not exhaust it. I will now tell you a small portion. Suppose someone, for the sake of merit, respectfully makes offerings to one hundred pure-practicing Brahmins, one hundred great divine immortals with five supernatural powers, and one hundred good friends, placing them in a magnificent hall adorned with seven treasures, with hundreds of thousands of kinds of superior and precious meals, hanging various jeweled necklaces and clothing, building houses with sandalwood and agarwood, with beds and bedding adorned with hundreds of treasures, and providing one hundred kinds of medicinal soups to cure all kinds of diseases, making offerings with a single mind for hundreds of thousands of eons; it would not compare to a single thought of maintaining a filial heart, using a small amount of material to support a sorrowful mother, and serving her accordingly. Compared to the previous merit, it cannot be measured even by a hundred million times. The sorrowful mother's thoughts of her child in this world are unparalleled. Her kindness begins before the child takes form, from the time of conception to the tenth month. She endures all kinds of suffering while walking, standing, sitting, and lying down, which cannot be expressed in words. Even if she obtains desired food and clothing, she does not become attached. Her mind is constantly filled with worry and concern, only thinking about the impending birth, gradually enduring various pains, and being troubled day and night. If there are difficulties during childbirth, it is like a hundred thousand knives cutting at once, and it may even lead to death. If there are no difficulties, the relatives and family members are endlessly joyful. It is like a poor woman obtaining a wish-fulfilling jewel. The child's voice is like hearing music. The mother's chest becomes the child's sleeping place, and the child often plays on her left and right knees. From her chest flows a nectar-like spring, and the kindness of nurturing is greater than the sky. The virtue of compassion is vast and immeasurable. In the world, nothing is higher than mountains, but the kindness of a sorrowful mother surpasses Mount Sumeru. In the world, nothing is heavier than the earth, but the kindness of a sorrowful mother also surpasses it. If there are sons or daughters who betray kindness and are not filial, causing their parents to have resentment in their hearts, and if the mother utters evil words, the child will fall accordingly, either into hell, the realm of hungry ghosts, or the animal realm.

。世間之疾莫過猛風，怨念之徴復速于彼；一切如來、金剛、天等，及五通仙，不能救護。若善男子、善女人，依悲母教承順無違，諸天護念福樂無盡。如是男女即名尊貴天人種類，或是菩薩為度眾生，現為男女饒益父母。

「若善男子、善女人，為報母恩經於一劫，每日三時割自身肉以養父母，而未能報一日之恩。所以者何？一切男女處於胎中，口吮乳根飲啖母血，及出胎已幼稚之前，所飲母乳百八十斛，母得上味先與其子，珍妙衣服亦復如是，愚癡鄙陋情愛無二。昔有女人遠遊佗國，抱所生子渡殑伽河，其水暴漲力不能前，愛念不捨母子俱沒。以是慈心善根力故，即得上生色究竟天作大梵王。以是因緣，母有十德：一名大地，于母胎中為所依故。二名能生，經歷眾苦而能生故。三名能正，恒以母手理五根故。四名養育，隨四時宜能長養故。五名智者，能以方便生智慧故。六名莊嚴，以妙瓔珞而嚴飾故。七名安隱，以母懷抱為止息故。八名教授，善巧方便導引子故。九名教誡，以善言辭離眾惡故。十名與業，能以家業付囑子故。

「善男子！于諸世間何者最富？何者最貧？悲母在堂名之為富，悲母不在名之為貧；悲母在時名為日中，悲母死時名為日沒；悲母在時名為月明，悲母亡時名為闇夜

現代漢語譯本：世間的疾病沒有比得上猛烈的狂風，怨恨的徵兆比它還要迅速；一切如來、金剛、天神等，以及五神通的仙人，都不能救護。如果善男子、善女人，依照慈悲母親的教誨，順從而不違背，諸天都會護念，福樂無窮無盡。這樣的男女就被稱為尊貴的天人種類，或者是菩薩爲了度化眾生，顯現為男女來利益父母。 現代漢語譯本：如果善男子、善女人，爲了報答母親的恩情，即使經歷一個劫的時間，每天三次割下自己的肉來供養父母，也不能報答母親一天的恩情。這是為什麼呢？一切男女在胎中時，口吮吸乳根，飲用母親的血液，以及出生後年幼的時候，所飲用的母乳有一百八十斛之多，母親得到美味佳餚，總是先給自己的孩子，珍貴的衣服也是如此，愚癡和鄙陋的愛沒有分別。從前有一個女人遠遊到其他國家，抱著剛生的孩子渡過恒河，河水暴漲，力量無法前進，因為愛念不捨，母子一同淹沒。因為這種慈悲心和善根的力量，她立即上升到色究竟天，成為大梵天王。因為這個因緣，母親有十種恩德：第一名為大地，因為在母親的胎中是所依靠的；第二名為能生，經歷各種痛苦而能生下孩子；第三名為能正，總是用母親的手來整理孩子的五官；第四名為養育，隨著四季的變化來養育孩子；第五名為智者，能夠用方便的方法來產生智慧；第六名為莊嚴，用美妙的瓔珞來裝飾孩子；第七名為安穩，以母親的懷抱作為休息的地方；第八名為教授，用巧妙的方法來引導孩子；第九名為教誡，用善言善語來使孩子遠離各種惡行；第十名為與業，能夠把家業託付給孩子。 現代漢語譯本：善男子！在世間，什麼最富有？什麼最貧窮？慈悲的母親在堂上，就稱為富有，慈悲的母親不在，就稱為貧窮；慈悲的母親在世時，就稱為日中，慈悲的母親去世時，就稱為日落；慈悲的母親在世時，就稱為月亮光明，慈悲的母親去世時，就稱為黑暗的夜晚。

English version: There is no disease in the world that surpasses a violent wind, and the signs of resentment are even faster than that; all Tathagatas, Vajras, Devas, and five-spiritual immortals cannot protect against it. If good men and good women, according to the teachings of their compassionate mothers, obey without disobedience, the heavens will protect them, and their blessings and happiness will be endless. Such men and women are called noble heavenly beings, or Bodhisattvas who appear as men and women to benefit their parents in order to save sentient beings. English version: If good men and good women, in order to repay their mother's kindness, even if they spend a kalpa, cutting off their own flesh three times a day to nourish their parents, they still cannot repay even one day of their mother's kindness. Why is this? All men and women, while in the womb, suckle at the breast and drink their mother's blood, and after birth, in their infancy, they drink one hundred and eighty hu of their mother's milk. When the mother gets delicious food, she always gives it to her child first, and the same goes for precious clothes. The love of the foolish and ignorant is no different. Once, a woman traveled far to another country, carrying her newborn child across the Ganges River. The river swelled violently, and she was unable to move forward. Because of her love and unwillingness to abandon her child, both mother and child drowned. Because of this compassionate heart and the power of good roots, she immediately ascended to the Akanistha Heaven and became the Great Brahma King. Because of this cause, a mother has ten virtues: first, she is called the Earth, because she is the support in the mother's womb; second, she is called the one who can give birth, because she can give birth after experiencing all kinds of suffering; third, she is called the one who can correct, because she always uses her mother's hands to arrange the child's five senses; fourth, she is called the nurturer, because she can nurture the child according to the four seasons; fifth, she is called the wise one, because she can use convenient methods to generate wisdom; sixth, she is called the adornment, because she adorns the child with beautiful ornaments; seventh, she is called the safe haven, because the mother's embrace is a place of rest; eighth, she is called the teacher, because she uses skillful methods to guide the child; ninth, she is called the admonisher, because she uses good words to keep the child away from all kinds of evil deeds; tenth, she is called the one who gives the inheritance, because she can entrust the family business to the child. English version: Good men! In the world, what is the richest? What is the poorest? When a compassionate mother is in the hall, it is called rich; when a compassionate mother is not there, it is called poor; when a compassionate mother is alive, it is called midday; when a compassionate mother dies, it is called sunset; when a compassionate mother is alive, it is called the bright moon; when a compassionate mother dies, it is called the dark night.

。是故汝等，勤加修習孝養父母，若人供佛福等無異。應當如是報父母恩。

「善男子！眾生恩者，即無始來，一切眾生輪轉五道經百千劫，于多生中互為父母；以互為父母故，一切男子即是慈父，一切女人即是悲母，昔生生中有大恩故，猶如現在父母之恩等無差別。如是昔恩猶未能報，或因妄業生諸違順，以執著故反為其怨。何以故？無明覆障宿住智明，不了前生曾為父母，所可報恩互為饒益，無饒益者名為不孝。以是因緣。諸眾生類於一切時亦有大恩，實為難報。如是之事名眾生恩。

「國王恩者，福德最勝雖生人間得自在故，三十三天諸天子等，恒與其力常護持故，于其國界山河大地，盡大海際屬於國王，一人福德勝過一切眾生福故。是大聖王以正法化，能使眾生悉皆安樂。譬如世間一切堂殿，柱為根本；人民豐樂，王為根本，依王有故。亦如梵王能生萬物，聖王能生治國之法利眾生故。如日天子能照世間，聖王亦能觀察天下人安樂故。王失正治人無所依。若以正化，八大恐怖不入其國，所謂佗國侵逼，自界叛逆，惡鬼疾病，國土饑饉，非時風雨，過時風雨，日月薄蝕，星宿變怪。人王正化利益人民，如是八難不能侵故。譬如長者唯有一子，愛念無比憐愍饒益，常與安樂晝夜不捨

現代漢語譯本：所以你們要勤加修習孝養父母，如果有人供養佛，其福德與孝養父母是等同的，應當這樣報答父母的恩情。 善男子！眾生的恩情，就是從無始以來，一切眾生在五道中輪迴，經歷百千劫，在多生中互相成為父母；因為互相成為父母的緣故，一切男子都是慈父，一切女人都是悲母，過去生生世世都有大恩，就像現在的父母之恩一樣沒有差別。像這樣過去的恩情都未能報答，或者因為虛妄的業力產生各種違逆和順從，因為執著反而把他們當作仇人。為什麼呢？因為無明遮蔽了宿世的智慧光明，不瞭解前生曾經是父母，本應該報恩互相饒益，沒有饒益的就叫做不孝。因為這個緣故，一切眾生在任何時候都有大恩，實在難以報答。這樣的事情叫做眾生恩。 國王的恩情，是因為他的福德最為殊勝，雖然生在人間卻能得到自在，三十三天的諸天子等，常常給予他力量並護持他，在他的國界內，山河大地，直到大海邊際都屬於國王，一個人的福德勝過一切眾生的福德。這位大聖王用正法教化，能夠使眾生都得到安樂。譬如世間一切殿堂，柱子是根本；人民豐衣足食，國王是根本，因為有國王的緣故。也像梵天王能夠生出萬物，聖王能夠制定治理國家的法律來利益眾生。像太陽能夠照耀世間，聖王也能夠觀察天下人民是否安樂。國王如果失去正道，人民就沒有依靠。如果用正道教化，八種大恐怖就不會進入他的國家，這八種恐怖是：他國侵略，自己國內叛亂，惡鬼疾病，國土饑荒，不是時候的風雨，過了時候的風雨，日蝕月蝕，星宿變異。人王用正道教化來利益人民，這八種災難就不能侵入。譬如長者只有一個兒子，愛念無比，憐憫饒益，常常給予他安樂，日夜都不捨棄。

English version: Therefore, you should diligently cultivate filial piety towards your parents. If someone makes offerings to the Buddha, the merit is the same as being filial to parents. You should repay your parents' kindness in this way. Good men! The kindness of sentient beings is that from beginningless time, all sentient beings have been revolving in the five paths, going through hundreds of thousands of kalpas, and in many lives have been each other's parents. Because they have been each other's parents, all men are kind fathers, and all women are compassionate mothers. In past lives, there was great kindness, just like the kindness of present parents, there is no difference. Such past kindness has not yet been repaid, or because of false karma, various oppositions and compliances arise, and because of attachment, they are treated as enemies. Why is this? Because ignorance covers the wisdom light of past lives, not understanding that in previous lives they were parents. They should repay kindness and mutually benefit each other. Those who do not benefit are called unfilial. Because of this, all sentient beings at all times have great kindness, which is truly difficult to repay. Such a thing is called the kindness of sentient beings. The kindness of the king is because his merit is the most supreme. Although born in the human realm, he can obtain freedom. The gods of the Thirty-three Heavens constantly give him strength and protect him. Within his kingdom, the mountains, rivers, and land, all the way to the edge of the sea, belong to the king. The merit of one person surpasses the merit of all sentient beings. This great sage king uses the righteous Dharma to teach, enabling all sentient beings to attain peace and happiness. For example, in all the halls of the world, the pillars are the foundation; the people are prosperous, and the king is the foundation, because of the king's existence. It is also like the Brahma King who can create all things, and the sage king who can establish laws to govern the country for the benefit of sentient beings. Just as the sun can illuminate the world, the sage king can also observe whether the people of the world are at peace. If the king loses the righteous path, the people have no support. If he teaches with the righteous path, the eight great terrors will not enter his country. These eight terrors are: invasion by other countries, rebellion within his own borders, evil spirits and diseases, famine in the country, untimely wind and rain, overdue wind and rain, solar and lunar eclipses, and changes in the stars. The human king uses the righteous path to teach and benefit the people, so these eight disasters cannot invade. For example, an elder has only one son, loves him immeasurably, has compassion and benefits him, constantly gives him peace and happiness, and does not abandon him day or night.

。國大聖王亦復如是，等示群生如同一子，擁護之心晝夜無舍。如是人王令修十善，名福德主；若不令修，名非福主。所以者何？若王國內一人修善，其所作福皆為七分，造善之人得其五分，于彼國王常獲二分，善因王修，同福利故；造十惡業亦復如是，同其事故。一切國內田地園林所生之物，皆為七分，亦復如是。若有人王成就正見，如法化世，名為天主。以天善法化世間故，諸天善神及護世王，常來加護守王宮故。雖處人間修行天業，賞罰之心無偏黨故。一切聖王法皆如是，如是聖主名正法王。以是因緣，成就十德：一名能照，以智慧眼照世間故。二名莊嚴，以大福智莊嚴國故。三名與樂，以大安樂與人民故。四名伏怨，一切怨敵自然伏故。五名離怖，能卻八難離恐怖故。六名任賢，集諸賢人評國事故。七名法本，萬姓安住依國王故。八名持世，以天王法持世間故。九名業主，善惡諸業屬國王故。十名人主，一切人民王為主故。一切國王以先世福，成就如是十種勝德。大梵天王及忉利天，常助人王受勝妙樂，諸羅剎王及諸神等，雖不現身，潛來衛護王及眷屬。王見人民造諸不善不能制止，諸天神等悉皆遠離。若見修善歡喜讚歎，盡皆唱言：『我之聖王。』龍天喜悅，澍甘露雨，五穀成熟，人民豐樂

現代漢語譯本：國中的大聖王也是如此，平等地對待所有眾生如同對待自己的孩子一樣，擁護他們的心意日夜都不曾捨棄。這樣的君王如果能引導人民修習十善，就稱為『福德之主』；如果不能引導人民修習十善，就稱為『非福之主』。這是為什麼呢？如果國王國內有一個人修習善行，他所做的福德會分為七份，行善的人得到其中的五份，而國王常常獲得其中的兩份，因為善的因由國王引導，所以能同享福利；如果有人造作十惡業也是如此，國王要承擔同樣的責任。國內所有的田地、園林所出產的物品，也分為七份，分配方式也是如此。如果一個君王具有正見，能夠依法治理國家，就稱為『天主』。因為他用天上的善法來教化世間，所以諸天善神以及護世的諸王，常常會來加持守護他的王宮。雖然身處人間，卻修行著天上的事業，賞罰之心沒有偏袒。一切聖王的法則都是如此，這樣的聖主被稱為『正法之王』。因為這些因緣，成就了十種德行：第一種稱為『能照』，因為他用智慧的眼睛照亮世間。第二種稱為『莊嚴』，因為他用廣大的福德和智慧來莊嚴國家。第三種稱為『與樂』，因為他把最大的安樂給予人民。第四種稱為『伏怨』，一切怨敵自然會降伏。第五種稱為『離怖』，他能消除八種災難，使人民遠離恐怖。第六種稱為『任賢』，他會聚集賢能的人來評議國家大事。第七種稱為『法本』，萬民安居樂業，都依賴於國王。第八種稱為『持世』，他用天王的法則來維持世間的秩序。第九種稱為『業主』，善惡諸業都歸屬於國王。第十種稱為『人主』，一切人民都以國王為主。一切國王因為前世的福德，成就了這十種殊勝的德行。大梵天王和忉利天，常常幫助人王享受殊勝的快樂，諸羅剎王以及諸神等，雖然不現身，也會暗中來保護國王和他的眷屬。如果國王看到人民造作各種不善的行為而不能制止，諸天神等都會遠離他。如果看到人民修習善行，就會歡喜讚歎，並且都高聲說：『這是我們的聖王。』龍天也會喜悅，降下甘露雨，五穀豐收，人民安樂富足。

English version: The great holy king of a country is also like this, treating all living beings equally as if they were his own children, and his heart of protection never ceases day or night. If such a king can guide the people to practice the ten virtues, he is called the 'Lord of Merit and Virtue'; if he cannot guide the people to practice the ten virtues, he is called the 'Lord of Non-Merit'. Why is this so? If one person in the king's country practices good deeds, the merit he creates will be divided into seven parts, with the person who does good deeds receiving five parts, and the king always receiving two parts, because the cause of good is guided by the king, so they can share the benefits; if someone commits the ten evil deeds, it is also the same, and the king must bear the same responsibility. All the land, gardens, and produce within the country are also divided into seven parts, and the distribution method is the same. If a king has right views and can govern the country according to the law, he is called the 'Lord of Heaven'. Because he uses the good laws of heaven to teach the world, the good gods of heaven and the kings who protect the world will often come to bless and protect his palace. Although he is in the human world, he practices the affairs of heaven, and his heart of reward and punishment is not biased. The laws of all holy kings are like this, and such a holy lord is called the 'King of Righteous Dharma'. Because of these causes, he achieves ten virtues: the first is called 'Illuminating', because he uses the eyes of wisdom to illuminate the world. The second is called 'Adorning', because he uses great merit and wisdom to adorn the country. The third is called 'Giving Joy', because he gives the greatest joy to the people. The fourth is called 'Subduing Enmity', all enemies will naturally be subdued. The fifth is called 'Leaving Fear', he can eliminate the eight disasters and keep the people away from fear. The sixth is called 'Appointing the Wise', he will gather wise people to discuss national affairs. The seventh is called 'The Basis of Dharma', all people live and work in peace and contentment, relying on the king. The eighth is called 'Maintaining the World', he uses the laws of the heavenly king to maintain the order of the world. The ninth is called 'The Owner of Karma', all good and evil deeds belong to the king. The tenth is called 'The Lord of People', all people take the king as their lord. All kings, because of the merit of their previous lives, achieve these ten excellent virtues. The Great Brahma King and the Trayastrimsa Heaven often help the human king to enjoy excellent happiness, and the Rakshasa kings and gods, although they do not appear, will secretly come to protect the king and his family. If the king sees the people committing various unwholesome acts and cannot stop them, all the gods will leave him. If they see the people practicing good deeds, they will rejoice and praise, and they will all say loudly: 'This is our holy king.' The dragons and heavens will also be pleased, and they will send down sweet dew, the five grains will be abundant, and the people will be happy and prosperous.

。若不親近諸惡人等，普利世間咸從正化，如意寶珠必現王國，于王鄰國咸來歸服，人與非人無不稱歎。

「若有惡人于王國內，而生逆心於須臾頃，如是之人福自衰滅，命終當墮地獄之中，經歷畜生備受諸苦。所以者何？由於聖王不知恩故，起諸惡逆得如是報。若有人民能行善心，敬輔仁王尊重如佛，是人現世安隱豐樂，有所愿求無不稱心。所以者何？一切國王於過去時，曾受如來清凈禁戒，常為人王安隱快樂。以是因緣，違順果報皆如響應。聖王恩德廣大如是。

「善男子！三寶恩者，名不思議利樂眾生無有休息，是諸佛身真善無漏，無數大劫修因所證，三有業果永盡無餘，功德寶山巍巍無比；一切有情所不能知。福德甚深猶如大海，智慧無礙等於虛空，神通變化充滿世間，光明遍照十方三世；一切眾生煩惱業障，都不覺知。沉淪苦海生死無窮，三寶出世作大船師，能截愛流超升彼岸，諸有智者悉皆瞻仰。

「善男子等！唯一佛寶具三種身：一自性身，二受用身，三變化身。第一佛身有大斷德，二空所顯，一切諸佛悉皆平等。第二佛身有大智德，真常無漏，一切諸佛悉皆同意。第三佛身有大恩德，定通變現，一切諸佛悉皆同事

現代漢語譯本：如果能不親近各種惡人，普遍使世間都走上正道，如意寶珠必定會在王國中顯現，鄰國也會紛紛前來歸順，人和非人都會讚歎不已。 現代漢語譯本：如果國內有惡人，在很短的時間內產生叛逆之心，這樣的人福報自然會衰減，死後會墮入地獄，經歷畜生道遭受各種痛苦。這是為什麼呢？因為他們對聖王不知感恩，產生惡逆之心而得到這樣的報應。如果人民能夠行善，尊敬輔佐仁慈的國王，像對待佛一樣尊重他，這樣的人在現世會安穩富足，心想事成。這是為什麼呢？因為所有的國王在過去都曾接受過如來的清凈戒律，所以才能成為國王，安穩快樂。因為這樣的因緣，順從和違背的果報都像回聲一樣。聖王的恩德廣大就是這樣。 現代漢語譯本：善男子！三寶的恩德，是不可思議的，利益眾生沒有停歇。諸佛的身體是真實善良沒有缺陷的，經過無數大劫的修行才證得，三界的業報永遠斷盡，功德如寶山般巍峨無比，一切有情眾生都無法完全瞭解。福德深厚如大海，智慧無礙等同虛空，神通變化充滿世間，光明遍照十方三世；一切眾生的煩惱業障，都不能覺察。他們沉淪在苦海中生死無盡，三寶出世就像偉大的船師，能夠斬斷愛慾的河流，超脫到彼岸，所有有智慧的人都瞻仰敬佩。 現代漢語譯本：善男子們！唯一的佛寶具有三種身：一是自性身，二是受用身，三是變化身。第一佛身具有大斷德，由二空所顯現，一切諸佛都是平等的。第二佛身具有大智德，真實恒常沒有缺陷，一切諸佛都具有相同的智慧。第三佛身具有大恩德，能夠自在地變化顯現，一切諸佛都做著相同的事。

English version: If one does not associate with various evil people, and universally leads the world to the right path, the wish-fulfilling jewel will surely appear in the kingdom, and neighboring countries will come to submit, with both humans and non-humans praising it. English version: If there are evil people within the kingdom who harbor rebellious thoughts even for a short time, such people's blessings will naturally diminish, and after death, they will fall into hell, experiencing various sufferings in the animal realm. Why is this so? Because they are ungrateful to the holy king, and their rebellious thoughts lead to such retribution. If the people can practice good deeds, respectfully assist the benevolent king, and honor him as they would a Buddha, such people will have peace and prosperity in this life, and all their wishes will be fulfilled. Why is this so? Because all kings in the past have received the pure precepts of the Tathagata, and thus they can become kings, enjoying peace and happiness. Because of this cause and effect, the consequences of obedience and disobedience are like echoes. The holy king's virtue is so vast. English version: Good men! The grace of the Three Jewels is inconceivable, benefiting sentient beings without ceasing. The bodies of all Buddhas are truly good and without flaw, attained through countless great kalpas of practice. The karmic results of the three realms are forever exhausted, and their merits are like a majestic, incomparable mountain of treasures, which all sentient beings cannot fully comprehend. Their blessings are as deep as the ocean, their wisdom is unobstructed like the void, their miraculous powers fill the world, and their light shines throughout the ten directions and three times; all sentient beings' afflictions and karmic obstacles prevent them from realizing this. They are sinking in the sea of suffering, with endless cycles of birth and death. The Three Jewels appear in the world like great shipmasters, able to cut off the river of desire and transcend to the other shore, and all wise people look up to them with admiration. English version: Good men! The one and only Buddha Jewel possesses three bodies: the self-nature body, the enjoyment body, and the transformation body. The first Buddha body has great severance virtue, manifested by the two emptinesses, and all Buddhas are equal in this. The second Buddha body has great wisdom virtue, true, constant, and without flaw, and all Buddhas share the same wisdom. The third Buddha body has great grace virtue, able to freely transform and manifest, and all Buddhas do the same things.

。善男子！其自性身無始無終，離一切相絕諸戲論，周圓無際凝然常住。其受用身，有二種相，一自受用，二佗受用。自受用身，三僧祇劫所修萬行，利益安樂諸眾生已，十地滿心，運身直往色究竟天，出過三界，凈妙國土坐無數量大寶蓮華，而不可說海會菩薩前後圍繞，以無垢繒繫於頂上，供養恭敬尊重讚歎，如是名為后報利益。爾時，菩薩入金剛定，斷除一切微細所知諸煩惱障，證得阿耨多羅三藐三菩提，如是妙果名現報利益。是真報身有始無終，壽命劫數無有限量，初成正覺窮未來際，諸根相好遍周法界，四智圓滿。

「是真報身受用法樂。一、大圓鏡智，轉異熟識得此智慧，如大圓鏡現諸色像。如是如來鏡智之中，能現眾生諸善惡業，以是因緣，此智名為大圓鏡智。依大悲故恒緣眾生，依大智故常如法性，雙觀真俗無有間斷，常能執持無漏根身，一切功德為所依止。二、平等性智，轉我見識得此智慧，是以能證自佗平等二無我性，如是名為平等性智。三、妙觀察智，轉分別識得此智慧，能觀諸法自相共相，于眾會前說諸妙法，能令眾生得不退轉，以是名為妙觀察智。四、成所作智，轉五種識得此智慧，能現一切種種化身，令諸眾產生熟善業，以是因緣，名為成所作智

現代漢語譯本：善男子！自性身無始無終，超越一切表象，斷絕所有虛妄的言論，圓滿無邊，凝定常住。其受用身，有兩種形態，一是自受用，二是佗受用。自受用身，經過三大阿僧祇劫所修的萬行，利益安樂一切眾生之後，十地菩薩圓滿，直接前往色究竟天，超出三界，在清凈美好的國土中，坐于無數大寶蓮花之上，被不可說海會菩薩前後圍繞，以無垢的絲帶繫於頭頂，接受供養、恭敬、尊重和讚歎，這被稱為后報利益。此時，菩薩進入金剛定，斷除一切細微的所知障和煩惱障，證得阿耨多羅三藐三菩提，這種殊勝的果報稱為現報利益。這才是真正的報身，有始無終，壽命的劫數沒有**，初成正覺直至未來，諸根相好遍佈法界，四智圓滿。 這真正的報身享受法樂。第一，大圓鏡智，由轉異熟識而得此智慧，如同大圓鏡能映現各種色像。如來鏡智之中，能顯現眾生一切善惡業，因此，此智名為大圓鏡智。依仗大悲心，恒常關懷眾生，依仗大智慧，常與法性相應，同時觀察真諦和俗諦，沒有間斷，常能執持無漏的根身，一切功德以此為依託。第二，平等性智，由轉我見識而得此智慧，因此能證悟自他平等的二無我性，這稱為平等性智。第三，妙觀察智，由轉分別識而得此智慧，能觀察諸法的自相和共相，在眾會前宣說各種微妙的佛法，能使眾生不退轉，因此稱為妙觀察智。第四，成所作智，由轉五種識而得此智慧，能顯現一切種種化身，使眾生善業成熟，因此稱為成所作智。

English version: Good man! The self-nature body has no beginning and no end, transcends all forms, is free from all conceptual elaborations, is perfectly round and boundless, and remains still and constant. Its enjoyment body has two aspects: self-enjoyment and other-enjoyment. The self-enjoyment body, after cultivating myriad practices for three asamkhya kalpas, benefiting and bringing peace to all sentient beings, and reaching the full mind of the tenth bhumi, directly goes to the Akanistha Heaven, transcends the three realms, sits on countless great jeweled lotuses in a pure and wonderful land, surrounded by an ineffable assembly of bodhisattvas, with immaculate silk ribbons tied on the head, receiving offerings, respect, reverence, and praise. This is called the benefit of later reward. At this time, the bodhisattva enters the vajra samadhi, cuts off all subtle cognitive and afflictive obscurations, and attains anuttara-samyak-sambodhi. This wonderful result is called the benefit of present reward. This is the true reward body, which has a beginning but no end, its lifespan has no ** kalpas, initially attaining enlightenment and continuing into the future, with all its faculties and marks pervading the dharma realm, and the four wisdoms are complete. This true reward body enjoys the bliss of the Dharma. First, the Great Mirror Wisdom, obtained by transforming the alaya consciousness, is like a great mirror reflecting all forms. In the Tathagata's mirror wisdom, it can manifest all the good and evil karmas of sentient beings. Therefore, this wisdom is called the Great Mirror Wisdom. Relying on great compassion, it constantly cares for sentient beings; relying on great wisdom, it is always in accordance with the nature of reality, observing both the ultimate and conventional truths without interruption, and is always able to uphold the undefiled root body, with all merits relying on it. Second, the Wisdom of Equality, obtained by transforming the ego-consciousness, is able to realize the equality of self and others and the two aspects of no-self. This is called the Wisdom of Equality. Third, the Wonderful Observing Wisdom, obtained by transforming the discriminating consciousness, is able to observe the self-nature and common nature of all dharmas, and to expound the wonderful Dharma in assemblies, enabling sentient beings to not regress. Therefore, it is called the Wonderful Observing Wisdom. Fourth, the Accomplishing Wisdom, obtained by transforming the five sense consciousnesses, is able to manifest all kinds of transformation bodies, enabling sentient beings to mature their good karma. Therefore, it is called the Accomplishing Wisdom.

。如是四智而為上首，具足八萬四千智門，如是一切諸功德法，名為如來自受用身。

「諸善男子！二者如來佗受用身，具足八萬四千相好，居真凈土說一乘法，令諸菩薩受用大乘微妙法樂。一切如來為化十地諸菩薩眾，現於十種佗受用身。第一佛身，坐百葉蓮華，為初地菩薩說百法明門，菩薩悟已起大神通，變化滿於百佛世界，利益安樂無數眾生。第二佛身，坐千葉蓮華，為二地菩薩說千法明門，菩薩悟已起大神通，變化滿於千佛世界，利益安樂無量眾生。第三佛身，坐萬葉蓮華，為三地菩薩說萬法明門，菩薩悟已起大神通，變化滿於萬佛國土，利益安樂無數眾生。如是如來漸漸增長，乃至十地佗受用身，坐不可說妙寶蓮華，為十地菩薩說不可說諸法明門，菩薩悟已起大神通，變化滿於不可說佛微妙國土，利益安樂不可宣說不可宣說無量無邊種類眾生。

「如是十身，皆坐七寶菩提樹王，證得阿耨多羅三藐三菩提。諸善男子！一一華葉各各為一三千世界，各有百億妙高山王，及四大洲、日月星辰，三界諸天無不具足。一一葉上諸贍部洲，有金剛座菩提樹王，其百千萬至不可說大小化佛，各于樹下破魔軍已，一時證得阿耨多羅三藐三菩提

現代漢語譯本：如果以四智為首，具備八萬四千種智慧之門，像這樣一切的功德法，就稱為如來的自受用身。 『各位善男子！第二種是如來的他受用身，具備八萬四千種相好，居住在清凈的凈土中宣說一乘佛法，讓各位菩薩享受大乘微妙的法樂。一切如來爲了教化十地菩薩眾，會示現十種他受用身。第一佛身，坐在百葉蓮花上，為初地菩薩宣說百法明門，菩薩領悟後生起大神通，變化充滿一百個佛世界，利益安樂無數眾生。第二佛身，坐在千葉蓮花上，為二地菩薩宣說千法明門，菩薩領悟後生起大神通，變化充滿一千個佛世界，利益安樂無量眾生。第三佛身，坐在萬葉蓮花上，為三地菩薩宣說萬法明門，菩薩領悟後生起大神通，變化充滿一萬個佛國土，利益安樂無數眾生。像這樣如來逐漸增長，乃至十地他受用身，坐在不可思議的妙寶蓮花上，為十地菩薩宣說不可思議的諸法明門，菩薩領悟後生起大神通，變化充滿不可思議的佛微妙國土，利益安樂不可宣說不可宣說無量無邊種類的眾生。 『像這樣的十種身，都坐在七寶菩提樹王下，證得阿耨多羅三藐三菩提。各位善男子！每一片花葉都各自為一個三千世界，各自有百億座妙高山王，以及四大洲、日月星辰，三界諸天無不具備。每一片葉子上的贍部洲，都有金剛座菩提樹王，其百千萬乃至不可思議大小的化佛，各自在樹下破除魔軍后，同時證得阿耨多羅三藐三菩提』。

English version: If the Four Wisdoms are the foremost, possessing eighty-four thousand wisdom gates, all such meritorious dharmas are called the Tathagata's self-enjoyment body. 'Good men! The second is the Tathagata's other-enjoyment body, possessing eighty-four thousand marks and excellences, residing in a pure land, expounding the One Vehicle Dharma, enabling all Bodhisattvas to enjoy the subtle bliss of the Great Vehicle Dharma. All Tathagatas, in order to transform the Bodhisattvas of the ten stages, manifest ten kinds of other-enjoyment bodies. The first Buddha body sits on a hundred-petaled lotus, expounding the hundred dharma illumination gates to the Bodhisattvas of the first stage. Upon enlightenment, the Bodhisattvas generate great spiritual powers, transforming and filling a hundred Buddha worlds, benefiting and bringing peace to countless beings. The second Buddha body sits on a thousand-petaled lotus, expounding the thousand dharma illumination gates to the Bodhisattvas of the second stage. Upon enlightenment, the Bodhisattvas generate great spiritual powers, transforming and filling a thousand Buddha worlds, benefiting and bringing peace to immeasurable beings. The third Buddha body sits on a ten-thousand-petaled lotus, expounding the ten thousand dharma illumination gates to the Bodhisattvas of the third stage. Upon enlightenment, the Bodhisattvas generate great spiritual powers, transforming and filling ten thousand Buddha lands, benefiting and bringing peace to countless beings. Thus, the Tathagata gradually increases, up to the other-enjoyment body of the tenth stage, sitting on an inconceivable wondrous treasure lotus, expounding the inconceivable dharma illumination gates to the Bodhisattvas of the tenth stage. Upon enlightenment, the Bodhisattvas generate great spiritual powers, transforming and filling inconceivable wondrous Buddha lands, benefiting and bringing peace to countless, immeasurable, and indescribable kinds of beings.' 'These ten bodies all sit under the king of the seven-jeweled Bodhi trees, attaining Anuttara-samyak-sambodhi. Good men! Each petal is a three-thousand world, each with a hundred billion Mount Sumerus, as well as the four continents, sun, moon, stars, and all the heavens of the three realms. On each Jambudvipa on each petal, there is a Vajra seat Bodhi tree king, and hundreds of millions to inconceivable large and small transformation Buddhas, each having defeated the demon armies under the tree, simultaneously attaining Anuttara-samyak-sambodhi.'

。如是大小諸化佛身，各各具足三十二相、八十種好，為諸資糧及四善根諸菩薩等、二乘、凡夫，隨宜為說三乘妙法。為諸菩薩說應六波羅蜜，令得阿耨多羅三藐三菩提究竟佛慧。為求辟支佛者，說應十二因緣法；為求聲聞者，說應四諦法，度生老病死究竟涅槃。為餘眾生說人天教，令得人天安樂妙果。諸如是等大小化佛，皆悉名為佛變化身。善男子！如是二種應化身佛，雖現滅度，而此佛身相續常住。

「諸善男子！如一佛寶，有如是等無量無邊不可思議利樂眾生廣大恩德，以是因緣，名為如來、應、正遍知、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。善男子！一佛寶中具足六種微妙功德：一者無上大功德田，二者無上有大恩德，三者無足二足及以多足眾生中尊，四者極難值遇如優曇華，五者獨一出現三千大千世界，六者世出世間功德圓滿一切義依。具如是等六種功德，常能利樂一切眾生，是名佛寶不思議恩。」

爾時，五百長者白佛言：「世尊！如佛所說，一佛寶中，無量化佛充滿世界利樂眾生。以何因緣，世間眾生多不見佛，受諸苦惱？」

佛告五百長者：「譬如日光天子放百千光照明世界，而有盲者不見光明

現代漢語譯本：就像大大小小的各種化佛身，每一個都具備三十二種相好、八十種隨形好，爲了各種資糧和四善根的菩薩們、二乘人、凡夫，根據他們的根器，為他們宣說三乘的微妙佛法。為菩薩們宣說應修的六波羅蜜，使他們最終獲得無上正等正覺的究竟佛慧。為求辟支佛果的人，宣說應修的十二因緣法；為求聲聞果的人，宣說應修的四諦法，使他們脫離生老病死，最終達到涅槃。為其餘眾生宣說人天教法，使他們獲得人天安樂的妙果。所有這些大大小小的化佛，都稱為佛的變化身。善男子！這兩種應化身佛，雖然示現滅度，但佛身相續不斷，常住世間。 現代漢語譯本：『各位善男子！就像一尊佛寶，具有這樣無量無邊不可思議的利益和安樂眾生的廣大恩德，因為這個緣故，被稱為如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。善男子！一尊佛寶中具足六種微妙功德：第一是無上的大功德田，第二是無上的大恩德，第三是在無足、二足以及多足的眾生中最尊貴，第四是極其難得值遇，如同優曇花一樣，第五是唯一出現在三千大千世界，第六是世間和出世間的功德圓滿，是一切意義的依歸。具備這樣六種功德，常常能夠利益安樂一切眾生，這就是佛寶不可思議的恩德。』 現代漢語譯本：當時，五百位長者對佛說：『世尊！正如佛所說，一尊佛寶中，有無量化佛充滿世界，利益安樂眾生。因為什麼緣故，世間眾生大多見不到佛，遭受各種苦惱呢？』 現代漢語譯本：佛告訴五百位長者：『譬如太陽天子放出成百上千的光芒照耀世界，但是有盲人卻看不到光明。』

English version: Just like the various manifested Buddha bodies, both large and small, each possessing the thirty-two marks and eighty minor characteristics, for the sake of various resources and the Bodhisattvas of the four good roots, the Pratyekabuddhas, and ordinary beings, according to their capacities, they expound the wonderful Dharma of the Three Vehicles. For the Bodhisattvas, they expound the Six Paramitas that should be practiced, enabling them to ultimately attain the supreme enlightenment of Buddhahood. For those seeking Pratyekabuddhahood, they expound the Twelve Links of Dependent Origination; for those seeking Sravakahood, they expound the Four Noble Truths, enabling them to transcend birth, old age, sickness, and death, and ultimately reach Nirvana. For other beings, they expound the teachings of humans and gods, enabling them to attain the wonderful fruits of human and heavenly bliss. All these manifested Buddhas, both large and small, are called the transformation bodies of the Buddha. Good men! Although these two kinds of transformation bodies of the Buddha appear to pass away, the Buddha body continues uninterrupted and remains constantly present. English version: 『Good men! Just like a single Buddha Jewel, possessing such immeasurable, boundless, and inconceivable great kindness that benefits and brings joy to sentient beings, for this reason, it is called Tathagata, Arhat, Samyaksambuddha, Vidyacarana-sampanna, Sugata, Lokavid, Anuttara, Purusadamyasarathi, Sasta Devamanusyanam, Buddha, Bhagavan. Good men! A single Buddha Jewel possesses six subtle merits: first, it is the supreme field of great merit; second, it is the supreme great kindness; third, it is the most honored among footless, two-footed, and many-footed beings; fourth, it is extremely rare to encounter, like the Udumbara flower; fifth, it appears uniquely in the three thousand great thousand worlds; sixth, its worldly and transcendental merits are complete, and it is the refuge of all meanings. Possessing these six merits, it is always able to benefit and bring joy to all sentient beings; this is the inconceivable kindness of the Buddha Jewel.』 English version: At that time, five hundred elders said to the Buddha, 『World Honored One! As the Buddha has said, within a single Buddha Jewel, there are countless manifested Buddhas filling the world, benefiting and bringing joy to sentient beings. For what reason do most sentient beings in the world not see the Buddha and suffer various afflictions?』 English version: The Buddha told the five hundred elders, 『For example, the sun god emits hundreds of thousands of rays of light illuminating the world, but there are blind people who cannot see the light.』

。汝善男子！于意云何？日光天子而有過否？」

時長者言：「不也。世尊！」

佛言：「善男子！諸佛如來常演正法利樂有情，是諸眾生常造惡業，都不覺知、無慚愧心，于佛法僧不樂親近。如是眾生罪根深重，經無量劫不得見聞三寶名字，如彼盲者不睹日光。若有眾生恭敬如來，愛樂大乘尊重三寶，當知是人業障銷除、福智增長、成就善根，速得見佛，永離生死，當證菩提。

「諸善男子！如一佛寶有無量佛，如來所說法寶亦然，一法寶中有無量義。善男子！於法寶中有其四種：一者教法，二者理法，三者行法，四者果法。一切無漏能破無明煩惱業障，聲、名、句、文名為教法；有無諸法名為理法；戒、定、慧行名為行法；為無為果名為果法。如是四種名為法寶，引導眾生出生死海到于彼岸。善男子！諸佛所師即是法寶。所以者何？三世諸佛依法修行，斷一切障得成菩提，盡未來際利益眾生，以是因緣，三世如來常能供養諸波羅蜜微妙法寶，何況三界一切眾生未得解脫，而不能敬微妙法寶？

「善男子！我昔曾為求法人王，入大火坑而求正法，永斷生死得大菩提

『善男子，你的想法如何？太陽神會有過錯嗎？』 長者回答說：『不會的，世尊！』 佛說：『善男子，諸佛如來常常宣講正法，利益眾生，但這些眾生卻常常造作惡業，既不自覺知，也沒有慚愧之心，對於佛法僧三寶也不樂意親近。這樣的眾生罪根深重，經過無量劫都不能聽聞三寶的名字，就像盲人看不見太陽一樣。如果有的眾生恭敬如來，喜愛大乘佛法，尊重三寶，應當知道這個人業障消除，福德智慧增長，成就善根，很快就能見到佛，永遠脫離生死，最終證得菩提。 『諸位善男子，就像一尊佛寶有無量佛一樣，如來所說的法寶也是如此，一個法寶中包含著無量的意義。善男子，法寶中有四種：一是教法，二是理法，三是行法，四是果法。一切無漏的法能夠破除無明煩惱和業障，聲音、名稱、語句、文字稱為教法；有和無的諸法稱為理法；戒、定、慧的修行稱為行法；有為和無為的果報稱為果法。這四種稱為法寶，引導眾生脫離生死苦海，到達彼岸。善男子，諸佛的老師就是法寶。為什麼呢？三世諸佛都是依靠佛法修行，斷除一切障礙，成就菩提，在未來無盡的時間裡利益眾生。因為這個緣故，三世如來常常能夠供養諸波羅蜜的微妙法寶，更何況三界一切尚未解脫的眾生，怎麼能不敬重這微妙的法寶呢？』 『善男子，我過去曾經爲了求法而成為人王，進入大火坑中尋求正法，最終斷絕生死，獲得大菩提。』

'Good man, what do you think? Does the sun god have any faults?' The elder replied, 'No, World Honored One!' The Buddha said, 'Good man, the Tathagatas always expound the true Dharma to benefit sentient beings, but these beings constantly create evil karma, are neither aware nor ashamed, and are not inclined to be close to the Buddha, Dharma, and Sangha. Such beings have deep roots of sin, and for countless eons, they cannot hear the names of the Three Jewels, like a blind person who cannot see the sun. If there are beings who respect the Tathagata, love the Mahayana, and honor the Three Jewels, know that their karmic obstacles will be eliminated, their blessings and wisdom will increase, they will achieve good roots, quickly see the Buddha, forever escape birth and death, and ultimately attain Bodhi.' 'Good men, just as one Buddha Jewel has countless Buddhas, so too is the Dharma Jewel spoken by the Tathagata; one Dharma Jewel contains countless meanings. Good men, there are four kinds of Dharma Jewels: first, the teaching Dharma; second, the principle Dharma; third, the practice Dharma; and fourth, the fruit Dharma. All undefiled dharmas can break through ignorance, afflictions, and karmic obstacles. Sounds, names, phrases, and texts are called the teaching Dharma; the existence and non-existence of all dharmas are called the principle Dharma; the practice of precepts, concentration, and wisdom is called the practice Dharma; the conditioned and unconditioned results are called the fruit Dharma. These four are called the Dharma Jewel, guiding sentient beings to escape the sea of birth and death and reach the other shore. Good men, the teacher of all Buddhas is the Dharma Jewel. Why is that? The Buddhas of the three times all practice according to the Dharma, cut off all obstacles, attain Bodhi, and benefit sentient beings for the endless future. For this reason, the Tathagatas of the three times are always able to offer to the wonderful Dharma Jewel of the Paramitas, how much more so should all sentient beings in the three realms who have not yet attained liberation, not respect this wonderful Dharma Jewel?' 'Good men, in the past, I was once a king who sought the Dharma, entered a great fire pit to seek the true Dharma, and ultimately cut off birth and death and attained great Bodhi.'

。是故法寶能破一切生死牢獄，猶如金剛能壞萬物；法寶能照癡闇眾生，如日天子能照世界；法寶能救貧乏眾生，如摩尼珠雨眾寶故；法寶能與眾生喜樂，猶如天鼓樂諸天故；法寶能為諸天寶階，聽聞正法得生天故；法寶能為堅牢大船，渡生死海到彼岸故；法寶猶如轉輪聖王，能除三毒煩惱賊故；法寶能為珍妙衣服，覆蓋無慚諸眾生故；法寶猶如金剛甲冑，能破四魔證菩提故；法寶猶如智慧利劍，割斷生死離繫縛故；法寶正是三乘寶車，運載眾生出火宅故；法寶猶如一切明燈，能照三塗黑闇處故；法寶猶如弓箭矛槊，能鎮國界摧怨敵故；法寶猶如險路導師，善誘眾生達寶所故。善男子！三世如來所說妙法，有如是等難思議事，是名法寶不思議恩。

「善男子！世出世間有三種僧：一菩薩僧，二聲聞僧，三凡夫僧。文殊師利及彌勒等，是菩薩僧；如舍利弗目犍連等，是聲聞僧；若有成就別解脫戒真善凡夫，乃至具足一切正見，能廣為他演說開示眾聖道法利樂眾生，名凡夫僧；雖未能得無漏戒定及慧解脫，而供養者獲無量福。如是三種名真福田僧。復有一類名福田僧，于佛舍利及佛形像，並諸法僧聖所制戒深生敬信，自無邪見令他亦然，能宣正法讚歎一乘，深信因果常發善愿，隨其過犯悔除業障

現代漢語譯本：因此，法寶能夠破除一切生死的牢獄，就像金剛能夠摧毀萬物一樣；法寶能夠照亮愚癡黑暗的眾生，如同太陽能夠照耀世界一樣；法寶能夠救濟貧困匱乏的眾生，如同摩尼寶珠能夠降下各種珍寶一樣；法寶能夠給予眾生喜悅快樂，如同天鼓能夠使諸天快樂一樣；法寶能夠成為諸天的寶貴階梯，聽聞正法就能升到天界；法寶能夠成為堅固的大船，渡過生死苦海到達彼岸；法寶如同轉輪聖王，能夠去除貪嗔癡三毒煩惱的賊寇；法寶能夠成為珍貴美妙的衣服，覆蓋那些不知羞恥的眾生；法寶如同金剛鎧甲，能夠破除四魔而證得菩提；法寶如同智慧的利劍，能夠割斷生死輪迴的束縛；法寶正是三乘的寶車，運載眾生脫離火宅；法寶如同一切明燈，能夠照亮三惡道的黑暗之處；法寶如同弓箭矛槊，能夠鎮守國家，摧毀怨敵；法寶如同險路的導師，善於引導眾生到達寶藏之地。善男子！三世如來所說的微妙佛法，有如此等等難以思議的功用，這就是法寶不可思議的恩德。 現代漢語譯本：善男子！世間和出世間有三種僧：一是菩薩僧，二是聲聞僧，三是凡夫僧。文殊師利和彌勒等，是菩薩僧；如舍利弗、目犍連等，是聲聞僧；如果有成就別解脫戒的真正善良的凡夫，乃至具足一切正見，能夠廣泛地為他人演說開示眾聖道法，利益快樂眾生，就稱為凡夫僧；雖然未能得到無漏的戒定和智慧解脫，但供養他們的人也能獲得無量的福報。這三種僧稱為真正的福田僧。還有一類稱為福田僧，他們對於佛的舍利和佛的形像，以及諸法僧聖所制定的戒律，都深生敬信，自己沒有邪見，也使他人如此，能夠宣揚正法，讚歎一乘，深信因果，常常發善愿，隨著自己的過錯而懺悔消除業障。

English version: Therefore, the Dharma treasure can break all the prisons of birth and death, just as a diamond can destroy all things; the Dharma treasure can illuminate ignorant and darkened beings, just as the sun can illuminate the world; the Dharma treasure can save impoverished beings, just as a Mani pearl can rain down various treasures; the Dharma treasure can give beings joy and happiness, just as a heavenly drum can make the gods happy; the Dharma treasure can be a precious ladder for the gods, as hearing the true Dharma can lead to rebirth in the heavens; the Dharma treasure can be a sturdy ship, crossing the sea of birth and death to reach the other shore; the Dharma treasure is like a wheel-turning sage king, able to remove the thieves of the three poisons of greed, anger, and ignorance; the Dharma treasure can be precious and wonderful clothing, covering those shameless beings; the Dharma treasure is like diamond armor, able to break the four demons and attain Bodhi; the Dharma treasure is like a sharp sword of wisdom, able to cut off the bonds of birth and death; the Dharma treasure is precisely the precious vehicle of the three vehicles, carrying beings out of the burning house; the Dharma treasure is like all the bright lamps, able to illuminate the darkness of the three evil paths; the Dharma treasure is like bows, arrows, spears, and halberds, able to guard the country and destroy enemies; the Dharma treasure is like a guide on a dangerous road, skillfully leading beings to the place of treasures. Good men! The wonderful Dharma spoken by the Tathagatas of the three times has such inconceivable functions, and this is called the inconceivable grace of the Dharma treasure. English version: Good men! There are three kinds of Sangha in the world and beyond: first, the Bodhisattva Sangha; second, the Sravaka Sangha; and third, the ordinary Sangha. Manjushri and Maitreya, etc., are the Bodhisattva Sangha; Shariputra, Maudgalyayana, etc., are the Sravaka Sangha; if there are truly good ordinary people who have achieved the Pratimoksha precepts, and even possess all right views, and can widely explain and expound the Dharma of the holy path for others, benefiting and bringing joy to beings, they are called the ordinary Sangha; although they have not attained the unconditioned precepts, samadhi, and wisdom liberation, those who make offerings to them can also obtain immeasurable blessings. These three kinds are called the true Sangha of the field of merit. There is another kind called the Sangha of the field of merit, who have deep faith in the Buddha's relics and Buddha's images, as well as the precepts established by the Dharma and Sangha saints, they have no wrong views themselves and also cause others to be so, they can proclaim the true Dharma, praise the One Vehicle, deeply believe in cause and effect, often make good vows, and repent and eliminate karmic obstacles according to their faults.

。當知是人信三寶力，勝諸外道百千萬倍，亦勝四種轉輪聖王，何況余類一切眾生？如鬱金華雖然萎悴，猶勝一切諸雜類華。正見比丘亦復如是，勝餘眾生百千萬倍，雖毀禁戒不壞正見，以是因緣名福田僧。若善男子善女人等，供養如是福田僧者，所得福德無有窮盡，供養前三真實僧寶，所獲功德正等無異。如是四類聖凡僧寶，利樂有情恒無暫舍，是名僧寶不思議恩。」

爾時，五百長者白佛言：「世尊！我等今日聞佛法音，得悟三寶利益世間。然今不知以何義故，說佛法僧得名為寶？愿佛解說，顯示眾會及未來世敬信三寶一切有情，永斷疑網得不壞信，令入三寶不思議海。」

爾時，佛告諸長者言：「善哉，善哉！汝善男子！能問如來甚深妙法，于未來世利益安樂一切眾生。譬如世間第一珍寶具足十義，莊嚴國界饒益有情，佛法僧寶亦復如是。一者堅牢，如摩尼寶無人能破，佛法僧寶亦復如是，外道天魔不能破故。二者無垢，世間勝寶清凈光潔不雜塵穢，佛法僧寶亦復如是，悉能遠離煩惱塵垢。三者與樂，如天德瓶能與安樂，佛法僧寶亦復如是，能與眾生世出世樂。四者難遇，如吉祥寶希有難得，佛法僧寶亦復如是，業障有情億劫難遇

現代漢語譯本：應當知道，這個人信仰三寶的力量，勝過所有外道百千萬倍，也勝過四種轉輪聖王，更何況其他一切眾生呢？就像鬱金花雖然枯萎，仍然勝過一切雜類花朵。具有正見的比丘也是如此，勝過其他眾生百千萬倍，即使毀犯戒律，也不會破壞正見，因此被稱為福田僧。如果善男子善女人等，供養這樣的福田僧，所得到的福德沒有窮盡，供養前面三種真實的僧寶，所獲得的功德完全相同沒有差別。這四類聖凡僧寶，利益安樂有情眾生，恒常沒有片刻捨棄，這就是僧寶不可思議的恩德。 當時，五百位長者對佛說：『世尊！我們今天聽聞佛的教誨，領悟到三寶利益世間。然而現在不知道因為什麼緣故，說佛法僧被稱為寶？希望佛能解釋說明，讓在場的大眾以及未來世敬信三寶的一切有情眾生，永遠斷除疑惑，得到不壞的信心，進入三寶不可思議的海洋。』 當時，佛告訴各位長者說：『很好，很好！你們這些善男子！能夠詢問如來如此深奧微妙的佛法，在未來世利益安樂一切眾生。譬如世間第一珍寶具備十種意義，莊嚴國土，饒益有情，佛法僧寶也是如此。第一是堅牢，如同摩尼寶無人能夠破壞，佛法僧寶也是如此，外道天魔不能夠破壞。第二是無垢，世間珍寶清凈光潔，不摻雜塵埃污穢，佛法僧寶也是如此，能夠完全遠離煩惱塵垢。第三是給予快樂，如同天德瓶能夠給予安樂，佛法僧寶也是如此，能夠給予眾生世間和出世間的快樂。第四是難以遇到，如同吉祥寶稀有難得，佛法僧寶也是如此，業障深重的有情眾生億劫難以遇到。

English version: It should be known that the power of a person's faith in the Three Jewels surpasses all other paths by a hundred million times, and even surpasses the four kinds of wheel-turning sage kings, let alone all other living beings? Just as a turmeric flower, though withered, still surpasses all other kinds of flowers. A Bhikkhu with right view is also like this, surpassing other living beings by a hundred million times. Even if he breaks the precepts, he does not destroy his right view, and for this reason, he is called a field of merit monk. If good men and good women make offerings to such a field of merit monk, the merit they obtain is inexhaustible. The merit obtained from making offerings to the previous three true Sangha Jewels is exactly the same without any difference. These four kinds of Sangha Jewels, both holy and ordinary, benefit and bring joy to sentient beings, constantly without a moment's abandonment. This is called the inconceivable grace of the Sangha Jewel. At that time, five hundred elders said to the Buddha, 'World Honored One! Today, we have heard the Buddha's teachings and realized that the Three Jewels benefit the world. However, we do not know why the Buddha, Dharma, and Sangha are called jewels? We hope that the Buddha can explain and show this to the assembly and all sentient beings in the future who respect and believe in the Three Jewels, so that they may forever cut off doubts, obtain indestructible faith, and enter the inconceivable ocean of the Three Jewels.' At that time, the Buddha said to the elders, 'Excellent, excellent! You good men! You are able to ask the Tathagata about such profound and subtle Dharma, which will benefit and bring joy to all sentient beings in the future. For example, the first precious jewel in the world possesses ten meanings, adorns the country, and benefits sentient beings. The Buddha, Dharma, and Sangha Jewels are also like this. First, they are firm, like a Mani jewel that no one can break. The Buddha, Dharma, and Sangha Jewels are also like this, as they cannot be broken by external paths or heavenly demons. Second, they are immaculate. The precious jewels of the world are pure and bright, without any dust or filth. The Buddha, Dharma, and Sangha Jewels are also like this, as they can completely remove the dust of afflictions. Third, they give joy, like a heavenly virtue vase that can give happiness. The Buddha, Dharma, and Sangha Jewels are also like this, as they can give sentient beings worldly and transcendental happiness. Fourth, they are difficult to encounter, like an auspicious jewel that is rare and hard to obtain. The Buddha, Dharma, and Sangha Jewels are also like this, as sentient beings with heavy karmic obstacles find it difficult to encounter them even in billions of kalpas.'

。五者能破，如如意寶能破貧窮，佛法僧寶亦復如是，能破世間諸貧苦故。六者威德，如轉輪王所有輪寶能伏諸怨，佛法僧寶亦復如是，具六神通降伏四魔。七者滿愿，如摩尼珠隨心所求能雨眾寶，佛法僧寶亦復如是，能滿眾生所修善愿。八者莊嚴，如世珍寶莊嚴王宮，佛法僧寶亦復如是，莊嚴法王菩提寶宮。九者最妙，如天妙寶最為微妙，佛法僧寶亦復如是，超諸世間最勝妙寶。十者不變，譬如真金入火不變，佛法僧寶亦復如是，世間八風不能傾動。佛法僧寶具足無量神通變化，利樂有情暫無休息。以是義故，諸佛法僧說名為寶。善男子！我為汝等略說四種世出世間有恩之處，汝等當知，修菩薩行應報如是四種之恩。」

爾時，五百長者白佛言：「世尊！如是四恩甚為難報，當修何行而報是恩？」

佛告諸長者言：「善男子！為求菩提，有其三種十波羅蜜：一者十種佈施波羅蜜多，二者十種親近波羅蜜多，三者十種真實波羅蜜多。若有善男子、善女人，發阿耨多羅三藐三菩提心，能以七寶滿於三千大千世界，佈施無量貧窮眾生，如是佈施但名佈施波羅蜜多，不名真實波羅蜜多

現代漢語譯本：第五，它們能破除困境，就像如意寶珠能破除貧窮一樣，佛法僧三寶也是如此，能破除世間的一切貧困和痛苦。第六，它們具有威德，就像轉輪王的輪寶能降伏一切怨敵一樣，佛法僧三寶也具有威德，擁有六神通，能降伏四魔。第七，它們能滿足願望，就像摩尼寶珠能隨心所求降下各種珍寶一樣，佛法僧三寶也能滿足眾生所修的各種善愿。第八，它們能莊嚴，就像世間的珍寶能莊嚴王宮一樣，佛法僧三寶也能莊嚴法王的菩提寶宮。第九，它們最微妙，就像天上的妙寶最為微妙一樣，佛法僧三寶也超勝世間一切最殊勝的珍寶。第十，它們不變異，就像真金入火不會改變一樣，佛法僧三寶也不會被世間的八風所動搖。佛法僧三寶具足無量的神通變化，利益安樂一切有情眾生，永不停息。因為這些原因，諸佛法僧才被稱為寶。善男子！我為你們簡略地說了四種世間和出世間有恩之處，你們應當知道，修菩薩行的人應當報答這四種恩情。 當時，五百位長者對佛說：『世尊！這四種恩情實在難以報答，應當修習什麼行為才能報答這些恩情呢？』 佛告訴各位長者說：『善男子！爲了求得菩提，有三種十波羅蜜：第一是十種佈施波羅蜜多，第二是十種親近波羅蜜多，第三是十種真實波羅蜜多。如果有善男子、善女人，發了阿耨多羅三藐三菩提心，能用七寶充滿三千大千世界，佈施給無量貧窮的眾生，這樣的佈施只能稱為佈施波羅蜜多，不能稱為真實波羅蜜多。』

English version: Fifth, they can break through difficulties, just as the wish-fulfilling jewel can break through poverty, so too are the Three Jewels of Buddha, Dharma, and Sangha, able to break through all the poverty and suffering in the world. Sixth, they possess majestic virtue, just as the wheel jewel of a Chakravartin king can subdue all enemies, so too do the Three Jewels of Buddha, Dharma, and Sangha possess majestic virtue, having the six supernormal powers to subdue the four demons. Seventh, they can fulfill wishes, just as the Mani jewel can rain down various treasures according to one's desires, so too can the Three Jewels of Buddha, Dharma, and Sangha fulfill the various good wishes cultivated by sentient beings. Eighth, they can adorn, just as worldly treasures can adorn a royal palace, so too can the Three Jewels of Buddha, Dharma, and Sangha adorn the Bodhi palace of the Dharma King. Ninth, they are most subtle, just as the celestial treasures are most subtle, so too do the Three Jewels of Buddha, Dharma, and Sangha surpass all the most supreme treasures in the world. Tenth, they are unchanging, just as true gold does not change when put into fire, so too will the Three Jewels of Buddha, Dharma, and Sangha not be swayed by the eight worldly winds. The Three Jewels of Buddha, Dharma, and Sangha are replete with immeasurable supernormal powers and transformations, benefiting and bringing joy to all sentient beings without ceasing. For these reasons, the Buddhas, Dharma, and Sangha are called treasures. Good men! I have briefly spoken to you about the four kinds of places of kindness in the world and beyond, you should know that those who cultivate the Bodhisattva path should repay these four kinds of kindness. At that time, five hundred elders said to the Buddha: 'World Honored One! These four kinds of kindness are truly difficult to repay, what practices should we cultivate to repay these kindnesses?' The Buddha told the elders: 'Good men! In order to seek Bodhi, there are three kinds of ten paramitas: first, the ten kinds of giving paramita; second, the ten kinds of approaching paramita; and third, the ten kinds of true paramita. If there are good men or good women who have generated the mind of Anuttara-samyak-sambodhi, and are able to fill the three thousand great thousand worlds with seven treasures, and give them to countless poor sentient beings, such giving can only be called giving paramita, and cannot be called true paramita.'

。若有善男子、善女人，發大悲心為求無上正等菩提，以自妻子施與他人心無吝惜，身肉手足頭目髓腦，乃至身命施來求者，如是佈施但名親近波羅蜜多，未名真實波羅蜜多。若善男子、善女人，發起無上大菩提心，住無所得，勸諸眾生同發此心，以真實法一四句偈，施一眾生，使向無上正等菩提，是名真實波羅蜜多。前二佈施未名報恩，若善男子、善女人能修如是第三真實波羅蜜多，乃名真實能報四恩。所以者何？前二佈施有所得心，第三施者無所得心。以真實法施一有情，令發無上大菩提心，是人當得證菩提時，廣度眾生無有窮盡，紹三寶種使不斷絕，以是因緣名為報恩。」

爾時，五百長者，從佛聞是昔所未聞報恩之法，心懷踴躍得未曾有，發心求趣無上菩提，得忍辱三昧入不思議智，永不退轉。

爾時，會中八萬四千眾生，發菩提心得堅固信，及此三昧海會大眾，悉得金剛忍辱三昧，悟無生忍及柔順忍，或證初地得不起忍，無量眾生髮菩提心住不退位

現代漢語譯本：如果善男子、善女人，發起大慈悲心爲了求得無上正等菩提，將自己的妻子施捨給他人，心中沒有吝惜，甚至將自己的身肉、手足、頭目、骨髓、腦髓，乃至生命施捨給前來求取的人，這樣的佈施只能稱為接近波羅蜜多，還不能稱為真正的波羅蜜多。如果善男子、善女人，發起無上大菩提心，安住于無所得的境界，勸導一切眾生一同發起這種心，用真實的佛法，哪怕只是一四句偈，施捨給一個眾生，使他趨向無上正等菩提，這才能稱為真正的波羅蜜多。前面兩種佈施還不能稱為報恩，如果善男子、善女人能夠修習像這樣的第三種真正的波羅蜜多，才算是真正能夠報答四種恩情。為什麼呢？因為前面兩種佈施是有所得的心，而第三種佈施是無所得的心。用真實的佛法施捨給一個有情眾生，使他發起無上大菩提心，這個人將來證得菩提的時候，就能廣度無量無邊的眾生，使三寶的種子不會斷絕，因為這個因緣，才稱為報恩。 當時，五百位長者，從佛陀那裡聽聞了這種過去從未聽聞過的報恩之法，心中歡喜踴躍，得到了前所未有的體驗，發心追求無上菩提，獲得了忍辱三昧，進入了不可思議的智慧，永遠不會退轉。 當時，法會中有八萬四千眾生，發起了菩提心，得到了堅固的信心，以及參加三昧海會的大眾，都得到了金剛忍辱三昧，領悟了無生忍和柔順忍，有的證得了初地，得到了不起忍，無量眾生髮起了菩提心，安住于不退轉的地位。

English version: If a good man or good woman, with great compassion, seeks unsurpassed, complete, and perfect enlightenment, and gives away their wife without any reluctance, even giving their own flesh, hands, feet, head, eyes, marrow, brain, and even their life to those who ask, such giving is only called approaching Paramita, not yet the true Paramita. If a good man or good woman, with the unsurpassed Bodhi mind, dwells in non-attainment, and encourages all beings to develop this mind together, using the true Dharma, even just a four-line verse, to give to one being, leading them towards unsurpassed, complete, and perfect enlightenment, this is called the true Paramita. The previous two types of giving are not yet called repaying kindness. If a good man or good woman can cultivate this third true Paramita, then they are truly able to repay the four kinds of kindness. Why is this so? Because the previous two types of giving have the mind of attainment, while the third type of giving has the mind of non-attainment. By giving the true Dharma to one sentient being, causing them to develop the unsurpassed Bodhi mind, when this person attains enlightenment, they will extensively liberate countless beings, ensuring the continuation of the Three Jewels. Because of this cause and condition, it is called repaying kindness. At that time, five hundred elders, having heard from the Buddha this method of repaying kindness that they had never heard before, were filled with joy and unprecedented experience, resolved to seek unsurpassed enlightenment, attained the Samadhi of patience, entered inconceivable wisdom, and would never regress. At that time, eighty-four thousand beings in the assembly developed the Bodhi mind and gained firm faith, and the great assembly of the Samadhi Sea all attained the Vajra Patience Samadhi, realized the patience of non-birth and the patience of gentleness, some attained the first Bhumi and the patience of non-arising, and countless beings developed the Bodhi mind and dwelt in the non-regressing position.

爾時，佛告五百長者：「未來世中一切眾生，若有得聞此《心地觀．報四恩品》，受持讀習解說書寫廣令流佈，如是人等福智增長，諸天衛護，現身無疾，壽命延長；若命終時，即得往生彌勒內宮，睹白毫相超越生死，龍華三會當得解脫，十方凈土隨意往生，見佛聞法入正定聚，速成阿耨多羅三藐三菩提如來智慧。」

大乘本生心地觀經卷第三

大唐罽賓國三藏般若奉　詔譯報恩品第二之下

爾時，王舍大城東北八十由旬，有一小國名增長福。于彼國中，有一長者名曰智光，其年衰邁，唯有一子，其子惡性不順父母，所有教誨皆不能從。遙聞釋迦牟尼如來在王舍城耆阇崛山，為濁惡世無量眾生，宣說大乘報恩之法，父母及子並諸眷屬，為聽法故，赍持供具來詣佛所，供養恭敬而白佛言：「我有一子其性弊惡，不受父母所有教誨，今聞佛說報四種恩，為聽法故來詣佛所。唯愿世尊！為我等類及諸眷屬，宣說四恩甚深妙義，令彼惡子生孝順心，此世當生令得安樂。」

爾時，佛告智光：「善哉，善哉！汝為法故來至我所，供養恭敬樂聞是法。汝等諦聽，善思念之

那時，佛陀告訴五百位長者：『未來世中，一切眾生，如果有人聽聞這部《心地觀·報四恩品》，受持、讀誦、學習、解說、書寫，並廣泛傳播，這樣的人福德和智慧都會增長，諸天神會護衛他們，現世身體健康無病，壽命延長；如果命終，就能往生到彌勒菩薩的內宮，見到彌勒菩薩的白毫相，超越生死輪迴，在彌勒菩薩龍華三會時得到解脫，可以隨意往生十方凈土，見到佛陀，聽聞佛法，進入正定之聚，迅速成就無上正等正覺的如來智慧。』 《大乘本生心地觀經》卷第二 大正藏第03冊 No. 0159 《大乘本生心地觀經》 《大乘本生心地觀經》卷第三 大唐罽賓國三藏般若奉詔譯《報恩品第二之下》 那時，在王舍大城東北八十由旬的地方，有一個小國名叫增長福。那個國家裡，有一位長者名叫智光，他年事已高，只有一個兒子，這個兒子性情惡劣，不聽父母的話，所有的教誨都不能接受。他遙遠地聽說釋迦牟尼如來在王舍城耆阇崛山，為濁惡世的無量眾生宣說大乘報恩之法，於是父母和兒子以及其他眷屬，爲了聽法，帶著供養的物品來到佛陀所在的地方，供養恭敬地對佛說：『我有一個兒子，他的性情很壞，不接受父母的任何教誨，現在聽說佛陀宣說報答四種恩德的教法，爲了聽法才來到佛陀這裡。希望世尊！為我們這些人以及其他眷屬，宣說四恩的甚深奧妙的含義，讓那個惡劣的兒子生起孝順之心，使他今生能夠得到安樂。』 那時，佛陀告訴智光：『很好，很好！你爲了求法來到我這裡，供養恭敬，樂意聽聞這個佛法。你們仔細聽，好好思考。』

At that time, the Buddha told the five hundred elders: 'In the future world, if any sentient beings hear this 'Contemplation of the Mind-Ground Sutra, Chapter on Repaying the Four Kinds of Kindness,' and uphold, recite, study, explain, write it down, and widely disseminate it, such people will increase their blessings and wisdom, be protected by the gods, be free from illness in this life, and have their lifespans extended. If they die, they will be reborn in Maitreya Bodhisattva's inner palace, see the white hair mark of Maitreya, transcend the cycle of birth and death, attain liberation during Maitreya's three assemblies at the Dragon Flower Tree, be able to be reborn in any of the pure lands in the ten directions, see the Buddha, hear the Dharma, enter the assembly of the rightly established, and quickly achieve the Tathagata's wisdom of Anuttara-samyak-sambodhi.' The Second Volume of the Mahayana Sutra on the Contemplation of the Mind-Ground Taisho Tripitaka Volume 03 No. 0159 Mahayana Sutra on the Contemplation of the Mind-Ground The Third Volume of the Mahayana Sutra on the Contemplation of the Mind-Ground Translated by Tripitaka Master Prajna of Kipin, Tang Dynasty, under Imperial Decree, Second Chapter on Repaying Kindness, Part Two At that time, eighty yojanas northeast of the great city of Rajagriha, there was a small country called Increasing Blessings. In that country, there was an elder named Zhiguang, who was old and had only one son. This son was of a wicked nature, disobedient to his parents, and could not follow any of their teachings. He had heard from afar that Shakyamuni Tathagata was at Mount Gridhrakuta in Rajagriha, expounding the Great Vehicle Dharma of repaying kindness to countless sentient beings in the turbid and evil world. Therefore, the parents, the son, and their relatives, in order to hear the Dharma, brought offerings and came to the place where the Buddha was, making offerings and respectfully saying to the Buddha: 'I have a son whose nature is wicked and who does not accept any of his parents' teachings. Now, having heard that the Buddha is expounding the Dharma of repaying the four kinds of kindness, we have come to the Buddha to hear the Dharma. May the World Honored One! For us and our relatives, expound the profound and wonderful meaning of the four kinds of kindness, so that this wicked son may develop a filial heart and be able to attain peace and happiness in this life.' At that time, the Buddha said to Zhiguang: 'Excellent, excellent! You have come to me for the sake of the Dharma, making offerings and respectfully desiring to hear this Dharma. Listen carefully, and contemplate it well.'

。若有善男子、善女人，發菩提心為聞法要，舉足下足，隨其遠近所踐之地微塵數量，以是因緣，感得金輪轉輪聖王；聖王報盡作欲天王，欲天報盡作梵天王，見佛聞法速證妙果。汝大長者及餘眾等，為於法故來至我所，如是經過八十由旬，大地微塵一一塵數，能感人天輪王果報。既聞法已，當來證得阿耨多羅三藐三菩提。我雖先說甚深四恩微妙義趣，今復為汝重宣此義。」而說偈言：

「最勝法王大聖主，　　一切人天無等倫， 具諸相好以嚴身，　　智海如空無有量。 自他利行皆圓滿，　　名稱普聞諸國土， 永斷煩惱余習氣，　　善持密行護諸根。 百四十種不共德，　　廣大福海悉圓滿， 三昧神通皆具足，　　八自在宮常遊樂。 十方人天及外道，　　無有能難調御師， 金口能宣無礙辯，　　雖無能問而自說。 如大海潮時不失，　　亦如天鼓稱天心， 如是自在唯佛有，　　非五通仙魔梵等。 難思劫海修行愿，　　證獲如是大神通， 我入三昧大寂室，　　觀察諸根及藥病。 自出禪定而讚歎，　　三世佛法心地門， 時諸長者退大心，　　樂住二乘自利行。 我開大智方便教，　　引入三空解脫門， 如來意趣莫能量，　　唯佛能知真秘密

現代漢語譯本：『如果有善男子、善女人，發菩提心爲了聽聞佛法要義，他們每舉足、每落足，所踩過的土地上的微塵數量，以此因緣，就能感得成為金輪轉輪聖王；聖王福報享盡後會成為欲界天王，欲界天王福報享盡後會成為梵天王，他們見到佛陀聽聞佛法，就能迅速證得微妙的果位。你們這些大長者以及其他眾人，爲了佛法來到我這裡，這樣經過八十由旬的距離，所經過的土地上的每一粒微塵的數量，都能感得人天輪王的果報。既然聽聞了佛法，將來必定能夠證得阿耨多羅三藐三菩提。我雖然先前已經說過甚深四恩的微妙義理，現在再為你們重新宣說這個道理。』於是說了偈語： 『最殊勝的法王，偉大的聖主，一切人天都無法與之相比，具足各種相好莊嚴自身，智慧如虛空般無邊無量。自利利他的行為都圓滿，名聲普遍傳遍各個國土，永遠斷除煩惱的殘餘習氣，善於持守秘密的修行，守護諸根。具有一百四十種不共的功德，廣大的福德如大海般圓滿，禪定神通都具足，在八自在宮中常常遊樂。十方的人天以及外道，沒有能夠難倒調御師的，金口能夠宣說無礙的辯才，即使沒有人問也能自己宣說。如同大海的潮汐不會失時，也如同天鼓能夠應合天心，這樣的自在只有佛陀才有，不是五通仙人、魔王、梵天等所能及的。經過難以思議的劫海修行和發願，才證得如此大的神通，我進入禪定的大寂靜室，觀察眾生的根器以及相應的病癥。從禪定中出來后就讚歎，三世諸佛的佛法心地法門，當時那些長者退失了廣大的菩提心，喜歡安住於二乘的自利修行。我開啟大智慧的方便教法，引導他們進入三空解脫之門，如來的意趣是無法測量的，只有佛陀才能知道真正的秘密。』

English version: 'If there are good men or good women who generate the Bodhi mind for the sake of hearing the essential Dharma, with each step they take, the number of dust particles on the ground they tread upon, due to this cause, they will be able to attain the reward of becoming a golden wheel-turning king; when the king's merit is exhausted, he will become a king of the desire realm, and when the desire realm king's merit is exhausted, he will become a Brahma king. Upon seeing the Buddha and hearing the Dharma, they will quickly attain the wonderful fruit. You great elders and the rest of the assembly, have come to me for the sake of the Dharma, having traveled eighty yojanas, the number of dust particles on the ground you have traversed, each and every one, can bring about the reward of a human and heavenly wheel-turning king. Having heard the Dharma, you will surely attain Anuttara-samyak-sambodhi in the future. Although I have previously spoken of the profound and subtle meaning of the four great kindnesses, I will now reiterate this meaning for you.' Then he spoke in verse: 'The most supreme Dharma King, the great Holy Lord, no one in all of humanity and the heavens can compare, adorned with all the excellent marks and characteristics, his wisdom is like the boundless and immeasurable sky. His actions of benefiting self and others are all complete, his name is widely heard throughout all lands, he has forever severed the remaining habits of afflictions, he is skilled in upholding secret practices, and protecting the senses. He possesses one hundred and forty unique virtues, his vast ocean of blessings is completely full, he is fully endowed with samadhi and supernatural powers, and he constantly enjoys himself in the eight palaces of freedom. Among the beings of the ten directions, including humans, heavens, and non-Buddhists, there is no one who can challenge the Teacher of Subduing, his golden mouth can proclaim unobstructed eloquence, even without being asked, he speaks on his own. Like the ocean tides that never miss their time, and like the heavenly drum that resonates with the heavenly mind, such freedom is only possessed by the Buddha, not by the five-power immortals, demons, or Brahmas. Through immeasurable kalpas of practice and vows, he has attained such great supernatural powers, I enter the great chamber of tranquil meditation, observing the roots and corresponding illnesses of beings. After emerging from meditation, I praise the mind-ground Dharma gate of the Buddhas of the three times, at that time, the elders retreated from their great aspiration, preferring to dwell in the self-benefiting practices of the two vehicles. I opened the expedient teaching of great wisdom, leading them into the three emptinesses of the liberation gate, the intention of the Tathagata is immeasurable, only the Buddha can know the true secret.'

利根聲聞及獨覺，　　勤求不退諸菩薩， 十二劫數共度量，　　無有能知其少分。 假使十方凡聖智，　　授與一人為智者， 如是智者如竹林，　　不能測量其少分。 世間凡夫無慧眼，　　迷於恩處失妙果， 五濁惡世諸眾生，　　不悟深恩恒背德， 我為開示於四恩，　　令入正見菩提道。 慈父悲母長養恩，　　一切男女皆安樂， 慈父恩高如山王，　　悲母恩深如大海。 若我住世於一劫，　　說悲母恩不能盡， 我今略說于少分，　　猶如蚊虻飲大海。 假使有人為福德，　　供養凈行婆羅門， 五通神仙自在者，　　大智師長及善友， 安置七珍為堂殿，　　及以牛頭栴檀房， 百寶臥具各敷陳，　　世間美味如甘露， 療治萬病諸湯藥，　　盛滿金銀器物中。 如是供養日三時，　　乃至數盈于百劫， 不如一念申少分，　　供養悲母大恩田， 福德無邊不可量，　　算分喻分皆無比。 世間悲母孕其子，　　十月懷胎長受苦， 於五欲樂情不著，　　隨時飲食亦同然， 晝夜常懷悲愍心，　　行住坐臥受諸苦。 若正誕其胎藏子，　　如攢鋒刃解肢節， 迷惑東西不能辯，　　遍身疼痛無所堪

那些根性敏銳的聲聞和獨覺，以及勤奮修行永不退轉的菩薩們， 即使共同用十二劫的時間來衡量，也無法知曉佛陀功德的少許部分。 假設將十方所有凡夫和聖人的智慧，都賦予一個人使之成為智者， 這樣的智者多如竹林，也無法測量佛陀功德的少許部分。 世間的凡夫沒有智慧的眼睛，迷失在恩情中而錯失了美好的果報， 這五濁惡世的眾生，不領悟深厚的恩情，總是背棄道德， 我為他們開示這四種恩情，讓他們進入正見的菩提大道。 慈愛的父親和悲憫的母親有養育之恩，使一切男女都能安樂， 慈父的恩情高如山王，悲母的恩情深似大海。 如果我住世一個劫的時間，也說不盡悲母的恩情， 我現在只是略說少許部分，就像蚊子飲用大海的水一樣。 假設有人爲了積累福德，供養清凈修行的婆羅門， 具有五種神通自在的神仙，大智慧的師長和善友， 用七寶建造堂殿，以及用牛頭旃檀木建造房屋， 鋪陳各種百寶臥具，提供世間美味如甘露， 以及治療各種疾病的湯藥，盛放在金銀器皿中。 像這樣每天三次供養，乃至持續超過一百劫的時間， 也不如一念之間表達少許對悲母大恩的供養， 這種福德無邊無法衡量，用算數和比喻都無法相比。 世間的悲母懷著孩子，十個月懷胎長期受苦， 對於五欲的快樂不執著，就連平時的飲食也是如此， 日夜常常懷著悲憫之心，行走坐臥都承受著各種痛苦。 當孩子真正降生時，就像用鋒利的刀刃切割肢體關節一樣， 迷亂得東西都分辨不清，渾身疼痛難忍。

Those sharp-witted Sravakas and Pratyekabuddhas, and the diligent Bodhisattvas who never retreat, Even if they were to measure together for twelve kalpas, they could not know even a small fraction of the Buddha's merits. Suppose the wisdom of all ordinary and holy beings in the ten directions were given to one person to make them a wise one, Such a wise person, as numerous as a bamboo forest, could not measure even a small fraction of the Buddha's merits. The ordinary people of the world have no eyes of wisdom, they are lost in kindness and miss the wonderful rewards, The beings of this evil world of five turbidities do not understand deep kindness and always betray virtue, I will reveal these four kinds of kindness to them, so that they may enter the Bodhi path of right view. The loving father and compassionate mother have the kindness of nurturing, enabling all men and women to be at peace, The kindness of the loving father is as high as a mountain king, and the kindness of the compassionate mother is as deep as the ocean. If I were to live in the world for one kalpa, I could not finish speaking of the kindness of the compassionate mother, I am now only briefly speaking of a small portion, like a mosquito drinking from the ocean. Suppose someone, in order to accumulate merit, were to make offerings to pure-practicing Brahmins, To the five-powered, free-willed immortals, to the wise teachers and good friends, Building halls with seven treasures, and houses with sandalwood from ox-head, Laying out various bedding of a hundred treasures, providing worldly delicacies like nectar, And medicines to cure all kinds of diseases, filled in gold and silver vessels. Making such offerings three times a day, even for more than a hundred kalpas, It is not as good as expressing a small portion of offering to the great field of kindness of the compassionate mother in a single thought, This merit is boundless and immeasurable, and cannot be compared by calculation or analogy. The compassionate mother of the world carries her child, enduring suffering for ten months of pregnancy, She is not attached to the pleasures of the five desires, and even her daily diet is the same, Day and night, she always holds a compassionate heart, enduring all kinds of suffering in walking, standing, sitting, and lying down. When the child is truly born, it is like cutting the limbs and joints with sharp blades, Confused and unable to distinguish east from west, the whole body is in unbearable pain.

