T08n0261_大乘理趣六波羅蜜多經
大正藏第 08 冊 No. 0261 大乘理趣六波羅蜜多經
No. 261
大乘理趣六波羅蜜多經序
御製
大樸既散，有為遂作。名利牽乎代，巧智喪乎真，愛惡攻其性情，因緣堅其染習，內則百慮無節，外則六根競誘，天理滅而莫知，道源迷而忘返，淪溺苦海，劫盡還初。惟至人了萬物之宗，越三界之表，廓獨立而不改，遍諸有而常然，故能開導群疑濟拔流品。六波羅蜜經者，眾法之津樑，度門之圓極也。昔日月燈明如來為菩薩說，歷劫曠遠真偈寂寥。文殊師利往于耆阇會中，嘗與彌勒菩薩語及斯事。成一切種智，會無量義因，唯佛能知，唯佛能說，教必有主，其在茲乎。是以釋迦如來，為法而出俟時而現，三身不異故處代而常離，萬行無修故隨方而自在。運慈悲之力，開護攝之門，因其六塵示之六度，導於法分令證法身，結習紛綸，乘理而悟，是真般若之旨也。故有慈氏善問大音贊言，天垂寶花雲集仙蓋，甘露流液光明燭幽，使迷方淺深皆得自然之慧，恒沙億眾能通般若之智。嘗試論之。先儒有言：「誠者自成而道自導也。」夫誠己于內，則不勉而中、不思而得；誠物于外，則不言而應、不為而成。其內者，證法之身；其外者，大悲之力。德產之致也密，化育之功也大
【現代漢語翻譯】 現代漢語譯本
大乘理趣六波羅蜜多經序
御製
Let me translate the title and subtitle from Classical Chinese:
Title: "Preface to the Mahayana Principle of Six Paramitas Sutra" Subtitle: "Imperial Composition" (or "Composed by the Emperor")
The term 大乘 (Mahayana) refers to the "Great Vehicle" branch of Buddhism, 理趣 refers to the essential principle or doctrine, and 六波羅蜜多 (Six Paramitas) are the six perfections or transcendent virtues in Buddhism. 御製 indicates this preface was written by an emperor.
Would you like me to explain more about any of these terms or the historical context?
大樸（宇宙初始的混沌狀態）消散之後，有為法（由因緣和合而生的事物）便產生了。名利牽絆著世人，巧詐的智慧使人喪失了真性。愛憎侵蝕著人的性情，因緣加固了人的染污習氣。內心則百般思慮沒有節制，外在則六根競相誘惑。天理泯滅而不知，道源迷失而忘返，沉淪於苦海之中，即使經歷無數劫難也還是回到最初的狀態。只有至人（覺悟者）才能通曉萬物的根本，超越三界之外，廓然獨立而不改變，遍及一切存在而永恒不變。因此，他們能夠開導眾人的疑惑，救濟拔除各種流類。六波羅蜜經，是眾法的津樑，是通往解脫之門的圓滿極致。過去日月燈明如來為菩薩宣說此經，歷經曠遠劫數，真偈寂寥。文殊師利菩薩在耆阇窟（靈鷲山）法會中，曾與彌勒菩薩談及此事。成就一切種智（佛陀的智慧），彙集無量義理的因，只有佛才能知曉，只有佛才能宣說，教法必定有其主導，這不就在這裡嗎？因此，釋迦如來，爲了佛法而出世，等待時機而顯現，三身（法身、報身、應身）不異，所以處在世間而常離世間，萬行（菩薩的修行）無修，所以隨順各方而自在。運用慈悲的力量，開啟護持攝受之門，因應六塵（色、聲、香、味、觸、法）而示現六度（佈施、持戒、忍辱、精進、禪定、智慧），引導眾生進入法分（佛法的分類），令其證得法身（佛的真身）。結習（煩惱習氣）紛亂，通過理性的認識而覺悟，這才是真正的般若（智慧）的宗旨。所以有慈氏（彌勒菩薩）善於提問，大音（佛陀的聲音）讚歎，天降寶花，雲集仙蓋，甘露流淌，光明照亮幽暗，使迷惑者無論深淺都能獲得自然的智慧，恒河沙數般的眾生能夠通達般若的智慧。試著論述一下。先儒有言：『誠，是自我成就，而道是自我引導。』 誠于內心，則不勉強而合於道，不思慮而有所得；誠于外物，則不言語而有迴應，不作為而能成就。其內，是證得法身；其外，是大悲的力量。德行的產生是如此的細密，教化養育的功勞是如此的偉大。
【English Translation】 English version After the great simplicity (the initial chaotic state of the universe) dispersed, conditioned phenomena (things arising from causes and conditions) came into being. Fame and profit entangle people, and cunning wisdom causes them to lose their true nature. Love and hate erode people's temperament, and karmic conditions strengthen their defiled habits. Internally, there are countless uncontrolled thoughts, and externally, the six senses compete to tempt. The principles of nature are extinguished without being known, and the source of the Way is lost and forgotten, causing people to sink into the sea of suffering, returning to the initial state even after countless eons. Only the perfected ones (enlightened beings) understand the origin of all things, transcend the three realms, stand alone without changing, and pervade all existence while remaining constant. Therefore, they can guide the doubts of the masses and rescue all beings. The Six Paramitas Sutra is the bridge of all dharmas, the perfect culmination of the gate to liberation. In the past, the Tathagata Dipankara (Burning Lamp Buddha) expounded this sutra to the Bodhisattvas, but over vast eons, the true verses became silent. Manjushri Bodhisattva, in the assembly at Gṛdhrakūṭa (Vulture Peak), once discussed this matter with Maitreya Bodhisattva. To achieve all-knowing wisdom (Buddha's wisdom), to gather the causes of immeasurable meanings, only the Buddha can know, only the Buddha can explain, and the teaching must have its master, is it not here? Therefore, Shakyamuni Tathagata, came into the world for the Dharma, appearing when the time was right. The three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) are not different, so he is in the world but always detached from it. The myriad practices (Bodhisattva's practices) are without practice, so he is free and at ease in all directions. He uses the power of compassion, opens the gate of protection and acceptance, and in response to the six dusts (form, sound, smell, taste, touch, and dharma), he manifests the six perfections (generosity, morality, patience, diligence, meditation, and wisdom), guiding beings into the divisions of the Dharma, enabling them to realize the Dharmakaya (the true body of the Buddha). The accumulated habits (afflictive habits) are chaotic, but through rational understanding, one can awaken. This is the true purpose of Prajna (wisdom). Therefore, there is Maitreya (the Bodhisattva of loving-kindness) who is good at asking questions, the great sound (the voice of the Buddha) praises, precious flowers fall from the sky, celestial canopies gather, nectar flows, and light illuminates the darkness, enabling the confused, whether shallow or deep, to obtain natural wisdom, and countless beings like the sands of the Ganges can understand the wisdom of Prajna. Let us try to discuss it. The ancient scholars said: 'Sincerity is self-accomplishment, and the Way is self-guidance.' Being sincere within, one is in harmony with the Way without effort, and one gains without thinking; being sincere with external things, there is a response without speaking, and one achieves without acting. The inner is the realization of the Dharmakaya; the outer is the power of great compassion. The production of virtue is so subtle, and the merit of teaching and nurturing is so great.
，春風發吹，萬類咸滋，旭日昇晝，群陰盡釋，乾坤易簡之道是則大同，神明幽贊之情孰云區別，殊涂一至，其理固然。
朕虔奉丕圖保乂蒸庶，思建皇極以升大猷，遐想靈蹤期于葉契。而舍城妙說久秘梵文，徒懷瀉瓶未啟遺夾，微言不昧將或起予。於是罽賓沙門般若受旨宣揚，光宅寺沙門利言為之翻譯，時大德則有資聖寺道液、醴泉寺超悟、慈恩寺應真、莊嚴寺圓照、光宅寺道岸、西明寺圓照、章敬寺辯空、西明寺良秀等，法門領袖、人中龍象，證明正義，輝潤玄文，知釋迦之寶城，識眾尊之滿字，以貞元四年歲次戊辰十一月二十八日，于西明寺譯成上進，凡一部十卷，龍神翼衛如從金口之傳，梵眾護持無異毫光之現。
朕齋心滌慮仰味宗源，聞所未聞實為希有。然以汲引之旨流佈為先，庶憑真筌永濟浮俗。聊因暇日三複斯經，雖法海甚深而波流不讓，舉其梗概照悟將來。
大乘理趣六波羅蜜多經卷第一
罽賓國三藏般若奉 詔譯
歸依三寶品第一
如是我聞：
一時薄伽梵在王舍大城迦蘭多迦竹林精舍，時與眾多菩薩摩訶薩——住不退轉位階十地，十波羅蜜多悉已圓滿；復有眾多諸大苾芻——皆阿羅漢，諸漏已盡無復煩惱，逮得已利，心善解脫、慧善解脫；復有阿僧
【現代漢語翻譯】 現代漢語譯本：春風吹拂，萬物都得到滋養；旭日昇起，白晝來臨，一切陰暗都消散。天地間簡易的法則，正是達到大同的途徑；神明默默贊助的情感，又怎能說有區別呢？不同的道路最終到達同一個目的地，這是必然的道理。 我虔誠地遵循先王的遺訓，治理天下百姓，思考如何建立最高的準則，以提升國家的宏偉事業，並渴望能與神聖的足跡相契合。然而，佛陀在舍衛城的精妙教義，長期以來都隱藏在梵文中，我空有傾瀉甘露的願望，卻未能開啟寶藏。這些微妙的教義，或許能啓發我。於是，我命令罽賓（Kashmir）的沙門般若（Prajna）宣講佛法，由光宅寺的沙門利言（Liyan）擔任翻譯。當時，有資聖寺的道液（Daoye）、醴泉寺的超悟（Chao Wu）、慈恩寺的應真（Yingzhen）、莊嚴寺的圓照（Yuanzhao）、光宅寺的道岸（Daoan）、西明寺的圓照（Yuanzhao）、章敬寺的辯空（Biankong）、西明寺的良秀（Liangxiu）等大德，他們都是佛法界的領袖，人中龍象，共同證明佛法的正義，使玄妙的佛理更加光輝。他們了解釋迦牟尼佛的寶城，認識諸佛菩薩的圓滿教義。在貞元四年，歲次戊辰，十一月二十八日，于西明寺翻譯完成並上呈，共十卷。龍神護衛，如同佛陀親自宣講；梵眾護持，如同佛光顯現。 我齋戒凈心，仰慕佛法的根源，聽聞了前所未聞的教義，實在是非常稀有。然而，爲了使佛法的教義廣為流傳，我希望憑藉真正的法門，永遠救度沉淪的世俗之人。我利用閑暇時間，多次研讀這部經典，雖然佛法深奧如海，但其教義卻如波濤般奔流不息。我將這部經的大概內容闡述出來，以啟迪後人。 《大乘理趣六波羅蜜多經》卷第一 罽賓國三藏般若（Prajna of Kashmir）奉詔翻譯 歸依三寶品第一 如是我聞： 一時，薄伽梵（Bhagavan，世尊）在王舍大城（Rajagrha）的迦蘭多迦竹林精舍（Kalandaka Venuvana Vihara）。當時，與眾多菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）——他們安住于不退轉的地位，已證得十地，十波羅蜜多（Paramita，十度）都已圓滿；還有眾多的大苾芻（Bhiksu，比丘）——他們都是阿羅漢（Arhat），諸漏已盡，不再有煩惱，已獲得自身的利益，心善解脫，慧善解脫；還有無數的阿僧祇（Asankhya，無數）
【English Translation】 English version: The spring breeze blows, and all things are nourished; the rising sun brings daylight, and all darkness is dispelled. The simple and easy way of heaven and earth is the path to great harmony; the silent support of the divine, how can it be said to be different? Different paths ultimately lead to the same destination, this is the natural principle. I devoutly follow the legacy of the former kings, governing the people, contemplating how to establish the highest principles to elevate the grand cause of the nation, and longing to be in harmony with the sacred traces. However, the profound teachings of the Buddha in Shravasti have long been hidden in Sanskrit, and I have the desire to pour out the nectar, but have not been able to open the treasure. These subtle teachings may enlighten me. Therefore, I ordered the Shramana Prajna of Kashmir to propagate the Dharma, and the Shramana Liyan of Guangzhai Temple to translate it. At that time, there were great virtues such as Daoye of Zisheng Temple, Chao Wu of Liquan Temple, Yingzhen of Ci'en Temple, Yuanzhao of Zhuangyan Temple, Daoan of Guangzhai Temple, Yuanzhao of Ximing Temple, Biankong of Zhangjing Temple, and Liangxiu of Ximing Temple. They were all leaders in the Buddhist community, dragons and elephants among men, jointly proving the righteousness of the Dharma, and making the profound Buddhist principles more brilliant. They understood the treasure city of Shakyamuni Buddha and recognized the complete teachings of all Buddhas and Bodhisattvas. On the 28th day of the eleventh month of the year Wuchen in the Zhenyuan era, it was translated and presented at Ximing Temple, totaling ten volumes. The dragon gods protected it, as if the Buddha himself was preaching; the Brahma assembly supported it, as if the light of the Buddha was manifested. I have purified my mind and contemplated the source of the Dharma, hearing teachings that I had never heard before, which is truly rare. However, in order to spread the teachings of the Dharma widely, I hope to rely on the true Dharma to forever save the people who are sinking in the mundane world. I have taken the time to repeatedly study this scripture, and although the Dharma is as deep as the sea, its teachings flow like waves. I will explain the general content of this scripture to enlighten future generations. The Great Vehicle Sutra of the Six Paramitas of the Principle of Reason, Volume One Translated by the Tripitaka Prajna of Kashmir under imperial decree Chapter One: Taking Refuge in the Three Jewels Thus have I heard: At one time, the Bhagavan (World Honored One) was in the Kalandaka Venuvana Vihara in the great city of Rajagrha. At that time, he was with many Bodhisattva-Mahasattvas (Great Bodhisattvas) - who were dwelling in the irreversible stage, having attained the ten bhumis (ten stages), and having perfected the ten paramitas (perfections); there were also many great Bhiksus (monks) - all of whom were Arhats (worthy ones), having exhausted all outflows, no longer having afflictions, having attained their own benefit, with minds well liberated, and wisdom well liberated; and there were countless Asankhyas (innumerable)
企耶諸有情等——皆發阿耨多羅三藐三菩提心。
爾時，慈氏菩薩摩訶薩於此會中而作是念：「此會眾中諸有情類，貧窮孤露無所依怙，流轉生死沉溺愛河；欲達彼岸為聞法故，愿見世尊求一切智，無有力能。」
爾時，慈氏菩薩為欲咨問甚深義趣：一切有情云何發菩提心求佛決定，三無數劫無有疲倦？今佛世尊意趣難解廣大甚深，文句巧妙具足圓滿，記別有情因果差別，希求速疾無上菩提。於是彌勒菩薩摩訶薩發如是心，即從座起，整理衣服，善調六根，身口意業皆悉寂靜——然其六根百福所生，妙相莊嚴八十種好，三無數劫之所圓滿，摩訶般若波羅蜜多等百千萬日光明相莊嚴其身，一切有情瞻仰無厭，近無等等佛果菩提——以如是身往詣佛所，五體投地禮佛雙足，又以無量功德莊嚴之手，如新生蓮華，合掌恭敬而白佛言：「如來世尊於一念中，能知一切有情過去未來現在之心。或有有情因咨問時獲清凈心，或有有情受記之時獲須陀洹果乃至阿羅漢果、辟支佛果，或得阿耨多羅三藐三菩提記。為此義故仰咨如來，惟愿世尊分別解說。世尊今為三世有情所依之主，或有有情行大乘行其心柔和。唯愿世尊慈悲愍念，獲甘露法不獨受用而同其味。云何令諸有情趣大涅槃安隱正路？此等有情當作何事，於一切智
【現代漢語翻譯】 現代漢語譯本：愿一切有情眾生——都發起阿耨多羅三藐三菩提心（無上正等正覺之心）。 當時，慈氏菩薩摩訶薩（未來佛）在此法會中這樣想：『這法會中的一切有情眾生，貧窮孤獨，無所依靠，在生死輪迴中流轉，沉溺於愛慾之河；他們想要到達彼岸，爲了聽聞佛法，渴望見到世尊，求得一切智慧，但卻沒有能力。』 當時，慈氏菩薩爲了請教深奧的義理：一切有情眾生如何發起菩提心，求佛果的決心堅定不移，經歷三大阿僧祇劫（無數劫）也沒有疲倦？現在佛世尊的意趣難以理解，廣大而深奧，文句巧妙，具足圓滿，能記別有情眾生的因果差別，他們希求迅速證得無上菩提。於是彌勒菩薩摩訶薩（慈氏菩薩的別稱）發了這樣的心，立即從座位上站起來，整理好衣服，善於調伏六根（眼、耳、鼻、舌、身、意），身口意三業都寂靜下來——然而他的六根是由百福所生，妙相莊嚴，具足八十種好，是經過三大阿僧祇劫所圓滿的，摩訶般若波羅蜜多（大智慧）等百千萬日的光明相莊嚴他的身體，一切有情眾生瞻仰他都不會厭倦，他接近無與倫比的佛果菩提——他以這樣的身體來到佛陀面前，五體投地禮拜佛的雙足，又用無量功德莊嚴的手，像新生的蓮花一樣，合掌恭敬地對佛說：『如來世尊在一念之間，能知一切有情眾生過去、未來、現在的心念。有的有情眾生在請教時獲得清凈心，有的有情眾生在受記時獲得須陀洹果（預流果）乃至阿羅漢果（無學果）、辟支佛果（緣覺果），或者得到阿耨多羅三藐三菩提的授記。爲了這個緣故，我仰望請教如來，希望世尊分別解說。世尊現在是三世有情眾生所依賴的主宰，有的有情眾生修行大乘法，他們的心柔和。希望世尊慈悲憐憫，讓他們獲得甘露妙法，不獨自享用而與他們分享。如何才能讓這些有情眾生走向大涅槃（寂滅）安穩的正道？這些有情眾生應當做什麼，才能在一切智慧中』
【English Translation】 English version: May all sentient beings—all generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment). At that time, the Bodhisattva Mahasattva Maitreya (the future Buddha) in this assembly thought: 'The sentient beings in this assembly are poor and lonely, without any support, wandering in the cycle of birth and death, drowning in the river of desire; they want to reach the other shore, to hear the Dharma, to see the World Honored One, to seek all wisdom, but they have no power.' At that time, Bodhisattva Maitreya, in order to inquire about the profound meaning: how do all sentient beings generate the Bodhi mind, and their determination to seek Buddhahood is unwavering, without fatigue even after three asamkhya kalpas (countless eons)? Now the intention of the World Honored One is difficult to understand, vast and profound, the sentences are skillful, complete and perfect, able to distinguish the causes and effects of sentient beings, they seek to quickly attain supreme Bodhi. Then Bodhisattva Mahasattva Maitreya (another name for Bodhisattva Maitreya) generated such a mind, immediately rose from his seat, arranged his clothes, skillfully subdued his six senses (eyes, ears, nose, tongue, body, mind), his three karmas of body, speech, and mind were all quiet—however, his six senses were born from a hundred blessings, his appearance was wonderfully adorned, possessing the eighty auspicious marks, perfected through three asamkhya kalpas, the light of Mahaprajnaparamita (great wisdom) and other hundreds of millions of suns adorned his body, all sentient beings would not tire of looking at him, he was close to the incomparable fruit of Buddhahood—with such a body he went to the Buddha, prostrated himself with his five limbs touching the ground, and with his hands adorned with immeasurable merits, like newly bloomed lotuses, he respectfully joined his palms and said to the Buddha: 'The Tathagata World Honored One, in a single thought, can know the past, future, and present thoughts of all sentient beings. Some sentient beings obtain a pure mind when they inquire, some sentient beings obtain the Srotapanna fruit (stream-enterer fruit) up to the Arhat fruit (non-learner fruit), Pratyekabuddha fruit (solitary enlightened fruit) when they receive predictions, or receive the prediction of Anuttara-samyak-sambodhi. For this reason, I look up to the Tathagata for guidance, I hope the World Honored One will explain it separately. The World Honored One is now the master relied upon by sentient beings of the three times, some sentient beings practice the Mahayana path, their minds are gentle. I hope the World Honored One will be compassionate and merciful, let them obtain the nectar of Dharma, not enjoy it alone but share it with them. How can these sentient beings be led to the peaceful and correct path of Great Nirvana (extinction)? What should these sentient beings do to be in all wisdom'
得不退轉？云何圓滿檀波羅蜜乃至般若波羅蜜多？又此般若波羅蜜多與前五種波羅蜜多而為其母，云何修習而能圓滿？又此大愿云何顯發？又諸有情云何修習涅槃彼岸？唯愿世尊分別解說，為欲利益安樂一切有情令得歡喜。」
爾時薄伽梵贊慈氏菩薩摩訶薩言：「善哉，善哉！善男子！汝今乃能利益安樂一切有情問是深義，勸諸有情修善業故；常為有情勤修習故；汝今一心廣為有情頓絕羈鎖勤求法故；汝今以此大慈悲心，於三阿僧企耶圓滿六種波羅蜜多大海法故；汝今已近菩提道場涅槃岸故。猶如明星沒已旭日便照，汝今亦爾，當作佛日。汝今諦聽，善思念之。我今為汝具足分別甚深之義。如有智人能善思惟，觀察生死險道之中，莫能過於無所依怙。譬如大海舟船而無商主，其中有情多所漂溺，涌浪洄澓破壞沉沒，種種諸難常有憂患，求于吉祥無上船師以為依怙。又諸有情于生死中常多恐懼，所以求于力勢之人而為恃怙，不被怨賊之所侵害。縱彼怨賊有大狂力，為此之人依附王者，而彼怨賊必無更能作損害者；又彼怨賊既見力勢，永舍怨心順從正化。一切有情亦復如是，各作是念：『誰能與我作歸依處，除其衰患令得安樂？於此三界五道之中，天、龍、藥叉、阿蘇羅、迦嚕啰、健達婆、緊捺羅、摩怙洛迦、人非
【現代漢語翻譯】 現代漢語譯本：如何才能獲得不退轉的境界？如何才能圓滿佈施波羅蜜（檀波羅蜜，Dān bōluómì，paramita of giving）乃至般若波羅蜜多（bōrě bōluómìduō，prajnaparamita，perfection of wisdom）？而且，這般若波羅蜜多是前五種波羅蜜多的母親，如何修習才能圓滿？此外，這大愿如何顯現？還有，眾生如何修習才能到達涅槃（nièpán，nirvana）的彼岸？唯愿世尊為我們分別解說，爲了利益安樂一切眾生，讓他們得到歡喜。 這時，薄伽梵（bóqié fàn，Bhagavan，the Blessed One）讚歎慈氏菩薩（císhì púsà，Maitreya Bodhisattva）摩訶薩（móhēsà，Mahasattva，great being）說：『好啊，好啊！善男子！你現在能夠爲了利益安樂一切眾生而詢問如此深奧的道理，勸導眾生修習善業；常常爲了眾生而勤奮修習；你現在一心爲了眾生，斷絕束縛，勤求佛法；你現在以這樣的大慈悲心，在三大阿僧祇劫（āsēngqí jié，asamkhya kalpa，incalculable eons）中圓滿了六種波羅蜜多的大海法門；你現在已經接近菩提道場（pútí dàochǎng，bodhimanda，place of enlightenment），到達涅槃的彼岸。就像明星隱沒之後旭日便會照耀一樣，你現在也是如此，將成為佛日的照耀。你現在仔細聽，好好思考。我將為你詳細分別這甚深的道理。如果一個有智慧的人能夠好好思考，觀察生死險道之中，沒有什麼比沒有依靠更可怕的了。譬如大海中的船隻沒有船主，其中的眾生大多會被漂流淹沒，被洶涌的波浪破壞沉沒，各種災難常常伴隨著憂患，他們尋求吉祥無上的船師作為依靠。還有，眾生在生死之中常常充滿恐懼，所以尋求有力量的人作為依靠，不被怨賊所侵害。即使那些怨賊有很大的力量，如果這個人依附於王者，那麼那些怨賊必定不能再對他造成傷害；而且那些怨賊看到有力量的人，也會永遠捨棄怨恨之心，順從正道教化。一切眾生也是如此，各自想著：『誰能給我作為歸依之處，消除我的衰敗和憂患，讓我得到安樂？』在這三界五道之中，天（tiān，deva）、龍（lóng，naga）、藥叉（yàochā，yaksha）、阿修羅（āsūluó，asura）、迦樓羅（jiālóuluó，garuda）、乾闥婆（qiántàpó，gandharva）、緊那羅（jǐnnàluó，kinnara）、摩睺羅伽（móhóuluójiā，mahoraga）、人非人等，
【English Translation】 English version: How does one attain the state of non-retrogression? How does one perfect the paramita of giving (Dān bōluómì) up to the prajnaparamita (bōrě bōluómìduō)? Moreover, this prajnaparamita is the mother of the preceding five paramitas, how does one cultivate it to perfection? Furthermore, how does this great vow manifest? And how do sentient beings cultivate to reach the other shore of nirvana (nièpán)? May the World Honored One explain this in detail, for the benefit and happiness of all sentient beings, so that they may attain joy. At that time, the Bhagavan (bóqié fàn) praised the Mahasattva (móhēsà) Maitreya Bodhisattva (císhì púsà), saying: 『Excellent, excellent! Good man! You are now able to ask about such profound meanings for the benefit and happiness of all sentient beings, encouraging them to cultivate good deeds; you are constantly diligent in cultivation for the sake of sentient beings; you are now single-mindedly seeking the Dharma for the sake of sentient beings, cutting off their bonds; you now, with such great compassion, have perfected the ocean of the six paramitas in three asamkhya kalpas (āsēngqí jié); you are now close to the bodhimanda (pútí dàochǎng), reaching the shore of nirvana. Just as the sun shines after the stars have set, so too will you now become the light of the Buddha. Now listen carefully and contemplate well. I will explain this profound meaning in detail for you. If a wise person can contemplate well, observing the perilous path of birth and death, there is nothing more dreadful than having no refuge. For example, a ship at sea without a captain, where the beings within are mostly adrift and drowning, destroyed and submerged by the surging waves, with various calamities and constant worries, they seek a propitious and supreme captain as their refuge. Furthermore, sentient beings in birth and death are often filled with fear, so they seek a powerful person as their support, so as not to be harmed by enemies. Even if those enemies have great power, if this person relies on a king, then those enemies will certainly not be able to harm him; and those enemies, seeing the powerful one, will forever abandon their hatred and follow the righteous teachings. All sentient beings are also like this, each thinking: 『Who can be my refuge, eliminate my decline and suffering, and bring me happiness?』 In these three realms and five paths, devas (tiān), nagas (lóng), yakshas (yàochā), asuras (āsūluó), garudas (jiālóuluó), gandharvas (qiántàpó), kinnaras (jǐnnàluó), mahoragas (móhóuluójiā), humans and non-humans,
人等諸眾之中而求覓之，無有能為作歸依者。所以者何？彼諸天等，自未能免生死羈鎖，煩惱繫縛流轉三界，無量無邊眾苦吞啖諸怖畏事，以貪慾網之所纏縛，況能為我作歸依處。又諸天等常被甲冑鬥戰之具，心懷怖畏彼阿蘇羅，而況於人及余諸趣。以是觀察三界六道，無有堪能拔濟我者，以是應當歸依佛法僧。除佛法僧，更無有能救護我者。一切有情若欲求于阿耨多羅三藐三菩提涅槃樂者，應當歸依佛法僧寶。』以是因緣令諸有情歸佛法僧。」
爾時慈氏菩薩摩訶薩白佛言：「世尊！云何名為佛法僧寶？云何歸依？」
佛告慈氏言：「佛寶者則有二種：一者佛身，二者佛德。言佛身者，所謂如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，已於過去無量無邊阿僧祇劫，不惜身命勤修六度萬行圓滿，菩提樹下坐金剛座，降伏魔軍斷諸結賊，獲一切智成等正覺，具足如是諸妙功德，號之為佛。言佛德者，即佛身中具足十力、四無所畏、十八不共法、大慈大悲大喜大舍、三解脫門、三示導、六神通、隨心三摩地、四智、二智，離於知境，斷煩惱障及所知障，離諸習氣，無功用道起如如化，若遠若近游止自在無有障礙，於一芥子能納無量諸妙高山。如是功德無量無邊，諸佛如
{ "translations": [ "現代漢語譯本", "在所有眾生之中尋找可以皈依的對象，卻找不到任何可以作為皈依之處的。這是為什麼呢？因為那些天神等，他們自己都無法擺脫生死的束縛，被煩惱所纏繞，在三界中流轉，遭受無量無邊的痛苦和恐懼，被貪慾的羅網所束縛，又怎麼能成為我的皈依之處呢？而且，諸天神等常常身披鎧甲，手持兵器，心中畏懼阿修羅（非天），更何況是人類和其他眾生呢？因此，觀察三界六道，沒有誰能夠救拔我。所以，我應當皈依佛、法、僧。除了佛、法、僧，再也沒有誰能夠救護我。一切有情如果想要獲得阿耨多羅三藐三菩提（無上正等正覺）和涅槃的快樂，都應當皈依佛、法、僧三寶。』因為這個原因，讓一切眾生皈依佛、法、僧。」， "", "這時，慈氏菩薩（彌勒菩薩）對佛說：『世尊！什麼是佛、法、僧三寶？又該如何皈依呢？』", "", "佛告訴慈氏菩薩說：『佛寶有兩種：一是佛身，二是佛德。佛身，指的是如來（佛的十號之一）、應（應供）、正遍知（正等覺）、明行足（智慧和德行圓滿）、善逝（善於去往涅槃）、世間解（瞭解世間一切）、無上士（無上之人）、調御丈夫（調伏眾生的大丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（受人尊敬的人）。他們在過去無量無邊的阿僧祇劫（極長的時間單位）中，不惜身命，勤修六度（佈施、持戒、忍辱、精進、禪定、智慧）萬行，圓滿成就，在菩提樹下坐于金剛座，降伏魔軍，斷除一切煩惱，獲得一切智慧，成就無上正等正覺，具足如此種種殊勝功德，所以被稱為佛。佛德，指的是佛身中具足十力（佛的十種力量）、四無所畏（佛的四種無所畏懼的自信）、十八不共法（佛獨有的十八種功德）、大慈大悲大喜大舍（四種無量心）、三解脫門（空、無相、無愿）、三示導（示、教、利）、六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）、隨心三摩地（隨心所欲的禪定）、四智（大圓鏡智、平等性智、妙觀察智、成所作智）、二智（根本智、后得智），遠離了所知的境界，斷除了煩惱障和所知障，消除了所有習氣，在無功用道中，如如不動地顯現化身，無論遠近，都能自在游止，沒有任何障礙，在一粒芥子中，能夠容納無量諸妙高山。這樣的功德無量無邊，諸佛如來都是如此。』" ], "english_translations": [ "English version", "Among all beings, seeking for someone to take refuge in, there is no one who can be a refuge. Why is that? Because those gods and others, they themselves cannot escape the bonds of birth and death, are entangled by afflictions, transmigrate in the three realms, endure immeasurable suffering and fear, and are bound by the net of greed. How can they be a refuge for me? Moreover, the gods are often clad in armor and carry weapons, fearing the Asuras (demigods). How much more so for humans and other beings? Therefore, observing the three realms and six paths, there is no one who can rescue me. Thus, I should take refuge in the Buddha, Dharma, and Sangha. Apart from the Buddha, Dharma, and Sangha, there is no one else who can protect me. All sentient beings who wish to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) and the bliss of Nirvana should take refuge in the Three Jewels of Buddha, Dharma, and Sangha.』 For this reason, let all sentient beings take refuge in the Buddha, Dharma, and Sangha.", "", "At that time, Bodhisattva Maitreya (Bodhisattva of Loving-kindness) said to the Buddha, 『World Honored One! What are the Three Jewels of Buddha, Dharma, and Sangha? And how should one take refuge?』", "", "The Buddha said to Bodhisattva Maitreya, 『The Jewel of the Buddha has two aspects: one is the Buddha's body, and the other is the Buddha's virtues. The Buddha's body refers to the Tathagata (one of the ten titles of a Buddha), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened one), Vidyā-carana-sampanna (perfect in wisdom and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unsurpassed), Purusa-damya-sarathi (tamer of men), Sasta deva-manusyanam (teacher of gods and humans), Buddha (awakened one), and Bhagavan (world-honored one). In the past, for immeasurable asamkhya kalpas (extremely long periods of time), they did not spare their lives, diligently cultivated the Six Perfections (generosity, morality, patience, diligence, meditation, and wisdom) and myriad practices, achieving perfection. Under the Bodhi tree, they sat on the Vajra seat, subdued the armies of Mara, cut off all afflictions, attained all wisdom, and achieved supreme perfect enlightenment, possessing such wonderful merits. Therefore, they are called Buddhas. The Buddha's virtues refer to the ten powers (ten powers of a Buddha), four fearlessnesses (four kinds of fearlessness of a Buddha), eighteen unique qualities (eighteen unique merits of a Buddha), great loving-kindness, great compassion, great joy, and great equanimity (four immeasurable minds), three doors of liberation (emptiness, signlessness, and wishlessness), three guidances (showing, teaching, and benefiting), six supernormal powers (divine eye, divine ear, knowing others' minds, knowing past lives, divine feet, and extinction of outflows), Samadhi at will (meditation at will), four wisdoms (great mirror wisdom, equality wisdom, wonderful observing wisdom, and accomplishing wisdom), two wisdoms (fundamental wisdom and subsequent wisdom), being free from the realm of knowledge, having cut off the afflictive obscurations and the cognitive obscurations, having eliminated all habitual tendencies, manifesting transformations in the path of non-effort, being able to travel freely without any obstacles, whether near or far, and being able to contain immeasurable Mount Merus in a mustard seed. Such merits are immeasurable and boundless. All Buddhas are like this.』" ] }
來悉皆具足。又從一劫至無量劫，壽命自在無能損減。于神境通往來變現，無有障礙隨意自在。諸佛世尊之所經行城邑聚落，先放微妙金色光明照曜其處，其中眾生遇斯光者，身病心病皆得除愈。心火滅已身得清涼。僂者能申、跛者能行、盲者得視、聾者能聽、啞者能言。其心亂者便複本心，鬼魅癲狂魍魎所持悉皆除愈。裸者得衣，憍慢心者而得謙下，憂惱者心安隱，失道者得正路，飢渴者得飲食，囚繫者得解脫，恐怖者得無畏。丘陵坑坎山澗堆阜，皆悉平正猶如抵掌，門第卑小自然高大，衢路隘狹並皆寬廣，市肆廛里自然開豁，穢惡不凈應時香潔，荊棘毒刺瓦礫沙石悉皆不現。日光晃曜而無炎毒，香風和暢無諸塵坌，白鶴、孔雀、鸚鵡、舍利、迦陵頻伽、拘枳羅、拘那羅、命命等鳥，其聲美妙出和雅音。像、馬、牛、羊、水牛、牦牛、犎牛、竹牛，各出本音其聲微妙。箜、篌、簫、笛、琴、瑟、鼓、吹，如是樂器不鼓自鳴。及餘種種巧妙希奇，諸神通事悉皆變現。如是種種諸希有事，日日各異轉加殊勝，皆是如來威神之力。若有眾生疑佛世尊及佛功德有一異者，當作是說：『佛與功德不一不異。』譬如燃燈，膏炷與明不一不異，離於膏炷無別燈明。若言燈明離膏炷者，明所及處悉應焚爇。佛身功德亦復如是。此微妙
{ "translations": [ "現代漢語譯本：來此世界都完全具足。又從一劫到無量劫，壽命自在，沒有誰能減少。在神通境界中來往變化，沒有障礙，隨意自在。諸佛世尊所經過的城邑村落，先放出微妙的金色光明照耀那裡，其中眾生遇到這光明的，身體的疾病和心理的疾病都能夠痊癒。心火熄滅後身體得到清涼。駝背的人能夠伸直，跛腳的人能夠行走，盲人能夠看見，聾子能夠聽見，啞巴能夠說話。心神錯亂的人便恢復本心，被鬼魅、癲狂、魍魎所控制的都能夠痊癒。裸體的人得到衣服，驕傲自滿的人變得謙虛，憂愁煩惱的人內心安穩，迷失道路的人得到正路，飢餓口渴的人得到飲食，被囚禁的人得到解脫，恐懼的人得到無畏。丘陵、坑洼、山澗、土堆，都變得平坦如手掌，門第低矮的自然變得高大，街道狹窄的都變得寬廣，市場店舖自然開闊，污穢不潔的地方立刻變得香潔，荊棘、毒刺、瓦礫、沙石都消失不見。陽光明亮而沒有炎熱的毒害，香風和煦，沒有塵土飛揚，白鶴、孔雀、鸚鵡、舍利鳥（一種鳥）、迦陵頻伽（一種鳥）、拘枳羅（一種鳥）、拘那羅（一種鳥）、命命鳥（一種鳥）等鳥，它們的聲音美妙，發出和諧優雅的聲音。像、馬、牛、羊、水牛、牦牛、犎牛（一種牛）、竹牛，各自發出本來的聲音，聲音微妙。箜篌、簫、笛、琴、瑟、鼓、吹，這些樂器不用敲打自己發出聲音。以及其他種種巧妙稀奇的神通之事，都能夠顯現出來。像這樣種種稀有的事情，每天都不同，越來越殊勝，都是如來威神的力量。如果有眾生懷疑佛世尊以及佛的功德是一樣還是不一樣，應當這樣說：『佛與功德不一也不異。』譬如點燃燈，燈油和光明不一也不異，離開燈油就沒有別的燈光。如果說燈光離開燈油，那麼光明所照到的地方都應該被燒燬。佛身功德也是這樣。這微妙的", "現代漢語譯本：法門，是諸佛世尊的秘密藏，是諸佛世尊的真實境界，是諸佛世尊的無上智慧，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸佛世尊的無量清凈，是諸佛世尊的無量莊嚴，是諸佛世尊的無量光明，是諸佛世尊的無量音聲，是諸佛世尊的無量辯才，是諸佛世尊的無量法門，是諸佛世尊的無量智慧，是諸佛世尊的無量境界，是諸佛世尊的無量功德，是諸佛世尊的無量神通，是諸佛世尊的無量自在，是諸佛世尊的無量解脫，是諸
身是佛功德無漏法身，自他受用平等所依。然此佛身亦非是體，離是體外無別法身。若是體者，同於外物有四大相。故知非相亦非無相。若非相者同大虛空，同太虛者性即是常無方便過。自性清凈無染無著，甚深無量無有變易，難解難知微妙寂靜，具無邊際真常功德絕諸戲論。唯佛證知非余所及，亦非譬喻之所校量。慈氏！當知如此身者，即是過去未來現在殑伽沙等諸佛世尊法身之相。佛報身者，謂諸如來三無數劫修集無量福慧資糧所起無邊真實功德，常住不變諸根相好，智慧光明周遍法界，皆從出世無漏善根之所生故，不可思議超過世智，純熟有情為現茲相，演無盡法廣利無邊。慈氏！當知此即如來報身圓滿。言化身者，為彼有情隨所應化，故現無量阿僧企耶諸化佛身。其所化身，或於地獄以現其身，度彼有情令離眾苦，導以正法令發勝心，便生人天受勝快樂，于佛法中深生信樂，得佛法分獲聖道果。或生鬼趣化彼有情，令離飢渴種種逼迫，化以正法使發勝心，便生人天受諸快樂，深入佛法得聖道果。或化傍生在於彼趣，或作迦嚕啰身，或作龍身，或作師子、象、馬、熊、羆、虎、豹、豺狼、野干、狐、兔、蚖蛇、蝮蝎、魚、鱉、黿、鼉、白鶴、孔雀、鳳凰、鴛鴦、鸚鵡、舍利種種之身，令諸有情離相殘害慈心相向
【現代漢語翻譯】 現代漢語譯本：佛陀的身體是具有無漏功德的法身，是自身和他者平等受用的所依。然而，這個佛身也不是一個實體，離開這個實體之外沒有別的法身。如果它是一個實體，就和外物一樣具有地、水、火、風四大要素的相狀。因此，我們知道它既不是有相也不是無相。如果說它不是有相，那就等同於虛空；如果等同於虛空，那麼它的自性就是常住不變，沒有方便的過失。它的自性清凈，沒有污染和執著，深邃無量，沒有變易，難以理解和知曉，微妙寂靜，具足無邊際的真實常住功德，超越一切戲論。只有佛陀才能證知，不是其他所能及的，也不是譬喻所能衡量的。慈氏（Maitreya）啊！應當知道，這樣的身體，就是過去、未來、現在如恒河沙數般多的諸佛世尊的法身之相。佛陀的報身，是指諸如來在三大阿僧祇劫中修集無量福慧資糧所產生的無邊真實功德，常住不變的諸根相好，智慧光明周遍法界，都是從出世無漏的善根所生，不可思議，超越世俗的智慧。爲了成熟有情眾生而顯現這樣的相，演說無盡的佛法，廣利無邊。慈氏啊！應當知道，這就是如來的圓滿報身。至於化身，是爲了那些有情眾生，隨著他們所應被教化的方式，而顯現無量阿僧祇的化佛身。這些化身，有時在地獄中顯現，度化那裡的有情眾生，使他們脫離各種痛苦，引導他們走上正道，使他們生起殊勝的信心，從而轉生到人天，享受殊勝的快樂，在佛法中生起深刻的信樂，得到佛法的利益，獲得聖道的果位。有時在餓鬼道中教化那裡的有情眾生，使他們脫離飢渴等種種逼迫，用正法教化他們，使他們生起殊勝的信心，從而轉生到人天，享受各種快樂，深入佛法，獲得聖道的果位。有時在傍生道中教化那裡的有情眾生，有時化現為迦嚕啰（Garuda，金翅鳥）身，有時化現為龍身，有時化現為獅子、象、馬、熊、羆、虎、豹、豺狼、野干、狐、兔、蚖蛇、蝮蝎、魚、鱉、黿、鼉、白鶴、孔雀、鳳凰、鴛鴦、鸚鵡、舍利等各種身形，使有情眾生不再互相殘害，而是以慈悲心相待。
【English Translation】 English version: The body of the Buddha is the Dharma body of un-leaked merits, the equal basis for self and others to benefit from. However, this Buddha body is not a substance; apart from this substance, there is no other Dharma body. If it were a substance, it would be like external objects, possessing the four great elements of earth, water, fire, and wind. Therefore, we know it is neither with form nor without form. If it is said to be without form, it is the same as empty space; if it is the same as empty space, then its nature is constant and unchanging, without the fault of expedient means. Its nature is pure, without defilement or attachment, profound and immeasurable, without change, difficult to understand and know, subtle and tranquil, possessing boundless true and constant merits, transcending all conceptual elaborations. Only the Buddha can realize it; it is beyond the reach of others and cannot be measured by metaphors. Maitreya! You should know that such a body is the form of the Dharma body of all Buddhas, past, future, and present, as numerous as the sands of the Ganges. The Sambhogakaya (reward body) of the Buddha refers to the boundless true merits arising from the immeasurable accumulation of merit and wisdom by the Tathagatas over three countless kalpas, the constant and unchanging marks and characteristics of the senses, and the light of wisdom pervading the Dharma realm. All of these arise from the un-leaked roots of goodness that transcend the world, are inconceivable, and surpass worldly wisdom. To mature sentient beings, this form is manifested, and endless Dharma is expounded to benefit the boundless. Maitreya! You should know that this is the perfect Sambhogakaya of the Tathagata. As for the Nirmanakaya (transformation body), it is manifested in countless Asamkhyeya (incalculable) transformation Buddha bodies for those sentient beings according to how they should be transformed. These transformation bodies sometimes appear in hell to liberate sentient beings there, freeing them from various sufferings, guiding them to the right path, and causing them to generate superior faith, thus being reborn in the human and heavenly realms to enjoy superior happiness. They develop deep faith in the Buddha Dharma, obtain the benefits of the Dharma, and attain the fruits of the holy path. Sometimes, they transform in the realm of hungry ghosts to liberate sentient beings there, freeing them from hunger, thirst, and various oppressions, transforming them with the right Dharma, causing them to generate superior faith, thus being reborn in the human and heavenly realms to enjoy various happiness. They delve deeply into the Buddha Dharma and attain the fruits of the holy path. Sometimes, they transform in the realm of animals, sometimes manifesting as a Garuda (a mythical bird), sometimes as a dragon, sometimes as a lion, elephant, horse, bear, wild bear, tiger, leopard, jackal, fox, rabbit, snake, viper, scorpion, fish, turtle, soft-shelled turtle, crocodile, white crane, peacock, phoenix, mandarin duck, parrot, or Sharira (relic) and various other forms, so that sentient beings no longer harm each other but treat each other with compassion.
，能離種種諸怖畏事，示以正法令深信樂歸佛法僧，得生人天獲諸快樂，得佛法分證聖道果。或化有情于余國土，或日月光所不能照如是種種無佛法處建立正法，令諸有情歸佛法僧，剃除鬚髮受佛禁戒，而作苾芻及苾芻尼，或作鄔波索迦、鄔波斯迦，建立僧坊護持正法，安立無量無數有情，置於人天涅槃彼岸而得果證。或生天趣化彼有情，令離五欲心無染著，導以正法發菩提心，歸佛法僧深入正法，置於涅槃解脫果證。或生人趣，現處王宮生釋種家，以巧方便化諸有情，斷除三界煩惱憂患生老病死，故現受生、逾城出家、菩提樹下取吉祥草、坐于道場處金剛座、降伏魔軍成等正覺、為化有情轉正法輪，放大光明周遍一切照曜世間，自利利他悉皆圓滿，或現寂靜入大涅槃，是即名為佛化身也。如是種種善巧方便無量無邊，皆是如來自在神力。此即三身，體無異相。」
爾時薄伽梵告慈氏菩薩摩訶薩言：「善男子！于意云何？若有善男子、善女人歸依佛者，當歸依諸佛清凈法身。若欲求于佛法身者，當作如是發大誓願：『愿我及彼一切有情，當得如是功德法身。』云何乃令發如是愿？為佛應身剎那遷變，化身佛者疾入涅槃，功德法身湛然常住，以是歸依清凈法身。歸法身者，即是歸依過去未來現在諸佛。若我舍于眾
【現代漢語翻譯】 現代漢語譯本：能使眾生遠離各種恐懼，向他們展示正法，使他們深信並樂於歸依佛、法、僧三寶，從而得生人天，獲得各種快樂，得到佛法的一部分，證得聖道果位。或者在其他國土教化眾生，或者在日月光芒無法照耀的各種沒有佛法的地方建立正法，使眾生歸依佛、法、僧三寶，剃除鬚髮，受持佛的戒律，成為比丘和比丘尼，或者成為優婆塞、優婆夷，建立僧伽，護持正法，安置無量無數的眾生，使他們到達人天涅槃的彼岸，從而獲得果證。或者生於天界，教化那裡的眾生，使他們遠離五欲，心中沒有執著，引導他們修習正法，發起菩提心，歸依佛、法、僧三寶，深入正法，安置他們于涅槃解脫的果證。或者生於人間，示現於王宮，生於釋迦種姓之家，以巧妙的方法教化眾生，斷除三界的煩惱憂患，生老病死，所以示現受生、逾越城墻出家、在菩提樹下取吉祥草、坐在道場金剛座上、降伏魔軍成就等正覺、爲了教化眾生而轉動正法輪，放出大光明照耀整個世間，自利利他都圓滿，或者示現寂靜進入大涅槃，這就是佛的化身。像這樣種種善巧方便無量無邊，都是如來的自在神力。這就是三身，本體沒有差異。 這時，薄伽梵（Bhagavan，世尊）告訴慈氏菩薩摩訶薩（Maitreya Bodhisattva Mahasattva，彌勒菩薩）說：『善男子！你認為如何？如果有善男子、善女人歸依佛，應當歸依諸佛清凈法身。如果想要尋求佛的法身，應當這樣發大誓願：『愿我以及一切眾生，都能得到這樣的功德法身。』為什麼應當發這樣的愿呢？因為佛的應身剎那遷變，化身佛很快就入涅槃，而功德法身湛然常住，所以應當歸依清凈法身。歸依法身，就是歸依過去、未來、現在諸佛。如果我捨棄眾
【English Translation】 English version: [It] can enable sentient beings to be apart from all kinds of fearful things, show them the right Dharma, make them deeply believe and joyfully take refuge in the Buddha, Dharma, and Sangha, thereby being born in the realms of humans and gods, obtaining all kinds of happiness, receiving a portion of the Buddha's Dharma, and attaining the fruits of the holy path. Or [it] may transform sentient beings in other lands, or establish the right Dharma in various places where the light of the sun and moon cannot reach, where there is no Buddha's Dharma, causing sentient beings to take refuge in the Buddha, Dharma, and Sangha, shave their beards and hair, receive the Buddha's precepts, and become Bhikshus and Bhikshunis, or become Upasakas and Upasikas, establish Sanghas, protect the right Dharma, settle countless sentient beings, and place them on the other shore of human and heavenly Nirvana, thereby obtaining the fruit of realization. Or [it] may be born in the heavenly realms, transforming the sentient beings there, causing them to be apart from the five desires, with no attachment in their hearts, guiding them with the right Dharma, arousing the Bodhi mind, taking refuge in the Buddha, Dharma, and Sangha, deeply entering the right Dharma, and placing them in the fruit of Nirvana liberation. Or [it] may be born in the human realm, appearing in a royal palace, born into the Shakya clan, using skillful means to transform sentient beings, cutting off the afflictions and worries of the three realms, birth, old age, sickness, and death, therefore appearing to be born, leaving the city to become a monk, taking auspicious grass under the Bodhi tree, sitting on the Vajra seat in the Bodhimanda, subduing the demon army and attaining complete enlightenment, turning the wheel of the right Dharma to transform sentient beings, emitting great light that illuminates the entire world, perfecting both self-benefit and benefiting others, or appearing to be silent and entering into great Nirvana, this is called the transformation body of the Buddha. Such various skillful means are limitless and boundless, all of which are the Tathagata's power of freedom. This is the three bodies, the essence of which is not different. At that time, the Bhagavan (世尊, World-Honored One) said to Maitreya Bodhisattva Mahasattva (慈氏菩薩摩訶薩, the great Bodhisattva Maitreya): 'Good man! What do you think? If there are good men and good women who take refuge in the Buddha, they should take refuge in the pure Dharmakaya (法身, Dharma body) of all Buddhas. If they wish to seek the Dharmakaya of the Buddha, they should make such a great vow: 'May I and all sentient beings attain such a meritorious Dharmakaya.' Why should they make such a vow? Because the Nirmanakaya (應身, transformation body) of the Buddha changes in an instant, and the transformation body of the Buddha quickly enters Nirvana, while the meritorious Dharmakaya is always still and abiding, therefore one should take refuge in the pure Dharmakaya. Taking refuge in the Dharmakaya is taking refuge in all Buddhas of the past, future, and present. If I abandon the multitude of
生取涅槃者，即同受于地獄諸苦。若與有情同解脫者，雖處地獄無異涅槃。以是因緣令諸眾生，歸佛法身證涅槃樂，究竟如如體無增減。如是法身是真安樂，是故但令歸佛法身。
「複次，慈氏！云何名為清凈法寶？言法寶者亦有三種。云何為三？第一法寶所謂涅槃甘露解脫，常樂我凈而為體性，能盡一切生老病死憂悲苦惱。云何生苦？謂依父母牉合之時，不凈種子處母胎中，業力風持時經九月，住居黑闇無有光明，生熟藏間污穢不凈，八萬戶蟲之所和雜，出息入息隨母而行，口不能言、眼不得視，飢渴寒熱種種諸苦逼切身心。如是諸苦無量無邊，令諸眾生不得自在，故名生苦。雖受此苦而有一德，一切怨家所不能見，亦不能說是非過惡。無比涅槃安樂法中無如是苦。云何老苦？所謂眾生從少至老時節代謝，所有充實悉皆損減——筋力衰朽行止戰掉，發白面皺，眼耳昏暗，牙齒疏缺，顏貌醜陋，身相傴僂人所惡賤，所有言教隨說廢忘——而以此身為其重擔。譬如然燈，膏油既盡不久將滅。老亦如是，壯膏既盡不久將死。又如蘇莫遮帽覆人面首，令諸有情見即戲弄。老蘇莫遮亦復如是，從一城邑至一城邑，一切眾生被衰老帽見皆戲弄。以是因緣老為大苦，除非死至無藥能治。雖受老苦而不厭之，祈禱神祇恒愿長壽
【現代漢語翻譯】 現代漢語譯本：如果有人爲了追求自我解脫而證得涅槃，那他實際上和在地獄中受苦沒有什麼區別。如果能與所有眾生一同獲得解脫，即使身處地獄也如同處於涅槃之中。因此，要引導眾生皈依佛的法身，證得涅槃的快樂，最終達到如如不動的境界，沒有任何增減。這樣的法身才是真正的安樂，所以應當引導眾生皈依佛的法身。
『再者，彌勒（慈氏菩薩的別稱）！什麼是清凈的法寶呢？所謂的法寶也有三種。是哪三種呢？第一種法寶是涅槃甘露解脫，其體性是常、樂、我、凈，能夠徹底消除一切生、老、病、死、憂、悲、苦、惱。什麼是生苦呢？指的是當父母交合時，不凈的種子進入母親的子宮，在業力的推動下，經過九個月的時間，居住在黑暗中，沒有光明，在生臟和熟臟之間，污穢不凈，與八萬種蟲子混雜在一起，呼吸隨著母親進行，口不能言，眼不能視，飢渴寒熱等各種痛苦逼迫身心。這樣的痛苦無量無邊，使眾生不得自在，所以稱為生苦。雖然承受這樣的痛苦，但也有一個好處，就是一切怨家都看不到，也不能說是非過錯。在無比安樂的涅槃法中沒有這樣的痛苦。什麼是老苦呢？指的是眾生從年少到年老，時間不斷流逝，所有充實的東西都逐漸減少——筋骨衰弱，行動遲緩，頭髮變白，面容皺紋，眼睛和耳朵昏暗，牙齒稀疏，容貌醜陋，身體佝僂，被人厭惡，所有說過的話都容易忘記——而這個身體成爲了沉重的負擔。就像燃燒的燈，燈油耗盡不久就會熄滅。衰老也是這樣，壯年的精力耗盡不久就會死亡。又像蘇莫遮帽（一種遮蓋面部的帽子）遮住人的面部，使人們看到就戲弄。衰老就像蘇莫遮帽一樣，從一個城市到另一個城市，一切眾生看到被衰老帽子遮蓋的人都會戲弄。因此，衰老是巨大的痛苦，除非死亡到來，否則沒有藥物可以治療。雖然承受衰老的痛苦，卻不厭惡它，祈禱神靈，總是希望長壽。』
【English Translation】 English version: Those who attain Nirvana for their own sake are the same as those suffering in hell. If one attains liberation together with all sentient beings, even being in hell is no different from being in Nirvana. Therefore, one should guide all sentient beings to take refuge in the Dharma body of the Buddha, attain the bliss of Nirvana, and ultimately reach the state of Suchness, without any increase or decrease. Such a Dharma body is true bliss, so one should only guide sentient beings to take refuge in the Dharma body of the Buddha.
'Furthermore, Maitreya (another name for Bodhisattva Maitreya)! What is called the pure Dharma Jewel? The so-called Dharma Jewel also has three aspects. What are the three? The first Dharma Jewel is the nectar of Nirvana, liberation, whose nature is permanence, bliss, self, and purity, and which can completely eliminate all birth, old age, sickness, death, sorrow, grief, suffering, and distress. What is the suffering of birth? It refers to when parents unite, the impure seed enters the mother's womb, and under the force of karma, after nine months, it dwells in darkness, without light, between the raw and cooked organs, impure and mixed with eighty thousand kinds of insects, breathing with the mother, unable to speak, unable to see, and suffering from hunger, thirst, cold, heat, and various other torments that afflict the body and mind. Such suffering is immeasurable and boundless, preventing sentient beings from being free, hence it is called the suffering of birth. Although one endures such suffering, there is one virtue: all enemies cannot see it, nor can they speak of its rights and wrongs. In the incomparable bliss of Nirvana, there is no such suffering. What is the suffering of old age? It refers to when sentient beings go from youth to old age, as time passes, all that was full gradually diminishes—muscles and strength weaken, movements become slow and shaky, hair turns white, face wrinkles, eyes and ears become dim, teeth become sparse, appearance becomes ugly, the body becomes hunched, and one is despised by others, and all that was said is easily forgotten—and this body becomes a heavy burden. It is like a burning lamp, when the oil is exhausted, it will soon go out. Old age is also like this, when the vigor of youth is exhausted, death will soon follow. It is also like a Sumoccha hat (a hat that covers the face) covering a person's face, causing people to make fun of them when they see them. Old age is also like the Sumoccha hat, going from one city to another, all sentient beings who see someone covered by the hat of old age will make fun of them. Therefore, old age is a great suffering, and unless death comes, there is no medicine to cure it. Although one endures the suffering of old age, one does not detest it, but prays to the gods, always wishing for longevity.'
。無比涅槃安樂法中，無此老苦。云何病苦？所謂地水火風互相違害，種種諸苦來集其身，一切眾生無問老少皆共有之。安樂適身勝妙五欲，金銀珍寶、家族眷屬，悉皆舍離。所有教詔，男女親戚皆不承順，一切怨家詐來親附。如此病苦皆不願求，以是當知病為大苦。安樂涅槃無比法中，清凈寂然無斯病苦。
「複次，慈氏！云何死苦？所謂眾生氣絕識滅無所覺知，一切苦中莫過死苦。生老病苦，五趣之中有無不定，此死苦者皆共有之。譬如貧苦能卻榮華，如怨憎苦能卻親愛，死苦若至，不揀老少愚智貴賤，一切盡卻。舍此身已入幽闇處，衣服臥具一切財寶莫能用之。裸露而行復無伴侶，貨財不免披訴無地。咄哉無常能作斯害，甚大鄙惡不揀怨親，三界眾生無能免離，皆被死伐何能救之。設轉輪王那羅延力皆被擒獲，當知死苦無量無邊。以是觀之死為大苦。解脫涅槃無比法中，寂靜安樂無茲死苦。譬如有人瀑河漂溺，登陟高山得免怖畏。眾生亦爾，常為一切生死瀑河之所漂溺，登涅槃山離生死畏。亦如天雨能除毒熱塵穢等障，人民安樂身意清涼，百卉滋茂成就果實。如來法雨亦復如是，能除一切煩惱毒熱，眾生安樂解脫清涼，滋長一切白凈善種，成就果實令得涅槃。以是因緣，諸佛世尊舍無常身證涅槃樂。」
【現代漢語翻譯】 現代漢語譯本：在無與倫比的涅槃安樂之法中，沒有這種衰老之苦。什麼是病苦呢？就是地、水、火、風四大互相違害，各種各樣的痛苦都聚集在身上，一切眾生，無論老少，都共同承受。安樂舒適的身體，美好的五欲享受，金銀珍寶、家族眷屬，全部都要捨棄。所有的教誨，兒女親戚都不聽從，一切怨家卻假裝親近。這樣的病苦，誰都不願意承受，由此可知病是大苦。在安樂涅槃無與倫比的法中，清凈寂靜，沒有這種病苦。 『再者，慈氏！什麼是死苦呢？就是眾生氣息斷絕，意識消滅，什麼都感覺不到，一切痛苦中沒有比死苦更厲害的。生、老、病苦，在五道輪迴中，有或沒有還不一定，而這死苦，卻是所有眾生都共同承受的。譬如貧窮能使人失去榮華富貴，如同怨恨能使人失去親愛，死苦一旦來臨，不分老少、愚笨或聰明、尊貴或卑賤，一切都將失去。捨棄這個身體后，進入幽暗之處，衣服、臥具、一切財寶都不能使用。而獨自前往，沒有伴侶，錢財也無法免除訴訟，沒有地方可以申訴。唉，無常能造成這樣的傷害，非常可鄙可惡，不分怨家或親人，三界眾生沒有誰能逃脫，都被死亡所侵襲，誰能救得了呢？即使是轉輪聖王、那羅延（Vishnu的化身）那樣的大力士，也都會被擒獲，應當知道死苦是無量無邊的。由此看來，死是大苦。在解脫涅槃無與倫比的法中，寂靜安樂，沒有這種死苦。譬如有人被瀑布河流沖走，登上高山就能免除恐懼。眾生也是這樣，常常被一切生死的瀑布河流所沖走，登上涅槃山就能脫離生死的恐懼。又如天降雨水，能消除毒熱、塵埃等障礙，人民安樂，身心清涼，百草茂盛，結出果實。如來的法雨也是這樣，能消除一切煩惱毒熱，眾生安樂，解脫清涼，滋長一切清凈的善根，成就果實，使人得到涅槃。因為這個緣故，諸佛世尊捨棄無常的身體，證得涅槃的快樂。』
【English Translation】 English version: In the unsurpassed bliss of Nirvana, there is no such suffering of old age. What is the suffering of illness? It is when the elements of earth, water, fire, and wind clash with each other, and various kinds of suffering gather in the body. All sentient beings, regardless of age, share this suffering. The comfort of the body, the exquisite pleasures of the five senses, gold, silver, treasures, and family members, all must be abandoned. All teachings are disobeyed by children and relatives, while enemies pretend to be close. Such suffering of illness is unwanted by anyone, and from this, it is known that illness is a great suffering. In the unsurpassed bliss of Nirvana, there is purity and tranquility, without this suffering of illness. 『Furthermore, Maitreya! What is the suffering of death? It is when a sentient being's breath ceases, consciousness disappears, and there is no awareness. Among all sufferings, there is none greater than the suffering of death. The sufferings of birth, old age, and illness may or may not occur in the five realms of existence, but the suffering of death is shared by all. For example, poverty can take away glory and wealth, and hatred can take away love. When the suffering of death arrives, it does not distinguish between old and young, foolish or wise, noble or lowly; all is lost. After abandoning this body, one enters a dark place, where clothes, bedding, and all treasures cannot be used. One travels alone, without companions, and wealth cannot prevent lawsuits, with no place to appeal. Alas, impermanence can cause such harm, it is extremely vile and does not distinguish between enemies and loved ones. No sentient being in the three realms can escape it; all are attacked by death. Who can save them? Even a Chakravartin king or a Narayana (an avatar of Vishnu) with great strength will be captured. Know that the suffering of death is immeasurable and boundless. From this, it is seen that death is a great suffering. In the unsurpassed Dharma of liberation and Nirvana, there is tranquility and bliss, without this suffering of death. It is like a person being swept away by a waterfall, who, upon climbing a high mountain, is freed from fear. Sentient beings are also like this, constantly swept away by the waterfall of birth and death. By climbing the mountain of Nirvana, they are freed from the fear of birth and death. It is also like the rain that can remove the poison of heat, dust, and other obstacles, bringing peace to the people, refreshing their bodies and minds, and causing all plants to flourish and bear fruit. The Dharma rain of the Tathagata is also like this, able to remove all the poison of afflictions, bringing peace and liberation to sentient beings, nourishing all pure and wholesome roots, and enabling them to achieve the fruit of Nirvana. For this reason, the Buddhas, the World Honored Ones, abandon their impermanent bodies and attain the bliss of Nirvana.』
爾時，世尊欲重宣此義而說偈言：
「如來妙體即法身， 清凈解脫同真諦， 如日與光不相離。 如來功德即涅槃， 真我與佛無差別， 一切有情所歸趣。 生死涅槃等無二， 其性不壞無造作， 垢凈如如性不異， 唯佛世尊獨能了， 眾生悉有如來藏， 三寶於是現世間， 一切有情入佛智， 以性清凈無別故。 佛與眾生性不異， 凡夫見異聖無差， 一切眾生本清凈， 三世如來同演說。 其性垢凈本無二， 眾生與佛無差別， 空遍十方無分別， 心性平等亦復然。 譬如一切眾生界， 遍在虛空受生滅， 諸根生滅亦如是， 處在無為界亦然。 譬如虛空火不燒， 生死不壞無為性， 地水風輪轉相依， 虛空無有所依相。 蘊處界三亦復然， 恒住業種煩惱性， 彼業煩惱住何處？ 常居妄想無明源。 妄想之心何所居？ 恒在無為凈心性。 蘊處界三假施設， 一切法性本無住。 業惑相持如地水， 妄想轉動猶如風， 心性本凈如虛空， 妄想依空無所有。 煩惱業苦從妄起， 業苦還為煩惱因， 惑業循環無定居， 無因無緣無所會。 無生無滅性空寂， 本體光明智清凈，
【現代漢語翻譯】 現代漢語譯本 那時，世尊想要再次宣說這個道理，就說了偈語： 『如來的微妙之體就是法身（Dharmakaya，佛的真身），清凈解脫與真諦（Satya，真理）相同，如同太陽與光芒不可分離。 如來的功德就是涅槃（Nirvana，寂滅），真我與佛沒有差別，是一切有情眾生所歸向之處。 生死與涅槃等同沒有二致，其本性不壞，沒有造作，垢染與清凈如如不動，本性沒有差異，只有佛世尊才能徹底明瞭。 一切眾生都具有如來藏（Tathagatagarbha，佛性），三寶（佛、法、僧）因此顯現在世間，一切有情眾生都能進入佛的智慧，因為本性清凈沒有差別。 佛與眾生的本性沒有差異，凡夫看到差異，聖人則沒有差別，一切眾生本來就是清凈的，三世諸佛都這樣宣說。 其本性垢染與清凈本來沒有二致，眾生與佛沒有差別，空性遍佈十方沒有分別，心性平等也是如此。 譬如一切眾生的世界，遍佈在虛空中經歷生滅，諸根的生滅也是如此，處於無為的境界也是如此。 譬如虛空不會被火燒燬，生死不壞無為的本性，地、水、風輪轉相依，虛空沒有所依附的形象。 蘊、處、界三者也是如此，恒常處於業種和煩惱的本性中，那些業和煩惱住在哪裡呢？它們常常存在於妄想和無明的根源。 妄想的心住在哪裡呢？它恒常存在於無為清凈的心性中。 蘊、處、界三者只是假立的施設，一切法的本性本來就沒有住處。 業和迷惑相互依存如同地和水，妄想的轉動如同風，心性本來清凈如同虛空，妄想依附於空性，什麼也沒有。 煩惱、業和痛苦從妄想產生，業和痛苦又成為煩惱的原因，迷惑和業循環往復沒有固定的居所，沒有原因，沒有緣分，沒有會合之處。 沒有生，沒有滅，本性空寂，本體光明，智慧清凈，'
【English Translation】 English version At that time, the World Honored One, wishing to declare this meaning again, spoke in verse: 'The Tathagata's (Buddha's) wondrous body is the Dharmakaya (the body of the Dharma), pure liberation is the same as the Satya (truth), like the sun and its light are inseparable. The Tathagata's merits are Nirvana (extinction of suffering), the true self is no different from the Buddha, the place where all sentient beings return. Birth and death and Nirvana are equal and not two, its nature is indestructible, without fabrication, defilement and purity are suchness, the nature is not different, only the World Honored Buddha can fully understand. All sentient beings possess the Tathagatagarbha (Buddha-nature), the Three Jewels (Buddha, Dharma, Sangha) thus appear in the world, all sentient beings can enter the Buddha's wisdom, because the nature is pure without difference. The nature of the Buddha and sentient beings is not different, ordinary people see differences, but the sages see no difference, all sentient beings are originally pure, the Buddhas of the three times all proclaim this. Its nature, defilement and purity, are originally not two, sentient beings and the Buddha are not different, emptiness pervades the ten directions without distinction, the nature of the mind is also equal. For example, the world of all sentient beings, pervades the void, experiencing birth and death, the birth and death of the senses are also like this, being in the realm of non-action is also like this. For example, the void is not burned by fire, birth and death do not destroy the nature of non-action, earth, water, and wind revolve interdependently, the void has no dependent form. The three aggregates, sense bases, and realms are also like this, constantly dwelling in the nature of karmic seeds and afflictions, where do those karma and afflictions reside? They always reside in the source of delusion and ignorance. Where does the mind of delusion reside? It constantly resides in the non-active pure nature of the mind. The three aggregates, sense bases, and realms are merely provisional designations, the nature of all dharmas originally has no dwelling place. Karma and delusion support each other like earth and water, the movement of delusion is like the wind, the nature of the mind is originally pure like the void, delusion relies on emptiness, nothing exists. Afflictions, karma, and suffering arise from delusion, karma and suffering in turn become the cause of afflictions, delusion and karma cycle without a fixed abode, without cause, without condition, without a meeting place. Without birth, without death, the nature is empty and still, the essence is luminous, wisdom is pure.'
自性無生無變異， 煩惱無明垢所覆。 亦如翳眼見二月， 眾生二執亦復然， 煩惱猶如眾蜜蜂， 其蜜即喻如來藏。 此蜜眾蜂共圍繞， 智者護身能取蜜， 無相六度為方便， 而能證彼法界身。 譬如五穀𥢶未除， 不堪與人充美膳， 菩薩煩惱糠未遣， 不能施人甘露飯。 行人遺寶落穢處， 設經萬歲無損污， 天眼見寶知所在， 收取洗拭隨意用。 佛見眾生性無二， 為欲滌除煩惱穢， 大乘甘露而為水， 滌盡塵勞佛性現， 譬如新生五穀芽， 說米有無未決定， 佛性不離有無中， 唯佛自證方明瞭。 法寶自性恒清凈， 諸佛世尊如是說。 客塵煩惱之所覆， 如雲能翳日光明， 無垢法寶眾德備， 常樂我凈悉圓滿。 法性清凈云何求？ 無分別智而能證。 譬如池水凈無垢， 其中蓮花妙無染， 如月蝕已重光明， 亦如皎日出雲翳， 無垢功德遍莊嚴， 滌除煩惱光明現。」
佛告慈氏：「當知第一法寶即是摩訶般若解脫法身。
「複次，慈氏！應知第二法寶者，謂即戒、定、智慧諸妙功德，所謂三十七菩提分法：謂四念住、四正斷、四神足、五根、五力、七覺分、八聖道。此三十七
【現代漢語翻譯】 現代漢語譯本 自性（svabhāva）本無生滅，亦無變異，卻被煩惱和無明（avidyā）的污垢所覆蓋。 就像患有眼翳的人會看到空中的第二個月亮一樣，眾生執著於二元對立的觀念也是如此。 煩惱就像一群蜜蜂，而它們的蜂蜜則比喻為如來藏（Tathāgatagarbha）。 這蜂蜜被眾蜂圍繞，智者會保護自己，然後才能取得蜂蜜。 以無相的六度（pāramitā）為方便，便能證得那法界身（dharmadhātu-kāya）。 譬如五穀的糠秕未去除，就不能用來供人享用美味的膳食。 菩薩的煩惱糠秕若未去除，就不能施予他人甘露般的法食。 修行人遺失的寶物，即使落在污穢之處，經過萬年也不會被玷污。 天眼能見到寶物所在，將其取出洗凈，便可隨意使用。 佛陀見到眾生的本性並無二致，爲了滌除煩惱的污穢。 以大乘的甘露作為水，滌盡塵勞，佛性便會顯現。 譬如新生的五穀嫩芽，說米的存在與否尚未確定。 佛性不離有與無之間，唯有佛陀自己證悟才能明瞭。 法寶的自性恒常清凈，諸佛世尊都是如此宣說的。 客塵般的煩惱覆蓋著它，就像云能遮蔽太陽的光明一樣。 無垢的法寶具足一切功德，常、樂、我、凈都圓滿具足。 法性的清凈如何求得？唯有通過無分別智才能證悟。 譬如池水清凈無垢，其中的蓮花美妙而不染污。 就像月蝕過後重現光明，也像皎潔的太陽從雲翳中升起。 無垢的功德遍滿莊嚴，滌除煩惱，光明便會顯現。 佛陀告訴慈氏（Maitreya）菩薩：『應當知道第一法寶就是摩訶般若（mahāprajñā）解脫法身。』 『再者，慈氏！應當知道第二法寶，是指戒、定、智慧等種種殊勝功德，也就是三十七菩提分法：四念住（smṛtyupasthāna）、四正斷（samyakprahāṇa）、四神足（ṛddhipāda）、五根（indriya）、五力（bala）、七覺分（bodhyaṅga）、八聖道（āryāṣṭāṅgamārga）。這三十七
【English Translation】 English version The self-nature (svabhāva) is without birth or change, yet it is covered by the defilements of afflictions and ignorance (avidyā). Just as one with an eye disease sees a second moon, so too are sentient beings with their dualistic attachments. Afflictions are like a swarm of bees, and their honey is a metaphor for the Tathāgatagarbha (Buddha-nature). This honey is surrounded by bees; the wise protect themselves to obtain the honey. By using the formless six perfections (pāramitā) as a means, one can realize that dharmadhātu-kāya (Dharma-body). For example, if the chaff of the five grains is not removed, they cannot be used to provide a delicious meal. If a Bodhisattva's chaff of afflictions is not removed, they cannot offer others the nectar-like Dharma food. A treasure lost by a traveler, even if it falls into a filthy place, will not be defiled even after ten thousand years. The divine eye sees where the treasure is, retrieves it, washes it, and then uses it as desired. The Buddha sees that the nature of sentient beings is not dual, and in order to cleanse the defilements of afflictions, Uses the nectar of the Mahāyāna as water, washing away the dust of labor, and the Buddha-nature appears. For example, with the newly sprouted shoots of the five grains, it is not yet determined whether the rice exists or not. The Buddha-nature is not separate from existence or non-existence; only the Buddha's own realization can make it clear. The self-nature of the Dharma treasure is always pure, as all Buddhas and World Honored Ones have said. It is covered by the defilements of the guest dust, just as clouds can obscure the light of the sun. The undefiled Dharma treasure is complete with all virtues, always joyful, self, pure, and perfectly complete. How is the purity of Dharma-nature sought? It can only be realized through non-discriminating wisdom. For example, the water in a pond is pure and undefiled, and the lotus flowers within are beautiful and unblemished. Just as the moon regains its light after an eclipse, and like the bright sun emerging from the clouds, The undefiled merits adorn everywhere, and by washing away afflictions, the light appears. The Buddha told Maitreya: 'You should know that the first Dharma treasure is the Mahāprajñā (great wisdom) liberation Dharma-body.' 'Furthermore, Maitreya! You should know that the second Dharma treasure refers to the various wonderful merits of precepts, concentration, and wisdom, namely the thirty-seven factors of enlightenment: the four foundations of mindfulness (smṛtyupasthāna), the four right exertions (samyakprahāṇa), the four bases of power (ṛddhipāda), the five faculties (indriya), the five powers (bala), the seven factors of enlightenment (bodhyaṅga), and the eightfold noble path (āryāṣṭāṅgamārga). These thirty-seven'
法與前清凈法寶而為方便。云何方便？以修此法而能證彼清凈法身。當知此即第二法寶。
「複次，慈氏！云何名為第三法寶？所謂過去無量殑伽沙諸佛世尊所說正法，我今亦當作如是說，所謂八萬四千諸妙法蘊，調伏純熟有緣眾生，而令阿難陀等諸大弟子，一聞于耳皆悉憶持，攝為五分：一素呾纜、二毗奈耶、三阿毗達磨、四般若波羅蜜多、五陀羅尼門。此五種藏教化有情，隨所應度而為說之。若彼有情樂處山林，常居閑寂修靜慮者，而為彼說素呾纜藏。若彼有情樂習威儀護持正法，一味和合令得久住，而為彼說毗奈耶藏。若彼有情樂說正法分別性相，循環研核究竟甚深，而為彼說阿毗達磨藏。若彼有情樂習大乘真實智慧，離於我法執著分別，而為彼說般若波羅蜜多藏。若彼有情不能受持契經調伏對法般若，或復有情造諸惡業——四重、八重、五無間罪、謗方等經、一闡提等種種重罪——使得銷滅速疾解脫頓悟涅槃，而為彼說諸陀羅尼藏。此五法藏，譬如乳、酪、生酥、熟酥、及妙醍醐——契經如乳，調伏如酪，對法教者如彼生酥，大乘般若猶如熟酥，總持門者譬如醍醐——醍醐之味，乳、酪、酥中微妙第一，能除諸病，令諸有情身心安樂。總持門者，契經等中最為第一，能除重罪，令諸眾生解脫生死，速證
【現代漢語翻譯】 現代漢語譯本：法是與先前清凈的法寶相聯繫而作為方便的。什麼是方便呢？通過修習此法，能夠證得那清凈的法身。應當知道，這就是第二法寶。 再者，慈氏（Maitreya，未來佛）！什麼叫做第三法寶呢？就是過去無量恒河沙數諸佛世尊所說的正法，我現在也應當像他們那樣宣說，也就是八萬四千種微妙的法蘊，用來調伏和成熟有緣的眾生，使得阿難陀（Ananda，佛陀十大弟子之一）等諸大弟子，一聽到耳中就能全部憶持，並將其歸納為五部分：一、素呾纜（Sutra，經藏），二、毗奈耶（Vinaya，律藏），三、阿毗達磨（Abhidharma，論藏），四、般若波羅蜜多（Prajnaparamita，智慧到彼岸），五、陀羅尼門（Dharani，總持）。這五種藏教化有情眾生，根據他們所應接受的教化而為他們宣說。如果那些有情眾生喜歡住在山林，常居閑靜修習禪定，就為他們宣說素呾纜藏。如果那些有情眾生喜歡學習威儀，護持正法，一心和合使正法長久住世，就為他們宣說毗奈耶藏。如果那些有情眾生喜歡宣說正法，分別法相，循環研討，探究甚深義理，就為他們宣說阿毗達磨藏。如果那些有情眾生喜歡修習大乘真實智慧，遠離對『我』和『法』的執著分別，就為他們宣說般若波羅蜜多藏。如果那些有情眾生不能受持契經（Sutra，佛經）、調伏（Vinaya，戒律）、對法（Abhidharma，論藏）、般若（Prajna，智慧），或者有情眾生造作各種惡業——四重罪、八重罪、五無間罪、誹謗方等經典、一闡提（Icchantika，斷善根者）等種種重罪——爲了使他們能夠消滅罪業，迅速解脫，頓悟涅槃，就為他們宣說諸陀羅尼藏。這五種法藏，譬如乳、酪、生酥、熟酥和妙醍醐——契經如乳，調伏如酪，對法教義如生酥，大乘般若猶如熟酥，總持門譬如醍醐——醍醐的味道，在乳、酪、酥中最為微妙第一，能夠去除各種疾病，使有情眾生身心安樂。總持門在契經等法中最為第一，能夠去除重罪，使眾生解脫生死，迅速證得涅槃。
【English Translation】 English version: The Dharma is connected with the previously pure Dharma Jewel and serves as a means. What is the means? By practicing this Dharma, one can realize that pure Dharmakaya (Dharma body). It should be known that this is the second Dharma Jewel. Furthermore, Maitreya! What is called the third Dharma Jewel? It is the true Dharma spoken by the countless Buddhas and World Honored Ones of the past, as numerous as the sands of the Ganges River. I shall now also speak in the same way, that is, the eighty-four thousand subtle Dharma teachings, which are used to tame and mature sentient beings with affinities. These teachings enable great disciples such as Ananda to remember everything they hear, and they are categorized into five parts: first, Sutra (the discourses); second, Vinaya (the monastic rules); third, Abhidharma (the scholastic treatises); fourth, Prajnaparamita (the perfection of wisdom); and fifth, Dharani (mantras). These five collections of teachings are used to educate sentient beings, and they are taught according to what is appropriate for each. If those sentient beings enjoy living in the mountains, constantly residing in solitude and practicing meditation, then the Sutra collection is taught to them. If those sentient beings enjoy practicing proper conduct, upholding the true Dharma, and living in harmony to ensure the Dharma's long-lasting presence, then the Vinaya collection is taught to them. If those sentient beings enjoy expounding the true Dharma, analyzing its characteristics, and deeply investigating its profound meaning, then the Abhidharma collection is taught to them. If those sentient beings enjoy practicing the true wisdom of the Mahayana, and are free from attachment to the concepts of 'self' and 'dharma', then the Prajnaparamita collection is taught to them. If those sentient beings are unable to uphold the Sutras, the Vinaya, the Abhidharma, and the Prajna, or if they have committed various evil deeds—the four grave offenses, the eight grave offenses, the five heinous crimes, slandering the Vaipulya Sutras, or being an Icchantika (one who has severed their roots of goodness), and other such grave offenses—in order to enable them to eliminate their karmic obstacles, quickly attain liberation, and achieve sudden enlightenment and Nirvana, then the Dharani collection is taught to them. These five Dharma collections are like milk, curds, fresh butter, clarified butter, and the finest ghee. The Sutras are like milk, the Vinaya is like curds, the Abhidharma teachings are like fresh butter, the Mahayana Prajna is like clarified butter, and the Dharani is like ghee. The taste of ghee is the most subtle and supreme among milk, curds, and butter. It can remove all diseases and bring peace and happiness to the body and mind of sentient beings. The Dharani is the most supreme among the Sutras and other teachings. It can remove grave offenses, liberate sentient beings from birth and death, and enable them to quickly attain Nirvana.
涅槃安樂法身。
「複次，慈氏！我滅度后，令阿難陀受持所說素呾纜藏，其鄔波離受持所說毗奈耶藏，迦多衍那受持所說阿毗達磨藏，曼殊室利菩薩受持所說大乘般若波羅蜜多，其金剛手菩薩受持所說甚深微妙諸總持門。如是教門，能除有情生死煩惱長夜黑闇，速能出離證解脫果。譬如明燈能除暗暝使得見道，佛亦如是，然智慧炬能照有情十不善闇使見善道。設彼有情慳吝財寶，聞此法已便能惠施一切貧窮；若有惡業眾生，聞此法已舍惡修善；若瞋恚者便能忍辱；懈惰有情聞已精進；散亂眾生聞已寂靜；愚癡有情聞是法已便發智慧，得智慧已悉能迴心修種種善；又諸有情聞此法已，閉惡趣門開涅槃路，猶如甘露證解脫果。當知此即第三法寶。是三法寶，一切眾生應當歸依無為法寶，一切法中最尊最勝莫過無為。何以故？以于生死大苦海中能為船筏，能作有情甘露良藥，又是殑伽沙等諸佛菩薩三無數劫六度萬行所證之果。如是妙法功德圓滿，以是歸依無為法寶。若有眾生受持經者當發是愿：『愿我歸依如是法寶。』歸是法已，愿令五道一切眾生，亦發是愿：『我今歸依。』亦令有情安住於此功德法中，引至涅槃真實寶所。慈氏！當知此即名為第三法寶。
「複次，慈氏！云何名為真實僧寶？言僧寶者亦有
【現代漢語翻譯】 涅槃的安樂是法身（Dharmakaya，佛的法性身）。
『此外，彌勒（Maitreya，未來佛）！我滅度之後，讓阿難陀（Ananda，佛陀的十大弟子之一，以記憶力強著稱）受持我所說的《素呾纜藏》（Sutra Pitaka，經藏），讓鄔波離（Upali，佛陀的十大弟子之一，以持戒第一著稱）受持我所說的《毗奈耶藏》（Vinaya Pitaka，律藏），讓迦多衍那（Katyayana，佛陀的十大弟子之一，以論議第一著稱）受持我所說的《阿毗達磨藏》（Abhidhamma Pitaka，論藏），讓曼殊室利菩薩（Manjusri，文殊菩薩，智慧的象徵）受持我所說的大乘《般若波羅蜜多》（Prajnaparamita，智慧的完美）教法，讓金剛手菩薩（Vajrapani，執金剛菩薩，力量的象徵）受持我所說的甚深微妙的諸總持門（Dharani，陀羅尼，總攝憶持）。這樣的教法，能夠去除有情眾生的生死煩惱和長夜黑暗，迅速地出離輪迴，證得解脫的果位。譬如明燈能夠驅除黑暗，使人看見道路，佛陀也是如此，以智慧之光照亮有情眾生，驅散十不善業的黑暗，使他們看見善道。如果那些有情眾生吝嗇財物，聽聞此法后便能佈施給一切貧窮的人；如果有造惡業的眾生，聽聞此法后便能捨棄惡行，修習善行；如果嗔恚的人，便能修習忍辱；懈怠的有情眾生聽聞此法后便能精進；散亂的眾生聽聞此法后便能寂靜；愚癡的有情眾生聽聞此法后便能生起智慧，得到智慧后便能迴心向善，修習種種善行；而且，諸有情眾生聽聞此法后，便能關閉惡趣之門，開啟涅槃之路，猶如甘露，證得解脫的果位。應當知道，這就是第三法寶。這三法寶中，一切眾生應當歸依無為法寶，一切法中最尊貴最殊勝的莫過於無為法。為什麼呢？因為它在生死大苦海中能夠作為船筏，能夠作為有情眾生的甘露良藥，而且是恒河沙數諸佛菩薩在無數劫中修習六度萬行所證得的果實。如此妙法功德圓滿，因此應當歸依無為法寶。如果有眾生受持此經，應當發願：『愿我歸依這樣的法寶。』歸依此法后，愿令五道一切眾生，也發願：『我今歸依。』也令有情眾生安住於此功德法中，引導他們到達涅槃的真實寶所。彌勒！應當知道，這就是第三法寶。
『此外，彌勒！什麼叫做真實僧寶呢？所謂僧寶，也有
【English Translation】 The bliss of Nirvana is the Dharmakaya (the Dharma body of the Buddha).
'Furthermore, Maitreya! After my Parinirvana, let Ananda (one of the ten great disciples of the Buddha, known for his strong memory) uphold the Sutra Pitaka (the collection of discourses), let Upali (one of the ten great disciples of the Buddha, known for his discipline) uphold the Vinaya Pitaka (the collection of monastic rules), let Katyayana (one of the ten great disciples of the Buddha, known for his eloquence) uphold the Abhidhamma Pitaka (the collection of philosophical treatises), let Manjusri Bodhisattva (the Bodhisattva of wisdom) uphold the Mahayana Prajnaparamita (the perfection of wisdom), and let Vajrapani Bodhisattva (the Bodhisattva of power) uphold the profound and subtle Dharani (mantras). Such teachings can remove the afflictions of birth and death and the darkness of the long night for sentient beings, quickly leading them out of samsara and to the attainment of liberation. Just as a lamp can dispel darkness and allow one to see the path, so too is the Buddha, who with the torch of wisdom illuminates sentient beings, dispelling the darkness of the ten non-virtuous actions and allowing them to see the path of virtue. If those sentient beings are stingy with their wealth, upon hearing this Dharma, they will be able to give to all the poor; if there are sentient beings who have committed evil deeds, upon hearing this Dharma, they will be able to abandon evil and cultivate good; if there are those who are angry, they will be able to practice patience; if there are lazy sentient beings, upon hearing this Dharma, they will be able to be diligent; if there are scattered sentient beings, upon hearing this Dharma, they will be able to be peaceful; if there are ignorant sentient beings, upon hearing this Dharma, they will be able to generate wisdom, and having gained wisdom, they will be able to turn their minds towards good and cultivate all kinds of virtues; moreover, when sentient beings hear this Dharma, they will be able to close the doors to the evil realms and open the path to Nirvana, like nectar, attaining the fruit of liberation. Know that this is the third Dharma Jewel. Among these three Dharma Jewels, all sentient beings should take refuge in the unconditioned Dharma Jewel, for among all dharmas, the most noble and supreme is the unconditioned. Why? Because in the great ocean of suffering of birth and death, it can serve as a raft, it can serve as the nectar medicine for sentient beings, and it is the fruit attained by Buddhas and Bodhisattvas as numerous as the sands of the Ganges through the practice of the six perfections and myriad practices over countless eons. Such a wonderful Dharma is perfect in merit, therefore one should take refuge in the unconditioned Dharma Jewel. If there are sentient beings who uphold this sutra, they should make the vow: 'May I take refuge in such a Dharma Jewel.' Having taken refuge in this Dharma, may all sentient beings in the five realms also make the vow: 'I now take refuge.' May they also cause sentient beings to abide in this meritorious Dharma, leading them to the true treasure of Nirvana. Maitreya! Know that this is called the third Dharma Jewel.