或因此難而命終，　　六親眷屬咸悲惱， 如是眾苦皆由子，　　憂悲痛切非口宣。 若得平復身安樂，　　如貧獲寶喜難量， 顧視容顏無厭足，　　憐念之心不暫舍。 母子恩情常若是，　　出入不離胸臆前， 母乳猶如甘露泉，　　長養及時曾無竭， 慈念之恩實難比，　　鞠育之德亦難量。 世間大地稱為重，　　悲母恩重過於彼； 世間須彌稱為高，　　悲母恩高過於彼； 世間速疾唯猛風，　　母心一念過於彼。 若有眾生行不孝，　　令母暫時起恨心， 怨念之辭少分生，　　子乃隨言遭苦難， 一切佛與金剛天，　　神仙秘法無能救。 若有男女依母教，　　承順顏色不相違， 一切災難盡消除，　　諸天擁護常安樂。 若能承順於悲母，　　如是男女悉非凡， 大悲菩薩化人間，　　示現報恩諸方便。 若有男子及女人，　　為報母恩行孝養， 割肉刺血常供給，　　如是數盈於一劫， 種種勤修于孝道，　　猶未能報暫時恩。 十月處於胎藏中，　　常銜乳根飲脂血， 自為嬰孩及童子，　　所飲母乳百斛余， 飲食湯藥妙衣服，　　子先母后為常則。 子若愚癡人所惡，　　母亦恩憐不棄遺

或者因此病重而面臨死亡，六親眷屬都會感到悲傷惱怒。 這樣的種種痛苦都是因為孩子，憂愁悲傷的痛苦難以用言語表達。 如果孩子能夠康復身體安樂，就像貧窮的人得到珍寶一樣，喜悅難以估量。 看著孩子的容顏，怎麼看都覺得不夠，憐愛的心情片刻也不曾放下。 母親和孩子之間的恩情常常如此，出入都不離開母親的胸前。 母親的乳汁就像甘甜的泉水，長久滋養孩子，從不枯竭。 慈愛的恩情實在難以比擬，養育的恩德也難以衡量。 世間的大地被稱為厚重，悲傷的母親的恩情比大地還要厚重； 世間的須彌山被稱為高聳，悲傷的母親的恩情比須彌山還要高聳； 世間最快速的只有猛烈的風，母親的心念一動比猛風還要快。 如果有眾生行為不孝順，讓母親稍微產生怨恨的心， 怨恨的話語稍微產生一點點，孩子就會隨著這些話語遭受苦難， 一切佛和金剛天神，神仙的秘密法術都不能夠救助。 如果有男女聽從母親的教誨，順從母親的臉色，不違背母親的心意， 一切災難都會消除，諸天神都會擁護，常常安樂。 如果能夠順從悲傷的母親，這樣的男女都不是凡人， 是大悲菩薩化身到人間，示現報答恩情的種種方便。 如果有男子和女人，爲了報答母親的恩情而行孝道， 割下自己的肉，刺破自己的血，常常供給母親，像這樣持續一個劫的時間， 種種勤奮地修行孝道，仍然不能報答母親暫時的恩情。 在母親的胎中待了十個月，常常含著乳根飲用母親的脂血， 從嬰兒到孩童，所飲用的母乳超過百斛， 飲食湯藥和精美的衣服，都是孩子先用，母親後用，這是常理。 孩子如果愚笨，被人厭惡，母親也會憐愛，不會拋棄。

Or because of this illness, they may face death, and all relatives will feel sad and upset. All these sufferings are because of the child, and the sorrow and pain are difficult to express in words. If the child can recover and be healthy, it's like a poor person obtaining a treasure, the joy is immeasurable. Looking at the child's face, one can never get enough, and the loving heart never leaves for a moment. The affection between mother and child is often like this, never leaving the mother's chest. The mother's milk is like a sweet spring, nourishing the child for a long time, never drying up. The kindness of compassion is truly incomparable, and the virtue of nurturing is also immeasurable. The earth in the world is called heavy, but the kindness of a sorrowful mother is heavier than the earth; Mount Sumeru in the world is called tall, but the kindness of a sorrowful mother is taller than Mount Sumeru; The fastest thing in the world is only the fierce wind, but a mother's thought is faster than the fierce wind. If there are sentient beings who are unfilial, causing the mother to have a slight resentment in her heart, If a slight word of resentment arises, the child will suffer hardship because of these words, All Buddhas and Vajra gods, and the secret magic of immortals cannot save them. If there are men and women who follow their mother's teachings, obey their mother's expression, and do not go against their mother's wishes, All disasters will be eliminated, all the gods will protect them, and they will always be happy. If one can obey a sorrowful mother, such men and women are not ordinary people, They are the incarnations of the Great Compassion Bodhisattva in the human world, showing various ways to repay kindness. If there are men and women who practice filial piety to repay their mother's kindness, Cutting off their own flesh, piercing their own blood, and constantly providing for their mother, like this for a kalpa, Diligently cultivating filial piety in various ways, they still cannot repay the temporary kindness of their mother. Staying in the mother's womb for ten months, constantly holding the nipple and drinking the mother's fat and blood, From infancy to childhood, the amount of breast milk consumed exceeds a hundred hu, Food, medicine, and fine clothes are always used by the child first, and then by the mother, this is the norm. If the child is foolish and disliked by others, the mother will still love them and will not abandon them.

昔有女人抱其子，　　渡于恒河水瀑流， 以泛水故力難前，　　與子俱沒無能捨。 為是慈念善根力，　　命終上生於梵天， 長受梵天三昧樂，　　得遇如來受佛記。 是故悲母有十德，　　隨應義利立其名： 一名大地二能生，　　三能正者四養育， 五與智者六莊嚴，　　七名安隱八教授， 九教誡者十與業，　　余恩不過於母恩。 何法世間最富有？　　何法世間最貧無？ 母在堂時為最富，　　母不在時為最貧。 母在之時為日中，　　悲母亡時為日沒； 母在之時皆圓滿，　　悲母亡時悉空虛。 世間一切善男女，　　恩重父母如丘山， 應當孝敬恒在心，　　知恩報恩是聖道。 不惜身命奉甘旨，　　未曾一念虧色養， 如其父母奄喪時，　　將欲報恩誠不及。 佛昔修行為慈母，　　感得相好金色身， 名聞廣大遍十方，　　一切人天咸稽首， 人與非人皆恭敬，　　自緣往昔報慈恩。 我升三十三天宮，　　三月為母說真法， 令母聽聞歸正道，　　悟無生忍常不退。 如是皆為報悲恩，　　雖報恩深猶未足。 神通第一目犍連，　　已斷三界諸煩惱， 以神通力觀慈母，　　見在受苦餓鬼中

從前有個婦人抱著她的孩子，要渡過恒河湍急的瀑流。 因為水流湍急，難以向前，她和孩子一同沉沒，無力捨棄。 因為這份慈愛和善根的力量，她命終後上升到梵天。 長久享受梵天的禪定之樂，並得遇如來接受佛的授記。 所以，慈母有十種德行，根據其相應的意義和利益而立名： 第一名為大地，第二名為能生，第三名為能正，第四名為養育， 第五名為給予智慧者，第六名為莊嚴，第七名為安穩，第八名為教授， 第九名為教誡者，第十名為給予事業，其餘的恩情都比不上母親的恩情。 什麼法在世間最為富有？什麼法在世間最為貧乏？ 母親在世時最為富有，母親不在世時最為貧乏。 母親在世時如同日中，慈母去世時如同日落； 母親在世時一切都圓滿，慈母去世時一切都空虛。 世間一切善良的男女，父母的恩情如同山丘一樣深重， 應當孝敬父母，常記在心，知恩報恩是聖賢之道。 不惜身命奉養父母，未曾有一念虧待父母的供養， 如果父母突然去世，想要報恩就來不及了。 佛陀過去修行時爲了慈母，感得相好莊嚴的金色身， 名聲廣大遍佈十方，一切人天都向他頂禮， 人和非人都恭敬他，這是因為他往昔報答慈母的恩情。 我升到三十三天宮，三個月為母親宣說真正的佛法， 讓母親聽聞並歸於正道，領悟無生法忍，永不退轉。 這些都是爲了報答慈母的恩情，即使這樣報答，恩情仍然深重不足以報答。 神通第一的目犍連，已經斷除了三界的一切煩惱， 用神通力觀察慈母，看見她在餓鬼道中受苦。

Once there was a woman holding her child, trying to cross the torrential currents of the Ganges River. Because the water was too swift, she struggled to move forward, and she and her child both sank, unable to let go. Due to this compassion and the power of her good roots, after her life ended, she ascended to the Brahma Heaven. She long enjoyed the bliss of Brahma's samadhi, and encountered the Tathagata, receiving the Buddha's prophecy. Therefore, a compassionate mother has ten virtues, named according to their corresponding meanings and benefits: First is named 'Earth,' second is 'Producer,' third is 'Correcter,' fourth is 'Nurturer,' Fifth is 'Giver of Wisdom,' sixth is 'Adornment,' seventh is 'Peace,' eighth is 'Teacher,' Ninth is 'Admonisher,' tenth is 'Giver of Career,' other kindnesses cannot surpass a mother's kindness. What dharma in the world is the most wealthy? What dharma in the world is the most impoverished? When the mother is alive, one is the most wealthy; when the mother is not alive, one is the most impoverished. When the mother is alive, it is like midday; when the compassionate mother passes away, it is like sunset; When the mother is alive, everything is complete; when the compassionate mother passes away, everything is empty. All good men and women in the world, the kindness of parents is as deep as mountains and hills, They should be filial to their parents, always keep them in mind, and knowing and repaying kindness is the path of the sages. They should not spare their lives to serve their parents, never having a single thought of neglecting their parents' needs, If their parents suddenly pass away, it will be too late to repay their kindness. The Buddha, in his past practice, for the sake of his compassionate mother, attained a golden body with excellent marks, His fame spread widely throughout the ten directions, and all humans and devas bowed to him, Humans and non-humans all respected him, because of his past repayment of his compassionate mother's kindness. I ascended to the Thirty-Three Heavens, and for three months, I preached the true Dharma to my mother, Letting my mother hear and return to the right path, realizing the non-arising forbearance, never retreating. All of this was to repay the kindness of my compassionate mother, even with this repayment, the kindness is still too deep to repay. Maudgalyayana, the foremost in supernatural powers, had already cut off all the afflictions of the three realms, Using his supernatural powers to observe his compassionate mother, he saw her suffering in the realm of hungry ghosts.

目連自往報母恩，　　救免慈親所受苦， 上生他化諸天眾，　　共為遊樂處天宮。 當知父母恩最深，　　諸佛聖賢咸報德。 若人至心供養佛，　　復有精勤修孝養， 如是二人福無異，　　三世受報亦無窮。 世人為子造諸罪，　　墮在三塗長受苦， 男女非聖無神通，　　不見輪迴難可報。 哀哉世人無聖力，　　不能拔濟于慈母， 以是因緣汝當知，　　勤修福利諸功德。 以其男女追勝福，　　有大金光照地獄， 光中演說深妙音，　　開悟父母令發意。 憶昔所生常造罪，　　一念悔心悉除滅， 口稱南無三世佛，　　得脫無暇苦難身， 往生人天長受樂，　　見佛聞法當成佛。 或生十方凈土中，　　七寶蓮華為父母， 華開見佛悟無生，　　不退菩薩為同學， 獲六神通自在力，　　得入菩提微妙宮。 皆是菩薩為男女，　　乘大願力化人間， 是名真報父母恩，　　汝等眾生共修學。 有情輪迴生六道，　　猶如車輪無始終， 或為父母為男女，　　世世生生互有恩。 如見父母等無差，　　不證聖智無由識， 一切男子皆是父，　　一切女人皆是母

目連親自去報答母親的恩情，救助慈愛的母親脫離所受的苦難。 他升到他化自在天，與諸天眾一起在天宮遊樂。 應當知道父母的恩情最深重，諸佛聖賢都報答父母的恩德。 如果有人至誠供養佛，又精勤地修習孝道， 這兩個人的福報沒有差別，三世所受的果報也是無窮無盡的。 世人爲了子女造作各種罪業，墮落在三惡道中長期受苦。 子女如果不是聖人，沒有神通，就看不到輪迴，難以報答父母的恩情。 可悲啊，世人沒有聖人的力量，不能救拔慈愛的母親。 因為這個因緣，你們應當知道，要勤修福利和各種功德。 憑藉子女追修殊勝的福報，會有大金光照耀地獄， 光中演說深奧微妙的佛法，開悟父母，使他們發起菩提心。 回憶過去所造的罪業，只要一念懺悔，就能全部消除。 口稱『南無三世佛』，就能脫離無暇受苦的身體， 往生到人天道中長久享受快樂，見到佛，聽聞佛法，最終成佛。 或者往生到十方凈土中，以七寶蓮花為父母， 蓮花開放時見到佛，領悟無生之理，與不退轉的菩薩為同學， 獲得六神通的自在力量，進入菩提的微妙宮殿。 這些都是菩薩爲了度化子女，乘著大願力化生到人間， 這才是真正報答父母恩情的方法，你們這些眾生應當共同修學。 有情眾生在六道中輪迴，就像車輪一樣沒有開始也沒有結束。 有時是父母，有時是子女，世世代代互相有恩情。 如果把一切眾生都看作自己的父母一樣，沒有差別，不證得聖人的智慧就無法認識到這一點。 一切男子都是父親，一切女人都是母親。

Maudgalyayana himself went to repay his mother's kindness, rescuing his loving mother from the suffering she endured. He ascended to the Paranirmitavasavartin heaven, where he enjoyed himself in the heavenly palace with the other celestial beings. It should be known that the kindness of parents is the deepest, and all Buddhas and sages repay their parents' virtues. If someone sincerely makes offerings to the Buddha and diligently cultivates filial piety, the merits of these two people are no different, and the karmic rewards they receive in the three lifetimes are also endless. People create various sins for their children, falling into the three evil realms and suffering for a long time. If children are not sages and do not have supernatural powers, they cannot see the cycle of rebirth and cannot repay their parents' kindness. Alas, people in the world do not have the power of sages and cannot rescue their loving mothers. Because of this cause and condition, you should know that you must diligently cultivate blessings and all kinds of merits. By relying on their children's cultivation of superior blessings, a great golden light will shine upon hell, and in the light, profound and subtle Dharma will be expounded, enlightening parents and causing them to generate the Bodhi mind. Recalling the sins committed in the past, as long as one has a single thought of repentance, they can all be eliminated. By reciting 'Namo to the Buddhas of the Three Times,' one can escape the body that is suffering without respite, be reborn in the human and heavenly realms to enjoy happiness for a long time, see the Buddha, hear the Dharma, and ultimately become a Buddha. Or be reborn in the pure lands of the ten directions, with seven-jeweled lotuses as their parents, when the lotus opens, they will see the Buddha, realize the principle of non-birth, and have non-retreating Bodhisattvas as their classmates, obtain the power of the six supernatural abilities, and enter the wondrous palace of Bodhi. These are all Bodhisattvas who, for the sake of liberating their children, are reborn in the human world by the power of their great vows. This is the true way to repay the kindness of parents, and you sentient beings should all cultivate and learn this. Sentient beings revolve in the six realms of rebirth, like a wheel without beginning or end. Sometimes they are parents, sometimes they are children, and they have kindness towards each other in every lifetime. If one views all sentient beings as their own parents, without any difference, one cannot recognize this without attaining the wisdom of a sage. All men are fathers, and all women are mothers.

如何未報前世恩，　　卻生異念成怨嫉， 常須報恩互饒益，　　不應打罵致怨嫌。 若欲增修福智門，　　晝夜六時當發願， 愿我生生無量劫，　　得宿住智大神通。 能知過去百千生，　　更相憶識為父母， 循環六趣四生中，　　令我一念常至彼。 為說妙法離苦因，　　使得人天長受樂， 勸發堅固菩提愿，　　修行菩薩六度門， 永斷二種生死因，　　疾證涅槃無上道。 十方一切諸國王，　　正法化人為聖主， 國王福德為最勝，　　所作自在名為天。 三十三天及余天，　　恒將福力助王化， 諸天擁護如一子，　　以是得稱天子名。 世間以王為根本，　　一切人民為所依， 猶如世間諸舍宅，　　柱為根本而成立。 王以正法化人民，　　如大梵王生萬物， 王行非法無政理，　　如琰魔王滅世間。 王所容受奸邪人，　　像蹋華池等無異， 勿謂時逢濁惡世，　　當知善惡是王修。 如日天子照世間，　　國王化世亦如是， 日光夜分雖不照，　　能使有情得安樂， 王以非法化於世，　　一切人民無所依。 世間所有諸恐怖，　　依王福力不能生， 人民所成安隱樂，　　當知是王福所及

如果不能報答前世的恩情，卻產生邪念，心生怨恨嫉妒， 應當常常想著報恩，互相饒恕，互相幫助，不應該打罵，以致產生怨恨和嫌隙。 如果想要增進修習福德和智慧的法門，早晚六個時辰都應當發願： 愿我生生世世，在無量劫中，都能獲得宿命通的智慧和大神通。 能夠知道過去百千世的事情，更能互相憶起，曾經互為父母， 在六道輪迴、四生之中，讓我一念之間就能到達他們身邊。 為他們宣說脫離痛苦的妙法，使他們能夠長久地享受人天的快樂， 勸勉他們發起堅固的菩提心願，修行菩薩的六度法門， 永遠斷除兩種生死的因，迅速證得涅槃無上的道果。 十方一切諸國王，以正法教化人民，是為聖明的君主， 國王的福德最為殊勝，所作所為都自在無礙，可以稱為天。 三十三天以及其餘諸天，常常以福德之力幫助國王教化人民， 諸天擁護國王如同保護自己的孩子一樣，因此國王才被稱為天子。 世間以國王為根本，一切人民都依靠國王， 就像世間的房屋，以柱子為根本才能建立起來。 國王以正法教化人民，就像大梵天王創造萬物一樣， 國王如果施行非法，沒有政治綱紀，就像閻羅王毀滅世間一樣。 國王如果容納奸邪之人，就像大象踐踏蓮花池一樣，毫無差別。 不要認為現在是污濁的惡世，應當知道善惡都是由國王的修行所決定的。 就像太陽照耀世間一樣，國王教化世間也是如此， 太陽雖然在夜晚不照耀，卻能使眾生得到安樂， 國王如果以非法教化世間，一切人民就失去了依靠。 世間所有的一切恐怖，依靠國王的福德之力都不會產生， 人民所獲得的安穩快樂，應當知道都是國王的福德所帶來的。

If one fails to repay the kindness of past lives, yet generates evil thoughts, harboring resentment and jealousy, One should always think of repaying kindness, forgiving each other, and helping each other, not resorting to scolding and beating, which leads to resentment and grudges. If one wishes to enhance the practice of merits and wisdom, one should make vows during the six periods of the day and night: May I, in life after life, throughout countless kalpas, attain the wisdom of knowing past lives and great supernatural powers. May I be able to know the events of hundreds and thousands of past lives, and even remember each other, having been parents to each other, In the cycle of the six realms and four forms of birth, may I reach them in an instant. May I proclaim to them the wonderful Dharma that leads away from suffering, enabling them to enjoy the happiness of humans and gods for a long time, May I encourage them to generate firm Bodhi vows, practice the six paramitas of a Bodhisattva, May I forever cut off the causes of the two kinds of birth and death, and quickly attain the unsurpassed path of Nirvana. All kings in the ten directions, who govern their people with the righteous Dharma, are considered wise rulers, The merits of a king are the most supreme, and their actions are free and unhindered, thus they can be called a 'deva'. The Thirty-three Heavens and other heavens often use their power of merit to assist the king in governing the people, The heavens protect the king as if protecting their own child, and therefore the king is called the 'Son of Heaven'. The world takes the king as its foundation, and all people rely on the king, Just like houses in the world, they are established with pillars as their foundation. When a king governs the people with the righteous Dharma, it is like the Great Brahma creating all things, If a king practices injustice and lacks political order, it is like Yama, the king of death, destroying the world. If a king accepts wicked people, it is no different from an elephant trampling a lotus pond. Do not think that this is a turbid and evil age; one should know that good and evil are determined by the king's practice. Just as the sun illuminates the world, so does the king govern the world, Although the sun does not shine at night, it can still bring peace and happiness to sentient beings, If a king governs the world with injustice, all people will lose their reliance. All the terrors in the world will not arise due to the king's power of merit, The peace and happiness that people achieve should be known to be brought about by the king's merit.

世間所有勝妙華，　　依王福力而開敷； 世間所有妙園林，　　依王福力皆滋茂； 世間所有諸藥草，　　依王福力差諸疾； 世間百穀及苗稼，　　依王福力皆成實； 世間人民受豐樂，　　依王福力常自然。 譬如長者有一子，　　智慧端嚴世無比， 父母恩愛如眼目，　　晝夜常生護念心。 國大聖王亦如是，　　愛念眾生如一子， 養育耆年拯孤獨，　　賞罰之心常不二。 如是仁王為聖主，　　群生敬仰等如來。 仁王化治國無災，　　萬姓恭勤常安隱， 國王無法化於世，　　疾疫流行災有情。 如是一切人非人，　　罪福昭然無所覆， 善惡法中分七分，　　造者獲五王得二， 園林田宅悉皆然，　　所稅等分亦如是。 轉輪聖王出現時，　　分作六分王得一， 時諸人民得五分，　　善惡業報亦皆然。 若有人王修正見，　　如法化世名天主， 以依天法化世間，　　毗沙門王常擁護， 及餘三天羅剎眾，　　皆當守護聖王宮

世間所有美好的花朵，都依賴君王的福德力量而綻放； 世間所有美好的園林，都依賴君王的福德力量而茂盛生長； 世間所有的藥草，都依賴君王的福德力量來治癒各種疾病； 世間所有的穀物和莊稼，都依賴君王的福德力量而結實成熟； 世間的人民享受豐衣足食的快樂，都依賴君王的福德力量而自然獲得。 譬如一位長者有一個兒子，智慧端正，世間無比， 父母恩愛他如同自己的眼睛，日夜都生起保護關愛的心。 偉大的聖王也是這樣，愛護眾生如同自己的孩子， 養育年老的人，救濟孤獨的人，賞罰之心始終如一。 像這樣的仁慈君王是聖明的君主，所有眾生都敬仰他如同敬仰如來。 仁慈的君王治理國家，國家沒有災難，百姓恭敬勤勞，常常安樂平靜， 如果君王不以正法治理世間，就會有瘟疫流行，災難降臨到眾生身上。 像這樣，一切人或非人，所作的罪惡或福報都昭然可見，無法掩蓋， 在善惡的法則中，將利益分為七份，造作者獲得五份，君王獲得兩份， 園林、田地、住宅等都是這樣，所徵收的稅賦也是這樣分配。 轉輪聖王出現的時候，將利益分為六份，君王獲得一份， 當時的人民獲得五份，善惡的業報也是這樣分配。 如果有人王修正自己的見解，依法治理世間，就稱為天主， 因為他依據天道來教化世間，毗沙門天王會常常擁護他， 以及其餘的三天和羅剎眾，都會守護聖王的宮殿。

All the exquisite flowers in the world bloom relying on the king's power of merit; All the beautiful gardens in the world flourish relying on the king's power of merit; All the medicinal herbs in the world cure various diseases relying on the king's power of merit; All the grains and crops in the world ripen and bear fruit relying on the king's power of merit; The people of the world enjoy abundance and happiness, naturally obtained relying on the king's power of merit. For example, a respected elder has a son, wise and upright, unparalleled in the world, His parents love him as their own eyes, and they constantly have a protective and caring heart for him day and night. The great holy king is also like this, loving all beings as his own children, Nurturing the elderly, helping the lonely, and his heart for rewards and punishments is always consistent. Such a benevolent king is a wise ruler, and all beings revere him as they would revere the Tathagata. When a benevolent king governs the country, the country has no disasters, the people are respectful and diligent, and they are often peaceful and happy. If a king does not govern the world with righteous laws, there will be epidemics and disasters will befall sentient beings. Like this, all beings, human or non-human, their sins or blessings are clearly visible and cannot be concealed, In the laws of good and evil, benefits are divided into seven parts, the doer receives five parts, and the king receives two parts, Gardens, fields, and residences are all like this, and the taxes collected are also distributed in this way. When a Chakravartin king appears, benefits are divided into six parts, the king receives one part, The people at that time receive five parts, and the karmic retribution of good and evil is also distributed in this way. If a king corrects his views and governs the world according to the law, he is called the Lord of Heaven, Because he teaches the world according to the heavenly way, King Vaishravana will always protect him, And the other three heavens and Rakshasa beings will all protect the holy king's palace.

聖王出世理國時，　　饒益眾產生十德： 一名能照於國界，　　二名莊嚴於國土， 三名能與諸安樂，　　四名能伏諸怨敵， 五名能遮諸恐怖，　　六名修集諸聖賢， 七名諸法為根本，　　八名護持於世間， 九名能作造化功，　　十名國界人民主。 若王成就十勝德，　　梵王帝釋及諸天， 夜叉羅剎鬼神王，　　隱身常來護國界， 龍王歡喜降甘雨，　　五穀成熟萬姓安。 國中處處生珍寶，　　人馬強力無怨敵， 如意寶珠現王前，　　境外諸王自賓伏。 若生不善於王國，　　一念起心成眾惡， 是人命終墮地獄，　　受苦永劫無出期。 若有勤誠助國王，　　諸天護念增榮祿。 智光長者汝應知，　　一切人王業所感， 諸法無不因緣成，　　若無因緣無諸法。 說無生天及惡趣，　　如是之人不了因， 無因無果大邪見，　　不知罪福生妄計。 王今所受諸福樂，　　往昔曾持三凈戒， 戒德熏修所招感，　　人天妙果獲王身。 若人發起菩提心，　　願力資成無上果， 堅持上品清凈戒，　　起居自在為法王， 神通變化滿十方，　　隨緣普濟諸群品

現代漢語譯本：聖明的君王治理國家時，能給眾生帶來十種美德：第一是能照亮國家的邊界，第二是能莊嚴國土，第三是能給予人民安樂，第四是能降伏各種怨敵，第五是能消除各種恐怖，第六是能聚集聖賢之人，第七是能以佛法為根本，第八是能守護世間，第九是能創造化育的功績，第十是能成為國家人民的主宰。如果君王具備這十種殊勝的品德，梵天、帝釋以及諸天，夜叉、羅剎、鬼神王都會隱身前來守護國家，龍王也會歡喜降下甘霖，五穀豐收，百姓安樂。國家到處都會出現珍寶，人民和軍隊都強大有力，沒有怨敵，如意寶珠也會在君王面前顯現，境外的諸王也會自然歸順。如果君王在治理國家時產生不善的念頭，哪怕只是一念噁心，也會造成許多惡果，這樣的人死後會墮入地獄，遭受永劫的痛苦，沒有解脫之期。如果有人勤勉誠懇地輔佐君王，諸天都會護念他，增加他的榮耀和福祿。智光長者，你應該知道，一切人王的果報都是由業力感召而來的，一切法都是因緣和合而成的，如果沒有因緣，就不會有諸法。那些說沒有天道和惡道的人，是不瞭解因果的，他們是無因無果的大邪見，不知道罪福，產生虛妄的計較。君王現在所享受的各種福樂，都是因為過去曾經持守清凈的三凈戒，戒德熏修所感召的，所以才能獲得人天妙果，成為君王。如果有人發起菩提心，以願力成就無上果位，堅持上品清凈戒，就能起居自在，成為法王，神通變化充滿十方，隨緣普度一切眾生。

English version: When a sage king governs the country, he brings ten virtues to all beings: first, he can illuminate the borders of the country; second, he can adorn the land; third, he can bring peace and happiness to the people; fourth, he can subdue all enemies; fifth, he can eliminate all fears; sixth, he can gather the wise and virtuous; seventh, he can take the Dharma as the foundation; eighth, he can protect the world; ninth, he can create and nurture; and tenth, he can be the master of the country and its people. If a king possesses these ten excellent virtues, Brahma, Indra, and all the gods, yakshas, rakshasas, and ghost kings will secretly come to protect the country. The dragon kings will joyfully send down sweet rain, the five grains will ripen, and the people will be at peace. Treasures will appear everywhere in the country, the people and the army will be strong and powerful, without enemies. The wish-fulfilling jewel will appear before the king, and the kings of other countries will naturally submit. If a king generates evil thoughts while governing the country, even a single evil thought will cause many bad consequences. Such a person will fall into hell after death, suffering for endless eons without hope of release. If someone diligently and sincerely assists the king, the gods will protect him and increase his glory and fortune. Wise Elder Zhiguang, you should know that all the rewards of human kings are the result of karma. All dharmas are formed by causes and conditions. Without causes and conditions, there would be no dharmas. Those who say there are no heavens or evil realms do not understand cause and effect. They hold the great wrong view of no cause and no effect, not knowing about merit and demerit, and creating false calculations. The various blessings and pleasures that the king now enjoys are because he previously upheld the three pure precepts. The merit of these precepts has brought about these results, allowing him to obtain the wonderful fruits of humans and gods and become a king. If someone generates the Bodhi mind, uses their vows to achieve the supreme fruit, and upholds the highest pure precepts, they can live freely, become a Dharma king, and their spiritual powers will fill the ten directions, universally saving all beings according to their needs.

中品受持菩薩戒，　　福得自在轉輪王， 隨心所作盡皆成，　　無量人天悉遵奉。 下上品持大鬼王，　　一切非人咸率伏， 受持戒品雖缺犯，　　由戒勝故得為王。 下中品持禽獸王，　　一切飛走皆歸伏， 于清凈戒有缺犯，　　由戒勝故得為王。 下下品持琰魔王，　　處地獄中常自在， 雖毀禁戒生惡道，　　由戒勝故得為王。 以是義故諸眾生，　　應受菩薩清凈戒， 善能護持無缺犯，　　隨所生處作人王。 若有不受如來戒，　　終不能得野干身， 何況能感人天中，　　最勝快樂居王位？ 是故王者非無因，　　戒業精勤成妙果。 國王自是人民主，　　慈恤如母養嬰兒， 如是人王有大恩，　　撫育之心難可報。 以是因緣諸有情，　　若能修證大菩提， 于諸眾生起大悲，　　應受如來三聚戒。 若欲如法受戒者，　　應當懺罪令消滅， 起罪之因有十緣，　　身三口四及意三。 生死無始罪無窮，　　煩惱大海深無底， 業障峻極如須彌，　　造業由因二種起。 所謂現行及種子，　　藏識持緣一切種， 如影隨形不離身，　　一切時中障聖道

中等品級受持菩薩戒的人，福報可以自在地成為轉輪王，隨心所欲，一切都能成功，無數的人和天神都遵從他的命令。 下等上品受持菩薩戒的人，可以成為大鬼王，一切非人都順從他，即使受持的戒律有所缺失，也因為戒律的殊勝而能成為王。 下等中品受持菩薩戒的人，可以成為禽獸之王，一切飛禽走獸都歸順他，即使在清凈的戒律上有所缺失，也因為戒律的殊勝而能成為王。 下下品受持菩薩戒的人，可以成為閻魔王，在地獄中也能常保自在，即使毀犯禁戒而墮入惡道，也因為戒律的殊勝而能成為王。 因此，一切眾生都應該受持菩薩清凈戒，善於守護而不違犯，無論生在何處都能成為人王。 如果有人不受持如來的戒律，最終連野乾的身軀都不能得到，更何況能在人天之中，享受最殊勝的快樂，居於王位呢？ 所以，成為王者並非沒有原因，是由於精勤修持戒業而成就的妙果。 國王本身就是人民的主宰，慈愛地像母親養育嬰兒一樣，這樣的人王有大恩德，他的撫育之心難以報答。 因為這個緣故，一切有情如果能夠修證大菩提，對一切眾生生起大悲心，就應該受持如來的三聚戒。 如果想要如法受戒，就應當懺悔罪業，使其消滅，產生罪業的原因有十種，即身三、口四和意三。 生死無始，罪業無窮，煩惱的大海深不見底，業障高聳如須彌山，造業的原因有兩種。 即所謂的現行和種子，藏識持有並緣起一切種子，如同影子跟隨形體不離身，在一切時中障礙聖道。

Those who uphold the Bodhisattva precepts with middling virtue will attain the fortune to become a Chakravartin king, freely accomplishing all desires, with countless humans and deities obeying their commands. Those who uphold the Bodhisattva precepts with lower-upper virtue will become a great ghost king, with all non-humans submitting to them. Even if the precepts they uphold are flawed, they can still become a king due to the superiority of the precepts. Those who uphold the Bodhisattva precepts with lower-middle virtue will become the king of beasts, with all birds and animals submitting to them. Even if there are flaws in their pure precepts, they can still become a king due to the superiority of the precepts. Those who uphold the Bodhisattva precepts with lower-lower virtue will become Yama, the king of hell, always free even in hell. Even if they break the precepts and fall into evil realms, they can still become a king due to the superiority of the precepts. Therefore, all sentient beings should uphold the pure Bodhisattva precepts, guarding them well without violation, and they will become a human king wherever they are born. If someone does not uphold the precepts of the Tathagata, they will not even be able to obtain the body of a jackal, let alone enjoy the most supreme happiness and occupy the throne in the human and heavenly realms? Therefore, becoming a king is not without cause; it is the wonderful result of diligently cultivating the precepts. A king is the master of the people, caring for them with compassion like a mother nurturing her infant. Such a king has great kindness, and their nurturing heart is difficult to repay. For this reason, if all sentient beings can cultivate and realize great Bodhi, and generate great compassion for all beings, they should uphold the three sets of precepts of the Tathagata. If one wishes to receive the precepts according to the Dharma, one should repent of their sins and eliminate them. There are ten causes for the arising of sins: three from the body, four from the mouth, and three from the mind. Birth and death are without beginning, sins are endless, the sea of afflictions is bottomless, and karmic obstacles are as high as Mount Sumeru. The causes of creating karma arise from two sources. Namely, the so-called present actions and seeds. The Alaya consciousness holds and conditions all seeds, like a shadow following the form, never leaving the body, obstructing the holy path at all times.

近障人天妙樂果，　　遠障無上菩提果， 在家能招煩惱因，　　出家亦破清凈戒。 若能如法懺悔者，　　所有煩惱悉皆除， 猶如劫火壞世間，　　燒盡須彌並巨海。 懺悔能燒煩惱薪，　　懺悔能往生天路， 懺悔能得四禪樂，　　懺悔雨寶摩尼珠， 懺悔能延金剛壽，　　懺悔能入常樂宮， 懺悔能出三界獄，　　懺悔能開菩提華， 懺悔見佛大圓鏡，　　懺悔能至於寶所。 若能如法懺悔者，　　當依二種觀門修： 一者觀事滅罪門，　　二者觀理滅罪門。 觀事滅罪有其三，　　上中下根為三品。 若有上根求凈戒，　　發大精進心無退， 悲淚泣血常精懇，　　哀感遍身皆血現。 繫念十方三寶所，　　並餘六道諸眾生， 長跪合掌心不亂，　　發露洗心求懺悔。 『唯愿十方三世佛，　　以大慈悲哀愍我。 我處輪迴無所依，　　生死長夜常不覺。 我在凡夫具諸縛，　　狂心顛倒遍攀緣。 我處三界火宅中，　　妄染六塵無救護。 我生貧窮下賤家，　　不得自在常受苦。 我生邪見父母家，　　造罪依于惡眷屬。 唯愿諸佛大慈尊，　　哀愍護念如一子。 一懺不復造諸罪，　　三世如來當證明

近處障礙人天美好的享樂，遠處障礙無上菩提的果實。 在家修行能招致煩惱的根源，出家修行也可能破壞清凈的戒律。 如果能夠如法地懺悔，所有的煩惱都能夠消除，就像劫火摧毀世間一樣，燒盡須彌山和巨大的海洋。 懺悔能夠燒掉煩惱的柴薪，懺悔能夠通往天界的道路，懺悔能夠獲得四禪的快樂，懺悔如同雨降下寶貴的摩尼珠。 懺悔能夠延長金剛般的壽命，懺悔能夠進入永恒快樂的宮殿，懺悔能夠脫離三界的牢獄，懺悔能夠開啟菩提之花。 懺悔能夠見到佛陀的大圓鏡，懺悔能夠到達珍寶之地。 如果能夠如法地懺悔，應當依據兩種觀門修行：一是觀察事相來滅除罪業，二是觀察真理來滅除罪業。 觀察事相來滅除罪業有三種，分為上、中、下三種根器。 如果有上等根器的人追求清凈的戒律，發起大精進心永不退轉，悲傷哭泣，甚至流出血淚，常常精誠懇切，哀傷感動遍佈全身，甚至顯現出血跡。 心中繫念十方三寶所在，以及其餘六道眾生，長跪合掌，心不散亂，發露內心，洗滌心靈，求懺悔。 『唯愿十方三世諸佛，以大慈悲哀憐我。 我處在輪迴中無所依靠，生死長夜常常不覺悟。 我作為凡夫，具足各種束縛，狂亂的心顛倒錯亂，到處攀緣。 我處在三界火宅之中，虛妄地染著六塵，沒有救護。 我出生在貧窮卑賤的家庭，不得自在，常常遭受痛苦。 我出生在持有邪見的父母家中，造作罪業，依賴於惡劣的眷屬。 唯愿諸佛大慈大悲的尊者，哀憐護念我如同唯一的孩子。 我懺悔一次，不再造作各種罪業，三世如來應當為我證明』

Near obstacles are the wonderful pleasures of humans and gods, far obstacles are the fruits of unsurpassed Bodhi. Practicing at home can invite the causes of afflictions, and practicing as a monk can also break the pure precepts. If one can repent according to the Dharma, all afflictions can be eliminated, just like the fire of the kalpa destroys the world, burning away Mount Sumeru and the vast ocean. Repentance can burn the firewood of afflictions, repentance can lead to the path of heaven, repentance can obtain the joy of the four dhyanas, repentance is like rain falling precious Mani jewels. Repentance can extend the diamond-like life, repentance can enter the palace of eternal joy, repentance can escape the prison of the three realms, repentance can open the Bodhi flower. Repentance can see the great round mirror of the Buddha, repentance can reach the place of treasures. If one can repent according to the Dharma, one should cultivate according to two kinds of contemplation: first, contemplating phenomena to eliminate sins, and second, contemplating truth to eliminate sins. There are three ways to eliminate sins by contemplating phenomena, divided into three levels: superior, middle, and inferior. If there is a person of superior capacity seeking pure precepts, who generates great diligence and never retreats, who weeps with sorrow, even shedding blood tears, who is always sincere and earnest, whose sorrow and emotion pervade the whole body, even manifesting blood stains. With mind focused on the places of the Three Jewels in the ten directions, as well as all other beings in the six realms, kneeling with palms together, with mind undisturbed, revealing the inner heart, cleansing the mind, and seeking repentance. 'May all Buddhas of the ten directions and three times, with great compassion, have pity on me. I am in the cycle of rebirth without any reliance, in the long night of birth and death, I am often unaware. As an ordinary person, I am full of all kinds of bonds, my mad mind is upside down and confused, clinging everywhere. I am in the burning house of the three realms, falsely attached to the six dusts, without any protection. I was born into a poor and lowly family, unable to be free, and often suffer. I was born into a family with parents holding wrong views, creating sins, relying on evil relatives. May all Buddhas, the great compassionate and venerable ones, have pity and protect me like their only child. Once I repent, I will not commit any more sins, and the Tathagatas of the three times should bear witness for me.'

。』 如是勇猛懺悔者，　　名為上品求凈戒。 若有中根求戒者，　　一心勇猛懺諸罪， 涕淚交橫不覺知，　　遍身流汗哀求佛。 『發露無始生死業，　　愿大悲水洗塵勞。 滌除罪障凈六根，　　施我菩薩三聚戒， 我願堅持不退轉，　　精修度脫苦眾生。 自未得度先度佗，　　盡未來際常無斷。』 如是精勤勇猛者，　　不惜身命求菩提， 能感三寶靈異相，　　是名中品大懺悔。 若有下根求凈戒，　　發起無上菩提心， 涕淚悲泣身毛豎，　　于所造罪深慚愧。 對於十方三寶所，　　及以六道眾生前， 至誠發露無始來，　　所有惱亂諸眾生。 起于無礙大悲心，　　不惜身命悔三業， 已作之罪皆發露，　　未作之惡更不造。 如是三品懺諸罪，　　皆名第一清凈戒， 以慚愧水洗塵勞，　　身心俱為清凈器。 諸善男子汝當知，　　已說凈觀諸懺悔， 于其事理無差別，　　但以根緣應不同。 若欲修習觀正理，　　遠離一切諸散亂， 著新凈衣跏趺坐，　　攝心正念離諸緣， 常觀諸佛妙法身，　　體性如空不可得。 一切諸罪性皆如，　　顛倒因緣妄心起， 如是罪相本來空，　　三世之中無所得

像這樣勇猛懺悔的人，被稱為上品求得清凈戒律。 如果有中等根器求戒的人，一心勇猛地懺悔各種罪過， 眼淚鼻涕交錯流淌而不自覺，全身流汗哀求佛陀。 『發露無始以來的生死業障，愿用大悲之水洗滌塵勞。 滌除罪障，清凈六根，賜予我菩薩的三聚戒， 我願堅持不退轉，精進修行，度脫痛苦的眾生。 自己尚未得度，先度他人，直到未來無盡時常不間斷。』 像這樣精勤勇猛的人，不惜身命求得菩提， 能感應到三寶的靈異景象，這被稱為中品大懺悔。 如果有下等根器求得清凈戒律，發起無上的菩提心， 眼淚悲泣，汗毛豎立，對於所造的罪業深感慚愧。 在十方三寶所在之處，以及六道眾生面前， 至誠發露無始以來，所有惱亂傷害眾生的行為。 生起無礙的大悲心，不惜身命懺悔身口意三業， 已經做過的罪業全部發露，未做的惡事更不再造。 像這樣三種品級的懺悔罪業，都稱為第一清凈戒， 用慚愧之水洗滌塵勞，身心都成為清凈的器皿。 各位善男子，你們應當知道，已經講過清凈觀的各種懺悔， 在事相和道理上沒有差別，只是因為根器和因緣不同。 如果想要修習觀想的正理，遠離一切散亂， 穿上新的乾淨衣服，結跏趺坐，攝心正念，遠離各種外緣， 常常觀想諸佛的妙法身，其體性如同虛空不可得。 一切罪業的本性都如此，都是因為顛倒的因緣和妄心而生起， 像這樣的罪相本來就是空，在過去、現在、未來三世中都不可得。

Such a courageous repenter is called the superior one who seeks pure precepts. If there is a person of medium capacity seeking precepts, with one mind, courageously repenting all sins, Tears and snot flow uncontrollably, and the whole body sweats while pleading with the Buddha. 'Revealing the karmic obstacles of beginningless births and deaths, I wish to use the water of great compassion to wash away the dust of afflictions. Cleansing away the obstacles of sin, purifying the six senses, bestowing upon me the three clusters of Bodhisattva precepts, I vow to uphold them without regression, diligently cultivating to liberate suffering beings. Before I am liberated, I will liberate others, continuing without interruption until the endless future.' Such a diligent and courageous person, not sparing their life to seek Bodhi, Can sense the miraculous signs of the Three Jewels, this is called the medium-grade great repentance. If there is a person of inferior capacity seeking pure precepts, generating the supreme Bodhi mind, Tears of sorrow flow, body hair stands on end, feeling deep shame for the sins they have committed. Before the Three Jewels in the ten directions, and before the beings of the six realms, Sincerely revealing all the actions of disturbing and harming beings since beginningless time. Generating boundless great compassion, not sparing their life to repent the three karmas of body, speech, and mind, All the sins that have been committed are revealed, and the evils not yet done will not be created again. Such repentance of sins in these three grades is all called the first pure precepts, Using the water of shame to wash away the dust of afflictions, both body and mind become pure vessels. All good men, you should know, the various repentances of pure contemplation have been spoken, There is no difference in terms of phenomena and principle, but only because of different capacities and conditions. If you wish to cultivate the correct principle of contemplation, staying away from all distractions, Put on new clean clothes, sit in the lotus position, gather your mind with right mindfulness, and stay away from all external conditions, Constantly contemplate the wondrous Dharma body of all Buddhas, whose nature is like the emptiness, unattainable. The nature of all sins is like this, arising from inverted conditions and deluded minds, Such appearances of sins are originally empty, and nothing can be obtained in the past, present, and future.

非內非外非中間，　　性相如如俱不動， 真如妙理絕名言，　　唯有聖智慧通達。 非有非無非有無，　　非不有無離名相， 周偏法界無生滅，　　諸佛本來同一體。 惟愿諸佛垂加護，　　能滅一切顛倒心， 愿我早悟真性源，　　速證如來無上道。 若有清信善男子，　　日夜能觀妙理空， 一切罪障自消除，　　是名最上持凈戒。 若人觀知實相空，　　能滅一切諸重罪， 猶如大風吹猛火，　　能燒無量諸草木。 諸善男子真實觀，　　名為諸佛秘要門。 若欲為佗廣分別，　　無智人中勿宣說， 一切凡愚眾生類，　　聞必生疑心不信。 若有智者生信解，　　唸唸觀察悟真如， 十方諸佛皆現前，　　菩提妙果自然證。 善男子等我滅后，　　未來世中凈信者， 於二觀門常懺悔，　　當受菩薩三聚戒。 若欲受持上品戒，　　應請戒師佛菩薩， 請我釋迦牟尼佛，　　當爲菩薩戒和上； 龍種凈智尊王佛，　　當爲凈戒阿阇梨； 未來導師彌勒佛，　　當爲清凈教授師； 現在十方兩足尊，　　當爲清凈證戒師； 十方一切諸菩薩，　　當爲修學戒伴侶； 釋梵四王金剛天，　　當爲學戒外護眾

它既不在內，也不在外，也不在中間；它的本性和現象都如如不動。 真如的奧妙道理超越了言語的表達，只有聖人的智慧才能通達。 它既不是有，也不是無，也不是既有又無；它超越了有無的概念，脫離了名相。 它周遍整個法界，沒有生滅；諸佛本來就是同一個整體。 我願諸佛垂慈加護，能夠滅除一切顛倒的心念。 愿我早日領悟真性的根源，迅速證得如來的無上道。 如果有清凈信仰的善男子，日夜能夠觀察這奧妙的空性道理， 一切罪障自然消除，這被稱為最上等的持守凈戒。 如果有人觀察並了知實相是空性的，就能滅除一切重大的罪業， 就像大風吹動猛火一樣，能夠燒盡無量的草木。 各位善男子，真實地觀察，這被稱為諸佛的秘密要門。 如果想要為他人廣泛地分別解說，不要在沒有智慧的人中宣講， 一切凡夫愚癡的眾生，聽了必定會產生疑惑，不相信。 如果有智慧的人產生信心和理解，唸唸觀察領悟真如， 十方諸佛都會顯現在眼前，菩提的妙果自然就能證得。 各位善男子，等我滅度之後，未來世中清凈信仰的人， 對於這兩種觀門常常懺悔，應當接受菩薩的三聚戒。 如果想要受持上品戒，應當請戒師佛菩薩， 請我釋迦牟尼佛，作為菩薩戒的和尚； 龍種凈智尊王佛，作為凈戒的阿阇梨； 未來的導師彌勒佛，作為清凈的教授師； 現在十方一切兩足尊，作為清凈的證戒師； 十方一切諸菩薩，作為修學戒律的伴侶； 釋梵四王金剛天，作為學戒的外護眾。

It is neither inside, nor outside, nor in between; its nature and phenomena are both unmoving as they are. The wonderful principle of Suchness transcends verbal expression; only the wisdom of the sages can penetrate it. It is neither existence, nor non-existence, nor both existence and non-existence; it transcends the concept of existence and non-existence, and is detached from names and forms. It pervades the entire Dharma realm, without arising or ceasing; all Buddhas are originally one and the same. I wish that all Buddhas would bestow their compassionate protection, so that all inverted thoughts can be extinguished. May I soon realize the source of true nature, and quickly attain the unsurpassed path of the Tathagata. If there are virtuous men of pure faith, who can contemplate the wonderful principle of emptiness day and night, all karmic obstacles will naturally be eliminated; this is called the highest form of upholding pure precepts. If one observes and understands that the true nature is emptiness, one can extinguish all heavy sins, just like a strong wind blowing a raging fire, which can burn countless grasses and trees. All virtuous men, truly contemplate, this is called the secret gate of all Buddhas. If you wish to explain it widely to others, do not proclaim it among those without wisdom, all ordinary and ignorant beings, upon hearing it, will surely generate doubts and disbelief. If those with wisdom generate faith and understanding, and contemplate and realize Suchness in every moment, all Buddhas of the ten directions will appear before them, and the wonderful fruit of Bodhi will naturally be attained. All virtuous men, after my passing, in the future world, those with pure faith, if they constantly repent regarding these two gates of contemplation, they should receive the three sets of Bodhisattva precepts. If you wish to receive the highest grade of precepts, you should invite a precept master, a Buddha or Bodhisattva, invite me, Shakyamuni Buddha, to be the Upadhyaya of the Bodhisattva precepts; invite the Dragon Kind Pure Wisdom King Buddha, to be the Acarya of the pure precepts; invite the future guide, Maitreya Buddha, to be the pure preceptor; invite all the two-legged honored ones of the ten directions, to be the pure certifying masters of the precepts; invite all the Bodhisattvas of the ten directions, to be the companions in the study of precepts; invite the Shakra, Brahma, Four Heavenly Kings, and Vajra Devas, to be the external protectors of the precepts.

奉請如是佛菩薩，　　及以現前傳戒師。 普為報於四恩故，　　發起清凈菩提心， 應受菩薩三聚戒，　　饒益一切有情戒， 修攝一切善法戒，　　修攝一切律儀戒。 如是三聚清凈戒，　　三世如來所護念； 無聞非法諸有情，　　無量劫中未聞見。 唯有過去十方佛，　　已受凈戒常護持， 二障煩惱永斷除，　　獲證無上菩提果。 未來一切諸世尊，　　守護三聚凈戒寶， 斷除三障並習氣，　　當證正等大菩提。 現在十方諸善逝，　　具修三聚凈戒因， 永斷生死苦輪迴，　　得證三身菩提果。 超越生死深大海，　　菩薩凈戒為船筏； 永斷貪瞋癡繫縛，　　菩薩凈戒為利劍； 生死險道諸怖畏，　　菩薩凈戒為舍宅； 息除貧賤諸苦因，　　凈戒能為如意寶； 鬼魅所著諸疾病，　　菩薩凈戒為良藥。 人天為王得自在，　　三聚凈戒作良緣； 及餘四趣諸王身，　　凈戒為緣獲勝果。 是故能修自在因，　　當得為王受尊貴。 應先禮敬十方佛，　　日夜增修清凈戒， 諸佛護念常受持，　　戒等金剛無破壞。 三界諸天諸善神，　　衛護王身及眷屬， 一切怨敵皆歸伏，　　萬姓歡娛感王化

恭敬迎請如是佛菩薩，以及現在為我們傳授戒律的師父。 爲了報答父母、師長、國家和眾生的四重恩情，發起清凈的菩提心。 應當受持菩薩的三聚戒，即饒益一切有情戒、修攝一切善法戒、修攝一切律儀戒。 這三聚清凈戒，是過去、現在、未來三世如來所護念的； 那些沒有聽聞過佛法、不瞭解戒律的眾生，在無量劫中都未曾聽聞和見到。 只有過去十方諸佛，已經受持清凈戒律並常加護持， 才能永遠斷除煩惱和所知二障，最終獲得無上菩提的果位。 未來一切諸佛世尊，也將守護這三聚清凈戒寶， 斷除煩惱障、業障和習氣障，最終證得正等正覺的大菩提。 現在十方一切善逝，都是因為具足修持三聚清凈戒的因緣， 才能永遠斷除生死輪迴的痛苦，最終證得法身、報身、應身三身菩提的果位。 想要超越生死苦海，菩薩的清凈戒律就是渡船和木筏； 想要永遠斷除貪嗔癡的束縛，菩薩的清凈戒律就是鋒利的寶劍； 想要在生死險道中免除一切怖畏，菩薩的清凈戒律就是安全的家宅； 想要息滅貧窮低賤等一切痛苦的根源，清凈戒律就能像如意寶一樣滿足願望； 想要治療鬼魅附身等各種疾病，菩薩的清凈戒律就是最好的良藥。 想要在人天中為王，獲得自在，三聚清凈戒就是最好的因緣； 以及其他四趣的眾生，想要獲得為王之身，清凈戒律也是獲得殊勝果報的因緣。 所以，能夠修持自在的因，將來就能成為國王，受到尊貴。 應當先禮敬十方諸佛，日夜精進修持清凈戒律， 諸佛都會護念並常加受持，戒律就像金剛一樣堅固不可破壞。 三界諸天和一切善神，都會衛護國王的身體和眷屬， 一切怨敵都會歸順降伏，萬民都會歡欣鼓舞，感念國王的教化。

Respectfully invite such Buddhas and Bodhisattvas, as well as the precept-transmitting master present here. To repay the four kinds of kindness—parents, teachers, country, and all sentient beings—arise the pure Bodhi mind. One should receive the three sets of Bodhisattva precepts: the precepts of benefiting all sentient beings, the precepts of gathering all good dharmas, and the precepts of gathering all moral disciplines. These three sets of pure precepts are protected and cherished by the Tathagatas of the past, present, and future. Those sentient beings who have not heard the Dharma and do not understand the precepts have not heard or seen them in countless kalpas. Only the Buddhas of the past ten directions, having received and constantly upheld the pure precepts, can forever cut off the two obscurations of afflictions and knowledge, and ultimately attain the unsurpassed fruit of Bodhi. All future Buddhas, will also guard this treasure of the three sets of pure precepts, cutting off the obscurations of afflictions, karma, and habitual tendencies, and will attain the great Bodhi of perfect enlightenment. All the Sugatas of the present ten directions, through the cause of cultivating the three sets of pure precepts, can forever cut off the suffering of the cycle of birth and death, and ultimately attain the fruit of the three bodies of Bodhi. To transcend the deep ocean of birth and death, the pure precepts of the Bodhisattva are the boat and raft; To forever cut off the bonds of greed, hatred, and ignorance, the pure precepts of the Bodhisattva are the sharp sword; To be free from all fears on the dangerous path of birth and death, the pure precepts of the Bodhisattva are the safe dwelling; To extinguish the root causes of poverty and lowliness, the pure precepts can be like a wish-fulfilling jewel; To cure diseases caused by demonic possession, the pure precepts of the Bodhisattva are the best medicine. To become a king in the human and heavenly realms, obtaining freedom, the three sets of pure precepts are the best cause; And for other beings in the four realms, to obtain the body of a king, the pure precepts are also the cause for obtaining superior results. Therefore, those who can cultivate the cause of freedom will become kings and receive honor. One should first pay homage to the Buddhas of the ten directions, diligently cultivate the pure precepts day and night, The Buddhas will protect and constantly uphold them, and the precepts will be as indestructible as diamond. The gods of the three realms and all good spirits will protect the king's body and family, All enemies will submit and surrender, and all people will rejoice and be grateful for the king's teachings.

是故受持菩薩戒，　　感世出世無為果。 三寶常住化於世，　　恩德廣大不思議， 過未及現劫海中，　　功德利生無休息。 佛日千光恒照世，　　利益群生度有緣， 無緣不睹佛慈光，　　猶如盲者無所見。 法寶一味無變易，　　前佛后佛說皆同。 如雨一味普能沾，　　草木滋榮大小別， 眾生隨根各得解，　　草木稟潤亦差殊。 菩薩聲聞化眾生，　　如大河水流不竭， 眾生無信化不被，　　如處幽冥日難照。 如來月光甚清涼，　　能除眾暗亦如是， 猶如覆盆月不照，　　迷惑眾生亦如是。 法寶甘露妙良藥，　　能治一切煩惱病， 有信服藥證菩提，　　無信隨緣墮惡道。 菩薩聲聞常在世，　　無數方便度眾生， 若有眾生信樂心，　　各入三乘安樂位。 如來不出於世間，　　一切眾生入邪道， 永離甘露飲毒藥，　　長溺苦海無出期。 佛日出現三千界，　　放大光明照長夜， 眾生如睡不覺知，　　蒙光得入無為室。 如來未說一乘法，　　十方國土悉空虛， 發心修行成正覺，　　一切佛土皆嚴凈。 一乘法寶諸佛母，　　三世如來從此生， 般若方便無間修，　　解脫道成登妙覺

因此，受持菩薩戒，能感得世間和出世間的無為果報。 三寶常住世間教化眾生，其恩德廣大，不可思議。 過去、未來以及現在的無量劫中，三寶的功德利益眾生，永無止息。 佛陀的智慧之光恒常照耀世間，利益有緣眾生，使其得度。 沒有緣分的眾生，無法見到佛陀的慈悲之光，就像盲人無法看見事物一樣。 佛法寶藏的真理只有一個，永恒不變，過去佛和未來佛所說的都是一樣的。 就像雨水一樣，滋潤萬物，草木因之生長，但大小各有不同。 眾生根據自己的根器，各自理解佛法，就像草木接受雨露滋潤，也有差別。 菩薩和聲聞教化眾生，就像大河之水，永不枯竭。 眾生如果沒有信心，就無法被教化，就像身處幽暗之處，陽光難以照耀。 如來的月光非常清涼，能夠消除一切黑暗，也是如此。 就像被盆子遮住，月光無法照耀一樣，迷惑的眾生也是如此。 佛法寶藏就像甘露妙藥，能夠治療一切煩惱疾病。 有信心的人服用此藥，就能證得菩提，沒有信心的人，則會隨業墮入惡道。 菩薩和聲聞常在世間，用無數方便法門度化眾生。 如果有眾生心生信樂，就能各自進入聲聞、緣覺、菩薩三乘的安樂境界。 如果如來不出現於世間，一切眾生都會墮入邪道。 永遠遠離甘露，飲用毒藥，長久沉溺於苦海，沒有出離之期。 佛陀的智慧之光照耀三千大千世界，放出光明，照亮漫漫長夜。 眾生如同沉睡一般，不覺不知，蒙受佛光，才能進入無為的境界。 如果如來沒有宣說一乘佛法，十方國土都會空虛。 發心修行，成就正覺，一切佛土都會變得莊嚴清凈。 一乘佛法是諸佛之母，三世如來都由此而生。 般若智慧和方便法門，無間斷地修習，解脫之道成就，最終登上妙覺的境界。

Therefore, upholding the Bodhisattva precepts brings about the unconditioned results of both the mundane and supramundane realms. The Three Jewels constantly abide in the world, teaching and transforming beings; their grace and virtue are vast and inconceivable. Throughout the past, future, and present countless eons, the merits and virtues of the Three Jewels benefit beings without ceasing. The sun of the Buddha's wisdom constantly illuminates the world, benefiting sentient beings with karmic connections, enabling them to be liberated. Those without karmic connections cannot see the compassionate light of the Buddha, just as the blind cannot see anything. The truth of the Dharma treasure is singular and unchanging; what past Buddhas and future Buddhas have spoken is the same. Like rain, which nourishes all things, plants grow because of it, but their sizes vary. Sentient beings, according to their capacities, each understand the Dharma, just as plants receive the nourishment of rain differently. Bodhisattvas and Sravakas transform sentient beings, like the water of a great river, which never runs dry. If sentient beings lack faith, they cannot be transformed, just as in a dark place, the sun is difficult to shine upon. The moonlight of the Tathagata is very cool and clear, able to dispel all darkness, and it is also like this. Just as the moon cannot shine when covered by a bowl, so too are deluded sentient beings. The Dharma treasure is like sweet dew, a wonderful medicine, able to cure all afflictions and illnesses. Those with faith who take this medicine will attain Bodhi; those without faith will fall into evil paths according to their karma. Bodhisattvas and Sravakas are always in the world, using countless skillful means to liberate sentient beings. If sentient beings have faith and joy, they can each enter the peaceful states of the three vehicles: Sravaka, Pratyekabuddha, and Bodhisattva. If the Tathagata did not appear in the world, all sentient beings would fall into evil paths. They would forever be separated from the sweet dew, drinking poison, and would be submerged in the sea of suffering without hope of escape. The sun of the Buddha's wisdom appears in the three thousand great thousand worlds, emitting great light, illuminating the long night. Sentient beings are like those who are asleep, unaware and unknowing; only by receiving the Buddha's light can they enter the unconditioned state. If the Tathagata had not proclaimed the One Vehicle Dharma, the ten directions of the lands would be empty. By generating the aspiration to cultivate and attain perfect enlightenment, all Buddha lands will become adorned and pure. The One Vehicle Dharma is the mother of all Buddhas; the Tathagatas of the three times are born from it. By cultivating Prajna wisdom and skillful means without interruption, the path of liberation is achieved, and one finally ascends to the wondrous enlightenment.

若佛菩薩不出現，　　世間眾生無導師， 生死險難無由過，　　如何得至於寶所？ 以大願力為善友，　　常說妙法令修行， 趣向十地證菩提，　　善入涅槃安樂處。 大悲菩薩化世間，　　方便引導眾生故， 內秘一乘真實行，　　外現緣覺及聲聞。 鈍根小智聞一乘，　　怖畏發心經多劫， 不知身有如來藏，　　唯欣寂滅厭塵勞。 眾生本有菩提種，　　悉在賴耶藏識中， 若遇善友發大心，　　三種煉磨修妙行， 永斷煩惱所知障，　　證得如來常住身。 菩提妙果不難成，　　真善知識實難遇。 一切菩薩修勝道，　　四種法要應當知： 親近善友為第一，　　聽聞正法為第二， 如理思量為第三，　　如法修證為第四。 十方一切大聖主，　　修是四法證菩提。 汝諸長者大會眾，　　及未來世清信士， 如是四法菩薩地，　　要當修習成佛道。 善男子等應諦聽，　　如來所說四恩者， 佛寶之恩最為上，　　為度眾生髮大心。 三僧企邪大劫中，　　具修百千諸苦行， 功德圓滿遍法界，　　十地究竟證三身。 法身體遍諸眾生，　　萬德凝然性常住， 不生不滅無來去，　　不一不異非常斷

如果佛菩薩不出現於世，世間眾生就沒有導師。 生死險難的關卡無法逾越，又如何能夠到達珍寶之地？ 他們以大願力作為善友，常常宣說微妙的佛法以引導修行， 使眾生趨向十地，證得菩提，最終善巧地進入涅槃安樂之境。 大悲菩薩化身於世間，是爲了方便引導眾生， 內在秘密地修持一乘真實的修行，外在則顯現緣覺和聲聞的形象。 根性遲鈍、智慧淺薄的人聽到一乘佛法，會因畏懼而不敢發心，經歷多劫， 他們不知道自身具有如來藏，只欣求寂滅，厭惡世間的塵勞。 眾生本來就具有菩提的種子，全部蘊藏在阿賴耶識中， 如果遇到善友而發起大心，通過三種煉磨修持微妙的修行， 就能永遠斷除煩惱障和所知障，證得如來常住的法身。 菩提妙果的成就並不困難，真正難的是遇到真善知識。 一切菩薩修持殊勝的道法，應當知道四種重要的法要： 親近善友是第一，聽聞正法是第二， 如理思維是第三，如法修行證悟是第四。 十方一切大聖主，都是修持這四種法要而證得菩提。 你們這些長者大會的眾人，以及未來世的清信士， 對於這四種菩薩的修行方法，一定要修習才能成就佛道。 善男子們應當仔細聽，如來所說的四種恩德， 佛寶的恩德最為殊勝，爲了度化眾生而發起了大心。 在三大阿僧祇劫中，具足修持百千種苦行， 功德圓滿遍佈法界，十地究竟證得法、報、化三身。 法身遍佈一切眾生，萬德凝結，本性常住， 不生不滅，無來無去，不一不異，非常非斷。

If Buddhas and Bodhisattvas do not appear, sentient beings in the world will have no guide. The perilous difficulties of birth and death cannot be overcome, how then can one reach the place of treasures? They use their great vows as good friends, constantly expounding the wonderful Dharma to guide practice, Leading sentient beings towards the ten grounds, attaining Bodhi, and ultimately skillfully entering the peaceful state of Nirvana. Bodhisattvas of great compassion manifest in the world to conveniently guide sentient beings, Secretly cultivating the true practice of the One Vehicle internally, while externally appearing as Pratyekabuddhas and Sravakas. Those with dull roots and shallow wisdom, upon hearing the One Vehicle Dharma, will be fearful and not dare to generate the aspiration, going through many kalpas, They do not know that they possess the Tathagatagarbha, only seeking quiescence and disliking the toils of the world. Sentient beings inherently possess the seed of Bodhi, all stored within the Alaya consciousness, If they encounter good friends and generate the great aspiration, through three kinds of refinement, they cultivate the wonderful practice, They can forever sever the afflictive and cognitive obscurations, and attain the permanent Dharmakaya of the Tathagata. The wonderful fruit of Bodhi is not difficult to achieve, what is truly difficult is encountering a true and good teacher. All Bodhisattvas cultivating the supreme path should know four important Dharma essentials: Being close to good friends is the first, listening to the true Dharma is the second, Reflecting with reason is the third, and practicing and realizing the Dharma is the fourth. All the great holy masters of the ten directions attained Bodhi by cultivating these four Dharma essentials. You, the assembly of elders, and the pure believers of future generations, Regarding these four methods of Bodhisattva practice, you must cultivate them to achieve Buddhahood. Good men, you should listen carefully, to the four kinds of grace spoken by the Tathagata, The grace of the Buddha Jewel is the most supreme, for the sake of liberating sentient beings, they generated the great aspiration. In three great asamkhya kalpas, they fully cultivated hundreds of thousands of ascetic practices, Their merits and virtues are perfected and pervade the Dharma realm, and they ultimately attain the three bodies of Dharma, Sambhogakaya, and Nirmanakaya. The Dharmakaya pervades all sentient beings, the myriad virtues are solidified, and its nature is permanent, It is neither born nor dies, neither comes nor goes, neither one nor different, neither permanent nor annihilated.

法界遍滿如虛空，　　一切如來共修證， 有為無為諸功德，　　依止法身常清凈。 法身本性如虛空，　　遠離六塵無所染， 法身無形離諸相，　　能相所相悉皆空。 如是諸佛妙法身，　　戲論言辭相寂滅， 遠離一切諸分別，　　心行處滅體皆如。 為欲證得如來身，　　菩薩善修于萬行， 智體無為真法性，　　色心一切諸佛同。 譬如飛鳥至金山，　　能使鳥身同彼色， 一切菩薩如飛鳥，　　法身佛體類金山。 自受用身諸相好，　　一一遍滿十方剎， 四智圓明受法樂，　　前佛后佛體皆同。 雖遍法界無障礙，　　如是妙境不思議， 是身常住報佛土，　　自受法樂無間斷。 佗受用身諸相好，　　隨機應現無增減， 為化地上諸菩薩，　　一佛現於十種身， 隨所應現各不同，　　展轉倍增至無極。 稱根為說諸法要，　　令受法樂入一乘， 彼獲神通漸增長，　　所悟法門亦如是。 下地菩薩起智慧，　　不能了達于上地， 能化所化隨地增，　　各隨本緣為所屬， 或一菩薩多佛化，　　或多菩薩一佛化。 如是十佛成正覺，　　各坐七寶菩提樹， 前佛入滅后佛成，　　不同化佛經劫現

現代漢語譯本：法界如同虛空般遍佈，一切如來共同修行並證悟。 有為和無為的各種功德，都依止於法身，使其常保清凈。 法身的本性如同虛空，遠離六塵，不受任何污染。 法身沒有形狀，超越一切表象，能相和所相都為空。 諸佛的這種微妙法身，超越了戲論和言辭，歸於寂滅。 遠離一切分別，心念止息之處，其本體皆如如不動。 爲了證得如來之身，菩薩精進修行各種善行。 智慧的本體是無為的真法性，色身和心識與一切諸佛相同。 譬如飛鳥飛到金山，能使鳥身呈現出與金山相同的顏色。 一切菩薩如同飛鳥，法身佛體則如同金山。 自受用身的各種相好，一一遍滿十方世界。 四種智慧圓滿光明，享受著法樂，前佛和后佛的本體都相同。 雖然遍佈法界沒有障礙，這種微妙的境界不可思議。 此身常住在報佛的國土，自己享受法樂沒有間斷。 他受用身的各種相好，隨機應現，沒有增減。 爲了教化地上菩薩，一佛顯現十種不同的身形。 隨著所應化的對象不同而顯現不同的身形，並且逐漸增多，直至無窮無盡。 根據眾生的根器宣說各種法要，使他們享受法樂，進入一乘之道。 他們獲得神通，逐漸增長，所領悟的法門也是如此。 下地菩薩生起智慧，不能完全瞭解上地菩薩的境界。 能教化的和所教化的隨著菩薩的地位而增加，各自根據本來的因緣而有所屬。 或者一個菩薩接受多佛的教化，或者多個菩薩接受一佛的教化。 如同十方諸佛成就正覺，各自坐在七寶菩提樹下。 前佛入滅后，后佛成道，不同於化身佛在漫長的時間裡顯現。

English version: The Dharma realm pervades like the void, all Tathagatas cultivate and realize together. All merits of conditioned and unconditioned existence rely on the Dharmakaya, keeping it ever pure. The nature of the Dharmakaya is like the void, far from the six dusts, unblemished by any defilement. The Dharmakaya is formless, beyond all appearances, both the perceiver and the perceived are empty. Such is the wondrous Dharmakaya of all Buddhas, beyond the play of words and speech, in a state of quiescence. It is far from all discriminations, where the mind's activity ceases, its essence is thusness. To realize the body of the Tathagata, Bodhisattvas diligently cultivate all virtuous practices. The essence of wisdom is the unconditioned true Dharma nature, the physical and mental aspects are the same as all Buddhas. Like a bird flying to a golden mountain, its body takes on the same color as the mountain. All Bodhisattvas are like birds, and the Dharmakaya of the Buddha is like the golden mountain. The self-enjoyment body's various marks and characteristics pervade all the ten directions. The four wisdoms are perfectly clear, enjoying the bliss of Dharma, the essence of past and future Buddhas is the same. Though pervading the Dharma realm without obstruction, such a wondrous state is inconceivable. This body dwells eternally in the Buddha's reward land, enjoying the bliss of Dharma without interruption. The other-enjoyment body's various marks and characteristics appear according to the occasion, without increase or decrease. To teach the Bodhisattvas on the ground, one Buddha manifests in ten different forms. Appearing differently according to the beings to be transformed, they gradually increase to infinity. According to the capacity of beings, various Dharma teachings are expounded, enabling them to enjoy the bliss of Dharma and enter the One Vehicle. They attain supernatural powers, gradually increasing, and the Dharma doors they realize are also like this. Bodhisattvas on lower grounds, though having wisdom, cannot fully understand the states of those on higher grounds. Those who can transform and those who are transformed increase according to their level, each belonging to their original causes and conditions. Either one Bodhisattva is transformed by many Buddhas, or many Bodhisattvas are transformed by one Buddha. Like the ten Buddhas who attain enlightenment, each sitting under a seven-jeweled Bodhi tree. When the previous Buddha enters Nirvana, the next Buddha attains Buddhahood, unlike the manifested Buddhas appearing for eons.

十佛所坐蓮華臺，　　周遍各有百千葉， 一一葉中一佛土，　　即是三千大千界。 一一界中有百億，　　日月星辰四大洲， 六慾諸天及四禪，　　空處識處非想等。 其四洲中南贍部，　　一一各有金剛座， 及以菩提大樹王。　　爾所變化諸佛身， 一時證得菩提道，　　轉妙法輪于大千， 菩薩緣覺及聲聞，　　隨所根宜成聖果。 如是所說三身佛，　　最上無比名為寶。 應化二身所說法，　　教理行果為法寶， 諸佛以法為大師，　　修心所證菩提道。 法寶三世無變易，　　一切諸佛皆歸學。 我今頂禮薩婆若，　　故說法寶為佛師。 或入猛火不能燒，　　應時即得真解脫

十方佛所坐的蓮花臺，周圍每一座都有成百上千的花瓣， 每一片花瓣中都包含一個佛土，那便是三千大千世界。 每一個世界中都有百億個日月星辰和四大洲， 還有六慾天、四禪天，以及空無邊處天、識無邊處天、非想非非想處天等。 在四大洲中的南贍部洲，每一洲都有一座金剛座， 以及一棵菩提大樹王。所有這些變化出來的佛身， 同時證得了菩提之道，在大千世界轉動著微妙的法輪， 菩薩、緣覺和聲聞，都根據各自的根器成就了聖果。 像這樣所說的三身佛，是最上無比的，被稱為寶。 應化二身所宣說的法，教理行果被稱為法寶， 諸佛都以法為老師，通過修行內心所證得的菩提道。 法寶在過去、現在、未來三世都不會改變，一切諸佛都歸向它學習。 我今天頂禮一切智者，所以說，法寶是佛的老師。 或者進入猛烈的火焰中也不會被燒傷，當下就能得到真正的解脫。

The lotus platforms where the ten Buddhas sit, each is surrounded by hundreds and thousands of petals, Each petal contains a Buddha land, which is the three thousand great chiliocosms. In each world, there are hundreds of millions of suns, moons, stars, and the four great continents, As well as the six desire heavens, the four dhyana heavens, and the realms of infinite space, infinite consciousness, and neither perception nor non-perception. In the Jambudvipa of the four continents, each continent has a Vajra seat, And a Bodhi tree king. All these manifested Buddha bodies, Simultaneously attained the path of Bodhi, turning the subtle Dharma wheel in the great chiliocosm, Bodhisattvas, Pratyekabuddhas, and Sravakas, all achieve the holy fruit according to their respective capacities. The three bodies of the Buddha spoken of in this way are the most supreme and incomparable, and are called the Treasure. The Dharma spoken by the manifested and transformed bodies, the teachings, principles, practices, and results are called the Dharma Treasure, All Buddhas take the Dharma as their teacher, and through cultivating their minds, they attain the path of Bodhi. The Dharma Treasure does not change in the past, present, and future, and all Buddhas return to it to learn. Today, I bow to the all-knowing one, therefore, I say that the Dharma Treasure is the teacher of the Buddha. Or entering into fierce flames, one will not be burned, and will immediately attain true liberation.

法寶能摧生死獄，　　猶如金剛碎萬物； 法寶能照眾生心，　　如日天子臨空界； 法寶能作堅牢船，　　能渡愛河超彼岸； 法寶能與眾生樂，　　譬如天鼓應天心； 法寶能濟眾生貧，　　如摩尼珠雨眾寶； 法寶能為三寶階，　　聞法修因生上界； 法寶金輪大聖王，　　以大法力破四魔； 法寶能為大寶車，　　能運眾生出火宅； 法寶能為大導師，　　能引眾生至寶所； 法寶能吹大法螺，　　覺悟眾產生佛道； 法寶能為大法燈，　　能照生死諸黑闇； 法寶能為金剛箭，　　能鎮國界伏諸怨。 三世如來所說法，　　能利眾生脫苦縛， 引入涅槃安樂城，　　是名法寶恩難報。 智光長者汝諦聽，　　世出世僧有三種， 菩薩聲聞聖凡眾，　　能益眾生為福田。 文殊師利大聖尊，　　三世諸佛以為母， 十方如來初發心，　　皆是文殊教化力。 一切世界諸有情，　　聞名見身及光相， 並見隨類諸化現，　　皆成佛道難思議。 彌勒菩薩法王子，　　從初發心不食肉， 以是因緣名慈氏，　　為欲成熟諸眾生。 處於第四兜率天，　　四十九重如意殿， 晝夜恒說不退行，　　無數方便度人天

法寶能夠摧毀生死牢獄，就像金剛石能粉碎萬物； 法寶能夠照亮眾生的內心，如同太陽神在天空中照耀； 法寶能夠成為堅固的船隻，能夠渡過愛河到達彼岸； 法寶能夠給予眾生快樂，譬如天鼓應和天上的心意； 法寶能夠救濟眾生的貧困，如同摩尼寶珠降下各種寶物； 法寶能夠成為通往三寶的階梯，聽聞佛法修行因果就能升入上界； 法寶如同金輪大聖王，以強大的法力破除四種魔障； 法寶能夠成為巨大的寶車，能夠運載眾生脫離火宅； 法寶能夠成為偉大的導師，能夠引導眾生到達寶藏之地； 法寶能夠吹響大法螺，覺悟眾生走向成佛之道； 法寶能夠成為大法燈，能夠照亮生死輪迴中的黑暗； 法寶能夠成為金剛箭，能夠鎮守國界降伏各種怨敵。 三世如來所宣說的佛法，能夠利益眾生脫離痛苦的束縛， 引導進入涅槃安樂的城池，這法寶的恩德難以報答。 智光長者你仔細聽，世間和出世間的僧人有三種， 菩薩、聲聞、聖人和凡夫大眾，都能利益眾生，成為福田。 文殊師利大聖尊，是三世諸佛的母親， 十方如來最初發菩提心，都是文殊菩薩教化的力量。 一切世界的所有眾生，聽到他的名字、見到他的身形和光芒， 以及見到他隨眾生類別而顯現的各種化身，都能成就佛道，不可思議。 彌勒菩薩是佛的法王子，從最初發心就不吃肉， 因為這個因緣被稱為慈氏，是爲了成熟一切眾生。 他住在第四層兜率天，四十九重如意寶殿中， 日夜不停地宣說不退轉的修行，用無數方便法門度化人天。

The Dharma treasure can destroy the prison of birth and death, just like a diamond can shatter all things; The Dharma treasure can illuminate the hearts of all beings, like the sun god shining in the sky; The Dharma treasure can become a sturdy boat, able to cross the river of love and reach the other shore; The Dharma treasure can bring joy to all beings, like the heavenly drum responding to the heavenly mind; The Dharma treasure can relieve the poverty of all beings, like the Mani jewel raining down various treasures; The Dharma treasure can become the steps to the Three Jewels, hearing the Dharma and cultivating causes to ascend to higher realms; The Dharma treasure is like the great king of the golden wheel, using great Dharma power to break through the four demons; The Dharma treasure can become a great treasure chariot, able to transport beings out of the burning house; The Dharma treasure can become a great guide, able to lead beings to the place of treasures; The Dharma treasure can blow the great Dharma conch, awakening beings to the path of Buddhahood; The Dharma treasure can become a great Dharma lamp, able to illuminate the darkness of birth and death; The Dharma treasure can become a diamond arrow, able to guard the realm and subdue all enemies. The Dharma spoken by the Tathagatas of the three times, can benefit beings and free them from the bonds of suffering, Leading them into the city of Nirvana and bliss, the kindness of this Dharma treasure is difficult to repay. Elder Zhiguang, listen carefully, there are three kinds of monks in the world and beyond, Bodhisattvas, Sravakas, saints, and ordinary beings, all can benefit beings and become fields of merit. Manjushri, the great and holy one, is the mother of all Buddhas of the three times, The initial aspiration of the Tathagatas of the ten directions, all came from the teaching power of Manjushri. All sentient beings in all worlds, hearing his name, seeing his form and light, And seeing his various manifestations according to the types of beings, can all achieve Buddhahood, which is inconceivable. Maitreya Bodhisattva, the Dharma prince of the Buddha, has not eaten meat since his initial aspiration, Because of this cause, he is called 'the Kind One', in order to mature all beings. He resides in the fourth Tusita Heaven, in the forty-nine layered palace of wish-fulfilling jewels, Day and night, he constantly speaks of non-retrogression, using countless skillful means to liberate humans and gods.

八功德水妙華池，　　諸有緣者悉同生， 我今弟子付彌勒，　　龍華會中得解脫。 于末法中善男子，　　一摶之食施眾生， 以是善根見彌勒，　　當得菩提究竟道。 舍利弗等大聲聞，　　智慧神通化群生。 若能成就解脫戒，　　真是修行正見人， 為佗說法傳大乘，　　如是福田為第一。 或有一類凡夫僧，　　戒品不全生正見， 讚詠一乘微妙法，　　隨犯隨悔障銷除。 為諸眾產生佛因，　　如是凡夫亦僧寶。 如鬱金華雖萎悴，　　猶勝一切諸妙華， 正見比丘亦如是，　　四種輪王所不及。 如是四類聖凡僧，　　利樂有情無暫歇， 稱為世間良福田，　　是名僧寶大恩德。 如我所說四恩義，　　是名能造世間因， 一切萬物從是生，　　若離四恩不可得。 譬如世間諸色塵，　　能造四大而得生， 有情世間亦復然，　　由彼四恩得安立。」

爾時，智光長者及諸子等，聞佛所說四種大恩，得未曾有，歡喜合掌，而白佛言：「善哉，善哉！大慈世尊！為濁惡世不信因果、不孝父母、邪見眾生，說真妙法利樂世間

八功德水的美妙蓮池，所有有緣的人都一同往生。 我現在的弟子託付給彌勒，在龍華會上得到解脫。 在末法時期，善良的男子，即使只施捨給眾生一小團食物， 憑藉這個善根就能見到彌勒，最終獲得菩提的究竟之道。 舍利弗等大聲聞弟子，以智慧神通教化眾生。 如果能夠成就解脫的戒律，這才是真正修行正見的人， 為他人說法，傳揚大乘佛法，這樣的福田最為殊勝。 或者有一類凡夫僧人，戒律不完全，但生起正見， 讚美吟誦一乘微妙的佛法，隨著犯錯也隨著懺悔，障礙就會消除。 為眾生種下成佛的因，這樣的凡夫也是僧寶。 如同鬱金花即使枯萎了，仍然勝過一切美好的花朵， 具有正見的比丘也是如此，四種輪王都比不上。 這四類聖凡僧人，利益安樂有情眾生沒有片刻停歇， 被稱為世間良田福地，這就是僧寶的大恩大德。 如同我所說的四種恩德的意義，這就是能夠創造世間的原因， 一切萬物都由此而生，如果離開這四種恩德就無法存在。 譬如世間各種色塵，能夠構成四大而得以產生， 有情世間也是這樣，由於這四種恩德才得以安立。 當時，智光長者和他的兒子們，聽聞佛陀所說的四種大恩，感到前所未有，歡喜地合掌，對佛說：『太好了，太好了！大慈大悲的世尊！您為這個污濁惡世中不相信因果、不孝順父母、有邪見的眾生，宣說真實微妙的佛法，利益安樂世間。』

The wonderful lotus pond of the eight meritorious waters, all those with affinity will be reborn together. I now entrust my disciples to Maitreya, to attain liberation in the Dragon Flower Assembly. In the Dharma-ending Age, a virtuous man, even if he gives just a morsel of food to sentient beings, By this good root, he will see Maitreya and attain the ultimate path of Bodhi. Shariputra and other great disciples, with wisdom and supernatural powers, transform sentient beings. If one can achieve the precepts of liberation, this is truly a person of right view in practice, Preaching the Dharma for others, spreading the Mahayana teachings, such a field of merit is the most excellent. Or there may be a kind of ordinary monk, whose precepts are not complete, but who generates right view, Praising and chanting the subtle Dharma of the One Vehicle, with each transgression followed by repentance, obstacles will be removed. Planting the cause of Buddhahood for all beings, such an ordinary person is also a Sangha treasure. Like a turmeric flower, even when withered, it is still superior to all beautiful flowers, A Bhikkhu with right view is also like this, unmatched by the four wheel-turning kings. These four kinds of holy and ordinary Sangha members, benefit and bring joy to sentient beings without a moment's rest, They are called the good field of merit in the world, this is the great kindness and virtue of the Sangha treasure. As I have spoken of the meaning of the four kinds of kindness, this is the cause that can create the world, All things arise from this, and if separated from these four kinds of kindness, they cannot exist. For example, the various colors and dust in the world can form the four great elements and thus come into being, The sentient world is also like this, it is established by these four kinds of kindness. At that time, the elder Zhiguang and his sons, hearing the Buddha's discourse on the four great kindnesses, felt unprecedented joy, joined their palms, and said to the Buddha: 'Excellent, excellent! Great compassionate World Honored One! For the turbid and evil world, for those who do not believe in cause and effect, are not filial to their parents, and have wrong views, you have spoken the true and wonderful Dharma, benefiting and bringing joy to the world.'

。唯愿世尊！說報恩義，我等既悟甚深四恩，而今未知修何善業而報是恩？」

佛告長者：「善男子等！我為五百長者先已廣說，而今為汝略說少分。若善男子、善女人，為得阿耨多羅三藐三菩提，精勤修行十波羅蜜，若有所得未名報恩；若人須臾能行一善，心無所得，乃名報恩。所以者何？一切如來觸無所得，乃成佛道化諸眾生。若有凈信善男子等，得聞是經，信解受持解說書寫，以無所得三輪體空，竊為一人說四句法，除邪見心趣向菩提，是即名為報於四恩。何以故？是人當得無上菩提，展轉教化無量眾生令入佛道，三寶種子永不斷絕。」

爾時，智光長者聞是偈已，得忍辱三昧，厭離世間，得不退轉。時，諸子等八千人俱得此三昧，皆發無等等阿耨多羅三藐三菩提心。四萬八千人亦證三昧，遠塵離垢得法眼凈。

大乘本生心地觀經卷第四

厭舍品第三

爾時，智光長者承佛威神即從座起，頂禮佛足恭敬合掌，而白佛言：「世尊！我今從佛聞是報恩甚深妙法，心懷踴躍得未曾有，如飢渴人遇甘露食

現代漢語譯本：唯愿世尊！請您宣說報恩的意義，我們已經領悟了甚深的四種恩情，但現在還不知道應該修習什麼善業來報答這些恩情？ 佛陀告訴長者們：『善男子們！我之前已經為五百位長者詳細地講述過，現在為你們簡略地說一部分。如果善男子、善女人，爲了獲得無上正等正覺，精勤修行十波羅蜜，如果有所得之心，還不能算是報恩；如果有人哪怕只是短暫地行持一件善事，心中沒有執著，才算是報恩。這是為什麼呢？一切如來接觸到無所得的境界，才能成就佛道，教化眾生。如果有清凈信心的善男子等，聽聞這部經典，相信理解並接受奉持，還能為他人解說書寫，以無所得的三輪體空之理，哪怕只是為一個人宣說四句佛法，使其去除邪見，趨向菩提，這就叫做報答四恩。為什麼呢？因為這個人將來會證得無上菩提，輾轉教化無量眾生進入佛道，使三寶的種子永遠不會斷絕。』 當時，智光長者聽了這偈頌后，獲得了忍辱三昧，厭離世間，得到了不退轉的境界。當時，他的八千個兒子也都獲得了這種三昧，都發起了無上正等正覺之心。四萬八千人也證得了三昧，遠離了塵垢，得到了清凈的法眼。 《大正藏》第03冊 No. 0159 《大乘本生心地觀經》 《大乘本生心地觀經》卷第四 當時，智光長者承蒙佛陀的威神之力，立即從座位上站起來，頂禮佛足，恭敬合掌，對佛陀說：『世尊！我今天從佛陀這裡聽聞了報恩的甚深微妙之法，心中歡喜踴躍，得到了前所未有的感受，就像飢渴的人遇到了甘露美食。』

English version: 'World Honored One, we beseech you! Please explain the meaning of repaying kindness. We have already understood the profound four kinds of kindness, but now we do not know what good deeds we should cultivate to repay these kindnesses?' The Buddha told the elders, 'Good men! I have already explained in detail to five hundred elders before, and now I will briefly explain a small part to you. If good men and good women, in order to attain Anuttara-samyak-sambodhi, diligently cultivate the ten paramitas, if they have a mind of attainment, it cannot be called repaying kindness; if a person performs even a single good deed for a short time, without any attachment in their mind, then it is called repaying kindness. Why is this so? All Tathagatas, by touching the state of non-attainment, can achieve Buddhahood and transform all sentient beings. If there are good men and women of pure faith who hear this sutra, believe, understand, accept, uphold, explain, and write it, using the principle of the three wheels being empty of attainment, even if they only explain four lines of Dharma to one person, causing them to remove wrong views and turn towards Bodhi, this is called repaying the four kindnesses. Why? Because this person will attain unsurpassed Bodhi in the future, and in turn, transform countless sentient beings to enter the Buddha's path, so that the seeds of the Three Jewels will never be cut off.' At that time, Elder Zhiguang, after hearing this verse, attained the Samadhi of Patience, became weary of the world, and attained the state of non-retrogression. At that time, his eight thousand sons also attained this Samadhi, and all generated the mind of Anuttara-samyak-sambodhi. Forty-eight thousand people also attained Samadhi, were far from defilement, and obtained the pure Dharma Eye. 'The Sutra of the Contemplation of the Mind-Ground of the Original Deeds of the Great Vehicle', Volume 3 'Taisho Tripitaka', Volume 03, No. 0159, 'The Sutra of the Contemplation of the Mind-Ground of the Original Deeds of the Great Vehicle' 'The Sutra of the Contemplation of the Mind-Ground of the Original Deeds of the Great Vehicle', Volume 4 Translated by Tripitaka Prajna of Kipin, Tang Dynasty, under Imperial Decree Chapter 3: Abandoning and Renouncing At that time, Elder Zhiguang, receiving the Buddha's majestic power, immediately rose from his seat, prostrated at the Buddha's feet, respectfully joined his palms, and said to the Buddha, 'World Honored One! Today, I have heard from the Buddha the profound and wonderful Dharma of repaying kindness, and my heart is filled with joy and unprecedented feelings, like a hungry and thirsty person encountering sweet dew and delicious food.'

。我今樂欲酬報四恩，投佛法僧出家修道，常勤精進希證菩提。佛大慈悲，於一時中在毗舍離城，為無垢稱說甚深法：『汝無垢稱！以清凈心為善業根，以不善心為惡業根，心清凈故世界清凈，心雜穢故世界雜穢。我佛法中以心為主，一切諸法無不由心。汝今在家有大福德，眾寶瓔珞無不充足，男女眷屬安隱快樂，成就正見不謗三寶，以孝養心恭敬尊親，起大慈悲給施孤獨，乃至螻蟻尚不加害，忍辱為衣慈悲為室，尊敬有德心無憍慢，憐愍一切猶如赤子，不貪財利常修喜舍，供養三寶心無厭足，為法捨身而無吝惜。如是白衣雖不出家，已具無量無邊功德。汝于來世萬行圓滿，超過三界證大菩提，汝所修心即真沙門亦婆羅門，是真比丘是真出家。如是之人，此則名為在家出家。』世尊或有一時于迦蘭陀竹林精舍，為其惡性六群比丘說教誡法，而告之言：『汝等比丘！諦聽諦聽！入佛法海信為根本，渡生死河戒為船筏。若人出家不護禁戒，貪著世樂毀佛戒寶，或失正見入邪見林，引無量人墮大深坑。如是比丘不名出家，非是沙門非婆羅門，形似沙門心常在家，如是沙門無遠離行。遠離之行有其二種：一身遠離。二心遠離。身遠離者，若人出家身處空閑，不染欲境名身遠離。若有出家修清凈心，不染欲境名心遠離

現代漢語譯本：我今天樂於報答四重恩情，投身佛法僧出家修行，常勤奮精進希望證得菩提。佛陀大慈大悲，曾經在毗舍離城，為無垢稱居士宣說甚深佛法：『你，無垢稱！以清凈的心為善業的根本，以不善的心為惡業的根本，心清凈所以世界清凈，心雜亂污穢所以世界雜亂污穢。我佛法中以心為主，一切諸法無不由心而生。你現在在家有大福德，各種珍寶瓔珞無不充足，男女眷屬安穩快樂，成就正見不誹謗三寶，以孝順的心恭敬父母長輩，生起大慈悲心佈施給孤獨的人，甚至對螻蟻都不加以傷害，以忍辱為衣，以慈悲為室，尊敬有德之人，心中沒有驕慢，憐憫一切眾生如同自己的孩子，不貪圖財利，常常修習喜舍，供養三寶心中沒有厭倦，爲了佛法捨棄身體而沒有吝惜。像這樣的在家居士雖然沒有出家，已經具備無量無邊的功德。你將來修行萬行圓滿，超越三界證得大菩提，你所修的心就是真正的沙門和婆羅門，是真正的比丘，是真正的出家。像這樣的人，就叫做在家出家。』世尊曾經在迦蘭陀竹林精舍，為那些惡性的六群比丘宣說教誡之法，並告誡他們說：『你們這些比丘！仔細聽，仔細聽！進入佛法大海，信為根本，渡過生死河流，戒為船筏。如果有人出家不守護戒律，貪戀世俗的快樂，毀壞佛陀的戒寶，或者失去正見進入邪見之林，引導無數人墮入大深坑。這樣的比丘不能稱為出家，不是沙門也不是婆羅門，外形像沙門，內心卻常常在家，這樣的沙門沒有遠離世俗的修行。遠離世俗的修行有兩種：一是身遠離，二是心遠離。身遠離是指，如果有人出家，身體處在空閑的地方，不被慾望所染污，就叫做身遠離。如果有出家之人修習清凈心，不被慾望所染污，就叫做心遠離。 現代漢語譯本：'。'

English version: I am now happy to repay the four great kindnesses, to enter the Buddhist Sangha, leave home, and cultivate the Way, constantly striving diligently, hoping to attain Bodhi. The Buddha, with great compassion, once in the city of Vaishali, spoke profound Dharma to Vimalakirti: 『You, Vimalakirti! With a pure mind as the root of good karma, and with an impure mind as the root of evil karma. Because the mind is pure, the world is pure; because the mind is defiled, the world is defiled. In my Buddha-dharma, the mind is the master, and all dharmas arise from the mind. You, now at home, have great blessings, with all kinds of precious jewels and ornaments in abundance, your family members are safe and happy, you have attained right view and do not slander the Three Jewels, with filial piety you respect your parents and elders, you generate great compassion and give to the lonely and destitute, you do not harm even ants, you take patience as your garment and compassion as your dwelling, you respect the virtuous and have no arrogance in your heart, you pity all beings as if they were your own children, you do not covet wealth and always practice joy and giving, you make offerings to the Three Jewels without weariness, and you are willing to give up your body for the Dharma without hesitation. Such a layperson, though not having left home, already possesses immeasurable merits. In the future, you will perfect all practices, transcend the three realms, and attain great Bodhi. The mind you cultivate is that of a true Shramana and Brahmin, a true Bhikshu, a true renunciate. Such a person is called a renunciate while at home.』 The World Honored One once, in the Kalanda Bamboo Grove Monastery, taught the Dharma of admonition to the six evil Bhikshus, saying to them: 『You Bhikshus! Listen carefully, listen carefully! Entering the ocean of Buddha-dharma, faith is the root; crossing the river of birth and death, precepts are the raft. If someone leaves home but does not protect the precepts, is greedy for worldly pleasures, destroys the precious precepts of the Buddha, or loses right view and enters the forest of wrong views, leading countless people to fall into a great pit. Such a Bhikshu cannot be called a renunciate, is neither a Shramana nor a Brahmin, outwardly resembling a Shramana but with their mind always at home. Such a Shramana has not practiced detachment. There are two kinds of detachment: detachment of body and detachment of mind. Detachment of body means that if someone leaves home and their body is in a secluded place, not defiled by desires, this is called detachment of body. If someone who has left home cultivates a pure mind, not defiled by desires, this is called detachment of mind. English version: '.

。身雖出家，心貪慾境，如是之人不名遠離。若凈信男及凈信女，身居聚落髮無上心，以大慈悲饒益一切，如是修行名真遠離。』於是六群惡性比丘，聞是法音得柔順忍。

「然今我等雖信佛說，各各懷疑意未決定。善哉，世尊！能斷世間一切疑者、於一切法得自在者、真實語者、無二語者、是知道者、是開道者，惟愿如來！為我等輩及未來世一切有情，舍于方便說真實法，永離疑悔，令入佛道。今此會中有二菩薩，一者出家，二者在家，是二菩薩，善能利樂一切有情而無休息，如我惟忖，出家菩薩不及在家修菩薩行。所以者何？昔有金輪轉輪聖王，發阿耨多羅三藐三菩提心，厭離世間無常苦空，舍輪王位如棄洟唾，清凈出家入于佛道。是時後宮夫人婇女八萬四千，見王出家各懷戀慕，拊心號慟生大逼惱，起愛別離如地獄苦。金輪聖王初受位時，所感寶女及王千子大臣眷屬，共傷離別舍位出家，號泣之聲滿四天下。此諸眷屬各作是言：『我王福智無量無邊，如何見棄捨我出家？哀哉苦哉世界空虛，從今已去無依無怙。』若有凈信善男子、善女人，歸佛法僧發菩提心，舍離父母出家入道，父母憐愍恩念情深，離別悲哀感動天地，如涸轍魚宛轉于地，愛別離苦亦復如是，如彼輪王眷屬之心

現代漢語譯本：'雖然身體出家，內心卻貪戀慾望的境界，這樣的人不能稱為遠離。如果清凈的信男信女，身處村落卻發無上菩提心，以大慈悲利益一切眾生，這樣的修行才稱為真正的遠離。'於是六群惡性比丘，聽到這些佛法教誨，內心變得柔順忍耐。 『然而現在我們雖然相信佛陀所說，但各自心懷疑惑，意念尚未堅定。善哉，世尊！您能斷除世間一切疑惑，對一切法都得自在，是說真實語的人，不說二話的人，是知道真理的人，是開闢道路的人。唯愿如來！爲了我們以及未來世的一切眾生，捨棄方便之說，宣說真實之法，使我們永遠脫離疑惑和後悔，進入佛道。現在這個法會中有兩位菩薩，一位是出家菩薩，一位是在家菩薩。這兩位菩薩，都能利益安樂一切眾生而沒有休息。依我看來，出家菩薩不如在家修菩薩行。為什麼呢？從前有金輪轉輪聖王，發了阿耨多羅三藐三菩提心，厭離世間的無常、苦、空，捨棄輪王之位如同丟棄唾液，清凈出家進入佛道。當時後宮的夫人、婇女八萬四千人，看到國王出家，各自懷著戀慕之情，捶胸頓足，號啕大哭，產生巨大的悲傷，如同地獄般的愛別離苦。金輪聖王剛登基時，所感得的寶女以及一千個王子、大臣眷屬，共同悲傷離別，捨棄王位出家，哭泣的聲音響徹四天下。這些眷屬各自說道：『我們的國王福德智慧無量無邊，為什麼拋棄我們出家呢？可悲啊，可嘆啊，世界空虛，從今以後我們無依無靠。』如果有清凈的信男信女，皈依佛法僧，發菩提心，舍離父母出家入道，父母憐憫恩念情深，離別的悲哀感動天地，如同乾涸車轍中的魚在地上掙扎，愛別離的痛苦也是如此，就像那些輪王眷屬的心情一樣。

English version: 'Although the body has left home, the mind still craves the realm of desire; such a person cannot be called detached. If a pure believing man or woman, while living in a village, generates the supreme Bodhi mind, and with great compassion benefits all beings, such practice is called true detachment.' Then the six wicked monks, upon hearing these Dharma teachings, became gentle and patient. 'However, although we now believe what the Buddha has said, we each harbor doubts, and our minds are not yet firm. Excellent, World Honored One! You can dispel all doubts in the world, have mastery over all dharmas, speak truthfully, do not speak ambiguously, are the one who knows the truth, and the one who opens the path. We beseech the Tathagata! For the sake of us and all sentient beings in future generations, abandon expedient teachings and proclaim the true Dharma, so that we may forever be free from doubt and regret, and enter the path of Buddhahood. Now in this assembly, there are two Bodhisattvas, one who has left home and one who remains at home. These two Bodhisattvas are both capable of benefiting and bringing joy to all sentient beings without rest. In my opinion, the Bodhisattva who has left home is not as effective as the Bodhisattva who practices at home. Why is this so? In the past, there was a Golden Wheel Turning Sage King who generated the mind of Anuttara-samyak-sambodhi, became weary of the impermanence, suffering, and emptiness of the world, and abandoned his position as a wheel-turning king as if discarding spittle, and purely left home to enter the path of Buddhahood. At that time, the eighty-four thousand consorts and palace women, seeing the king leave home, each felt longing and attachment, beat their chests, wailed, and experienced great distress, like the suffering of separation from loved ones in hell. When the Golden Wheel Sage King first ascended the throne, the precious woman he had acquired, along with his thousand sons, ministers, and retinue, all grieved at the separation, abandoned their positions, and left home, their cries filling the four continents. These retinue members each said: 『Our king's blessings and wisdom are immeasurable, why has he abandoned us to leave home? Alas, how pitiful, the world is empty, from now on we have no one to rely on.』 If a pure believing man or woman, taking refuge in the Buddha, Dharma, and Sangha, generates the Bodhi mind, and leaves their parents to enter the path, the parents, with deep compassion and affection, feel the sorrow of separation that moves heaven and earth, like a fish in a dried-up rut writhing on the ground, the suffering of separation from loved ones is also like this, just like the feelings of those who were the retinue of the wheel-turning king.

。出家菩薩饒益眾生，云何嬈害父母妻子，令無量人受大苦惱？以是因緣出家菩薩，無慈無悲不利眾生，是故非如在家菩薩具大慈悲，憐愍眾生利益一切。」

爾時，佛告智光長者：「善哉，善哉！汝大慈悲勸請我說出家在家二種勝劣。汝今所問，出家菩薩不如在家。是義不然。所以者何？出家菩薩勝於在家，無量無邊不可為比。何以故？出家菩薩以正慧力，微細觀察在家所有種種過失，所謂世間一切舍宅，積聚其中不知滿足，猶如大海容受一切大小河水未曾滿足。善男子！香山之南雪山之北有阿耨池，四大龍王各居一角，東南龍王白象頭，西南龍王大牛頭，西北龍王師子頭，東北龍王大馬頭，各從四角涌出大河：一殑伽河，其水所至白象隨出；二信渡河，其水所至水牛隨出；三薄芻河，其水所至師子隨出；四私陀河，其水所至大馬隨出。如是大河，一一各有五百中河，中河各有無量小河，是大中小一切眾水皆入大海，然此大海未曾滿足。世間眾生所有一切居處舍宅，亦復如是，聚諸珍寶從四方來，悉入宅中未曾滿足，多求積聚造種種罪，無常忽至棄捨故宅，是時宅主隨業受報，經無量劫終無所歸。善男子！所為宅者即五蘊身，其宅主者是汝本識。誰有智者樂有為宅？唯有菩提安樂寶宮，離老病死憂悲苦惱

現代漢語譯本：出家的菩薩如果利益眾生，怎麼會反而去傷害父母妻子，讓無數人遭受巨大的痛苦呢？因為這個原因，出家的菩薩沒有慈悲心，對眾生沒有好處，所以不如在家的菩薩那樣具有大慈大悲，憐憫眾生，利益一切。 這時，佛告訴智光長者：『說得好，說得好！你以大慈悲心勸請我講說出家和在家兩種修行方式的優劣。你現在所問，認為出家的菩薩不如在家的菩薩，這種說法是不對的。為什麼呢？出家的菩薩勝過在家的菩薩，其功德無量無邊，無法相比。為什麼呢？出家的菩薩以正智慧的力量，仔細觀察在家生活中的種種過失，比如世間的一切房屋，人們在其中積聚財物卻不知滿足，就像大海容納一切大小河流卻永遠不會滿足一樣。善男子！香山之南，雪山之北有一個阿耨池，四大龍王各居一角，東南方的龍王是白象頭，西南方的龍王是大牛頭，西北方的龍王是獅子頭，東北方的龍王是大馬頭，各自從四個角落涌出大河：第一條是殑伽河，河水流到哪裡，白象就隨之出現；第二條是信渡河，河水流到哪裡，水牛就隨之出現；第三條是薄芻河，河水流到哪裡，獅子就隨之出現；第四條是私陀河，河水流到哪裡，大馬就隨之出現。這樣的大河，每一條都有五百條中河，中河又各有無數條小河，這些大大小小的河流都流入大海，然而大海卻永遠不會滿足。世間眾生所擁有的一切居所房屋也是如此，從四面八方聚集各種珍寶，都進入房屋中卻永遠不會滿足，他們爲了追求積聚而造作各種罪業，無常突然降臨，他們拋棄了舊宅，這時宅主隨著業力受報，經歷無數劫也無處可歸。善男子！所謂的房屋就是五蘊之身，而宅主就是你的本識。誰有智慧會喜歡這有為的房屋呢？只有菩提安樂的寶宮，才能遠離衰老、疾病、死亡、憂愁和痛苦。』

English version: If a monastic Bodhisattva benefits sentient beings, how could they instead harm their parents and spouse, causing immeasurable suffering to countless people? Because of this, a monastic Bodhisattva lacks compassion and is not beneficial to sentient beings, thus they are not as great as a lay Bodhisattva who possesses great compassion, pities sentient beings, and benefits all. At that time, the Buddha said to the elder Zhiguang: 'Excellent, excellent! You, with great compassion, have urged me to speak about the merits and demerits of the two paths of monastic and lay life. Your question now, that a monastic Bodhisattva is inferior to a lay Bodhisattva, is not correct. Why is that? A monastic Bodhisattva surpasses a lay Bodhisattva, their merits are immeasurable and incomparable. Why is that? A monastic Bodhisattva, with the power of right wisdom, carefully observes the various faults of lay life, such as all the dwellings in the world, where people accumulate possessions without satisfaction, just like the ocean that receives all rivers, large and small, yet is never full. Good man! South of Fragrant Mountain and north of Snow Mountain, there is Lake Anavatapta, where the four great Dragon Kings each reside in a corner. The Dragon King of the southeast has the head of a white elephant, the Dragon King of the southwest has the head of a great ox, the Dragon King of the northwest has the head of a lion, and the Dragon King of the northeast has the head of a great horse. Each of them sends forth a great river from their respective corners: the first is the Ganges River, wherever its water flows, a white elephant appears; the second is the Sindhu River, wherever its water flows, a water buffalo appears; the third is the Vakshu River, wherever its water flows, a lion appears; and the fourth is the Sita River, wherever its water flows, a great horse appears. Each of these great rivers has five hundred middle rivers, and each middle river has countless small rivers. All these rivers, large and small, flow into the ocean, yet the ocean is never full. All the dwellings and houses that sentient beings possess in the world are also like this. They gather various treasures from all directions, and they all enter the house, yet they are never satisfied. They commit various sins in pursuit of accumulation, and when impermanence suddenly arrives, they abandon their old homes. At that time, the householder receives retribution according to their karma, and after countless kalpas, they have nowhere to return. Good man! The so-called house is the body of the five aggregates, and the householder is your original consciousness. Who with wisdom would enjoy this conditioned house? Only the palace of Bodhi bliss is free from old age, sickness, death, sorrow, and suffering.'

。若有利根凈信深厚善男子等，欲度父母妻子眷屬令入無為甘露宅者，須歸三寶出家學道。」

爾時，如來重說偈言：

「出家菩薩勝在家，　　算分喻分莫能比。 在家逼迫如牢獄，　　欲求解脫甚為難， 出家閑曠若虛空，　　自在無為離繫著。 諦觀在家多過失，　　造諸罪業無有邊， 營生貪求恒不足，　　猶如大海難可滿。 阿耨達池龍王等，　　四角涌出四大河， 大中小河所有水，　　晝夜流注無暫歇， 然彼大海未嘗滿。　　所貪舍宅亦如是， 在家多起諸惡業，　　未嘗洗懺令滅除， 空知愛念危脆身，　　不覺命隨朝露盡。 焰魔使者相催逼，　　妻子屋宅無所隨， 幽冥黑闇長夜中，　　獨往死門隨業受。 諸佛出現起悲愍，　　欲令眾生厭世間， 汝今已獲難得身，　　當勤精進勿放逸。 在家屋宅深可厭，　　空寂寶舍難思議， 永離病苦及憂惱，　　諸有智者善觀察。 當來凈信善男女，　　欲度父母及眷屬， 令入無為甘露城，　　愿求出家修妙道， 漸漸修行成正覺，　　當轉無上大法輪。

「複次，善男子！出家菩薩觀世舍宅，猶如石火深生厭患

現代漢語譯本：如果有利根、凈信、深厚的善男子等，想要度化父母、妻子、眷屬，讓他們進入無為的甘露之家，必須皈依三寶，出家學道。 當時，如來再次說了偈語： 『出家菩薩勝過在家，用算數和比喻都無法相比。 在家生活如同牢獄般逼迫，想要解脫非常困難， 出家生活閒適開闊如同虛空，自在無為，遠離束縛。 仔細觀察在家生活有很多過失，造作各種罪業沒有邊際， 爲了生計貪求永遠不會滿足，就像大海難以填滿一樣。 阿耨達池的龍王等，從四個角涌出四大河流， 大中小河所有的水，晝夜不停地流淌， 然而大海卻從未被填滿。所貪求的房宅也是如此， 在家生活常常產生各種惡業，卻不曾洗滌懺悔使其滅除， 空知愛念這脆弱的身體，不覺察生命像朝露一樣轉瞬即逝。 閻魔使者相逼催促，妻子房屋都不能跟隨， 在幽冥黑暗的長夜中，獨自前往死門，隨業受報。 諸佛出現，生起悲憫之心，想要讓眾生厭離世間， 你現在已經獲得了難得的人身，應當勤奮精進，不要放逸。 在家的房屋深可厭惡，空寂的寶舍難以思議， 永遠遠離病苦和憂愁煩惱，有智慧的人應當好好觀察。 未來有凈信的善男善女，想要度化父母和眷屬， 讓他們進入無為的甘露之城，應當發願出家修習妙道， 漸漸修行成就正覺，應當轉動無上的大法輪。 『再次，善男子！出家菩薩觀察世間的房宅，就像石火一樣，深深地厭惡它。』

English version: If there are good men with sharp roots, pure faith, and deep virtue, who wish to deliver their parents, wives, and relatives, leading them into the abode of non-action and sweet dew, they must take refuge in the Three Jewels, leave home, and study the Way. At that time, the Tathagata spoke again in verses: 'The Bodhisattva who has left home is superior to one who remains at home; calculations and analogies cannot compare. Life at home is as oppressive as a prison; seeking liberation is extremely difficult. Life after leaving home is leisurely and vast like the void, free and unconditioned, detached from attachments. Carefully observe that life at home has many faults, creating all kinds of karmic offenses without end. Seeking gain for livelihood is never enough, like the ocean that is difficult to fill. The Dragon Kings of Anavatapta Lake, from the four corners, cause four great rivers to flow forth, All the water of the large, medium, and small rivers flows day and night without pause, Yet the ocean is never filled. The houses one craves are also like this. Life at home often gives rise to various evil deeds, yet one never washes them away through repentance. One vainly cherishes this fragile body, unaware that life is as fleeting as morning dew. The messengers of Yama press and urge, wives and houses cannot follow, In the dark night of the underworld, one goes alone to the gate of death, receiving the consequences of one's karma. The Buddhas appear, giving rise to compassion, wishing to make sentient beings weary of the world, You have now obtained a rare human body; you should diligently strive and not be lax. The houses of home are deeply detestable; the empty and tranquil precious abode is inconceivable, Forever free from the suffering of illness and worry, those with wisdom should observe well. In the future, good men and women of pure faith, who wish to deliver their parents and relatives, Leading them into the city of non-action and sweet dew, should vow to leave home and cultivate the wondrous Way, Gradually cultivating and attaining perfect enlightenment, they should turn the unsurpassed Dharma wheel. 'Furthermore, good man! The Bodhisattva who has left home observes worldly houses as if they were sparks of fire, deeply detesting them.'

。何以故？譬如微火能燒一切諸草木等，世間舍宅亦復如是，貪心求覓馳走四方。若有所得，受用不足，於一切時追求無厭；若無所得，心生熱惱日夜追求。是故世間一切舍宅，能生無量煩惱之火，為起貪心恒無知足。世間財寶猶如草木，貪慾之心如世舍宅，以是因緣，一切諸佛說於三界名為火宅。善男子！出家菩薩能作是觀，厭離世間，名真出家。」

「出家菩薩觀世宅，　　猶如人間微少火， 一切草木漸能燒，　　世宅當知亦如是。 眾生所有眾財寶，　　更互追求常不足， 求不得苦恒在心，　　老病死火無時滅， 以是因緣諸世尊，　　說於三界為火宅。 若欲超過三界苦，　　應修梵行作沙門， 三昧神通得現前，　　自利利他悉圓滿。

「複次，善男子！愛樂出家當觀舍宅，如彼深山石窟之中有大寶藏。譬如長者唯有一子，其家大富財寶無量，奴婢僕從象馬無數。其父於後忽遭重病，名醫良藥不能救療。長者自知將死不久，即命其子而告之言：『凡我所有一切財寶付囑于汝，勤加守護勿令漏失。』既付囑已即便命終。

「時長者子不順其命，恣行放逸既損家業，財物散失、僮僕逃逝而無所依。時彼老母心懷憂惱，遂得重病即便終歿

現代漢語譯本：為什麼呢？譬如微小的火能燃燒一切草木等，世間的房屋也像這樣，貪心追求，四處奔波。如果有所得，卻覺得享用不足，時時刻刻都在無厭地追求；如果沒有所得，心中就會焦躁不安，日夜追求。因此，世間的一切房屋，能產生無量煩惱之火，因為貪心而永遠不知滿足。世間的財寶就像草木，貪慾之心就像世間的房屋，因為這個緣故，一切諸佛都說三界是火宅。善男子！出家的菩薩能這樣觀察，厭離世間，才算是真正的出家。 當時，如來又說了偈語： 『出家的菩薩觀察世間的房屋，就像人間微小的火，一切草木都能逐漸被燒燬，世間的房屋應當知道也是這樣。眾生所有的眾多財寶，互相追求，常常覺得不足，求而不得的痛苦常常在心中，老、病、死的火焰沒有停止的時候，因為這個緣故，諸位世尊說三界是火宅。如果想要超越三界的痛苦，應當修行清凈的行為，做沙門，三昧神通得以顯現，自利利他都能圓滿。』 『再者，善男子！喜愛出家的人應當觀察房屋，就像深山石窟中有巨大的寶藏。譬如一位長者只有一個兒子，他家非常富有，財寶無數，奴婢僕從、象馬也數不勝數。他的父親後來突然得了重病，名醫良藥都無法救治。長者自知將不久於人世，就叫來他的兒子，告訴他說：『我所有的一切財寶都託付給你，你要勤加守護，不要讓它們散失。』囑咐完就去世了。 『當時，長者的兒子不聽從父親的遺囑，放縱自己，揮霍家產，財物散失，僕人逃跑，變得無所依靠。這時，他的老母親心中憂愁煩惱，也得了重病，不久就去世了。』

English version: Why is that? It's like a small fire that can burn all kinds of grass and trees, and worldly dwellings are also like this. With greedy hearts, people seek and run around in all directions. If they gain something, they feel it's not enough, and they pursue endlessly at all times. If they gain nothing, their hearts become agitated and they pursue day and night. Therefore, all worldly dwellings can generate limitless fires of affliction, because of greed, they are never satisfied. Worldly treasures are like grass and trees, and the greedy heart is like a worldly dwelling. Because of this reason, all Buddhas say that the three realms are a burning house. Good man! A monastic Bodhisattva who can observe in this way, detesting the world, is considered a true monastic. At that time, the Tathagata spoke again in verse: 'A monastic Bodhisattva observes worldly dwellings, like a small fire in the human world, which can gradually burn all grass and trees. Worldly dwellings should be known to be the same. All the wealth and treasures that sentient beings possess, they constantly seek from each other and are never satisfied. The suffering of not obtaining what they seek is always in their hearts, and the fires of old age, sickness, and death never cease. Because of this reason, all World Honored Ones say that the three realms are a burning house. If you wish to transcend the suffering of the three realms, you should cultivate pure conduct and become a Shramana, so that Samadhi and supernatural powers may manifest, and both self-benefit and the benefit of others can be perfected.' 'Furthermore, good man! One who loves monastic life should observe dwellings as if there were great treasures in a stone cave in a deep mountain. For example, a wealthy elder has only one son, and his family is extremely rich, with countless treasures, servants, and numerous elephants and horses. Later, his father suddenly falls seriously ill, and no famous doctor or good medicine can cure him. The elder knows that he will soon die, so he calls his son and tells him: 'I entrust all my wealth and treasures to you. Diligently protect them and do not let them be lost.' After giving these instructions, he passes away. 'At that time, the elder's son does not follow his father's instructions, indulges in dissipation, squanders the family fortune, loses his wealth, and his servants flee, leaving him with nothing to rely on. Then, his old mother, with a heart full of worry and distress, also falls seriously ill and soon passes away.'

。其子貧窮無所恃怙，遂投山谷拾薪採果貨鬻自給。彼時遇雪入石窟中權自憩息，然此窟中是昔國王藏七寶所，無能知者，經數百千年迥絕人跡。時彼貧人業因緣故，偶入窟中見無量金，心大歡喜得未曾有，因而分割若干分金造立舍宅，若干分金為娶妻財，如是奴婢、如是象馬，隨心所欲皆如其意。作是計時，有諸群賊為趁走鹿到于窟前，見此貧人以金分配，遂舍其鹿殺人取金。愚癡凡夫亦復如是，深著世樂不樂出離，深山石窟如世舍宅，伏藏金寶猶如善根，琰魔使者即是群賊，隨業受報墮三惡道，不聞父母三寶名字喪失善根，以是因緣，應當厭離，發於無上大菩提心，出家修道希成妙覺。」

「愛樂在家諸菩薩，　　觀于舍宅如寶藏。 譬如長者有一子，　　其家大富饒財寶， 奴婢僕從及象馬，　　一切所須無不豐。 於後長者身有病，　　舉世良醫皆拱手， 臨終告命諸親族，　　付囑家財與其子， 教誨令存孝養心，　　當勤享祀無斷絕。 是時其子違父命，　　廣縱愚癡多放逸， 老母懷憂疾病身，　　又因惡子尋喪逝。 眷屬乖離無所託，　　拾薪貨鬻以為常， 往彼山中遇風雪，　　入于石窟而暫息

現代漢語譯本：他的兒子貧窮，無所依靠，於是就到山谷里撿柴、採摘果子，拿去賣以維持生計。當時遇到下雪，他進入一個石窟中暫時休息，然而這個石窟是以前國王藏匿七寶的地方，沒有人知道，已經幾百上千年沒有人跡了。當時這個窮人因為業力的緣故，偶然進入石窟中，看見無數的金子，心中非常歡喜，得到了前所未有的財富，於是分割出一些金子用來建造房屋，一些金子用來娶妻，還有奴婢、象馬等等，一切都隨心所欲，如願以償。當他正在這樣做的時候，有一群強盜爲了追趕逃跑的鹿來到了石窟前，看見這個窮人正在分配金子，於是就捨棄了鹿，殺人奪取金子。愚癡的凡夫也是這樣，深深地執著於世俗的快樂而不願意出離，深山石窟就像世俗的房屋，隱藏的金寶就像善根，閻羅王的使者就像強盜，隨著業力受報墮入三惡道，聽不到父母和三寶的名字，喪失了善根。因為這個緣故，應當厭離世俗，發起無上的菩提心，出家修行，希望成就無上的覺悟。 當時，如來又說偈語： 『貪愛在家生活的菩薩，把房屋看作是寶藏。 譬如一位長者有一個兒子，他家非常富有，有很多財寶， 奴婢僕人以及象馬，一切所需的都非常豐盛。 後來長者生病了，世上所有的名醫都束手無策， 臨終時告訴所有的親族，把家產託付給他的兒子， 教導他要保持孝養之心，應當勤于祭祀，不要斷絕。 這時，他的兒子違背了父親的遺命，放縱愚癡，非常放蕩， 老母親懷著憂愁，身體也生病了，又因為這個惡子而很快去世了。 眷屬離散，無所依靠，只能撿柴賣柴來維持生計， 到山中遇到風雪，就進入石窟中暫時休息。

English version: His son was poor and had no one to rely on, so he went to the mountains to gather firewood and pick fruits to sell for a living. At that time, he encountered snow and entered a stone cave to rest temporarily. However, this cave was where a former king had hidden seven treasures, unknown to anyone, and had been untouched by humans for hundreds or thousands of years. At that time, due to his karmic connections, this poor man accidentally entered the cave and saw countless gold. His heart was filled with great joy, and he obtained unprecedented wealth. He then divided some of the gold to build houses, some to marry a wife, and also acquired servants, elephants, and horses, fulfilling all his desires. While he was doing this, a group of bandits, chasing after a fleeing deer, arrived at the cave. Seeing the poor man distributing gold, they abandoned the deer, killed him, and seized the gold. Foolish ordinary people are also like this, deeply attached to worldly pleasures and unwilling to leave them. The deep mountain cave is like a worldly house, the hidden gold is like good roots, and the messengers of Yama are like bandits. They fall into the three evil realms according to their karma, unable to hear the names of their parents and the Three Jewels, and lose their good roots. Because of this, one should be disgusted with the world, generate the supreme Bodhi mind, leave home to cultivate the Way, and hope to achieve supreme enlightenment. 'Bodhisattvas who love living at home, view their houses as treasures. For example, a wealthy elder has a son, whose family is very rich and has many treasures, Servants, maids, elephants, and horses, everything needed is abundant. Later, the elder became ill, and all the famous doctors in the world were helpless. At the end of his life, he told all his relatives to entrust his family property to his son, Instructing him to maintain a filial heart, and to diligently perform sacrifices without interruption. At this time, his son disobeyed his father's orders, indulged in foolishness, and was very dissolute. The old mother, filled with sorrow, also fell ill, and soon died because of this wicked son. The family members were scattered and had no one to rely on, so he could only gather firewood and sell it for a living. He went to the mountains and encountered wind and snow, so he entered a stone cave to rest temporarily.'

窟中往昔藏妙寶，　　已經久遠無人知， 樵人得遇真金藏，　　心懷踴躍生希有。 尋時分配真金寶，　　隨意所欲悉用之， 或以造舍或妻財，　　奴婢象馬並車乘。 校計未來無能捨，　　群賊因鹿到其前， 是彼怨家會遇時，　　遂殺貧人取金去。 愚癡眾生亦如是，　　石窟猶如世間宅， 伏藏真金比善根，　　琰魔鬼使如劫賊， 以是因緣諸佛子，　　早趣出家修善品。 應觀身命類浮泡，　　勤修戒忍波羅蜜， 當詣七寶菩提樹，　　金剛座上證如如， 常住不滅難思議，　　轉正法輪化群品。

「複次，善男子！世間所有一切舍宅，猶如雜毒甘味飲食。譬如長者唯有一子，聰慧利根達迦樓羅秘密觀門，能辯毒藥善巧方便，父母恩憐愛念無比。時長者子為有事緣，往至廛肆未及歸家。爾時，父母與諸親族，歡喜宴樂具設甘膳。時有怨家，密以毒藥致飲食中，無人覺知。是時父母不知食中有雜毒藥，遂令長幼服雜毒食；其子後來父母歡喜，所留飲食賜與其子。是時其子未須飲食，念迦樓羅秘密觀門，便知食中有雜毒藥。其子雖知父母服毒，而不為說誤服毒藥。所以者何？若覺服毒更加悶亂，毒氣速發必令人死

洞窟中往昔藏有珍寶，已經很久沒有人知道了。 樵夫偶然發現了這些真金寶藏，心中激動不已，感到非常稀有。 他開始分配這些真金寶藏，隨意使用，滿足自己的各種慾望。 有的用來建造房屋，有的用來娶妻生子，還有的用來購買奴婢、大象、馬匹和車乘。 他盤算著未來，認為這些財富永遠不會用盡，但一群強盜因為追逐鹿而來到他面前。 這是他與仇敵相遇的時候，強盜們殺死了這個貧窮的樵夫，奪走了他的金子。 愚癡的眾生也像這樣，石窟就像世間的住所。 隱藏的真金比喻善根，閻魔鬼使就像劫掠的強盜。 因為這個因緣，諸佛的弟子們，應該儘早出家修行善法。 應當觀察身體和生命如同漂浮的泡沫，勤奮修行戒律和忍辱的波羅蜜。 應當前往七寶菩提樹下，在金剛座上證悟真如實相。 達到常住不滅、難以思議的境界，轉動正法輪，教化眾生。

『再說，善男子！世間所有的一切住所，就像摻雜毒藥的美味食物。譬如一位長者只有一個兒子，聰明敏銳，通達迦樓羅的秘密觀門，能夠辨別毒藥，善於使用各種方便法門，父母對他恩愛無比。 當時，長者的兒子因為有事，去了集市，沒有及時回家。這時，父母和親戚們歡聚宴樂，準備了豐盛的美味佳餚。 這時，有仇敵偷偷地在食物中下了毒藥，沒有人察覺。 當時，父母不知道食物中摻雜了毒藥，就讓家裡的老少都吃了有毒的食物；他的兒子後來回到家，父母很高興，把剩下的食物賜給了兒子。 這時，他的兒子還沒有吃東西，他想起迦樓羅的秘密觀門，就立刻知道食物中有毒藥。 他的兒子雖然知道父母吃了毒藥，卻沒有告訴他們誤食了毒藥。為什麼呢？如果讓他們知道自己吃了毒藥，會更加煩悶慌亂，毒氣會迅速發作，一定會讓人死亡。』

In the past, a cave held hidden treasures, long forgotten by anyone. A woodcutter stumbled upon these real gold treasures, his heart filled with excitement and a sense of wonder. He began to distribute the real gold treasures, using them as he pleased, fulfilling his various desires. Some he used to build houses, some to marry and have children, and some to buy servants, elephants, horses, and carriages. He calculated the future, thinking these riches would never run out, but a group of robbers came before him while chasing a deer. This was the time he met his enemies, and the robbers killed the poor woodcutter and took his gold. Foolish beings are also like this, the cave is like the dwelling in the world. The hidden real gold is a metaphor for good roots, and the messengers of Yama are like the plundering robbers. Because of this cause and condition, the disciples of the Buddhas should leave home early to cultivate good deeds. One should observe the body and life as floating bubbles, diligently cultivate the perfections of precepts and patience. One should go to the Bodhi tree of seven treasures, and on the Vajra seat, realize the true suchness. Attain the state of permanence, non-extinction, and inconceivable, turn the wheel of the true Dharma, and transform sentient beings.

'Furthermore, good man! All dwellings in the world are like delicious food mixed with poison. For example, an elder has only one son, who is intelligent, sharp-witted, and understands the secret gate of Garuda's observation, able to discern poison and skillful in using various expedient methods, and his parents love him immeasurably. At that time, the elder's son had some business and went to the market, not returning home in time. At this time, the parents and relatives gathered for a joyful feast, preparing a sumptuous meal. At this time, an enemy secretly put poison in the food, and no one noticed. At that time, the parents did not know that the food was mixed with poison, so they let the young and old of the family eat the poisoned food; later, his son returned home, and the parents were very happy, giving the remaining food to their son. At this time, his son had not yet eaten, and he remembered the secret gate of Garuda's observation, and immediately knew that there was poison in the food. Although his son knew that his parents had eaten poison, he did not tell them that they had mistakenly eaten poison. Why? If they knew they had eaten poison, they would become more upset and confused, and the poison would quickly take effect, surely causing death.'

。即設方便白父母言：『我且不食如是飲食，暫往市中，郤來當食。何以故？我先買得無價寶珠，留在柜中而忘封閉。』於是父母聞說寶珠，生歡喜心任子所往。子遂馳走詣醫王家，求阿伽陀解毒妙藥。既得此藥，疾走還家，乳酥粆糖三味合煎和阿伽陀，作是藥已，白父母言：『唯愿父母服是甘露，此是雪山阿伽陀藥。所以者何？父母向來誤服毒藥，我所暫出本為父母及諸人等，求得如是不死妙藥。』於是父母及眾人等，心大歡喜得未曾有，即服妙藥吐諸毒氣，便得不死更延壽命。出家菩薩亦復如是，過去父母沉淪生死，現在父母不能出離，未來生死難可斷盡，現在煩惱難可伏除，以是因緣，為度父母及諸眾生，激發同體大慈悲心，求大菩提出家入道。善男子！是名舍宅如雜毒藥入甘美食。」

「世間所有諸舍宅，　　說名雜毒甘美食。 譬如長者有一子，　　聰明利智復多才， 善迦樓羅秘密門，　　能辯毒藥巧方便。 子有事緣往[廠@(邱-丘+墨)]肆，　　暫時貨易未還家， 父母宴樂會諸親，　　百味珍羞皆具足。 有一惡人持毒藥，　　密來致之於飲食。 其子是時不在家，　　父母為兒留一分， 舉家誤服雜毒藥

現代漢語譯本：於是，（菩薩）就方便地對父母說：『我暫且不吃這些食物，先去一趟市集，稍後回來再吃。為什麼呢？因為我之前買到一顆無價的寶珠，放在櫃子里卻忘了關好。』 父母聽聞有寶珠，心生歡喜，就任由兒子去了。兒子於是快步跑到醫王家，求取能解毒的阿伽陀妙藥。得到藥后，他趕緊跑回家，將乳酪、酥油、砂糖三種食物混合煎煮，再加入阿伽陀，製成藥后，對父母說：『希望父母服用這甘露，這是雪山上的阿伽陀藥。為什麼呢？因為父母之前誤服了毒藥，我剛才出去就是爲了父母和大家，求得這種不死妙藥。』 父母和眾人聽后，心中無比歡喜，感到前所未有，立即服下妙藥，吐出所有毒氣，便得以不死，壽命延長。出家的菩薩也是如此，過去的父母沉淪於生死輪迴，現在的父母無法脫離，未來的生死難以斷絕，現在的煩惱難以降伏。因為這些原因，爲了度化父母和一切眾生，激發同體大慈悲心，求取大菩提而出家修行。善男子！這就叫做把家宅看作是摻雜毒藥的甘美食物。 現代漢語譯本：當時，如來再次以偈頌說道： 現代漢語譯本：『世間所有的家宅，都可說是摻雜毒藥的甘美食物。譬如一位長者有一個兒子，聰明伶俐，才華橫溢，精通迦樓羅的秘密法門，能辨別毒藥，善用方便。兒子因為有事去了集市，暫時做買賣還沒回家，父母設宴款待親友，各種美味佳餚應有盡有。這時，有一個惡人拿著毒藥，偷偷地放入食物中。兒子當時不在家，父母為兒子留了一份，全家都誤食了摻雜毒藥的食物。』

English version: Then, (the Bodhisattva) expediently said to his parents: 'I will not eat this food for now. I will go to the market first and come back to eat later. Why? Because I bought a priceless jewel before, put it in the cabinet, but forgot to close it properly.' When the parents heard about the jewel, they were delighted and let their son go. The son then quickly ran to the house of the Medicine King, seeking the wonderful antidote, Agada. After obtaining the medicine, he hurried home, mixed milk curd, ghee, and sugar, boiled them together, and added Agada. After making the medicine, he said to his parents: 'I hope you will take this nectar, this is the Agada medicine from the snowy mountains. Why? Because you mistakenly took poison before. I went out just now for you and everyone else, to seek this immortal medicine.' The parents and everyone else were overjoyed, feeling unprecedented happiness. They immediately took the medicine, vomited all the poison, and became immortal, extending their lives. The monastic Bodhisattva is also like this. Past parents are trapped in the cycle of birth and death, present parents cannot escape, future births and deaths are difficult to end, and present afflictions are difficult to subdue. Because of these reasons, in order to liberate parents and all sentient beings, they arouse the great compassion of oneness, seek great Bodhi, and leave home to practice. Good man! This is called regarding the home as sweet food mixed with poison. English version: At that time, the Tathagata spoke again in verse: English version: 'All the homes in the world can be said to be sweet food mixed with poison. For example, a wealthy man has a son, who is intelligent, clever, and talented, proficient in the secret methods of Garuda, able to distinguish poison, and skilled in using expedient means. The son went to the market for some business, temporarily doing trade and not yet returning home. The parents held a banquet to entertain relatives and friends, with all kinds of delicious food available. At this time, an evil person secretly put poison into the food. The son was not at home at the time. The parents left a portion for their son. The whole family mistakenly ate the food mixed with poison.'

。　　子念觀門知有毒， 即便奔馳到醫所，　　求得伽陀不死藥。 三味和煎藥已成，　　遂白諸親速令服， 如是所服如甘露，　　差諸雜毒皆安樂。 一切信心善男子，　　出家修道亦如是， 為濟父母及眾生，　　所服煩惱諸毒藥， 狂心顛倒造諸罪，　　永沉生死憂悲海。 割愛辭親入佛道，　　得近調御大醫王， 所修無漏阿伽陀，　　還生父母三界宅， 令服法藥斷三障，　　當證無上菩提果。 盡未來際常不滅，　　能度眾生作歸依， 畢竟處於大涅槃，　　及佛菩提圓鏡智。

「複次，善男子！出家菩薩常觀世間一切舍宅，猶如大風不能暫住。何以故？善男子！在家之心恒起妄想，執著外境不能了真，無明昏醉顛倒觸境，亦常不住，惡覺易起善心難生。由妄想緣起諸煩惱，因眾煩惱造善惡業，依善惡業感五趣果，如是如是生死不斷。唯有正見不顛倒心，作諸善業，因三善根及以信等，增長無漏法爾種子，能起無漏三昧神通。如是如是證聖相續，若伏妄想修習正觀，一切煩惱永盡無餘。」

爾時，智光長者白佛言：「世尊！修習正觀有無量門，修何等觀能伏妄想？」

爾時，世尊告長者言：「善男子！應當修習無相正觀

現代漢語譯本：兒子意識到門外有毒，便立即奔向醫館，求得伽陀不死藥。將三種藥材調和煎好后，告訴親人趕緊服用。服用后如同甘露，各種毒素都被消除，大家都感到安樂。一切有信心的善男子，出家修道也是如此，爲了救濟父母和眾生，他們所服用的煩惱毒藥，導致狂亂顛倒，造作各種罪業，永遠沉淪在生死憂悲的苦海中。他們割捨愛戀，辭別親人，進入佛道，得以親近調御的大醫王，修習無漏的阿伽陀藥，回到父母所在的三界之家，讓他們服用佛法之藥，斷除三障，最終證得無上菩提的果位。在未來的無盡歲月中永不滅亡，能夠度化眾生，成為他們的歸宿，最終處於大涅槃的境界，以及佛陀圓滿的智慧。 再者，善男子！出家的菩薩常常觀察世間的一切房舍，就像大風一樣不能停留。為什麼呢？善男子！在家人的心總是生起妄想，執著于外在的境界而不能瞭解真相，被無明所迷惑，顛倒地接觸外境，也常常不能安住，惡念容易產生，善心難以生起。由於妄想而產生各種煩惱，因為各種煩惱而造作善惡之業，依靠善惡之業而感得五趣的果報，就這樣生死輪迴不斷。只有擁有正見，不顛倒的心，才能行持各種善業，依靠三善根以及信心等，增長無漏的法爾種子，能夠生起無漏的三昧神通。就這樣不斷地證得聖果，如果能夠降伏妄想，修習正觀，一切煩惱都將永遠消盡。 這時，智光長者對佛說：『世尊！修習正觀有無量法門，修習哪種觀才能降伏妄想呢？』 這時，世尊告訴長者說：『善男子！應當修習無相正觀。』

English version: The son, realizing the poison at the gate, immediately rushed to the clinic, seeking the agada (a kind of medicine) of immortality. After preparing the three ingredients into a decoction, he told his relatives to take it quickly. Upon taking it, it was like nectar, and all kinds of poisons were eliminated, bringing everyone peace and joy. All faithful good men, who leave home to cultivate the Way, are also like this. To save their parents and all beings, they take the poison of afflictions, which leads to madness and delusion, causing them to commit various sins, and forever sink into the sea of suffering and sorrow of birth and death. They sever their attachments, bid farewell to their families, and enter the Buddhist path, thus getting close to the great physician, the Buddha. They cultivate the flawless agada, return to their parents' home in the three realms, and enable them to take the medicine of the Dharma, cutting off the three obstacles, and ultimately attaining the fruit of unsurpassed Bodhi. They will never perish in the endless future, able to liberate all beings, becoming their refuge, and ultimately residing in the great Nirvana, and the perfect wisdom of the Buddha. Furthermore, good man! The Bodhisattva who has left home often observes all dwellings in the world as if they cannot stay still in a great wind. Why is that? Good man! The mind of a householder constantly gives rise to delusions, clinging to external realms and unable to understand the truth. They are intoxicated by ignorance, and in their delusion, they encounter external realms, also unable to remain still. Evil thoughts easily arise, while good thoughts are difficult to generate. Due to delusions, various afflictions arise, and because of these afflictions, good and evil deeds are committed. Relying on these good and evil deeds, one experiences the results of the five realms, and thus the cycle of birth and death continues endlessly. Only with right view and a non-deluded mind can one perform good deeds, and through the three roots of goodness and faith, one can cultivate the flawless seeds of Dharma, which can give rise to flawless samadhi and supernatural powers. In this way, one continuously attains the holy fruit. If one can subdue delusions and cultivate right contemplation, all afflictions will be completely eradicated. At that time, the elder Zhiguang said to the Buddha: 'World Honored One! There are countless ways to cultivate right contemplation. Which contemplation should one cultivate to subdue delusions?' At that time, the World Honored One said to the elder: 'Good man! One should cultivate the formless right contemplation.'

。無相觀者，能伏妄想，唯觀實性不見十相。一切諸法體本空寂，無見無知是名正觀。若有佛子安住正念，如是觀察，長時修習無相無為，妄想猛風，寂然不動，聖智現觀，證理圓成。善男子！是名賢聖，是名菩薩，是名如來阿耨多羅三藐三菩提。以是因緣，一切菩薩為伏妄想永不起故，為報四恩成就四德，出家修學息妄想心，經無量劫成就佛道。」

「出家菩薩觀在家，　　猶如暴風不暫住， 亦如妄執水中月，　　分別計度以為實。 水中本來月影無，　　凈水為緣見本月， 諸法緣生皆是假，　　凡愚妄計以為我。 即此從緣法非真，　　妄想分別計為有， 若能斷除於二執，　　當證無上大菩提。 凡情妄想如黑風，　　吹生死林唸唸起， 四顛倒鬼常隨逐，　　令造五種無間因， 三不善根現為纏，　　生死輪迴鎮相續。 若人聞經深信解，　　正見能除顛倒心， 菩提種子唸唸生，　　大智神通三昧起。 若能修習深妙觀，　　惑業苦果無由起， 唯觀實相真性如，　　能所俱亡離諸見。 男女性相本來空，　　妄執隨緣生二相， 如來永斷妄想因，　　真性本無男女相

現代漢語譯本：不執著于表象的觀察者，能夠降伏虛妄的念頭，只觀察事物的真實本性，而不見十種表象。一切諸法的本體原本空寂，沒有能見和所知，這稱為正觀。如果有佛弟子安住于正念，像這樣觀察，長期修習無相無為的法門，虛妄的念頭就像猛烈的風，會寂靜不動，聖智就會顯現，證悟真理圓滿成就。善男子！這稱為賢聖，稱為菩薩，稱為如來的無上正等正覺。因為這個因緣，一切菩薩爲了降伏虛妄的念頭永遠不再生起，爲了報答四種恩情，成就四種德行，出家修行，平息虛妄的念頭，經過無量劫成就佛道。 當時，如來再次用偈語說道： 『出家的菩薩觀察在家的生活，就像暴風一樣不會停留片刻，也像虛妄地執著於水中的月亮，分別計度認為它是真實的。水中本來就沒有月亮的影子，因為清水的緣故才看到本來的月亮，一切諸法都是因緣而生，都是虛假的，凡夫愚昧地妄想執著認為是『我』。這從因緣而生的法不是真實的，虛妄的念頭分別執著認為它存在，如果能夠斷除這兩種執著，就能夠證得無上的大菩提。凡夫的情感和虛妄的念頭就像黑色的風，吹動生死的樹林，念頭不斷生起，四種顛倒的鬼神常常跟隨，使人造作五種無間地獄的因，三種不善的根源顯現為纏縛，生死輪迴永遠相續。如果有人聽聞佛經，深深地相信和理解，正確的見解能夠去除顛倒的心，菩提的種子唸唸生起，大智慧、神通和三昧就會產生。如果能夠修習深奧微妙的觀想，迷惑、業障和苦果就不會產生，只觀察實相的真實本性，能觀和所觀都消失，遠離各種見解。男性和女性的表象本來是空無的，虛妄的執著隨著因緣產生兩種表象，如來永遠斷除虛妄念頭的因，真性本來就沒有男性和女性的表象。』

English version: Those who observe without attachment can subdue delusive thoughts, only observing the true nature of things and not seeing the ten appearances. The essence of all phenomena is originally empty and still, without seeing or knowing, which is called right observation. If a disciple of the Buddha dwells in right mindfulness, observes in this way, and practices the formless and non-active dharma for a long time, delusive thoughts, like a fierce wind, will become still and unmoving, and sacred wisdom will manifest, realizing the truth and achieving perfect accomplishment. Good man! This is called a sage, a Bodhisattva, and the unsurpassed, complete, and perfect enlightenment of the Tathagata. Because of this cause, all Bodhisattvas, in order to subdue delusive thoughts and never let them arise again, to repay the four kinds of kindness, and to achieve the four virtues, leave home to cultivate, pacify delusive thoughts, and achieve Buddhahood after countless eons. 'The Bodhisattva who has left home observes the life of those at home, like a storm that does not stay for a moment, also like falsely clinging to the moon in the water, distinguishing and calculating it as real. There is originally no moon's reflection in the water, but because of the clear water, the original moon is seen. All phenomena arise from conditions and are false. Ordinary people foolishly cling to them as 'I'. This dharma that arises from conditions is not real. Delusive thoughts distinguish and cling to it as existing. If one can cut off these two attachments, one will attain unsurpassed great Bodhi. Ordinary emotions and delusive thoughts are like a black wind, blowing the forest of birth and death, with thoughts constantly arising. The four upside-down ghosts constantly follow, causing one to create the causes of the five uninterrupted hells. The three roots of unwholesomeness manifest as entanglements, and the cycle of birth and death continues forever. If a person hears the scriptures and deeply believes and understands, right views can remove the upside-down mind. The seeds of Bodhi will arise in every thought, and great wisdom, supernatural powers, and samadhi will arise. If one can cultivate profound and subtle contemplation, delusion, karma, and suffering will not arise. Only by observing the true nature of reality, both the observer and the observed disappear, and one is free from all views. The appearances of male and female are originally empty. False clinging arises with conditions, creating two appearances. The Tathagata has forever cut off the cause of delusive thoughts. The true nature originally has no appearances of male or female.'

菩提妙果證皆同，　　妄計凡夫生異相， 三十二相本非相，　　了相非相為實相。 若人出家修梵行，　　攝心寂靜處空閑， 是為菩薩真凈心，　　不久當證菩提果。

「複次，善男子！出家菩薩日夜恒觀世間舍宅，一切皆是煩惱生處。何以故？如有一人造八舍宅，以諸寶物而自莊嚴。造此宅已而作是念：『今此舍宅是我所有不屬他人，唯我舍宅最為吉祥，他人舍宅所不能及。』如是執著能生煩惱，由煩惱故我我所執而為根本，八萬四千諸塵勞門更相競起充滿宅中。所以者何？在家凡夫深著五欲，妻子眷屬奴婢僕使悉皆具足，以是因緣，生老病死，憂悲苦惱，怨憎合會，恩愛別離，貧窮諸衰，求不得苦，如是眾苦，如影隨形，如響應聲，世世相續恒不斷絕。如是眾苦非無所因，大小煩惱而為根本；一切財寶追求而得，若無先因不可追求，假使追求亦無所獲。善男子！以是義故，一切煩惱追求為本，若滅追求，無量煩惱悉皆斷盡。然今是身眾苦所依，諸有智者當生厭離，如過去世迦葉如來，為諸禽獸而說偈言：

「『是身為苦本，　　余苦為枝葉， 若能斷苦本，　　眾苦悉皆除。 汝等先世業，　　造罪心不悔， 感得不可愛，　　雜類受苦身

現代漢語譯本：菩提妙果的證悟都是相同的，只是凡夫妄加分別，產生了種種不同的表象。 三十二相本來就不是真實的相，明白『相』不是『相』，才是真正的實相。 如果有人出家修行清凈的梵行，收攝心念，在寂靜空閑的地方修行， 這就是菩薩真正的清凈心，不久就能證得菩提的果位。 『再者，善男子！出家菩薩日夜應當觀察世間的房舍，一切都是產生煩惱的地方。為什麼呢？比如有個人建造了八座房舍，用各種寶物來裝飾它們。建造好這些房舍后，就想：『現在這些房舍都是我的，不屬於別人，只有我的房舍最為吉祥，別人的房舍都比不上。』像這樣執著就會產生煩惱，因為煩惱的緣故，以『我』和『我所』的執著為根本，八萬四千種塵勞之門互相競起，充滿在房舍之中。這是為什麼呢？因為在家的凡夫深深地執著於五欲，妻子眷屬、奴婢僕人都很齊全，因為這些因緣，就會有生老病死、憂愁悲傷、痛苦煩惱、怨恨的人相聚、恩愛的人分離、貧窮衰敗、求而不得的痛苦，這些種種的痛苦，就像影子跟隨身體一樣，像回聲迴應聲音一樣，世世代代相續不斷。這些痛苦不是沒有原因的，大小煩惱是根本；一切財寶都是追求而得到的，如果沒有先前的因，就無法追求，即使追求也得不到。善男子！因為這個道理，一切煩惱都是以追求為根本，如果滅除了追求，無量的煩惱就都會斷盡。然而現在這個身體是眾苦所依，有智慧的人應當生起厭離之心，就像過去世的迦葉如來，為各種禽獸說偈語道：』 『這個身體是痛苦的根本，其餘的痛苦都是枝葉，如果能夠斷除痛苦的根本，所有的痛苦就都會消除。 你們前世造了惡業，造罪後心中不懺悔，所以感得不可愛的、各種雜類的受苦之身。』

English version: The enlightenment of Bodhi's wonderful fruit is the same for all, but ordinary people, due to their deluded thinking, create various different appearances. The thirty-two marks are not real marks in themselves; understanding that 'marks' are not 'marks' is the true reality. If someone leaves home to cultivate pure conduct, gathers their mind, and practices in a quiet and secluded place, this is the true pure mind of a Bodhisattva, and they will soon attain the fruit of Bodhi. 'Furthermore, good man! A Bodhisattva who has left home should constantly observe the dwellings of the world, seeing that all are places where afflictions arise. Why is this? For example, a person builds eight houses, adorning them with various treasures. After building these houses, they think: 『Now these houses are mine, they do not belong to others, only my houses are the most auspicious, and the houses of others cannot compare.』 Such attachment gives rise to afflictions, and because of these afflictions, the attachment to 『I』 and 『mine』 becomes the root, and the eighty-four thousand gates of defilement arise in competition, filling the houses. Why is this? Because ordinary people at home are deeply attached to the five desires, with wives, family members, servants, and maids all complete. Because of these causes, there is birth, old age, sickness, death, sorrow, grief, pain, the meeting of those who are hated, the separation from those who are loved, poverty, and the suffering of not getting what one seeks. These various sufferings follow like a shadow follows the body, like an echo responds to a sound, continuing uninterrupted through lifetimes. These sufferings are not without cause; the root is the great and small afflictions. All wealth is obtained through seeking, and if there is no prior cause, one cannot seek it, and even if one seeks, one will not obtain it. Good man! Because of this principle, all afflictions are rooted in seeking. If seeking is extinguished, then countless afflictions will all be cut off. However, this body is the basis of all suffering, and those with wisdom should generate aversion to it, just like in the past, when the Tathagata Kasyapa spoke the following verse for various birds and beasts:' 'This body is the root of suffering, and other sufferings are like branches and leaves. If one can cut off the root of suffering, all sufferings will be eliminated. You created evil karma in past lives, and after committing sins, you did not repent in your hearts, so you have received an unlovable body of various kinds, suffering in different forms.'

若起殷重心，　　一念求懺悔， 如火焚山澤，　　眾罪皆銷滅。 是身苦不凈，　　無我及無常， 汝等咸應當，　　深生厭離心。』

「爾時，無量諸禽獸等，聞此偈已，於一念心至誠懺悔，便舍惡道生第四天，奉覲一生補處菩薩，聞不退法，究竟涅槃。善男子！以是因緣，今此苦身猶如舍宅，一切煩惱即為宅主。是故凈信善男子等，發菩提心出家入道，必得解脫一切眾苦，皆當成就阿耨多羅三藐三菩提。」

「出家菩薩恒觀察，　　舍宅所生諸煩惱。 如有一人造舍宅，　　種種珍寶以嚴飾， 自念壯麗無能比，　　不屬他人唯我有， 工巧所修最殊妙，　　世間舍宅無能及。 如是分別生執著，　　以我我所為根本， 八萬四千諸煩惱，　　充滿舍宅以為災。 世間一切諸男女，　　六親眷屬皆圓滿， 以是因緣生眾苦，　　所謂生老及病死， 憂悲苦惱常隨逐，　　如影隨形不暫離。 諸苦所因貪慾生，　　若斷追求盡諸苦， 是身能為諸苦本，　　勤修厭離趣菩提。 三界身心如舍宅，　　煩惱宅主居其中， 汝等應發菩提心，　　舍離凡夫出三界

『如果發起深切的懺悔之心，哪怕只是一念之間求懺悔，就像火燒山林一樣，所有的罪業都會消滅。 這個身體是痛苦不凈的，沒有『我』，也是無常的，你們都應當深深地生起厭離之心。』 『當時，無數的禽獸等，聽到這偈頌后，在一念之間至誠懺悔，便捨棄了惡道，轉生到第四天，侍奉一生補處菩薩，聽聞不退轉的佛法，最終達到涅槃。善男子！因為這個因緣，現在這個苦身就像房屋一樣，一切煩惱就是房屋的主人。所以，清凈信心的善男子等，發菩提心出家入道，必定能夠解脫一切痛苦，都將成就無上正等正覺。』 當時，如來再次說了偈頌： 『出家的菩薩應當經常觀察，房屋所產生的各種煩惱。 就像有個人建造房屋，用各種珍寶來裝飾，自己認為壯麗無比，沒有誰能比得上，不屬於別人只屬於自己，工匠的技藝修造得最精妙，世間的房屋沒有能比得上的。 像這樣分別產生執著，以『我』和『我所』為根本，八萬四千種煩惱，充滿房屋成為災禍。 世間一切的男女，六親眷屬都圓滿，因為這個因緣產生各種痛苦，也就是生老病死，憂愁悲傷苦惱常常跟隨，就像影子跟隨形體一樣片刻不離。 各種痛苦的根源是貪慾產生，如果斷絕追求就能消除各種痛苦，這個身體是各種痛苦的根本，勤奮修行厭離之心才能趨向菩提。 三界的身心就像房屋，煩惱是房屋的主人住在其中，你們應當發起菩提心，捨棄凡夫的身份，出離三界。'

'If one arises with a deep heart of repentance, even if it's just a single thought seeking repentance, it's like a fire burning through mountains and forests, all sins will be extinguished. This body is suffering, impure, without a 'self', and impermanent. You all should deeply generate a heart of aversion.' 'At that time, countless birds and beasts, upon hearing this verse, sincerely repented in a single thought, and thus abandoned the evil paths, being reborn in the fourth heaven, serving the Bodhisattva who will attain Buddhahood in their next life, hearing the Dharma of non-retrogression, and ultimately reaching Nirvana. Good men! Because of this cause, this suffering body is now like a house, and all afflictions are the masters of the house. Therefore, good men and women of pure faith, who generate the Bodhi mind and leave home to enter the path, will surely be able to liberate themselves from all suffering, and will all achieve Anuttara-samyak-sambodhi.' At that time, the Tathagata spoke the verse again: 'The Bodhisattva who has left home should constantly observe, the various afflictions that arise from the house. It's like a person who builds a house, using various treasures to decorate it, thinking it is magnificent and incomparable, belonging to no one else but themselves, the craftsmanship is most exquisite, and no house in the world can compare. Such distinctions give rise to attachments, with 'I' and 'mine' as the root, the eighty-four thousand afflictions fill the house, becoming a disaster. All men and women in the world, with their six kinds of relatives all complete, because of this cause, various sufferings arise, namely birth, old age, sickness, and death, worry, sorrow, and suffering constantly follow, like a shadow following a form, not leaving for a moment. The root of all suffering is born from desire, if one cuts off pursuit, all suffering will be eliminated, this body is the root of all suffering, diligently cultivating aversion will lead to Bodhi. The body and mind of the three realms are like a house, afflictions are the masters of the house dwelling within, you should generate the Bodhi mind, abandon the status of ordinary beings, and leave the three realms.'

「複次，善男子！出家菩薩常觀在家，猶如大國有一長者，其家豪富財寶無量，于多劫中父子因緣相襲不斷，修諸善行名稱遠聞。是大長者所有財寶皆分為四：一分財寶，常求息利以贍家業；一分財寶，以充隨日供給所須；一分財寶，惠施孤獨以修當福；一分財寶，拯濟宗親往來賓旅。如是四分曾無斷絕，父子相承為世家業。後有一子愚癡弊惡，深著五欲恣行放逸，違父母教不依四業，起諸舍宅七層樓觀，倍于常制眾寶嚴飾，琉璃為地，寶窗交映，龍首魚形無不具足，微妙音樂晝夜不絕，受五欲樂如忉利天，鬼神憎嫌，人天遠離。於是鄰家忽然火起，猛焰熾盛隨風蔓延，焚燒庫藏及諸樓臺。時長者子，見是猛火起大瞋心，速命妻子奴婢眷屬，入于重舍閉樓閣門，以愚癡故一時俱死。在家凡夫亦復如是，世間愚人如長者子，諸佛如來猶如長者，不順佛教造作惡業，墮三惡道受大苦惱。以是因緣，出家菩薩當觀在家，如長者子不順父母，為火所燒妻子俱死。善男子等！應生厭離人天世樂，修清凈行當證菩提。」

「出家菩薩觀在家，　　猶如長者生愚子。 其家富有諸財寶，　　久遠相承無闕乏， 先世家業傳子孫，　　一切資產為四分

現代漢語譯本：『再者，善男子！出家的菩薩應當常常觀察在家人，就像一個大國里有一位長者，他家豪富，擁有無量的財寶，在多劫之中父子因緣相傳不斷，修習各種善行，名聲遠揚。這位長者的所有財寶都分為四份：一份財寶，用來求取利息以供養家業；一份財寶，用來滿足每日的供給所需；一份財寶，用來施捨給孤獨的人以修積未來的福報；一份財寶，用來救濟宗親和來往的賓客。這四份財寶從來沒有斷絕，父子相傳作為世代的家業。後來有一個兒子愚癡邪惡，深深地執著於五欲，放縱自己的行為，違背父母的教誨，不遵循這四種家業，建造各種房屋，七層樓閣，比平常的規制更加奢華，用各種珍寶裝飾，用琉璃鋪地，寶窗交相輝映，龍首魚形的裝飾應有盡有，美妙的音樂晝夜不停，享受五欲的快樂如同忉利天，鬼神憎恨他，人天都遠離他。這時，鄰居家忽然起火，猛烈的火焰熾盛，隨著風勢蔓延，焚燒了倉庫和各種樓臺。當時，這位長者的兒子，看到這猛烈的火焰，生起極大的嗔恨心，迅速命令妻子、奴婢、眷屬，進入重重房屋，關閉樓閣的門，因為愚癡的緣故，一時都死了。在家的凡夫也是這樣，世間的愚人就像長者的兒子，諸佛如來就像長者，不順從佛的教誨，造作惡業，墮入三惡道，遭受極大的苦惱。因為這個因緣，出家的菩薩應當觀察在家人，就像長者的兒子不順從父母，被火燒死，妻子也一同死去。善男子們！應當厭離人天世間的快樂，修習清凈的行為，應當證得菩提。』 當時，如來又說偈語道： 『出家的菩薩觀察在家人，就像長者生了一個愚癡的兒子。 他家富有各種財寶， 長久以來相傳不斷，沒有缺少。 先輩的家業傳給子孫， 一切資產分為四份。

English version: 'Furthermore, good man! A monastic Bodhisattva should constantly observe those who are householders, like a great country having an elder, whose family is wealthy and possesses immeasurable treasures. For many kalpas, the karmic connection between father and son has been passed down continuously. They cultivate various good deeds, and their reputation is widely known. All the treasures of this elder are divided into four parts: one part of the treasures is used to seek interest to support the family business; one part of the treasures is used to meet the daily needs of supplies; one part of the treasures is used to give to the lonely and destitute to cultivate future blessings; and one part of the treasures is used to aid relatives and visiting guests. These four parts have never been cut off, and they are passed down from father to son as a family business for generations. Later, there is a son who is foolish and wicked, deeply attached to the five desires, indulging in his actions, disobeying his parents' teachings, and not following these four family businesses. He builds various houses, seven-story pavilions, which are more extravagant than usual, decorated with various treasures, with glazed tiles on the ground, and jeweled windows reflecting each other. Dragon-headed and fish-shaped decorations are all present. Exquisite music plays day and night, and he enjoys the pleasures of the five desires like the Trayastrimsa Heaven. Ghosts and spirits hate him, and humans and gods stay away from him. At this time, a fire suddenly breaks out in the neighbor's house, and the fierce flames spread with the wind, burning down the warehouses and various pavilions. At that time, the elder's son, seeing these fierce flames, develops great anger. He quickly orders his wife, servants, and family members to enter the inner rooms and close the doors of the pavilions. Because of his foolishness, they all die at once. Ordinary householders are also like this. The foolish people in the world are like the elder's son, and the Buddhas are like the elder. They do not follow the Buddha's teachings, create evil karma, fall into the three evil paths, and suffer great distress. Because of this cause, the monastic Bodhisattva should observe householders, like the elder's son who does not obey his parents, is burned to death by fire, and his wife dies with him. Good men! You should be disgusted with the pleasures of the human and heavenly realms, cultivate pure conduct, and attain Bodhi.' 'A monastic Bodhisattva observes householders, Like an elder who has a foolish son. His family is rich with various treasures, Passed down for a long time without deficiency. The family business of the ancestors is passed down to the descendants, All assets are divided into four parts.'

常修勝行無過惡，　　名稱遍滿諸國土， 金銀珍寶數無邊，　　出入息利遍他國， 慈悲喜捨心無倦，　　惠施孤貧常不絕。 長者最後生一子，　　愚癡不孝無智慧， 年齒已邁筋力衰，　　家財內外皆付子。 子違父命行放逸，　　四業不紹墮於家， 造立七層珍寶樓，　　用紺琉璃作窗牖， 歌吹管絃曾不歇，　　常以不善師於心， 受五欲樂如天宮，　　一切龍神皆遠離。 鄰家欻然災火起，　　猛焰隨風難可禁， 庫藏珍財及妻子，　　層樓舍宅悉焚燒， 積惡招殃遂滅身，　　妻子眷屬同殞歿。 三世諸佛如長者，　　一切凡夫是愚子， 不修正道起邪心，　　命終墮在諸惡趣， 長劫獨受焚燒苦，　　如是展轉無盡期。 在家佛子汝當知，　　不貪世樂勤修證， 厭世出家修梵行，　　山林寂靜離諸緣， 為報四恩修勝德，　　當於三界為法王。 盡未來際度眾生，　　作不請友常說法， 永截愛流超彼岸，　　住于清凈涅槃城。

「複次，善男子！出家菩薩觀於世間一切舍宅，猶如大夢。譬如長者有一童女，年始十五，端正殊妙。爾時，父母處三層樓，將其愛女受諸歡樂，于夜分中母女同宿，在一寶床而共安寢

經常修行善行沒有過錯，名聲傳遍各個國家。 金銀珍寶數量無數，出入貿易利益遍及他國。 慈悲喜捨的心沒有疲倦，施捨給孤獨貧窮的人從不間斷。 長者最後生了一個兒子，愚蠢無知不孝順沒有智慧。 年紀已經老邁筋力衰退，家裡的內外財產都交給兒子。 兒子違背父親的命令列為放縱，不繼承家業導致家道衰落。 建造七層珍寶樓閣，用深藍色琉璃做窗戶。 歌舞吹奏的音樂從不停止，常常以不善的念頭為師。 享受五欲的快樂如同天宮，一切龍神都遠離他。 鄰居家突然發生火災，猛烈的火焰隨著風勢難以控制。 倉庫里的珍貴財物和妻子兒女，高樓住宅全部被焚燒。 積累惡行招致災禍最終喪命，妻子眷屬一同死亡。 三世諸佛如同長者，一切凡夫如同愚蠢的兒子。 不修正道生起邪惡的心，命終后墮落在各種惡道。 長久地獨自承受焚燒的痛苦，這樣輾轉輪迴沒有盡頭。 在家的佛弟子你們應當知道，不要貪戀世俗的快樂勤奮修行證悟。 厭倦世俗出家修行清凈的行為，在山林寂靜的地方遠離各種牽絆。 爲了報答四種恩情修行殊勝的功德，應當在三界成為法王。 盡未來際度化眾生，作為不請自來的朋友常常說法。 永遠截斷愛慾的河流超越彼岸，安住在清凈的涅槃城。

『此外，善男子！出家菩薩觀察世間一切住宅，如同大夢。譬如長者有一個女兒，年齡十五歲，端莊美麗非常美好。當時，父母在三層樓房裡，讓他們的愛女享受各種歡樂，在夜晚母女同睡，在一張寶床上一起安睡。』

Constantly cultivating virtuous conduct without fault, one's name spreads throughout all lands. Gold, silver, and precious jewels are countless, with trade and profits extending to other countries. The heart of compassion, joy, and equanimity is tireless, and giving to the lonely and poor is never-ending. The elder finally has a son, who is foolish, unfilial, and without wisdom. Having grown old and weakened, the elder entrusts all the family's internal and external wealth to his son. The son disobeys his father's commands and acts recklessly, failing to uphold the family's business, leading to its decline. He builds a seven-story jeweled pavilion, using dark blue lapis lazuli for the windows. The music of singing and playing never ceases, and he constantly takes unwholesome thoughts as his teacher. He enjoys the pleasures of the five desires as if in a heavenly palace, and all the dragon gods stay far away. A fire suddenly breaks out in the neighbor's house, with fierce flames spreading with the wind, impossible to contain. The treasures in the storerooms, as well as his wife and children, and the multi-story house are all burned down. Accumulating evil deeds brings disaster, leading to his death, and his wife and family perish with him. The Buddhas of the three times are like the elder, and all ordinary beings are like the foolish son. Not cultivating the right path, they give rise to evil thoughts, and upon death, they fall into various evil realms. They endure the suffering of burning alone for a long time, and this cycle of rebirth continues without end. Lay Buddhist disciples, you should know, do not crave worldly pleasures, but diligently cultivate and attain enlightenment. Tired of the world, leave home to cultivate pure conduct, in the quiet of the mountains and forests, away from all attachments. To repay the four kinds of kindness, cultivate supreme virtue, and become the Dharma King in the three realms. To liberate all beings for the rest of time, acting as an uninvited friend, constantly teaching the Dharma. To forever cut off the river of desire and cross to the other shore, dwelling in the pure city of Nirvana.