'Furthermore, Maitreya! What is called the true Sangha Jewel? The Sangha Jewel also has
三種：一者第一義僧：所謂諸佛聖僧如法而住：不可睹見、不可捉持、不可破壞、無能燒害、不可思議一切眾生良祐福田。雖為福田，無所受取，諸功德法常不變易。如是名為第一義僧。
「第二聖僧者，謂須陀洹向、須陀洹果，斯陀含向、斯陀含果，阿那含向、阿那含果，阿羅漢向、阿羅漢果，辟支佛向、辟支佛果，八大人覺三賢十聖。如是名為第二僧寶。
「第三福田僧者，所謂苾芻、苾芻尼等。受持禁戒多聞智慧，猶天意樹能蔭眾生。又如曠野磧中渴乏須水，遇天甘雨霈然洪霔應時充足。又如大海，一切眾寶皆出其中。福田僧寶亦復如是，能與有情安隱快樂。又此僧寶清凈無染，能滅眾生貪瞋癡闇，如十五日夜滿月光明，一切有情無不瞻仰；亦如摩尼寶珠，能滿有情一切善愿。如是名為第三僧寶。
「是三僧寶，一切有情云何歸依？應作是說：『當令歸依第一義諦無為僧寶。所以者何？以是無為常住僧故，而此僧寶無漏無為不變不異自證之法，歸依如是無漏僧寶，能滅有情一切苦故。復愿有情，當獲如是無漏功德，得此法已，演三乘法度脫有情。我所歸依佛法僧寶，不為怖畏三惡道苦，亦不願樂生於人天，誓救有情出生死苦。是則名為歸依僧寶。』
「複次，慈氏！若有眾生歸依三寶
【現代漢語翻譯】 現代漢語譯本 有三種僧寶：第一種是第一義僧，指的是諸佛聖僧，他們如法而住，不可見，不可捉持，不可破壞，無法被燒燬，不可思議，是一切眾生良善的福田（指能帶來福報的田地）。雖然是福田，卻不接受任何東西，他們的功德法恒常不變。這被稱為第一義僧。 第二種是聖僧，指的是須陀洹向（預流向）、須陀洹果（預流果），斯陀含向（一來向）、斯陀含果（一來果），阿那含向（不還向）、阿那含果（不還果），阿羅漢向（無學向）、阿羅漢果（無學果），辟支佛向（緣覺向）、辟支佛果（緣覺果），以及八大人覺（八種大人覺悟）和三賢十聖（菩薩修行過程中的三個階段和十個聖位）。這被稱為第二僧寶。 第三種是福田僧，指的是比丘、比丘尼等。他們受持戒律，博學多聞，智慧深廣，就像天意樹一樣能為眾生遮蔭。又像在曠野沙漠中，乾渴的人需要水，遇到天降甘霖，及時得到充足的滋潤。又像大海，一切珍寶都從中涌現。福田僧寶也是如此，能給予有情眾生安穩快樂。而且，這僧寶清凈無染，能滅除眾生的貪嗔癡黑暗，就像十五夜晚的滿月光明，一切有情無不瞻仰；也像摩尼寶珠，能滿足有情的一切善愿。這被稱為第三僧寶。 這三種僧寶，一切有情應該如何歸依呢？應該這樣說：『應當歸依第一義諦無為僧寶。為什麼呢？因為這是無為常住的僧寶，而且這僧寶是無漏無為、不變不異、自我證悟的法。歸依這樣的無漏僧寶，能滅除有情的一切痛苦。還希望有情，能夠獲得這樣的無漏功德，得到此法后，演說三乘佛法，度脫有情。我所歸依的佛法僧寶，不是爲了害怕三惡道的痛苦，也不是爲了貪求人天的快樂，而是發誓要救度有情脫離生死之苦。這才是真正的歸依僧寶。』 再者，慈氏（彌勒菩薩）！如果有眾生歸依三寶
【English Translation】 English version There are three kinds of Sangha: The first is the Sangha of the First Principle, referring to the Holy Sangha of all Buddhas, who abide in accordance with the Dharma, cannot be seen, cannot be grasped, cannot be destroyed, cannot be burned, are inconceivable, and are the good fields of merit for all sentient beings. Although they are fields of merit, they do not receive anything, and their meritorious Dharma is constant and unchanging. This is called the Sangha of the First Principle. The second is the Holy Sangha, referring to those on the path to Srotapanna (stream-enterer), the fruit of Srotapanna, those on the path to Sakrdagamin (once-returner), the fruit of Sakrdagamin, those on the path to Anagamin (non-returner), the fruit of Anagamin, those on the path to Arhat (worthy one), the fruit of Arhat, those on the path to Pratyekabuddha (solitary buddha), the fruit of Pratyekabuddha, as well as the Eight Great Awakenings and the Three Sages and Ten Saints. This is called the second Sangha Jewel. The third is the Sangha of the Field of Merit, referring to Bhikshus (monks), Bhikshunis (nuns), etc. They uphold the precepts, are learned and wise, like the heavenly tree that can provide shade for sentient beings. They are also like those who are thirsty for water in the wilderness, who encounter timely rain and are fully satisfied. They are also like the ocean, from which all treasures emerge. The Sangha Jewel of the Field of Merit is also like this, able to give sentient beings peace and happiness. Moreover, this Sangha Jewel is pure and undefiled, able to extinguish the darkness of greed, anger, and ignorance in sentient beings, like the full moon on the fifteenth night, which all sentient beings look up to; it is also like a Mani jewel, able to fulfill all the good wishes of sentient beings. This is called the third Sangha Jewel. How should all sentient beings take refuge in these three Sangha Jewels? They should say: 『We should take refuge in the Sangha Jewel of the First Principle, which is unconditioned. Why? Because this is the unconditioned, permanent Sangha, and this Sangha Jewel is the unconditioned, unchanging, and self-realized Dharma. Taking refuge in such an unconditioned Sangha Jewel can extinguish all the suffering of sentient beings. We also hope that sentient beings can obtain such unconditioned merit, and after obtaining this Dharma, expound the three vehicles of Buddhism to liberate sentient beings. The Buddha, Dharma, and Sangha Jewels that I take refuge in are not for fear of the suffering of the three evil paths, nor for the desire for the happiness of humans and gods, but to vow to save sentient beings from the suffering of birth and death. This is the true meaning of taking refuge in the Sangha Jewel.』 Furthermore, Maitreya (Bodhisattva)! If there are sentient beings who take refuge in the Three Jewels
，應發是心：『我今此身已生人趣，得離八難，難得能得，以善方便，當習一切勝妙之法。若我違于如是上愿，不求善法則為自欺。亦如有人乘船入海，至於寶所空手而歸。如是歸依佛法僧寶脫苦方便，若不歸依後悔何及。』既知是已，當須勉勵精勤修習速愿成就。善法既成，過去罪愆應當懺悔使令除滅。復作是說：『我從無始生死已來，身口意業所作眾罪無量無邊，皆從虛妄顛倒心起，而於父母、和上、師長、佛法僧寶尊重之境，所作諸罪，今皆懺悔。復為二事造作諸罪，極重惡業如妙高山。云何為二？一者親愛，二者怨嫌。若於生死急難之中，而彼二類怨親有情，而於我身不能利益，應作如是遍觀察之，彼與我身悉歸磨滅，而我云何乃作斯罪。又於十方世界一切有情造諸善業，及學無學獨覺、聲聞，佛及弟子一切賢聖，我皆隨喜。複次于無始際生死輪轉，受五趣身，無量怨親於我未曾獲得毫釐利益之事，現在未來亦不可得，我于無始為彼怨親，所作諸罪我願自受，誓不擾他一切眾生。若我重患之時求親愛人，慈心瞻省扶侍我身，摩抆沐浴供給飲食，病瘦醫藥種種相資，雖則如斯，而於我身病苦之中無相代者，況于未來而能救我生死大苦。而我此身於現世中無依無怙，何況未來。我身既然，有情亦爾，自我及他皆無
【現代漢語翻譯】 現代漢語譯本：應當發起這樣的心念：『我今生已經投生為人，脫離了八難（八種難以修行佛法的障礙），這是難得而又能夠得到的。我應當以善巧方便，修習一切殊勝微妙的佛法。如果我違背這樣的崇高願望，不尋求善法，那就是自欺欺人。也像有人乘船入海，到達寶藏之地卻空手而歸一樣。像這樣皈依佛法僧三寶，是爲了脫離痛苦的方便，如果現在不皈依，將來後悔也來不及了。』既然知道了這些，就應當勉勵自己，精進勤奮地修習，迅速願望成就。善法成就之後，過去所犯的罪過應當懺悔，使之消除滅盡。還要這樣說：『我從無始以來的生死輪迴中，身、口、意所造作的無數罪業，都是從虛妄顛倒的心念產生的。對於父母、和尚、師長、佛法僧三寶這些值得尊敬的對象，所造作的各種罪業，現在都懺悔。又因為兩種原因造作了各種罪業，這些極重的惡業就像妙高山一樣。哪兩種原因呢？一是親愛，二是怨恨。如果在生死危難之中，這兩類怨親有情，都不能利益我的身體，應當這樣普遍地觀察：他們和我的身體最終都會消亡，那我為什麼還要造作這些罪業呢？』又對於十方世界一切有情所造作的善業，以及有學、無學、獨覺、聲聞，佛和弟子一切賢聖，我都隨喜讚歎。再次，在無始以來的生死輪迴中，我受過五道輪迴的身體，無數的怨親沒有給我帶來絲毫的利益，現在和未來也不可能得到。我從無始以來為這些怨親所造作的罪業，我願意自己承受，發誓不擾亂其他一切眾生。如果我身患重病的時候，求親愛的人，他們會慈悲地照顧我，扶持我的身體，擦拭身體、洗浴、供給飲食，提供各種醫藥，雖然是這樣，但是在我身體的病痛中，沒有人可以代替我承受，更何況在未來能夠救我脫離生死的巨大痛苦。而我這個身體在現世中都沒有依靠和庇護，更何況未來呢？我的身體既然如此，其他有情也是如此，自己和他人都沒有 現代漢語譯本：依靠和庇護，所以應當精進修習善法。』
【English Translation】 English version: One should generate this thought: 『Now that I have been born into the human realm, having escaped the eight difficulties (eight obstacles to practicing the Dharma), which is rare and attainable, I should, through skillful means, practice all the supreme and wonderful Dharmas. If I go against such a noble aspiration and do not seek the good Dharma, I would be deceiving myself. It is like someone who takes a boat to the sea, reaches the place of treasures, but returns empty-handed. Likewise, taking refuge in the Buddha, Dharma, and Sangha is a means to escape suffering. If I do not take refuge now, it will be too late to regret it later.』 Having understood this, one should encourage oneself to diligently and earnestly practice, quickly fulfilling one's aspirations. Once good Dharma is accomplished, past transgressions should be repented to eliminate them. One should also say: 『From beginningless time in the cycle of birth and death, the countless sins committed by my body, speech, and mind all arise from deluded and inverted thoughts. All the sins I have committed against my parents, preceptors, teachers, and the venerable objects of the Buddha, Dharma, and Sangha, I now repent. Furthermore, I have committed various sins due to two reasons, these extremely heavy evil deeds are like Mount Meru. What are these two reasons? One is affection, and the other is hatred. If, in the midst of the urgent difficulties of birth and death, these two types of hostile and affectionate beings cannot benefit my body, one should observe universally that they and my body will eventually perish. Why then should I commit these sins?』 Furthermore, I rejoice in and praise all the good deeds done by all sentient beings in the ten directions, as well as those of the learners, non-learners, Pratyekabuddhas, Sravakas, Buddhas, and all the noble disciples. Moreover, in the beginningless cycle of birth and death, I have received bodies in the five realms of existence. Countless hostile and affectionate beings have not brought me the slightest benefit, nor will they in the present or future. The sins I have committed for these hostile and affectionate beings since beginningless time, I am willing to bear myself, vowing not to disturb any other sentient beings. If I am seriously ill, I seek the help of loved ones, who will compassionately care for me, support my body, wipe my body, bathe me, provide food, and offer various medicines. Although this is so, no one can bear my suffering in my illness, let alone save me from the great suffering of birth and death in the future. And this body of mine has no reliance or protection in this present life, let alone in the future. Since my body is like this, so are other sentient beings. Neither myself nor others have English version: reliance or protection, therefore one should diligently practice the good Dharma.』
恃怙，是故歸依真實三寶。何以故？以常住故。譬如有智之人于險難中，求有力者以為救護。眾生亦爾，生死險難，歸依三寶以為其主，方能越渡生死大河。我若得已亦為其主，覆護一切苦難眾生。』能發如是大誓願者，得大信心，而於佛前長跪合掌偏露右肩，作是歸依佛法僧寶。譬如世間貧賤之人，一切有情見皆輕蔑策役驅使，種種呵罵陵辱其身。既被輕賤，遂求尊貴有力之人以為其主，便能免離種種欺辱。有情亦爾，或生惡趣及在人中，恒被諸苦逼迫其身，為求免離歸依三寶，如是諸苦悉得解脫。歸依三寶已，復發是愿：『愿我救護一切眾生，渡生死海到涅槃岸，如大商主導諸商人。度大曠野沙磧險路至無畏處，三寶導師亦復如是，導引有情度空曠處生死長夜，至大涅槃得無所畏。』慈氏！當知發心修行大乘行者，應作如是歸依三寶。」
大乘理趣六波羅蜜多經卷第一 大正藏第 08 冊 No. 0261 大乘理趣六波羅蜜多經
大乘理趣六波羅蜜多經卷第二
罽賓國三藏般若奉 詔譯
陀羅尼護持國界品第二
爾時世尊欲說甚深理趣決定了義菩薩摩訶薩六波羅蜜多時，即于東方有大光明，金色晃耀照王舍大城迦蘭多竹林精舍，乃至三千大千世界皆作金色。而此世界所有
【現代漢語翻譯】 現代漢語譯本：依賴和依靠，因此要皈依真實的三寶（佛、法、僧）。為什麼呢？因為三寶是常住不變的。譬如一個有智慧的人在危險困難中，會尋求有力量的人作為救護。眾生也是如此，在生死險難中，皈依三寶作為他們的主導，才能越過生死的巨大河流。我如果已經得度，也要成為他們的主導，庇護一切受苦難的眾生。』能夠發出這樣宏大誓願的人，會獲得巨大的信心，然後在佛前長跪合掌，袒露右肩，作皈依佛法僧三寶的儀式。譬如世間貧賤的人，一切有情都輕視他們，驅使他們，各種呵斥謾罵，凌辱他們的身體。既然被輕賤，就尋求尊貴有力量的人作為他們的主導，便能免除各種欺辱。有情也是如此，或者生於惡道，或者在人道中，常常被各種痛苦逼迫他們的身體，爲了求得解脫，皈依三寶，這樣各種痛苦都能得到解脫。皈依三寶后，還要發願：『愿我救護一切眾生，渡過生死苦海到達涅槃的彼岸，如同大商隊的首領引導商人。度過廣闊的沙漠險路到達無畏之地，三寶導師也是如此，引導有情度過空曠的生死長夜，到達大涅槃，獲得無所畏懼。』慈氏（彌勒菩薩）！應當知道發心修行大乘佛法的人，應當這樣皈依三寶。
現代漢語譯本：大乘理趣六波羅蜜多經 卷第一 大正藏第 08 冊 No. 0261 大乘理趣六波羅蜜多經
現代漢語譯本：大乘理趣六波羅蜜多經 卷第二
現代漢語譯本：罽賓國（古印度北部地區）三藏般若奉 詔譯
現代漢語譯本：陀羅尼護持國界品 第二
現代漢語譯本：那時，世尊想要宣說甚深理趣、決定了義的菩薩摩訶薩六波羅蜜多時，就在東方出現巨大的光明，金色的光芒照耀著王舍城（古印度城市）的迦蘭多竹林精舍，乃至三千大千世界都變成金色。而這個世界所有的
【English Translation】 English version: Relying and depending, therefore, one should take refuge in the true Three Jewels (Buddha, Dharma, Sangha). Why? Because the Three Jewels are permanent. For example, a wise person in danger and difficulty will seek a powerful person for protection. Sentient beings are also like this; in the dangers of birth and death, they take refuge in the Three Jewels as their guide, so that they can cross the great river of birth and death. If I have already crossed over, I will also become their guide, protecting all sentient beings who are suffering. 'Those who can make such great vows will gain great faith, and then kneel with palms together before the Buddha, exposing their right shoulder, and perform the ceremony of taking refuge in the Three Jewels of Buddha, Dharma, and Sangha. For example, a poor and lowly person in the world is despised by all sentient beings, driven and used, scolded and insulted in various ways, and their bodies are humiliated. Since they are despised, they seek a noble and powerful person as their guide, and then they can avoid all kinds of humiliation. Sentient beings are also like this; either born in evil realms or in the human realm, they are constantly oppressed by various sufferings. In order to seek liberation, they take refuge in the Three Jewels, and in this way, all kinds of suffering can be liberated. After taking refuge in the Three Jewels, they should also make a vow: 'May I protect all sentient beings, cross the sea of birth and death to reach the shore of Nirvana, just like the leader of a great caravan guiding merchants. Crossing the vast desert and dangerous roads to reach a place of fearlessness, the Three Jewels are also like this, guiding sentient beings through the empty long night of birth and death, to reach great Nirvana and obtain fearlessness.' Maitreya (the Bodhisattva Maitreya)! You should know that those who aspire to practice the Mahayana path should take refuge in the Three Jewels in this way.
English version: The Great Vehicle Sutra on the Six Perfections of the Principle of Meaning, Volume 1 Taisho Tripitaka Volume 08 No. 0261 The Great Vehicle Sutra on the Six Perfections of the Principle of Meaning
English version: The Great Vehicle Sutra on the Six Perfections of the Principle of Meaning, Volume 2
English version: Translated by Tripitaka Prajna of Kipin (ancient northern India) under Imperial Decree
English version: Chapter 2: Dharani Protecting the Realm
English version: At that time, when the World Honored One wanted to expound the profound principle of meaning, the definitive meaning of the Bodhisattva Mahasattva's Six Perfections, a great light appeared in the east, and the golden light illuminated the Karanda Bamboo Grove Monastery in the city of Rajagriha (ancient Indian city), and even the three thousand great thousand worlds all turned golden. And all in this world
諸天——護世四王、釋提桓因，乃至他化自在天王、大梵天王——及日月星辰末尼燈燭，所有光明皆不能及，除佛世尊及彼灌頂受職菩薩二種光已，餘一切光皆悉映弊無復顯現。又此三千大千世界日月威光所不照處，如是日月有大威德、有大光明，不能照彼幽瞑眾生。由佛光明，令彼有情各得相見。此諸世界所有宮殿、屋舍、墻壁、山林、草木、種種諸物，亦不能障如是光明。所有諸山——香山、寶山、黑山、雪山及妙高山、鐵圍山、大鐵圍山、目真鄰陀山、摩訶目真鄰陀山，如是等山——遇斯光已，影透內外無所障礙。下至阿鼻地獄，上至非想非非想天，悉亦蒙光靡不照耀。如是三千大千世界所有諸光，合成一光而無二相。其中眾生遇斯光者，罪垢煩惱皆得銷除，身心安樂各作是念：「我等蒙光得是安樂。」
爾時會中忽然而有六十俱胝七寶蓮華，猶如車輪，從地涌出，香氣芬馥，其色美妙，種種雜色令人樂見。其一一華，復有無量無邊百千萬葉。其眾會上虛空之中，自然而有微妙寶蓋、珠網交絡遍覆大眾，如迦遮鄰底迦柔軟妙服觸之悅意。其蓮華中所出香氣，周遍三千大千世界，諸世界中所有天香、龍神等香及余草木種種諸香，此香及處無復香氣。又此三千大千世界，種種有情蒙香所熏，喜不自勝，皆悉發
【現代漢語翻譯】 現代漢語譯本：諸天——包括護世四王（四大天王）、釋提桓因（帝釋天），乃至他化自在天王、大梵天王——以及日月星辰、摩尼寶珠、燈燭等所有光明，都不能與佛世尊以及那些接受灌頂、被授予職位的菩薩所發出的兩種光明相比。除了這兩種光明，其他一切光明都顯得黯淡無光，無法顯現。此外，這三千大千世界中，日月的光輝無法照耀到的地方，即使日月擁有強大的威德和光明，也無法照亮那些處於幽暗中的眾生。然而，佛的光明卻能使這些眾生彼此相見。這個世界中的所有宮殿、房屋、墻壁、山林、草木以及各種事物，都無法阻擋佛的光明。所有山脈——包括香山、寶山、黑山、雪山以及妙高山（須彌山）、鐵圍山、大鐵圍山、目真鄰陀山、摩訶目真鄰陀山等——在遇到佛光后，光芒能夠穿透內外，沒有任何阻礙。下至阿鼻地獄，上至非想非非想天，都被佛光照耀。這三千大千世界的所有光明，合在一起也只有一種光芒，沒有第二種。其中，眾生遇到佛光，罪業、污垢和煩惱都能消除，身心安樂，各自心中都想著：『我們蒙受佛光，得到了安樂。』 當時，法會中忽然涌現出六十俱胝（億）七寶蓮花，猶如車輪般大小，從地面涌出，散發著芬芳的香氣，色彩美麗，各種顏色交織在一起，令人賞心悅目。每一朵蓮花上，又有無量無邊的百千萬片花瓣。法會所在的虛空中，自然而然地出現了微妙的寶蓋和珠網，交織在一起，覆蓋著大眾，如同迦遮鄰底迦（一種柔軟的布料）般柔軟美妙，觸感舒適。蓮花散發出的香氣，瀰漫整個三千大千世界，所有世界中的天香、龍神等香以及其他草木的各種香氣，都無法與這種香氣相比。此外，這三千大千世界中的各種眾生，被香氣薰染，喜悅得無法自持，都發起了菩提心。
【English Translation】 English version: All the devas—including the Four Guardian Kings (Caturmaharajakayikas), Sakra (Indra), and even the Paranirmitavasavartin Deva King, and the Great Brahma King—as well as the light of the sun, moon, stars, mani jewels, and lamps, cannot compare to the two kinds of light emitted by the World Honored One, the Buddha, and those Bodhisattvas who have received abhiseka (consecration) and been given their positions. Except for these two kinds of light, all other lights are dimmed and cannot manifest. Furthermore, in the places of this three-thousand great thousand world that the sun and moon cannot illuminate, even though the sun and moon have great power and light, they cannot illuminate those beings in darkness. However, the light of the Buddha enables these beings to see each other. All palaces, houses, walls, forests, trees, and various things in this world cannot obstruct the light of the Buddha. All mountains—including Fragrant Mountain, Jewel Mountain, Black Mountain, Snow Mountain, as well as Mount Sumeru (Myo-ko-sen), Iron Encircling Mountain, Great Iron Encircling Mountain, Mucilinda Mountain, and Maha-Mucilinda Mountain—when encountering the Buddha's light, the light penetrates inside and out without any obstruction. Down to Avici Hell and up to the Neither Perception nor Non-Perception Heaven, all are illuminated by the light. All the lights of this three-thousand great thousand world, when combined into one light, have no second form. Among them, beings who encounter this light have their sins, defilements, and afflictions eliminated, and their bodies and minds are at peace, each thinking: 'We have received this peace by the light of the Buddha.' At that time, in the assembly, suddenly sixty kotis (hundred million) of seven-jeweled lotuses, as large as chariot wheels, emerged from the ground, emitting a fragrant aroma, with beautiful colors, various colors intertwined, pleasing to the eye. On each lotus, there were countless hundreds of thousands of petals. In the empty space above the assembly, naturally appeared subtle jeweled canopies and pearl nets, intertwined and covering the assembly, as soft and wonderful as the Kacalindika (a kind of soft fabric), pleasant to the touch. The fragrance emitted from the lotuses permeated the entire three-thousand great thousand world, and all the heavenly fragrances, dragon god fragrances, and various fragrances of other plants in all the worlds could not compare to this fragrance. Furthermore, various beings in this three-thousand great thousand world, being perfumed by the fragrance, were overjoyed and could not control themselves, and all aroused the Bodhi mind.
心，煩惱罪垢一切消滅。
爾時，阿難陀見是光明希有之相，奇特殊妙得未曾有，即從座起整理衣服，偏袒右肩長跪合掌而白佛言：「世尊！以何因緣現此光明奇特之相？此之光明及寶花香，昔未聞見，從何所來而現斯瑞？唯愿世尊分別解說，令此眾會咸悉聞知。」
爾時世尊告阿難陀：「汝今當知，從此東方有世界名曰不眴，彼有菩薩摩訶薩名無盡藏，與六十俱胝大菩薩眾恭敬圍繞，發意欲來，故現斯瑞。」
爾時世尊說是語時
而此大地六種震動
彼無盡藏菩薩放大光明、現大神變，威德自在雨妙香花，無量諸天以種種音樂迎彼菩薩而為供養。彼無盡藏菩薩與六十俱胝菩薩摩訶薩眾，而來至此迦蘭多迦竹林精舍，住虛空中高七多羅樹，皆悉恭敬合掌向佛，異口同音聲遍三千大千世界，讚歎如來無量功德，以微妙音而說頌曰：
「大哉大悟無染著， 無礙妙智清凈眼， 斷除三毒無明習， 我禮無等大悲尊！ 遠離怖畏諸疑網， 十力辯才無所畏， 異道邪徒皆戰慄， 自在猶如師子王。 如來慧日大光明， 普照十方無掛礙， 無明闇障惑已盡， 如日舒光照世間， 無恃無依苦厄者， 生老病死久漂流， 真實悲愍大慈尊， 能拔輪迴苦海難
【現代漢語翻譯】 心，煩惱罪垢一切消滅。
那時，阿難陀（Ananda，佛陀的十大弟子之一）見到這光明稀有的景象，如此奇特殊妙，前所未有，便從座位起身，整理好衣服，袒露右肩，長跪合掌，對佛陀說道：『世尊！是何因緣顯現如此光明奇特的景象？這光明和寶花香，過去從未聽聞見過，是從何處而來而顯現這祥瑞？唯愿世尊分別解說，令在場的眾人都能知曉。』
那時，世尊告訴阿難陀：『你現在應當知道，從這東方有一個世界名為不眴（Bu Shun，意為不眨眼），那裡有一位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）名為無盡藏（Wujin Zang，意為無盡的寶藏），與六十俱胝（俱胝，koti，一俱胝為一千萬）大菩薩眾恭敬圍繞，發願前來，所以顯現這祥瑞。』
那時，世尊說這話時，
大地發生了六種震動。
那位無盡藏菩薩放出大光明，顯現大神變，以自在的威德降下美妙的香花，無數天人以各種音樂迎接那位菩薩，作為供養。那位無盡藏菩薩與六十俱胝菩薩摩訶薩眾，來到這迦蘭多迦竹林精舍（Kalandaka Venuvana，佛陀在王舍城的主要居所），停留在虛空中，高七多羅樹（tala，一種高大的棕櫚樹），都恭敬地合掌向佛，異口同聲地讚歎如來無量的功德，以微妙的聲音說了偈頌：
『偉大啊，大徹大悟，沒有染著， 無礙的妙智，清凈的眼睛， 斷除了貪嗔癡三毒的習氣， 我禮敬無與倫比的大悲尊！ 遠離了怖畏和各種疑惑， 擁有十力辯才，無所畏懼， 異道邪徒都為之戰慄， 自在猶如獅子王。 如來的智慧之日，大放光明， 普照十方，沒有障礙， 無明的黑暗和迷惑已經消盡， 如同太陽舒展光芒照耀世間， 那些無依無靠，身處苦難的人， 在生老病死中長久漂流， 真實悲憫的大慈尊啊， 能夠拔除輪迴苦海的災難。』
【English Translation】 The mind, all afflictions, sins, and defilements are extinguished.
At that time, Ananda (one of the Buddha's ten great disciples), seeing this rare and wondrous light, so extraordinary and marvelous, unprecedented, immediately rose from his seat, arranged his robes, bared his right shoulder, knelt down with palms together, and said to the Buddha: 'World Honored One! What is the cause and condition for manifesting this extraordinary light? This light and the fragrant precious flowers, never before heard or seen, from where do they come and manifest this auspicious sign? May the World Honored One explain and clarify, so that all those present may know.'
At that time, the World Honored One told Ananda: 'You should know now, from the east there is a world called Bu Shun (meaning 'not blinking'), where there is a Bodhisattva-Mahasattva (Great Bodhisattva) named Wujin Zang (meaning 'inexhaustible treasury'), surrounded by sixty kotis (koti, one koti is ten million) of great Bodhisattvas, who have resolved to come, and therefore this auspicious sign is manifested.'
At that time, when the World Honored One spoke these words,
the earth shook in six ways.
That Bodhisattva Wujin Zang emitted great light, manifested great spiritual transformations, with his free and powerful virtue rained down wonderful fragrant flowers, and countless devas welcomed that Bodhisattva with various music as offerings. That Bodhisattva Wujin Zang, with sixty kotis of Bodhisattva-Mahasattvas, came to this Kalandaka Venuvana (the main residence of the Buddha in Rajagriha), stayed in the void, seven tala trees (a tall palm tree) high, all respectfully joined their palms towards the Buddha, and with one voice throughout the three thousand great thousand worlds, praised the immeasurable merits of the Tathagata, and with subtle sounds spoke the following verses:
'Great indeed is the great enlightenment, without attachment, Unobstructed wondrous wisdom, pure eyes, Having cut off the habits of the three poisons of greed, anger, and ignorance, I bow to the incomparable Great Compassionate One! Far from fear and all doubts, Possessing the ten powers of eloquence, without fear, Heretics and evil paths all tremble, Free like a lion king. The Tathagata's sun of wisdom, shines great light, Illuminating all directions without obstruction, The darkness of ignorance and delusion has been exhausted, Like the sun spreading its light to illuminate the world, Those who are helpless and in distress, Long drifting in birth, old age, sickness, and death, The truly compassionate Great Compassionate One, Is able to pull out the disasters of the sea of samsara.'
。 無明顛倒生死源， 種種妄想為波浪， 二障已除智自在， 遊行不染如蓮花。 諸法無我本空寂， 猶如谷響性皆虛， 無造無受如幻化， 救世大悲恒演說。 佛了諸法如浮雲， 亦如瀑水速流注， 世法不堅愚所集， 聖智慧觀永斷除。 佛眼猶若青蓮花， 超過日月百千倍， 三世人天共稱讚， 我禮調御難思議。 佛具如是無邊德， 廣度群品若恒沙， 無漏功德妙莊嚴， 是故我今頭面禮。」
爾時無盡藏菩薩與六十俱胝菩薩摩訶薩眾，以是微妙伽他贊如來已，從空而下，頭面禮足右繞七匝，承佛聖旨，各就蓮花跏趺而坐。
爾時阿難陀以佛神力，從座而起偏袒右肩，長跪合掌而白佛言：「此無盡藏菩薩從何所來？彼世界中佛號何等？去此幾何？唯愿世尊分別解說。」
爾時世尊告阿難陀：「汝自問之。彼無盡藏菩薩當爲汝說。」
時阿難陀即問無盡藏菩薩摩訶薩言：「族姓子！從何所來？彼世界中佛號何等？去此遠近？唯愿分別。」
時無盡藏菩薩言：「汝今猶有去來之相而未除耶？」
阿難陀言：「我已久知此義。」
無盡藏菩薩言：「汝若已知，云何更問？乃生二種分別之心。若言來者是緣起義，若言
{ "translations": [ "現代漢語譯本：無明的顛倒是一切生死輪迴的根源，種種虛妄的念頭如同波浪一般起伏。\n當兩種障礙（煩惱障和所知障）被清除，智慧便會自在無礙，如同蓮花一般不被世俗污染。\n一切諸法都沒有自我，其本質是空寂的，如同山谷的回聲一樣虛幻不實。\n沒有造作，也沒有承受，一切都如幻象一般。佛陀以大慈悲心，恒常宣說這些真理來救度世人。\n佛陀了知一切諸法都如浮雲般飄忽不定，也像瀑布的水流一樣迅速流逝。\n世俗的法則是虛妄不實的，是愚癡的人所執著的，而聖者的智慧能夠看清這一切並永遠斷除。\n佛陀的眼睛如同青蓮花一般清凈，其光明超過日月百千倍。\n三界的人天都共同稱讚佛陀，我向這位調御一切、不可思議的佛陀頂禮。\n佛陀具有如此無邊的功德，廣度眾生如恒河沙數一般。\n佛陀的無漏功德是如此的微妙莊嚴，因此我今天向佛陀頂禮。\n\n當時，無盡藏菩薩（Bodhisattva Akshayamati，意為智慧無盡的菩薩）與六十俱胝（俱胝，印度計數單位，相當於千萬）菩薩摩訶薩（Mahasattva，意為大菩薩）大眾，用這些微妙的偈頌讚嘆如來之後，從空中下來，向佛陀頂禮，右繞佛陀七圈，接受佛陀的旨意，各自在蓮花座上結跏趺坐。\n\n當時，阿難陀（Ananda，佛陀的十大弟子之一，以多聞著稱）憑藉佛陀的神力，從座位上站起來，袒露右肩，長跪合掌，對佛陀說：「這位無盡藏菩薩是從哪裡來的？他所在的世界的佛號是什麼？距離這裡有多遠？希望世尊能夠分別解說。」\n\n當時，世尊告訴阿難陀：「你自己去問他。那位無盡藏菩薩會為你解答。」\n\n當時，阿難陀就問無盡藏菩薩摩訶薩說：「族姓子！您是從哪裡來的？您所在的世界的佛號是什麼？距離這裡有多遠？希望您能分別說明。」\n\n當時，無盡藏菩薩說：「你現在還有來去的概念沒有消除嗎？」\n\n阿難陀說：「我早就明白這個道理了。」\n\n無盡藏菩薩說：「你如果已經明白，為什麼還要問？這不就產生了兩種分別之心嗎？如果說『來』，這是緣起的意思；如果說『去』，這是滅盡的意思。緣起和滅盡都是虛妄的，沒有真實的來去。一切諸法都是如此，沒有來去，沒有生滅，沒有增減，沒有垢凈，沒有一也沒有二。你應當知道，一切諸法都是如此。」", "English version: Ignorance and delusion are the source of the cycle of birth and death, with various delusive thoughts like waves.\nWhen the two obscurations (afflictive and cognitive) are removed, wisdom becomes free and unhindered, like a lotus flower unstained by the world.\nAll dharmas (phenomena) are without self, their essence is empty and still, like the echo in a valley, all are illusory.\nThere is no creation, nor is there reception, all is like an illusion. The Buddha, with great compassion, constantly proclaims these truths to save the world.\nThe Buddha understands that all dharmas are like fleeting clouds, and also like the rapid flow of a waterfall.\nWorldly dharmas are impermanent and unreal, clung to by the foolish, while the wisdom of the sages can see through them and forever eliminate them.\nThe Buddha's eyes are as pure as blue lotus flowers, their light surpassing the sun and moon by a hundred thousand times.\nThe beings of the three realms praise the Buddha, I bow to this tamer of all, the inconceivable one.\nThe Buddha possesses such boundless virtues, widely liberating beings like the sands of the Ganges.\nThe Buddha's unconditioned merits are so wonderfully adorned, therefore I bow to the Buddha today.\n\nAt that time, Bodhisattva Akshayamati (Bodhisattva of inexhaustible wisdom) and sixty kotis (koti, an Indian unit of counting, equivalent to ten million) of Bodhisattva Mahasattvas (Great Bodhisattvas), after praising the Tathagata (Buddha) with these wonderful verses, descended from the sky, bowed to the Buddha, circumambulated the Buddha seven times, received the Buddha's instructions, and each sat in the lotus posture on their lotus seats.\n\nAt that time, Ananda (one of the ten great disciples of the Buddha, known for his great learning), by the power of the Buddha, rose from his seat, bared his right shoulder, knelt with his palms together, and said to the Buddha, 'Where does this Bodhisattva Akshayamati come from? What is the name of the Buddha in his world? How far is it from here? May the World Honored One explain this in detail.'\n\nAt that time, the World Honored One told Ananda, 'Ask him yourself. That Bodhisattva Akshayamati will explain it to you.'\n\nAt that time, Ananda asked Bodhisattva Mahasattva Akshayamati, 'Son of a noble family! Where do you come from? What is the name of the Buddha in your world? How far is it from here? Please explain this in detail.'\n\nAt that time, Bodhisattva Akshayamati said, 'Do you still have the concept of coming and going that has not been eliminated?'\n\nAnanda said, 'I have long understood this meaning.'\n\nBodhisattva Akshayamati said, 'If you already understand, why do you still ask? This gives rise to two kinds of discriminating thoughts. If you say \'coming\', this is the meaning of dependent origination; if you say \'going\', this is the meaning of extinction. Dependent origination and extinction are both illusory, there is no real coming or going. All dharmas are like this, there is no coming or going, no birth or death, no increase or decrease, no defilement or purity, neither one nor two. You should know that all dharmas are like this.'" ], "english_translations": [ "Ignorance and delusion are the source of the cycle of birth and death, with various delusive thoughts like waves.", "When the two obscurations (afflictive and cognitive) are removed, wisdom becomes free and unhindered, like a lotus flower unstained by the world.", "All dharmas (phenomena) are without self, their essence is empty and still, like the echo in a valley, all are illusory.", "There is no creation, nor is there reception, all is like an illusion. The Buddha, with great compassion, constantly proclaims these truths to save the world.", "The Buddha understands that all dharmas are like fleeting clouds, and also like the rapid flow of a waterfall.", "Worldly dharmas are impermanent and unreal, clung to by the foolish, while the wisdom of the sages can see through them and forever eliminate them.", "The Buddha's eyes are as pure as blue lotus flowers, their light surpassing the sun and moon by a hundred thousand times.", "The beings of the three realms praise the Buddha, I bow to this tamer of all, the inconceivable one.", "The Buddha possesses such boundless virtues, widely liberating beings like the sands of the Ganges.", "The Buddha's unconditioned merits are so wonderfully adorned, therefore I bow to the Buddha today.", "", "At that time, Bodhisattva Akshayamati (Bodhisattva of inexhaustible wisdom) and sixty kotis (koti, an Indian unit of counting, equivalent to ten million) of Bodhisattva Mahasattvas (Great Bodhisattvas), after praising the Tathagata (Buddha) with these wonderful verses, descended from the sky, bowed to the Buddha, circumambulated the Buddha seven times, received the Buddha's instructions, and each sat in the lotus posture on their lotus seats.", "", "At that time, Ananda (one of the ten great disciples of the Buddha, known for his great learning), by the power of the Buddha, rose from his seat, bared his right shoulder, knelt with his palms together, and said to the Buddha, 'Where does this Bodhisattva Akshayamati come from? What is the name of the Buddha in his world? How far is it from here? May the World Honored One explain this in detail.'", "", "At that time, the World Honored One told Ananda, 'Ask him yourself. That Bodhisattva Akshayamati will explain it to you.'", "", "At that time, Ananda asked Bodhisattva Mahasattva Akshayamati, 'Son of a noble family! Where do you come from? What is the name of the Buddha in your world? How far is it from here? Please explain this in detail.'", "", "At that time, Bodhisattva Akshayamati said, 'Do you still have the concept of coming and going that has not been eliminated?'", "", "Ananda said, 'I have long understood this meaning.'", "", "Bodhisattva Akshayamati said, 'If you already understand, why do you still ask? This gives rise to two kinds of discriminating thoughts. If you say 'coming', this is the meaning of dependent origination; if you say 'going', this is the meaning of extinction. Dependent origination and extinction are both illusory, there is no real coming or going. All dharmas are like this, there is no coming or going, no birth or death, no increase or decrease, no defilement or purity, neither one nor two. You should know that all dharmas are like this.'" ] }
去者是緣滅義。何處無此生滅相耶？然我國土無有去來生滅之相，若無去來，即是聖智所行之處；若有去來，即是世間生滅之相。若有音聲文字，亦是世間生滅起盡之相。然我國土本無文字，亦無言說起盡之相。若無起盡，即是自覺聖智所行之境。離文字相是則解脫。」
爾時阿難陀白無盡藏菩薩言：「聖者！我不敢問辯才大士如是深妙之義，唯問聖者所居世界去此遠近及佛名字，所未聞事。譬如關塞收稅之人，但有往來，不揀財寶多少有無，皆合問之。今我聲聞亦復如是，從他聞說正法之聲，勝解修行自求涅槃，是名聲聞。今見聖者，法應問之。我若聞已，樂欲修習得安樂故，為欲增廣大乘法故。又一切聲聞、獨覺悉從大乘出故。所以我問：『聖者從何所來？去此遠近？佛號何等？』」
時無盡藏菩薩答阿難陀言：「如來、應、正等覺現在不遠，何不問之？佛當爲汝記別此事，於此眾會悉得無疑。」
時阿難陀從座而起，整理衣服偏露右肩，長跪合掌而白佛言：「唯愿大聖世尊為我說之，唯愿善逝為我說之。此會無量無邊有情，因聞此法，皆欲被精進甲修菩薩行。」
爾時薄伽梵告阿難陀曰：「汝今諦聽，善思念之。吾當為汝分別解說彼佛世界遠近之事，及佛名號功德莊嚴。彼佛如來、應
【現代漢語翻譯】 現代漢語譯本：
『去』意味著因緣的消滅。哪裡沒有這種生滅的現象呢？然而，我的國土沒有來去生滅的現象。如果沒有來去，那就是聖智所行之處；如果有來去，那就是世間生滅的現象。如果有音聲文字，也是世間生滅起滅的現象。然而，我的國土本來沒有文字，也沒有言語起滅的現象。如果沒有起滅，那就是自覺聖智所行的境界。脫離文字的束縛就是解脫。 當時，阿難陀（Ananda，佛陀的十大弟子之一）對無盡藏菩薩（Akshayamati Bodhisattva，意為智慧無盡的菩薩）說：『聖者！我不敢向辯才無礙的大士請教如此深奧的道理，只想問聖者所居住的世界距離這裡有多遠，以及佛陀的名號，這些我從未聽聞的事情。就像關卡收稅的人，只管來往的人，不問財寶多少有無，都應該詢問。現在我們聲聞（Sravaka，意為聽聞佛法而修行的人）也是如此，從他人那裡聽聞正法的聲音，通過理解修行來自己尋求涅槃（Nirvana，意為解脫），這叫做聲聞。現在見到聖者，按照佛法應該請教。我如果聽聞之後，樂意修習從而獲得安樂，也是爲了增長廣大的大乘佛法。而且一切聲聞、獨覺（Pratyekabuddha，意為獨自覺悟的人）都是從大乘佛法中出來的。所以我才問：『聖者從哪裡來？距離這裡有多遠？佛號是什麼？』 當時，無盡藏菩薩回答阿難陀說：『如來（Tathagata，佛的稱號之一）、應（Arhat，意為應受供養的聖者）、正等覺（Samyaksambuddha，意為完全覺悟的佛陀）現在離這裡不遠，你為什麼不問他呢？佛陀會為你詳細說明此事，讓在場的眾人都沒有疑惑。』 當時，阿難陀從座位上站起來，整理好衣服，露出右肩，長跪合掌對佛陀說：『唯愿大聖世尊（Bhagavan，佛的稱號之一）為我解說，唯愿善逝（Sugata，佛的稱號之一）為我解說。這次法會中有無量無邊的眾生，因為聽聞此法，都想披上精進的鎧甲，修行菩薩道（Bodhisattva path，意為追求覺悟的道路）。』 當時，薄伽梵（Bhagavan，佛的稱號之一）告訴阿難陀說：『你現在仔細聽，好好思考。我將為你分別解說那位佛陀的世界距離這裡有多遠，以及佛陀的名號和功德莊嚴。那位佛陀如來、應、
【English Translation】 English version:
'Going' signifies the cessation of conditions. Where is there no such phenomenon of arising and ceasing? However, my land has no phenomena of coming and going, arising and ceasing. If there is no coming and going, that is where the wisdom of the sages dwells; if there is coming and going, that is the phenomenon of arising and ceasing in the world. If there are sounds and words, they are also phenomena of arising and ceasing in the world. However, my land originally has no words, nor the phenomenon of the arising and ceasing of speech. If there is no arising and ceasing, that is the realm of self-aware sage wisdom. To be free from the attachment to words is liberation. At that time, Ananda (one of the ten major disciples of the Buddha) said to Akshayamati Bodhisattva (meaning the Bodhisattva of inexhaustible wisdom): 'Venerable One! I dare not ask such profound meanings from the great master of eloquence, but only wish to ask how far the world where the Venerable One resides is from here, and the name of the Buddha, things I have never heard of. It is like the tax collectors at the checkpoints, who only care about those who come and go, not asking about the amount of wealth, whether they have it or not, they should all be questioned. Now we Sravakas (meaning those who hear the Dharma and practice) are also like this, hearing the sound of the true Dharma from others, seeking Nirvana (meaning liberation) through understanding and practice, this is called Sravaka. Now seeing the Venerable One, according to the Dharma, we should ask. If I hear it, I will be happy to practice and gain peace, and also to increase the vast Mahayana Dharma. Moreover, all Sravakas and Pratyekabuddhas (meaning those who awaken alone) come from the Mahayana Dharma. Therefore, I ask: 'Where does the Venerable One come from? How far is it from here? What is the name of the Buddha?' At that time, Akshayamati Bodhisattva answered Ananda, saying: 'The Tathagata (one of the titles of the Buddha), Arhat (meaning a worthy one who is worthy of offerings), Samyaksambuddha (meaning a fully enlightened Buddha) is not far away now, why don't you ask him? The Buddha will explain this matter in detail for you, so that everyone in this assembly will have no doubts.' At that time, Ananda rose from his seat, adjusted his clothes, exposed his right shoulder, knelt down with his palms together, and said to the Buddha: 'May the great sage Bhagavan (one of the titles of the Buddha) explain it to me, may the Sugata (one of the titles of the Buddha) explain it to me. In this assembly, there are countless sentient beings who, upon hearing this Dharma, all wish to put on the armor of diligence and practice the Bodhisattva path (meaning the path to enlightenment).' At that time, Bhagavan (one of the titles of the Buddha) said to Ananda: 'Now listen carefully and think well. I will explain to you the distance of that Buddha's world from here, as well as the Buddha's name and the adornments of his merits. That Buddha, the Tathagata, Arhat,
、正等覺，無礙無著、一切智智，汝等大眾皆應信受勿生驚疑。」
時阿難陀白佛言：「大聖世尊！我於今者愿樂欲聞。」
爾時薄伽梵告阿難陀：「去此東方過十殑伽沙微塵等世界，有世界名曰不眴。彼世界中有薄伽梵，名曰普賢如來、應、正等覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。今現在彼說大乘法，無盡藏菩薩從彼世界而來至此。彼佛世尊唯以諸大菩薩而為其眾，無有聲聞、辟支佛名，何況有實。而彼菩薩久積凈業，佈施調伏善御六根，常行忍辱無所障礙，堅固菩提勤行精進，成就善巧靜慮解脫及三摩地三摩缽底，遊戲神通大智光明，自在無礙文字巧妙，慈悲喜捨猶若虛空，悉能摧伏異道邪論，降魔勞怨勇猛不退，成就佛智微妙甚深。如來十力、四無所畏，辯才不斷智慧無礙，深入緣起能離有無，行於中道離我、我所、有情壽命、養育士夫、補特伽羅、意生、儒童。作者受者、知者見者、斷見常見，遠離一切妄執諸見，得陀羅尼素呾纜王，以如來印之所印也。普觀眾生堅固不捨，等如一子無有二心，演甘露法猶師子吼。上中下類一切有情，聞斯法已無不獲益，速疾安住涅槃正路，三明六通具八解脫，紹三寶種無有斷絕，灌頂受職當作法王。能了有情度未度者，詣菩
提樹坐于道場，處師子座，自在無畏降伏魔怨，能現佛身相好具足，能轉無上清凈法輪，純以大菩薩僧而為眷屬圍繞說法，利益有情。」
爾時會中一切眾生，聞佛說彼諸大菩薩功德法已，歡喜踴躍不能自勝，即以無量天嗢缽羅華、缽特摩華、拘牟頭華、奔茶利迦華、曼荼羅華、摩訶曼荼羅華及餘種種雜華而散佛上，及無盡藏菩薩等六十俱胝菩薩大眾之上，而為供養。歡喜自慶而作是言：「我等今日獲大善利，得見如是大菩薩眾。若余國土一切眾生，聞我供養得親近者亦獲善利。聞彼菩薩功德法者，皆發無上正等覺心。」時此會中三十六億眾生，皆發阿耨多羅三藐三菩提心。
爾時薄伽梵復告具壽阿難陀言：「彼不眴世界無諸苦難，及三惡趣亦不聞名，亦無五眾犯禁之名，亦無煩惱勞慮等聲，亦無女人嫉妒慳吝懈怠瞋恚亂意愚癡，亦無障蓋並諸習氣，亦無種種上中下等雜類之名，亦無三乘差別之號——佛法僧寶平等一相，亦無魔及魔民異道邪見，亦無飢渴寒熱等事，及我我所男女等相，互相攝受種種異名。而彼世界廣博嚴凈，以六十萬億俱胝佛剎為一佛土，亦無日月，唯以菩薩願力光明而為照耀。地平如掌，純以帝青及吠琉璃、末尼珠等種種雜寶間錯莊嚴，又以眾寶蓮花而散其上——其花鮮明柔軟第一，
【現代漢語翻譯】 現代漢語譯本：菩提樹下，他端坐于道場，登上獅子座，自在無畏地降伏魔怨，能夠顯現佛陀的莊嚴身相，具足一切殊勝的相好，能夠轉動無上清凈的法輪，完全由大菩薩僧眾作為眷屬圍繞著說法，利益一切有情眾生。 當時法會中的一切眾生，聽聞佛陀宣說那些大菩薩的功德法后，歡喜踴躍，無法抑制自己的激動，立即以無量的天界優缽羅花（青蓮花）、缽特摩花（紅蓮花）、拘牟頭花（白睡蓮）、奔茶利迦花（白蓮花）、曼荼羅花（天界花）、摩訶曼荼羅花（大天界花）以及其他各種雜花散在佛陀身上，以及無盡藏菩薩等六十俱胝（億）菩薩大眾之上，以此作為供養。他們歡喜地慶賀自己，並說道：『我們今天獲得了巨大的善利，得見如此眾多的大菩薩。如果其他國土的一切眾生，聽聞我們供養的事蹟而得以親近這些菩薩，也將獲得善利。聽聞這些菩薩的功德法的人，都將發起無上正等覺的心。』當時，這個法會中有三十六億眾生，都發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。 這時，薄伽梵（佛陀）又告訴具壽阿難陀說：『那個不眴（不動）世界沒有各種苦難，甚至連三惡趣（地獄、餓鬼、畜生）的名字都聽不到，也沒有五眾（五蘊）犯戒的說法，也沒有煩惱憂慮等聲音，也沒有女人嫉妒、慳吝、懈怠、嗔恚、心亂、愚癡等現象，也沒有任何障礙和習氣，也沒有各種上、中、下等雜類的名稱，也沒有三乘（聲聞乘、緣覺乘、菩薩乘）差別的稱謂——佛、法、僧三寶平等一相，也沒有魔及其魔民、異道邪見，也沒有飢渴寒冷等事，以及我、我所、男女等相，互相攝受的各種不同名稱。而那個世界廣闊莊嚴清凈，以六十萬億俱胝（億）佛剎為一個佛土，也沒有日月，唯以菩薩的願力光明作為照耀。地面平坦如手掌，完全以帝青（青金石）和吠琉璃（琉璃）、末尼珠等各種雜寶交錯裝飾，又以各種寶蓮花散佈其上——那些花鮮艷明亮，柔軟無比，堪稱第一。』
【English Translation】 English version: Sitting under the Bodhi tree, he was seated in the Bodhimanda, on the lion throne, freely and fearlessly subduing the demonic forces, able to manifest the majestic form of the Buddha, complete with all auspicious marks and characteristics, able to turn the unsurpassed pure Dharma wheel, entirely surrounded by a great assembly of Bodhisattvas as his retinue, expounding the Dharma for the benefit of all sentient beings. At that time, all the beings in the assembly, having heard the Buddha expound the meritorious qualities of those great Bodhisattvas, were filled with joy and elation, unable to contain their excitement. They immediately scattered countless celestial Utpala flowers (blue lotuses), Padma flowers (red lotuses), Kumuda flowers (white water lilies), Pundarika flowers (white lotuses), Mandarava flowers (celestial flowers), Maha-mandarava flowers (great celestial flowers), and various other kinds of flowers upon the Buddha, as well as upon the sixty kotis (hundred million) of Bodhisattvas, including the Bodhisattva Akshayamati, as an offering. They joyfully celebrated themselves, saying, 'Today we have obtained great merit, having seen such a great assembly of Bodhisattvas. If all the beings in other lands, hearing of our offerings, are able to draw near to these Bodhisattvas, they will also obtain merit. Those who hear the meritorious qualities of these Bodhisattvas will all generate the mind of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' At that time, thirty-six billion beings in this assembly all generated the mind of Anuttara-samyak-sambodhi. Then, the Bhagavan (Buddha) further said to the Venerable Ananda, 'That Abhyudgata (Immovable) world is free from all suffering, and even the names of the three evil realms (hell, hungry ghosts, animals) are not heard. There is no mention of the five aggregates (skandhas) breaking precepts, nor are there sounds of afflictions and worries. There are no women with jealousy, stinginess, laziness, anger, disturbed minds, or ignorance. There are no hindrances or habitual tendencies, nor are there names for various superior, middling, or inferior classes. There are no distinctions of the three vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana)—the Buddha, Dharma, and Sangha are of one equal nature. There are no demons, their followers, or heretical views. There are no such things as hunger, thirst, or cold, nor are there the notions of 'I,' 'mine,' or the distinctions of male and female, or various different names of mutual attachment. That world is vast, adorned, and pure, with sixty trillion kotis (hundred million) of Buddha-lands forming one Buddha-field. There are no sun or moon, only the light of the Bodhisattvas' vows illuminating it. The ground is as flat as the palm of a hand, entirely adorned with intermingled lapis lazuli, beryl, mani jewels, and various other precious gems. It is also scattered with various precious lotuses—those flowers are bright, soft, and supremely exquisite.'
如天妙觸迦遮鄰底迦衣——八重寶樹交映蓊鬱，周匝圍繞以為垣墻，種種雜花而為嚴飾。亦無沙礫坑坎丘陵、土石黑山荊棘毒刺，唯有無量妙寶高山。雖有天人無別異相，不假雜食而用資身。亦無便利穢污不凈，常以法喜禪悅為味。國土嚴凈，唯佛法王化諸菩薩，無有文字亦無言說。彼諸菩薩受化之時，來詣佛所恭敬合掌，目不暫眴瞻仰如來，唸佛三昧自然成就，故彼世界名為不眴。唸佛三昧云何是耶？所謂非色相生，亦非受想行識生，非前後邊際智慧生，亦非現在見聞所生。」
佛告阿難：「其唸佛三摩地不可思議，于諸法無所行而觀諸法如實相，無說無示、無相無名。此即名爲念佛三昧。」
爾時曼殊室利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：「大聖世尊！若有善男子、善女人，受持此六波羅蜜多經深妙理趣，得幾所福？」
佛告曼殊室利菩薩摩訶薩：「若有善男子、善女人，於九十億殑伽沙俱胝那庾多百千佛所，供養恭敬尊重讚歎。于意云何，此善男子，善女人所得功德寧為多不？」
曼殊室利白佛言：「甚多，世尊！甚多，善逝！」
佛告曼殊室利菩薩摩訶薩：「我今為汝分別演說。若有善男子、善女人、能於此六波羅蜜多經甚深理趣大乘法寶，乃至
【現代漢語翻譯】 現代漢語譯本：如同天界的微妙觸感，迦遮鄰底迦衣（一種柔軟的天衣）——八重寶樹交相輝映，茂盛蔥鬱，環繞四周作為圍墻，各種各樣的雜花點綴裝飾。那裡也沒有沙礫、坑洼、丘陵、土石、黑山、荊棘、毒刺，只有無量妙寶高山。雖然有天人，但沒有明顯的差別，不需要食用雜糧來維持身體。也沒有大小便等污穢不凈，常常以佛法的喜悅和禪定的快樂為食。國土莊嚴清凈，只有佛法之王教化諸菩薩，沒有文字，也沒有言語。那些菩薩接受教化的時候，來到佛的處所，恭敬合掌，眼睛不眨地瞻仰如來，唸佛三昧自然成就，所以那個世界名為不眴（意為不眨眼）。唸佛三昧是什麼呢？所謂不是從色相產生，也不是從受、想、行、識產生，不是從前後邊際的智慧產生，也不是從現在見聞所產生。 佛告訴阿難：『這種唸佛三摩地（意為正定）不可思議，在一切法中無所作為，卻能觀察一切法的真實相，無說無示，無相無名。這就叫做唸佛三昧。』 這時，曼殊室利菩薩摩訶薩（意為大菩薩）即從座位上站起來，袒露右肩，右膝著地，合掌恭敬地對佛說：『大聖世尊！如果有善男子、善女人，受持這部《六波羅蜜多經》（意為到達彼岸的六種方法）的深奧道理，能得到多少福德呢？』 佛告訴曼殊室利菩薩摩訶薩：『如果有善男子、善女人，在九十億恒河沙俱胝那由他百千佛所，供養、恭敬、尊重、讚歎。你認為，這個善男子、善女人所得的功德是多還是不多呢？』 曼殊室利對佛說：『非常多，世尊！非常多，善逝（意為善於逝去者）！』 佛告訴曼殊室利菩薩摩訶薩：『我現在為你分別解說。如果有善男子、善女人，能夠對這部《六波羅蜜多經》的甚深道理、大乘法寶，乃至
【English Translation】 English version: Like the exquisite touch of the heavens, the Kacalindika garment (a soft celestial robe) – eight layers of jeweled trees intertwine, lush and verdant, encircling as walls, adorned with various kinds of mixed flowers. There are no sands, pits, hills, earth, stones, black mountains, thorns, or poisonous spines, only countless mountains of wondrous jewels. Although there are celestial beings, they have no distinct differences, and they do not need to consume mixed foods to sustain their bodies. There is also no excretion of waste or impurities; they constantly take delight in the joy of the Dharma and the bliss of meditation as their nourishment. The land is solemn and pure, with only the King of the Dharma, the Buddha, teaching the Bodhisattvas. There are no written words, nor spoken language. When those Bodhisattvas receive teachings, they come to the Buddha's place, respectfully joining their palms, gazing upon the Tathagata without blinking, and the Samadhi of Buddha-Recollection is naturally achieved. Therefore, that world is called Animesha (meaning without blinking). What is the Samadhi of Buddha-Recollection? It is said that it does not arise from form, nor from sensation, perception, volition, or consciousness, nor from the wisdom of past or future boundaries, nor from what is seen or heard in the present.』 The Buddha told Ananda, 『This Samadhi of Buddha-Recollection is inconceivable. In all dharmas, it does nothing, yet it observes the true nature of all dharmas, without speaking, without showing, without form, without name. This is called the Samadhi of Buddha-Recollection.』 At that time, Manjushri Bodhisattva Mahasattva (meaning great Bodhisattva) immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms respectfully, and said to the Buddha, 『Great Holy World Honored One! If there are good men or good women who receive and uphold the profound principles of this Six Paramitas Sutra (meaning the six methods of reaching the other shore), how much merit will they obtain?』 The Buddha told Manjushri Bodhisattva Mahasattva, 『If there are good men or good women who, in the presence of ninety billion Ganges sands of kotis of nayutas of hundreds of thousands of Buddhas, make offerings, show respect, honor, and praise, what do you think? Is the merit obtained by these good men and good women much or not?』 Manjushri said to the Buddha, 『Very much, World Honored One! Very much, Sugata (meaning Well-Gone One)!』 The Buddha told Manjushri Bodhisattva Mahasattva, 『Now I will explain it to you separately. If there are good men or good women who can, regarding the profound principles of this Six Paramitas Sutra, the great vehicle Dharma treasure, even』
一頌一句，受持讀誦。書寫解說，如說修行。而此功德勝前功德。所以者何？此六波羅蜜多大乘理趣甚深法門，乃是一切諸佛之母，一切如來從此生故。」
爾時曼殊室利菩薩摩訶薩白佛言：「大聖世尊！我今為欲擁護國界及受持此經典者，常為守護，為欲滌除一切障難，說陀羅尼秘密文句。
「第一根本身真言曰：
「南謨薩嚩尾泥(一)唵(二)嚩(平聲、引)移(倪以反)濕嚩(二合)啰
「第二心真言曰：
「唵(一)穆
「第三頭真言曰：
「唵(一)母(鼻音)穆
「第四頭髻真言曰：
「唵(一)庵暗穆
「第五甲冑真言曰：
「唵(一)叆(引)穆莎訶
「第六器仗真言曰：
「唵(一)鏖(懊高反、合口呼)穆
「大聖世尊！此陀羅尼文句，是三世諸佛法身肢節，過去未來現在諸佛之所宣說。若有善男子、善女人，于閑靜處著新凈衣，發大殷重無分別心，誦百千遍，必得聞持永無忘失。若有善男子、善女人持是經者，當知此人即是法師，若有人輕毀違犯此法師者，當知即是輕毀違犯過去未來現在諸佛。」
爾時薄伽梵贊曼殊室利菩薩摩訶薩言：「善哉，善哉！汝今說是諸佛真言，作大利益，擁護慈
【現代漢語翻譯】 現代漢語譯本 哪怕只是一句偈頌，如果有人能夠受持、讀誦，書寫、解說，並按照所說的去修行，那麼這種功德勝過之前的功德。這是為什麼呢？因為這六波羅蜜多（佈施、持戒、忍辱、精進、禪定、智慧）的大乘深奧法門，是一切諸佛的母親，一切如來都是由此而生的。」
這時，曼殊室利（文殊）菩薩摩訶薩（大菩薩）對佛說：「大聖世尊！我現在爲了擁護國家疆界以及受持這部經典的人，常常守護他們，爲了消除一切障礙和困難，我要宣說陀羅尼（總持）的秘密文句。」
「第一根本身真言（咒語）說： 「南謨薩嚩尾泥（皈命一切知識） 唵（宇宙初始之音） 嚩（平聲、引）移（倪以反）濕嚩（二合）啰（自在）」
「第二心真言說： 「唵（宇宙初始之音） 穆」
「第三頭真言說： 「唵（宇宙初始之音） 母（鼻音）穆」
「第四頭髻真言說： 「唵（宇宙初始之音） 庵暗穆」
「第五甲冑真言說： 「唵（宇宙初始之音） 叆（引）穆莎訶（成就）」
「第六器仗真言說： 「唵（宇宙初始之音） 鏖（懊高反、合口呼）穆」
「大聖世尊！這些陀羅尼文句，是三世（過去、現在、未來）諸佛法身的肢節，是過去、未來、現在諸佛所宣說的。如果有善男子、善女人，在清凈的地方穿上新的乾淨衣服，以非常虔誠和無分別的心，誦唸百千遍，必定能夠聽聞受持，永遠不會忘記。如果有善男子、善女人受持這部經典，應當知道這個人就是法師，如果有人輕視、譭謗、違犯這位法師，應當知道這個人就是輕視、譭謗、違犯過去、未來、現在諸佛。」
這時，薄伽梵（佛）讚歎曼殊室利菩薩摩訶薩說：「說得好啊，說得好啊！你現在宣說這些諸佛的真言，做了大利益，擁護慈悲。
【English Translation】 English version Even if it is just one verse, if someone can receive, uphold, read, recite, write, explain, and practice according to what is said, then this merit surpasses the previous merit. Why is this so? Because these profound teachings of the Mahayana, the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), are the mother of all Buddhas, and all Tathagatas are born from this.」
At that time, Manjushri (Mañjuśrī) Bodhisattva Mahasattva (great bodhisattva) said to the Buddha: 「Great Holy World Honored One! Now, for the sake of protecting the national borders and those who uphold this scripture, I will always protect them. In order to eliminate all obstacles and difficulties, I will proclaim the secret phrases of the Dharani (mantra).」
「The first fundamental body mantra says: 「Namo sarva vidye (Homage to all knowledge) Om (primordial sound of the universe) va (prolonged sound) yi (Ni yi) shva (combined sound) ra (sovereign)」
「The second heart mantra says: 「Om (primordial sound of the universe) Mu」
「The third head mantra says: 「Om (primordial sound of the universe) Mu (nasal sound) Mu」
「The fourth topknot mantra says: 「Om (primordial sound of the universe) Am am Mu」
「The fifth armor mantra says: 「Om (primordial sound of the universe) Ai (prolonged sound) Mu Svaha (accomplishment)」
「The sixth weapon mantra says: 「Om (primordial sound of the universe) Ao (Ao Gao) Mu」
「Great Holy World Honored One! These Dharani phrases are the limbs of the Dharma body of the Buddhas of the three times (past, present, and future), and are proclaimed by the Buddhas of the past, future, and present. If there are good men or good women who, in a quiet place, put on new and clean clothes, with great sincerity and non-discriminating minds, recite them hundreds of thousands of times, they will surely be able to hear, receive, and never forget them. If there are good men or good women who uphold this scripture, it should be known that this person is a Dharma master. If anyone despises, slanders, or violates this Dharma master, it should be known that this person is despising, slandering, and violating the Buddhas of the past, future, and present.」
At that time, Bhagavan (the Buddha) praised Manjushri Bodhisattva Mahasattva, saying: 「Excellent, excellent! You have now proclaimed these mantras of the Buddhas, doing great benefit, protecting compassion.
愍一切眾生，滌除障難。」
爾時普賢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：「大聖世尊！我亦為欲擁護國界及受持此經典者，常作守護，為欲滌除障難，說陀羅尼秘密文句。
「南謨啰紇(二合)旦(一)南謨悉馱南(二)南謨阿利也南(三)南莫娑(去)怒南(四)怛地(你也反)他(五)唵(六)止哩止哩尼(七)悉哩悉哩尼(八)呬哩呬哩尼(九)呬吒呬吒(十)翳醯兮(十一)陀啰尼三縻(十二)莎訶
「世尊！此陀羅尼秘密文句，乃是三世諸佛之所宣說。若有善男子、善女人持是經者，當知此人即是法師，若有人輕毀此法師者，當知即是違犯過去未來現在三世諸佛。」
爾時大聖觀自在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：「大聖世尊！我亦為欲擁護彼善男子善女人持是經者，常作守護及所住國土，為欲滌除一切諸難，說陀羅尼秘密文句。
「南謨娑滿多沒馱南(一)怛地(你也反)他(二)唵(三)哩弭嚟(四)哩弭嚟(五)誐攞哩弭嚟(六)簡侘(丑加反)哩弭嚟(七)尾止嚟(八)莎訶
「世尊！此陀羅尼乃是三世諸佛之所宣說。若有人能持是經者，當知此人即是法師，若人輕毀此法師者，當知即是輕毀三世
【現代漢語翻譯】 現代漢語譯本：憐憫一切眾生，滌除他們的障礙和苦難。
這時，普賢菩薩摩訶薩即從座位上站起來，袒露右肩，右膝跪地，合掌恭敬地對佛說：『大聖世尊！我也爲了要擁護國界以及受持這部經典的人，常常做他們的守護者，爲了要滌除他們的障礙和苦難，我要說一個陀羅尼秘密的語句。』
『南謨啰紇(二合)旦(一)（皈依寶）南謨悉馱南(二)（皈依成就者）南謨阿利也南(三)（皈依聖者）南莫娑(去)怒南(四)（皈依寂靜者）怛地(你也反)他(五)（即說咒曰）唵(六)（皈命）止哩止哩尼(七)（堅固）悉哩悉哩尼(八)（吉祥）呬哩呬哩尼(九)（慚愧）呬吒呬吒(十)（摧破）翳醯兮(十一)（來此）陀啰尼三縻(十二)（總持）莎訶(十三)（成就）』
『世尊！這個陀羅尼秘密的語句，是過去、現在、未來三世諸佛所宣說的。如果有善男子、善女人受持這部經典，應當知道這個人就是法師。如果有人輕視、譭謗這位法師，應當知道這個人就是違犯了過去、未來、現在三世諸佛。』
這時，大聖觀自在菩薩摩訶薩即從座位上站起來，袒露右肩，右膝跪地，合掌恭敬地對佛說：『大聖世尊！我也爲了要擁護那些受持這部經典的善男子、善女人，常常做他們的守護者，以及守護他們所居住的國土，爲了要滌除一切的災難，我要說一個陀羅尼秘密的語句。』
『南謨娑滿多沒馱南(一)（皈依一切諸佛）怛地(你也反)他(二)（即說咒曰）唵(三)（皈命）哩弭嚟(四)（清凈）哩弭嚟(五)（清凈）誐攞哩弭嚟(六)（清凈）簡侘(丑加反)哩弭嚟(七)（清凈）尾止嚟(八)（清凈）莎訶(九)（成就）』
『世尊！這個陀羅尼是過去、現在、未來三世諸佛所宣說的。如果有人能夠受持這部經典，應當知道這個人就是法師。如果有人輕視、譭謗這位法師，應當知道這個人就是輕視、譭謗三世諸佛。
【English Translation】 English version: Showing compassion to all living beings, to cleanse away their obstacles and difficulties.
At that time, the Bodhisattva Mahasattva Samantabhadra immediately rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined respectfully, said to the Buddha: 'Great Holy World Honored One! I also, in order to protect the realms and those who uphold this scripture, will always act as their protector, and in order to cleanse away their obstacles and difficulties, will speak a secret Dharani phrase.'
'Namo ratna (one) (Homage to the Jewel) Namo siddhanam (two) (Homage to the Accomplished Ones) Namo aryanam (three) (Homage to the Noble Ones) Namo santanam (four) (Homage to the Peaceful Ones) Tadyatha (five) (Thus it is said) Om (six) (Homage) cili cili ni (seven) (Firm) sili sili ni (eight) (Auspicious) hili hili ni (nine) (Shame) hita hita (ten) (Destroy) ehi he (eleven) (Come here) dharani sammi (twelve) (Total Retention) svaha (thirteen) (Accomplishment)'
'World Honored One! This secret Dharani phrase is what the Buddhas of the past, present, and future have proclaimed. If there are good men or good women who uphold this scripture, it should be known that this person is a Dharma Master. If anyone belittles or slanders this Dharma Master, it should be known that this person is violating the Buddhas of the past, future, and present.'
At that time, the Great Holy Bodhisattva Mahasattva Avalokiteshvara immediately rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined respectfully, said to the Buddha: 'Great Holy World Honored One! I also, in order to protect those good men and good women who uphold this scripture, will always act as their protector, and protect the lands where they reside, and in order to cleanse away all calamities, will speak a secret Dharani phrase.'
'Namo samanta buddhanam (one) (Homage to all Buddhas) Tadyatha (two) (Thus it is said) Om (three) (Homage) rimi rimi (four) (Pure) rimi rimi (five) (Pure) gala rimi rimi (six) (Pure) kanda rimi rimi (seven) (Pure) vicili (eight) (Pure) svaha (nine) (Accomplishment)'
'World Honored One! This Dharani is what the Buddhas of the past, present, and future have proclaimed. If anyone can uphold this scripture, it should be known that this person is a Dharma Master. If anyone belittles or slanders this Dharma Master, it should be known that this person is belittling or slandering the Buddhas of the three times.'
諸佛。」
爾時曼荼羅諸天菩薩皆悉集會，其名曰：
金剛薩埵、金剛王、金剛染、金剛善哉、金剛寶、金剛威、金剛幢、金剛愛、金剛法、金剛利、金剛因、金剛語、金剛羯磨、金剛護、金剛藥叉、金剛拳、金剛薩埵、金剛寶、金剛法、金剛羯磨、金剛嬉戲、金剛鬘、金剛歌、金剛舞、金剛香、金剛華、金剛燈、金剛涂香、金剛鉤、金剛索、金剛鎖、金剛鈴、金剛阿尾奢等，異口同音共說法身種子陀羅尼曰：
「唵慕欠阿(引聲)吽怛闌(二合)紇哩(二合)惡」
此等大士諸大菩薩，恭敬合掌前白佛言：「大聖世尊！我等若見有人受持此經乃至一頌一句，我等恭敬供養尊重是人，如毗盧遮那如來等無有異。」
爾時六波羅蜜多菩薩具足威儀，而於佛前各各自說陀羅尼秘密文句。
第一佈施波羅蜜多菩薩說真言曰：「南謨薄伽伐諦曳(二合)(一)怛哩(二合)瑟拏(二合)哩(二)摩訶撥㝹迷(三)吽索(蘇各反)」
第二凈戒波羅蜜多菩薩說真言曰：
「南謨薄伽伐諦曳(二合)賀啰賀啰獶施略(上乃刀反、下盧遮反)乃以羝曷嚟撥啰(二合)沒馱吽癹吒」
第三安忍波羅蜜多菩薩說真言曰：
「南謨薄伽伐諦曳(二合)(一)蘇啰撥底(丁里
【現代漢語翻譯】 現代漢語譯本： 『諸佛。』
那時，曼荼羅（mandala，壇城）中的諸天菩薩都聚集在一起，他們的名字是：
金剛薩埵（Vajrasattva，金剛心菩薩）、金剛王（Vajraraja，金剛王菩薩）、金剛染（Vajraraga，金剛愛菩薩）、金剛善哉（Vajrasadhu，金剛善哉菩薩）、金剛寶（Vajraratna，金剛寶菩薩）、金剛威（Vajratejas，金剛威光菩薩）、金剛幢（Vajradhvaja，金剛幢菩薩）、金剛愛（Vajraraga，金剛愛菩薩）、金剛法（Vajradharma，金剛法菩薩）、金剛利（Vajratiksna，金剛利菩薩）、金剛因（Vajrahetu，金剛因菩薩）、金剛語（Vajravac，金剛語菩薩）、金剛羯磨（Vajrakarma，金剛業菩薩）、金剛護（Vajraraksa，金剛護菩薩）、金剛藥叉（Vajrayaksa，金剛藥叉菩薩）、金剛拳（Vajramusti，金剛拳菩薩）、金剛薩埵（Vajrasattva，金剛心菩薩）、金剛寶（Vajraratna，金剛寶菩薩）、金剛法（Vajradharma，金剛法菩薩）、金剛羯磨（Vajrakarma，金剛業菩薩）、金剛嬉戲（Vajralasya，金剛嬉戲菩薩）、金剛鬘（Vajramala，金剛鬘菩薩）、金剛歌（Vajragita，金剛歌菩薩）、金剛舞（Vajranrtya，金剛舞菩薩）、金剛香（Vajragandha，金剛香菩薩）、金剛華（Vajrapuspa，金剛華菩薩）、金剛燈（Vajradipa，金剛燈菩薩）、金剛涂香（Vajravilepana，金剛涂香菩薩）、金剛鉤（Vajrankusa，金剛鉤菩薩）、金剛索（Vajrapasa，金剛索菩薩）、金剛鎖（Vajrasphota，金剛鎖菩薩）、金剛鈴（Vajraghanta，金剛鈴菩薩）、金剛阿尾奢（Vajravesa，金剛入菩薩）等，他們異口同聲地共同宣說了法身種子陀羅尼，說：
『唵 慕欠 阿（引聲）吽 怛闌（二合）紇哩（二合）惡』
這些大士和諸大菩薩，恭敬地合掌，向佛稟告說：『大聖世尊！我們如果見到有人受持這部經，乃至一頌一句，我們都會恭敬供養尊重這個人，如同對待毗盧遮那（Vairocana）如來一樣，沒有任何差別。』
那時，六波羅蜜多（paramita，六度）菩薩具足威儀，在佛前各自宣說了陀羅尼秘密文句。
第一，佈施波羅蜜多（Dana paramita，佈施度）菩薩說了真言，說：『南謨 薄伽伐諦曳（二合）（一） 怛哩（二合）瑟拏（二合）哩（二） 摩訶 撥㝹迷（三） 吽 索（蘇各反）』
第二，凈戒波羅蜜多（Sila paramita，持戒度）菩薩說了真言，說：
『南謨 薄伽伐諦曳（二合） 賀啰 賀啰 獶施略（上乃刀反、下盧遮反） 乃以羝 曷嚟 撥啰（二合）沒馱 吽 癹吒』
第三，安忍波羅蜜多（Ksanti paramita，忍辱度）菩薩說了真言，說：
『南謨 薄伽伐諦曳（二合）（一） 蘇啰 撥底（丁里反）』
【English Translation】 English version: 『All Buddhas.』
At that time, all the Devas and Bodhisattvas in the Mandala (mandala, sacred circle) gathered together. Their names were:
Vajrasattva (Vajrasattva, Diamond Being Bodhisattva), Vajraraja (Vajraraja, Diamond King Bodhisattva), Vajraraga (Vajraraga, Diamond Love Bodhisattva), Vajrasadhu (Vajrasadhu, Diamond Good Bodhisattva), Vajraratna (Vajraratna, Diamond Jewel Bodhisattva), Vajratejas (Vajratejas, Diamond Radiance Bodhisattva), Vajradhvaja (Vajradhvaja, Diamond Banner Bodhisattva), Vajraraga (Vajraraga, Diamond Love Bodhisattva), Vajradharma (Vajradharma, Diamond Dharma Bodhisattva), Vajratiksna (Vajratiksna, Diamond Sharp Bodhisattva), Vajrahetu (Vajrahetu, Diamond Cause Bodhisattva), Vajravac (Vajravac, Diamond Speech Bodhisattva), Vajrakarma (Vajrakarma, Diamond Action Bodhisattva), Vajraraksa (Vajraraksa, Diamond Protection Bodhisattva), Vajrayaksa (Vajrayaksa, Diamond Yaksha Bodhisattva), Vajramusti (Vajramusti, Diamond Fist Bodhisattva), Vajrasattva (Vajrasattva, Diamond Being Bodhisattva), Vajraratna (Vajraratna, Diamond Jewel Bodhisattva), Vajradharma (Vajradharma, Diamond Dharma Bodhisattva), Vajrakarma (Vajrakarma, Diamond Action Bodhisattva), Vajralasya (Vajralasya, Diamond Play Bodhisattva), Vajramala (Vajramala, Diamond Garland Bodhisattva), Vajragita (Vajragita, Diamond Song Bodhisattva), Vajranrtya (Vajranrtya, Diamond Dance Bodhisattva), Vajragandha (Vajragandha, Diamond Incense Bodhisattva), Vajrapuspa (Vajrapuspa, Diamond Flower Bodhisattva), Vajradipa (Vajradipa, Diamond Lamp Bodhisattva), Vajravilepana (Vajravilepana, Diamond Anointing Bodhisattva), Vajrankusa (Vajrankusa, Diamond Hook Bodhisattva), Vajrapasa (Vajrapasa, Diamond Noose Bodhisattva), Vajrasphota (Vajrasphota, Diamond Lock Bodhisattva), Vajraghanta (Vajraghanta, Diamond Bell Bodhisattva), Vajravesa (Vajravesa, Diamond Entry Bodhisattva), and others. They spoke in unison the Dharani of the Seed of the Dharmakaya (Dharmakaya, the body of the Dharma), saying:
『Om Mukham Ah (extended sound) Hum Talam (combined) Hrih (combined) Ah』
These great beings and great Bodhisattvas, respectfully joining their palms, addressed the Buddha, saying: 『Great Holy World-Honored One! If we see anyone who upholds this Sutra, even one verse or one line, we will respectfully make offerings and honor that person, just as we would to Vairocana (Vairocana) Tathagata, without any difference.』
At that time, the six Paramita (paramita, perfections) Bodhisattvas, with full dignity, each spoke their secret Dharani phrases before the Buddha.
First, the Dana Paramita (Dana paramita, Perfection of Giving) Bodhisattva spoke the mantra, saying: 『Namo Bhagavateye (combined) (1) Tri (combined) sna (combined) ri (2) Maha Padme (3) Hum Soh (su-ga-fan)』
Second, the Sila Paramita (Sila paramita, Perfection of Morality) Bodhisattva spoke the mantra, saying:
『Namo Bhagavateye (combined) Hara Hara Shiliye (upper nai-dao-fan, lower lu-zhe-fan) Naiyi Dhih Hrih Para (combined) Buddha Hum Phat』
Third, the Ksanti Paramita (Ksanti paramita, Perfection of Patience) Bodhisattva spoke the mantra, saying:
『Namo Bhagavateye (combined) (1) Sura Pati (ding-li-fan)』
反)(二)乃以羝(三)𪑐(尾黑反)吽你(入聲、你吉反)你吠(二合)灑(四)索(桑各反)」
第四精進波羅蜜多菩薩說真言曰：
「唵南謨薄伽伐諦曳(二合)(一)告思你耶(二)末藍微毛賀耶(三)吽癹吒(半餘聲)(四)」
第五靜慮波羅蜜多菩薩說真言曰：「南謨薄伽伐諦曳(二合)(一)呬里呬里(二)枳里枳里(三)弭里弭里(四)矩殺吒(二合)矩殺吒(二合)(五)唵(六)慕(引)哩(七)慕哩(二合)嚩(平聲)莎訶」
第六智慧波羅蜜多菩薩說真言曰：「南謨薄伽伐諦曳(二合)(一)揭諦揭諦(二)波羅揭諦(三)波羅僧揭諦(四)冒地莎訶」
時六波羅蜜多菩薩天等，皆白佛言：「大聖世尊！我等亦為擁護持是經者，說此陀羅尼秘密文句。若有善男子、善女人，受持此經乃至一頌一句，我等供養恭敬尊重讚歎，如佛無異。」
爾時毗沙門天王，亦為擁護國界受持經者，說自心真言：
「怛地(爾也反)他(一)拘那裡(二)阿羝襪羝捺羝(三)阿娜羝(四)拘那裡(五)莎訶」
爾時毗樓勒叉天王，亦為擁護國界及受持經者，說真言曰：
「怛地(你也反)他(一)阿誐儜(二)誐儜(三)敖哩(四)岸(平聲)那(去
【現代漢語翻譯】 現代漢語譯本 （反）（二）乃以羝（dī）（三）[口*羝]（hōng，尾黑反）吽你（hōng nǐ，入聲、你吉反）你吠（nǐ fèi，二合）灑（sǎ）（四）索（suǒ，桑各反）」。
第四精進波羅蜜多菩薩說真言曰：
「唵（ōng）南謨（nāmó）薄伽伐諦曳（bóqiéfádìyè，二合）（一）告思你耶（gàosīnǐyē）（二）末藍微毛賀耶（mòlánwēimáohèyē）（三）吽癹吒（hōngpōzhà，半餘聲）（四）」
第五靜慮波羅蜜多菩薩說真言曰：「南謨（nāmó）薄伽伐諦曳（bóqiéfádìyè，二合）（一）呬里呬里（xīlǐxīlǐ）（二）枳里枳里（zhǐlǐzhǐlǐ）（三）弭里弭里（mǐlǐmǐlǐ）（四）矩殺吒（jǔshāzhà，二合）矩殺吒（jǔshāzhà，二合）（五）唵（ōng）（六）慕（mù，引）哩（lī）（七）慕哩（mùlī，二合）嚩（wá，平聲）莎訶（suōhē）」
第六智慧波羅蜜多菩薩說真言曰：「南謨（nāmó）薄伽伐諦曳（bóqiéfádìyè，二合）（一）揭諦揭諦（jiēdìjiēdì）（二）波羅揭諦（bōluójiēdì）（三）波羅僧揭諦（bōluósēngjiēdì）（四）冒地莎訶（mòdìsuōhē）」
這時，六波羅蜜多菩薩和天等，都對佛說：「大聖世尊！我們也爲了擁護受持這部經的人，說出這些陀羅尼秘密文句。如果有善男子、善女人，受持這部經，哪怕是一頌一句，我們都會像供養佛一樣供養、恭敬、尊重和讚歎他們。」
這時，毗沙門天王（北方守護神），也爲了擁護國土和受持經的人，說出自己的心咒：
「怛地（dádì，爾也反）他（tā）（一）拘那裡（jūnàlǐ）（二）阿羝襪羝捺羝（ādīwádīnàdī）（三）阿娜羝（ānàdī）（四）拘那裡（jūnàlǐ）（五）莎訶（suōhē）」
這時，毗樓勒叉天王（南方守護神），也爲了擁護國土和受持經的人，說真言曰：
「怛地（dádì，你也反）他（tā）（一）阿誐儜（āyénì）（二）誐儜（yénì）（三）敖哩（áolǐ）（四）岸（àn，平聲）那（nà）」
【English Translation】 English version '(Fan) (two) nai yi di (three) [mouth*di] (hong, wei hei fan) hum ni (hum ni, entering tone, ni ji fan) ni fei (ni fei, two combined) sa (sa) (four) suo (suo, sang ge fan)'.
The fourth Paramita Bodhisattva of Diligence speaks the mantra, saying:
'Om (om) namo (namo) bhagavateye (bhagavateye, two combined) (one) gausiniye (gausiniye) (two) malamvaimohaye (malamvaimohaye) (three) hum phat (hum phat, half-remaining sound) (four)'
The fifth Paramita Bodhisattva of Meditation speaks the mantra, saying: 'Namo (namo) bhagavateye (bhagavateye, two combined) (one) hili hili (hili hili) (two) kili kili (kili kili) (three) mili mili (mili mili) (four) kutashta (kutashta, two combined) kutashta (kutashta, two combined) (five) om (om) mu (mu, extended) ri (ri) (seven) muri (muri, two combined) wa (wa, flat tone) svaha (svaha)'
The sixth Paramita Bodhisattva of Wisdom speaks the mantra, saying: 'Namo (namo) bhagavateye (bhagavateye, two combined) (one) gate gate (gate gate) (two) para gate (para gate) (three) para samgate (para samgate) (four) bodhi svaha (bodhi svaha)'
At that time, the six Paramita Bodhisattvas and the devas all said to the Buddha: 'Great Holy World Honored One! We also, in order to protect those who uphold this sutra, speak these secret Dharani phrases. If there are good men or good women who uphold this sutra, even one verse or one sentence, we will offer, respect, honor, and praise them as if they were the Buddha.'
At that time, King Vaisravana (the Northern Guardian King), also in order to protect the country and those who uphold the sutra, spoke his own heart mantra:
'Tadyatha (tadyatha, er ye fan) (one) kunari (kunari) (two) adi vadi nadi (adi vadi nadi) (three) anadi (anadi) (four) kunari (kunari) (five) svaha (svaha)'
At that time, King Virudhaka (the Southern Guardian King), also in order to protect the country and those who uphold the sutra, spoke the mantra, saying:
'Tadyatha (tadyatha, ni ye fan) (one) agani (agani) (two) gani (gani) (three) aoli (aoli) (four) an (an, flat tone) na (na)'
聲)哩(五)旃拏里(六)摩鄧耆(七)卜羯斯(八)僧(去聲)矩黎(九)沒嚧(二合)灑黎莎訶」
爾時提頭賴吒天王，亦為擁護國界及受持經者，說真言曰：
「怛地(你也反)他(一)瑿黎(二)怒米黎(三)怒閉奶(平聲)(四)怒[醫-酉+耳]黎(五)閉黎(平聲)(六)閉奶(平聲)(七)莎訶」
爾時毗樓博叉天王，亦為擁護國界及受持經者，說真言曰：
「怛地(你也反)他(一)阿尼嚩尼(二)窘而(去聲)(三)怒拏(去聲)迷(四)怒矩黎(五)悉哩怒哩(六)弭哩(七)怒莎訶」
時四天王白佛言：「大聖世尊！我等亦為擁護國土及善男子、善女人受持經者，說此陀羅尼秘密文句。若有輕毀受持經者，即為輕毀三世諸佛。」
爾時執金剛菩薩，亦為擁護受持經者，說真言曰：
「南謨啰怛曩(二合)怛啰(二合)也耶(一) 南謨矢戰(二合、平聲)拏(二) 襪日啰(二合、上聲)播拏(上聲)曳(平聲)(三) 么訶藥𩑔叉(二合)遷(上)那簸戴(上聲)曳(平聲)(四) 寧(上)羝耶(二合)(五) 撥啰(二合)入嚩(二合、上聲)履多(六) 拘嚕(二合)馱耶(七) 訖栗(二合)多(八) 比(入聲、頻密反)俱胝目佉
【現代漢語翻譯】 現代漢語譯本：
（咒語）『聲』，『哩』，『旃拏里』（旃陀羅女，賤民女），『摩鄧耆』（摩登伽女，賤民女），『卜羯斯』（普卡薩女，賤民女），『僧矩黎』，『沒嚧灑黎』，『莎訶』。
那時，提頭賴吒天王（持國天王），也爲了擁護國界和受持此經的人，說了真言：
『怛地他』，『瑿黎』，『怒米黎』，『怒閉奶』，『怒[醫-酉+耳]黎』，『閉黎』，『閉奶』，『莎訶』。
那時，毗樓博叉天王（增長天王），也爲了擁護國界和受持此經的人，說了真言：
『怛地他』，『阿尼嚩尼』，『窘而』，『怒拏迷』，『怒矩黎』，『悉哩怒哩』，『弭哩』，『怒莎訶』。
當時，四大天王對佛說：『大聖世尊！我們也爲了擁護國土和善男子、善女人受持此經的人，說這個陀羅尼秘密文句。如果有人輕視、譭謗受持此經的人，就等於輕視、譭謗三世諸佛。』
那時，執金剛菩薩，也爲了擁護受持此經的人，說了真言：
『南謨啰怛曩怛啰耶耶』，『南謨矢戰拏』，『襪日啰播拏曳』，『么訶藥叉遷那簸戴曳』，『寧羝耶』，『撥啰入嚩履多』，『拘嚕馱耶』，『訖栗多』，『比俱胝目佉』。 現代漢語譯本：
（咒語）『聲』，『哩』，『旃拏里』（旃陀羅女，賤民女），『摩鄧耆』（摩登伽女，賤民女），『卜羯斯』（普卡薩女，賤民女），『僧矩黎』，『沒嚧灑黎』，『莎訶』。
那時，提頭賴吒天王（持國天王），也爲了擁護國界和受持此經的人，說了真言：
『怛地他』，『瑿黎』，『怒米黎』，『怒閉奶』，『怒[醫-酉+耳]黎』，『閉黎』，『閉奶』，『莎訶』。
那時，毗樓博叉天王（增長天王），也爲了擁護國界和受持此經的人，說了真言：
『怛地他』，『阿尼嚩尼』，『窘而』，『怒拏迷』，『怒矩黎』，『悉哩怒哩』，『弭哩』，『怒莎訶』。
當時，四大天王對佛說：『大聖世尊！我們也爲了擁護國土和善男子、善女人受持此經的人，說這個陀羅尼秘密文句。如果有人輕視、譭謗受持此經的人，就等於輕視、譭謗三世諸佛。』
那時，執金剛菩薩，也爲了擁護受持此經的人，說了真言：
『南謨啰怛曩怛啰耶耶』，『南謨矢戰拏』，『襪日啰播拏曳』，『么訶藥叉遷那簸戴曳』，『寧羝耶』，『撥啰入嚩履多』，『拘嚕馱耶』，『訖栗多』，『比俱胝目佉』。
【English Translation】 English version:
(Mantra) 『Sheng』, 『Li』, 『Candali』 (Candala woman, an outcaste woman), 『Matangi』 (Matanga woman, an outcaste woman), 『Pukkasi』 (Pukkasa woman, an outcaste woman), 『Samkuli』, 『Mruṣali』, 『Svaha』.
At that time, King Dhrtarastra (the Heavenly King of the East), also for the sake of protecting the country and those who uphold this sutra, spoke this mantra:
『Tadyatha』, 『Ili』, 『Numili』, 『Nupinai』, 『Nu[醫-酉+耳]li』, 『Pili』, 『Pinai』, 『Svaha』.
At that time, King Virudhaka (the Heavenly King of the South), also for the sake of protecting the country and those who uphold this sutra, spoke this mantra:
『Tadyatha』, 『Anivani』, 『Juna』, 『Nudame』, 『Nukuli』, 『Siri Nuri』, 『Miri』, 『Nusvaha』.
At that time, the Four Heavenly Kings said to the Buddha: 『Great Holy World Honored One! We also, for the sake of protecting the country and the good men and good women who uphold this sutra, speak this secret Dharani verse. If there are those who despise and slander those who uphold this sutra, it is equivalent to despising and slandering the Buddhas of the three times.』
At that time, Vajrapani Bodhisattva, also for the sake of protecting those who uphold this sutra, spoke this mantra:
『Namo ratna trayaya』, 『Namo shicanda』, 『Vajrapanaye』, 『Maha yaksha kshana padaye』, 『Nindiyaya』, 『Parajvalita』, 『Kurudhaya』, 『Krita』, 『Bhikuti mukha』. English version:
(Mantra) 『Sheng』, 『Li』, 『Candali』 (Candala woman, an outcaste woman), 『Matangi』 (Matanga woman, an outcaste woman), 『Pukkasi』 (Pukkasa woman, an outcaste woman), 『Samkuli』, 『Mruṣali』, 『Svaha』.
At that time, King Dhrtarastra (the Heavenly King of the East), also for the sake of protecting the country and those who uphold this sutra, spoke this mantra:
『Tadyatha』, 『Ili』, 『Numili』, 『Nupinai』, 『Nu[醫-酉+耳]li』, 『Pili』, 『Pinai』, 『Svaha』.
At that time, King Virudhaka (the Heavenly King of the South), also for the sake of protecting the country and those who uphold this sutra, spoke this mantra:
『Tadyatha』, 『Anivani』, 『Juna』, 『Nudame』, 『Nukuli』, 『Siri Nuri』, 『Miri』, 『Nusvaha』.
At that time, the Four Heavenly Kings said to the Buddha: 『Great Holy World Honored One! We also, for the sake of protecting the country and the good men and good women who uphold this sutra, speak this secret Dharani verse. If there are those who despise and slander those who uphold this sutra, it is equivalent to despising and slandering the Buddhas of the three times.』
At that time, Vajrapani Bodhisattva, also for the sake of protecting those who uphold this sutra, spoke this mantra:
『Namo ratna trayaya』, 『Namo shicanda』, 『Vajrapanaye』, 『Maha yaksha kshana padaye』, 『Nindiyaya』, 『Parajvalita』, 『Kurudhaya』, 『Krita』, 『Bhikuti mukha』.
耶(九) 嚕么曷哩沙拏昧孕羯啰耶(十) 的乞儭(二合)那(十一) 難(上聲)瑟鵽嚕(二合)羯吒耶(十二) 撥啰(二合)捻(入聲)勃多(二合)襪日啰(二合)賀薩多耶(十三) 薩嚩(平聲)尾垽那(十四) 微那夜迦尾特問(二合)娑那羯啰(引聲)耶(十五)(此上十五句起請真言，下三句正說真言)怛地(你也反)他(一) 吽襪日羅(二合)矩嚕(二) 那(去聲)怛喇吒(三合)」
爾時鈴鐸耳微那夜迦等，亦為擁護受持經者，說真言曰：
「怛地(你也反)他(一)唵(二)必致必致(三)摩必致摩必致(四)摩尾奢摩尾奢(五)摩入嚩(二合、上)啰摩入嚩(二合)啰(六)莎訶」
爾時閻魔羅王，亦欲擁護受持經者，說真言曰：
「怛地(你也反)他(一)悉哩(二)尾悉哩尼(三)質哩(四)尾質哩尼(五)你㕧你㕧(六)翳醯兮(七)慕(上)多撥底(八)莎訶」
爾時訶哩底愛子母，亦為擁護受持經者，說真言曰：
「怛地(你也反)他(一)娜奶(你諧反，下準此)娜奶(二)頓奶頓奶(三)薩尾山微那夜迦喃(四)目佉髯磨喃(五)鑠訖底(二合)悉擔磨南(六)磨嚩都(七)莎訶」
爾時摩利支天，亦為擁護受持經者，說
【現代漢語翻譯】 現代漢語譯本：耶（九）嚕么曷哩沙拏昧孕羯啰耶（十）的乞儭（二合）那（十一）難（上聲）瑟鵽嚕（二合）羯吒耶（十二）撥啰（二合）捻（入聲）勃多（二合）襪日啰（二合）賀薩多耶（十三）薩嚩（平聲）尾垽那（十四）微那夜迦尾特問（二合）娑那羯啰（引聲）耶（十五）（此上十五句起請真言，下三句正說真言）怛地（你也反）他（一）吽襪日羅（二合）矩嚕（二）那（去聲）怛喇吒（三合）。 這時，鈴鐸耳微那夜迦（Ganesha，像頭神）等，也爲了擁護受持此經的人，說了真言： 『怛地（你也反）他（一）唵（二）必致必致（三）摩必致摩必致（四）摩尾奢摩尾奢（五）摩入嚩（二合、上）啰摩入嚩（二合）啰（六）莎訶』。 這時，閻魔羅王（Yama，掌管死亡的神），也想要擁護受持此經的人，說了真言： 『怛地（你也反）他（一）悉哩（二）尾悉哩尼（三）質哩（四）尾質哩尼（五）你㕧你㕧（六）翳醯兮（七）慕（上）多撥底（八）莎訶』。 這時，訶哩底（Hariti，鬼子母）愛子母，也爲了擁護受持此經的人，說了真言： 『怛地（你也反）他（一）娜奶（你諧反，下準此）娜奶（二）頓奶頓奶（三）薩尾山微那夜迦喃（四）目佉髯磨喃（五）鑠訖底（二合）悉擔磨南（六）磨嚩都（七）莎訶』。 這時，摩利支天（Marici，光明女神），也爲了擁護受持此經的人，說了
【English Translation】 English version: Ye (9) lumahelishanameiyunjielaye (10) deqiqin (combined) na (11) nan (rising tone) sezhulu (combined) jiezheye (12) boluo (combined) nian (entering tone) boduo (combined) wari (combined) hesuoduo ye (13) sa po (flat tone) wei yin na (14) wei na ye jia wei te wen (combined) suo na jie la (extended sound) ye (15) (These above fifteen sentences are the invocation mantra, the following three sentences are the main mantra) tadya (also reversed) ta (1) hum wari (combined) julu (2) na (falling tone) dalacha (combined). At this time, the bell and dorje ear Vinayaka (Ganesha, the elephant-headed god), and others, also to protect those who uphold this sutra, spoke the mantra: 'Tadya (also reversed) ta (1) om (2) bi zhi bi zhi (3) mo bi zhi mo bi zhi (4) mo wei she mo wei she (5) mo ru po (combined, rising) la mo ru po (combined) la (6) svaha'. At this time, King Yama (Yama, the god of death), also wanting to protect those who uphold this sutra, spoke the mantra: 'Tadya (also reversed) ta (1) sili (2) wei sili ni (3) zhi li (4) wei zhi li ni (5) ni ni ni ni (6) yi xi xi (7) mu (rising) duo bo di (8) svaha'. At this time, Hariti (Hariti, the mother of demons) and her beloved children, also to protect those who uphold this sutra, spoke the mantra: 'Tadya (also reversed) ta (1) na nai (you tone, the following is the same) na nai (2) dun nai dun nai (3) sa wei shan wei na ye jia nan (4) mu qia ran mo nan (5) shuo qi di (combined) xi dan mo nan (6) mo wa du (7) svaha'. At this time, Marici (Marici, the goddess of light), also to protect those who uphold this sutra, spoke
真言曰：
「怛底嚟(二合)磨寧(一) 滿怛啰(二合)(二) 撥娜寧(三) 么挽底(丁伊反)(平聲)(四) 怛地(你也反)他(一) 遏迦末斯(二) 末迦末斯(三) 頞怛那(去聲)南末斯(四) 撥吐迷洛叉(五) 嗢撥吐迷洛叉(六) 薩嚩昧以瓢(入聲)(七) 薩武撥薩倪(上聲)瓢(八) 曷洛叉(九) 莎訶」
爾時迦嚕拏王，為欲擁護國王大臣及受持經者，說迦嚕拏王理趣真言曰：
「乞史(二合)簸(一)唵(二)莎訶」
爾時真實迦嚕啰王，為欲擁護國界及受持經者，說真言曰：
「南謨薩哆埵(二合)(一) 誐嚕拏耶(二) 沒孽啰摩訶沒孽啰(三) 縵惹(平聲)縵惹(平)(四) 薩嚩(上)娜岸(平)(五) 摩啰耶尾沙入索(六) 嗢涅蘇(上)哩耶(二合)(七) 你袍(八) 慕(上)貝*番誐么哩補(九) 鑠訖多(二合)薩那(十) 窣睹縵寧(上)(十一) 薩莽㗚多(十二) 尾搖(十三) 賀哩多(引)羅(十四) 簡底(頂伊反)(十五) 嚕質啰(十六) 僧屹啰(二合)銘(十七) 捺里與捺啰(二合)(十八) 你迦啰(十九) 扯耶(二十) 薩么曩(二十一) 泥庾底(丁里反)(二十二)
【現代漢語翻譯】 現代漢語譯本： 真言說： 『怛底嚟（二合）磨寧，滿怛啰（二合），撥娜寧，么挽底，怛地（你也反）他，遏迦末斯，末迦末斯，頞怛那（去聲）南末斯，撥吐迷洛叉，嗢撥吐迷洛叉，薩嚩昧以瓢（入聲），薩武撥薩倪（上聲）瓢，曷洛叉，莎訶。』
那時，迦嚕拏王爲了擁護國王大臣以及受持此經的人，說了迦嚕拏王理趣真言： 『乞史（二合）簸，唵，莎訶。』
那時，真實迦嚕啰王爲了擁護國界以及受持此經的人，說了真言： 『南謨薩哆埵（二合），誐嚕拏耶，沒孽啰摩訶沒孽啰，縵惹（平聲）縵惹（平），薩嚩（上）娜岸（平），摩啰耶尾沙入索，嗢涅蘇（上）哩耶（二合），你袍，慕（上）[貝*番]（去）誐么哩補，鑠訖多（二合）薩那，窣睹縵寧（上），薩莽㗚多，尾搖，賀哩多（引）羅，簡底（頂伊反），嚕質啰，僧屹啰（二合）銘，捺里與捺啰（二合），你迦啰，扯耶，薩么曩，泥庾底。』
（註： 怛底嚟(二合)：指咒語中的一個音節組合。 滿怛啰(二合)：指咒語。 撥娜寧：指保護。 么挽底：指守護。 怛地(你也反)他：指『即說』，咒語中常用的引導詞。 遏迦末斯：指『無垢』。 末迦末斯：指『無染』。 頞怛那(去聲)南末斯：指『敬禮無邊』。 撥吐迷洛叉：指『保護我』。 嗢撥吐迷洛叉：指『特別保護我』。 薩嚩昧以瓢(入聲)：指『一切』。 薩武撥薩倪(上聲)瓢：指『一切災難』。 曷洛叉：指『保護』。 莎訶：指『成就』，咒語結尾常用的詞。 乞史(二合)簸：指『迅速』。 誐嚕拏耶：指『金翅鳥』，佛教護法神。 沒孽啰摩訶沒孽啰：指『大金翅鳥』。 縵惹(平聲)縵惹(平)：指『光輝』。 薩嚩(上)娜岸(平)：指『一切地方』。 摩啰耶尾沙入索：指『摧毀毒藥』。 嗢涅蘇(上)哩耶(二合)：指『升起』。 你袍：指『光芒』。 慕(上)貝*番誐么哩補：指『摧毀一切障礙』。 鑠訖多(二合)薩那：指『力量』。 窣睹縵寧(上)：指『讚歎』。 薩莽㗚多：指『憶念』。 尾搖：指『行動』。 賀哩多(引)羅：指『奪取』。 簡底(頂伊反)：指『忍耐』。 嚕質啰：指『光輝』。 僧屹啰(二合)銘：指『攝受』。 捺里與捺啰(二合)：指『堅定』。 你迦啰：指『消除』。 扯耶：指『勝利』。 薩么曩：指『平等』。 泥庾底(丁里反)：指『引導』。)
【English Translation】 English version: The mantra says: 'Tatri (two combined) mani, mantra (two combined), padani, mavati, tadya (also reversed) tha, akamasi, makamasi, atnanamasi, patume raksha, utpatume raksha, sarva mepiya (entering sound), sarva upasargapiya, raksha, svaha.'
At that time, King Karuna, in order to protect the king, ministers, and those who uphold the sutra, spoke the Karuna King's principle mantra: 'Kshibha (two combined), om, svaha.'
At that time, the true King Karura, in order to protect the national borders and those who uphold the sutra, spoke the mantra: 'Namo sattva (two combined), garunaya, mighra mahamighra, manja (flat sound) manja (flat), sarva (rising) nagara (flat), maraya visha irsa, udnesu (rising) riya (two combined), nipho, mu (rising) [bei*fan] (going) gamaripu, shakta (two combined) sana, stumaning (rising), sammarta, viyo, harita (extended) ra, kanti (top i reversed), ruchira, samgra (two combined) me, nadriyanadra (two combined), nikara, cheya, samana, niyuti.'
(Note: Tatri (two combined): Refers to a syllable combination in a mantra. Mantra (two combined): Refers to a mantra. Padani: Refers to protection. Mavati: Refers to guarding. Tadya (also reversed) tha: Refers to 'thus it is said,' a common introductory phrase in mantras. Akamasi: Refers to 'immaculate'. Makamasi: Refers to 'unstained'. Atnanamasi: Refers to 'homage to the boundless'. Patume raksha: Refers to 'protect me'. Utpatume raksha: Refers to 'especially protect me'. Sarva mepiya (entering sound): Refers to 'all'. Sarva upasargapiya: Refers to 'all calamities'. Raksha: Refers to 'protection'. Svaha: Refers to 'accomplishment,' a common ending word in mantras. Kshibha (two combined): Refers to 'quickly'. Garunaya: Refers to 'Garuda,' a Buddhist protector deity. Mighra mahamighra: Refers to 'great Garuda'. Manja (flat sound) manja (flat): Refers to 'radiance'. Sarva (rising) nagara (flat): Refers to 'all places'. Maraya visha irsa: Refers to 'destroying poison'. Udnesu (rising) riya (two combined): Refers to 'rising'. Nipho: Refers to 'light'. Mu (rising) [bei*fan] (going) gamaripu: Refers to 'destroying all obstacles'. Shakta (two combined) sana: Refers to 'power'. Stumaning (rising): Refers to 'praise'. Sammarta: Refers to 'remembrance'. Viyo: Refers to 'action'. Harita (extended) ra: Refers to 'seizing'. Kanti (top i reversed): Refers to 'patience'. Ruchira: Refers to 'splendor'. Samgra (two combined) me: Refers to 'receiving'. Nadriyanadra (two combined): Refers to 'firm'. Nikara: Refers to 'eliminating'. Cheya: Refers to 'victory'. Samana: Refers to 'equality'. Niyuti: Refers to 'guidance').
商佉(二十三) 乞史(二合)啰(平聲)(二十四) 沒哩(二合)娜羅(二十五) 窘多(二十六) 那嚩(去聲)啰(二十七) 三藐佉(二十八) 尾灑(二十九) 乞史(二合)跋寧(三十)」
時迦嚕啰王才說是真言已，一切惡龍毒氣皆悉摧滅，國土安寧。
爾時大自在天王，為欲擁護受持經者，說真言曰：
「怛地(你也反)他(一) 唵(二) 怛吒耶(三) 莎訶(四) 悉怛吒耶(五) 莎訶(六) 嚩吒耶(七) 莎訶(八) 勿吒耶(九) 莎訶(十) 舍咄嚕(二合)你屹輦(二合)怛曩耶(十一) 莎訶(十二) 南謨迦吒(十三) 尾迦吒(十四) 羯胒(平聲、引)迦(去)啰(十五) 播吒羅(上)耶耨多啰(十六) 你瑟吒(二合)簡你瑟吒(二合)(十七) 簡你瑜惹難(上)羝(十八) 誐羅(十九) 你尾(二合)誐羅(二十) 尾舍撥啰(二合)尾舍(二十一) 阿尾舍(二十二) 嚕捺啰(二合)(二十三) 嘮捺嚟(二合)那(二十四) 汗囊汗囊(二十五) 諾賀諾賀(二十六) 跛者跛者(二十七) 莽他莽他(二十八) 尾特問(二合)娑也(二十九) 尾特問(二合)娑也(三十) 瑜倪始嚩(二合)啰(三十一) 摩醯始縛(二合)
【現代漢語翻譯】 商佉(Shangkha)（二十三） 乞史(二合)(Kshi)啰(Ra)（二十四） 沒哩(二合)(Mri)娜羅(Na Luo)（二十五） 窘多(Jiong Duo)（二十六） 那嚩(去聲)(Na Wa)啰(Ra)（二十七） 三藐佉(San Miao Qie)（二十八） 尾灑(Wei Sha)（二十九） 乞史(二合)(Kshi)跋寧(Ba Ning)（三十）
當時，迦嚕啰(Jialuoluo)王唸誦完這個真言后，一切惡龍的毒氣都被摧毀，國家恢復了安寧。
這時，大自在天王(Da Zizai Tianwang)，爲了保護受持此經的人，說了以下真言：
『怛地(你也反)他(Ta Di Ye Ta)（一） 唵(Om)（二） 怛吒耶(Ta Zha Ye)（三） 莎訶(Suo He)（四） 悉怛吒耶(Xi Da Zha Ye)（五） 莎訶(Suo He)（六） 嚩吒耶(Wa Zha Ye)（七） 莎訶(Suo He)（八） 勿吒耶(Wu Zha Ye)（九） 莎訶(Suo He)（十） 舍咄嚕(二合)(She Du Lu)你屹輦(二合)(Ni Ge Lian)怛曩耶(Da Nang Ye)（十一） 莎訶(Suo He)（十二） 南謨迦吒(Nan Mo Jia Zha)（十三） 尾迦吒(Wei Jia Zha)（十四） 羯胒(平聲、引)(Jie Ni)迦(去)(Jia)啰(Ra)（十五） 播吒羅(上)(Bo Zha Luo)耶耨多啰(Ye Nou Duo Luo)（十六） 你瑟吒(二合)(Ni Se Zha)簡你瑟吒(二合)(Jian Ni Se Zha)（十七） 簡你瑜惹難(上)(Jian Ni Yu Re Nan)羝(Di)（十八） 誐羅(Ga Luo)（十九） 你尾(二合)(Ni Wei)誐羅(Ga Luo)（二十） 尾舍撥啰(二合)(Wei She Bo Luo)尾舍(Wei She)（二十一） 阿尾舍(A Wei She)（二十二） 嚕捺啰(二合)(Lu Na Luo)（二十三） 嘮捺嚟(二合)(Lao Na Li)那(Na)（二十四） 汗囊汗囊(Han Nang Han Nang)（二十五） 諾賀諾賀(Nuo He Nuo He)（二十六） 跛者跛者(Bo Zhe Bo Zhe)（二十七） 莽他莽他(Mang Ta Mang Ta)（二十八） 尾特問(二合)(Wei Te Wen)娑也(Suo Ye)（二十九） 尾特問(二合)(Wei Te Wen)娑也(Suo Ye)（三十） 瑜倪始嚩(二合)(Yu Ni Shi Wa)啰(Ra)（三十一） 摩醯始縛(二合)(Mo Xi Shi Wa)』
【English Translation】 Shangkha (Conch) (23), Kshi Ra (24), Mri Na Luo (25), Jiong Duo (26), Na Wa Ra (27), San Miao Qie (28), Wei Sha (29), Kshi Ba Ning (30).
At that time, after King Karura (Garuda) recited this mantra, all the poisonous vapors of the evil dragons were destroyed, and the country was restored to peace.
Then, the Great自在天王(Great自在Heavenly King), in order to protect those who receive and uphold this scripture, spoke the following mantra:
'Tadyatha (1), Om (2), Tata Ye (3), Svaha (4), Siddha Ta Ye (5), Svaha (6), Vata Ye (7), Svaha (8), Vuta Ye (9), Svaha (10), Shatru Ni Grih Na Da Na Ye (11), Svaha (12), Namo Kata (13), Vikata (14), Karani Kara (15), Patala Ye Nudotara (16), Nishta Kanishta (17), Kani Yujanan Di (18), Gara (19), Ni Vigara (20), Visha Pra Visha (21), A Visha (22), Rudra (23), Raudri Na (24), Hana Hana (25), Daha Daha (26), Pacha Pacha (27), Matha Matha (28), Vidhvamsaya (29), Vidhvamsaya (30), Yogishvara (31), Maheshvara.'
啰(三十二) 南謨悉諦窣睹(三十三) 播摩醯(三十四) 訝(顏憂反)慈(三十五) 南謨始戰(二合)拏耶(三十六) 莎訶(三十七) 撥啰(二合)戰拏耶(三十八) 莎訶(三十九) 沃屹啰(二合、引)耶(四十) 莎訶(四十一) 沃屹啰(二合)諦惹耶(四十二) 莎訶(四十三) 戍羅耶(短聲，下準此)(四十四) 莎訶(四十五) 戍羅匿(乃職反)賀嚩(二合)耶(四十六) 莎訶(四十七) 冰(並孕反)誐(上)耶(四十八) 莎訶(四十九) 冰誐佶灑(二合、去聲)耶(五十) 莎訶(五十一) 𦽆啰耶(五十二) 莎訶(五十三) 𦽆啰嚕播耶(五十四) 莎訶(五十五) 佉(上聲)啰耶(五十六) 莎訶(五十七) 佉啰嚕播耶(五十八) 莎訶(五十九) 禰怛多啰耶(六十) 莎訶(六十一) 嗢特縛(去聲、二合)耶(六十二) 莎訶(六十三) 嗢特嚩(二合)系舍耶(六十四) 莎訶(六十五) 諾賀那(去)耶(六十六) 莎訶(六十七) 撥者那(去)耶(六十八) 莎訶(六十九) 阿目佉(去)耶(七十) 莎訶(七十一) 阿寧(上聲)襪多迦耶(七十二) 莎訶(七十三) 烏芻讖摩耶(七十四) 莎訶(七十五) 烏芻讖摩嚕涅啰(二合)耶(
【現代漢語翻譯】 現代漢語譯本 啰 (32)， 皈命于成就者 (33)， 偉大的 (34)， 慈悲的 (35)， 皈命于寂靜者 (36)， 愿一切成就 (37)。 皈命于勇猛者 (38)， 愿一切成就 (39)。 皈命于金剛 (40)， 愿一切成就 (41)。 皈命于金剛光輝 (42)， 愿一切成就 (43)。 皈命于勇士 (44)， 愿一切成就 (45)。 皈命于勇士的威力 (46)， 愿一切成就 (47)。 皈命于紅色者 (48)， 愿一切成就 (49)。 皈命于紅色光芒 (50)， 愿一切成就 (51)。 皈命于憤怒者 (52)， 愿一切成就 (53)。 皈命于憤怒的形象 (54)， 愿一切成就 (55)。 皈命于堅硬者 (56)， 愿一切成就 (57)。 皈命于堅硬的形象 (58)， 愿一切成就 (59)。 皈命于無常者 (60)， 愿一切成就 (61)。 皈命于高舉者 (62)， 愿一切成就 (63)。 皈命于高舉的頭髮 (64)， 愿一切成就 (65)。 皈命于燃燒者 (66)， 愿一切成就 (67)。 皈命于烹煮者 (68)， 愿一切成就 (69)。 皈命于無面者 (70)， 愿一切成就 (71)。 皈命于無所障礙者 (72)， 愿一切成就 (73)。 皈命于甘露者 (74)， 愿一切成就 (75)。 皈命于甘露的憤怒 (76)， 愿一切成就 (77)。
【English Translation】 English version Ro (32), Homage to the Accomplished One (33), the Great (34), the Compassionate (35), Homage to the Peaceful One (36), may all be accomplished (37). Homage to the Valiant One (38), may all be accomplished (39). Homage to the Vajra (40), may all be accomplished (41). Homage to the Vajra Radiance (42), may all be accomplished (43). Homage to the Hero (44), may all be accomplished (45). Homage to the Hero's Power (46), may all be accomplished (47). Homage to the Red One (48), may all be accomplished (49). Homage to the Red Radiance (50), may all be accomplished (51). Homage to the Wrathful One (52), may all be accomplished (53). Homage to the Wrathful Form (54), may all be accomplished (55). Homage to the Hard One (56), may all be accomplished (57). Homage to the Hard Form (58), may all be accomplished (59). Homage to the Impermanent One (60), may all be accomplished (61). Homage to the Uplifted One (62), may all be accomplished (63). Homage to the Uplifted Hair (64), may all be accomplished (65). Homage to the Burning One (66), may all be accomplished (67). Homage to the Cooking One (68), may all be accomplished (69). Homage to the Faceless One (70), may all be accomplished (71). Homage to the Unobstructed One (72), may all be accomplished (73). Homage to the Ambrosia (74), may all be accomplished (75). Homage to the Ambrosia's Wrath (76), may all be accomplished (77).
七十六) 莎訶(七十七) 瑜(上聲)滿(七十八) 你尾(二合)瑟底(七十九) 也失者迦失質(八十) 阿寐捺啰(二合)襪底(八十一) 𦽆底末底(八十二) 播那(八十三) 壤誐(平)(八十四) 迂嚧(八十五) 茗拏啰(八十六) 谷乞史(二合)(八十七) 紇㗚奈監(八十八) 摩呼(八十九) 塞建(二合)那(九十) 屹哩(二合)嚩(平聲)(九十一) 賀努(九十二) 鄔瑟侘(二合)(九十三) 匿(乃職反)賀嚩(二合)(九十四) 娜娑(九十五) 室嚕(二合)怛啰(二合九十六) 羅邏(上)吒(九十七) 室哩山(九十八) 諾賀彌(九十九) 莎訶(一百) 癹吒(二合)(一百一)」
爾時毗沙門天王及諸天等，各說如是陀羅尼已，俱白佛言：「大聖世尊！我等若見如是法師，受持讀誦乃至一頌一句，常作擁護，滌除一切災難苦厄及諸毒氣呵罵捶打，種種疾患魑魅魍魎不吉祥事皆悉消滅。」
佛告諸大士及毗沙門天王：「汝等善能守護如是持經法師，此經名字尚不可聞，何況盡能受持讀誦，恭敬供養尊重讚歎，以種種涂香、末香、燒香、華鬘、衣服及妙寶蓋、繒彩、幢幡、香油、酥燈，以如是等百千萬種供養法師，應先發愿：『聞此經已，如說修行。
【現代漢語翻譯】 現代漢語譯本 （七十六）莎訶（svāhā，成就、吉祥之意）（七十七）瑜（yū，連線、結合之意）滿（mān，充滿之意）（七十八）你尾（二合）（nivi，進入之意）瑟底（sti，存在之意）（七十九）也失者迦失質（yaśaskaraścit，帶來榮耀的）（八十）阿寐捺啰（二合）（amedhra，無垢的）襪底（vati，具有之意）（八十一）𦽆底末底（kṣitimatī，有耐心的）（八十二）播那（pāna，飲用之意）（八十三）壤誐（raṅga，色彩之意）（八十四）迂嚧（uru，廣闊之意）（八十五）茗拏啰（mṛṇāla，蓮莖之意）（八十六）谷乞史（二合）（kukṣi，腹部之意）（八十七）紇㗚奈監（hṛnāgam，心之守護者）（八十八）摩呼（mahu，偉大的）（八十九）塞建（二合）（skanda，蘊、堆之意）那（na，不之意）（九十）屹哩（二合）（grīva，頸部之意）嚩（va，如之意）（九十一）賀努（hanu，下巴之意）（九十二）鄔瑟侘（二合）（utsa，泉水之意）（九十三）匿（乃職反）（ni，進入之意）賀嚩（二合）（hava，呼喚之意）（九十四）娜娑（dāsa，僕人、奉獻者之意）（九十五）室嚕（二合）（śru，聽聞之意）怛啰（二合）（tra，保護之意）（九十六）羅邏（上）（lala，玩耍之意）吒（ṭa，停止之意）（九十七）室哩山（śrīśa，吉祥之主）（九十八）諾賀彌（nohami，我不傷害）（九十九）莎訶（svāhā，成就、吉祥之意）（一百）癹吒（二合）（phaṭ，破裂之意）（一百一）
爾時，毗沙門天王（Vaiśravaṇa，佛教護法神，北方守護神）及諸天等，各說如是陀羅尼（dhāraṇī，總持、真言）已，俱白佛言：『大聖世尊！我等若見如是法師，受持讀誦乃至一頌一句，常作擁護，滌除一切災難苦厄及諸毒氣呵罵捶打，種種疾患魑魅魍魎不吉祥事皆悉消滅。』
佛告諸大士及毗沙門天王：『汝等善能守護如是持經法師，此經名字尚不可聞，何況盡能受持讀誦，恭敬供養尊重讚歎，以種種涂香、末香、燒香、華鬘、衣服及妙寶蓋、繒彩、幢幡、香油、酥燈，以如是等百千萬種供養法師，應先發愿：『聞此經已，如說修行。』
【English Translation】 English version (76) Svāhā (an exclamation of offering or auspiciousness), (77) Yū (to join or connect), mān (to be full), (78) Nivi (to enter), sti (to exist), (79) Yaśaskaraścit (bringing glory), (80) Amedhra (immaculate), vati (possessing), (81) Kṣitimatī (patient), (82) Pāna (drinking), (83) Raṅga (color), (84) Uru (vast), (85) Mṛṇāla (lotus stem), (86) Kukṣi (belly), (87) Hṛnāgam (guardian of the heart), (88) Mahu (great), (89) Skanda (heap), na (not), (90) Grīva (neck), va (like), (91) Hanu (chin), (92) Utsa (spring), (93) Ni (to enter), hava (to call), (94) Dāsa (servant, devotee), (95) Śru (to hear), tra (to protect), (96) Lala (to play), ṭa (to stop), (97) Śrīśa (lord of auspiciousness), (98) Nohami (I do not harm), (99) Svāhā (an exclamation of offering or auspiciousness), (100) Phaṭ (to burst), (101)
At that time, the Heavenly King Vaiśravaṇa and all the devas, having each recited such dhāraṇīs, together said to the Buddha: 'Great Holy World Honored One! If we see such a Dharma master, who receives, upholds, reads, and recites even a single verse or a single line, we will always protect them, eliminate all calamities, sufferings, and all poisons, curses, beatings, various diseases, evil spirits, and all inauspicious things.'
The Buddha said to the great Bodhisattvas and the Heavenly King Vaiśravaṇa: 'You are able to protect such Dharma masters who uphold this scripture. The name of this scripture is difficult to hear, let alone fully receive, uphold, read, recite, respectfully make offerings, honor, and praise. With various scented pastes, powdered incense, burning incense, flower garlands, clothing, and exquisite jeweled canopies, silk banners, flags, fragrant oils, and ghee lamps, with such hundreds of thousands of kinds of offerings to the Dharma master, one should first make a vow: 'Having heard this scripture, I will practice as it says.'
』我今以此持經法師付囑汝等，應當擁護，乃至親屬亦當守護，令無衰患，使得安樂。」
大乘理趣六波羅蜜多經發菩提心品第三
爾時薄伽梵作師子吼，顯明秘密總持門已，時慈氏菩薩摩訶薩即從座起，偏袒右肩右膝著地，一心合掌而白佛言：「善哉，善哉！大聖世尊！能以大悲贊說如是秘密甘露勝陀羅尼守護法師。唯愿世尊哀愍眾生，宣說阿耨多羅三藐三菩提法，令諸有情，未發心者云何發心？已發心者云何修行？復何因緣于大乘心得不退轉？」
爾時薄伽梵告慈氏菩薩摩訶薩言：「若有善男子、善女人，欲為有情修大乘行，欲度有情置大涅槃，應當先發五種勝心。云何為五？一者于諸有情普發平等大慈悲心；二者於一切種智心不退轉；三者于諸有情起親友想，于險難中誓當救護；四者常于有情起負債想；五者恒懷慚愧何時償畢。能發如是五種心者，速能證得阿耨多羅三藐三菩提。
「複次，慈氏菩薩摩訶薩！云何于大乘中一心修行得不退轉？如往昔時有一商人，聰慧明達常行仁孝，恒見父母宗親貧苦，常懷憂惱逼切身心，以何方便而能給濟？作是思惟：『無過入海采如意寶而供給之，得離貧苦。』以是因緣發勇猛心，不惜軀命從家而出，種種方便求覓資糧，及諸善伴船及船師。于其中
【現代漢語翻譯】 現代漢語譯本：'我現在將這些持經法師託付給你們，你們應當擁護他們，甚至對待親屬也應當守護他們，使他們沒有衰敗的憂患，能夠安樂。'
《大乘理趣六波羅蜜多經》發菩提心品第三
那時，薄伽梵（Bhagavan，世尊）作獅子吼，顯明秘密總持門之後，慈氏菩薩摩訶薩（Maitreya Bodhisattva Mahasattva，彌勒菩薩）即從座位起身，袒露右肩，右膝著地，一心合掌向佛說道：『善哉，善哉！大聖世尊！您能以大悲心贊說如此秘密甘露殊勝的陀羅尼（dharani，真言），守護法師。唯愿世尊憐憫眾生，宣說阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）之法，使那些尚未發心的眾生如何發心？已發心的眾生如何修行？又是什麼因緣使他們在大乘心中不退轉？』
那時，薄伽梵告訴慈氏菩薩摩訶薩說：『如果有善男子、善女人，想要為眾生修大乘之行，想要度化眾生到達大涅槃（Maha-Nirvana，大解脫），應當先發起五種殊勝之心。哪五種呢？第一，對於一切眾生普遍發起平等的大慈悲心；第二，對於一切種智（Sarvajna，佛陀的智慧）之心不退轉；第三，對於一切眾生生起親友之想，在他們遭遇險難時誓當救護；第四，常常對於眾生生起負債之想；第五，恒常懷有慚愧之心，想著何時才能償還完畢。能夠發起這五種心的人，很快就能證得阿耨多羅三藐三菩提。』
『再者，慈氏菩薩摩訶薩！如何在大乘中一心修行而得不退轉呢？就像過去有一位商人，聰明通達，常常行仁孝之道，經常看到父母宗親貧困，常常懷著憂愁煩惱逼迫身心，用什麼方法才能救濟他們呢？他這樣思惟：『沒有比入海采如意寶（Cintamani，能滿足願望的寶珠）來供給他們更好的辦法了，這樣就能使他們脫離貧困。』因為這個因緣，他發起了勇猛之心，不惜生命從家中出發，用各種方法尋求資糧，以及善友、船隻和船師。在其中
【English Translation】 English version: 'I now entrust these Dharma masters who uphold the scriptures to you. You should protect them, and even protect their relatives, ensuring they have no suffering or decline, and that they may be at peace.'
The Third Chapter on Generating the Bodhi Mind from the Mahayana Paramita Sutra of the Six Perfections of the Great Vehicle
At that time, Bhagavan (the Blessed One) roared like a lion, having revealed the secret Dharani (mantra) of total retention. Then, Maitreya Bodhisattva Mahasattva (the Bodhisattva Maitreya) rose from his seat, bared his right shoulder, knelt on his right knee, and with a single-minded gesture of palms joined, said to the Buddha: 'Excellent, excellent! Great Sage, World Honored One! You are able to praise and speak of such a secret, nectar-like, supreme Dharani to protect the Dharma masters with great compassion. May the World Honored One have compassion on all sentient beings and expound the Dharma of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), so that those sentient beings who have not yet generated the mind of enlightenment, how should they generate it? And those who have already generated it, how should they practice? And what are the causes and conditions that will prevent them from regressing in the mind of the Great Vehicle?'
At that time, Bhagavan said to Maitreya Bodhisattva Mahasattva: 'If there are good men or good women who wish to practice the Mahayana path for the sake of sentient beings, who wish to liberate sentient beings and place them in Maha-Nirvana (great liberation), they should first generate five kinds of supreme minds. What are the five? First, to universally generate a great mind of equal loving-kindness and compassion towards all sentient beings; second, to not regress in the mind towards Sarvajna (the wisdom of the Buddha); third, to regard all sentient beings as close friends, and to vow to protect them when they encounter danger; fourth, to always regard sentient beings as those to whom one is indebted; fifth, to constantly harbor a sense of shame, wondering when one will be able to repay the debt. Those who can generate these five minds will quickly attain Anuttara-samyak-sambodhi.'
'Furthermore, Maitreya Bodhisattva Mahasattva! How can one practice single-mindedly in the Great Vehicle and not regress? Just like in the past, there was a merchant who was intelligent and wise, always practicing benevolence and filial piety. He often saw his parents and relatives in poverty, and was constantly filled with worry and distress, pressing upon his body and mind. What method could he use to provide for them? He thought: 'There is no better way than to enter the sea to gather Cintamani (wish-fulfilling jewels) to provide for them, so that they can be free from poverty.' Because of this cause, he generated a courageous mind, not caring for his life, and left his home. He sought provisions by various means, as well as good companions, a ship, and a captain. Among them
路遇一異人從海而還，乃問此人：『如是匆遽，欲何所之？』商人具答如上因緣：『為救貧窮，今欲入海求如意寶，以相資給。』彼異人言：『我昔離家亦復如是，為濟親族貧窮諸苦。既發家已路經曠野，度大砂磧絕無水草，多有野象虎豹豺狼毒蛇師子，或遇劫賊大山大河，飢渴寒熱驚懼怖畏種種危難，與彼船師方至大海。又遇惡風大魚惡龍，雷電雹雨鼓浪洄澓，多有留難不可具說。雖受如是種種諸苦，尚不能獲如意寶珠，但得資身粗自供足，猶未能濟貧乏之親。今勸仁者，勿強艱苦徒自疲勞。吾欲與仁別為經理。所以者何？然彼大海有種種難——黑風、黑山、藥叉、羅剎、摩竭蛟龍——眾難非一。但曾聞有如意珠名，往者千萬獲無一二。以是因緣，勸于仁者宜速回還。』爾時商主聞是語已，倍復增進，發三勝心入海不退。云何為三？一者父母兄弟宗親貧苦若斯，如何空歸不相救濟？二者我之親屬昔時富有，惠我衣食憐愍於我，今者貧窮命不全濟，如何放舍而欲退還？三者我在家時處理家務，策役驅使大小僮僕種種呵責，如何貧苦不相賑恤，令彼歡喜而欲退還？以是因緣念酬恩德，發大勇猛決定前進，要當入海求如意寶，得已還家濟于親屬，恣其所用永離艱窮。
「菩薩摩訶薩亦復如是發菩提心，觀於十方六趣
【現代漢語翻譯】 現代漢語譯本： 我遇到一個從海上歸來的異人，便問他：『你如此匆忙，想要去哪裡？』商人詳細地回答了上述緣由：『爲了救濟貧窮，現在想要入海尋求如意寶（能滿足一切願望的寶珠），用來資助他們。』那異人說：『我以前離家也是這樣，爲了救濟親族貧窮的困苦。離開家后，路經曠野，穿過大沙漠，那裡沒有水草，有很多野象、虎豹、豺狼、毒蛇、獅子，或者遇到強盜、大山、大河，飢渴寒冷、驚恐畏懼，種種危難，和那些船員才到達大海。又遇到狂風、大魚、惡龍，雷電冰雹、巨浪漩渦，有很多阻礙難以盡說。雖然遭受了如此種種的痛苦，尚且不能獲得如意寶珠，只得到一些勉強維持生活的物資，還不能救濟貧困的親人。現在勸你，不要勉強辛苦，徒勞地使自己疲憊。我想要和你另作打算。為什麼呢？因為那大海有種種災難——黑風、黑山、藥叉（一種能吃人的鬼）、羅剎（惡鬼）、摩竭（海中大魚）、蛟龍——各種災難不止一種。只是聽說有如意珠的名字，前往的人成千上萬，能得到的卻一兩個都沒有。因為這個緣故，勸你還是趕快回去吧。』當時，商主聽了這些話后，反而更加堅定，發起了三種殊勝的心，入海而不退縮。哪三種呢？第一，父母兄弟宗親如此貧困，怎麼能空手而歸而不去救濟他們呢？第二，我的親屬過去富有時，曾給我衣食，憐憫我，現在貧窮，性命都難以保全，怎麼能拋棄他們而想要退回呢？第三，我在家時處理家務，驅使大小僕人，種種呵責，怎麼能不賑濟他們，讓他們歡喜而想要退回呢？因為這些緣故，爲了報答恩德，發起大勇猛心，決定前進，一定要入海求得如意寶，得到后回家救濟親屬，讓他們隨意使用，永遠脫離貧困。 菩薩摩訶薩（偉大的菩薩）也是這樣發起菩提心（覺悟之心），觀察十方六道（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）
【English Translation】 English version: I encountered a strange person returning from the sea, and asked him: 『Why are you in such a hurry, where are you going?』 The merchant explained the reasons above in detail: 『To save the poor, I now want to enter the sea to seek the Cintamani (wish-fulfilling jewel), to provide for them.』 That strange person said: 『I used to leave home for the same reason, to relieve the suffering of my poor relatives. After leaving home, I passed through the wilderness, crossed the great desert, where there was no water or grass, and there were many wild elephants, tigers, leopards, jackals, poisonous snakes, and lions. Or I encountered robbers, great mountains, and great rivers, hunger, thirst, cold, fear, and all kinds of dangers. Only with those sailors did I reach the sea. Then I encountered strong winds, big fish, evil dragons, thunder, lightning, hail, huge waves, and whirlpools. There were many obstacles that cannot be fully described. Although I suffered all these kinds of hardships, I still could not obtain the Cintamani, but only got some supplies to barely sustain my life, and I still could not help my poor relatives. Now I advise you, do not force yourself to suffer, and tire yourself in vain. I want to make other plans with you. Why? Because that sea has all kinds of disasters—black winds, black mountains, yakshas (a kind of man-eating ghost), rakshasas (evil spirits), makaras (large sea creatures), and dragons—there are more than one kind of disaster. I have only heard of the name of the Cintamani, and of the thousands of people who have gone, not even one or two have obtained it. For this reason, I advise you to go back quickly.』 At that time, the merchant, after hearing these words, became even more determined, and generated three superior minds, entering the sea without retreating. What are the three? First, my parents, brothers, and relatives are so poor, how can I return empty-handed without helping them? Second, my relatives used to be rich, gave me food and clothing, and had compassion for me. Now they are poor, and their lives are difficult to sustain. How can I abandon them and want to retreat? Third, when I was at home, I managed the household affairs, drove the servants, and scolded them in various ways. How can I not help them, make them happy, and want to retreat? For these reasons, to repay their kindness, I generated great courage, determined to move forward, and must enter the sea to seek the Cintamani. After obtaining it, I will return home to help my relatives, let them use it as they please, and forever escape poverty.』 The Bodhisattva Mahasattva (great Bodhisattva) also generates the Bodhicitta (mind of enlightenment) in the same way, observing the ten directions and the six realms (heaven, human, asura, animal, hungry ghost, and hell realms).
四生，皆是我之宿世父母，憐愍我故造諸惡業，墮于地獄、餓鬼、畜生受諸苦惱。以是因緣而自思惟：『以何方便濟斯苦難？』作是念已，唯有入於六波羅蜜多大法海中，求佛種智，拯濟有情生死之苦。如是思已，發大勇猛無退屈心，精進勤求無有懈倦，種種方便求覓資糧、菩提善伴法及法師。行至中路遇一魔王領諸眷屬，或現天身，或顯人身、婆羅門身，或作商主、苾芻、苾芻尼身，或餘種種異類之身。而彼魔王問菩薩言：『汝今匆忙，欲詣何所？』菩薩答言：『我為一切苦惱眾生，今欲入於六度大海，求佛種智如意寶珠，以救一切貧乏眾生。』魔王復云：『我初發心亦復如是，為度一切苦惱眾生，出生死家，度大流轉，曠野砂磧備受飢渴，盜賊恐怖眾難非一，方至六度大法海中。或遇乞頭，或逢乞眼耳鼻舌身手足支節，心肺腸胃肝膽脾腎，國城妻子、奴婢僕使。如是種種隨乞而施，不生慳吝勤求智寶。經無量劫，生死流轉在於苦海，雖受種種諸苦難事，猶不能獲無上菩提，而但回求阿羅漢果，出離三界寂滅涅槃。我今勸汝勿強勞苦，應自修持，吾欲與汝共階此果。所以者何？我念三塗常受饑苦，心思吞啖仰面向空，誰來入口充我一飽。種種苦難逼切身心，人命無常過於山水，善知識者難遭難遇，若不信受後悔何追
【現代漢語翻譯】 現代漢語譯本 四生（胎生、卵生、濕生、化生）的一切眾生，都是我過去世的父母，他們因為憐憫我而造作各種惡業，墮入地獄、餓鬼、畜生道遭受各種苦惱。因為這個因緣，我這樣思惟：『用什麼方法才能救濟這些苦難呢？』這樣想之後，我意識到只有進入六波羅蜜多（佈施、持戒、忍辱、精進、禪定、智慧）的大法海中，求得佛的智慧，才能拯救有情眾生的生死之苦。這樣想之後，我發起了大勇猛心，不退縮，精進勤奮地尋求，沒有絲毫懈怠，用各種方法尋找修行的資糧、菩提道上的善友以及法師。在修行的路上，我遇到一個魔王，他帶領著他的眷屬，有時顯現為天人的身形，有時顯現為人的身形、婆羅門的身形，有時化作商人、比丘、比丘尼的身形，或者其他各種不同的身形。那個魔王問菩薩說：『你現在匆匆忙忙的，想要去哪裡？』菩薩回答說：『我爲了救度一切受苦的眾生，現在想要進入六度的大海，求得佛的智慧如意寶珠，用來救濟一切貧乏的眾生。』魔王又說：『我最初發心的時候也是這樣，爲了救度一切受苦的眾生，離開生死之家，度過漫長的輪迴，在曠野沙漠中飽受飢渴，盜賊的恐怖，各種困難數不勝數，才到達六度大法海中。有時遇到乞討頭顱的，有時遇到乞討眼睛、耳朵、鼻子、舌頭、身體、手足、肢節、心肺、腸胃、肝膽脾腎的，還有乞討國城、妻子、奴婢僕人的。像這樣，我隨他們所求都佈施出去，不生慳吝，勤奮地尋求智慧的寶藏。經歷了無數劫，在生死輪迴的苦海中，雖然遭受了各種各樣的苦難，仍然不能獲得無上的菩提，而只是回頭去求阿羅漢果，出離三界，證得寂滅涅槃。我現在勸你不要勉強勞苦，應該自己修持，我想要和你一起證得這個果位。為什麼這麼說呢？我想到三惡道（地獄、餓鬼、畜生）的眾生常常遭受飢餓的痛苦，心裡想著吞食，仰面朝天，誰來給他們一口食物，讓他們吃飽呢？各種各樣的苦難逼迫著他們的身心，人的生命無常，比山上的流水還要快，善知識很難遇到，如果不能相信接受，將來後悔也來不及了。』 English version All beings of the four births (womb-born, egg-born, moisture-born, and transformation-born) were my parents in past lives. Out of compassion for me, they created various evil karmas, falling into hell, the realm of hungry ghosts, and the animal realm, enduring all kinds of suffering. Because of this, I pondered: 'What method can I use to relieve these sufferings?' After thinking this, I realized that only by entering the great ocean of the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), seeking the Buddha's wisdom, can I save sentient beings from the suffering of birth and death. Having thought this, I generated great courage, without retreating, diligently and tirelessly seeking, using all means to find the resources for practice, good companions on the path to enlightenment, and Dharma teachers. On the path of practice, I encountered a demon king, who led his retinue, sometimes appearing as a deva, sometimes as a human, a Brahmin, a merchant, a bhikshu, a bhikshuni, or other various forms. The demon king asked the Bodhisattva: 'Where are you hurrying to?' The Bodhisattva replied: 'For the sake of saving all suffering beings, I now wish to enter the great ocean of the Six Perfections, seeking the wish-fulfilling jewel of the Buddha's wisdom, to save all impoverished beings.' The demon king then said: 'When I first generated the aspiration, it was also like this, to save all suffering beings, to leave the house of birth and death, to cross the great cycle of rebirth, enduring hunger and thirst in the wilderness and deserts, the terror of thieves, and countless difficulties, before reaching the great ocean of the Six Perfections. Sometimes I encountered those begging for a head, sometimes those begging for eyes, ears, nose, tongue, body, hands, feet, limbs, heart, lungs, intestines, stomach, liver, gallbladder, spleen, kidneys, and even those begging for countries, cities, wives, servants, and slaves. Like this, I gave whatever they asked for, without stinginess, diligently seeking the treasure of wisdom. Having gone through countless kalpas, in the sea of suffering of birth and death, although I endured all kinds of hardships, I still could not attain supreme enlightenment, but instead turned back to seek the fruit of Arhatship, to leave the three realms and attain the peace of Nirvana. I now advise you not to force yourself to labor, you should cultivate yourself, and I wish to attain this fruit with you. Why do I say this? I think of the beings in the three evil realms (hell, hungry ghosts, and animals) who constantly suffer from hunger, thinking of swallowing, looking up to the sky, who will give them a mouthful of food to fill their bellies? All kinds of suffering oppress their bodies and minds, human life is impermanent, faster than the mountain streams, good teachers are hard to find, if you do not believe and accept, it will be too late for regrets in the future.'
【English Translation】 All beings of the four births (womb-born, egg-born, moisture-born, and transformation-born) were my parents in past lives. Out of compassion for me, they created various evil karmas, falling into hell, the realm of hungry ghosts, and the animal realm, enduring all kinds of suffering. Because of this, I pondered: 'What method can I use to relieve these sufferings?' After thinking this, I realized that only by entering the great ocean of the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), seeking the Buddha's wisdom, can I save sentient beings from the suffering of birth and death. Having thought this, I generated great courage, without retreating, diligently and tirelessly seeking, using all means to find the resources for practice, good companions on the path to enlightenment, and Dharma teachers. On the path of practice, I encountered a demon king, who led his retinue, sometimes appearing as a deva, sometimes as a human, a Brahmin, a merchant, a bhikshu, a bhikshuni, or other various forms. The demon king asked the Bodhisattva: 'Where are you hurrying to?' The Bodhisattva replied: 'For the sake of saving all suffering beings, I now wish to enter the great ocean of the Six Perfections, seeking the wish-fulfilling jewel of the Buddha's wisdom, to save all impoverished beings.' The demon king then said: 'When I first generated the aspiration, it was also like this, to save all suffering beings, to leave the house of birth and death, to cross the great cycle of rebirth, enduring hunger and thirst in the wilderness and deserts, the terror of thieves, and countless difficulties, before reaching the great ocean of the Six Perfections. Sometimes I encountered those begging for a head, sometimes those begging for eyes, ears, nose, tongue, body, hands, feet, limbs, heart, lungs, intestines, stomach, liver, gallbladder, spleen, kidneys, and even those begging for countries, cities, wives, servants, and slaves. Like this, I gave whatever they asked for, without stinginess, diligently seeking the treasure of wisdom. Having gone through countless kalpas, in the sea of suffering of birth and death, although I endured all kinds of hardships, I still could not attain supreme enlightenment, but instead turned back to seek the fruit of Arhatship, to leave the three realms and attain the peace of Nirvana. I now advise you not to force yourself to labor, you should cultivate yourself, and I wish to attain this fruit with you. Why do I say this? I think of the beings in the three evil realms (hell, hungry ghosts, and animals) who constantly suffer from hunger, thinking of swallowing, looking up to the sky, who will give them a mouthful of food to fill their bellies? All kinds of suffering oppress their bodies and minds, human life is impermanent, faster than the mountain streams, good teachers are hard to find, if you do not believe and accept, it will be too late for regrets in the future.'
。生死海中流轉不定，心如水月何有實耶？惡知識者易見易逢，恒樂勸人行菩薩道，舍財捨命望趣菩提。況諸佛出興時乃一顯，求者千萬得無一二。以是勸仁不須勞苦，應求解脫自取涅槃。又三無數劫受諸勤苦，方能獲得佛果菩提。此生三生證阿羅漢，一種無學何用苦為。無智愚人心希佛果，備歷艱苦經無量劫，尚未聞證阿羅漢果，何況能得無上菩提。譬如有人獲一小鳥，更見有一迦嚕啰王，即放手中已所執鳥，便前捕捉迦嚕啰王。大者飛翔，小者復失。愚求佛果亦復如是，棄此求餘二果俱失。既知是已愿早迴心，於此生中必證羅漢。』爾時菩薩聞是語已，轉增勇猛發三種心。云何為三？一者一切眾生從無始際生死已來，皆我所親或為朋友，現受苦惱未得免離，如何退還？二者一切眾生從無始已來，給我衣食憐愍我深，今受輪迴苦難非一，云何未報乃生退心？三者一切眾生從無始際皆我眷屬，策役驅使轉相呵責，未曾少分酬報彼恩。以是因緣不應退屈，更增勇猛求證菩提。若證菩提一切智寶，用濟生死苦難眾生。是名菩薩摩訶薩于大乘中，一心修行得不退轉。
「複次，慈氏！當知即是菩薩摩訶薩修大乘行發五種心。此五心中，一者于諸有情起大悲心；二者為諸有情求一切智——心無退轉此二心者，于大乘法精
【現代漢語翻譯】 現代漢語譯本：在生死輪迴的大海中漂流不定，心就像水中的月亮一樣虛幻不實，哪裡有真實的存在呢？惡知識（指引人走向錯誤道路的人）很容易見到和遇到，他們總是喜歡勸人修行菩薩道，捨棄財產和生命，希望追求菩提（覺悟）。更何況諸佛（覺悟者）出現於世，如同曇花一現，求佛的人成千上萬，真正能得到的卻寥寥無幾。因此勸告你不要白費力氣，應該求解脫，自己證得涅槃（寂滅）。而且要經歷三大阿僧祇劫（極長的時間）的勤苦修行，才能獲得佛果菩提。此生或者三生就能證得阿羅漢果（斷絕煩惱的聖者），一種無學（不再需要學習的境界），何必如此辛苦呢？沒有智慧的愚人，心懷希求佛果的願望，歷經艱苦修行無量劫，尚未聽說有人證得阿羅漢果，更何況能得到無上菩提（最高的覺悟）呢？譬如有人得到一隻小鳥，又看到一隻迦嚕啰王（金翅鳥），就放掉手中已經抓住的小鳥，轉而去捕捉迦嚕啰王。結果大的飛走了，小的也失去了。愚人求佛果也是這樣，放棄已經得到的，去追求其他的，結果兩種果位都失去了。既然知道這個道理，希望早點回心轉意，在此生中必定證得阿羅漢果。』當時菩薩聽到這些話后，反而更加勇猛，發起了三種心。哪三種呢？第一，一切眾生從無始以來的生死輪迴中，都曾是我的親人或朋友，現在正在遭受苦難，沒有得到解脫，我怎麼能退縮呢？第二，一切眾生從無始以來，都曾給我衣食，深深地憐憫我，現在他們正在遭受輪迴的苦難，我還沒有報答他們的恩情，怎麼能產生退縮的心呢？第三，一切眾生從無始以來都是我的眷屬，他們驅使我，責罵我，我沒有絲毫報答他們的恩情。因為這些原因，我不應該退縮，更應該勇猛精進，求證菩提。如果證得菩提，獲得一切智慧的珍寶，就可以救濟在生死苦難中的眾生。這就是菩薩摩訶薩（偉大的菩薩）在大乘（菩薩乘）中，一心修行，永不退轉的原因。 其次，彌勒（菩薩名）！應當知道，這就是菩薩摩訶薩修行大乘法，發起五種心。這五種心中，第一是對一切有情（眾生）生起大悲心；第二是爲了所有有情求得一切智（佛的智慧）——心不退轉。這兩種心，對於大乘佛法精進修行。
【English Translation】 English version: In the sea of birth and death, drifting without a fixed course, the mind is like the moon in the water, illusory and unreal. Where is there any true existence? Evil teachers (those who lead people astray) are easy to see and encounter. They always like to persuade people to practice the Bodhisattva path, abandoning wealth and life, hoping to pursue Bodhi (enlightenment). Moreover, the appearance of Buddhas (enlightened ones) in the world is like a fleeting moment. Thousands upon thousands seek Buddhahood, but only a few truly attain it. Therefore, I advise you not to waste your efforts. You should seek liberation and attain Nirvana (extinction) for yourself. Furthermore, it takes three asamkhya kalpas (extremely long periods of time) of diligent practice to attain the fruit of Buddhahood. In this life or three lives, one can attain the Arhat fruit (a saint who has cut off afflictions), a state of no more learning. Why endure such hardship? Foolish people without wisdom, harboring the desire for Buddhahood, undergo arduous practice for countless kalpas, yet have not even heard of anyone attaining the Arhat fruit, let alone the supreme Bodhi (highest enlightenment). It is like someone who obtains a small bird, and then sees a Garuda King (a mythical bird), so he releases the small bird he already holds in his hand, and goes to catch the Garuda King. As a result, the big one flies away, and the small one is also lost. The foolish pursuit of Buddhahood is also like this. Abandoning what one has already attained, and pursuing other things, one loses both fruits. Since you know this principle, I hope you will turn back your mind soon, and in this life, you will surely attain the Arhat fruit.』 At that time, the Bodhisattva, upon hearing these words, became even more courageous and aroused three kinds of minds. What are the three? First, all sentient beings, from beginningless time in the cycle of birth and death, have been my relatives or friends. Now they are suffering and have not been liberated. How can I retreat? Second, all sentient beings, from beginningless time, have given me food and clothing, and have deeply pitied me. Now they are suffering in the cycle of rebirth. I have not yet repaid their kindness. How can I have a mind of retreat? Third, all sentient beings, from beginningless time, have been my family members. They have driven me, scolded me, and I have not repaid their kindness in the slightest. Because of these reasons, I should not retreat. I should be even more courageous and diligent in seeking Bodhi. If I attain Bodhi, and obtain the treasure of all wisdom, I can save sentient beings from the suffering of birth and death. This is why a Bodhisattva Mahasattva (a great Bodhisattva) practices diligently in the Mahayana (the Bodhisattva vehicle), with one-pointed mind, and never retreats. Furthermore, Maitreya (name of a Bodhisattva)! You should know that this is how a Bodhisattva Mahasattva cultivates the Mahayana path, arousing five kinds of minds. Among these five minds, the first is to generate great compassion for all sentient beings; the second is to seek all wisdom (the wisdom of a Buddha) for all sentient beings—with a mind that does not retreat. These two minds are for diligent practice in the Mahayana Dharma.
進修行；三者一切有情皆我親友；四者一切有情於我有恩，未有毫釐用相酬報；五者一切有情皆我眷屬，我曾於彼起不善業，種種呵罵非理責罰，深心慚愧何時償畢——此之三心令諸菩薩勇猛不退，乃至證得阿耨多羅三藐三菩提。」
大乘理趣六波羅蜜多經卷第二 大正藏第 08 冊 No. 0261 大乘理趣六波羅蜜多經
大乘理趣六波羅蜜多經卷第三
罽賓國三藏般若奉 詔譯
不退轉品第四
爾時慈氏菩薩摩訶薩，頭面著地禮佛雙足，而白佛言：「大聖世尊已說菩薩五種發心，修行大乘得不退轉。然大悲心云何發起？云何修行？唯愿如來哀愍有情廣為宣說，利益安樂諸眾生故。」
爾時薄伽梵告慈氏菩薩摩訶薩言：「善哉，善哉！善男子！快問斯義。汝今諦聽！善思念之。吾當為汝分別解說，斷汝疑網。所言五種心者，第一大悲心。當持此心堅固不捨，念彼惡趣地獄眾生，復思其苦如契經說。汝應知之，今於此經重為汝說。觀諸有情，皆是宿世父母宗親所尊重境，今在地獄現受眾苦，為十三火之所纏繞——有二火焰從足而入徹頂而出，復有二焰從頂而入通足而出，復有二焰自背而入從胸而出，復有二焰從胸而入自背而出，復有二焰從左脅入穿右脅出，復有二焰從
【現代漢語翻譯】 現代漢語譯本 （一）精進修行；（二）視一切眾生為自己的親友；（三）視一切眾生對自己有恩，即使是微小的恩惠也未曾報答；（四）視一切眾生為自己的眷屬，自己曾對他們造作不善的業，種種呵斥謾罵，不合理的責罰，內心深感慚愧，不知何時才能償還——這三種心能使諸菩薩勇猛精進，永不退轉，直至證得阿耨多羅三藐三菩提（無上正等正覺）。
《大乘理趣六波羅蜜多經》卷第二 大正藏第 08 冊 No. 0261 《大乘理趣六波羅蜜多經》
《大乘理趣六波羅蜜多經》卷第三
罽賓國（古印度北部地區）三藏般若奉 詔譯
不退轉品第四
當時，慈氏菩薩摩訶薩（彌勒菩薩）頭面觸地，禮拜佛陀雙足，然後對佛說：『大聖世尊，您已經說了菩薩的五種發心，修行大乘可以得到不退轉。然而，大悲心是如何發起的？如何修行的？唯愿如來慈悲憐憫眾生，廣為宣說，爲了利益安樂一切眾生。』
這時，薄伽梵（佛陀）告訴慈氏菩薩摩訶薩說：『善哉，善哉！善男子！你問得好。你現在仔細聽！好好思考！我將為你分別解說，斷除你的疑惑。所說的五種心，第一就是大悲心。應當持此心堅固不捨，憶念那些惡趣地獄的眾生，再思量他們的痛苦，就像契經（佛經）所說的那樣。你應該知道，現在我在這部經中再次為你解說。觀察一切眾生，他們都是宿世的父母宗親，是應當尊重的人，現在卻在地獄中遭受種種痛苦，被十三種火焰纏繞——有兩道火焰從腳底進入，從頭頂而出；又有兩道火焰從頭頂進入，通到腳底而出；又有兩道火焰從背部進入，從胸部而出；又有兩道火焰從胸部進入，從背部而出；又有兩道火焰從左脅進入，穿透右脅而出；又有兩道火焰從'
【English Translation】 English version (1) diligently practice; (2) regard all sentient beings as my own relatives and friends; (3) regard all sentient beings as having been kind to me, and I have not repaid even the slightest kindness; (4) regard all sentient beings as my family members, and I have committed unwholesome deeds towards them, various scoldings, unreasonable punishments, and I feel deep shame, not knowing when I can repay them all—these three minds enable all Bodhisattvas to be courageous and never retreat, until they attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).
The Mahayana Paramita Sutra of the Six Perfections, Volume 2 Taisho Tripitaka Volume 08, No. 0261, The Mahayana Paramita Sutra of the Six Perfections
The Mahayana Paramita Sutra of the Six Perfections, Volume 3
Translated by Tripitaka Prajna of Kipin (ancient northern India) under Imperial Decree
Chapter Four: Non-Retrogression
At that time, Bodhisattva Mahasattva Maitreya (Maitreya Bodhisattva), with his head touching the ground, bowed at the feet of the Buddha, and then said to the Buddha: 'Great Holy World Honored One, you have already spoken of the five kinds of aspirations of Bodhisattvas, and that practicing the Mahayana can lead to non-retrogression. However, how does the great compassionate mind arise? How is it practiced? May the Tathagata, out of compassion for sentient beings, widely expound on this, for the benefit and happiness of all sentient beings.'
At this time, Bhagavan (the Buddha) said to Bodhisattva Mahasattva Maitreya: 'Excellent, excellent! Good man! You have asked well. Now listen carefully! Think well! I will explain it to you separately, and dispel your doubts. Of the five kinds of minds, the first is the great compassionate mind. You should hold this mind firmly and not abandon it, remembering those sentient beings in the evil realms of hell, and contemplating their suffering, as described in the sutras. You should know that now in this sutra, I will explain it to you again. Observe all sentient beings, they are all our parents and relatives from past lives, those who should be respected, but now they are suffering in hell, being tormented by thirteen flames—there are two flames entering from the soles of their feet and exiting from the top of their heads; there are two flames entering from the top of their heads and passing through to the soles of their feet; there are two flames entering from their backs and exiting from their chests; there are two flames entering from their chests and exiting from their backs; there are two flames entering from their left sides and piercing through their right sides; there are two flames entering from'
右脅入穿左脅出，復有一焰從首而纏下至於足——然此地獄諸眾生身，其形軟弱猶如熟酥，為彼眾火交絡焚熱。其地獄火燒人間火，如燒㲲花無復餘燼。或有眾生為火所燒，東西馳走以求救護，莫知所為；復有眾生，逃形無地卻來赴火；復有眾生，忽被擲置糞穢深坑，坑中有蟲其觜铦利，純是銅鐵長十六指，啄啖眾生皮骨髓腦；復有眾生，處煻煨中而被燒煮；或有眾生，在鹹水中而被漂溺。是時獄卒以大鐵網，從中漉出猶若捕魚，置彼眾生熱鐵地上偃臥燒炙。次以鐵鉗鑷取其舌，復以洋銅灌注其口，悶絕而死良久乃穌。即欲奔馳意求免離，終無得脫。復有鐵狗尋即逐之，鐵烏鐵觜隨飛而啄，骨肉分裂而啖食之。遙見園林，即欲攀上望得免脫，其林樹上皆生鐵刺，其一一刺長十六指，其刺炎熱。眾生欲上，刺鋒垂下，從胸而入徹背而出，受苦無量求脫無由。烏鷲飛來啄取雙眼，復劈其腦取髓食之。從此欲下，刺鋒向上，眼耳鼻舌身肉手足及十指節悉皆分散，隨掛樹上免脫無由。獄卒收取盛鐵囊中，以熱鐵棒反覆捶打。復有眾生手足頭髻，五處磔裂以鋸解之。復有眾生內鐵臼中，以其鐵杵從頭而搗。復有眾生在於鑊湯，鐵杈翻轉煮之糜爛，唯有骨在其命猶存。復有眾生處於地獄，而以紫礦將為屋舍，縱火焚燎其焰洞然，紫
【現代漢語翻譯】 現代漢語譯本：右脅被火焰穿入，從左脅穿出，又有一道火焰從頭頂纏繞而下，直到腳底——然而，這些地獄眾生的身體，其形體軟弱，如同熟透的酥油，被那些交織的火焰焚燒炙烤。地獄的火焰燃燒人間的火焰，如同燃燒㲲花一樣，不留下任何灰燼。有的眾生被火焰燒灼，東西奔跑以求救護，卻不知所措；有的眾生，想要逃離卻無處可去，反而又回到火焰中；有的眾生，忽然被拋入糞穢深坑，坑中有蟲，它們的嘴尖銳鋒利，純粹是銅鐵製成，長達十六指，啄食眾生的皮肉骨髓腦；有的眾生，處在熾熱的灰燼中被燒煮；有的眾生，在鹹水中被漂浮淹沒。這時，獄卒用巨大的鐵網，從水中撈出，如同捕魚一樣，將這些眾生放置在熾熱的鐵地上，讓他們仰臥燒烤。接著用鐵鉗夾取他們的舌頭，又用滾燙的銅汁灌入他們的口中，他們昏厥而死，過了很久才甦醒。他們想要奔跑逃離，卻始終無法脫身。又有鐵狗緊追不捨，鐵烏鴉用鐵嘴隨之飛來啄食，將他們的骨肉撕裂吞噬。遠遠望見園林，他們想要攀爬上去，希望能夠逃脫，但園林樹上都長滿了鐵刺，每一根刺都長達十六指，刺尖熾熱。眾生想要爬上去，刺尖就向下垂落，從胸口刺入，從背部穿出，承受無量的痛苦，無法逃脫。烏鴉和鷲飛來啄取他們的雙眼，又劈開他們的頭顱，取出腦髓吃掉。他們想要從樹上下來，刺尖就向上，他們的眼耳鼻舌身肉手足以及十個指節全部散落，掛在樹上，無法逃脫。獄卒將他們收集起來，裝入鐵囊中，用熾熱的鐵棒反覆捶打。有的眾生手足頭髻，五處被撕裂，用鋸子鋸開。有的眾生被放入鐵臼中，用鐵杵從頭頂搗擊。有的眾生在沸騰的湯鍋中，被鐵叉翻轉煮爛，只剩下骨頭，但生命依然存在。有的眾生處於地獄中，用紫礦作為房屋，點燃火焰，火焰熊熊燃燒，紫 English version: The right side is pierced by flames, exiting from the left side, and another flame wraps from the head down to the feet—however, the bodies of these hell beings are soft and weak, like melted butter, and are burned and roasted by the intertwined flames. The hellfire burns the human fire, like burning flax flowers, leaving no ashes. Some beings are burned by the flames, running east and west seeking rescue, but not knowing what to do; some beings, wanting to escape but having nowhere to go, instead return to the flames; some beings are suddenly thrown into deep pits of filth, in which there are insects with sharp, pointed mouths, made entirely of copper and iron, sixteen fingers long, pecking at the skin, bones, marrow, and brains of the beings; some beings are in hot ashes and are boiled; some beings are drowned in salty water. At this time, the hell guards use a large iron net to scoop them out, like catching fish, and place these beings on the hot iron ground, making them lie down and roast. Then, they use iron tongs to grab their tongues, and pour molten copper into their mouths, causing them to faint and die, only to revive after a long time. They want to run and escape, but can never get away. Then, iron dogs chase after them, and iron crows fly and peck at them with their iron beaks, tearing their flesh and bones and devouring them. Seeing a garden from afar, they want to climb up, hoping to escape, but the trees in the garden are all covered with iron thorns, each thorn sixteen fingers long, and the thorns are burning hot. When the beings try to climb up, the thorns point downwards, piercing through their chests and exiting from their backs, causing them immeasurable suffering, with no way to escape. Crows and vultures fly over and peck out their eyes, and then split open their skulls to eat their marrow. When they try to climb down, the thorns point upwards, and their eyes, ears, noses, tongues, bodies, hands, feet, and ten fingers are all scattered, hanging on the trees, with no way to escape. The hell guards collect them, put them in iron bags, and repeatedly beat them with hot iron rods. Some beings have their hands, feet, and hair, five places, torn apart and sawed open. Some beings are placed in iron mortars and pounded from the head with iron pestles. Some beings are in boiling cauldrons, turned over and boiled until they are rotten, with only their bones remaining, but their lives still exist. Some beings are in hell, and use purple ore as houses, setting them on fire, the flames blazing, purple
【English Translation】 The right flank is pierced by flames, exiting from the left flank, and another flame wraps from the head down to the feet—however, the bodies of these hell beings are soft and weak, like melted butter, and are burned and roasted by the intertwined flames. The hellfire burns the human fire, like burning flax flowers, leaving no ashes. Some beings are burned by the flames, running east and west seeking rescue, but not knowing what to do; some beings, wanting to escape but having nowhere to go, instead return to the flames; some beings are suddenly thrown into deep pits of filth, in which there are insects with sharp, pointed mouths, made entirely of copper and iron, sixteen fingers long, pecking at the skin, bones, marrow, and brains of the beings; some beings are in hot ashes and are boiled; some beings are drowned in salty water. At this time, the hell guards use a large iron net to scoop them out, like catching fish, and place these beings on the hot iron ground, making them lie down and roast. Then, they use iron tongs to grab their tongues, and pour molten copper into their mouths, causing them to faint and die, only to revive after a long time. They want to run and escape, but can never get away. Then, iron dogs chase after them, and iron crows fly and peck at them with their iron beaks, tearing their flesh and bones and devouring them. Seeing a garden from afar, they want to climb up, hoping to escape, but the trees in the garden are all covered with iron thorns, each thorn sixteen fingers long, and the thorns are burning hot. When the beings try to climb up, the thorns point downwards, piercing through their chests and exiting from their backs, causing them immeasurable suffering, with no way to escape. Crows and vultures fly over and peck out their eyes, and then split open their skulls to eat their marrow. When they try to climb down, the thorns point upwards, and their eyes, ears, noses, tongues, bodies, hands, feet, and ten fingers are all scattered, hanging on the trees, with no way to escape. The hell guards collect them, put them in iron bags, and repeatedly beat them with hot iron rods. Some beings have their hands, feet, and hair, five places, torn apart and sawed open. Some beings are placed in iron mortars and pounded from the head with iron pestles. Some beings are in boiling cauldrons, turned over and boiled until they are rotten, with only their bones remaining, but their lives still exist. Some beings are in hell, and use purple ore as houses, setting them on fire, the flames blazing, purple
礦镕流滴如熱箭。復有地獄四面鐵山，眾生處中二山相拶，或時南北或復東西，二山合時，其中眾生膿血流出。復有地獄而有鐵蛇纏眾生身，從足至首而㘅其頭，盡力縛束髓血集頂，吸而食之唯殘皮骨。復有地獄諸眾生等，而被獄卒三股鐵叉而叉其身，從兩足入至頂及肩三處通出，其火隨叉猛焰俱發，眼耳鼻口火出亦然。復有地獄以諸眾生，臥熱鐵地或偃仆側，次黑鐵繩隨身而拼，復以斤斧而𣃁斫之，如工匠師治諸濕木。復有眾生，被諸獄卒從足至頭㓟取其皮，㓟已作繩用充韁轡，銜勒眾生上高山頂，其山熱鐵驅迫令登，鞭撻萬般苦不可說。此等眾生從無始來，皆我父母內外宗親，今者流轉在於地獄，經無量劫，常受苦惱如已舍宅，惡業盡故暫生人天，於此造罪還墮地獄。菩薩摩訶薩觀此眾生受諸苦已，起大悲心。次觀鬼趣，復起悲心。見諸眾生處餓鬼中，一日一夜如人一月，以日計月十二為年，于鬼趣中壽五百歲，同於人間萬五千歲，常受飢渴，耳初不聞漿水之名，何況眼見。然彼餓鬼身如大山，頭如穹廬，咽細如針，其發皮下垂覆兩肩，猶如利刀割切形體，變為猛焰燒爛其身，如火燎薪苦痛難忍，其兩腋毛下覆腰腹，次隱處毛下垂膝踝，刀割火燒亦復如是，經無量歲受如斯苦。或遙見水奔赴求之，及到其傍面仆而
【現代漢語翻譯】 現代漢語譯本 礦石熔化滴落，如同熾熱的箭矢。還有地獄四面都是鐵山，眾生身處其中，兩山互相擠壓，有時南北，有時東西，兩山合攏時，其中的眾生膿血流出。還有地獄，有鐵蛇纏繞眾生的身體，從腳到頭咬住他們的頭，盡力捆綁，髓血聚集到頭頂，吸食乾淨只剩下皮骨。還有地獄，眾生被獄卒用三股鐵叉叉住身體，從兩腳刺入，直到頭頂和肩膀三處穿出，火焰隨著鐵叉猛烈燃燒，眼睛、耳朵、鼻子、嘴巴也噴出火焰。還有地獄，眾生或躺或側臥在熾熱的鐵地上，然後用黑色的鐵繩緊緊捆綁，再用斧頭砍斫，如同工匠處理潮濕的木頭。還有眾生，被獄卒從腳到頭剝下面板，剝下的皮做成繩子，用來當韁繩和馬嚼子，駕馭眾生登上高山頂，那山是熾熱的鐵山，驅趕他們攀登，鞭打，各種痛苦難以言說。這些眾生從無始以來，都是我的父母和內外親屬，現在流轉在地獄，經歷無量劫，常常遭受苦惱，如同住在自己家裡一樣。惡業消盡后，暫時轉生到人天，在這裡造罪又會墮入地獄。菩薩摩訶薩看到這些眾生遭受各種痛苦后，生起大悲心。接著觀察餓鬼道，又生起悲心。看到眾生身處餓鬼道中，一日一夜如同人間一個月，以日計算月，十二個月為一年，在餓鬼道中壽命五百歲，相當於人間一萬五千年，常常遭受飢渴，耳朵從未聽到過漿水的名字，更何況親眼見到。那些餓鬼身體像大山，頭像穹廬，咽喉細如針，頭髮從面板下垂，覆蓋兩肩，如同利刀切割身體，變成猛烈的火焰燒爛身體，如同火燒柴薪，痛苦難以忍受。他們兩腋下的毛覆蓋腰腹，然後是隱秘處的毛垂到膝蓋和腳踝，刀割火燒也是如此，經歷無量年遭受這樣的痛苦。有時遠遠看到水，奔跑著去求，但到了近旁卻面朝下倒地。
【English Translation】 English version Molten ore drips like hot arrows. There are also iron mountains on all four sides of the hells, and beings are in the middle. The two mountains press against each other, sometimes north and south, sometimes east and west. When the two mountains come together, the pus and blood of the beings within flow out. There are also hells where iron snakes coil around the bodies of beings, from their feet to their heads, biting their heads. They bind them tightly, and the marrow and blood gather at the top of their heads, which the snakes suck and eat, leaving only skin and bones. There are also hells where beings are pierced by hell guards with three-pronged iron forks, entering from both feet and exiting at the top of their heads and shoulders, three places in total. The flames follow the forks, blazing fiercely, and fire also comes out of their eyes, ears, noses, and mouths. There are also hells where beings lie on hot iron ground, either supine or prone, and then black iron ropes bind them tightly. They are then chopped with axes, like craftsmen working with wet wood. There are also beings whose skin is peeled off from their feet to their heads by hell guards. The peeled skin is made into ropes, used as reins and bridles, to drive beings to the top of high mountains. The mountains are made of hot iron, and they are forced to climb, whipped and tormented in countless ways. These beings, from beginningless time, have all been my parents and relatives, both close and distant. Now they are transmigrating in hells, enduring immeasurable kalpas, constantly suffering, as if living in their own homes. When their evil karma is exhausted, they are temporarily reborn in the human or heavenly realms, but they commit sins here and fall back into hell. Bodhisattva Mahasattvas, seeing these beings suffering all kinds of pain, give rise to great compassion. Then, observing the realm of hungry ghosts, they again give rise to compassion. They see beings in the realm of hungry ghosts, where one day and night is like a month in the human realm. Counting months by days, twelve months make a year, and in the realm of hungry ghosts, their lifespan is five hundred years, equivalent to fifteen thousand years in the human realm. They constantly suffer from hunger and thirst, and their ears have never heard the name of water or juice, let alone seen it. The bodies of those hungry ghosts are like mountains, their heads like domes, and their throats as thin as needles. Their hair hangs down from their skin, covering their shoulders, like sharp knives cutting their bodies, turning into fierce flames that burn their bodies, like fire burning firewood, causing unbearable pain. The hair under their armpits covers their waists and abdomens, and the hair in their private parts hangs down to their knees and ankles. They are also cut and burned by fire in the same way, suffering such pain for immeasurable years. Sometimes they see water from afar and rush to get it, but when they reach it, they fall face down.
倒，以惡業力其水變為膿血糞穢或作熱砂。其水兩岸復有獄卒，執持弓箭刀棒鉞斧槍槊斫刺種種捶楚，飢火所燒熱渴迷亂，尋返馳走猛火焚熱莫知所之。獄卒隨逐撾打斫截，手足支節悉皆損折。復有餓鬼，朝產五子隨產食之，夜生五子隨生隨食，由懷飢餓未曾暫飽。或遇天雨仰口承之，由業力故一滴入口，流入腹中變成猛火直過而出。或遇夏月熱風起時，吹諸餓鬼墮砂磧中，下熱砂燒上為日炙，飢渴熱逼望見樹林，欲取蔭涼奔走至彼，蔭避餓鬼隨至皆移。何以故？昔於人間或設施會，見有乞人慳惜不與，非理打罵而驅遣之，以是業緣今受斯報。復有餓鬼于夜月時，凈無雲翳流光照觸，毒熱爍身如盛夏時日炙無異。復有餓鬼，于盛冬時有大風起，由業力故吹諸餓鬼猶若飛塵，置冰山中受諸寒苦。從是受苦經無量時，於此命終還墮地獄，如是往來經無量歲，惡業盡已希得人身，生貧賤家慳吝不施，以乞自活轉增貪惜。以貧窮故造十不善種種諸罪，從此命終復墮地獄受種種苦。其苦畢已生餓鬼中，如是往返經無數劫，受如斯苦。此等眾生亦於過去無量無邊生死劫中，恒為父母六親眷屬，常為我故造不善業，今在餓鬼受斯苦報。菩薩摩訶薩觀是苦已，起大悲心。
「複次，慈氏！鬼趣既然，次觀傍生亦復如是。有諸獐鹿
【現代漢語翻譯】 現代漢語譯本：倒過來，由於惡業的力量，那裡的水會變成膿血、糞便污穢，或者變成滾燙的沙子。水岸兩邊還有獄卒，手持弓箭、刀棒、鉞斧、槍矛等各種刑具，進行砍刺、捶打等各種折磨。飢餓的火焰燃燒著他們，熱渴使他們迷亂，他們四處奔走，猛烈的火焰焚燒著他們，不知該往何處去。獄卒們緊隨其後，毆打、砍截，他們的手腳肢體都被打斷。還有餓鬼，早上生下五個孩子，生下就吃掉；晚上生下五個孩子，生下就吃掉，因為飢餓，從未有片刻飽足。有時遇到下雨，他們仰頭承接，但由於業力的緣故，一滴水入口，流入腹中就變成猛火，直接穿透而出。有時遇到夏天熱風颳起，把餓鬼吹到沙磧中，下面是熱沙燒烤，上面是太陽炙烤，飢渴熱逼，他們望見樹林，想要去那裡乘涼，奔走過去，但餓鬼所到之處，樹蔭都會移開。這是為什麼呢？因為他們過去在人間，有時舉辦宴會，看到乞丐就吝嗇不給，還無理地打罵驅趕他們，因為這樣的業緣，現在才遭受這樣的報應。還有餓鬼，在夜晚月亮皎潔、沒有云彩遮蔽的時候，月光照耀著他們，毒熱灼燒身體，就像盛夏的太陽炙烤一樣。還有餓鬼，在嚴冬時節，大風颳起，由於業力的緣故，把餓鬼吹得像飛塵一樣，被置於冰山之中，遭受各種寒冷之苦。他們從這裡受苦，經過無量的時間，在這裡死去後又墮入地獄，這樣往來經過無量歲月，惡業消盡后，才有可能得到人身，但會出生在貧賤的家庭，吝嗇不施捨，靠乞討為生，反而更加貪婪吝惜。因為貧窮，他們會造作十不善等各種罪業，從此死去後又墮入地獄，遭受各種痛苦。痛苦結束后，又會轉生為餓鬼，這樣往返經歷無數劫，遭受這樣的痛苦。這些眾生在過去無量無邊的生死輪迴中，常常是我們的父母、六親眷屬，常常爲了我們造作不善的業，現在才在餓鬼道中遭受這樣的苦報。菩薩摩訶薩看到這些痛苦后，會生起大悲心。 其次，慈氏（Maitreya，彌勒菩薩的尊稱）！鬼道的情況既然如此，接下來觀察畜生道也是如此。有獐鹿等動物
【English Translation】 English version: Conversely, due to the power of evil karma, the water there transforms into pus, blood, filth, or hot sand. On both banks of the water, there are also prison guards wielding bows, arrows, swords, clubs, axes, spears, and various other weapons, inflicting cuts, stabs, beatings, and all sorts of torments. The flames of hunger burn them, and the heat and thirst make them delirious. They run around, and the fierce flames burn them, not knowing where to go. The prison guards follow closely, striking, cutting, and hacking, causing their limbs to be broken. There are also hungry ghosts who give birth to five children in the morning and eat them as soon as they are born; they give birth to five children at night and eat them as soon as they are born. Because of hunger, they are never satisfied for even a moment. Sometimes, when it rains, they look up to catch the water, but due to the power of karma, a single drop entering their mouths turns into fierce fire that passes straight through their bodies. Sometimes, when hot winds rise in the summer, they blow the hungry ghosts into the sandy desert. Below, the hot sand burns them, and above, the sun scorches them. Driven by hunger, thirst, and heat, they see a forest and want to go there for shade. They run towards it, but wherever the hungry ghosts go, the shade moves away. Why is this? Because in their past lives as humans, they sometimes held feasts and, upon seeing beggars, were stingy and refused to give, instead unreasonably beating and driving them away. Due to this karmic connection, they now suffer such retribution. There are also hungry ghosts who, during moonlit nights when there are no clouds, are scorched by the moonlight, which is as hot as the sun in the middle of summer. There are also hungry ghosts who, during the harsh winter, are blown by strong winds due to the power of karma, like flying dust, and are placed on ice mountains, suffering all kinds of cold. They suffer here for immeasurable time, and after dying here, they fall into hell again. They go back and forth for countless years. When their evil karma is exhausted, they may obtain a human body, but they will be born into a poor and lowly family, stingy and unwilling to give, living by begging, and becoming even more greedy and miserly. Because of poverty, they will commit the ten non-virtuous acts and various other sins. After dying from this, they will fall into hell again, suffering all kinds of pain. After the pain ends, they will be reborn as hungry ghosts, and they will go back and forth for countless kalpas, suffering such pain. These beings, in their past immeasurable cycles of birth and death, were often our parents, relatives, and family members. They often created non-virtuous karma for our sake, and now they suffer such retribution in the realm of hungry ghosts. Bodhisattvas Mahasattvas, upon seeing these sufferings, will generate great compassion. Furthermore, Maitreya (慈氏, a respectful title for Bodhisattva Maitreya)! Since the realm of hungry ghosts is like this, next observe the realm of animals, which is also like this. There are animals such as deer and roe deer.
野干狐兔虎豹豺狼種種諸獸，及諸飛鳥野雞鵝鴨鳧雁鴛鴦如是等類，若行若住棲止飛浮，恒畏於人、大力鳥獸，若飲若食未曾暫安，晝夜之中常懷怖懼。復有傍生黿鼉龜鱉魚蚌蝦蟆室獸摩羅水族之類，恒被網捕生死水中。復有傍生蛇虺蜴蜥蚰蜒鼠狼，此類傍生闇中而生闇中而死。復有傍生蟣虱蚤等，依人身生還依人死。復有傍生或依死屍，或依糞濕或依草木，當處而生還當處死，或變化生還變化死，所謂蛆蟲螟蛉蟊螣𧌓螽蛺蝶之類。復有傍生恒食膿血及諸不凈以為甘味，所謂豬狗蜣螂蠅虻之類，遙聞臭氣以為香美，飛走馳赴恐不得餐。復有傍生不食美草唯食棘刺，不飲清流唯飲濁水。復有傍生非依草生而恒食草，所謂象馬牛驢駱駝騾等畜生之類，或以鐵鉤鉤斫其腦，令使調伏得已乘之，或穿鼻中或以轡勒，籠系其首負重而行，常被鞭撻種種呵罵遲疾須行，或有尪羸起已復倒，捶楚無限力不能前，皆由宿因今受斯苦。或食信施無復精勤，償他宿債遭此艱苦。如是驅役種種鞭打，尚未還足，或取殺之，苦切萬端陳告無所。生乏水草病無醫藥，死已㓟剝為人啖食。如是死已墮于地獄。何以故？由心愚癡不知善惡，不念父母生育劬勞，不識因果不聞正法，亦無佈施持戒善根，但念水草余無所知。此等傍生人所畜養。除畜養外余
【現代漢語翻譯】 現代漢語譯本 野狐、兔、虎、豹、豺狼等各種野獸，以及各種飛鳥，如野雞、鵝、鴨、鳧、雁、鴛鴦等，它們或行走、或停留、或棲息、或飛翔，總是畏懼人類和強大的鳥獸。它們無論是飲水還是進食，都無法片刻安寧，日夜都懷著恐懼。 還有一些旁生，如黿（yuán，大鱉）、鼉（tuó，揚子鱷）、龜、鱉、魚、蚌、蝦蟆（há ma，蟾蜍）、室獸（指穴居動物）、摩羅（mó luó，水族）等水生動物，它們經常被網捕，在水中經歷生生死死。 還有一些旁生，如蛇、虺（huǐ，毒蛇）、蜥蜴、蜥蜴、蚰蜒（yóu yán，一種多足蟲）、鼠狼等，這些旁生在黑暗中出生，也在黑暗中死去。 還有一些旁生，如蟣（jǐ，虱子的卵）、虱子、跳蚤等，它們依附在人身上出生，也依附在人身上死去。 還有一些旁生，有的依附在屍體上，有的依附在糞便或潮濕的地方，有的依附在草木上，在這些地方出生，也在這些地方死去；有的變化而生，也變化而死，如蛆蟲、螟蛉（míng líng，一種小蟲）、蟊（máo，吃禾苗的害蟲）、螣（téng，一種害蟲）、𧌓（zhōng，蝗蟲）、蛺蝶（jiá dié，蝴蝶）等。 還有一些旁生，總是以膿血和各種不潔之物為甘美，如豬、狗、蜣螂（qiāng láng，屎殼郎）、蒼蠅、虻（méng，牛虻）等，它們遠遠聞到臭氣就覺得香美，飛奔而去，唯恐吃不到。 還有一些旁生，不吃美味的草，只吃帶刺的荊棘；不喝清澈的流水，只喝渾濁的水。 還有一些旁生，不是依附草木而生，卻總是吃草，如象、馬、牛、驢、駱駝、騾等畜生，它們有的被鐵鉤鉤住頭部，使其馴服后被人騎乘；有的被穿過鼻孔，有的被套上韁繩，籠頭束縛，負重而行，經常遭受鞭打和各種呵斥，必須快速行走，有的瘦弱不堪，剛站起來又倒下，遭受無盡的鞭打，卻無力前進，這都是因為前世的因果，今生才遭受這樣的痛苦。 有的吃了信徒的供養，卻不再精進修行，償還前世的債務，遭受這樣的艱苦。像這樣被驅使役使，遭受各種鞭打，還不能償還所欠，有的甚至被殺害，痛苦萬分，卻無處申訴。 活著的時候缺乏水草，生病了沒有醫藥，死後被宰殺，被人吃掉。這樣死後又墮入地獄。為什麼呢？因為它們內心愚癡，不知道善惡，不念父母的養育之恩，不認識因果，不聽聞正法，也沒有佈施、持戒的善根，只知道水草，其他一無所知。這些旁生是人所畜養的。除了被畜養的，還有其他的旁生。
【English Translation】 English version Various beasts such as wild foxes, rabbits, tigers, leopards, jackals, and wolves, as well as various birds like pheasants, geese, ducks, teals, wild geese, and mandarin ducks, whether they walk, stay, dwell, or fly, are always fearful of humans and powerful birds and beasts. Whether they drink or eat, they cannot find a moment of peace, and they are constantly filled with fear day and night. There are also other sentient beings, such as turtles (yuán, large turtles), alligators (tuó, Chinese alligators), tortoises, soft-shelled turtles, fish, clams, toads (há ma, toads), cave-dwelling animals, and aquatic creatures (mó luó), who are constantly caught in nets and experience life and death in the water. There are also other sentient beings, such as snakes, vipers (huǐ, venomous snakes), lizards, geckos, centipedes (yóu yán, a type of millipede), and weasels, who are born in darkness and die in darkness. There are also other sentient beings, such as nits (jǐ, lice eggs), lice, and fleas, who are born on human bodies and die on human bodies. There are also other sentient beings, some of whom live on corpses, some on dung or damp places, and some on plants, where they are born and die; some are born through transformation and die through transformation, such as maggots, leafhoppers (míng líng, a type of small insect), rice borers (máo, pests that eat seedlings), caterpillars (téng, a type of pest), locusts (zhōng), and butterflies (jiá dié). There are also other sentient beings who always take pus and blood and various unclean things as sweet delicacies, such as pigs, dogs, dung beetles (qiāng láng, dung beetles), flies, and horseflies (méng, horseflies). They smell foul odors from afar and think they are fragrant, rushing to them, fearing they will not get to eat. There are also other sentient beings who do not eat delicious grass but only eat thorny brambles; they do not drink clear streams but only drink muddy water. There are also other sentient beings who are not born from plants but always eat grass, such as elephants, horses, cows, donkeys, camels, and mules. Some of them have their heads hooked with iron hooks to tame them so that they can be ridden; some have their noses pierced, some are fitted with reins, and their heads are bound, carrying heavy loads and constantly being whipped and scolded, forced to walk quickly. Some are so weak that they fall down as soon as they stand up, suffering endless beatings, yet they are unable to move forward. All of this is due to the karma of their past lives, and they suffer such pain in this life. Some have eaten the offerings of believers but no longer practice diligently, repaying their debts from past lives and suffering such hardships. They are driven and used in this way, suffering various beatings, yet they cannot repay what they owe. Some are even killed, suffering immense pain, yet they have nowhere to appeal. When they are alive, they lack water and grass, and when they are sick, they have no medicine. After they die, they are slaughtered and eaten by humans. After dying in this way, they fall into hell. Why is this? Because their minds are foolish, they do not know good from evil, they do not remember the kindness of their parents in raising them, they do not understand cause and effect, they do not hear the true Dharma, and they have no roots of merit from giving or keeping precepts. They only know about water and grass and know nothing else. These sentient beings are raised by humans. Besides those who are raised, there are other sentient beings.
類傍生，所謂師子虎豹豺狼，及上所說水陸傍生，互相殘害更相啖食，由是業故生地獄中，經無量劫受諸劇苦，地獄罪畢復趣傍生，如是往來經無量劫。此等傍生亦於過去無量無邊生死劫來，恒為父母六親眷屬，常為我故造不善業，今在傍生受斯苦報。菩薩摩訶薩觀此苦已，起大悲心。傍生既然，次觀人趣。有諸眾生雖生人道多受貧窮，飢餓長時裸形露體，泥行雨宿霜獲暑耘，日夜驅馳手足皴劈，頭髮蓬亂羸步而前，乞白巡門未曾一飽，至於日暮偃臥饑眠，取給於他無相濟者。雖有言行人不信從，雖有姿容反遭輕賤，恒行忍辱饒益於人，而被嫌呵云自怯懼。或有文藝人不錄之，省覲宗親猜嫌求食。或歸信三寶謗謂邀名，或讚歎於人便云諂曲。或生下賤恒不自安，系屬於人進退唯命，常冒寒熱不知溫涼，汲水採薪不辭勞倦。郎主之意都無愍心，小有差遲尋被鞭撻。自作自得非天與人，薄福所招過於死苦。譬如枯樹枝葉皆無，一切飛禽不來棲托，薄福之人亦復如是。」
爾時薄伽梵重說頌言：
「無言稱癡闇， 有語謂風狂， 親近嫌諂諛， 遠離云恐怖， 忍辱言怯弱， 歸信謂邀名， 貧賤在人間， 實過於死苦。
「複次，慈氏！當知貧窮極為大苦。雖常親近讚歎於人，以無福故過患
【現代漢語翻譯】 現代漢語譯本 旁生道眾生，例如獅子、老虎、豹子、豺狼，以及前面所說的水生和陸生旁生，它們互相殘殺，互相吞食。由於這樣的惡業，它們會墮入地獄，經歷無數劫的劇烈痛苦。地獄的罪報結束后，又會轉生為旁生，如此往復，經歷無數劫。這些旁生在過去無量無邊的生死輪迴中，常常是我們的父母、六親眷屬，常常爲了我們造作不善的業，現在在旁生道中承受這樣的苦報。菩薩摩訶薩看到這些苦難后，會生起大悲心。旁生道的情況既然如此，接下來觀察人道。有些眾生雖然生在人道，卻遭受貧窮，長期飢餓，赤身裸體，在泥濘中行走，在雨中住宿，在霜凍中收穫，在酷暑中耕耘，日夜奔波，手腳皴裂，頭髮蓬亂，步履蹣跚，沿門乞討，從未吃飽一頓飯，到了晚上只能躺下飢餓地睡覺，依靠他人供給，沒有人幫助他們。即使說真話，人們也不相信，即使有好的容貌，反而遭到輕視，總是忍辱，利益他人，卻被嫌棄，說他們是膽怯。有些人有才華，卻不被錄用，探望親戚，卻被猜疑，求食艱難。有些人歸信三寶（佛、法、僧），卻被誹謗為沽名釣譽，有些人讚嘆他人，卻被說成是諂媚。有些人一生都不得安寧，依附於他人，進退都由他人決定，常常冒著寒冷和炎熱，不知道溫暖和涼爽，打水砍柴，不敢辭勞。主人一點憐憫之心都沒有，稍微有點差錯，就會被鞭打。這是自作自受，不是天給的，也不是人給的，是自己福報淺薄所招致的，比死亡還要痛苦。就像枯樹一樣，枝葉全無，一切飛鳥都不會來棲息，福報淺薄的人也是如此。
這時，薄伽梵（世尊）再次說了偈頌：
『不說話被說成是愚癡，說話被說成是瘋癲， 親近被嫌棄為諂媚，遠離被說成是恐怖， 忍辱被說成是怯弱，歸信被說成是沽名， 貧賤在人間，實際上比死亡還要痛苦。』
『此外，慈氏（彌勒菩薩）！應當知道貧窮是極大的痛苦。即使常常親近讚歎他人，因為沒有福報，也會有過患。』
【English Translation】 English version Beings in the animal realm, such as lions, tigers, leopards, and wolves, as well as the aquatic and terrestrial animals mentioned earlier, kill and devour each other. Due to this karma, they are born in hell, enduring immense suffering for countless eons. After their hellish punishment ends, they are reborn as animals, and this cycle continues for countless eons. These animals, in countless past lives, were often our parents, close relatives, and family members. They often created unwholesome karma for our sake, and now they suffer the consequences in the animal realm. Bodhisattvas, upon seeing this suffering, develop great compassion. Having observed the animal realm, they next observe the human realm. Some beings, though born as humans, endure poverty, prolonged hunger, nakedness, walking in mud, sleeping in the rain, harvesting in frost, and toiling in the heat. They rush about day and night, their hands and feet cracked, their hair disheveled, walking with faltering steps, begging from door to door, never having a full meal. At night, they lie down hungry and sleep, relying on others for sustenance, with no one to help them. Even if they speak the truth, people do not believe them. Even if they have good looks, they are despised. They always practice patience, benefiting others, yet they are disliked and called cowardly. Some who are talented are not employed. When they visit relatives, they are suspected and find it difficult to obtain food. Some who take refuge in the Three Jewels (Buddha, Dharma, Sangha) are slandered as seeking fame. Some who praise others are called flattering. Some are never at peace, dependent on others, their actions dictated by others. They constantly endure cold and heat, unaware of warmth and coolness. They fetch water and chop wood, not daring to refuse labor. Their masters have no compassion, and if they make a small mistake, they are whipped. This is self-inflicted, not given by heaven or man. It is the result of their own meager blessings, more painful than death. Like a withered tree with no leaves, where no birds come to perch, those with meager blessings are the same.
At that time, the Bhagavan (World-Honored One) spoke these verses again:
'Not speaking is called foolishness, speaking is called madness, Being close is disliked as flattery, being distant is called terrifying, Patience is called weakness, taking refuge is called seeking fame, Poverty and lowliness in the human realm are actually more painful than death.'
'Furthermore, Maitreya (Maitreya Bodhisattva)! Know that poverty is an extreme suffering. Even if one is always close to and praises others, due to lack of merit, there will be faults.'