'Furthermore, good man! A monastic Bodhisattva observes all dwellings in the world as if they were a great dream. For example, an elder has a daughter, fifteen years old, with a dignified and beautiful appearance. At that time, the parents, in a three-story building, let their beloved daughter enjoy all kinds of pleasures. In the middle of the night, the mother and daughter sleep together, resting peacefully on a jeweled bed.'

。於是童女夢見，父母娉與夫家經歷多年，遂生一子端正殊妙，有聰慧相日漸恩養，能自行步處在高樓，因危墮落未至於地，見有餓虎接而食之。是時童女倍復驚怖，舉聲號哭，遂便夢覺。爾時，父母問其女言：『以何因緣忽然驚怖？』時女羞恥不肯說之。其母慇勤竊問其故。時，女為母密說如上所夢之事。善男子！世間生死有為舍宅，長處輪迴未得真覺，爾所分位恒處夢中，生老病死三界舍宅。如彼童女處於夢中，虛妄分別亦復如是。琰魔鬼使忽然而至，如彼餓虎于虛空中接彼嬰孩而啖食之。一切眾生唸唸無常老病死苦，亦復如是。誰有智者愛樂此身？以是因緣，觀于生死長夜夢中，發菩提心厭離世間，當得如來常住妙果。」

「佛子至求無上道，　　當觀舍宅如夢中。 譬如富貴大長者，　　有一童女妙端嚴， 隨其父母上高樓，　　觀視游從甚歡樂。 女向樓中作是夢，　　分明夢見適他人， 後於夫家誕一子，　　其母愛念心憐愍。 子上樓臺耽喜樂，　　因危墜墮于虎口， 遂乃失聲從夢覺，　　方知夢想本非真。 無明闇障如長夜，　　未成正覺如夢中， 生死世間常不實，　　妄想分別亦如是， 唯有四智大圓明，　　破闇稱為真妙覺

{ "translations": [ "現代漢語譯本：於是，這位少女做了一個夢，夢見父母將她許配給夫家，多年後，她生了一個端正俊美的兒子，這孩子聰明伶俐，一天天長大，備受寵愛。他能自己走路后，在高樓上玩耍，因危險而墜落，還沒落地，就被一隻餓虎接住吃掉了。這時，少女驚恐萬分，大聲哭喊，然後就醒了。當時，她的父母問她：『你為什麼突然如此驚恐？』少女感到羞愧，不肯說。她的母親再三懇切地追問原因。少女才悄悄地把夢中的事情告訴了母親。善男子！世間的生死就像一個有為的住所，長久地在輪迴中，沒有得到真正的覺悟，你們所處的位置就像在夢中一樣，生老病死就是三界的住所。就像那個少女在夢中一樣，虛妄的分別也是如此。閻魔的使者突然到來，就像那隻餓虎在虛空中接住那個嬰兒吃掉一樣。一切眾生唸唸無常，遭受老病死苦，也是如此。誰有智慧會貪愛這個身體呢？因為這個原因，觀察生死就像長夜的夢境，發起菩提心，厭離世間，才能得到如來常住的妙果。」， "當時，如來又說偈語道：『佛子們，要追求無上的道，應當觀察這住所如同夢境一般。譬如一位富貴的大長者，他有一個美麗端莊的女兒，她跟隨父母登上高樓，觀看遊玩，非常快樂。女兒在高樓中做了一個夢，清楚地夢見自己嫁給了別人，後來在夫家生了一個兒子，母親非常愛憐他。兒子在高樓上玩耍，貪圖快樂，因為危險而墜落到虎口中，於是失聲從夢中驚醒，才知道夢想原本不是真實的。無明的黑暗障礙就像漫長的黑夜，沒有成就正覺就像在夢中，生死世間常常是不真實的，妄想分別也是如此，只有四智大圓滿光明，才能破除黑暗，稱為真正的妙覺。』" ], "english_translations": [ "English version: Then, the maiden dreamt that her parents betrothed her to a husband's family. After many years, she gave birth to a son, who was handsome and exceptionally beautiful. The child was intelligent and grew up day by day, receiving much love and care. When he could walk on his own, he played on a high tower. Due to danger, he fell, and before he reached the ground, a hungry tiger caught and devoured him. At this moment, the maiden was terrified, cried out loudly, and then woke up from her dream. Then, her parents asked her, 'Why are you suddenly so frightened?' The maiden felt ashamed and refused to tell them. Her mother repeatedly and earnestly inquired about the reason. The maiden then secretly told her mother about the events of her dream. Good men! The cycle of birth and death in the world is like a temporary dwelling. We are caught in the cycle of reincarnation, without attaining true enlightenment. The positions you occupy are like being in a dream. Birth, old age, sickness, and death are the dwellings of the three realms. Just like that maiden in her dream, false discriminations are also like that. The messengers of Yama suddenly arrive, just like that hungry tiger catching and devouring the infant in the void. All sentient beings are constantly impermanent, suffering from old age, sickness, and death, and it is the same. Who with wisdom would love this body? Because of this, observe that birth and death are like a long night's dream. Generate the Bodhi mind, renounce the world, and you will attain the wonderful fruit of the Tathagata's eternal abode.", "At that time, the Tathagata spoke again in verse: 'Disciples of the Buddha, to seek the unsurpassed path, you should observe this dwelling as if it were a dream. For example, a wealthy elder has a beautiful and dignified daughter. She follows her parents to a high tower, watching and playing, very happy. The daughter has a dream in the tower, clearly dreaming that she marries someone else. Later, in her husband's family, she gives birth to a son, whom the mother loves and pities dearly. The son plays on the high tower, indulging in pleasure. Due to danger, he falls into the tiger's mouth. Then, she cries out and wakes up from the dream, realizing that the dream was not real. The darkness of ignorance is like a long night. Not achieving true enlightenment is like being in a dream. The world of birth and death is often unreal, and false discriminations are also like that. Only the great, perfect, and bright four wisdoms can break through the darkness and be called true and wonderful enlightenment.'" ] }

無常唸唸如餓虎，　　有為虛假難久停， 宿鳥平旦各分飛。　　命盡別離亦如是， 往來住業受諸報，　　父母恩情不相識。 哀哉凡夫生死身，　　輪轉三塗長受苦， 若知善惡隨業感，　　應當懺悔令消滅。 一切人天妙樂果，　　慚愧正見為所因， 應發堅固菩提心，　　被精進甲勤修學。

「複次，善男子！出家菩薩觀于舍宅，如牝馬口海出於猛焰吞納四瀆，百川眾流無不燒盡。譬如往昔羅陀國中，有一菩薩名妙得彼岸，然是菩薩有慈悲心常懷饒益。有諸商人入海采寶，將是菩薩同載船舶，皆達寶洲度于險難，而無所礙到于彼岸。后時菩薩年漸衰老，已經百歲，起坐扶策力不能前。有一商主詣菩薩所禮拜供養，白菩薩言：『我欲入海求諸珍寶，永離貧窮得大富貴。今請菩薩與我同往。』爾時，菩薩告商主言：『我今衰老，筋力微弱不能入海。』商主復言：『惟愿大士！不捨慈悲哀受我請，於我舶中但自安坐，是我所愿。』爾時，菩薩受商人請，乘大泊船入于大海，向東南隅詣其寶所。時遇北風漂墮南海，猛風迅疾晝夜不停經於七日，見大海水變為金色猶如镕金

無常就像飢餓的老虎，時刻逼近，有為法虛幻不實，難以長久停留。 如同宿鳥在清晨各自飛散，生命終結時的離別也是如此。 眾生往來於生死，承受著各自業力的果報，甚至連父母的恩情也無法認知。 可悲啊，凡夫的生死之身，在三惡道中輪轉，長久遭受痛苦。 如果知道善惡行為會帶來相應的果報，就應當懺悔，使其消滅。 一切人天美好的快樂果報，都以慚愧和正確的見解為因。 應當發起堅固的菩提心，披上精進的鎧甲，勤奮地修行學習。

『再者，善男子！出家菩薩觀察住所，如同母馬口中噴出猛烈的火焰，吞噬四條大河，百川眾流無不被燒盡。譬如過去在羅陀國中，有一位菩薩名叫妙得彼岸，這位菩薩具有慈悲心，常常懷著利益眾生的心。有一些商人入海采寶，帶著這位菩薩一同乘船，都到達了寶洲，度過了險難，沒有任何障礙地到達了彼岸。後來，菩薩年紀漸漸衰老，已經一百歲了，起身坐下都需要扶持，力不從心。有一位商主來到菩薩那裡，禮拜供養，對菩薩說：『我想要入海尋求各種珍寶，永遠擺脫貧窮，獲得大富貴。現在請菩薩與我一同前往。』當時，菩薩告訴商主說：『我現在衰老了，筋骨無力，不能入海。』商主又說：『希望大士！不要捨棄慈悲，可憐接受我的請求，在我的船上安坐即可，這是我的願望。』當時，菩薩接受了商人的請求，乘坐大船進入大海，向東南方向前往寶藏所在。當時遇到北風，被吹落到南海，猛烈的風迅疾不停地颳了七天，看到海水變成了金色，如同熔化的黃金。

Impermanence is like a hungry tiger, constantly approaching; conditioned phenomena are illusory and difficult to maintain for long. Just as birds scatter at dawn, so too is the separation at the end of life. Beings come and go in the cycle of birth and death, receiving the consequences of their karma, and even fail to recognize the kindness of their parents. Alas, the mortal body of ordinary beings, revolving in the three evil realms, suffers for a long time. If one knows that good and evil actions bring corresponding consequences, one should repent and eliminate them. All the wonderful joys of humans and gods are caused by shame and correct views. One should generate a firm Bodhi mind, put on the armor of diligence, and diligently practice and learn.

'Furthermore, good man! A monastic Bodhisattva observes dwellings as if a mare's mouth were spewing fierce flames, swallowing the four great rivers, and all the streams and currents are burned to nothing. For example, in the past, in the country of Radha, there was a Bodhisattva named Wonderful Attainment of the Other Shore. This Bodhisattva had a compassionate heart and always cherished the desire to benefit beings. Some merchants went to sea to collect treasures, taking this Bodhisattva with them on their ships. They all reached the treasure island, passed through dangers, and arrived at the other shore without any obstacles. Later, the Bodhisattva gradually grew old, reaching one hundred years of age. He needed support to sit up and could not move forward with strength. A merchant came to the Bodhisattva, bowed in worship, and said to the Bodhisattva, 'I wish to go to sea to seek various treasures, to forever escape poverty and gain great wealth. Now, I ask the Bodhisattva to come with me.' At that time, the Bodhisattva told the merchant, 'I am now old, my muscles are weak, and I cannot go to sea.' The merchant replied, 'I beseech the great one! Do not abandon your compassion, and please accept my request. Just sit comfortably on my ship, this is my wish.' At that time, the Bodhisattva accepted the merchant's request, boarded a large ship, and entered the sea, heading southeast towards the location of the treasures. They encountered a north wind and were blown into the South Sea. The fierce wind blew rapidly and continuously for seven days. They saw the seawater turn golden, like molten gold.'

。爾時，眾商白菩薩言：『以何因緣水變金色有如是相？』菩薩告言：『汝等當知，我今已入黃金大海，無量無邊紫磨真金充滿大海，金寶交映有如是相。超過正路墮此海中，各自勤求設諸方便還歸北方。』復經數日，見大海水變為白色猶如珂雪，菩薩告言：『汝等當知，我今已入真珠大海，白玉真珠充滿海中，珠映水色有如是相。汝當盡力設諸方便還歸北方。』復經數日，大海之水變為青色如青琉璃，菩薩告言：『我及汝等已入青玻[王(黍-禾+利)]海，無量無邊青玻[王(黍-禾+利)]寶，充滿大海，玻[王(黍-禾+利)]之色交映如是。』復經數日，大海之水變為紅色猶如血現，菩薩告言：『我及汝等已入紅玻[王(黍-禾+利)]海，無量無邊紅玻[王*(黍-禾+利)]寶充滿大海，實色紅赤交映如是。』復經數日，水變黑色猶如墨汁，遙聞猛火爆裂之聲，猶如大火燒乾竹林，熾然熢㶿甚可怖畏，如是相貌曾未見聞。又見大火起于南方，猶如攢峰高逾百丈，焰勢飛空或合或散，光流掣電，如是之相未曾見聞。『我等身命實難可保。』於是菩薩告眾人言：『汝等今者，甚可怖畏。何以故？我等已入牝馬口海，諸四大海及四天下大小眾流，入北口海皆被燒盡

現代漢語譯本：當時，眾商人問菩薩說：『因為什麼緣故水變成金色，呈現這樣的景象？』菩薩告訴他們說：『你們應當知道，我現在已經進入黃金大海，無量無邊的紫磨真金充滿大海，金寶交相輝映，所以呈現這樣的景象。你們因為偏離了正路而墮入這片海中，各自努力尋求各種方法返回北方吧。』又過了幾天，看見海水變成白色，像珂雪一樣，菩薩告訴他們說：『你們應當知道，我現在已經進入真珠大海，白玉真珠充滿海中，珍珠映照水色，所以呈現這樣的景象。你們應當盡力尋求各種方法返回北方。』又過了幾天，大海的水變成青色，像青琉璃一樣，菩薩告訴他們說：『我和你們已經進入青玻[王(黍-禾+利)]海，無量無邊的青玻[王(黍-禾+利)]寶，充滿大海，玻[王(黍-禾+利)]的顏色交相輝映，所以呈現這樣的景象。』又過了幾天，大海的水變成紅色，像血一樣，菩薩告訴他們說：『我和你們已經進入紅玻[王(黍-禾+利)]海，無量無邊的紅玻[王(黍-禾+利)]寶充滿大海，真實的紅色交相輝映，所以呈現這樣的景象。』又過了幾天，水變成黑色，像墨汁一樣，遠遠地聽到猛火爆裂的聲音，像大火燒乾竹林一樣，火焰熾盛，煙霧瀰漫，非常可怕，這樣的景象從未見過。又看見大火從南方升起，像山峰一樣高過百丈，火焰飛騰在空中，時而聚合時而分散，光芒像閃電一樣，這樣的景象也從未見過。『我們這些人的性命實在難以保全。』於是菩薩告訴眾人說：『你們現在，非常可怕。為什麼呢？我們已經進入牝馬口海，四大海以及四大天下的大小河流，流入北口海都會被燒盡。』 現代漢語譯本：當時，眾商人問菩薩：『是什麼原因導致水變成金色，呈現出這樣的景象？』菩薩告訴他們：『你們應當知道，我們現在已經進入了黃金大海，無量無邊的紫磨真金充滿了這片大海，金寶的光芒交相輝映，所以才呈現出這樣的景象。你們因為偏離了正道而墜入這片海中，現在各自努力想辦法返回北方吧。』又過了幾天，他們看到海水變成了白色，像珂雪一樣，菩薩告訴他們：『你們應當知道，我們現在已經進入了真珠大海，白玉真珠充滿了這片海，珍珠的光芒映照著水色，所以才呈現出這樣的景象。你們應當盡力想辦法返回北方。』又過了幾天，大海的水變成了青色，像青琉璃一樣，菩薩告訴他們：『我們已經進入了青玻[王(黍-禾+利)]海，無量無邊的青玻[王(黍-禾+利)]寶充滿了這片大海，玻[王(黍-禾+利)]的顏色交相輝映，所以才呈現出這樣的景象。』又過了幾天，大海的水變成了紅色，像血一樣，菩薩告訴他們：『我們已經進入了紅玻[王(黍-禾+利)]海，無量無邊的紅玻[王(黍-禾+利)]寶充滿了這片大海，真實的紅色交相輝映，所以才呈現出這樣的景象。』又過了幾天，水變成了黑色，像墨汁一樣，遠遠地聽到猛火爆裂的聲音，像大火燒乾竹林一樣，火焰熾烈，煙霧瀰漫，非常可怕，這樣的景象從未見過。他們又看到大火從南方升起，像山峰一樣高過百丈，火焰在空中飛舞，時而聚合時而分散，光芒像閃電一樣，這樣的景象也從未見過。『我們這些人的性命恐怕難以保全了。』於是菩薩告訴眾人：『你們現在的情況非常可怕。這是為什麼呢？因為我們已經進入了牝馬口海，四大海以及四大天下的大小河流，流入北口海都會被燒盡。』

English version: At that time, the merchants asked the Bodhisattva, 『What is the reason that the water has turned golden and appears like this?』 The Bodhisattva told them, 『You should know that I have now entered the Golden Ocean. Limitless and boundless purple-gold fills the ocean, and the gold and jewels reflect each other, thus creating this appearance. You have strayed from the right path and fallen into this sea. Each of you should diligently seek ways to return to the north.』 After several more days, they saw the ocean water turn white, like white snow. The Bodhisattva told them, 『You should know that I have now entered the Pearl Ocean. White jade pearls fill the ocean, and the pearls reflect the water's color, thus creating this appearance. You should all do your best to find ways to return to the north.』 After several more days, the ocean water turned blue, like blue lapis lazuli. The Bodhisattva told them, 『You and I have entered the Blue Beryl Ocean. Limitless and boundless blue beryl treasures fill the ocean, and the color of the beryl reflects in this way.』 After several more days, the ocean water turned red, like blood. The Bodhisattva told them, 『You and I have entered the Red Beryl Ocean. Limitless and boundless red beryl treasures fill the ocean, and the true red color reflects in this way.』 After several more days, the water turned black, like ink. From afar, they heard the sound of fierce fire bursting, like a great fire burning a dry bamboo forest. The flames were intense, and the smoke was thick, which was very frightening. Such a sight had never been seen or heard before. They also saw a great fire rising from the south, like a mountain peak over a hundred fathoms high. The flames flew in the sky, sometimes gathering and sometimes scattering, and the light flashed like lightning. Such a sight had never been seen or heard before. 『Our lives are truly difficult to protect.』 Then the Bodhisattva told the crowd, 『You are now in a very frightening situation. Why is that? We have entered the Mare's Mouth Ocean. All the four great oceans and the large and small streams of the four continents, when they flow into the North Mouth Ocean, will be burned up.』 English version: At that time, the merchants asked the Bodhisattva, 『What is the reason that the water has turned golden and appears like this?』 The Bodhisattva told them, 『You should know that we have now entered the Golden Ocean. Limitless and boundless purple-gold fills this ocean, and the light of the gold and jewels reflects each other, thus creating this appearance. You have strayed from the right path and fallen into this sea. Now, each of you should diligently seek ways to return to the north.』 After several more days, they saw the ocean water turn white, like white snow. The Bodhisattva told them, 『You should know that we have now entered the Pearl Ocean. White jade pearls fill this sea, and the light of the pearls reflects the water's color, thus creating this appearance. You should all do your best to find ways to return to the north.』 After several more days, the ocean water turned blue, like blue lapis lazuli. The Bodhisattva told them, 『We have entered the Blue Beryl Ocean. Limitless and boundless blue beryl treasures fill this ocean, and the color of the beryl reflects in this way.』 After several more days, the ocean water turned red, like blood. The Bodhisattva told them, 『We have entered the Red Beryl Ocean. Limitless and boundless red beryl treasures fill this ocean, and the true red color reflects in this way.』 After several more days, the water turned black, like ink. From afar, they heard the sound of fierce fire bursting, like a great fire burning a dry bamboo forest. The flames were intense, and the smoke was thick, which was very frightening. Such a sight had never been seen before. They also saw a great fire rising from the south, like a mountain peak over a hundred fathoms high. The flames flew in the sky, sometimes gathering and sometimes scattering, and the light flashed like lightning. Such a sight had never been seen before. 『Our lives are probably difficult to protect.』 Then the Bodhisattva told the crowd, 『You are now in a very frightening situation. Why is that? Because we have entered the Mare's Mouth Ocean. All the four great oceans and the large and small streams of the four continents, when they flow into the North Mouth Ocean, will be burned up.』

。所以者何？由諸眾生業增上力，自然天火能燒海水。若是天火不燒海水，一日夜中一切陸地變成大海，所有眾生悉皆漂沒。然今我等遇大黑風，漂流如是牝馬口海，我今眾人余命無幾。』爾時，船舶有千餘人，同時發聲悲號啼哭，或自拔髮，或自投身，作如是言：『我等今者為求珍寶，入于大海遇此險難，哀哉苦哉！以何方便得免是難？』時千人等至誠歸命，或稱悲母，或稱慈父，或稱梵天，或稱摩醯首羅天王，或稱大力那羅延天，或有歸命得岸菩薩，敬禮大士而作是言：『唯愿菩薩濟我等輩。』爾時，菩薩為是眾人離諸恐怖，而說偈言：

「『世間最上大丈夫，　　雖入死門不生畏。 汝若憂悲失智慧，　　應當一心設方便， 若得善巧方便門，　　離諸八難超彼岸。 是故安心勿憂懼，　　應當懇念大慈尊。』

「於是菩薩說此偈已，燒眾名香禮拜供養十方諸佛，發是愿言：『南無十方諸佛，南無十方諸佛，諸大菩薩摩訶薩眾，四向四果一切賢聖，有天眼者、有天耳者、知佗心者、眾自在者，我為眾生運大悲心，棄捨身命濟諸苦難。然今我身有一善根，受持如來不妄語戒，無量生中未曾缺犯

現代漢語譯本：這是什麼原因呢？由於所有眾生的業力增強，自然的天火能夠燃燒海水。如果天火不燃燒海水，一天一夜之間，所有的陸地都會變成大海，所有眾生都會被淹沒。然而現在我們遇到了大黑風，像這樣漂流在牝馬口海，我們這些人剩下的生命已經不多了。』當時，船上有千餘人，同時發出悲號啼哭的聲音，有的拔自己的頭髮，有的投身跳海，這樣說道：『我們現在爲了尋求珍寶，進入大海遭遇這樣的危險，可悲啊，痛苦啊！用什麼方法才能免除這個災難？』當時，這一千多人至誠地歸命，有的稱呼悲母，有的稱呼慈父，有的稱呼梵天，有的稱呼摩醯首羅天王，有的稱呼大力那羅延天，也有的歸命得岸菩薩，恭敬地禮拜大士，這樣說道：『唯愿菩薩救濟我們這些人。』當時，菩薩爲了讓這些人離開各種恐怖，而說了偈語： 『世間最偉大的大丈夫，即使進入死亡之門也不會產生畏懼。你們如果憂愁悲傷而失去智慧，應當一心想辦法。如果得到巧妙的方便之門，就能離開各種八難，超越彼岸。所以安心不要憂慮恐懼，應當懇切地念誦大慈大悲的佛陀。』 於是菩薩說完這個偈語后，焚燒各種名貴的香，禮拜供養十方諸佛，發願說道：『南無十方諸佛，南無十方諸佛，各位大菩薩摩訶薩眾，四向四果一切賢聖，有天眼的、有天耳的、知道他人心意的、自在的各位，我爲了眾生運用大悲心，捨棄自己的生命來救濟各種苦難。然而現在我身上有一個善根，受持如來不妄語的戒律，無量生中從未曾違犯。』

English version: What is the reason for this? Due to the increased power of all beings' karma, natural heavenly fire can burn seawater. If heavenly fire did not burn seawater, within one day and night, all land would turn into the ocean, and all living beings would be submerged. However, now we have encountered a great black wind, drifting like this in the Mare's Mouth Sea, and the remaining lives of us are few.』 At that time, there were over a thousand people on the ship, who simultaneously cried out in sorrow, some pulling out their hair, others throwing themselves into the sea, saying: 『We are now seeking treasures, entering the sea and encountering such danger, how pitiful, how painful! What method can we use to escape this disaster?』 At that time, these thousand people sincerely took refuge, some calling out to the compassionate mother, some to the merciful father, some to Brahma, some to the great king Maheśvara, some to the powerful Narayana, and some also took refuge in the Bodhisattva who reaches the shore, respectfully bowing to the great being, saying: 『May the Bodhisattva save us.』 At that time, the Bodhisattva, in order to remove all fear from these people, spoke a verse: 『The greatest hero in the world, even if entering the gate of death, does not generate fear. If you are worried and sad and lose your wisdom, you should wholeheartedly find a way. If you obtain the skillful means, you can leave the eight difficulties and cross to the other shore. Therefore, be at ease and do not worry or fear, you should earnestly recite the Great Compassionate One.』 Then, after the Bodhisattva spoke this verse, he burned various precious incenses, bowed and made offerings to the Buddhas of the ten directions, and made a vow, saying: 『Namo to the Buddhas of the ten directions, Namo to the Buddhas of the ten directions, all great Bodhisattvas Mahasattvas, all the wise and holy ones of the four directions and four fruits, those with heavenly eyes, those with heavenly ears, those who know the minds of others, those who are free, I use great compassion for all beings, abandoning my own life to save all suffering. However, now I have a good root, upholding the Tathagata's precept of not lying, and in countless lives, I have never violated it.』

。若我一生有妄語者，今此惡風轉加增盛；如是戒德非虛妄者，愿以此善回施一切，我與眾生當成佛道。若實不虛，愿此惡風應時休息，如意便風隨念而至，然諸眾生即是我身，眾生與我等無差別。』是大菩薩發起如是同體大悲無礙愿已，經一念頃惡風尋止，便得順風解脫眾難，得至寶所獲諸珍寶。爾時，菩薩告商人言：『如是珍寶難逢難遇，汝等先世廣行檀施，得值如是眾妙珍寶，昔修施時心有吝惜，以是因緣遇是惡風。汝諸商人所得珍寶，須知限量無使多取，以縱貪心后招大難。汝等當知，眾寶之中命寶為最，若存其命是無價寶。』時商人等蒙菩薩教，生知足心不敢多取。爾時，眾人得免災難獲大珍寶，遠離貧窮到于彼岸。

「諸善男子！出家菩薩亦復如是，親近諸佛善友知識，如彼商人得遇菩薩，永離生死到于彼岸，猶如商主獲大富貴。世間所有有為舍宅，如牝馬口海能燒眾流。出家菩薩亦復如是，審諦觀察在家過失。汝善男子不染世間諸五欲樂，厭離三界生死苦難，得入清涼安樂大城。」

「出家菩薩觀舍宅，　　如牝馬海燒眾流。 譬如往昔羅陀國，　　有一菩薩名得岸， 具大福智巧方便，　　無緣慈悲攝有情， 得是菩薩乘泊船，　　商人獲寶超彼岸

現代漢語譯本：'如果我一生中有說過妄語，現在這惡風就更加猛烈；如果我的戒德真實不虛，愿以此善行迴向一切，我和眾生都將成就佛道。如果我的話真實不虛，愿這惡風立即停止，如意的順風隨念而至，因為一切眾生就是我的身體，眾生與我沒有差別。'這位大菩薩發起如此同體大悲的無礙愿后，經過一念之間，惡風立刻停止，便得到順風，解脫了各種災難，到達了寶藏之地，獲得了各種珍寶。當時，菩薩告訴商人說：'這些珍寶難得一見，你們前世廣行佈施，才能遇到如此眾多的珍妙珍寶，但過去佈施時心有吝惜，因此才遭遇了這場惡風。你們這些商人得到的珍寶，要知道不要多取，因為縱容貪心會招來大禍。你們應當知道，在所有寶物中，生命是最寶貴的，如果能保住性命，那就是無價之寶。'當時，商人們接受了菩薩的教誨，生起了知足之心，不敢多取。那時，眾人得以免除災難，獲得大量珍寶，遠離貧窮，到達了彼岸。 『諸位善男子！出家的菩薩也是如此，親近諸佛善友知識，就像那些商人遇到了菩薩一樣，永遠脫離生死，到達彼岸，就像商主獲得了巨大的財富。世間所有有為的房舍，就像母馬口中的大海能燒盡眾流一樣。出家的菩薩也是如此，仔細觀察在家的過失。你們這些善男子，不貪染世間的各種五欲之樂，厭離三界生死的苦難，才能進入清涼安樂的大城。』 『出家菩薩觀察房舍，就像母馬口中的大海能燒盡眾流一樣。 譬如往昔羅陀國，有一位菩薩名叫得岸， 他具有大福德智慧和巧妙的方便，以無緣大慈悲攝受一切有情， 得到這位菩薩的船隻，商人們獲得了珍寶，超越了彼岸。』

English version: 'If in my life I have spoken falsely, may this evil wind increase in intensity; if my precepts are true and not false, may I dedicate this merit to all, and may I and all sentient beings attain Buddhahood. If this is true and not false, may this evil wind cease immediately, and may favorable winds arise as desired, for all sentient beings are my body, and there is no difference between sentient beings and me.' After this great Bodhisattva made such a vow of great compassion and non-obstruction, in a moment, the evil wind stopped immediately, and they obtained favorable winds, were freed from all difficulties, reached the treasure land, and obtained various treasures. At that time, the Bodhisattva said to the merchants: 'These treasures are rare and difficult to encounter. In your past lives, you practiced extensive giving, and thus you have encountered so many wonderful treasures. However, in the past, when you gave, you were stingy, and that is why you encountered this evil wind. You merchants who have obtained treasures, know that you should not take too much, for indulging in greed will bring great disaster later. You should know that among all treasures, life is the most precious. If you can preserve your life, it is a priceless treasure.' At that time, the merchants accepted the Bodhisattva's teachings, developed a sense of contentment, and dared not take too much. At that time, the people were spared from disaster, obtained great treasures, escaped poverty, and reached the other shore. 'Good men! The Bodhisattvas who have left home are also like this. They draw near to the Buddhas and good friends, just like those merchants who encountered the Bodhisattva, and they are forever freed from birth and death, reaching the other shore, just like the merchant who obtained great wealth. All conditioned dwellings in the world are like the sea in a mare's mouth, which can burn all streams. The Bodhisattvas who have left home are also like this, carefully observing the faults of being at home. You good men, do not become attached to the various pleasures of the five desires of the world, and abhor the suffering of birth and death in the three realms, so that you can enter the cool and peaceful great city.' At that time, the Tathagata spoke the verses again: 'The Bodhisattva who has left home observes dwellings, like the sea in a mare's mouth that can burn all streams. For example, in the past, in the country of Radha, there was a Bodhisattva named 'Obtained Shore,' He possessed great merit, wisdom, and skillful means, and with unconditioned great compassion, he embraced all sentient beings, Having obtained the ship of this Bodhisattva, the merchants obtained treasures and crossed the other shore.'

然是大士年衰老，　　不樂利佗好禪寂。 有一商主請菩薩，　　欲入大海求珍寶， 『唯愿大士受我請，　　令我富饒無闕乏。』 於是菩薩運大悲，　　即便受請乘泊船。 時張大帆遇順風，　　直往東南詣寶所， 忽遇暴風吹泊船，　　漂墮南海迷所往。 經過七日大海水，　　悉皆變作黃金色， 紫磨黃金滿海中，　　寶映光現真金色。 復經數日大海水，　　變為白色如珂雪， 真珠珍寶滿海中，　　所以海水成白色。 又經數日大海水，　　變作紺青如琉璃， 青玻[王(黍-禾+利)]珠滿大海，　　所以水作紺青色。 又經數日大海水，　　悉皆變作紅赤色， 紅玻[王(黍-禾+利)]珠滿海中，　　故變水色同於彼。 復經數日大海水，　　變為黑色如墨汁， 如是天火所焚燒，　　海水盡皆如墨色。 此海名為牝馬口，　　吞納四海及眾流， 一切船舶若經過，　　有人到此多皆死。 天火熾盛如山積，　　爆裂之聲如雷震， 眾人遙見心驚怖，　　號叫捶胸白大師。 於是菩薩起慈悲，　　不惜身命垂救護， 暴風尋止順風起，　　渡于險難至寶所， 各獲珍琦達彼岸，　　永離貧窮受安樂

然而大士年事已高，不再喜歡追求利益，偏愛禪定寂靜。 有一位商人請求菩薩，想要進入大海尋求珍寶， 『只願大士接受我的請求，使我富饒，沒有匱乏。』 於是菩薩心懷大慈悲，立即接受請求，登上商船。 當時張開大帆，遇到順風，直接向東南方前往寶藏之地， 忽然遇到暴風吹襲商船，漂流到南海，迷失了方向。 經過七天，海水都變成了黃金色， 紫磨黃金充滿海中，寶光閃耀，呈現出真正的金色。 又過了幾天，海水變為白色，像潔白的雪一樣， 珍珠珍寶充滿海中，所以海水變成了白色。 又過了幾天，海水變成紺青色，像琉璃一樣， 青色琉璃珠充滿大海，所以海水呈現出紺青色。 又過了幾天，海水都變成了紅色， 紅色琉璃珠充滿海中，所以海水顏色變得和它們一樣。 又過了幾天，海水變成黑色，像墨汁一樣， 如同被天火焚燒一般，海水都變成了墨色。 這片海叫做牝馬口，吞納四海和眾多的河流， 一切船隻如果經過這裡，很多人都會喪命。 天火熾盛，像山一樣堆積，爆裂的聲音像雷鳴一樣， 眾人遠遠看見，心中驚恐，號叫捶胸，向大師求救。 於是菩薩生起慈悲心，不惜自己的生命，垂下救護， 暴風隨即停止，順風興起，渡過險難，到達寶藏之地， 各自獲得珍寶，到達彼岸，永遠脫離貧窮，享受安樂。

However, the great Bodhisattva was old and no longer enjoyed seeking profit, preferring the quiet of meditation. There was a merchant who requested the Bodhisattva, wishing to enter the great sea to seek treasures, 'I only wish that the great Bodhisattva would accept my request, so that I may be wealthy and without want.' Thus, the Bodhisattva, with great compassion, immediately accepted the request and boarded the merchant ship. At that time, with sails unfurled and a favorable wind, they headed directly southeast towards the place of treasures, Suddenly, they encountered a storm that blew the ship, causing it to drift in the South Sea, losing its way. After seven days, the seawater all turned golden in color, Purple-gold filled the sea, with the light of treasures shining, displaying true gold. After a few more days, the seawater turned white, like pure white snow, Pearls and treasures filled the sea, which is why the seawater became white. After a few more days, the seawater turned dark blue, like lapis lazuli, Blue lapis lazuli beads filled the sea, which is why the seawater appeared dark blue. After a few more days, the seawater all turned red, Red lapis lazuli beads filled the sea, thus the seawater's color became the same as them. After a few more days, the seawater turned black, like ink, As if burned by heavenly fire, the seawater all turned ink-black. This sea is called the 'Mare's Mouth,' swallowing the four seas and many rivers, If any ships pass through here, many people will lose their lives. The heavenly fire was blazing, piled up like mountains, and the sound of explosions was like thunder, The people, seeing it from afar, were terrified, crying out and beating their chests, begging the master for help. Then the Bodhisattva arose with compassion, not caring for his own life, extending his protection, The storm immediately stopped, a favorable wind arose, they crossed the danger and reached the place of treasures, Each obtained treasures, reached the other shore, forever freed from poverty, and enjoyed peace and happiness.

出家菩薩亦如是，　　親近諸佛如商主， 永離火宅趣真覺，　　猶如商人歸本處。 世間所有諸宅舍，　　如彼牝馬大口海； 出家常厭于在家，　　不染世間離五欲。 樂住空閑心不動，　　善達甚深真妙理， 或處人間聚落中，　　如蜂采華無所損。 四威儀中恒利物，　　不貪世樂及名聞， 口中常出柔軟音，　　粗鄙惡言斷相續， 知恩報恩修善業，　　自佗俱得入真常。」

爾時，智光及諸長者一萬人俱，異口同音而白佛言：「善哉世尊！希有善逝！如是如是。世尊所說微妙第一，善巧方便饒益有情。如佛所說我今悉知，世間宅舍猶如牢獄，一切惡法從舍宅生，出家之人實有無量無邊勝利。由是我等深樂出家，現在當來恒受法樂。」

爾時，世尊告諸長者：「善哉，善哉！汝等發心樂欲出家，若善男子、善女人，發阿耨多羅三藐三菩提心，一日一夜出家修道，二百萬劫不墮惡趣，常生善處受勝妙樂，遇善知識永不退轉，得值諸佛受菩提記，坐金剛座成正覺道。然出家者持戒最難，能持戒者是真出家。」

時諸長者白佛言：「世尊！我等持戒修諸梵行，愿我速出生死苦海，愿我速入常樂寶宮，愿我廣度一切眾生，愿我疾證於無生智

現代漢語譯本：出家的菩薩也是這樣，親近諸佛就像商人依附於商隊首領，永遠離開充滿慾望的世俗家宅，追求真正的覺悟，就像商人回到自己的家鄉。世間所有的房舍，都像母馬張開的大口，吞噬一切。出家人常常厭惡世俗的家，不被世俗所污染，遠離五種慾望。他們喜歡住在空閑的地方，心不為外物所動，善於理解深奧微妙的真理。即使身處人間村落，也像蜜蜂採花一樣，不會對他人造成損害。他們時時刻刻都在利益眾生，不貪圖世俗的享樂和名聲。口中常常說出柔和的話語，斷絕粗俗惡劣的言語。他們懂得感恩，報答恩情，修習善業，使自己和他人都能進入永恒不變的真理境界。 當時，智光和一萬位長者一起，異口同聲地對佛說：『太好了，世尊！真是稀有難得的善逝！您說得太對了。世尊所說的道理微妙第一，善巧方便，能夠利益眾生。正如佛所說，我們現在都明白了，世間的房舍就像牢獄一樣，一切惡法都從房舍中產生。出家之人確實有無量無邊的殊勝利益。因此，我們深深地喜歡出家，現在和將來都將永遠享受佛法的快樂。』 當時，世尊告訴各位長者：『太好了，太好了！你們發心喜歡出家，如果善男子、善女人，發了無上正等正覺的心，一日一夜出家修行，二百萬劫都不會墮入惡道，常常出生在好的地方，享受殊勝的快樂，遇到善知識，永遠不會退轉，能夠遇到諸佛，接受成佛的預記，坐在金剛座上成就正覺之道。然而，出家之人持守戒律是最難的，能夠持守戒律的才是真正的出家。』 當時，各位長者對佛說：『世尊！我們持守戒律，修習清凈的梵行，愿我們早日脫離生死苦海，愿我們早日進入永恒快樂的寶宮，愿我們廣泛地度化一切眾生，愿我們迅速證得無生之智。』

English version: The Bodhisattva who has left home is also like this, drawing near to all Buddhas like a merchant relying on a caravan leader, forever leaving the worldly home filled with desires, pursuing true enlightenment, just like a merchant returning to his hometown. All the houses in the world are like the wide-open mouth of a mare, swallowing everything. Those who have left home often detest worldly homes, are not defiled by the world, and stay away from the five desires. They like to live in quiet places, their hearts unmoved by external things, and are good at understanding profound and subtle truths. Even when they are in human villages, they are like bees collecting flowers, causing no harm to others. They are constantly benefiting all beings, not greedy for worldly pleasures and fame. They often speak gentle words, cutting off coarse and evil speech. They know how to be grateful, repay kindness, cultivate good deeds, and enable themselves and others to enter the realm of eternal and unchanging truth. At that time, Zhiguang and ten thousand elders together, with one voice, said to the Buddha: 'Excellent, World Honored One! Truly a rare and wonderful Sugata! What you have said is absolutely correct. The principles spoken by the World Honored One are subtle and supreme, skillful and expedient, and able to benefit all beings. Just as the Buddha has said, we now understand that worldly houses are like prisons, and all evil arises from houses. Those who have left home truly have immeasurable and boundless superior benefits. Therefore, we deeply love to leave home, and now and in the future, we will forever enjoy the joy of the Dharma.' At that time, the World Honored One told the elders: 'Excellent, excellent! You have resolved to love leaving home. If a good man or good woman, having generated the mind of Anuttara-samyak-sambodhi, leaves home to practice for one day and one night, they will not fall into evil realms for two million kalpas, will often be born in good places, enjoy superior happiness, meet good teachers, will never regress, will be able to meet all Buddhas, receive predictions of Buddhahood, and sit on the Vajra seat to achieve the path of Right Enlightenment. However, for those who have left home, upholding the precepts is the most difficult, and those who can uphold the precepts are the true ones who have left home.' At that time, the elders said to the Buddha: 'World Honored One! We uphold the precepts and cultivate pure Brahma conduct. May we quickly escape the sea of suffering of birth and death, may we quickly enter the palace of eternal joy, may we widely liberate all sentient beings, and may we quickly attain the wisdom of non-birth.'

。」

爾時，世尊告彌勒菩薩及文殊師利：「如是長者付囑汝等，勸令出家受持凈戒。」

時九千人于彌勒前，出家修道受持佛戒。七千人俱于文殊前，出家修道受佛禁戒。如是人等既得出家，成就法忍入于如來秘密境界，不復退轉。無量萬人發菩提心至不退位，無數人天遠塵離垢得法眼凈。

大乘本生心地觀經卷第五

無垢性品第四

爾時，智光及諸長者既出家已，齊整法服五輪著地，禮如來足合掌恭敬，白佛言：「世尊！我等從佛聞所未聞，在家所有種種過失，發菩提心厭離世間，剃除鬚髮而作比丘。唯愿如來、應、正等覺，為我等類及諸眾生，演說出家殊勝功德，令得聞者發清凈心，樂遠離行不斷佛種。世尊大恩無緣慈悲，憐愍眾生如羅睺羅。出家菩薩應云何住？云何修習無垢之業？云何調伏有漏之心？」

爾時，世尊讚歎智光諸比丘等：「善哉，善哉！是真佛子，能為未來一切眾生，問于如來如是大事。如是如是，如汝所說，如來世尊憐愍眾生，平等無二猶如一子

那時，世尊告訴彌勒菩薩和文殊師利：『這位長者囑託你們，勸導他們出家受持清凈戒律。』 當時，九千人在彌勒菩薩面前出家修行，受持佛的戒律。七千人也在文殊菩薩面前出家修行，受持佛的禁戒。這些人出家后，成就了法忍，進入瞭如來的秘密境界，不再退轉。無數萬人發起了菩提心，達到了不退轉的地位，無數的人和天人遠離了塵垢，得到了清凈的法眼。 《大乘本生心地觀經》卷第五 那時，智光和各位長者出家后，整理好法衣，五體投地，禮拜如來的雙足，合掌恭敬，對佛說：『世尊！我們從佛那裡聽到了前所未聞的道理，知道了在家有種種過失，發起了菩提心，厭離世間，剃除了鬚髮，成爲了比丘。只希望如來、應供、正等覺，為我們以及一切眾生，演說出家殊勝的功德，讓聽聞的人發起清凈心，樂於遠離世俗的修行，不斷絕佛的種子。世尊大恩大德，無緣慈悲，憐憫眾生如同羅睺羅。出家的菩薩應該如何安住？應該如何修習無垢的業？應該如何調伏有漏的心？』 那時，世尊讚歎智光等各位比丘：『好啊，好啊！你們真是佛的弟子，能夠爲了未來的一切眾生，向如來詢問這樣的大事。正是這樣，正是這樣，正如你們所說，如來世尊憐憫眾生，平等無二，如同對待一個孩子。』

At that time, the World Honored One said to Bodhisattva Maitreya and Manjushri: 'This elder has entrusted you to persuade them to leave home and uphold the pure precepts.' Then, nine thousand people left home and practiced the Way before Maitreya, receiving and upholding the Buddha's precepts. Seven thousand people also left home and practiced the Way before Manjushri, receiving the Buddha's prohibitions. After these people left home, they achieved the forbearance of the Dharma, entered the secret realm of the Tathagata, and no longer regressed. Countless tens of thousands of people aroused the Bodhi mind and reached the stage of non-retrogression, and countless humans and devas were far from dust and defilement and obtained the pure Dharma eye. The Great Vehicle Sutra on the Contemplation of the Mind-Ground of Original Life, Volume Four Taisho Tripitaka Volume 03 No. 0159 The Great Vehicle Sutra on the Contemplation of the Mind-Ground of Original Life The Great Vehicle Sutra on the Contemplation of the Mind-Ground of Original Life, Volume Five Translated by Tripitaka Prajna of Kipin Kingdom of the Great Tang Dynasty under Imperial Decree Chapter Four: The Nature of Immaculate Purity At that time, after Zhi Guang and the elders had left home, they arranged their Dharma robes, prostrated with their five limbs on the ground, paid homage to the feet of the Tathagata, and with palms joined respectfully, said to the Buddha: 'World Honored One! We have heard from the Buddha what we have never heard before, and we know the various faults of being at home. We have aroused the Bodhi mind, become weary of the world, shaved our heads and beards, and become monks. We only wish that the Tathagata, the Worthy One, the Rightly Enlightened One, would explain for us and all sentient beings the supreme merits of leaving home, so that those who hear it may arouse a pure mind, be happy to practice detachment, and not cut off the Buddha's seed. The World Honored One's great kindness and compassion are without conditions, and you pity sentient beings like Rahula. How should a Bodhisattva who has left home abide? How should they cultivate immaculate deeds? How should they subdue the defiled mind?' At that time, the World Honored One praised Zhi Guang and the other monks: 'Excellent, excellent! You are truly disciples of the Buddha, able to ask the Tathagata about such great matters for the sake of all future sentient beings. It is so, it is so, just as you have said, the Tathagata, the World Honored One, pities sentient beings, is equal and without duality, like treating one child.'

。汝今諦聽，善思念之，吾當為汝分別演說，出家菩薩應如是住，如是修行無垢之業，如是調伏有漏之心。」

「唯然，世尊！愿樂欲聞

現代漢語譯本：你現在仔細聽著，好好地思考，我將為你分別演說，出家的菩薩應該如何安住，如何修行清凈的業，如何調伏有煩惱的心。 『是的，世尊！我們很樂意聽聞。』

English version: 'Now, listen carefully and contemplate well. I shall explain to you in detail how a monastic Bodhisattva should dwell, how they should practice pure actions, and how they should subdue their defiled minds.' 'Yes, World Honored One! We are eager to hear.'

爾時，佛告智光比丘：「出家菩薩住如是心，常作是觀：我得人身諸根具足，從何處沒來生此間？我於三界中當生何界？於四大洲復生何處？六道之中受生何道？以何因緣得離父母妻子眷屬，出家修道免八難身？莊嚴劫中過去千佛皆已涅槃，星宿劫中未來千佛未出於世，賢劫之中現在千佛，幾佛如來出現於世，化緣將盡入般涅槃？幾佛世尊未出於世？是諸眾生根緣未熟未聞正法，復於何時當來彌勒，從兜率天下生人間現成佛道？於我身中有何善業？戒定慧學當有何德？過去諸佛皆已不遇，當來世尊得見不邪？我今現在諸凡夫地，三業煩惱何最為重？一生已來造何罪業？於何佛所曾種善根？我此身命能得幾時？是日已過命隨減少，猶如牽羊詣彼屠所，漸漸近死無所逃避，身壞命終生於何處？三惡道苦如何脫免？然我此身愛樂長養，唸唸衰老無時暫停，誰有智者愛樂此身？智光當知！出家菩薩常于晝夜如是觀察，勿貪世間受五欲樂，精勤修習未嘗暫舍，如去頂石、如救頭燃，心常懺悔過去先罪，安住如是四無垢性，一心修行十二頭陀，調伏其心如旃陀羅，如是佛子是名出家。

「智光比丘！以何義故，說名真實修沙門行如旃陀羅？其旃陀羅每遊行時，手執錫杖不敢當路，若人逼近振錫令聞

那時，佛陀告訴智光比丘：『出家的菩薩應當保持這樣的心念，常常這樣觀察：我得到人身，諸根完好，是從何處逝去而來到這裡的？我將在三界中投生到哪一界？在四大洲中又將投生到何處？在六道輪迴中將受生於哪一道？是因何種因緣得以離開父母、妻子、眷屬，出家修道，免除八難之身？在莊嚴劫中，過去的千佛都已經涅槃，在星宿劫中，未來的千佛尚未出世，在賢劫中，現在的千佛，有多少佛如來已經出現於世，教化眾生緣分將盡而入涅槃？又有多少佛世尊尚未出世？這些眾生根基和因緣尚未成熟，未能聽聞正法，又將在何時迎來彌勒佛從兜率天降生人間，示現成佛之道？在我身上，有什麼樣的善業？在戒、定、慧的學習上，又將有什麼樣的功德？過去的諸佛都已經錯過，未來的世尊能否得見而不生邪見？我現在處於凡夫的地位，身、口、意三業的煩惱，哪一個最為嚴重？一生以來，造作了哪些罪業？曾在哪位佛的座下種下善根？我這具身體的壽命還能維持多久？這一天已經過去，生命也隨之減少，就像牽著羊走向屠宰場一樣，漸漸接近死亡，無法逃避，身體壞滅，生命終結后，又將投生到哪裡？三惡道的痛苦又該如何脫離？然而我這具身體，卻貪愛著它，不斷地滋養它，它卻唸唸衰老，沒有片刻停歇，誰是有智慧的人會貪愛這具身體呢？智光，你要知道！出家的菩薩應當常常在白天和夜晚這樣觀察，不要貪戀世間的五欲之樂，精勤修習，從不懈怠，就像撲滅頭頂的火焰、拯救燃燒的頭髮一樣，心中常常懺悔過去所犯的罪過，安住于這樣的四種無垢的本性，一心修行十二頭陀行，調伏自己的心，就像旃陀羅一樣。像這樣的佛子，才稱得上是出家。

』智光比丘！因為什麼緣故，說真實修行沙門之行就像旃陀羅呢？那旃陀羅每次行走時，手中拿著錫杖，不敢走在路中間，如果有人靠近，就搖動錫杖發出聲響，讓人知道。』

那時，佛陀告訴智光比丘：『出家菩薩應當保持這樣的心念，常常這樣觀察：我得到人身，諸根完好，是從何處逝去而來到這裡的？我將在三界中投生到哪一界？在四大洲中又將投生到何處？在六道輪迴中將受生於哪一道？是因何種因緣得以離開父母、妻子、眷屬，出家修道，免除八難之身？在莊嚴劫中，過去的千佛都已經涅槃，在星宿劫中，未來的千佛尚未出世，在賢劫中，現在的千佛，有多少佛如來已經出現於世，教化眾生緣分將盡而入涅槃？又有多少佛世尊尚未出世？這些眾生根基和因緣尚未成熟，未能聽聞正法，又將在何時迎來彌勒佛從兜率天降生人間，示現成佛之道？在我身上，有什麼樣的善業？在戒、定、慧的學習上，又將有什麼樣的功德？過去的諸佛都已經錯過，未來的世尊能否得見而不生邪見？我現在處於凡夫的地位，身、口、意三業的煩惱，哪一個最為嚴重？一生以來，造作了哪些罪業？曾在哪位佛的座下種下善根？我這具身體的壽命還能維持多久？這一天已經過去，生命也隨之減少，就像牽著羊走向屠宰場一樣，漸漸接近死亡，無法逃避，身體壞滅，生命終結后，又將投生到哪裡？三惡道的痛苦又該如何脫離？然而我這具身體，卻貪愛著它，不斷地滋養它，它卻唸唸衰老，沒有片刻停歇，誰是有智慧的人會貪愛這具身體呢？智光，你要知道！出家的菩薩應當常常在白天和夜晚這樣觀察，不要貪戀世間的五欲之樂，精勤修習，從不懈怠，就像撲滅頭頂的火焰、拯救燃燒的頭髮一樣，心中常常懺悔過去所犯的罪過，安住于這樣的四種無垢的本性，一心修行十二頭陀行，調伏自己的心，就像旃陀羅一樣。像這樣的佛子，才稱得上是出家。

At that time, the Buddha said to the Bhikshu Zhiguang, 'A monastic Bodhisattva should maintain such a mind, and constantly contemplate thus: I have obtained a human body with all my faculties intact. From where did I pass away to be born here? In which realm of the Three Realms will I be born? In which of the four continents will I be born? In which of the six paths of rebirth will I be born? What are the causes and conditions that allowed me to leave my parents, wife, and family, to renounce the world and cultivate the path, and to avoid the eight difficulties? In the Adornment Kalpa, the past thousand Buddhas have already entered Nirvana. In the Star Kalpa, the future thousand Buddhas have not yet appeared in the world. In the Worthy Kalpa, among the present thousand Buddhas, how many Tathagatas have appeared in the world, teaching beings until their karmic connections are exhausted and they enter Parinirvana? How many Buddhas have not yet appeared in the world? When will Maitreya come from Tushita Heaven to be born in the human world and manifest the path of Buddhahood, since the roots and conditions of these beings are not yet mature and they have not heard the true Dharma? What good karma do I have in my body? What merits will I have in the study of precepts, concentration, and wisdom? I have already missed the past Buddhas. Will I be able to see the future Buddhas without developing wrong views? I am now in the position of an ordinary person. Which of the afflictions of body, speech, and mind is the most serious? What sins have I committed in this lifetime? At which Buddha's place have I planted good roots? How long will my life last? This day has passed, and my life is decreasing, like a sheep being led to the slaughterhouse. I am gradually approaching death, with no escape. When my body is destroyed and my life ends, where will I be reborn? How can I escape the suffering of the three evil paths? Yet, I love and nourish this body, which is aging moment by moment without pause. Who with wisdom would love this body? Zhiguang, you should know! A monastic Bodhisattva should constantly observe in this way, day and night, not to be greedy for the five desires of the world, but to diligently cultivate without ever abandoning it, like extinguishing a fire on one's head or saving burning hair. The mind should constantly repent of past sins, abide in these four immaculate natures, and wholeheartedly practice the twelve dhuta practices, subduing the mind like a Chandala. Such a Buddha's child is called a monastic.

'Bhikshu Zhiguang! For what reason is it said that truly practicing the path of a Shramana is like a Chandala? When a Chandala walks, he holds a staff in his hand and does not dare to walk in the middle of the road. If someone approaches, he shakes the staff to make a sound, letting people know.'

。于大眾中心行謙下不敢輕慢，被呵責時，心無怨恨未嘗加報，罵辱鞭撻默然受之。何以故？自知下性不階眾流，以是因緣無瞋無報。智光當知，出家菩薩亦復如是，剃除鬚髮形同嬰兒，執持應器依佗活命，身著袈裟如被甲冑，杖錫而行如持鉾槊，執智慧劍破煩惱賊，修嬰兒行饒益一切。是故一切三毒利箭，不入真實沙門之身。出家菩薩以三觀門修忍辱行，名真出家。觀諸眾生是佛化身，觀于自身為實愚夫；觀諸有情作尊貴想，觀于自身為僮僕想；又觀眾生作父母想，觀自己身如男女想。出家菩薩常作是觀，或被打罵終不加報，善巧方便調伏其心。

「智光比丘！汝等諦聽！云何名為四無垢性？衣服、臥具、飲食、湯藥，如是四事隨有所得，粗細稱心遠離貪求，是無垢性。諸比丘等！以何因緣，如是四行名無垢性？智光當知，諸佛如來三十七品菩提分法，皆從此生，佛法僧寶常不斷絕，是故得名為四無垢性。」

爾時，世尊，而說偈言：

「智光比丘汝諦聽，　　出家菩薩所應作， 無緣大慈攝眾生，　　猶如一子皆平等。 發菩提心求正覺，　　應作三種成佛法： 心常住四無垢性，　　當修十二頭陀行， 下心猶如旃陀羅

現代漢語譯本：對於大眾，他總是謙虛謹慎，不敢輕慢；當受到呵責時，心中沒有怨恨，也從不報復；即使被辱罵鞭打，也默默承受。這是為什麼呢？因為他深知自己根性低下，不與大眾同流合污，因此不會產生嗔恨和報復之心。智光，你要知道，出家菩薩也是如此，他們剃除鬚髮，形如嬰兒，手持缽盂，依靠他人供養為生；身披袈裟，如同身披鎧甲；拄著錫杖行走，如同手持矛槊；他們手持智慧之劍，斬斷煩惱之賊，修持嬰兒般的行為，利益一切眾生。因此，一切貪嗔癡的三毒利箭，都無法射入真正的沙門之身。出家菩薩以空、無相、無愿的三觀門修持忍辱，這才是真正的出家。他們觀一切眾生為佛的化身，觀自身為愚癡之人；觀一切有情為尊貴之人，觀自身為僮僕；又觀一切眾生為父母，觀自身為子女。出家菩薩常常這樣觀想，即使被打罵也絕不報復，善巧方便地調伏自己的心。 『智光比丘！你們仔細聽！什麼叫做四無垢性呢？衣服、臥具、飲食、湯藥，這四種東西，無論得到的是粗糙還是精細，只要合乎心意，就遠離貪求，這就是無垢性。各位比丘！因為什麼緣故，這四種行為被稱為無垢性呢？智光你要知道，諸佛如來的三十七品菩提分法，都是由此而生，佛法僧三寶才能常不斷絕，所以才被稱為四無垢性。』 當時，世尊說了偈語： 『智光比丘你要仔細聽，出家菩薩應該這樣做，以無緣大慈之心攝受眾生，視一切眾生如獨子般平等。發菩提心求證正覺，應當修持三種成佛之法：心中常住四無垢性，應當修持十二頭陀行，謙下之心如同旃陀羅。』

English version: Towards the masses, he is always humble and cautious, not daring to be disrespectful; when reprimanded, his heart has no resentment, nor does he ever retaliate; even when insulted and whipped, he silently endures it. Why is this? Because he deeply knows that his own nature is inferior, not mingling with the masses, therefore he does not generate anger or thoughts of revenge. Zhiguang, you should know that the monastic bodhisattvas are also like this, they shave their heads and beards, appearing like infants, holding alms bowls, relying on others' offerings for sustenance; wearing the kasaya, as if clad in armor; walking with a staff, as if holding a spear; they wield the sword of wisdom, cutting off the thieves of afflictions, cultivating the conduct of an infant, benefiting all sentient beings. Therefore, the three poisonous arrows of greed, anger, and ignorance cannot penetrate the body of a true monastic. Monastic bodhisattvas cultivate patience through the three gates of emptiness, signlessness, and wishlessness, this is true renunciation. They view all sentient beings as manifestations of the Buddha, view themselves as foolish people; view all sentient beings as noble, view themselves as servants; and view all sentient beings as parents, viewing themselves as children. Monastic bodhisattvas constantly contemplate in this way, even if they are beaten and scolded, they never retaliate, skillfully and expediently subduing their minds. 'Bhikkhu Zhiguang! Listen carefully! What is called the four undefiled natures? Clothing, bedding, food, and medicine, these four things, whether obtained are coarse or fine, as long as they are agreeable to the mind, one should stay away from greed, this is the undefiled nature. Bhikkhus! For what reason are these four practices called undefiled natures? Zhiguang, you should know that the thirty-seven factors of enlightenment of all Buddhas come from this, and the Triple Gem of Buddha, Dharma, and Sangha can be constantly unbroken, therefore they are called the four undefiled natures.' At that time, the World Honored One spoke in verse: 'Bhikkhu Zhiguang, listen carefully, this is what a monastic bodhisattva should do, with boundless great compassion, embrace all sentient beings, viewing all sentient beings as equal, like one's own child. Generate the Bodhi mind, seeking perfect enlightenment, one should cultivate three methods to become a Buddha: the mind should always abide in the four undefiled natures, one should cultivate the twelve dhuta practices, with a humble mind like a candala.'

。　　四威儀中作是念： 十方無量諸菩薩，　　剎那剎那趣聖道， 彼既修證我亦爾，　　如何流轉三界中？ 恒居生死無量苦，　　我今是身住何界？ 六道輪迴處何道？　　胎卵濕化受何生？ 身口意業於何修？　　所造罪中何者重？ 三性之心何心多？　　如是微細觀察已， 大慈大悲恒相續，　　大喜大舍為先心， 為有緣者說妙法，　　晝夜修心不暫停。 如去頂石救頭燃，　　念三觀門常不離： 觀諸有情是佛身，　　唯我獨處於凡類； 一切眾生等尊貴，　　我為僮僕居卑賤； 世間眾生同父母，　　我如男女行孝養。 被佗打罵不瞋嫌，　　勤修忍辱無怨嫉。 四事供養心不著，　　是則名為無垢性。 三十七品菩提分，　　及以如來果報身， 如是殊勝無漏法，　　四無垢性為根本。 不放逸行常修習，　　是名出家真佛子， 菩提智種唸唸增，　　無漏聖道皆成就， 速得超于無量劫，　　端坐華王法界中， 福智二嚴皆圓滿，　　無邊劫海利群生。 由無垢性皆成就，　　證獲如來常住果。

「複次，智光比丘！出家菩薩于所著衣不應貪著，若細若粗隨其所得，但于施者為生福田勿嫌粗惡；不得為衣廣說法要，起諸方便與貪相應

在行住坐臥四種威儀中，應當這樣思考： 十方無量無數的菩薩，每時每刻都在趨向成聖的道路。 他們既然能夠修行證悟，我也應該如此，為何還在三界中流轉？ 總是處於生死輪迴的無量痛苦之中，我現在的身體又處於哪個界？ 在六道輪迴中又處於哪一道？是胎生、卵生、濕生還是化生？ 身口意三業應該如何修行？所造的罪業中，哪一種最為嚴重？ 貪嗔癡三性中，哪一種心念最多？像這樣仔細觀察之後， 要以大慈大悲之心恒常相續，以大喜大舍之心作為先導。 為有緣眾生宣說微妙的佛法，日夜不停地修習心性。 如同撲滅頭上著火的燃眉之急，要時刻不離地觀想空、無相、無作三觀法門： 觀想一切有情眾生都是未來佛，只有我獨自處於凡夫俗子的行列； 一切眾生都同等尊貴，我則像僕人一樣處於卑賤的地位； 世間眾生都如同自己的父母，我則像子女一樣行孝道奉養。 即使被他人打罵也不要嗔恨嫌棄，要勤修忍辱，不起怨恨嫉妒之心。 對於衣食住行四種供養，內心不應執著，這樣就稱為無垢的本性。 三十七道品菩提分，以及如來的果報之身， 這些殊勝的無漏之法，都以四種無垢的本性為根本。 要經常修習不放逸的行為，這才是真正的出家佛子， 菩提智慧的種子唸唸增長，無漏的聖道都能成就， 迅速超越無量劫的修行，端坐在華王法界之中， 福德和智慧兩種莊嚴都圓滿具足，在無邊劫海中利益眾生。 由於成就了無垢的本性，最終證得如來常住的果位。 『再者，智光比丘！出家的菩薩對於所穿的衣服不應該貪著，無論是細的還是粗的，都應該隨緣接受，只是爲了給施主種福田，不要嫌棄粗劣；不能爲了衣服而廣說佛法，生起各種方便手段，與貪慾相應。』

In the four dignities of walking, standing, sitting, and lying down, one should contemplate thus: The immeasurable Bodhisattvas of the ten directions, in every moment, are progressing towards the path of sainthood. Since they can cultivate and attain enlightenment, so should I. Why am I still transmigrating in the three realms? Always dwelling in the immeasurable suffering of birth and death, in which realm does my current body reside? In the six paths of reincarnation, which path am I on? Am I born from a womb, an egg, moisture, or by transformation? How should I cultivate my actions of body, speech, and mind? Among the sins I have committed, which is the most serious? Among the three natures of greed, hatred, and delusion, which thought arises most often? After observing carefully like this, One should maintain a continuous mind of great compassion and great mercy, with great joy and great equanimity as the guiding principles. For those who are destined, one should expound the wonderful Dharma, cultivating the mind day and night without ceasing. Like extinguishing a fire on one's head, one should constantly contemplate the three gates of emptiness, signlessness, and non-action: Contemplate that all sentient beings are future Buddhas, and only I am among the ordinary beings; All sentient beings are equally noble, while I am like a servant in a humble position; All beings in the world are like one's own parents, and I should practice filial piety like a son or daughter. Even if others scold or beat me, I should not be angry or resentful, but diligently cultivate patience, without hatred or jealousy. One should not be attached to the four offerings of clothing, food, shelter, and medicine; this is called the undefiled nature. The thirty-seven factors of enlightenment, as well as the reward body of the Tathagata, These supreme, undefiled dharmas all have the four undefiled natures as their foundation. One should constantly cultivate the practice of non-negligence; this is the true disciple of the Buddha who has left home. The seeds of Bodhi wisdom grow in every moment, and the undefiled path of sainthood can be achieved. Quickly transcending countless kalpas of practice, one sits upright in the Dharma realm of the Flower King, Both blessings and wisdom are fully perfected, benefiting all beings in the boundless ocean of kalpas. By achieving the undefiled nature, one ultimately attains the permanent fruit of the Tathagata. 'Furthermore, Bhikshu Zhiguang! A Bodhisattva who has left home should not be attached to the clothes he wears. Whether they are fine or coarse, he should accept them as they come, only to create a field of merit for the donor, and not dislike them for being coarse or bad; he should not extensively preach the Dharma for the sake of clothing, or create various means that are in accordance with greed.'

。世間凡夫為衣服故，非法貪求造不善業，墮于惡道經無量劫，不遇諸佛、不聞正法，受苦畢已復生人間，貧窮困苦，求不得苦晝夜逼迫，衣不蔽形，食不支命。如是眾苦，皆由先世為衣服故，多殺生命造種種罪。出家菩薩即不如是，隨其所得不嫌粗惡，但懷慚愧以充法衣，得十勝利：一者能覆其身遠離羞恥，具足慚愧修行善法。二者遠離寒熱及以蚊虻惡獸毒蟲，安隱修道。三者示現沙門出家相貌，見者歡喜遠離邪心。四者袈裟即是人天寶幢之相，尊重敬禮得生梵天。五者著袈裟時生寶塔想，能滅眾罪生諸福德。六者本制袈裟染令壞色，離五欲想不生貪愛。七者袈裟是佛凈衣，永斷煩惱作良田故。八者身著袈裟罪業消除，十善業道唸唸增長。九者袈裟猶如良田，能善增長菩薩道故。十者袈裟猶如甲冑，煩惱毒箭不能害故。智光當知！以是因緣，三世諸佛緣覺聲聞，清凈出家身著袈裟，三聖同坐解脫寶床，執智慧劍破煩惱魔，共入一味諸涅槃界。」

爾時世尊而說偈言：

「智光比丘應善聽，　　大福田衣十勝利。 世間衣服增欲染，　　如來法服不如是， 法服能遮世羞恥，　　慚愧圓滿生福田。 遠離寒暑及毒蟲，　　道心堅固得究竟， 示現出家離貪慾，　　斷除五見正修持

現代漢語譯本：世間的凡夫俗子爲了衣服，非法貪求，造作不善的業，墮入惡道，經歷無量劫，不能遇到諸佛，不能聽聞正法，受苦完畢后又轉生人間，貧窮困苦，求不得的痛苦日夜逼迫，衣服不能遮蔽身體，食物不能維持生命。像這樣的種種痛苦，都是由於前世爲了衣服的緣故，殺害眾多生命，造作種種罪業。出家的菩薩就不是這樣，隨其所得，不嫌棄粗劣，只是懷著慚愧之心，用以充當法衣，得到十種殊勝的利益：第一，能夠遮蔽身體，遠離羞恥，具足慚愧，修行善法。第二，遠離寒冷、炎熱以及蚊蟲、惡獸、毒蟲，安穩地修道。第三，示現沙門出家的相貌，見到的人歡喜，遠離邪惡的心。第四，袈裟是人天寶幢的象徵，尊重敬禮可以往生梵天。第五，穿上袈裟時，生起寶塔的觀想，能夠滅除眾多罪業，生出各種福德。第六，本來制定袈裟要染成壞色，遠離五欲的念頭，不生貪愛。第七，袈裟是佛的清凈衣服，永遠斷除煩惱，成為良田。第八，身上穿著袈裟，罪業消除，十善業道唸唸增長。第九，袈裟猶如良田，能夠很好地增長菩薩道。第十，袈裟猶如鎧甲，煩惱的毒箭不能傷害。智光啊，應當知道！因為這個因緣，三世諸佛、緣覺、聲聞，清凈出家，身穿袈裟，三聖同坐解脫的寶床，執持智慧之劍，破除煩惱魔，共同進入同一滋味的涅槃境界。 當時世尊說了偈語： 『智光比丘應當好好聽，大福田衣有十種殊勝的利益。世間的衣服增長慾望和污染，如來的法衣不是這樣，法衣能夠遮蔽世間的羞恥，慚愧圓滿，生出福田。遠離寒冷、炎熱以及毒蟲，道心堅定，得到究竟。示現出家，遠離貪慾，斷除五種邪見，正確地修行。』

English version: Worldly common people, for the sake of clothing, illegally seek and create unwholesome karma, falling into evil paths, experiencing countless kalpas, unable to encounter Buddhas, unable to hear the true Dharma, after suffering ends, they are reborn in the human realm, poor and distressed, the suffering of not getting what they want presses them day and night, their clothes cannot cover their bodies, their food cannot sustain their lives. Such sufferings are all due to the fact that in previous lives, for the sake of clothing, they killed many lives and created various sins. The ordained Bodhisattvas are not like this, they do not dislike the coarse and inferior, but with a sense of shame, they use it as their Dharma robe, obtaining ten excellent benefits: First, it can cover the body, stay away from shame, be full of shame, and practice good Dharma. Second, it can stay away from cold, heat, mosquitoes, fierce beasts, and poisonous insects, and practice the Way in peace. Third, it shows the appearance of a Shramana who has left home, those who see it are happy and stay away from evil thoughts. Fourth, the Kasaya is a symbol of the precious banner of humans and gods, respecting and paying homage to it can lead to rebirth in the Brahma heaven. Fifth, when wearing the Kasaya, the thought of a precious pagoda arises, which can eliminate many sins and generate various merits. Sixth, the Kasaya was originally made to be dyed a broken color, to stay away from the five desires and not generate greed. Seventh, the Kasaya is the pure robe of the Buddha, which can forever cut off afflictions and become a good field. Eighth, wearing the Kasaya on the body eliminates sins, and the ten good karmic paths increase moment by moment. Ninth, the Kasaya is like a good field, which can well increase the Bodhisattva path. Tenth, the Kasaya is like armor, the poisonous arrows of afflictions cannot harm it. Wise Light, you should know! Because of this cause, the Buddhas, Pratyekabuddhas, and Shravakas of the three worlds, having left home purely, wearing the Kasaya, the three sages sit together on the precious bed of liberation, holding the sword of wisdom, breaking the demon of afflictions, and together entering the realm of Nirvana of the same taste. At that time, the World Honored One spoke a verse: 'Wise Light Bhikshu, you should listen well, the great field of merit robe has ten excellent benefits. Worldly clothes increase desire and defilement, the Dharma robe of the Tathagata is not like this, the Dharma robe can cover worldly shame, shame is fulfilled, and a field of merit is generated. It stays away from cold, heat, and poisonous insects, the mind of the Way is firm, and one attains the ultimate. It shows leaving home, staying away from greed, cutting off the five wrong views, and practicing correctly.'

瞻禮袈裟寶幢想，　　恭敬生於梵王福， 佛子披衣生塔想，　　生福滅罪感人天。 肅容致敬真沙門，　　所為不染諸塵俗， 諸佛稱讚為良田，　　利樂群生此為最。 袈裟神力不思議，　　能令修植菩提行， 道芽增長如春苗，　　菩提妙果類秋實， 堅固金剛真甲冑，　　煩惱毒箭不能害。 我今略贊十勝利，　　歷劫廣說無有邊。 若有龍身披一縷，　　得脫金翅鳥王食； 若人渡海持此衣，　　不怖龍魚諸鬼難。 雷電霹靂天之怒，　　披袈裟者無恐畏， 白衣若能親捧持，　　一切惡鬼無能近。 若能發心求出家，　　厭離世間修佛道， 十方魔宮皆振動，　　是人速證法王身。

「複次，智光菩薩！出家佛子常行乞食，應捨身命不斷是心。所以者何？一切有情皆依食住，是以乞食利益無窮。汝等當知，出家菩薩常行乞食有十勝利。云何為十？一者常行乞食以自活命，出入自由不屬佗故。二者行乞食時，先說妙法令起善心，然後自食。三者為不施人發大悲心，為說正法令起舍心而生勝福。四者依佛教行增長戒品，福德圓滿智慧無窮。五者常行乞食，於七九慢自然消滅，眾所恭敬是良福田。六者于乞食時，當得如來無見頂相，應受世間廣大供養

觀想袈裟寶幢，恭敬之心源於梵天之福；佛子披上袈裟，應觀想如佛塔，由此生福滅罪，感動人天。 莊重恭敬的真沙門，所作所為不沾染世俗塵埃；諸佛稱讚他們為良田，能利益眾生，此為最殊勝。 袈裟的神力不可思議，能使人修習菩提之行，道芽如春苗般增長，菩提妙果如秋實般成熟。 袈裟是堅固的金剛甲冑，煩惱的毒箭不能傷害；我今天略贊袈裟的十種殊勝利益，即使歷經劫數也說不盡。 如果有龍身披上一縷袈裟，就能脫離金翅鳥王的吞食；如果有人渡海時持有袈裟，就不會畏懼龍魚和各種鬼怪的災難。 雷電霹靂是天神的憤怒，披上袈裟的人不會感到恐懼；白衣如果能親手捧持袈裟，一切惡鬼都不能靠近。 如果有人發心出家，厭離世間，修習佛道，十方魔宮都會震動，這個人很快就能證得法王之身。 『再者，智光菩薩！出家的佛子經常乞食，應當捨棄生命也不斷絕此心。為什麼呢？一切有情都依靠食物生存，因此乞食的利益無窮。你們應當知道，出家菩薩經常乞食有十種殊勝利益。哪十種呢？第一，經常乞食以維持生命，出入自由不屬於他人。第二，乞食時，先說妙法使人發起善心，然後自己才食用。第三，為不佈施的人發起大悲心，為他們說正法，使他們發起佈施之心，從而產生殊勝的福報。第四，依佛教導修行，增長戒律品德，福德圓滿，智慧無窮。第五，經常乞食，七慢九慢自然消滅，受到眾人恭敬，是良田福地。第六，在乞食時，應當得到如來無見頂相，應當接受世間廣大的供養。』

Contemplating the robe as a precious banner, reverence arises from the blessings of Brahma; when a Buddha's disciple puts on the robe, they should contemplate it as a pagoda, thereby generating blessings, eliminating sins, and moving gods and humans. The solemn and respectful true monks, their actions are not tainted by worldly dust; all Buddhas praise them as fertile fields, capable of benefiting all beings, this is the most excellent. The divine power of the robe is inconceivable, it can enable one to cultivate the path of Bodhi, the sprouts of the path grow like spring seedlings, and the wonderful fruits of Bodhi ripen like autumn harvests. The robe is a firm vajra armor, the poisonous arrows of afflictions cannot harm; today I briefly praise the ten excellent benefits of the robe, even through countless eons, they cannot be fully described. If a dragon's body is draped with a thread of the robe, it can escape the devouring of the Garuda king; if a person crosses the sea holding this robe, they will not fear the disasters of dragons, fish, and various ghosts. Thunder and lightning are the wrath of the gods, those who wear the robe will not feel fear; if a layperson can hold the robe with their own hands, all evil ghosts will not be able to approach. If someone resolves to leave home, renouncing the world, and cultivating the Buddha's path, the palaces of demons in all directions will tremble, and this person will quickly attain the body of the Dharma King. 'Furthermore, Bodhisattva Wisdom Light! The Buddha's disciples who have left home often beg for food, they should give up their lives but not abandon this practice. Why is that? All sentient beings rely on food to live, therefore, begging for food has infinite benefits. You should know that the Bodhisattvas who have left home often beg for food have ten excellent benefits. What are the ten? First, they often beg for food to sustain their lives, they are free to come and go and do not belong to others. Second, when begging for food, they first speak the wonderful Dharma to inspire good thoughts, and then they eat themselves. Third, they generate great compassion for those who do not give, they speak the true Dharma to them, causing them to generate the mind of giving, thereby producing superior blessings. Fourth, they practice according to the Buddha's teachings, increasing their precepts and virtues, their blessings are complete, and their wisdom is infinite. Fifth, by often begging for food, the seven prides and nine prides naturally disappear, they are respected by all, and they are fertile fields of blessings. Sixth, when begging for food, they should obtain the Tathagata's invisible crown, and they should receive the vast offerings of the world.'