隨生，以貧窮故恒遭凌辱，轉造惡業墮捺落迦。復有豪貴族姓之人，多有僕使象馬牛羊，親戚眷屬前後圍繞，受勝妙樂猶若諸天，五欲迷荒轉增貪恚，恒起我慢凌懱於人。」
爾時薄伽梵說伽他曰：
「不攝五根多放逸， 貪財害己若怨家， 耽荒五欲如醉人， 貴賤皆招生死苦。」
佛告慈氏菩薩摩訶薩：「一切眾生不知現在及與未來，自所造業如影隨形，諸苦所因貪慾為本，更不修習善法津樑，燒滅宿因白法皆盡，從此沒已復墮三塗。所以者何？以貪慾故恒斷生命，恃己勢力劫奪他財，種種方便侵他妻妾，恣欲邪行不擇親疏，恒起希求作諸妄語，詭詐良善綺飾文詞，訶毀有情作粗惡語，傳說彼此離間他人，眷屬諸親不令和睦，恒懷貪嫉侮慢自高，瞋火所燒善業都盡，贊諸外道謗佛法僧，祠祀天神以求福祐。不知宿世三寶深恩，無量劫來為我勤苦修習勝行菩提資糧，具一切智號之為佛，而於生死長夜闇中，為作燈明、為歸為救、為船為筏拯濟生靈，置於人天大涅槃岸。眾生邪見我慢貢高猶如醉人，五欲纏縛不修善法。從此命終，墮于地獄、傍生、鬼趣，或在人中下賤貧窮，受諸苦惱如被毒箭中於身心。善法不修受斯苦報。菩薩摩訶薩觀是苦已，起大悲心。次觀天趣。觀彼諸天，壽命長遠無諸苦
【現代漢語翻譯】 現代漢語譯本：隨之而生，因為貧窮的緣故常常遭受困厄，轉而造作惡業墮入地獄（捺落迦，梵文Naraka的音譯，意為地獄）。又有那些豪門貴族之人，擁有眾多的僕人、大象、馬匹、牛羊，親戚眷屬前後圍繞，享受著勝妙的快樂如同諸天一般，沉迷於五欲之中，反而更加增長貪婪和嗔恨，常常生起我慢之心，輕視侮辱他人。 這時，薄伽梵（Bhagavan，佛的稱號）說了偈語： 『不約束五根，放縱散逸，貪戀錢財，如同怨家一樣傷害自己，沉溺於五欲，如同醉酒之人，無論貴賤都會招來生死的痛苦。』 佛告訴慈氏菩薩摩訶薩（Maitreya Bodhisattva Mahasattva，彌勒菩薩，大菩薩）說：『一切眾生不知道現在和未來，自己所造的業如同影子一樣跟隨自己，諸苦的根源在於貪慾，更不修習善法的橋樑，燒燬宿世的善因，使白凈的善法都消盡，從此死後又墮入三惡道。這是為什麼呢？因為貪慾的緣故，常常斷絕生命，依仗自己的勢力搶奪他人的錢財，用各種方法侵犯他人的妻妾，放縱慾望邪淫，不分親疏，常常生起希求之心，說各種虛妄的語言，欺騙善良的人，用華麗的辭藻掩飾，呵斥誹謗有情眾生，說粗惡的語言，傳播是非，離間他人，使眷屬親人不和睦，常常懷有貪婪嫉妒之心，侮辱他人，抬高自己，被嗔恨的火焰所焚燒，善業都消盡，讚美外道，誹謗佛法僧三寶，祭祀天神以求福佑。不知道過去世三寶的深恩，無量劫以來爲了我勤苦修行殊勝的菩提資糧，具足一切智慧，號稱為佛，而在生死長夜的黑暗之中，為我們作燈明，為歸宿，為救護，為船筏，拯救眾生，安置在人天大涅槃的彼岸。眾生邪見，我慢貢高，如同醉酒之人，被五欲纏縛，不修善法。從此命終，墮入地獄、傍生、鬼道，或者在人中遭受貧窮困厄，承受各種痛苦，如同被毒箭射中身心。不修善法，就會遭受這樣的苦報。菩薩摩訶薩觀察到這些痛苦之後，生起大悲心。接著觀察天道。觀察那些諸天，壽命長遠，沒有各種痛苦。
【English Translation】 English version: Consequently, due to poverty, they constantly encounter hardships, and in turn, create evil karma, falling into Naraka (a Sanskrit term for hell). There are also those from wealthy and noble families, who possess many servants, elephants, horses, cattle, and sheep, surrounded by relatives and family members, enjoying exquisite pleasures like the gods. They are infatuated with the five desires, which only increase their greed and hatred, constantly giving rise to arrogance and looking down upon others. At that time, the Bhagavan (a title for the Buddha) spoke in verse: 'Not restraining the five senses, indulging in dissipation, greed for wealth harms oneself like an enemy, indulging in the five desires is like being drunk, both the noble and the lowly will bring about the suffering of birth and death.' The Buddha told Maitreya Bodhisattva Mahasattva (a great Bodhisattva, often considered the future Buddha): 'All sentient beings are unaware of the present and the future, their own actions follow them like a shadow. The root of all suffering is greed, and they do not cultivate the bridge of good deeds. They burn away the good causes of past lives, and all pure good deeds are exhausted. After death, they fall into the three evil realms. Why is this? Because of greed, they constantly take lives, rely on their own power to rob others of their wealth, use various means to violate others' wives and concubines, indulge in lustful and immoral behavior without regard for family or friends, constantly give rise to desires, speak all kinds of false words, deceive the good, use flowery language to cover up, scold and slander sentient beings, speak harsh words, spread gossip, alienate others, cause discord among family and relatives, constantly harbor greed and jealousy, insult others, elevate themselves, and are burned by the fire of anger, exhausting all good deeds. They praise external paths, slander the Buddha, Dharma, and Sangha (the three jewels), and worship gods to seek blessings. They are unaware of the deep kindness of the Three Jewels in past lives, who for countless eons have diligently cultivated the supreme path of Bodhi for me, possessing all wisdom, known as the Buddha, and in the long night of birth and death, they act as a lamp, a refuge, a savior, a boat, and a raft, rescuing sentient beings and placing them on the shore of Nirvana. Sentient beings have wrong views, arrogance, and pride, like drunkards, entangled by the five desires, and do not cultivate good deeds. After death, they fall into hell, the animal realm, and the realm of hungry ghosts, or in the human realm, they suffer poverty and hardship, enduring all kinds of suffering, as if their body and mind were pierced by a poisoned arrow. Not cultivating good deeds leads to such suffering. Bodhisattva Mahasattvas, having observed this suffering, give rise to great compassion. Next, they observe the heavenly realms. They observe those gods, whose lifespans are long and without suffering.'
惱，將命終時五衰相現：一者頭上花鬘悉皆萎悴，二者天衣塵垢所著，三者腋下自然汗出，四者兩目數多眴動，五者不樂本居。此相現時，新生天女皆悉遠離棄之如草，舊侍天女愛戀情深圍繞而觀，如欲捨命哽咽悲哭，各各就前哀號問訊。時天報曰：『彼新天女，我亦憐愍無有二心，云何今者棄我如草？汝等於今悲哀惜我——以是因緣于舊生愛、新者生瞋——五相現前必知死至，離天宮處美妙音聲，天上色香悅意欲樂，迷亂失念離此宮耶？諸天會中不得久住，我於今日命將盡耶？如是苦惱猶箭中心，我等無依無怙、無親無主、無歸無救。』失聲悲嘆：『諸天快樂而舍我耶？』又思：『善見宮城於今將絕，帝釋寶座朝謁無由，殊勝殿中永斷瞻望，釋天寶象何日同乘？眾花苑中無復能見，粗惡苑內介冑長辭，雜林苑中宴會無日，喜林園苑游止無期。波利質多及劫波樹，白玉軟石更無坐時，善法堂中集議長隔，曼陀枳尼殊勝池水沐浴無由，四種甘露亦難得食，五妙音樂頓絕聽聞。咄哉大苦無常迅速，令我此身獨嬰此苦，剎那生滅而至死耶？』諸天壽命乃如幻夢，脫衣棄地痛割身心，如被蛇螫極大苦惱。瞻仰余天：『愿垂慈愍濟我壽命，更延少日不亦樂乎！能為我身除五衰相，勿令墮彼馬頭山處沃焦海中。』雖有是言，諸天聞
之無能救者。此天見已，作是思惟：『彼等諸天不能相救延我壽命，以是定知將死不久。』臨命終時其天自見當生之處，墮于地獄、傍生、鬼趣。見是相已，哽咽悲號悶絕躄地，角眼相視尋即命終，隨業而生墮三惡趣。以是當知天中大苦，流轉不絕無有盡期。菩薩摩訶薩觀是苦已，起大悲心。
「慈氏！當知譬如有人以角弓弰滴大海水，弓所得水與大海水，何者為多？」
慈氏菩薩摩訶薩白佛言：「世尊！其弓弰水極為微少，如何以此比大海乎？以是大海極為深廣，云何方比弓弰水耶？」
爾時薄伽梵告慈氏菩薩摩訶薩言：「善男子！從人天沒墮三惡趣，如大海水；復生人天，如弓弰水。墮三塗者受苦無量，不可稱說不可思量，如上略說三惡趣苦，如殑伽河而得一沙，其未說者如殑伽沙。壽命亦爾，如人間壽經于百年，帝釋天中為一晝夜，以此晝夜三十為月，十二為年，壽一千年，如人間歲總三俱胝餘六十億。以此壽量為彼黑繩大地獄中一日一夜，以此日夜三十為月，十二月為年，滿一千年而為壽量。以此千年而於眾合大地獄中為一日夜，以此日夜三十為月，十二月為年，滿二千年以為壽量，乃至阿鼻大地獄中壽一中劫。以是當知，地獄眾生壽命長遠。諸天臨終以天眼觀，皆悉能知極懷憂惱，所有
【現代漢語翻譯】 現代漢語譯本 沒有誰能救得了他們。那天神看到這種情況后，心想：『那些天神都不能救我，延長我的壽命，由此可以肯定我將不久於人世。』臨終時，那天神自己看到將要投生的地方，會墮入地獄、畜生、餓鬼道。看到這些景象后，他哽咽悲號，悶絕倒地，瞪著眼睛互相看著，隨即死去，隨著業力墮入三惡道。由此應當知道天界也有巨大的痛苦，輪迴流轉沒有止境。菩薩摩訶薩觀察到這些痛苦后，生起大悲心。 『彌勒（慈氏菩薩的別名）！你應該知道，譬如有人用弓箭的尖端從大海中滴取海水，弓尖所取的水與大海的水相比，哪個更多呢？』 慈氏菩薩摩訶薩對佛說：『世尊！弓尖上的水極其微少，怎麼能與大海相比呢？因為大海極其深廣，怎麼能與弓尖上的水相比呢？』 這時，薄伽梵（佛的稱號）告訴慈氏菩薩摩訶薩說：『善男子！從人天道墮入三惡道，就像大海的水；重新投生到人天道，就像弓尖上的水。墮入三惡道所受的痛苦是無量的，無法稱說，無法思量，就像上面略說的三惡道之苦，如同恒河中的一粒沙子，而沒有說到的痛苦就像恒河中的沙子一樣多。壽命也是如此，人間一百年相當於帝釋天（忉利天之主）的一晝夜，以這樣的晝夜三十天為一個月，十二個月為一年，壽命一千年，相當於人間的三俱胝（一俱胝等於一千萬）零六十億年。以這樣的壽命長度作為黑繩大地獄的一天一夜，以這樣的日夜三十天為一個月，十二個月為一年，滿一千年作為壽命。以這千年作為眾合大地獄的一日一夜，以這樣的日夜三十天為一個月，十二個月為一年，滿二千年作為壽命，乃至阿鼻大地獄的壽命為一個中劫。由此應當知道，地獄眾生的壽命是極其長遠的。諸天臨終時用天眼觀察，都能知道，極其憂愁煩惱，所有』
【English Translation】 English version There is no one who can save them. When that deva sees this, he thinks: 『Those devas cannot save me or extend my life, so I know for certain that I will die soon.』 At the time of death, that deva sees for himself where he will be reborn, falling into hell, the animal realm, and the realm of hungry ghosts. Having seen these signs, he sobs and wails, faints and collapses to the ground, staring at each other with wide eyes, and then dies, falling into the three evil realms according to his karma. Therefore, it should be known that there is great suffering in the heavens, and the cycle of rebirth is endless. The Bodhisattva Mahasattva, having observed these sufferings, gives rise to great compassion. 『Maitreya (another name for Bodhisattva Maitreya)! You should know that, for example, if someone were to take a drop of water from the ocean with the tip of a bow, which would be more, the water taken by the bow tip or the water in the ocean?』 The Bodhisattva Mahasattva Maitreya said to the Buddha: 『World Honored One! The water on the bow tip is extremely small, how can it be compared to the ocean? Because the ocean is extremely deep and vast, how can it be compared to the water on the bow tip?』 At that time, the Bhagavan (title of the Buddha) said to the Bodhisattva Mahasattva Maitreya: 『Good man! Falling from the human and heavenly realms into the three evil realms is like the water of the ocean; being reborn into the human and heavenly realms is like the water on the bow tip. The suffering experienced by those who fall into the three evil realms is immeasurable, indescribable, and inconceivable, like the suffering of the three evil realms briefly mentioned above, like a single grain of sand in the Ganges River, and the suffering not mentioned is like the sand in the Ganges River. The lifespan is also like this: one hundred years in the human realm is equivalent to one day and night in the realm of Indra (ruler of the Trayastrimsa Heaven), with thirty such days and nights making a month, twelve months making a year, and a lifespan of one thousand years, equivalent to three koti (one koti equals ten million) and sixty million years in the human realm. This lifespan is equivalent to one day and night in the Black Rope Great Hell, with thirty such days and nights making a month, twelve months making a year, and a lifespan of one thousand years. This thousand years is equivalent to one day and night in the Samghata Great Hell, with thirty such days and nights making a month, twelve months making a year, and a lifespan of two thousand years, and so on, until the lifespan in the Avici Great Hell is one intermediate kalpa. Therefore, it should be known that the lifespan of beings in hell is extremely long. When the devas are about to die, they can see with their divine eye, and they all know, and are extremely worried and distressed, all』
欲樂一時皆失，以其苦樂各十六分，一分苦生能滅天中十六分樂。是為菩薩摩訶薩觀見諸天，臨命終時受如是苦，起大悲心。慈氏！當知此即菩薩摩訶薩第一大慈悲心。複次，應起大精進心，拔濟有情置於涅槃安樂之處。如彼商主作是思惟：『父母宗親咸悉貧匱，如何方便得免艱難？』如是思已，更無異方，唯有入海采如意珠。得已還歸色養給侍。作是念已入海求之，得如意珠置高幢上，能雨一切種種珍寶、衣服、飲食、香花、妓樂，父母宗親隨意所須悉令充足。菩薩摩訶薩發菩提心求一切智亦復如是。作是思惟：『一切眾生，皆我宿世父母親屬，流轉生死現受諸苦，以何方便而得免離？』如是思已，更無異方，唯有入於六波羅蜜法海之中，求一切智如意寶珠以濟斯苦。作是念已入法海中，而求種智如意寶珠置法幢上，布大慈雲、普雨一切神通功德陀羅尼門，慚愧衣服，施為舍宅，凈戒之香，忍辱花鬘，精進之膳，禪定為床，智慧甘露以為其食，諸法空寂而為其座，以大涅槃而為寶城，諸佛菩薩為善知識，降霔如是妙寶、衣服、香花、妓樂。如意寶珠一切種智，唯除無上調御大師，無能拔濟諸苦難者，永得安樂究竟涅槃。菩薩摩訶薩思惟是已，決定自知得不退轉，復發是愿：『愿我所生有苦難處，代諸眾生受諸苦惱，
【現代漢語翻譯】 現代漢語譯本：欲樂的享受轉瞬即逝，因為苦與樂各佔十六分，一分苦的產生就能抵消天界十六分的快樂。這就是菩薩摩訶薩觀察到諸天臨終時遭受如此痛苦，從而生起大悲心的原因。彌勒（慈氏，菩薩名）啊！應當知道這就是菩薩摩訶薩的第一大慈悲心。其次，應當發起大精進心，救拔有情眾生，將他們安置在涅槃安樂的境地。如同那位商主這樣思量：『我的父母宗親都貧困匱乏，要用什麼方法才能使他們免於艱難困苦呢？』這樣思考之後，沒有其他辦法，只有入海去採如意寶珠。得到寶珠后，帶回家供養父母宗親。他這樣想后就入海尋寶，得到如意寶珠，將它置於高高的旗幟之上，寶珠能降下一切珍寶、衣服、飲食、香花、歌舞娛樂，父母宗親想要什麼都能得到滿足。菩薩摩訶薩發菩提心求一切智慧也是如此。他這樣思量：『一切眾生，都是我過去世的父母親屬，在生死輪迴中遭受各種痛苦，要用什麼方法才能使他們脫離苦海呢？』這樣思考之後，沒有其他辦法，只有進入六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）的法海之中，求得一切智慧的如意寶珠來救濟這些苦難。他這樣想后就進入法海，求得一切智慧的如意寶珠，將它置於法幢之上，佈下大慈悲的雲朵，普降一切神通功德、陀羅尼（總持）法門、慚愧的衣服、佈施的房舍、清凈戒律的香氣、忍辱的花鬘、精進的膳食、禪定的床榻、智慧的甘露作為食物，諸法空寂作為座位，以大涅槃作為寶城，諸佛菩薩作為善知識，降下如此美妙的珍寶、衣服、香花、歌舞娛樂。如意寶珠般的一切智慧，只有無上調御大師（佛陀）才能救拔眾生脫離苦難，永遠獲得安樂，最終達到涅槃。菩薩摩訶薩這樣思量之後，確信自己不會退轉，又發願說：『愿我所生之處，如果有苦難，我願代替眾生承受一切苦惱，』 現代漢語譯本：』
【English Translation】 English version: The pleasures of desire are fleeting, because suffering and pleasure each occupy sixteen parts, and one part of suffering can extinguish sixteen parts of heavenly pleasure. This is why Bodhisattva Mahasattvas, observing the suffering of the devas at the time of their death, develop great compassion. Maitreya (慈氏, a Bodhisattva's name)! Know that this is the first great compassion of a Bodhisattva Mahasattva. Furthermore, one should generate great diligence to rescue sentient beings and place them in the peace and happiness of Nirvana. It is like a merchant who thinks: 'My parents and relatives are all poor and destitute, how can I help them escape hardship?' After thinking this, there is no other way but to enter the sea to find a wish-fulfilling jewel. Having obtained it, he returns home to provide for his parents and relatives. After thinking this, he enters the sea to seek the jewel, obtains the wish-fulfilling jewel, and places it on a high banner. The jewel can rain down all kinds of treasures, clothing, food, fragrant flowers, and music, fulfilling all the needs of his parents and relatives. The Bodhisattva Mahasattva who generates the Bodhi mind to seek all wisdom is also like this. He thinks: 'All sentient beings are my parents and relatives from past lives, and they are suffering in the cycle of birth and death. How can I help them escape this suffering?' After thinking this, there is no other way but to enter the ocean of the six paramitas (perfections: generosity, morality, patience, diligence, meditation, and wisdom) to seek the wish-fulfilling jewel of all wisdom to relieve this suffering. After thinking this, he enters the ocean of Dharma, seeks the wish-fulfilling jewel of all wisdom, places it on the banner of Dharma, spreads the clouds of great compassion, and rains down all kinds of miraculous powers, merits, dharani (mantra) gates, the clothing of shame and remorse, the dwelling of generosity, the fragrance of pure precepts, the garland of patience, the food of diligence, the bed of meditation, the nectar of wisdom as food, the emptiness of all dharmas as a seat, the great Nirvana as a precious city, and the Buddhas and Bodhisattvas as good teachers, raining down such wonderful treasures, clothing, fragrant flowers, and music. The all-wisdom of the wish-fulfilling jewel, only the unsurpassed master of taming (Buddha) can rescue beings from suffering, allowing them to attain eternal peace and ultimately Nirvana. After thinking this, the Bodhisattva Mahasattva is certain that he will not regress, and makes the vow: 'Wherever I am born, if there is suffering, I will take on all the suffering of sentient beings,' English version: '
不願自證解脫涅槃，舍彼眾生自求安樂。所以者何？一切聲聞及辟支佛，自求解脫已入涅槃，無量無邊不可勝數，不能利樂一切眾生，不能稱揚佛身功德。菩薩摩訶薩設在三塗，能令有情舍不善業，修習善法免離眾苦而得解脫，況於人中。以是因緣，菩薩摩訶薩利樂十方一切有情。由此義故，忉利諸天、大梵天王、大自在天、諸仙外道，恭敬供養皆悉容受。而此菩薩得不退心，三世諸佛所共稱讚與授記別。菩薩摩訶薩修大乘者，自在無畏如師子王，一切眾生隨逐而行，永無怖畏直至菩提。聲聞、緣覺諸阿羅漢，聞菩薩教，深入巖窟以衣覆頭而趣涅槃。豈同大乘修菩薩行，自利利他無不蒙益。以是因緣轉加精進，寧於三涂受無量苦，終不自利而取涅槃。過現未來一切有情所造惡業，應墮惡趣受諸苦者，愿集我身而代受之。我於過去及現在世。所修勝行一切善品諸功德法，愿皆回施一切有情速證涅槃。所有珍財我願悉舍，打罵凌辱終不加報皆忍受之，愿彼眾生悉無罪累。無量無邊阿僧祇劫難行苦行我願盡行，而為眾生誓求無上正等菩提，精進修行禪定解脫得不退轉。又如過去無量無邊菩薩摩訶薩，精勤修習一切智智，我亦當作如是修行。所以者何？為度一切流轉有情，安置涅槃無上解脫。復愿一切眾生之類——若卵生、若
【現代漢語翻譯】 現代漢語譯本 不願自己去證得解脫涅槃（Nirvana，佛教術語，指脫離輪迴的境界），捨棄那些眾生而獨自尋求安樂。這是為什麼呢？因為一切聲聞（Śrāvaka，指聽聞佛陀教誨而修行的人）和辟支佛（Pratyekabuddha，指獨自覺悟而未宣講佛法的人），他們自己求解脫已經進入涅槃，數量無量無邊不可勝數，卻不能利益安樂一切眾生，也不能稱揚佛身的功德。菩薩摩訶薩（Bodhisattva-mahāsattva，指發願救度一切眾生的偉大菩薩）即使身處三惡道（三塗，指地獄、餓鬼、畜生），也能使有情眾生捨棄不善的業，修習善法，免離各種痛苦而得到解脫，更何況是在人間呢。因為這個緣故，菩薩摩訶薩利益安樂十方一切有情眾生。由於這個道理，忉利天（Trāyastriṃśa，欲界六天之一，帝釋天所居之處）的諸天、大梵天王（Mahābrahmā，色界初禪天之主）、大自在天（Maheśvara，色界頂天的天主）、以及諸仙外道，都恭敬供養菩薩，菩薩也都接受。而這位菩薩得到不退轉的心，被三世諸佛共同稱讚並給予授記。修習大乘的菩薩摩訶薩，自在無畏如同獅子王，一切眾生都跟隨他而行，永遠沒有恐懼，直到證得菩提（Bodhi，指覺悟的智慧）。聲聞、緣覺（Pratyekabuddha，指獨自覺悟的人）等阿羅漢（Arhat，指斷盡煩惱，不再受輪迴之苦的聖者），聽到菩薩的教誨，就躲入深山巖洞，用衣服矇住頭而趣入涅槃。這怎麼能與修菩薩行的大乘菩薩相比呢？他們自利利他，沒有不蒙受利益的。因為這個緣故，更加精進，寧願在三惡道中承受無量痛苦，也終不為自己求得涅槃。過去、現在、未來一切有情眾生所造的惡業，應該墮入惡道遭受各種痛苦的，我願將這些都集中到我身上而代替他們承受。我在過去和現在所修的殊勝善行，一切善品功德，愿都回向給一切有情眾生，使他們迅速證得涅槃。我願捨棄所有珍貴的財物，即使被打罵也終不報復，都忍受下來，愿那些眾生都沒有罪業。無量無邊的阿僧祇劫（Asaṃkhya，佛教時間單位，指極長的時間）難以實行的苦行，我願都盡力實行，爲了眾生髮誓求得無上正等菩提，精進修行禪定解脫，得到不退轉。又如過去無量無邊的菩薩摩訶薩，精勤修習一切智智（Sarvākārajñatā，指佛陀所具有的對一切事物和一切道理的智慧），我也應當像他們那樣修行。這是為什麼呢？爲了度脫一切流轉輪迴的有情眾生，安置他們于涅槃無上的解脫之中。又愿一切眾生——無論是卵生、
【English Translation】 English version They are unwilling to personally realize liberation and Nirvana (Nirvana, a Buddhist term referring to the state of being free from the cycle of rebirth), abandoning those sentient beings to seek their own peace and happiness. Why is this so? Because all Śrāvakas (Śrāvaka, those who practice by hearing the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, those who attain enlightenment on their own without teaching others), having sought their own liberation, have already entered Nirvana. They are countless and immeasurable, yet they cannot benefit and bring joy to all sentient beings, nor can they extol the virtues of the Buddha's body. Bodhisattva-mahāsattvas (Bodhisattva-mahāsattva, great Bodhisattvas who vow to save all sentient beings), even if they are in the three evil realms (three paths, referring to hell, hungry ghosts, and animals), can enable sentient beings to abandon unwholesome karma, cultivate wholesome practices, escape various sufferings, and attain liberation, let alone when they are in the human realm. For this reason, Bodhisattva-mahāsattvas benefit and bring joy to all sentient beings in the ten directions. Because of this principle, the gods of Trāyastriṃśa (Trāyastriṃśa, one of the six heavens of the desire realm, where Indra resides), the Great Brahma King (Mahābrahmā, the lord of the first dhyana heaven in the form realm), Maheśvara (Maheśvara, the lord of the highest heaven in the form realm), and various celestial beings and non-Buddhist ascetics, all respectfully make offerings to the Bodhisattvas, and the Bodhisattvas accept them. And these Bodhisattvas attain an unretreating mind, are praised by the Buddhas of the three times, and are given predictions of their future Buddhahood. Bodhisattva-mahāsattvas who practice the Mahayana (Mahayana, the Great Vehicle of Buddhism) are free and fearless like a lion king, and all sentient beings follow them, never having fear, until they attain Bodhi (Bodhi, the wisdom of enlightenment). Śrāvakas, Pratyekabuddhas (Pratyekabuddha, those who attain enlightenment on their own), and Arhats (Arhat, those who have eradicated all afflictions and are no longer subject to the cycle of rebirth), upon hearing the teachings of the Bodhisattvas, hide in deep mountain caves, cover their heads with their robes, and enter Nirvana. How can this be compared to the Mahayana Bodhisattvas who practice the Bodhisattva path? They benefit themselves and others, and none are without benefit. For this reason, they become even more diligent, preferring to endure immeasurable suffering in the three evil realms, rather than seeking Nirvana for themselves. The evil karma created by all sentient beings in the past, present, and future, who should fall into evil realms and suffer various pains, I wish to gather all of these onto myself and bear them in their place. The superior virtuous practices that I have cultivated in the past and present, all wholesome qualities and merits, I wish to dedicate to all sentient beings, so that they may quickly attain Nirvana. I wish to give up all precious wealth, and even if I am beaten and scolded, I will never retaliate, but will endure it all, wishing that those sentient beings have no karmic burdens. The immeasurable and countless kalpas (Asaṃkhya, a Buddhist unit of time, referring to an extremely long period) of difficult ascetic practices, I wish to practice to the fullest, vowing to seek unsurpassed, perfect enlightenment for the sake of all sentient beings, diligently practicing meditation and liberation, and attaining non-retrogression. Furthermore, just as the immeasurable and countless Bodhisattva-mahāsattvas of the past diligently cultivated all-knowing wisdom (Sarvākārajñatā, the wisdom of a Buddha that knows all things and all principles), I too shall practice in the same way. Why is this so? It is to liberate all sentient beings who are wandering in the cycle of rebirth, and to place them in the unsurpassed liberation of Nirvana. Furthermore, I wish that all sentient beings—whether they are born from eggs, or
胎生、若濕生、若化生，若有色、若無色，若有想、若無想、若非有想非無想——我皆令入大般涅槃。一切眾生皆令圓滿六波羅蜜，具足成就無上佛身百福莊嚴，三十二相、八十種好，項背圓光過百千日，眾生樂見瞻仰無厭。復愿十方世界一切眾生，功德莊嚴悉皆如佛。』復發是愿：『愿舍此身，為於法界一切眾生打罵訶責，或時繫縛苦切凌辱欲斷命根，種種役使承順無違，愿彼眾生悉無罪累。』發是愿已，復更思惟：『愿我速得成滿此愿，復愿此身住於五趣，利益安樂一切有情，無依怙者為作依怙，游他國者為作示導，入海之者為作船筏，涉溝澗者為作橋樑，處曠野者為作泉井，寒凍之者為作柴薪，盛暑炎毒為作清涼，處黑闇者為作燈明，疲乏之者作軟敷具，飢餓之者作甘美膳，渴乏之者化作甜漿，為裸露者而作衣服，亢旱饑饉為雨五穀，病苦之者為作良醫令疾除愈壽命延長，孤煢鰥寡而為侍者，諸貧窮者為作伏藏。隨彼行住不相舍離，若遠行者為作伴侶，並作車馬令達所至。若邪見者為說正法令住正見。地獄苦者我誓入彼，地獄之中拔濟令出。墮餓鬼者為作清涼甘美飲食，除熱飢渴。墮傍生類虎豹豺狼熊羆師子，化作肉山以充食啖。』復發是愿：『食我肉者，悉得充飽不相食啖。像馬牛羊獐鹿等獸，我為彼作肥膩
【現代漢語翻譯】 現代漢語譯本 『無論是胎生（從母胎出生）、濕生（從潮濕處出生）、化生（無所依託，忽然出現），還是有色（有形體的）、無色（無形體的），有想（有思想的）、無想（沒有思想的）、非有想非無想（既非有思想也非沒有思想）的眾生，我都讓他們進入大般涅槃（佛教的最高境界，指脫離生死輪迴）。我還要讓一切眾生都圓滿六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），具足成就無上佛身，擁有百福莊嚴，三十二相（佛陀的顯著特徵）、八十種好，項背圓光超過百千個太陽，讓眾生樂於見到並瞻仰，永不厭倦。我還發愿，十方世界的一切眾生，功德莊嚴都像佛一樣。』又發願說：『我願捨棄此身，爲了法界一切眾生，任由他們打罵呵責，有時被捆綁受苦，甚至被奪取性命，遭受各種役使，我都順從不違背，愿這些眾生都沒有罪過。』發了這個愿后，又進一步思考：『愿我迅速成就這個願望，還願此身住在五趣（地獄、餓鬼、畜生、人、天），利益安樂一切有情眾生，沒有依靠的，我為他們做依靠；去往他國的，我為他們做嚮導；進入大海的，我為他們做船筏；涉過溝渠的，我為他們做橋樑；處在曠野的，我為他們做泉井；寒冷凍僵的，我為他們做柴薪；盛夏炎熱的，我為他們做清涼；處在黑暗中的，我為他們做燈明；疲憊不堪的，我為他們做柔軟的鋪具；飢餓的，我為他們做甘美的食物；口渴的，我化作甜美的漿液；沒有衣服的，我為他們做衣服；乾旱饑荒的，我降下五穀雨；生病的，我為他們做良醫，讓他們疾病痊癒，壽命延長；孤獨無依的，我為他們做侍者；貧窮的，我為他們做寶藏。我隨他們行走居住，不離不棄，如果有人遠行，我為他們做伴侶，並化作車馬，讓他們到達目的地。如果有人邪見，我為他們說正法，讓他們安住正見。地獄受苦的，我發誓進入地獄，把他們救拔出來。墮入餓鬼道的，我為他們做清涼甘美的飲食，消除他們的熱渴飢餓。墮入畜生道的，變成虎豹豺狼熊羆獅子，我化作肉山，讓他們吃飽。』又發願說：『吃我肉的，都得到飽足，不再互相殘食。對於象馬牛羊獐鹿等野獸，我為它們化作肥膩的食物。』
【English Translation】 English version 'Whether born from the womb (womb-born), born from moisture (moisture-born), or born by transformation (transformation-born), whether having form (form) or without form (formless), whether having perception (perception) or without perception (non-perception), or neither having perception nor without perception (neither perception nor non-perception)—I will cause them all to enter Great Nirvana (the ultimate state of liberation in Buddhism). I will also cause all sentient beings to perfect the Six Paramitas (generosity, morality, patience, diligence, concentration, and wisdom), fully achieve the unsurpassed Buddha body, possessing the hundred blessings of adornment, the thirty-two marks (distinctive features of a Buddha), the eighty minor marks, and a halo behind the head that surpasses a hundred thousand suns, so that sentient beings will be delighted to see and gaze upon it without weariness. I also vow that all sentient beings in the ten directions will have meritorious adornments like the Buddha.' He further vowed: 'I am willing to give up this body, for the sake of all sentient beings in the Dharma realm, to let them beat, scold, and rebuke me; sometimes to be bound and suffer, even to have my life taken, and to endure all kinds of servitude, I will comply without resistance, wishing that these sentient beings will have no sin. After making this vow, he further contemplated: 'May I quickly fulfill this vow, and may this body dwell in the five realms (hell, hungry ghosts, animals, humans, and gods), benefiting and bringing happiness to all sentient beings. For those without refuge, I will be their refuge; for those traveling to other countries, I will be their guide; for those entering the sea, I will be their boat; for those crossing ditches, I will be their bridge; for those in the wilderness, I will be their spring; for those freezing in the cold, I will be their firewood; for those suffering in the heat of summer, I will be their coolness; for those in darkness, I will be their lamp; for the weary, I will be their soft bedding; for the hungry, I will be their delicious food; for the thirsty, I will transform into sweet nectar; for those without clothes, I will make clothes for them; for those suffering from drought and famine, I will rain down grains; for the sick, I will be their good doctor, so that their illnesses will be cured and their lives extended; for the lonely and widowed, I will be their attendant; for the poor, I will be their treasure. I will follow them in their comings and goings, never leaving them. If someone travels far, I will be their companion, and transform into carriages and horses to take them to their destination. If someone has wrong views, I will speak the right Dharma to them, so that they will abide in right views. For those suffering in hell, I vow to enter hell and rescue them. For those fallen into the realm of hungry ghosts, I will make cool and delicious food to eliminate their heat, thirst, and hunger. For those fallen into the animal realm, such as tigers, leopards, wolves, bears, and lions, I will transform into a mountain of meat for them to eat their fill.' He further vowed: 'Those who eat my flesh will all be satisfied and will not devour each other. For beasts such as elephants, horses, cows, sheep, deer, and other animals, I will transform into rich and fatty food for them.'
軟草。若諸眾生食肉啖草五穀飲食，隨意所須悉令充足。處人趣者隨所樂欲，我悉供給令無所乏。』復發是愿：『愿我悉得成就一切陀羅尼身，隨諸眾生所在之處皆為救護，作如意樹及作賢瓶，出無盡財，給施一切具足圓滿。或作醫王除其疾病，以大悲手執法關鑰，開涅槃城示佛知見。三僧祇劫難行苦行，救諸眾生安住涅槃真實解脫。于所生處，常勤精進無有懈怠，利益安樂一切有情。為救眾生處捺落迦，受苦無量如涅槃樂。』復發是愿：『若一切眾生未得解脫，我願常居地獄不證菩提。』慈氏！當知即是菩薩摩訶薩第二精進勤求一切智智。
「複次，慈氏！行此行已，應當更發三種勝心求不退轉，乃至三無數劫精進修行，於一剎那無令間斷。或有眾魔作沙門形，或婆羅門形、苦行之者種種異形，于大乘中求諸過失，勸修行者令其退轉，作如是言：『佛道懸遠，經百千劫難行苦行難捨能捨，國城妻子、象馬七珍、奴婢僮僕、身肉手足無所吝惜，如是佈施經千萬劫方證菩提。無量眾生如是修習，皆未成佛，悉已退轉自取涅槃。設成佛果亦入涅槃，一種涅槃何須勤苦？汝求利益修二種事，一求現生常受快樂。人天種種勝妙五欲隨意所作，小有苦者亦勿須怖。何以故？譬如農夫，豈懼蟲鹿不營種耶？人天快樂亦復如是
【現代漢語翻譯】 現代漢語譯本 『柔軟的草。如果所有眾生食用肉類、啃食草木、五穀雜糧等食物，我都會讓他們隨意所需，全部充足。對於處於人道的眾生，我也會隨他們所喜愛的慾望，全部供給，讓他們沒有任何匱乏。』他又發願說：『愿我能夠成就一切陀羅尼（總持）之身，無論眾生身處何地，我都為他們提供救護，化作如意樹和賢瓶，涌出無盡的財富，佈施給一切眾生，讓他們具足圓滿。或者化作醫王，消除他們的疾病，以大悲之手執掌法門的鑰匙，開啟涅槃之城，展示佛的知見。經歷三大阿僧祇劫（無數劫）的難行苦行，救度眾生，讓他們安住于涅槃的真實解脫。在所生之處，我將常勤精進，沒有懈怠，利益安樂一切有情。爲了救度眾生，即使身處捺落迦（地獄），所受的無量痛苦也如同涅槃的快樂。』他又發願說：『如果一切眾生尚未得到解脫，我願常居地獄，不證得菩提。』慈氏（彌勒菩薩）！你應該知道，這就是菩薩摩訶薩（大菩薩）第二種精進，勤求一切智智（佛的智慧）。 『其次，慈氏！在修行此行之後，應當更發三種殊勝之心，求得不退轉，乃至經歷三無數劫（無數劫）精進修行，在一剎那間也不要中斷。或者有眾魔化作沙門（出家人）的形象，或者婆羅門（印度教祭司）的形象，或者苦行者的種種不同形象，在大乘佛法中尋找過失，勸說修行者讓他們退轉，他們會這樣說：『佛道遙遠，要經歷百千劫的難行苦行，難以捨棄的也要捨棄，如國城、妻子、象馬七珍、奴婢僕人、身肉手足，沒有什麼是可以吝惜的，像這樣佈施經歷千萬劫才能證得菩提。無量眾生像這樣修習，都沒有成佛，都已退轉，自己取證涅槃。即使成就佛果也入涅槃，一種涅槃何必如此勤苦？你求利益，應該修習兩種事情，一是求得現世常受快樂。人天種種殊勝美妙的五欲，可以隨意享用，即使有小的苦難也不必害怕。為什麼呢？譬如農夫，難道會因為害怕蟲鹿而不去耕種嗎？人天的快樂也是如此。』
【English Translation】 English version 'Soft grass. If all sentient beings eat meat, graze on grass, or consume grains and other foods, I will ensure they have everything they need in abundance. For those in the human realm, I will fulfill all their desires, providing everything they wish for without any lack.' He further made this vow: 'May I attain the body of all Dharanis (mantras), and wherever sentient beings are, may I protect them, transforming into wish-fulfilling trees and virtuous vases, producing endless wealth to give to all, making them complete and fulfilled. Or may I become a king of medicine, curing their illnesses, and with my great compassionate hand, hold the key to the Dharma gate, opening the city of Nirvana, and revealing the Buddha's knowledge and vision. Through the difficult practices of three asamkhya kalpas (countless eons), I will save all sentient beings, establishing them in the true liberation of Nirvana. In every place I am born, I will always be diligent and without laziness, benefiting and bringing happiness to all beings. To save sentient beings, even if I am in Naraka (hell), the immeasurable suffering will be like the joy of Nirvana.' He further made this vow: 'If all sentient beings have not yet attained liberation, I vow to remain in hell and not attain Bodhi.' Maitreya (the Bodhisattva Maitreya)! You should know that this is the second diligence of the Bodhisattva Mahasattva (Great Bodhisattva), diligently seeking the wisdom of all-knowing (Buddha's wisdom). 'Furthermore, Maitreya! After practicing this practice, one should further generate three superior minds, seeking non-retrogression, and diligently practice for three asamkhya kalpas (countless eons), without interruption for even a moment. There may be demons who transform into the form of a Shramana (monk), or a Brahmin (Hindu priest), or various forms of ascetics, seeking faults in the Mahayana Dharma, and persuading practitioners to regress. They will say: 'The path of the Buddha is distant, requiring difficult practices for hundreds of thousands of kalpas, and one must give up what is difficult to give up, such as kingdoms, wives, elephants, horses, the seven treasures, servants, and even one's own flesh and limbs, without any reluctance. Only after giving in this way for millions of kalpas can one attain Bodhi. Countless beings have practiced like this, but none have become Buddhas, and they have all regressed, choosing to attain Nirvana for themselves. Even if one attains Buddhahood, one still enters Nirvana, so why bother with such diligent practice for the same Nirvana? If you seek benefit, you should practice two things: first, seek to enjoy happiness in this life. The various wonderful and exquisite five desires of humans and gods can be enjoyed at will, and even if there is a little suffering, there is no need to be afraid. Why? Just like a farmer, would he not cultivate his crops for fear of insects and deer? The happiness of humans and gods is the same.'
，雖有小苦快樂無窮，但自修持何憂何怖。二者自求涅槃，此生三生得阿羅漢自當解脫，何用勤苦求佛果耶？若復不能趣二乘者，且受人天種種快樂，設后厭離疾入涅槃。譬如有人用功雖少獲利乃多，復有一人功力極多事不成辦。設汝佈施種種艱勞，都無所成，自為欺誑。汝今與我行住共俱，出世涅槃進止同處。』慈氏！當知菩薩摩訶薩修大乘者，聞斯語已都不信從，作是思惟：『此是惡魔嬈亂我耳，而作障礙欲誘誑我令退菩提。』既知是已，復發是心：『我今不應違本誓願受如斯語，決定進求無上佛果。』而於大乘誓不退轉，發三種心。云何為三？一者一切有情皆我宿世父母親友，從無始際生死輪迴受大艱苦，於八寒、八熱十六地獄受諸苦惱，復于餓鬼、傍生趣中，及於人、天亦復如是。況是我之宿世父母內外親屬而無悲戀，是故我今誓取菩提不應退屈。慈氏！當知此即菩薩摩訶薩不退轉中第一心也。二者一切有情從無始來既為父母，一一生處在母腹中，寢食睡眠不得安止，生育劬勞，以大悲心血變成乳，長時不倦咽苦吐甘，功德日修愿我成長。自我薄祐夭壽而終，父母悲號自拔頭髮，椎胸墮淚食旨不甘。一一生中皆有斯苦，所出目淚其量淺深過四大海，所飲母乳過四大河。複次一切有情無始至今，以恩愛故為我父
【現代漢語翻譯】 現代漢語譯本：『雖然有小小的苦難，但快樂是無窮的，只要自己修行，又有什麼可憂慮和恐懼的呢？那些自己尋求涅槃的人，今生或三生就能證得阿羅漢果，自然就能解脫，何必辛苦地追求佛果呢？如果不能進入二乘境界，就先享受人天種種快樂，等到厭倦了再迅速進入涅槃。譬如有人用功雖少卻獲利很多，又有人用功極多卻一事無成。假設你佈施種種艱辛，卻都毫無成就，那是自欺欺人。你現在與我同行同住，出世涅槃的進退都相同。』慈氏（Maitreya，彌勒菩薩）！應當知道，修習大乘的菩薩摩訶薩，聽到這些話后都不會相信，會這樣思考：『這是惡魔在擾亂我，設定障礙，想要引誘我退失菩提心。』既然知道是這樣，就再次發心：『我現在不應該違背本來的誓願，接受這樣的話，一定要精進求取無上佛果。』對於大乘誓不退轉，發起三種心。哪三種呢？第一種是一切有情都是我宿世的父母親友，從無始以來的生死輪迴中遭受巨大的痛苦，在八寒、八熱十六地獄中受盡苦惱，又在餓鬼、傍生道中，以及在人、天道中也是如此。何況是我宿世的父母內外親屬，怎能沒有悲憫和眷戀呢？因此我發誓要證得菩提，不應該退縮。慈氏！應當知道，這就是菩薩摩訶薩不退轉的第一種心。第二種是一切有情從無始以來都做過我的父母，每一生都處在母親的腹中，吃喝睡眠都不得安寧，生育時辛勞痛苦，用大悲心將血變成乳汁，長久不倦地嚥下苦味吐出甘甜，功德日漸增長，希望我能長大成人。而我卻因為福薄而夭折，父母悲傷號哭，自己拔頭髮，捶胸頓足，流淚不止，吃美味佳餚也覺得沒有味道。每一生中都有這樣的痛苦，所流的眼淚其量之多超過四大海，所喝的母乳超過四大河。再次，一切有情從無始至今，因為恩愛而做我的父親 現代漢語譯本：，
【English Translation】 English version: 'Although there are small sufferings, the happiness is infinite. If one cultivates oneself, what is there to worry or fear? Those who seek Nirvana for themselves can attain Arhatship in this life or three lives, and naturally be liberated. Why bother to strive for Buddhahood? If one cannot enter the Two Vehicles, then first enjoy the various pleasures of humans and gods, and when tired of them, quickly enter Nirvana. For example, some people achieve great gains with little effort, while others achieve nothing despite great effort. If you give alms with various hardships but achieve nothing, you are deceiving yourself. Now you and I walk and live together, and our progress and retreat in worldly Nirvana are the same.' Maitreya! You should know that Bodhisattva Mahasattvas who cultivate the Mahayana, upon hearing these words, will not believe them. They will think, 'This is a demon disturbing me, creating obstacles, trying to tempt me to retreat from Bodhi.' Knowing this, they will again resolve, 'I should not violate my original vows and accept such words. I must strive to attain the supreme Buddhahood.' They will not retreat from the Mahayana and will generate three kinds of minds. What are the three? The first is that all sentient beings are my parents and relatives from past lives. From beginningless time, they have suffered greatly in the cycle of birth and death, enduring torment in the eight cold and eight hot hells, as well as in the realms of hungry ghosts, animals, humans, and gods. How can I not feel compassion and attachment for my parents and relatives from past lives? Therefore, I vow to attain Bodhi and should not retreat. Maitreya! You should know that this is the first mind of a Bodhisattva Mahasattva who does not retreat. The second is that all sentient beings have been my parents since beginningless time. In each life, they were in their mother's womb, unable to rest while eating, drinking, and sleeping. They endured the hardships of childbirth, transforming their blood into milk with great compassion, tirelessly swallowing bitterness and spitting out sweetness. Their merits grew daily, hoping that I would grow up. But because of my lack of merit, I died young, and my parents grieved, tearing their hair, beating their chests, and weeping, unable to enjoy delicious food. In each life, there is such suffering. The amount of tears shed exceeds the four great oceans, and the amount of breast milk consumed exceeds the four great rivers. Furthermore, all sentient beings, from beginningless time until now, have been my father because of love English version: ,
母，種種因緣為我捨命，以是至今流轉未息。若此有情勤苦修習無上菩提，即此有情悉合成佛，由為我故生死無窮。複次，一切有情從無始來，憐愍我故造不善業心無改悔，若此惡業可立形相，計量積集過妙高山。積業既然，墮三惡趣於今不絕。以是義故如何背恩，自取涅槃而求解脫？譬如眾人同犯王法，繫在囹圄逃刑無路。中有一人見墻小穴，設諸方便自脫而行，以是因緣免離苦難。二乘之人亦復如是，昔與眾生同爲癡愛，繫在三界生死囹圄求出無由，中有一人見四諦門，知苦斷集證滅修道，獲阿羅漢自證涅槃。修大乘者則不如是，愿共眾生同得解脫，以戒定為雙手、智慧為鈇鉞、大悲為鉤鑰，破煩惱賊摧生死軍，開涅槃城升智慧殿。慈氏！當知此即菩薩摩訶薩修大乘者第二不退轉心。三者菩薩摩訶薩作是思惟：『從無始際流轉至今，一一有情互相系屬，身口意業苦惱他人，作擾亂心發彼瞋恚，劫奪財寶種種貪求，斷他命根食他血肉，如是殺害無量無邊。設彼未終，日夜思想以何方便斷彼命根，持其血肉充我飲啖。又懷憍慢恃己凌他，說彼為非自言我是，聞他勝事嫉妒心生，不耐他人中毒令死，見苦難者無有悲心，喜不自勝，何當早逝。見富貴者意不欲之，愿犯刑名貶黜貧賤，愿他苦惱自受榮華。愿他財寶日夜銷亡
【現代漢語翻譯】 現代漢語譯本：母親，因為種種因緣為我捨棄生命，因此我至今還在生死中流轉沒有停止。如果這些有情眾生勤奮修行無上菩提，那麼這些有情眾生都將成就佛果，但因為我的緣故，他們卻在生死中無盡輪迴。再者，一切有情眾生從無始以來，因為憐憫我的緣故造作了種種不善的業，並且沒有悔改之心。如果這些惡業可以化為有形的物體，那麼它們積累起來的體積將超過妙高山。因為積累了如此多的惡業，他們墮入三惡道至今沒有停止。因為這個緣故，我怎麼能背棄他們的恩情，自己尋求涅槃而獲得解脫呢？譬如一群人共同觸犯了王法，被關在監獄裡，沒有逃脫刑罰的道路。其中有一個人看到墻壁有破損，想盡各種辦法讓自己逃脫出去，因此免除了苦難。二乘之人也是如此，過去和眾生一同被癡愛所束縛，被困在三界生死的牢獄中，沒有辦法逃脫。其中有一個人看到了四諦的法門，知道苦、斷集、證滅、修道，獲得了阿羅漢的果位，自己證得了涅槃。而修習大乘佛法的人則不是這樣，他們發願和眾生一同獲得解脫，以戒律和禪定為雙手，以智慧為斧鉞，以大悲心為鑰匙，破除煩惱的賊寇，摧毀生死的軍隊，打開涅槃的城門，登上智慧的殿堂。慈氏啊！應當知道這就是菩薩摩訶薩修習大乘佛法的第二種不退轉的心。第三種是菩薩摩訶薩這樣思考：『從無始以來流轉至今，每一個有情眾生都互相牽連，身口意所造的業使他人痛苦，製造擾亂的心使他們生起嗔恨，劫奪他們的財寶，進行各種貪求，斷絕他們的生命，吃他們的血肉，像這樣殺害了無量無邊的眾生。即使他們沒有死去，我仍然日夜想著用什麼方法斷絕他們的生命，拿他們的血肉來充當我的飲食。我又懷著驕慢之心，仗著自己欺凌他人，說別人不對，說自己是對的，聽到別人比自己強就生起嫉妒之心，不能忍受別人比自己好，甚至下毒害死他們，看到受苦受難的人沒有悲憫之心，反而高興得不能自已，希望他們早點死去。看到富貴的人就心生不悅，希望他們觸犯刑法被貶為貧賤，希望他們受苦受難，自己享受榮華富貴。希望他們的財寶日夜消亡。』 English version: Mother, due to various causes and conditions, you have given up your life for me, and because of this, I continue to transmigrate without ceasing. If these sentient beings diligently cultivate the unsurpassed Bodhi, then these sentient beings will all attain Buddhahood, but because of me, they are endlessly revolving in birth and death. Furthermore, all sentient beings, from beginningless time, have created unwholesome karma out of compassion for me, and they have not repented. If these unwholesome karmas could take a physical form, their accumulated volume would exceed Mount Sumeru. Because of accumulating so much karma, they have fallen into the three evil realms and have not ceased to do so until now. For this reason, how can I betray their kindness, seek Nirvana for myself, and seek liberation? For example, a group of people jointly violated the king's law and were imprisoned, with no way to escape punishment. Among them, one person saw a breach in the wall and devised various means to escape, thus avoiding suffering. The followers of the Two Vehicles are also like this. In the past, they were bound by ignorance and attachment along with all sentient beings, trapped in the prison of the three realms of birth and death, with no way to escape. Among them, one person saw the gate of the Four Noble Truths, understood suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering, attained the state of Arhat, and realized Nirvana for themselves. However, those who cultivate the Mahayana path are not like this. They vow to attain liberation together with all sentient beings, using precepts and meditation as their hands, wisdom as their axe, and great compassion as their key, to break the thieves of afflictions, destroy the army of birth and death, open the gate of Nirvana, and ascend the palace of wisdom. Maitreya! You should know that this is the second non-retrogressing mind of a Bodhisattva Mahasattva who cultivates the Mahayana path. The third is that a Bodhisattva Mahasattva thinks like this: 'From beginningless time until now, each sentient being is interconnected. The karma created by body, speech, and mind causes suffering to others, creates disturbances that cause them to generate anger, robs them of their wealth, engages in various forms of greed, cuts off their lives, and eats their flesh and blood. In this way, countless beings have been killed. Even if they have not died, I still think day and night about how to cut off their lives and use their flesh and blood to satisfy my hunger. I also harbor arrogance, relying on myself to bully others, saying that others are wrong and that I am right. When I hear that others are better than me, I become jealous, unable to tolerate others being better than me, even poisoning them to death. When I see those who are suffering, I have no compassion, but instead, I am overjoyed, hoping that they will die soon. When I see the wealthy, I am displeased, hoping that they will commit crimes and be demoted to poverty, hoping that they will suffer while I enjoy glory and wealth. I hope that their wealth will disappear day and night.'
【English Translation】 Mother, for various reasons, you have given up your life for me, and because of this, I continue to transmigrate without ceasing. If these sentient beings diligently cultivate the unsurpassed Bodhi, then these sentient beings will all attain Buddhahood, but because of me, they are endlessly revolving in birth and death. Furthermore, all sentient beings, from beginningless time, have created unwholesome karma out of compassion for me, and they have not repented. If these unwholesome karmas could take a physical form, their accumulated volume would exceed Mount Sumeru. Because of accumulating so much karma, they have fallen into the three evil realms and have not ceased to do so until now. For this reason, how can I betray their kindness, seek Nirvana for myself, and seek liberation? For example, a group of people jointly violated the king's law and were imprisoned, with no way to escape punishment. Among them, one person saw a breach in the wall and devised various means to escape, thus avoiding suffering. The followers of the Two Vehicles are also like this. In the past, they were bound by ignorance and attachment along with all sentient beings, trapped in the prison of the three realms of birth and death, with no way to escape. Among them, one person saw the gate of the Four Noble Truths, understood suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering, attained the state of Arhat, and realized Nirvana for themselves. However, those who cultivate the Mahayana path are not like this. They vow to attain liberation together with all sentient beings, using precepts and meditation as their hands, wisdom as their axe, and great compassion as their key, to break the thieves of afflictions, destroy the army of birth and death, open the gate of Nirvana, and ascend the palace of wisdom. Maitreya! You should know that this is the second non-retrogressing mind of a Bodhisattva Mahasattva who cultivates the Mahayana path. The third is that a Bodhisattva Mahasattva thinks like this: 'From beginningless time until now, each sentient being is interconnected. The karma created by body, speech, and mind causes suffering to others, creates disturbances that cause them to generate anger, robs them of their wealth, engages in various forms of greed, cuts off their lives, and eats their flesh and blood. In this way, countless beings have been killed. Even if they have not died, I still think day and night about how to cut off their lives and use their flesh and blood to satisfy my hunger. I also harbor arrogance, relying on myself to bully others, saying that others are wrong and that I am right. When I hear that others are better than me, I become jealous, unable to tolerate others being better than me, even poisoning them to death. When I see those who are suffering, I have no compassion, but instead, I am overjoyed, hoping that they will die soon. When I see the wealthy, I am displeased, hoping that they will commit crimes and be demoted to poverty, hoping that they will suffer while I enjoy glory and wealth. I hope that their wealth will disappear day and night.'
，愿我資財日日增長。愿彼憂苦我恒安樂，彼受憎嫌我納愛敬，他作怨家自為親友，彼恒墮落我得超升。愿他貧窮我唯富有。我得智慧愿彼愚癡。無始生死日夜思惟，以如是心自求安樂，利益向己苦惱屬他，無一眾生不被侵害，名聞善事皆不願他，口許心違常行如是，種種迫脅令彼不安，無量無邊不可備說。復以惡教示導他人，現在未來墮于險道，詐作知見辯證他人，令損珍財失其官爵，以離間語斗亂親疏，巧詐多端令心相恨，墮于地獄無有出期。以粗惡言於他毀罵，如以熱箭中彼身心，乃至命終何時暫忘。假立名字毀訾多端，損惱眾生種種異語，或作外道邪見仙人，恚火燒心說邪惡法，瞋恚熾盛墜陷有情，蠱道咒術妖魅符書，令諸眾生皆共修習，互相損害疾病流行。壯者衰羸少變令老，明眼令瞽聰耳使聾，端正之者而現醜容，貢高之者而獲癩病，修善之者而令作惡，智慧之者使令癡狂，長壽之者而令夭喪，富貴之者而令貧賤，乃至今日未絕流行。』復念：『我昔為外道師，邪見教人，非法說法、法說非法，令無量無邊諸有情類退菩提心，墮于邪見非法之中，從此命終墮捺落迦、傍生、鬼趣。復有眾生於往世中受我邪教，從險峻山投身而下，入閻牟那河便取命終，云得生天，於今不絕。復有無量眾生，往殑伽河南、閻
【現代漢語翻譯】 現代漢語譯本：『愿我的財富日益增長。愿他們的憂愁痛苦，我永遠安樂；他們遭受憎恨嫌棄，我接受愛戴尊敬；他們成為仇敵，我成為親友；他們不斷墮落，我得以超升。愿他們貧窮，我唯獨富有。我獲得智慧，愿他們愚癡。從無始以來的生死輪迴中，日夜思量，以這樣的心念為自己尋求安樂，利益歸於自己，苦惱歸於他人，沒有一個眾生不被侵害，美好的名聲和善事都不希望他們擁有，口頭上答應心裡卻違背，常常這樣做，用各種方式逼迫他們，讓他們不安，這種種行為無量無邊，無法一一列舉。又用邪惡的教導來引導他人，使他們現在和未來都墮入危險的境地，假裝有見識，辯論他人，使他們損失珍貴的財物，失去官職爵位，用離間的話語挑撥親人朋友之間的關係，用各種狡詐的手段使他們互相憎恨，最終墮入地獄，沒有脫離的時候。用粗暴惡劣的語言辱罵他人，就像用熾熱的箭射中他們的身心，乃至生命終結，何時才能暫時忘記。假借各種名義，用各種方式誹謗詆譭，損害惱害眾生，或者成為外道，邪見仙人，心中充滿嗔恨的火焰，宣說邪惡的法，嗔恨熾盛，使有情眾生墮落，使用蠱術、咒語、妖魅符書，讓眾生都去修習，互相損害，疾病流行。使強壯的人衰弱，年輕人變老，使明眼的人失明，使聰耳的人變聾，使端正的人變得醜陋，使驕傲的人患上麻風病，使修行善法的人去做惡事，使有智慧的人變得癡狂，使長壽的人夭折，使富貴的人變得貧賤，乃至今天，這種情況仍然沒有停止。』又想：『我過去做外道師的時候，用邪見教導他人，把非法說成是法，把法說成是非法，使無量無邊的有情眾生退失菩提心，墮入邪見和非法之中，因此命終后墮入捺落迦（地獄）、傍生（畜生）、鬼趣。還有眾生在過去世中接受我的邪教，從險峻的山上跳下去，跳入閻牟那河（印度河流）中自殺，以為可以昇天，這種情況到現在還沒有停止。還有無量眾生，在殑伽河（恒河）南岸、閻 牟那河（印度河流）北岸，受我邪教，墮于地獄。』
【English Translation】 English version: 『May my wealth increase day by day. May their sorrows and sufferings be my constant joy; may I receive love and respect while they receive hatred and contempt; may they become enemies while I become friends; may they constantly fall while I ascend. May they be poor while I alone am rich. May I gain wisdom while they remain foolish. From beginningless birth and death, day and night, I contemplate with such a mind, seeking happiness for myself, directing benefits to myself and suffering to others. Not a single sentient being is spared from harm. I do not wish them to have good reputations or good deeds. I agree in words but disagree in my heart, constantly acting in this way, using various means to oppress them, making them uneasy. These actions are immeasurable and cannot be fully described. Furthermore, I use evil teachings to guide others, causing them to fall into dangerous paths in the present and future. I falsely claim to have knowledge, arguing with others, causing them to lose precious wealth and their official positions. I use divisive words to sow discord among relatives and friends, using various cunning tricks to make them hate each other, ultimately falling into hell without any hope of escape. I use harsh and abusive language to insult others, as if shooting hot arrows into their bodies and minds, and they cannot forget it even until the end of their lives. I falsely create names and slander them in various ways, harming and troubling sentient beings with various kinds of false speech. Or I become an externalist, a heretical sage, with a heart burning with anger, proclaiming evil teachings. My anger is so intense that it causes sentient beings to fall. I use incantations, spells, and demonic charms, causing all sentient beings to practice them, harming each other, and spreading diseases. I cause the strong to weaken, the young to age, the clear-eyed to become blind, the sharp-eared to become deaf, the beautiful to become ugly, the proud to contract leprosy, those who cultivate good to do evil, the wise to become foolish, the long-lived to die young, and the rich to become poor. Even to this day, this has not stopped.』 Furthermore, I think: 『In the past, when I was a teacher of externalist paths, I taught others with wrong views, saying that what is not Dharma is Dharma, and what is Dharma is not Dharma. I caused countless sentient beings to lose their Bodhi mind and fall into wrong views and non-Dharma. As a result, after death, they fell into Naraka (hell), the realm of animals, and the realm of ghosts. There were also sentient beings in past lives who received my wrong teachings, jumped from dangerous mountains, and committed suicide by jumping into the Yamuna River (Indian river), thinking they would be reborn in heaven. This has not stopped even now. There are also countless sentient beings on the south bank of the Ganges River and the north bank of the Yamuna River (Indian river), who received my wrong teachings and fell into hell.』
牟河北二水中間，有大神樹名尼拘陀，其樹端正，茂葉含翠扶疏蔭映，地平廣博此為施場，樹下多立三鈷鐵戟。彼諸眾生求生天者，于彼場中先行佈施，次剃髭發入河沐浴，望除罪垢然後上樹，當鐵戟上投身而下自取命終，從此死已云得生天，無始至今流行未絕。復有眾生受我邪教，常自慳惜不行惠施，若見施者起大瞋心，見受施人復生恚怒。何以故？我見施者及受施人，由此業緣俱墮地獄。以是見故，無量劫中受鋨鬼苦，於今未脫。復有眾生受我邪教，多殺牛羊以血祀天。何以故？如是牛羊天賜與我，我食其肉，血應祭天，無始至今受行其教，已命終者墮惡趣中，殘害未寧互相食啖，以愚癡故不得涅槃。復有眾生受我邪教。于佛法僧常行誹謗。復有眾生受我邪教，不信三世善惡因果，言無佈施亦無供養，亦無其果無護魔法，無善行、無惡行亦無業果，無此世、無他世、無地獄、無餓鬼、無傍生、無天、無人、無父無母，一切眾生猶如酒醉，造酒之人而以麹米，溫涼調適遂有酒名飲則醉人，此醉豈從父母生耶？眾生亦爾，父母和合本由染愛而有我生，我命終已更無有生。譬如斫樹燒已成灰種，此灰者豈有樹生？我身亦爾，死已無生，以是故知定無因果。由此而於父母師長，無有恭敬常毀罵之，無量生中教此邪法，令諸
【現代漢語翻譯】 現代漢語譯本：在牟河北和第二條水流之間，有一棵巨大的神樹，名叫尼拘陀（榕樹）。這棵樹樹形端正，枝葉茂盛，翠綠的樹葉互相掩映，地面平坦寬闊，這裡被用作施捨的場所。樹下豎立著許多三叉鐵戟。那些尋求昇天的眾生，在這個場所先進行佈施，然後剃掉鬍鬚頭髮，到河裡沐浴，希望洗凈罪惡，然後爬上樹，從鐵戟上跳下自殺，認為這樣死後就能昇天。這種做法從無始以來就一直流行，沒有斷絕。還有一些眾生接受我的邪教，常常吝嗇不肯施捨，如果看到有人佈施，就生起很大的嗔恨心，看到接受佈施的人，又會產生憤怒。為什麼呢？因為我看到佈施的人和接受佈施的人，都會因為這種業緣而一起墮入地獄。因為這種見解，我在無量劫中遭受餓鬼的痛苦，至今沒有解脫。還有一些眾生接受我的邪教，大量宰殺牛羊來用血祭祀天神。為什麼呢？因為他們認為這些牛羊是天神賜予他們的，他們吃肉，就應該用血祭祀天神。這種做法從無始以來就一直被奉行，那些已經死去的人都墮入了惡道，互相殘殺吞食，因為愚癡而無法得到涅槃。還有一些眾生接受我的邪教，常常誹謗佛法僧三寶。還有一些眾生接受我的邪教，不相信三世善惡因果，說沒有佈施，也沒有供養，也沒有善惡的報應，沒有護持正法的行為，沒有善行，也沒有惡行，也沒有業報，沒有今生，也沒有來世，沒有地獄，也沒有餓鬼，也沒有畜生，沒有天，也沒有人，沒有父親，也沒有母親。一切眾生就像喝醉了酒一樣，釀酒的人用酒麴和米，經過適當的溫度和濕度調配，就有了酒的名字，喝了就會醉人，這種醉意難道是從父母那裡來的嗎？眾生也是這樣，父母結合，本來是因為情慾愛染才有了我的出生，我死後就不會再有出生。就像砍倒樹木燒成灰燼，這些灰燼難道還能長出樹木嗎？我的身體也是這樣，死後就不會再生，因此可以斷定沒有因果。因此，他們對父母師長沒有恭敬之心，常常譭謗他們。我在無量生中教導這種邪法，讓眾生墮落到惡道中。 現代漢語譯本：佛陀，我過去曾教導眾生這些邪見，讓他們墮入惡道，我對此感到非常後悔，我將永遠不再犯這樣的錯誤。我將皈依佛陀，皈依法，皈依僧伽，我將接受佛陀的教誨，我將不再教導眾生這些邪見。我將盡我所能幫助眾生脫離苦海，我將盡我所能幫助眾生獲得解脫。
【English Translation】 English version: Between the Mohe River and the second stream, there is a great divine tree named Nigrodha (banyan tree). The tree is upright, with lush, verdant leaves that provide shade. The ground is flat and wide, and this place is used as a site for giving. Under the tree, many three-pronged iron halberds are erected. Those beings who seek to be reborn in heaven first give alms in this place, then shave their beards and hair, bathe in the river, hoping to cleanse their sins, and then climb the tree. They throw themselves down from the iron halberds, taking their own lives, believing that they will be reborn in heaven after death. This practice has been prevalent since the beginningless past and has never ceased. There are also beings who follow my false teachings, who are always stingy and unwilling to give. If they see someone giving, they become very angry, and if they see someone receiving, they become resentful. Why is this? Because I see that both the giver and the receiver, due to this karmic connection, will fall into hell together. Because of this view, I have suffered the pain of hungry ghosts for countless eons and have not yet been liberated. There are also beings who follow my false teachings, who slaughter many cattle and sheep to sacrifice blood to the gods. Why is this? Because they believe that these cattle and sheep are given to them by the gods, and since they eat the meat, they should sacrifice blood to the gods. This practice has been followed since the beginningless past, and those who have died have fallen into evil realms, where they harm and devour each other. Because of their ignorance, they cannot attain Nirvana. There are also beings who follow my false teachings, who constantly slander the Buddha, Dharma, and Sangha. There are also beings who follow my false teachings, who do not believe in the law of cause and effect across the three times, saying that there is no giving, no offerings, no consequences of good or evil, no protection of the Dharma, no good deeds, no bad deeds, no karmic retribution, no this life, no next life, no hell, no hungry ghosts, no animals, no heavens, no humans, no father, no mother. All beings are like those who are drunk. The brewer uses yeast and rice, adjusting the temperature and humidity appropriately, and then there is the name of wine. When drunk, it intoxicates people. Does this intoxication come from the parents? Beings are also like this. The union of parents, originally due to desire and love, leads to my birth. After I die, there will be no more birth. Just like cutting down a tree and burning it to ashes, can trees grow from these ashes? My body is also like this. After death, there will be no rebirth. Therefore, it can be concluded that there is no cause and effect. Because of this, they have no respect for their parents and teachers, and they constantly slander them. In countless lives, I have taught this false doctrine, causing beings to fall into evil realms. English version: Buddha, in the past, I taught these wrong views to beings, causing them to fall into evil realms. I deeply regret this, and I will never make such a mistake again. I will take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. I will accept the Buddha's teachings, and I will no longer teach these wrong views to beings. I will do my best to help beings escape the sea of suffering, and I will do my best to help beings attain liberation.
有情墮于地獄。或有外道以火燒身；或投水中自溺而死；或利戟上宛轉而終；或修狗行以口食糞而求生天；或修牛戒如牛行李，飲水啖草裸露而行，不辨六親而作淫亂；或有外道自餓不食，盡日而立夜後方食；或有外道五熱炙身隨日而轉；或有外道常翹一足；或有外道常奉事月，白月一日啖食一口，二日二口，乃至滿月食十五口，黑月初日減食一口，二日二口，至黑月盡但食一口，或都不食；或有外道常持雞戒，散食在地以足撥取，口拾而食知時而鳴；或有外道裸形而行無有羞恥，燖去毛髮日中而立隨日而轉，于盛寒際處陰影中當風而立；或有外道斷人命已，而取髑髏盛其飲食；或有外道裸形無恥以灰涂身；或有外道炭墨涂身，以人髑髏支節諸骨，以為瓔珞花鬘镮釧身首莊嚴；或有外道馬尾鬃髦織為衣服；或有外道樹皮為衣；或有外道鷲毛作衣；或有外道雞毛為衣。以如是等外道邪法教諸眾生，以口業故，無數眾生至今愚迷不得解脫。復從無始乃至於今，以身惡業苦惱眾生，作獄卒身，手執鐵鉗磔眾生舌灌注洋銅，又以鐵槌打碎其骨，又以鐵鋸解諸眾生，又驅迫眾生上于劍樹，抽出腸胃五藏而食，又以鐵索縛束眾生，擲灰河中使受諸苦，旋即曳出置熱鐵上。如魚在𨫼宛轉受苦。又逼起坐以熱鐵杓，盛以洋銅灌口令飲。
又以鐵鉗拔出其舌，曳令長廣鐵犁耕之。如上所說地獄苦中，無始劫來我為此事，種種身業苦惱眾生。又作師子虎豹豺狼熊羆等獸，殘害眾生飲血啖肉。又作人王宰官士庶長者居士尊位之中。抂法科稅非理捶楚，不行王法損害有情。以是思惟無始至今，五趣眾生無不惱害，斫頭剜眼刵耳劓鼻，截舌啖肉敲骨出髓，斬其手足乃至斷命。又在人中，不作餘業而為魁膾，畋獵漁捕罘網矰繳奪眾生命，所謂牛羊獐鹿狐兔雞豬魚鱉等身，分割支節成大積聚而以販鬻，如是殺害無量無邊，經于無量俱胝劫中，如是炫賣以自活命。』
「複次，慈氏菩薩摩訶薩！修大乘者應發是心，如是思惟：『我以貪瞋癡故，造作如是身口意業，誘誑損害一切眾生，現墮地獄、餓鬼、畜生受諸苦惱。我今慚愧深自悔責，作何方便以酬報之？如是思惟，更無方便能償斯愆，唯有志求阿耨多羅三藐三菩提，更無有能償此債者。我得無上正等覺已，於此流轉曠野磧中，廣度眾生置涅槃城安樂之處，以一切智智如意寶珠，用酬無始所有深愆。』慈氏！當知此即菩薩摩訶薩第三不退轉心也。如上三心發起修行精勤不怠。此之三心於大乘中。一心修行得不退轉。
「複次，慈氏菩薩摩訶薩！以此五種發菩提心修行大乘，速能成就一切智智。」
【現代漢語翻譯】 又用鐵鉗拔出他們的舌頭，拉著他們用又長又寬的鐵犁耕地。正如上面所說的地獄之苦，從無始劫以來，我因為這些事，以種種身業苦惱眾生。我又變成獅子、老虎、豹子、豺狼、熊羆等野獸，殘害眾生，飲血吃肉。我又變成人王、宰官、士庶、長者、居士等尊貴之人，枉法科稅，不講道理地鞭打，不行王法，損害有情眾生。這樣思惟，從無始以來到現在，五道眾生沒有不被我惱害的，砍頭、挖眼、割耳、削鼻、截舌吃肉、敲骨取髓，斬斷他們的手腳乃至斷送他們的性命。我又在人群中，不做其他行業，而做屠夫，打獵、捕魚、設網、用箭射殺，奪取眾生的性命，比如牛、羊、獐、鹿、狐、兔、雞、豬、魚、鱉等，分割肢體，堆積成山，然後販賣，像這樣殺害無量無邊的眾生，經歷了無量俱胝劫，像這樣炫耀販賣來維持自己的生命。 『再者，彌勒（慈氏，Maitreya）菩薩摩訶薩！修習大乘的人應當發起這樣的心，這樣思惟：『我因為貪、嗔、癡的緣故，造作了這樣的身、口、意業，誘騙、損害一切眾生，現在墮入地獄、餓鬼、畜生道，遭受各種苦惱。我現在慚愧，深深地自我責備，用什麼方法來報答他們呢？』這樣思惟，再也沒有其他方法可以償還這些罪過，只有立志求取阿耨多羅三藐三菩提（無上正等覺，Anuttara-samyak-sambodhi），再也沒有其他方法可以償還這些債務。我得到無上正等覺之後，在這流轉的曠野沙漠中，廣度眾生，將他們安置在涅槃（Nirvana）城安樂之處，用一切智智（Sarvajnana）如意寶珠，來償還無始以來所有的深重罪過。』彌勒！應當知道這就是菩薩摩訶薩第三種不退轉的心。像上面所說的三種心發起修行，精勤不懈怠。這三種心在大乘中，一心修行就能得到不退轉。 『再者，彌勒菩薩摩訶薩！用這五種發菩提心修行大乘，就能迅速成就一切智智。』
【English Translation】 Again, they pull out their tongues with iron pincers, and drag them to plow the land with long, wide iron plows. As described above in the sufferings of hell, from beginningless kalpas, I have, due to these actions, tormented sentient beings with various karmas of body. I have also transformed into beasts such as lions, tigers, leopards, jackals, bears, and brown bears, harming sentient beings, drinking their blood and eating their flesh. I have also become kings, officials, commoners, elders, and lay practitioners in positions of honor, perverting the law, imposing taxes unjustly, beating people without reason, not upholding the king's law, and harming sentient beings. Reflecting in this way, from beginningless time until now, there is no sentient being in the five realms that I have not harmed, cutting off heads, gouging out eyes, cutting off ears, slicing off noses, severing tongues to eat flesh, smashing bones to extract marrow, cutting off their hands and feet, even taking their lives. Moreover, among humans, I have not engaged in other professions but have been a butcher, hunting, fishing, setting nets, and using arrows to take the lives of sentient beings, such as cows, sheep, deer, foxes, rabbits, chickens, pigs, fish, and turtles, dismembering their bodies, piling them up in heaps, and then selling them. In this way, I have killed immeasurable and boundless beings, over immeasurable kotis of kalpas, flaunting and selling them to sustain my own life. 『Furthermore, Maitreya (慈氏) Bodhisattva Mahasattva! Those who cultivate the Mahayana should generate this thought, reflecting thus: 『Because of greed, anger, and ignorance, I have created such karmas of body, speech, and mind, deceiving and harming all sentient beings, and now I have fallen into hell, the realm of hungry ghosts, and the animal realm, enduring various sufferings. I am now ashamed and deeply self-reproachful. What means can I use to repay them?』 Reflecting in this way, there is no other way to repay these transgressions, except to aspire to attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), there is no other way to repay these debts. After I attain unsurpassed perfect enlightenment, in this desolate wilderness of transmigration, I will extensively liberate sentient beings, placing them in the peaceful and joyful city of Nirvana (涅槃), and with the wish-fulfilling jewel of Sarvajnana (一切智智, all-knowing wisdom), I will repay all the deep transgressions from beginningless time.』 Maitreya! You should know that this is the third non-retrogressing mind of a Bodhisattva Mahasattva. With the three minds mentioned above, one should initiate practice, diligently and without laziness. These three minds, in the Mahayana, if practiced with one-pointedness, will lead to non-retrogression. 『Furthermore, Maitreya Bodhisattva Mahasattva! By cultivating the Mahayana with these five types of generating the Bodhi mind, one can quickly achieve Sarvajnana.』
大乘理趣六波羅蜜多經卷第三 大正藏第 08 冊 No. 0261 大乘理趣六波羅蜜多經
大乘理趣六波羅蜜多經卷第四
罽賓國三藏般若奉 詔譯
佈施波羅蜜多品第五
爾時佛薄伽梵于大眾中作師子吼，廣說五種發菩提心已。時慈氏菩薩摩訶薩與無量無數百千俱胝諸大菩薩摩訶薩眾，文殊師利菩薩摩訶薩而為上首，皆已成就六種波羅蜜多。復有無量大阿羅漢，諸漏已盡所作已辦，舍離重擔梵行清凈。及無數俱胝百千萬億那庾多天、龍、阿蘇羅、乾闥婆、迦嚕羅、緊捺羅、摩怙洛迦、藥叉羅剎、鳩畔茶、薜荔多、毗舍遮、人非人等。時慈氏菩薩摩訶薩在大眾中即從座起，整理衣服偏袒右肩，長跪合掌一心恭敬而白佛言：「世尊已說大乘菩薩不退轉心，菩薩摩訶薩修習幾法得名菩薩摩訶薩？唯愿世尊分別解說。」
爾時薄伽梵告慈氏菩薩摩訶薩言：「若有善男子、善女人，以清凈心歸依佛法僧寶，發阿耨多羅三藐三菩提心，得不退轉即名菩薩，生我法中名摩訶薩。與殑伽沙等諸佛菩薩而為法子，為彼有情而為父母，以大福德光明照曜過百千日莊嚴其身。」
爾時慈氏菩薩摩訶薩白佛言：「世尊！此諸菩薩摩訶薩，云何遠離？云何親近？復以何人而為伴侶？先作何事
【現代漢語翻譯】 現代漢語譯本 《大乘理趣六波羅蜜多經》卷第三 《大乘理趣六波羅蜜多經》卷第四 罽賓國（古代西域國名，今克什米爾地區）三藏般若（譯者名）奉詔譯 佈施波羅蜜多品第五 那時，佛薄伽梵（佛的尊號）在大眾中作獅子吼（比喻佛陀說法無畏），廣說了五種發菩提心（立志成佛的心）的方法。當時，慈氏菩薩摩訶薩（彌勒菩薩）與無量無數百千俱胝（極多的數量單位）諸大菩薩摩訶薩眾，以文殊師利菩薩摩訶薩（文殊菩薩）為首，都已成就了六種波羅蜜多（到達彼岸的方法）。還有無量的大阿羅漢（斷盡煩惱的聖者），諸漏已盡（煩惱已斷），所作已辦（修行已完成），舍離重擔（解脫煩惱），梵行清凈（清凈的修行）。以及無數俱胝百千萬億那庾多（極多的數量單位）天、龍、阿蘇羅（非天神）、乾闥婆（天樂神）、迦嚕羅（金翅鳥神）、緊捺羅（歌神）、摩怙洛迦（大蟒神）、藥叉（夜叉）、羅剎（惡鬼）、鳩畔茶（甕形鬼）、薜荔多（餓鬼）、毗舍遮（食精氣鬼）、人非人等。當時，慈氏菩薩摩訶薩在大眾中即從座位站起，整理衣服，袒露右肩，長跪合掌，一心恭敬地對佛說：『世尊已經說了大乘菩薩不退轉心（永不退失成佛的決心），菩薩摩訶薩修習哪些法才能被稱為菩薩摩訶薩？唯愿世尊分別解說。』 那時，薄伽梵（佛的尊號）告訴慈氏菩薩摩訶薩說：『如果有善男子、善女人，以清凈心歸依佛法僧三寶，發阿耨多羅三藐三菩提心（無上正等正覺之心），得到不退轉的境界，就稱為菩薩，生於我的法中就稱為摩訶薩。他們與恒河沙數一樣多的諸佛菩薩成為法子，為那些有情眾生做父母，以大福德光明照耀，勝過百千個太陽，莊嚴自身。』 當時，慈氏菩薩摩訶薩對佛說：『世尊！這些菩薩摩訶薩，應該遠離什麼？應該親近什麼？又應該以什麼人為伴侶？應該先做什麼事？』
【English Translation】 English version The Great Vehicle Treatise on the Six Perfections, Volume Three The Great Vehicle Treatise on the Six Perfections, Volume Four Translated by Tripitaka Prajna of Kipin (ancient kingdom in Kashmir) under Imperial Decree Chapter Five: The Perfection of Giving At that time, the Buddha Bhagavan (the Blessed One) roared like a lion in the assembly, extensively explaining the five ways to generate the Bodhi mind (the aspiration for enlightenment). Then, the Bodhisattva Mahasattva Maitreya (the future Buddha) and countless hundreds of thousands of kotis (a large number) of great Bodhisattva Mahasattvas, with Bodhisattva Mahasattva Manjushri (the Bodhisattva of Wisdom) as their leader, had all achieved the six paramitas (perfections). There were also countless great Arhats (enlightened beings), whose outflows were exhausted, their tasks completed, having cast off their burdens, and their conduct pure. And countless kotis, hundreds of thousands, millions, and nayutas (a large number) of Devas (gods), Nagas (dragons), Asuras (demigods), Gandharvas (celestial musicians), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), Yakshas (nature spirits), Rakshasas (demons), Kumbhandas (grotesque spirits), Pretas (hungry ghosts), Pisachas (flesh-eating demons), and humans and non-humans. Then, Bodhisattva Mahasattva Maitreya, in the assembly, rose from his seat, arranged his robes, bared his right shoulder, knelt with palms together, and with utmost reverence, said to the Buddha: 'The World Honored One has spoken of the irreversible mind of the Great Vehicle Bodhisattvas. By cultivating which practices do Bodhisattva Mahasattvas earn the name Bodhisattva Mahasattva? May the World Honored One explain this in detail.' Then, the Bhagavan (the Blessed One) said to Bodhisattva Mahasattva Maitreya: 'If there are good men or good women who, with pure minds, take refuge in the Triple Gem of Buddha, Dharma, and Sangha, and generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and attain the state of non-retrogression, they are called Bodhisattvas. Those born in my Dharma are called Mahasattvas. They become Dharma sons of Buddhas and Bodhisattvas as numerous as the sands of the Ganges, and they become parents to those sentient beings. With great meritorious light, they shine brighter than hundreds of thousands of suns, adorning their bodies.' Then, Bodhisattva Mahasattva Maitreya said to the Buddha: 'World Honored One! What should these Bodhisattva Mahasattvas avoid? What should they draw near to? And with whom should they associate? What should they do first?'
？應云何住？云何修行？云何降伏其心？云何攝持？誰之勢力速疾證得阿耨多羅三藐三菩提？」
爾時佛薄伽梵告慈氏菩薩摩訶薩言：「若善男子、善女人，應當導引五趣眾生，置於無上正等菩提，遠離外道邪法及惡知識，應當親近修行佈施、持戒、忍辱、精進、禪定、智慧具足，行大乘者而為伴侶。應于自身，聽聞正法精勤誦持，應常安住如是六種波羅蜜多精進修行，降伏心意攝護六根，由此勢力疾證無上正等菩提，是名菩薩摩訶薩。云何名為六種波羅蜜多？所謂佈施、持戒、忍辱、精進、禪定、智慧，是為六種波羅蜜多。何故先說檀波羅蜜？」
佛告慈氏：「我今為汝廣分別說。其佈施者，於六度中最易修習，是故先說。譬如世間諸所作事，若易作者先當作之，是故先說佈施波羅蜜多。一切有情無有不能行佈施者，若藥叉，若羅剎，師子虎狼，及諸獄卒屠兒魁膾，此等眾生於有情中極為暴惡，尚能離慳而行佈施。云何佈施？所謂養育男女慈念乳哺。然此眾生雖不能知福利之事，以憐愛故，令得色力壽命安樂、離飢渴苦，亦名佈施。以是義故，於六波羅蜜多先說檀波羅蜜。又如一切貧窮有情，飢寒裸露身心不安，何能造作種種事業？若與衣食令得安樂，然後能修種種事業。菩薩摩訶薩亦復如是，見諸有
【現代漢語翻譯】 現代漢語譯本：『應如何安住？如何修行？如何降伏其心？如何攝持？憑藉誰的力量能夠迅速證得阿耨多羅三藐三菩提（無上正等正覺）？』 那時，佛薄伽梵（世尊）告訴慈氏菩薩摩訶薩（大菩薩）說：『如果善男子、善女人，應當引導五趣（地獄、餓鬼、畜生、人、天）眾生，安置於無上正等菩提（無上正等正覺），遠離外道邪法和惡知識，應當親近修行佈施、持戒、忍辱、精進、禪定、智慧具足，以行大乘者為伴侶。應當在自身，聽聞正法，精勤誦持，應當常安住于這六種波羅蜜多（到彼岸）精進修行，降伏心意，攝護六根，憑藉這種力量，迅速證得無上正等菩提（無上正等正覺），這稱為菩薩摩訶薩（大菩薩）。什麼是六種波羅蜜多（到彼岸）？就是佈施、持戒、忍辱、精進、禪定、智慧，這就是六種波羅蜜多（到彼岸）。為什麼先說檀波羅蜜（佈施到彼岸）？』 佛告訴慈氏：『我現在為你詳細分別解說。這佈施，在六度（六種到彼岸的方法）中最容易修習，所以先說。譬如世間所做的事情，容易做的先做，所以先說佈施波羅蜜多（佈施到彼岸）。一切有情（眾生）沒有不能行佈施的，即使是藥叉（夜叉），羅剎（惡鬼），獅子虎狼，以及獄卒屠夫劊子手，這些眾生在有情中極為暴惡，尚且能夠離開慳吝而行佈施。什麼是佈施？就是養育男女，慈愛地哺乳。然而這些眾生雖然不能知道福利的事情，因為憐愛，使他們得到色力壽命安樂，遠離飢渴之苦，這也叫做佈施。因為這個緣故，在六波羅蜜多（到彼岸）中先說檀波羅蜜（佈施到彼岸）。又如一切貧窮的有情，飢寒交迫，身心不安，怎麼能夠造作種種事業？如果給予衣食使他們得到安樂，然後才能修習種種事業。菩薩摩訶薩（大菩薩）也是這樣，見到各種有情』
【English Translation】 English version: 'How should one abide? How should one practice? How should one subdue the mind? How should one restrain it? By whose power can one quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment)?' At that time, the Buddha Bhagavan (World-Honored One) said to the Bodhisattva Mahasattva (Great Bodhisattva) Maitreya: 'If good men or good women, they should guide the beings of the five realms (hell, hungry ghosts, animals, humans, and gods), placing them in the supreme perfect enlightenment, away from heretical teachings and evil companions, they should be close to those who practice giving, morality, patience, diligence, meditation, and wisdom, and take those who practice the Mahayana as companions. They should listen to the true Dharma, diligently recite and uphold it, and should always abide in these six Paramitas (perfections) with diligent practice, subduing the mind, restraining the six senses, and by this power, quickly attain the supreme perfect enlightenment, this is called a Bodhisattva Mahasattva (Great Bodhisattva). What are the six Paramitas (perfections)? They are giving, morality, patience, diligence, meditation, and wisdom, these are the six Paramitas (perfections). Why is Dana Paramita (perfection of giving) mentioned first?' The Buddha told Maitreya: 'I will now explain it to you in detail. Giving is the easiest to practice among the six perfections, so it is mentioned first. Just like worldly affairs, the easier things are done first, so the Dana Paramita (perfection of giving) is mentioned first. All sentient beings are capable of giving, even Yakshas (nature spirits), Rakshasas (demons), lions, tigers, wolves, and even prison guards, butchers, and executioners, these beings are extremely violent among sentient beings, yet they can still give up stinginess and practice giving. What is giving? It is nurturing children, and lovingly breastfeeding them. Although these beings do not know the benefits of giving, out of compassion, they give them strength, longevity, happiness, and freedom from hunger and thirst, this is also called giving. For this reason, Dana Paramita (perfection of giving) is mentioned first among the six Paramitas (perfections). Furthermore, if all poor sentient beings are hungry and cold, and their bodies and minds are uneasy, how can they engage in various activities? If they are given food and clothing to make them comfortable, then they can practice various activities. The Bodhisattva Mahasattva (Great Bodhisattva) is also like this, seeing all sentient beings'
情貧窮所逼，不能發起無上信心，修行大乘種種事業。先施一切衣服飲食、房舍臥具、病瘦醫藥，令心安樂，然後令發無上正等覺心，修行大乘種種事業。以是義故，六度彼岸佈施為門，四攝之行而為其首。猶如大地一切萬物依之生長，以是義故，先說佈施波羅蜜多。如上所說藥叉等類，不知福田及非福田，由愛念故施於乳哺，當作人身，富有資財所須無乏。以此習故，所生之處常離慳貪，給施一切，能除有情貧窮困苦。所以者何？諸菩薩摩訶薩，為欲利樂諸有情故，先行佈施波羅蜜多。有來乞者皆施與之，不得顰蹙，亦不邪視忿恚懷恨而行佈施，隨其所有而施與之，不得遲疑而生慳吝。于所愛物衣服臥具、飲食湯藥、國城妻子、奴婢僮僕、象馬七珍，不生慳吝隨乞與之，乃至一念不生追悔。若生疑惑，當知是魔。何以故？魔王波旬化為財寶令使慳吝，以此方便惑亂我心，于大菩提而為障礙。以是義故，不應慳吝。如是思惟，一切珍財愛戀之心，皆應舍離。」
爾時慈氏菩薩摩訶薩白佛言：「世尊！若所愛財寶皆應佈施不生吝惜，菩薩摩訶薩為轉輪王，所有七寶千子圍繞不知云何？譬如微細草木處於溪澗遇天暴雨，大水泛漲漂盡無遺。其轉輪王五欲自恣，雄猛自在千子隨身，滌菩提心皆悉漂盡，云何修習佈施行
【現代漢語翻譯】 現代漢語譯本：如果有人因為貧窮所迫，無法生起無上的信心，修行大乘的各種事業。應該先佈施一切衣服飲食、房舍臥具、疾病醫藥，使他們內心安樂，然後引導他們發起無上正等覺的心，修行大乘的各種事業。因為這個原因，六度（六種到達彼岸的方法）中以佈施為入門，四攝（四種菩薩攝化眾生的方法）為首要。就像大地，一切萬物都依靠它生長一樣，因此先說佈施波羅蜜多（到達佈施彼岸的方法）。就像上面所說的藥叉（一種守護神）等，不知道什麼是福田（能種福報的田地）和非福田，因為愛念的緣故施與乳哺，將來會轉生為人，富有資財，所需無缺。因為這種習性，所生之處常常遠離慳貪，樂於佈施一切，能夠解除眾生的貧窮困苦。為什麼呢？因為諸位菩薩摩訶薩，爲了利益安樂一切眾生，先行佈施波羅蜜多。有來乞求的人都施與他們，不能皺眉頭，也不能斜眼看，更不能帶著憤怒怨恨去佈施，應該隨自己所有而施與他們，不能遲疑而產生慳吝。對於自己所喜愛的物品，如衣服臥具、飲食湯藥、國城妻子、奴婢僮僕、象馬七珍，都不要產生慳吝，應該隨乞求而施與，甚至一念之間都不要產生後悔。如果產生疑惑，應當知道這是魔。為什麼呢？魔王波旬（欲界第六天的魔王）會化為財寶，使人慳吝，用這種方法迷惑我們的心，對大菩提（無上智慧）造成障礙。因為這個原因，不應該慳吝。應該這樣思惟，一切珍貴的財物和愛戀之心，都應該捨棄。 這時，慈氏菩薩摩訶薩（彌勒菩薩的別名）對佛說：『世尊！如果所有喜愛的財寶都應該佈施，不產生吝惜，那麼菩薩摩訶薩作為轉輪王（擁有統治世界的君主），擁有七寶（轉輪王擁有的七種寶物）和千子圍繞，又該如何呢？譬如微小的草木處於溪澗，遇到暴雨，大水氾濫，全部漂走無遺。而轉輪王放縱五欲（色、聲、香、味、觸五種慾望），雄猛自在，千子隨身，這樣菩提心（覺悟之心）都會被漂走，又如何修習佈施呢？』
【English Translation】 English version: If someone is compelled by poverty and unable to generate supreme faith to cultivate the various practices of the Mahayana, one should first provide all clothing, food, housing, bedding, and medicine for illnesses, bringing them peace of mind. Then, one should guide them to generate the mind of unsurpassed, perfect enlightenment and cultivate the various practices of the Mahayana. For this reason, among the six paramitas (six perfections), giving is the gateway, and the four sangrahavastus (four means of attracting and benefiting beings) are the foremost. Just as the earth is the foundation upon which all things grow, so it is that the paramita of giving is spoken of first. Like the yakshas (a type of guardian spirit) mentioned above, who do not know what is a field of merit and what is not, they give milk out of affection, and as a result, they will be reborn as humans, wealthy and with all their needs met. Because of this habit, they will always be free from stinginess in their future lives, giving generously to all, and able to relieve the poverty and suffering of sentient beings. Why is this so? Because all Bodhisattva Mahasattvas, in order to benefit and bring happiness to all sentient beings, first practice the paramita of giving. They give to all who come to beg, without frowning, looking askance, or giving with anger or resentment. They give according to what they have, without hesitation or stinginess. They do not become stingy with their beloved possessions, such as clothing, bedding, food, medicine, countries, cities, wives, children, servants, slaves, elephants, horses, or the seven treasures. They give them away as requested, without even a moment of regret. If doubt arises, know that it is Mara (the demon). Why? Because Mara Papiyas (the king of the sixth heaven of the desire realm) transforms into wealth to make people stingy, using this method to confuse our minds and create obstacles to great Bodhi (supreme wisdom). For this reason, one should not be stingy. One should think in this way, that all precious wealth and attachments should be abandoned. At that time, Bodhisattva Mahasattva Maitreya (another name for the Bodhisattva Maitreya) said to the Buddha, 'World Honored One! If all beloved treasures should be given away without stinginess, then what about a Bodhisattva Mahasattva who is a Chakravartin King (a universal monarch), possessing the seven treasures (the seven precious possessions of a Chakravartin King) and surrounded by a thousand sons? For example, if tiny grasses and trees are in a stream and encounter a torrential rain, the flood will wash them all away without a trace. And if a Chakravartin King indulges in the five desires (form, sound, smell, taste, and touch), is powerful and free, and is surrounded by a thousand sons, then the Bodhi mind (the mind of enlightenment) will be washed away. How then can one practice giving?'
耶？以是因緣難為舍離。」
爾時薄伽梵告慈氏菩薩摩訶薩言：「善男子！菩薩摩訶薩所生之處，常得富貴財寶豐足，法應如是。若為轉輪聖王，應作如是二種思惟：一者思惟過去諸佛難行之行，及佛菩薩所有教法。此轉輪王五欲勝樂，皆從妄計分別而生，猶如幻夢。轉輪聖王於五欲境，不起分別不生計著，何能障礙菩提之心？二者思惟一切有情，我已引入阿耨多羅三藐三菩提安樂之地，亦如過去殑伽沙等諸佛如來難捨能捨，我亦誓當作如是舍，為欲滌除慳吝之垢，發如是心：『愿從今身乃至成佛，誓以此身舍與法界一切眾生，所修福業若多若少，愿與一切眾生共之，迴向無上正等菩提。以是觀之，我昔已舍一切身命如妙高山。觀我此身猶如芥子，身命尚舍何況珍財。若諸菩薩多積珍財不行佈施，猶如白象于殑伽河凈澡浴已，以鼻噏取糞穢塵土遍身坌之。我以福德凈水澡浴其身端嚴清潔，不應慳吝愛惜財寶坌污其身。』慈氏！當知菩薩應作如是思惟：『若有人來乞我身皮，我即剝之不生瞋恨，歡喜施與。若乞身首血肉骨髓，皆悉能施。』以是因緣，菩薩摩訶薩利益安樂諸有情故，不捨生死而取涅槃。復作是念：『我今此身，前際不來后亦無去，父母和合不凈種子而有我身，處不凈中生熟藏間，猶如種樹枝葉茂盛
【現代漢語翻譯】 現代漢語譯本：『是這樣嗎？因為這個因緣，很難捨棄。』 這時，薄伽梵（Bhagavan，世尊）告訴慈氏菩薩摩訶薩（Maitreya Bodhisattva Mahasattva，彌勒菩薩大士）說：『善男子！菩薩摩訶薩所出生的地方，常常能夠得到富貴，財寶豐足，按道理應當是這樣。如果成為轉輪聖王（Chakravartin，擁有統治世界的理想君主），應當這樣思考兩種情況：第一種是思考過去諸佛所行的難行之行，以及佛菩薩所有的教法。這個轉輪聖王的五欲享樂，都是從虛妄的計較分別而產生，就像幻覺和夢境一樣。轉輪聖王對於五欲的境界，不起分別，不產生執著，怎麼會障礙菩提之心呢？第二種是思考一切有情眾生，我已經引導他們進入阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的安樂之地，也像過去恒河沙數般的諸佛如來那樣，難捨能捨，我也發誓要像他們一樣捨棄，爲了洗滌慳吝的污垢，發起這樣的心願：『愿從今生乃至成佛，發誓將此身舍給法界一切眾生，所修的福業無論多少，都愿與一切眾生共同分享，迴向無上正等菩提。』這樣來看，我過去已經捨棄一切身命，如同妙高山（Sumeru，佛教中的須彌山）一樣。看我現在的身體就像芥子一樣微小，連身命尚且可以捨棄，何況是珍貴的財物呢？如果各位菩薩積累了許多珍貴的財物，卻不行佈施，就像白象在恒河中洗凈身體后，用鼻子吸取糞便塵土，遍身塗抹一樣。我用福德的凈水洗浴身體，使之端正清潔，不應該因為慳吝而愛惜財寶，用它來玷污自己的身體。』慈氏！應當知道菩薩應當這樣思考：『如果有人來乞求我的面板，我就剝下來，不生嗔恨，歡喜地施捨給他。如果乞求我的頭顱、血肉、骨髓，都能夠施捨。』因為這個因緣，菩薩摩訶薩爲了利益安樂一切有情眾生，不捨棄生死而進入涅槃。又這樣想：『我現在這個身體，前際沒有來處，后際也沒有去處，是父母和合的不凈種子而有的，處在不凈之中，生藏和熟藏之間，就像種樹一樣，枝葉茂盛。
【English Translation】 English version: 『Is that so? Because of this cause and condition, it is difficult to relinquish.』 At that time, Bhagavan (the Blessed One) said to Maitreya Bodhisattva Mahasattva: 『Good man! The place where a Bodhisattva Mahasattva is born is always one of wealth and abundance of treasures, as it should be. If one becomes a Chakravartin (a universal monarch), one should contemplate in two ways: First, contemplate the difficult practices of the Buddhas of the past, and all the teachings of the Buddhas and Bodhisattvas. The five sensual pleasures of this Chakravartin all arise from false calculations and discriminations, like illusions and dreams. When a Chakravartin does not discriminate or become attached to the five sensual realms, how can it hinder the mind of Bodhi? Second, contemplate all sentient beings, that I have already led them into the blissful realm of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and like the Buddhas and Tathagatas of the past, as numerous as the sands of the Ganges, who were able to relinquish what was difficult to relinquish, I also vow to relinquish in the same way, in order to wash away the defilement of stinginess, and generate this aspiration: 『May I, from this life until Buddhahood, vow to give this body to all sentient beings in the Dharma realm, and may all the merits I cultivate, whether much or little, be shared with all sentient beings, and be dedicated to the unsurpassed, perfect, and complete enlightenment.』 Looking at it this way, I have already relinquished all my lives in the past, like Mount Sumeru. Seeing my current body as small as a mustard seed, if even life can be relinquished, how much more so precious treasures? If Bodhisattvas accumulate many precious treasures but do not practice giving, it is like a white elephant that, after bathing in the pure waters of the Ganges, uses its trunk to take up dung and dirt and smears it all over its body. I have bathed my body with the pure water of merit, making it upright and clean, and should not be stingy and cherish treasures, using them to defile my body.』 Maitreya! You should know that a Bodhisattva should contemplate in this way: 『If someone comes to beg for my skin, I will peel it off without anger, and give it joyfully. If they beg for my head, blood, flesh, bones, and marrow, I will be able to give them all.』 Because of this cause and condition, Bodhisattva Mahasattvas, for the benefit and happiness of all sentient beings, do not abandon birth and death to enter Nirvana. They also think: 『This body of mine now has no coming from the past, nor going to the future, it is from the impure seed of the union of parents, and is in the midst of impurity, between the raw and cooked organs, like a tree that is planted, with its branches and leaves flourishing.』
花果成實，我身亦爾，以苦為枝、憂悲為葉、欺誑為花、癡為根本，瞋恚羅剎而居此樹，又為惡業虎豹豺狼師子等獸圍繞此樹。我今暫時憩此樹下，何為愛惜此毒樹耶？而此樹身無我我所，設復有者我亦舍之，愿奉眾生任彼所須終無吝惜。何以故？我已舍故，不求果報、不求恩德，無所著故。所以者何？以此毒身有三惡法之所纏繞。云何為三？一者不凈，二者極苦，三者無恩。若復有人，於此羅剎毒害惡獸圍繞眾中救拔我身，當知此人於我大恩，而於我身作大利益。我於此人常懷恩德，豈更於此而惜身耶？又此大地所有園林草木藥等，根芽枝葉花果成實，而堪服食及帶持者，若以利斧斬此草木，枝葉花果分析與人，而能利益無量眾生。而此大地，不念眾生食我身份枝葉花果而得除病。彼無情物尚不分別，而能利益一切有情，而況我身不能於他而興利益行於佈施，反於乞者起我慢心輕罵凌懱？』復于自身內外觀察。先觀內身，眼是我耶？是我所耶？若非我者，云何吝惜，耳鼻舌身亦復如是，周遍觀察無我我所。次觀外身，色是我耶？是我所耶？聲香味觸亦復如是。於此內外周遍觀察皆無有我，既無有我，云何慳惜而不施耶？應當決定如是思惟：『愿將此身速奉一切。何以故？此身無常遷變不定，剎那生滅無所有故。』」
【現代漢語翻譯】 現代漢語譯本：如同花果成熟，我的身體也是如此。以苦難為枝幹，憂愁悲傷為葉片，欺騙虛妄為花朵，愚癡為根本。嗔恚（chēn huì，憤怒）的羅剎（luó chà，惡鬼）居住在這棵樹上，又有惡業所化的虎豹豺狼獅子等野獸圍繞著這棵樹。我如今暫時在這樹下休息，為何還要愛惜這棵毒樹呢？而且這樹身並非我所有，即使有，我也要捨棄它，願意奉獻給眾生，任憑他們所需，絕不吝惜。為什麼呢？因為我已經捨棄了它，不求回報，不求恩德，沒有任何執著。這是為什麼呢？因為這具毒身被三種惡法纏繞。哪三種呢？一是污穢不凈，二是極其痛苦，三是毫無恩德。如果有人，能從這羅剎毒害惡獸圍繞之中救拔我的身體，應當知道這個人對我恩德極大，對我的身體有大利益。我對於這個人常常懷有感恩之心，又怎麼會再愛惜這具身體呢？再說這大地上所有的園林草木藥物等，根芽枝葉花果成熟，可以食用或攜帶的，如果用利斧砍伐這些草木，將枝葉花果分給他人，就能利益無量眾生。而這大地，不會在意眾生食用它的枝葉花果而得以除病。這些無情之物尚且不分別，就能利益一切有情眾生，何況我的身體不能對他人施予利益，反而對乞討者生起我慢之心，輕視謾罵凌辱呢？』再觀察自身內外。先觀察內身，眼睛是『我』嗎？是『我所』嗎？如果不是『我』，為何要吝惜？耳朵、鼻子、舌頭、身體也是如此，周遍觀察，沒有『我』和『我所』。再觀察外身，顏色是『我』嗎？是『我所』嗎？聲音、香味、觸感也是如此。對於內外周遍觀察，都沒有『我』。既然沒有『我』，為何要吝嗇而不佈施呢？應當下定決心這樣思考：『愿將此身迅速奉獻給一切眾生。為什麼呢？因為這身體無常，遷變不定，剎那生滅，沒有實體。』 English version: Just as flowers and fruits come to fruition, so is my body. Suffering is its branches, sorrow and grief are its leaves, deceit and falsehood are its flowers, and ignorance is its root. A Rakshasa (luó chà, a demon) of anger dwells in this tree, and it is surrounded by beasts such as tigers, leopards, wolves, and lions, all born from evil karma. I am now temporarily resting under this tree, why should I cherish this poisonous tree? Moreover, this tree is not mine, and even if it were, I would give it away, willing to offer it to all sentient beings, letting them take what they need, without any reluctance. Why? Because I have already given it up, not seeking reward, not seeking gratitude, without any attachment. Why is this so? Because this poisonous body is entangled by three evil dharmas. What are these three? First, it is impure; second, it is extremely painful; third, it is without kindness. If someone were to rescue my body from this gathering of Rakshasas and poisonous beasts, know that this person would have done me a great favor and would have greatly benefited my body. I would always hold gratitude for this person, so why would I still cherish this body? Furthermore, all the gardens, trees, herbs, and medicines on this earth, with their roots, sprouts, branches, leaves, flowers, and fruits, which can be eaten or carried, if these trees and plants were cut down with a sharp axe, and their branches, leaves, flowers, and fruits were distributed to others, it would benefit countless sentient beings. And this earth does not mind that sentient beings eat its branches, leaves, flowers, and fruits to be cured of their illnesses. These inanimate objects do not discriminate and can benefit all sentient beings, so how can my body not benefit others by practicing generosity, and instead, when faced with beggars, give rise to arrogance, belittling, and insulting them? Then, observe both the inner and outer self. First, observe the inner self: is the eye 『me』? Is it 『mine』? If it is not 『me』, why be reluctant to give it up? The ears, nose, tongue, and body are the same; observe them thoroughly, and there is no 『me』 or 『mine』. Then, observe the outer self: is form 『me』? Is it 『mine』? Sound, smell, taste, and touch are the same. Observing both the inner and outer self thoroughly, there is no 『me』. Since there is no 『me』, why be stingy and not give? One should resolve to think like this: 『May I quickly offer this body to all sentient beings. Why? Because this body is impermanent, constantly changing, arising and ceasing in an instant, without any substance.』
【English Translation】 Just as flowers and fruits come to fruition, so is my body. Suffering is its branches, sorrow and grief are its leaves, deceit and falsehood are its flowers, and ignorance is its root. A Rakshasa (a demon) of anger dwells in this tree, and it is surrounded by beasts such as tigers, leopards, wolves, and lions, all born from evil karma. I am now temporarily resting under this tree, why should I cherish this poisonous tree? Moreover, this tree is not mine, and even if it were, I would give it away, willing to offer it to all sentient beings, letting them take what they need, without any reluctance. Why? Because I have already given it up, not seeking reward, not seeking gratitude, without any attachment. Why is this so? Because this poisonous body is entangled by three evil dharmas. What are these three? First, it is impure; second, it is extremely painful; third, it is without kindness. If someone were to rescue my body from this gathering of Rakshasas and poisonous beasts, know that this person would have done me a great favor and would have greatly benefited my body. I would always hold gratitude for this person, so why would I still cherish this body? Furthermore, all the gardens, trees, herbs, and medicines on this earth, with their roots, sprouts, branches, leaves, flowers, and fruits, which can be eaten or carried, if these trees and plants were cut down with a sharp axe, and their branches, leaves, flowers, and fruits were distributed to others, it would benefit countless sentient beings. And this earth does not mind that sentient beings eat its branches, leaves, flowers, and fruits to be cured of their illnesses. These inanimate objects do not discriminate and can benefit all sentient beings, so how can my body not benefit others by practicing generosity, and instead, when faced with beggars, give rise to arrogance, belittling, and insulting them? Then, observe both the inner and outer self. First, observe the inner self: is the eye 『me』? Is it 『mine』? If it is not 『me』, why be reluctant to give it up? The ears, nose, tongue, and body are the same; observe them thoroughly, and there is no 『me』 or 『mine』. Then, observe the outer self: is form 『me』? Is it 『mine』? Sound, smell, taste, and touch are the same. Observing both the inner and outer self thoroughly, there is no 『me』. Since there is no 『me』, why be stingy and not give? One should resolve to think like this: 『May I quickly offer this body to all sentient beings. Why? Because this body is impermanent, constantly changing, arising and ceasing in an instant, without any substance.』
爾時世尊而說偈言：
「若他逼捨身命財， 制不自由無利益， 如是知已諦思惟， 開心自施為最勝。 迷人若悟夢幻法， 內外皆舍無所著， 如是佈施等虛空， 無我無受為最勝，
「複次，慈氏！若菩薩摩訶薩修行大乘求阿耨多羅三藐三菩提者，當修空法。以觀空故心得自在，于殑伽沙佛所得受記別，心不退轉而行佈施無有劬勞，檀施為刀破慳吝賊，慳吝賊者眾苦根本。菩薩於此不生愛著。何以故？菩薩摩訶薩雖有煩惱，皆是方便利物而生，然彼煩惱不為過失，以諸菩薩隨愿生故。身口意業住無功用，得清凈故。善調五根，無放逸故。能多利樂一切眾生，能知勝義及世俗諦。以正定水洗滌慳垢，除此垢已於施自在，說大乘法威光照曜，如日流輝破諸黑闇，說法聲光除心昏冥。」
慈氏菩薩摩訶薩白佛言：「世尊！以何因緣先明法施？」
佛告慈氏菩薩摩訶薩：「此法施者，有三種事勝於財施。云何為三？一財施者而有竭盡，法施增長則無有盡，以是校量勝於財施。二受財施者現在利益，受法施者現在未來俱有利益，于無量世恒相隨逐無人侵奪，乃至無上正等菩提不相舍離。三財施者能施獲益受者無益，若法施者自他俱益，由聞法故發心速趣無上菩提。由此三義，
【現代漢語翻譯】 現代漢語譯本 那時，世尊說了這樣的偈語： 『如果他人強迫你捨棄生命、財產，這種被控制、不自由的狀態毫無益處。 如果明白了這個道理，仔細思考，發自內心地主動佈施才是最殊勝的。 迷惑的人如果領悟到夢幻泡影的本質，就會捨棄內外一切執著。 這樣的佈施如同虛空一般廣大，無我無受，才是最殊勝的。 『此外，慈氏（Maitreya，未來佛）！如果菩薩摩訶薩修行大乘，追求阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），應當修習空法。 因為觀察空性，內心才能獲得自在，在恒河沙數般的佛陀那裡得到授記，內心不退轉，並且行佈施時不會感到疲勞。 佈施如同利刃，能斬斷慳吝的賊寇，而慳吝的賊寇是眾苦的根源。 菩薩對此不會產生貪愛執著。為什麼呢？菩薩摩訶薩雖然有煩惱，但都是爲了方便利益眾生而生起的，這些煩惱不會成為過失，因為菩薩是隨愿而生的。 身口意三業安住于無功用的狀態，從而獲得清凈。善於調伏五根，不放縱懈怠。 能夠利益安樂一切眾生，能夠了知勝義諦（Paramartha-satya，第一義諦）和世俗諦（Samvriti-satya，相對真理）。 用正定的水洗滌慳吝的污垢，去除這些污垢后，佈施就能自在，宣說大乘佛法，威光照耀，如同太陽的光輝破除一切黑暗，說法之聲如同光明，驅散心中的昏暗。』 慈氏菩薩摩訶薩對佛說：『世尊！因為什麼因緣，您先闡明法施呢？』 佛告訴慈氏菩薩摩訶薩：『這法施，有三種事勝過財施。哪三種呢？ 第一，財施會有耗盡的時候，而法施增長則沒有窮盡，因此，法施勝過財施。 第二，接受財施的人只能獲得眼前的利益，而接受法施的人現在和未來都能獲得利益，在無量世中恒常相隨，無人能夠侵奪，乃至無上正等菩提都不會舍離。 第三，財施只能讓施者獲益，受者無益，而法施則能讓自他雙方都獲益，因為聽聞佛法，能使人發心迅速趨向無上菩提。 由於這三種原因，法施勝過財施。』
【English Translation】 English version At that time, the World Honored One spoke these verses: 'If others force you to give up your life and possessions, such a controlled and unfree state is of no benefit. Having understood this, and after careful consideration, to give freely from the heart is the most excellent. If deluded people awaken to the nature of dreams and illusions, they will relinquish all attachments, both internal and external. Such giving is as vast as space, without self or receiver, and is the most excellent. 'Furthermore, Maitreya (the future Buddha)! If a Bodhisattva Mahasattva practices the Mahayana, seeking Anuttara-samyak-sambodhi (supreme perfect enlightenment), they should cultivate the Dharma of emptiness. Because of observing emptiness, the mind attains freedom, and receives predictions from Buddhas as numerous as the sands of the Ganges, the mind does not regress, and when giving, there is no weariness. Giving is like a sharp sword that cuts through the thief of miserliness, and the thief of miserliness is the root of all suffering. Bodhisattvas do not develop attachment to this. Why? Although Bodhisattva Mahasattvas have afflictions, they arise as skillful means to benefit beings, and these afflictions are not faults, because Bodhisattvas are born according to their vows. The actions of body, speech, and mind abide in a state of non-effort, thereby attaining purity. They are skilled in subduing the five senses, and are not lax or negligent. They are able to benefit and bring happiness to all beings, and are able to understand the Paramartha-satya (ultimate truth) and the Samvriti-satya (conventional truth). With the water of right concentration, they wash away the defilement of miserliness, and having removed this defilement, they are free in giving, proclaiming the Mahayana Dharma, its majestic light shining like the sun, dispelling all darkness, and the sound of the Dharma is like light, dispelling the darkness of the mind.' The Bodhisattva Mahasattva Maitreya said to the Buddha, 'World Honored One! For what reason do you first explain the Dharma giving?' The Buddha told the Bodhisattva Mahasattva Maitreya, 'This Dharma giving has three aspects that are superior to material giving. What are the three? First, material giving can be exhausted, while Dharma giving increases without end, therefore, Dharma giving is superior to material giving. Second, those who receive material giving only gain present benefits, while those who receive Dharma giving gain benefits in the present and future, constantly following them through countless lifetimes, and no one can take it away, and it will not be abandoned until Anuttara-samyak-sambodhi. Third, material giving only benefits the giver, not the receiver, while Dharma giving benefits both the giver and the receiver, because by hearing the Dharma, one can quickly aspire to supreme enlightenment. For these three reasons, Dharma giving is superior to material giving.'
法施之者勝於財施。由行法施名稱遠聞，一切人天尊重恭敬，以此因緣先說法施。若菩薩摩訶薩修習佈施波羅蜜多，為三種事，與諸功德而為其本：一者能利自他，若不利他自受世樂非菩薩行；二者于大乘中無有退轉；三者隨修少分乃為無量功德之本。何以故？由清凈心無分別故。譬如日出照於世間，情與非情皆蒙利益，是日不言我能照觸，亦不分別情與非情。以是菩薩所作功德，乃至佈施一花一果，皆為利益一切眾生，以此功德成無上果，悲化十方示導一切。
「複次，慈氏！菩薩摩訶薩以施為寶作莊嚴具，乃至成佛相好莊嚴。云何少施功德多耶？以方便力少分佈施，迴向發願，與一切眾生同證無上正等菩提。以是功德無量無邊，猶如少云漸遍世界。
「複次，慈氏！施有三種：一者小施，二者大施，三者第一義施。言小施者，謂以種種飲食衣服諸莊嚴具，財寶象馬庫藏倉廩，城邑聚落園林屋宅，及轉輪王所有樂具而行佈施，是名小施。二大施者，輪王所愛后妃眷屬及與己身，以施乞者，是名大施。三第一義施者，能以身命而行佈施，以無所得心相應故，名為第一義施。菩薩摩訶薩以是三種而行佈施，是故名為檀波羅蜜。
「複次，慈氏！以食施者當施五事。云何為五。一者施命，若人無食難以
【現代漢語翻譯】 現代漢語譯本 法施（以佛法教導他人）勝過財施（以金錢物質幫助他人）。因為施行法施，名聲會傳遍四方，一切人天都會尊重恭敬，因此要先講說法施。如果菩薩摩訶薩（偉大的覺悟者）修習佈施波羅蜜多（到達佈施彼岸），要以三種事情作為根本，並以此獲得功德：第一，能夠利益自己和他人，如果不能利益他人，自己享受世俗的快樂就不是菩薩的行為；第二，在大乘（佛教的教義）中不會退轉；第三，即使只修行少許，也是無量功德的根本。為什麼呢？因為是以清凈心，沒有分別心的緣故。比如太陽照耀世間，有情眾生和無情之物都得到利益，太陽不會說『我能照耀』，也不會分別有情和無情。菩薩所做的功德也是如此，即使佈施一朵花、一個果實，都是爲了利益一切眾生，以此功德成就無上果位，以慈悲心教化十方，引導一切眾生。 『再者，慈氏（彌勒菩薩的別稱）！菩薩摩訶薩以佈施作為珍寶來莊嚴自己，乃至成就佛的相好莊嚴。為什麼說少許的佈施功德很大呢？因為以方便之力，少許的佈施，迴向發願，與一切眾生一同證得無上正等菩提（最高的覺悟）。以此功德無量無邊，就像少許的雲彩逐漸遍佈整個世界。 『再者，慈氏！佈施有三種：第一是小施，第二是大施，第三是第一義施。所謂小施，是指用各種飲食、衣服、各種裝飾品、財寶、象馬、倉庫、糧倉、城邑、村落、園林、房屋，以及轉輪王（統治世界的理想君主）所擁有的享樂之物來進行佈施，這叫做小施。所謂大施，是指將轉輪王所喜愛的后妃、眷屬以及自己的身體，佈施給乞討的人，這叫做大施。所謂第一義施，是指能夠以自己的生命來進行佈施，因為與無所得的心相應，所以叫做第一義施。菩薩摩訶薩以這三種方式進行佈施，所以叫做檀波羅蜜（佈施的完美）。』 『再者，慈氏！以食物佈施的人，應當施予五種東西。哪五種呢？第一是施予生命，如果人沒有食物，就難以
【English Translation】 English version The giving of Dharma (teaching the Buddha's way) surpasses the giving of wealth (helping others with money and material things). Because of practicing Dharma giving, one's name will be known far and wide, and all humans and gods will respect and revere them. Therefore, the giving of Dharma should be discussed first. If a Bodhisattva Mahasattva (a great enlightened being) practices the Paramita (perfection) of giving, they should take three things as their foundation, and with this, they will gain merit: First, they can benefit themselves and others. If they cannot benefit others, enjoying worldly pleasures is not the practice of a Bodhisattva. Second, they will not regress in the Mahayana (the teachings of Buddhism). Third, even if they only practice a little, it is the foundation of immeasurable merit. Why is this? Because it is done with a pure mind, without discrimination. For example, when the sun shines on the world, sentient beings and non-sentient things all benefit. The sun does not say, 'I can shine,' nor does it discriminate between sentient and non-sentient. The merit of a Bodhisattva is the same. Even if they give a flower or a fruit, it is for the benefit of all beings. With this merit, they achieve the supreme fruit, and with compassion, they teach in all directions, guiding all beings. 'Furthermore, Maitreya (the name of the Bodhisattva Maitreya)! A Bodhisattva Mahasattva uses giving as a treasure to adorn themselves, even to the point of achieving the adornments of a Buddha. Why is it said that a small act of giving has great merit? Because with the power of skillful means, a small act of giving, with dedication and aspiration, is shared with all beings to attain the supreme and perfect enlightenment (Anuttara-samyak-sambodhi). With this merit, it is immeasurable and boundless, like a small cloud gradually covering the entire world.' 'Furthermore, Maitreya! There are three types of giving: the first is small giving, the second is great giving, and the third is the ultimate giving. Small giving refers to giving various foods, clothing, ornaments, treasures, elephants, horses, storehouses, granaries, cities, villages, gardens, houses, and the pleasures of a Chakravartin (an ideal ruler of the world). This is called small giving. Great giving refers to giving the Chakravartin's beloved consorts, family members, and even one's own body to beggars. This is called great giving. Ultimate giving refers to being able to give one's own life, because it is in accordance with the mind of non-attainment. Therefore, it is called ultimate giving. A Bodhisattva Mahasattva practices giving in these three ways, and therefore it is called Dana Paramita (the perfection of giving).' 'Furthermore, Maitreya! Those who give food should give five things. What are the five? The first is giving life. If a person has no food, it is difficult to
濟命。二者施色，因得食故顏色和悅。三者施力，以是食故增益氣力。四者施樂，以此食故身心安樂。五者施辯，若飢餓者身心怯弱，言說謇訥不能辯了，飲食充足身心勇銳，得大辯才智慧無礙。菩薩摩訶薩施飯食時，應作如是迴向發願：『我施食時施此五事。若施命者，愿與一切眾生得佛壽命長遠無盡，一劫二劫隨愿而住。二施色者，愿與一切眾生得佛色身如紫金色，照曜世間過百千日。三施力者，愿與一切眾生得佛十力，一一節中皆有八萬四千六百六十三種那羅延力。四施樂者，愿與一切眾生得佛無比涅槃安樂。五施辯者，愿與一切眾生得佛世尊四無礙辯。若施味時，愿與一切眾生得佛無上甘露法味具足充滿，安置無比清凈涅槃。若施漿時，愿與一切眾生除其渴愛。若施美飲砂糖石蜜甘蔗蒲萄種種香飲，得如來口中四牙，所有飲食及諸毒藥，至此牙時變成甘露。若施醫藥，愿與一切眾生得六度藥療生死病，悉得痊除獲涅槃樂。若施衣服，愿與一切眾生得慚愧服以覆其身，離諸陋形端嚴殊勝，獲金色身最勝無比。若施涂香種種末香，愿與一切眾生戒香涂身，悉除煩惱臭穢習氣。若施象馬車乘輦輿船筏，愿與一切眾生皆得如來隨心三昧，游止自在無所障礙。施橋樑時，愿與一切眾生得六度橋，越生死河至涅槃岸。若施
【現代漢語翻譯】 現代漢語譯本 濟命（救濟生命）。第一，施捨食物，因為得到食物的緣故，臉色和悅。第二，施捨力量，因為有了食物的緣故，增加氣力。第三，施捨快樂，因為有了食物的緣故，身心安樂。第四，施捨辯才，如果飢餓的人身心怯弱，說話遲鈍不能辯解，飲食充足則身心勇猛銳利，獲得大辯才智慧無礙。菩薩摩訶薩（偉大的菩薩）在施捨飯食的時候，應當這樣迴向發願：『我施捨食物的時候，施捨這五種東西。如果施捨生命，愿一切眾生得到佛的壽命，長遠無盡，一劫二劫隨愿而住。如果施捨顏色，愿一切眾生得到佛的色身，如紫金色，照耀世間超過百千個太陽。如果施捨力量，愿一切眾生得到佛的十力，每一節中都有八萬四千六百六十三種那羅延力（一種大力）。如果施捨快樂，愿一切眾生得到佛的無比涅槃安樂。如果施捨辯才，愿一切眾生得到佛世尊的四無礙辯。如果施捨味道，愿一切眾生得到佛的無上甘露法味，具足充滿，安置在無比清凈的涅槃中。如果施捨漿水，愿一切眾生消除他們的渴愛。如果施捨美味的飲料，如砂糖、石蜜、甘蔗、葡萄等各種香飲，愿得到如來口中的四顆牙齒，所有飲食和各種毒藥，到達這牙齒時都變成甘露。如果施捨醫藥，愿一切眾生得到六度（佈施、持戒、忍辱、精進、禪定、智慧）的藥物，治療生死病，全部痊癒獲得涅槃的快樂。如果施捨衣服，愿一切眾生得到慚愧的衣服覆蓋身體，遠離各種醜陋的形體，端正莊嚴殊勝，獲得金色身，最勝無比。如果施捨涂香和各種末香，愿一切眾生戒香涂身，全部消除煩惱的臭穢習氣。如果施捨象、馬、車乘、輦輿、船筏，愿一切眾生都得到如來隨心三昧（一種禪定），游止自在，沒有障礙。施捨橋樑的時候，愿一切眾生得到六度橋，跨越生死河流，到達涅槃的彼岸。如果施捨
【English Translation】 English version Saving lives. First, giving food, because of receiving food, the complexion becomes pleasant. Second, giving strength, because of having food, increasing physical strength. Third, giving joy, because of having food, the body and mind are at peace. Fourth, giving eloquence, if a hungry person's body and mind are weak, their speech is slow and they cannot argue, but with sufficient food, their body and mind become courageous and sharp, gaining great eloquence and unobstructed wisdom. When a Bodhisattva Mahasattva (a great Bodhisattva) gives food, they should make this dedication and vow: 'When I give food, I am giving these five things. If I give life, may all sentient beings obtain the Buddha's lifespan, long and endless, staying for one or two kalpas as they wish. If I give complexion, may all sentient beings obtain the Buddha's form, like purple-gold, illuminating the world more than hundreds of thousands of suns. If I give strength, may all sentient beings obtain the Buddha's ten powers, each joint having eighty-four thousand six hundred and sixty-three kinds of Narayana strength (a kind of great strength). If I give joy, may all sentient beings obtain the Buddha's incomparable Nirvana bliss. If I give eloquence, may all sentient beings obtain the Buddha's four unobstructed eloquence. If I give taste, may all sentient beings obtain the Buddha's supreme nectar Dharma taste, fully complete, and be placed in incomparable pure Nirvana. If I give water, may all sentient beings eliminate their thirst and craving. If I give delicious drinks, such as sugar, rock candy, sugarcane, grapes, and various fragrant drinks, may they obtain the four teeth in the Tathagata's mouth, so that all food and various poisons, when reaching these teeth, turn into nectar. If I give medicine, may all sentient beings obtain the medicine of the six paramitas (generosity, morality, patience, diligence, meditation, wisdom) to cure the diseases of birth and death, completely recovering and obtaining the joy of Nirvana. If I give clothing, may all sentient beings obtain the clothing of shame and remorse to cover their bodies, be free from all ugly forms, be upright, dignified, and superior, and obtain a golden body, most excellent and incomparable. If I give fragrant ointments and various powdered incense, may all sentient beings have the fragrance of precepts applied to their bodies, completely eliminating the foul and impure habits of afflictions. If I give elephants, horses, carriages, palanquins, boats, and rafts, may all sentient beings obtain the Tathagata's Samadhi of following one's mind (a kind of meditation), freely moving and stopping without any obstacles. When giving bridges, may all sentient beings obtain the bridge of the six paramitas, crossing the river of birth and death to reach the shore of Nirvana. If giving
瓔珞，愿與一切眾生得三十二相八十種好瓔珞莊嚴。若於曠野沙磧之處，往來渴乏為日所曝，施以井池飲水沐浴，愿與一切眾生離於流轉生死曠野，三毒炎火渴愛之苦。復愿我身為法泉池，一切智水充滿其中，隨彼眾生飲水沐浴，竭生死源得真解脫。施義堂屋令諸眾生，離風雨怨賊惡獸怖懼，身得安樂，愿與一切眾生悉得入于涅槃堂屋，離煩惱賊地獄寒熱生死風雨，永無怖畏。若施氈褥細軟敷具，愿與眾生坐菩提座，自然覺悟得真平等。若施種種上妙衣服，愿與一切眾生得三乘法衣，普覆一切苦惱眾生。若施三寶師僧父母種種燈燭，愿與一切眾生得一切智眼。若施音樂，愿與一切眾生得真天耳，十方世界所有音聲皆悉聞知。若於迥遠無佛法處，建立僧坊及招提舍，置諸資具飲食湯藥，愿與一切眾生置涅槃城安樂之處，永離流轉生死之苦。若施湯藥，愿與一切眾生施以法藥除煩惱病。若施僕使，愿與一切眾生悉如阿難奉侍如來。若救囚繫令得解脫，愿與眾生遠離一切煩惱囚繫，得真解脫住法王位。若施金銀及無價寶，愿與一切眾生得百福相莊嚴其身。若施寶冠莊嚴之具，瓔珞環釧耳珰珠鬘種種校飾，愿與一切眾生獲八十種好莊嚴法身。若施阿蘭若修道之處，愿與一切眾生得四聖種依止之所。若施伏藏，愿與一切眾生得佛
【現代漢語翻譯】 現代漢語譯本 瓔珞（一種裝飾品），愿我能與一切眾生一起，獲得三十二相和八十種好，以瓔珞莊嚴自身。如果在曠野沙漠之地，有人往來因乾渴而疲乏，被太陽曝曬，我若能施予他們井水池水，讓他們飲用沐浴，愿我能與一切眾生一同脫離在生死曠野中的流轉，遠離三毒的火焰和渴愛的痛苦。更願我的身體化為法泉池，其中充滿一切智慧之水，讓眾生隨意飲用沐浴，從而枯竭生死之源，獲得真正的解脫。我若能施捨義堂屋，使眾生遠離風雨、怨賊、惡獸的恐懼，身得安樂，愿我能與一切眾生一同進入涅槃堂屋，遠離煩惱賊、地獄的寒熱、生死的風雨，永遠沒有恐懼。我若能施捨氈褥和柔軟的鋪具，愿我能與眾生一同坐上菩提座，自然覺悟，獲得真正的平等。我若能施捨各種上妙的衣服，愿我能與一切眾生一同獲得三乘（聲聞乘、緣覺乘、菩薩乘）的法衣，普遍覆蓋一切受苦惱的眾生。我若能施捨三寶（佛、法、僧）、師僧、父母以及各種燈燭，愿我能與一切眾生一同獲得一切智慧之眼。我若能施捨音樂，愿我能與一切眾生一同獲得真正的天耳，能夠聽聞十方世界的所有聲音。如果在遙遠沒有佛法的地方，我若能建立僧坊和招提舍（寺院），安置各種資具、飲食和湯藥，愿我能與一切眾生一同安置在涅槃城安樂之處，永遠脫離流轉生死的痛苦。我若能施捨湯藥，愿我能與一切眾生一同施予法藥，去除煩惱的疾病。我若能施捨僕人，愿我能與一切眾生一同像阿難（佛陀的侍者）一樣侍奉如來。我若能救助被囚禁的人，使他們獲得解脫，愿我能與眾生一同遠離一切煩惱的囚禁，獲得真正的解脫，安住於法王之位。我若能施捨金銀和無價之寶，愿我能與一切眾生一同獲得百福之相，莊嚴自身。我若能施捨寶冠和莊嚴之具，如瓔珞、環釧、耳珰、珠鬘等各種裝飾品，愿我能與一切眾生一同獲得八十種好，莊嚴法身。我若能施捨阿蘭若（寂靜處）修道之處，愿我能與一切眾生一同獲得四聖種（指四種聖者所依止的清凈生活方式）的依止之處。我若能施捨伏藏（隱藏的寶藏），愿我能與一切眾生一同獲得佛
【English Translation】 English version May I, with all beings, attain the thirty-two marks and eighty minor characteristics, adorned with necklaces (瓔珞, yīngluò, a type of ornament). If in the desolate wilderness, people travel, thirsty and weary, exposed to the sun, and I can provide them with wells and ponds for drinking and bathing, may I, with all beings, be freed from the cycle of wandering in the wilderness of birth and death, away from the flames of the three poisons and the suffering of craving. Furthermore, may my body become a fountain of Dharma, filled with the water of all wisdom, so that beings may freely drink and bathe, thus exhausting the source of birth and death and attaining true liberation. If I can provide a hall of righteousness, enabling beings to be free from the fear of wind, rain, enemies, and fierce beasts, and find peace, may I, with all beings, enter the hall of Nirvana, away from the thieves of afflictions, the heat and cold of hell, the wind and rain of birth and death, and be forever free from fear. If I can provide felt mats and soft bedding, may I, with all beings, sit upon the Bodhi seat, naturally awaken, and attain true equality. If I can provide various exquisite garments, may I, with all beings, attain the Dharma robes of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), universally covering all suffering beings. If I can offer the Three Jewels (Buddha, Dharma, Sangha), teachers, monks, parents, and various lamps and candles, may I, with all beings, attain the eyes of all wisdom. If I can offer music, may I, with all beings, attain true heavenly ears, able to hear all sounds in the ten directions. If in remote places without the Dharma, I can establish monasteries and assembly halls (招提舍, zhāotíshè, a type of temple), providing various necessities, food, and medicine, may I, with all beings, be placed in the peaceful abode of Nirvana, forever free from the suffering of the cycle of birth and death. If I can offer medicine, may I, with all beings, offer the medicine of Dharma, removing the diseases of afflictions. If I can offer servants, may I, with all beings, serve the Tathagata like Ananda (佛陀's attendant). If I can rescue those imprisoned, enabling them to be freed, may I, with all beings, be freed from the imprisonment of all afflictions, attain true liberation, and dwell in the position of the Dharma King. If I can offer gold, silver, and priceless treasures, may I, with all beings, attain the marks of a hundred blessings, adorning our bodies. If I can offer jeweled crowns and ornaments, such as necklaces, bracelets, earrings, and garlands, may I, with all beings, attain the eighty minor characteristics, adorning our Dharma bodies. If I can offer secluded places (阿蘭若, ālānyě, a quiet place) for cultivation, may I, with all beings, attain the places of reliance of the four noble lineages (referring to the pure way of life followed by the four types of noble beings). If I can offer hidden treasures, may I, with all beings, attain the Buddha
無上功德法財。若施七寶及轉輪王位自在安樂，愿與一切眾生得大力用，以妙法手拔濟眾生出十惡業，以十善水洗令清凈，以凈戒香用涂其身，除斷一切惡名臭氣，以慚愧衣服而為覆蓋，以佛功德而為瓔珞，以忍辱為花鬘莊嚴其身，以靜慮為床座安處不動，以菩提冠置於頂上，處法王位而受灌頂。』慈氏！當知如是施者，此即名為菩薩行於小施。
「複次，言大施者，菩薩摩訶薩于所愛敬貞順妻妾，及以端正孝友男女愛無雙者，以用佈施。若我不捨此妻子者，云何得與一切眾生為法父母，及能憐愛一切眾生，悲愍救護如己愛子，能令離於生老病死。以是義故，菩薩摩訶薩一切寵愛珍惜之者悉皆佈施，乃至成佛無上菩提。慈氏！當知如是施者，名為菩薩行於大施。
「複次，第一義施者，菩薩摩訶薩以清凈心，于自身手足皮肉骨髓頭目耳鼻乃至身命，以用佈施，心無吝惜。以此功德，愿與一切眾生於當來世得佛金剛不壞之身。若施手足心無吝惜，愿與一切眾生於生死流轉漂溺瀑河無救護者，授正法手拔濟令出置安樂地。若施耳鼻舌時，愿與一切眾生於當來世，悉得諸佛清凈五根，以是妙法莊嚴眾生。若以血肉施諸眾生，如是施時，愿與一切眾生當得此身猶如大地，與諸有情作依止處，亦如大水能除垢穢，潤
【現代漢語翻譯】 現代漢語譯本 『無上的功德法財，如果用七寶和轉輪王的地位、自在安樂來佈施，愿能使一切眾生獲得強大的力量，用妙法之手救拔眾生脫離十惡業，用十善之水洗滌令其清凈，用凈戒之香塗抹其身，去除一切惡名臭氣，用慚愧的衣服覆蓋身體，用佛的功德作為瓔珞，用忍辱作為花鬘來莊嚴自身，用禪定作為床座安穩不動，將菩提之冠戴在頭頂，處於法王之位接受灌頂。』彌勒（慈氏，菩薩名）！應當知道，這樣的佈施，就叫做菩薩所行的小施。 『其次，所謂大施，是菩薩摩訶薩將自己所愛敬的貞順妻妾，以及端正孝順、無比疼愛的子女都用來佈施。如果我不捨棄這些妻兒，又怎麼能成為一切眾生的法父母，並且能夠憐愛一切眾生，悲憫救護他們如同自己心愛的孩子，使他們脫離生老病死呢？因為這個緣故，菩薩摩訶薩將一切寵愛珍惜之物都佈施出去，乃至成就佛的無上菩提。彌勒（慈氏，菩薩名）！應當知道，這樣的佈施，就叫做菩薩所行的大施。 『其次，所謂第一義施，是菩薩摩訶薩以清凈的心，將自己的手足、皮肉、骨髓、頭目、耳鼻乃至身命都用來佈施，心中沒有絲毫吝惜。以此功德，愿能使一切眾生在未來世獲得佛的金剛不壞之身。如果佈施手足而心中沒有吝惜，愿能使一切眾生在生死流轉、漂溺於瀑布般的河流中無所救護時，授予正法之手，救拔他們出來，安置在安樂之地。如果佈施耳鼻舌時，愿能使一切眾生在未來世，都獲得諸佛清凈的五根，用這妙法來莊嚴眾生。如果用血肉佈施給眾生，在佈施時，愿能使一切眾生得到如同大地一般的身體，作為一切有情眾生的依靠之處，也像大水一樣能夠去除污垢，滋潤
【English Translation】 English version 'The supreme merit and Dharma wealth, if one were to give away seven treasures and the sovereignty of a Chakravartin king, along with the ease and joy, may it enable all sentient beings to gain great power. With the hand of wondrous Dharma, may they be rescued from the ten evil deeds. May they be cleansed with the water of the ten virtues, and their bodies anointed with the fragrance of pure precepts, removing all foul odors of ill repute. May they be covered with the garments of shame and remorse, adorned with the jewels of Buddha's merits, and their bodies embellished with garlands of forbearance. May they be established unmovingly on the seat of meditative concentration, and the crown of Bodhi placed upon their heads, receiving the consecration while seated on the throne of the Dharma King.' Maitreya (Cishi, name of a Bodhisattva)! Know that such giving is called a Bodhisattva's practice of small giving. 'Furthermore, the so-called great giving is when a Bodhisattva Mahasattva gives away his beloved and respected chaste wives and concubines, as well as his virtuous and filial sons and daughters, whom he loves without equal. If I do not give up these wives and children, how can I become the Dharma parents of all sentient beings, and be able to love all sentient beings, compassionately protecting them as if they were my own beloved children, enabling them to be free from birth, old age, sickness, and death? For this reason, a Bodhisattva Mahasattva gives away all that he cherishes and treasures, until he attains the unsurpassed Bodhi of Buddhahood. Maitreya (Cishi, name of a Bodhisattva)! Know that such giving is called a Bodhisattva's practice of great giving. 'Furthermore, the so-called giving of the highest meaning is when a Bodhisattva Mahasattva, with a pure mind, gives away his own hands, feet, skin, flesh, bones, marrow, head, eyes, ears, nose, and even his life, without any reluctance in his heart. With this merit, may it enable all sentient beings to obtain the indestructible Vajra body of the Buddha in the future. If one gives away hands and feet without reluctance, may it enable all sentient beings, who are adrift in the cycle of birth and death, drowning in the waterfall-like river without any protection, to be given the hand of the true Dharma, rescued and placed in a place of peace and joy. If one gives away ears, nose, and tongue, may it enable all sentient beings in the future to obtain the pure five senses of all Buddhas, and to adorn sentient beings with this wondrous Dharma. If one gives away blood and flesh to sentient beings, at the time of giving, may it enable all sentient beings to obtain a body like the earth, a place of reliance for all sentient beings, and like great water, able to remove defilements and moisten
澤枯涸百卉滋長，又如大火能除闇冥成就一切，復如大風能鼓一切，開發生長使得敷榮。若施眼時，愿與一切眾生而得佛眼。若施頭首及施寶冠，愿與一切眾生得佛無上七覺寶冠。
「複次，慈氏！菩薩摩訶薩所有世間妙好之物，不生貪著，常能惠施一切有情。所以者何？以大悲心等視眾生猶如一子，愿與一切眾生永息貧窮，于所求愿悉令滿足，而於生死曠野之中備七聖財得佛智寶。
「複次，慈氏！云何菩薩摩訶薩修行佈施無諸過患？謂自手營作而行佈施，非嫉妒他、非畏惡名、非求恩德而行佈施，為濟貧乏煢獨困苦而行佈施，是名為施。若為名聞而作師長行於佈施，如商賈人非真施也。起大悲心，不擇怨親財物多少而行佈施，名真施也。
「複次，慈氏！有二種田！云何為二？一者悲田，謂諸孤露貧窮困苦。二者敬田，謂佛法僧父母師長。于悲田所，不應輕賤言無福田。于敬田所，不應求報。以大悲心，無所分別等施一切，名真施也。又佈施者勿起希求，而於財物不能捨離。或被官逼奪而行佈施，或畏損失而行佈施。於三寶所不得輕慢，應生尊重，不自稱說而行佈施。若以重寶無所愛著，不生我慢亦不貢高而行佈施，名真佈施。若於敬田不生恭敬，將所厭物而施與之，不名為施。或為家貧無妙
【現代漢語翻譯】 現代漢語譯本 如同乾涸的池塘因雨水而百草滋長，又如大火能驅散黑暗，成就一切事物，又如大風能鼓動萬物，使其生長繁榮。如果佈施眼睛，愿一切眾生都能獲得佛眼（能洞察一切的智慧之眼）。如果佈施頭顱和寶冠，愿一切眾生都能獲得佛的無上七覺寶冠（象徵七種覺悟的寶冠）。 『再者，彌勒（慈氏菩薩的別稱）！菩薩摩訶薩對於世間美好的事物，不生貪戀執著，常常能夠佈施給一切有情眾生。這是為什麼呢？因為他們以大悲心平等看待眾生，如同看待自己的獨生子一樣，愿一切眾生永遠擺脫貧窮，所求的願望都能得到滿足，在生死輪迴的曠野中，具備七聖財（信、戒、慚、愧、聞、舍、慧）並獲得佛的智慧寶藏。 『再者，彌勒！菩薩摩訶薩如何修行佈施才能沒有過失呢？就是親自勞作所得而進行佈施，不嫉妒他人，不害怕惡名，不求回報恩德而進行佈施，爲了救濟貧困孤獨的人而進行佈施，這才是真正的佈施。如果爲了名聲而作為師長進行佈施，就像商人一樣，不是真正的佈施。發起大悲心，不選擇怨親，不計較財物多少而進行佈施，才是真正的佈施。 『再者，彌勒！有兩種福田（指能產生福報的途徑）！哪兩種呢？一是悲田，指那些孤苦伶仃、貧窮困苦的人。二是敬田，指佛、法、僧三寶、父母和師長。對於悲田，不應該輕視他們，說他們不是福田。對於敬田，不應該求回報。以大悲心，不加分別地平等佈施一切，才是真正的佈施。而且佈施的人不要心存希求，卻又對財物不能捨棄。或者被官府強迫奪取而進行佈施，或者害怕損失而進行佈施。對於三寶，不能輕慢，應該生起尊重之心，不自我誇耀地進行佈施。如果以珍貴的寶物，沒有絲毫的愛戀執著，不生傲慢之心，也不自高自大地進行佈施，才是真正的佈施。如果對於敬田不生恭敬之心，將自己厭惡的東西施捨給他們，不能稱為佈施。或者因為家裡貧窮，沒有好的
【English Translation】 English version Like a dried-up pond where a hundred plants flourish with rain, and like a great fire that can dispel darkness and accomplish all things, and like a great wind that can stir everything, developing and growing to make it flourish. If one gives eyes, may all sentient beings obtain the Buddha's eye (the eye of wisdom that sees all). If one gives one's head and jeweled crown, may all sentient beings obtain the Buddha's supreme seven jewels of enlightenment (a crown symbolizing the seven factors of enlightenment). 『Furthermore, Maitreya (another name for Bodhisattva Maitreya)! Bodhisattva Mahasattvas do not become attached to the wonderful things of the world, and are always able to give to all sentient beings. Why is this? Because with great compassion, they regard all beings as if they were their only child, wishing that all beings would forever be free from poverty, that all their wishes would be fulfilled, and that in the wilderness of birth and death, they would possess the seven noble treasures (faith, discipline, shame, remorse, learning, generosity, and wisdom) and obtain the Buddha's treasure of wisdom. 『Furthermore, Maitreya! How does a Bodhisattva Mahasattva practice giving without faults? It is by giving from what one has earned through one's own labor, not being jealous of others, not fearing a bad reputation, not seeking repayment or gratitude, but giving to relieve the poor, lonely, and suffering. This is true giving. If one gives as a teacher for the sake of fame, it is like a merchant, not true giving. To give with great compassion, without choosing between enemies and friends, and without considering the amount of wealth, is true giving. 『Furthermore, Maitreya! There are two kinds of fields of merit (referring to ways to generate merit)! What are the two? One is the field of compassion, referring to those who are orphaned, poor, and suffering. The second is the field of respect, referring to the Buddha, Dharma, Sangha, parents, and teachers. Towards the field of compassion, one should not look down upon them, saying they are not fields of merit. Towards the field of respect, one should not seek repayment. With great compassion, giving equally to all without discrimination is true giving. Moreover, those who give should not have expectations, yet be unable to let go of their possessions. Or giving because one is forced by officials, or giving out of fear of loss. Towards the Three Jewels, one should not be disrespectful, but should give with respect, without boasting. If one gives precious treasures without any attachment, without arrogance, and without pride, this is true giving. If one does not have respect for the field of respect, and gives what one dislikes, it cannot be called giving. Or because one's family is poor, and there are no good
好物，而有粗鄙，恥不施之，以是因緣都不行施。善男子！夫行施者不應分別，隨其所有來即與之，是即名為檀波羅蜜。菩薩摩訶薩不應自恃持戒、多聞、禪定、智慧而行佈施，亦不輕慢他人貪恚、愚癡、寡聞、破戒而行佈施，非凈施也。菩薩摩訶薩所行佈施，無不活畏、無惡趣畏，隨其多少而施與之。以廣大心，皆得無盡無量功德，是即名為檀波羅蜜。若為佈施互相嫉妒，令家眷屬斗諍不和，不名佈施。若為佈施譏毀乞人：『汝今丁壯，諸根具足，何不自作營理生業而求乞耶？』如是施者不名佈施。或施已追悔而作是言：『我為愚癡枉費財物。』如是施者不名為施。或希他讚歎、或怖惡名，如是施者不名佈施。或為惡愿而行佈施，不名佈施。或擇日而施——謂白月一日、八日、十四日、十五日，黑月三日、八日、九日、十三日、十四日、十五日，如是日施餘日不施——不名為施。或擇時施——晨朝佈施，午時不施，日暮余時亦復如是——如此施者不名佈施。或擇人施——施與貧者不施富者，或貧富俱施不施病者，或與病者不施余類，或施此人不施彼人——如是施者不名佈施。或選知識顏貌端正而與好物，余施惡物，不名為施。或見乞者俳優鼓樂善戲談笑而施與之，餘者不施，如是施者不名佈施。夫佈施者不求果報—
—輪王、護世、釋梵諸天、剎帝利家及婆羅門長者、居士，如是家生——而為已身自求解脫而行佈施，亦不厭退生疲倦心，言：『我已施，不應更施。』如是等施但名佈施，不得名為檀波羅蜜。
「複次，慈氏！菩薩摩訶薩不為如上非法佈施，以正解脫迴向發願無上菩提是真佈施，檀波羅蜜究竟清凈，于阿耨多羅三藐三菩提得不退轉。若能如是，離諸過失行無相施，所得功德無量無邊，廣大如法界，究竟若虛空。菩薩摩訶薩以如是心，若施一華、若施一果乃至施水一滴，而於此經受持讀誦乃至一偈一句，令他聽聞經一剎那，所得功德無量無邊。若復有人從無量阿僧祇劫所行佈施，以金銀七寶及餘種種上妙珍財以用佈施，求轉輪王、釋梵護世或求阿羅漢果、獨覺菩提及余作業，于無量無邊阿僧祇劫受持凈戒所有功德，比前菩薩摩訶薩無住相施所得功德，百分千分萬分億分俱胝分乃至鄔波尼殺曇分不及其一。而此菩薩願力所施，一滴之水投于大海，海水有盡滴水無盡。何以故？眾生無盡故菩薩願力亦無有盡，虛空、法界亦復如是。
「複次，菩薩摩訶薩如是漸次勤行精進，得大神通升妙高山，或至大海獲無價寶，還贍部洲雨種種寶給施有情，或雨飲食、衣服、臥具、救病醫藥，除斷有情飢渴疾病貧窮困苦。以
【現代漢語翻譯】 現代漢語譯本： 『輪王（統治世界的君主）、護世（守護世界的諸天）、釋梵諸天（帝釋天和梵天等天神）、剎帝利家（貴族）及婆羅門長者（婆羅門長老）、居士（在家修行者），這些家族出身的人——爲了自己求解脫而行佈施，也不厭倦退縮，產生疲憊的心，說：『我已經佈施了，不應該再佈施。』像這樣的佈施只能稱為佈施，不能稱為檀波羅蜜（佈施的最高境界）。』 『再者，慈氏（彌勒菩薩的別稱）！菩薩摩訶薩不進行像上面所說的非法佈施，而是以真正的解脫為目標，迴向發願無上菩提（最高的覺悟）才是真正的佈施，是檀波羅蜜的究竟清凈，在阿耨多羅三藐三菩提（無上正等正覺）中得到不退轉。如果能夠這樣，遠離各種過失，進行無相的佈施，所得到的功德是無量無邊的，廣大如法界（宇宙的真理），究竟如虛空。菩薩摩訶薩以這樣的心，如果佈施一朵花、一個果實，乃至佈施一滴水，並且受持讀誦這部經，甚至一偈一句，讓別人聽聞經文一剎那，所得到的功德也是無量無邊的。如果有人從無量阿僧祇劫（極長的時間單位）所進行的佈施，用金銀七寶以及其他各種上妙珍貴的財物進行佈施，求轉輪王、釋梵護世的果位，或者求阿羅漢果（斷絕煩惱的聖者）、獨覺菩提（不需導師的覺悟）以及其他功德，在無量無邊的阿僧祇劫中受持清凈的戒律所得到的功德，與前面菩薩摩訶薩無住相佈施所得到的功德相比，百分、千分、萬分、億分、俱胝分（更大的數量單位），乃至鄔波尼殺曇分（極大的數量單位）都比不上。而這位菩薩以願力所進行的佈施，就像一滴水投入大海，海水有盡頭，而滴水所代表的功德是無盡的。為什麼呢？因為眾生是無盡的，所以菩薩的願力也是無盡的，虛空、法界也是如此。』 『再者，菩薩摩訶薩這樣逐漸勤奮地修行精進，得到大神通，升到妙高山（須彌山），或者到達大海獲得無價的寶物，回到贍部洲（我們所居住的世界）降下各種寶物佈施給眾生，或者降下飲食、衣服、臥具、救治疾病的醫藥，消除眾生的飢渴、疾病、貧窮和困苦。』
【English Translation】 English version: 'A Wheel-Turning King (a monarch who rules the world), protectors of the world, the gods of Shakra and Brahma, those born into Kshatriya (warrior) families, and Brahmin elders, householders—those born into such families—who practice giving for their own liberation, do not become weary or retreat, nor do they develop a tired mind, saying, 『I have already given, I should not give again.』 Such giving is only called giving; it cannot be called Dāna-pāramitā (the perfection of giving).' 'Furthermore, Maitreya (the future Buddha)! A Bodhisattva Mahāsattva does not engage in the above-mentioned unlawful giving. Instead, they dedicate their giving to true liberation, aspiring to unsurpassed Bodhi (enlightenment). This is true giving, the ultimate purity of Dāna-pāramitā, and they attain non-retrogression in Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). If one can do this, abandoning all faults and practicing giving without attachment, the merit gained is immeasurable and boundless, as vast as the Dharma realm (the truth of the universe), and ultimately like space. If a Bodhisattva Mahāsattva, with such a mind, gives a single flower, a single fruit, or even a single drop of water, and upholds, recites, or even hears a single verse or phrase of this scripture for a moment, the merit gained is immeasurable and boundless. If someone, for countless asaṃkhyeya kalpas (immeasurably long periods of time), practices giving with gold, silver, the seven treasures, and various other exquisite and precious things, seeking to become a Wheel-Turning King, a protector of the world, Shakra, or Brahma, or seeking the fruit of an Arhat (a perfected being who has overcome all defilements), Pratyekabuddha Bodhi (enlightenment attained without a teacher), or other merits, and for countless asaṃkhyeya kalpas upholds pure precepts, the merit gained is not even one part in a hundred, a thousand, a million, a billion, a koti (a large number), or even an upaniṣad (an extremely large number) compared to the merit gained by the Bodhisattva Mahāsattva who gives without attachment. The giving of this Bodhisattva, powered by their aspiration, is like a single drop of water cast into the ocean; the ocean may have an end, but the merit of the drop is endless. Why? Because sentient beings are endless, so the Bodhisattva』s aspiration is also endless, and so are space and the Dharma realm.' 'Furthermore, a Bodhisattva Mahāsattva, gradually and diligently practicing with vigor, attains great supernatural powers, ascends Mount Meru (a mythical sacred mountain), or reaches the ocean and obtains priceless treasures. They return to Jambudvipa (the world we inhabit) and rain down various treasures to give to sentient beings, or they rain down food, clothing, bedding, and medicine to cure diseases, eliminating the hunger, thirst, sickness, poverty, and suffering of sentient beings.'
此功德愿施有情，盡未來際常無休息，廣大如法界，究竟若虛空，若但自利而行佈施。如空片云風吹即散，豈能利益一切眾生。
「複次，菩薩摩訶薩如是佈施，同真際、等法界，火不能燒，水不能漂，風不能吹，金剛堅寶不能碎壞，是故菩薩佈施願力，能令眾生得大利益究竟安樂，亦令一切有情同此行愿，乃至無上正等菩提，誓不退轉常行是行，乃至涅槃利益有情令得解脫。
「複次，慈氏！如來在世，一切有情而以種種上妙衣服、房舍、臥具、飲食、湯藥、酥燈、油燈、瞻卜油燈、種種花香，以奉供養尊重恭敬歌唄讚嘆，于佛滅后取佛舍利起窣堵波，亦作如上種種供養尊重讚歎。如是二事，功德果報等無差別。由此義利，令諸有情發殷重心虔誠愛樂，以敬慕故，發菩提心聽聞正法如說修行，便能趣證阿羅漢果、辟支佛果及諸菩薩成就十地圓滿六度，乃至佛果無上正等菩提。即此有情復能勸喻諸有情等，同修勝行乃至證得無上正等菩提。以是義故，菩薩摩訶薩修行佈施波羅蜜多，乃至施水一滴所有利益，同真際、等法界，無有窮盡。若行施時，不能普為一切有情迴向無上正等菩提，設以寶聚如妙高山而用佈施，利益甚少。猶如芥子易可窮盡，亦如片云風飄即滅。
「複次，慈氏！菩薩摩訶薩修習
【現代漢語翻譯】 現代漢語譯本 愿以此功德施予一切有情眾生，直到未來無盡之時，永不停止，其廣大如同法界，究竟如同虛空。如果只是爲了自身利益而行佈施，就如同空中的一片云，被風一吹就消散了，又怎能利益一切眾生呢？
『再者，菩薩摩訶薩如此佈施，與真際（真實存在的邊界）相同，等同於法界（宇宙萬物），火不能燒，水不能漂，風不能吹，金剛堅寶也不能摧毀。因此，菩薩的佈施願力，能使眾生獲得大利益，最終得到安樂，也能使一切有情眾生一同發願修行，直至證得無上正等菩提（最高覺悟），發誓永不退轉，常行此道，乃至涅槃（寂滅），利益有情眾生，使他們得到解脫。
『再者，慈氏（彌勒菩薩）！如來（佛陀）在世時，一切有情眾生以種種上好的衣服、房舍、臥具、飲食、湯藥、酥油燈、油燈、瞻卜油燈、各種花香，來供養、尊重、恭敬、歌頌、讚歎佛陀。在佛陀滅度后，取佛舍利建造窣堵波（佛塔），也像上面那樣進行各種供養、尊重和讚歎。這兩種行為的功德果報是完全相同的。由於這個道理，能使一切有情眾生髮出殷重之心，虔誠愛樂，因為敬慕佛陀的緣故，發起菩提心（覺悟之心），聽聞正法，如教修行，便能證得阿羅漢果（斷絕煩惱的聖者）、辟支佛果（獨覺者），以及諸菩薩成就十地（菩薩修行的十個階段），圓滿六度（佈施、持戒、忍辱、精進、禪定、智慧），乃至證得佛果無上正等菩提。這些有情眾生又能勸導其他有情眾生，一同修行殊勝的行持，直至證得無上正等菩提。因為這個道理，菩薩摩訶薩修行佈施波羅蜜多（到達彼岸的佈施），乃至佈施一滴水所產生的利益，都與真際相同，等同於法界，沒有窮盡。如果行佈施時，不能普遍為一切有情眾生迴向無上正等菩提，即使以如妙高山（須彌山）般的寶物進行佈施，利益也十分微小，就像芥子一樣容易窮盡，也像一片云被風一吹就消散了。
『再者，慈氏！菩薩摩訶薩修習
【English Translation】 English version May this merit be dedicated to all sentient beings, continuing without rest until the end of time, as vast as the Dharma realm, and ultimately like space. If one practices giving only for personal benefit, it is like a fleeting cloud in the sky, scattered by the wind, how can it benefit all beings?
'Furthermore, a Bodhisattva Mahasattva who gives in this way is in accordance with the true boundary (the limit of reality), equal to the Dharma realm (the universe and all phenomena), cannot be burned by fire, cannot be carried away by water, cannot be blown by wind, and cannot be broken by the Vajra (diamond) treasure. Therefore, the power of a Bodhisattva's vow of giving can enable sentient beings to obtain great benefit and ultimate happiness, and also enable all sentient beings to share this aspiration and practice, until they attain Anuttara-samyak-sambodhi (supreme enlightenment), vowing never to regress, always practicing this path, even until Nirvana (liberation), benefiting sentient beings and enabling them to attain liberation.
'Furthermore, Maitreya (the Bodhisattva Maitreya)! When the Tathagata (Buddha) was in the world, all sentient beings would offer various exquisite clothes, dwellings, bedding, food, medicine, ghee lamps, oil lamps, champak oil lamps, and various flowers and fragrances to the Buddha, showing respect, reverence, singing praises, and offering admiration. After the Buddha's Parinirvana (passing away), they would take the Buddha's relics and build stupas (Buddhist monuments), also making various offerings, showing respect, and offering praises as before. The merit and karmic results of these two actions are exactly the same. Because of this principle, it enables all sentient beings to develop a deep and sincere heart, to love and admire the Buddha, and because of this admiration, they generate Bodhicitta (the mind of enlightenment), listen to the true Dharma, and practice according to the teachings. They can then attain the Arhat fruit (the state of a saint who has eliminated all afflictions), the Pratyekabuddha fruit (the state of a solitary enlightened one), and the Bodhisattvas who achieve the ten Bhumis (ten stages of Bodhisattva practice), perfect the six Paramitas (perfections of giving, morality, patience, diligence, meditation, and wisdom), and even attain the Buddha fruit of Anuttara-samyak-sambodhi. These sentient beings can then encourage other sentient beings to practice the same superior conduct until they attain Anuttara-samyak-sambodhi. Because of this principle, the benefit of a Bodhisattva Mahasattva practicing the Paramita of giving, even giving a single drop of water, is in accordance with the true boundary, equal to the Dharma realm, and without end. If one does not universally dedicate the merit of giving to all sentient beings for Anuttara-samyak-sambodhi, even if one gives treasures as vast as Mount Sumeru, the benefit is very small, like a mustard seed that can easily be exhausted, or like a cloud that is scattered by the wind.
'Furthermore, Maitreya! A Bodhisattva Mahasattva cultivates
大乘佈施行時，猶如伏藏隨自身行，如如意樹隨有情意能滿彼愿。菩薩摩訶薩應當更發二種勝心：一者所有資財庫藏諸物知自性空：猶如陽焰：夢想：幻化；二者于諸有情起大悲心，若見貧窮起憐愍心。發是心已應正了知，於是財寶不應慳吝，手自行施，愿與一切有情同證無上正等菩提。如是之財真我所有，設畜財物終不為已，皆為饒益一切眾生，悉皆成就檀波羅蜜。若我積聚種種財物不能自施，如是之物非是我有，用不自在同於裸形，如守藏人自無其分，無常賊來風刀解體，所愛財物、妻妾持去別奉他人。彼人得已倍復慳惜，乃至命終亦復如是，展轉慳吝終不能捨。如是等人暫時守護，以是當知如是資財定非我物，王、賊、水、火及與惡子悉皆有分、常懼侵奪思寄親知、寢息不安恒憂散失。由慳不施招此憂危。
「複次，慈氏！行此施已，水、火、怨賊不能侵奪，寢息安隱心無憂慮。若自手施迴向發願，彼諸有情方沾其分，乃至佛果恒相隨逐，心常安隱離諸憂怖。若慳吝者常懷憂惱，現在世中諸苦根本，于未來世當知亦然。
「複次，慈氏！慳吝不施所畜財物，如把草炬逆風而行，草盡燒手當受痛苦；若速棄者則無諸苦。如是知已，當觀此財猶如火炬亦如幻焰，應速舍之求真實果。若慳貪有情互相讚歎
【現代漢語翻譯】 現代漢語譯本 大乘菩薩在行佈施時，就像發現了一個寶藏，它會跟隨自身而行；又像如意樹（Cintamani，能滿足一切願望的寶樹），能隨眾生的意願滿足他們的願望。菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）應當進一步生起兩種殊勝的心：第一，對於所有資財、庫藏等事物，要了知其自性本空，就像陽焰（mirage，陽光照射在空氣中產生的虛幻景象）、夢境、幻化一樣；第二，對於一切眾生生起大悲心，如果見到貧窮的人，就生起憐憫之心。生起這種心之後，應當正確地了知，對於這些財寶不應該吝嗇，要親手佈施，愿與一切眾生一同證得無上正等菩提（Anuttara-samyak-sambodhi，無上圓滿的覺悟）。這樣的財物才是真正屬於我的，即使擁有財物，也終究不是爲了自己，而是爲了利益一切眾生，這樣才能圓滿檀波羅蜜（Dāna pāramitā，佈施的圓滿）。如果我積聚了種種財物卻不能自己佈施，那麼這些東西就不是我所擁有的，使用起來也不自由，就像赤身裸體一樣，如同守財奴（守**，原文如此，指看守財物的人）自己卻不能享用，無常的盜賊（指死亡）到來，風刀（指死亡時身體分解）解體，所愛的財物、妻妾都會被帶走，轉而奉獻給他人。那些得到財物的人，會更加慳吝，甚至到臨終時也是如此，輾轉慳吝，終究不能捨棄。這樣的人只是暫時守護這些財物，由此應當知道，這些資財一定不是我的，國王、盜賊、水災、火災以及不孝的兒子都會來分奪，常常擔心被侵奪，想著寄託給親友，睡覺也不安穩，總是憂慮散失。由於慳吝不佈施，才招致這樣的憂患和危險。 「再者，慈氏（Maitreya，彌勒菩薩）！行此佈施之後，水災、火災、怨賊都不能侵奪，睡覺安穩，心中沒有憂慮。如果親手佈施，並回向發願，那麼那些眾生才能得到利益，乃至證得佛果（Buddha-phala，佛的果位）都會一直相隨，內心常常安穩，遠離一切憂愁和恐懼。如果慳吝不佈施，就會常常懷有憂惱，這是現在世間一切痛苦的根本，在未來世也應當知道是這樣。 「再者，慈氏！慳吝不佈施所積聚的財物，就像拿著燃燒的草炬逆風而行，草燒盡了就會燒到手，遭受痛苦；如果迅速丟棄，就不會有這些痛苦。像這樣瞭解之後，應當觀察這些財物就像火炬，也像幻影，應當迅速捨棄，追求真實的果報。如果慳貪的有情互相讚歎
【English Translation】 English version When a Bodhisattva of the Mahayana practices giving, it is like a hidden treasure that follows him; like a wish-fulfilling tree (Cintamani) that can fulfill the desires of sentient beings according to their wishes. A Bodhisattva Mahasattva should further generate two kinds of superior minds: first, regarding all wealth, treasures, and possessions, he should understand that their nature is empty, like a mirage, a dream, or an illusion; second, he should generate great compassion for all sentient beings, and if he sees the poor, he should generate a mind of pity. Having generated this mind, he should correctly understand that he should not be stingy with these treasures, but should give them away with his own hands, wishing that all sentient beings may together attain the unsurpassed, perfect enlightenment (Anuttara-samyak-sambodhi). Such wealth is truly mine, and even if I possess wealth, it is ultimately not for myself, but for the benefit of all sentient beings, so that I may perfect the Dana paramita (perfection of giving). If I accumulate various kinds of wealth but cannot give it away myself, then these things are not mine, and I am not free to use them, like being naked, like a miser (守**, original text, refers to a person who guards wealth) who cannot enjoy it himself. When the impermanent thief (referring to death) arrives, and the wind-knife (referring to the disintegration of the body at death) breaks down the body, the beloved wealth and wives will be taken away and offered to others. Those who receive the wealth will become even more stingy, and even at the time of death, they will be stingy, and ultimately unable to give it away. Such people only temporarily guard these possessions, and from this, it should be known that these possessions are definitely not mine. Kings, thieves, floods, fires, and unfilial sons will all come to seize them. They are always worried about being robbed, thinking of entrusting them to relatives and friends, and cannot sleep peacefully, always worrying about losing them. Because of stinginess and not giving, they invite such worries and dangers. Furthermore, Maitreya! (Maitreya, the Bodhisattva Maitreya) After practicing this giving, floods, fires, and enemies cannot seize it, one sleeps peacefully, and there is no worry in the heart. If one gives with one's own hands and dedicates the merit, then those sentient beings will receive the benefit, and even until the attainment of Buddhahood (Buddha-phala), it will always follow, and the mind will always be peaceful, free from all worries and fears. If one is stingy and does not give, one will always have worries and troubles, which are the root of all suffering in this present life, and it should be known that it will be the same in future lives. Furthermore, Maitreya! Being stingy and not giving away accumulated wealth is like holding a burning torch of grass and walking against the wind. When the grass is burned out, it will burn the hand and cause suffering; if one quickly discards it, there will be no such suffering. Having understood this, one should observe that this wealth is like a torch, also like a mirage, and one should quickly discard it and seek the true result. If stingy sentient beings praise each other
：『汝有黠慧守護珍財，莫如愚人妄行惠施。』如是之人謗無因果，當墮地獄，餓鬼，畜生，設得為人常多貧賤。
「複次，能行施者，國王、大臣、婆羅門、居士之所稱讚，所出言詞人皆信受。慳吝之人不能惠施，常懷憂惱，謂施無福，當墮三塗。
「複次，能施之人一切敬愛，慳貪之輩眾所憎嫌。能佈施者如僧伽藍，一切人天悉皆歸向；慳貪之人如陷塳墓，一切賢聖皆悉遠之，亦如涸池眾鳥不集。如是二人處大眾中，若贊于施聞之怡暢，若訶慳吝𧹞而愧之。
「複次，行佈施者諸天賢聖樂與同處，慳不施者餓鬼、畜生自然會集。
「複次，行無相施，住第一義，得人法空，能利自他究竟圓滿。
「複次，慈氏！若有善男子、善女人，自稱菩薩修行大乘，應當決定正念思惟：『佈施功德無量無邊，慳吝過失亦復無量。』如是知已，決定斷除無有障礙。見乞者來，顏色和悅言無譏毀，若聞乞聲歡喜愍念。譬如孝子違離父母五十餘年，忽聞還家不勝喜躍聞。乞者聲亦復如是，迎至家中瞻睹如佛，發如是心：『此善知識今受我施，除我慳貪惡趣過失，無量利益莊嚴我身，無上菩提瑩飾我體。如是乞士著弊垢衣，和顏軟語愍我而來，是我良友。所以者何？除我身中慳貪過惡。此之乞者是我郎
【現代漢語翻譯】 現代漢語譯本：『你若有智慧，就應當守護珍貴的財富，不要像愚人那樣胡亂施捨。』像這樣的人誹謗因果，應當墮入地獄、餓鬼、畜生道，即使轉生為人，也常常貧窮卑賤。 『再者，能夠行佈施的人，會受到國王、大臣、婆羅門（古印度祭司階層）、居士（在家佛教信徒）的稱讚，他們說的話人們都會相信並接受。慳吝的人不能佈施，常常懷有憂愁煩惱，認為佈施沒有福報，應當墮入三惡道（地獄、餓鬼、畜生）。』 『再者，能夠佈施的人，一切眾生都敬愛他；慳貪的人，大家都憎恨嫌棄他。能夠佈施的人，就像僧伽藍（寺院），一切人天都歸向他；慳貪的人，就像陷落的墳墓，一切賢聖都遠離他，也像乾涸的池塘，眾鳥不會聚集。這樣兩個人處在大眾之中，如果讚美佈施，聽到的人會感到喜悅舒暢；如果呵斥慳吝，就會感到羞愧難當。』 『再者，行佈施的人，諸天賢聖都樂意與他同處；慳吝不施的人，餓鬼、畜生自然會聚集在他身邊。』 『再者，行無相佈施，安住于第一義諦（佛教真理），證得人法皆空，能夠利益自己和他人，最終達到圓滿。』 『再者，慈氏（彌勒菩薩）！如果有善男子、善女人，自稱是菩薩，修行大乘佛法，應當堅定地以正念思維：『佈施的功德無量無邊，慳吝的過失也同樣無量。』像這樣認識之後，就應當堅決斷除慳吝，沒有任何障礙。見到乞討的人來，要面色和悅，言語沒有譏諷譭謗，如果聽到乞討的聲音，要歡喜憐憫。譬如孝子離開父母五十年，忽然聽到要回家的訊息，會高興得難以自持。聽到乞討者的聲音也是如此，要迎接他們到家中，看待他們如同佛陀，要發這樣的心：『這位善知識現在接受我的佈施，消除我的慳貪和惡趣的過失，用無量的利益來莊嚴我的身體，用無上的菩提來裝飾我的形體。』像這樣的乞士，穿著破舊的衣服，和顏悅色，憐憫我而來，是我的良友。為什麼呢？因為他能消除我身中的慳貪過惡。這位乞討者是我的郎
【English Translation】 English version: 『If you have wisdom, you should guard your precious wealth, not like a fool who gives alms recklessly.』 Such a person slanders cause and effect, and should fall into hell, the realm of hungry ghosts, and the animal realm. Even if they are reborn as humans, they will often be poor and lowly. 『Furthermore, those who practice giving are praised by kings, ministers, Brahmins (the priestly class in ancient India), and lay practitioners (Buddhist followers who are not monks). People will believe and accept what they say. Stingy people cannot give, and they are always filled with worry and distress, believing that giving brings no merit, and they should fall into the three evil realms (hell, hungry ghosts, and animals).』 『Furthermore, those who are able to give are loved and respected by all beings; stingy people are hated and disliked by everyone. Those who are able to give are like a Sangharama (monastery), to which all humans and gods turn; stingy people are like a sunken tomb, which all sages avoid, and like a dried-up pond, where no birds gather. When these two kinds of people are in a crowd, if giving is praised, those who hear it will feel joy and comfort; if stinginess is condemned, they will feel ashamed and embarrassed.』 『Furthermore, those who practice giving are happy to be with gods and sages; stingy people who do not give naturally gather with hungry ghosts and animals.』 『Furthermore, those who practice giving without attachment, abiding in the ultimate truth (Buddhist truth), realizing the emptiness of both self and phenomena, are able to benefit themselves and others, ultimately achieving perfection.』 『Furthermore, Maitreya (the Bodhisattva Maitreya)! If there are good men and good women who call themselves Bodhisattvas, practicing Mahayana Buddhism, they should firmly contemplate with right mindfulness: 『The merits of giving are immeasurable and boundless, and the faults of stinginess are also immeasurable.』 Having understood this, they should resolutely eliminate stinginess without any obstacles. When they see a beggar coming, they should have a pleasant expression and speak without mockery or slander. If they hear the sound of begging, they should feel joy and compassion. For example, if a filial son has been away from his parents for fifty years, and suddenly hears the news that he is going home, he will be overjoyed. Hearing the sound of a beggar is the same. They should welcome them into their home, treat them like the Buddha, and make this vow: 『This good friend is now accepting my giving, eliminating my stinginess and the faults of the evil realms, adorning my body with immeasurable benefits, and decorating my form with supreme Bodhi.』 Such a beggar, wearing tattered clothes, comes with a kind face and gentle words, out of compassion for me, and is my good friend. Why? Because he can eliminate the faults of stinginess within me. This beggar is my lord
主，我即奴僕，應受教命。』發是心已，從座而起，手自捧持所施之物，右膝著地歡喜奉施，愿與一切眾生利益安樂，迴向無上正等菩提。復于乞者起利益心：『如是之人即是能行天如意樹，若無是者，如何得度生死曠野，不乏資糧，達於人天涅槃彼岸。』以是當知，人天安樂無上解脫，皆因乞者而得成就。
「複次，慈氏！若時乞者至菩薩所起大希望，菩薩是時家貧無物，應當軟語慰諭彼人，無令瞋恨不生疑惑令悉有無。以是因緣歡喜而去。
「複次，菩薩摩訶薩行佈施時，應當慈悲寬其心意，所有乞者任彼往來，隨其所須皆不遮吝。
「複次，慈氏！一切財物，無常敗壞眾苦之本，如身瘡疣鳥持敗肉，其慳吝者不自食用，功德不修復不與人。堅守財寶亦復如是，當知此人非行施者、不名菩薩，于大乘法不發勝心，亦不能成不退轉位。譬如大海不宿死屍，大乘海中不容慳者。菩薩所以修大乘行，為欲遠離一切罪垢、具修功德，于佛法中不生疑慮，于諸有情及諸財寶一切時中心無分別，常行惠施利樂群生。以如是行圓滿佈施波羅蜜多，速得成就阿耨多羅三藐三菩提。是則名為第三勝義檀波羅蜜多。」
大乘理趣六波羅蜜多經卷第四 大正藏第 08 冊 No. 0261 大乘理趣六波羅
【現代漢語翻譯】 現代漢語譯本：『主啊，我作為您的奴僕，理應接受您的教誨。』發了這樣的心之後，他從座位上站起來，親手捧著所要佈施的物品，右膝跪地，歡喜地奉獻出去，愿將此功德迴向給一切眾生，使他們獲得利益和安樂，最終證得無上正等菩提（anuttara-samyak-sambodhi，無上正等覺悟）。他又對乞討者生起利益之心：『這樣的人就像是能行走的如意寶樹，如果沒有他們，我們如何才能度過生死曠野，不缺乏資糧，到達人天涅槃的彼岸呢？』由此應當知道，人天安樂和無上解脫，都是因為乞討者而得以成就的。 『再者，彌勒（Maitreya，未來佛）！如果乞討者來到菩薩面前，心懷很大的希望，而菩薩當時家境貧寒，沒有東西可以佈施，應當用柔和的語言安慰那個人，不要讓他產生嗔恨或疑惑，要讓他明白實情。這樣，他就會歡喜地離去。 『再者，菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）在行佈施時，應當慈悲寬廣心胸，對於所有前來乞討的人，任由他們來去，隨他們所需，都不應吝嗇。 『再者，彌勒！一切財物，都是無常敗壞的，是眾苦的根源，就像身上的瘡疣，鳥兒叼著的腐肉一樣。那些慳吝的人，自己不享用，不修功德，也不佈施給別人。他們堅守財寶也是如此。應當知道，這樣的人不是行佈施的人，不能稱為菩薩，對於大乘佛法沒有生起殊勝的信心，也不能成就不會退轉的地位。譬如大海不容納死屍，大乘的海洋中也不能容納慳吝的人。菩薩之所以修行大乘，是爲了遠離一切罪惡，具足修習功德，對於佛法不生疑惑，對於一切有情眾生和一切財物，時時刻刻心中都沒有分別，常常行佈施，利益安樂眾生。通過這樣的修行，圓滿佈施波羅蜜多（dāna-pāramitā，佈施的完美），迅速成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等覺悟）。這就是第三種殊勝的佈施波羅蜜多。』
【English Translation】 English version: 『Lord, I am your servant, and I should receive your teachings.』 Having generated this thought, he rises from his seat, personally holding the items to be given, kneels on his right knee, and joyfully offers them, wishing to dedicate this merit to all sentient beings, so that they may obtain benefit and happiness, and ultimately attain unsurpassed perfect enlightenment (anuttara-samyak-sambodhi). He also generates a beneficial thought towards the beggars: 『Such people are like walking wish-fulfilling trees. Without them, how can we cross the wilderness of birth and death, not lacking provisions, and reach the other shore of human and heavenly nirvana?』 From this, it should be known that human and heavenly happiness and unsurpassed liberation are all achieved because of beggars. 『Furthermore, Maitreya (the future Buddha)! If a beggar comes to a Bodhisattva with great hope, and the Bodhisattva is at that time poor and has nothing to give, he should comfort that person with gentle words, not letting him generate anger or doubt, and make him understand the true situation. In this way, he will leave happily. 『Furthermore, when a Bodhisattva-Mahasattva (great Bodhisattva) practices giving, he should be compassionate and broad-minded. For all those who come to beg, he should allow them to come and go freely, and not be stingy with whatever they need. 『Furthermore, Maitreya! All wealth is impermanent and corruptible, the root of all suffering, like a sore on the body, or rotten meat carried by a bird. Those who are stingy do not use it themselves, do not cultivate merit, nor do they give it to others. They guard their treasures in the same way. It should be known that such people are not practitioners of giving, cannot be called Bodhisattvas, have not generated superior faith in the Mahayana Dharma, and cannot achieve the state of non-retrogression. Just as the ocean does not harbor corpses, the ocean of Mahayana does not harbor stingy people. The reason why Bodhisattvas practice the Mahayana path is to be free from all sins, to fully cultivate merit, to have no doubts about the Dharma, and to have no discrimination in their minds at all times towards all sentient beings and all wealth, always practicing giving to benefit and bring happiness to all beings. Through such practice, they perfect the perfection of giving (dāna-pāramitā), and quickly achieve unsurpassed perfect enlightenment (anuttara-samyak-sambodhi). This is called the third supreme meaning of the perfection of giving.』
蜜多經
大乘理趣六波羅蜜多經卷第五
罽賓國三藏般若奉 詔譯
凈戒波羅蜜多品第六
爾時，佛薄伽梵于大眾中作師子吼，廣說佈施波羅蜜多已。時慈氏菩薩摩訶薩合掌恭敬而白佛言：「大聖世尊已說修大乘者興大悲心行佈施波羅蜜多，以何方便而能圓滿凈戒波羅蜜多？何名凈戒？防何過失？云何護持而得清凈？設護凈戒，現在未來有何果報？云何守護當證阿耨多羅三藐三菩提？唯愿世尊分別廣說，利益安樂一切有情。」
爾時如來、應供、正遍知、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊贊慈氏菩薩摩訶薩言：「善哉，善哉！汝于無量百千億劫奉持凈戒，普為利益安樂有情問如是義。汝今諦聽，善思念之，吾當為汝分別解說。若有善男子、善女人修大乘者，若欲圓滿凈戒波羅蜜多，應當如是發廣大心：『普為憐愍一切眾生，所謂不怖地獄、不求生天、不為已身自求解脫護持禁戒。』復作如是正念思惟：『我于昔時已發誓愿，若見有情毀禁戒者，誓當勸令堅持凈戒，以佛凈戒而為瓔珞莊嚴其身。若我不能護持戒者，云何以戒攝護有情？以是因緣勸令持戒？若不如是，云何能置一切有情于阿耨多羅三藐三菩提？所以者何？若諸凡夫自不清凈為毀戒者，雖說
【現代漢語翻譯】 現代漢語譯本 《大乘理趣六波羅蜜多經》卷第五 罽賓國三藏般若奉詔譯 凈戒波羅蜜多品第六 當時，佛薄伽梵在大眾中作獅子吼，廣泛宣說了佈施波羅蜜多之後。這時，慈氏菩薩摩訶薩合掌恭敬地對佛說：『大聖世尊，您已經說了修習大乘的人要發起大悲心，行佈施波羅蜜多，那麼用什麼方法才能圓滿凈戒波羅蜜多呢？什麼叫做凈戒？要防止哪些過失？如何護持才能得到清凈？如果護持凈戒，現在和未來會有什麼果報？如何守護才能證得阿耨多羅三藐三菩提（無上正等正覺）？希望世尊分別詳細解說，利益安樂一切有情。』 這時，如來、應供、正遍知、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊讚歎慈氏菩薩摩訶薩說：『好啊，好啊！你于無量百千億劫奉持凈戒，普遍爲了利益安樂有情而問這樣的道理。你現在仔細聽，好好思考，我將為你分別解說。如果有善男子、善女人修習大乘，如果想要圓滿凈戒波羅蜜多，應當這樣發起廣大的心：『普遍爲了憐憫一切眾生，不畏懼地獄，不求生天，不為自己求解脫而護持禁戒。』又應當這樣正確地思考：『我過去已經發過誓願，如果見到有情毀犯禁戒，誓當勸導他們堅持凈戒，用佛的凈戒作為瓔珞來莊嚴他們的身體。如果我不能護持戒律，又如何用戒律來攝護有情？又如何用這個因緣來勸導他們持戒？如果不是這樣，又如何能安置一切有情于阿耨多羅三藐三菩提？為什麼呢？如果那些凡夫自己不清凈，是毀犯戒律的人，即使說
【English Translation】 English version The Great Vehicle Treatise on the Six Perfections, Volume Five Translated by Prajna, Tripitaka Master of Kasmira, under Imperial Decree Chapter Six: The Perfection of Pure Precepts At that time, the Buddha Bhagavan, amidst the great assembly, roared like a lion, having extensively expounded on the Perfection of Giving. Then, the Bodhisattva Mahasattva Maitreya, with palms joined in reverence, addressed the Buddha, saying: 'Great Holy World Honored One, you have spoken of those who cultivate the Great Vehicle, arousing great compassion and practicing the Perfection of Giving. By what means can one perfect the Perfection of Pure Precepts? What is meant by pure precepts? What faults should be guarded against? How can one maintain them and attain purity? If one upholds pure precepts, what are the present and future rewards? How can one safeguard them to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)? May the World Honored One explain this in detail, for the benefit and happiness of all sentient beings.' Then, the Tathagata, the Worthy One, the Perfectly Enlightened One, the One with Perfect Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Humans, the Buddha, the World Honored One, praised the Bodhisattva Mahasattva Maitreya, saying: 'Excellent, excellent! You have upheld pure precepts for countless hundreds of thousands of millions of kalpas, and you ask about this meaning for the benefit and happiness of all sentient beings. Now, listen carefully and contemplate well, and I will explain it to you in detail. If there are good men or good women who cultivate the Great Vehicle, if they wish to perfect the Perfection of Pure Precepts, they should thus arouse a vast mind: 'Universally, for the sake of compassion for all sentient beings, not fearing hell, not seeking rebirth in heaven, not for one's own sake seeking liberation, but upholding the precepts.' They should also think with right mindfulness: 'I have made a vow in the past that if I see sentient beings violating precepts, I will vow to persuade them to uphold pure precepts, using the Buddha's pure precepts as ornaments to adorn their bodies. If I cannot uphold the precepts, how can I use the precepts to protect sentient beings? How can I use this cause to persuade them to uphold the precepts? If it is not like this, how can I place all sentient beings in Anuttara-samyak-sambodhi? Why is that? If those ordinary people are themselves impure, those who violate the precepts, even if they say'
正法勸他持戒，終不信從反被輕呵：「若欲教他護持凈戒，何不自護而毀犯耶？」以是思之汝應持戒，汝若不持，汝口雖說自耳不聞，如是種種被他譏毀，何能勸人守護凈戒？』以是當知，先自檢身離諸放逸，堅持凈戒波羅蜜多，然後為人說正法要。有情聞已便能信受，既信受已護持佛戒，具足清白乃至得成阿耨多羅三藐三菩提。
「複次，慈氏！若有眾生髮菩提心，普為一切五趣四生，乃至護持一禁戒者，亦得名為入佛凈戒波羅蜜多，能得無上正等菩提。
「複次，慈氏！菩薩摩訶薩修大乘者，見諸有情墮于惡趣，應當修習凈戒波羅蜜多，拔濟令出置於涅槃。然修行時有三大障：一者瞋恚，二者慳貪，三者染欲。其瞋恚者能退悲心，大悲心者一切菩提行之根本，以悲力故，于夢寐中不生殺想，況𡨟寤時斷命食肉。其慳貪者不能捨施，於己財物常生慳惜，於他財寶恒起貪求。是故菩薩摩訶薩見他財物，如睹毒蛇不生貪著。其染欲者非清凈行，應當遠離五欲淤泥。然此貪慾諸苦根本，六波羅蜜之大障也，復能燒滅菩提之心。」
爾時薄伽梵而說頌言：
「女性妖媚幻惑人， 如怨詐親不可近， 貪慾迷荒壞清凈， 如水瀑流摧石壁。 女人之性多諂曲， 如水隨流性不定， 恒懷異志
【現代漢語翻譯】 現代漢語譯本 正法勸他持戒，他最終不相信反而輕視呵斥說：『如果想教導別人守護清凈的戒律，為什麼自己不守護反而毀犯呢？』因此思考，你應該持戒。如果你不持戒，即使你口中說，自己的耳朵也聽不到，像這樣種種被別人譏諷譭謗，又怎麼能勸別人守護清凈的戒律呢？因此應當知道，先要自我約束，遠離各種放縱，堅持清凈的戒律波羅蜜多（到達彼岸的修行），然後才能為他人宣說正法要義。眾生聽聞后便能信受，既信受后便能守護佛陀的戒律，具足清凈，乃至最終成就阿耨多羅三藐三菩提（無上正等正覺）。
『其次，彌勒（慈氏菩薩的尊稱）！如果有眾生髮菩提心（立志成佛的心），普遍爲了所有五趣（地獄、餓鬼、畜生、人、天）四生（胎生、卵生、濕生、化生）的眾生，乃至守護一條禁戒，也可以被稱為進入佛陀清凈的戒律波羅蜜多，能夠獲得無上正等菩提。
『其次，彌勒！菩薩摩訶薩（偉大的菩薩）修習大乘佛法的人，見到眾生墮入惡趣（地獄、餓鬼、畜生），應當修習清凈的戒律波羅蜜多，救拔他們脫離苦海，安置於涅槃（寂滅的境界）。然而在修行時有三大障礙：一是嗔恚（憤怒），二是慳貪（吝嗇），三是染欲（對感官享樂的執著）。嗔恚會退失悲心，而大悲心是一切菩提行的根本，因為有悲心的力量，即使在夢中也不會產生殺生的念頭，更何況在清醒時會斷絕生命、吃肉。慳貪的人不能佈施，對於自己的財物常常吝惜，對於他人的財寶總是貪求。因此，菩薩摩訶薩見到他人的財物，如同看到毒蛇一樣，不會產生貪戀執著。染欲不是清凈的行為，應當遠離五欲（色、聲、香、味、觸）的污泥。然而這種貪慾是諸苦的根本，也是六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）的大障礙，還會燒燬菩提之心。』
這時，薄伽梵（佛陀的尊稱）說了偈頌：
『女性的妖媚迷惑人心，如同怨敵偽裝親近不可接近，貪慾使人迷亂荒唐，破壞清凈，如同瀑布衝擊摧毀石壁。女人的本性多諂媚虛偽，如同水流隨波逐流，本性不定，常常懷有異心。
【English Translation】 English version The Righteous Dharma advises him to uphold the precepts, but he ultimately does not believe and instead scorns and rebukes, saying: 『If you wish to teach others to protect and uphold pure precepts, why do you not protect them yourself but instead violate them?』 Therefore, consider that you should uphold the precepts. If you do not uphold them, even if you speak of them, your own ears will not hear, and in this way, you will be ridiculed and slandered by others. How then can you persuade others to uphold pure precepts? Therefore, you should know that you must first restrain yourself, stay away from all forms of indulgence, and firmly uphold the perfection of pure precepts (Pāramitā), and then you can explain the essence of the Righteous Dharma to others. Sentient beings, upon hearing it, will then be able to believe and accept it. Having believed and accepted it, they will then be able to uphold the Buddha』s precepts, be complete in purity, and ultimately attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment).
『Furthermore, Maitreya (a respectful title for Bodhisattva Maitreya)! If there are sentient beings who generate the Bodhi mind (the aspiration to become a Buddha), universally for all beings in the five realms (hell, hungry ghosts, animals, humans, and gods) and the four forms of birth (womb-born, egg-born, moisture-born, and transformation-born), and even uphold one precept, they can also be called as having entered the Buddha』s pure precept Pāramitā, and they will be able to attain Unsurpassed Perfect Enlightenment.