。七者汝等佛子隨學此法，住持三寶饒益有情。八者于乞食時，不得為求食故，起希望心讚歎一切男子女人。九者行乞食時須依次第，不應分別貧富之家。十者常行乞食諸佛歡喜，得一切智最為良緣。智光菩薩！我為汝等略說如是十種利益，若廣分別無量無邊。汝等比丘及未來世，求佛道者應如是學。」爾時世尊而說偈言：

「智光菩薩汝諦聽，　　出家大士應離貪， 當發出世修行心，　　乞食頭陀為根本。 凡夫住于有漏食，　　聖者悉依無漏食， 有漏無漏諸聖凡，　　一切無不依食住。 我為汝等諸佛子，　　開演出世二利行， 三世如來所稱讚，　　乞食功德有十利。 偏稱此行最為勝，　　出入自在無繫縛， 先令施主發初心，　　令趣菩提然後食。 為除慳貪說妙法，　　能起大舍無量心， 依大師教行乞食，　　增長無量諸梵行。 七九種慢自除滅，　　為諸人天所尊敬， 如來頂相不可見，　　轉妙法輪化十方。 盡未來際傳此法，　　令不斷絕三寶種。 若為飲食起妄心，　　不應讚歎諸男女， 起大慈悲平等意，　　不生分別貧與富。 清凈乞食佛所贊，　　一切種智從此生

現代漢語譯本：第七，你們這些佛子應當隨學此法，住持三寶，饒益有情眾生。第八，在乞食的時候，不能爲了求得食物，就生起希望之心，讚歎一切男子女人。第九，行乞食時必須按照次序，不應該分別貧富人家。第十，經常行乞食，諸佛都會歡喜，這是獲得一切智慧的最佳因緣。智光菩薩！我為你們簡略地說這十種利益，如果詳細分別，那是無量無邊的。你們這些比丘以及未來世求佛道的人，都應當這樣學習。』當時，世尊說了偈語： 『智光菩薩你仔細聽，出家的大士應當遠離貪慾，應當發起出世修行的心，乞食頭陀行是根本。凡夫住在有漏的食物中，聖者都依靠無漏的食物，有漏無漏的聖者凡夫，一切都無不依靠食物而住。我為你們這些佛子，開演出世的二利之行，這是三世如來所稱讚的，乞食的功德有十種利益。特別稱讚這種行為最為殊勝，出入自在沒有束縛，先讓施主發起初心，讓他們趨向菩提然後才食用。爲了去除慳貪而說妙法，能夠生起大舍的無量心，依照大師的教導行乞食，增長無量的各種梵行。七種九種的慢心自然消除，被諸人天所尊敬，如來的頂相不可見，轉動妙法輪教化十方。直到未來際都傳此法，使三寶的種子不斷絕。如果爲了飲食而生起妄心，不應該讚歎男女，生起大慈悲的平等心，不生分別貧窮與富貴。清凈的乞食是佛所讚歎的，一切種智都由此而生。』

English version: Seventh, you, the Buddha's disciples, should follow this Dharma, uphold the Three Jewels, and benefit sentient beings. Eighth, when begging for food, you must not, for the sake of obtaining food, give rise to a hopeful mind and praise all men and women. Ninth, when begging for food, you must follow the order and should not discriminate between the poor and the rich. Tenth, frequently begging for food pleases all Buddhas, and it is the best condition for obtaining all wisdom. Wise Light Bodhisattva! I have briefly spoken to you about these ten benefits. If I were to explain them in detail, they would be limitless and boundless. You monks and those in future generations who seek the Buddha's path should learn in this way.』 At that time, the World Honored One spoke in verse: 『Wise Light Bodhisattva, listen carefully, the great renunciate should be free from greed, should arouse the mind of renunciation and practice, and the practice of begging for food is fundamental. Ordinary people dwell in food with outflows, while the sages rely on food without outflows. All beings, whether with or without outflows, whether sages or ordinary people, all rely on food to live. For you, my disciples, I have revealed the practice of benefiting both oneself and others, which is praised by the Buddhas of the three times. The merit of begging for food has ten benefits. This practice is especially praised as the most excellent, with freedom of movement and no bondage. First, let the donors arouse their initial aspiration, let them move towards Bodhi, and then eat. To eliminate stinginess, the wonderful Dharma is spoken, which can give rise to the immeasurable mind of great giving. Following the master's teachings, begging for food increases immeasurable pure conduct. The seven and nine kinds of arrogance are naturally eliminated, and one is respected by gods and humans. The Tathagata's crown is invisible, and the wonderful Dharma wheel is turned to transform the ten directions. This Dharma will be transmitted until the end of time, so that the seeds of the Three Jewels will not be cut off. If a false mind arises for the sake of food, one should not praise men and women, but should give rise to a mind of great compassion and equality, without discriminating between the poor and the rich. Pure begging for food is praised by the Buddha, and all wisdom arises from it.』

三世如來出於世，　　為諸眾生說四食， 段觸思識為其四，　　皆是有漏世間食。 唯有法喜禪悅食，　　乃是聖賢所食者， 汝等厭離世間味，　　當求出世無漏食。

「複次，智光菩薩！出家佛子于諸醫藥不應貪著，若有病時，佗煎藥已所棄捨藥，訶梨毗梨及阿摩勒，取是等藥即應服之，乃至一生服所棄藥，于諸藥等常生知足，如是名為真實沙門。出家佛子恒服棄藥，是人獲得十種勝利。云何為十？一者為求藥草不近佗人，永息貪求安住正念。二者不凈觀門易得成就，出世之心能得堅固。三者于諸珍味恒不貪著，速證正智飧禪悅食。四者于諸世間一切財物，常能知足早得解脫。五者不近世間一切凡夫，親近出世清凈善友。六者由不嫌惡諸棄藥等，于粗飲食亦得解脫。七者于所重藥永不希望，一切世間無不尊故。八者速能調伏諸煩惱病，證得如來常住法身。九者永斷三界一切煩惱，能療眾生身心重病。十者能順佛教修菩薩行，福智圓滿得大菩提。智光當知！我為汝等略說棄藥十種勝利，如是妙行，去來現在出家菩薩皆共修學，汝等應當為諸眾生演說流佈無令斷絕，即為如來廣設供養，世間所有財敬供養所不能及，于菩薩行不復退轉，速證無上正等菩提

現代漢語譯本：三世諸佛出現於世間，為所有眾生宣說四種食物，即段食、觸食、思食和識食，這四種都是有漏的世間食物。只有法喜和禪悅之食，才是聖賢所食用的。你們應當厭離世間的滋味，追求出世的無漏之食。 現代漢語譯本：『再者，智光菩薩！出家的佛弟子不應貪戀醫藥，如果生病，可以服用他人煎藥后所丟棄的藥渣，如訶梨勒、毗梨勒和庵摩勒等，一生都應服用這些被捨棄的藥物，對於各種藥物常懷知足之心，這樣才稱得上是真正的沙門。出家的佛弟子如果經常服用被捨棄的藥物，可以獲得十種殊勝的利益。是哪十種呢？第一，爲了尋找藥草而不接近他人，永遠止息貪求，安住于正念。第二，容易成就『不凈觀』的修行，出離世間的心能夠更加堅定。第三，對於各種珍貴的美味永遠不貪戀，迅速證得正智，以禪悅為食。第四，對於世間的一切財物，常常能夠知足，早日獲得解脫。第五，不接近世間的一切凡夫，親近出世的清凈善友。第六，由於不嫌棄被捨棄的藥物等，對於粗糙的飲食也能得到解脫。第七，對於貴重的藥物永遠不抱希望，在世間受到一切人的尊敬。第八，能夠迅速調伏各種煩惱病，證得如來常住的法身。第九，永遠斷除三界的一切煩惱，能夠治療眾生身心的重病。第十，能夠順應佛教，修菩薩行，福德和智慧圓滿，獲得大菩提。智光，你要知道！我為你們簡略地說了服用被捨棄藥物的十種殊勝利益，這種美好的修行，過去、現在和未來的出家菩薩都共同修學，你們應當為眾生宣說流佈，不要讓它斷絕，這才是對如來最廣大的供養，世間所有的財物和尊敬的供養都無法與之相比，在菩薩的修行中不會退轉，迅速證得無上正等菩提。』

English version: The Buddhas of the three times appear in the world, and for all sentient beings, they speak of the four kinds of food: edible food, contact food, volitional food, and consciousness food. These four are all defiled worldly foods. Only the food of Dharma joy and meditative bliss is what the sages eat. You should be disgusted with worldly flavors and seek the undefiled food of transcendence. English version: 'Furthermore, Bodhisattva Wisdom Light! Monastic disciples of the Buddha should not be greedy for medicine. If they are sick, they can take the discarded dregs of medicine that others have decocted, such as haritaki, bibhitaki, and amalaki. They should take these discarded medicines throughout their lives, and always be content with all kinds of medicine. This is what is called a true monastic. If monastic disciples of the Buddha regularly take discarded medicine, they can obtain ten kinds of excellent benefits. What are the ten? First, in order to seek medicinal herbs, they do not approach others, they forever cease greed, and they abide in right mindfulness. Second, the practice of the 'contemplation of impurity' is easily accomplished, and the mind that seeks to transcend the world can become more firm. Third, they are never greedy for various precious delicacies, they quickly attain right wisdom, and they take meditative bliss as their food. Fourth, they are always content with all worldly possessions, and they quickly attain liberation. Fifth, they do not approach all worldly ordinary people, and they draw near to pure and virtuous friends who have transcended the world. Sixth, because they do not dislike discarded medicines, they can also be liberated from coarse food. Seventh, they never hope for precious medicines, and they are respected by everyone in the world. Eighth, they can quickly subdue all afflictions and illnesses, and they attain the permanent Dharma body of the Tathagata. Ninth, they forever cut off all afflictions of the three realms, and they can cure the serious illnesses of sentient beings' bodies and minds. Tenth, they can follow the Buddha's teachings, practice the Bodhisattva path, perfect their blessings and wisdom, and attain great Bodhi. Wisdom Light, you should know! I have briefly spoken to you about the ten excellent benefits of taking discarded medicine. This wonderful practice is practiced by monastic Bodhisattvas of the past, present, and future. You should proclaim and spread it for the sake of all sentient beings, and do not let it be cut off. This is the greatest offering to the Tathagata, and all worldly offerings of wealth and respect cannot compare to it. In the practice of the Bodhisattva path, they will not regress, and they will quickly attain unsurpassed, perfect enlightenment.'

爾時，世尊重說偈言：

「智光比丘汝善聽，　　出家所服無垢藥。 菩薩妙行此為先，　　眾生有病如己病， 以大悲恩救眾苦，　　複用慈心施安樂。 最上妙藥與佗人，　　前人所棄而自服， 菩薩不擇貴賤藥，　　但療眾病令安隱。 取佗所棄之餘藥，　　飲服以充治所疾， 取佗棄藥有十利，　　三世如來共稱讚。 雖求醫藥不近佗，　　永息追求住正念， 不凈觀門易成熟，　　而能遠作菩提因。 不著甘味離諸貪，　　當求法喜禪悅食， 於世財寶能知足，　　獲得無漏七聖財。 舍彼凡愚不共住，　　親近聖賢為良友， 由是不嫌眾棄藥，　　亦于飲食斷貪求。 珍膳妙藥不希望，　　世間所以咸尊重， 能療身心煩惱病，　　悟得真如法性身。 永斷三界諸習氣，　　證得無上真解脫， 能順佛教趣菩提，　　福智圓成報身果。 汝等佛子皆修學，　　當坐金剛真道場。

「複次，智光！出家菩薩遠離喧鬧，住阿蘭若修攝其心，無量千歲以求佛道，三世如來離諸喧鬧寂然閑居，萬行增修證菩提果，緣覺、聲聞一切賢聖，證得聖果亦復如是。其阿蘭若有十種德，能令證得三菩提果

那時，世尊再次說了偈語： 『智光比丘，你仔細聽，出家人所服用的，是無垢的良藥。 菩薩的微妙修行，以此為先，視眾生的病痛如同自己的病痛， 用大悲的恩德救度眾生的苦難，又用慈愛的心給予安樂。 將最上等的妙藥給予他人，自己服用別人所拋棄的， 菩薩不選擇藥物的貴賤，只求治療眾生的疾病，使他們安穩。 取用他人所拋棄的剩餘藥物，服用以治療自己的疾病， 取用他人拋棄的藥物有十種利益，三世如來都共同稱讚。 雖然尋求醫藥，但不親近他人，永遠停止追求，安住于正念， 不凈觀的法門容易成熟，並且能夠作為菩提的遙遠因緣。 不執著于甘美的味道，遠離各種貪慾，應當尋求法喜禪悅的食物， 對於世間的財寶能夠知足，獲得無漏的七種聖財。 捨棄那些凡夫愚人，不與他們同住，親近聖賢作為良友， 因此不嫌棄眾人拋棄的藥物，也斷除對飲食的貪求。 不希望得到珍貴的膳食和妙藥，世間之所以都尊重， 是因為能治療身心的煩惱疾病，領悟到真如的法性之身。 永遠斷除三界的一切習氣，證得無上的真正解脫， 能夠順從佛教的教導趨向菩提，福德和智慧圓滿成就報身果。 你們這些佛子都應當修學，應當坐在金剛真正的道場。 『再次，智光！出家菩薩應當遠離喧鬧，住在寂靜處修攝自己的心，經過無量千歲以求佛道，三世如來都遠離喧鬧，寂靜閑居，通過修行萬行證得菩提果，緣覺、聲聞一切賢聖，證得聖果也是如此。那寂靜處有十種功德，能夠使人證得三菩提果。』

At that time, the World Honored One spoke again in verse: 'Wise Light Bhikshu, listen carefully, the medicine that a renunciate takes is a pure and undefiled remedy. The wondrous practice of a Bodhisattva begins with this, regarding the illnesses of sentient beings as one's own, Using great compassion to relieve the suffering of all beings, and using loving-kindness to bestow peace and joy. Giving the best medicine to others, while taking what others have discarded, A Bodhisattva does not choose medicine based on its value, but only seeks to heal the diseases of all beings, making them secure. Taking the leftover medicine that others have discarded, consuming it to treat one's own ailments, Taking discarded medicine has ten benefits, which are praised by the Tathagatas of the three times. Although seeking medicine, one does not get close to others, forever ceasing pursuit, and abiding in right mindfulness, The practice of contemplating impurity is easily matured, and can become a distant cause for Bodhi. Not clinging to sweet flavors, abandoning all desires, one should seek the food of Dharma joy and meditative bliss, Being content with worldly treasures, one obtains the seven noble treasures free from outflows. Forsaking those ordinary fools, not dwelling with them, one should befriend the sages as good companions, Therefore, one does not dislike the medicine discarded by the masses, and also cuts off the craving for food and drink. Not hoping for precious meals and wondrous medicines, which the world respects, Because they can heal the afflictions of body and mind, and realize the Dharma-nature body of Suchness. Forever cutting off all the habits of the three realms, one attains the unsurpassed true liberation, Able to follow the Buddha's teachings and move towards Bodhi, one's blessings and wisdom are perfected, achieving the reward body. You, the Buddha's disciples, should all practice, and sit in the true diamond-like Bodhi-mandala. 'Furthermore, Wise Light! A renunciate Bodhisattva should stay away from noise and commotion, reside in a quiet place to cultivate their mind, spending countless thousands of years seeking the Buddha's path. The Tathagatas of the three times all stay away from noise and commotion, residing in quiet seclusion, cultivating myriad practices to attain the fruit of Bodhi. The Pratyekabuddhas, Sravakas, and all the sages, also attain the holy fruit in the same way. That quiet place has ten virtues, which can enable one to attain the three Bodhi fruits.'

。云何名為十種勝德？一者為得自在住阿蘭若，四威儀中不屬佗故。二者離我我所名阿蘭若，于樹下時無執著故。三者于臥具等無所愛著，由斯當臥四無畏床。四者阿蘭若處三毒微薄，離貪瞋癡所緣境故。五者樂阿蘭若修遠離行，不求人天五欲樂故。六者能捨喧鬧住閑寂處，修習佛道不惜軀命。七者愛樂寂靜離世言詞，棄捨凡愚無散亂故。八者世出世間一切事業易得成就，無障礙故。九者阿蘭若處是三昧室，能得百千大三昧故。十者清凈如空以為舍宅，心無障礙得大智故。智光當知，阿蘭若處有如是等無量功德，以是因緣，出家佛子誓捨身命不離山林。若為聽法、供養病人師僧父母，出阿蘭若入聚落中，宜速還歸於蘭若處。若有因緣未得歸者，應作是想：『今此聚落猶如山林，所得財物虛假如夢，若有所得不應貪著。』如是佛子是摩訶薩。」

「　　智光汝等善諦聽，　　無煩惱人所住處， 遠離喧鬧處寂靜，　　此是神仙所居處。 三世菩薩求菩提，　　于蘭若中成正覺， 緣覺聲聞諸聖眾，　　亦於此處證菩提。 住阿蘭若獲十利，　　能令證得三乘果， 自在遊行如師子，　　四威儀中無繫縛

什麼是十種殊勝的功德呢？第一，是能自在地住在阿蘭若（寂靜處），因為在行、住、坐、臥四種威儀中不受他人支配。第二，離開『我』和『我所』的執著，稱為阿蘭若，因為在樹下時沒有執著。第三，對於臥具等沒有貪愛執著，因此應當睡在四無畏的床上。第四，在阿蘭若處，貪、嗔、癡三毒微弱，因為遠離了貪、嗔、癡所緣的境界。第五，喜歡在阿蘭若處修行遠離的行為，不追求人天五欲的快樂。第六，能夠捨棄喧鬧，住在閑靜的地方，修習佛道不惜生命。第七，喜愛寂靜，遠離世俗的言語，捨棄凡夫的愚癡，沒有散亂。第八，世間和出世間的一切事業容易成就，沒有障礙。第九，阿蘭若處是三昧室，能夠獲得百千種大三昧。第十，清凈如虛空作為住所，心中沒有障礙，獲得大智慧。智光應當知道，阿蘭若處有如此等無量的功德，因為這個緣故，出家的佛子發誓捨棄生命也不離開山林。如果爲了聽法、供養病人、師僧父母，從阿蘭若處進入村落中，應該迅速返回阿蘭若處。如果有因緣不能返回，應當這樣想：『現在這個村落猶如山林，所得的財物虛假如夢，如果有所得不應該貪著。』這樣的佛子是摩訶薩（大菩薩）。 當時，世尊又說了偈語： 『智光你們要好好聽，沒有煩惱的人所居住的地方，遠離喧鬧，處在寂靜之中，這是神仙所居住的地方。三世的菩薩爲了求菩提，在阿蘭若中成就正覺，緣覺、聲聞等聖眾，也在這裡證得菩提。住在阿蘭若處獲得十種利益，能夠使人證得三乘的果位，自在無礙如同獅子，在行、住、坐、臥四種威儀中沒有束縛。』

What are the ten kinds of superior virtues? First, it is to be able to dwell freely in the Aranya (secluded place), because in the four postures of walking, standing, sitting, and lying down, one is not subject to others. Second, to be free from the attachment of 'I' and 'mine' is called Aranya, because there is no attachment when under a tree. Third, there is no craving or attachment to bedding and the like, therefore one should sleep on the bed of four fearlessness. Fourth, in the Aranya, the three poisons of greed, anger, and ignorance are weak, because one is far from the objects of greed, anger, and ignorance. Fifth, one enjoys practicing detachment in the Aranya, not seeking the pleasures of the five desires of humans and gods. Sixth, one can abandon the noisy places and live in quiet places, practicing the Buddha's path without cherishing life. Seventh, one loves tranquility, stays away from worldly speech, abandons the foolishness of ordinary people, and is free from distractions. Eighth, all worldly and transcendental undertakings are easily accomplished, without obstacles. Ninth, the Aranya is a Samadhi chamber, capable of attaining hundreds and thousands of great Samadhis. Tenth, one takes purity like the void as one's dwelling, the mind is without obstacles, and one attains great wisdom. Zhiguang should know that the Aranya has such immeasurable merits, and for this reason, the ordained disciples of the Buddha vow to give up their lives rather than leave the mountains and forests. If one enters a village from the Aranya to listen to the Dharma, to care for the sick, or to serve teachers, monks, and parents, one should quickly return to the Aranya. If there is a reason why one cannot return, one should think: 'This village is now like a mountain forest, and the wealth obtained is as false as a dream. If something is obtained, one should not be greedy for it.' Such a disciple of the Buddha is a Mahasattva (great Bodhisattva). At that time, the World Honored One spoke in verse again: 'Zhiguang, you should listen carefully, the place where those without afflictions dwell, far from the noisy places, in tranquility, this is where the immortals dwell. Bodhisattvas of the three times seek Bodhi, and attain enlightenment in the Aranya, Pratyekabuddhas, Sravakas, and other holy beings also attain Bodhi here. Dwelling in the Aranya brings ten benefits, enabling one to attain the fruits of the three vehicles, free and unhindered like a lion, without bondage in the four postures of walking, standing, sitting, and lying down.'

山林樹下聖所樂，　　無我我所名蘭若， 衣服臥具無繫著，　　坐四無畏師子座。 離諸煩惱名蘭若，　　一切貪愛無所著， 常居物外厭塵勞，　　不樂世間五欲樂。 遠離憒鬧寂靜者，　　棄捨身命求佛道， 能住寂靜無人聲，　　于諸散亂心不起。 世出世間諸善業，　　心無障礙皆成就， 由是蘭若為根本，　　能生百千諸三昧。 以大空寂為虛室，　　行者身心無障礙， 具足如是十勝利，　　是故眾聖常居止。 智光汝等諸佛子，　　若欲速成一切智， 乃至夢中莫舍離，　　阿蘭若處菩提道。 我滅度后發心者，　　而能住于蘭若處， 不久當坐寶華王，　　證得法身常樂果。」

爾時，世尊說是法時，無量百千初發心者，于無上道得不退轉。時，智光等諸菩薩眾，得陀羅尼具大神通，百萬人天發菩提意悟三解脫。爾時，如來告諸大眾：「若有凈信善男子、善女人，得聞如是四無垢性甚深法門，受持讀習解說書寫，如是人等所生之處遇善知識，修菩薩行永不退轉，不為一切諸業煩惱之所擾亂，而於現世獲大福智，住持三寶得自在力，紹繼佛種使不斷絕，命終必生知足天宮，奉覲彌勒證不退位，龍華初會得聞正法，授菩提記速成佛道

在山林樹下，聖潔的居所令人喜悅，那裡沒有『我』和『我的』執著，被稱為蘭若。 衣服和臥具都不執著，安坐于無所畏懼的獅子座。 遠離一切煩惱，被稱為蘭若，對一切貪愛都沒有執著。 常常居住在世俗之外，厭倦塵世的勞苦，不貪戀世間的五欲之樂。 遠離喧囂，保持寂靜的人，捨棄身命追求佛道。 能夠安住在寂靜無人的地方，對於各種散亂的心念不起。 世間和出世間的一切善業，心中沒有障礙都能成就。 因此，蘭若是根本，能夠產生百千種三昧。 以廣大的空寂作為虛室，修行者的身心沒有障礙。 具備這樣的十種殊勝利益，所以眾聖賢常常居住在那裡。 智光啊，你們這些佛子，如果想要快速成就一切智慧， 乃至在夢中都不要舍離，蘭若之處是菩提之道。 我滅度后發心的人，如果能夠住在蘭若之處， 不久將坐上寶華王座，證得法身常樂的果位。 那時，世尊宣說此法時，無數百千初發心的人，在無上道上得到不退轉。 當時，智光等諸菩薩眾，得到陀羅尼，具備大神通，百萬人天發菩提心，領悟三解脫。 那時，如來告訴大眾：『如果有清凈信心的善男子、善女人，聽聞如此四種無垢性的甚深法門，受持、讀誦、解說、書寫，這樣的人所生之處會遇到善知識，修菩薩行永遠不會退轉，不會被一切業障煩惱所擾亂，在現世獲得大福德和智慧，住持三寶，得到自在的力量，繼承佛種使之不斷絕，命終后必定往生知足天宮，奉見彌勒，證得不退轉的果位，在龍華初會聽聞正法，被授菩提記，快速成就佛道。』

In the mountain forests, under the trees, the sacred dwelling is delightful, where there is no attachment to 'I' or 'mine,' it is called a 'Lanruo'. Not attached to clothing or bedding, one sits on the fearless lion's seat. Away from all afflictions, it is called a 'Lanruo,' with no attachment to any craving. Often dwelling outside the mundane, weary of worldly toil, not indulging in the five desires of the world. Those who stay away from the noisy and remain in tranquility, abandoning their lives to seek the Buddha's path. Able to dwell in quiet, uninhabited places, not giving rise to scattered thoughts. All good deeds, worldly and otherworldly, are accomplished without hindrance in the mind. Therefore, the 'Lanruo' is the foundation, capable of generating hundreds of thousands of Samadhis. Using the vast emptiness as a vacant room, the practitioner's body and mind are without obstruction. Possessing these ten excellent benefits, therefore, the sages often reside there. Zhiguang, you, the Buddha's disciples, if you wish to quickly attain all wisdom, Even in dreams, do not abandon it, the 'Lanruo' is the path to Bodhi. Those who aspire after my passing, if they can dwell in the 'Lanruo,' Soon they will sit on the throne of the Jewel Flower King, attaining the fruit of the Dharma body's eternal bliss. At that time, when the World Honored One spoke this Dharma, countless hundreds and thousands of those who had just set their minds on enlightenment attained non-retrogression on the unsurpassed path. At that time, Zhiguang and other Bodhisattvas obtained Dharani, possessed great supernatural powers, millions of humans and devas generated the Bodhi mind, and realized the three liberations. At that time, the Tathagata told the assembly: 'If there are virtuous men and women of pure faith who hear these profound teachings of the four immaculate natures, uphold, recite, explain, and write them, such people will encounter good teachers wherever they are born, practice the Bodhisattva path without ever regressing, will not be disturbed by all karmic afflictions, will obtain great merit and wisdom in this life, uphold the Three Jewels, gain the power of freedom, continue the Buddha's lineage without interruption, and upon death, will surely be reborn in the Tushita Heaven, pay homage to Maitreya, attain the non-retrogressive stage, hear the true Dharma at the first assembly of the Dragon Flower, receive the prediction of Bodhi, and quickly attain Buddhahood.'

。若欲愿生十方佛土，隨其所愿而得往生，見佛聞法，究竟不退阿耨多羅三藐三菩提。」

大乘本生心地觀經阿蘭若品第五

爾時，會中有一菩薩摩訶薩，名常精進，承佛威神即從座起，偏袒右肩右膝著地，合掌恭敬，而白佛言：「世尊！如佛所說，阿蘭若處是菩提道場，若有發心求菩提者，不應舍離阿蘭若處。是蘭若中有多眾生，虎豹豺𧳓毒蟲惡獸，乃至飛鳥及與獵師，不識如來、不聞正法、又不敬僧，此諸有情無復善根遠離解脫，何故如來令修學人住阿蘭若速得成佛？唯愿世尊！為諸眾生分別解說決疑令喜，發菩提心使不退轉。」

爾時，佛告常精進菩薩：「善哉，善哉！善男子！汝以大慈問于如來清凈解脫，饒益未來諸修行者，功德無量。諦聽諦聽，善思念之，吾今為汝分別演說阿蘭若處種種功德。」

「唯然，世尊！愿樂欲聞。」

爾時，佛告常精進菩薩：「如汝所說，阿蘭若處得成聖者，山林之中多諸眾生，以何因緣不得成佛？是義不然。所以者何？彼諸眾生不識三寶，不知厭足，不識善惡，于山林中，雖有世間種種珍寶，而不能知伏藏之處，菩薩摩訶薩即不如是

現代漢語譯本：『如果想要往生到十方佛土，就能隨自己的意願往生，見到佛，聽聞佛法，最終證得無上正等正覺，永不退轉。』 《大乘本生心地觀經·阿蘭若品第五》 當時，法會中有一位菩薩摩訶薩，名叫常精進，他承蒙佛的威神力，即從座位上站起來，袒露右肩，右膝跪地，合掌恭敬，對佛說：『世尊！正如佛所說，阿蘭若處是菩提道場，如果有發心求菩提的人，不應該舍離阿蘭若處。但這阿蘭若中有很多眾生，如虎豹豺狼、毒蟲惡獸，甚至飛鳥和獵人，他們不認識如來，不聽聞正法，也不尊敬僧人，這些有情眾生沒有善根，遠離解脫，為什麼如來卻讓修行人住在阿蘭若，以便迅速成佛呢？唯愿世尊！為眾生分別解說，消除疑惑，使他們歡喜，發起菩提心，永不退轉。』 當時，佛告訴常精進菩薩：『好啊，好啊！善男子！你以大慈悲心詢問如來清凈解脫的道理，這能利益未來所有的修行人，功德無量。仔細聽，仔細聽，好好思考，我現在為你分別演說阿蘭若處的種種功德。』 當時，佛告訴常精進菩薩：『正如你所說，阿蘭若處能成就聖者，山林之中有很多眾生，他們因為什麼因緣不能成佛呢？這種說法是不對的。為什麼呢？因為那些眾生不認識三寶，不知道滿足，不辨善惡。在山林中，即使有世間種種珍寶，他們也不能知道寶藏所在。菩薩摩訶薩卻不是這樣。』

English version: 『If one wishes to be reborn in the Buddha lands of the ten directions, they can be reborn according to their wish, see the Buddha, hear the Dharma, and ultimately attain Anuttara-samyak-sambodhi without regression.』 The Fifth Chapter, 'Aranya,' of the Mahayana Sutra of the Contemplation of the Mind-Ground of the Original Life At that time, there was a Bodhisattva Mahasattva in the assembly named Constant Diligence. Receiving the Buddha's majestic power, he rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms respectfully, and said to the Buddha: 『World Honored One! As the Buddha has said, the Aranya place is the Bodhi-mandala. If there are those who aspire to Bodhi, they should not leave the Aranya place. However, in this Aranya, there are many beings, such as tigers, leopards, jackals, poisonous insects, and fierce beasts, even birds and hunters. They do not recognize the Tathagata, do not hear the true Dharma, and do not respect the Sangha. These sentient beings have no good roots and are far from liberation. Why does the Tathagata instruct practitioners to reside in the Aranya to quickly attain Buddhahood? May the World Honored One! Explain and resolve the doubts for all beings, so that they may rejoice, generate the Bodhi mind, and never regress.』 At that time, the Buddha said to the Bodhisattva Constant Diligence: 『Excellent, excellent! Good man! You have asked the Tathagata about the pure liberation with great compassion, which will benefit all future practitioners, and the merit is immeasurable. Listen carefully, listen carefully, and contemplate well. I will now explain to you the various merits of the Aranya place.』 『Yes, World Honored One! We are eager to hear.』 At that time, the Buddha said to the Bodhisattva Constant Diligence: 『As you have said, the Aranya place can enable one to become a sage. In the mountains and forests, there are many beings. Why can't they attain Buddhahood? This is not the case. Why? Because those beings do not recognize the Three Jewels, do not know contentment, and do not distinguish between good and evil. In the mountains and forests, even if there are various worldly treasures, they cannot know the location of the hidden treasures. The Bodhisattva Mahasattva is not like this.』

。善男子！菩薩能知佛法僧寶是出世寶，七珍伏藏是世間寶，悉能辨其種種色相，知其所在而不貪求，亦不樂見，何況手取？菩薩出家，發堅固心不惜身命，舍離父母六親眷屬，樂住山林常作是念：『假使三千大千世界劫盡之時，七日並出，火災熾然焚燒萬物，日月星辰妙高山王，及七金山鐵圍山等，時至皆散。三界之頂非非想天，八萬劫盡，還生下地，轉輪聖王千子圍繞，七寶眷屬四洲咸伏，壽命報盡須臾不停。我今亦爾，假使壽年滿一百歲，七寶具足受諸快樂，琰魔使至不免無常。』作是思惟：『我今不如代其父母及諸眾生修菩薩行，當得金剛不壞之身，還來三界救度父母。』作是愿已，住阿蘭若，為諸眾生髮弘誓願。上根菩薩發是愿言：『愿我未得成佛已來，常于露地長坐不臥。』中根菩薩發是愿言：『愿我未得成佛已來，于樹葉中常坐不臥。』下根菩薩發是愿言：『愿我未得成佛已來，于石室中常坐不臥。』如是三根出家菩薩，坐三種座，各作是念：『過去菩薩坐於此座，而能證得陀羅尼門功德自在；過現未來諸菩薩等皆於此座，得陀羅尼修證自在；我亦如是今坐此處，必當成就於陀羅尼而得自在。若未成就得自在者，終不捨離阿蘭若處。』

「或有菩薩，未得圓滿四無量心，終不捨離阿蘭若處

現代漢語譯本：『善男子！菩薩能夠知道佛法僧三寶是出世間的珍寶，而七種珍寶伏藏是世間的珍寶，他們能夠辨別這些珍寶的各種顏色和形態，知道它們在哪裡，卻不貪求，也不喜歡見到，更何況是伸手去拿呢？菩薩出家，發堅固的心，不吝惜自己的生命，捨棄父母和六親眷屬，喜歡住在山林里，常常這樣想：『即使三千大千世界到了劫盡的時候，七個太陽同時出現，火災猛烈燃燒，焚燒一切萬物，日月星辰、須彌山王以及七金山、鐵圍山等，到那時都會散壞。三界之頂的非想非非想天，經過八萬劫也會消亡，還會重新降生到地獄。轉輪聖王有千子圍繞，七寶眷屬，統治四洲，壽命終了也須臾不停留。我現在也是這樣，即使壽命滿一百歲，擁有七寶，享受各種快樂，閻羅王的使者到來，也無法避免無常。』這樣思索：『我不如代替我的父母和所有眾生修行菩薩道，應當獲得金剛不壞之身，再回到三界救度我的父母。』發了這個願望之後，就住在寂靜的地方，為所有眾生髮下宏大的誓願。上根的菩薩發願說：『愿我還沒有成佛之前，常常在露天的地方長坐不臥。』中根的菩薩發願說：『愿我還沒有成佛之前，常常在樹葉中長坐不臥。』下根的菩薩發願說：『愿我還沒有成佛之前，常常在石室中長坐不臥。』像這樣三種根器的出家菩薩，坐在三種不同的座位上，各自這樣想：『過去的菩薩坐在這個座位上，能夠證得陀羅尼門的功德自在；過去、現在、未來所有的菩薩都坐在這個座位上，得到陀羅尼的修證自在；我也像這樣，現在坐在這裡，必定能夠成就陀羅尼而得到自在。如果還沒有成就得到自在，就終究不離開這個寂靜的地方。』 『或者有菩薩，沒有得到圓滿的四無量心，就終究不離開這個寂靜的地方。』

English version: 『Good man! Bodhisattvas are able to know that the Buddha, Dharma, and Sangha are treasures that transcend the world, while the seven precious hidden treasures are worldly treasures. They can distinguish the various colors and forms of these treasures, know where they are, but do not crave them, nor do they like to see them, let alone reach out to take them. Bodhisattvas, having left home, develop a firm mind, not cherishing their own lives, abandoning their parents and six kinds of relatives, and delight in dwelling in the mountains and forests, constantly thinking: 『Even if the three thousand great thousand worlds reach the end of a kalpa, when seven suns appear simultaneously, and a great fire blazes, burning all things, the sun, moon, stars, Mount Sumeru, the seven golden mountains, and the iron mountains, all will be scattered at that time. Even the peak of the three realms, the realm of neither perception nor non-perception, will perish after eighty thousand kalpas, and will be reborn in the lower realms. A wheel-turning sage king, surrounded by a thousand sons, with seven precious retinues, ruling over the four continents, will also come to the end of his lifespan without pause. I am the same; even if my lifespan reaches one hundred years, possessing the seven treasures, enjoying all kinds of pleasures, when the messengers of Yama arrive, I cannot avoid impermanence.』 Thinking thus: 『I should instead practice the Bodhisattva path on behalf of my parents and all sentient beings, and attain an indestructible body like diamond, and return to the three realms to save my parents.』 Having made this vow, they dwell in secluded places, making great vows for all sentient beings. Bodhisattvas of superior capacity make this vow: 『May I, before attaining Buddhahood, always sit in the open, never lying down.』 Bodhisattvas of medium capacity make this vow: 『May I, before attaining Buddhahood, always sit among the leaves of trees, never lying down.』 Bodhisattvas of inferior capacity make this vow: 『May I, before attaining Buddhahood, always sit in a stone chamber, never lying down.』 These three kinds of Bodhisattvas who have left home, sitting on three different seats, each think: 『Past Bodhisattvas, sitting on this seat, were able to attain the power and freedom of the Dharani gate; all Bodhisattvas of the past, present, and future, sitting on this seat, attain the freedom of Dharani practice; I am also like this, now sitting here, I will surely achieve Dharani and attain freedom. If I have not yet achieved freedom, I will never leave this secluded place.』 『Or there are Bodhisattvas who, not having attained the perfection of the four immeasurable minds, will never leave this secluded place.』

。或有菩薩，未得圓滿五通神力，終不捨離阿蘭若處。或有菩薩，未得圓滿六波羅蜜，終不捨離阿蘭若處。或有菩薩，未得圓滿善巧方便，終不捨離阿蘭若處。或有菩薩，未能調伏一切有情，終不捨離阿蘭若處。或有菩薩，未得圓滿四種攝法，終不捨離阿蘭若處。或有菩薩，未能修習六念之法，終不捨離阿蘭若處。或有菩薩，未能成就多聞智慧，終不捨離阿蘭若處。或有菩薩，未能成就堅固信力，終不捨離阿蘭若處。或有菩薩，未能斷除六十二見，終不捨離阿蘭若處。或有菩薩，未能修習八種正道，終不捨離阿蘭若處。或有菩薩，未能永斷二障習氣，終不捨離阿蘭若處。或有菩薩，未能圓滿隨病與藥微妙智慧，終不捨離阿蘭若處。或有菩薩，未能圓滿大菩提心，終不捨離阿蘭若處。或有菩薩，未能圓滿恒沙三昧，終不捨離阿蘭若處。或有菩薩，未能成就無量神通，終不捨離阿蘭若處。或有菩薩，以定通力見十八空而心不驚，如是大事若未成就，終不捨離阿蘭若處。或有菩薩，未能圓滿一切智智，終不捨離阿蘭若處。或有菩薩，未得圓滿一切種智，終不捨離阿蘭若處。或有菩薩，未得修習三十七種菩提分法，終不捨離阿蘭若處。或有菩薩，未得圓滿十地萬行，終不捨離阿蘭若處

或者有菩薩，沒有獲得圓滿的五神通能力，最終不會捨棄寂靜的修行場所。 或者有菩薩，沒有獲得圓滿的六波羅蜜，最終不會捨棄寂靜的修行場所。 或者有菩薩，沒有獲得圓滿的善巧方便，最終不會捨棄寂靜的修行場所。 或者有菩薩，不能調伏一切有情眾生，最終不會捨棄寂靜的修行場所。 或者有菩薩，沒有獲得圓滿的四種攝法，最終不會捨棄寂靜的修行場所。 或者有菩薩，不能修習六念之法，最終不會捨棄寂靜的修行場所。 或者有菩薩，沒有成就廣博的智慧，最終不會捨棄寂靜的修行場所。 或者有菩薩，沒有成就堅固的信心，最終不會捨棄寂靜的修行場所。 或者有菩薩，沒有斷除六十二種邪見，最終不會捨棄寂靜的修行場所。 或者有菩薩，沒有修習八種正道，最終不會捨棄寂靜的修行場所。 或者有菩薩，沒有永遠斷除兩種障礙的習氣，最終不會捨棄寂靜的修行場所。 或者有菩薩，沒有圓滿隨眾生病癥給予相應藥物的微妙智慧，最終不會捨棄寂靜的修行場所。 或者有菩薩，沒有圓滿廣大的菩提心，最終不會捨棄寂靜的修行場所。 或者有菩薩，沒有圓滿如恒河沙數般的三昧，最終不會捨棄寂靜的修行場所。 或者有菩薩，沒有成就無量的神通，最終不會捨棄寂靜的修行場所。 或者有菩薩，以禪定神通之力見到十八空而內心不驚，像這樣的大事如果沒有成就，最終不會捨棄寂靜的修行場所。 或者有菩薩，沒有圓滿一切智智，最終不會捨棄寂靜的修行場所。 或者有菩薩，沒有獲得圓滿的一切種智，最終不會捨棄寂靜的修行場所。 或者有菩薩，沒有修習三十七種菩提分法，最終不會捨棄寂靜的修行場所。 或者有菩薩，沒有圓滿十地萬行，最終不會捨棄寂靜的修行場所。

Or there are Bodhisattvas who, not having attained the perfection of the five supernormal powers, will ultimately not abandon the secluded place. Or there are Bodhisattvas who, not having attained the perfection of the six paramitas, will ultimately not abandon the secluded place. Or there are Bodhisattvas who, not having attained the perfection of skillful means, will ultimately not abandon the secluded place. Or there are Bodhisattvas who, not being able to subdue all sentient beings, will ultimately not abandon the secluded place. Or there are Bodhisattvas who, not having attained the perfection of the four means of gathering, will ultimately not abandon the secluded place. Or there are Bodhisattvas who, not being able to cultivate the six recollections, will ultimately not abandon the secluded place. Or there are Bodhisattvas who, not having achieved vast wisdom, will ultimately not abandon the secluded place. Or there are Bodhisattvas who, not having achieved firm faith, will ultimately not abandon the secluded place. Or there are Bodhisattvas who, not having eliminated the sixty-two wrong views, will ultimately not abandon the secluded place. Or there are Bodhisattvas who, not having cultivated the eightfold noble path, will ultimately not abandon the secluded place. Or there are Bodhisattvas who, not having permanently severed the habitual tendencies of the two obscurations, will ultimately not abandon the secluded place. Or there are Bodhisattvas who, not having perfected the subtle wisdom of giving medicine according to the illness of sentient beings, will ultimately not abandon the secluded place. Or there are Bodhisattvas who, not having perfected the great Bodhi mind, will ultimately not abandon the secluded place. Or there are Bodhisattvas who, not having perfected samadhis as numerous as the sands of the Ganges, will ultimately not abandon the secluded place. Or there are Bodhisattvas who, not having achieved immeasurable supernormal powers, will ultimately not abandon the secluded place. Or there are Bodhisattvas who, with the power of meditative concentration, see the eighteen emptinesses without being startled, and if such a great matter is not accomplished, they will ultimately not abandon the secluded place. Or there are Bodhisattvas who, not having perfected all-knowing wisdom, will ultimately not abandon the secluded place. Or there are Bodhisattvas who, not having attained the perfection of all-knowing wisdom, will ultimately not abandon the secluded place. Or there are Bodhisattvas who, not having cultivated the thirty-seven factors of enlightenment, will ultimately not abandon the secluded place. Or there are Bodhisattvas who, not having perfected the ten grounds and ten thousand practices, will ultimately not abandon the secluded place.

。或有菩薩，于百劫中未能修行相好之業，終不捨離阿蘭若處。或有菩薩，未得圓滿如來四智，終不捨離阿蘭若處。或有菩薩，未能圓滿證大涅槃，終不捨離阿蘭若處。或有菩薩，坐金剛座未能證得阿耨多羅三藐三菩提，常坐不起，是名菩薩阿蘭若行。善男子！出家菩薩發菩提心入于山林，坐三種座煉磨身心，經三大劫而修萬行，證得無上正等菩提。」

「昔諸如來因地時，　　住阿蘭若離塵處， 伏斷煩惱所知障，　　超過三界證菩提。 過去菩薩修行愿，　　以阿蘭若為舍宅， 阿僧祇劫修福智，　　十地究竟證三身。 未來菩薩求佛果，　　入于深山修妙行， 斷除二障生死因，　　當證三空真解脫。 現在十方諸菩薩，　　修持萬行住空閑， 不惜身命求菩提，　　唸唸證得無生智。 若欲速證深三昧，　　因修妙定起神通， 阿蘭若處心無諍，　　能變大地為七寶。 若欲遊戲十方國，　　往來自在運神通， 供養諸佛利群生，　　住阿蘭若無畏處。 欲證有無如幻智，　　了達諸法本來空， 住阿蘭若菩提場，　　令眾亦入真解脫。 若欲速得如如智，　　證會諸法如如性， 盡大劫海利群生，　　當住蘭若空寂處

現代漢語譯本：或者有菩薩，在百劫之中未能修成相好之業，最終也不捨離寂靜之處。或者有菩薩，未能獲得圓滿的如來四智，最終也不捨離寂靜之處。或者有菩薩，未能圓滿證得大涅槃，最終也不捨離寂靜之處。或者有菩薩，坐在金剛座上未能證得阿耨多羅三藐三菩提，常常坐著不起，這叫做菩薩的寂靜修行。善男子！出家的菩薩發菩提心進入山林，坐在三種座上磨練身心，經過三大劫而修習萬行，證得無上正等菩提。 『過去諸佛在因地時，都住在寂靜的遠離塵囂之處，降伏斷除煩惱和所知障，超越三界證得菩提。過去的菩薩修行發願，以寂靜之處為住所，在無數劫中修習福德和智慧，十地圓滿最終證得三身。未來的菩薩爲了求得佛果，進入深山修行微妙的行持，斷除二障和生死的因，應當證得三空真解脫。現在十方諸菩薩，修持萬行住在空閑之處，不惜身命求得菩提，唸唸證得無生智慧。如果想要快速證得甚深的三昧，因為修習妙定而生起神通，在寂靜之處心中沒有爭執，能夠將大地變為七寶。如果想要遊戲十方國土，來往自在運用神通，供養諸佛利益眾生，就住在寂靜的無畏之處。想要證得有無如幻的智慧，了達諸法本來是空，住在寂靜的菩提道場，令眾生也進入真正的解脫。如果想要快速獲得如如智，證悟諸法如如的本性，盡大劫海利益眾生，應當住在寂靜空曠之處。』

English version: Or there may be Bodhisattvas who, in a hundred kalpas, have not been able to cultivate the karma of auspicious marks, yet ultimately do not abandon the secluded places. Or there may be Bodhisattvas who have not attained the perfect four wisdoms of the Tathagata, yet ultimately do not abandon the secluded places. Or there may be Bodhisattvas who have not perfectly realized great Nirvana, yet ultimately do not abandon the secluded places. Or there may be Bodhisattvas who, sitting on the Vajra seat, have not attained Anuttara-samyak-sambodhi, and constantly sit without rising; this is called the Bodhisattva's practice of seclusion. Good man! The ordained Bodhisattvas, having generated the Bodhi mind, enter the mountains and forests, sit on three kinds of seats to refine their body and mind, and after three great kalpas, cultivate ten thousand practices, and attain unsurpassed, perfect enlightenment. 'In the past, when all the Tathagatas were on the causal ground, they dwelt in secluded places away from the dust, subduing and severing the afflictions and the obscurations of knowledge, transcending the three realms and attaining Bodhi. Past Bodhisattvas, practicing their vows, took secluded places as their dwellings, cultivating blessings and wisdom for countless kalpas, and ultimately attaining the three bodies after perfecting the ten stages. Future Bodhisattvas, seeking the fruit of Buddhahood, enter deep mountains to cultivate wondrous practices, severing the two obscurations and the causes of birth and death, and should attain the true liberation of the three emptinesses. Present Bodhisattvas in the ten directions, cultivating ten thousand practices, dwell in empty and quiet places, not sparing their lives to seek Bodhi, and in every thought, attain the wisdom of non-birth. If one wishes to quickly attain profound samadhi, through cultivating wondrous concentration, one will generate supernatural powers. In secluded places, the mind is without contention, and one can transform the earth into seven treasures. If one wishes to roam the ten directions, freely using supernatural powers, making offerings to all Buddhas and benefiting sentient beings, one should dwell in secluded, fearless places. If one wishes to attain the wisdom of illusion-like existence and non-existence, understanding that all dharmas are originally empty, one should dwell in the Bodhi field of seclusion, enabling all beings to enter true liberation as well. If one wishes to quickly attain the wisdom of Suchness, realizing the Suchness nature of all dharmas, and benefiting sentient beings throughout the great kalpas, one should dwell in secluded and empty places.'

若人慾得難思智，　　妙高山王納芥子， 山王芥子不壞相，　　入于蘭若神通室。 若人慾得無礙智，　　以一妙音演說法， 隨類眾生各得解，　　當住蘭若修妙觀。 若欲無生及無滅，　　應現十方諸國土， 放光說法利群生，　　莫離蘭若空寂室。 若以足指按大地，　　令十方界皆振動， 睹相發心除邪見，　　當住蘭若觀自心。 若欲諸佛出現時，　　最初獻于微妙供， 檀波羅蜜皆圓滿，　　住阿蘭若修妙行。 若人于佛涅槃時，　　最後供養成檀義， 永斷貧窮及八難，　　誓願住于蘭若中。 若欲福智皆圓滿，　　未來諸佛臨涅槃， 受佛付囑廣弘宣，　　住阿蘭若修六念。 若於諸佛涅槃后，　　結集遺法度眾生， 助於諸佛贊真乘，　　住阿蘭若空寂舍。 人天大師薄伽梵，　　難見難遇過優曇， 若欲奉覲修供養，　　當住蘭若弘悲願。 眾寶之尊法為最，　　成佛化利皆由此， 如人慾得常聽法，　　住阿蘭若修梵行。 始從今身至佛身，　　常愿發心弘正教， 乃至未得大菩提，　　唸唸不捨阿蘭若。 若人慾報父母恩，　　代于父母發誓愿， 入阿蘭若菩提場，　　晝夜常修于妙道

如果有人想要獲得難以思議的智慧，就像須彌山王能容納芥子一樣，山王和芥子都不會損壞各自的形態，進入蘭若的禪房修行神通。 如果有人想要獲得無礙的智慧，用一個美妙的聲音演說佛法，讓不同種類的眾生都能理解，應當住在蘭若修習微妙的觀想。 如果想要達到不生不滅的境界，應當在十方世界顯現，放光說法利益眾生，不要離開蘭若空寂的禪房。 如果用腳趾按壓大地，使十方世界都震動，看到這種景象而發心，消除邪見，應當住在蘭若觀察自己的內心。 如果想要在諸佛出現時，最初獻上微妙的供養，使佈施的波羅蜜圓滿，應當住在阿蘭若修習微妙的修行。 如果有人在佛陀涅槃時，最後供養成就佈施的意義，永遠斷除貧窮和八難，發誓愿住在蘭若中。 如果想要福德和智慧都圓滿，在未來諸佛臨近涅槃時，接受佛的囑託廣泛弘揚佛法，應當住在阿蘭若修習六念。 如果在諸佛涅槃后，結集佛的遺教來度化眾生，幫助諸佛讚歎真正的佛法，應當住在阿蘭若空寂的住所。 人天導師薄伽梵，難以見到難以遇到，比優曇花還要稀有，如果想要奉見修行供養，應當住在蘭若弘揚慈悲的誓願。 在眾多珍寶中，佛法最為尊貴，成佛和教化利益眾生都由此而來，如果有人想要經常聽聞佛法，應當住在阿蘭若修習清凈的修行。 從今生到成佛，常常發願弘揚正法，乃至沒有得到大菩提之前，念念不忘阿蘭若。 如果有人想要報答父母的恩情，代替父母發下誓願，進入阿蘭若菩提道場，日夜精進修習微妙的佛道。

If one desires to attain inconceivable wisdom, like Mount Sumeru containing a mustard seed, neither the mountain nor the seed losing their form, they should enter the quiet chamber of a monastery to cultivate spiritual powers. If one desires to attain unobstructed wisdom, using a single wondrous sound to expound the Dharma, enabling all beings to understand according to their kind, they should reside in a monastery and practice profound contemplation. If one desires to achieve the state of neither birth nor death, they should manifest in the ten directions, emitting light and expounding the Dharma to benefit all beings, never leaving the quiet chamber of the monastery. If one presses the earth with a toe, causing the ten directions to tremble, seeing this phenomenon and generating aspiration, eliminating wrong views, they should reside in a monastery and observe their own mind. If one desires to offer the most exquisite offerings when the Buddhas appear, perfecting the paramita of generosity, they should reside in a forest hermitage and practice profound conduct. If one, at the time of the Buddha's Nirvana, makes the final offering, fulfilling the meaning of generosity, forever cutting off poverty and the eight difficulties, they should vow to reside in a monastery. If one desires to perfect both merit and wisdom, when future Buddhas approach Nirvana, receiving the Buddha's entrustment to widely propagate the Dharma, they should reside in a forest hermitage and practice the six recollections. If, after the Nirvana of the Buddhas, one compiles the remaining teachings to liberate beings, assisting the Buddhas in praising the true vehicle, they should reside in the quiet dwelling of a forest hermitage. The Teacher of gods and humans, the Bhagavan, is difficult to see and encounter, rarer than the Udumbara flower. If one desires to pay homage and make offerings, they should reside in a monastery and propagate vows of compassion. Among all treasures, the Dharma is the most supreme, the attainment of Buddhahood and the benefit of all beings arise from it. If one desires to constantly hear the Dharma, they should reside in a forest hermitage and practice pure conduct. From this life until Buddhahood, may one always aspire to propagate the true teachings, and until the attainment of great Bodhi, may one never forget the forest hermitage. If one desires to repay the kindness of their parents, they should make vows on behalf of their parents, enter the Bodhi field of the forest hermitage, and diligently practice the profound path day and night.

若欲現世增福智，　　當來不墮八難中， 如是有情發善心，　　住阿蘭若修悲願。 三世菩薩求真覺，　　得道涅槃蘭若中， 是故名為大道場，　　三乘聖眾皆同處。 菩薩厭苦入山林，　　為度群生求聖道， 自未成佛先度佗，　　六道四生皆悲愍。 上根菩薩居露地，　　中根菩薩居葉中， 下根菩薩居石室，　　未成佛道常不臥。 三世菩薩住蘭若，　　得陀羅尼自在力， 今我誓同菩薩心，　　未得總持恒止此。 得大菩提在蘭若，　　入大圓寂由住處， 菩薩起于金剛智，　　斷惑證真成妙覺。 廣化眾生游聚落，　　為求寂滅樂山林， 萬行因滿果亦圓，　　盡未來時度群品。」

爾時，世尊，演說如是出家菩薩阿蘭那行，無量菩薩證極喜地；恒河沙等無數菩薩，永離相用微細煩惱，證不動地；不可說不可說菩薩摩訶薩，斷一切障入妙覺地；無邊有情發無等等阿耨多羅三藐三菩提心；九萬七千眾生，遠塵離垢得法眼凈

現代漢語譯本：如果想要今生增長福德和智慧，應當避免墮入八難之中。像這樣的有情眾生髮起了善良的心，就應該住在寂靜的處所修習慈悲的願望。過去、現在、未來的菩薩們爲了追求真正的覺悟，在寂靜的處所證得道果和涅槃。因此，這裡被稱為大道場，三乘的聖眾都共同在此修行。菩薩厭倦世間的苦難而進入山林，爲了度化眾生而尋求聖道。在自己沒有成佛之前就先度化他人，對六道四生的眾生都充滿悲憫。上根器的菩薩住在露天，中根器的菩薩住在樹葉下，下根器的菩薩住在石室裡，在沒有成就佛道之前常常不臥床休息。過去、現在、未來的菩薩住在寂靜的處所，獲得總持的自在力量。現在我發誓要和菩薩一樣的心，在沒有得到總持之前一直住在這裡。在寂靜的處所獲得大菩提，通過居住的地方進入大圓寂。菩薩生起金剛般的智慧，斷除迷惑，證得真理，成就微妙的覺悟。廣泛地教化眾生，遊走於人群聚集的地方，爲了追求寂滅的快樂而住在山林。當萬行圓滿時，果位也圓滿，在未來的時間裡度化一切眾生。 當時，世尊演說了這樣的出家菩薩在寂靜處修行的法門，無量的菩薩證得了極喜地；像恒河沙一樣無數的菩薩，永遠離開了細微的煩惱，證得了不動地；不可說不可說的菩薩摩訶薩，斷除了一切障礙，進入了妙覺地；無邊的有情眾生髮起了無上正等正覺的心；九萬七千眾生，遠離了塵垢，得到了清凈的法眼。

English version: If one wishes to increase blessings and wisdom in this life, one should avoid falling into the eight difficulties. Sentient beings with such good intentions should dwell in secluded places to cultivate compassion and vows. Bodhisattvas of the past, present, and future seek true enlightenment and attain the path and Nirvana in secluded places. Therefore, this is called the great Bodhi field, where the holy beings of the three vehicles gather. Bodhisattvas, weary of worldly suffering, enter the mountains and forests to seek the holy path for the sake of liberating all beings. Before attaining Buddhahood themselves, they first liberate others, filled with compassion for all beings in the six realms and four forms of birth. Bodhisattvas of superior capacity dwell in the open, those of medium capacity dwell under leaves, and those of inferior capacity dwell in stone chambers, never lying down before attaining Buddhahood. Bodhisattvas of the past, present, and future dwell in secluded places, gaining the power of Dharani. Now I vow to have the same mind as the Bodhisattvas, and will remain here until I attain Dharani. One attains great Bodhi in secluded places, and enters great Nirvana through one's dwelling place. Bodhisattvas arise with diamond-like wisdom, cutting off delusion, realizing truth, and achieving wondrous enlightenment. They widely teach sentient beings, traveling to places where people gather, and dwell in the mountains and forests to seek the joy of tranquility. When the myriad practices are complete, the fruition is also complete, and they liberate all beings for all time to come. At that time, the World Honored One expounded the practice of secluded dwelling for ordained Bodhisattvas. Immeasurable Bodhisattvas attained the Joyful Ground; countless Bodhisattvas, as numerous as the sands of the Ganges, forever left behind subtle afflictions and attained the Immovable Ground; ineffable Bodhisattva Mahasattvas cut off all obstacles and entered the Wondrous Enlightenment Ground; boundless sentient beings aroused the mind of Anuttara-samyak-sambodhi; and ninety-seven thousand beings, free from defilement, attained the pure Dharma Eye.

本生心地觀經卷第五

大乘本生心地觀經卷第六

離世間品第六

爾時，會中有一菩薩摩訶薩名樂遠離行，承佛威力從坐而起，于大眾中為諸菩薩說阿蘭若行，普告一切諸菩薩言：「出家菩薩住阿蘭若，應作是念：『以何因緣遠離世間，修阿蘭若清凈妙行？』諸佛子等，一心諦聽，我承佛力，今為汝等分別演說阿蘭若行。」

諸菩薩言：「善哉大士！為我等輩及未來世求菩提者，唯愿說之，我等樂聞。」

是時樂遠離行菩薩告諸大眾：「一切世間多諸恐怖，出家菩薩為厭世間種種恐怖，舍離父母及諸眷屬，住阿蘭若修遠離行。云何名為種種恐怖？或有菩薩而作是念：『我為恐怖，一切煩惱從我生故。』或有菩薩，而說我所是為恐怖，一切煩惱我所生故。或有菩薩，而說七慢是為恐怖，起種種慢不敬善人故。或有菩薩，以彼三毒而為恐怖，造無量罪墮惡道故。或有菩薩，以彼五欲而為恐怖，耽著世樂墮八難故。譬如世間有七步蛇，若害人時毒力熾盛，出過七步即便命終。一蛇毒力尚能損人，何況五蛇共為傷殺，毒力轉盛命難得全

《本生心地觀經》卷第五

《大乘本生心地觀經》卷第六

爾時，會中有一菩薩摩訶薩名樂遠離行，承佛威力從坐而起，于大眾中為諸菩薩說阿蘭若行，普告一切諸菩薩言：『出家菩薩住阿蘭若，應作是念：』以何因緣遠離世間，修阿蘭若清凈妙行？『諸佛子等，一心諦聽，我承佛力，今為汝等分別演說阿蘭若行。』

諸菩薩言：『善哉大士！為我等輩及未來世求菩提者，唯愿說之，我等樂聞。』

是時樂遠離行菩薩告諸大眾：『一切世間多諸恐怖，出家菩薩為厭世間種種恐怖，舍離父母及諸眷屬，住阿蘭若修遠離行。云何名為種種恐怖？或有菩薩而作是念：』我為恐怖，一切煩惱從我生故。『或有菩薩，而說我所是為恐怖，一切煩惱我所生故。或有菩薩，而說七慢是為恐怖，起種種慢不敬善人故。或有菩薩，以彼三毒而為恐怖，造無量罪墮惡道故。或有菩薩，以彼五欲而為恐怖，耽著世樂墮八難故。譬如世間有七步蛇，若害人時毒力熾盛，出過七步即便命終。一蛇毒力尚能損人，何況五蛇共為傷殺，毒力轉盛命難得全』

The Sutra of the Contemplation of the Ground of Being in the Jataka, Volume Five Taisho Tripitaka Volume 03, No. 0159, The Mahayana Sutra of the Contemplation of the Ground of Being in the Jataka

The Mahayana Sutra of the Contemplation of the Ground of Being in the Jataka, Volume Six

Translated by Tripitaka Prajna of Kipin, Great Tang Dynasty, under Imperial Decree

Chapter Six: Leaving the World

At that time, in the assembly, there was a Bodhisattva Mahasattva named 'Joyful Practice of Separation'. Receiving the Buddha's power, he rose from his seat and, in the midst of the assembly, spoke to the Bodhisattvas about the practice of Aranya, universally proclaiming to all Bodhisattvas: 'A monastic Bodhisattva dwelling in Aranya should contemplate thus: 'For what reason do I separate from the world and cultivate the pure and wonderful practice of Aranya?' All you sons of the Buddha, listen attentively with one mind. I, receiving the Buddha's power, will now explain to you the practice of Aranya.'

The Bodhisattvas said, 'Excellent, Great One! For the sake of us and those in future generations who seek Bodhi, we beseech you to speak. We are eager to hear.'

At that time, the Bodhisattva 'Joyful Practice of Separation' addressed the assembly: 'All the world is full of terrors. Monastic Bodhisattvas, to be weary of the various terrors of the world, abandon their parents and all their relatives, and dwell in Aranya, cultivating the practice of separation. What are these various terrors? Some Bodhisattvas contemplate thus: 'I am the terror, for all afflictions arise from me.' Some Bodhisattvas say that 'what is mine' is the terror, for all afflictions arise from what is mine. Some Bodhisattvas say that the seven prides are the terror, for they give rise to various prides and disrespect good people. Some Bodhisattvas consider the three poisons to be the terror, for they create immeasurable sins and fall into evil paths. Some Bodhisattvas consider the five desires to be the terror, for they are attached to worldly pleasures and fall into the eight difficulties. It is like the seven-step snake in the world. When it harms a person, its venom is intense, and if one goes beyond seven steps, one will die. The venom of one snake can harm a person, how much more so if five snakes together inflict injury and kill, the venom will become even more intense, and it will be difficult to preserve one's life.'

。世間五欲亦復如是，一一欲樂各能引起八萬四千微細塵勞，迷惑愚夫，令墮地獄、餓鬼、畜生及余難處受大苦惱，何況具足貪著諸塵？如恒河沙無數諸佛，出興於世說法教化，隙光迅疾終不得見，常在惡道猶于自家，處無睱中如戲園觀。過去有佛，欲令眾生厭舍五欲，而說偈言：

「『譬如飛蛾見火光，　　以愛火故而競入， 不知焰炷燒然力，　　委命火中甘自焚。 世間凡夫亦如是，　　貪愛好色而追求， 不知色慾染著人，　　還被火燒來眾苦。 譬如群鹿居林藪，　　食于豐草而自養， 獵師假作母鹿聲，　　尋聲中箭皆致死。 世間凡夫亦如是，　　貪著種種可意聲， 不知聲能染著人，　　還受三塗諸苦報。 譬如蜜蜂能飛遠，　　游于春林采眾花， 為愛醉象頰上香，　　像耳因之而掩死。 世間凡夫亦如是，　　愛著一切受用香， 不知香能染著心，　　生死輪迴長夜苦。 譬如龍魚處於水，　　游泳沉浮而自樂， 為貪芳餌遂吞鉤，　　愛味忘生皆致死。 世間凡夫亦如是，　　舌根耽味以資身， 殺佗自活心不平，　　感得三塗極重苦

世間的五種慾望也是如此，每一種慾望的快樂都能引起八萬四千種細微的煩惱，迷惑愚笨的人，使他們墮入地獄、餓鬼、畜生等艱難困苦的地方遭受巨大的痛苦，更何況是完全貪戀執著于各種慾望呢？就像恒河沙一樣無數的佛陀，出現在世間說法教化，但因為時間短暫，就像閃電一樣，最終也無法見到，常常在惡道中，就像在自己家裡一樣，處在沒有空閑的時候，如同在戲園裡看戲一樣。過去有佛，爲了讓眾生厭惡捨棄五欲，而說了這樣的偈語： 『譬如飛蛾看見火光，因為喜愛火光而爭先恐後地飛入，不知道火焰燃燒的威力，把生命託付給火焰，甘願自己被燒死。世間的凡夫也是這樣，貪愛美好的色相而追求，不知道色相會使人受到污染，反而被火焰燒傷，帶來各種痛苦。譬如一群鹿居住在樹林草叢中，吃著豐美的草來養活自己，獵人假裝母鹿的聲音，鹿聽到聲音就中箭而死。世間的凡夫也是這樣，貪戀各種悅耳的聲音，不知道聲音會使人受到污染，反而遭受地獄、餓鬼、畜生三惡道的各種痛苦報應。譬如蜜蜂能夠飛得很遠，在春天的樹林里采各種花蜜，因為喜愛醉象臉頰上的香味，結果被大象的耳朵掩蓋而死。世間的凡夫也是這樣，喜愛一切可以享受的香味，不知道香味會使內心受到污染，在生死輪迴中遭受長久的痛苦。譬如龍魚生活在水中，游泳沉浮而自得其樂，因為貪圖美味的魚餌而吞下魚鉤，因為貪愛味道而忘記生命，最終導致死亡。世間的凡夫也是這樣，用舌頭貪圖美味來滋養身體，爲了自己活命而殺害其他生命，內心不平靜，感召到地獄、餓鬼、畜生三惡道的極其深重的痛苦。』

The five desires of the world are also like this. Each desire's pleasure can cause eighty-four thousand subtle defilements, confusing foolish people and causing them to fall into hell, hungry ghosts, animals, and other difficult places to suffer great pain. How much more so for those who are completely greedy and attached to all kinds of desires? Like the countless Buddhas as numerous as the sands of the Ganges, who appear in the world to teach and transform, but because time is fleeting, like a flash of lightning, they ultimately cannot be seen. They are often in evil paths, as if in their own homes, in a state of no leisure, like watching a play in a theater. In the past, there was a Buddha who, in order to make sentient beings disgusted with and abandon the five desires, spoke this verse: 'Like a moth seeing a flame, it rushes in because of its love for the light, not knowing the power of the burning flame, entrusting its life to the fire, willingly burning itself. Ordinary people in the world are also like this, greedily loving beautiful forms and pursuing them, not knowing that forms can defile people, and instead being burned by the fire, bringing all kinds of suffering. Like a herd of deer living in the forest and thickets, eating abundant grass to nourish themselves, a hunter imitates the sound of a mother deer, and the deer, hearing the sound, are shot by arrows and die. Ordinary people in the world are also like this, greedily attached to all kinds of pleasing sounds, not knowing that sounds can defile people, and instead suffering the various painful retributions of the three evil paths of hell, hungry ghosts, and animals. Like a bee that can fly far, gathering nectar from various flowers in the spring forest, because it loves the fragrance on the cheeks of a drunken elephant, it is covered and killed by the elephant's ear. Ordinary people in the world are also like this, loving all kinds of enjoyable fragrances, not knowing that fragrance can defile the mind, and suffering long-lasting pain in the cycle of birth and death. Like a dragon fish living in the water, swimming and floating, enjoying itself, because it is greedy for the delicious bait, it swallows the hook, and because it loves the taste, it forgets its life, ultimately leading to death. Ordinary people in the world are also like this, using their tongues to crave delicious flavors to nourish their bodies, killing other lives to live themselves, their hearts are not at peace, and they are drawn to the extremely heavy suffering of the three evil paths of hell, hungry ghosts, and animals.'

譬如白象居山澤，　　自在猶如師子王， 欲心醉亂處昏迷，　　追尋母象生貪染。 一切凡夫亦如是，　　趣彼妙觸同狂象， 恩愛纏綿不休息，　　死入地獄苦難量。 世間男女互貪求，　　皆由樂著諸色慾， 人天由此被纏縛，　　墮墜三塗黑闇中。 若能捨離貪慾心，　　住阿蘭若修梵行， 必得超于生死苦，　　速入無為常樂宮。』

「或有菩薩，以貪多財而為恐怖。自己財寶恒求積聚而不受用，何況能施貧乏眾生？於己財寶深生貪著，于佗財寶欲令損減，以是因緣，命終之後墮大地獄受無量苦，如是苦報，名為第一正感之果。從地獄出受畜生身，身常勞苦，水草不足，經多時中酬損他財，如是眾苦，名為第二正感之果。受是罪已生餓鬼中困飢渴苦，無量千劫不聞漿水飲食之名，其咽如針其腹如山，縱得飲食隨變為火，如是苦身，名為第三正感之果。畢是罪已來生人間，貧窮下賤為他所使，于諸財寶所求難得，於一切時而不自在，如是余報名相似果。一切菩薩分明知見如是因果，常生恐怖欲求解脫，由是恐怖遠離眷屬住阿蘭若。或有菩薩，以渴愛心而為恐怖，于諸未得一切財寶，日夜追求生渴愛故。或有菩薩，我我所見而為恐怖，為諸煩惱作依止故

例如，白象在山澤中生活，自由自在如同獅子王一般。 當慾望之心使人迷惑昏亂時，就會像追逐母像一樣產生貪戀。 一切凡夫俗子也都是這樣，追求那些美妙的感觸就像發狂的像一樣。 沉溺於恩愛纏綿之中，永不停止，死後就會墮入地獄，遭受無量的痛苦。 世間的男女互相貪求，都是因為貪戀各種**。 人天兩道因此被束縛，墮入三惡道的黑暗之中。 如果能夠捨棄貪慾之心，住在寂靜之處修行清凈的行為， 必定能夠超越生死的痛苦，迅速進入無為的永恒快樂之境。 『或者有菩薩，因為貪圖過多的財富而感到恐懼。他們自己的財寶總是想方設法積聚而不去享用，更何況是施捨給貧困的眾生呢？ 他們對自己的財寶深深地貪戀，對別人的財寶卻希望它減少。因為這樣的因緣，他們死後會墮入大地獄，遭受無量的痛苦，這樣的苦報，稱為第一正感之果。 從地獄出來后，會轉生為畜生，身體常常勞苦，水草不足，經過很長的時間來償還損耗他人的財物，這樣的眾苦，稱為第二正感之果。 受完這些罪后，會轉生到餓鬼道中，遭受飢渴的痛苦，無數劫都聽不到漿水飲食的名字，他們的咽喉細如針，腹部卻大如山，即使得到飲食也會立刻變成火焰，這樣的痛苦之身，稱為第三正感之果。 結束這些罪業后，會轉生到人間，貧窮困苦，被他人驅使，對於各種財物難以求得，在任何時候都不得自在，這樣的余報，稱為相似果。 一切菩薩都清楚地知道這樣的因果，常常感到恐懼，想要尋求解脫，因此感到恐懼而遠離眷屬，住在寂靜之處。 或者有菩薩，因為渴愛之心而感到恐懼，對於那些尚未得到的一切財寶，日夜追求，產生渴愛。 或者有菩薩，因為我執我見而感到恐懼，因為這些是各種煩惱的依止之處。

For example, a white elephant lives in the mountains and marshes, as free as a lion king. When the mind of desire becomes confused and disoriented, it will become greedy like chasing after a mother elephant. All ordinary people are like this, pursuing those wonderful sensations like a mad elephant. Indulging in the entanglements of love and affection without rest, they will fall into hell after death, suffering immeasurable pain. The men and women of the world greedily seek each other, all because of their attachment to various **. The realms of humans and gods are thus bound, falling into the darkness of the three evil paths. If one can abandon the mind of greed and dwell in a quiet place to cultivate pure conduct, one will surely transcend the suffering of birth and death, and quickly enter the palace of eternal bliss of non-action. 'Or there are Bodhisattvas who are terrified by greed for excessive wealth. They always seek to accumulate their own treasures without enjoying them, let alone giving to the poor and needy. They are deeply attached to their own wealth and wish to diminish the wealth of others. Because of this cause, after death, they will fall into the great hell and suffer immeasurable pain. Such retribution is called the first direct result. After coming out of hell, they will be reborn as animals, their bodies constantly toiling, with insufficient water and grass, spending a long time repaying the wealth they have damaged. Such suffering is called the second direct result. After enduring these sins, they will be reborn in the realm of hungry ghosts, suffering from hunger and thirst. For countless eons, they will not hear the name of water or food. Their throats are as thin as needles, but their bellies are as large as mountains. Even if they obtain food, it will immediately turn into fire. Such a painful body is called the third direct result. After completing these sins, they will be reborn in the human realm, poor and miserable, being used by others. They will find it difficult to obtain any wealth and will not be free at any time. Such residual retribution is called a similar result. All Bodhisattvas clearly understand such cause and effect, and are often terrified, wanting to seek liberation. Therefore, they are terrified and stay away from their families, dwelling in quiet places. Or there are Bodhisattvas who are terrified by the mind of craving, pursuing all the wealth they have not yet obtained day and night, giving rise to craving. Or there are Bodhisattvas who are terrified by the view of 'I' and 'mine', because these are the basis for all kinds of afflictions.

。或有菩薩，以諸法見而為恐怖，與所知障作依止故。或有菩薩，六十二見而為恐怖，入邪見林難出離故。或有菩薩疑為恐怖，于真正法生疑惑故。或有菩薩，以彼斷見而為恐怖，執無後世撥無因果，生大邪見入地獄故。或有菩薩，以彼常見而為恐怖，執五趣身恒常決定，隨善惡業無變易故。或有菩薩，以彼嫉妒而為恐怖，不耐佗榮懷噁心故。或有菩薩，常以掉舉而為恐怖，心不寂靜生散亂故。或有菩薩，以不信心而為恐怖，如人無手雖至寶山終無所得，無信手者雖遇三寶無所得故。或有菩薩，以彼無慚而為恐怖，內無羞恥常造諸惡，業障無明難見佛故。或有菩薩，以無愧心而為恐怖，外無羞恥棄恩背德，生死輪迴墮三塗故。或有菩薩，以忿恨等而為恐怖，能損自佗互為怨結，于多劫中障佛道故。或有菩薩，以彼忘失而為恐怖，于所聞法不能憶持，忘失文義增愚癡故。或有菩薩，乃至一切不善黑業而為恐怖。何以故？一切不善是生死因，輪轉三界不得出離，於是無量無邊恐怖，皆能障礙出世勝法。或有菩薩，以五種蓋而為恐怖，五種煩惱覆蓋菩薩菩提心故。或有菩薩，以憎惡心而為恐怖，于諸眾生無憐愍心，修菩提行多退轉故。或有菩薩，以破戒垢而為恐怖，污穢聖法難得果故

現代漢語譯本：或者有菩薩，因為執著于對諸法的片面見解而感到恐懼，這是因為他們依賴於所知障。或者有菩薩，因為執著於六十二種錯誤的見解而感到恐懼，因為他們陷入邪見之林難以脫身。或者有菩薩，因為疑惑而感到恐懼，因為他們對真正的佛法產生懷疑。或者有菩薩，因為執著于斷滅見而感到恐懼，他們認為沒有來世，否定因果報應，產生極大的邪見，最終墮入地獄。或者有菩薩，因為執著于常見而感到恐懼，他們認為五道輪迴的身體是恒常不變的，無論善惡業力都無法改變。或者有菩薩，因為嫉妒而感到恐懼，他們不能容忍他人的榮耀，心懷惡意。或者有菩薩，常常因為掉舉而感到恐懼，他們的心無法平靜，總是處於散亂狀態。或者有菩薩，因為不相信佛法而感到恐懼，就像一個人沒有手，即使到了寶山也一無所獲，沒有信心的人即使遇到三寶也無法受益。或者有菩薩，因為沒有慚愧心而感到恐懼，他們內心沒有羞恥感，常常造作各種惡業，業障和無明讓他們難以見到佛。或者有菩薩，因為沒有羞恥心而感到恐懼，他們外表沒有羞恥感，拋棄恩情，背叛道義，在生死輪迴中墮入三惡道。或者有菩薩，因為憤怒和怨恨等情緒而感到恐懼，這些情緒會傷害自己和他人，互相結下怨恨，在多劫中障礙佛道。或者有菩薩，因為健忘而感到恐懼，他們無法記住聽聞的佛法，忘記經文的含義，從而增加愚癡。或者有菩薩，乃至一切不善的黑業都感到恐懼。為什麼呢？因為一切不善都是生死輪迴的原因，在三界中輪轉無法解脫，這些無量無邊的恐懼，都會障礙出世的殊勝佛法。或者有菩薩，因為五種蓋障而感到恐懼，這五種煩惱覆蓋了菩薩的菩提心。或者有菩薩，因為憎惡心而感到恐懼，他們對眾生沒有憐憫之心，修行菩提道時容易退轉。或者有菩薩，因為破戒的污垢而感到恐懼，這會玷污神聖的佛法，難以獲得果位。 現代漢語譯本：或者有菩薩，因執著于對諸法的片面見解而生恐懼，這是因為他們依賴於所知障。或者有菩薩，因執著於六十二種邪見而生恐懼，因為他們陷入邪見之林難以脫身。或者有菩薩，因疑惑而生恐懼，因為他們對真正的佛法產生懷疑。或者有菩薩，因執著于斷見而生恐懼，他們認為沒有來世，否定因果報應，產生極大的邪見，最終墮入地獄。或者有菩薩，因執著于常見而生恐懼，他們認為五道輪迴的身體是恒常不變的，無論善惡業力都無法改變。或者有菩薩，因嫉妒而生恐懼，他們不能容忍他人的榮耀，心懷惡意。或者有菩薩，常常因掉舉而生恐懼，他們的心無法平靜，總是處於散亂狀態。或者有菩薩，因不相信佛法而生恐懼，就像一個人沒有手，即使到了寶山也一無所獲，沒有信心的人即使遇到三寶也無法受益。或者有菩薩，因沒有慚愧心而生恐懼，他們內心沒有羞恥感，常常造作各種惡業，業障和無明讓他們難以見到佛。或者有菩薩，因沒有羞恥心而生恐懼，他們外表沒有羞恥感，拋棄恩情，背叛道義，在生死輪迴中墮入三惡道。或者有菩薩，因憤怒和怨恨等情緒而生恐懼，這些情緒會傷害自己和他人，互相結下怨恨，在多劫中障礙佛道。或者有菩薩，因健忘而生恐懼，他們無法記住聽聞的佛法，忘記經文的含義，從而增加愚癡。或者有菩薩，乃至一切不善的黑業都生恐懼。為什麼呢？因為一切不善都是生死輪迴的原因，在三界中輪轉無法解脫，這些無量無邊的恐懼，都會障礙出世的殊勝佛法。或者有菩薩，因五種蓋障而生恐懼，這五種煩惱覆蓋了菩薩的菩提心。或者有菩薩，因憎惡心而生恐懼，他們對眾生沒有憐憫之心，修行菩提道時容易退轉。或者有菩薩，因破戒的污垢而生恐懼，這會玷污神聖的佛法，難以獲得果位。

English version: Or there are Bodhisattvas who are terrified by their views on dharmas, because they rely on the obscuration of knowledge. Or there are Bodhisattvas who are terrified by the sixty-two views, because they enter the forest of wrong views and find it difficult to escape. Or there are Bodhisattvas who are terrified by doubt, because they have doubts about the true Dharma. Or there are Bodhisattvas who are terrified by the view of annihilation, because they believe there is no afterlife, deny cause and effect, develop great wrong views, and fall into hell. Or there are Bodhisattvas who are terrified by the view of permanence, because they believe that the bodies in the five realms of existence are constant and unchanging, and that good and bad karma cannot alter them. Or there are Bodhisattvas who are terrified by jealousy, because they cannot tolerate the glory of others and harbor evil intentions. Or there are Bodhisattvas who are constantly terrified by restlessness, because their minds are not peaceful and are always scattered. Or there are Bodhisattvas who are terrified by lack of faith, like a person without hands who, even if they reach a mountain of treasures, will gain nothing; those without the hand of faith will gain nothing even if they encounter the Three Jewels. Or there are Bodhisattvas who are terrified by lack of shame, because they have no sense of shame within, constantly commit evil deeds, and their karmic obstacles and ignorance make it difficult for them to see the Buddha. Or there are Bodhisattvas who are terrified by lack of remorse, because they have no sense of shame outwardly, abandon kindness, betray virtue, and fall into the three evil realms in the cycle of birth and death. Or there are Bodhisattvas who are terrified by anger and hatred, because these emotions harm themselves and others, create mutual resentment, and obstruct the path to Buddhahood for many kalpas. Or there are Bodhisattvas who are terrified by forgetfulness, because they cannot remember the Dharma they have heard, forget the meaning of the texts, and thus increase their ignorance. Or there are Bodhisattvas who are terrified by all unwholesome black karma. Why? Because all unwholesome actions are the cause of birth and death, causing them to revolve in the three realms without liberation, and these immeasurable fears can all obstruct the supreme Dharma of transcending the world. Or there are Bodhisattvas who are terrified by the five hindrances, because these five afflictions cover the Bodhisattva's Bodhi mind. Or there are Bodhisattvas who are terrified by hatred, because they have no compassion for sentient beings and easily regress in their practice of the Bodhi path. Or there are Bodhisattvas who are terrified by the defilement of broken precepts, because it defiles the sacred Dharma and makes it difficult to attain the fruit. English version: Or there are Bodhisattvas who are terrified by their one-sided views on dharmas, because they rely on the obscuration of knowledge. Or there are Bodhisattvas who are terrified by the sixty-two wrong views, because they fall into the forest of wrong views and find it difficult to escape. Or there are Bodhisattvas who are terrified by doubt, because they have doubts about the true Dharma. Or there are Bodhisattvas who are terrified by the view of annihilation, because they believe there is no afterlife, deny cause and effect, develop great wrong views, and ultimately fall into hell. Or there are Bodhisattvas who are terrified by the view of permanence, because they believe that the bodies in the five realms of existence are constant and unchanging, and that good and bad karma cannot alter them. Or there are Bodhisattvas who are terrified by jealousy, because they cannot tolerate the glory of others and harbor evil intentions. Or there are Bodhisattvas who are often terrified by restlessness, because their minds cannot be peaceful and are always scattered. Or there are Bodhisattvas who are terrified by lack of faith, like a person without hands who, even if they reach a mountain of treasures, will gain nothing; those without faith will gain nothing even if they encounter the Three Jewels. Or there are Bodhisattvas who are terrified by lack of shame, because they have no sense of shame within, constantly commit various evil deeds, and their karmic obstacles and ignorance make it difficult for them to see the Buddha. Or there are Bodhisattvas who are terrified by lack of remorse, because they have no sense of shame outwardly, abandon kindness, betray virtue, and fall into the three evil realms in the cycle of birth and death. Or there are Bodhisattvas who are terrified by emotions such as anger and hatred, because these emotions harm themselves and others, create mutual resentment, and obstruct the path to Buddhahood for many kalpas. Or there are Bodhisattvas who are terrified by forgetfulness, because they cannot remember the Dharma they have heard, forget the meaning of the texts, and thus increase their ignorance. Or there are Bodhisattvas who are terrified by all unwholesome black karma. Why? Because all unwholesome actions are the cause of birth and death, causing them to revolve in the three realms without liberation, and these immeasurable fears can all obstruct the supreme Dharma of transcending the world. Or there are Bodhisattvas who are terrified by the five hindrances, because these five afflictions cover the Bodhisattva's Bodhi mind. Or there are Bodhisattvas who are terrified by hatred, because they have no compassion for sentient beings and easily regress in their practice of the Bodhi path. Or there are Bodhisattvas who are terrified by the defilement of broken precepts, because it defiles the sacred Dharma and makes it difficult to attain the fruit.

。或有菩薩，以彼憂惱而為恐怖，妄想熾然失善業故。或有菩薩，以惡作心而為恐怖，于所修善生追悔故。或有菩薩，而說狂醉是為恐怖，不識善惡無尊卑故。或有菩薩，以非時死而為恐怖，不住正念歸無常故。或有菩薩，以妄語業而為恐怖，生生世世所有言說，一切眾生不信受故。或有菩薩，以四顛倒而為恐怖，由四顛倒輪迴生死，起煩惱業不求佛故。或有菩薩，而說惡友是為恐怖，隨不善友造惡業故。或有菩薩，以五蘊魔而為恐怖，是五蘊身從煩惱生，生已即起無量煩惱，因諸煩惱造不善業，由諸惑業墮大深坑，以是因緣而生恐怖。或有菩薩，以煩惱魔而為恐怖，大小煩惱能續生死，退菩提心墮惡道故。或有菩薩，厭患死魔而為恐怖，發菩提心未得不退，身壞命終生退轉故。或有菩薩，以諸天魔而為恐怖，天魔眷屬充滿欲界，障修道人退菩提故。或有菩薩，以無記心而為恐怖，于諸善法不能進修，空過長時退善業故。或有菩薩，以彼八難而為恐怖，墮八難者從冥入冥，生死長夜難遇明故。或有菩薩，觀彼地獄而為恐怖，一墮地獄經無量劫，受大苦惱，難解脫故。或有菩薩，觀畜生道而為恐怖，傍生界中受愚癡報，經無量劫難出離故。或有菩薩觀餓鬼道而為恐怖，于恒沙劫受飢渴苦，難可值遇佛法僧故

現代漢語譯本：或者有菩薩，因為那些憂愁煩惱而感到恐懼，妄想熾盛以致失去善業的緣故。或者有菩薩，因為做了壞事而感到恐懼，對於所修的善行產生後悔的緣故。或者有菩薩，認為狂醉是令人恐懼的，因為不辨善惡，沒有尊卑之分。或者有菩薩，因為非時而死感到恐懼，不能安住于正念，歸於無常的緣故。或者有菩薩，因為妄語的業報而感到恐懼，生生世世所說的話，一切眾生都不相信接受的緣故。或者有菩薩，因為四種顛倒而感到恐懼，由於四種顛倒在生死中輪迴，產生煩惱的業，不尋求佛道的緣故。或者有菩薩，認為惡友是令人恐懼的，因為跟隨不善的朋友造作惡業的緣故。或者有菩薩，因為五蘊魔而感到恐懼，這五蘊之身從煩惱產生，產生后立即生起無量的煩惱，因為這些煩惱造作不善的業，由於這些迷惑和業力墮入大深坑，因為這個緣故而產生恐懼。或者有菩薩，因為煩惱魔而感到恐懼，大小煩惱能夠延續生死，使菩提心退失，墮入惡道的緣故。或者有菩薩，厭惡死亡之魔而感到恐懼，發了菩提心卻未能得到不退轉，身體壞滅，生命終結後會產生退轉的緣故。或者有菩薩，因為諸天魔而感到恐懼，天魔的眷屬充滿欲界，障礙修行的人，使菩提心退失的緣故。或者有菩薩，因為無記心而感到恐懼，對於各種善法不能精進修習，空過很長時間，使善業退失的緣故。或者有菩薩，因為八難而感到恐懼，墮入八難的人從黑暗進入黑暗，生死長夜難以遇到光明。或者有菩薩，觀察地獄而感到恐懼，一旦墮入地獄，經歷無量劫，遭受巨大的苦惱，難以解脫的緣故。或者有菩薩，觀察畜生道而感到恐懼，在傍生界中遭受愚癡的果報，經歷無量劫難以出離的緣故。或者有菩薩，觀察餓鬼道而感到恐懼，在恒河沙數般的劫中遭受飢渴的痛苦，難以遇到佛法僧的緣故。 現代漢語譯本：或有菩薩，因憂愁煩惱而生恐懼，妄想熾盛，失卻善業。或有菩薩，因作惡而生恐懼，對所修善行生追悔。或有菩薩，以狂醉為恐懼，因其不識善惡，無尊卑之分。或有菩薩，因非時死而生恐懼，不能安住正念，終歸無常。或有菩薩，因妄語業而生恐懼，生生世世所言，眾生皆不信受。或有菩薩，因四顛倒而生恐懼，由四顛倒輪迴生死，起煩惱業，不求佛道。或有菩薩，以惡友為恐懼，隨不善友造惡業。或有菩薩，以五蘊魔為恐懼，此五蘊身從煩惱生，生已即起無量煩惱，因諸煩惱造不善業，由諸惑業墮入深淵，因此而生恐懼。或有菩薩，以煩惱魔為恐懼，大小煩惱能延續生死，退失菩提心，墮入惡道。或有菩薩，厭患死魔而生恐懼，發菩提心未得不退，身壞命終，生退轉。或有菩薩，以諸天魔為恐懼，天魔眷屬充滿欲界，障礙修道人，退失菩提心。或有菩薩，以無記心為恐懼，于諸善法不能精進修習，空過長時，退失善業。或有菩薩，以八難為恐懼，墮入八難者，從黑暗進入黑暗，生死長夜，難遇光明。或有菩薩，觀地獄而生恐懼，一旦墮入地獄，經無量劫，受大苦惱，難以解脫。或有菩薩，觀畜生道而生恐懼，于傍生界中受愚癡報，經無量劫，難以出離。或有菩薩，觀餓鬼道而生恐懼，于恒沙劫受飢渴苦，難遇佛法僧。

English version: Or there are Bodhisattvas who are terrified by their own worries and afflictions, because their delusions are rampant and they lose their good deeds. Or there are Bodhisattvas who are terrified by having done evil, because they regret the good deeds they have cultivated. Or there are Bodhisattvas who consider drunkenness to be terrifying, because they cannot distinguish between good and evil, and have no sense of respect or hierarchy. Or there are Bodhisattvas who are terrified by untimely death, because they cannot abide in right mindfulness and return to impermanence. Or there are Bodhisattvas who are terrified by the karma of false speech, because in life after life, all their words are not believed or accepted by any living being. Or there are Bodhisattvas who are terrified by the four inversions, because due to the four inversions they revolve in birth and death, creating the karma of afflictions and not seeking Buddhahood. Or there are Bodhisattvas who consider evil friends to be terrifying, because they follow unwholesome friends and create evil karma. Or there are Bodhisattvas who are terrified by the five aggregates as demons, because this body of the five aggregates arises from afflictions, and once arisen, immediately gives rise to immeasurable afflictions. Because of these afflictions, they create unwholesome karma, and due to these delusions and karma, they fall into a great pit, and for this reason, they are terrified. Or there are Bodhisattvas who are terrified by the demons of afflictions, because both small and large afflictions can continue the cycle of birth and death, causing the Bodhi mind to regress and fall into evil paths. Or there are Bodhisattvas who are disgusted with the demon of death and are terrified, because they have generated the Bodhi mind but have not attained non-retrogression, and when their body is destroyed and their life ends, they will regress. Or there are Bodhisattvas who are terrified by the demons of the heavens, because the retinues of the heavenly demons fill the desire realm, obstructing those who cultivate the path and causing the Bodhi mind to regress. Or there are Bodhisattvas who are terrified by the mind of indifference, because they cannot diligently cultivate various good dharmas, wasting a long time and causing their good deeds to regress. Or there are Bodhisattvas who are terrified by the eight difficulties, because those who fall into the eight difficulties go from darkness into darkness, and in the long night of birth and death, it is difficult to encounter light. Or there are Bodhisattvas who are terrified by observing the hells, because once fallen into hell, they endure immeasurable kalpas, suffering great torment, and it is difficult to be liberated. Or there are Bodhisattvas who are terrified by observing the animal realm, because in the realm of animals, they receive the retribution of ignorance, and it is difficult to escape after immeasurable kalpas. Or there are Bodhisattvas who are terrified by observing the realm of hungry ghosts, because they suffer the pain of hunger and thirst for kalpas as numerous as the sands of the Ganges, and it is difficult to encounter the Buddha, Dharma, and Sangha. English version: Or, there are Bodhisattvas who are terrified by their worries and afflictions, because their delusions are rampant, causing them to lose their good deeds. Or, there are Bodhisattvas who are terrified by having done evil, because they regret the good deeds they have cultivated. Or, there are Bodhisattvas who consider drunkenness to be terrifying, because it leads to a lack of discernment between good and evil, and a loss of respect for hierarchy. Or, there are Bodhisattvas who are terrified by untimely death, because they cannot abide in right mindfulness and ultimately return to impermanence. Or, there are Bodhisattvas who are terrified by the karma of false speech, because in life after life, their words are not believed or accepted by any living being. Or, there are Bodhisattvas who are terrified by the four inversions, because these inversions cause them to revolve in birth and death, creating the karma of afflictions, and preventing them from seeking the path of Buddhahood. Or, there are Bodhisattvas who consider evil friends to be terrifying, because they follow unwholesome friends and create evil karma. Or, there are Bodhisattvas who are terrified by the five aggregates as demons, because this body of the five aggregates arises from afflictions, and once arisen, immediately gives rise to immeasurable afflictions. Because of these afflictions, they create unwholesome karma, and due to these delusions and karma, they fall into a deep abyss, and for this reason, they are terrified. Or, there are Bodhisattvas who are terrified by the demons of afflictions, because both small and large afflictions can continue the cycle of birth and death, causing the Bodhi mind to regress and fall into evil paths. Or, there are Bodhisattvas who are disgusted with the demon of death and are terrified, because they have generated the Bodhi mind but have not attained non-retrogression, and when their body is destroyed and their life ends, they will regress. Or, there are Bodhisattvas who are terrified by the demons of the heavens, because the retinues of the heavenly demons fill the desire realm, obstructing those who cultivate the path and causing the Bodhi mind to regress. Or, there are Bodhisattvas who are terrified by the mind of indifference, because they cannot diligently cultivate various good dharmas, wasting a long time and causing their good deeds to regress. Or, there are Bodhisattvas who are terrified by the eight difficulties, because those who fall into the eight difficulties go from darkness into darkness, and in the long night of birth and death, it is difficult to encounter light. Or, there are Bodhisattvas who are terrified by observing the hells, because once fallen into hell, they endure immeasurable kalpas, suffering great torment, and it is difficult to be liberated. Or, there are Bodhisattvas who are terrified by observing the animal realm, because in the realm of animals, they receive the retribution of ignorance, and it is difficult to escape after immeasurable kalpas. Or, there are Bodhisattvas who are terrified by observing the realm of hungry ghosts, because they suffer the pain of hunger and thirst for kalpas as numerous as the sands of the Ganges, and it is difficult to encounter the Buddha, Dharma, and Sangha.

。或有菩薩，想欲界生而為恐怖，煩惱雜起造諸惡業墮三塗故。或有菩薩，以彼色界而為恐怖，有覆煩惱能障定故。或有菩薩，以無色界而為恐怖，三界之中最為寂靜猶如涅槃，有情妄執而為究竟，劫盡命終墮地獄故。或有菩薩，數數生死而為恐怖，生邪見家難出離故。或有菩薩，厭離生死而為恐怖，死此生彼常受苦惱，障菩薩行求涅槃故。或有菩薩，以世間語是為恐怖，心常散亂妨善業故。或有菩薩，以心意識而為恐怖，所緣行相不可知故。若在俗家由斯恐怖，晝夜相續擾亂善心，不能證得無恐怖法。過去菩薩住阿蘭若，皆能證得無恐怖法，即是阿耨多羅三藐三菩提；未來菩薩住阿蘭若，悉皆當得無恐怖法阿耨多羅三藐三菩提；現在十方諸大菩薩住阿蘭若斷一切障，得無恐怖阿耨多羅三藐三菩提。汝等當知！隨應修學三世菩薩，攝念身心住阿蘭若，調伏妄想永無恐怖，究竟阿耨多羅三藐三菩提。

「複次，出家菩薩住阿蘭若，當作何業？作何等念？日夜常作如是思惟：『世間所有一切恐怖皆從我生，一切恐怖著我生故，一切恐怖我為根本故，一切恐怖我愛生故，一切恐怖我想生故，一切恐怖我見生故；一切恐怖我為住處，一切恐怖因我生故，一切恐怖分別生故，一切恐怖煩惱生故，一切煩惱我愛生故

現代漢語譯本：或者有菩薩，因為貪戀欲界的生活而感到恐懼，因為煩惱雜亂生起，造作各種惡業而墮入三惡道。或者有菩薩，因為『有』（存在）而感到恐懼，因為有覆蓋性的煩惱能夠障礙禪定。或者有菩薩，因為『無』（不存在）而感到恐懼，因為三界之中最寂靜的狀態猶如涅槃，眾生妄加執著認為那是究竟，一旦劫數終了，生命結束就會墮入地獄。或者有菩薩，因為頻繁地經歷生死輪迴而感到恐懼，因為出生在邪見之家難以解脫。或者有菩薩，因為厭惡生死輪迴而感到恐懼，因為死後又生，常常遭受痛苦煩惱，障礙菩薩修行，追求涅槃。或者有菩薩，因為世俗的言語而感到恐懼，因為心常常散亂，妨礙善業的修行。或者有菩薩，因為心、意識而感到恐懼，因為所緣的境界和行相難以知曉。如果身處俗世，因為這些恐懼，日夜相續地擾亂善心，不能證得沒有恐懼的境界。過去的菩薩住在寂靜處，都能證得沒有恐懼的境界，也就是無上正等正覺；未來的菩薩住在寂靜處，都將證得沒有恐懼的境界，無上正等正覺；現在十方諸大菩薩住在寂靜處，斷除一切障礙，得到沒有恐懼的無上正等正覺。你們應當知道！應當隨順修學過去、現在、未來三世的菩薩，攝持身心，住在寂靜處，調伏妄想，永遠沒有恐懼，最終證得無上正等正覺。 『此外，出家的菩薩住在寂靜處，應當做什麼修行？應當作什麼樣的思考？日夜常常這樣思惟：『世間所有一切的恐懼都從我產生，一切的恐懼都因為執著於我而產生，一切的恐懼都以我為根本，一切的恐懼都因為愛我而產生，一切的恐懼都因為有我想而產生，一切的恐懼都因為有我見而產生；一切的恐懼都以我為住處，一切的恐懼都因為我而產生，一切的恐懼都因為分別而產生，一切的恐懼都因為煩惱而產生，一切的煩惱都因為愛我而產生。』

English version: Or there are Bodhisattvas who are terrified by the desire realm, because of the arising of confused afflictions, creating various evil karmas and falling into the three evil paths. Or there are Bodhisattvas who are terrified by 『existence』, because the afflictions that cover can obstruct samadhi. Or there are Bodhisattvas who are terrified by 『non-existence』, because the most tranquil state in the three realms is like Nirvana, sentient beings falsely cling to it as the ultimate, and once the kalpa ends and life ceases, they fall into hell. Or there are Bodhisattvas who are terrified by the frequent cycle of birth and death, because it is difficult to escape when born into a family with wrong views. Or there are Bodhisattvas who are terrified by the aversion to the cycle of birth and death, because after death they are reborn, constantly suffering, obstructing the Bodhisattva's practice in seeking Nirvana. Or there are Bodhisattvas who are terrified by worldly speech, because their minds are often scattered, hindering the practice of good deeds. Or there are Bodhisattvas who are terrified by the mind and consciousness, because the objects and characteristics of what is perceived are unknowable. If one is in the secular world, because of these fears, day and night, the good mind is continuously disturbed, and one cannot attain the state of no fear. Past Bodhisattvas who lived in secluded places were all able to attain the state of no fear, which is Anuttara-samyak-sambodhi; future Bodhisattvas who live in secluded places will all attain the state of no fear, Anuttara-samyak-sambodhi; present great Bodhisattvas in the ten directions who live in secluded places, cut off all obstacles, and attain the no-fear Anuttara-samyak-sambodhi. You should know! You should follow and learn from the Bodhisattvas of the past, present, and future, gather your mind and body, live in secluded places, subdue delusions, forever have no fear, and ultimately attain Anuttara-samyak-sambodhi. Furthermore, what practices should a monastic Bodhisattva living in a secluded place engage in? What kind of thoughts should they cultivate? Day and night, they should constantly contemplate: 『All the fears in the world arise from me, all fears arise because of attachment to me, all fears have me as their root, all fears arise because of love for me, all fears arise because of the thought of me, all fears arise because of the view of me; all fears have me as their dwelling place, all fears arise because of me, all fears arise because of discrimination, all fears arise because of afflictions, and all afflictions arise because of love for me.』

。若我住在阿蘭若處，不能捨離我我所執，不應住是阿蘭若中，不如還住白衣屋舍。何以故？若有我想不應住止阿蘭若處。若有補特伽羅相者，不應住止阿蘭若處。若人具有我我所執，不應住止阿蘭若處。若有法見，不應住止阿蘭若處。若有具此四顛倒執，不應住止阿蘭若處。』汝等諦聽！若有修行作涅槃相，不應住止阿蘭若處，何況更起諸煩惱相？

「汝等諦聽！若有不著一切法相，應當安住阿蘭若處，是名當坐無著道場，一切諸法皆不可得。若心調柔無有諍論，應當安住阿蘭若處。於世因緣都無所著，應當安住阿蘭若處。於色聲香味觸等法無依止者，應當安住阿蘭若處。於一切法有平等見，應當安住阿蘭若處。於四威儀能調自心，應當安住阿蘭若處。能捨一切諸恐怖者，應當安住阿蘭若處。諸佛子等！以要言之，于諸煩惱得解脫者，應當安住阿蘭若處。若得成就涅槃因者，應當安住阿蘭若處。能善修行四無垢性，應當安住阿蘭若處。若有少欲能知足者，應當安住阿蘭若處。具足多聞有智慧者，應當安住阿蘭若處。若能修行三解脫者，應當安住阿蘭若處。永斷能縛煩惱結者，應當安住阿蘭若處。能審觀察十二因緣，應當安住阿蘭若處。所作已辦者，應當安住阿蘭若處。舍諸重擔者，應當安住阿蘭若處

現代漢語譯本：如果我住在寂靜的處所，卻不能捨棄對『我』和『我所』的執著，就不應該住在這樣的寂靜處，不如回到在家居士的住所。為什麼呢？如果心中有『我』的觀念，就不應該住在寂靜處。如果執著于『人』的表象，就不應該住在寂靜處。如果一個人執著于『我』和『我所』，就不應該住在寂靜處。如果執著于『法』的見解，就不應該住在寂靜處。如果具有這四種顛倒的執著，就不應該住在寂靜處。』你們仔細聽！如果修行時執著于涅槃的表象，就不應該住在寂靜處，更何況還生起各種煩惱的表象呢？ 你們仔細聽！如果對一切法的表象都不執著，就應該安住在寂靜處，這叫做安坐于無執著的道場，因為一切法都是不可得的。如果內心調柔沒有爭論，就應該安住在寂靜處。如果對世俗的因緣都沒有執著，就應該安住在寂靜處。如果對色、聲、香、味、觸等法沒有依賴，就應該安住在寂靜處。如果對一切法都有平等的見解，就應該安住在寂靜處。如果在行、住、坐、臥四種威儀中都能調伏自己的心，就應該安住在寂靜處。如果能夠捨棄一切恐懼，就應該安住在寂靜處。各位佛子！總而言之，如果能從各種煩惱中解脫出來，就應該安住在寂靜處。如果能夠成就涅槃的因，就應該安住在寂靜處。如果能夠很好地修行四種無垢的性質，就應該安住在寂靜處。如果能夠少欲知足，就應該安住在寂靜處。如果具足廣博的知識和智慧，就應該安住在寂靜處。如果能夠修行三種解脫法門，就應該安住在寂靜處。如果能夠永遠斷除束縛煩惱的結，就應該安住在寂靜處。如果能夠仔細觀察十二因緣，就應該安住在寂靜處。如果已經完成該做的事情，就應該安住在寂靜處。如果已經放下各種重擔，就應該安住在寂靜處。

English version: If I dwell in a secluded place but cannot relinquish my attachment to 『self』 and 『what belongs to self,』 I should not reside in such a secluded place; it would be better to return to the dwelling of a layperson. Why is this so? If there is a concept of 『self』 in the mind, one should not dwell in a secluded place. If one is attached to the appearance of a 『person,』 one should not dwell in a secluded place. If a person is attached to 『self』 and 『what belongs to self,』 one should not dwell in a secluded place. If one is attached to the view of 『dharma,』 one should not dwell in a secluded place. If one possesses these four inverted attachments, one should not dwell in a secluded place. 『Listen carefully! If one practices with attachment to the appearance of Nirvana, one should not dwell in a secluded place, let alone give rise to various appearances of afflictions?』 Listen carefully! If one is not attached to the appearances of all dharmas, one should dwell in a secluded place; this is called sitting in the unattached place of enlightenment, because all dharmas are unattainable. If the mind is gentle and without disputes, one should dwell in a secluded place. If one is not attached to worldly causes and conditions, one should dwell in a secluded place. If one has no reliance on dharmas such as form, sound, smell, taste, and touch, one should dwell in a secluded place. If one has an equal view of all dharmas, one should dwell in a secluded place. If one can subdue one's mind in the four postures of walking, standing, sitting, and lying down, one should dwell in a secluded place. If one can relinquish all fears, one should dwell in a secluded place. Disciples of the Buddha! In short, if one can be liberated from all afflictions, one should dwell in a secluded place. If one can achieve the cause of Nirvana, one should dwell in a secluded place. If one can practice well the four immaculate qualities, one should dwell in a secluded place. If one has few desires and is content, one should dwell in a secluded place. If one is endowed with extensive knowledge and wisdom, one should dwell in a secluded place. If one can practice the three doors to liberation, one should dwell in a secluded place. If one can permanently sever the bonds of afflictions, one should dwell in a secluded place. If one can carefully observe the twelve links of dependent origination, one should dwell in a secluded place. If one has accomplished what needs to be done, one should dwell in a secluded place. If one has relinquished all heavy burdens, one should dwell in a secluded place.

。證悟真如深妙理者，應當安住阿蘭若處。

「汝等當知！阿蘭若處種種藥草，大小樹木生阿蘭若，曾無恐怖亦無分別。菩薩摩訶薩住阿蘭若亦復如是，觀自身心猶如枯樹，墻壁瓦礫等無有異，於一切法無有分別。我觀身心猶如幻夢，中無有實，唸唸衰老，其息出已更不復入，由善惡因隨業受報，是身無常速起速滅，是身虛假終不久停，如是身中無我我所，無有情，無命者，無養育者，無士夫者，無補特伽羅者，無作業者，無童兒者。如是等相本來空寂，猶如虛空，亦如泡沫，常應唸唸作如是觀，一切恐怖皆得解脫，如彼樹木無有恐怖。時，諸菩薩得大安樂無畏坐處，是名菩薩住阿蘭若求阿耨多羅三藐三菩提。

「複次出家菩薩住阿蘭若，晝夜相續應如是觀：是阿蘭若，善能修習四無垢性安樂之處。是阿蘭若，善能修習知足之處。是阿蘭若，于諸煩惱得解脫處。是阿蘭若，具足多聞智慧之處。是阿蘭若，伏斷煩惱所知障處。是阿蘭若，能入三種解脫門處。是阿蘭若，善能證得八解脫處。是阿蘭若，善能觀察十二緣處。是阿蘭若，善能斷除業障之處。是阿蘭若，能得初果預流之處。是阿蘭若，能得第二一來果處。是阿蘭若，能得第三不還果處。是阿蘭若，得第四果阿羅漢處。是阿蘭若，證得辟支佛果之處

現代漢語譯本：領悟真如深奧道理的人，應當安住在寂靜的處所。 『你們應當知道！寂靜處所的各種藥草，大小樹木生長在寂靜處，從來沒有恐懼也沒有分別。菩薩摩訶薩住在寂靜處也像這樣，觀察自身心就像枯樹，墻壁瓦礫等沒有差別，對於一切法沒有分別。我觀察身心就像幻夢，其中沒有真實，唸唸衰老，氣息呼出后不再吸入，由於善惡因果隨業報應，這個身體無常迅速生滅，這個身體虛假終究不能長久停留，像這樣的身體中沒有我，沒有我所，沒有有情，沒有命者，沒有養育者，沒有士夫，沒有補特伽羅，沒有作業者，沒有童兒。像這些相本來空寂，就像虛空，也像泡沫，應當常常唸唸作這樣的觀察，一切恐懼都能解脫，就像那些樹木沒有恐懼。這時，各位菩薩得到大安樂無畏的坐處，這叫做菩薩住在寂靜處求無上正等正覺。 『再次，出家菩薩住在寂靜處，日夜相續應當這樣觀察：這個寂靜處，是善於修習四種無垢清凈安樂的地方。這個寂靜處，是善於修習知足的地方。這個寂靜處，是對於各種煩惱得到解脫的地方。這個寂靜處，是具足多聞智慧的地方。這個寂靜處，是降伏斷除煩惱所知障的地方。這個寂靜處，是能夠進入三種解脫門的地方。這個寂靜處，是善於證得八種解脫的地方。這個寂靜處，是善於觀察十二因緣的地方。這個寂靜處，是善於斷除業障的地方。這個寂靜處，是能夠得到初果須陀洹的地方。這個寂靜處，是能夠得到第二果斯陀含的地方。這個寂靜處，是能夠得到第三果阿那含的地方。這個寂靜處，是得到第四果阿羅漢的地方。這個寂靜處，是證得辟支佛果的地方。

English version: Those who realize the profound truth of Suchness should dwell in secluded places. 'You should know! Various herbs, large and small trees in secluded places grow without fear or discrimination. Bodhisattva Mahasattvas dwelling in secluded places are also like this, observing their own minds and bodies as if they were withered trees, walls, or rubble, without any difference, and without discrimination towards all dharmas. I observe my mind and body as if they were illusions, without any reality, aging moment by moment, with breath exhaled and not inhaled again. Due to good and bad causes, one receives karmic retribution. This body is impermanent, arising and ceasing quickly. This body is false and will not last long. In this body, there is no self, no belonging to self, no sentient being, no life, no nurturer, no man, no person, no doer, no child. Such characteristics are originally empty and still, like space, like foam. One should constantly contemplate in this way, and all fears will be liberated, just like those trees without fear. At this time, all Bodhisattvas attain a place of great peace and fearlessness. This is called a Bodhisattva dwelling in a secluded place seeking Anuttara-samyak-sambodhi. 'Furthermore, a monastic Bodhisattva dwelling in a secluded place should contemplate day and night: This secluded place is a place where one can well cultivate the four stainless and peaceful qualities. This secluded place is a place where one can well cultivate contentment. This secluded place is a place where one can be liberated from all afflictions. This secluded place is a place that is full of learning and wisdom. This secluded place is a place where one can subdue and cut off the afflictions and the obscurations of knowledge. This secluded place is a place where one can enter the three doors of liberation. This secluded place is a place where one can well attain the eight liberations. This secluded place is a place where one can well observe the twelve links of dependent origination. This secluded place is a place where one can well cut off karmic obstacles. This secluded place is a place where one can attain the first fruit of Stream-enterer. This secluded place is a place where one can attain the second fruit of Once-returner. This secluded place is a place where one can attain the third fruit of Non-returner. This secluded place is a place where one can attain the fourth fruit of Arhat. This secluded place is a place where one can attain the fruit of Pratyekabuddha.'

是阿蘭若，已辦所作得自在處。是阿蘭若，舍諸重擔得輕安處。是阿蘭若，證得二空真如之處。是阿蘭若，能修證無量大慈心處。是阿蘭若，修證無量大悲心處。是阿蘭若，能善修習喜無量處。是阿蘭若，善能修習舍無量處。是阿蘭若，能發菩提心處。是阿蘭若，菩薩修持到十信處。是阿蘭若，複次進修到十住處。是阿蘭若，展轉增修到十行處。是阿蘭若，展轉修行十回向處。是阿蘭若，善能修習四善根處。是阿蘭若，修行六度波羅蜜處。是阿蘭若，修行初地至十地處。是阿蘭若，證得六根清凈之處。是阿蘭若，善能證得天眼通處。是阿蘭若，得天耳通及宿住智、生死智、明神境、他心如是通處。是阿蘭若，有慚愧處。是阿蘭若，不放逸處。是阿蘭若，修五根處。是阿蘭若，證得無量無邊三昧之處。是阿蘭若，能得恒沙陀羅尼門證自在處。是阿蘭若，悟無生忍。是阿蘭若，永出三界斷生死處。是阿蘭若，得不退轉。是阿蘭若，降伏一切眾魔怨敵，銷除業障見佛聞法，如是之處。是阿蘭若，得佛不共最上法門。是阿蘭若，修習戒蘊清凈之處。是阿蘭若，出生無漏三摩地處。是阿蘭若，能生般若證解脫處。是阿蘭若，能生解脫知見之處。是阿蘭若，得三十七菩提分法。是阿蘭若，善能修攝十二頭陀

這裡是阿蘭若，是已經完成修行、獲得自在的地方。 這裡是阿蘭若，是放下所有重擔、獲得輕安的地方。 這裡是阿蘭若，是證悟空性真如的地方。 這裡是阿蘭若，是能夠修習無量大慈心的地方。 這裡是阿蘭若，是修習無量大悲心的地方。 這裡是阿蘭若，是能夠善於修習喜無量心的地方。 這裡是阿蘭若，是善於修習舍無量心的地方。 這裡是阿蘭若，是能夠發起菩提心的地方。 這裡是阿蘭若，是菩薩修行達到十信位的地方。 這裡是阿蘭若，是進一步修行達到十住位的地方。 這裡是阿蘭若，是逐步增進修行達到十行位的地方。 這裡是阿蘭若，是逐步修行達到十回向位的地方。 這裡是阿蘭若，是善於修習四善根的地方。 這裡是阿蘭若，是修行六度波羅蜜的地方。 這裡是阿蘭若，是修行從初地到十地的地方。 這裡是阿蘭若，是證得六根清凈的地方。 這裡是阿蘭若，是善於證得天眼通的地方。 這裡是阿蘭若，是獲得天耳通以及宿命智、生死智、神境通、他心通等神通的地方。 這裡是阿蘭若，是有慚愧心的地方。 這裡是阿蘭若，是不放逸的地方。 這裡是阿蘭若，是修習五根的地方。 這裡是阿蘭若，是證得無量無邊三昧的地方。 這裡是阿蘭若，是能夠獲得如恒河沙數般陀羅尼門、證得自在的地方。 這裡是阿蘭若，是領悟無生法忍的地方。 這裡是阿蘭若，是永遠超出三界、斷絕生死輪迴的地方。 這裡是阿蘭若，是獲得不退轉境界的地方。 這裡是阿蘭若，是降伏一切魔怨、消除業障、見到佛、聽聞佛法的地方。 這裡是阿蘭若，是獲得佛陀不共的無上法門的地方。 這裡是阿蘭若，是修習戒蘊清凈的地方。 這裡是阿蘭若，是出生無漏三摩地的地方。 這裡是阿蘭若，是能夠生起般若智慧、證得解脫的地方。 這裡是阿蘭若，是能夠生起解脫知見的地方。 這裡是阿蘭若，是獲得三十七菩提分法的地方。 這裡是阿蘭若，是善於修習十二頭陀行的地方。

This is the Aranya, a place where practice is completed and freedom is attained. This is the Aranya, a place where all burdens are relinquished and ease is gained. This is the Aranya, a place where the emptiness of true suchness is realized. This is the Aranya, a place where immeasurable loving-kindness can be cultivated. This is the Aranya, a place where immeasurable compassion can be cultivated. This is the Aranya, a place where immeasurable joy can be well cultivated. This is the Aranya, a place where immeasurable equanimity can be well cultivated. This is the Aranya, a place where the Bodhi mind can be generated. This is the Aranya, a place where Bodhisattvas cultivate to the ten stages of faith. This is the Aranya, a place where further cultivation leads to the ten stages of dwelling. This is the Aranya, a place where progressive cultivation leads to the ten stages of practice. This is the Aranya, a place where progressive practice leads to the ten stages of dedication. This is the Aranya, a place where the four good roots can be well cultivated. This is the Aranya, a place where the six perfections (paramitas) are practiced. This is the Aranya, a place where cultivation progresses from the first to the tenth Bodhisattva ground. This is the Aranya, a place where the purity of the six senses is attained. This is the Aranya, a place where the divine eye can be well attained. This is the Aranya, a place where the divine ear, knowledge of past lives, knowledge of birth and death, magical powers, and telepathy are attained. This is the Aranya, a place where there is shame and remorse. This is the Aranya, a place where there is non-negligence. This is the Aranya, a place where the five roots are cultivated. This is the Aranya, a place where immeasurable and boundless samadhi is attained. This is the Aranya, a place where countless Dharani gates are attained and freedom is realized. This is the Aranya, a place where the non-arising of phenomena is understood. This is the Aranya, a place where one is forever liberated from the three realms and the cycle of birth and death. This is the Aranya, a place where non-retrogression is attained. This is the Aranya, a place where all demonic enemies are subdued, karmic obstacles are eliminated, and one sees the Buddha and hears the Dharma. This is the Aranya, a place where the Buddha's unique and supreme Dharma is attained. This is the Aranya, a place where the purity of the precepts is cultivated. This is the Aranya, a place where undefiled samadhi arises. This is the Aranya, a place where wisdom (prajna) can arise and liberation is attained. This is the Aranya, a place where the knowledge and vision of liberation can arise. This is the Aranya, a place where the thirty-seven factors of enlightenment are attained. This is the Aranya, a place where the twelve ascetic practices (dhutas) are well cultivated.

。是阿蘭若，智慧分別諦理住處。是阿蘭若，永離有漏五蘊生處。是阿蘭若，能得解脫十二入處。是阿蘭若，永離有漏十八界處。是阿蘭若，微妙觀察十八空處。是阿蘭若，容受一切諸法空處。是阿蘭若，增長十善法生之處。是阿蘭若，增長堅固菩提心處。是阿蘭若，三世諸佛讚歎之處。是阿蘭若，一切菩薩恭敬讚歎如是之處。是阿蘭若，毗婆尸佛于尼俱陀樹下成道。是阿蘭若，尸棄如來於尸利沙樹下成道。是阿蘭若，毗舍如來阿尸婆多樹下成道。是阿蘭若，俱留孫佛無憂樹下成等正覺。是阿蘭若，俱那含牟尼如來優曇樹下成等正覺。是阿蘭若，迦葉如來婆陀樹下成等正覺。是阿蘭若，釋迦如來於畢缽羅樹下成道之處。汝等當知！阿蘭若處有如是等無量無邊功德勝利。」

爾時，樂遠離行菩薩為諸大眾，而說偈言：

「出家菩薩住蘭若，　　當作何念及何業？ 世間所有諸恐怖，　　皆從我見我所生， 若能斷除我我所，　　一切恐怖無所依， 若有能執我見心，　　畢竟不成菩提道， 涅槃常住皆無相，　　何況煩惱非法相？ 不著諸法及眾生，　　心無諍論修正念， 四威儀中調伏心，　　應住蘭若常寂靜。 能斷煩惱心知足，　　住于蘭若空寂舍

現代漢語譯本：阿蘭若，是能分別領悟真理的住所。阿蘭若，是永遠遠離有漏五蘊產生的地方。阿蘭若，是能夠獲得解脫的十二入處。阿蘭若，是永遠遠離有漏十八界的地方。阿蘭若，是能微妙觀察十八空的地方。阿蘭若，是能容納一切諸法空性的地方。阿蘭若，是增長十善法的地方。阿蘭若，是增長堅固菩提心的地方。阿蘭若，是三世諸佛讚歎的地方。阿蘭若，是一切菩薩恭敬讚歎的地方。阿蘭若，是毗婆尸佛在尼拘陀樹下成道的地方。阿蘭若，是尸棄如來在尸利沙樹下成道的地方。阿蘭若，是毗舍如來在阿尸婆多樹下成道的地方。阿蘭若，是拘留孫佛在無憂樹下成等正覺的地方。阿蘭若，是拘那含牟尼如來在優曇樹下成等正覺的地方。阿蘭若，是迦葉如來在婆陀樹下成等正覺的地方。阿蘭若，是釋迦如來在畢缽羅樹下成道的地方。你們應當知道！阿蘭若處有如此等等無量無邊的功德利益。 當時，樂於遠離修行的菩薩為大眾說了偈語： 『出家的菩薩住在蘭若，應當作何種念頭和行為？世間所有的恐懼，都從我見和我所見產生。如果能夠斷除我見和我所見，一切恐懼就沒有了依靠。如果有人執著於我見，最終不能成就菩提道。涅槃常住且無相，何況煩惱和非法相？不執著于諸法和眾生，心中沒有爭論，修正念。在行住坐臥四種威儀中調伏內心，應當住在蘭若，保持寂靜。能夠斷除煩惱，內心知足，住在蘭若空寂的住所。』

English version: 'Aranya is a place where one can discern the truth. Aranya is a place that is forever free from the arising of the five aggregates with outflows. Aranya is a place where one can attain liberation from the twelve entrances. Aranya is a place that is forever free from the eighteen realms with outflows. Aranya is a place where one can subtly observe the eighteen emptinesses. Aranya is a place that can accommodate the emptiness of all dharmas. Aranya is a place where the ten wholesome dharmas grow. Aranya is a place where the firm Bodhi mind grows. Aranya is a place praised by the Buddhas of the three times. Aranya is a place revered and praised by all Bodhisattvas. Aranya is the place where Vipasyin Buddha attained enlightenment under the Nyagrodha tree. Aranya is the place where Sikhin Buddha attained enlightenment under the Sirisa tree. Aranya is the place where Visvabhu Buddha attained enlightenment under the Asvattha tree. Aranya is the place where Krakucchanda Buddha attained perfect enlightenment under the Sirisa tree. Aranya is the place where Kanakamuni Buddha attained perfect enlightenment under the Udumbara tree. Aranya is the place where Kasyapa Buddha attained perfect enlightenment under the Banyan tree. Aranya is the place where Sakyamuni Buddha attained enlightenment under the Pippala tree. You should know! The Aranya place has such immeasurable and boundless merits and benefits.' At that time, the Bodhisattva who delighted in solitary practice spoke the following verses for the assembly: 'When a monastic Bodhisattva dwells in an Aranya, what thoughts and actions should they engage in? All the fears in the world arise from the view of 'I' and 'mine'. If one can cut off the view of 'I' and 'mine', all fears will have no basis. If one clings to the view of 'I', one will ultimately not achieve the path to Bodhi. Nirvana is permanent and without form, how much more so are afflictions and non-dharma forms? Not clinging to dharmas and sentient beings, with no disputes in the mind, cultivate right mindfulness. In the four postures of walking, standing, sitting, and lying down, tame the mind, one should dwell in the Aranya, always in stillness. Able to cut off afflictions, content in the mind, dwell in the empty and quiet abode of the Aranya.'

入三解脫無相門，　　住于蘭若離塵垢。 能觀十二因緣法，　　四諦二空真妙理， 世間八法不傾動，　　如是大士住蘭若。 能觀自身如枯木，　　亦如水沫及幻夢， 不著二邊平等相，　　如是薩埵住蘭若。 罪業纏縛無常身，　　本來虛假元無實， 我法二執及罪相，　　於三世中不可得。 自身他身無有二，　　一切諸法亦如是， 諦觀法性無去來，　　如是菩薩住蘭若。 栴檀涂身及讚歎，　　以刀屠割並罵辱， 於此二人無愛憎，　　如是菩薩住蘭若。 出家樂住阿蘭若，　　晝夜應作如是觀： 阿蘭若處真道場，　　一切如來成正覺。 阿蘭若處妙法空，　　出世正法之所生。 阿蘭若處聖所尊，　　能生三乘聖道故。 阿蘭若處聖所宅，　　一切聖賢常住故。 阿蘭若處如來宮，　　十方諸佛所依故。 阿蘭若處金剛座，　　三世諸佛得道故。 阿蘭若處涅槃宮，　　三世如來圓寂故。 阿蘭若處大慈室，　　菩薩住此修慈故。 阿蘭若處是悲田，　　三世諸佛修悲故。 阿蘭若處六通室，　　菩薩於此遊戲故。 阿蘭若處大無畏，　　能斷一切恐怖故。 阿蘭若處三摩地，　　諸求道者得定故

進入空、無相、無愿這三種解脫之門，居住在寂靜的處所，遠離塵世的污垢。 能夠觀察十二因緣的法則，以及四聖諦和二空的真實奧妙道理。 世間的八種法（利、衰、毀、譽、稱、譏、苦、樂）不能使他動搖，這樣的大士就住在寂靜的處所。 能夠觀察自身如同枯木，也像水泡和幻夢一樣虛幻。 不執著于有和無這兩邊的極端，保持平等的心相，這樣的菩薩就住在寂靜的處所。 被罪業纏縛的無常之身，本來就是虛假的，沒有真實的實體。 我執和法執以及罪業的表象，在過去、現在、未來這三世中都是不可得的。 自身和他人沒有分別，一切諸法也是如此。 仔細觀察法的本性，沒有來也沒有去，這樣的菩薩就住在寂靜的處所。 用栴檀香塗抹身體或者讚歎他，用刀割他的身體或者辱罵他。 對於這兩種人，都沒有愛憎之心，這樣的菩薩就住在寂靜的處所。 出家之人居住在寂靜的處所，白天和夜晚都應該這樣觀想： 寂靜的處所是真正的道場，一切如來都在這裡成就正覺。 寂靜的處所是奇妙的空性之法，是出世間正法產生的地方。 寂靜的處所是聖者所尊敬的地方，能夠產生聲聞、緣覺、菩薩這三乘的聖道。 寂靜的處所是聖者所居住的地方，一切聖賢常常住在這裡。 寂靜的處所是如來的宮殿，十方諸佛所依止的地方。 寂靜的處所是金剛座，三世諸佛在這裡得道。 寂靜的處所是涅槃的宮殿，三世如來在這裡圓寂。 寂靜的處所是大慈的房間，菩薩住在這裡修習慈心。 寂靜的處所是悲田，三世諸佛在這裡修習悲心。 寂靜的處所是六神通的房間，菩薩在這裡遊戲神通。 寂靜的處所是大無畏的地方，能夠斷除一切恐怖。 寂靜的處所是三摩地，所有求道的人在這裡得到禪定。

Entering the three gates of liberation—emptiness, signlessness, and wishlessness—dwelling in a quiet place, away from the defilements of the world. Able to observe the law of the twelve links of dependent origination, as well as the true and wondrous principles of the Four Noble Truths and the two emptinesses. The eight worldly dharmas (gain, loss, defamation, praise, honor, ridicule, suffering, and pleasure) cannot shake him; such a great being dwells in a quiet place. Able to observe his own body as if it were a withered tree, also like a water bubble and a phantom dream. Not attached to the two extremes of existence and non-existence, maintaining an equal mind, such a Bodhisattva dwells in a quiet place. The impermanent body, bound by karmic sins, is originally false and without real substance. The attachment to self and dharma, as well as the appearance of sin, are unattainable in the three periods of time—past, present, and future. There is no difference between oneself and others; all dharmas are also like this. Carefully observing the nature of dharma, which has neither coming nor going, such a Bodhisattva dwells in a quiet place. Whether his body is smeared with sandalwood or praised, or his body is cut with a knife or insulted. Towards these two kinds of people, there is neither love nor hatred; such a Bodhisattva dwells in a quiet place. A monastic living in a quiet place should contemplate in this way, day and night: A quiet place is a true place of enlightenment, where all Tathagatas attain perfect enlightenment. A quiet place is the wondrous dharma of emptiness, the place where the transcendental righteous dharma arises. A quiet place is revered by the sages, able to produce the holy paths of the three vehicles—Shravaka, Pratyekabuddha, and Bodhisattva. A quiet place is the dwelling of the sages, where all the wise and virtuous ones constantly reside. A quiet place is the palace of the Tathagatas, the place where the Buddhas of the ten directions rely. A quiet place is the Vajra Seat, where the Buddhas of the three times attain enlightenment. A quiet place is the palace of Nirvana, where the Tathagatas of the three times enter into Parinirvana. A quiet place is the room of great compassion, where Bodhisattvas dwell and cultivate compassion. A quiet place is the field of compassion, where the Buddhas of the three times cultivate compassion. A quiet place is the room of the six supernormal powers, where Bodhisattvas play with their supernormal powers. A quiet place is the place of great fearlessness, able to cut off all fears. A quiet place is Samadhi, where all seekers of the path attain concentration.

阿蘭若處陀羅尼，　　諸持咒人神力故。 阿蘭若處善法堂，　　增長一切善法故。 阿蘭若處菩提室，　　菩薩修道得忍故。 若欲永超三界苦，　　菩提涅槃當修證， 遍周法界利群生，　　應居蘭若菩提室。 所修六度四攝法，　　回施三有及四恩， 自他俱入甘露城，　　同證一如真法界。」

爾時，樂遠離行菩薩摩訶薩，為諸大眾說是法已，佛言：「善哉，善哉！善男子！汝為大眾及未來世求佛道者，分別演說阿蘭若處殊勝功德，利益安樂現在未來一切眾生，趣向菩提正真覺道。汝所成就無量功德，千佛共說不能窮盡。」

爾時，會中智光菩薩、無量阿僧祇菩薩大眾，聞阿蘭若最勝功德，即得聞持陀羅尼門；無量眾生髮無等等阿耨多羅三藐三菩提心得不退轉；千億眾生遠塵離垢得法眼凈。

大乘本生心地觀經厭身品第七

爾時，彌勒菩薩摩訶薩，即從座起，偏袒右肩右膝著地，合掌恭敬，而白佛言：「世尊！我等既悟出家菩薩摩訶薩，厭離世間住阿蘭若，調伏其心修無垢行。然此菩薩住空閑處，自於是身應作何觀？」

爾時，佛告彌勒菩薩言：「善哉，善哉！善男子！汝為眾生起大悲心，請問如來入聖智觀妙行法門。汝當善聽，今為汝說

『在寂靜的修行處所持誦陀羅尼，是由於持咒人的神力所致。 在寂靜的修行處所設立善法堂，是爲了增長一切善法。 在寂靜的修行處所設立菩提室，是爲了讓菩薩修道獲得忍辱。 如果想要永遠超越三界的痛苦，應當修證菩提和涅槃。 爲了遍佈法界利益眾生，應當居住在寂靜的菩提室。 所修行的六度四攝法，應當迴向給三有和四恩， 使自己和他人都能進入甘露城，一同證得一如的真法界。』

當時，樂於遠離世俗的菩薩摩訶薩，為大眾宣說了這些法后，佛說：『好啊，好啊！善男子！你為大眾以及未來世求佛道的人，分別演說了寂靜處所殊勝的功德，利益安樂現在和未來的一切眾生，使他們趨向菩提正真覺道。你所成就的無量功德，即使千佛共同宣說也無法窮盡。』

當時，會中的智光菩薩、無量阿僧祇菩薩大眾，聽聞了寂靜處所最殊勝的功德，立即獲得了聞持陀羅尼門；無量眾生髮起了無上正等正覺的心，並且不再退轉；千億眾生遠離塵垢，獲得了法眼清凈。

《大乘本生心地觀經·厭身品第七》

當時，彌勒菩薩摩訶薩，立即從座位上站起來，袒露右肩，右膝跪地，合掌恭敬，對佛說：『世尊！我們已經領悟到出家的菩薩摩訶薩，厭離世間，居住在寂靜處所，調伏自己的心，修行無垢的品行。然而，這些菩薩住在空閑的地方，對於自身應當如何觀想呢？』

當時，佛告訴彌勒菩薩說：『好啊，好啊！善男子！你爲了眾生髮起大悲心，請問如來進入聖智觀的微妙修行法門。你應當好好聽，現在為你解說。』

『In secluded places, the Dharani is recited due to the spiritual power of those who hold mantras. In secluded places, the Hall of Good Dharma is established to increase all good dharmas. In secluded places, the Bodhi Chamber is established for Bodhisattvas to cultivate the path and attain patience. If one wishes to transcend the suffering of the three realms forever, one should cultivate and realize Bodhi and Nirvana. To benefit all beings throughout the Dharma realm, one should reside in the secluded Bodhi Chamber. The Six Paramitas and Four Embracing Dharmas that are cultivated should be dedicated to the three existences and the four kinds of kindness, So that oneself and others can enter the City of Ambrosia, and together realize the true Dharma realm of Oneness.』

At that time, the Bodhisattva Mahasattva who delighted in seclusion, after speaking these dharmas to the assembly, the Buddha said: 『Excellent, excellent! Good man! For the assembly and those in future generations who seek the path of Buddhahood, you have explained the supreme merits of secluded places, benefiting and bringing peace to all beings in the present and future, guiding them towards the true path of Bodhi. The immeasurable merits you have achieved cannot be exhausted even if a thousand Buddhas were to speak of them together.』

At that time, the Bodhisattva Jiguang and the immeasurable Asamkhya Bodhisattva assembly, upon hearing the supreme merits of secluded places, immediately attained the Dharani Gate of Retention; immeasurable beings generated the mind of Anuttara-samyak-sambodhi and did not regress; billions of beings were freed from dust and defilement and attained the pure Dharma Eye.

The Great Vehicle Original Mind Contemplation Sutra, Chapter Seven on Disgusting the Body

At that time, Bodhisattva Maitreya Mahasattva, immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms in reverence, and said to the Buddha: 『World Honored One! We have understood that the Bodhisattva Mahasattvas who have left home, disgusted with the world, reside in secluded places, subdue their minds, and cultivate immaculate conduct. However, these Bodhisattvas who dwell in secluded places, how should they contemplate their own bodies?』

At that time, the Buddha said to Bodhisattva Maitreya: 『Excellent, excellent! Good man! You have generated great compassion for beings, and have asked the Tathagata about the wondrous practice of entering the Holy Wisdom Contemplation. You should listen carefully, I will now explain it to you.』

「唯然世尊！愿樂欲聞。」

「善男子！出家菩薩住阿蘭若，求阿耨多羅三藐三菩提時，四威儀中微細觀察，是有漏身三十七種不凈穢惡，是不可愛、是不堅牢，當觀此身猶如壞器，外以雜彩金銀七寶巧飾莊嚴，內以糞穢種種不凈填塞充滿，兩肩擔負隨途而行，其有見者皆生愛樂，不知器中盛滿不凈，有六黑蛇常在此器，一蛇隨動，器即破壞，毒害臭惡，竟無所堪。世間之人莊嚴其身，如彼彩畫盛不凈器，貪瞋癡三名為心病，風黃痰癊名為身病，內外六病能害身心，如彼六蛇居於器內，一一蛇動，器即破壞，一一病發，身即無常。善男子！出家菩薩處於空閑觀察是身，名為第一不凈觀相。出家菩薩于日夜中又觀自身，臭穢不凈猶如死狗。何以故？彼身亦是父母不凈為生緣故。出家菩薩又觀自身，如蟻子檯安住眾蟻。時，有白象來至臺邊，以身觸臺臺即崩碎。善男子！此臺所謂五蘊之身，白象是為琰魔羅使，身歸後世如象壞臺。出家菩薩又觀自身，而作是念：『我今此身從頂至足，皮肉骨髓共相和合以成其身，猶如芭蕉中無實故。』出家菩薩又觀自身無有強力，皮肉薄覆如塗附墻，億萬毛髮如草生地，微細風大出入毛孔，誰有智者當樂此身？剎那剎那衰敗轉故

『是的，世尊！我們樂意聽聞。』 『善男子！出家的菩薩住在寂靜處，尋求無上正等正覺時，在行住坐臥四種威儀中仔細觀察，這有漏的身體有三十七種不凈的污穢，是不可愛、不堅固的。應當觀察這個身體就像一個破損的器皿，外面用各種色彩、金銀七寶巧妙地裝飾，裡面卻用糞便等各種不凈的東西填滿。兩肩擔負著它，隨處行走，看到它的人都心生愛慕，卻不知道器皿中盛滿了不凈之物。有六條黑蛇常在這個器皿中，一條蛇稍微動一下，器皿就會破損，散發出毒害和臭味，最終一無是處。世間之人裝飾自己的身體，就像用彩繪裝飾盛放不凈之物的器皿一樣。貪、嗔、癡這三種被稱為心病，風、黃、痰、癊被稱為身病，內外六種疾病能夠損害身心，就像六條蛇住在器皿內，一條蛇動一下，器皿就會破損，一種疾病發作，身體就會無常。善男子！出家的菩薩在空閑時觀察這個身體，這稱為第一種不凈觀。出家的菩薩在白天黑夜又觀察自身，臭穢不凈就像死狗一樣。為什麼呢？因為這個身體也是父母不凈的精血為緣而生的。出家的菩薩又觀察自身，就像螞蟻窩一樣，安住著許多螞蟻。這時，有一頭白象來到螞蟻窩邊，用身體觸碰螞蟻窩，螞蟻窩就崩塌破碎了。善男子！這個螞蟻窩就是所謂的五蘊之身，白象是閻羅王的使者，身體歸於後世就像大象毀壞螞蟻窩一樣。出家的菩薩又觀察自身，這樣想：『我現在這個身體，從頭頂到腳底，皮、肉、骨、髓互相結合才形成這個身體，就像芭蕉樹一樣，裡面沒有實質。』出家的菩薩又觀察自身沒有強力，皮肉薄薄地覆蓋著，就像塗在墻上一樣，億萬毛髮像草一樣生長在地上，微細的風從毛孔出入，誰有智慧會喜歡這個身體呢？它剎那剎那地衰敗變化。』

'Good man! When a monastic Bodhisattva dwells in a secluded place, seeking Anuttara-samyak-sambodhi, he observes carefully in the four postures of walking, standing, sitting, and lying down. This body of outflows has thirty-seven kinds of impure filth, is unlovable and not firm. One should observe this body as a broken vessel, outwardly adorned with various colors, gold, silver, and seven treasures, skillfully decorated, but inwardly filled with feces and various impurities. It is carried on the shoulders, walking everywhere. Those who see it are filled with love, but do not know that the vessel is filled with impurities. There are six black snakes constantly in this vessel. If one snake moves, the vessel will break, emitting poison and stench, ultimately useless. People in the world adorn their bodies like decorating a vessel filled with impurities with colorful paintings. Greed, anger, and delusion are called mental illnesses, while wind, bile, phlegm, and humors are called physical illnesses. These six internal and external illnesses can harm the body and mind, like six snakes dwelling in a vessel. If one snake moves, the vessel will break; if one illness arises, the body will be impermanent. Good man! When a monastic Bodhisattva observes this body in solitude, this is called the first contemplation of impurity. A monastic Bodhisattva observes his own body day and night, as foul and impure as a dead dog. Why? Because this body is also born from the impure essence of the parents. A monastic Bodhisattva also observes his own body as an anthill, where many ants dwell. At this time, a white elephant comes to the anthill and touches it with its body, causing the anthill to collapse and break. Good man! This anthill is the so-called body of the five aggregates, and the white elephant is the messenger of Yama. The body returns to the afterlife like the elephant destroying the anthill. A monastic Bodhisattva also observes his own body, thinking: 『This body of mine, from the top of my head to the soles of my feet, is formed by the combination of skin, flesh, bones, and marrow, like a banana tree, which has no substance inside.』 A monastic Bodhisattva also observes that his own body has no strength, the skin and flesh are thinly covered, like plaster on a wall, and millions of hairs grow like grass on the ground. The subtle wind enters and exits through the pores. Who with wisdom would be fond of this body? It decays and changes from moment to moment.』

。出家菩薩又觀自身，如養毒蛇而取其害。我今雖以飲食衣服資長是身，而不識恩，畢竟還令墮于惡道。出家菩薩又觀自身，譬如怨家詐作親友伺求其便，而將毒藥斷彼命根。我身如是本非真實，終致無常非聖愛故。出家菩薩又觀自身如水上泡，雖復妙好琉璃珠色，剎那因緣起滅無恒，有爲念念不久住故。出家菩薩又觀自身，如乾闥婆城雖現相狀而不實有，今者我身亦復如是。出家菩薩又觀自身猶如影像，我身亦爾雖有非真。出家菩薩又觀自身，譬如外國強盛怨敵，今者我身亦復如是，煩惱怨敵侵掠善根。出家菩薩又觀自身，如朽舍宅雖加修葺當必崩壞，我身亦爾，雖加愛念當必無常。出家菩薩又觀自身，如近怨國城邑人民常懷恐怖，今者我身亦復如是，于唸唸中畏無常怨。出家菩薩又觀自身，如無量薪為火燒爇，然是猛火曾無厭足，我身亦爾，以貪愛火燒五欲薪，其心增長亦復如是。出家菩薩又觀自身，如新生子慈母憐愍恒加守護，我身亦爾，若不守護病之身心，即便不能有所修證。出家菩薩又觀自身，本性不凈，譬如有人厭患炭色，設諸方便以水洗之，經無量時黑色仍舊，乃至炭盡終無所益，我身亦爾，有漏不凈，假使海水盡未來際洗之無益，亦復如是

出家的菩薩又觀察自身，就像養毒蛇卻反受其害一樣。我如今雖然用飲食衣服來滋養這個身體，但它卻不識恩情，最終還是會讓我墮入惡道。出家的菩薩又觀察自身，就像仇敵假裝成親友，伺機尋找機會，用毒藥來斷絕對方的性命。我的身體也是這樣，本來就不是真實的，最終會走向無常，不是值得聖人愛戀的。出家的菩薩又觀察自身，就像水上的泡沫，雖然看起來像美麗的琉璃珠，但剎那間因緣生滅，沒有恒常，因為有為法念念不住留存。出家的菩薩又觀察自身，就像乾闥婆城，雖然顯現出形狀，但實際上並不存在，我現在的身體也是這樣。出家的菩薩又觀察自身，就像影像一樣，我的身體也是這樣，雖然存在但並非真實。出家的菩薩又觀察自身，就像外國強大兇猛的敵人，我現在的身體也是這樣，煩惱的敵人侵略掠奪我的善根。出家的菩薩又觀察自身，就像朽壞的房屋，即使加以修繕，最終也必定會崩塌壞掉，我的身體也是這樣，即使加以愛護眷戀，最終也必定會走向無常。出家的菩薩又觀察自身，就像靠近敵國的城邑人民，常常懷有恐懼，我現在的身體也是這樣，在每一個念頭中都畏懼無常的侵襲。出家的菩薩又觀察自身，就像無數的柴薪被火焰燃燒，而這猛烈的火焰卻從不滿足，我的身體也是這樣，用貪愛的火焰燃燒五欲的柴薪，心中的貪慾也隨之增長。出家的菩薩又觀察自身，就像新生的嬰兒，慈愛的母親憐憫愛護，總是加以守護，我的身體也是這樣，如果不守護這病弱的身心，就不能有所修證。出家的菩薩又觀察自身，本性是不清凈的，就像有人厭惡炭的黑色，想盡各種辦法用水清洗，經過無數的時間，黑色仍然如舊，甚至直到炭都用盡了，也沒有任何益處，我的身體也是這樣，是有漏的不清凈，即使用海水洗到未來際，也沒有任何益處，也是這樣的道理。

A monastic Bodhisattva also contemplates their own body, like raising a venomous snake only to be harmed by it. Although I now nourish this body with food and clothing, it does not recognize kindness and will ultimately cause me to fall into evil realms. A monastic Bodhisattva also contemplates their own body, like an enemy who pretends to be a friend, seeking an opportunity to use poison to sever the other's life. My body is like this, not truly real, and will ultimately become impermanent, not worthy of a sage's love. A monastic Bodhisattva also contemplates their own body, like a bubble on water, though it may appear as a beautiful crystal bead, it arises and ceases in an instant, without permanence, because conditioned phenomena do not remain for long. A monastic Bodhisattva also contemplates their own body, like a Gandharva city, which appears to have a form but is not actually real, my current body is also like this. A monastic Bodhisattva also contemplates their own body, like an image, my body is also like this, existing but not real. A monastic Bodhisattva also contemplates their own body, like a powerful and fierce enemy from a foreign land, my current body is also like this, the enemy of afflictions invades and plunders my roots of goodness. A monastic Bodhisattva also contemplates their own body, like a dilapidated house, even if repaired, it will inevitably collapse and break down, my body is also like this, even if cherished and loved, it will ultimately become impermanent. A monastic Bodhisattva also contemplates their own body, like the people of a city near an enemy country, who are always filled with fear, my current body is also like this, in every thought, it fears the attack of impermanence. A monastic Bodhisattva also contemplates their own body, like countless pieces of firewood being burned by fire, and this fierce fire is never satisfied, my body is also like this, using the fire of craving to burn the firewood of the five desires, the craving in the heart also grows accordingly. A monastic Bodhisattva also contemplates their own body, like a newborn child, a loving mother pities and cares for it, always protecting it, my body is also like this, if I do not protect this weak body and mind, I will not be able to achieve any realization. A monastic Bodhisattva also contemplates their own body, its nature is impure, like someone who dislikes the blackness of charcoal, and tries every means to wash it with water, after countless times, the blackness remains the same, even until the charcoal is used up, there is no benefit, my body is also like this, it is impure with outflows, even if washed with seawater until the end of the future, there is no benefit, it is also the same principle.

。出家菩薩又觀自身，如油沃薪以火焚燒，又遇大風勢不可止，是身亦爾，名五蘊薪，沃貪愛油縱瞋恚火，愚癡風力無有休息。出家菩薩觀于自身猶如惡疾，四百四病所住處故。亦如大腸，八萬四千蟲所住故。是無常處，出息不還即無常故。亦如非情，神識易脫同瓦石故。亦如河水，剎那前後不暫住故。亦如壓油，於一切事受勞苦故。無所依者，猶如嬰兒失父母故。無救護者，猶如蝦蟆蛇所吞故。如穴無底，心心所法不可知故。恒不知足，於五欲樂心無厭故。恒不自在，斷常二見所繫縛故。不生慚愧，雖蒙養育棄捨主故。亦如死屍，于日夜分近滅壞故。唯受諸苦，於一切處無真樂故。為苦所依，一切眾苦依身住故。如空聚落，於是身中無主宰故。畢竟空寂，遍計所執妄構畫故。如谷中響，皆是虛妄所顯現故。亦如船舶，若無船師即漂沒故。亦如大車運載財寶。何以故？乘于大乘到菩提故。善男子！出家菩薩日夜觀察，非不愛惜如是之身，欲令眾生出生死海到彼岸故。」

爾時，世尊說是法已，告彌勒菩薩摩訶薩言：「善男子！修如是行，此則名為出家佛子所觀法要

現代漢語譯本：出家的菩薩又觀察自身，就像用油澆在柴上被火焚燒，又遇到大風勢不可擋，這個身體也是如此，名為五蘊之柴，澆上貪愛的油，縱容嗔恚的火，愚癡的風力沒有停息。出家的菩薩觀察自身猶如惡疾，是四百零四種疾病的住所。也像大腸，是八萬四千種蟲子的住所。這是無常之處，呼出的氣不返回就是無常。也像無情之物，神識容易脫離如同瓦石。也像河水，剎那前後不停留。也像壓榨油，在一切事物上承受勞苦。是無所依靠的，猶如嬰兒失去父母。是無救護的，猶如蛤蟆被蛇吞噬。像無底的洞穴，心和心所法不可知。永遠不知滿足，對於五欲的快樂心無厭倦。永遠不自在，被斷見和常見兩種見解所束縛。不生慚愧，雖然蒙受養育卻拋棄主人。也像死屍，在日夜之間接近滅亡。只承受各種痛苦，在一切地方沒有真正的快樂。是痛苦的依靠，一切痛苦都依附身體而存在。像空曠的村落，在這個身體中沒有主宰。畢竟是空寂的，是遍計所執的虛妄構造。像山谷中的迴響，都是虛妄所顯現的。也像船舶，如果沒有船師就會漂沒。也像大車運載財寶。為什麼呢？因為乘坐大乘到達菩提。善男子！出家的菩薩日夜觀察，並非不愛惜這樣的身體，而是爲了讓眾生脫離生死苦海到達彼岸。」 那時，世尊說完此法，告訴彌勒菩薩摩訶薩說：『善男子！修習這樣的行為，這就可以稱為出家佛子所觀察的法要。』

English version: The renunciate Bodhisattva further contemplates his own body, like firewood doused with oil and burned by fire, and then encountering a great wind that cannot be stopped. This body is also like that, called the firewood of the five aggregates, doused with the oil of craving, indulging the fire of anger, and the power of ignorance like wind without rest. The renunciate Bodhisattva views his own body as a terrible disease, the dwelling place of four hundred and four illnesses. It is also like the large intestine, the dwelling place of eighty-four thousand worms. It is a place of impermanence, for when the exhaled breath does not return, it is impermanent. It is also like an inanimate object, where the consciousness easily departs like tiles or stones. It is also like a river, where moments before and after do not stay. It is also like pressing oil, enduring toil in all matters. It is without reliance, like an infant who has lost its parents. It is without protection, like a toad swallowed by a snake. It is like a bottomless pit, where the mind and mental states cannot be known. It is forever unsatisfied, with no satiety for the pleasures of the five desires. It is forever unfree, bound by the two views of annihilation and permanence. It does not generate shame, though having received nurturing, it abandons its master. It is also like a corpse, approaching destruction day and night. It only receives various sufferings, with no true joy in any place. It is the basis of suffering, for all sufferings reside in the body. It is like an empty village, for there is no master in this body. It is ultimately empty and still, a false construct of conceptualization. It is like an echo in a valley, all are illusory manifestations. It is also like a ship, which will sink if there is no captain. It is also like a great cart carrying treasures. Why is this so? Because one rides the Great Vehicle to reach Bodhi. Good man! The renunciate Bodhisattva observes day and night, not that he does not cherish such a body, but he wishes to lead sentient beings out of the sea of birth and death to the other shore.』 At that time, after the World Honored One spoke this Dharma, he said to the Bodhisattva Mahasattva Maitreya: 『Good man! Cultivating such practices, this is what is called the essential Dharma for a renunciate Buddha's son to contemplate.』

。若有佛子發菩提心，為求阿耨多羅三藐三菩提住阿蘭若，修習如是三十七觀，亦教佗修如是法要，解說書寫受持讀習，遠離一切我我所執，永斷貪著五欲世樂，速能成就不壞信心，求大菩提不惜軀命，何況世間所有珍寶？現身必得究竟成滿一切如來金剛智印，于無上道永不退轉，六度萬行速得圓滿，疾成阿耨多羅三藐三菩提。」

爾時，會中八萬四千新發意菩薩，深厭世間得大忍力，不復退轉于無上道；百千婆羅門發菩提心，成熟信根得不退轉；三萬六千善男子、善女人，遠離塵垢得法眼凈。

大乘本生心地觀經卷第七

罽賓國三藏沙門般若奉　詔譯

波羅蜜多品第八

爾時，彌勒菩薩摩訶薩白佛言：「世尊！以何因緣，慇勤稱讚住阿蘭若修菩薩行，而不稱讚住于余處修菩薩行？如來一時在靈鷲山，為諸菩薩廣說法要而作是言：『菩薩或時止淫女家，親近屠者示教利喜，無數方便饒益眾生，為說妙法令入佛道。』世尊今日為新發意所說妙法而不如是，然我等類親于佛前得聞深法無有疑惑。唯愿如來！為未來世求佛道者，演說甚深微妙真理，令菩薩行無復退轉

如果佛弟子發菩提心，爲了求得無上正等正覺而住在寂靜處，修習這三十七種觀法，也教導他人修習這些法要，講解、書寫、受持、讀誦，遠離一切我執和我所執，永遠斷除貪戀五欲世俗享樂，就能迅速成就堅固不壞的信心，爲了求得大菩提而不惜生命，更何況世間所有珍寶？此生必定能夠究竟圓滿成就一切如來的金剛智慧印，在無上道上永遠不會退轉，六度萬行迅速得到圓滿，快速成就無上正等正覺。 當時，法會中有八萬四千新發菩提心的菩薩，深深厭倦世間，獲得強大的忍耐力，不再在無上道上退轉；有成百上千的婆羅門發菩提心，成熟了信根，得到不退轉的境界；有三萬六千善男子、善女人，遠離了塵垢，得到了清凈的法眼。 大正藏第 03 冊 No. 0159 《大乘本生心地觀經》 《大乘本生心地觀經》卷第七 罽賓國三藏沙門般若奉 詔譯 當時，彌勒菩薩摩訶薩對佛說：『世尊！因為什麼緣故，您如此慇勤地稱讚住在寂靜處修菩薩行，而不稱讚住在其他地方修菩薩行？如來曾經在靈鷲山，為諸位菩薩廣泛宣說法要時說過：『菩薩有時會住在**家，親近屠夫，用各種方便方法教導他們，使他們歡喜，利益眾生，為他們宣說妙法，使他們進入佛道。』世尊今天為新發菩提心的人所說的妙法卻不是這樣，然而我們這些親近佛陀的人，在佛前聽聞了甚深佛法，沒有疑惑。唯愿如來！爲了未來世求佛道的人，演說甚深微妙的真理，使菩薩的修行不再退轉。』

If a Buddhist disciple generates the Bodhi mind, dwells in a secluded place to seek Anuttara-samyak-sambodhi, cultivates these thirty-seven contemplations, and also teaches others to cultivate these essential methods, explains, writes, receives, upholds, and recites them, stays away from all attachments to self and what belongs to self, forever cuts off the craving for the five desires and worldly pleasures, then they can quickly achieve firm and unbreakable faith, and for the sake of seeking great Bodhi, they will not spare their lives, let alone all the treasures of the world? In this very life, they will surely achieve the ultimate and complete fulfillment of all Tathagata's Vajra Wisdom Seal, and will never regress on the unsurpassed path, the six paramitas and ten thousand practices will quickly be perfected, and they will swiftly achieve Anuttara-samyak-sambodhi. At that time, in the assembly, there were eighty-four thousand newly initiated Bodhisattvas who deeply wearied of the world, obtained great forbearance, and no longer regressed on the unsurpassed path; hundreds of thousands of Brahmins generated the Bodhi mind, matured their roots of faith, and attained the state of non-retrogression; thirty-six thousand good men and good women, having distanced themselves from defilements, obtained the pure Dharma eye. The Great Vehicle Sutra on the Contemplation of the Mind-Ground of Original Life, Volume Six Taisho Tripitaka Volume 03, No. 0159, The Great Vehicle Sutra on the Contemplation of the Mind-Ground of Original Life The Great Vehicle Sutra on the Contemplation of the Mind-Ground of Original Life, Volume Seven Translated by the Tripitaka Master Prajna from Kipin, under Imperial Decree Chapter Eight: Paramita At that time, Bodhisattva Maitreya Mahasattva said to the Buddha: 'World Honored One! For what reason do you so diligently praise the practice of Bodhisattvas who dwell in secluded places, and not praise the practice of Bodhisattvas who dwell in other places? The Tathagata once, on Vulture Peak Mountain, while extensively expounding the essential Dharma to the Bodhisattvas, said: 'Bodhisattvas sometimes dwell in **houses, approach butchers, teach them with various skillful means, make them happy, benefit sentient beings, and expound the wonderful Dharma to them, leading them onto the path of Buddhahood.' Today, the wonderful Dharma that the World Honored One speaks for those who have newly generated the Bodhi mind is not like that. However, we who are close to the Buddha have heard the profound Dharma before the Buddha and have no doubts. May the Tathagata! For those who seek the path of Buddhahood in the future, expound the profound and subtle truth, so that the practice of Bodhisattvas will no longer regress.'

爾時，佛告彌勒菩薩摩訶薩：「善男子！發阿耨多羅三藐三菩提心求菩提道，有二菩薩：一者在家，二者出家。在家菩薩為欲化導淫室屠肆，皆得親近，出家菩薩則不如是。然此菩薩各有九品，上根三品皆住蘭若，無間精進利益有情；中下二根諸菩薩等，隨宜所住方處不定，或住蘭若，或居聚落，隨緣利益安隱眾生，如是行門汝應觀察。

「複次，善男子！出家菩薩修習佛道，已得無漏真實之法，隨緣利樂一切有情。若有佛子未得真智住于蘭若，要當親近諸佛菩薩，若有值遇真善知識，于菩薩行必不退轉。以是因緣諸佛子等，應當至心求見一佛及一菩薩。善男子！如是名為出世法要，汝等咸當一心修學。

「複次，善男子！出家菩薩厭離世間住阿蘭若，省用功力得圓八萬四千波羅蜜行，速證阿耨多羅三藐三菩提。所以者何？若舍名利住山林者，于身命財必無吝惜永無系屬，自然易滿三種波羅蜜多。」

彌勒菩薩白佛言：「世尊！住阿蘭若出家菩薩不畜財寶，以何因緣，能得圓滿檀波羅蜜？」

佛告彌勒菩薩摩訶薩：「善男子！住阿蘭若出家菩薩，入于聚落所乞之食，先以少分施於眾生，又以余分施於所欲，即得名為檀波羅蜜

那時，佛陀告訴彌勒菩薩摩訶薩：『善男子！發了求無上正等正覺之心，追求菩提道的菩薩，有兩種：一種是在家的，一種是出家的。在家的菩薩爲了教化引導淫室和屠宰場的人，都可以親近他們，而出家的菩薩則不能這樣。然而，這些菩薩各有九品，上根的三品都住在蘭若（寂靜處），不間斷地精進修行，利益眾生；中下根的菩薩們，則根據情況選擇居住的地方，不固定，或者住在蘭若，或者住在村落，隨緣利益安穩眾生，你應該觀察這樣的修行方式。』 『再者，善男子！出家的菩薩修習佛道，已經獲得了無漏真實的佛法，隨緣利益一切眾生。如果有佛弟子沒有獲得真智，住在蘭若，應當親近諸佛菩薩，如果能遇到真正的善知識，在菩薩的修行道路上必定不會退轉。因為這個原因，佛弟子們應當至誠懇切地求見一佛和一菩薩。善男子！這叫做出世的法要，你們都應當一心修學。』 『再者，善男子！出家的菩薩厭離世俗，住在阿蘭若，節省精力，可以圓滿八萬四千波羅蜜的修行，迅速證得無上正等正覺。為什麼呢？如果捨棄名利，住在山林，對於身命和財物必定不會吝惜，永遠沒有牽掛，自然容易圓滿三種波羅蜜多。』 彌勒菩薩對佛說：『世尊！住在阿蘭若的出家菩薩不積蓄財物，以什麼因緣，能夠圓滿佈施波羅蜜呢？』 佛陀告訴彌勒菩薩摩訶薩：『善男子！住在阿蘭若的出家菩薩，進入村落乞食，先將少部分食物佈施給眾生，再將剩餘的部分佈施給需要的人，這樣就叫做佈施波羅蜜。』

At that time, the Buddha said to Bodhisattva Mahasattva Maitreya: 'Good man! There are two kinds of Bodhisattvas who have generated the mind for Anuttara-samyak-sambodhi and seek the path of Bodhi: one is a householder, and the other is a renunciate. Householder Bodhisattvas, in order to guide and transform those in brothels and slaughterhouses, may approach them, but renunciate Bodhisattvas do not do so. However, these Bodhisattvas each have nine grades. The three grades of superior faculties all reside in aranyas (secluded places), diligently practicing without interruption to benefit sentient beings. The Bodhisattvas of middle and lower faculties reside in various places as appropriate, not fixed, sometimes in aranyas, sometimes in villages, benefiting and pacifying sentient beings according to conditions. You should observe such practices.' 'Furthermore, good man! Renunciate Bodhisattvas who cultivate the Buddha's path, having already attained the undefiled and true Dharma, benefit all sentient beings according to conditions. If there are disciples of the Buddha who have not attained true wisdom and reside in aranyas, they should draw near to all Buddhas and Bodhisattvas. If they encounter true and virtuous teachers, they will certainly not regress on the path of Bodhisattva practice. For this reason, all disciples of the Buddha should sincerely seek to see one Buddha and one Bodhisattva. Good man! This is called the essential Dharma of transcending the world, and you should all diligently study it with one mind.' 'Furthermore, good man! Renunciate Bodhisattvas who renounce the world and reside in aranyas, by conserving their energy, can perfect the practice of eighty-four thousand paramitas and quickly attain Anuttara-samyak-sambodhi. Why is this so? If one abandons fame and gain and resides in the mountains and forests, one will certainly not be stingy with one's body, life, and possessions, and will never be attached, naturally easily fulfilling the three paramitas.' Bodhisattva Maitreya said to the Buddha: 'World Honored One! Renunciate Bodhisattvas who reside in aranyas do not accumulate wealth. By what cause and condition can they perfect the paramita of giving?' The Buddha said to Bodhisattva Mahasattva Maitreya: 'Good man! Renunciate Bodhisattvas who reside in aranyas, when entering villages to beg for food, first give a small portion of the food to sentient beings, and then give the remaining portion to those in need. This is called the paramita of giving.'

。以自身命供養三寶，頭目髓腦施來求者，即得名為親近波羅蜜。為求法者說出世法，令發無上菩提心故，即得名為真實波羅蜜。善男子！是名出家菩薩成就佈施波羅蜜多。

「複次，善男子！出家菩薩住阿蘭若，故修十二頭陀之行，若行步時看二肘地不損眾生，即得名為持戒波羅蜜。堅持禁戒不惜軀命，即得名為親近波羅蜜。為求出世說法教化，令發無上菩提之心，即得名為真實波羅蜜。善男子！是名出家菩薩成就持戒波羅蜜多。

「複次，善男子！出家菩薩住阿蘭若，能滅瞋恚得慈心三昧，亦無毀辱一切眾生，即得名為忍辱波羅蜜。若為一人說一句法，令發阿耨多羅三藐三菩提心，即得名為真實波羅蜜。善男子！是名出家菩薩成就忍辱波羅蜜多。

「複次，善男子！出家菩薩為令眾生得成佛故，修精進行，未得成佛福智羸弱，不貪安樂，不造眾罪，于昔菩薩行苦行中深生歡喜，翹敬宗仰常無休息，以是因緣，即得名為精進波羅蜜。棄捨身命如捐涕唾，一切時中未嘗懈怠，即得名為親近波羅蜜。遇有緣者說最上道，令趣無上正等菩提，即得名為真實波羅蜜。由精進心，如是十行，過去不退、現在堅固、未來速滿。善男子！是名出家菩薩摩訶薩成就精進波羅蜜多

現代漢語譯本：以自己的生命供養佛、法、僧三寶，將頭、眼、骨髓、大腦佈施給前來求取的人，這就叫做親近波羅蜜。爲了向求法的人宣說超脫世俗的佛法，使他們發起無上菩提心，這就叫做真實波羅蜜。善男子！這叫做出家菩薩成就佈施波羅蜜多。 現代漢語譯本：再者，善男子！出家菩薩住在寂靜的處所，所以修行十二種頭陀苦行，如果行走時看著兩肘之間的地面，不傷害眾生，這就叫做持戒波羅蜜。堅持戒律，不惜生命，這就叫做親近波羅蜜。爲了尋求超脫世俗的佛法，進行教化，使眾生髮起無上菩提之心，這就叫做真實波羅蜜。善男子！這叫做出家菩薩成就持戒波羅蜜多。 現代漢語譯本：再者，善男子！出家菩薩住在寂靜的處所，能夠滅除嗔恨，獲得慈心三昧，也不會侮辱任何眾生，這就叫做忍辱波羅蜜。如果為一個人說一句佛法，使他發起阿耨多羅三藐三菩提心，這就叫做真實波羅蜜。善男子！這叫做出家菩薩成就忍辱波羅蜜多。 現代漢語譯本：再者，善男子！出家菩薩爲了使眾生能夠成就佛果，修行精進行，在未成佛之前，即使福德智慧還很薄弱，也不貪圖安樂，不造作任何罪業，對於過去菩薩所修的苦行，內心深生歡喜，恭敬地傚法，從不懈怠。因為這個緣故，這就叫做精進波羅蜜。捨棄自己的生命如同丟棄鼻涕唾沫，任何時候都不曾懈怠，這就叫做親近波羅蜜。遇到有緣的人，就為他們宣說最上乘的佛道，使他們趨向無上正等菩提，這就叫做真實波羅蜜。由於精進的緣故，像這樣修行十種行為，過去不會退轉，現在能夠堅定，未來能夠迅速圓滿。善男子！這叫做出家菩薩摩訶薩成就精進波羅蜜多。

English version: Offering one's own life to the Three Jewels (Buddha, Dharma, Sangha), and giving one's head, eyes, marrow, and brain to those who seek them, this is called 'proximity paramita'. To expound the transcendent Dharma to those who seek it, causing them to generate the unsurpassed Bodhi mind, this is called 'true paramita'. Good man! This is called a renunciate Bodhisattva accomplishing the paramita of giving. English version: Furthermore, good man! A renunciate Bodhisattva dwells in a secluded place, therefore practicing the twelve dhuta practices. If, while walking, one looks at the ground within the space of two elbows, not harming any sentient beings, this is called 'precept-keeping paramita'. Upholding the precepts without cherishing one's own life, this is called 'proximity paramita'. To seek the transcendent Dharma for teaching and transformation, causing sentient beings to generate the unsurpassed Bodhi mind, this is called 'true paramita'. Good man! This is called a renunciate Bodhisattva accomplishing the paramita of precept-keeping. English version: Furthermore, good man! A renunciate Bodhisattva dwells in a secluded place, able to extinguish anger and attain the samadhi of loving-kindness, and not insulting any sentient beings, this is called 'patience paramita'. If one speaks a single phrase of Dharma for one person, causing them to generate the mind of Anuttara-samyak-sambodhi, this is called 'true paramita'. Good man! This is called a renunciate Bodhisattva accomplishing the paramita of patience. English version: Furthermore, good man! A renunciate Bodhisattva, in order to enable sentient beings to attain Buddhahood, practices diligent effort. Before attaining Buddhahood, even if one's merit and wisdom are still weak, one does not crave comfort, nor create any sins. Regarding the ascetic practices of past Bodhisattvas, one deeply rejoices, respectfully emulates them, and never slacks off. Because of this cause, this is called 'diligence paramita'. Abandoning one's life as if discarding phlegm and saliva, never being lazy at any time, this is called 'proximity paramita'. When encountering those with affinity, one expounds the supreme path, causing them to move towards unsurpassed, perfect enlightenment, this is called 'true paramita'. Due to the mind of diligence, practicing these ten actions, one will not regress in the past, will be firm in the present, and will quickly fulfill them in the future. Good man! This is called a renunciate Bodhisattva Mahasattva accomplishing the paramita of diligence.