『Furthermore, Maitreya! Bodhisattva Mahāsattvas (great Bodhisattvas) who practice the Mahāyāna Dharma, upon seeing sentient beings falling into the evil realms (hell, hungry ghosts, and animals), should cultivate the perfection of pure precepts, rescue them from the sea of suffering, and place them in Nirvāṇa (the state of extinction). However, during practice, there are three great obstacles: first is anger, second is miserliness, and third is attachment to sensual desires. Anger will cause the loss of compassion, and great compassion is the root of all Bodhi practices. Because of the power of compassion, even in dreams, one will not have thoughts of killing, let alone in waking hours, one would cut off life and eat meat. The miserly cannot give, and they are always stingy with their own possessions, and they are always greedy for the treasures of others. Therefore, Bodhisattva Mahāsattvas, upon seeing the possessions of others, are like seeing a poisonous snake, and they will not generate greed or attachment. Attachment to sensual desires is not a pure practice, and one should stay away from the mud of the five desires (form, sound, smell, taste, and touch). However, this attachment to desire is the root of all suffering, and it is also a great obstacle to the six Pāramitās (generosity, morality, patience, diligence, meditation, and wisdom), and it can also burn away the Bodhi mind.』
At that time, the Bhagavan (a respectful title for the Buddha) spoke in verse:
『The allure of women bewitches people, like enemies disguised as friends, they are not to be approached. Desire makes people confused and reckless, destroying purity, like a waterfall crashing down and destroying a stone wall. The nature of women is often flattering and false, like water flowing with the current, their nature is uncertain, and they often harbor different intentions.』
背其夫， 智者諦思應遠離。 譬如靈山白象王， 鼻有力能拔大樹， 及見母象心昏醉， 引入陷阱被調伏。 如鹿食草飲清流， 復能遠陟諸山谷， 獵師能為誘鹿聲， 彼鹿尋聲來就死。 如魚沉潛深隱處， 游泳水中難可見， 為求其食吞鉤餌， 貪慾喪身亦復然。 譬如黑蜂貪其香， 醉象污流發香氣， 貪嗅此香集象身， 像耳搖動撲皆死。 如燈無風焰熾然， 飛蛾為明競投赴， 由斯入火自焚燒， 貪愛亡軀亦如是。 五塵遍觸眾生身， 一一害人如毒藥， 受者如是諦思惟， 眾苦積聚非安樂。 炎火熾然猶可觸， 旋嵐猛風或能系， 瞋恚毒蛇易調伏， 女人之心難可禁。 無熱池中功德水， 流入大海不堪飲， 八味皆失同咸苦， 親近女人善法盡。」
佛告慈氏：「以是因緣，當知女人不應親近，乃至夢中不應思想，況覺悟時而行欲事。
「複次，菩薩摩訶薩離三障已，應當修習十種凈戒。云何為十？所謂身三凈戒、口四凈戒、意三凈戒。言身三者，離殺、盜、淫。云何不殺、若見有情被損害時，應以悲心往救其命，或以資財贖令得脫，設不免者以身代之；何況自殺。不偷盜者，菩薩摩訶薩於他財物，乃
【現代漢語翻譯】 現代漢語譯本 背棄丈夫，智者應當認真思考並遠離。 譬如靈山（指佛陀常住的山）的白象王，鼻子有力能拔起大樹， 但當它見到母象時，心神昏醉，被引入陷阱而被馴服。 如同鹿吃草飲清流，又能遠行攀登山谷， 獵人能發出誘鹿的聲音，那鹿循聲而來就死。 如同魚潛藏在深處，在水中游動難以看見， 爲了覓食吞下魚鉤，貪慾導致喪身也是如此。 譬如黑蜂貪戀花香，醉象身上散發香氣， 貪聞此香聚集在象身，像耳搖動時，它們都被撲打而死。 如同燈火無風時火焰熾盛，飛蛾爲了光明競相投奔， 因此投入火中自焚，貪愛導致喪身也是這樣。 五塵（色、聲、香、味、觸）遍觸眾生之身，每一個都像毒藥一樣害人， 接受者應當如此認真思考，眾苦積聚，並非安樂。 熾熱的火焰尚可觸控，旋風猛烈的風或許還能被束縛， 嗔恚的毒蛇容易調伏，女人的心卻難以禁止。 無熱池（傳說中的清涼池）中的功德水，流入大海就變得不堪飲用， 八種味道都消失，變得又鹹又苦，親近女人，善法都會耗盡。
佛陀告訴慈氏（彌勒菩薩的別名）說：『因為這個緣故，應當知道女人不應該親近，乃至在夢中都不應該思念，何況在清醒時行淫慾之事。』
『再者，菩薩摩訶薩（偉大的菩薩）在遠離三種障礙后，應當修習十種清凈的戒律。什麼是十種呢？就是身三凈戒、口四凈戒、意三凈戒。所說的身三戒，就是不殺生、不偷盜、不邪淫。什麼是不殺生呢？如果見到有情眾生被損害時，應當以悲憫之心前去救護其生命，或者用財物贖回使其脫離困境，如果不能避免，就以自身代替；何況是自己殺生。不偷盜，菩薩摩訶薩對於他人的財物，乃至
【English Translation】 English version One who betrays her husband, the wise should contemplate and stay away from. Like the white elephant king of the Spirit Mountain (referring to the mountain where Buddha often resided), whose trunk is strong enough to uproot large trees, yet when he sees a female elephant, his mind becomes intoxicated, and he is led into a trap and tamed. Like a deer that eats grass and drinks clear streams, and can travel far to climb mountains and valleys, a hunter can make sounds to lure the deer, and the deer follows the sound to its death. Like a fish that hides in deep places, swimming in the water and difficult to see, in search of food, it swallows the hook, and its greed leads to its demise, just like that. Like a black bee that craves fragrance, the intoxicated elephant emits a scent, greedy for this scent, they gather on the elephant's body, and when the elephant shakes its ears, they are all crushed to death. Like a lamp whose flame burns brightly without wind, moths compete to fly towards the light, thus they throw themselves into the fire and burn, and craving leads to demise in the same way. The five dusts (form, sound, smell, taste, touch) touch the bodies of all beings, each one harming like poison, those who receive them should contemplate this carefully, that suffering accumulates, and there is no peace. A blazing fire can still be touched, a violent whirlwind might be restrained, a venomous snake of anger is easy to tame, but a woman's heart is difficult to control. The water of merit in the Anavatapta Lake (a legendary cool lake), when it flows into the ocean, becomes undrinkable, the eight flavors all disappear, becoming salty and bitter, and associating with women, all good dharma will be exhausted.
The Buddha told Maitreya (another name for Bodhisattva Maitreya): 'Because of this reason, you should know that women should not be approached, not even in dreams should they be thought of, let alone engaging in sexual acts while awake.'
'Furthermore, a Bodhisattva Mahasattva (a great Bodhisattva), having left behind the three obstacles, should cultivate the ten pure precepts. What are the ten? They are the three pure precepts of body, the four pure precepts of speech, and the three pure precepts of mind. The three precepts of body are not killing, not stealing, and not engaging in sexual misconduct. What is not killing? If one sees a sentient being being harmed, one should go to save its life with compassion, or redeem it with wealth to escape its plight, and if it cannot be avoided, one should substitute oneself; how much more so should one not kill oneself. Not stealing, a Bodhisattva Mahasattva, regarding the property of others, even
至夢中不生盜想，況于𡨟寤而起盜心。應于自財以清凈心，無所吝惜常行惠施，亦勸他人離不與取，恒行佈施波羅蜜多。離染欲者，菩薩摩訶薩應當遠離五欲境界，亦為有情說欲過失，復令眾生離欲邪行，贊說出家無量功德，令多眾生舍家出家，拔濟有情離貪愛獄。是則名為身三善也。言口四者，謂離虛誑、離間、粗惡及無義語。云何虛誑？謂不見言見、見言不見，聞覺知等亦復如是。於此虛誑皆舍離之，作真實語，名離妄語。複次言離間者，于彼說此、於此說彼，令生乖諍。若能離此，常和合語，是則名為遠離間語。粗惡語者，謂出惡言令彼熱惱，所不欲聞而令聞之。若能離此，常以軟語令彼適悅，是則名為離粗惡語言。無義語者，以染欲心戲弄談謔，乃至邪論皆無義利。若能離此，為益有情實語時語，是則名為離無義語。菩薩如是若能離口四過，修習如來四種善語，常為有情說于妙語，令聞法者歡喜信受，如水清珠能清濁水，聞法信受亦復如是。
「複次，慈氏！意不善業亦有三種，謂貪、瞋、癡。離貪嫉者，見他尊貴、多饒財寶起嫉妒心，應正思惟作如是念：『愿一切有情得大富貴無所乏少，是諸有情勤苦艱難今乃獲得，云何于彼生嫉妒心？我於己財皆應奉彼，況彼自獲我應隨喜，云何乃反生嫉妒耶？』
【現代漢語翻譯】 現代漢語譯本：在夢中都不會產生偷盜的想法，更何況在清醒時會產生偷盜的心呢？應該以清凈的心對待自己的財物，不要吝惜，經常行佈施，也勸導他人遠離不予而取的行為，恒常修行佈施波羅蜜多（到達彼岸的修行方法）。對於遠離染欲的人，菩薩摩訶薩（偉大的菩薩）應當遠離五欲（色、聲、香、味、觸）的境界，也為眾生宣說慾望的過失，進一步使眾生遠離邪淫的行為，讚歎出家無量的功德，使眾多眾生捨棄家庭出家，救拔眾生脫離貪愛的牢獄。這被稱為身的三種善業。所說的口的四種善業，是指遠離虛妄、離間、粗惡以及無意義的言語。什麼是虛妄呢？就是沒有看見說看見，看見了說沒有看見，聽到、感覺到、知道等等也是如此。對於這些虛妄的言語都要捨棄，說真實的話，這稱為遠離妄語。其次，所說的離間，是指對那個人說這個人的壞話，對這個人說那個人的壞話，使他們產生矛盾爭鬥。如果能夠遠離這些，經常說和合的話，這稱為遠離離間語。粗惡語是指說惡毒的話使他人惱怒，說他人不想聽的話。如果能夠遠離這些，經常說柔和的話使他人感到愉悅，這稱為遠離粗惡語。無意義的言語是指以染污的慾望心戲弄談笑，乃至邪惡的言論，都沒有意義和利益。如果能夠遠離這些，爲了利益眾生說真實的話，說恰當的話，這稱為遠離無意義的言語。菩薩如果能夠遠離口的四種過失，修習如來的四種善語，經常為眾生宣說美妙的語言，使聽聞佛法的人歡喜信受，就像清澈的水珠能夠凈化渾濁的水一樣，聽聞佛法並信受也是如此。 複次，慈氏（彌勒菩薩的尊稱）！意的不善業也有三種，即貪、嗔、癡。對於遠離貪嫉的人，看到他人尊貴、擁有很多財富就產生嫉妒心，應該正確地思考，這樣想：『愿一切眾生都能得到大富大貴，沒有缺乏，這些眾生勤勞辛苦才獲得這些，為什麼對他們產生嫉妒心呢？我對於自己的財物都應該奉獻給他們，何況他們自己獲得的，我應該隨喜讚歎，為什麼反而產生嫉妒呢？』
【English Translation】 English version: One would not even have thieving thoughts in a dream, how much less would one have a thieving mind while awake? One should treat one's own possessions with a pure mind, without being stingy, and constantly practice giving. One should also encourage others to refrain from taking what is not given, and constantly practice the pāramitā (perfection) of giving. For those who have abandoned defiled desires, a Bodhisattva Mahāsattva (a great Bodhisattva) should stay away from the realm of the five desires (form, sound, smell, taste, and touch). They should also explain to sentient beings the faults of desire, further enabling them to abandon improper sexual conduct. They should praise the immeasurable merits of leaving home, enabling many sentient beings to leave their families and become monks, rescuing sentient beings from the prison of greed and attachment. This is what is called the three good deeds of the body. The four good deeds of speech refer to abstaining from falsehood, divisive speech, harsh speech, and meaningless speech. What is falsehood? It is saying one has not seen when one has seen, and saying one has seen when one has not seen. The same applies to hearing, feeling, and knowing. One should abandon all such falsehoods and speak truthfully. This is called abstaining from false speech. Furthermore, divisive speech refers to speaking ill of one person to another, and vice versa, causing conflict and strife. If one can abstain from this and always speak harmoniously, this is called abstaining from divisive speech. Harsh speech refers to speaking harsh words that cause others distress, saying things they do not want to hear. If one can abstain from this and always speak gently, making others feel pleasant, this is called abstaining from harsh speech. Meaningless speech refers to engaging in frivolous talk and jokes with a defiled mind, even to the point of engaging in wrong views, which are all without meaning or benefit. If one can abstain from this and speak truthfully and appropriately for the benefit of sentient beings, this is called abstaining from meaningless speech. If a Bodhisattva can abstain from these four faults of speech, cultivate the four good speeches of the Tathāgata (Buddha), and constantly speak wonderful words to sentient beings, causing those who hear the Dharma to rejoice and believe, just as a clear water bead can purify muddy water, so too is it with hearing the Dharma and believing. Furthermore, Maitreya (a respectful title for Bodhisattva Maitreya)! There are also three unwholesome actions of the mind, namely greed, hatred, and delusion. For those who have abandoned greed and jealousy, upon seeing others honored and wealthy, they develop jealousy. They should contemplate correctly, thinking: 'May all sentient beings attain great wealth and honor, lacking nothing. These sentient beings have obtained these through hard work and difficulty. Why should I be jealous of them? I should offer my own possessions to them, let alone what they have obtained themselves. I should rejoice in their good fortune. Why should I instead be jealous?'
以是因緣，于彼有情不應嫉妒但生隨喜。若能如是除貪嫉者，是名菩薩持心凈戒。複次，離瞋害者，若菩薩摩訶薩被諸有情諸惡誣謗，無故打罵斷截支節。菩薩于彼離瞋害心，作是思惟：『我已發願，于諸有情不起瞋害。云何今日乃發是心？又我昔愿，常以法藥蠲除有情瞋害之病。若於眾生起瞋害者，自疾不能救，何能救彼一切有情？複次，若諸有情瞋菩薩時，深自克責以我有過，福德鮮薄令他生瞋，我若無過彼必不瞋。』
「複次，若菩薩摩訶薩見二有情互相瞋恨結怨不捨。菩薩見已，生悲愍心：『此之有情不捨瞋恨，當墮地獄火燒其身受大苦惱。是我之咎，應持法藥療此瞋病。我昔誓願，愿與一切眾生除瞋恚病，云何今日不為斷除？此等眾生常為恚魔之所執縛不自覺知，以大猛火之所焚燒。既被魔執，設持利刀來殺害我，我知魔鬼不應生瞋，當於是人生大悲愍。』複次，離邪見者，一切眾生皆有邪見極為深厚。菩薩大悲，以正見炬作大照明令見三寶，又于佛法眾僧所有功德深生信樂。一切外道，一切眾魔作障礙者，不能破壞正見之心，于大乘行無能退屈。
「複次，慈氏！菩薩摩訶薩行大乘者，欲令眾生離不善行，先當自身遠離十惡、修行十善。何以故？若諸菩薩自行十善，所有言教人皆信受。若自
【現代漢語翻譯】 現代漢語譯本：因此，基於這樣的因緣，對於其他眾生不應該嫉妒，而應該生起隨喜之心。如果能夠這樣去除貪婪和嫉妒，就稱為菩薩持守清凈的心戒。再者，關於遠離嗔恨傷害，如果菩薩摩訶薩被其他眾生惡意誣陷、無緣無故地打罵甚至被截斷肢體，菩薩對於他們應當遠離嗔恨傷害之心，並這樣思考：『我已發願，對於一切眾生不起嗔恨傷害之心。為何今日卻生起這樣的心念？而且我過去發願，常常用佛法之藥來消除眾生的嗔恨疾病。如果對眾生生起嗔恨傷害之心，自己都不能救治自己的疾病，又如何能救治一切眾生呢？』再者，如果眾生對菩薩生起嗔恨時，菩薩應當深刻地自我反省，認為是因為自己有過錯，福德淺薄才導致他人產生嗔恨，如果自己沒有過錯，他們必定不會嗔恨我。 再者，如果菩薩摩訶薩看到兩個眾生互相嗔恨，結下怨仇不肯罷休。菩薩看到后，應當生起悲憫之心：『這些眾生不肯放下嗔恨，將來會墮入地獄，被火焰焚燒身體，遭受巨大的痛苦。這是我的過錯，我應該用佛法之藥來治療他們的嗔恨疾病。我過去發誓，願意為一切眾生消除嗔恚的疾病，為何今日不為他們斷除呢？這些眾生常常被嗔恚之魔所束縛，自己卻不自覺知，被猛烈的火焰所焚燒。既然被魔所控制，即使他們拿著利刀來殺害我，我知道這是魔鬼所為，不應該對他們生起嗔恨，而應當對他們生起大悲憫之心。』再者，關於遠離邪見，一切眾生都具有極其深厚的邪見。菩薩以大悲心，用正見的火炬照亮他們，使他們能夠見到三寶（佛、法、僧），並且對於佛法僧的功德深信不疑。一切外道和一切魔障都不能破壞菩薩的正見之心，也不能使菩薩在大乘修行中退縮。 再者，慈氏（Maitreya，未來佛）！修行大乘的菩薩摩訶薩，想要讓眾生遠離不善的行為，首先應當自己遠離十惡，修行十善。為什麼呢？如果菩薩自己修行十善，那麼他們所說的話，人們都會相信接受。如果自己
【English Translation】 English version: Therefore, based on such causes and conditions, one should not be jealous of other sentient beings but should instead generate joy at their good fortune. If one can thus eliminate greed and jealousy, it is called a Bodhisattva's pure precept of mind. Furthermore, regarding abstaining from anger and harm, if a Bodhisattva Mahasattva is maliciously slandered by other sentient beings, or is beaten and cursed for no reason, or even has limbs severed, the Bodhisattva should refrain from anger and harm towards them, and think thus: 'I have already vowed not to generate anger and harm towards all sentient beings. Why then do I generate such thoughts today? Moreover, I have vowed in the past to always use the Dharma medicine to eliminate the disease of anger in sentient beings. If I generate anger and harm towards sentient beings, I cannot even cure my own disease, how can I cure all sentient beings?' Furthermore, if sentient beings generate anger towards a Bodhisattva, the Bodhisattva should deeply reflect on themselves, thinking that it is because of their own faults and meager merit that others generate anger, and if they had no faults, others would certainly not be angry at them. Furthermore, if a Bodhisattva Mahasattva sees two sentient beings hating each other, bearing grudges and refusing to let go, the Bodhisattva, upon seeing this, should generate compassion: 'These sentient beings refuse to let go of their anger, and in the future, they will fall into hell, where their bodies will be burned by flames and they will suffer great pain. This is my fault, and I should use the Dharma medicine to cure their disease of anger. I have vowed in the past to eliminate the disease of anger for all sentient beings, why then do I not eliminate it for them today? These sentient beings are often bound by the demon of anger, and they are not aware of it, being burned by fierce flames. Since they are controlled by the demon, even if they come to kill me with sharp knives, I know that it is the demon's doing, and I should not generate anger towards them, but instead generate great compassion.' Furthermore, regarding abstaining from wrong views, all sentient beings have extremely deep-rooted wrong views. The Bodhisattva, with great compassion, uses the torch of right view to illuminate them, enabling them to see the Three Jewels (Buddha, Dharma, Sangha), and to deeply believe in the merits of the Buddha, Dharma, and Sangha. All heretics and all demonic obstacles cannot destroy the Bodhisattva's mind of right view, nor can they cause the Bodhisattva to retreat in their practice of the Mahayana. Furthermore, Maitreya! A Bodhisattva Mahasattva who practices the Mahayana, wishing to lead sentient beings away from unwholesome actions, should first themselves abstain from the ten non-virtuous actions and practice the ten virtuous actions. Why is this so? If Bodhisattvas themselves practice the ten virtuous actions, then their words will be believed and accepted by people. If they themselves
不行而教人者，譬如有人為水漂溺，語岸上人：『我能救汝。』無有是處。造十惡者亦復如是，自被十惡瀑流所漂，語諸眾生：『我當度汝。』亦無是處。菩薩如是於十善戒具足修習，復教他人如是展轉，名為修習凈戒波羅蜜多。」
時慈氏菩薩摩訶薩復白佛言：「世尊！如是有情，除斷十惡修十善者，當獲何果？」
爾時佛薄伽梵贊慈氏菩薩摩訶薩言：「善哉，善哉！善男子！汝今諦聽，善思念之，吾當為汝次第解說。此十善業，一一皆感四種果報。云何為四？一現在安樂，二煩惱怨賊勢力羸劣，三于當來世常得尊貴無所乏少，四精勤修習當得無上正等菩提。離殺四者，一者菩薩摩訶薩於一切眾生不起害心，能施無畏亦不恐怖，以無怖故，一切眾生親近供養尊重讚歎。菩薩于彼生憐愍心，由慈心故，過去所有一切怨恨自然心息。二者瞋恚害心悉皆羸劣，以慈甘露用涂其心，而能蠲除瞋等熱惱，睡眠安隱恒無惡夢。以慈心故，藥叉諸鬼、食血肉者舍離害心，及諸惡獸常相守護。三者于未來世獲三種果：一者壽命長遠常無中夭；二者所生之處常無病苦；三者大富饒財恒得自在。四者以不殺故得佛法分，於五趣中所生之處，於世自在隨意能住，乃至坐于菩提樹下，諸魔鬼神不能為障成等正覺，無量聖眾之所圍
【現代漢語翻譯】 現代漢語譯本：自己不做卻教導別人去做，就像有人在水中溺水，卻對岸上的人說：『我能救你。』這是不可能的。造作十惡的人也是如此，自己被十惡的瀑流所沖漂，卻對眾生說：『我將度你。』這也是不可能的。菩薩是這樣，在十善戒方面具足修習，又教導他人，這樣輾轉相教，名為修習清凈戒波羅蜜多（到達彼岸的修行）。 當時，慈氏菩薩摩訶薩（彌勒菩薩）又對佛說：『世尊！像這樣的有情，斷除十惡，修習十善，應當獲得什麼果報？』 那時，佛薄伽梵（佛的尊稱）讚歎慈氏菩薩摩訶薩說：『好啊，好啊！善男子！你現在仔細聽，好好思考，我將為你依次解說。這十善業，每一項都能感得四種果報。哪四種呢？一是現在安樂，二是煩惱怨賊的勢力衰弱，三是未來世常常得到尊貴，沒有缺乏，四是精勤修習，當得無上正等菩提（無上正覺）。遠離殺生有四種果報：一是菩薩摩訶薩對一切眾生不起害心，能施予無畏，也不使眾生恐怖，因為沒有恐怖，一切眾生親近供養，尊重讚歎。菩薩對他們生起憐憫心，由於慈悲心，過去所有一切怨恨自然平息。二是嗔恚害心都變得衰弱，用慈悲的甘露塗抹內心，能夠消除嗔恨等熱惱，睡眠安穩，常常沒有惡夢。因為慈悲心，藥叉（一種鬼神）諸鬼、吃血肉的眾生捨棄害心，以及各種惡獸常常守護。三是在未來世獲得三種果報：一是壽命長遠，常常沒有中途夭折；二是所生之處常常沒有病苦；三是大富饒財，常常得到自在。四是因為不殺生而得到佛法的一部分，在五趣（地獄、餓鬼、畜生、人、天）中所生之處，在世間自在，隨意能住，乃至坐在菩提樹下，各種魔鬼神不能成為障礙，成就等正覺，被無量聖眾所圍繞。』
【English Translation】 English version: One who does not practice but teaches others is like someone drowning in water, saying to those on the shore, 'I can save you.' This is impossible. Those who commit the ten evils are the same; they are swept away by the torrent of the ten evils, yet they say to sentient beings, 'I will deliver you.' This is also impossible. Bodhisattvas are like this: they fully practice the ten precepts of good conduct and teach others in turn. This is called practicing the perfection of pure precepts (Pāramitā). At that time, the Bodhisattva Mahāsattva Maitreya (慈氏菩薩摩訶薩) again said to the Buddha, 'World Honored One! What kind of results will sentient beings like these, who abandon the ten evils and practice the ten good deeds, obtain?' Then, the Bhagavan Buddha (佛薄伽梵) praised the Bodhisattva Mahāsattva Maitreya, saying, 'Excellent, excellent! Good man! Now listen carefully and contemplate well, and I will explain it to you in order. Each of these ten good deeds can bring about four kinds of results. What are the four? First, present happiness; second, the weakening of the power of afflictions and enemies; third, in future lives, always obtaining honor and never lacking; fourth, through diligent practice, one will attain unsurpassed, perfect enlightenment (Anuttarā-samyak-saṃbodhi). Abstaining from killing has four results: first, the Bodhisattva Mahāsattva does not harbor harmful thoughts towards any sentient being, can give fearlessness and does not cause terror. Because of this lack of fear, all sentient beings approach, make offerings, respect, and praise. The Bodhisattva develops compassion for them, and due to this compassion, all past resentments naturally cease. Second, anger and harmful thoughts all become weak. By applying the nectar of compassion to the mind, one can eliminate the heat of anger and other afflictions, sleep peacefully, and never have nightmares. Because of compassion, Yakshas (藥叉), ghosts, and flesh-eating beings abandon their harmful intentions, and various evil beasts constantly protect them. Third, in future lives, one obtains three results: first, a long lifespan, never dying prematurely; second, the place of birth is always free from suffering; third, great wealth and always being free. Fourth, because of not killing, one obtains a share of the Dharma, and in the places of birth in the five realms (hell, hungry ghosts, animals, humans, and gods), one is free in the world, able to dwell at will, and even sitting under the Bodhi tree, various demons and gods cannot become obstacles, one achieves perfect enlightenment, and is surrounded by countless holy beings.'
繞。慈氏！此即離殺四種果報。
「複次，離不與取亦四果報。一者于現生中得離貪嫉，身心安樂。二者以離貪嫉，一切眾生之所信向，委寄任用無復疑惑，與諸有情而作伏藏。三者于未來世得大富饒豪貴自在，所有珍財，王、賊、水、火無能侵奪。四者能與殑伽沙等一切諸佛主功德藏，所謂十八不共法等清凈法財，二乘之人耳尚不聞何況得見。慈氏！當知此即名為離偷盜業四種果報。
「複次，離欲邪行亦四種報。一者于現生中一切人天之所稱讚，亦無疑阻，人所敬重，遠離惡名。二者六根調善，令染慾火勢力微劣。三者于未來世所生之處，父母宗親妻子眷屬，孝友貞順純一無雜，離於女人所有過失，令諸眾生無復愛染。四者為離邪行而得馬王陰藏之相，乃至成就阿耨多羅三藐三菩提。慈氏！當知此即名為離於邪行四種果報。
「複次，離虛誑語亦四種報。一者于現在世常行實語，離虛誑語，諸天憐念常共守護。二者既無虛誑，一切眾生信受其語，若說法時人皆諦受，無勞功力自然信行。設復有人自雖虛誑憎誑語人，見實語者心亦歡喜。以自妄語不信他實，若知真實深生敬重。當知實語為大利益，斷妄語者，一切惡業不復造作。何以故？以他問時如實答故。若在閑靜不起妄念。何以故？若人問我
【現代漢語翻譯】 現代漢語譯本：彌勒啊！這就是不殺生的四種果報。
「再者，不偷盜也有四種果報。第一，在今生能遠離貪婪嫉妒，身心安樂。第二，因為遠離貪婪嫉妒，一切眾生都信任他，委託他做事沒有絲毫懷疑，他就像是所有眾生的寶藏。第三，在未來世能得到大富大貴，擁有珍貴的財富，不會被國王、盜賊、水災、火災所侵奪。第四，能獲得如恒河沙數般一切諸佛的功德寶藏，例如十八不共法（佛獨有的十八種功德）等清凈的法財，二乘（聲聞乘和緣覺乘）之人連聽都沒聽過，更何況能見到。彌勒啊！應當知道這就是不偷盜的四種果報。
「再者，不邪淫也有四種果報。第一，在今生受到一切人天讚美，沒有阻礙，受人尊敬，遠離惡名。第二，六根（眼、耳、鼻、舌、身、意）調和，使染欲的勢力減弱。第三，在未來世所出生的地方，父母、宗親、妻子、眷屬都孝順友愛、貞潔順從、純一不雜，遠離女人所有的過失，使一切眾生不再有愛慾染著。第四，因為遠離邪淫而得到馬王陰藏之相（佛的三十二相之一），乃至成就阿耨多羅三藐三菩提（無上正等正覺）。彌勒啊！應當知道這就是不邪淫的四種果報。
「再者，不妄語也有四種果報。第一，在今生常說實話，遠離虛妄之語，諸天憐憫，常常共同守護。第二，因為沒有虛妄，一切眾生都相信他的話，如果說法時，人們都會認真聽受，不用費力就能自然地相信並實行。即使有人自己虛妄，憎恨說謊的人，見到說實話的人也會心生歡喜。因為自己說妄語而不相信別人說實話，如果知道真實情況，就會深深地敬重。應當知道說實話有大利益，斷除妄語的人，一切惡業都不會再造作。為什麼呢？因為別人問他時，他會如實回答。如果在閑靜的地方，也不會起妄念。為什麼呢？如果有人問我
【English Translation】 English version: 'Maitreya! This is the fourfold retribution for abstaining from killing.'
'Furthermore, abstaining from taking what is not given also has four retributions. First, in this present life, one obtains freedom from greed and jealousy, and experiences peace of body and mind. Second, because of being free from greed and jealousy, all sentient beings trust and rely on one, entrusting tasks without any doubt, and one becomes like a hidden treasure for all beings. Third, in future lives, one obtains great wealth, nobility, and freedom, and one's precious possessions cannot be seized by kings, thieves, water, or fire. Fourth, one is able to obtain the treasury of merits of all Buddhas, as numerous as the sands of the Ganges, such as the pure Dharma treasures like the eighteen unique qualities of a Buddha, which even those of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) have not even heard of, let alone seen. Maitreya! You should know that these are the four retributions for abstaining from stealing.'
'Furthermore, abstaining from sexual misconduct also has four retributions. First, in this present life, one is praised by all humans and gods, without any obstacles, respected by people, and far from ill repute. Second, the six senses (eye, ear, nose, tongue, body, and mind) are well-regulated, causing the power of defilement to weaken. Third, in future lives, in the places where one is born, parents, relatives, wife, and family members are filial, friendly, chaste, and pure, without any mixture, free from all the faults of women, causing all sentient beings to be free from attachment and desire. Fourth, because of abstaining from sexual misconduct, one obtains the mark of the horse-king's hidden genitals (one of the thirty-two marks of a Buddha), and even attains Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). Maitreya! You should know that these are the four retributions for abstaining from sexual misconduct.'
'Furthermore, abstaining from false speech also has four retributions. First, in this present life, one always speaks truthfully, abstaining from false speech, and the gods have compassion and always protect one. Second, because one is free from falsehood, all sentient beings believe one's words, and when one teaches the Dharma, people listen attentively, and without effort, they naturally believe and practice. Even if someone is deceitful themselves and hates liars, they will be happy to see someone who speaks truthfully. Because they themselves speak falsely and do not believe others' truth, if they know the truth, they will deeply respect it. You should know that speaking truthfully has great benefits, and those who abstain from false speech will not commit any evil deeds. Why is that? Because when others ask, one answers truthfully. If one is in a quiet place, one will not have false thoughts. Why is that? If someone asks me'
：『汝閑居時生妄念不？』若言無者是虛誑語，若言有者羞愧他人。以是因緣，能令妄心漸漸微薄。三者所生之處，口中常出青蓮花香、蘇曼那香，一切有情之所愛敬。自實語者不疑他人有虛誑語，亦令他人信己實語，能令眾生永斷疑網。四者所出言詞人皆信受，能令眾生聞法歡喜，乃至當得無上菩提。慈氏！當知此即離虛誑語四種果報。
「複次，不離間語亦四種報。一者現在世中能令自他和合無諍所在安樂。二者以和合故眾人愛敬，過去所有離間語罪悉得銷滅，於三惡趣心無憂懼。三者于未來世得五種果：一者能獲金剛不壞之身，世間刀杖無能損壞；二者于所生處得善眷屬，無諸乖諍，不相舍離；三者于所生處設不遭遇善友知識為說法者，自然覺悟無二法門，于佛法僧深生信向，無有退轉；四者令諸有情一心一事歡喜相向，速能證得慈三摩地；五者而能勸發一切有情修習大乘令不退轉。四者遠離間語，常和合語，得善眷屬隨順調伏，乃至涅槃不相舍離。慈氏！當知此即名為離兩舌語四種果報。
「複次，離粗惡語亦四種報。一者現在世中離粗染垢心常清凈。若於塵境妄起貪慾，瞋恚風塵集諸藏識。菩薩摩訶薩興大悲云、降慈心雨，滅妄貪慾、止恚風塵令得清凈。二者軟語之人一切愛樂讚歎隨順，令粗
【現代漢語翻譯】 現代漢語譯本：『你閑居時會產生妄念嗎？』如果說沒有，那就是虛妄之語；如果說有，就會在他人面前感到羞愧。因為這個原因，能使妄心漸漸微弱。第三，所生之處，口中常散發出青蓮花香、蘇曼那香（一種香花），一切有情眾生都喜愛和尊敬。說實話的人不會懷疑他人說假話，也能讓別人相信自己說的是實話，能使眾生永遠斷除疑惑的網。第四，所說的話人們都相信並接受，能使眾生聽聞佛法而歡喜，乃至最終證得無上菩提。彌勒（慈氏菩薩）！應當知道這就是遠離虛妄語的四種果報。 其次，不離間語也有四種果報。第一，在現世中能使自己和他人和睦相處，沒有爭執，所在之處安樂。第二，因為和睦相處，眾人愛戴和尊敬，過去所有離間語的罪過都得以消除，對於三惡道不再感到憂慮和恐懼。第三，在未來世能獲得五種果報：第一，能獲得金剛不壞之身，世間的刀劍棍棒都不能損壞；第二，在所生之處能得到善良的眷屬，沒有各種矛盾和爭執，不會互相捨棄；第三，在所生之處，即使沒有遇到善友知識為自己說法，也能自然覺悟不二法門，對佛法僧三寶深生信仰，不會退轉；第四，能使一切有情眾生一心一意，歡喜相向，迅速證得慈三摩地（慈心禪定）；第五，能夠勸導一切有情眾生修習大乘佛法，使他們不退轉。第四，遠離離間語，常說和合語，能得到善良的眷屬，隨順調伏，乃至涅槃都不會互相捨棄。彌勒（慈氏菩薩）！應當知道這就是遠離兩舌（離間語）的四種果報。 其次，遠離粗惡語也有四種果報。第一，在現世中遠離粗俗的染污，內心常常清凈。如果對塵境妄起貪慾，瞋恚的風塵就會聚集在各個藏識中。菩薩摩訶薩興起大悲的云，降下慈悲的雨，滅除虛妄的貪慾，止息瞋恚的風塵，使內心得到清凈。第二，說話柔和的人，一切眾生都喜愛、讚歎和隨順，使粗惡的
【English Translation】 English version: 『When you are idle, do you generate false thoughts?』 If you say no, that is a false statement; if you say yes, you will feel ashamed in front of others. Because of this reason, it can make the false mind gradually weaken. Third, in the place where one is born, the mouth will always emit the fragrance of blue lotus flowers and Sumanā flowers (a fragrant flower), which all sentient beings love and respect. A person who speaks truthfully does not doubt that others are speaking falsely, and can also make others believe that they are speaking truthfully, which can enable sentient beings to forever cut off the net of doubt. Fourth, the words spoken are believed and accepted by people, which can make sentient beings rejoice upon hearing the Dharma, and even ultimately attain unsurpassed Bodhi. Maitreya (Maitreya Bodhisattva)! You should know that these are the four retributions of abstaining from false speech. Furthermore, there are also four retributions for not engaging in divisive speech. First, in the present life, it can enable oneself and others to live in harmony, without disputes, and to be at peace wherever one is. Second, because of harmony, people love and respect one, all past sins of divisive speech are eliminated, and there is no longer worry or fear about the three evil realms. Third, in future lives, one can obtain five retributions: first, one can obtain an indestructible body like diamond, which cannot be damaged by worldly swords and sticks; second, in the place where one is born, one can obtain good family members, without various conflicts and disputes, and they will not abandon each other; third, in the place where one is born, even if one does not encounter good friends and teachers to explain the Dharma, one can naturally awaken to the non-dual Dharma, and develop deep faith in the Buddha, Dharma, and Sangha, without regression; fourth, it can enable all sentient beings to be of one mind and one purpose, to face each other with joy, and to quickly attain the Samadhi of loving-kindness; fifth, it can encourage all sentient beings to cultivate the Mahayana Dharma, so that they do not regress. Fourth, by abstaining from divisive speech and always speaking harmoniously, one can obtain good family members, who are compliant and subdued, and will not abandon each other even until Nirvana. Maitreya (Maitreya Bodhisattva)! You should know that these are the four retributions of abstaining from double-tongued (divisive) speech. Furthermore, there are also four retributions for abstaining from harsh speech. First, in the present life, one is free from coarse defilements, and the mind is always pure. If one falsely generates greed for the dust of the senses, the dust of anger will gather in the various store consciousnesses. The Bodhisattva Mahasattva raises the clouds of great compassion, and sends down the rain of loving-kindness, extinguishing false greed, stopping the dust of anger, and purifying the mind. Second, people who speak softly are loved, praised, and followed by all, making the harsh
惡者漸令調伏，六根清凈三業無染。三者以清凈故，于當來世所生之處，永離三塗常生善處。四者漸次能得無上菩提具梵音聲，說法之時隨其類音各解其義，而生念言：『今薄伽梵為我說法、不為餘人，所說妙法皆契我心，除我身心煩惱習氣。』慈氏！當知此即名為離粗惡語四種果報。
「複次，離無義語亦四種報。一者現在世中智人讚嘆，心無卒暴而得安樂。二者所出言教人皆信受，粗惡微薄。三者于未來世所生之處，恒聞種種如意音聲。四者漸次能得無上菩提獲無礙辯，設彼三千大千世界，所有一切天、龍、人非人等來詣佛所，同於一時各各別問自所疑事。時薄伽梵於一剎那以一言音悉能酬對，皆契本心斷除疑網。慈氏！當知此即名為離無義語四種果報。
「複次，離貪嫉者亦四種報。一者現在世中見他富貴不生貪嫉，作是思惟：『彼人富貴皆宿福生，以我貪嫉豈能侵奪。以是因緣，應永斷除慳貪嫉妒，若不除斷常受貧窮無復威力。』以是義故，菩薩觀之除其貪嫉，於他富貴生隨喜心，不捨毫釐獲大功德。二者一切愛敬，身心安樂無復憂惱威德自在，能凈心中貪慾雲翳，猶如夜月眾星圍繞，貪嫉之心由斯微薄。三者所生之處常得端嚴，六根圓滿財寶豐足，眾人愛敬常行惠施，無礙辯才處眾無畏。四者
【現代漢語翻譯】 現代漢語譯本 『惡人』逐漸被調伏，六根清凈，身口意三業沒有污染。第三，因為清凈的緣故，在未來世所生之處，永遠脫離三惡道，常生於善處。第四，逐漸能夠證得無上菩提，具足清凈梵音，說法的時候，能讓聽者根據各自的類別理解其含義，並且生起這樣的念頭：『現在薄伽梵（世尊）是為我說法，不是為其他人說法，所說的微妙佛法都契合我的心意，能夠去除我身心的煩惱習氣。』 彌勒啊！應當知道，這就是遠離粗惡語的四種果報。 『其次，遠離無意義的言語也有四種果報。第一，在現世中，有智慧的人會讚歎，內心不會急躁而得到安樂。第二，所說的話教導別人，人們都會信受，粗惡的言語會變得微弱。第三，在未來世所生之處，常常聽到各種如意的聲音。第四，逐漸能夠證得無上菩提，獲得無礙的辯才，假設三千大千世界所有一切天、龍、人、非人等來到佛陀面前，同時各自提出自己疑惑的問題。這時，薄伽梵（世尊）在一剎那間用一個聲音就能回答所有問題，都契合他們的本心，斷除他們的疑惑。彌勒啊！應當知道，這就是遠離無意義言語的四種果報。 『其次，遠離貪嫉的人也有四種果報。第一，在現世中，看到別人富貴不會生起貪嫉，會這樣思考：『他們富貴都是因為前世的福報，我即使貪嫉也無法侵佔。』因為這個原因，應該永遠斷除慳貪嫉妒，如果不除斷，就會常常遭受貧窮，沒有力量。因為這個道理，菩薩觀察到這一點，去除貪嫉，對於別人的富貴生起隨喜之心，不捨棄絲毫，獲得大功德。第二，一切人都愛敬，身心安樂沒有憂愁煩惱，威德自在，能夠凈化心中貪慾的陰霾，就像夜晚的月亮被眾星圍繞一樣，貪嫉之心因此變得微弱。第三，所生之處常常得到端正的容貌，六根圓滿，財寶豐足，眾人愛敬，常常行佈施，具有無礙的辯才，在眾人面前沒有畏懼。第四，
【English Translation】 English version The 'evil ones' are gradually subdued, the six senses are purified, and the three karmas of body, speech, and mind are without defilement. Thirdly, because of this purity, in future lives, one will forever be free from the three evil realms and will always be born in good realms. Fourthly, one will gradually be able to attain unsurpassed Bodhi, possess pure Brahma-like sounds, and when teaching the Dharma, will enable listeners to understand the meaning according to their respective categories, and they will have the thought: 'Now, the Bhagavan (World Honored One) is teaching the Dharma for me, not for others. The wonderful Dharma that is spoken is in accordance with my mind and can remove the afflictions and habitual tendencies of my body and mind.' Maitreya! You should know that this is called the four retributions of abandoning harsh speech. Furthermore, there are also four retributions for abandoning meaningless speech. Firstly, in this present life, wise people will praise one, and one's mind will not be agitated but will attain peace and happiness. Secondly, the teachings that one speaks will be accepted by others, and harsh speech will become weak. Thirdly, in future lives, one will always hear various pleasant sounds. Fourthly, one will gradually be able to attain unsurpassed Bodhi, acquire unobstructed eloquence, and if all the gods, dragons, humans, and non-humans in the three thousand great thousand worlds come to the Buddha, each asking their own questions at the same time, the Bhagavan (World Honored One) will be able to answer all of them with one voice in an instant, all in accordance with their minds, and dispel their doubts. Maitreya! You should know that this is called the four retributions of abandoning meaningless speech. Furthermore, there are also four retributions for abandoning greed and jealousy. Firstly, in this present life, seeing others wealthy and noble, one will not give rise to greed and jealousy, but will think: 'Their wealth and nobility are due to their past merits, and even if I am greedy and jealous, I cannot seize it.' Because of this reason, one should forever abandon stinginess, greed, and jealousy. If one does not abandon them, one will always suffer poverty and have no power. Because of this principle, a Bodhisattva observes this, removes greed and jealousy, and rejoices in the wealth and nobility of others, not abandoning even a little, and obtains great merit. Secondly, everyone will love and respect one, one's body and mind will be peaceful and happy without worry or affliction, one's majestic virtue will be free, and one will be able to purify the clouds of greed in one's heart, just like the moon at night surrounded by stars, and the heart of greed and jealousy will become weak. Thirdly, in future lives, one will always have a beautiful appearance, the six senses will be complete, one will be rich in wealth and treasures, everyone will love and respect one, one will always practice giving, one will have unobstructed eloquence, and one will have no fear in the assembly. Fourthly,
乃至證得無上菩提，眾聖圍繞功德最上，一切眾生同受教命。慈氏！當知此即名為離貪嫉者四種果報。
「複次，離瞋恚者亦四種報。一者于現在世六根聰利，儀容可觀人所親附。瞋恚之人猶如枯樹，心中火然，所有枝葉悉皆幹盡。眾生亦爾，被瞋恚火熏習五根，儀相枯槁人所惡見。二者心無瞋恚，一切惱害打罵訶責盡皆不起。譬如有人持迦嚕羅咒，一切諸毒無能害之。以無恚怒增長慈心，以慈真言，令三十六俱胝天魔鬼神悉皆摧伏，奉慈真言無所損害。三者于未來世，以慈心梯上生梵天一劫安樂，令諸眾生斷惡修善。四者漸次能得無上菩提，具足莊嚴三十二相，八十種好熾然炳著，無量功德蘊集其身。慈氏！當知此即名為離瞋恚人四種果報。
「複次，離邪見者亦四種報。一者若離邪見修行正見，于現世中離惡知識，親近善友聞法信受，未生不善令永不生，已生不善令盡除斷，未生善法修習令生，已生善法修令增長。此正見者，一切善法之根本也。二者能閉不善行門，于大眾中名稱普聞心無疑悔。三者于未來世，所生之處遇善知識、得善伴侶，順於正見，歸佛法僧更無異向。于菩薩行無退轉心，除滅罪愆增長福聚，有漏無漏、生死涅槃、過患利益能善分別，了達諸法無我我所，無有執著住法性空，正見
【現代漢語翻譯】 現代漢語譯本：乃至證得無上菩提（至高無上的覺悟），眾聖圍繞，功德最為殊勝，一切眾生都接受教誨和指引。彌勒（慈氏菩薩的尊稱）！你應該知道，這被稱為遠離貪嫉之人的四種果報。 其次，遠離嗔恚的人也有四種果報。第一，在現世，六根（眼、耳、鼻、舌、身、意）聰敏銳利，儀容美好，令人喜愛親近。嗔恚之人如同枯樹，心中燃著火焰，所有枝葉都乾枯殆盡。眾生也是如此，被嗔恚之火薰染五根（眼、耳、鼻、舌、身），儀態枯槁，令人厭惡。第二，心中沒有嗔恚，一切惱害、打罵、呵斥都不能使其動怒。譬如有人持誦迦嚕羅（一種神鳥）咒語，一切毒害都不能傷害他。因為沒有嗔怒，增長慈悲之心，以慈悲的真言，能使三十六俱胝（極大的數量單位）天魔鬼神都降伏，奉行慈悲真言，不受任何損害。第三，在未來世，以慈悲之心為階梯，上升到梵天（色界天之一）享受一劫的安樂，使眾生斷除惡行，修習善法。第四，逐漸能夠證得無上菩提，具足莊嚴的三十二相（佛陀的特殊身體特徵），八十種好（佛陀的細微身體特徵），光芒熾盛，無量功德聚集於身。彌勒！你應該知道，這被稱為遠離嗔恚之人的四種果報。 其次，遠離邪見的人也有四種果報。第一，如果遠離邪見，修行正見，在現世中遠離惡知識，親近善友，聽聞佛法並信受奉行，未生的不善令其永不生起，已生的不善令其徹底斷除，未生的善法修習令其生起，已生的善法修習令其增長。這正見是一切善法的根本。第二，能夠關閉不善之門，在大眾中名聲遠揚，心中沒有疑悔。第三，在未來世，所生之處能遇到善知識，得到善伴侶，順應正見，歸依佛法僧三寶，不再有其他方向。對於菩薩的修行沒有退轉之心，消除罪過，增長福德，對於有漏（煩惱）和無漏（清凈）、生死和涅槃、過患和利益能夠善加分別，了達諸法無我（沒有恒常不變的自我）和我所（不屬於我的），沒有執著，安住於法性空（諸法實相為空性），正見。
【English Translation】 English version: Until attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment), surrounded by all the sages, with the most supreme merit, all sentient beings receive teachings and guidance. Maitreya (a respectful title for Bodhisattva Maitreya)! You should know that this is called the four kinds of retributions for those who are free from greed and jealousy. Furthermore, those who are free from anger also have four kinds of retributions. First, in the present life, the six senses (eyes, ears, nose, tongue, body, and mind) are sharp and keen, their appearance is pleasing and they are loved and approached by people. An angry person is like a withered tree, with flames burning in their heart, all branches and leaves completely dried up. Sentient beings are also like this, their five senses (eyes, ears, nose, tongue, and body) are tainted by the fire of anger, their appearance is withered and they are disliked by people. Second, their hearts are free from anger, and all harm, beatings, and scolding cannot make them angry. For example, if someone chants the Garuda (a mythical bird) mantra, all poisons cannot harm them. Because they have no anger, they increase their compassionate heart, and with the true words of compassion, they can subdue thirty-six kotis (a very large unit of number) of heavenly demons and ghosts, and by following the true words of compassion, they will not be harmed. Third, in future lives, using compassion as a ladder, they will ascend to the Brahma Heaven (one of the heavens in the realm of form) and enjoy happiness for one kalpa, enabling sentient beings to cut off evil deeds and cultivate good deeds. Fourth, they will gradually be able to attain Anuttara-samyak-sambodhi, possessing the majestic thirty-two marks (special physical characteristics of the Buddha), the eighty minor marks (subtle physical characteristics of the Buddha), with radiant light, and immeasurable merits accumulated in their body. Maitreya! You should know that this is called the four kinds of retributions for those who are free from anger. Furthermore, those who are free from wrong views also have four kinds of retributions. First, if one is free from wrong views and cultivates right views, in the present life, they will stay away from evil teachers, be close to good friends, hear the Dharma and believe and practice it, preventing unwholesome things from arising, completely cutting off unwholesome things that have already arisen, cultivating wholesome things that have not yet arisen, and increasing wholesome things that have already arisen. This right view is the root of all wholesome things. Second, they can close the door to unwholesome actions, their name will be widely known among the masses, and they will have no doubts or regrets in their hearts. Third, in future lives, wherever they are born, they will meet good teachers, have good companions, follow right views, take refuge in the Buddha, Dharma, and Sangha, and have no other direction. They will have no turning back in their Bodhisattva practice, eliminate sins, increase blessings, be able to distinguish between the afflicted (with defilements) and the non-afflicted (pure), between samsara and nirvana, between faults and benefits, understand that all dharmas are without self (no permanent self) and without what belongs to self (not belonging to me), have no attachments, abide in the emptiness of the nature of dharmas, and have right views.
力能究竟清凈。四者所有三乘勝妙功德人不能測，正見之力皆悉圓滿，能為眾生作歸依處，度脫有情出生死苦，悉皆安置無上大乘，乃至處於法王之位。慈氏！當知此即名為離邪見人四種果報。
「複次，菩薩摩訶薩非唯護持十善凈戒功德無盡，乃至受持微細禁戒，清凈功德亦無有盡。何以故？凡夫眾生受持禁戒，取相果報一切有盡：外道諸仙所有禁戒，失通亦盡；人間十善，舍十善時戒亦隨失；欲界諸天壽盡戒失，色界諸天四靜慮中，無色界天三摩缽底，捨生失定戒亦隨盡；二乘無學入涅槃時戒亦隨盡。若菩薩摩訶薩所受禁戒六十五種，隨一一戒究竟清凈功德無盡。云何名為六十五種？謂：不害眾生；不行偷盜；不侵他妻；不誑惑他；不兩舌語；忍粗惡言；不作綺語；不生貪嫉，見他安樂生歡喜心；不起瞋恚，惡言罵辱悉能忍受；不起邪見，尊重如來，不師外道。複次，歸信佛戒，心無疑濁故；歸信法戒，離欲真實故；歸信僧戒，和合最勝故。尊重父戒，生我身故；尊重母戒，養育我故；尊重和尚戒；生我法身故；尊重阿阇梨戒，教我軌則故；尊重大弟子戒，成我法身故。一心戒，輕重無差故；無破戒，于重不犯故；不缺戒，于輕不毀故。不習三乘戒，不求聲聞果故；不習二乘戒，不求獨覺果故。離惡生處戒
【現代漢語翻譯】 現代漢語譯本：力量能夠達到究竟清凈。四者所具有的三乘（聲聞乘、緣覺乘、菩薩乘）殊勝微妙的功德，不是一般人所能測度的，正見的力量都圓滿具足，能夠作為眾生的歸依之處，救度有情眾生脫離生死苦海，全部安置於無上大乘，乃至處於法王之位。慈氏（彌勒菩薩）！應當知道這就是名為遠離邪見的人所獲得的四種果報。 再者，菩薩摩訶薩不僅護持十善凈戒的功德無有窮盡，乃至受持微細的禁戒，其清凈功德也無有窮盡。為什麼呢？凡夫眾生受持禁戒，所得到的有相果報一切都有盡頭：外道諸仙所持的禁戒，失去神通時也隨之消失；人間所行的十善，捨棄十善時戒律也隨之失去；欲界諸天壽命終盡時戒律也隨之消失，諸天在四禪定中，沒有天界的三摩缽底（禪定），捨棄生命時禪定和戒律也隨之消失；二乘（聲聞乘和緣覺乘）的無學聖者進入涅槃時戒律也隨之消失。如果菩薩摩訶薩所受持的六十五種禁戒，隨一一戒都達到究竟清凈，其功德是無有窮盡的。什麼叫做六十五種呢？就是：不傷害眾生；不行偷盜；不侵犯他人妻室；不欺騙迷惑他人；不兩舌挑撥是非；能忍受粗惡的言語；不說綺語；不生貪婪嫉妒，見到他人安樂生歡喜心；不起瞋恚，對於惡言謾罵都能忍受；不起邪見，尊重如來，不以其他外道為師。再者，歸信佛戒，心中沒有疑惑和污濁的緣故；歸信法戒，遠離慾望真實不虛的緣故；歸信僧戒，因為僧團和合最為殊勝的緣故。尊重父親的戒律，因為父親生養我的身體；尊重母親的戒律，因為母親養育我；尊重和尚的戒律，因為和尚生養我的法身；尊重阿阇梨的戒律，因為阿阇梨教導我行為的準則；尊重各位大弟子的戒律，因為他們成就我的法身。一心受持戒律，對於輕重戒律沒有差別對待；不破戒，對於重戒不犯；不缺戒，對於輕戒不毀壞。不修習三乘的戒律，不求聲聞的果位；不修習二乘的戒律，不求獨覺的果位。遠離惡道受生的戒律。
【English Translation】 English version: The power is able to reach ultimate purity. The four kinds of superior and wonderful merits of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are immeasurable by ordinary people. The power of right view is completely fulfilled, able to be a place of refuge for sentient beings, liberating them from the suffering of birth and death, placing them all in the unsurpassed Mahāyāna, and even reaching the position of Dharma King. Maitreya! You should know that this is called the four kinds of retributions of those who are free from wrong views. Furthermore, the Bodhisattva Mahāsattva not only upholds the merit of the ten wholesome precepts without end, but even the merit of upholding the subtle precepts is also endless. Why is this so? Ordinary beings who uphold precepts, the conditioned retributions they receive all have an end: the precepts of the non-Buddhist immortals, when they lose their supernatural powers, also cease; the ten wholesome deeds of humans, when they abandon the ten wholesome deeds, the precepts are also lost; the devas of the desire realm, when their lifespan ends, the precepts are also lost. In the four dhyānas of the devas, there is no samāpatti (meditative absorption) in the heavens, and when they abandon their lives, the samādhi and precepts also cease; when the Arhats of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) enter Nirvāṇa, the precepts also cease. If the Bodhisattva Mahāsattva upholds the sixty-five precepts, each precept reaches ultimate purity, and its merit is endless. What are the sixty-five precepts? They are: not harming sentient beings; not stealing; not violating others' spouses; not deceiving or misleading others; not speaking with a double tongue; enduring harsh words; not engaging in frivolous speech; not being greedy or jealous, but rejoicing when seeing others' happiness; not arising anger, but enduring abuse and insults; not arising wrong views, respecting the Tathāgata, and not taking non-Buddhist paths as teachers. Furthermore, taking refuge in the Buddha's precepts, because there is no doubt or turbidity in the mind; taking refuge in the Dharma's precepts, because it is true and free from desire; taking refuge in the Sangha's precepts, because the Sangha is harmonious and most excellent. Respecting the father's precepts, because the father gave birth to my body; respecting the mother's precepts, because the mother nurtured me; respecting the Upadhyaya's precepts, because the Upadhyaya gave birth to my Dharma body; respecting the Acarya's precepts, because the Acarya taught me the rules of conduct; respecting the precepts of the great disciples, because they complete my Dharma body. Upholding the precepts with one mind, without discrimination between heavy and light precepts; not breaking the precepts, not violating the heavy precepts; not lacking the precepts, not destroying the light precepts. Not practicing the precepts of the Three Vehicles, not seeking the fruit of the Śrāvaka; not practicing the precepts of the Two Vehicles, not seeking the fruit of the Pratyekabuddha. The precepts of being free from the evil realms of rebirth.
，不生邪見外道家故；增長白法戒，以凈戒力隨愿生故；富貴相戒，智者不嫌故；端嚴戒，其心不亂故；無毀呰戒，於一切處不被譏訶故。善護五根戒，勤不放逸故；名稱戒，善解諸法故；少欲戒，無所希求故；端直戒，眾善隨心故；如說修行戒，不違教命故。大慈戒，救度一切眾生故；大悲戒，拔一切眾生苦故；大喜戒；慶彼得樂故；大舍戒，離憎愛故。知己過戒，省察自心故；不見他過戒，護彼意故。佈施戒，救貧乏故；攝持戒，攝一切善法故；忍辱戒，不害眾生故；精進戒，勇猛不退故；禪定戒，定支增長故；智慧戒，聞法無厭故。多聞戒，求法無倦故；近善知識戒，修集覺分故；離惡知識戒，避險惡道故。不惜身份戒，剎那無常故；不惜壽命戒，如救頭然故；不追悔戒，性本清凈故；不虛假戒，無變動故；無熱惱戒，內外清涼故；無人我戒，心謙下故；不掉舉戒；性安靜故；不諂曲戒，常質直故。知眾生心戒，善識物機故；調伏心戒；不濁亂故；寂靜戒，離諠雜故；右繞戒；順理行故。救拔眾生戒，行四攝法故；護正法戒；守護法財故；圓滿諸愿戒，弘誓清凈故；如來戒，隨順如相故；佛三昧戒，圓滿一切佛法故。慈氏！當知此即菩薩摩訶薩六十五種清凈戒身。」
佛告慈氏：「若諸菩薩持一一戒，能
【現代漢語翻譯】 現代漢語譯本：不生起邪見，不跟隨外道，因為持戒；增長善法，因為清凈的戒律能使人隨愿往生；擁有富貴的相貌，因為智者不會嫌棄持戒的人；擁有端正莊嚴的相貌，因為持戒能使內心不散亂；不會受到譭謗，因為持戒在任何地方都不會被譏諷；善於守護眼耳鼻舌身五根，因為持戒能使人勤奮不放逸；擁有美名，因為持戒能使人善解諸法；少欲知足，因為持戒能使人無所希求；正直不阿諛，因為持戒能使一切善法隨心而生；如教奉行，因為持戒能使人不違背教誨；擁有大慈心，因為持戒能救度一切眾生；擁有大悲心，因為持戒能拔除一切眾生的痛苦；擁有大喜心，因為持戒能慶幸他人獲得快樂；擁有大舍心，因為持戒能使人遠離憎恨和愛戀；知道自己的過錯，因為持戒能使人反省自己的內心；不看別人的過錯，因為持戒能使人維護他人的心意；樂於佈施，因為持戒能救濟貧困；攝持一切善法，因為持戒能攝取一切善法；忍辱不嗔，因為持戒能不傷害眾生；精進不懈怠，因為持戒能使人勇猛不退；修習禪定，因為持戒能使禪定之支增長；擁有智慧，因為持戒能使人聽聞佛法而不厭倦；廣學多聞，因為持戒能使人求法不懈怠；親近善知識，因為持戒能修集覺悟的要素；遠離惡知識，因為持戒能使人避開危險的道路；不吝惜身軀，因為持戒能使人明白剎那無常；不吝惜壽命，因為持戒能使人如救燃眉之急般精進；不追悔過去，因為持戒能使人明白本性清凈；不虛假偽裝，因為持戒能使人不變動；沒有熱惱，因為持戒能使人內外清涼；沒有人我之分，因為持戒能使人心謙下；不散亂，因為持戒能使人本性安靜；不諂媚彎曲，因為持戒能使人常保正直；瞭解眾生的心，因為持戒能善於識別眾生的根機；調伏自己的心，因為持戒能使心不混亂；寂靜無擾，因為持戒能使人遠離喧囂雜亂；右繞佛塔，因為持戒能使人順應真理而行；救拔眾生，因為持戒能使人行四攝法；守護正法，因為持戒能守護佛法和財物；圓滿一切願望，因為持戒能使弘誓清凈；如來之戒，因為持戒能隨順如來之相；佛三昧之戒，因為持戒能圓滿一切佛法。慈氏啊！應當知道這就是菩薩摩訶薩的六十五種清凈戒身。 佛陀告訴慈氏：『如果各位菩薩持守每一條戒律，能』
【English Translation】 English version: Not generating wrong views, not following external paths, because of upholding precepts; increasing white dharmas, because pure precepts enable one to be reborn according to one's wishes; possessing a noble appearance, because the wise do not dislike those who uphold precepts; possessing a dignified and solemn appearance, because upholding precepts prevents the mind from being scattered; not being slandered, because upholding precepts prevents one from being ridiculed anywhere; being good at guarding the five senses of eyes, ears, nose, tongue, and body, because upholding precepts enables one to be diligent and not lax; possessing a good name, because upholding precepts enables one to understand all dharmas well; having few desires and being content, because upholding precepts enables one to have no desires; being upright and not flattering, because upholding precepts enables all good dharmas to arise according to one's mind; practicing as taught, because upholding precepts enables one not to violate the teachings; possessing great compassion, because upholding precepts enables one to save all sentient beings; possessing great compassion, because upholding precepts enables one to remove the suffering of all sentient beings; possessing great joy, because upholding precepts enables one to rejoice in the happiness of others; possessing great equanimity, because upholding precepts enables one to be free from hatred and love; knowing one's own faults, because upholding precepts enables one to reflect on one's own mind; not seeing the faults of others, because upholding precepts enables one to protect the minds of others; being generous in giving, because upholding precepts enables one to relieve the poor; gathering all good dharmas, because upholding precepts enables one to gather all good dharmas; being patient and not angry, because upholding precepts enables one not to harm sentient beings; being diligent and not lazy, because upholding precepts enables one to be courageous and not retreat; practicing meditation, because upholding precepts enables the branches of meditation to grow; possessing wisdom, because upholding precepts enables one to listen to the Dharma without weariness; learning widely and hearing much, because upholding precepts enables one to seek the Dharma without fatigue; being close to good teachers, because upholding precepts enables one to cultivate the factors of enlightenment; staying away from bad teachers, because upholding precepts enables one to avoid dangerous paths; not being stingy with one's body, because upholding precepts enables one to understand the impermanence of a moment; not being stingy with one's life, because upholding precepts enables one to be diligent as if saving a burning head; not regretting the past, because upholding precepts enables one to understand the purity of one's nature; not being false or deceptive, because upholding precepts enables one to be unchanging; having no heat or vexation, because upholding precepts enables one to be cool inside and out; having no sense of self or others, because upholding precepts enables one to be humble; not being scattered, because upholding precepts enables one to be naturally peaceful; not being flattering or crooked, because upholding precepts enables one to be always upright; understanding the minds of sentient beings, because upholding precepts enables one to be good at recognizing the faculties of sentient beings; subduing one's own mind, because upholding precepts enables the mind not to be confused; being quiet and undisturbed, because upholding precepts enables one to be away from noise and chaos; circumambulating the stupa clockwise, because upholding precepts enables one to act in accordance with the truth; saving sentient beings, because upholding precepts enables one to practice the four means of attraction; protecting the true Dharma, because upholding precepts enables one to protect the Dharma and wealth; fulfilling all wishes, because upholding precepts enables one to make pure vows; the precepts of the Tathagata, because upholding precepts enables one to follow the form of the Tathagata; the precepts of the Buddha Samadhi, because upholding precepts enables one to fulfill all the Buddha's dharmas. Maitreya! You should know that these are the sixty-five kinds of pure precept bodies of the Bodhisattva Mahasattva. The Buddha said to Maitreya: 'If all Bodhisattvas uphold each precept, they can'
得如是無量功德，乃至舍所愛命不得缺犯佛之禁戒。應持此戒如護眼睛，守慎此戒如護賢瓶，不以五欲利斧而斬壞故。護微小戒如五逆罪，輕重等護心若金剛。不得起于貢高我慢，雖持此戒清凈如是，比于無始所造惡業如大千界所有微塵，此持戒善比彼惡業如一微塵。既知如是，云何持戒而生我慢？
「複次，慈氏！菩薩見諸眾生毀破禁戒不生輕慢，而於自身更增持護，復作是念：『我昔誓願，令諸眾生堅住凈戒。雖諸眾生難可化度，我當勤加精進，以凈戒船度破戒者，出生死海到涅槃岸。』
「複次，慈氏！若諸眾生有此身者，須四種物。云何為四？一者飲食，二者衣服，三者房舍，四者醫藥。菩薩摩訶薩於此四事，如法營求不以非法，不自矜高多求無厭，應當少欲知足支身。譬如有人身患瘡苦，求善良醫，以藥塗附用衣裹之，處深密室臥軟敷具，但為治瘡非愛身故。菩薩如是，以八苦身，雖求良藥涂以飲食、假以衣服處於房舍，不樂此身色力壽命，為修勝法安樂眾生，除斷生死煩惱癰瘡。菩薩如是處大眾中，常省己過不毀他人，遠離名譽。若有讚歎之者，皆自思之：『如是名聞我皆無分，我今自測多諸𠎝犯，功德法中我無少分，眾生妄見言我有之。』菩薩以大悲心而為依止，以凈戒波羅蜜多而為伴侶
【現代漢語翻譯】 現代漢語譯本 獲得如此無量的功德，乃至捨棄所珍愛的生命，也不可違犯佛的禁戒。應當持守此戒如同保護眼睛，謹慎守護此戒如同保護賢瓶，不以五欲的利斧來斬壞它。守護微小的戒律如同守護五逆重罪，輕重戒律都要平等守護，心要像金剛一樣堅固。不得生起貢高我慢之心，即使持戒清凈如此，相比于無始以來所造的惡業，如同大千世界所有的微塵，這持戒的善業相比于那些惡業，只如一粒微塵。既然知道是這樣，怎麼能因為持戒而生起我慢呢？ 『再者，彌勒（慈氏，菩薩名）！菩薩見到眾生毀壞禁戒，不生輕視和傲慢，反而更加增進自身的持守和防護，並且這樣想：『我過去發誓愿，要讓一切眾生堅定地安住于清凈的戒律。雖然這些眾生難以教化，我應當勤加精進，用清凈戒律的船隻，度脫那些破戒的人，讓他們出生死苦海，到達涅槃的彼岸。』 『再者，彌勒！如果眾生有這個身體，就需要四種東西。哪四種呢？一是飲食，二是衣服，三是房舍，四是醫藥。菩薩摩訶薩對於這四種東西，如法地尋求，不以非法手段，不自誇高傲，貪求無厭，應當少欲知足，維持身體。譬如有人身患瘡痛，尋求良醫，用藥物涂敷，用衣服包裹，處在深密的房間，睡在柔軟的鋪具上，只是爲了治療瘡痛，而不是爲了愛惜身體。菩薩也是這樣，因為有這八苦之身，雖然尋求良藥，用飲食來滋養，用衣服來遮蔽，住在房舍里，不是爲了貪戀這個身體的色力壽命，而是爲了修習殊勝的佛法，安樂眾生，斷除生死煩惱的癰瘡。菩薩這樣處在大眾之中，常常反省自己的過失，不譭謗他人，遠離名譽。如果有讚歎他的人，都自己思量：『這樣的名聲我都沒有份，我現在自己衡量，有很多的過失和罪行，在功德法中我沒有絲毫的成就，眾生妄見說我有這些。』菩薩以大悲心作為依靠，以清凈戒波羅蜜多（到達彼岸的修行方法）作為伴侶。
【English Translation】 English version Having obtained such immeasurable merit, one should not violate the Buddha's precepts even at the cost of one's beloved life. One should uphold these precepts as if protecting one's eyes, and guard them carefully as if protecting a precious vase, not destroying them with the axe of the five desires. One should guard even the smallest precepts as if they were the five heinous crimes, protecting both minor and major precepts equally, with a mind as firm as diamond. One should not give rise to arrogance or pride. Even if one's observance of the precepts is so pure, compared to the evil karma created since beginningless time, which is like all the dust in a great chiliocosm, this virtuous act of upholding the precepts is like a single speck of dust. Knowing this, how can one become arrogant because of upholding the precepts? 『Furthermore, Maitreya (慈氏, a Bodhisattva's name)! When a Bodhisattva sees beings breaking the precepts, he does not become contemptuous or arrogant. Instead, he increases his own observance and protection of the precepts, thinking, 『I vowed in the past to enable all beings to firmly abide in pure precepts. Although these beings are difficult to teach, I shall diligently strive to use the boat of pure precepts to ferry those who have broken the precepts, helping them cross the sea of birth and death to reach the shore of Nirvana.』 『Furthermore, Maitreya! If beings have this body, they need four things. What are the four? First, food; second, clothing; third, shelter; and fourth, medicine. A Bodhisattva Mahasattva seeks these four things lawfully, not through unlawful means. He does not boast or become greedy, but should have few desires and be content, using them to sustain the body. For example, if someone suffers from a painful sore, he seeks a good doctor, applies medicine, wraps it with cloth, stays in a secluded room, and lies on soft bedding, all for the sake of healing the sore, not out of love for the body. A Bodhisattva is like this. Because of this body of eight sufferings, although he seeks good medicine, nourishes it with food, covers it with clothing, and lives in a shelter, he does not crave the body's beauty, strength, or lifespan. Instead, he does so to cultivate the supreme Dharma, bring happiness to beings, and eradicate the boils of birth, death, and afflictions. When a Bodhisattva is among the masses, he always reflects on his own faults and does not criticize others, staying away from fame. If someone praises him, he thinks to himself, 『Such fame is not mine. I now measure myself and find many faults and transgressions. I have no achievement in the Dharma of merit. Beings mistakenly say that I have them.』 The Bodhisattva relies on great compassion and takes the perfection of pure precepts (pāramitā) as his companion.
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「複次，慈氏！有是凈戒非波羅蜜多，取相持戒不為最勝之所攝受，但名凈戒非波羅蜜多。何以故？但獲三界有漏果報，壽盡無故。若普為一切眾生護持禁戒，觀第一義空無我人相，而為有情護持禁戒，是則名為凈戒波羅蜜多，能令眾生速得無上正等菩提。又此凈戒波羅蜜多，與諸有情而為示導，復與一切無信有情生凈信故，能與有情作伏藏故，復與一切有情作無價寶珠瓔珞嚴身故，復與一切有情作上妙涂香故，復與一切有情作大名聞故。又此凈戒波羅蜜多，能與在家出家一切有情，若老若少平等端嚴故。不起我慢、增上慢，離諸過患，威儀清凈無諸怖畏，能得阿耨多羅三藐三菩提最勝法王。云何能知戒為第一？若有眾生能持凈戒，雖處卑賤而非族姓豪貴尊嚴，亦非自力能益他人，以是凈戒波羅蜜多，能令一切天、龍、藥叉、人非人等，國王、大臣、剎帝利、婆羅門、長者、居士，悉皆歸敬禮拜供養尊重讚歎。廝下之人受持佛戒，尚得如是恭敬尊重，況余尊貴之人護持禁戒，成就圓滿凈戒波羅蜜多。當知護凈戒者，行住坐臥及經行處，其地吉祥，一切人天應取其土頂戴供養。以是當知，持凈戒者于諸眾中而為第一最高最上。是則名為凈戒波羅蜜多究竟圓滿。」
大乘理趣六波羅蜜多經卷第五 大正藏
第 08 冊 No. 0261 大乘理趣六波羅蜜多經
大乘理趣六波羅蜜多經卷第六
罽賓國三藏般若奉 詔譯
安忍波羅蜜多品第七
爾時，佛薄伽梵顯說如是凈戒波羅蜜多已。時慈氏菩薩即從座起，偏袒右肩右膝著地，頂禮佛足而白佛言：「世尊！菩薩修行安忍波羅蜜多，云何進求而得圓滿，然此安忍復有幾種，若修行者功用如何，唯愿開示，我等樂聞。」
爾時佛薄伽梵贊慈氏菩薩摩訶薩言：「善哉，善哉！汝今為欲利益安樂一切眾生，能問如是甚深義趣。汝今諦聽，善思念之，吾今為汝分別解說。善男子！當知生死涅槃悉皆平等，以無分別，是名安忍波羅蜜多。複次，若有愚下狂亂眾生來罵辱者，安忍受之。譬如醉象難可禁制，應以鐵鉤而調伏之。瞋心醉象亦復如是，以忍辱鉤而制御之，令其調伏，名為安忍波羅蜜多。複次，若諸有情，為彼三十六俱胝天魔鬼神藥叉羅剎而來侵害菩薩，唯將安忍波羅蜜多能破彼軍，乃至八萬四千煩惱怨賊欲摧伏者，亦以安忍而除滅之。非唯如是天魔大軍煩惱怨賊，乃至極下微小怨賊，亦以安忍而調伏之。是名安忍波羅蜜多。複次，譬如王子善習王法，父王崩已次紹王位，當以正法頒告四方，率土之內悉皆奉行五種正法。云何為五？一
【現代漢語翻譯】 現代漢語譯本 《大乘理趣六波羅蜜多經》卷第六 罽賓國三藏般若奉詔譯 安忍波羅蜜多品第七 當時，佛薄伽梵（Bhagavan，意為世尊）開示了清凈的戒波羅蜜多（Śīla-pāramitā，意為持戒到彼岸）之後。慈氏菩薩（Maitreya Bodhisattva，意為彌勒菩薩）即從座位起身，袒露右肩，右膝著地，頂禮佛足，向佛說道：『世尊！菩薩修行安忍波羅蜜多（Kṣānti-pāramitā，意為忍辱到彼岸），如何精進修持才能圓滿？而且這安忍又有幾種？如果修行者要如何用功？希望世尊開示，我們都樂意聽聞。』 當時，佛薄伽梵讚歎慈氏菩薩摩訶薩（Mahāsattva，意為大菩薩）說：『善哉，善哉！你現在爲了利益安樂一切眾生，能夠問如此甚深的義理。你現在仔細聽，好好思量，我將為你分別解說。善男子！應當知道生死和涅槃（Nirvāṇa，意為寂滅）都是平等的，因為沒有分別，這叫做安忍波羅蜜多。』 『其次，如果有愚癡下劣、狂亂的眾生來謾罵侮辱，要安忍接受。譬如醉象難以控制，應該用鐵鉤來調伏它。瞋心（dveṣa，意為嗔恨）的醉象也是如此，要用忍辱的鉤子來制伏它，使它調順，這叫做安忍波羅蜜多。』 『其次，如果諸位有情（sattva，意為眾生），被那三十六俱胝（koṭi，意為千萬）天魔鬼神藥叉（yakṣa，意為夜叉）羅剎（rākṣasa，意為羅剎）前來侵害菩薩，只有用安忍波羅蜜多才能破除他們的軍隊，乃至八萬四千煩惱怨賊想要摧毀，也要用安忍來除滅他們。不僅是天魔大軍和煩惱怨賊，乃至極下微小的怨賊，也要用安忍來調伏他們。這叫做安忍波羅蜜多。』 『其次，譬如王子善於學習王法，父王駕崩後繼承王位，應當用正法頒佈四方，全國上下都奉行五種正法。哪五種呢？一』
【English Translation】 English version The Great Vehicle Treatise on the Six Perfections, Volume Six Translated by Tripiṭaka Prajñā of Kasmir under Imperial Decree Chapter Seven: The Perfection of Patience At that time, after the Bhagavan (the Blessed One) had expounded on the pure perfection of discipline (Śīla-pāramitā), the Bodhisattva Maitreya (the Bodhisattva of Loving-kindness) arose from his seat, bared his right shoulder, knelt on his right knee, bowed at the Buddha's feet, and said to the Buddha: 'World Honored One! How does a Bodhisattva, practicing the perfection of patience (Kṣānti-pāramitā), progress and attain fulfillment? Furthermore, how many kinds of patience are there, and how should a practitioner apply effort? We beseech you to enlighten us, for we are eager to hear.' At that time, the Bhagavan praised the Mahāsattva (Great Being) Maitreya Bodhisattva, saying: 'Excellent, excellent! You now, for the sake of benefiting and bringing happiness to all sentient beings, are able to ask about such profound meanings. Now listen carefully and contemplate well, and I will explain it to you in detail. Good son! You should know that birth and death and Nirvana (the state of liberation) are all equal, because there is no discrimination. This is called the perfection of patience.' 'Furthermore, if there are foolish, inferior, and deranged beings who come to scold and insult you, you should patiently endure it. Just as a drunken elephant is difficult to control, it should be subdued with an iron hook. The drunken elephant of anger (dveṣa) is also like this; it should be controlled with the hook of patience, causing it to be tamed. This is called the perfection of patience.' 'Furthermore, if all sentient beings (sattva) are harmed by the thirty-six koṭis (ten millions) of heavenly demons, ghosts, yakṣas (nature spirits), and rākṣasas (demons), who come to harm the Bodhisattva, only the perfection of patience can break their armies. Even the eighty-four thousand afflictive enemies who wish to destroy you should be eliminated with patience. Not only these great armies of heavenly demons and afflictive enemies, but even the smallest and most insignificant enemies should be subdued with patience. This is called the perfection of patience.' 'Furthermore, just as a prince is skilled in learning the laws of the kingdom, and after his father the king passes away, he inherits the throne, he should promulgate the righteous Dharma in all directions, and throughout the land, all should practice the five righteous laws. What are the five? One'
不斷生命，二不行盜竊，三離欲邪行，四不虛誑語，五不分外賦稅財物。若王境內有犯殺者，其王便獲第六分罪，偷盜邪行及以妄語亦復如是。何以故？若法非法，王為根本，于罪于福第六一分皆屬於王。菩薩摩訶薩亦復如是，心為國土，大悲為王，以五忍法宣佈境內，所謂打、罵、忿、恚、戲弄，如是五法皆安忍之，若違犯者獲大重罪。
「複次，慈氏！譬如農夫欲種植時，為引水故先理溝渠，興功之次中遇山石，穿掘無由於斯便止。菩薩摩訶薩則不如是，于生死流轉大曠野中，欲穿智渠引甘露水，既修習次遇瞋恚石，無方除遣唯有安忍，審諦觀察而穿破之。複次一切國王大臣長者居士，恒以瓔珞而為莊嚴，諸佛法王大菩薩等，常以安忍瓔珞而自嚴身。若遇眾生非理欺負，大悲安忍而救護之。又此安忍與苾芻、苾芻尼而為師範。以信、進、念、定、慧而為樹林、以凈戒為枝葉、於此林內瞋火欻起、焚戒枝葉無由撲滅、以安忍雨而得滅除、現在未來一切苦難永無憂患。無安忍者于現世中、行住坐臥無有安樂、于未來世豈有樂耶？菩薩摩訶薩以安忍力而為甲冑，彼造罪人為旃荼羅，以瞋恚手執妄想弓，放粗語箭射安忍甲，而彼弓箭自然摧折，安忍甲冑一無損壞，其碎弓箭變為蓮花。當知菩薩如是修行，是則名為安
【現代漢語翻譯】 現代漢語譯本：不殺害生命，二不進行偷盜，三遠離不正當的性行為，四不說虛假的謊言，五不額外徵收賦稅財物。如果國王的領土內有人犯下殺人罪，國王將承擔六分之一的罪責，偷盜、邪淫以及妄語也是如此。為什麼呢？因為無論是合法還是非法，國王都是根本，對於罪惡和福報，都有六分之一歸屬於國王。菩薩摩訶薩也是如此，心是國土，大悲是國王，用五種忍辱之法來教化領土內的人民，這五種忍辱是：打、罵、憤怒、怨恨、戲弄，對於這五種行為都要安然忍受，如果違反了這些，就會犯下大罪。
『再者，慈氏！譬如農夫想要種植時，爲了引水，先要疏通溝渠，在施工的過程中遇到山石，挖掘不開就只能停止。菩薩摩訶薩則不是這樣，在生死流轉的廣闊曠野中，想要開鑿智慧的溝渠來引甘露之水，在修行的過程中遇到嗔恚的頑石，沒有其他方法可以去除，只有安忍，仔細觀察並將其穿破。再者，一切國王、大臣、長者、居士，常常用瓔珞來裝飾自己，諸佛法王、大菩薩等，常常用安忍的瓔珞來莊嚴自身。如果遇到眾生不講道理地欺負，就用大悲心和安忍心來救護他們。而且，這種安忍是比丘、比丘尼的榜樣。以信、精進、念、定、慧作為樹林，以清凈的戒律作為枝葉，在這片樹林中，如果嗔恚的火焰突然燃起，焚燒戒律的枝葉，沒有辦法撲滅，只有用安忍的雨水才能將其熄滅，現在和未來的一切苦難都將不再憂慮。沒有安忍的人，在現世中，無論行走、站立、坐著、躺著都沒有安樂，在未來世又怎麼會有快樂呢？菩薩摩訶薩以安忍的力量作為鎧甲，那些造罪的人就像旃荼羅（賤民），用嗔恚的手拿著妄想的弓，放出粗語的箭射向安忍的鎧甲，而他們的弓箭自然會摧毀折斷，安忍的鎧甲卻毫髮無損，那些破碎的弓箭會變成蓮花。應當知道菩薩這樣修行，這才是真正的安忍。』 English version: Not taking life, secondly not stealing, thirdly abstaining from improper sexual conduct, fourthly not speaking false lies, fifthly not excessively levying taxes and wealth. If within the king's territory there is someone who commits murder, the king will bear one-sixth of the guilt; the same applies to theft, improper sexual conduct, and false speech. Why is this so? Because whether it is lawful or unlawful, the king is the root, and one-sixth of both sin and merit belongs to the king. The Bodhisattva Mahasattva is also like this, with the mind as the country, great compassion as the king, using the five practices of patience to teach the people within the territory. These five practices of patience are: hitting, scolding, anger, resentment, and mockery. One must patiently endure these five actions. If one violates these, one will commit a great sin.
'Furthermore, Maitreya! It is like a farmer who, when wanting to plant, first clears the ditches to draw water. During the process, if he encounters a mountain rock, he cannot dig through it and must stop. The Bodhisattva Mahasattva is not like this. In the vast wilderness of the cycle of birth and death, wanting to dig a channel of wisdom to draw the nectar of immortality, if during practice he encounters the rock of anger, there is no other way to remove it except through patience. He carefully observes and breaks through it. Furthermore, all kings, ministers, elders, and lay practitioners constantly adorn themselves with necklaces. The Dharma Kings, Buddhas, and great Bodhisattvas constantly adorn themselves with the necklace of patience. If they encounter beings who unreasonably bully them, they protect them with great compassion and patience. Moreover, this patience is a model for Bhikshus and Bhikshunis. With faith, diligence, mindfulness, concentration, and wisdom as the forest, and pure precepts as the branches and leaves, if the fire of anger suddenly arises within this forest, burning the branches and leaves of precepts, there is no way to extinguish it except with the rain of patience. Then, all suffering in the present and future will be without worry. Those without patience have no peace in this life, whether walking, standing, sitting, or lying down. How can there be happiness in the future? The Bodhisattva Mahasattva uses the power of patience as armor. Those who commit sins are like Chandalas (outcasts), holding the bow of delusion with the hand of anger, shooting arrows of harsh words at the armor of patience. Their bows and arrows will naturally break, while the armor of patience remains undamaged. The broken bows and arrows will transform into lotus flowers. You should know that the Bodhisattva practices in this way; this is called true patience.'
【English Translation】 Not taking life, secondly not stealing, thirdly abstaining from improper sexual conduct, fourthly not speaking false lies, fifthly not excessively levying taxes and wealth. If within the king's territory there is someone who commits murder, the king will bear one-sixth of the guilt; the same applies to theft, improper sexual conduct, and false speech. Why is this so? Because whether it is lawful or unlawful, the king is the root, and one-sixth of both sin and merit belongs to the king. The Bodhisattva Mahasattva is also like this, with the mind as the country, great compassion as the king, using the five practices of patience to teach the people within the territory. These five practices of patience are: hitting, scolding, anger, resentment, and mockery. One must patiently endure these five actions. If one violates these, one will commit a great sin. 'Furthermore, Maitreya! It is like a farmer who, when wanting to plant, first clears the ditches to draw water. During the process, if he encounters a mountain rock, he cannot dig through it and must stop. The Bodhisattva Mahasattva is not like this. In the vast wilderness of the cycle of birth and death, wanting to dig a channel of wisdom to draw the nectar of immortality, if during practice he encounters the rock of anger, there is no other way to remove it except through patience. He carefully observes and breaks through it. Furthermore, all kings, ministers, elders, and lay practitioners constantly adorn themselves with necklaces. The Dharma Kings, Buddhas, and great Bodhisattvas constantly adorn themselves with the necklace of patience. If they encounter beings who unreasonably bully them, they protect them with great compassion and patience. Moreover, this patience is a model for Bhikshus and Bhikshunis. With faith, diligence, mindfulness, concentration, and wisdom as the forest, and pure precepts as the branches and leaves, if the fire of anger suddenly arises within this forest, burning the branches and leaves of precepts, there is no way to extinguish it except with the rain of patience. Then, all suffering in the present and future will be without worry. Those without patience have no peace in this life, whether walking, standing, sitting, or lying down. How can there be happiness in the future? The Bodhisattva Mahasattva uses the power of patience as armor. Those who commit sins are like Chandalas (outcasts), holding the bow of delusion with the hand of anger, shooting arrows of harsh words at the armor of patience. Their bows and arrows will naturally break, while the armor of patience remains undamaged. The broken bows and arrows will transform into lotus flowers. You should know that the Bodhisattva practices in this way; this is called true patience.'
忍波羅蜜多。複次，譬如世間阿伽陀藥，能除自他一切毒病。菩薩亦爾，忍伽陀藥能治自他一切瞋恚煩惱毒病，是名安忍波羅蜜多。譬如世間明月寶珠，商主持行度大曠野砂磧之中絕無水處，于夜月中持珠向月，以器承之水即隨出，商主飲之得度曠野。菩薩亦爾，持此安忍明月寶珠，度于生死曠野磧中絕無智水煩惱之處，于佛智月持忍辱珠，承佛法水菩薩飲之，出於生死至涅槃岸。
「複次，慈氏！譬如大地，一切草木依之得生，一切有情依之而住。安忍亦爾，一切菩薩摩訶薩於十地中修習六種波羅蜜多，依之生長，由斯而住。複次，如有梯隥極為高大，眾生登陟直至梵天。安忍之梯高大亦爾，菩薩登陟至天中天。複次，如巧畫師，畫種種像莊彩成就。安忍畫師亦復如是，莊嚴功德圓滿成就。複次，譬如虛空起大密雲，降注洪雨瀑水泛漲，漂盪一切草木花果，入殑伽河轉至大海。菩薩亦爾，心如虛空，能起一切大悲密雲，降大法雨安忍瀑流，漂盪一切瞋恚草木愚癡華果，流入智河轉至涅槃清凈大海。複次，菩薩雖見生死流轉諸苦，以安忍力代為受之，經無量劫不辭厭倦，亦無棄捨而取涅槃。複次，菩薩摩訶薩以安忍力，能捨一切頭目髓腦身肉手足及與身命，心無吝惜。凡夫無智，聞之驚怖身毛皆豎，何能捨之？
【現代漢語翻譯】 現代漢語譯本 忍辱波羅蜜多（Kṣānti pāramitā，忍耐的完美）。再者，譬如世間有一種阿伽陀藥（Agada，萬能藥），能去除自己和他人的一切毒病。菩薩也是如此，忍辱這種阿伽陀藥能治療自己和他人的所有嗔恚煩惱毒病，這稱為安忍波羅蜜多。譬如世間有明月寶珠，商人們拿著它在廣闊的沙漠中行走，在沒有水的地方，于夜晚對著月亮舉起寶珠，用器皿承接，水就會流出，商人們飲用后就能度過沙漠。菩薩也是如此，持有這安忍的明月寶珠，度過生死曠野的沙漠，在沒有智慧之水和煩惱的地方，對著佛陀的智慧之月舉起忍辱寶珠，承接佛法之水，菩薩飲用后，就能脫離生死到達涅槃的彼岸。 再者，慈氏（Maitreya，彌勒菩薩）！譬如大地，一切草木依靠它生長，一切有情眾生依靠它居住。安忍也是如此，一切菩薩摩訶薩在十地（Bhūmi，菩薩修行的十個階段）中修習六種波羅蜜多（Pāramitā，到達彼岸的修行），依靠它生長，由此而安住。再者，譬如有一座梯子非常高大，眾生攀登可以直達梵天（Brahmā，色界天之主）。安忍的梯子高大也是如此，菩薩攀登可以到達天中之天（佛陀）。再者，譬如一位技藝高超的畫師，能畫出各種各樣的影象，裝飾得非常完美。安忍的畫師也是如此，能莊嚴功德，使其圓滿成就。再者，譬如虛空中升起濃密的雲層，降下暴雨，洪水氾濫，沖刷一切草木花果，流入殑伽河（Gaṅgā，恒河）最終匯入大海。菩薩也是如此，心如虛空，能升起一切大悲的濃密雲層，降下大法雨安忍的瀑流，沖刷一切嗔恚的草木和愚癡的花果，流入智慧之河，最終匯入涅槃清凈的大海。再者，菩薩雖然見到生死流轉的各種痛苦，但以安忍的力量代替眾生承受，經歷無量劫也不感到厭倦，也不會捨棄眾生而獨自取證涅槃。 再者，菩薩摩訶薩（Bodhisattva mahāsattva，偉大的菩薩）以安忍的力量，能捨棄一切頭目髓腦、身肉手足以及生命，心中沒有絲毫吝惜。凡夫沒有智慧，聽到這些會感到驚恐，汗毛豎立，怎麼可能捨棄呢？
【English Translation】 English version Kṣānti pāramitā (Patience perfection). Furthermore, it is like the Agada (universal medicine) in the world, which can remove all poisons and diseases from oneself and others. Bodhisattvas are also like this; the Agada of patience can cure all the poisons of anger and afflictions in oneself and others. This is called the perfection of patience. It is like the bright moon pearl in the world. Merchants carry it while traveling through the vast desert where there is no water. At night, they hold the pearl towards the moon, and when they use a container to receive it, water will flow out. The merchants drink it and are able to cross the desert. Bodhisattvas are also like this; they hold this bright moon pearl of patience and cross the desert of birth and death. In a place where there is no water of wisdom and afflictions, they hold the pearl of patience towards the moon of the Buddha's wisdom, receive the water of the Dharma, and when Bodhisattvas drink it, they can escape birth and death and reach the shore of Nirvana. Furthermore, Maitreya (the future Buddha)! It is like the earth, upon which all plants and trees grow, and all sentient beings rely to live. Patience is also like this; all Bodhisattva mahāsattvas cultivate the six pāramitās (perfections) in the ten bhūmis (stages of a Bodhisattva's path), relying on it to grow and abide. Furthermore, it is like a ladder that is extremely tall, which beings can climb to reach the Brahma (the creator god) heaven. The ladder of patience is also tall like this; Bodhisattvas can climb it to reach the heaven of heavens (Buddha). Furthermore, it is like a skillful painter who can paint various images and decorate them perfectly. The painter of patience is also like this; they can adorn merits and make them perfect. Furthermore, it is like dense clouds rising in the sky, pouring down heavy rain, causing floods that wash away all plants, flowers, and fruits, flowing into the Gaṅgā (Ganges) River and eventually into the ocean. Bodhisattvas are also like this; their minds are like the sky, able to raise dense clouds of great compassion, pouring down the great rain of Dharma and the torrent of patience, washing away all the plants of anger and the flowers and fruits of ignorance, flowing into the river of wisdom, and eventually into the pure ocean of Nirvana. Furthermore, although Bodhisattvas see the various sufferings of the cycle of birth and death, they use the power of patience to bear them on behalf of all beings, enduring countless kalpas (eons) without feeling weary, and without abandoning beings to attain Nirvana alone. Furthermore, Bodhisattva mahāsattvas, with the power of patience, can give up everything, including their heads, eyes, marrow, brains, flesh, hands, feet, and even their lives, without any reluctance in their hearts. Ordinary people, without wisdom, would be terrified upon hearing this, their hair standing on end. How could they possibly give up such things?
菩薩如是以安忍力，所生之處容貌端正，一切眾生之所樂見，于大會中常為諸佛之所稱歎。
「複次，菩薩摩訶薩安住忍力堅固不動。如妙高山，旋嵐猛風所不能動。忍妙高山亦復如是，瞋恚猛風所不能動。複次，一切外道因惡知識，生邪見心修諸苦行——裸形自餓、五熱炙身、投巖赴火——謂得生天不信正法。菩薩見已起大悲心，示同苦行倍過於彼，是諸外道尊敬菩薩以為師範，然後導之示以正法，令彼邪徒住于正見。復有外道而作是言：『此身有我住在心中，如大母指而無障礙亦無形相，唯天眼者方得見之。而此眼根為我侍者，眼既得已尋報我知，耳鼻舌身意亦如是。以此因緣，若有眾生毀罵我者，人能殺之得生天上，忍受罵者死墮三塗。譬如多人同事一將，若毀我將眾共殺之，若不殺者眾人有罪。』菩薩以安忍力愍彼邪見，皆忍受之，以種種方便除彼邪見。譬如時雨，隨彼草木而能滋潤增長成實。菩薩安忍亦復如是。」
爾時薄伽梵而說頌言：
「如天欲雨蟻出穴， 聚土為封作穴居， 父母不凈整合身， 妄識于中執為我。 相續色力恃豪強， 智者諦觀如幻焰， 一念之頃作微塵， 如象蹈封皆散壞。 眴息剎那速生滅， 行住坐臥皆為苦， 若了色身苦無常， 智
【現代漢語翻譯】 現代漢語譯本 菩薩以這樣的安忍力量，所投生之處容貌端正，一切眾生都樂於見到，在大會之中常常受到諸佛的稱讚。 『再者，菩薩摩訶薩安住于忍辱的力量，堅固不動，如同妙高山（須彌山），即使是旋風和猛烈的風也不能動搖。忍辱如同妙高山一樣，嗔恚的猛風也不能動搖。再者，一切外道因為惡知識的引導，產生邪見之心，修行各種苦行——裸露身體、自己斷食、用五種熱源炙烤身體、投身懸崖或跳入火中——認為這樣可以昇天，不相信正法。菩薩見到后，生起大悲心，示現同樣的苦行，甚至比他們更加過分，這些外道尊敬菩薩，把他當作師範，然後引導他們，向他們展示正法，使那些邪見的人安住于正見。還有外道這樣說：『這個身體里有我住在心中，像大拇指一樣，沒有障礙也沒有形狀，只有天眼才能看見。而這個眼根是我的侍者，眼睛看到后就立刻告訴我，耳朵、鼻子、舌頭、身體和意念也是這樣。因為這個原因，如果有眾生毀罵我，人如果能殺死他就能昇天，忍受辱罵的人死後會墮入三惡道。就像很多人共同侍奉一個將領，如果有人譭謗我的將領，大家就一起殺了他，如果不殺，大家都有罪。』菩薩以安忍的力量憐憫他們的邪見，都忍受下來，用各種方便的方法去除他們的邪見。就像及時的雨水，隨著草木的生長而滋潤，使之成長結果。菩薩的安忍也是這樣。』 這時，薄伽梵（佛）說了偈頌： 『就像天要下雨，螞蟻從洞穴里出來，聚集泥土封住洞口，作為居所，父母的不凈之物結合成身體，虛妄的意識在其中執著為我。相續的色身和力量，依仗著豪強，智者仔細觀察，如同幻影和火焰，一念之間就化為微塵，如同大象踩踏蟻穴，全部散壞。呼吸之間，剎那生滅，行走、站立、坐著、躺著都是苦，如果瞭解色身是苦和無常，智者就會遠離。』
【English Translation】 English version Bodhisattvas, with such power of patience, are born with handsome appearances, are pleasing to all beings, and are often praised by all Buddhas in great assemblies. 『Furthermore, Bodhisattva Mahasattvas abide in the power of patience, firm and unmoving, like Mount Sumeru, which cannot be moved by swirling winds and fierce gales. Patience is like Mount Sumeru, which cannot be moved by the fierce winds of anger. Furthermore, all non-Buddhists, due to evil teachers, develop wrong views and practice various ascetic practices—going naked, self-starvation, scorching their bodies with five fires, throwing themselves off cliffs or into fires—thinking that they will be reborn in heaven, not believing in the true Dharma. Upon seeing this, Bodhisattvas generate great compassion, demonstrating the same ascetic practices, even more extreme than theirs. These non-Buddhists respect the Bodhisattvas, taking them as role models, and then the Bodhisattvas guide them, showing them the true Dharma, causing those with wrong views to abide in right views. There are also non-Buddhists who say: 『In this body, there is a 「self」 residing in the heart, like a thumb, without obstruction or form, which only those with divine eyes can see. And this eye faculty is my attendant; once the eye sees, it immediately informs me, and so do the ears, nose, tongue, body, and mind. Because of this, if any beings slander me, those who kill them will be reborn in heaven, while those who endure the slander will fall into the three evil realms after death. It is like many people serving one general; if someone slanders my general, everyone should kill him together, and if they do not kill him, everyone is guilty.』 Bodhisattvas, with the power of patience, have compassion for their wrong views, enduring them all, and using various skillful means to remove their wrong views. It is like timely rain, which nourishes and causes plants to grow and bear fruit. The patience of Bodhisattvas is also like this.』 At that time, the Bhagavan (Buddha) spoke in verse: 『Just as when it is about to rain, ants come out of their holes, gathering soil to seal the entrances, making them their dwellings, the impure substances of parents combine to form the body, and the deluded consciousness clings to it as 「I.」 The continuous physical form and strength rely on power and might, but the wise, upon careful observation, see it as an illusion and a flame. In an instant, it turns into dust, like an elephant trampling an anthill, scattering it all. In the blink of an eye, it is born and dies quickly. Walking, standing, sitting, and lying down are all suffering. If one understands that the physical body is suffering and impermanent, the wise will be free from it.』
人於此何貪著。 諸天梵住苦行者， 毒蛇視觸無能害， 設有中傷咒藥解， 無常毒螫誰為救。 善法易修悉棄捨， 欲樂敗類苦貪求， 智者觀之無所成， 猶如垢衣鬱金染。
「菩薩摩訶薩應為外道說無我法：『汝所執我，為在內耶？為在外耶？前際來耶？后際去耶？汝言有者，汝命終時應不能救，既不能救，明知無我。譬如忠臣一心奉主，若在危難主必救之，今既不能，定知無我。若有我者應得自在，云何乃被無常壞耶？而諸眾生被無常鬼眾苦所逼，肢節分離奄然而逝，若有我者應得免之，既不免離故知無我。以是因緣，汝諸外道從無始來奉事於我，造諸惡業受苦無窮。當知此我無少恩分，汝久事他舍汝而去，遂將汝身付諸惡獸豺狼虎豹而為啖食，然我棄汝別覓余身，從無始來捐棄汝等，若計其數無量無邊，現在未來亦復如是。複次，汝若謂心即是神我，身為僮僕，當知此身即是我所，從無始來受身無量莫知其數。如是諸身，為一我耶？為多我耶？若我多者即是無常，以無常故我義不成。若我是一即應常住，恒守一身不應移去，以不住故一亦不成。由此因緣汝應思察，多我一我義並不成。以是當知，心非是我。復當觀察，身非我所亦非僮僕。身若屬我，行住坐臥生老病死須我處分，我
【現代漢語翻譯】 現代漢語譯本 人們在這裡貪著什麼呢？ 諸天、梵天界的修行者，以及苦行者，他們視毒蛇的觸碰如無物，不能傷害他們。 即使被中傷，也能用咒語和藥物解救，但無常的毒害，誰又能救得了呢？ 容易修行的善法都被捨棄，反而貪求那些敗壞的慾望享樂。 智者觀察這些，知道不會有任何成就，就像用鬱金染污垢的衣服一樣。
『菩薩摩訶薩應該為外道宣說無我之法：』你所執著的我，是在身體內部呢？還是在身體外部呢？是從過去世而來呢？還是往未來世而去呢？如果你說有我，那麼你命終時它應該能救你，既然不能救你，就明顯知道沒有我。譬如忠誠的臣子一心侍奉君主，如果遇到危難，君主必定會救他，現在既然不能救，就一定知道沒有我。如果有我，就應該能夠自在，為什麼會被無常所破壞呢？而眾生被無常的鬼所逼迫，遭受各種痛苦，肢體分離，奄然而逝，如果有我，應該能夠避免這些，既然不能避免，所以知道沒有我。因為這個原因，你們這些外道從無始以來侍奉著我，造作各種惡業，遭受無盡的痛苦。應當知道這個我沒有絲毫恩德，它長久地利用你們，然後捨棄你們而去，於是將你們的身體交給惡獸豺狼虎豹吞食，然後我拋棄你們，另外尋找新的身體，從無始以來拋棄你們，如果計算其數量，那是無量無邊的，現在和未來也是如此。再者，如果你認為心就是神我，身體是僕人，應當知道這個身體就是我所擁有的，從無始以來接受的身體無數，無法計算。這些身體，是一個我呢？還是多個我呢？如果多個我，那就是無常，因為無常，我的意義就不能成立。如果我是一個，就應該常住，恒常守著一個身體，不應該移動，因為不住，所以一個也不能成立。因為這個原因，你應該思考觀察，多個我一個我的意義都不能成立。因此應當知道，心不是我。還要觀察，身體不是我所擁有的，也不是僕人。如果身體屬於我，那麼行住坐臥、生老病死都應該由我來支配，我
【English Translation】 English version What do people cling to here? The gods, the practitioners in the Brahma realm, and the ascetics, they regard the touch of poisonous snakes as nothing, unable to harm them. Even if injured, they can be saved by spells and medicine, but who can save from the poison of impermanence? The good dharmas that are easy to practice are abandoned, instead, they greedily seek those corrupting desires and pleasures. The wise observe these and know that there will be no achievement, just like dyeing a dirty garment with turmeric.
'A Bodhisattva Mahasattva should explain the doctrine of no-self to the non-Buddhists: 'The self that you cling to, is it inside the body? Or is it outside the body? Does it come from the past life? Or does it go to the future life? If you say there is a self, then it should be able to save you when you die, since it cannot save you, it is clear that there is no self. For example, a loyal minister serves his lord wholeheartedly, if he encounters danger, the lord will surely save him, now since it cannot save you, it is certain that there is no self. If there were a self, it should be able to be free, why is it destroyed by impermanence? And sentient beings are forced by the ghosts of impermanence, suffering all kinds of pain, their limbs are separated, and they die suddenly, if there were a self, it should be able to avoid these, since it cannot avoid them, therefore it is known that there is no self. Because of this reason, you non-Buddhists have been serving this self since beginningless time, creating all kinds of evil karma, and suffering endless pain. You should know that this self has no kindness at all, it has used you for a long time, and then abandoned you, and then handed your body over to wild beasts, jackals, tigers, and leopards to devour, and then I abandon you and look for a new body, abandoning you since beginningless time, if you calculate the number, it is immeasurable and boundless, and it is the same in the present and future. Furthermore, if you think that the mind is the divine self, and the body is a servant, you should know that this body is what I possess, and the number of bodies received since beginningless time is countless and cannot be calculated. Are these bodies one self? Or are they multiple selves? If multiple selves, then it is impermanent, because of impermanence, the meaning of self cannot be established. If the self is one, it should be permanent, always guarding one body, and should not move, because it does not stay, so one cannot be established either. Because of this reason, you should think and observe, the meaning of multiple selves and one self cannot be established. Therefore, you should know that the mind is not the self. You should also observe that the body is not what I possess, nor is it a servant. If the body belongs to me, then walking, standing, sitting, lying down, birth, old age, sickness, and death should be controlled by me, I
未教敕相次而來，明不屬我。若屬我者，生應常生不應老死，行住坐臥亦復如是，改易非常定非我所。以此定知無我我所。複次當知，所執我者汝之大怨。何以故？汝於前世積集善根，五欲果報今世受盡，現在造作種種惡業，以業力故付與獄卒。若有我者何不相救？』菩薩摩訶薩以安忍力，於我我所惡鬼之中，救拔有情置正見處，離我我所，見一切法本性空寂，是名菩薩修習安忍波羅蜜多。
「複次，慈氏！猶如有人為護子故造作咒術，令諸惡鬼不得侵害。菩薩亦爾，用安忍咒護諸眾生，瞋等怨賊無能損害。
「複次，慈氏，譬如有人為刺刺腳，欲以諸皮遍覆大地，于上游行免有憂患。智者問曰：『汝所求皮，欲作何事？』此人具報如上因緣。智者訶云：『咄哉愚人！不應如是。但以少皮用充革屣，足得行李不被損傷，何用多皮覆于大地？』凡夫眾生亦復如是，遍造怨害，持刀欲殺大地怨家。菩薩見之深生悲愍，但以安忍而為革屣護汝身心，何有眾怨持刀遍害，是則名為安忍波羅蜜多。譬如有人以毒惡言種種毀罵，菩薩聞之，不應卒暴而起瞋心，當觀察之：『如是罵者為是誰耶？受毀罵者復是誰耶？彼此二身各十二處——眼處見色、耳處聞聲、鼻處嗅香、舌處嘗味、身處覺觸、意處知法——而是眼處實非
【現代漢語翻譯】 現代漢語譯本 『沒有被教導和約束而接連出現的事物，顯然不屬於我。如果屬於我，那麼生應該永遠是生，不應該有衰老和死亡；行走、站立、坐著、躺臥也應該如此，因為它們變化無常，所以不是我所擁有的。由此可以確定沒有『我』和『我所』。此外，應當知道，你所執著的『我』是你最大的仇敵。為什麼呢？因為你在前世積累的善根，在今世享受五欲的果報已經耗盡，現在又造作各種惡業，因為業力的緣故被交付給獄卒。如果有『我』，為什麼不來救你呢？』菩薩摩訶薩以安忍的力量，從『我』和『我所』的惡鬼之中，救拔有情眾生，使他們處於正見之處，遠離『我』和『我所』的執著，見到一切法的本性是空寂的，這叫做菩薩修習安忍波羅蜜多（paramita，意為「到彼岸」）。
『此外，慈氏（Maitreya，未來佛）！就像有人爲了保護孩子而施展咒術，使各種惡鬼不能侵害。菩薩也是這樣，用安忍的咒語保護一切眾生，使嗔恨等怨賊不能損害他們。
『此外，慈氏，譬如有人爲了避免腳被刺傷，想要用皮革覆蓋整個大地，以便在上面行走時免受憂患。智者問他說：『你想要這些皮革，打算做什麼？』這個人如實地說明了上面的緣由。智者呵斥他說：『唉，你真是愚蠢！不應該這樣做。只要用少量的皮革做成鞋子，就足以行走而不被損傷，何必用大量的皮革覆蓋大地呢？』凡夫眾生也是這樣，到處製造怨恨，拿著刀想要殺死大地上所有的仇敵。菩薩見到這種情況，深生悲憫，只是用安忍作為鞋子來保護你的身心，哪裡會有眾多的仇敵拿著刀到處傷害你呢？這叫做安忍波羅蜜多。譬如有人用惡毒的言語各種毀罵，菩薩聽到后，不應該立刻暴怒而生起嗔恨心，應當觀察：『這樣罵人的是誰呢？受到毀罵的又是誰呢？彼此兩個身體各有十二處——眼處見色、耳處聞聲、鼻處嗅香、舌處嘗味、身處覺觸、意處知法——而眼處實際上並不是』
【English Translation】 English version 'Things that arise without being taught or restrained, clearly do not belong to me. If they belonged to me, then birth should always be birth, and there should be no aging or death; walking, standing, sitting, and lying down should also be the same, because they are impermanent, so they are not mine. From this, it can be determined that there is no 'self' and 'what belongs to self'. Furthermore, it should be known that the 'self' you cling to is your greatest enemy. Why is that? Because the good roots you accumulated in previous lives, the enjoyment of the five desires in this life has been exhausted, and now you are creating various evil deeds, and because of the power of karma, you are handed over to the prison guards. If there were a 'self', why wouldn't it come to save you?' The Bodhisattva Mahasattva, with the power of patience, rescues sentient beings from the evil ghosts of 'self' and 'what belongs to self', placing them in the right view, away from the attachment to 'self' and 'what belongs to self', seeing that the nature of all dharmas is empty and still, this is called the Bodhisattva practicing the Paramita (paramita, meaning 'to the other shore') of patience.
'Furthermore, Maitreya (Maitreya, the future Buddha)! Just as someone casts spells to protect their child, so that various evil ghosts cannot harm them. The Bodhisattva is also like this, using the mantra of patience to protect all sentient beings, so that enemies such as anger cannot harm them.'
'Furthermore, Maitreya, it is like someone who, in order to avoid being pricked by thorns, wants to cover the entire earth with leather, so that they can walk on it without worry. A wise person asks them: 'What do you intend to do with this leather?' This person truthfully explains the above reasons. The wise person scolds them: 'Alas, you are truly foolish! You should not do this. Just use a small amount of leather to make shoes, which is enough to walk without being harmed, why cover the earth with a large amount of leather?' Ordinary sentient beings are also like this, creating resentment everywhere, holding knives and wanting to kill all the enemies on earth. When the Bodhisattva sees this situation, they feel deep compassion, and simply use patience as shoes to protect your body and mind, how can there be many enemies holding knives and harming you everywhere? This is called the Paramita of patience. For example, if someone uses malicious words to slander in various ways, when the Bodhisattva hears it, they should not immediately become angry and give rise to hatred, they should observe: 'Who is the one who is slandering? And who is the one being slandered? Each of the two bodies has twelve places—the eye sees forms, the ear hears sounds, the nose smells fragrances, the tongue tastes flavors, the body feels touch, and the mind knows dharmas—and the eye is not actually'
是我，若非我者，自他眼處誰過失耶？若有過者應須治罰。』如是觀察俱無過失，既無過失誰受誰罵而瞋恚耶？如是觀察，乃至法處亦復如是。十二處外更無一物，罵者受者二俱是空。以此思惟瞋心頓息。若聞粗語應諦觀察：『如是語言何者是粗？粗語二字生不同時，粗時非語、語時非粗，剎那生滅各不相待。二字尚無況多毀罵。』以是觀察百千劫中，作是粗言不成罵辱。又復觀察能罵之人及所罵法，二俱無常剎那不住，何有瞋耶？以是當知，過去已滅、未來未至、現在不住，罵法既空，我身亦爾，同彼無常生滅不住，以不住故一切皆空。作是觀時，無量怨賊一時消滅。若離此觀取相分別，但名安忍，不得名為波羅蜜多。五蘊無我乃至十八界等，悉亦無我、如幻如化，毀贊平等本性空寂亦復如是。
「複次，慈氏！菩薩摩訶薩見毀罵者當生憐愍：『如是之人瞋魔所持、煩惱所覆作是毀罵。我今為欲辟除此魔，應善修學忍陀羅尼不生瞋恨，無令瞋恚及余煩惱損害眾生。我若瞋者，鬼魅我身。』由此因緣，于彼罵者生大悲愍而安忍之。雖能如是但名安忍，若離分別是則名曰波羅蜜多。
「複次，慈氏！菩薩摩訶薩行安忍時，若見有人執持利刀斷其手足，當於是人生欣慰心善知識想，猶如有人施己歡悅——我于
【現代漢語翻譯】 現代漢語譯本：『如果是我，或者不是我，那麼從自身或他人的角度來看，是誰犯了過錯呢？如果有過錯，就應該受到懲罰。』這樣觀察，就會發現雙方都沒有過錯，既然沒有過錯，那麼是誰在承受誰的責罵而產生嗔恨呢？這樣觀察，乃至對於法處也是如此。十二處之外再沒有其他事物，責罵者和被責罵者都是空無的。這樣思考，嗔恨心就會立刻停止。如果聽到粗俗的言語，應該仔細觀察：『這樣的語言，哪一部分是粗俗的呢？「粗俗」和「語言」這兩個字不是同時產生的，「粗俗」的時候不是「語言」，「語言」的時候不是「粗俗」，它們剎那生滅，互不等待。兩個字尚且不存在，何況是更多的譭謗和責罵呢？』這樣觀察，即使在百千劫中，說出粗俗的言語也不能構成侮辱。再觀察能責罵的人和所責罵的法，兩者都是無常的，剎那不停留，哪裡會有嗔恨呢？由此應當知道，過去已經滅亡，未來尚未到來，現在不停留，責罵的法既然是空，我的身體也是如此，和它們一樣無常，生滅不停留，因為不停留，所以一切都是空。這樣觀察的時候，無數的怨恨和賊害都會立刻消失。如果離開這種觀察，執著于表象分別，只能叫做安忍，不能叫做波羅蜜多。五蘊無我，乃至十八界等，也都是無我，如幻如化，譭謗和讚美平等，本性空寂也是如此。 『再者，彌勒！菩薩摩訶薩看到譭謗責罵自己的人，應當生起憐憫之心：『這樣的人是被嗔恨的魔所控制，被煩惱所覆蓋，才會做出這樣的譭謗責罵。我現在爲了驅除這個魔，應該好好修學忍辱陀羅尼，不生嗔恨，不讓嗔恨和其他煩惱損害眾生。如果我嗔恨，就會被鬼魅控制我的身體。』因為這個原因，對於責罵自己的人，生起大悲憫之心而安忍。雖然能夠這樣，但只能叫做安忍，如果離開分別，才能叫做波羅蜜多。 『再者，彌勒！菩薩摩訶薩在修行安忍的時候，如果看到有人拿著利刀砍斷自己的手腳，應當對這個人產生欣慰之心，把他看作善知識，就像有人施捨給自己歡喜一樣——我對於
【English Translation】 English version: 'If it is me, or if it is not me, then from the perspective of myself or others, who is at fault? If there is a fault, then there should be punishment.' Observing in this way, it will be found that neither side is at fault. Since there is no fault, then who is enduring whose scolding and generating anger? Observing in this way, even regarding the realm of dharmas, it is the same. There is nothing beyond the twelve sense bases. The one who scolds and the one who is scolded are both empty. Thinking in this way, the mind of anger will immediately cease. If one hears coarse language, one should carefully observe: 'Of such language, which part is coarse? The two words 「coarse」 and 「language」 do not arise simultaneously. When it is 「coarse,」 it is not 「language,」 and when it is 「language,」 it is not 「coarse.」 They arise and cease in an instant, not waiting for each other. If two words do not exist, how much less so the many slanders and scoldings?' Observing in this way, even if coarse words are spoken for hundreds of thousands of kalpas, they do not constitute an insult. Furthermore, observe the person who scolds and the dharma that is being scolded. Both are impermanent, not staying for an instant. Where is there anger? From this, one should know that the past has already ceased, the future has not yet arrived, and the present does not stay. Since the dharma of scolding is empty, my body is also the same, like them, impermanent, arising and ceasing without staying. Because it does not stay, everything is empty. When observing in this way, countless resentments and harms will immediately disappear. If one departs from this observation and clings to appearances, it is only called patience, not Paramita. The five aggregates are without self, and even the eighteen realms are also without self, like illusions and transformations. Praise and blame are equal, and their fundamental nature is empty and still. 'Furthermore, Maitreya! When a Bodhisattva Mahasattva sees someone who is slandering and scolding them, they should generate compassion: 'Such a person is controlled by the demon of anger, covered by afflictions, and thus engages in such slandering and scolding. Now, in order to dispel this demon, I should diligently study the Dharani of Patience, not generating anger, and not allowing anger and other afflictions to harm sentient beings. If I become angry, I will be controlled by demons.' Because of this reason, towards the one who is scolding them, they generate great compassion and endure. Although one can do this, it is only called patience. If one departs from discrimination, then it is called Paramita. 'Furthermore, Maitreya! When a Bodhisattva Mahasattva is practicing patience, if they see someone holding a sharp knife and cutting off their hands and feet, they should generate a joyful mind towards this person, regarding them as a good teacher, just as if someone were giving them joy—I, towards
今者得大福報，于彼受者常懷恩德，傍人見之皆生隨喜。菩薩亦爾，見割截者生大慶慰：『除我罪業、施我法財，由為我故受惡名稱，失於人天解脫之樂、受三塗苦。以是因緣，為我善友作我良伴，成我安忍波羅蜜多。我于彼人應生敬重，乃至菩提不忘恩德，況反生瞋。若起瞋恚，是負恩德。』由是緣故，倍生敬心作善師想。雖能如是難忍能忍，由於自他未亡分別，但名安忍，不得名為波羅蜜多。
「複次，菩薩住閑寂處，而有人來謗菩薩言：『汝不與取、作淫慾行，打罵治罰。』菩薩摩訶薩而安忍之，作是思惟：『非他過失，是我宿世曾謗於他、打罵治罰，以我餘殃招彼治責。彼因害我當墮惡趣，應於是人生大悲愍。』復自思惟：『我今此心極為奸詐，畏墮地獄生安忍心，又欲自成忍波羅蜜，令割截者當墮三塗。』如是思惟深生慚愧，菩薩是時見己過已，于割截者生愧噁心善知識想，深生尊重，但名安忍，非波羅蜜多。何以故？由於自他有分別故。
「複次，菩薩了瞋恚法諸苦所因，知行安忍萬行根本。以是因緣而行安忍，但名安忍，非波羅蜜多。何以故？由於善惡生分別故。
「複次，菩薩觀五蘊身五種過失，眾苦所集剎那無常，五種不凈、三十六物，無我我所一切皆空。外道邪見執身安樂，
【現代漢語翻譯】 現代漢語譯本：現在如果得到了很大的福報，對於給予福報的人常常懷有感恩的心，旁邊的人看到也會隨之感到歡喜。菩薩也是這樣，看到有人割截自己身體時，會感到非常慶幸和欣慰：『這個人消除了我的罪業，給予了我修法的資糧，因為我的緣故而承受惡名，失去了人天解脫的快樂，遭受三惡道的痛苦。因為這樣的因緣，他們是我的善友，是我的良伴，成就了我的安忍波羅蜜多（忍辱的最高境界）。我對於他們應該生起敬重之心，乃至證得菩提（覺悟）都不會忘記他們的恩德，更何況反而對他們生起嗔恨心呢？如果生起嗔恨心，那就是辜負了他們的恩德。』因為這樣的緣故，更加生起敬重之心，把他們當作善知識看待。雖然能夠這樣做到難忍能忍，但是因為自己和他人之間的分別心還沒有消除，所以只能稱為安忍，不能稱為波羅蜜多（最高境界）。 其次，菩薩住在清凈寂靜的地方，如果有人來誹謗菩薩說：『你偷盜財物、行淫慾之事、打罵懲罰他人。』菩薩摩訶薩（偉大的菩薩）能夠安忍下來，這樣思惟：『這不是別人的過失，是我過去世曾經誹謗他人、打罵懲罰他人，因為我過去所造的惡業，才招致他們現在的責罰。他們因為傷害我而將墮入惡道，我應該對他們生起大悲憫心。』又自己思惟：『我現在的心非常奸詐，因為害怕墮入地獄才生起安忍之心，又想成就忍波羅蜜，卻讓割截我的人墮入三惡道。』這樣思惟后，深深感到慚愧，菩薩這時看到自己的過錯后，對於割截自己的人生起慚愧和厭惡之心，把他們當作善知識看待，深深地尊重他們，但這隻能稱為安忍，不是波羅蜜多。為什麼呢？因為自己和他人之間還有分別心。 其次，菩薩瞭解嗔恚的法是各種痛苦的根源，知道修行安忍是所有善行的根本。因為這樣的因緣而修行安忍，但這隻能稱為安忍，不是波羅蜜多。為什麼呢？因為對於善和惡還有分別心。 其次，菩薩觀察五蘊（色、受、想、行、識）的身體有五種過失，是各種痛苦的集合，剎那間就會變化無常，有五種不凈，由三十六種不凈物組成，沒有我，也沒有我所擁有的一切，一切都是空性的。外道邪見執著身體是安樂的，
【English Translation】 English version: Now, if one receives great blessings, one should always be grateful to the giver, and those around will rejoice in this. Bodhisattvas are the same; when they see someone cutting their body, they feel great joy and comfort: 『This person is removing my karmic offenses, providing me with the resources for Dharma practice, and because of me, they are receiving a bad reputation, losing the joy of human and heavenly liberation, and suffering the pains of the three evil realms. Because of this, they are my good friends, my good companions, and they are helping me achieve the Paramita (perfection) of patience. I should respect them, and until I attain Bodhi (enlightenment), I will not forget their kindness, let alone be angry with them. If I become angry, I would be ungrateful.』 Because of this, they develop even greater respect and regard them as good teachers. Although they can endure the unbearable, because the distinction between self and others has not been eliminated, it is only called patience, not Paramita. Furthermore, if a Bodhisattva is dwelling in a quiet place, and someone comes to slander the Bodhisattva, saying, 『You steal, engage in sexual misconduct, and beat and punish others,』 the Bodhisattva Mahasattva (great Bodhisattva) endures it, thinking, 『This is not the fault of others, but because in my past lives I slandered, beat, and punished others. Because of my past bad karma, I am now receiving this punishment. Because they harm me, they will fall into evil realms, and I should have great compassion for them.』 They also think, 『My mind is very deceitful now. I am developing patience because I am afraid of falling into hell, and I want to achieve the Paramita of patience, but I am causing the person who is cutting me to fall into the three evil realms.』 After thinking this, they feel deep shame. When the Bodhisattva sees their own faults, they feel ashamed and disgusted with the person who is cutting them, regarding them as good teachers, and deeply respect them. However, this is only called patience, not Paramita. Why? Because there is still a distinction between self and others. Furthermore, the Bodhisattva understands that anger is the cause of all suffering, and knows that practicing patience is the foundation of all good deeds. Because of this, they practice patience, but this is only called patience, not Paramita. Why? Because there is still a distinction between good and evil. Furthermore, the Bodhisattva observes that the five aggregates (form, feeling, perception, mental formations, and consciousness) of the body have five faults, are a collection of all sufferings, are impermanent in every moment, have five kinds of impurities, are composed of thirty-six impure substances, and are without self or anything belonging to self; everything is empty. The heretical views of non-Buddhists cling to the idea that the body is a source of pleasure,
常住無變是清凈法，有我我所。菩薩諦觀此五種法，一切有情亦復如是。既知是已，聞罵不瞋、讚譽不喜，但名安忍，非波羅蜜多。
「複次，慈氏！略說菩薩安忍三十二種。所謂無貪是安忍，不害是安忍，無熱惱是安忍，無瞋是安忍，無恨是安忍，無忿是安忍，無諍論是安忍，不染欲境是安忍，能護自他是安忍，順菩提心是安忍，無分別心是安忍，不著生死是安忍，順業果是安忍，身清凈是安忍，口意清凈是安忍，堅固不退是安忍，言說自在是安忍，無遍計是安忍，自覺聖智是安忍，將護彼意是安忍，修四梵行不隨禪生是安忍，於人天樂得自在是安忍，相好圓滿是安忍，梵音深妙是安忍，滅除諸惡是安忍，遠離慳垢是安忍，除斷嫉妒是安忍，舍諸怨賊是安忍，近菩提分是安忍，離諸不善是安忍，樂處寂靜是安忍，獲諸佛法是安忍。慈氏！如是三十二種安忍波羅蜜多，菩薩修行能得無生法忍，速成阿耨多羅三藐三菩提。
「複次，慈氏！云何名為安忍波羅蜜多？若人惡罵，當觀此聲猶如谷響。若被打時，當觀此身猶如映象。若被瞋時，當觀此心猶如幻化。若見忿怒，當觀此心性無諠動。若得利養，當觀此心自性調伏，不生歡喜。若失利養，當觀此心善妙寂靜，不生瞋恚。若遭譭謗，當觀此身猶如虛空，不
【現代漢語翻譯】 現代漢語譯本：常住不變的是清凈之法，而執著于『我』和『我所』。菩薩如實觀察這五種法，知道一切有情眾生也是如此。既然知道這些，聽到謾罵不會嗔怒，得到讚揚也不會歡喜，這只是名為安忍，並非波羅蜜多（paramita，意為「到彼岸」）。 『再者，彌勒（Maitreya，未來佛）！簡略地說，菩薩的安忍有三十二種。所謂無貪是安忍，不害是安忍，無熱惱是安忍，無嗔是安忍，無恨是安忍，無忿是安忍，無爭論是安忍，不染著于慾望之境是安忍，能夠保護自己和他人是安忍，順應菩提心是安忍，沒有分別心是安忍，不執著于生死是安忍，順應業果是安忍，身清凈是安忍，口意清凈是安忍，堅定不退轉是安忍，言說自在是安忍，沒有遍計所執是安忍，自覺聖智是安忍，體諒他人心意是安忍，修四梵行不隨禪定而生是安忍，對於人天之樂能夠自在是安忍，相好圓滿是安忍，梵音深妙是安忍，滅除一切惡行是安忍，遠離慳吝污垢是安忍，斷除嫉妒是安忍，捨棄一切怨恨和賊害是安忍，接近菩提之分是安忍，遠離一切不善是安忍，樂於處於寂靜之處是安忍，獲得諸佛之法是安忍。彌勒！像這三十二種安忍波羅蜜多，菩薩修行能夠獲得無生法忍，迅速成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，意為「無上正等正覺」）。』 『再者，彌勒！什麼叫做安忍波羅蜜多呢？如果有人惡語謾罵，應當觀察這聲音猶如山谷的迴響。如果被人毆打，應當觀察這身體猶如鏡中的影像。如果被人嗔恨，應當觀察這心猶如幻化。如果見到憤怒，應當觀察這心性本無喧動。如果得到利益供養，應當觀察這心自性調伏，不生歡喜。如果失去利益供養，應當觀察這心善妙寂靜，不生嗔恚。如果遭到譭謗，應當觀察這身體猶如虛空，不
【English Translation】 English version: The permanent and unchanging is the pure Dharma, while attachment arises from 『self』 and 『what belongs to self』. Bodhisattvas truly observe these five dharmas, knowing that all sentient beings are also like this. Having understood this, they do not become angry when hearing abuse, nor do they rejoice when receiving praise; this is merely called patience, not paramita (meaning 『perfection』 or 『crossing over』). 『Furthermore, Maitreya (the future Buddha)! Briefly speaking, there are thirty-two kinds of patience for Bodhisattvas. These are: non-greed is patience, non-harming is patience, non-affliction is patience, non-anger is patience, non-hatred is patience, non-resentment is patience, non-argument is patience, non-attachment to sensual objects is patience, being able to protect oneself and others is patience, conforming to the Bodhi mind is patience, having no discriminating mind is patience, non-attachment to birth and death is patience, conforming to the results of karma is patience, purity of body is patience, purity of speech and mind is patience, steadfastness without regression is patience, freedom in speech is patience, absence of conceptualization is patience, self-realization of sacred wisdom is patience, understanding others' intentions is patience, practicing the four Brahmaviharas without being born into meditative states is patience, being free in the enjoyment of human and heavenly pleasures is patience, having perfect marks and characteristics is patience, having a profound and subtle Brahma voice is patience, eliminating all evil deeds is patience, being free from stinginess and defilement is patience, eliminating jealousy is patience, abandoning all hatred and harm is patience, approaching the factors of enlightenment is patience, being free from all unwholesome actions is patience, delighting in being in quiet places is patience, and attaining the dharmas of all Buddhas is patience. Maitreya! Through practicing these thirty-two kinds of patience paramita, Bodhisattvas can attain the patience of non-origination of dharmas and quickly achieve anuttara-samyak-sambodhi (meaning 『unexcelled, perfect enlightenment』).』 『Furthermore, Maitreya! What is called patience paramita? If someone speaks abusive words, one should observe that sound as an echo in a valley. If one is beaten, one should observe that body as a reflection in a mirror. If one is hated, one should observe that mind as an illusion. If one sees anger, one should observe that the nature of the mind is without agitation. If one gains profit and offerings, one should observe that the mind is naturally tamed, and does not give rise to joy. If one loses profit and offerings, one should observe that the mind is beautifully tranquil, and does not give rise to anger. If one is slandered, one should observe that the body is like empty space, and does not
應加報。若遇讚譽，當觀自身性無我慢而不高舉。若得稱歎，當觀心性本來空寂，不生忻慰。若被譏嫌，當觀本心性離怖畏，不生憂戚。若遇苦時，當觀法性本無逼迫，不見苦相。若受樂時，當觀實性常住不變，無苦樂相。菩薩摩訶薩住安忍時，如是八風不能動轉。何以故？以菩提心住真實相，離於彼我、見法身故。複次，有不安事皆忍受之，為欲降伏諸魔怨故。當行一切難行苦行，為調外道諸邪見故。慈氏！當知我今略說安忍波羅蜜多。
「複次，慈氏！若觀無常離彼我相，心得安忍，非真實忍。若觀諸法善不善相，心得安忍，非真實忍。若復諦觀十二處忍，于諸根、塵離恚罵相而得安忍，非真實忍。若觀恚罵以為顛倒，忍為真正。辯邪正忍，非真實忍。複次，見忍有理、恚罵無理，此取相忍，非真實忍。複次，住八正忍、離八邪忍，道非道忍，非真實忍。複次，不觀諸法無常、無我、不凈、苦忍，唯觀諸法常、樂、我、凈，無生法忍，此相違忍，非真實忍。複次，于空法忍，諸見不忍；無相法忍，有相不忍；無愿法忍，有愿不忍；無行法忍，有行不忍；無煩惱法忍，有煩惱不忍；諸善法忍，非善不忍；出世法忍，世間不忍；無過法忍，有過不忍；無漏法忍，有漏不忍；涅槃法忍，生死不忍。如是諸忍，是對
【現代漢語翻譯】 現代漢語譯本：應當增加報答之心。如果遇到讚揚，應當觀察自身本性無我，不因此而驕傲自大。如果得到稱讚，應當觀察心性本來空寂，不因此而產生歡喜。如果被譏諷嫌棄，應當觀察本心本性遠離恐懼，不因此而產生憂愁。如果遇到痛苦時，應當觀察法性本來沒有逼迫，不見痛苦的表象。如果享受快樂時，應當觀察實性常住不變，沒有苦樂的表象。菩薩摩訶薩（菩薩中的大修行者）安住于安忍時，像這樣的八風（指稱、譏、毀、譽、利、衰、苦、樂）不能動搖他。為什麼呢？因為菩提心（覺悟之心）安住于真實之相，遠離了彼我之分，見到了法身（佛的真身）的緣故。再者，對於所有不順心的事情都忍受下來，是爲了降伏各種魔怨的緣故。應當修行一切難以修行的苦行，是爲了調伏外道（佛教以外的宗教）的各種邪見的緣故。慈氏（彌勒菩薩的別名）！應當知道我現在簡略地說一下安忍波羅蜜多（到達安忍彼岸的方法）。 再者，慈氏！如果觀察無常而遠離彼我之相，內心得到安忍，這不是真實的安忍。如果觀察諸法善與不善的表象，內心得到安忍，這不是真實的安忍。如果進一步仔細觀察十二處（指六根和六塵）的安忍，對於諸根（眼、耳、鼻、舌、身、意）和塵（色、聲、香、味、觸、法）遠離嗔恚和謾罵的表象而得到安忍，這不是真實的安忍。如果觀察嗔恚和謾罵是顛倒的，而安忍是真正的，分辨邪正的安忍，這不是真實的安忍。再者，認為安忍有道理，嗔恚和謾罵沒有道理，這種執著于表象的安忍，不是真實的安忍。再者，安住於八正道（佛教的八種正確修行方法）的安忍，遠離八邪道（佛教的八種錯誤修行方法）的安忍，分辨道與非道的安忍，這不是真實的安忍。再者，不觀察諸法無常、無我、不凈、苦的安忍，只觀察諸法常、樂、我、凈，無生法忍（對一切法不生不滅的安忍），這種相違背的安忍，不是真實的安忍。再者，對於空法（空性的法）的安忍，對諸見（各種錯誤的見解）不能安忍；對於無相法（沒有表象的法）的安忍，對有相（有表象）不能安忍；對於無愿法（沒有願望的法）的安忍，對有愿（有願望）不能安忍；對於無行法（沒有行為的法）的安忍，對有行（有行為）不能安忍；對於無煩惱法（沒有煩惱的法）的安忍，對有煩惱（有煩惱）不能安忍；對於諸善法（各種善的法）的安忍，對非善（不善）不能安忍；對於出世法（超越世間的法）的安忍，對世間（世俗）不能安忍；對於無過法（沒有過失的法）的安忍，對有過（有過失）不能安忍；對於無漏法（沒有煩惱的法）的安忍，對有漏（有煩惱）不能安忍；對於涅槃法（寂滅的法）的安忍，對生死（輪迴）不能安忍。像這樣的各種安忍，都是相對的。
【English Translation】 English version: One should increase the spirit of repaying kindness. If encountering praise, one should observe that one's own nature is without self, and not become arrogant or conceited. If receiving commendation, one should observe that the nature of the mind is originally empty and still, and not give rise to joy. If being ridiculed or disliked, one should observe that the original nature of the mind is free from fear, and not give rise to sorrow. If encountering suffering, one should observe that the nature of Dharma is originally without oppression, and not see the appearance of suffering. If enjoying pleasure, one should observe that the true nature is constant and unchanging, without the appearance of suffering or pleasure. When a Bodhisattva Mahasattva (a great practitioner among Bodhisattvas) dwells in patience, such eight winds (referring to praise, ridicule, defamation, commendation, gain, loss, suffering, and pleasure) cannot move him. Why is this so? Because the Bodhi mind (the mind of enlightenment) dwells in the true aspect, is separated from the distinction of self and other, and has seen the Dharmakaya (the true body of the Buddha). Furthermore, one should endure all unpleasant matters, in order to subdue all demonic enemies. One should practice all difficult ascetic practices, in order to tame the various wrong views of the heretics (religions outside of Buddhism). Maitreya (another name for Bodhisattva Maitreya)! You should know that I am now briefly speaking about the Paramita of Patience (the method of reaching the other shore of patience). Furthermore, Maitreya! If one observes impermanence and is separated from the aspect of self and other, and the mind attains patience, this is not true patience. If one observes the aspects of good and evil of all dharmas, and the mind attains patience, this is not true patience. If one further carefully observes the patience of the twelve entrances (referring to the six sense organs and the six sense objects), and is separated from the aspects of anger and abuse regarding the sense organs (eyes, ears, nose, tongue, body, and mind) and sense objects (form, sound, smell, taste, touch, and dharma), and attains patience, this is not true patience. If one observes that anger and abuse are inverted, while patience is true, and distinguishes between right and wrong patience, this is not true patience. Furthermore, to think that patience is reasonable, while anger and abuse are unreasonable, this attachment to appearances is not true patience. Furthermore, to dwell in the patience of the Eightfold Path (the eight correct methods of practice in Buddhism), and be separated from the patience of the Eight Wrong Paths (the eight incorrect methods of practice in Buddhism), and to distinguish between the path and the non-path, this is not true patience. Furthermore, not observing the patience of impermanence, no-self, impurity, and suffering of all dharmas, but only observing the permanence, bliss, self, and purity of all dharmas, and the patience of no-birth dharma (patience towards the non-arising and non-ceasing of all dharmas), this contradictory patience is not true patience. Furthermore, regarding the patience of emptiness dharma (the dharma of emptiness), not being able to endure various views (various wrong views); regarding the patience of no-appearance dharma (the dharma without appearance), not being able to endure having appearance; regarding the patience of no-wish dharma (the dharma without wishes), not being able to endure having wishes; regarding the patience of no-action dharma (the dharma without action), not being able to endure having action; regarding the patience of no-affliction dharma (the dharma without afflictions), not being able to endure having afflictions; regarding the patience of all good dharmas (all good dharmas), not being able to endure non-good (not good); regarding the patience of transcendental dharma (the dharma that transcends the world), not being able to endure the mundane (the secular); regarding the patience of no-fault dharma (the dharma without faults), not being able to endure having faults; regarding the patience of no-outflow dharma (the dharma without outflows), not being able to endure having outflows; regarding the patience of Nirvana dharma (the dharma of extinction), not being able to endure birth and death (reincarnation). Such various patiences are relative.
治忍，非究竟忍。」
爾時，慈氏菩薩摩訶薩白佛言：「世尊！如是忍者既非究竟，云何名曰究竟忍耶？唯愿如來分別解說。」
爾時薄伽梵告慈氏菩薩摩訶薩言：「善男子！真實忍者，以正智慧了一切法本性皆空，即此空性與一切法本性無二故，一切法性、空性正智本性清凈，無二無二分，無別無斷故。以是當知，世間法即是空，空即是世間法，二法本性不相離故。如是忍者名究竟忍。
「複次，以正智慧了一切法性即無相性，無相性即一切法，本性無二故。一切法性本無相性正智本性清凈，無二無二分，無別無斷故。以是當知，一切法即無相，無相即一切法，二法本性不相離故。如是忍者名究竟忍。
「複次，以正智慧了一切法性即無愿性，無愿性即一切法性，本性無二故。無愿性、一切法性正智本性清凈，無二無二分，無別無斷故。是以當知，一切法即無愿，無愿即一切法，二法本性不相離故。如是忍者名究竟忍。
「複次，以正智慧了一切行性即無行性，此無行性與一切行性，本性無二故。一切行性無行性正智本性清凈，無二無二分，無別無斷故。乃至如是忍者是究竟忍。
「複次，以正智慧了煩惱性即無煩惱性，無煩惱性則煩惱性，本性無二故。煩惱性、無煩惱性正
【現代漢語翻譯】 現代漢語譯本：『這種忍耐並非究竟的忍耐。』
那時，慈氏菩薩摩訶薩（Maitreya Bodhisattva Mahasattva）對佛說：『世尊！如果這樣的忍耐不是究竟的，那麼什麼樣的忍耐才叫做究竟忍呢？唯愿如來為我們分別解說。』
那時，薄伽梵（Bhagavan，佛的尊稱）告訴慈氏菩薩摩訶薩說：『善男子！真正的忍耐是，以正確的智慧了知一切法的本性皆是空性，並且這空性與一切法的本性沒有差別，因此，一切法的本性、空性的正智本性是清凈的，沒有二元對立，沒有分別，沒有斷滅。因此應當知道，世間法就是空，空就是世間法，這兩種法的本性不相分離。像這樣的忍耐才叫做究竟忍。
『再者，以正確的智慧了知一切法的本性就是無相性，無相性就是一切法，它們的本性沒有差別。一切法的本性、無相性的正智本性是清凈的，沒有二元對立，沒有分別，沒有斷滅。因此應當知道，一切法就是無相，無相就是一切法，這兩種法的本性不相分離。像這樣的忍耐才叫做究竟忍。
『再者，以正確的智慧了知一切法的本性就是無愿性，無愿性就是一切法的本性，它們的本性沒有差別。無愿性、一切法性的正智本性是清凈的，沒有二元對立，沒有分別，沒有斷滅。因此應當知道，一切法就是無愿，無愿就是一切法，這兩種法的本性不相分離。像這樣的忍耐才叫做究竟忍。
『再者，以正確的智慧了知一切行（samskara，有為法）的本性就是無行性，這無行性與一切行的本性沒有差別。一切行的本性、無行性的正智本性是清凈的，沒有二元對立，沒有分別，沒有斷滅。乃至像這樣的忍耐才是究竟忍。
『再者，以正確的智慧了知煩惱的本性就是無煩惱性，無煩惱性就是煩惱的本性，它們的本性沒有差別。煩惱的本性、無煩惱性的正智本性是清凈的，沒有二元對立，沒有分別，沒有斷滅。
【English Translation】 English version: 'Such patience is not ultimate patience.'
At that time, Maitreya Bodhisattva Mahasattva said to the Buddha, 'World Honored One, if such patience is not ultimate, what kind of patience is called ultimate patience? We beseech the Tathagata to explain it in detail.'
At that time, the Bhagavan (the Blessed One) said to Maitreya Bodhisattva Mahasattva, 'Good man, true patience is to understand with correct wisdom that the nature of all dharmas (phenomena) is emptiness, and that this emptiness is not different from the nature of all dharmas. Therefore, the nature of all dharmas and the correct wisdom of emptiness are pure in nature, without duality, without distinction, and without cessation. Therefore, it should be known that worldly dharmas are emptiness, and emptiness is worldly dharmas, because the nature of these two dharmas is not separate. Such patience is called ultimate patience.'
'Furthermore, with correct wisdom, understand that the nature of all dharmas is the nature of no-form, and the nature of no-form is all dharmas, because their nature is not different. The nature of all dharmas and the correct wisdom of no-form are pure in nature, without duality, without distinction, and without cessation. Therefore, it should be known that all dharmas are no-form, and no-form is all dharmas, because the nature of these two dharmas is not separate. Such patience is called ultimate patience.'
'Furthermore, with correct wisdom, understand that the nature of all dharmas is the nature of no-desire, and the nature of no-desire is the nature of all dharmas, because their nature is not different. The nature of no-desire and the correct wisdom of all dharmas are pure in nature, without duality, without distinction, and without cessation. Therefore, it should be known that all dharmas are no-desire, and no-desire is all dharmas, because the nature of these two dharmas is not separate. Such patience is called ultimate patience.'
'Furthermore, with correct wisdom, understand that the nature of all samskaras (conditioned phenomena) is the nature of no-samskara, and this nature of no-samskara is not different from the nature of all samskaras. The nature of all samskaras and the correct wisdom of no-samskara are pure in nature, without duality, without distinction, and without cessation. Even such patience is ultimate patience.'
'Furthermore, with correct wisdom, understand that the nature of afflictions is the nature of no-afflictions, and the nature of no-afflictions is the nature of afflictions, because their nature is not different. The nature of afflictions and the correct wisdom of no-afflictions are pure in nature, without duality, without distinction, and without cessation.'
智本性清凈，無二無二分，無別無斷故。乃至如是忍者是究竟忍。
「複次，以正智慧了一切善性即不善性，不善性即一切善性，本性無二故。善性、不善性正智本性清凈，無二無二分，無別無斷故。乃至如是忍者是究竟忍。
「複次，以正智慧了出世法性即世間法性，世間法性即出世間法性，本性無二故。出世法性、世間法性正智本性清凈，無二無二分，無別無斷故。乃至如是忍者是究竟忍。
「複次，以正智慧了無過失性即過失性，過失性即無過失性，本性無二故。無過失性，過失性正智本性清凈，無二無二分，無別無斷故。乃至如是忍者是究竟忍。
「複次，以正智慧了無漏法性即有漏法性，有漏法性即無漏法性，本性無二故。無漏法性、有漏法性正智本性清凈，無二無二分，無別無斷故。乃至如是忍者是究竟忍。
「複次，以正智慧了涅槃性即生死性，生死性即涅槃性，本性無二故。涅槃性、生死性正智本性清凈，無二無二分，無別無斷故。乃至如是忍者是究竟忍。」
佛告慈氏：「如是真實究竟安忍，於一切法，非自非他、非有非無、非生非不生、非滅非不滅，獲此忍者名真究竟無生法忍，是名安忍波羅蜜多。」
佛說此安忍波羅蜜多時，慈氏菩薩而為上首，
【現代漢語翻譯】 現代漢語譯本 智慧的本性是清凈的，沒有二元對立，沒有分別，沒有斷滅。像這樣安忍的人，才是究竟的安忍。 再者，以正確的智慧了知一切善的本性就是不善的本性，不善的本性就是一切善的本性，因為它們的本性沒有二元對立。善的本性、不善的本性，在正確的智慧中，其本性是清凈的，沒有二元對立，沒有分別，沒有斷滅。像這樣安忍的人，才是究竟的安忍。 再者，以正確的智慧了知出世間法的本性就是世間法的本性，世間法的本性就是出世間法的本性，因為它們的本性沒有二元對立。出世間法的本性、世間法的本性，在正確的智慧中，其本性是清凈的，沒有二元對立，沒有分別，沒有斷滅。像這樣安忍的人，才是究竟的安忍。 再者，以正確的智慧了知無過失的本性就是過失的本性，過失的本性就是無過失的本性，因為它們的本性沒有二元對立。無過失的本性、過失的本性，在正確的智慧中，其本性是清凈的，沒有二元對立，沒有分別，沒有斷滅。像這樣安忍的人，才是究竟的安忍。 再者，以正確的智慧了知無漏法（指脫離煩惱的法）的本性就是有漏法（指受煩惱束縛的法）的本性，有漏法的本性就是無漏法的本性，因為它們的本性沒有二元對立。無漏法的本性、有漏法的本性，在正確的智慧中，其本性是清凈的，沒有二元對立，沒有分別，沒有斷滅。像這樣安忍的人，才是究竟的安忍。 再者，以正確的智慧了知涅槃（指解脫）的本性就是生死的本性，生死的本性就是涅槃的本性，因為它們的本性沒有二元對立。涅槃的本性、生死的本性，在正確的智慧中，其本性是清凈的，沒有二元對立，沒有分別，沒有斷滅。像這樣安忍的人，才是究竟的安忍。 佛陀告訴慈氏（Maitreya，未來佛）說：『像這樣真實的究竟安忍，對於一切法，既非自性也非他性，既非有也非無，既非生也非不生，既非滅也非不滅，獲得這種安忍的人，名為真正的究竟無生法忍（anutpattika-dharma-ksanti），這就是安忍波羅蜜多（ksanti-paramita，忍辱到彼岸）。』 佛陀宣說這安忍波羅蜜多時，慈氏菩薩為首的菩薩們都感到歡喜。
【English Translation】 English version The nature of wisdom is pure, without duality, without distinction, and without cessation. Such endurance is ultimate endurance. Furthermore, with right wisdom, one understands that the nature of all good is the nature of non-good, and the nature of non-good is the nature of all good, because their nature is without duality. The nature of good and the nature of non-good, in right wisdom, their nature is pure, without duality, without distinction, and without cessation. Such endurance is ultimate endurance. Furthermore, with right wisdom, one understands that the nature of transcendental dharma (dharma, teachings or laws) is the nature of mundane dharma, and the nature of mundane dharma is the nature of transcendental dharma, because their nature is without duality. The nature of transcendental dharma and the nature of mundane dharma, in right wisdom, their nature is pure, without duality, without distinction, and without cessation. Such endurance is ultimate endurance. Furthermore, with right wisdom, one understands that the nature of faultlessness is the nature of fault, and the nature of fault is the nature of faultlessness, because their nature is without duality. The nature of faultlessness and the nature of fault, in right wisdom, their nature is pure, without duality, without distinction, and without cessation. Such endurance is ultimate endurance. Furthermore, with right wisdom, one understands that the nature of uncontaminated dharma (anāsrava-dharma, dharma free from defilements) is the nature of contaminated dharma (sāsrava-dharma, dharma with defilements), and the nature of contaminated dharma is the nature of uncontaminated dharma, because their nature is without duality. The nature of uncontaminated dharma and the nature of contaminated dharma, in right wisdom, their nature is pure, without duality, without distinction, and without cessation. Such endurance is ultimate endurance. Furthermore, with right wisdom, one understands that the nature of nirvana (nirvana, liberation) is the nature of samsara (samsara, cycle of birth and death), and the nature of samsara is the nature of nirvana, because their nature is without duality. The nature of nirvana and the nature of samsara, in right wisdom, their nature is pure, without duality, without distinction, and without cessation. Such endurance is ultimate endurance. The Buddha said to Maitreya (Maitreya, the future Buddha): 'Such true and ultimate endurance, regarding all dharmas, is neither self nor other, neither existent nor non-existent, neither arising nor non-arising, neither ceasing nor non-ceasing. One who attains this endurance is called the true ultimate non-arising dharma endurance (anutpattika-dharma-ksanti), and this is called the perfection of endurance (ksanti-paramita, patience to the other shore).' When the Buddha spoke of this perfection of endurance, the bodhisattvas, with Maitreya Bodhisattva at their head, were delighted.
與無量諸大菩薩摩訶薩眾及此大會，異口同音贊薄伽梵言：「善哉，善哉，希有善逝！甚奇世尊！」即以無量珍妙供具而供養之——所謂種種妙香、瞻卜花香、燒香、涂香、末香，種種花鬘、衣服、繒彩、幢幡、寶蓋，擲虛空中以為供養——種種音樂而為娛樂，種種歌頌讚嘆如來。是諸眾生，聞佛說此安忍波羅蜜多，不驚不懼不怖不畏，悉得如來真實法忍。所散香花種種供養，在虛空中遍滿三千大千世界。
爾時，薄伽梵告慈氏菩薩摩訶薩言：「善男子！汝應安置如是種種花、香、衣服乃至幡蓋。」
時慈氏菩薩摩訶薩白佛言：「世尊！我已安置如是香、花、種種衣服，各各置在諸菩薩等天龍眾會本身之中而為處所。」
爾時慈氏菩薩說是語已，即入一切色身三昧。入是定已，所有三千大千世界，遍滿虛空種種花、香、衣服、繒彩乃至幡蓋，以定力故悉入慈氏臍輪之中不相障礙，而諸供具亦不減小，菩薩之身亦不廣大。
爾時，無盡藏菩薩摩訶薩問慈氏菩薩摩訶薩言：「善男子！此三昧名字何等？住此定中能令如是諸供養具悉入䐡中，汝身不增、眾物不減。」
慈氏菩薩言：「善男子！此三昧名普入一切色身三昧。」
無盡藏菩薩復言：「大士！此三昧神變境界，其事云何？」
【現代漢語翻譯】 現代漢語譯本：與無量無數的大菩薩摩訶薩（菩薩中的大菩薩）以及在場的法會大眾，異口同聲地讚美薄伽梵（佛的尊號）說：『太好了，太好了，稀有的善逝（佛的稱號）！真是奇妙啊，世尊！』他們立即用無數珍貴的供品來供養佛——包括各種美妙的香、瞻卜花香、燒香、涂香、末香，各種花環、衣服、絲綢綵帶、旗幟、寶蓋，拋向空中作為供養——還用各種音樂來娛樂，用各種歌頌來讚歎如來。這些眾生，聽聞佛陀宣說這安忍波羅蜜多（忍辱的最高境界），不驚慌、不恐懼、不害怕、不畏懼，都獲得瞭如來真實的法忍（對佛法的深刻理解和接受）。所散佈的香花等各種供品，在虛空中遍佈三千大千世界。 當時，薄伽梵告訴慈氏菩薩摩訶薩（未來佛）說：『善男子！你應該安置這些各種花、香、衣服乃至旗幟寶蓋。』 當時，慈氏菩薩摩訶薩對佛說：『世尊！我已經安置好這些香、花、各種衣服，分別放置在各位菩薩等天龍眾會自身的處所之中。』 當時，慈氏菩薩說完這話，就進入了一切色身三昧（一種禪定狀態）。進入這種禪定后，所有遍佈三千大千世界虛空中的各種花、香、衣服、絲綢綵帶乃至旗幟寶蓋，都因為禪定的力量進入了慈氏菩薩的臍輪之中，彼此之間沒有障礙，而這些供品也沒有變小，菩薩的身體也沒有變大。 當時，無盡藏菩薩摩訶薩問慈氏菩薩摩訶薩說：『善男子！這個三昧的名字是什麼？住在這個禪定中，能讓這些供品都進入臍輪之中，你的身體不增大，供品也不減少。』 慈氏菩薩說：『善男子！這個三昧的名字叫做普入一切色身三昧。』 無盡藏菩薩又說：『大士！這個三昧的神變境界，是怎麼回事呢？』
【English Translation】 English version: Together with immeasurable great Bodhisattva Mahasattvas (great Bodhisattvas among Bodhisattvas) and the assembly present, they praised the Bhagavan (an epithet for the Buddha) in unison, saying: 'Excellent, excellent, rare Sugata (another epithet for the Buddha)! How marvelous, World Honored One!' They immediately offered the Buddha countless precious offerings—including various exquisite fragrances, Champaka flower fragrances, burning incense, scented ointments, powdered incense, various flower garlands, clothing, silk ribbons, banners, and jeweled canopies, which they cast into the air as offerings—and they also entertained with various music and praised the Tathagata (another epithet for the Buddha) with various songs. These beings, upon hearing the Buddha expound this Ksanti Paramita (the perfection of patience), were neither startled, nor fearful, nor afraid, nor intimidated, and all attained the Tathagata's true Dharma-ksanti (deep understanding and acceptance of the Dharma). The scattered fragrant flowers and various offerings filled the three thousand great thousand worlds in the void. At that time, the Bhagavan said to the Bodhisattva Mahasattva Maitreya (the future Buddha): 'Good man! You should arrange these various flowers, fragrances, clothing, and even banners and canopies.' At that time, the Bodhisattva Mahasattva Maitreya said to the Buddha: 'World Honored One! I have already arranged these fragrances, flowers, and various clothing, placing them respectively within the bodies of all the Bodhisattvas and the assembly of Devas and Nagas.' At that time, after Bodhisattva Maitreya spoke these words, he entered the Samadhi of Entering All Forms (a state of meditative concentration). Upon entering this Samadhi, all the various flowers, fragrances, clothing, silk ribbons, and even banners and canopies that filled the void of the three thousand great thousand worlds, through the power of Samadhi, entered into the navel chakra of Maitreya without obstruction, and these offerings did not diminish, nor did the Bodhisattva's body become larger. At that time, the Bodhisattva Mahasattva Aksayamati asked the Bodhisattva Mahasattva Maitreya: 'Good man! What is the name of this Samadhi? While abiding in this Samadhi, you can cause these offerings to enter your navel chakra, your body does not increase, and the offerings do not decrease.' Bodhisattva Maitreya said: 'Good man! This Samadhi is called the Samadhi of Universally Entering All Forms.' Bodhisattva Aksayamati further said: 'Great being! What is the nature of the miraculous transformations of this Samadhi?'
慈氏菩薩言：「仁者！三千大千世界一切所有入我䐡輪，我身不增、彼像不減。何以故？法性如是。」
爾時，會中或有菩薩、天、龍、鬼、神、人非人等竊作是念：「我等欲見是三昧境界神變，不知云何？」
爾時薄伽梵知諸菩薩、天、龍、大眾心之所念，告慈氏菩薩摩訶薩言：「善男子！汝當現此三昧神變，令眾同知。」
時慈氏菩薩久已修習如是三昧，善得純熟無諸障礙，令諸菩薩、他方大眾及在此會諸苾芻僧及佛世尊，一切悉入慈氏身中，而諸有情亦無驚怖，得未曾有身心安樂。譬如東方過無量阿僧企耶世界，有世界名寶瓔珞莊嚴，而彼眾生所受用物，皆以種種珍寶而為莊嚴，受諸快樂。而此身中天人大眾所受快樂，如彼世界等無有異，此諸大會皆悉了知，在慈氏身都無障礙。
爾時慈氏菩薩還攝神力。時諸大眾及佛世尊，各複本座儼然而住。是諸大眾一切有情，都不覺知有往來相。
爾時無盡藏菩薩白慈氏菩薩言：「希有，大士！此三摩地神變之事，得未曾有，昔所未見。」
慈氏菩薩言：「仁者！非但此會一切大眾入我身中，設以三千大千世界諸妙高山及十寶山、大鐵圍山、大海、江河、日月星辰、天宮、龍宮、諸尊神宮、五趣四生人非人等、悉內身中亦
【現代漢語翻譯】 現代漢語譯本： 慈氏菩薩（Maitreya Bodhisattva）說：『仁者！三千大千世界（Trisāhasra-mahāsāhasra-lokadhātu）的一切都進入我的䐡輪（腹輪），我的身體不會增大，它們的形象也不會減少。為什麼呢？因為法性（Dharmatā）就是如此。』 當時，會中有些菩薩、天、龍、鬼、神、人、非人等暗自思忖：『我們想見識這種三昧（Samādhi）境界的神奇變化，不知該如何才能見到？』 這時，薄伽梵（Bhagavān，佛）知道諸位菩薩、天、龍等大眾心中所想，便告訴慈氏菩薩摩訶薩（Maitreya Bodhisattva Mahāsattva）說：『善男子！你應該展現這種三昧的神奇變化，讓大家都能看到。』 當時，慈氏菩薩早已修習這種三昧，已經非常純熟，沒有任何障礙。他讓諸位菩薩、其他地方來的大眾以及在此法會中的所有比丘僧（Bhikṣu Saṃgha）和佛世尊（Buddha Bhagavan），都進入慈氏菩薩的身體中。而所有眾生也沒有感到驚恐，反而獲得了前所未有的身心安樂。譬如東方過了無量阿僧祇耶（Asaṃkhyeya）世界，有一個世界名叫寶瓔珞莊嚴（Ratna-keyūra-vyūha），那裡的眾生所受用的物品，都用各種珍寶裝飾，享受各種快樂。而在此慈氏菩薩身中的天人大眾所受的快樂，與那個世界一樣，沒有任何差別。所有在場的大眾都清楚地知道，在慈氏菩薩的身體中沒有任何障礙。 這時，慈氏菩薩收回神通之力。當時，所有大眾和佛世尊，各自回到原來的座位，端正地坐著。這些大眾和所有眾生，都沒有感覺到有來回移動的現象。 這時，無盡藏菩薩（Akṣayagarbha Bodhisattva）對慈氏菩薩說：『稀有啊，大士！這種三摩地（Samādhi）的神奇變化，真是前所未有，以前從未見過。』 慈氏菩薩說：『仁者！不僅僅是這次法會的所有大眾進入我的身體中，即使將三千大千世界的所有妙高山（Sumeru）、以及十寶山、大鐵圍山（Mahācakravāḍa）、大海、江河、日月星辰、天宮、龍宮、諸尊神宮、五趣四生（Gati）的人和非人等，全部納入我的身體中，也同樣如此。』
【English Translation】 English version: Maitreya Bodhisattva said, 'O noble one! All things in the Trisāhasra-mahāsāhasra-lokadhātu (three-thousand great thousand world system) enter my 䐡輪 (abdominal wheel), yet my body does not increase, nor do their forms diminish. Why is this so? Because such is the nature of Dharma (Dharmatā).' At that time, some Bodhisattvas, Devas, Nāgas, Yakṣas, Gandharvas, humans, and non-humans in the assembly secretly thought, 'We wish to witness the miraculous transformations of this Samādhi (meditative absorption) state, but how can we do so?' Then, the Bhagavan (the Blessed One, Buddha), knowing the thoughts in the minds of the Bodhisattvas, Devas, Nāgas, and the great assembly, said to Maitreya Bodhisattva Mahāsattva, 'Good man! You should manifest the miraculous transformations of this Samādhi, so that all may know it.' At that time, Maitreya Bodhisattva, having long practiced this Samādhi, was well-versed and without any obstacles. He caused all the Bodhisattvas, the great assembly from other realms, and all the Bhikṣu Saṃgha (monk community) and the Buddha Bhagavan present in this assembly to enter into Maitreya's body. Yet, all sentient beings felt no fear, but rather experienced unprecedented peace and joy in body and mind. For example, beyond countless Asaṃkhyeya (incalculable) worlds to the east, there is a world named Ratna-keyūra-vyūha (Jeweled Armlet Adornment), where the beings enjoy objects adorned with various jewels, experiencing all kinds of happiness. The happiness experienced by the Devas and humans in Maitreya's body was no different from that of that world. All in the assembly clearly understood that there were no obstacles within Maitreya's body. Then, Maitreya Bodhisattva withdrew his miraculous power. At that time, all the assembly and the Buddha Bhagavan returned to their original seats, sitting upright. All these beings did not perceive any coming or going. Then, Akṣayagarbha Bodhisattva (Bodhisattva of Inexhaustible Treasury) said to Maitreya Bodhisattva, 'O great being! This miraculous transformation of Samādhi is rare and unprecedented, never seen before.' Maitreya Bodhisattva said, 'O noble one! It is not only that all the assembly in this gathering entered my body, but even if all the Sumeru (Mount Meru), the ten jeweled mountains, the Mahācakravāḍa (Great Iron Mountain Range), the great oceans, rivers, sun, moon, stars, celestial palaces, Nāga palaces, palaces of various deities, the beings of the five Gati (realms of existence) and four forms of birth, humans and non-humans, were all contained within my body, it would be the same.'
無妨礙。我身不增、彼亦無減，是諸眾生亦不覺知有往來相。法性如是，況此會耶。」
時薄伽梵說此安忍波羅蜜多及現大神變時，會中有七十六那庾多人天，皆發阿耨多羅三藐三菩提心，三萬二千菩薩皆得無生法忍。
佛告慈氏：「若有善男子、善女人，暫聞此安忍波羅蜜多名能生信心，是人決定不墮地獄、鬼趣、傍生，于阿耨多羅三藐三菩提永無退轉。我今說是安忍波羅蜜多，究竟圓滿利益安樂一切眾生。」
大乘理趣六波羅蜜多經卷第六 大正藏第 08 冊 No. 0261 大乘理趣六波羅蜜多經
大乘理趣六波羅蜜多經卷第七
罽賓國三藏般若奉 詔譯
精進波羅蜜多品第八
爾時，薄伽梵說是安忍波羅蜜多已。時慈氏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：「大聖世尊已說安忍波羅蜜多，應當廣說精進波羅蜜多。菩薩摩訶薩應云何住？云何降伏？云何修行？云何圓滿精進波羅蜜多？唯愿世尊分別廣說。」
爾時薄伽梵告慈氏菩薩摩訶薩言：「善男子！汝今諦聽善思念之，吾當為汝分別解說。所謂修餘五種波羅蜜多，皆精進力而能成就。精進波羅蜜多謂身口意，此三善業皆因精進方得發生。於三業中，意業最勝。菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本 『無妨礙。我的身體沒有增加，他們的身體也沒有減少，這些眾生也沒有感覺到有來去的變化。法性就是這樣，更何況是這個法會呢？』 當時，薄伽梵（Bhagavan，世尊）在宣說這個安忍波羅蜜多（Ksanti Paramita，忍辱波羅蜜）並顯現大神變時，法會中有七十六那庾多（Nayuta，數量單位，意為千萬）人天，都發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），三萬二千菩薩都獲得了無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的領悟）。 佛陀告訴慈氏（Maitreya，彌勒菩薩）說：『如果有善男子、善女人，暫時聽到這個安忍波羅蜜多的名字就能生起信心，這個人決定不會墮入地獄、餓鬼、畜生道，對於阿耨多羅三藐三菩提永遠不會退轉。我現在所說的這個安忍波羅蜜多，究竟圓滿地利益安樂一切眾生。』
《大乘理趣六波羅蜜多經》卷第六 大正藏第 08 冊 No. 0261 《大乘理趣六波羅蜜多經》
《大乘理趣六波羅蜜多經》卷第七
罽賓國（Kashmir）三藏般若（Prajna）奉 詔譯
精進波羅蜜多品第八
當時，薄伽梵說完安忍波羅蜜多后。慈氏菩薩摩訶薩（Maitreya Bodhisattva Mahasattva，彌勒菩薩大士）即從座位上站起來，袒露右肩，右膝著地，合掌恭敬地對佛說：『大聖世尊已經說了安忍波羅蜜多，應當廣泛宣說精進波羅蜜多（Virya Paramita，精進波羅蜜）。菩薩摩訶薩應該如何安住？如何降伏？如何修行？如何圓滿精進波羅蜜多？唯愿世尊分別詳細解說。』 當時，薄伽梵告訴慈氏菩薩摩訶薩說：『善男子！你現在仔細聽，好好思考，我將為你分別解說。所謂修習其餘五種波羅蜜多，都是依靠精進的力量才能成就。精進波羅蜜多指的是身、口、意，這三種善業都是因為精進才能產生。在這三業中，意業最為殊勝。菩薩摩訶薩
【English Translation】 English version 'There is no hindrance. My body does not increase, nor do their bodies decrease, and these beings do not perceive any coming or going. Such is the nature of Dharma, let alone this assembly.' At that time, when Bhagavan (the Blessed One) was expounding this Ksanti Paramita (Perfection of Patience) and manifesting great miraculous powers, there were seventy-six nayutas (a unit of large number) of gods and humans in the assembly, all of whom generated the Anuttara-samyak-sambodhi-citta (mind of unsurpassed perfect enlightenment), and thirty-two thousand Bodhisattvas all attained the anutpattika-dharma-ksanti (acceptance of the non-arising of all dharmas). The Buddha said to Maitreya (the Bodhisattva Maitreya): 'If there are good men or good women who, upon hearing the name of this Ksanti Paramita, can generate faith, such persons will definitely not fall into hell, the realm of hungry ghosts, or the realm of animals, and they will never regress from Anuttara-samyak-sambodhi. What I am now speaking about this Ksanti Paramita is to ultimately and completely benefit and bring happiness to all sentient beings.'
The Sixth Fascicle of the Mahayana Paramita Sutra of the Principle of the Great Vehicle Taisho Tripitaka Volume 08 No. 0261 The Mahayana Paramita Sutra of the Principle of the Great Vehicle
The Seventh Fascicle of the Mahayana Paramita Sutra of the Principle of the Great Vehicle
Translated by the Tripitaka Master Prajna of Kashmir under Imperial Decree
Chapter Eight on the Virya Paramita (Perfection of Vigor)
At that time, after Bhagavan had finished speaking about the Ksanti Paramita, the Bodhisattva Mahasattva Maitreya immediately rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined respectfully, said to the Buddha: 'Great Holy World Honored One, you have already spoken about the Ksanti Paramita, you should extensively explain the Virya Paramita. How should Bodhisattva Mahasattvas abide? How should they subdue? How should they practice? How should they perfect the Virya Paramita? May the World Honored One explain this in detail.' At that time, Bhagavan said to the Bodhisattva Mahasattva Maitreya: 'Good man! Now listen carefully and contemplate well, I will explain it to you in detail. The so-called cultivation of the other five Paramitas is all achieved through the power of vigor. The Virya Paramita refers to body, speech, and mind; these three good karmas all arise because of vigor. Among these three karmas, the karma of the mind is the most superior. Bodhisattva Mahasattvas
修習意業，有二種心：一者精進，二者退轉。所謂發起菩提心是精進，止息菩提心是退轉。云何發起？于諸有情起大悲故。云何止息？住我空故。云何發起？攝取一切眾生故。云何止息？舍一切眾生故。云何發起？于生死中無疲倦故。云何止息？求出三界故。云何發起？一切悉舍故。云何止息？輕心不施故。云何發起？堅持凈戒故。云何止息？毀犯禁戒故。云何發起？善住安忍故。云何止息？不修忍辱故。云何發起？修集善根故。云何止息？懈怠懶惰故。云何發起？住禪定故。云何止息？心散亂故。云何發起？智慧相應故。云何止息？無明相應故。云何發起？多聞善說故。云何止息？不聞正法故。云何發起？積集智慧故。云何止息？取相分別故。云何發起？觀蘊如幻故。云何止息？于蘊生厭故。云何發起？知處如夢故。云何止息？永滅根境故。云何發起？觀界無生故。云何止息？滅身滅智故。云何發起？增長梵行故。云何止息？捨實智慧故。云何發起？五通自在故。云何止息？厭離有漏故。云何發起？正觀念處故。云何止息？不修念住故。云何發起？正斷相應故。云何止息？不行正斷故。云何發起？神足自在故。云何止息？神足不具故。云何發起？勤習五根故。云何止息？不增五根故。云何發起？樂修五力故。云何止
【現代漢語翻譯】 現代漢語譯本： 修習意業（指思想和意念的活動），有兩種心：一種是精進，另一種是退轉。所謂發起菩提心（覺悟之心）是精進，止息菩提心是退轉。如何發起菩提心？因為對一切有情（眾生）生起大悲心。如何止息菩提心？因為執著於我空（認為沒有真實的自我）的觀念。如何發起菩提心？因為要攝取一切眾生。如何止息菩提心？因為要捨棄一切眾生。如何發起菩提心？因為在生死輪迴中沒有疲倦。如何止息菩提心？因為尋求超出三界（欲界、色界、無色界）。如何發起菩提心？因為要捨棄一切。如何止息菩提心？因為輕視佈施而不願施捨。如何發起菩提心？因為要堅持清凈的戒律。如何止息菩提心？因為要毀犯禁戒。如何發起菩提心？因為要安住于安忍（忍耐）。如何止息菩提心？因為不修習忍辱。如何發起菩提心？因為要修集善根（善的根基）。如何止息菩提心？因為懈怠懶惰。如何發起菩提心？因為要安住于禪定。如何止息菩提心？因為心散亂。如何發起菩提心？因為要與智慧相應。如何止息菩提心？因為要與無明（愚昧）相應。如何發起菩提心？因為要多聞善說（聽聞佛法並善於講解）。如何止息菩提心？因為不聽聞正法。如何發起菩提心？因為要積集智慧。如何止息菩提心？因為執著于表象分別。如何發起菩提心？因為要觀察五蘊（色、受、想、行、識）如幻。如何止息菩提心？因為對五蘊生起厭惡。如何發起菩提心？因為要了知六處（眼、耳、鼻、舌、身、意）如夢。如何止息菩提心？因為要永遠滅除根（六根）和境（六境）。如何發起菩提心？因為要觀察十八界（六根、六境、六識）無生。如何止息菩提心？因為要滅除身和智慧。如何發起菩提心？因為要增長梵行（清凈的行為）。如何止息菩提心？因為要捨棄真實的智慧。如何發起菩提心？因為要獲得五神通（天眼通、天耳通、他心通、宿命通、神足通）。如何止息菩提心？因為要厭離有漏（煩惱）。如何發起菩提心？因為要正確地觀照四念處（身、受、心、法）。如何止息菩提心？因為不修習四念住。如何發起菩提心？因為要與四正斷（已生惡令斷、未生惡令不生、已生善令增長、未生善令生）相應。如何止息菩提心？因為不行四正斷。如何發起菩提心？因為要獲得神足自在。如何止息菩提心？因為神足不具足。如何發起菩提心？因為要勤習五根（信、精進、念、定、慧）。如何止息菩提心？因為不增長五根。如何發起菩提心？因為樂於修習五力（信力、精進力、念力、定力、慧力）。如何止 息菩提心？因為不增長五力。
【English Translation】 English version: In the practice of mental karma (activities of thought and intention), there are two kinds of minds: one is diligent, and the other is regressive. The arising of Bodhicitta (the mind of enlightenment) is diligence, and the cessation of Bodhicitta is regression. How does Bodhicitta arise? Because of great compassion for all sentient beings. How does Bodhicitta cease? Because of dwelling in the concept of 'selflessness' (the idea that there is no real self). How does Bodhicitta arise? Because of embracing all sentient beings. How does Bodhicitta cease? Because of abandoning all sentient beings. How does Bodhicitta arise? Because there is no weariness in the cycle of birth and death. How does Bodhicitta cease? Because of seeking to transcend the three realms (desire realm, form realm, formless realm). How does Bodhicitta arise? Because of giving up everything. How does Bodhicitta cease? Because of belittling giving and not being willing to give. How does Bodhicitta arise? Because of upholding pure precepts. How does Bodhicitta cease? Because of violating precepts. How does Bodhicitta arise? Because of dwelling in patience. How does Bodhicitta cease? Because of not cultivating forbearance. How does Bodhicitta arise? Because of cultivating roots of goodness. How does Bodhicitta cease? Because of laziness and indolence. How does Bodhicitta arise? Because of dwelling in meditative concentration. How does Bodhicitta cease? Because of a scattered mind. How does Bodhicitta arise? Because of being in accordance with wisdom. How does Bodhicitta cease? Because of being in accordance with ignorance. How does Bodhicitta arise? Because of much learning and skillful speaking (hearing the Dharma and being good at explaining it). How does Bodhicitta cease? Because of not hearing the true Dharma. How does Bodhicitta arise? Because of accumulating wisdom. How does Bodhicitta cease? Because of clinging to appearances and making distinctions. How does Bodhicitta arise? Because of observing the five aggregates (form, feeling, perception, mental formations, consciousness) as illusions. How does Bodhicitta cease? Because of developing aversion to the five aggregates. How does Bodhicitta arise? Because of knowing the six sense bases (eye, ear, nose, tongue, body, mind) as dreams. How does Bodhicitta cease? Because of permanently extinguishing the roots (six roots) and objects (six objects). How does Bodhicitta arise? Because of observing the eighteen realms (six roots, six objects, six consciousnesses) as unarisen. How does Bodhicitta cease? Because of extinguishing the body and wisdom. How does Bodhicitta arise? Because of increasing pure conduct (Brahma-carya). How does Bodhicitta cease? Because of abandoning true wisdom. How does Bodhicitta arise? Because of attaining the five supernormal powers (divine eye, divine ear, knowing others' minds, knowing past lives, magical powers). How does Bodhicitta cease? Because of being disgusted with defilements. How does Bodhicitta arise? Because of correctly contemplating the four foundations of mindfulness (body, feeling, mind, phenomena). How does Bodhicitta cease? Because of not cultivating the four foundations of mindfulness. How does Bodhicitta arise? Because of being in accordance with the four right exertions (preventing evil from arising, abandoning evil that has arisen, cultivating good that has not arisen, maintaining good that has arisen). How does Bodhicitta cease? Because of not practicing the four right exertions. How does Bodhicitta arise? Because of attaining magical powers. How does Bodhicitta cease? Because of not having complete magical powers. How does Bodhicitta arise? Because of diligently practicing the five faculties (faith, diligence, mindfulness, concentration, wisdom). How does Bodhicitta cease? Because of not increasing the five faculties. How does Bodhicitta arise? Because of delighting in cultivating the five powers (power of faith, power of diligence, power of mindfulness, power of concentration, power of wisdom). How does Bodhicitta cease? Because of not increasing the five powers.
息？不修五力故。云何發起？圓滿覺支故。云何止息？不具七覺故。云何發起？勤修正道故。云何止息？不修八正故。云何發起？修奢摩他故。云何止息？不善修止故。云何發起？正觀緣生故。云何止息？厭患緣生故。云何發起？聞所未聞故。云何止息？以有所聞故。云何發起？以戒嚴身故。云何止息？厭患蘊身故。云何發起？辯說無礙故。云何止息？無學默然故。云何發起？修習三解脫門故。云何止息？不修三解脫門故。云何發起？降伏魔怨故。云何止息？樂著涅槃故。云何發起？善修方便故。云何止息？愛樂寂靜故。云何發起？進求不息故。云何止息所？作已辦故。云何發起？了俗諦故。云何止息？證滅諦故。」
佛告慈氏：「如是種種精進行法，皆精進力而能圓滿，無增無減，方能利益一切眾生。所以者何？以能遠離一切相故，皆由智力而能圓滿精進波羅蜜多。云何菩薩摩訶薩修習事業？所謂修習大慈大悲不捨有為，證真無為不退不轉，乃至無上正等菩提。慈氏！當知此即菩薩摩訶薩意業清凈精進波羅蜜多。
「複次，慈氏！菩薩摩訶薩有四種精進。云何為四？所謂未生不善能令不生，已起不善速令除滅，未生之善當令速生，已起之善能令增長。慈氏！當知此即菩薩摩訶薩四種精進。若無此四，云
【現代漢語翻譯】 現代漢語譯本 「什麼導致止息？因為不修習五力（信、精進、念、定、慧五種力量）。什麼導致發起？因為圓滿覺支（七種覺悟的因素）。什麼導致止息？因為不具備七覺支（念、擇法、精進、喜、輕安、定、舍）。什麼導致發起？因為勤奮修習正道。什麼導致止息？因為不修習八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）。什麼導致發起？因為修習奢摩他（止，禪定）。什麼導致止息？因為不善於修習止。什麼導致發起？因為正確觀察緣起（一切事物相互依存的法則）。什麼導致止息？因為厭惡緣起。什麼導致發起？因為聽聞從未聽聞的教法。什麼導致止息？因為有所聽聞。什麼導致發起？因為有身體。什麼導致止息？因為厭惡蘊身（五蘊：色、受、想、行、識）。什麼導致發起？因為辯才無礙。什麼導致止息？因為無學（阿羅漢）的沉默。什麼導致發起？因為修習三解脫門（空、無相、無愿）。什麼導致止息？因為不修習三解脫門。什麼導致發起？因為降伏魔怨。什麼導致止息？因為貪著涅槃。什麼導致發起？因為善於修習方便。什麼導致止息？因為喜愛寂靜。什麼導致發起？因為不斷進取。什麼導致止息？因為所作已辦。什麼導致發起？因爲了解俗諦（世俗的真理）。什麼導致止息？因為證得滅諦（涅槃的真理）。」
佛陀告訴慈氏（彌勒菩薩的別名）：「像這樣種種精進行法，都是精進的力量才能圓滿，沒有增加也沒有減少，才能利益一切眾生。為什麼呢？因為能夠遠離一切相，都是由智慧的力量才能圓滿精進波羅蜜多（到達彼岸的修行）。菩薩摩訶薩如何修習事業呢？就是修習大慈大悲，不捨棄有為法（世俗的活動），證得真無為法（涅槃），不退轉，直到無上正等菩提（最高的覺悟）。慈氏！應當知道這就是菩薩摩訶薩意業清凈的精進波羅蜜多。」
「再者，慈氏！菩薩摩訶薩有四種精進。哪四種呢？就是未生的不善法能令不生，已生的不善法迅速令其滅除，未生的善法應當令其迅速生起，已生的善法能令其增長。慈氏！應當知道這就是菩薩摩訶薩的四種精進。如果沒有這四種精進，
【English Translation】 English version 『What causes cessation? Because of not cultivating the five powers (faith, vigor, mindfulness, concentration, and wisdom). What causes arising? Because of perfecting the enlightenment factors (seven factors of enlightenment). What causes cessation? Because of not possessing the seven enlightenment factors (mindfulness, investigation of dharma, vigor, joy, tranquility, concentration, and equanimity). What causes arising? Because of diligently cultivating the right path. What causes cessation? Because of not cultivating the eightfold path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration). What causes arising? Because of cultivating shamatha (calm abiding, meditation). What causes cessation? Because of not skillfully cultivating calm abiding. What causes arising? Because of correctly observing dependent origination (the law of interdependence of all things). What causes cessation? Because of being disgusted with dependent origination. What causes arising? Because of hearing teachings never heard before. What causes cessation? Because of having heard something. What causes arising? Because of having a body. What causes cessation? Because of being disgusted with the aggregates of the body (five aggregates: form, feeling, perception, mental formations, and consciousness). What causes arising? Because of unobstructed eloquence. What causes cessation? Because of the silence of the Arhat (one who has attained enlightenment). What causes arising? Because of cultivating the three doors of liberation (emptiness, signlessness, and wishlessness). What causes cessation? Because of not cultivating the three doors of liberation. What causes arising? Because of subduing the demonic forces. What causes cessation? Because of being attached to Nirvana. What causes arising? Because of skillfully cultivating skillful means. What causes cessation? Because of loving solitude. What causes arising? Because of unceasingly seeking progress. What causes cessation? Because what needs to be done is already done. What causes arising? Because of understanding conventional truth (the truth of the mundane world). What causes cessation? Because of realizing the truth of cessation (Nirvana).』
The Buddha told Maitreya (another name for Bodhisattva Maitreya), 『Such various practices of diligence are all perfected by the power of diligence, without increase or decrease, and can benefit all sentient beings. Why is that? Because they can be free from all appearances, and all are perfected by the power of wisdom to complete the paramita (perfection) of diligence. How does a Bodhisattva Mahasattva cultivate their work? It is to cultivate great loving-kindness and great compassion, not abandoning conditioned phenomena (worldly activities), realizing the true unconditioned phenomena (Nirvana), without regression or turning back, until reaching unsurpassed complete enlightenment (highest awakening). Maitreya! You should know that this is the Bodhisattva Mahasattva』s pure diligence paramita of mind.』
『Furthermore, Maitreya! A Bodhisattva Mahasattva has four kinds of diligence. What are the four? They are: unwholesome dharmas that have not yet arisen are prevented from arising; unwholesome dharmas that have already arisen are quickly eliminated; wholesome dharmas that have not yet arisen are quickly made to arise; and wholesome dharmas that have already arisen are made to grow. Maitreya! You should know that these are the four kinds of diligence of a Bodhisattva Mahasattva. If there are not these four kinds of diligence,
何圓滿精進波羅蜜多？菩薩摩訶薩所起精進，乃至佈施、持戒、安忍、精進，難捨能捨、難作能作，如是種種難事，精勤勇猛心無懈倦，所修勝行，一切諸天釋梵護世所不能作。何以故？菩薩摩訶薩廣度眾生出生死海而無度相，皆精進力之所成辦，是則名為精進波羅蜜多。
「複次，慈氏！懈怠眾生所修事業功力微少，猶如水滴不至大海，懈怠之人亦復如是，不能得至無上菩提。譬如有人手足俱無，行住坐臥不得隨心，乃至微小作業皆不成就，如是之人豈能越渡江河大海。懈怠眾生無精進足亦復如是，此懶惰人於家事業尚無所成，豈有慈悲具修戒慧，能度有情出於火宅，修行菩薩六波羅蜜菩提資糧？菩薩摩訶薩以精進波羅蜜多而為船筏，三無數劫福智所成，與諸有情同乘此船，超越生死大海彼岸。複次，世間眾生總有三種：一者懈怠，二者非勤非惰，三者精勤勇銳。言懈怠者，於己家務悉亦棄捨，況能為他營建事業。非勤非惰者，于大事業都不能作，設欲進求遇緣便退。勤精進者，恒為有情受大勞苦，但利益彼無念己身。窳惰之人，為懈怠鬼常所拘執惑亂身心。譬如有人入于大海至七寶山，於是山中寶珠無量，方欲採取為鬼所著，欻然之間徒步而返，不獲一寶裸露而歸。懈怠眾生亦復如是，此贍部洲福德之地，
【現代漢語翻譯】 現代漢語譯本： 如何圓滿精進波羅蜜多（Paramita，意為「到彼岸」或「完美」）？菩薩摩訶薩（Bodhisattva Mahasattva，意為「偉大的菩薩」）所發起的精進，乃至佈施（Dana，意為「給予」）、持戒（Sila，意為「道德行為」）、安忍（Ksanti，意為「耐心」）、精進（Virya，意為「努力」），難捨的能捨，難做的能做，像這樣種種難事，都以精勤勇猛的心不懈怠地去做，所修的殊勝行為，一切諸天（Deva，意為「神」）釋梵（Sakra，意為「帝釋天」）護世（Lokapala，意為「守護神」）都不能做到。為什麼呢？因為菩薩摩訶薩廣泛地度化眾生，讓他們脫離生死輪迴的苦海，而沒有執著于度化的相狀，這都是精進的力量所成就的，這就叫做精進波羅蜜多。
『再者，慈氏（Maitreya，意為「彌勒菩薩」）！懈怠的眾生所修的事業功力微弱，就像水滴不能到達大海一樣，懈怠的人也是這樣，不能到達無上菩提（Anuttara-samyak-sambodhi，意為「無上正等正覺」）。譬如有人手腳都沒有，行走、站立、坐臥都不能隨心所欲，甚至連微小的動作都不能完成，這樣的人怎麼能渡過江河大海呢？懈怠的眾生沒有精進的腳也是這樣，這種懶惰的人在家裡的事情都不能做好，又怎麼會有慈悲心去修持戒律和智慧，能夠度化有情眾生脫離火宅（比喻充滿痛苦的世間），修行菩薩的六波羅蜜（Sad Paramita，意為「六種到彼岸的方法」）和菩提資糧（Bodhi-sambhara，意為「成佛的資糧」）呢？菩薩摩訶薩以精進波羅蜜多作為船筏，經過無數劫的福德和智慧的積累，與所有有情眾生同乘此船，超越生死苦海的彼岸。再者，世間的眾生總共有三種：第一種是懈怠的，第二種是不勤奮也不懶惰的，第三種是精勤勇猛的。所謂懈怠的人，連自己家裡的事情都全部放棄，更何況是為他人建設事業呢。不勤奮也不懶惰的人，對於大的事業都不能做，即使想要前進，遇到困難就退縮。勤奮精進的人，總是爲了有情眾生承受巨大的勞苦，只利益他們而不考慮自己。懶惰的人，常常被懈怠的鬼所束縛，迷惑擾亂身心。譬如有人進入大海到達七寶山，在這山中有無數的寶珠，正想要去採集，卻被鬼所纏住，突然之間空手而回，沒有得到一件寶物就回來了。懈怠的眾生也是這樣，在這贍部洲（Jambudvipa，意為「我們所居住的這個世界」）這塊福德之地，
【English Translation】 English version: How is the Paramita (Perfection) of Vigour (effort, energy) fulfilled? The vigour initiated by a Bodhisattva Mahasattva (Great Bodhisattva), even in giving (Dana), moral conduct (Sila), patience (Ksanti), and effort (Virya), being able to give what is difficult to give, and do what is difficult to do, in such various difficult matters, with diligent and courageous mind without laziness, the superior practices they cultivate, all the Devas (gods), Sakra (Indra), Brahma, and Lokapalas (world protectors) cannot do. Why is that? Because the Bodhisattva Mahasattva widely liberates sentient beings, causing them to depart from the sea of birth and death, without attachment to the appearance of liberation, all of which is accomplished by the power of vigour, this is called the Paramita of Vigour.