「複次，善男子！出家菩薩住阿蘭若修習三昧，為攝善法令不散失，入諸解脫永斷邊見，現於神通化彼眾生令得正智，斷煩惱本入真法界，悟如實道當趣菩提，以是因緣即得名為禪定波羅蜜。欲令眾生如我無異悉得滿足，調伏有情不捨三昧，不惜身命修此三昧，即得名為親近波羅蜜。為諸眾生說深妙法，皆令趣向無上菩提，即得名為真實波羅蜜。善男子！是名出家菩薩成就禪定波羅蜜多。

「複次，善男子！出家菩薩處於空閑，親近供養諸佛菩薩一切智者，常樂聽聞甚深妙法，心生渴仰恒無厭足，善能分別二諦真理，斷除二障、通達五明，說諸法要能決眾疑，以是因緣即得名為般若波羅蜜。為求半偈棄捨身命，不憚眾苦志求菩提，即得成就親近波羅蜜。于大會中為人說法，于深妙義無所秘惜，能令發起大菩提心，于菩薩行得不退轉，常能觀察我身、蘭若，及菩提心、真實法身，如是四種無有差別，如是如是觀妙理故，即得名為真實波羅蜜。善男子！是名出家菩薩成就般若波羅蜜多

『再者，善男子！出家的菩薩住在寂靜處修習禪定，爲了攝持善法使之不散失，進入各種解脫境界永遠斷除邊見，顯現神通來教化那些眾生使他們獲得正智，斷除煩惱的根本進入真實的法界，領悟如實的道理應當趨向菩提，因為這個因緣就得名為禪定波羅蜜。想要使眾生像我一樣沒有差別都得到滿足，調伏有情眾生不捨棄禪定，不吝惜身命修習這個禪定，就得名為親近波羅蜜。爲了眾生宣說深奧微妙的佛法，都使他們趨向無上的菩提，就得名為真實波羅蜜。善男子！這名為出家的菩薩成就禪定波羅蜜多。』 『再者，善男子！出家的菩薩處於空閑之處，親近供養諸佛菩薩一切智者，常常喜歡聽聞甚深微妙的佛法，心中產生渴求仰慕之心恒久沒有厭足，善於分別世俗諦和真諦的真理，斷除煩惱障和所知障、通達五明，宣說各種佛法的要義能夠決斷眾人的疑惑，因為這個因緣就得名為般若波羅蜜。爲了求得半句偈語而捨棄身命，不畏懼各種苦難立志追求菩提，就得成就親近波羅蜜。在法會中為人們說法，對於深奧微妙的義理沒有絲毫的隱瞞吝惜，能夠使人發起大菩提心，在菩薩的修行中得到不退轉，常常能夠觀察我的身體、寂靜處，以及菩提心、真實的法身，像這四種沒有差別，像這樣觀察微妙的道理，就得名為真實波羅蜜。善男子！這名為出家的菩薩成就般若波羅蜜多。』

'Furthermore, good man! A renunciate Bodhisattva, dwelling in a secluded place, cultivates Samadhi. To gather good dharmas and prevent their loss, they enter various liberations, permanently severing biased views. They manifest supernatural powers to transform sentient beings, enabling them to attain right wisdom. They cut off the root of afflictions, enter the true Dharma realm, and awaken to the true path, thus progressing towards Bodhi. Because of this cause, they are named the Perfection of Samadhi. Wishing all beings to be like themselves, without difference, and to be fully satisfied, they tame sentient beings without abandoning Samadhi. They do not spare their lives in cultivating this Samadhi, and thus are named the Perfection of Proximity. For the sake of all beings, they expound profound and wondrous Dharma, leading them all towards unsurpassed Bodhi, and thus are named the Perfection of Truth. Good man! This is called a renunciate Bodhisattva accomplishing the Perfection of Samadhi.' 'Furthermore, good man! A renunciate Bodhisattva, residing in a quiet place, draws near to and makes offerings to all Buddhas, Bodhisattvas, and those of all-knowing wisdom. They constantly delight in hearing the profound and wondrous Dharma, their hearts filled with longing and never satiated. They are skilled in distinguishing the truths of the two levels of reality, severing the two obscurations, mastering the five sciences, and expounding the essentials of the Dharma, resolving the doubts of the masses. Because of this cause, they are named the Perfection of Wisdom. For the sake of seeking half a verse, they abandon their lives, not fearing any suffering, and aspire to Bodhi, thus achieving the Perfection of Proximity. In assemblies, they preach the Dharma to others, without concealing or being stingy with the profound and wondrous meanings. They are able to inspire the great Bodhi mind, and in the practice of the Bodhisattva path, they attain non-retrogression. They are constantly able to observe their own body, the secluded place, the Bodhi mind, and the true Dharma body, seeing these four as without difference. By observing such profound principles, they are named the Perfection of Truth. Good man! This is called a renunciate Bodhisattva accomplishing the Perfection of Wisdom.'

「複次，善男子！出家菩薩住空閑處，常能修習方便勝智波羅蜜多，以佗心智慧了有情意樂煩惱心行差別，應病與藥悉令除差，自在遊戲神通三昧，發大悲願成熟眾生，諸佛之法無不通達，以是因緣即得名為方便善巧波羅蜜多。為欲饒益諸眾生故，于身命財都不固惜，即得名為親近波羅蜜多。為諸眾生怨親平等，說微妙法令入佛智，即得名為真實波羅蜜多。善男子！是名出家菩薩成就方便善巧波羅蜜。

「複次，善男子！出家菩薩入于山林，為諸眾生常能修習愿波羅蜜，心恒觀察諸法真性，非有非空中道妙理，於世俗事悉能辨了，為化有情恒修慈悲，以是因緣，即得名為愿波羅蜜。以四弘願攝受眾生，乃至捨身不壞悲願，即得名為親近波羅蜜。說微妙法辯才無礙，若有聽聞畢竟不退，即得名為真實波羅蜜。善男子！是名出家菩薩成就愿波羅蜜多。

「複次，善男子！出家菩薩住阿蘭若，以正智力善了有情心行黑白，能為眾生說相應法，令入大乘甚深妙義，即能安住究竟涅槃，以是因緣，即得名為力波羅蜜。以正智眼照見五蘊空寂之理，能捨身命利眾生故，即得名為親近波羅蜜。以妙智力化邪見眾，令斷輪迴生死惡業，趣向常樂究竟涅槃，即得名為真實波羅蜜

『再者，善男子！出家的菩薩住在清靜的地方，常常修習方便勝智波羅蜜多，用他心通的智慧瞭解眾生的意願、煩惱和心念的差別，根據他們的病癥給予相應的藥物，使他們都痊癒，自在地運用神通三昧，發起大悲願來成熟眾生，對於諸佛的教法沒有不通達的，因為這個因緣，就叫做方便善巧波羅蜜多。爲了利益一切眾生，對於自己的身體和財產都不吝惜，就叫做親近波羅蜜多。對於一切眾生，無論是怨家還是親人，都平等對待，為他們宣說微妙的佛法，使他們進入佛的智慧，就叫做真實波羅蜜多。善男子！這就是出家的菩薩成就方便善巧波羅蜜多。 『再者，善男子！出家的菩薩進入山林，爲了眾生常常修習愿波羅蜜多，心中常常觀察諸法的真實本性，既不是有也不是空的的中道妙理，對於世俗的事情都能夠辨別清楚，爲了教化眾生常常修習慈悲，因為這個因緣，就叫做愿波羅蜜多。用四弘誓願來攝受眾生，乃至捨棄身體也不違背悲願，就叫做親近波羅蜜多。宣說微妙的佛法，辯才無礙，如果有眾生聽聞，最終都不會退轉，就叫做真實波羅蜜多。善男子！這就是出家的菩薩成就愿波羅蜜多。 『再者，善男子！出家的菩薩住在寂靜的地方，用正智的力量善於瞭解眾生心念的善惡，能夠為眾生宣說相應的佛法，使他們進入大乘甚深的妙義，就能安住于究竟的涅槃，因為這個因緣，就叫做力波羅蜜多。用正智的眼睛照見五蘊皆空的道理，能夠捨棄身體來利益眾生，就叫做親近波羅蜜多。用微妙的智慧來教化邪見的人，使他們斷除輪迴生死的惡業，趨向常樂的究竟涅槃，就叫做真實波羅蜜多。

'Furthermore, good man! A renunciate Bodhisattva, dwelling in a secluded place, constantly cultivates the Perfection of Expedient Wisdom, using the wisdom of knowing others' minds to understand the differences in sentient beings' intentions, afflictions, and mental activities. They administer the appropriate remedies according to their ailments, ensuring complete healing. They freely engage in the samadhi of spiritual powers, generate great vows of compassion to mature sentient beings, and are thoroughly versed in all the teachings of the Buddhas. Because of these causes, they are called the Perfection of Skillful Means. For the sake of benefiting all sentient beings, they do not cling to their own bodies or possessions, and thus are called the Perfection of Intimacy. They treat all sentient beings, whether enemies or relatives, with equality, and expound the subtle Dharma to lead them into the wisdom of the Buddha, and thus are called the Perfection of Truth. Good man! This is what is called a renunciate Bodhisattva achieving the Perfection of Skillful Means.' 'Furthermore, good man! A renunciate Bodhisattva, entering the mountains and forests, constantly cultivates the Perfection of Vow for the sake of all sentient beings. Their minds constantly contemplate the true nature of all phenomena, the wondrous principle of the Middle Way that is neither existence nor non-existence. They are able to discern all worldly matters, and constantly cultivate loving-kindness and compassion for the sake of transforming sentient beings. Because of these causes, they are called the Perfection of Vow. They embrace sentient beings with the Four Great Vows, and even if it means sacrificing their bodies, they do not break their vows of compassion, and thus are called the Perfection of Intimacy. They expound the subtle Dharma with unimpeded eloquence, and those who hear it will ultimately not regress, and thus are called the Perfection of Truth. Good man! This is what is called a renunciate Bodhisattva achieving the Perfection of Vow.' 'Furthermore, good man! A renunciate Bodhisattva, dwelling in a quiet place, uses the power of right wisdom to understand the good and evil of sentient beings' minds. They are able to expound the corresponding Dharma for sentient beings, leading them into the profound meaning of the Great Vehicle, and enabling them to abide in ultimate Nirvana. Because of these causes, they are called the Perfection of Power. With the eye of right wisdom, they see the emptiness of the five aggregates, and are able to sacrifice their bodies for the benefit of sentient beings, and thus are called the Perfection of Intimacy. With the power of wondrous wisdom, they transform those with wrong views, enabling them to cut off the evil karma of the cycle of birth and death, and to move towards the ultimate Nirvana of constant joy, and thus are called the Perfection of Truth.'

。善男子！是名出家菩薩成就力波羅蜜多。

「複次，善男子！出家菩薩住阿蘭若，於一切法了知善惡，遠離邪見攝受正法，不厭生死不樂涅槃，即得名為智波羅蜜。不愛自身憐愍眾生，于身命財恒修大舍，即得名為親近波羅蜜。以微妙智為諸眾生說一乘法，令入阿耨多羅三藐三菩提，以是因緣，即得名為真實波羅蜜。善男子！是名出家菩薩成就智波羅蜜多。

「善男子！此如是等波羅蜜多，以何義故，說為八萬四千差別？汝等當知！為多貪者，分別演說二千一百波羅蜜多；為多瞋者，分別演說二千一百波羅蜜多；為多癡者，分別演說二千一百波羅蜜多；為等分者，分別演說二千一百波羅蜜多。善男子！于如是等二千一百波羅蜜多，以為根本，轉增十倍遂成八萬四千波羅蜜多，如是等法皆利他行。善男子！若有眾生其性難調，聞是法已心未調伏，即為宣說八萬四千諸三昧門，如是妙法皆自利行。若有眾生其性難調，聞是法已心未調伏，即為宣說八萬四千陀羅尼門，如是妙法皆利他行。善男子！我為調伏一切有情，說如是法及以無數善巧方便，現種種相教化眾生。善男子！以是義故，一切人天普稱如來名為導師

現代漢語譯本：善男子！這被稱為出家菩薩成就力波羅蜜多。 現代漢語譯本：『再者，善男子！出家菩薩住在寂靜處，對於一切法了知善惡，遠離邪見而接受正法，不厭惡生死也不貪戀涅槃，這就稱為智波羅蜜。不愛惜自身而憐憫眾生，對於身命財產恒常修習大舍，這就稱為親近波羅蜜。以微妙的智慧為眾生宣說一乘法，使他們進入阿耨多羅三藐三菩提，因為這個因緣，就稱為真實波羅蜜。善男子！這被稱為出家菩薩成就智波羅蜜多。 現代漢語譯本：『善男子！這些波羅蜜多，因為什麼緣故，說為有八萬四千種差別呢？你們應當知道！爲了貪慾心重的人，分別演說二千一百種波羅蜜多；爲了嗔恨心重的人，分別演說二千一百種波羅蜜多；爲了愚癡心重的人，分別演說二千一百種波羅蜜多；爲了貪嗔癡等分的人，分別演說二千一百種波羅蜜多。善男子！從這二千一百種波羅蜜多為根本，轉增十倍就成為八萬四千種波羅蜜多，這些法都是利他的行為。善男子！如果有眾生性情難以調伏，聽了這些法後心仍然沒有調伏，就為他們宣說八萬四千種三昧門，這些妙法都是自利的行為。如果有眾生性情難以調伏，聽了這些法後心仍然沒有調伏，就為他們宣說八萬四千種陀羅尼門，這些妙法都是利他的行為。善男子！我爲了調伏一切有情，宣說這些法以及無數的善巧方便，示現種種形象來教化眾生。善男子！因為這個緣故，一切人天都普遍稱如來為導師。』

English version: 'Good man! This is called the power of the Paramita of a renunciate Bodhisattva.' English version: 'Furthermore, good man! A renunciate Bodhisattva dwells in a secluded place, understanding good and evil in all dharmas, abandoning wrong views and embracing the right dharma, neither weary of birth and death nor delighting in Nirvana. This is called the Paramita of Wisdom. Not loving oneself but having compassion for all beings, constantly practicing great giving with regard to body, life, and possessions, this is called the Paramita of Closeness. Using subtle wisdom to explain the One Vehicle Dharma to all beings, leading them to Anuttara-samyak-sambodhi, because of this cause, it is called the Paramita of Truth. Good man! This is called the Paramita of Wisdom achieved by a renunciate Bodhisattva.' English version: 'Good man! Why are these Paramitas said to have eighty-four thousand distinctions? You should know! For those with much greed, two thousand one hundred Paramitas are explained separately; for those with much anger, two thousand one hundred Paramitas are explained separately; for those with much delusion, two thousand one hundred Paramitas are explained separately; for those with equal parts of greed, anger, and delusion, two thousand one hundred Paramitas are explained separately. Good man! From these two thousand one hundred Paramitas as the root, increasing tenfold, they become eighty-four thousand Paramitas. These dharmas are all for the benefit of others. Good man! If there are beings whose nature is difficult to tame, and their minds are not subdued after hearing these dharmas, then eighty-four thousand Samadhi gates are explained to them. These wonderful dharmas are all for self-benefit. If there are beings whose nature is difficult to tame, and their minds are not subdued after hearing these dharmas, then eighty-four thousand Dharani gates are explained to them. These wonderful dharmas are all for the benefit of others. Good man! In order to tame all sentient beings, I explain these dharmas and countless skillful means, manifesting various forms to teach beings. Good man! Because of this reason, all humans and devas universally call the Tathagata the Guide.'

。善男子！未來現在諸佛世尊，悉皆修習八萬四千波羅蜜門，八萬四千諸三昧門，八萬四千陀羅尼門，永斷八萬四千微煩惱障，八萬四千微所知障，皆詣蘭若菩提樹王，坐金剛座入金剛定，降伏一切天魔怨已，證得阿耨多羅三藐三菩提。」

爾時，世尊欲重宣此義，而說偈言：

「超過三界大法王，　　出現世間化群品， 恒河沙等諸菩薩，　　入佛甘露智慧門。 歷劫得道慈氏尊，　　以大悲心而啟問， 善哉無垢法王子，　　智慧能問真佛乘。 我以師子無畏辯，　　說大乘中趣覺路， 汝等一心善諦聽，　　轉授未來所應授。 十方世界可使空，　　無令斷盡出世道， 將求解脫出世道，　　不過三根九品類。 上根三品居蘭若，　　中下隨緣化世間， 所求道果等無差，　　同證真如佛性海。 已獲無漏真大士，　　隨宜應現濟群生， 開示有空不二門，　　自利利他無間斷。 未得無漏諸佛子，　　應正勤修三種學， 善根迴向施眾生，　　一心專唸佛菩薩。 愿我常睹佛菩薩，　　無邊莊嚴功德身， 若使恒聞法雨音，　　普得同沾心不退。 以身常處於地獄，　　非不親近大慈尊， 以身常處於輪迴，　　非不親聞微妙法

『善男子！未來和現在的一切佛世尊，都修習八萬四千種波羅蜜法門，八萬四千種三昧法門，八萬四千種陀羅尼法門，永遠斷除八萬四千種細微的煩惱障礙，八萬四千種細微的所知障礙，都前往寂靜處菩提樹王下，坐在金剛座上進入金剛定，降伏一切天魔怨敵後，證得無上正等正覺。』

當時，世尊想要再次宣說這個道理，就說了偈語：

『超越三界的大法王，出現在世間教化眾生， 像恒河沙數一樣多的菩薩，進入佛陀甘露智慧的法門。 經歷無數劫才得道的慈氏尊者，以大悲心而發問， 善哉，沒有污垢的法王子，智慧能夠詢問真正的佛乘。 我以獅子無畏的辯才，宣說大乘中通往覺悟的道路， 你們要一心好好地聽，轉而傳授給未來應該傳授的人。 即使十方世界都空了，也不能讓出世的道路斷絕， 想要尋求解脫的出世之道，不過是上、中、下三根的九種品類。 上根的三品住在寂靜處，中下根的隨緣教化世間， 所求的道果沒有差別，都證得真如佛性的海洋。 已經獲得無漏的真正大士，隨順因緣應化顯現救濟眾生， 開示有和空不二的法門，自利利他沒有間斷。 還沒有獲得無漏的佛弟子，應該精進修習戒定慧三種學問， 將善根迴向佈施給眾生，一心專唸佛菩薩。 愿我常常見到佛菩薩，無邊莊嚴的功德身， 如果能常常聽到法雨的聲音，普遍得到滋潤，心不退轉。 即使身體常常處於地獄，也不是不親近大慈大悲的佛陀， 即使身體常常處於輪迴，也不是不親聞微妙的佛法。』

'Good men! All Buddhas, World Honored Ones, of the future and present, all cultivate the eighty-four thousand Paramita gates, the eighty-four thousand Samadhi gates, the eighty-four thousand Dharani gates, eternally severing the eighty-four thousand subtle afflictive hindrances, the eighty-four thousand subtle cognitive hindrances, all going to the Bodhi tree king in the quiet place, sitting on the Vajra seat, entering the Vajra Samadhi, subduing all heavenly demons and enemies, and attaining Anuttara-samyak-sambodhi.'

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:

'The great Dharma King who transcends the three realms, appears in the world to transform beings, Bodhisattvas as numerous as the sands of the Ganges, enter the gate of the Buddha's nectar wisdom. Maitreya, the Venerable One who attained the Way through countless kalpas, asked with great compassion, Excellent, the faultless Dharma Prince, with wisdom able to inquire about the true Buddha Vehicle. I, with the lion's fearless eloquence, speak of the path to enlightenment in the Mahayana, You should listen attentively with one mind, and pass it on to those who should receive it in the future. Even if the ten directions of the world were emptied, the path of transcendence should not be cut off, Those who seek the path of transcendence to liberation, are no more than the nine categories of the three roots. The three categories of superior roots dwell in quiet places, the middle and lower roots transform the world according to conditions, The fruits of the Way they seek are no different, all attaining the ocean of True Suchness, the Buddha-nature. Those who have already attained the true great beings without outflows, manifest according to circumstances to save beings, Revealing the non-dual gate of existence and emptiness, benefiting oneself and others without interruption. Those Buddha disciples who have not yet attained outflows, should diligently cultivate the three studies of precepts, concentration, and wisdom, Dedicate the roots of goodness to all beings, and single-mindedly contemplate the Buddhas and Bodhisattvas. May I always see the Buddhas and Bodhisattvas, with their boundless, adorned, meritorious bodies, If I can always hear the sound of the Dharma rain, may I be universally nourished and my mind not regress. Even if my body is always in hell, it is not that I do not draw near to the Great Compassionate One, Even if my body is always in samsara, it is not that I do not hear the subtle Dharma.'

以是因緣諸佛子，　　繫心常念天人師， 若有佛子修聖道，　　發起無上菩提心。 厭世住于蘭若中，　　亦得名修三種度， 每日自食先佈施，　　兼將法寶施眾生。 三輪清凈是檀那，　　以此修因德圓滿， 當知證獲波羅蜜，　　唯由心凈不由財。 若有染心施珍財，　　不如凈心施少分， 財施即得名檀度，　　此波羅蜜非二三。 能施身命及妻子，　　如是得名親近度。 若有求法善男子，　　為說一切大乘經， 令發無上菩提心，　　乃名真實波羅蜜。 慈悲凈信具慚愧，　　攝受眾生離於貪。 愿成如來無上智，　　財法二施名初度。 堅持菩薩三聚戒，　　開發菩提離生死， 擁護佛法住世間，　　能悔誤犯真持戒。 伏瞋恚心慈悲觀，　　當念宿因對怨害， 不惜軀命救眾生，　　是名忍辱波羅蜜。 能行難行不暫舍，　　三僧祇劫常增進， 不共染污恒煉心，　　為度有情求解脫。 入出三昧得自在，　　變化神通游十方， 為斷眾生煩惱因，　　三摩地門求解脫。 若欲成就真智慧，　　親近菩薩及如來， 樂聞出世妙理門，　　修達三明斷二障

因此，諸位佛子，應當時常繫念天人導師（佛陀）。 如果有佛子修習聖道，發起無上的菩提心。 厭倦世俗而住在寂靜的處所，也算是修行三種佈施。 每天自己吃飯前先佈施，同時也將佛法佈施給眾生。 佈施時做到施者、受者和所施之物三方面都清凈，這才是真正的佈施。 通過這樣的修行，功德才能圓滿，應當知道證得波羅蜜，完全在於心清凈，而不是依靠財富。 如果帶著染污的心去佈施珍貴的財物，不如以清凈的心佈施少許。 財物佈施可以稱為佈施度，但這波羅蜜並非只有兩三種。 能夠佈施自己的身體、生命甚至妻子兒女，這樣才能稱為親近度。 如果有求法的善男子，為他說一切大乘經典，令其發起無上的菩提心，這才是真正的波羅蜜。 以慈悲、清凈的信心，具備慚愧心，攝受眾生遠離貪慾。 發願成就如來無上的智慧，財物和佛法兩種佈施稱為初度。 堅持菩薩的三聚戒，開發菩提心，脫離生死輪迴。 擁護佛法，使其住世，能夠懺悔自己所犯的錯誤，才是真正的持戒。 降伏嗔恚心，修習慈悲觀，應當憶念宿世因緣，面對怨恨和傷害。 不惜自己的生命去救度眾生，這才是忍辱波羅蜜。 能夠行持難行之事而不暫舍，在三大阿僧祇劫中不斷精進。 不與染污同流合污，恒常磨練自己的心，爲了救度有情眾生而求解脫。 能夠自在地入定和出定，變化神通遊歷十方。 爲了斷除眾生的煩惱之因，通過三摩地之門求解脫。 如果想要成就真正的智慧，應當親近菩薩和如來。 樂於聽聞出世的微妙法理，修習三明，斷除二障。

Therefore, all you disciples of the Buddha, should constantly keep in mind the Teacher of Gods and Humans (the Buddha). If there are disciples of the Buddha who cultivate the holy path and arouse the supreme Bodhi mind. Those who are weary of the world and dwell in secluded places are also considered to be practicing the three kinds of giving. Each day, before eating, one should first give alms, and also give the Dharma to sentient beings. When giving, if the giver, the receiver, and the gift are all pure, this is true giving. Through such practice, merit will be perfected. It should be known that attaining Paramita depends entirely on a pure mind, not on wealth. If one gives precious wealth with a defiled mind, it is not as good as giving a small portion with a pure mind. Giving material possessions can be called the giving Paramita, but this Paramita is not limited to just two or three types. Being able to give one's own body, life, and even wife and children, is called the Paramita of intimacy. If there is a good man seeking the Dharma, and one explains all the Mahayana scriptures to him, causing him to arouse the supreme Bodhi mind, this is the true Paramita. With compassion, pure faith, and a sense of shame, one should embrace sentient beings and lead them away from greed. Vowing to achieve the unsurpassed wisdom of the Tathagata, the two kinds of giving, material and Dharma, are called the first Paramita. Upholding the three sets of Bodhisattva precepts, developing the Bodhi mind, and escaping the cycle of birth and death. Protecting the Buddha's Dharma and ensuring its continuation in the world, and being able to repent for one's mistakes, is true adherence to the precepts. Subduing anger and cultivating compassion, one should remember past causes and conditions when facing hatred and harm. Not hesitating to sacrifice one's own life to save sentient beings, this is the Paramita of patience. Being able to practice difficult deeds without abandoning them, constantly progressing through three asamkhya kalpas. Not associating with defilements, constantly refining one's mind, and seeking liberation to save sentient beings. Being able to freely enter and exit samadhi, transforming and traveling through the ten directions with supernatural powers. In order to cut off the causes of sentient beings' afflictions, one seeks liberation through the gate of samadhi. If one wishes to achieve true wisdom, one should draw near to Bodhisattvas and Tathagatas. Delighting in hearing the sublime principles of the world beyond, cultivating the three kinds of knowledge, and cutting off the two obscurations.

能知眾生心差別，　　隨病與藥令服行， 慈悲善巧應根宜，　　方便利生度群有。 觀一切法真句義，　　不著中邊離有無， 凈智無間會真如，　　二利均平周法界。 智力能了眾生性，　　為說相應種種法； 智力能入眾生心，　　令斷輪迴生死本； 智力能分黑白法，　　隨應取捨各了知。 生死涅槃本平等，　　成就有情離分別。 如是十種殊勝行，　　攝入八萬四千中， 隨其品類勝法門，　　乃名菩薩波羅蜜。 八萬四千三摩地，　　能滅眾生散亂心； 八萬四千總持門，　　能除惑障銷魔眾。 大聖法王方便力，　　三種法要化眾生， 教網垂於生死海，　　置彼人天安樂處。」

爾時，世尊說是法時，八萬四千忉利天子，斷三界障證歡喜地；無數百千六慾天子，悟無生忍得陀羅尼；十六大國王得聞持陀羅尼；無量四眾聞菩薩行，或得不退地，或得三昧門，或得陀羅尼，或得大神通；或有菩薩證二三地乃至十地，踴躍歡喜；無量百千諸人天等，發阿耨多羅三藐三菩提心不復退轉；八千人天遠塵離垢得法眼凈。

大乘本生心地觀經功德莊嚴品第九

爾時，彌勒菩薩摩訶薩白佛言：「世尊！如佛所說住阿蘭若功德成就當得作佛

能瞭解眾生內心的差異，根據他們的病癥給予相應的藥物，讓他們服用並實踐。 以慈悲和巧妙的善巧方便，適應眾生的根性，方便地利益眾生，度脫一切有情。 觀察一切法的真實意義，不執著于中間、邊際，超越有和無的對立。 以清凈的智慧無間斷地契合真如，使自利利他達到平等，周遍整個法界。 以智慧的力量了解眾生的本性，為他們宣說相應的各種法門； 以智慧的力量深入眾生的內心，使他們斷除輪迴生死的根本； 以智慧的力量分辨黑法和白法，使他們根據情況取捨，各自明瞭。 生死和涅槃的本質是平等的，成就一切有情眾生，使他們遠離分別執著。 像這樣十種殊勝的修行，可以歸納到八萬四千法門之中， 根據它們各自的品類，這些殊勝的法門，才被稱為菩薩的波羅蜜。 八萬四千種三摩地，能夠滅除眾生散亂的心； 八萬四千種總持法門，能夠消除迷惑障礙，降伏魔眾。 偉大的聖者法王以方便的力量，用三種法要來教化眾生， 將教法的網路垂掛在生死苦海中，安置他們於人天安樂之處。 那時，世尊宣說此法時，八萬四千忉利天子，斷除了三界的障礙，證得了歡喜地；無數百千六慾天子，領悟了無生法忍，得到了陀羅尼；十六位大國王得到了聞持陀羅尼；無量四眾弟子聽聞菩薩的修行，有的證得了不退轉地，有的證得了三昧門，有的證得了陀羅尼，有的證得了大神通；有的菩薩證得了二地、三地乃至十地，歡喜踴躍；無量百千諸人天等，發起了無上正等正覺之心，不再退轉；八千人天遠離塵垢，得到了清凈的法眼。 這時，彌勒菩薩摩訶薩對佛說：『世尊！如佛所說，安住于阿蘭若的功德成就，應當可以成佛。』

Being able to understand the differences in the minds of all beings, administering medicine according to their illnesses, enabling them to take it and practice. With compassion and skillful means, adapting to the roots of beings, conveniently benefiting them, and liberating all sentient beings. Observing the true meaning of all dharmas, not clinging to the middle or the edges, transcending the duality of existence and non-existence. With pure wisdom, seamlessly uniting with Suchness, achieving equality in self-benefit and benefiting others, pervading the entire Dharma realm. With the power of wisdom, understanding the nature of beings, expounding various corresponding Dharma gates for them; With the power of wisdom, penetrating the minds of beings, enabling them to sever the root of the cycle of birth and death; With the power of wisdom, distinguishing between black and white dharmas, enabling them to choose and discard accordingly, each understanding clearly. The essence of birth and death and Nirvana is equal, accomplishing all sentient beings, enabling them to be free from discriminatory attachments. These ten kinds of supreme practices can be summarized into eighty-four thousand Dharma gates, According to their respective categories, these supreme Dharma gates are called the Paramitas of Bodhisattvas. Eighty-four thousand Samadhis can extinguish the scattered minds of beings; Eighty-four thousand Dharani gates can eliminate delusion and obstacles, and subdue the demonic hosts. The great sage, the Dharma King, with the power of skillful means, uses three essential Dharma teachings to transform beings, Hanging the net of teachings in the sea of birth and death, placing them in the peaceful and joyful realms of humans and gods. At that time, when the World Honored One was expounding this Dharma, eighty-four thousand Trayastrimsa gods severed the obstacles of the three realms and attained the Joyful Ground; countless hundreds and thousands of gods of the six desire realms awakened to the forbearance of non-birth and obtained Dharani; sixteen great kings obtained the Dharani of retention; countless fourfold disciples, hearing of the Bodhisattva's practices, some attained the non-retrogressive ground, some attained the Samadhi gate, some attained Dharani, and some attained great supernatural powers; some Bodhisattvas attained the second, third, and even tenth grounds, rejoicing and leaping with joy; countless hundreds and thousands of humans and gods generated the mind of Anuttara-samyak-sambodhi and no longer regressed; eight thousand humans and gods were freed from dust and defilement and obtained the pure Dharma eye. The Great Vehicle Original Birth Mind Ground Contemplation Sutra, Chapter Nine on the Meritorious Adornments At that time, Bodhisattva Maitreya Mahasattva said to the Buddha: 'World Honored One! As the Buddha has said, the merits of dwelling in the Aranya should lead to Buddhahood.'

。菩薩云何修諸功德，而能住是阿蘭若中？唯愿世尊！為我解說。」

爾時，佛告彌勒菩薩摩訶薩言：「汝善男子！當修學者，但有一德，是人應住阿蘭若處求無上道。云何為一？謂觀一切煩惱根源即是自心，了達此法，堪能住止阿蘭若處。所以者何？譬如狂犬被人驅打，但逐瓦石不逐於人。未來世中住阿蘭若新發心者，亦復如是，若見色聲香味觸法其心染著，是人不知煩惱根本，不知五境從自心生，即此名為未能善住阿蘭若處，以是因緣，樂住寂靜求無上道。一切菩薩摩訶薩等，若五欲境現前之時，觀察自心，應作是念：『我從無始至於今日，輪迴六趣無有出期，皆自妄心而生迷倒，於五欲境貪愛染著。』如是菩薩名為堪住阿蘭若處。若有人問：『何等有情于未來世當得作佛？』應指是人于當來世，出三界苦破四魔軍，速成菩提入佛智慧，一切世間天龍八部，阿蘇羅等皆應供養。若善男子及善女人，以清凈心供養如是住阿蘭若真善佛子，所獲福德無量無邊。若復有人以眾珍寶供養悲母，所獲功德亦無差別。何以故？是人當得阿耨多羅三藐三菩提，轉正法輪度人天眾，紹三寶種使不斷絕，當爲眾生作歸依故

現代漢語譯本：菩薩如何修習各種功德，才能安住在這寂靜的處所呢？唯愿世尊為我解說。 這時，佛告訴彌勒菩薩摩訶薩說：『善男子，修行的人，只要具備一種德行，就應該住在寂靜處所尋求無上道。哪一種德行呢？就是觀察一切煩惱的根源在於自己的心，明白了這個道理，就能夠安住在寂靜處所。為什麼呢？譬如瘋狗被人驅打，只會追逐瓦石，而不會追逐打它的人。未來世中，那些剛發心住在寂靜處所的人，也是這樣，如果看到色、聲、香、味、觸、法就心生執著，這個人就是不知道煩惱的根本，不知道五境是從自己的心產生的，這就叫做不能善住于寂靜處所。因為這個原因，才喜歡住在寂靜處所尋求無上道。一切菩薩摩訶薩等，如果五欲之境出現在眼前時，應當觀察自己的心，應當這樣想：『我從無始以來直到今天，在六道輪迴中沒有出離的時候，都是因為自己虛妄的心而產生迷惑顛倒，對於五欲之境貪愛執著。』這樣的菩薩才叫做能夠安住于寂靜處所。如果有人問：『什麼樣的眾生在未來世能夠成佛？』應當指著這樣的人，在未來世，能夠出離三界之苦，破除四魔的軍隊，迅速成就菩提，進入佛的智慧，一切世間的天龍八部、阿修羅等都應當供養他。如果善男子和善女人，以清凈的心供養像這樣住在寂靜處所的真正的善佛子，所獲得的福德是無量無邊的。如果有人用各種珍寶供養自己的母親，所獲得的功德也是沒有差別的。為什麼呢？因為這個人將來會證得阿耨多羅三藐三菩提，轉動正法輪，度化人天大眾，繼承三寶的種子使之不斷絕，應當成為眾生的皈依處。』

English version: 『How does a Bodhisattva cultivate various merits and virtues to be able to dwell in such a secluded place? I beseech the World Honored One to explain this to me.』 At that time, the Buddha said to the Bodhisattva Mahasattva Maitreya: 『Good man, those who practice should possess one virtue to dwell in a secluded place and seek the unsurpassed path. What is this one virtue? It is to observe that the root of all afflictions lies in one's own mind. Understanding this principle, one is capable of dwelling in a secluded place. Why is this so? For example, a mad dog, when chased and beaten, will only pursue the tiles and stones, not the person who beat it. Those who newly aspire to dwell in secluded places in the future will be the same. If they become attached to forms, sounds, smells, tastes, touches, and dharmas, they do not know the root of afflictions, nor do they know that the five sense objects arise from their own minds. This is called not being able to dwell well in a secluded place. For this reason, they like to dwell in quiet places to seek the unsurpassed path. When the five desires appear before all Bodhisattva Mahasattvas, they should observe their own minds and think: 『From beginningless time until today, I have been in the cycle of the six realms without any hope of escape. All of this is due to my own deluded mind, which has become confused and attached to the five desires.』 Such a Bodhisattva is called capable of dwelling in a secluded place. If someone asks: 『What kind of sentient beings will become Buddhas in the future?』 You should point to such a person who, in the future, will escape the suffering of the three realms, break the army of the four demons, quickly attain Bodhi, and enter the wisdom of the Buddha. All beings in the world, including gods, dragons, and asuras, should make offerings to them. If good men and good women, with pure minds, make offerings to such true and virtuous sons of the Buddha who dwell in secluded places, the merits they obtain will be immeasurable and boundless. If someone offers various treasures to their mother, the merits they obtain will be no different. Why is this? Because this person will attain Anuttara-samyak-sambodhi, turn the wheel of the true Dharma, liberate humans and gods, continue the lineage of the Three Jewels, and become a refuge for all sentient beings.』

「複次，善男子！有二種法系縛行者，令不堪任住阿蘭若：一者愛樂斷見邪法，二者愛樂財寶樂具。又，善男子！有二種人，不堪居住阿蘭若處：一者具足憍慢，二者惡大乘法。又，善男子！有二種人，不應居住阿蘭若處：一者邪見不信佛語，二者身自破戒策役持戒。如是等人，不應居住阿蘭若處求無上道。

「複次，善男子！具四種德，應當安住阿蘭若處。云何為四？一者多聞總持不忘，二者分明能解妙義，三者正念常不放逸，四者隨順如來教行。善男子！若有佛子成就如是四種勝德，應當安住阿蘭若處，修菩薩行求無上道。

「複次，善男子！出家菩薩，復有四德莊嚴自身，住阿蘭若求佛智慧。云何為四？一者大慈，二者大悲，三者大喜，四者大舍。善男子！如是四法，能生一切福德智慧，利益安樂無量眾生，速證無上大菩提法。

「複次，善男子！出家菩薩復有四德，持戒清凈能至菩提。云何為四？一者恒住四無垢性，二者常行十二頭陀，三者遠離在家出家，四者永離諂誑嫉妒。善男子！一切菩薩依此四法，永離生死得大菩提。

「複次，善男子！出家菩薩復有四法，攝一切善

『再者，善男子！有兩種法會束縛修行者，使他們不能安住在寂靜處：一是喜愛斷見邪法，二是喜愛財寶享樂。又，善男子！有兩種人，不適合居住在寂靜處：一是充滿驕慢，二是厭惡大乘佛法。又，善男子！有兩種人，不應該居住在寂靜處：一是邪見不相信佛語，二是自己破戒卻鞭策他人持戒。像這樣的人，不應該居住在寂靜處尋求無上道。 『再者，善男子！具備四種德行，才應當安住在寂靜處。哪四種呢？一是博學多聞，總持不忘，二是能清晰地理解微妙的義理，三是正念常在，不放逸，四是遵循如來的教導修行。善男子！如果有佛子成就了這四種殊勝的德行，就應當安住在寂靜處，修菩薩行，尋求無上道。 『再者，善男子！出家的菩薩，還有四種德行來莊嚴自身，住在寂靜處尋求佛的智慧。哪四種呢？一是大慈，二是大悲，三是大喜，四是大舍。善男子！這四種法，能生出一切福德智慧，利益安樂無量的眾生，迅速證得無上大菩提法。 『再者，善男子！出家的菩薩還有四種德行，持戒清凈能達到菩提。哪四種呢？一是恒常安住於四種無垢的本性，二是經常修行十二種頭陀行，三是遠離在家和出家，四是永遠遠離諂媚、欺騙和嫉妒。善男子！一切菩薩依靠這四種法，永遠脫離生死，獲得大菩提。 『再者，善男子！出家的菩薩還有四種法，能攝取一切善

'Furthermore, good man! There are two kinds of dharmas that bind practitioners, making them unfit to dwell in secluded places: one is the love of nihilistic heretical teachings, and the other is the love of wealth and pleasure. Also, good man! There are two kinds of people who are unfit to dwell in secluded places: one is full of arrogance, and the other is averse to the Mahayana teachings. Also, good man! There are two kinds of people who should not dwell in secluded places: one is heretical and does not believe in the Buddha's words, and the other breaks precepts themselves while urging others to keep them. Such people should not dwell in secluded places seeking the unsurpassed path. 'Furthermore, good man! One should dwell in secluded places if one possesses four virtues. What are the four? First, one is learned, with comprehensive retention and no forgetfulness; second, one can clearly understand subtle meanings; third, one is always mindful and not negligent; fourth, one follows the Tathagata's teachings and practices. Good man! If a Buddha's disciple possesses these four excellent virtues, they should dwell in secluded places, practice the bodhisattva path, and seek the unsurpassed path. 'Furthermore, good man! An ordained bodhisattva has four virtues to adorn themselves, dwelling in secluded places to seek the Buddha's wisdom. What are the four? First, great loving-kindness; second, great compassion; third, great joy; fourth, great equanimity. Good man! These four dharmas can generate all merit and wisdom, benefit and bring happiness to countless beings, and quickly realize the unsurpassed great Bodhi dharma. 'Furthermore, good man! An ordained bodhisattva has four virtues, keeping precepts purely to attain Bodhi. What are the four? First, one constantly dwells in the four immaculate natures; second, one constantly practices the twelve dhuta practices; third, one is detached from both lay and monastic life; fourth, one is forever free from flattery, deceit, and jealousy. Good man! All bodhisattvas, relying on these four dharmas, forever escape birth and death and attain great Bodhi. 'Furthermore, good man! An ordained bodhisattva has four dharmas that encompass all good

。云何為四？一者凈持禁戒復有多聞，二者入諸三昧能具智慧，三者得六神通兼修種智，四者善巧方便又不放逸。善男子！如是四法，三世菩薩共所修學，汝等佛子亦應修習，疾證廣大無上菩提。

「複次，善男子！出家菩薩具四種法，于菩薩行得不退轉。云何為四？一者佈施，二者愛語，三者利行，四者同事。善男子！如是四行，趣菩提路利生根本，一切菩薩皆應修學。

「複次，善男子！出家菩薩復具四德，住于蘭若持戒清凈莊嚴自身。云何為四？一者觀察自無本性，伏斷二執證無我故。二者他身亦無本性，于怨親所離憎愛故。三者身心快樂，心心所法無分別故。四者得平等智，生死涅槃無差別故。善男子！如是四法，一切菩薩所應修習，汝等佛子亦當修習，速趣無上正等菩提。

「複次，善男子！一切菩薩復有四愿，成熟有情住持三寶，經大劫海終不退轉。云何為四？一者誓度一切眾生，二者誓斷一切煩惱，三者誓學一切法門，四者誓證一切佛果。善男子！如是四法，大小菩薩皆應修學，三世菩薩所學處故。

「複次，善男子！出家菩薩復有四法，住阿蘭若持戒清凈。云何為四？一者愛樂空性，空所顯故。二者得無恐怖，證三昧故。三者于諸眾生起大悲願。四者於二無我無厭背心

現代漢語譯本：什麼是四種修行？第一是清凈持守戒律並且廣聞佛法，第二是進入各種禪定並具備智慧，第三是獲得六種神通併兼修一切種智，第四是善於運用方便法門並且不放逸。善男子！這四種修行，是過去、現在、未來三世菩薩共同修學的，你們這些佛子也應當修習，迅速證得廣大無上的菩提。

其次，善男子！出家的菩薩具備四種修行方法，在菩薩的修行道路上不會退轉。什麼是四種修行方法？第一是佈施，第二是愛語，第三是利行，第四是同事。善男子！這四種修行，是通往菩提之路、利益眾生的根本，一切菩薩都應當修學。

其次，善男子！出家的菩薩還具備四種德行，安住在寂靜處，持守戒律清凈，莊嚴自身。什麼是四種德行？第一是觀察自己沒有本性，降伏斷除我執和法執，證悟無我。第二是觀察他人也沒有本性，對於怨恨和親愛的人都能遠離憎恨和愛戀。第三是身心快樂，因為心和心所法沒有分別。第四是獲得平等智慧，因為生死和涅槃沒有差別。善男子！這四種修行，是一切菩薩都應當修習的，你們這些佛子也應當修習，迅速趨向無上正等菩提。

其次，善男子！一切菩薩還有四種誓願，成熟有情眾生，住持佛法僧三寶，經歷漫長劫數也不會退轉。什麼是四種誓願？第一是誓願度化一切眾生，第二是誓願斷除一切煩惱，第三是誓願學習一切法門，第四是誓願證得一切佛果。善男子！這四種修行，是大乘和小乘菩薩都應當修學的，是過去、現在、未來三世菩薩所修學的地方。

其次，善男子！出家的菩薩還有四種修行方法，安住在寂靜處，持守戒律清凈。什麼是四種修行方法？第一是喜愛空性，因為空性所顯現的緣故。第二是獲得無所畏懼，因為證得禪定的緣故。第三是對一切眾生生起大悲願。第四是對人無我和法無我沒有厭倦和背離的心。

English version: What are the four practices? First, it is to purely uphold the precepts and be widely learned in the Dharma; second, it is to enter various samadhis and possess wisdom; third, it is to attain the six supernormal powers and concurrently cultivate all-knowing wisdom; fourth, it is to be skillful in using expedient means and not be negligent. Good men! These four practices are commonly cultivated by the Bodhisattvas of the past, present, and future. You, the Buddha's disciples, should also cultivate them, and quickly attain vast, unsurpassed Bodhi.

Furthermore, good men! A monastic Bodhisattva who possesses four practices will not regress on the path of Bodhisattva practice. What are the four practices? First, it is giving; second, it is loving speech; third, it is beneficial action; fourth, it is cooperation. Good men! These four practices are the foundation for the path to Bodhi and for benefiting sentient beings. All Bodhisattvas should cultivate them.

Furthermore, good men! A monastic Bodhisattva also possesses four virtues, residing in a quiet place, upholding the precepts purely, and adorning oneself. What are the four virtues? First, it is to observe that oneself has no inherent nature, to subdue and cut off the two attachments, and to realize no-self. Second, it is to observe that others also have no inherent nature, and to be free from hatred and love towards enemies and loved ones. Third, it is to have joy in body and mind, because there is no differentiation between mind and mental factors. Fourth, it is to attain equal wisdom, because there is no difference between samsara and nirvana. Good men! These four practices are what all Bodhisattvas should cultivate. You, the Buddha's disciples, should also cultivate them, and quickly approach unsurpassed, perfect Bodhi.

Furthermore, good men! All Bodhisattvas also have four vows, to mature sentient beings, to uphold the Triple Gem, and to never regress through vast kalpas. What are the four vows? First, it is the vow to liberate all sentient beings; second, it is the vow to cut off all afflictions; third, it is the vow to learn all Dharma teachings; fourth, it is the vow to attain all Buddha fruits. Good men! These four practices are what both Mahayana and Hinayana Bodhisattvas should cultivate, and are the practices of the Bodhisattvas of the past, present, and future.

Furthermore, good men! A monastic Bodhisattva also has four practices, residing in a quiet place, upholding the precepts purely. What are the four practices? First, it is to love emptiness, because of what emptiness reveals. Second, it is to attain fearlessness, because of realizing samadhi. Third, it is to generate great compassion for all sentient beings. Fourth, it is to have no aversion or turning away from the two no-selves.

。善男子！如是四法，一切菩薩入聖要門，依此四法斷二障故。

「複次，善男子！出家菩薩復有四法，住阿蘭若善持禁戒莊嚴其身。云何為四？一者永舍我見，二者舍我所見，三者離斷常見，四者深能悟解十二因緣。善男子！如是四法，能除毀禁守護凈戒莊嚴其身。

「複次，善男子！出家菩薩住阿蘭若，又觀四法，能護禁戒妙行增修趣求佛智。云何為四？一者觀察五蘊生滅，二者觀十二處如空聚落，三者觀十八界性同法界，四者于俗諦法無舍無著。善男子！如是四法，一切菩薩所應修學，是故佛子住阿蘭若，一心修習求無上道。

「複次，善男子！出家菩薩住阿蘭若，具足四種持戒清凈莊嚴自身。云何為四？一者成就不見身觀，二者成就不見語觀，三者成就不見意觀，四者遠離六十二見善能成就一切智觀。善男子！若有佛子，成就如是四種清凈，現身證獲正性離生，乃至速證無上菩提。以是因緣，汝等佛子，觀如是等四種法門，斷四惡道、證四涅槃，盡未來際度諸有情，令證阿耨多羅三藐三菩提。

「複次善男子！出家菩薩住阿蘭若，具足八種三昧清凈莊嚴自身

現代漢語譯本：善男子！這四種法，是一切菩薩進入聖道的關鍵，依靠這四種法可以斷除兩種障礙。 再者，善男子！出家的菩薩還有四種法，住在寂靜處，善於持守戒律，以此來莊嚴自身。哪四種呢？第一是永遠捨棄我見，第二是捨棄我所見，第三是遠離斷見和常見，第四是深刻地領悟十二因緣。善男子！這四種法，能夠去除毀犯戒律的行為，守護清凈的戒律，莊嚴自身。 再者，善男子！出家的菩薩住在寂靜處，又觀察四種法，能夠守護戒律，使妙行增進，修習並追求佛的智慧。哪四種呢？第一是觀察五蘊的生滅，第二是觀察十二處如同空曠的村落，第三是觀察十八界的自性與法界相同，第四是對世俗的諦理既不捨棄也不執著。善男子！這四種法，是一切菩薩都應當修學的，因此佛子住在寂靜處，應當一心修習，追求無上的道。 再者，善男子！出家的菩薩住在寂靜處，具足四種持戒清凈，以此來莊嚴自身。哪四種呢？第一是成就『不見身』的觀想，第二是成就『不見語』的觀想，第三是成就『不見意』的觀想，第四是遠離六十二種邪見，善於成就一切智的觀想。善男子！如果有佛子，成就這四種清凈，就能在今生證得正性離生，乃至迅速證得無上菩提。因為這個緣故，你們這些佛子，觀察這些四種法門，斷除四惡道，證得四種涅槃，盡未來際度化一切眾生，使他們證得阿耨多羅三藐三菩提。 再者，善男子！出家的菩薩住在寂靜處，具足八種三昧清凈，以此來莊嚴自身。

English version: Good man! These four dharmas are the essential gateway for all Bodhisattvas to enter the holy path. By relying on these four dharmas, they can sever the two obstacles. Furthermore, good man! There are also four dharmas for a renunciate Bodhisattva who dwells in a secluded place, diligently upholds the precepts, and adorns themselves with them. What are the four? First, to permanently abandon the view of self; second, to abandon the view of what belongs to self; third, to be free from the views of annihilation and permanence; and fourth, to deeply understand the twelve links of dependent origination. Good man! These four dharmas can eliminate the act of breaking precepts, protect pure precepts, and adorn oneself. Furthermore, good man! A renunciate Bodhisattva who dwells in a secluded place also contemplates four dharmas, which can protect the precepts, enhance virtuous conduct, and cultivate and seek the wisdom of the Buddha. What are the four? First, to observe the arising and ceasing of the five aggregates; second, to view the twelve sense bases as empty villages; third, to view the nature of the eighteen realms as identical to the dharma realm; and fourth, to neither abandon nor cling to conventional truths. Good man! These four dharmas are what all Bodhisattvas should cultivate. Therefore, a Buddha's child who dwells in a secluded place should wholeheartedly cultivate and seek the unsurpassed path. Furthermore, good man! A renunciate Bodhisattva who dwells in a secluded place is endowed with four kinds of pure precept-keeping, which adorn themselves. What are the four? First, to achieve the contemplation of 'not seeing the body'; second, to achieve the contemplation of 'not seeing speech'; third, to achieve the contemplation of 'not seeing the mind'; and fourth, to be free from the sixty-two wrong views and be skilled in achieving the contemplation of all-knowing wisdom. Good man! If a Buddha's child achieves these four kinds of purity, they can attain the realization of the right nature of non-arising in this very life, and even quickly attain unsurpassed Bodhi. For this reason, you, Buddha's children, should contemplate these four dharmas, sever the four evil paths, attain the four nirvanas, and for the rest of time, liberate all sentient beings, enabling them to attain Anuttara-samyak-sambodhi. Furthermore, good man! A renunciate Bodhisattva who dwells in a secluded place is endowed with eight kinds of pure samadhi, which adorn themselves.

。云何為八？一者獨坐蘭若三昧清凈，二者遠離綺語三昧清凈，三者遠離五欲三昧清凈，四者調伏身心三昧清凈，五者飲食知足三昧清凈，六者遠離惡求三昧清凈，七者遠離因聲起愛三昧清凈，八者為眾說法不求利養三昧清凈。善男子！如是八種三昧清凈，能生百千諸三昧門，汝等佛子應當修習，速證無上正等菩提。

「複次，善男子！出家菩薩住阿蘭若，復有八種智慧清凈。云何為八？一者五蘊善巧智慧清凈，二者十二處善巧智慧清凈，三者十八界善巧智慧清凈，四者二十二根善巧方便智慧清凈，五者三解脫門善巧方便智慧清凈，六者能滅一切煩惱善巧方便智慧清凈，七者能滅隨煩惱善巧方便智慧清凈，八者能滅六十二見善巧方便智慧清凈。善男子！如是八種智慧清凈，汝等菩薩當勤修習，速證無上正等菩提。

「複次，善男子！出家菩薩住阿蘭若，復有八種神通清凈莊嚴自身。云何為八？一者于諸色法，得無障礙天眼善巧方便神通清凈。二者于諸聲境，得無障礙天耳善巧方便神通清凈。三者于諸眾生心心所法，得無障礙他心智善巧方便神通清凈。四者憶念過去生處死處，得無障礙宿住智善巧方便神通清凈。五者能往十方無數佛剎，得無障礙神境智善巧方便神通清凈

現代漢語譯本：什麼是八種清凈？第一是獨處靜室，禪定清凈；第二是遠離花言巧語，禪定清凈；第三是遠離五種慾望，禪定清凈；第四是調伏身心，禪定清凈；第五是飲食知足，禪定清凈；第六是遠離不正當的追求，禪定清凈；第七是遠離因聲音而生起的愛慾，禪定清凈；第八是為大眾說法而不求取利益供養，禪定清凈。善男子！這八種禪定清凈，能夠產產生百上千種禪定法門，你們這些佛子應當修習，迅速證得無上正等菩提。 其次，善男子！出家的菩薩住在寂靜處，還有八種智慧清凈。什麼是八種？第一是對五蘊善巧的智慧清凈；第二是對十二處善巧的智慧清凈；第三是對十八界善巧的智慧清凈；第四是對二十二根善巧方便的智慧清凈；第五是對三解脫門善巧方便的智慧清凈；第六是能夠滅除一切煩惱的善巧方便智慧清凈；第七是能夠滅除隨煩惱的善巧方便智慧清凈；第八是能夠滅除六十二種邪見的善巧方便智慧清凈。善男子！這八種智慧清凈，你們這些菩薩應當勤奮修習，迅速證得無上正等菩提。 其次，善男子！出家的菩薩住在寂靜處，還有八種神通清凈來莊嚴自身。什麼是八種？第一是對各種色法，得到無障礙的天眼善巧方便神通清凈；第二是對各種聲音境界，得到無障礙的天耳善巧方便神通清凈；第三是對各種眾生的心和心所法，得到無障礙的他心智善巧方便神通清凈；第四是能夠憶念過去生處和死處，得到無障礙的宿住智善巧方便神通清凈；第五是能夠前往十方無數佛剎，得到無障礙的神境智善巧方便神通清凈。

English version: What are the eight purities? First is solitary sitting in a quiet place, samadhi purity; second is abstaining from frivolous speech, samadhi purity; third is abstaining from the five desires, samadhi purity; fourth is subduing body and mind, samadhi purity; fifth is being content with food and drink, samadhi purity; sixth is abstaining from improper pursuits, samadhi purity; seventh is abstaining from love arising from sound, samadhi purity; eighth is teaching the Dharma to the masses without seeking profit or offerings, samadhi purity. Good men! These eight samadhi purities can generate hundreds and thousands of samadhi methods. You, the Buddha's disciples, should practice them and quickly attain unsurpassed, perfect enlightenment. Furthermore, good men! When a monastic Bodhisattva dwells in a secluded place, there are also eight wisdom purities. What are the eight? First is the wisdom purity of skillful understanding of the five aggregates; second is the wisdom purity of skillful understanding of the twelve sense bases; third is the wisdom purity of skillful understanding of the eighteen realms; fourth is the wisdom purity of skillful means of the twenty-two faculties; fifth is the wisdom purity of skillful means of the three doors of liberation; sixth is the wisdom purity of skillful means to extinguish all afflictions; seventh is the wisdom purity of skillful means to extinguish secondary afflictions; eighth is the wisdom purity of skillful means to extinguish the sixty-two wrong views. Good men! These eight wisdom purities, you Bodhisattvas should diligently practice them and quickly attain unsurpassed, perfect enlightenment. Furthermore, good men! When a monastic Bodhisattva dwells in a secluded place, there are also eight supernatural power purities to adorn oneself. What are the eight? First is the supernatural power purity of skillful means of the unobstructed heavenly eye regarding all forms; second is the supernatural power purity of skillful means of the unobstructed heavenly ear regarding all sound realms; third is the supernatural power purity of skillful means of the unobstructed mind-reading knowledge regarding the minds and mental states of all beings; fourth is the supernatural power purity of skillful means of the unobstructed knowledge of past lives, remembering past births and deaths; fifth is the supernatural power purity of skillful means of the unobstructed power of spiritual travel, being able to go to countless Buddha lands in the ten directions.

。六者能知眾生漏盡未盡，得無障礙漏盡智善巧方便神通清凈。七者能滅一切煩惱，得無障礙無漏智善巧方便神通清凈。八者現見自身一切善根迴向眾生善巧方便神通清凈。善男子！如是八種神通清凈，十方菩薩同所修學，汝等菩薩亦應修習，速證無上正等菩提。

「複次，善男子！出家菩薩住阿蘭若，現身獲得八種清凈。云何為八？一者身業清凈，二者語業清凈，三者意業清凈，四者正性清凈，五者正命清凈，六者頭陀清凈，七者離諂清凈，八者一念不忘菩提心清凈。善男子！若有佛子住阿蘭若，具足如是八種清凈，現身成就無邊善根，不復退轉阿耨多羅三藐三菩提。

「複次，善男子！出家菩薩復有八種多聞清凈莊嚴自身。云何為八？一者尊敬和上阿阇梨多聞清凈，二者遠離憍慢生謙下心多聞清凈，三者精進勇猛多聞清凈，四者安住正念多聞清凈，五者為求法者說甚深義多聞清凈，六者不愛自讚毀他多聞清凈，七者常能觀察一切善法多聞清凈，八者聽聞正法如說修行多聞清凈。善男子！如是八種多聞清凈，汝等菩薩皆應修習，速證無上正等菩提

第六，能夠知曉眾生是否已斷盡煩惱，獲得無障礙的斷盡智，以及善巧方便的神通清凈。第七，能夠滅除一切煩惱，獲得無障礙的無漏智，以及善巧方便的神通清凈。第八，親眼見到自身一切善根迴向眾生，具有善巧方便的神通清凈。善男子！這八種神通清凈，是十方菩薩共同修學的，你們這些菩薩也應當修習，以便迅速證得無上正等菩提。 『再者，善男子！出家的菩薩住在寂靜處，現世就能獲得八種清凈。哪八種呢？第一是身業清凈，第二是語業清凈，第三是意業清凈，第四是正性清凈，第五是正命清凈，第六是頭陀清凈，第七是遠離諂媚的清凈，第八是一念不忘菩提心的清凈。善男子！如果有佛子住在寂靜處，具足這八種清凈，現世就能成就無邊的善根，不再退轉于阿耨多羅三藐三菩提。 『再者，善男子！出家的菩薩還有八種多聞清凈來莊嚴自身。哪八種呢？第一是尊敬和尚阿阇梨的多聞清凈，第二是遠離驕慢生謙下心的多聞清凈，第三是精進勇猛的多聞清凈，第四是安住正念的多聞清凈，第五是為求法者宣說甚深義理的多聞清凈，第六是不愛自我讚揚譭謗他人的多聞清凈，第七是常常能夠觀察一切善法的多聞清凈，第八是聽聞正法后如所說修行實踐的多聞清凈。善男子！這八種多聞清凈，你們這些菩薩都應當修習，以便迅速證得無上正等菩提。

Sixth, one is able to know whether sentient beings have exhausted their defilements or not, attaining unobstructed knowledge of the exhaustion of defilements, along with skillful means and pure spiritual powers. Seventh, one is able to extinguish all afflictions, attaining unobstructed undefiled wisdom, along with skillful means and pure spiritual powers. Eighth, one directly witnesses all one's own roots of goodness being dedicated to sentient beings, possessing skillful means and pure spiritual powers. Good man! These eight kinds of pure spiritual powers are what bodhisattvas in the ten directions commonly cultivate. You bodhisattvas should also cultivate them in order to quickly attain unsurpassed, complete, and perfect enlightenment. 'Furthermore, good man! A monastic bodhisattva dwelling in a secluded place attains eight kinds of purity in this very life. What are the eight? First is purity of bodily actions, second is purity of verbal actions, third is purity of mental actions, fourth is purity of right nature, fifth is purity of right livelihood, sixth is purity of ascetic practices, seventh is purity of being free from flattery, and eighth is purity of not forgetting the aspiration for enlightenment for even a single moment. Good man! If a disciple of the Buddha dwells in a secluded place and possesses these eight kinds of purity, they will achieve boundless roots of goodness in this very life and will no longer regress from Anuttara-samyak-sambodhi. 'Furthermore, good man! A monastic bodhisattva also has eight kinds of purity of learning to adorn themselves. What are the eight? First is the purity of learning through respecting one's preceptor and teacher, second is the purity of learning through abandoning arrogance and cultivating humility, third is the purity of learning through diligent and courageous effort, fourth is the purity of learning through abiding in right mindfulness, fifth is the purity of learning through explaining profound meanings to those seeking the Dharma, sixth is the purity of learning through not praising oneself and disparaging others, seventh is the purity of learning through constantly observing all good dharmas, and eighth is the purity of learning through listening to the true Dharma and practicing accordingly. Good man! You bodhisattvas should all cultivate these eight kinds of purity of learning in order to quickly attain unsurpassed, complete, and perfect enlightenment.'

爾時，世尊說如是等菩薩行已，告彌勒菩薩摩訶薩言：「善男子！我涅槃后，后五百歲，法欲滅時，無量眾生，厭離世間，渴仰如來，發阿耨多羅三藐三菩提心，入阿蘭若為無上道，修習如是菩薩願行，于大菩提得不退轉。如是發心無量眾生，命終上生睹史天宮，得見汝身無邊福智之所莊嚴，超越生死證不退轉，于當來世大寶龍華菩提樹下，得阿耨多羅三藐三菩提。」

爾時，世尊說是法時，二萬五千新發意菩薩，于菩提行將欲退轉，聞如是法發堅固心，超十信位至第六住；三萬八千凈行婆羅門，永斷邪見，得大法忍及陀羅尼；七萬六千人，皆發無等等阿耨多羅三藐三菩提心。

大乘本生心地觀經卷第八

觀心品第十

爾時，文殊師利菩薩摩訶薩，即從座起整衣服，偏袒右肩右膝著地，曲躬合掌白佛言：「世尊！如佛所說告妙德等五百長者，我為汝等敷演心地微妙法門，而此道場無量無邊人天大眾皆生渴仰

那時，世尊說完這些菩薩的修行后，告訴彌勒菩薩摩訶薩說：『善男子！我涅槃后，后五百歲，佛法將要衰滅時，無數眾生厭倦世俗，渴望如來，發起無上正等正覺之心，進入寂靜處所爲了無上的道，修習這樣的菩薩願行，對於大菩提獲得不退轉。這樣發心的無數眾生，命終后將往生到兜率天宮，得見你那無邊福德智慧所莊嚴的身體，超越生死證得不退轉，在未來世的大寶龍華菩提樹下，證得無上正等正覺。』 那時，世尊說此法時，二萬五千新發菩提心的菩薩，將要從菩提修行中退轉，聽到此法后發起了堅固的心，超越十信位到達第六住；三萬八千清凈修行的婆羅門，永遠斷除了邪見，獲得了大法忍和陀羅尼；七萬六千人，都發起了無上正等正覺之心。 《大乘本生心地觀經》卷第八 大唐罽賓國三藏般若奉 詔譯 那時，文殊師利菩薩摩訶薩，即從座位上起身整理衣服，袒露右肩右膝著地，彎腰合掌對佛說：『世尊！如佛所說告訴妙德等五百長者，我為你們敷演心地微妙法門，而這個道場無數無邊的人天大眾都生起了渴望。』

At that time, after the World Honored One had spoken about these practices of Bodhisattvas, he said to the Bodhisattva Mahasattva Maitreya: 'Good man! After my Nirvana, in the last five hundred years, when the Dharma is about to decline, countless sentient beings will be weary of the world, yearn for the Tathagata, generate the mind of Anuttara-samyak-sambodhi, enter secluded places for the sake of the unsurpassed path, cultivate such Bodhisattva vows and practices, and attain non-retrogression in the Great Bodhi. Such countless sentient beings who generate this mind, upon death, will be reborn in the Tushita Heaven, see your body adorned with boundless blessings and wisdom, transcend birth and death, attain non-retrogression, and in the future, under the great treasure Dragon Flower Bodhi tree, attain Anuttara-samyak-sambodhi.' At that time, when the World Honored One was speaking this Dharma, twenty-five thousand newly initiated Bodhisattvas, who were about to retreat from the Bodhi practice, upon hearing this Dharma, generated firm minds, surpassed the ten stages of faith and reached the sixth stage; thirty-eight thousand pure-practicing Brahmins, forever severed wrong views, attained the great Dharma forbearance and Dharani; seventy-six thousand people all generated the mind of unsurpassed Anuttara-samyak-sambodhi. The Great Vehicle Sutra of the Contemplation of the Mind-Ground, Volume Seven Taisho Tripitaka, Volume 03, No. 0159, The Great Vehicle Sutra of the Contemplation of the Mind-Ground The Great Vehicle Sutra of the Contemplation of the Mind-Ground, Volume Eight Translated by Tripitaka Prajna of Kipin, Great Tang Dynasty, by Imperial Decree Chapter Ten: Contemplation of the Mind At that time, the Bodhisattva Mahasattva Manjushri, immediately rose from his seat, adjusted his robes, bared his right shoulder, knelt on his right knee, bowed and joined his palms, and said to the Buddha: 'World Honored One! As the Buddha has said to the five hundred elders such as Wonderful Virtue, I will expound the subtle Dharma of the Mind-Ground for you, and in this assembly, countless and boundless multitudes of humans and devas have all generated yearning.'

。我今為是啟問如來，云何為心？云何為地？唯愿世尊！無緣大慈無礙大悲，為諸眾生分別演說，未離苦者令得離苦，未安樂者令得安樂，未發心者令得發心，未證果者令得證果，同於一道而得涅槃。」

爾時，薄伽梵以無量劫中修諸福智所獲清凈決定勝法大妙智印，印文殊師利言：「善哉，善哉！汝今真是三世佛母，一切如來在修行地，皆曾引導，初發信心，以是因緣十方國土成正覺者，皆以文殊而為其母。然今汝身以本願力現菩薩相，請問如來不思議法。諦聽諦聽，善思念之，吾當普為分別解說。」

「唯然世尊！我等樂聞。」

爾時薄伽梵，妙善成就一切如來最勝住持平等性智種種希有微妙功德，已能善獲一切諸佛決定勝法大乘智印，已善圓證一切如來金剛秘密殊勝妙智，已能安住無礙大悲，自然救攝十方有情，已善圓滿妙觀察智，不觀而觀、不說而說。是薄伽梵，告諸佛母無垢大聖文殊師利菩薩摩訶薩言：「大善男子！此法名為十方如來最勝秘密心地法門，此法名為一切凡夫入如來地頓悟法門，此法名為一切菩薩趣大菩提真實正路，此法名為三世諸佛自受法樂微妙寶宮，此法名為一切饒益有情無盡寶藏

現代漢語譯本：我現在向如來請教，什麼是心？什麼是地？唯愿世尊！以無緣的大慈和無礙的大悲，為眾生分別演說，使未脫離苦難的人得以脫離苦難，使未得安樂的人得以安樂，使未發菩提心的人得以發菩提心，使未證得果位的人得以證得果位，一同走上解脫之道而得涅槃。 那時，薄伽梵以無量劫中修習各種福德智慧所獲得的清凈、決定、殊勝的法大妙智印，印證文殊師利說：『好啊，好啊！你現在真是三世諸佛之母，一切如來在修行時，都曾被你引導，初發信心，因此十方國土成就正覺的人，都以文殊為他們的母親。然而你現在以本願力顯現菩薩之相，請問如來不可思議之法。仔細聽，仔細聽，好好思考，我將普遍為你們分別解說。』 那時，薄伽梵，以妙善成就一切如來最殊勝的住持平等性智，種種稀有微妙的功德，已經善於獲得一切諸佛決定殊勝的法大乘智印，已經圓滿證得一切如來金剛秘密殊勝妙智，已經能夠安住于無礙大悲，自然救護十方有情，已經圓滿妙觀察智，不觀而觀、不說而說。這位薄伽梵，告訴諸佛之母無垢大聖文殊師利菩薩摩訶薩說：『大善男子！此法名為十方如來最殊勝秘密心地法門，此法名為一切凡夫進入如來境界的頓悟法門，此法名為一切菩薩趨向大菩提的真實正路，此法名為三世諸佛自受法樂的微妙寶宮，此法名為一切饒益有情無盡的寶藏。』

English version: I now ask the Tathagata, what is the mind? What is the ground? May the World Honored One! With boundless great compassion and unobstructed great pity, explain and expound for all sentient beings, so that those who have not escaped suffering may escape suffering, those who have not attained happiness may attain happiness, those who have not aroused the Bodhi mind may arouse the Bodhi mind, and those who have not attained the fruit may attain the fruit, together on the path to Nirvana. At that time, the Bhagavan, with the pure, decisive, and supreme Dharma great wisdom seal obtained from cultivating various merits and wisdom in countless kalpas, affirmed Manjushri, saying: 'Excellent, excellent! You are truly the mother of the Buddhas of the three times. All Tathagatas, while on the path of practice, were once guided by you, initially arousing faith. Therefore, those who have attained perfect enlightenment in the ten directions all regard Manjushri as their mother. However, you now manifest the form of a Bodhisattva through the power of your original vow, asking the Tathagata about the inconceivable Dharma. Listen carefully, listen carefully, and contemplate well. I will universally explain and expound for you all.' At that time, the Bhagavan, with the wondrously accomplished most supreme abiding equality wisdom of all Tathagatas, various rare and subtle merits, having skillfully obtained the decisive and supreme Dharma Mahayana wisdom seal of all Buddhas, having perfectly realized the Vajra secret supreme wondrous wisdom of all Tathagatas, being able to abide in unobstructed great compassion, naturally saving and protecting sentient beings in the ten directions, having perfected the wondrous observing wisdom, observing without observing, speaking without speaking. This Bhagavan, told the mother of all Buddhas, the immaculate great sage Manjushri Bodhisattva Mahasattva: 'Great virtuous man! This Dharma is called the most supreme secret mind ground Dharma gate of the Tathagatas of the ten directions. This Dharma is called the sudden enlightenment Dharma gate for all ordinary beings to enter the realm of the Tathagata. This Dharma is called the true and correct path for all Bodhisattvas to approach great Bodhi. This Dharma is called the wondrous treasure palace where the Buddhas of the three times enjoy the Dharma bliss. This Dharma is called the inexhaustible treasure of all benefits for sentient beings.'

。此法能引諸菩薩眾到色究竟自在智處，此法能引詣菩提樹後身菩薩真實導師，此法能雨世出世財，如摩尼寶滿眾生愿。此法能生十方三世一切諸佛功德本源，此法能銷一切眾生諸惡業果。此法能與一切眾生所求愿印，此法能度一切眾生生死險難，此法能息一切眾生苦海波浪，此法能救苦惱眾生而作急難，此法能竭一切眾生老病死海。此法善能出生諸佛因緣種子，此法能與生死長夜為大智炬，此法能破四魔兵眾而作甲冑。此法即是正勇猛軍戰勝旌旗，此法即是一切諸佛無上法輪，此法即是最勝法幢，此法即是擊大法鼓，此法即是吹大法螺，此法即是大師子王，此法即是大師子吼。此法猶如國大聖王善能正治，若順王化獲大安樂，若違王化尋被誅滅。

「善男子！三界之中以心為主，能觀心者究竟解脫，不能觀者究竟沉淪。眾生之心猶如大地，五穀五果從大地生。如是心法，生世出世善惡五趣，有學無學、獨覺菩薩及於如來。以是因緣，三界唯心，心名為地。一切凡夫，親近善友聞心地法，如理觀察，如說修行，自作教佗贊勵慶慰，如是之人能斷三障速圓眾行，疾得阿耨多羅三藐三菩提。」

爾時，大聖文殊師利菩薩白佛言：「世尊！如佛所說，唯將心法為三界主

現代漢語譯本：此法能夠引導諸位菩薩到達色究竟天的自在智慧境界，此法能夠引導菩提樹后的化身菩薩找到真正的導師，此法能夠像摩尼寶珠一樣滿足眾生的願望，降下世間和出世間的財富。此法能夠產生十方三世一切諸佛的功德本源，此法能夠消除一切眾生所造的各種惡業果報。此法能夠滿足一切眾生所求的願望，此法能夠度脫一切眾生脫離生死的險難，此法能夠平息一切眾生苦海的波浪，此法能夠救助受苦惱的眾生，使其脫離急難，此法能夠枯竭一切眾生的老病死苦海。此法善於產生諸佛的因緣種子，此法能夠為生死長夜帶來大智慧的火炬，此法能夠破除四魔的軍隊，成為堅固的鎧甲。此法就是正義勇猛的軍隊戰勝的旗幟，此法就是一切諸佛無上的法輪，此法就是最殊勝的法幢，此法就是敲響大法鼓，此法就是吹響大法螺，此法就是大師子王，此法就是大師子吼。此法猶如一個國家的偉大聖王，善於治理國家，如果順從王的教化就能獲得大安樂，如果違背王的教化就會立即被誅滅。 善男子！三界之中以心為主，能夠觀察心的人最終能夠解脫，不能觀察心的人最終會沉淪。眾生的心就像大地，五穀五果都從大地生長出來。同樣，心法能夠產生世間和出世間的善惡五趣，有學無學、獨覺菩薩以及如來。因為這個原因，三界唯心，心被稱為地。一切凡夫，親近善友，聽聞心地法，如理觀察，如說修行，自己修行也教導他人，讚歎鼓勵，這樣的人能夠斷除三障，迅速圓滿各種修行，快速獲得無上正等正覺。 這時，大聖文殊師利菩薩對佛說：『世尊！正如佛所說，只將心法作為三界的主宰』

English version: This Dharma can lead all Bodhisattvas to the realm of the ultimate wisdom of Akanistha, this Dharma can guide the incarnate Bodhisattvas after the Bodhi tree to find their true teachers, this Dharma can fulfill the wishes of sentient beings like a Mani jewel, bestowing both worldly and transcendental wealth. This Dharma can generate the source of merit of all Buddhas in the ten directions and three times, this Dharma can eliminate all the evil karmic consequences of all sentient beings. This Dharma can grant the wishes of all sentient beings, this Dharma can deliver all sentient beings from the dangers of birth and death, this Dharma can calm the waves of the sea of suffering of all sentient beings, this Dharma can rescue suffering sentient beings from their urgent difficulties, this Dharma can dry up the sea of old age, sickness, and death of all sentient beings. This Dharma is good at generating the seeds of the causes and conditions of all Buddhas, this Dharma can bring the torch of great wisdom to the long night of birth and death, this Dharma can break the armies of the four demons and become a strong armor. This Dharma is the banner of victory for the righteous and courageous army, this Dharma is the unsurpassed Dharma wheel of all Buddhas, this Dharma is the most supreme Dharma banner, this Dharma is the beating of the great Dharma drum, this Dharma is the blowing of the great Dharma conch, this Dharma is the great lion king, this Dharma is the great lion's roar. This Dharma is like a great holy king of a country, who is good at governing the country, if one follows the king's teachings, one will obtain great peace and happiness, if one violates the king's teachings, one will be immediately executed. Good man! Among the three realms, the mind is the master. Those who can observe the mind will ultimately be liberated, and those who cannot observe the mind will ultimately sink. The minds of sentient beings are like the earth, from which the five grains and five fruits grow. Likewise, the Dharma of the mind can generate the good and evil five realms of the world and beyond, those who are learning, those who have completed their learning, Pratyekabuddhas, Bodhisattvas, and Tathagatas. Because of this reason, the three realms are only mind, and the mind is called the earth. All ordinary people, who are close to good friends, hear the Dharma of the mind, observe it according to reason, practice as it is said, practice themselves and teach others, praise and encourage, such people can cut off the three obstacles, quickly complete all practices, and quickly attain Anuttara-samyak-sambodhi. At that time, the great holy Bodhisattva Manjushri said to the Buddha: 'World Honored One! As the Buddha has said, only the Dharma of the mind is the master of the three realms.'

。心法本無，不染塵穢，云何心法染貪瞋癡？於三世法誰說為心？過去心已滅，未來心未至，現在心不住。諸法之內性不可得，諸法之外相不可得，諸法中間都不可得。心法本來無有形相，心法本來無有住處；一切如來尚不見心，何況餘人得見心法？一切諸法從妄想生，以是因緣，今者世尊，為大眾說三界唯心。愿佛哀愍，如實解說。」

爾時，佛告文殊師利菩薩言：「如是如是，善男子！如汝所問，心心所法本性空寂，我說眾喻以明其義。善男子！心如幻法，由遍計生，種種心想，受苦樂故。心如流水唸唸生滅，於前後世不暫住故。心如大風，一剎那間歷方所故。心如燈焰，眾緣和合而得生故。心如電光，須臾之頃不久住故。心如虛空，客塵煩惱所覆障故。心如猿猴，游五欲樹不暫住故。心如畫師，能畫世間種種色故。心如僮僕，為諸煩惱所策役故。心如獨行，無第二故。心如國王，起種種事得自在故。心如怨家，能令自身受大苦故。心如埃塵，坌污自身生雜穢故。心如影像，于無常法執為常故。心如幻夢，于無我法執為我故。心如夜叉，能啖種種功德法故。心如青蠅，好穢惡故。心如殺者，能害身故。心如敵對，常伺過故。心如盜賊，竊功德故。心如大鼓，起鬥戰故。心如飛蛾，愛燈色故

現代漢語譯本：『心法』的本質本來就是空無，不沾染任何塵埃污穢，怎麼能說『心法』會被貪婪、嗔恨、愚癡所污染呢？在過去、現在、未來這三世的法中，誰能說什麼是『心』呢？過去的心已經消滅，未來的心還沒有到來，現在的心也無法停留。在一切諸法之內，找不到它的自性；在一切諸法之外，也找不到它的表象；在一切諸法中間，也同樣找不到任何東西。『心法』本來就沒有形狀，『心法』本來就沒有固定的住所；一切如來都無法看見『心』，更何況其他人能夠看見『心法』呢？一切諸法都是從虛妄的念頭產生的，因為這個原因，今天世尊才為大眾宣說三界唯心。希望佛陀慈悲憐憫，如實地解釋這些道理。 當時，佛陀告訴文殊師利菩薩說：『是這樣的，是這樣的，善男子！正如你所問的，心和心所法的本性都是空寂的，我用各種比喻來闡明它的意義。善男子！心就像幻術變出來的東西，由遍計執而產生，因為種種心念，所以會感受到痛苦和快樂。心就像流水一樣，唸唸生滅，在前世和後世之間不會停留片刻。心就像大風一樣，在一剎那間就能到達各個地方。心就像燈焰一樣，由各種因緣和合而產生。心就像閃電一樣，轉瞬即逝，不會停留很久。心就像虛空一樣，被客塵煩惱所覆蓋和遮蔽。心就像猿猴一樣，在五欲的樹上游蕩，不會停留片刻。心就像畫師一樣，能夠描繪世間各種各樣的色彩。心就像奴僕一樣，被各種煩惱所驅使。心就像獨行者一樣，沒有第二個伴侶。心就像國王一樣，能夠發起各種各樣的事情，並且能夠自在地行動。心就像仇敵一樣，能夠使自身遭受巨大的痛苦。心就像灰塵一樣，會弄髒自身，產生各種污穢。心就像影像一樣，對於無常的法執著為常。心就像幻夢一樣，對於無我的法執著為我。心就像夜叉一樣，能夠吞噬各種功德法。心就像青蠅一樣，喜歡污穢的東西。心就像殺人者一樣，能夠傷害自身。心就像敵人一樣，常常伺機尋找過錯。心就像盜賊一樣，偷竊功德。心就像大鼓一樣，會引發戰鬥。心就像飛蛾一樣，喜歡燈光。』

English version: 'Mind-dharma' is fundamentally empty, not stained by any dust or defilement. How can it be said that 'mind-dharma' is tainted by greed, hatred, and delusion? Among the dharmas of the three times—past, present, and future—who can say what 'mind' is? The past mind has ceased, the future mind has not yet arrived, and the present mind does not abide. Within all dharmas, its self-nature cannot be found; outside all dharmas, its appearance cannot be found; and in the middle of all dharmas, nothing can be found either. 'Mind-dharma' originally has no form, and 'mind-dharma' originally has no fixed abode. Even all the Tathagatas cannot see the 'mind,' how much less can others see 'mind-dharma'? All dharmas arise from delusive thoughts. Because of this reason, today the World Honored One speaks to the assembly that the three realms are only mind. May the Buddha have compassion and explain these principles truthfully. At that time, the Buddha said to Manjushri Bodhisattva, 'It is so, it is so, good man! As you have asked, the nature of mind and mental dharmas is empty and still. I will use various metaphors to clarify its meaning. Good man! The mind is like an illusion, arising from conceptualization. Because of various thoughts, one experiences suffering and joy. The mind is like flowing water, arising and ceasing moment by moment, not abiding for even a moment between past and future lives. The mind is like a great wind, reaching all places in an instant. The mind is like a lamp flame, arising from the combination of various conditions. The mind is like lightning, fleeting and not abiding for long. The mind is like empty space, covered and obscured by the dust of afflictions. The mind is like a monkey, wandering on the trees of the five desires, not abiding for a moment. The mind is like a painter, able to depict all kinds of colors in the world. The mind is like a servant, driven by various afflictions. The mind is like a solitary traveler, having no second companion. The mind is like a king, able to initiate various matters and act freely. The mind is like an enemy, able to cause great suffering to oneself. The mind is like dust, soiling oneself and producing various impurities. The mind is like an image, clinging to impermanent dharmas as permanent. The mind is like a dream, clinging to non-self dharmas as self. The mind is like a yaksha, able to devour various meritorious dharmas. The mind is like a blue fly, fond of filth. The mind is like a killer, able to harm oneself. The mind is like an adversary, constantly seeking faults. The mind is like a thief, stealing merits. The mind is like a big drum, inciting battles. The mind is like a moth, loving the light.'

。心如野鹿，逐假聲故。心如群豬，樂雜穢故。心如眾蜂，集蜜味故。心如醉象，耽牝觸故。善男子！如是所說心心所法，無內無外亦無中間，于諸法中求不可得，去來現在亦不可得，超越三世非有非無，常懷染著從妄緣現，緣無自性心性空故。如是空性，不生不滅，無來無去，不一不異，非斷非常，本無生處，亦無滅處，亦非遠離非不遠離，如是心等不異無為，無為之體不異心等。心法之體本不可說，非心法者亦不可說。何以故？若無為是心即名斷見，若離心法即名常見。永離二相不著二邊，如是悟者名見真諦，悟真諦者名為賢聖。一切賢聖性本空寂，無為法中戒無持犯，亦無大小，無有心王及心所法，無苦無樂。如是法界自性無垢，無上中下差別之相。何以故？是無為法性平等故。如眾河水流入海中，盡同一味無別相故。此無垢性，是無等等，遠離於我及離我所。此無垢性非實非虛，此無垢性是第一義，無盡滅相體本不生。此無垢性常住不變最勝涅槃，我樂凈故。此無垢性遠離一切平不平等，體無異故。若有善男子、善女人，欲求阿耨多羅三藐三菩提者，應當一心修習如是心地觀法

現代漢語譯本：心就像野鹿一樣，追逐虛假的聲響。心就像一群豬一樣，喜歡混雜污穢的東西。心就像一群蜜蜂一樣，聚集在甜蜜的味道上。心就像喝醉的大象一樣，沉迷於雌性的接觸。善男子！像這樣所說的心和心所法，沒有內在、沒有外在也沒有中間，在一切法中尋求都不可得，過去、現在、未來也都是不可得的，超越了三世，非有非無，常常懷著染著，從虛妄的因緣顯現，因緣沒有自性，心性是空的。像這樣的空性，不生不滅，無來無去，不一不異，非斷非常，本來沒有產生的地方，也沒有滅亡的地方，也不是遠離也不是不遠離，像這樣的心等同於無為，無為的本體等同於心等。心法的本體本來就不可說，不是心法的東西也不可說。為什麼呢？如果說無為是心，那就叫做斷見，如果說離開心法，那就叫做常見。永遠離開這兩種相，不執著于兩邊，像這樣領悟的人叫做見到真諦，領悟真諦的人叫做賢聖。一切賢聖的本性都是空寂的，在無為法中，戒律沒有持犯，也沒有大小，沒有心王和心所法，沒有苦也沒有樂。像這樣的法界自性沒有污垢，沒有上中下差別的相。為什麼呢？因為這無為法的本性是平等的。就像眾多的河流流入大海中，都變成同一種味道，沒有分別的相。這無垢的本性，是無與倫比的，遠離了我以及我所。這無垢的本性非實非虛，這無垢的本性是第一義，沒有窮盡滅亡的相，本體本來就不生。這無垢的本性是常住不變的最殊勝的涅槃，是真我、快樂、清凈的。這無垢的本性遠離一切平等不平等，本體沒有差異。如果有善男子、善女人，想要追求阿耨多羅三藐三菩提，應當一心修習像這樣的心地觀法。 現代漢語譯本：心就像野鹿，追逐虛幻的聲音；心就像一群豬，喜歡混雜的污穢；心就像一群蜜蜂，聚集在甜蜜的味道上；心就像醉酒的大象，沉迷於雌性的接觸。善男子！像這樣所說的心和心所法，沒有內在、外在和中間，在一切法中都無法找到，過去、現在、未來也無法找到，超越了三世，既非有也非無，常常懷著染著，從虛妄的因緣顯現，因緣沒有自性，心性是空的。這樣的空性，不生不滅，無來無去，不一不異，非斷非常，本來沒有產生的地方，也沒有滅亡的地方，也不是遠離也不是不遠離，這樣的心等同於無為，無為的本體等同於心等。心法的本體本來就不可說，不是心法的東西也不可說。為什麼呢？如果說無為是心，那就叫做斷見，如果說離開心法，那就叫做常見。永遠離開這兩種相，不執著于兩邊，像這樣領悟的人叫做見到真諦，領悟真諦的人叫做賢聖。一切賢聖的本性都是空寂的，在無為法中，戒律沒有持犯，也沒有大小，沒有心王和心所法，沒有苦也沒有樂。像這樣的法界自性沒有污垢，沒有上中下差別的相。為什麼呢？因為這無為法的本性是平等的。就像眾多的河流流入大海中，都變成同一種味道，沒有分別的相。這無垢的本性，是無與倫比的，遠離了我以及我所。這無垢的本性非實非虛，這無垢的本性是第一義，沒有窮盡滅亡的相，本體本來就不生。這無垢的本性是常住不變的最殊勝的涅槃，是真我、快樂、清凈的。這無垢的本性遠離一切平等不平等，本體沒有差異。如果有善男子、善女人，想要追求阿耨多羅三藐三菩提，應當一心修習像這樣的心地觀法。

English version: The mind is like a wild deer, chasing after false sounds. The mind is like a herd of pigs, delighting in mixed filth. The mind is like a swarm of bees, gathering at the taste of honey. The mind is like a drunken elephant, indulging in the touch of females. Good man! The mind and mental phenomena spoken of in this way have no inside, no outside, and no middle. They cannot be found in any phenomena. The past, present, and future are also unattainable. They transcend the three times, are neither existent nor non-existent, and are always imbued with attachments, appearing from illusory conditions. Conditions have no self-nature, and the nature of the mind is empty. Such emptiness does not arise or cease, does not come or go, is neither one nor different, neither permanent nor impermanent. It has no place of origin, nor a place of cessation. It is neither distant nor not distant. Such mind is not different from non-action, and the essence of non-action is not different from the mind. The essence of mental phenomena is originally unspeakable, and that which is not mental phenomena is also unspeakable. Why? If non-action is the mind, it is called a view of annihilation. If it is separate from mental phenomena, it is called a view of permanence. By forever leaving these two aspects and not clinging to either extreme, one who understands in this way is said to have seen the true meaning. One who understands the true meaning is called a sage. The nature of all sages is originally empty and still. In non-action, there is no keeping or breaking of precepts, nor is there large or small. There is no mind-king or mental phenomena, no suffering or joy. Such is the nature of the Dharma realm, without defilement, and without the appearance of upper, middle, or lower distinctions. Why? Because the nature of this non-action is equal. Just as many rivers flow into the sea, all becoming the same taste without any different appearance. This undefiled nature is incomparable, far from the self and what belongs to the self. This undefiled nature is neither real nor unreal. This undefiled nature is the ultimate meaning, without the appearance of exhaustion or cessation, and its essence is originally unborn. This undefiled nature is the permanent and unchanging, most supreme Nirvana, which is true self, joy, and purity. This undefiled nature is far from all equality and inequality, and its essence has no difference. If there are good men or good women who wish to seek Anuttara-samyak-sambodhi, they should wholeheartedly cultivate such a contemplation of the mind ground. English version: The mind is like a wild deer, chasing after false sounds; the mind is like a herd of pigs, delighting in mixed filth; the mind is like a swarm of bees, gathering at the taste of honey; the mind is like a drunken elephant, indulging in the touch of females. Good man! The mind and mental phenomena spoken of in this way have no inside, outside, or middle. They cannot be found in any phenomena. The past, present, and future are also unattainable. They transcend the three times, are neither existent nor non-existent, and are always imbued with attachments, appearing from illusory conditions. Conditions have no self-nature, and the nature of the mind is empty. Such emptiness does not arise or cease, does not come or go, is neither one nor different, neither permanent nor impermanent. It has no place of origin, nor a place of cessation. It is neither distant nor not distant. Such mind is not different from non-action, and the essence of non-action is not different from the mind. The essence of mental phenomena is originally unspeakable, and that which is not mental phenomena is also unspeakable. Why? If non-action is the mind, it is called a view of annihilation. If it is separate from mental phenomena, it is called a view of permanence. By forever leaving these two aspects and not clinging to either extreme, one who understands in this way is said to have seen the true meaning. One who understands the true meaning is called a sage. The nature of all sages is originally empty and still. In non-action, there is no keeping or breaking of precepts, nor is there large or small. There is no mind-king or mental phenomena, no suffering or joy. Such is the nature of the Dharma realm, without defilement, and without the appearance of upper, middle, or lower distinctions. Why? Because the nature of this non-action is equal. Just as many rivers flow into the sea, all becoming the same taste without any different appearance. This undefiled nature is incomparable, far from the self and what belongs to the self. This undefiled nature is neither real nor unreal. This undefiled nature is the ultimate meaning, without the appearance of exhaustion or cessation, and its essence is originally unborn. This undefiled nature is the permanent and unchanging, most supreme Nirvana, which is true self, joy, and purity. This undefiled nature is far from all equality and inequality, and its essence has no difference. If there are good men or good women who wish to seek Anuttara-samyak-sambodhi, they should wholeheartedly cultivate such a contemplation of the mind ground.

「三世覺母妙吉祥，　　請問如來心地法， 我今於此大會眾，　　開演成佛觀行門。 此法難遇過優曇，　　一切世間應渴仰， 十方諸佛證大覺，　　無不從此法修成。 我是無上調御師，　　轉正法輪周世界， 化度無量諸眾生，　　當知由悟心地觀。 一切有情聞此法，　　欣趣菩提得授記， 一切有緣得記人，　　修此觀門當作佛。 諸佛自受大法樂，　　住心地觀妙寶宮， 受職菩薩悟無生，　　觀心地門遍法界， 後身菩薩坐覺樹，　　入此觀行證菩提， 此法能雨七聖財，　　滿眾生愿摩尼寶。 此法名為佛本母，　　出生三世三佛身； 此法名為金剛甲，　　能敵四眾諸魔軍； 此法能作大舟航，　　令渡中流至寶所； 此法最勝大法鼓；　　此法高顯大法幢； 此法金剛大法螺；　　此法照世大法炬； 此法猶如大聖主，　　賞功罰過順人心； 此法猶如沃潤田，　　產生長養依時候。 我以眾喻明空義，　　是知三界唯一心， 心有大力世界生，　　自在能為變化主。 惡想善心更造集，　　過現未來生死因， 依止妄業有世間，　　愛非愛果恒相續

那時，世尊想要再次宣說這個道理，就說了偈語： 『三世諸佛的覺悟之母，妙吉祥菩薩，請問如來心地的法門， 我今天在這大會眾中，開演成就佛果的觀行法門。 此法難得，勝過優曇花開，一切世間都應渴望仰慕， 十方諸佛證得大覺悟，無不是從此法修行成就。 我是無上的調御導師，轉動正法輪遍佈世界， 教化度脫無量眾生，應當知道是由於領悟了心地觀。 一切有情眾生聽聞此法，歡喜趨向菩提，得到授記， 一切有緣得到授記的人，修習此觀行法門，將來都能成佛。 諸佛自己享受大法喜樂，安住在心地觀的奇妙寶宮， 受職的菩薩領悟無生之理，觀照心地法門遍及法界， 后補佛位的菩薩坐在菩提樹下，進入此觀行，證得菩提， 此法能降下七聖財，滿足眾生願望，如同摩尼寶珠。 此法名為諸佛的根本之母，出生過去、現在、未來三世諸佛的法身； 此法名為金剛鎧甲，能抵擋四眾魔軍； 此法能作為大船，令眾生渡過生死中流，到達寶藏之地； 此法是最殊勝的大法鼓；此法是高高顯揚的大法幢； 此法是金剛大法螺；此法是照亮世界的大法炬； 此法猶如大聖主，賞賜功勞，懲罰過錯，順應人心； 此法猶如肥沃的田地，產生長養，依循時節。 我用各種比喻來說明空性的道理，由此可知三界唯是一心， 心有強大的力量，能生出世界，自在地成為變化的主宰。 惡念善心不斷地造作積累，是過去、現在、未來生死的因， 依止虛妄的業力，才有世間，愛與不愛的果報恒常相續。'

'The wondrous auspicious one, mother of enlightenment of the three worlds, please ask about the Dharma of the Tathagata's mind ground, I am now, in this great assembly, expounding the gate of contemplative practice for attaining Buddhahood. This Dharma is as rare as the blooming of the Udumbara flower, all in the world should yearn for it, The Buddhas of the ten directions who have attained great enlightenment, all have achieved it through practicing this Dharma. I am the unsurpassed taming master, turning the wheel of the true Dharma throughout the world, Transforming and liberating countless sentient beings, know that it is through understanding the contemplation of the mind ground. All sentient beings who hear this Dharma, will joyfully aspire to Bodhi and receive predictions, All those who are destined to receive predictions, by practicing this contemplative gate, will become Buddhas. The Buddhas themselves enjoy the great Dharma bliss, dwelling in the wondrous palace of the mind ground contemplation, The Bodhisattvas who have received their duties understand the principle of non-birth, contemplating the mind ground gate throughout the Dharma realm, The Bodhisattvas who will succeed the Buddhas sit under the Bodhi tree, entering this contemplative practice, and attain Bodhi, This Dharma can rain down the seven noble treasures, fulfilling the wishes of sentient beings, like a Mani jewel. This Dharma is called the fundamental mother of the Buddhas, giving birth to the Dharma bodies of the Buddhas of the past, present, and future; This Dharma is called the Vajra armor, able to withstand the demonic armies of the four assemblies; This Dharma can act as a great ship, enabling beings to cross the middle stream of birth and death, reaching the place of treasures; This Dharma is the most supreme great Dharma drum; this Dharma is the great Dharma banner raised high; This Dharma is the Vajra great Dharma conch; this Dharma is the great Dharma torch illuminating the world; This Dharma is like a great holy lord, rewarding merits, punishing faults, and according with people's hearts; This Dharma is like fertile land, generating growth and nourishment, according to the seasons. I use various metaphors to explain the meaning of emptiness, from this it is known that the three realms are only one mind, The mind has great power, able to generate the world, freely becoming the master of change. Evil thoughts and good intentions are constantly created and accumulated, they are the causes of birth and death in the past, present, and future, Relying on false karma, there is the world, the results of love and non-love constantly continue.'

心如流水不暫住，　　心如飄風過國土， 亦如猿猴依樹戲，　　亦如幻事依幻成， 如空飛鳥無所礙，　　如空聚落人奔走。 如是心法本非有，　　凡夫執迷謂非無， 若能觀心體性空，　　惑障不生便解脫。」

爾時，如來於諸眾生起大悲心，猶如父母愛念一子，為滅世間大力邪見，利益安樂一切有情，宣說觀心陀羅尼曰：

「唵(一)　室佗(二)　波羅(二合)底(丁以反)(三)　吠憚(四)　迦盧弭(五)」

爾時，如來說真言已，告文殊師利菩薩摩訶薩：「如是神咒具大威力，若有善男子、善女人，持此咒時，舉清凈手，左右十指更互相叉，以右押左，更相堅握，如縛著形，名金剛縛印。成此印已習前真言，盈滿一遍，勝於讀習十二部經，所獲功德無有限量，乃至菩提不復退轉。」

大乘本生心地觀經發菩提心品第十一

爾時薄伽梵，已能善獲一切如來灌頂寶冠超過三界，已得圓滿陀羅尼自在，已善圓證三摩地自在，妙善成就一切智智、一切種智，能作有情種種差別。時，薄伽梵為諸眾生宣說觀心妙法門已，告文殊師利菩薩摩訶薩言：「大善男子！我為眾生已說心地，亦復當說發菩提心大陀羅尼，令諸有情發阿耨多羅三藐三菩提心速圓妙果

現代漢語譯本：心就像流動的水一樣不會停留，心就像飄過的風一樣掠過國土，也像猿猴在樹上嬉戲，也像幻象依附幻象而生。如同空中飛鳥一樣無所阻礙，如同空曠的村落里人們奔走。這樣的心法本來就是虛無的，凡夫執迷不悟認為它不是虛無的。如果能夠觀察到心的本體是空性的，迷惑和障礙就不會產生，就能得到解脫。 當時，如來對一切眾生生起大慈悲心，就像父母愛念自己的孩子一樣，爲了消除世間強大的邪見，利益安樂一切有情眾生，宣說了觀心陀羅尼，咒語是： 『唵(om) 室佗(shita) 波羅(para)底(di) 吠憚(vedan) 迦盧弭(karomi)』 當時，如來說完真言后，告訴文殊師利菩薩摩訶薩：『這個神咒具有強大的威力，如果有善男子、善女人，持誦這個咒語的時候，舉起清凈的手，左右十指交叉，用右手壓住左手，互相緊握，像被捆綁的樣子，這叫做金剛縛印。結成這個印后，修習前面的真言，唸誦一遍，勝過讀誦十二部經典，所獲得的功德沒有窮盡，乃至證得菩提都不會退轉。』 《大乘本生心地觀經》發菩提心品第十一 當時，薄伽梵已經善於獲得一切如來的灌頂寶冠，超越了三界，已經得到圓滿的陀羅尼自在，已經善於圓滿證得三摩地自在，巧妙地成就了一切智智、一切種智，能夠使有情眾生產生種種差別。當時，薄伽梵為眾生宣說了觀心妙法門后，告訴文殊師利菩薩摩訶薩說：『大善男子！我已經為眾生說了心地，也應當再說發菩提心大陀羅尼，讓一切有情眾生髮起阿耨多羅三藐三菩提心，迅速圓滿成就妙果。』

English version: The mind is like flowing water, never staying; the mind is like a gust of wind passing over the land; it is also like a monkey playing on a tree; it is also like an illusion arising from another illusion. Like a bird flying in the sky without hindrance, like people running in a deserted village. Such is the nature of the mind, originally non-existent, but ordinary people are deluded, thinking it is not non-existent. If one can observe that the essence of the mind is emptiness, then confusion and obstacles will not arise, and one will attain liberation. At that time, the Tathagata, with great compassion for all sentient beings, like parents loving their only child, in order to eliminate the powerful wrong views of the world, and to benefit and bring peace to all sentient beings, proclaimed the Dharani of Mind Contemplation, which is: 'Om Shita Para Di Vedan Karomi' At that time, after the Tathagata finished reciting the mantra, he told the Bodhisattva Mahasattva Manjushri: 'This divine mantra has great power. If there are good men or good women who, while reciting this mantra, raise their clean hands, cross their ten fingers, with the right hand pressing the left, and hold them tightly together, as if bound, this is called the Vajra Binding Mudra. After forming this mudra, practice the previous mantra, reciting it once, and it will be superior to reading twelve scriptures. The merits gained are inexhaustible, and one will not regress until attaining Bodhi.' The Eleventh Chapter, 'Generating the Bodhi Mind,' of the 'Great Vehicle Original Life Mind Contemplation Sutra' At that time, the Bhagavan had already skillfully obtained the crown of empowerment of all Tathagatas, transcending the three realms, had already obtained the perfect freedom of Dharani, had already skillfully and perfectly attained the freedom of Samadhi, had wonderfully achieved all-knowing wisdom and all-knowing knowledge, and was able to create various differences among sentient beings. At that time, after the Bhagavan had proclaimed the wonderful Dharma gate of mind contemplation for sentient beings, he told the Bodhisattva Mahasattva Manjushri: 'Great good man! I have already spoken about the mind ground for sentient beings, and I should also speak about the great Dharani for generating the Bodhi mind, so that all sentient beings can generate the Anuttara-samyak-sambodhi mind and quickly and perfectly achieve the wonderful fruit.'

爾時，文殊師利菩薩白佛言：「世尊！如佛所說，過去已滅，未來未至，現在不住，三世所有一切心法，本性皆空，彼菩提心，說何名發？善哉世尊！愿為解說斷諸疑網，令趣菩提。」

佛告文殊師利：「善男子！諸心法中起眾邪見，為欲除斷六十二見種種見故，心心所法我說為空，如是諸見無依止故。譬如叢林蒙密茂盛，師子白象、虎狼惡獸潛住其中，毒發害人，迥絕行跡。時有智者以火燒林，因林空故諸大惡獸無復遺余。心空見滅，亦復如是。又，善男子！以何因緣立空義邪？為滅煩惱從妄心生，而說是空。善男子！若執空理為究竟者，空性亦空，執空作病亦應除遣。何以故？若執空義為究竟者，諸法皆空無因無果，路伽邪陀有何差別？善男子！如阿伽陀藥能療諸病，若有病者服之必差，其病既愈藥隨病除，無病服藥藥還成病。善男子！本設空藥為除有病，執有成病執空亦然，誰有智者服藥取病？善男子！若起有見勝起空見，空治有病，無藥治空。善男子！以是因緣，服於空藥除邪見已，自覺悟心能發菩提，此覺悟心即菩提心，無有二相。善男子！自覺悟心有四種義。云何為四？謂諸凡夫有二種心，諸佛菩薩有二種心。善男子！凡夫二心其相云何？一者眼識乃至意識，同緣自境名自悟心

當時，文殊師利菩薩對佛說：『世尊！正如佛所說，過去已經滅盡，未來尚未到來，現在也停留不住，三世所有一切心法，其本性皆是空無。那麼，這菩提心，又該如何稱之為發呢？』世尊，您真是太好了！希望您能為我們解說，斷除一切疑惑，使我們能夠趨向菩提。 佛告訴文殊師利：『善男子！在各種心法中產生各種邪見，爲了斷除六十二種邪見，我才說心和心所法是空無的，因為這些邪見沒有依止之處。譬如茂密的叢林，獅子、白象、虎狼等兇猛野獸潛伏其中，毒害人類，使人無法通行。這時，有智者用火焚燒叢林，因為叢林空了，那些兇猛的野獸也就無處藏身了。心空見滅，也是如此。』 『還有，善男子！因為什麼原因才設立空義呢？是爲了滅除從妄心產生的煩惱，所以才說空。善男子！如果執著于空理為究竟，那麼空性也是空，執著于空也會成為一種病，也應該去除。為什麼呢？如果執著于空義為究竟，那麼一切法皆空，無因無果，這和路伽邪陀的觀點有什麼區別呢？』 『善男子！就像阿伽陀藥能治療各種疾病，有病的人服用它必定會痊癒，病好了藥也就隨之去除了，沒有病的人服用藥反而會生病。善男子！本來設立空藥是爲了去除有病，執著于有會生病，執著于空也是如此，哪個有智慧的人會吃藥來生病呢？』 『善男子！如果生起有見，比生起空見要好，空可以治療有病，但沒有藥可以治療空病。善男子！因為這個原因，服用空藥去除邪見后，自覺悟的心能夠發起菩提心，這個覺悟的心就是菩提心，沒有兩種不同的相。善男子！自覺悟的心有四種含義。哪四種呢？就是說，凡夫有兩種心，諸佛菩薩也有兩種心。善男子！凡夫的兩種心是什麼樣的呢？第一種是眼識乃至意識，它們緣取各自的境界，稱為自悟心。

At that time, Bodhisattva Manjushri said to the Buddha: 'World Honored One! As the Buddha has said, the past is extinguished, the future has not yet arrived, and the present does not abide. All mental phenomena of the three times are inherently empty. Then, how can this Bodhi mind be said to arise? World Honored One, you are so kind! May you explain this to us, dispel all doubts, and enable us to move towards Bodhi.' The Buddha told Manjushri: 'Good son! Various evil views arise in various mental phenomena. To eliminate the sixty-two views, I say that the mind and mental states are empty, because these views have no basis. For example, in a dense forest, lions, white elephants, tigers, wolves, and other fierce beasts lurk, poisoning people and making it impossible to pass. At this time, a wise person burns the forest with fire. Because the forest is empty, those fierce beasts have nowhere to hide. The emptiness of the mind and the extinction of views are the same.' 'Furthermore, good son! For what reason is the meaning of emptiness established? It is to eliminate the afflictions arising from the deluded mind, so emptiness is spoken of. Good son! If one clings to the principle of emptiness as ultimate, then the nature of emptiness is also empty. Clinging to emptiness also becomes a disease and should be removed. Why? If one clings to the meaning of emptiness as ultimate, then all phenomena are empty, without cause or effect. What difference is there from the views of the Lokayata? ' 'Good son! Just like the Agada medicine can cure all diseases, those who are sick will surely recover if they take it. Once the illness is cured, the medicine is also removed. If a healthy person takes the medicine, it will become a disease. Good son! The emptiness medicine was originally established to remove the disease of existence. Clinging to existence causes disease, and clinging to emptiness is the same. Which wise person would take medicine to get sick?' 'Good son! If one arises with the view of existence, it is better than arising with the view of emptiness. Emptiness can cure the disease of existence, but there is no medicine to cure the disease of emptiness. Good son! For this reason, after taking the emptiness medicine and removing evil views, the self-awakened mind can generate the Bodhi mind. This awakened mind is the Bodhi mind, and there are no two different aspects. Good son! The self-awakened mind has four meanings. What are the four? It means that ordinary people have two kinds of minds, and Buddhas and Bodhisattvas also have two kinds of minds. Good son! What are the two kinds of minds of ordinary people like? The first is eye consciousness to mind consciousness, which cognize their respective objects, and are called self-awakened minds.'

。二者離於五根心心所法，和合緣境名自悟心。善男子！如是二心能發菩提。善男子！賢聖二心其相云何？一者觀真實理智。二者觀一切境智。善男子！如是四種名自悟心。」

爾時，文殊師利菩薩白佛言：「世尊！心無形相亦無住處，凡夫行者最初發心，依何等處？觀何等相？」

佛言：「善男子！凡夫所觀菩提心相，猶如清凈圓滿月輪，于胸臆上明朗而住。若欲速得不退轉者，在阿蘭若及空寂室，端身正念結前如來金剛縛印，冥目觀察臆中明月，作是思惟：是滿月輪五十由旬無垢明凈，內外澄澈最極清涼，月即是心，心即是月。塵翳無染妄想不生，能令眾生身心清凈，大菩提心堅固不退。結此手印持念觀察。大菩提心微妙章句，一切菩薩最初發心清凈真言：

「唵(一)　菩地(二)　室多(三)　牟致波(二合)(四)　陀邪(五)　弭(六)」

「此陀羅尼具大威德，能令行者不復退轉，去來現在一切菩薩，在於因地初發心時，悉皆專念持此真言，入不退地速圓正覺。善男子！時彼行者，端身正念，都不動搖，繫心月輪成熟觀察，是名菩薩觀菩提心成佛三昧。若有凡夫修此觀者，所起五逆、四重、十惡及一闡提，如是等罪盡皆消滅，即獲五種三摩地門

現代漢語譯本：這兩種心都脫離於五根和心所法，它們和合緣取外境，這被稱為自悟心。善男子！這樣的兩種心能夠引發菩提心。善男子！賢聖兩種心的相狀是怎樣的呢？一種是觀察真實理的智慧，另一種是觀察一切境界的智慧。善男子！這四種心被稱為自悟心。 當時，文殊師利菩薩對佛說：『世尊！心沒有形狀也沒有住處，凡夫修行者最初發心時，依據什麼地方？觀察什麼相狀？』 佛說：『善男子！凡夫所觀察的菩提心相，就像清凈圓滿的月輪，在胸膛上明亮地安住。如果想要快速得到不退轉的境界，就在寂靜的處所或空曠的房間里，端正身體，正念思維，結出如來金剛縛印，閉上眼睛觀察胸中的明月，這樣思惟：這滿月輪有五十由旬，沒有污垢，明亮清凈，內外澄澈，極其清涼，月亮就是心，心就是月亮。沒有塵埃的遮蔽，沒有妄想的產生，能夠使眾生的身心清凈，大菩提心堅固不退。結這個手印，持念觀察。大菩提心微妙的章句，一切菩薩最初發心時的清凈真言是： 『唵(一)　菩地(二)　室多(三)　牟致波(二合)(四)　陀邪(五)　弭(六)』 『這個陀羅尼具有強大的威德，能夠使修行者不再退轉，過去、現在、未來的一切菩薩，在因地最初發心時，都專心持念這個真言，進入不退轉的境界，快速圓滿正覺。善男子！那時，修行者端正身體，正念思維，完全不動搖，將心繫于月輪，成熟地觀察，這被稱為菩薩觀察菩提心成就佛的三昧。如果有凡夫修習這種觀想，所犯的五逆罪、四重罪、十惡罪以及一闡提等罪都會全部消滅，立即獲得五種三摩地門。』

English version: These two minds are separate from the five roots and mental functions; their union with external objects is called self-realized mind. Good man! Such two minds can generate Bodhi mind. Good man! What are the characteristics of the two kinds of minds, the virtuous and the sage? One is the wisdom that observes the true principle, and the other is the wisdom that observes all realms. Good man! These four kinds are called self-realized mind. At that time, Manjushri Bodhisattva said to the Buddha: 'World Honored One! The mind has no form and no dwelling place. When ordinary practitioners first generate the aspiration for enlightenment, what do they rely on? What form do they observe?' The Buddha said: 'Good man! The form of the Bodhi mind that ordinary people observe is like a pure and full moon, residing brightly in the chest. If one wishes to quickly attain the state of non-retrogression, one should be in a quiet place or an empty room, sit upright with mindfulness, form the Vajra-bound mudra of the Tathagata, close the eyes and observe the bright moon in the chest, thinking thus: This full moon is fifty yojanas in size, without defilement, bright and pure, clear inside and out, and extremely cool. The moon is the mind, and the mind is the moon. There is no obscuration of dust, no arising of delusion, and it can purify the body and mind of sentient beings, making the great Bodhi mind firm and non-retrogressing. Form this mudra, hold and observe. The subtle verses of the great Bodhi mind, the pure mantra when all Bodhisattvas first generate the aspiration for enlightenment are: 'Om(1) Bodhi(2) Citta(3) Mutpāda(4) Ya(5) Mi(6)' 'This Dharani possesses great power and virtue, enabling practitioners to no longer regress. All Bodhisattvas of the past, present, and future, when they first generate the aspiration for enlightenment on the causal ground, all focus on reciting this mantra, entering the non-retrogressive state and quickly perfecting enlightenment. Good man! At that time, the practitioner sits upright with mindfulness, completely unmoving, focusing the mind on the moon, observing it with maturity. This is called the Bodhisattva's Samadhi of observing the Bodhi mind and achieving Buddhahood. If an ordinary person practices this contemplation, the five heinous crimes, the four grave offenses, the ten evil deeds, and the state of icchantika will all be extinguished, and one will immediately obtain the five Samadhi gates.'

。云何為五？一者剎那三昧、二者微塵三昧、三者白縷三昧、四者起伏三昧、五者安住三昧。云何名為剎那三昧？謂暫想念滿月而住。譬如獼猴身有所繫，遠不得去、近不得停，唯困飢渴須臾住止。凡夫觀心亦復如是，暫得三昧名為剎那。云何名為微塵三昧？謂於三昧少分相應。譬如有人常自食苦未曾食甜，於一時中得一塵蜜到于舌根，增勝歡喜倍生踴躍更求多蜜。如是行者，經于長劫食眾苦味，而今得與甘甜三昧少分相應，名為微塵。云何名為白縷三昧？謂凡夫人，自無始時盡未來際，今得此定。譬如染皂多黑色中見一白縷，如是行者，于多生死黑闇夜中，而今方得白凈三昧，名之為縷。云何名為起伏三昧？所謂行者觀心未熟，或善成立、未善成立，如是三昧猶稱低昂，名為起伏。云何名為安住三昧？修前四定心得安住，善能守護不染諸塵。如人夏中遠涉沙磧備受炎毒，其心渴乏殆無所堪，忽得雪山甘美之水、天酥陀等，頓除熱惱身意泰然，是故三昧名為安住。入此定已遠離惑障，發生無上菩提之芽，速登菩薩功德十地。」

爾時，會中無量人天，聞此甚深諸菩薩母不可思議大陀羅尼已，九萬八千諸菩薩等證歡喜地；無量眾生髮阿耨多羅三藐三菩提心

現代漢語譯本：什麼是五種三昧？第一種是剎那三昧，第二種是微塵三昧，第三種是白縷三昧，第四種是起伏三昧，第五種是安住三昧。什麼是剎那三昧？是指短暫地想著滿月而住于定中。就像猴子被束縛住身體，既不能遠離，也不能停留，只能在飢渴困頓的時候暫時停歇。凡夫觀心也是這樣，短暫地得到三昧就稱為剎那。什麼是微塵三昧？是指在三昧中稍微相應。就像有人一直吃苦味，從未嘗過甜味，有一次得到一粒蜂蜜沾到舌根，就感到無比歡喜，更加渴望得到更多的蜂蜜。修行人也是這樣，經歷了漫長的劫數，嚐盡各種苦味，現在得到與甘甜三昧稍微相應，就稱為微塵。什麼是白縷三昧？是指凡夫從無始以來直到未來，現在得到這種禪定。就像在染了很多黑色的布中看到一根白線，修行人也是這樣，在漫長的生死黑暗中，現在才得到清凈的三昧，稱為白縷。什麼是起伏三昧？是指修行人觀心還不成熟，有時能很好地進入禪定，有時又不能，這樣的三昧就像高低起伏一樣，稱為起伏。什麼是安住三昧？是指修習前四種禪定后，心能安住，善於守護而不被各種塵垢污染。就像人在夏天長途跋涉在沙漠中，飽受炎熱的毒害，心中乾渴疲乏，幾乎無法忍受，忽然得到雪山甘甜的水、天上的酥油等，立刻消除熱惱，身心泰然，所以這種三昧稱為安住。進入這種禪定后，就能遠離迷惑障礙，生起無上的菩提之芽，迅速登上菩薩的功德十地。 當時，法會中有無數的人天，聽聞了這種甚深、諸菩薩之母、不可思議的大陀羅尼后，有九萬八千位菩薩證得了歡喜地；無數眾生髮起了無上正等正覺之心。

English version: What are the five samadhis? The first is kshana samadhi, the second is micro-dust samadhi, the third is white thread samadhi, the fourth is rising and falling samadhi, and the fifth is abiding samadhi. What is kshana samadhi? It refers to temporarily dwelling in concentration while thinking of the full moon. It's like a monkey whose body is tied, unable to go far or stay still, only pausing briefly when hungry and thirsty. Ordinary people observing their minds are also like this; briefly attaining samadhi is called kshana. What is micro-dust samadhi? It refers to a slight correspondence with samadhi. It's like someone who has always eaten bitter things and never tasted sweetness; once they get a speck of honey on their tongue, they feel immense joy and desire more honey. Similarly, practitioners, having experienced countless eons of suffering, now have a slight correspondence with the sweet samadhi, which is called micro-dust. What is white thread samadhi? It refers to ordinary people who, from beginningless time to the future, now attain this concentration. It's like seeing a white thread in a piece of cloth dyed mostly black; similarly, practitioners, in the long darkness of birth and death, now attain the pure samadhi, which is called white thread. What is rising and falling samadhi? It refers to practitioners whose minds are not yet mature in concentration; sometimes they can enter samadhi well, and sometimes they cannot. This samadhi is like rising and falling, hence the name. What is abiding samadhi? It refers to the mind being able to abide after practicing the previous four samadhis, being able to guard against being defiled by various defilements. It's like someone who has traveled far in the desert in summer, suffering from the heat and thirst, feeling exhausted, and then suddenly receiving sweet water from the snow mountains or heavenly ghee, instantly eliminating the heat and making the body and mind peaceful. Therefore, this samadhi is called abiding. Having entered this concentration, one can be free from delusion and obstacles, give rise to the sprout of unsurpassed bodhi, and quickly ascend to the ten stages of bodhisattva merit. At that time, countless humans and devas in the assembly, having heard this profound, inconceivable great dharani, the mother of all bodhisattvas, ninety-eight thousand bodhisattvas attained the Joyful Ground; countless beings generated the mind of unsurpassed, complete, and perfect enlightenment.

大乘本生心地觀經成佛品第十二

爾時薄伽梵，能善安住清凈法界，三世平等無始無終，不動凝然常無斷盡，大智光明普照世界，善巧方便變現神通，化十方土靡不周遍，是薄伽梵，告文殊師利菩薩摩訶薩言：「瑜伽行者觀月輪已，應觀三種大秘密法。云何為三？一者心秘密，二者語秘密，三者身秘密。云何名為心秘密法？瑜伽行者，觀滿月中出生金色五鈷金剛，光明煥然猶如镕金，放于無數大白光明，以是觀察名心秘密。云何名為語言秘密？

「唵(一)　地室多(二合)(二)　婆爾羅(二合)(三)

「此陀羅尼具大威力，一切菩薩成佛真跡，是故名為語言秘密。云何名為身秘密法？于道場中端身正念，手結引導無上菩提最第一印，安置胸臆心月輪中。善男子！我當爲汝說其印相，先以左右二大拇指，各入左右手掌之內，各以左右頭指中指及第四指，堅握拇指作于手拳，即是堅牢金剛拳印。次不改拳舒左頭指，直豎虛空，以其左拳著於心上，右拳小指堅握左拳頭指一節。次以右拳頭指之頭，即指右拳拇指一節，亦著心前，是名引導無上菩提第一智印，亦名能滅無明黑闇大光明印。以結此印加持力故，十方諸佛摩行者頂，受大菩提勝決定記，是大毗盧遮那如來無量福聚大妙智印

《大乘本生心地觀經》成佛品第十二 那時，世尊，能夠安住于清凈的法界，三世平等，無始無終，不動而凝然，常無斷絕，大智慧的光明普照世界，善於運用方便法門，變現神通，教化十方國土，無不周遍。這位世尊，告訴文殊師利菩薩摩訶薩說：『修習瑜伽的人，觀察月輪之後，應當觀察三種大秘密法。哪三種呢？一是心秘密，二是語秘密，三是身秘密。什麼叫做心秘密法呢？修習瑜伽的人，觀察滿月中生出金色五鈷金剛，光明煥發，如同熔化的黃金，放出無數大白光明，用這種觀察方法叫做心秘密。什麼叫做語言秘密呢？』 『唵(一) 地室多(二合)(二) 婆爾羅(二合)(三)』 『這個陀羅尼具有大威力，是一切菩薩成就佛果的真實印記，所以叫做語言秘密。什麼叫做身秘密法呢？在道場中端正身體，保持正念，用手結引導無上菩提最殊勝的第一印，安放在胸臆的心月輪中。善男子！我將為你解說這個手印的形狀，先將左右兩個大拇指，分別放入左右手掌內，然後用左右手的食指、中指和無名指，緊握拇指做成拳頭，這就是堅牢金剛拳印。接著不改變拳頭，伸出左手食指，直豎向天空，將左拳放在心上，右拳的小指緊握左拳的食指一節。然後用右拳的食指指頭，指向右拳拇指的一節，也放在心前，這叫做引導無上菩提第一智印，也叫做能滅無明黑暗的大光明印。因為結這個手印的加持力，十方諸佛會摩修行者的頭頂，接受大菩提的殊勝決定授記，這是大毗盧遮那如來無量福聚的大妙智印。』

The Twelfth Chapter on Achieving Buddhahood from the Mahayana Karunapundarika Sutra At that time, the Bhagavan, being able to dwell well in the pure Dharma realm, equal in the three times, without beginning or end, unmoving and still, constantly without cessation, with the great wisdom light illuminating the world, skillfully using expedient means, manifesting supernatural powers, transforming the ten directions of lands, without any place not reached. This Bhagavan, told the Bodhisattva Mahasattva Manjushri, 'A practitioner of yoga, after observing the moon disc, should observe three great secret dharmas. What are the three? First is the secret of mind, second is the secret of speech, and third is the secret of body. What is called the secret of mind dharma? A practitioner of yoga, observing from the full moon a golden five-pronged vajra emerging, its light shining like molten gold, emitting countless great white lights, this observation is called the secret of mind. What is called the secret of speech?' 'Om(1) Dhistah(2) Bharala(3)' 'This dharani possesses great power, it is the true mark of all Bodhisattvas achieving Buddhahood, therefore it is called the secret of speech. What is called the secret of body dharma? In the place of practice, straighten the body and maintain right mindfulness, with the hands forming the most supreme first mudra of guiding to unsurpassed Bodhi, placing it in the heart moon disc of the chest. Good son! I will explain to you the form of this mudra, first place the two thumbs of the left and right hands, each into the palms of the left and right hands, then with the index, middle, and ring fingers of the left and right hands, firmly grasp the thumbs making fists, this is the firm vajra fist mudra. Next, without changing the fist, extend the left index finger, straight up into the sky, place the left fist on the heart, the little finger of the right fist firmly grasping the first joint of the left fist's index finger. Then with the tip of the right fist's index finger, pointing to the first joint of the right fist's thumb, also placing it in front of the heart, this is called the first wisdom mudra of guiding to unsurpassed Bodhi, also called the great light mudra that can extinguish the darkness of ignorance. Because of the power of this mudra, the Buddhas of the ten directions will touch the crown of the practitioner's head, receiving the supreme and definite prediction of great Bodhi, this is the great wondrous wisdom mudra of the immeasurable blessings of the Tathagata Vairocana.'

「爾時，行者結此印已，即作此觀：『一切有情共結此印，持念真言，十方世界無三惡道、八難苦果，同受第一清凈法樂。我今首上有大寶冠，其天冠中五佛如來結跏趺坐，我是毗盧遮那如來，圓滿具足三十二相、八十種好，放大光明照十方界，利益安樂一切眾生。』如是觀察，名入毗盧遮那如來最勝三昧。譬如有人悟迦盧羅微妙觀門，自作是觀：我身即是金翅鳥王，心意語言亦復如是。以此觀力能消毒藥，一切惡毒不能為害。凡夫行者亦復如是，作降伏坐身不動搖，手結智印，密念真言，入此觀時能滅三毒，消除業障增長福智，世出世愿速得圓滿，八萬四千諸煩惱障不能現起，恒河沙等所知重障漸漸消滅，無漏大智慧斷金剛般若波羅蜜現前圓滿，速得阿耨多羅三藐三菩提。」

爾時，文殊師利菩薩白佛言：「希有世尊！希有善逝！如來出世過優曇華，假使出世說是法難，如是心地三種秘密無上法輪，實能利樂一切眾生，入如來地及菩薩地真實正路，若有眾生不惜身命修行此法，速證菩提。」

爾時，佛告文殊師利菩薩言：「若有善男子、善女人，欲得修習三種秘密成佛妙門，早獲如來功德身者，當著菩薩三十二種大金剛甲，修此妙觀，必證如來清凈法身

現代漢語譯本：'那時，修行者結成這個手印后，就進行這樣的觀想：『一切有情眾生共同結此手印，持誦真言，十方世界沒有三惡道、八難的苦果，一同享受第一清凈的法樂。我現在頭上有大寶冠，那天冠中有五佛如來結跏趺坐，我是毗盧遮那如來，圓滿具足三十二相、八十種好，放大光明照耀十方世界，利益安樂一切眾生。』這樣觀察，名為進入毗盧遮那如來最殊勝的三昧。譬如有人領悟了迦樓羅微妙的觀想之門，自己這樣觀想：我的身體就是金翅鳥王，心意和語言也都是這樣。憑藉這種觀想的力量能夠解除毒藥，一切惡毒都不能造成傷害。凡夫修行者也是這樣，以降伏坐姿身體不動搖，手結智印，秘密持誦真言，進入這種觀想時能夠滅除貪嗔癡三毒，消除業障，增長福德智慧，世間和出世間的願望迅速得到圓滿，八萬四千種煩惱障礙不能現起，像恒河沙數一樣多的所知障漸漸消滅，無漏的大智慧能夠斷除金剛般若波羅蜜，現前圓滿，迅速證得阿耨多羅三藐三菩提。' 『那時，文殊師利菩薩對佛說：『稀有啊，世尊！稀有啊，善逝！如來出世比優曇花還要稀有，即使出世宣說此法也很難，像這樣的心地三種秘密無上法輪，確實能夠利益安樂一切眾生，進入如來地和菩薩地的真實正路，如果有眾生不惜身命修行此法，就能迅速證得菩提。』 『那時，佛告訴文殊師利菩薩說：『如果有善男子、善女人，想要修習三種秘密成就佛的妙門，早日獲得如來的功德身，應當穿上菩薩的三十二種大金剛甲，修習這種微妙的觀想，必定能夠證得如來的清凈法身。』

English version: 'At that time, the practitioner, having formed this mudra, should then engage in this contemplation: 『All sentient beings together form this mudra, recite the mantra, and in the ten directions, there are no three evil paths or eight difficulties of suffering; they all together experience the first pure joy of the Dharma. Now, on my head is a great jeweled crown, and within that heavenly crown, the Five Buddhas are seated in the lotus position. I am Vairocana Tathagata, fully endowed with the thirty-two marks and eighty minor characteristics, emitting great light that illuminates the ten directions, benefiting and bringing peace to all sentient beings.』 Such contemplation is called entering the most supreme samadhi of Vairocana Tathagata. For example, if someone understands the subtle contemplation of Garuda, they contemplate thus: 『My body is the King of the Golden-Winged Birds, and my mind and speech are also like this.』 With the power of this contemplation, they can neutralize poison, and all evil poisons cannot harm them. Ordinary practitioners are also like this; they sit in the subjugating posture, their body unmoving, their hands forming the wisdom mudra, secretly reciting the mantra. When entering this contemplation, they can extinguish the three poisons, eliminate karmic obstacles, increase blessings and wisdom, and quickly fulfill their worldly and other-worldly wishes. The eighty-four thousand afflictions cannot arise, and the heavy obstacles of knowledge, as numerous as the sands of the Ganges, gradually disappear. The great wisdom without outflows can cut through the Diamond Prajna Paramita, manifesting complete perfection, and quickly attain Anuttara-samyak-sambodhi.』 『At that time, Manjushri Bodhisattva said to the Buddha: 『Rare indeed, World Honored One! Rare indeed, Sugata! The appearance of the Tathagata is rarer than the Udumbara flower, and even if he appears, it is difficult to expound this Dharma. Such a three-fold secret, supreme Dharma wheel of the mind, truly benefits and brings peace to all sentient beings, leading them onto the true path to the Tathagata and Bodhisattva stages. If there are sentient beings who do not spare their lives to practice this Dharma, they will quickly attain Bodhi.』 『At that time, the Buddha said to Manjushri Bodhisattva: 『If there are good men and good women who wish to cultivate the three secret, wondrous gates to Buddhahood, and quickly attain the meritorious body of the Tathagata, they should wear the thirty-two great diamond armors of the Bodhisattva, cultivate this wondrous contemplation, and they will surely attain the pure Dharma body of the Tathagata.』

。云何名為三十二甲？一者于無量劫為眾生故不厭生死受苦大甲。二者誓度無量有情乃至螻蟻不捨大甲。三者覺悟眾生生死長夢安置三種秘密大甲。四者擁護佛法於一切時猶如響應護法大甲。五者永滅能起有無二見一切煩惱金剛大甲。六者頭目髓腦妻子珍寶有來求者能捨大甲。七者家中所受一切樂具永不貪著能施大甲。八者能持菩薩三聚凈戒終不捨離頭陀大甲。九者著忍辱衣遇諸違緣毀罵鞭打不報大甲。十者教化所有一切緣覺聲聞令趣一乘迴心大甲。十一者譬如大風晝夜不歇度諸有情精進大甲。十二者身心寂靜口無過犯修行解脫三昧大甲。十三者生死涅槃無有二見饒益眾生平等大甲。十四者無緣大慈利益群品恒無厭舍與樂大甲。十五者無礙大悲救攝一切無有限量拔苦大甲。十六者于諸眾生無有怨結恒作饒益大喜大甲。十七者雖行苦行不憚劬勞恒無退轉大舍大甲。十八者有苦眾生來菩薩所代彼受苦不厭大甲。十九者如觀掌中阿摩勒果如是能見解脫大甲。二十者見五蘊身如旃陀羅損害善事無著大甲。二十一者見十二入如空聚落常懷恐怖厭舍大甲。二十二者見十八界猶如幻化無有真實大智大甲。二十三者見一切法同於法界不見眾相證真大甲。二十四者掩佗人惡不藏己過厭離三界出世大甲

現代漢語譯本：什麼是三十二種大甲？第一種是，爲了眾生在無量劫中不厭倦生死，承受苦難的大甲。第二種是，發誓度化無量有情，乃至螻蟻都不捨棄的大甲。第三種是，覺悟眾生生死長夢，安置於三種秘密的大甲。第四種是，擁護佛法，在一切時都像回聲一樣護持佛法的大甲。第五種是，永遠滅除能生起有無二見的一切煩惱的金剛大甲。第六種是，對於前來求取頭目髓腦、妻子珍寶的人，都能捨棄的大甲。第七種是，對於家中所有享樂的器具，永遠不貪著，能夠施捨的大甲。第八種是，能夠持守菩薩的三聚凈戒，終不捨離頭陀行的大甲。第九種是，穿著忍辱的衣服，遇到各種違逆的因緣，即使被毀罵鞭打也不報復的大甲。第十種是，教化所有一切緣覺、聲聞，令他們趨向一乘，迴心的大甲。第十一種是，譬如大風晝夜不停歇，度化一切有情的精進大甲。第十二種是，身心寂靜，口無過犯，修行解脫三昧的大甲。第十三種是，對於生死涅槃沒有二見，饒益眾生，平等的大甲。第十四種是，無緣大慈，利益一切眾生，恒常沒有厭倦和捨棄，給予快樂的大甲。第十五種是，無礙大悲，救攝一切眾生，沒有厭倦拔除痛苦的大甲。第十六種是，對於一切眾生沒有怨恨，恒常做饒益的事情，大喜的大甲。第十七種是，雖然修行苦行，不畏懼勞累，恒常沒有退轉，大舍的大甲。第十八種是，有受苦的眾生來到菩薩這裡，菩薩代替他們承受痛苦而不厭倦的大甲。第十九種是，如同觀看掌中的阿摩勒果一樣，能夠見到解脫的大甲。第二十種是，見到五蘊之身如同旃陀羅一樣，會損害善事，沒有執著的大甲。第二十一種是，見到十二入如同空曠的村落，常常懷有恐怖，厭離捨棄的大甲。第二十二種是，見到十八界猶如幻化，沒有真實，大智慧的大甲。第二十三種是，見到一切法等同於法界，不見眾相，證得真實的大甲。第二十四種是，掩蓋他人的過錯，不隱藏自己的過失，厭離三界，出離世間的大甲。

English version: What are the thirty-two great armors? The first is the great armor of enduring suffering in countless eons for the sake of sentient beings, without being weary of birth and death. The second is the great armor of vowing to liberate countless sentient beings, not abandoning even ants. The third is the great armor of awakening sentient beings from the long dream of birth and death, and placing them in the three secrets. The fourth is the great armor of protecting the Buddha's teachings, like an echo at all times. The fifth is the diamond great armor of eternally extinguishing all afflictions that can give rise to the dualistic views of existence and non-existence. The sixth is the great armor of being able to give away one's head, eyes, marrow, brain, wife, and treasures to those who ask. The seventh is the great armor of never being attached to all the enjoyable things in one's home, and being able to give them away. The eighth is the great armor of being able to uphold the three pure precepts of a Bodhisattva, and never abandoning the ascetic practices. The ninth is the great armor of wearing the garment of patience, and not retaliating when encountering adverse conditions, insults, or beatings. The tenth is the great armor of teaching all Pratyekabuddhas and Sravakas, leading them towards the One Vehicle, and turning their minds. The eleventh is the great armor of diligence, like a great wind that never ceases day and night, liberating all sentient beings. The twelfth is the great armor of practicing the samadhi of liberation, with a peaceful mind and body, and no faults in speech. The thirteenth is the great armor of equality, without dualistic views of birth and death or nirvana, benefiting all sentient beings. The fourteenth is the great armor of boundless loving-kindness, benefiting all beings, constantly without weariness or abandonment, and giving joy. The fifteenth is the great armor of unobstructed great compassion, saving and gathering all beings, without weariness in removing suffering. The sixteenth is the great armor of great joy, having no resentment towards all beings, and constantly doing beneficial things. The seventeenth is the great armor of great equanimity, although practicing asceticism, not fearing hardship, and constantly without regression. The eighteenth is the great armor of not being weary when suffering beings come to the Bodhisattva, and the Bodhisattva takes on their suffering. The nineteenth is the great armor of being able to see liberation, like seeing an Amalaka fruit in the palm of one's hand. The twentieth is the great armor of not being attached, seeing the five aggregates as a Chandala, harming good deeds. The twenty-first is the great armor of being disgusted and abandoning, seeing the twelve entrances as an empty village, constantly harboring fear. The twenty-second is the great armor of great wisdom, seeing the eighteen realms as illusions, without reality. The twenty-third is the great armor of realizing the truth, seeing all dharmas as equal to the dharma realm, not seeing any phenomena. The twenty-fourth is the great armor of concealing the faults of others, not hiding one's own faults, being disgusted with the three realms, and leaving the world.

。二十五者如大醫王應病與藥菩薩隨宜演化大甲。二十六者見彼三乘體本不異究竟迴心歸一大甲。二十七者紹三寶種使不斷絕轉妙法輪度人大甲。二十八者佛于眾生有大恩德為報佛恩修道大甲。二十九者觀一切法本性空寂不生不滅無垢大甲。三十者悟無生忍得陀羅尼樂說辯才無礙大甲。三十一者廣化有情坐菩提樹令證佛果一味大甲。三十二者一剎那心般若相應悟三世法無餘大甲，是名菩薩摩訶薩三十二種金剛大甲。

「文殊師利菩薩！若有善男子、善女人身被如是金剛甲冑，當勤修習三種秘密，于現世中具大福智，速證無上正等菩提。」

爾時，大聖文殊師利菩薩摩訶薩及諸大眾，聞佛所說三種秘密心地妙法，及三十二金剛甲冑一切菩薩所應學處，各脫無價瓔珞寶衣，供養毗盧遮那如來及十方尊，而贊佛言：「善哉，善哉！佛、薄伽梵，演說無邊菩薩行愿，利益安樂一切眾生，舍凡夫身使入佛地。今者我等海會大眾，為報佛恩不惜身命，為諸眾生遍諸佛土，分別演說此微妙法，受持讀誦書寫流佈令不斷絕。唯愿如來！遙垂護念。」

爾時，大會聞此妙法得大饒益，不可稱計無數菩薩，各得證悟不退轉位；一切人天皆獲勝利，乃至五趣一切有情，斷諸重障得無量樂，悉皆當得阿耨多羅三藐三菩提

現代漢語譯本：第二十五種是像大醫王一樣，根據病癥給予藥物，菩薩也隨順眾生的根器和需要進行教化，這是大甲。 第二十六種是看到聲聞、緣覺、菩薩三乘的本質並無不同，最終都能迴心向大乘，歸於佛道，這是大甲。 第二十七種是繼承佛法僧三寶的種子，使之不至於斷絕，轉動微妙的法輪，度化眾生，這是大甲。 第二十八種是佛對眾生有大恩德，爲了報答佛恩而修道，這是大甲。 第二十九種是觀察一切法的本性都是空寂的，不生不滅，沒有污染，這是大甲。 第三十種是領悟無生法忍，得到陀羅尼，擁有樂說辯才，沒有障礙，這是大甲。 第三十一種是廣泛教化有情眾生，讓他們坐在菩提樹下，最終證得佛果，達到一味平等，這是大甲。 第三十二種是一剎那的心與般若智慧相應，領悟三世一切法，沒有遺漏，這是大甲。這被稱為菩薩摩訶薩的三十二種金剛大甲。 文殊師利菩薩！如果有善男子、善女人身披這樣的金剛甲冑，應當勤奮修習三種秘密，在現世中就具有大福德和大智慧，迅速證得無上正等菩提。 當時，大聖文殊師利菩薩摩訶薩以及在場的大眾，聽聞佛所說的三種秘密心地妙法，以及三十二金剛甲冑，這是所有菩薩都應當學習的，他們各自脫下無價的瓔珞寶衣，供養毗盧遮那如來以及十方諸佛，並且讚歎佛說：『太好了，太好了！佛、薄伽梵，您演說無邊的菩薩行愿，利益安樂一切眾生，使他們捨棄凡夫之身而進入佛的境界。現在我們海會大眾，爲了報答佛恩，不惜身命，爲了眾生遍佈諸佛國土，分別演說這微妙的佛法，受持讀誦，書寫流傳，使之不至於斷絕。唯愿如來！遙遠地垂憐護念。』 當時，大會聽聞這微妙的佛法，得到極大的利益，不可計數無數的菩薩，各自證悟到不退轉的地位；一切人天都獲得了勝利，乃至五趣一切有情，斷除了各種深重的障礙，得到無量的快樂，都將證得阿耨多羅三藐三菩提。

English version: The twenty-fifth is like a great physician who gives medicine according to the illness; a Bodhisattva also adapts his teachings to the needs of beings, this is the great armor. The twenty-sixth is seeing that the essence of the three vehicles—Śrāvakas, Pratyekabuddhas, and Bodhisattvas—is not different, and that they will ultimately turn their minds towards the Great Vehicle and return to the path of Buddhahood, this is the great armor. The twenty-seventh is to carry on the seeds of the Three Jewels—Buddha, Dharma, and Sangha—so that they are not cut off, to turn the wonderful Dharma wheel, and to liberate beings, this is the great armor. The twenty-eighth is that the Buddha has great kindness towards all beings, and to cultivate the path in order to repay the Buddha's kindness, this is the great armor. The twenty-ninth is to observe that the nature of all dharmas is empty and still, neither arising nor ceasing, without defilement, this is the great armor. The thirtieth is to realize the forbearance of non-arising, to obtain the dharani, and to have the eloquence of joyful speech without obstruction, this is the great armor. The thirty-first is to widely teach sentient beings, to have them sit under the Bodhi tree, and to ultimately attain Buddhahood, reaching a state of one flavor, this is the great armor. The thirty-second is that in a single moment, the mind is in accordance with prajna wisdom, realizing all dharmas of the three times without omission, this is the great armor. These are called the thirty-two kinds of diamond great armor of a Bodhisattva Mahasattva. Manjushri Bodhisattva! If there are good men or good women who are clad in such diamond armor, they should diligently cultivate the three secrets, and in this very life, they will possess great merit and wisdom, and quickly attain unsurpassed, complete, and perfect enlightenment. At that time, the great holy Manjushri Bodhisattva Mahasattva and the great assembly, having heard the Buddha's discourse on the three secret mind-ground wonderful dharmas, and the thirty-two diamond armors, which are the practices that all Bodhisattvas should learn, each took off their priceless jeweled ornaments and robes, and offered them to Vairocana Tathagata and the honored ones of the ten directions, and praised the Buddha, saying: 'Excellent, excellent! Buddha, Bhagavan, you expound the boundless Bodhisattva practices and vows, benefiting and bringing peace and happiness to all beings, causing them to abandon their ordinary bodies and enter the realm of Buddhahood. Now, we, the great assembly, in order to repay the Buddha's kindness, do not spare our lives, and for the sake of all beings, we will spread throughout the Buddha lands, separately expounding this wonderful Dharma, upholding, reciting, writing, and circulating it so that it will not be cut off. We only wish that the Tathagata will remotely bestow his protection and mindfulness.' At that time, the assembly, having heard this wonderful Dharma, received great benefits. Countless Bodhisattvas each attained the stage of non-retrogression; all humans and devas gained victory, and even all sentient beings in the five realms, having cut off all heavy obstacles, obtained immeasurable joy, and will all attain Anuttara-samyak-sambodhi.

大乘本生心地觀經囑累品第十三

爾時，釋迦牟尼如來告文殊師利菩薩等阿僧祇海會大眾言：「我于無量那庾多百千大劫，不惜身命頭目手足血肉骨髓、妻子國城一切珍寶，有來求者悉用佈施，修習百千難行苦行，獲證大乘心地觀門。今以此法付囑汝等，汝等當知，此甚深經，十方三世無上十力之所宣說。

「如是經寶最極微妙，能為有情一切利樂。於此三千大千世界十方諸佛國土之中，所有無邊諸有情類，傍生、餓鬼、地獄眾生，由此《大乘心地觀經》殊勝功德威神之力，令離諸苦得受安樂。如是經力福德難思，能令所在國土豐樂無諸怨敵。

「譬如有人得如意珠置於家中，能生一切殊妙樂具；此妙經寶亦復如是，能與國界無盡安樂。亦如三十三天末尼天鼓能出種種百千音聲，令彼天眾受諸快樂；此經法鼓亦復如是，能令國界最勝安樂。

「以是因緣，汝等大眾住大忍力，流通此經。」

爾時，文殊師利菩薩白佛言：「世尊！希有如來！希有善逝！乃說甚深大乘微妙心地觀經，能廣利益大乘行者

《大乘本生心地觀經》囑累品第十三 當時，釋迦牟尼如來告訴文殊師利菩薩等無數海會大眾說：『我于無量那由他百千大劫，不吝惜身命頭目手足血肉骨髓、妻子國城一切珍寶，有來求取的都用佈施，修習百千難行的苦行，才證得大乘心地觀門。現在我把這個法付囑給你們，你們應當知道，這部甚深的經典，是十方三世無上十力佛所宣說的。』 『這部經寶最極微妙，能為一切有情帶來利益和快樂。在這三千大千世界十方諸佛國土之中，所有無邊的有情眾生，包括傍生、餓鬼、地獄眾生，都因為這部《大乘心地觀經》殊勝的功德和威神之力，得以脫離諸苦，獲得安樂。這部經的力量和福德難以思議，能使所在的國土豐饒安樂，沒有怨敵。』 『譬如有人得到如意寶珠放在家中，能生出一切殊妙的快樂器具；這部妙經寶也是如此，能給國家帶來無盡的安樂。又如三十三天的摩尼天鼓，能發出種種百千音聲，使天眾享受各種快樂；這部經法之鼓也是如此，能使國家獲得最殊勝的安樂。』 『因為這個緣故，你們大眾要安住于大忍力，流通這部經典。』 當時，文殊師利菩薩對佛說：『世尊！稀有如來！稀有善逝！竟然宣說了如此甚深的大乘微妙心地觀經，能廣泛利益大乘修行者。』

Chapter Thirteen: Entrustment of the Mahayana Fundamental Mind-Ground Contemplation Sutra At that time, Shakyamuni Tathagata said to Manjushri Bodhisattva and the countless great assembly of the sea: 'For immeasurable nayutas of hundreds of thousands of great kalpas, I did not begrudge my life, head, eyes, hands, feet, blood, flesh, bones, marrow, wife, kingdom, and all treasures. To those who came seeking, I gave them all in charity. I practiced hundreds of thousands of difficult ascetic practices, and then attained the gate of the Mahayana Mind-Ground Contemplation. Now I entrust this Dharma to you. You should know that this profound sutra is proclaimed by the unsurpassed Ten Powers of the Buddhas of the ten directions and three times.' 'This sutra treasure is most subtle and wonderful, capable of bringing benefit and joy to all sentient beings. Within this three thousand great thousand world and the Buddha lands of the ten directions, all boundless sentient beings, including animals, hungry ghosts, and hell beings, through the supreme merit and majestic power of this 'Mahayana Mind-Ground Contemplation Sutra,' are able to leave suffering and receive peace and happiness. The power and merit of this sutra are inconceivable, capable of making the lands where it is present prosperous and peaceful, without enemies.' 'It is like a person who obtains a wish-fulfilling jewel and places it in their home, which can produce all kinds of wonderful and joyful things. This wonderful sutra treasure is also like this, capable of bringing endless peace and happiness to the country. It is also like the Mani heavenly drum of the Thirty-Three Heavens, which can produce all kinds of hundreds of thousands of sounds, allowing the heavenly beings to enjoy all kinds of happiness. This Dharma drum of the sutra is also like this, capable of bringing the most supreme peace and happiness to the country.' 'For this reason, you, the great assembly, should abide in great forbearance and circulate this sutra.' At that time, Manjushri Bodhisattva said to the Buddha: 'World Honored One! Rare is the Tathagata! Rare is the Well-Gone One! To have proclaimed such a profound and subtle Mahayana Mind-Ground Contemplation Sutra, capable of widely benefiting Mahayana practitioners.'

。唯然世尊！實為深妙，若有善男子善女人，能持此經乃至一四句偈，如是之人得幾所福？」

爾時，薄伽梵告文殊師利菩薩言：「若有善男子、善女人，于恒河沙三千大千世界，滿中七寶以用供養十方諸佛，為一一佛造立精舍七寶莊嚴，安置供養佛及菩薩滿恒沙劫，彼諸如來所有無量聲聞弟子，亦以供養一切所須，如供養佛等無差別。如是諸佛及聲聞等般涅槃后，起大寶塔供養舍利。若善男子、善女人，暫聞信解此心地經一四句偈發菩提心，受持讀念解說書寫，乃至極少為一人說。以彼種種供養功德，比此說經所獲功德，十六分中不及其一，乃至算數譬喻所不能及；況能具足受持讀習廣為人說，所得福利不可限量。若有女人發菩提心，受持讀習書寫解說此心地經，如是女人為最後身更不復受，不墮惡道八難之處，于現身中感得十種勝利之福：一者增益壽命，二者除眾病惱，三者能滅業障，四者福智皆增，五者不乏資財，六者面板潤澤，七者為人愛敬，八者得孝養子，九者眷屬和睦，十者善心堅牢。

「文殊師利！在在處處，若讀若諷，若解說若書寫，若經卷所住之處，即是佛塔，一切天龍人非人等，應以人中天上上妙珍寶而供養之。所以者何？若此經典所在之處，即為有佛及諸菩薩、緣覺、聲聞

「世尊，確實非常深奧微妙！如果有善男子善女人，能夠受持這部經，乃至僅僅是其中的四句偈，這樣的人能獲得多少福報呢？」 這時，世尊告訴文殊師利菩薩說：「如果有善男子、善女人，在如同恒河沙數的三千大千世界中，充滿七寶用來供養十方諸佛，為每一尊佛建造裝飾精美的七寶精舍，安置供養佛和菩薩，時間長達恒河沙數劫，並且對於那些如來的無量聲聞弟子，也供養他們一切所需，如同供養佛一樣沒有差別。在這些佛和聲聞等涅槃之後，建造大寶塔供養他們的舍利。如果善男子、善女人，只是暫時聽聞、相信並理解這部《心地經》中的四句偈，併發起菩提心，受持、讀誦、理解、解說、書寫，乃至極少為一個人講解，那麼，用他們之前種種供養的功德，與這講解經文所獲得的功德相比，連十六分之一都比不上，甚至用算數和比喻都無法衡量；更何況是能夠完整地受持、讀誦、學習、廣泛地為人講解，所獲得的福報更是不可思議。如果有女人發起菩提心，受持、讀誦、書寫、解說這部《心地經》，這樣的女人將是最後一次受生，不會再墮入惡道和八難之處，在今生就能感得十種殊勝的福報：一是壽命增長，二是消除各種疾病煩惱，三是能夠消除業障，四是福德和智慧都增長，五是不缺乏資財，六是面板潤澤，七是受人愛戴和尊敬，八是能得到孝順的子女，九是家庭眷屬和睦，十是善心堅固。 「文殊師利！無論在什麼地方，如果有人讀誦、背誦、理解、解說或書寫這部經，或者經卷所在之處，那裡就是佛塔，一切天龍、人、非人等，都應該用人間和天上最上等的珍寶來供養它。這是為什麼呢？因為這部經典所在之處，就等同於有佛和諸菩薩、緣覺、聲聞存在。」

'O World Honored One! It is indeed profound and subtle. If there are good men and good women who can uphold this sutra, even just a four-line verse, how much merit will such a person obtain?' At that time, the Bhagavan told Manjushri Bodhisattva, 'If there are good men and good women who, in the three thousand great thousand worlds as numerous as the sands of the Ganges River, fill them with seven treasures to make offerings to the Buddhas of the ten directions, and for each Buddha, build exquisitely adorned seven-treasure monasteries, and place and offer them to the Buddhas and Bodhisattvas for as many kalpas as the sands of the Ganges River, and also offer all necessities to the countless Shravaka disciples of those Tathagatas, without any difference from offering to the Buddhas. After these Buddhas and Shravakas pass into Nirvana, they build great treasure stupas to offer their relics. If good men and good women, even temporarily hear, believe, and understand a four-line verse of this 'Heart-Ground Sutra', and generate the Bodhi mind, uphold, recite, understand, explain, and write it, even if they explain it to just one person, the merit of their various offerings cannot compare to even one-sixteenth of the merit obtained from explaining this sutra, and it cannot be measured even by calculations and metaphors; how much more so for those who can fully uphold, recite, study, and widely explain it to others, the benefits obtained are inconceivable. If a woman generates the Bodhi mind, upholds, recites, writes, and explains this 'Heart-Ground Sutra', such a woman will have her last rebirth, will not fall into evil paths or the eight difficulties, and in this life, she will receive ten kinds of auspicious benefits: first, her lifespan will increase; second, she will eliminate all illnesses and afflictions; third, she will be able to eradicate karmic obstacles; fourth, both her merit and wisdom will increase; fifth, she will not lack wealth; sixth, her skin will be radiant; seventh, she will be loved and respected by others; eighth, she will have filial children; ninth, her family will be harmonious; and tenth, her good heart will be firm.' 'Manjushri! In every place, if someone reads, chants, understands, explains, or writes this sutra, or where the sutra scroll is located, that place is a stupa, and all devas, dragons, humans, and non-humans should make offerings to it with the most exquisite treasures of the human and celestial realms. Why is this so? Because where this sutra is located, it is equivalent to the presence of the Buddha and all Bodhisattvas, Pratyekabuddhas, and Shravakas.'

。何以故？一切如來修行此經，舍凡夫已得阿耨多羅三藐三菩提，一切賢聖皆從此經得解脫故。文殊師利！我涅槃後後五百歲法欲滅時，若有法師受持讀習解說書寫此心地經眾經中王，如是法師與我無異。若有善男子、善女人，供養尊重此法師者，即為供養十方三世一切諸佛，所得福德平等無二，是名真法供養如來，如是名為正行供養。所以者何？是大法師在無佛時，為濁惡世邪見有情，演說甚深心地經王，使離惡見趣菩提道，廣宣流佈令法久住，如是名為無相好佛，一切人天所應供養。若有善男子、善女人，合掌恭敬此法師者，我授無上大菩提記，是人當得阿耨多羅三藐三菩提。若人得聞此心地經，為報四恩發菩提心，若自書若使人書，若讀念通利，如是人等所獲福德，以佛智力籌量多少不得其邊，是人名為諸佛真子。一切諸天梵王、帝釋、四大天王、訶利底母五百眷屬、你羅跋多大鬼神王、龍神八部一切聽法，諸鬼神等晝夜不離，常當擁護如是佛子，增長念慧與無礙辯，教化眾生令種佛因。

「文殊師利！如是善男子、善女人臨命終時，現前得見十方諸佛，三業不亂，初獲十種身業清凈

現代漢語譯本：這是什麼緣故呢？一切如來都是修行這部經，捨棄凡夫的身份而證得無上正等正覺，一切賢聖都是從這部經中得到解脫的。文殊師利！我涅槃后，后五百歲，佛法將要衰滅的時候，如果有法師受持、讀誦、學習、解說、書寫這部《心地經》，這部經是眾經之王，這樣的法師就和我沒有差別。如果有善男子、善女人，供養、尊重這樣的法師，就等於供養十方三世一切諸佛，所得到的福德是平等無二的，這叫做真正的法供養如來，這樣叫做正確的修行供養。這是什麼原因呢？因為這樣的法師在沒有佛的時代，為污濁惡世、邪見的有情眾生，演說甚深《心地經王》，使他們脫離惡見，走向菩提之道，廣泛宣揚流佈，使佛法長久住世，這樣的人就叫做無相好佛，是一切人天都應該供養的。如果有善男子、善女人，合掌恭敬這樣的法師，我就為他授記無上大菩提，這個人應當證得無上正等正覺。如果有人聽聞這部《心地經》，爲了報答四重恩情而發菩提心，無論是自己書寫還是請人書寫，無論是讀誦還是通達理解，這樣的人所獲得的福德，即使以佛的智慧力量來衡量也無法得知其邊際，這樣的人被稱為諸佛的真子。一切諸天、梵王、帝釋、四大天王、訶利底母和她的五百眷屬、你羅跋多大鬼神王、龍神八部一切聽法的眾生，以及諸鬼神等，都會晝夜不離地常常擁護這樣的佛子，增長他們的念力、智慧和無礙辯才，教化眾生，使他們種下佛的因緣。 文殊師利！像這樣的善男子、善女人，在臨命終的時候，會親眼見到十方諸佛，身口意三業不會混亂，最初獲得十種身業清凈。

English version: Why is this so? All Tathagatas cultivate this sutra, abandoning their ordinary mortal status and attaining Anuttara-samyak-sambodhi. All sages and saints attain liberation through this sutra. Manjushri! In the five hundred years after my Nirvana, when the Dharma is about to decline, if there is a Dharma master who upholds, recites, studies, explains, and writes this 'Heart-Ground Sutra,' the king of all sutras, such a Dharma master is no different from me. If there are good men and good women who make offerings to and respect such a Dharma master, it is equivalent to making offerings to all Buddhas of the ten directions and three times, and the merit obtained is equal and without difference. This is called true Dharma offering to the Tathagata, and this is called correct practice offering. Why is this so? Because such a Dharma master, in times without a Buddha, for the sake of sentient beings in the turbid and evil world who hold wrong views, expounds the profound 'Heart-Ground Sutra King,' enabling them to abandon wrong views and embark on the path to Bodhi, widely propagating and spreading it so that the Dharma may long endure. Such a person is called a Buddha without physical marks, and should be offered to by all humans and devas. If there are good men and good women who join their palms and respectfully honor such a Dharma master, I will bestow upon them the prediction of Anuttara-samyak-sambodhi, and that person shall attain Anuttara-samyak-sambodhi. If a person hears this 'Heart-Ground Sutra,' and in order to repay the four debts, generates the Bodhi mind, whether they write it themselves or have others write it, whether they recite it or understand it thoroughly, the merit obtained by such people cannot be measured even with the wisdom power of the Buddha. Such a person is called a true child of all Buddhas. All devas, Brahma kings, Indra, the Four Heavenly Kings, Hariti and her five hundred attendants, the great ghost king Nila-bhadra, the dragon gods and the eight classes of beings who listen to the Dharma, and all the ghosts and spirits, will protect such a Buddha's child day and night, increasing their mindfulness, wisdom, and unimpeded eloquence, and teaching sentient beings to plant the seeds of Buddhahood. Manjushri! Such good men and good women, at the time of their death, will see all the Buddhas of the ten directions appear before them, their three karmas of body, speech, and mind will not be confused, and they will initially obtain ten kinds of purity of bodily karma.

。云何為十？一者身不受苦，二者目睛不露，三者手不掉動，四者足無伸縮，五者便溺不遺，六者體不汗流，七者不外捫摸，八者手拳舒展，九者顏容不故，十者轉側自如；由經力故有如是相。次獲十種語業清凈。云何為十？一者出微妙語，二者出柔軟語，三者出吉祥語，四者出樂聞語，五者出隨順語，六者出利益語，七者出威德語，八者不背眷屬，九者人天敬愛，十者贊佛所說；如是善語皆由此經。次獲十種意業清凈。云何為十？一者不生瞋恚，二者不懷結恨，三者不生慳心，四者不生妒心，五者不說過惡，六者不生怨心，七者無顛倒心，八者不貪眾物，九者遠離七慢，十者樂欲證得一切佛法圓滿三昧。文殊師利！如是功德，皆由受持讀習通利解說書寫深妙經典難思議力。此心地經，于無量處，于無量時，不可得聞，何況得見具足修習？汝等大會一心奉持，速舍凡夫當成佛道。」

爾時，文殊師利法王子等無量大菩薩，智光菩薩等新發意菩薩，阿若憍陳如等諸大聲聞，天龍八部人非人眾，各各一心受持佛語，皆大歡喜，信受奉行

現代漢語譯本：什麼是十種功德？第一，身體不受痛苦；第二，眼睛不外露；第三，手不亂動；第四，腳不伸縮；第五，大小便不遺漏；第六，身體不流汗；第七，不向外觸控；第八，手能自由屈伸；第九，容顏不變；第十，轉身自如；這些都是因為經典的力量而有的表現。其次，獲得十種語言清凈。什麼是十種？第一，說出微妙的語言；第二，說出柔和的語言；第三，說出吉祥的語言；第四，說出悅耳的語言；第五，說出隨順的語言；第六，說出利益的語言；第七，說出有威德的語言；第八，不背叛眷屬；第九，受人天敬愛；第十，讚歎佛所說的法；這些善語都來自這部經典。再次，獲得十種意業清凈。什麼是十種？第一，不生嗔恨；第二，不懷怨恨；第三，不生慳吝心；第四，不生嫉妒心；第五，不說他人過錯；第六，不生怨恨心；第七，沒有顛倒的心；第八，不貪圖他人的財物；第九，遠離七種傲慢；第十，樂於證得一切佛法圓滿的三昧。文殊師利！這些功德，都是因為受持、讀誦、通達、解說、書寫這部深奧微妙的經典，具有不可思議的力量。這部《心地經》，在無量的地方，在無量的時間裡，都難以聽聞，更何況能夠見到並具足修習？你們大家要一心奉持，迅速捨棄凡夫的身份，成就佛道。」 當時，文殊師利法王子等無量大菩薩，智光菩薩等新發意的菩薩，阿若憍陳如等各位大聲聞，天龍八部人非人等大眾，都一心受持佛的教誨，皆大歡喜，信受奉行。

English version: What are the ten merits? First, the body does not suffer; second, the eyes are not exposed; third, the hands do not move erratically; fourth, the feet do not extend or contract; fifth, there is no leakage of urine or feces; sixth, the body does not sweat; seventh, there is no outward touching; eighth, the hands can freely flex and extend; ninth, the countenance does not change; tenth, turning around is effortless; these are all manifestations due to the power of the scripture. Next, one obtains ten kinds of purity of speech. What are the ten? First, speaking subtle words; second, speaking gentle words; third, speaking auspicious words; fourth, speaking pleasing words; fifth, speaking compliant words; sixth, speaking beneficial words; seventh, speaking words of authority; eighth, not betraying one's family; ninth, being respected and loved by humans and gods; tenth, praising what the Buddha has spoken; these good words all come from this scripture. Furthermore, one obtains ten kinds of purity of intention. What are the ten? First, not giving rise to anger; second, not harboring resentment; third, not giving rise to stinginess; fourth, not giving rise to jealousy; fifth, not speaking of others' faults; sixth, not giving rise to grudges; seventh, having no inverted thoughts; eighth, not coveting others' possessions; ninth, being free from the seven kinds of arrogance; tenth, being joyful in attaining the perfect samadhi of all Buddha-dharmas. Manjushri! These merits are all due to upholding, reciting, understanding, explaining, and writing this profound and subtle scripture, which has inconceivable power. This 'Heart-Ground Scripture' is difficult to hear in countless places and times, let alone see and fully practice. All of you should wholeheartedly uphold it, quickly abandon your ordinary status, and achieve Buddhahood. At that time, countless great Bodhisattvas such as the Dharma Prince Manjushri, newly initiated Bodhisattvas such as the Wisdom Light Bodhisattva, great Shravakas such as Ajnata Kaundinya, and the assembly of gods, dragons, and other beings, all wholeheartedly received the Buddha's teachings, were greatly delighted, and accepted and practiced them.

The Great Vehicle's Sutra of the Contemplation of the Mind-Ground of the Original Birth, Volume Eight