Furthermore, Maitreya! The power of the deeds cultivated by lazy beings is weak, like a drop of water that does not reach the ocean. Lazy people are also like this, unable to reach Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). For example, if a person has no hands or feet, they cannot walk, stand, sit, or lie down as they wish, and even the smallest task cannot be accomplished. How can such a person cross rivers and oceans? Lazy beings without the feet of vigour are also like this. Such lazy people cannot even accomplish their own household affairs, how can they have compassion to cultivate precepts and wisdom, and be able to liberate sentient beings from the burning house (a metaphor for the world full of suffering), cultivate the six Paramitas (Perfections) of a Bodhisattva, and the Bodhi-sambhara (accumulations for enlightenment)? The Bodhisattva Mahasattva uses the Paramita of Vigour as a raft, accumulated through countless kalpas (eons) of merit and wisdom, and together with all sentient beings, they ride this raft, crossing the shore of the sea of birth and death. Furthermore, there are three kinds of sentient beings in the world: the first is lazy, the second is neither diligent nor lazy, and the third is diligent and courageous. Those who are lazy abandon all their own household affairs, let alone build up undertakings for others. Those who are neither diligent nor lazy cannot do great undertakings, and if they want to advance, they retreat when they encounter difficulties. Those who are diligent and vigorous always endure great hardships for sentient beings, only benefiting them without thinking of themselves. Lazy people are often bound by the ghost of laziness, confusing and disturbing their minds. For example, if a person enters the ocean and reaches the mountain of seven treasures, in this mountain there are countless jewels, and just as they are about to collect them, they are possessed by a ghost, and suddenly they return empty-handed, without obtaining a single treasure. Lazy beings are also like this, in this land of merit of Jambudvipa (the world we live in),
十善業力來生其中，菩薩觀之，無量無邊十善珠寶遍滿大地，而諸眾生為懈怠鬼之所魅著狂亂失心，設見妙寶都無取心，如妙高山不可移動。若精進人取斯寶物，不足為難如舉一毛。菩薩摩訶薩為欲圓滿精進波羅蜜多，普為眾生，從無量劫生死長夜，不惜軀命勤行精進方至菩提。菩薩觀之，心無懈倦猶如食頃。復更思惟過去諸佛行菩薩行，為欲滿足六波羅蜜，經無量劫亦如食頃。菩薩摩訶薩復觀現在未來無量無邊一切諸佛，行菩薩行經無量劫方成正覺，如是劫數難可校量。譬如有城極為高廣，四面高下各百由旬，於此城內滿中油麻，經百千劫除去一粒，如是劫數漸漸除一，乃至城空為一大劫，如是大劫積數滿三阿僧企耶。菩薩摩訶薩經如是劫，常為五趣一一有情，勤行精進受諸苦惱方至菩提。譬如大地末為微塵，如是微塵寧為多不？」
慈氏白佛言：「甚多，世尊！」
佛告慈氏：「假使眾生如彼塵數，菩薩為彼一一有情，如上劫中勤行精進，不惜身命受諸苦惱，然後乃成無上菩提。菩薩摩訶薩復應如是思惟：『我於過去如前劫數，勤加精進具足圓滿六種波羅蜜多，得不退轉方至菩提。』作是思惟：『如是長遠勇猛精進，況於人間年月劫數，而比于彼如剎那頃而成正覺，何不進求？菩薩摩訶薩應勤精進，
【現代漢語翻譯】 現代漢語譯本 十善業的強大力量導致眾生來世投生於善道。菩薩觀察到，無量無邊的十善珠寶遍佈大地，然而眾生卻被懈怠鬼所迷惑，心神狂亂而迷失。即使見到這些珍寶，也毫無取用的心思，如同須彌山（妙高山）般不可動搖。如果精進之人想要獲取這些寶物，易如反掌，如同舉起一根毫毛。菩薩摩訶薩爲了圓滿精進波羅蜜多（精進的完美），爲了普度眾生，從無量劫的生死長夜中，不惜生命勤奮修行精進，最終才證得菩提（覺悟）。菩薩觀察這一切，心中沒有絲毫懈怠，感覺如同吃一頓飯的時間一樣短暫。菩薩又進一步思惟過去諸佛修行菩薩道，爲了圓滿六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧的完美），經歷了無量劫，也感覺如同吃一頓飯的時間一樣短暫。菩薩摩訶薩又觀察現在和未來無量無邊的一切諸佛，修行菩薩道經歷了無量劫才成就正覺（完全的覺悟），這樣的劫數難以衡量。譬如有一座城池，極其高廣，四面高低各有一百由旬（古印度長度單位），這座城內裝滿了芝麻，經過百千劫的時間，才取出一粒，這樣一粒一粒地取出，直到城空，算作一大劫。這樣的大劫累積滿三個阿僧祇耶（無數，不可思議），菩薩摩訶薩經歷瞭如此漫長的劫數，常常爲了五道（地獄、餓鬼、畜生、人、天）中的每一個眾生，勤奮修行精進，承受各種苦惱，最終才證得菩提。譬如將大地磨成微塵，這些微塵難道不多嗎？」 慈氏菩薩（彌勒菩薩）對佛說：「非常多，世尊！」 佛告訴慈氏菩薩：「假設眾生如同那些微塵的數量一樣多，菩薩爲了他們每一個眾生，在上述的劫數中勤奮修行精進，不惜生命承受各種苦惱，然後才能成就無上菩提（最高的覺悟）。菩薩摩訶薩還應該這樣思惟：『我在過去如同前面所說的劫數中，勤奮修行精進，圓滿具足六種波羅蜜多，得到不退轉的境界，最終才證得菩提。』這樣思惟：『如此長遠勇猛的精進，與人間年月劫數相比，如同剎那之間就成就正覺，為何不努力追求呢？菩薩摩訶薩應當勤奮精進！』
【English Translation】 English version The power of the ten virtuous actions leads to rebirth in good realms. A Bodhisattva observes that countless treasures of the ten virtues fill the earth, yet beings are deluded and driven mad by the demon of laziness. Even when they see these precious jewels, they have no desire to take them, remaining as immovable as Mount Sumeru (Mount Myogao). If diligent people wish to obtain these treasures, it is as easy as lifting a single hair. A Bodhisattva Mahasattva, in order to perfect the Paramita (perfection) of diligence, and for the sake of all beings, from the long night of countless lifetimes, does not spare their life in diligently practicing diligence, and only then attains Bodhi (enlightenment). A Bodhisattva observes all this, and their mind has no laziness, feeling as if it were the time of a meal. Furthermore, the Bodhisattva contemplates that past Buddhas, in their practice of the Bodhisattva path, in order to perfect the six Paramitas (perfections of generosity, morality, patience, diligence, meditation, and wisdom), spent countless eons, which also felt as short as the time of a meal. A Bodhisattva Mahasattva also observes that all the countless Buddhas of the present and future, in their practice of the Bodhisattva path, spent countless eons to achieve perfect enlightenment, and such eons are difficult to measure. For example, imagine a city that is extremely tall and wide, with each side being one hundred yojanas (an ancient Indian unit of length) high and low. This city is filled with sesame seeds. After hundreds of thousands of eons, one seed is removed. Removing one seed at a time until the city is empty is considered one great eon. Accumulating such great eons to the number of three Asankhyeyas (countless, inconceivable), a Bodhisattva Mahasattva, through such long eons, constantly for each sentient being in the five realms (hell, hungry ghosts, animals, humans, and gods), diligently practices diligence, enduring all kinds of suffering, and only then attains Bodhi. For example, if the earth were ground into fine dust, would these dust particles be many or not?」 Maitreya Bodhisattva (Cishi Bodhisattva) said to the Buddha, 「Very many, World Honored One!」 The Buddha told Maitreya Bodhisattva, 「Suppose there are as many sentient beings as there are dust particles, and a Bodhisattva, for each of these beings, diligently practices diligence in the aforementioned eons, not sparing their life and enduring all kinds of suffering, and only then can they achieve unsurpassed Bodhi (supreme enlightenment). A Bodhisattva Mahasattva should also contemplate thus: 『In the past, in the eons mentioned before, I diligently practiced diligence, fully perfecting the six Paramitas, attaining the state of non-retrogression, and only then attained Bodhi.』 Thinking thus: 『Such long and courageous diligence, compared to the years and eons of the human world, is like achieving perfect enlightenment in an instant, why not strive for it? A Bodhisattva Mahasattva should diligently practice diligence!』
堅固其心，所舍頭目髓腦手足支節無所吝惜。』如是思已一心精進恒無懈惓，此即名為菩薩摩訶薩精進波羅蜜多。」
時薄伽梵而說頌言：
「世間諸果實， 皆由精進生， 大地水火風， 根塵由彼有。 貪恚癡疑惑， 皆由懈怠生， 菩薩於此中， 常懼如毒箭。 如人有技藝， 懶惰無所成， 懈怠諸男女， 慈母不忻見。 有智勤精進， 菩薩行成就， 是人開覺花， 能成佛果位。 智人常勇猛， 了達深義趣， 愚癡懶惰人， 世所不稱讚。 若人無精進， 亦無世名稱， 無善法資糧， 如糞穢不凈。 如草及磚石， 猶堪世所用， 懈怠懶惰人， 一切無堪用。 譬如衣垢弊， 亦如花鬘萎， 人若無精進， 端正不任用。 如人有名稱， 由精進安忍， 無忍無精進， 非女亦非男。 懈怠乏資財， 卑賤多驕慢， 常懼他人語， 家務悉不成。 如是無精進， 雖有眾技藝， 恒被人所輕， 如蛇無毒氣。 雖無諸技藝， 唯有勤精進， 佛果大菩提， 決定皆成就。 一切修福業， 皆由精進力， 如欲受使者， 專待王教敕。 精進尊貴本， 應當勤勇猛， 菩
【現代漢語翻譯】 現代漢語譯本 『堅定自己的心，對於捨棄頭、眼睛、骨髓、腦、手、腳、肢體等，都毫不吝惜。』這樣思考後，一心精進，恒常不懈怠，這就叫做菩薩摩訶薩（菩薩中的大菩薩）的精進波羅蜜多（到達彼岸的精進）。
這時，薄伽梵（佛的尊號）說了偈頌：
『世間所有的果實，都是由精進而生；大地、水、火、風，以及根、塵，都由此而有。 貪、嗔、癡、疑惑，都是由懈怠而生；菩薩對於這些，常常像懼怕毒箭一樣。 就像人有技藝，但懶惰就一事無成；懈怠的男女，連慈母都不喜歡見到。 有智慧且勤奮精進，菩薩的修行才能成就；這樣的人能開出覺悟之花，成就佛的果位。 有智慧的人常常勇猛，瞭解深奧的意義；愚癡懶惰的人，世人不會稱讚。 如果人沒有精進，也沒有世間的名聲；沒有善法的資糧，就像糞便一樣不乾淨。 像草和磚石，尚且可以被世人所用；懈怠懶惰的人，一切都無用處。 譬如衣服污垢破舊，又如花環枯萎；人如果沒有精進，即使端正也無用。 如果人有名聲，是由精進和安忍而來；沒有安忍和精進，就不是女人也不是男人。 懈怠的人缺乏資財，卑賤又多驕慢；常常害怕別人議論，家務都做不成。 像這樣沒有精進，即使有各種技藝，也常常被人輕視，就像沒有毒氣的蛇一樣。 即使沒有各種技藝，只要勤奮精進，佛的果位和大菩提（無上智慧）必定都能成就。 一切修福的善業，都是由精進的力量而來；就像想要接受差遣的人，專門等待國王的教令。 精進是尊貴的根本，應當勤奮勇猛，菩薩應當精進。』
【English Translation】 English version 'Strengthening their minds, they are not stingy in giving up their heads, eyes, marrow, brains, hands, feet, and limbs.' Having thought thus, they are single-minded in their diligence, constantly without laziness. This is called the Paramita (perfection) of diligence of a Bodhisattva Mahasattva (a great Bodhisattva).
At that time, the Bhagavan (the Blessed One, an epithet of the Buddha) spoke in verses:
'All the fruits in the world are born from diligence; earth, water, fire, wind, and the roots and dusts are all from it. Greed, hatred, delusion, and doubt are all born from laziness; Bodhisattvas are always afraid of these like poisonous arrows. Like a person with skills, but laziness leads to nothing; lazy men and women are not even liked by their loving mothers. Those who are wise and diligent in their efforts, their Bodhisattva practice will be accomplished; such people can bloom the flower of enlightenment and achieve the fruit of Buddhahood. The wise are always courageous, understanding profound meanings; the foolish and lazy are not praised by the world. If a person has no diligence, they have no worldly reputation; without the resources of good Dharma, they are like unclean filth. Like grass and bricks, they can still be used by the world; lazy people are useless for anything. Like dirty and worn-out clothes, or like withered flower garlands; if a person has no diligence, even if they are handsome, they are useless. If a person has a reputation, it comes from diligence and patience; without patience and diligence, they are neither woman nor man. Lazy people lack wealth, are lowly and arrogant; they are always afraid of others' opinions, and cannot manage their household affairs. Like this, without diligence, even if they have various skills, they are often looked down upon, like a snake without venom. Even without various skills, as long as they are diligent, the fruit of Buddhahood and great Bodhi (supreme wisdom) will surely be achieved. All meritorious deeds of cultivating blessings come from the power of diligence; like those who want to receive orders, they wait specifically for the king's commands. Diligence is the root of nobility, one should be diligent and courageous, Bodhisattvas should be diligent.'
薩樂修行， 必成無上果。 恒住于精進， 智者所稱讚， 無智執由天， 邪見生死本。 智者住正見， 舍天而精進， 應當勤勇猛， 能度于彼天。 愚劣無精進， 舍勤而事天， 智者樂精進， 遠離於天教。 天命及精進， 愚智有差殊， 信天邪見因， 精進招勝果。 如有地無種， 耕墾何所益， 無勤亦復然， 天命何所獲。 譬如風吹火， 隨小漸成大， 精進亦復然， 善法而增廣。 能行諸難行， 而獲增勝果， 身命無吝惜， 當紹於法王。」
爾時，佛告慈氏菩薩摩訶薩：「求菩提時擐精進甲，以大誓願而為器仗，日夜精勤增長功德，猶初白月漸漸圓滿。譬如有人聞彼遠方有佛舍利窣堵波塔，及有善說正法之人。此人聞已歡喜踴躍，不待資糧車乘伴侶，徒跣而往詣彼塔廟。所經道路唯是猛火及布利刀，是人勇銳其心不退，決定前進達于彼所，瞻禮佛塔聽聞正法。於火刃中舉足下足，步步思惟而發是愿：『我於今日刀火中行得聞正法，愿我當於生死大苦之中，拔濟有情置於涅槃安樂之處。』菩薩摩訶薩發是愿已，雖踐刀火如履蓮花，足下柔軟如須曼那花，復似栴檀香水而灑其上，清涼芬馥無以為喻。復作是愿：『我從今
【現代漢語翻譯】 現代漢語譯本 薩樂（Sāra）修行，必定成就無上正果。 恒常安住于精進，這是智者所稱讚的。 沒有智慧的人執著于天命，這是邪見，是生死的根本。 有智慧的人安住于正見，捨棄對天命的執著而精進。 應當勤奮勇猛，才能超越天命的束縛。 愚笨低下的人不精進，捨棄勤奮而侍奉天命。 有智慧的人樂於精進，遠離天命的教導。 天命和精進，愚笨和智慧的人對此有不同的理解。 相信天命是邪見的根源，精進則能招致殊勝的果報。 如果土地沒有種子，耕種又有什麼益處呢？ 不勤奮也是如此，天命又能帶來什麼呢？ 譬如風吹火，隨著微小的火苗逐漸壯大。 精進也是如此，能使善法增長廣大。 能夠行持種種難行之事，就能獲得更加殊勝的果報。 不吝惜身命，應當繼承法王的地位。
那時，佛陀告訴慈氏菩薩摩訶薩（Maitreya Bodhisattva Mahāsattva）說：『求菩提時要披上精進的鎧甲，以大誓願作為武器，日夜精勤增長功德，就像初生的白月漸漸圓滿一樣。譬如有人聽說遠方有佛舍利窣堵波塔（stupa，佛塔），以及善於宣說正法的人。這個人聽了之後歡喜踴躍，不等待資糧、車乘和同伴，就徒步前往那座佛塔。所經過的道路只有猛火和佈滿利刃，這個人勇敢銳利，心不退縮，決定前進到達那裡，瞻仰佛塔，聽聞正法。在火刃中舉足下足，每一步都思惟併發出這樣的愿：『我今天在刀火中行走，得以聽聞正法，愿我將來在生死大苦之中，救拔眾生，將他們安置在涅槃安樂之處。』菩薩摩訶薩發出這個願望之後，即使踩在刀火之上，也像踩在蓮花上一樣，腳下柔軟如須曼那花（sumanā，一種香花），又像灑上了栴檀香水一樣，清涼芬芳，無法比喻。又發願說：『我從今
【English Translation】 English version Practicing Sāra (essence), one will surely achieve the unsurpassed fruit. Constantly abiding in diligence, this is what the wise praise. The unwise cling to fate, which is a wrong view and the root of birth and death. The wise abide in right view, abandoning attachment to fate and being diligent. One should be diligent and courageous to transcend the bondage of fate. The foolish and inferior are not diligent, abandoning diligence to serve fate. The wise delight in diligence, staying away from the teachings of fate. Fate and diligence, the foolish and the wise have different understandings of them. Believing in fate is the cause of wrong views, while diligence brings about superior results. If the land has no seeds, what is the benefit of cultivation? It is the same with lack of diligence, what can fate bring? Like the wind blowing on a fire, it gradually grows from a small flame. Diligence is also like this, it can expand and increase good dharmas. Being able to perform all kinds of difficult practices, one can obtain even more superior results. Not being stingy with one's life, one should inherit the position of the Dharma King.
At that time, the Buddha said to Maitreya Bodhisattva Mahāsattva: 『When seeking Bodhi, one should put on the armor of diligence, using great vows as weapons, diligently increasing merits day and night, just like the new white moon gradually becoming full. For example, if someone hears that there is a Buddha's relic stupa (stupa, a Buddhist shrine) in a distant place, and there are people who are good at expounding the right Dharma. This person, upon hearing this, rejoices and leaps with joy, not waiting for provisions, vehicles, or companions, and walks barefoot to that stupa. The road they travel is only filled with raging fire and sharp blades, but this person is brave and sharp, their heart does not retreat, and they are determined to reach that place, to venerate the stupa and listen to the right Dharma. In the fire and blades, they lift and place their feet, thinking at each step and making this vow: 『Today, I walk through fire and blades, and I am able to hear the right Dharma. May I, in the great suffering of birth and death, rescue sentient beings and place them in the peace and happiness of Nirvana.』 After the Bodhisattva Mahāsattva makes this vow, even if they step on fire and blades, it is like stepping on a lotus flower, their feet are as soft as a sumanā flower (sumanā, a fragrant flower), and it is as if sandalwood water has been sprinkled on them, cool and fragrant, beyond comparison. They also make this vow: 『From now on,
日乃至無上正等菩提，於是中間，身口意業常作佛事。若行餘事，愿我此身如枯槁木；口說余言，愿我瘖啞；意思余法，愿我狂亂。除正法外，自餘音教無所樂著。如是三業所修諸善，皆悉迴向無上菩提。』復愿一切眾生咸成正覺功德無盡，廣大如法界，究竟若虛空，窮未來際無有休息。譬如虛空密雲彌布降注大雨，若至陸地砂鹵之處不久便干，若雨一滴入大海中，海水未竭其雨無盡。菩薩所作功德亦復如是，若為自身求于解脫，如陸地雨不久還干，若為法界一切有情修于善業投涅槃海，以大悲願，眾生無盡善亦無盡。
「複次，慈氏！譬如菩薩壽命無量，往于東方經過無量俱胝三千大千世界，所經國土眾生之類，悉皆令得大般涅槃安樂之處。如是無量阿僧祇劫廣度眾生，我今觀之如爪上土，其未度者如大地土。如是東方世界未度既然，南西北方四維上下亦復如是。雖有如是無量有情，菩薩摩訶薩亦不厭舍而生退轉，勤行精進終無休息。菩薩摩訶薩能發如是廣大之心，無有少法難修行者，於三界中所有福智尊貴自在，無勞功力自然得之。」
佛告慈氏菩薩摩訶薩：「于諸世間所有過去現在未來一切眾生、學無學人及辟支佛，如是有情精勤修集無量無邊所有功德，比于如來一毛功德，百千萬分不及其一。如
【現代漢語翻譯】 現代漢語譯本：直至證得無上正等菩提（指最高的覺悟），在這期間，我的身、口、意三業常行佛事（指利益眾生的行為）。如果我做其他的事情，愿我的身體像枯槁的木頭一樣；如果我口說其他的話，愿我變成啞巴；如果我心裡想其他的方法，愿我變得狂亂。除了正法（指佛陀的教導）之外，對於其他的言論教誨，我都不喜歡執著。像這樣，我身、口、意三業所修的一切善行，都全部迴向于無上菩提。』又愿一切眾生都能成就正覺（指正確的覺悟），功德無盡，廣大如法界（指宇宙的範圍），究竟如虛空，直到未來永無止息。譬如虛空中密佈的雲層降下大雨，如果落到陸地砂石鹽堿的地方，不久就會乾涸；如果一滴雨水落入大海中，海水沒有枯竭，雨水就不會窮盡。菩薩所作的功德也是這樣，如果爲了自己求得解脫，就像陸地上的雨水不久就會乾涸；如果爲了法界（指宇宙）一切有情（指眾生）修習善業，投入涅槃（指解脫）的大海，以大悲願力，眾生沒有窮盡，善行也就沒有窮盡。 『再者，彌勒（慈氏菩薩的別名）！譬如菩薩的壽命無量，往東方經過無量俱胝（指極大的數量）三千大千世界（指佛經中描述的宇宙結構），所經過的國土中的眾生，都讓他們得到大般涅槃（指最終的解脫）安樂之處。像這樣，經過無量阿僧祇劫（指極長的時間）廣泛地度化眾生，我今天看來，就像指甲上的塵土一樣，而那些沒有被度化的眾生，就像大地上的塵土一樣。像這樣，東方世界沒有被度化的眾生是這樣，南方、西方、北方、四維（指東南、東北、西南、西北）和上下方也是這樣。雖然有這樣無量的有情，菩薩摩訶薩（指偉大的菩薩）也不會厭倦捨棄而產生退轉，勤奮精進，終無休息。菩薩摩訶薩能夠發起這樣廣大的心，就沒有什麼法難以修行，在三界（指欲界、色界、無色界）中所有的福德、智慧、尊貴、自在，不用費力就能自然得到。』 佛告訴彌勒菩薩摩訶薩：『在世間所有過去、現在、未來的一切眾生、有學（指正在學習佛法的人）、無學（指已經完成學習的人）的人以及辟支佛（指獨自覺悟的人），像這樣的有情精勤修集無量無邊的所有功德，比之於如來（指佛陀）一根毛的功德，連百千萬分之一都比不上。』
【English Translation】 English version: Until I attain the unsurpassed, complete, and perfect enlightenment (Anuttara-samyak-sambodhi), during this time, my body, speech, and mind will constantly engage in Buddha activities (actions that benefit sentient beings). If I engage in other activities, may my body become like withered wood; if I speak other words, may I become mute; if I think of other methods, may I become deranged. Apart from the true Dharma (the teachings of the Buddha), I will not delight in or cling to any other teachings. In this way, all the good deeds I cultivate through my body, speech, and mind, I will dedicate entirely to unsurpassed enlightenment. Furthermore, may all sentient beings achieve perfect enlightenment, with boundless merit, as vast as the Dharma realm (the universe), ultimately like space, and continuing without rest into the infinite future. For example, if dense clouds in the sky pour down heavy rain, and it falls on dry, sandy, or salty land, it will soon dry up; but if a single drop of rain falls into the ocean, the rain will not cease until the ocean is exhausted. The merit cultivated by a Bodhisattva is also like this: if it is for one's own liberation, it is like rain on land that soon dries up; but if it is for the benefit of all sentient beings in the Dharma realm, and is dedicated to the ocean of Nirvana (liberation), with great compassion and vows, as long as sentient beings are not exhausted, the good deeds will not be exhausted. Furthermore, Maitreya (another name for Bodhisattva Maitreya)! For example, a Bodhisattva has immeasurable life, and travels eastward through countless kotis (a very large number) of three thousand great thousand worlds (a cosmological structure in Buddhist scriptures), and all the sentient beings in the lands they pass through, they lead to the place of great Nirvana (ultimate liberation) and peace. In this way, after countless asamkhya kalpas (extremely long periods of time), they extensively liberate sentient beings. When I look at it today, it is like the dust on a fingernail, while those who have not been liberated are like the dust on the earth. In this way, the sentient beings in the eastern world who have not been liberated are like this, and the same is true for the south, west, north, the four intermediate directions (southeast, northeast, southwest, northwest), and above and below. Although there are such immeasurable sentient beings, a Bodhisattva Mahasattva (a great Bodhisattva) will not be weary or abandon them, nor will they retreat, but will diligently strive without rest. A Bodhisattva Mahasattva who can generate such a vast mind will find no Dharma difficult to practice, and all the blessings, wisdom, honor, and freedom in the three realms (the desire realm, the form realm, and the formless realm) will be obtained naturally without effort. The Buddha told Bodhisattva Mahasattva Maitreya: 'All sentient beings in the world, past, present, and future, those who are learning (those who are studying the Dharma), those who have completed their learning (those who have completed their studies), and Pratyekabuddhas (those who achieve enlightenment on their own), all these sentient beings diligently cultivate immeasurable and boundless merit, but compared to the merit of a single hair of a Tathagata (the Buddha), it is not even one in a hundred million.'
是所有一一毛端，皆從如來無量功德之所出生。如來之身一切毛端所有功德，共成如來一發功德。如是佛發八萬四千，一一發中各具如上毛端功德，如是合集共成如來一隨好功德。如是隨好具八十種，一一好中各有如上佛發功德，如是合集共成如來一相功德。如是諸相具三十二，各具如上隨好功德，如是合集至百千倍，成佛眉間毫相功德，其相圓滿婉轉右旋，如頗胝迦寶明凈鮮白，夜闇之中猶如明星，毫相舒之上至色界阿迦膩吒天，卷之如舊復為毫相於眉間住。以此毫相所有功德至百千倍，成佛頂上肉髻之相，所有功德無有人天能見頂者。如是肉髻千倍功德，不及如來梵音聲相所有功德，其聲下徹阿鼻地獄，上至色界究竟天中。如是所說無量功德，皆是如來大悲化現，如是化身皆由無量功德整合，無比無喻無與等者。如是化身千倍功德成佛報身，如是報身所有功德，百千萬倍成佛法身，所有功德莫知其量。若有善男子、善女人，聞說諸佛如來無邊功德，不驚不怖不畏者，當知是人成就精進波羅蜜多，應發如是廣大之心：『佛身功德無量福聚，我今觀之誓當修證，勤行精進不惜身命，為一切眾生，于無量劫受三塗苦，心不生悔，皆令圓滿具足成就六種波羅蜜多，得成無上正等菩提。』」
佛告慈氏菩薩摩訶薩：「
{ "translations": [ "現代漢語譯本：是所有一一毛端，都從如來無量的功德中產生。如來身上一切毛端所具有的功德，共同構成如來一根頭髮的功德。像這樣，佛的頭髮有八萬四千根，每一根頭髮中都各自具有如上毛端的功德，這樣合集起來就構成了如來一個隨形好的功德。這樣的隨形好有八十種，每一種隨形好中都各有如上佛發的功德，這樣合集起來就構成了如來一個相的功德。這樣的相有三十二種，每一種相都具有如上隨形好的功德，這樣合集起來，再增加百千倍，就構成了佛眉間白毫相的功德，這個白毫相圓滿、婉轉、向右旋轉，像頗胝迦（一種寶石）寶一樣明凈鮮白，在夜晚黑暗中就像明星一樣，白毫相舒展開來上至阿迦膩吒天（色界頂層天），捲起來又恢復成眉間的白毫相。用這個白毫相的所有功德再增加百千倍，就構成了佛頂上的肉髻之相，這個肉髻的功德沒有人天能夠看見頂端。像這樣肉髻的千倍功德，還不如如來梵音聲相所具有的功德，這個聲音下徹阿鼻地獄，上至究竟天（色界頂層天）。像這樣所說的無量功德，都是如來大悲心的顯現，這樣的化身都是由無量功德整合，無比無喻，沒有可以與之相比的。這樣的化身千倍的功德構成了佛的報身，這樣的報身所具有的功德，再增加百千萬倍就構成了佛的法身，法身所具有的功德無法衡量。如果有善男子、善女人，聽聞宣說諸佛如來無邊的功德，不感到驚訝、不感到恐懼、不感到畏懼，應當知道這個人成就了精進波羅蜜多，應當發起這樣廣大的心願：『佛身功德是無量的福德聚集，我現在觀察到這些，發誓應當修證，勤奮修行精進，不惜身命，爲了所有眾生，在無量劫中承受三惡道的痛苦，心中不生後悔，都要使他們圓滿具足成就六種波羅蜜多，最終成就無上正等菩提。』」， "佛告訴慈氏菩薩摩訶薩（大菩薩）說：" ], "english_translations": [ "English version: All individual tips of hair arise from the immeasurable merits of the Tathagata (Buddha). The merits of all the hair tips on the Tathagata's body combine to form the merit of one hair of the Tathagata. In this way, the Buddha has eighty-four thousand hairs, and each hair possesses the merits of the hair tips mentioned above. These combined form the merit of one minor mark of the Tathagata. There are eighty such minor marks, and each minor mark contains the merits of the Buddha's hair as described above. These combined form the merit of one major mark of the Tathagata. There are thirty-two such major marks, and each major mark possesses the merits of the minor marks as described above. These combined, multiplied by a hundred thousand, form the merit of the white hair mark between the Buddha's eyebrows. This mark is round, graceful, and spirals to the right, as clear and white as a crystal (sphatika) gem, shining like a star in the dark of night. When extended, this white hair mark reaches up to the Akanistha Heaven (the highest heaven in the realm of form), and when retracted, it returns to its place between the eyebrows. The merit of this white hair mark, multiplied by a hundred thousand, forms the merit of the protuberance on the crown of the Buddha's head (ushnisha), the top of which no human or celestial being can see. The merit of this ushnisha, multiplied by a thousand, is still less than the merit of the Tathagata's Brahma-like voice, which penetrates down to the Avici Hell and up to the highest heaven (Akanistha). All these immeasurable merits described are manifestations of the Tathagata's great compassion. These transformation bodies are all formed from the accumulation of immeasurable merits, incomparable, unparalleled, and without equal. The merit of these transformation bodies, multiplied by a thousand, forms the Sambhogakaya (reward body) of the Buddha. The merit of this Sambhogakaya, multiplied by a hundred million, forms the Dharmakaya (Dharma body) of the Buddha, the merit of which is immeasurable. If there are good men or good women who, upon hearing the immeasurable merits of the Buddhas and Tathagatas, are not surprised, not frightened, and not afraid, know that these people have achieved the perfection of diligence (virya paramita). They should generate such a vast aspiration: 'The merits of the Buddha's body are an immeasurable accumulation of blessings. Now that I have observed them, I vow to cultivate and realize them. I will diligently practice with perseverance, not sparing my life, for the sake of all sentient beings. I will endure the suffering of the three evil realms for countless eons without regret, and I will enable them to fully achieve the six perfections (paramitas), ultimately attaining unsurpassed, complete, and perfect enlightenment (anuttara-samyak-sambodhi).'", "The Buddha said to the Bodhisattva Mahasattva Maitreya:" ] }
善男子！應當諦觀佛之智慧，汝今諦聽當爲汝說。如舍利弗，諸聲聞中智慧第一，此贍部洲，北廣南狹如類車廂，周匝七千逾繕那量。東勝身洲形如半月，周匝八千逾繕那量。西牛貨洲形如滿月，周匝九千逾繕那量。北拘盧洲地形畟方，周匝十千逾繕那量。妙高山王其相四方，入水八萬逾繕那量，四寶合成，出水量等，四寶合成，周圍四面各有八萬逾繕那量。次外即有金山七重，周匝圍繞有八海水，最外復有大鐵圍山。如是四洲及諸山王用為紙素，八大海水以為其墨，一切草木用為其筆，一切人天一劫書寫，比舍利弗所得智慧，十六分中不及其一。又於此三千大千世界，其中眾生所有智慧，如舍利弗等無有異。菩薩摩訶薩了達佈施波羅蜜多，所有智慧過彼百倍。又此三千大千世界，所有眾生皆具佈施波羅蜜多智慧，不及一菩薩摩訶薩所得凈戒波羅蜜多智慧，乃至般若波羅蜜多亦復如是。又此三千大千世界所有眾生，皆具如是六種波羅蜜多智慧，不及一初地菩薩摩訶薩所得智慧，乃至十地菩薩摩訶薩所得智慧，展轉倍增亦復如是。又此十地菩薩所得智慧，比汝慈氏一生補處菩薩摩訶薩所得智慧，百千分中不及其一。」
時慈氏菩薩聞佛語已，而作是念：「今者如來在大眾中作是稱讚，深生悚慄。」
爾時佛
【現代漢語翻譯】 現代漢語譯本： 善男子！你應該仔細觀察佛的智慧，你現在仔細聽，我將為你解說。比如舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱），在所有聲聞弟子中智慧第一。這個贍部洲（Jambudvīpa，我們所居住的南瞻部洲），北邊寬廣，南邊狹窄，形狀像車廂，周圍七千由旬（yojana，古印度長度單位）。東勝身洲（Pūrvavideha，四大洲之一，位於東方）形狀像半月，周圍八千由旬。西牛貨洲（Aparagodānīya，四大洲之一，位於西方）形狀像滿月，周圍九千由旬。北拘盧洲（Uttarakuru，四大洲之一，位於北方）地形方正，周圍一萬由旬。妙高山王（Sumeru，佛教宇宙觀中的中心山）四方形狀，入水八萬由旬，由四寶合成，出水部分也一樣，由四寶合成，周圍四面各有八萬由旬。其次外圍有七重金山，周圍環繞著八個大海，最外層還有大鐵圍山。如果把這四大洲和所有山王當作紙張，把八個大海當作墨水，把一切草木當作筆，讓所有的人和天人用一劫的時間來書寫，所記錄的智慧也比不上舍利弗所得智慧的十六分之一。此外，在這三千大千世界中，所有眾生的智慧，都和舍利弗的智慧沒有差別。菩薩摩訶薩（Bodhisattva-mahāsattva，發大心的菩薩）通達佈施波羅蜜多（dāna-pāramitā，佈施的完美），所擁有的智慧超過他們百倍。而且，這三千大千世界中，所有眾生都具備佈施波羅蜜多的智慧，也比不上一個菩薩摩訶薩所獲得的持戒波羅蜜多（śīla-pāramitā，持戒的完美）智慧，乃至般若波羅蜜多（prajñā-pāramitā，智慧的完美）也是如此。此外，這三千大千世界中所有眾生，都具備這六種波羅蜜多的智慧，也比不上一個初地菩薩摩訶薩所獲得的智慧，乃至十地菩薩摩訶薩所獲得的智慧，層層遞增也是如此。而且，這十地菩薩所獲得的智慧，比不上你慈氏（Maitreya，彌勒菩薩）一生補處菩薩摩訶薩所獲得的智慧，連百千分之一都比不上。」 當時，慈氏菩薩聽到佛陀這樣說，心中想到：『現在如來在大眾中這樣讚歎，我深感恐懼。』 這時，佛陀...
【English Translation】 English version: Good man! You should carefully observe the wisdom of the Buddha. Now listen attentively, and I will explain it to you. For example, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), is the foremost in wisdom among all the Śrāvakas (hearers). This Jambudvīpa (the continent we inhabit, the southern continent), is wide in the north and narrow in the south, shaped like a cart, with a circumference of seven thousand yojanas (an ancient Indian unit of length). Pūrvavideha (one of the four continents, located in the east) is shaped like a half-moon, with a circumference of eight thousand yojanas. Aparagodānīya (one of the four continents, located in the west) is shaped like a full moon, with a circumference of nine thousand yojanas. Uttarakuru (one of the four continents, located in the north) has a square shape, with a circumference of ten thousand yojanas. Mount Sumeru (the central mountain in Buddhist cosmology) has a square shape, extending eighty thousand yojanas into the water, composed of four treasures, and the part above the water is also composed of four treasures, with each side having a circumference of eighty thousand yojanas. Next, there are seven golden mountains surrounding it, and eight great seas, and the outermost is the great iron mountain. If these four continents and all the mountain kings were used as paper, the eight great seas as ink, and all the plants and trees as pens, and all humans and devas (gods) were to write for one kalpa (an eon), the wisdom recorded would not be even one-sixteenth of the wisdom attained by Śāriputra. Furthermore, in this three thousand great thousand world system, the wisdom of all beings is no different from that of Śāriputra. A Bodhisattva-mahāsattva (a great-hearted Bodhisattva) who has mastered the dāna-pāramitā (perfection of giving) possesses wisdom that is a hundred times greater than theirs. Moreover, in this three thousand great thousand world system, all beings possess the wisdom of dāna-pāramitā, but it is not comparable to the wisdom of śīla-pāramitā (perfection of morality) attained by a single Bodhisattva-mahāsattva, and the same applies to prajñā-pāramitā (perfection of wisdom). Furthermore, all beings in this three thousand great thousand world system possess the wisdom of these six pāramitās, but it is not comparable to the wisdom attained by a Bodhisattva-mahāsattva of the first bhūmi (stage), and the same applies to the wisdom attained by a Bodhisattva-mahāsattva of the tenth bhūmi, which increases progressively. Moreover, the wisdom attained by these Bodhisattvas of the ten bhūmis is not even one hundred-thousandth of the wisdom attained by you, Maitreya (the future Buddha), a Bodhisattva-mahāsattva who is destined to become the next Buddha in this world. At that time, when the Bodhisattva Maitreya heard the Buddha say this, he thought to himself, 'Now that the Tathāgata (Buddha) is praising me in this way in the assembly, I feel deeply apprehensive.' Then, the Buddha...
薄伽梵告慈氏菩薩摩訶薩言：「善男子！汝今諦聽。於此三千大千世界，一切眾生所有智慧，皆如慈氏等無有異。如是等菩薩摩訶薩，詣菩提樹坐于道場，降伏魔怨將成正覺，所有智慧，于佛如來所得智慧，百千萬分不及其一。慈氏！當知如來智慧，甚深無量不可思議，亦非譬喻之所校量。若菩薩摩訶薩聞是諸佛甚深智慧，不驚不怖不畏者，應加精進成就波羅蜜多。懈怠之人，世間小善尚不成就，況于如來大智彼岸，而能廣度一切眾生。
「複次，慈氏！有三種精進。云何為三？一者聞此甚深如來廣大智慧心不傾動，二者能隨過去諸菩薩摩訶薩大悲之行，三者所行之行設逢苦難心不退轉。又以精進力，觀察一切世出世間、情非情境皆悉是空。以觀如是勝義空故，無一眾生有相可得。雖知無相，而為眾生於無數劫修諸苦行不辭勞倦，常以四攝——佈施、愛語、利行、同事——攝取有情，教以三乘令得解脫，次復安置於最上乘得不退轉，一切行愿皆悉成就。具足圓滿精進波羅蜜多，諸佛如來與受記別，近無等等無上菩提，猶如白月十四日夜漸向圓滿。菩薩亦爾，于佛菩提漸向圓滿得無功用，自然獲得十種勝事。云何為十？一者諸佛正法不由聽習而悉現前，能為有情宣說妙法。二者不思議力自然能發堅固誓願，能令一
【現代漢語翻譯】 現代漢語譯本：薄伽梵（Bhagavan，意為世尊）告訴慈氏菩薩摩訶薩（Maitreya Bodhisattva Mahasattva，意為彌勒菩薩大士）說：『善男子！你現在仔細聽。在這三千大千世界中，一切眾生的所有智慧，都和慈氏（Maitreya，即彌勒）一樣，沒有差別。像這樣的菩薩摩訶薩，前往菩提樹下，坐在道場，降伏魔怨，將要成就正覺時，他們所有的智慧，和佛如來所得到的智慧相比，連百分之一、千分之一都比不上。慈氏！你應該知道，如來的智慧，非常深奧，無量無邊，不可思議，也不是用比喻可以衡量的。如果菩薩摩訶薩聽到諸佛如此深奧的智慧，不感到驚訝、不感到恐懼、不感到害怕，就應該更加精進，成就波羅蜜多（paramita，意為到彼岸）。懈怠的人，世間的小善尚且不能成就，更何況是如來那廣大的智慧彼岸，又怎麼能廣泛地度化一切眾生呢？』 『再者，慈氏！有三種精進。哪三種呢？第一種是聽到如此深奧的如來廣大智慧，內心不為所動；第二種是能夠隨順過去諸菩薩摩訶薩的大悲之行；第三種是所做的事情即使遇到苦難，內心也不退轉。又憑藉精進的力量，觀察一切世間和出世間、有情和無情的境界，都全部是空。因為觀察到這種殊勝的空性，所以沒有一個眾生是有相可得的。雖然知道無相，但是爲了眾生，在無數劫中修持各種苦行，不辭勞苦，常常用四攝——佈施（dana）、愛語（priyavacana）、利行（arthacarya）、同事（samanarthata）——來攝取有情，教導他們三乘（sravakayana, pratyekabuddhayana, bodhisattvayana，意為聲聞乘、緣覺乘、菩薩乘），讓他們得到解脫，然後又把他們安置在最上乘，得到不退轉，一切的行愿都全部成就。具足圓滿精進波羅蜜多，諸佛如來會給予授記，接近無等等無上菩提，就像白月在十四日夜晚逐漸走向圓滿一樣。菩薩也是這樣，對於佛的菩提逐漸走向圓滿，得到無功用，自然獲得十種殊勝的事情。哪十種呢？第一種是諸佛的正法不用聽聞學習就全部顯現，能夠為有情宣說微妙的佛法。第二種是不思議的力量自然能夠發起堅固的誓願，能夠讓一
【English Translation】 English version: The Bhagavan (meaning 'the Blessed One') said to Maitreya Bodhisattva Mahasattva (meaning 'the great Bodhisattva Maitreya'): 'Good man! Now listen carefully. In this great trichiliocosm, all the wisdom of all sentient beings is the same as Maitreya's, without any difference. Such Bodhisattva Mahasattvas, going to the Bodhi tree and sitting in the Bodhimanda, subduing the demonic forces and about to attain perfect enlightenment, all their wisdom, compared to the wisdom attained by the Buddha Tathagata, is not even one in a hundred million. Maitreya! You should know that the wisdom of the Tathagata is very profound, immeasurable, inconceivable, and cannot be measured by metaphors. If a Bodhisattva Mahasattva hears such profound wisdom of the Buddhas and is not surprised, not afraid, and not fearful, then they should be more diligent and accomplish the paramita (meaning 'perfection'). A lazy person cannot even accomplish small good deeds in the world, let alone the vast shore of the Tathagata's wisdom, how can they widely liberate all sentient beings?' 'Furthermore, Maitreya! There are three kinds of diligence. What are the three? The first is that when hearing such profound and vast wisdom of the Tathagata, the mind is not moved; the second is to be able to follow the great compassionate actions of the past Bodhisattva Mahasattvas; the third is that even if one encounters suffering in what one does, the mind does not retreat. Moreover, by the power of diligence, one observes that all worldly and otherworldly, sentient and non-sentient realms are all empty. Because of observing such supreme emptiness, there is not a single sentient being that can be found with a form. Although knowing that there is no form, for the sake of sentient beings, one practices various ascetic practices for countless kalpas without weariness, and constantly uses the four means of gathering—dana (giving), priyavacana (kind speech), arthacarya (beneficial action), and samanarthata (cooperation)—to gather sentient beings, teaching them the three vehicles (sravakayana, pratyekabuddhayana, bodhisattvayana, meaning 'the vehicle of the hearers, the vehicle of the solitary realizers, and the vehicle of the bodhisattvas') to attain liberation, and then placing them in the supreme vehicle, attaining non-retrogression, and all vows and practices are accomplished. Having fully perfected the paramita of diligence, the Buddhas Tathagatas will give predictions, approaching the unsurpassed Bodhi, like the white moon on the fourteenth night gradually approaching fullness. The Bodhisattva is also like this, gradually approaching the perfection of the Buddha's Bodhi, attaining effortless action, and naturally obtaining ten supreme things. What are the ten? The first is that the Buddhas' true Dharma appears completely without having to hear or learn it, and one is able to proclaim the wonderful Dharma to sentient beings. The second is that the inconceivable power naturally generates firm vows, and is able to make one'
切眾生髮菩提心。三者而得自在身口意業，隨愿現生一切無礙。四者能現種種神通變化，隨心自在無所障礙。五者能作希奇未曾有事，皆得自在。六者受生自在，於五趣中隨機利益而能生彼。七者寶藏隨生赒給無盡。八者常為心師、不師於心，無有卒暴如調伏象。九者自然覺悟生死涅槃二皆平等，不由師訓。十者得無上智利樂有情，方生死中拔濟令出，置於三乘涅槃正路，究竟無上正等菩提。
「複次，精進之人，于生死中說諸過患，顯大涅槃無量功德，大悲般若常所輔翼，由斯不住生死涅槃，利樂有情窮未來際，是即精進波羅蜜多。複次，精進之人，聽聞正法總持自在，以精進力身無疾病，一切怨害慈心相向，微那夜迦作障礙者無所能為，菩薩言教悉皆承順。複次，精進之人，一切諸天恭敬愛念，危難之中一切善神之所擁護。複次，精進之人，小有所施而能圓滿檀波羅蜜多。複次，精進之人，護持凈戒不為懶惰之所攝受，速能圓滿凈戒波羅蜜多。複次，精進之人，善能安忍，怨親平等無有二心，速能圓滿安忍波羅蜜多。複次，精進之人，勇猛不退被精進甲，大慈大悲恒不捨離，速能圓滿精進波羅蜜多。複次，精進之人，勤修靜慮，於三摩地安住不動，速能圓滿禪波羅蜜多。複次，精進之人，多聞智慧，諷誦無
【現代漢語翻譯】 現代漢語譯本 （一）能令一切眾生髮起菩提心（bódhicitta，覺悟之心）。（二）能自在地控制身、口、意三業，隨心所愿地顯現，沒有任何障礙。（三）能展現種種神通變化，隨心所欲，沒有任何阻礙。（四）能做出稀有罕見的事情，一切都自在無礙。（五）能自在地受生，在五道（地獄、餓鬼、畜生、人、天）中隨機利益眾生，並能往生到那裡。（六）寶藏自然涌現，供給無盡。（七）常常以心為師，而不是被心所控制，不會像未經調伏的像那樣暴躁。（八）自然覺悟生死和涅槃（nirvāṇa，解脫）二者平等，不需要老師的教導。（九）獲得無上的智慧，利益眾生，在生死輪迴中救拔他們，使他們脫離輪迴，走上三乘（聲聞乘、緣覺乘、菩薩乘）涅槃的正道，最終達到無上正等菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。 「此外，精進之人，在生死輪迴中宣說種種過患，彰顯大涅槃的無量功德，大悲（mahākaruṇā，偉大的慈悲）和般若（prajñā，智慧）常常輔助他，因此不住于生死和涅槃，利益眾生直到未來無盡，這就是精進波羅蜜多（vīrya-pāramitā，精進的完美）。此外，精進之人，聽聞正法，總持自在，憑藉精進的力量身體沒有疾病，一切怨恨都以慈心相待，那些製造障礙的微那夜迦（vināyaka，障礙神）也無能為力，菩薩的教誨都能夠承順。此外，精進之人，一切諸天都恭敬愛念，在危難之中，一切善神都會保護他。此外，精進之人，即使稍微佈施，也能圓滿檀波羅蜜多（dāna-pāramitā，佈施的完美）。此外，精進之人，護持清凈的戒律，不被懶惰所控制，能夠迅速圓滿凈戒波羅蜜多（śīla-pāramitā，戒律的完美）。此外，精進之人，善於安忍，對待怨敵和親人平等，沒有分別心，能夠迅速圓滿安忍波羅蜜多（kṣānti-pāramitā，安忍的完美）。此外，精進之人，勇猛不退，披上精進的鎧甲，大慈大悲恒常不捨離，能夠迅速圓滿精進波羅蜜多。此外，精進之人，勤修靜慮，在三摩地（samādhi，禪定）中安住不動，能夠迅速圓滿禪波羅蜜多（dhyāna-pāramitā，禪定的完美）。此外，精進之人，多聞智慧，諷誦無
【English Translation】 English version (1) They can cause all sentient beings to generate the Bodhi mind (bódhicitta, the mind of enlightenment). (2) They can freely control their body, speech, and mind, manifesting as they wish without any hindrance. (3) They can display various supernatural powers and transformations, acting freely without any obstruction. (4) They can perform rare and unprecedented deeds, all with complete freedom. (5) They can freely choose their rebirth, benefiting beings in the five realms (hell, hungry ghosts, animals, humans, and gods) and being born there as needed. (6) Treasures naturally appear, providing endless supplies. (7) They are always guided by their own mind, not controlled by it, and are not as impulsive as an untamed elephant. (8) They naturally realize the equality of birth and death and Nirvana (nirvāṇa, liberation), without needing a teacher's instruction. (9) They attain supreme wisdom, benefiting sentient beings, rescuing them from the cycle of birth and death, leading them onto the right path of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) to Nirvana, and ultimately to the unsurpassed, perfect enlightenment (anuttarā-samyak-saṃbodhi). 「Furthermore, a diligent person, in the cycle of birth and death, speaks of the various faults, reveals the immeasurable merits of great Nirvana, and is constantly aided by great compassion (mahākaruṇā) and wisdom (prajñā). Therefore, they do not dwell in birth and death or Nirvana, benefiting sentient beings until the end of time. This is the perfection of diligence (vīrya-pāramitā). Furthermore, a diligent person, upon hearing the true Dharma, has complete mastery of retention. Through the power of diligence, their body is free from illness, all hatred is met with loving-kindness, and those who create obstacles, the vināyakas (vināyaka, obstacle-makers), are powerless. They follow all the teachings of the Bodhisattvas. Furthermore, a diligent person is respected and loved by all the gods, and in times of danger, they are protected by all the good spirits. Furthermore, a diligent person, even with a small act of giving, can perfect the perfection of generosity (dāna-pāramitā). Furthermore, a diligent person, upholding pure precepts and not being controlled by laziness, can quickly perfect the perfection of morality (śīla-pāramitā). Furthermore, a diligent person, being skilled in patience, treats enemies and loved ones equally without discrimination, and can quickly perfect the perfection of patience (kṣānti-pāramitā). Furthermore, a diligent person, being courageous and unretreating, wearing the armor of diligence, and never abandoning great compassion, can quickly perfect the perfection of diligence. Furthermore, a diligent person, diligently cultivating meditation, remains steadfast in samadhi (samādhi, meditative absorption), and can quickly perfect the perfection of meditation (dhyāna-pāramitā). Furthermore, a diligent person, with vast learning and wisdom, recites without
倦而無懈息，速能圓滿般若波羅蜜多。然此般若波羅蜜多甚深大海，一切聲聞、獨覺及諸菩薩，無有方便而能測量，唯有精進波羅蜜多而能究盡。複次，精進之人，日夜增長無量功德，如青蓮花生淤泥中，日夜增長漸舒出水，其花開敷香氣芬馥。見者咸悅，取以作鬘置佛頂上。若天魔梵、國王大臣、長者居士，一切人民皆悉愛樂。精進之人亦復如是，于彼生死淤泥之中，生菩提芽、出二乘執，開真實相，顯示涅槃，種智敷榮香氣芬馥，遍十方界利益人天，如青蓮花人皆愛樂。是則名為精進波羅蜜多。
「複次，懈怠之人猶如舂杵，有二種事：一者不能自使，日益損壞。二者不能自立，棄地即臥。漸不堪用，以火焚之。懶惰之人亦復如是，一者不自策使，色力日減，二者不能勤理家業，常臥睡眠。身壞命終，地獄火中焚燒受苦。精進之人如如意樹，在於生死曠野之中，與諸有情作歸依處，飢渴之者為作飲食，裸露之者而作衣服，乃至能度生死險難，盡此形壽無所乏少，令一切眾生安隱快樂，以精進力速能成就阿耨多羅三藐三菩提。」
時薄伽梵說此精進波羅蜜多時，會中七十八俱胝那庾多若人若天，皆發阿耨多羅三藐三菩提心。三萬二千菩薩摩訶薩，皆得無生法忍至不退轉。
佛告慈氏：「此即名為
【現代漢語翻譯】 現代漢語譯本 不懈怠地努力，就能迅速圓滿般若波羅蜜多（智慧到彼岸）。然而，這般若波羅蜜多深邃如大海，一切聲聞（聽聞佛法而悟道者）、獨覺（獨自悟道者）以及諸菩薩，都沒有方便能夠測量其深淺，唯有精進波羅蜜多（精進到彼岸）才能徹底瞭解。而且，精進的人，日夜增長無量功德，就像青蓮花生長在淤泥中，日夜生長逐漸伸出水面，其花開放，香氣芬芳。見到的人都感到喜悅，摘取它做成花鬘，放置在佛的頂上。無論是天魔、梵天、國王大臣、長者居士，一切人民都喜愛它。精進的人也像這樣，在生死淤泥之中，生出菩提的萌芽，超越二乘（聲聞乘和緣覺乘）的執著，開啟真實的相狀，顯示涅槃，種智（佛的智慧）繁榮，香氣芬芳，遍佈十方世界利益人天，就像青蓮花一樣，人人都喜愛。這就是所謂的精進波羅蜜多。 再者，懈怠的人就像舂米的杵，有兩種情況：一是不能自己使用，日益損壞；二是不能自己站立，丟在地上就躺倒。逐漸變得不堪使用，最終被火焚燒。懶惰的人也像這樣，一是不自我鞭策，身體和力量日益衰減；二是不勤奮管理家業，常常躺臥睡覺。身體敗壞，生命終結，在地獄的火焰中焚燒受苦。精進的人就像如意樹，在生死曠野之中，為一切有情眾生提供依靠之處，為飢渴的人提供飲食，為寒冷的人提供衣服，甚至能夠度過生死險難，盡此一生都不會缺少，使一切眾生安穩快樂，憑藉精進的力量迅速成就阿耨多羅三藐三菩提（無上正等正覺）。 當時，薄伽梵（佛）宣說這精進波羅蜜多時，會中有七十八俱胝那庾多（數量單位）的人和天，都發起了阿耨多羅三藐三菩提心。三萬二千菩薩摩訶薩，都獲得了無生法忍（對諸法不生不滅的領悟），達到不退轉的境界。 佛告訴慈氏（彌勒菩薩）說：『這就是所謂的』
【English Translation】 English version Without being weary and without rest, one can quickly perfect the Pāramitā of Prajñā (Perfection of Wisdom). However, this Pāramitā of Prajñā is as deep as the great ocean, and all Śrāvakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and Bodhisattvas have no means to measure it. Only the Pāramitā of Vīrya (Perfection of Effort) can thoroughly understand it. Moreover, a person of effort increases immeasurable merits day and night, like a blue lotus flower growing in the mud, rising out of the water day and night, its flower blooming, its fragrance fragrant. Those who see it are all delighted, picking it to make a garland and placing it on the Buddha's head. Whether it be gods, demons, Brahmā, kings, ministers, elders, laymen, all people love it. A person of effort is also like this, in the mud of birth and death, sprouting the bud of Bodhi, transcending the attachments of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), revealing the true nature, showing Nirvāṇa, the wisdom of the Buddha flourishing, its fragrance fragrant, pervading the ten directions, benefiting humans and gods, like a blue lotus flower, loved by all. This is called the Pāramitā of Vīrya. Furthermore, a lazy person is like a pestle for pounding rice, having two conditions: first, it cannot use itself and is damaged day by day; second, it cannot stand on its own, falling to the ground and lying down. Gradually becoming unusable, it is eventually burned by fire. A lazy person is also like this: first, not urging oneself, one's physical strength decreases day by day; second, not diligently managing one's household, often lying down and sleeping. The body decays, life ends, and one is burned and suffers in the fires of hell. A person of effort is like a wish-fulfilling tree, in the wilderness of birth and death, providing a place of refuge for all sentient beings, providing food for the hungry and thirsty, providing clothing for the cold, even able to cross the dangerous paths of birth and death, lacking nothing for the rest of this life, making all beings peaceful and happy, and with the power of effort, quickly achieving Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). At that time, when the Bhagavan (Buddha) was speaking about this Pāramitā of Vīrya, seventy-eight koṭi nayutas (units of number) of people and gods in the assembly all generated the mind of Anuttarā-samyak-saṃbodhi. Thirty-two thousand Bodhisattva Mahāsattvas all attained the Kṣānti of Anutpāda (the acceptance of the non-arising of all dharmas), reaching the state of non-retrogression. The Buddha said to Maitreya (the Bodhisattva Maitreya): 'This is called'
精進波羅蜜多。」
大乘理趣六波羅蜜多經卷第七 大正藏第 08 冊 No. 0261 大乘理趣六波羅蜜多經
大乘理趣六波羅蜜多經卷第八
罽賓國三藏般若奉 詔譯
靜慮波羅蜜多品第九之一
爾時，佛薄伽梵處種種摩尼寶王師子之座，為無量無數大菩薩摩訶薩眾之所圍繞——是諸菩薩，或現天身天眾圍繞，或現龍身龍眾圍繞，乃至或現非人身非人眾圍繞，或現菩薩身菩薩眾圍繞——光明晃曜普及大會靡不周遍。時慈氏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：「大聖世尊以大慈悲，利益安樂諸菩薩眾，已說精進波羅蜜多。唯愿哀愍，宣說靜慮波羅蜜多，令諸有情起大乘行。云何思惟、云何修習如是靜慮波羅蜜多而得圓滿？唯愿宣說？我等樂聞。」
爾時薄伽梵告慈氏菩薩摩訶薩言：「善哉，善哉！善男子！汝今能問如是深義，利益安樂一切有情。汝等諦聽善思念之，吾當為汝分別解說。若善男子、善女人，發阿耨多羅三藐三菩提心，應作如是諦念思惟：『佛道懸遠無人能到，唯有一法饒益有情，所謂正定。若諸菩薩未獲此定，其心未得清凈不動，生死涅槃無有二相。』由此義故，為度眾生，以巧方便精勤修習相應靜慮無相正智，猶如虛空清
【現代漢語翻譯】 現代漢語譯本 『精進波羅蜜多』。
《大乘理趣六波羅蜜多經》卷第七 大正藏第 08 冊 No. 0261 《大乘理趣六波羅蜜多經》
《大乘理趣六波羅蜜多經》卷第八
罽賓國（古代西域國名，今克什米爾地區）三藏般若奉 詔譯
靜慮波羅蜜多品第九之一
爾時，佛薄伽梵（佛的尊稱）處在各種摩尼寶王（珍貴的寶石）裝飾的獅子座上，被無量無數的大菩薩摩訶薩（偉大的菩薩）圍繞——這些菩薩，有的顯現天身被天眾圍繞，有的顯現龍身被龍眾圍繞，乃至有的顯現非人身被非人眾圍繞，有的顯現菩薩身被菩薩眾圍繞——光明照耀，普及整個法會，無處不遍。這時，慈氏菩薩摩訶薩（彌勒菩薩）即從座位起身，袒露右肩，右膝著地，合掌恭敬地對佛說：『大聖世尊，您以大慈悲心，利益安樂諸菩薩眾，已經宣說了精進波羅蜜多（精進的完美）。唯愿您哀憫我們，宣說靜慮波羅蜜多（禪定的完美），令一切有情眾生髮起大乘的修行。如何思維、如何修習這樣的靜慮波羅蜜多才能圓滿？唯愿您宣說，我們樂於聽聞。』
這時，薄伽梵（佛）告訴慈氏菩薩摩訶薩說：『善哉，善哉！善男子！你現在能問如此深奧的道理，利益安樂一切有情眾生。你們仔細聽，好好思考，我將為你們分別解說。如果善男子、善女人，發起了阿耨多羅三藐三菩提心（無上正等正覺之心），應當這樣認真地思考：『佛道遙遠，無人能夠輕易到達，只有一種方法能夠利益有情眾生，那就是正定（正確的禪定）。如果諸菩薩沒有獲得這種禪定，他們的心就不能清凈不動，生死和涅槃就沒有區別。』因為這個原因，爲了度化眾生，要用巧妙的方法精勤修習相應的靜慮無相正智（無相的正確智慧），就像虛空一樣清凈。'
【English Translation】 English version 'The Perfection of Perseverance.'
The Great Vehicle Treatise on the Six Perfections, Volume 7 Taisho Tripitaka Volume 08, No. 0261, The Great Vehicle Treatise on the Six Perfections
The Great Vehicle Treatise on the Six Perfections, Volume 8
Translated by Tripitaka Prajna of Kipin (Ancient Kingdom in Northwest India, now Kashmir) under Imperial Decree
Chapter Nine, Part One: The Perfection of Meditation
At that time, the Buddha Bhagavan (the Blessed One) was seated on a lion throne adorned with various Mani jewels (precious gems), surrounded by immeasurable and countless great Bodhisattva Mahasattvas (great Bodhisattvas) – these Bodhisattvas, some manifested as celestial beings surrounded by celestial hosts, some manifested as dragons surrounded by dragon hosts, and even some manifested as non-human beings surrounded by non-human hosts, or some manifested as Bodhisattvas surrounded by Bodhisattva hosts – their light shone brightly, pervading the entire assembly without exception. Then, the Bodhisattva Mahasattva Maitreya (the future Buddha) arose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined respectfully, said to the Buddha: 'Great Holy World Honored One, with your great compassion, you benefit and bring peace to all Bodhisattvas, and have already expounded on the Perfection of Perseverance. We beseech you to have mercy and expound on the Perfection of Meditation, so that all sentient beings may embark on the path of the Great Vehicle. How should one contemplate and how should one cultivate such Perfection of Meditation to attain its fulfillment? We beseech you to explain, for we are eager to hear.'
Then, the Bhagavan (Buddha) said to the Bodhisattva Mahasattva Maitreya: 'Excellent, excellent! Good man! You are now able to ask such profound questions, which will benefit and bring peace to all sentient beings. Listen carefully and contemplate well, and I shall explain it to you in detail. If a good man or good woman generates the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), they should contemplate earnestly: 『The path of Buddhahood is distant and no one can easily reach it, and there is only one method that can benefit sentient beings, which is right concentration (correct meditation). If Bodhisattvas have not attained this concentration, their minds cannot be pure and unmoving, and there is no difference between Samsara (birth and death) and Nirvana (liberation).』 For this reason, in order to liberate sentient beings, one should diligently cultivate the corresponding meditation of non-form right wisdom (formless correct wisdom) with skillful means, which is as pure as the void.'
凈無垢常住不變。復觀此定猶如滿月，一切妄想猶若浮雲，又此正定如清涼風，能除虛空一切雲翳，朗然清凈光明照曜，一切有情見皆生喜。如是滿月光明莊嚴，能施有情清涼安樂。如是靜慮清涼之風，能除性空妄想雲翳。正定滿月出現世間大悲光明，能除有情諸煩惱熱，使得清凈安樂涅槃。」
爾時薄伽梵而說頌言：
「靜慮能生智， 定復從智生， 佛果大菩提， 定慧為根本。 供養讀誦持， 施戒及安忍， 正智見不二， 無二何可得。 靜慮為親友， 究竟不相離， 世間一切法， 身歿皆相舍， 未來無善伴， 父母不能救， 況余諸眷屬， 唯靜慮能護。 舍此身命時， 如棄于土木， 親戚皆相離， 唯禪定隨逐。 此身不堅固， 散亂造諸惡， 若不修禪定， 死墮三惡趣。 如人理家務， 事畢應止息， 如牛踐谷時， 被捶猶應食。 如盲還本處， 慣習不失路， 若人樂修定， 必歸空寂舍。 眾生妄心起， 如翳見空花， 唯定慧能治， 諸佛說如是。 眾生心躁動， 猶如旋火輪， 若欲止息時， 無過修靜慮。 若於一念中， 不勤修靜慮， 如人遭賊劫， 身命難保全。 舍
【現代漢語翻譯】 現代漢語譯本 （此定）清凈無垢，恒常存在，永不改變。再觀察此禪定，它猶如一輪滿月，一切虛妄的念頭都像漂浮的雲彩。而且，這種正定就像清涼的風，能夠驅散虛空中所有的雲霧，使天空明亮清凈，光芒照耀，一切眾生見到都會心生歡喜。如同滿月的光明那樣莊嚴，能夠給予眾生清涼安樂。同樣的，這種禪定的清涼之風，能夠驅散性空（一切事物本質為空）的虛妄念頭，如同雲霧一般。正定如同滿月一般出現在世間，散發出大悲的光明，能夠消除眾生的一切煩惱熱，使他們獲得清凈安樂的涅槃（佛教的最高境界，指脫離輪迴）。
那時，薄伽梵（佛的尊號）說了以下偈頌：
『禪定能夠產生智慧， 而禪定又從智慧中產生， 佛的果位，偉大的菩提（覺悟）， 以禪定和智慧為根本。 供養、讀誦、受持（佛法）， 佈施、持戒以及安忍， 以正智（正確的智慧）來看待，沒有二元對立， 沒有二元對立，又有什麼可以得到呢？ 禪定是親密的朋友， 最終都不會分離， 世間的一切事物， 身死時都會捨棄， 未來沒有好的伴侶， 父母也不能救護， 更何況其他的親屬， 只有禪定能夠守護。 當捨棄這個身體和生命時， 就像丟棄泥土和木頭一樣， 親戚都會離散， 只有禪定會跟隨。 這個身體不堅固， 散亂地造作各種惡業， 如果不修習禪定， 死後會墮入三惡趣（地獄、餓鬼、畜生）。 如同人管理家務， 事情做完就應該休息， 如同牛踩踏穀物時， 即使被鞭打也應該吃。 如同盲人回到熟悉的地方， 習慣了就不會迷路， 如果有人樂於修習禪定， 必定會回到空寂的家園。 眾生虛妄的心念生起， 如同眼睛有翳看到空中的花朵， 只有禪定和智慧能夠治療， 諸佛都是這樣說的。 眾生的心躁動不安， 如同旋轉的火輪， 如果想要止息這種躁動， 沒有比修習禪定更好的方法。 如果在一念之間， 不勤奮修習禪定， 如同人遭遇強盜搶劫， 生命都難以保全。 捨棄』
【English Translation】 English version It is pure, immaculate, constant, and unchanging. Furthermore, observe this samadhi (a state of meditative consciousness), it is like a full moon, and all delusive thoughts are like floating clouds. Moreover, this right samadhi is like a cool breeze, capable of dispelling all the clouds in the void, making the sky bright and clear, with light shining, and all sentient beings who see it will feel joy. Just as the full moon's light is magnificent, it can bestow coolness and happiness upon sentient beings. Similarly, this cool breeze of samadhi can dispel the delusive thoughts of emptiness (the essence of all things is empty), like clouds. Right samadhi appears in the world like a full moon, emitting the light of great compassion, capable of eliminating all the afflictions and heat of sentient beings, enabling them to attain the pure bliss of nirvana (the highest state in Buddhism, referring to liberation from the cycle of rebirth).
At that time, the Bhagavan (an honorific title for the Buddha) spoke the following verses:
'Samadhi can generate wisdom, And samadhi is born from wisdom, The fruit of Buddhahood, great Bodhi (enlightenment), Has samadhi and wisdom as its foundation. Offering, reciting, and upholding (the Dharma), Giving, keeping precepts, and enduring, Seeing with right wisdom, there is no duality, Without duality, what can be attained? Samadhi is a close friend, Ultimately, it will not be separated, All things in the world, Will be abandoned when the body dies, There will be no good companions in the future, Parents cannot save, Let alone other relatives, Only samadhi can protect. When abandoning this body and life, It is like discarding mud and wood, Relatives will all be separated, Only samadhi will follow. This body is not firm, Scattered, it creates various evils, If one does not cultivate samadhi, After death, one will fall into the three evil realms (hell, hungry ghosts, animals). Like a person managing household affairs, When the work is done, one should rest, Like an ox treading on grain, Even when beaten, it should eat. Like a blind person returning to a familiar place, Accustomed, one will not lose the way, If one is happy to cultivate samadhi, One will surely return to the empty and silent home. The delusive thoughts of sentient beings arise, Like seeing flowers in the sky with clouded eyes, Only samadhi and wisdom can cure it, All Buddhas say it is so. The minds of sentient beings are restless, Like a spinning fire wheel, If one wants to stop this restlessness, There is no better way than cultivating samadhi. If in a single thought, One does not diligently cultivate samadhi, It is like a person encountering robbers, Life is difficult to preserve. Abandoning'
定修餘業， 雖獲大果報， 猶如雜毒藥， 智者不應食。 財寶如塵穢， 盛色方駛流， 若不勤修定， 甘露門難啟。 如薪火所燒， 壯年老所逼， 愚不修靜慮， 為欲之所害？ 一切無常吞， 皆由貪五欲， 禪定棄不修， 云何得常住？ 如人煮少米， 惜薪燒栴檀， 舍定不修行， 散亂亦如是。 愚人耽睡眠， 流轉生死海， 牦牛自愛尾， 貪惜喪其軀。 輪王壽盡時， 七寶皆散失， 大臣及妃后， 一切無隨者。 唯有修靜慮， 隨逐不相離， 智者樂修行， 必到涅槃岸。
「複次，慈氏！若菩薩摩訶薩欲修靜慮波羅蜜多，先當親近大善知識，復應遠離諸惡知識。世間不善及惡名聞由惡友生，諸善法利名聞福德，皆因善友之所生起，以依善友受持凈戒莊嚴法身。破戒之人如燋谷種，一切善法皆不得生，況能滋長無漏深定。如是知已，應當一心奉持凈戒，乃至小罪應生怖畏，寧喪身命不毀禁戒，如凈戒中已廣分別。複次，菩薩摩訶薩欲修靜慮，先應舍離一切世間治生販賣種殖根栽。何以故？若不捨離，擾亂其心，何能安住甚深禪定？以是因緣，菩薩摩訶薩於四威儀，斷除妄想善攝其心，設聞眾聲亦無動亂。譬如毒蛇置
【現代漢語翻譯】 現代漢語譯本 如果只是修習其他行業，即使獲得巨大的果報，也像摻雜毒藥的食物，智者不應該食用。 財富珍寶如同塵土污垢，美好的容顏轉瞬即逝，如果不勤奮修習禪定，通往甘露的法門就難以開啟。 如同被柴火燃燒，壯年被衰老逼迫，愚笨的人不修習禪定，難道不是被慾望所害嗎？ 一切都被無常吞噬，都是因為貪戀五欲，如果捨棄禪定而不修習，又怎麼能獲得永恒的安住呢？ 如同有人煮少量米飯，卻吝惜柴火而燒檀香木，捨棄禪定而不修行，散亂也是如此。 愚笨的人貪圖睡眠，在生死輪迴的苦海中流轉，就像牦牛愛惜自己的尾巴，貪戀而喪失了身體。 轉輪王壽命終結時，七寶都會散失，大臣和妃子，一切都不會跟隨他而去。 只有修習禪定，才會跟隨自己不分離，智者樂於修行，必定能到達涅槃的彼岸。
『此外，彌勒（慈氏菩薩的別稱）！如果菩薩摩訶薩想要修習禪定波羅蜜（靜慮波羅蜜多），首先應當親近大善知識，還要遠離各種惡知識。世間不善和惡名聲都是由惡友產生，各種善法利益、名聲和福德，都是因為善友而生起，依靠善友受持清凈戒律來莊嚴法身。破戒的人如同被燒焦的谷種，一切善法都不能生長，更何況能滋長無漏的甚深禪定。像這樣瞭解之後，應當一心奉持清凈戒律，乃至對於小罪也應心生畏懼，寧可喪失生命也不毀壞戒律，如同在清凈戒律中已經詳細分別說明的那樣。此外，菩薩摩訶薩想要修習禪定，首先應當捨棄一切世間的經營、買賣、種植和栽種。為什麼呢？如果不捨棄這些，就會擾亂他的心，又怎麼能安住于甚深的禪定呢？因為這個原因，菩薩摩訶薩在行住坐臥四種威儀中，斷除妄想，善於攝持自己的心，即使聽到各種聲音也不會動亂。譬如毒蛇被放置
【English Translation】 English version If one only cultivates other practices, even if great rewards are obtained, it is like food mixed with poison, which the wise should not consume. Wealth and treasures are like dust and dirt, and beautiful appearances are fleeting. If one does not diligently cultivate meditation, the gate to nectar will be difficult to open. Like being burned by firewood, and youth being pressed by old age, do the foolish not cultivate meditation, and are they not harmed by desires? Everything is swallowed by impermanence, all because of greed for the five desires. If one abandons meditation and does not cultivate it, how can one attain permanent abiding? It is like someone cooking a small amount of rice, yet being stingy with firewood and burning sandalwood. Abandoning meditation and not practicing, distraction is also like this. The foolish indulge in sleep, drifting in the sea of birth and death, like a yak cherishing its tail, clinging to it and losing its body. When the life of a wheel-turning king ends, the seven treasures will all be scattered, and ministers and consorts, none will follow him. Only the cultivation of meditation will follow one without separation. The wise delight in practice and will surely reach the shore of Nirvana.
『Furthermore, Maitreya (another name for Bodhisattva Maitreya)! If a Bodhisattva Mahasattva wishes to cultivate the Paramita of Meditation (Dhyana Paramita), they should first associate with great virtuous teachers and also stay away from all evil teachers. Worldly unwholesomeness and bad reputation arise from bad friends, while all virtuous benefits, reputation, and merits arise from good friends. Relying on good friends, one upholds pure precepts to adorn the Dharma body. A person who breaks precepts is like scorched seeds, where all virtuous dharmas cannot grow, let alone nurture deep, undefiled meditation. Having understood this, one should wholeheartedly uphold pure precepts, and even for minor offenses, one should feel fear, rather lose one's life than violate precepts, as has been extensively explained in the pure precepts. Furthermore, a Bodhisattva Mahasattva who wishes to cultivate meditation should first abandon all worldly business, trade, planting, and cultivation. Why? If one does not abandon these, it will disturb their mind, how can one abide in deep meditation? For this reason, a Bodhisattva Mahasattva, in the four postures of walking, standing, sitting, and lying down, should eliminate delusive thoughts and skillfully gather their mind. Even if one hears various sounds, one should not be disturbed. For example, if a poisonous snake is placed
竹筒內其身自直。菩薩亦爾，妄想回曲，置靜慮中正見端直，不住生死不入涅槃，離諸邪曲。若能如是善攝六根不令放逸，眼雖見色而不取相，安住甚深寂靜解脫；耳鼻舌身意亦如是。恒以正智觀察思惟：『而此三業所作善根，為是自利？為是利他？為益現在？為益未來？』若無如是利益事者，菩薩觀察決定不為。猶如世間安立石像，身口意業不動亦然。設遇瞋罵應起慈心，或侵利養不生忿恨，或被打罵，應捨本居，自求寂靜無患難處，結跏趺坐正念觀察，以大悲心而為屋宅，智慧為鼓以覺悟杖，而扣擊之。告諸煩惱：『汝等當知，諸煩惱賊從妄想生，我法身家有善事起，非汝所為，汝宜速出。若不時出，當斷汝命。』如是告已，諸煩惱賊尋自退散。次於自身善起防護不應放逸，以大悲真言令諸有情所求滿足，以方便慧而為大將，用四念處以為守護，本覺心王住第一義禪定宮闕，安處不動猶若金剛，以智慧劍斬煩惱賊，破生死軍摧伏魔怨，荷負一切，令諸眾生皆得解脫。爾時菩薩復語其心：『汝于昔時已發誓愿，今當自勉令其圓滿。過去如來已記別汝：「當得菩提廣度一切。」汝于爾時對十方佛三乘賢聖作是誓願，拔濟一切五趣有情咸令解脫。今諸有情無依無怙無救無歸，若入涅槃舍于生死，違本誓願。凡諸世間，濡
【現代漢語翻譯】 現代漢語譯本 竹筒的自身是筆直的。菩薩也是這樣，將虛妄的念頭扭曲，安置在禪定中，以正見使其端正筆直，不住于生死，也不入涅槃，遠離一切邪曲。如果能夠這樣善於攝持六根，不使其放縱，眼睛雖然看到顏色，但不執著于表象，安住在甚深的寂靜解脫中；耳朵、鼻子、舌頭、身體、意念也是如此。經常以正確的智慧觀察思考：『這身、口、意三業所做的善根，是爲了自己利益？還是爲了利益他人？是爲了利益現在？還是爲了利益未來？』如果沒有這樣的利益，菩薩觀察后決定不做。就像世間安立的石像一樣，身、口、意三業也不動搖。即使遇到嗔罵，也應生起慈悲心；或者被侵犯利益，也不生忿恨；或者被打罵，也應捨棄原來的住所，自己尋求寂靜沒有患難的地方，結跏趺坐，以正念觀察，以大悲心作為房屋，以智慧作為鼓，用覺悟的杖敲擊它。告訴各種煩惱：『你們應當知道，各種煩惱賊是從虛妄的念頭產生的，我法身之家有善事興起，不是你們所為，你們應該迅速離開。如果不能及時離開，就斷絕你們的性命。』這樣告誡之後，各種煩惱賊就自行退散。然後對於自身善加防護，不應該放縱，用大悲真言使一切有情眾生的願望都得到滿足，用方便智慧作為大將，用四念處作為守護，本覺心王安住在第一義禪定的宮殿中，安穩不動就像金剛一樣，用智慧的劍斬斷煩惱賊，擊破生死大軍，摧伏魔怨，承擔一切，使一切眾生都得到解脫。這時菩薩又對自己的心說：『你過去已經發過誓願，現在應當自我勉勵，使其圓滿。過去的如來已經為你授記：「你將證得菩提，廣度一切眾生。」你那時對十方諸佛和三乘賢聖發過這樣的誓願，救拔一切五趣（地獄、餓鬼、畜生、人、天）的有情眾生，使他們都得到解脫。現在這些有情眾生沒有依靠，沒有保護，沒有救助，沒有歸宿，如果進入涅槃而捨棄生死，就違背了原來的誓願。凡是世間，軟弱
【English Translation】 English version The bamboo tube is straight in itself. The Bodhisattva is also like this, turning the distorted thoughts, placing them in meditative concentration, using right view to make them upright and straight, not dwelling in birth and death, nor entering Nirvana, and being apart from all crookedness. If one can thus skillfully gather the six senses, not letting them run wild, although the eyes see forms, they do not grasp at appearances, abiding in profound, tranquil liberation; the ears, nose, tongue, body, and mind are also like this. Constantly observing and contemplating with correct wisdom: 『Are the roots of good created by these three karmas of body, speech, and mind for one's own benefit? Or for the benefit of others? Are they for the benefit of the present? Or for the benefit of the future?』 If there is no such benefit, the Bodhisattva, after observing, decides not to do it. Just like a stone statue established in the world, the three karmas of body, speech, and mind are also unmoving. Even if encountering anger and abuse, one should arouse compassion; or if one's benefits are infringed upon, one should not generate resentment; or if one is beaten and scolded, one should abandon one's original dwelling, seek a tranquil place free from hardship, sit in the lotus position, observe with right mindfulness, take great compassion as one's dwelling, wisdom as a drum, and use the staff of awakening to strike it. Tell all the afflictions: 『You should know that the thieves of afflictions arise from distorted thoughts. In my Dharma body's home, good deeds arise, not by your doing, you should quickly leave. If you do not leave in time, I will cut off your life.』 After such a warning, the thieves of afflictions will scatter on their own. Then, one should protect oneself well, not letting oneself run wild, using the great compassion mantra to fulfill the wishes of all sentient beings, using skillful means and wisdom as the great general, using the four foundations of mindfulness as protection, the original awakened mind king dwells in the palace of the first principle of meditative concentration, abiding unmoving like a diamond, using the sword of wisdom to cut off the thieves of afflictions, break the army of birth and death, subdue the demonic enemies, bear all burdens, and enable all sentient beings to attain liberation. At that time, the Bodhisattva again speaks to his mind: 『You have already made vows in the past, now you should encourage yourself to fulfill them. The past Tathagatas have already prophesied for you: 「You will attain Bodhi and widely liberate all beings.」 At that time, you made such vows to the Buddhas of the ten directions and the sages of the three vehicles, to rescue all sentient beings in the five realms (hell, hungry ghosts, animals, humans, and gods), and enable them all to attain liberation. Now these sentient beings have no reliance, no protection, no rescue, no refuge, if you enter Nirvana and abandon birth and death, you will violate your original vows. All in the world, the weak
行忠信言尚無二，況汝昔愿而不依行。汝於今者應當正念一心不動，拔濟有情出生死獄，安置無上大般涅槃。』如是思已，住于大乘甚深禪定，是即名為菩薩摩訶薩修習靜慮波羅蜜多。」
佛告慈氏：「有十六種靜慮波羅蜜多，一切聲聞獨覺所不能知。一者了達生死而無生死是菩薩靜慮，安住如來清凈禪故。二者于諸禪定不生味著是菩薩靜慮，不住一切定亂相故。三者起大悲心是菩薩靜慮，除諸有情二重障故。四者增長正定是菩薩靜慮，不如三界見三界故。五者成就神通是菩薩靜慮，能了有情諸心行故。六者善調伏心是菩薩靜慮，不住調伏不調伏故。七者依無相智得凈解脫、超諸禪定是菩薩靜慮，於色無色界得自在故。八者寂靜極寂靜是菩薩靜慮，勝出一切聲聞、獨覺諸禪定故。九者無能嬈亂是菩薩靜慮，了心清凈本無動故。十者對治毀禁是菩薩靜慮，除諸有情煩惱習故。十一者入智慧門是菩薩靜慮，善達世間如幻夢故。十二者知眾生心是菩薩靜慮，了諸有情本性空故。十三者紹三寶種是菩薩靜慮，能現如來出世間故。十四者得法自在是菩薩靜慮，了一切法皆佛法故。十五者常住不壞是菩薩靜慮，普門示現、用恒寂故。十六者遍照一切是菩薩靜慮，法界平等無不鑒故。慈氏！當知此即名為菩薩摩訶薩十六種靜慮
【現代漢語翻譯】 現代漢語譯本：'行為忠誠守信，言語不虛妄，尚且不能有二心，何況你過去發過誓願卻不依愿而行。你現在應當正念一心不動，救拔有情眾生脫離生死牢獄，安置於無上大般涅槃。' 如此思惟后，安住于大乘甚深禪定，這就稱為菩薩摩訶薩修習靜慮波羅蜜多（paramita，意為「到彼岸」）。 佛陀告訴慈氏（Maitreya，未來佛）菩薩：『有十六種靜慮波羅蜜多，是一切聲聞（sravaka，聽聞佛法而修行的人）和獨覺（pratyekabuddha，靠自己覺悟的人）所不能知曉的。第一種是了達生死卻不執著于生死，這是菩薩的靜慮，因為安住于如來清凈的禪定。第二種是對各種禪定不產生貪戀執著，這是菩薩的靜慮，因為不住於一切禪定和散亂的相狀。第三種是生起大悲心，這是菩薩的靜慮，因為能去除有情眾生的兩種障礙（煩惱障和所知障）。第四種是增長正定，這是菩薩的靜慮，因為不像三界（欲界、色界、無色界）那樣看待三界。第五種是成就神通，這是菩薩的靜慮，因為能瞭解有情眾生的各種心行。第六種是善於調伏自己的心，這是菩薩的靜慮，因為不住于調伏和不調伏。第七種是依靠無相的智慧得到清凈解脫，超越各種禪定，這是菩薩的靜慮，因為對於色（rupa，物質）無所執著而得自在。第八種是寂靜和極度寂靜，這是菩薩的靜慮，因為勝過一切聲聞和獨覺的禪定。第九種是不會被擾亂，這是菩薩的靜慮，因爲了知心的清凈本無動搖。第十種是對治毀犯戒律的行為，這是菩薩的靜慮，因為能去除有情眾生的煩惱習氣。第十一種是進入智慧之門，這是菩薩的靜慮，因為善於通達世間如幻如夢。第十二種是瞭解眾生的心，這是菩薩的靜慮，因爲了知一切有情的本性是空。第十三種是繼承三寶（佛、法、僧）的種子，這是菩薩的靜慮，因為能展現如來出世。第十四種是得到法的自在，這是菩薩的靜慮，因爲了知一切法都是佛法。第十五種是常住不壞，這是菩薩的靜慮，因為能普遍示現，而其本體恒常寂靜。第十六種是普遍照耀一切，這是菩薩的靜慮，因為法界平等，無所不照。慈氏！應當知道，這就是菩薩摩訶薩的十六種靜慮。』
【English Translation】 English version: 'Acting with loyalty and trustworthiness, and speaking without duplicity, is already difficult; how much more so when you have made vows in the past but do not act accordingly. Now, you should maintain right mindfulness, with a single, unwavering mind, to liberate sentient beings from the prison of birth and death, and place them in the unsurpassed Great Nirvana.' Having thought thus, abiding in the profound samadhi (meditative absorption) of the Mahayana (Great Vehicle), this is what is called a Bodhisattva Mahasattva (great being) practicing the Paramita (perfection) of Dhyana (meditation). The Buddha told Maitreya (the future Buddha): 'There are sixteen Paramitas of Dhyana that all Sravakas (hearers) and Pratyekabuddhas (solitary realizers) cannot know. The first is understanding birth and death without being attached to them; this is the Bodhisattva's Dhyana, because they abide in the pure samadhi of the Tathagata (Buddha). The second is not developing a taste for or attachment to various samadhis; this is the Bodhisattva's Dhyana, because they do not dwell in any state of samadhi or distraction. The third is arising with great compassion; this is the Bodhisattva's Dhyana, because they remove the two obstacles (afflictive and cognitive) of sentient beings. The fourth is increasing right samadhi; this is the Bodhisattva's Dhyana, because they do not view the three realms (desire, form, formless) as the three realms. The fifth is accomplishing supernormal powers; this is the Bodhisattva's Dhyana, because they can understand the various mental activities of sentient beings. The sixth is skillfully subduing the mind; this is the Bodhisattva's Dhyana, because they do not dwell in subduing or not subduing. The seventh is attaining pure liberation through non-conceptual wisdom, transcending all samadhis; this is the Bodhisattva's Dhyana, because they are free from attachment to form (rupa). The eighth is stillness and extreme stillness; this is the Bodhisattva's Dhyana, because it surpasses all the samadhis of Sravakas and Pratyekabuddhas. The ninth is being unperturbed; this is the Bodhisattva's Dhyana, because they understand that the mind's purity is fundamentally unmoving. The tenth is counteracting the breaking of precepts; this is the Bodhisattva's Dhyana, because they remove the habitual afflictions of sentient beings. The eleventh is entering the gate of wisdom; this is the Bodhisattva's Dhyana, because they are skilled in understanding the world as illusion and dream. The twelfth is knowing the minds of sentient beings; this is the Bodhisattva's Dhyana, because they understand that the fundamental nature of all sentient beings is emptiness. The thirteenth is continuing the lineage of the Three Jewels (Buddha, Dharma, Sangha); this is the Bodhisattva's Dhyana, because they can manifest the Tathagata's appearance in the world. The fourteenth is attaining freedom in the Dharma; this is the Bodhisattva's Dhyana, because they understand that all dharmas (phenomena) are the Buddha's Dharma. The fifteenth is abiding constantly and indestructibly; this is the Bodhisattva's Dhyana, because they universally manifest while their essence remains eternally still. The sixteenth is illuminating everything universally; this is the Bodhisattva's Dhyana, because the Dharma realm is equal and nothing is not reflected. Maitreya! You should know that these are the sixteen Dhyanas of a Bodhisattva Mahasattva.'
波羅蜜多，一切聲聞獨覺所未曾有。
「複次，慈氏！菩薩摩訶薩於此勝三摩地，如是發起。如人要火，取木作燧，以手鉆搖，勤求不懈方得火生；若數休息，終難得火。菩薩摩訶薩亦復如是，求種智火，以定為燧，安忍為手，精勤不息，便能發生一切智火。是火生已燒煩惱薪，以佈施水沐浴清凈，用持戒香涂摩其身，處大悲座受法王位，雨大法雨利樂有情，至大涅槃安樂解脫。
「複次，慈氏！若諸菩薩心未純熟，於三摩地心有動轉，猶如惡馬難可調伏，當知是人退失禪定。應于如是勝三摩地，四威儀中無暫放舍。若諸菩薩三種心生：一者懶惰，二者精進，三非勤惰。如是知已，應善調伏勤加精進，當除懈怠、懶惰、睡眠及世緣務治生艱難。若離勤惰，其心正直湛然寂靜。如人遠行，速即疲極緩即不至，遲疾處中任運能達。菩薩摩訶薩亦復如是，應以中道安止其心，設身火然安處不動，住三摩地亦無味著，以大智力常住寂靜，于生死海拔濟有情令得解脫，應以十六種三摩地印記別其心，于剎那中有少動念。應當觀察，以正智鉤制令止住，精勤不息修行靜慮波羅蜜多。
「複次，慈氏！菩薩摩訶薩修靜慮者，有五種障，一切有情皆被覆翳，所謂五蓋：一者貪慾，二者瞋恚，三者掉悔，四者昏眠，五
【現代漢語翻譯】 現代漢語譯本：波羅蜜多（paramita，意為「到達彼岸」），是所有聲聞（sravaka，意為「聽聞者」）和獨覺（pratyekabuddha，意為「獨覺者」）從未體驗過的境界。
彌勒（Maitreya，未來佛）啊！菩薩摩訶薩（bodhisattva mahasattva，意為「偉大的菩薩」）在這種殊勝的三摩地（samadhi，意為「禪定」）中，是這樣發起修行的。就像一個人想要取火，用木頭做成取火器，用手鉆動搖晃，勤奮不懈地尋求才能生出火來；如果時常休息，最終難以得到火。菩薩摩訶薩也是這樣，爲了求得一切種智（sarvajnana，意為「一切智」）之火，以禪定為取火器，以安忍為手，精勤不息，便能生出一切智之火。這火生起后，燒掉煩惱的柴薪，用佈施之水沐浴清凈，用持戒之香塗抹身體，坐在大悲之座上接受法王之位，降下大法之雨利益眾生，最終到達大涅槃（mahanirvana，意為「大解脫」）的安樂解脫。
彌勒啊！如果菩薩的心還未純熟，在三摩地中內心有所動搖，就像難以調伏的劣馬一樣，應當知道這個人會退失禪定。應當在這種殊勝的三摩地中，在行住坐臥四種威儀中，沒有片刻的放鬆。如果菩薩生起三種心：一是懶惰，二是精進，三是非勤非惰。知道這些后，應當善於調伏，勤加精進，應當去除懈怠、懶惰、睡眠以及世俗的事務和謀生之艱難。如果遠離勤惰，內心就會正直、清澈、寂靜。就像一個人遠行，走得太快就會疲憊不堪，走得太慢就不能到達，不快不慢地走才能順利到達。菩薩摩訶薩也是這樣，應當以中道安住其心，即使身體被火燃燒也要安然不動，安住在三摩地中也不執著于禪味，以大智慧的力量常住寂靜，在生死苦海中救濟眾生，使他們得到解脫。應當用十六種三摩地的印記來辨別自己的心，在剎那間有少許動念時，應當觀察，用正智的鉤子制止它，使其安住，精勤不息地修行靜慮波羅蜜多（dhyana paramita，意為「禪定到彼岸」）。
彌勒啊！菩薩摩訶薩修習禪定時，有五種障礙，一切眾生都被這些障礙所覆蓋，這五種障礙就是五蓋：一是貪慾，二是瞋恚，三是掉悔，四是昏眠，五是疑。
【English Translation】 English version: The paramita (perfection, going beyond), is something that all sravakas (hearers) and pratyekabuddhas (solitary realizers) have never experienced.
Furthermore, Maitreya (the future Buddha)! A bodhisattva mahasattva (great bodhisattva) initiates practice in this supreme samadhi (meditative absorption) in this way. It is like a person who wants to obtain fire, takes wood to make a fire drill, and rotates it with their hands, diligently seeking without ceasing, and then fire is produced; if they rest frequently, it will be difficult to obtain fire. A bodhisattva mahasattva is also like this, seeking the fire of sarvajnana (omniscience), using samadhi as the fire drill, patience as the hand, and diligently without ceasing, they can generate the fire of omniscience. Once this fire is produced, it burns the firewood of afflictions, bathes in the water of generosity to purify, anoints the body with the fragrance of moral discipline, sits on the seat of great compassion to receive the position of the Dharma King, rains down the great Dharma rain to benefit sentient beings, and finally reaches the blissful liberation of mahaparinirvana (great nirvana).
Furthermore, Maitreya! If the mind of a bodhisattva is not yet mature, and their mind wavers in samadhi, like a difficult-to-tame bad horse, it should be known that this person will regress from samadhi. One should not relax even for a moment in this supreme samadhi, in the four postures of walking, standing, sitting, and lying down. If a bodhisattva generates three kinds of minds: one is laziness, two is diligence, and three is neither diligent nor lazy. Knowing this, one should be skilled in taming, diligently applying effort, and should remove laziness, indolence, sleep, and worldly affairs and the difficulties of making a living. If one is free from diligence and laziness, the mind will be upright, clear, and tranquil. It is like a person traveling far, if they go too fast they will be exhausted, if they go too slow they will not arrive, and if they go at a moderate pace they will be able to reach their destination. A bodhisattva mahasattva is also like this, they should settle their mind in the middle way, even if their body is burning with fire, they should remain still, and while abiding in samadhi, they should not be attached to the taste of meditation. With the power of great wisdom, they should always abide in tranquility, and in the sea of birth and death, they should save sentient beings and enable them to attain liberation. One should use the sixteen marks of samadhi to distinguish their mind, and when there is a slight movement of thought in an instant, one should observe it, and use the hook of right wisdom to restrain it and make it abide, diligently and without ceasing practicing dhyana paramita (perfection of meditation).
Furthermore, Maitreya! When a bodhisattva mahasattva practices meditation, there are five hindrances, which cover all sentient beings. These five hindrances are the five covers: one is greed, two is anger, three is restlessness and remorse, four is drowsiness and sleepiness, and five is doubt.
者疑蓋。除此五蓋，方得禪定身心不動。是故菩薩而觀察之：『何因而起？云何遠離？』菩薩應當先觀色慾猶如水月，水動月動、心生法生、貪慾之心亦復如是，唸唸不住速起速滅。復觀色慾猶如蟒蛇在曠野中，瞋毒發時頭如蔭蓋，行人熱逼投此蓋下，為毒所觸因致命終。貪慾之人亦復如是，行於生死曠野磧中，妄見欲境生染著心，欲想才起喪失禪定，是即名為貪慾障蓋。複次觀于欲性，如地獄火，燒炙有情；如水瀑流，漂沒一切；無有慈悲，猶如羅剎損害有情，亦如獄卒損人手足；猶如利刀、復如魁膾，斷眾生命；又如磣毒，犯必命終；如墜高山，受大苦惱；如夜黑闇，無所知見；如白癩病，不可療治；又如大海難使干竭，貪慾深廣過於巨海；五欲粗重如妙高山；如緊波果端正可觀，若人執之觸便喪命；如屠羊柱，懸者必亡；如熱金冠，戴之燒死。猶如過去轉輪聖王、釋提桓因、四天王等，及諸力士、那羅延天一切有情，皆因貪慾興兵相伐，所積身骨如毗富羅山，過去既然，現在未來亦復如是。複次，世間之人，於己親屬父母兄弟極相憐愛，乃至身命無所吝惜，為貪慾故更相憎嫉，起毒噁心互相殺害。貪色之人有二苦因：一者富貴為貪色慾，受諸卑賤種種輕欺。二者為貪慾刀挑智慧眼，無所分別猶如盲人。為此因緣
【現代漢語翻譯】 這是疑惑的遮蓋。去除這五種遮蓋，才能獲得禪定，使身心不動。因此，菩薩應當觀察：『是什麼原因產生的？如何遠離？』菩薩應當先觀察，（貪慾）猶如水中的月亮，水動月亮也動，心生則法生，貪慾之心也是如此，唸唸不住，迅速生起又迅速滅去。再觀察，（貪慾）猶如曠野中的蟒蛇，嗔毒發作時，頭部像遮陽的傘蓋，行人因炎熱逼迫而投到這傘蓋下，被毒觸碰而喪命。貪慾之人也是如此，行走在生死曠野的沙漠中，虛妄地看到欲境而生起染著之心，慾念剛一生起就喪失禪定，這就是所謂的貪慾障蓋。再次觀察欲的本性，如同地獄之火，燒灼有情眾生；如同瀑布急流，淹沒一切；沒有慈悲，如同羅剎（惡鬼）損害有情眾生，也像獄卒傷害人的手腳；如同鋒利的刀，又像劊子手，斷絕眾生的生命；又像劇毒，觸犯必定喪命；如同從高山墜落，遭受巨大痛苦；如同夜晚的黑暗，什麼都看不見；如同白癩病，無法醫治；又如同大海難以乾涸，貪慾的深廣超過大海；五欲的粗重如同妙高山（須彌山）；如同緊波果（一種外表好看但有毒的果實），外表端正好看，如果人執著它，觸碰就會喪命；如同屠宰羊的柱子，懸掛在上面必定死亡；如同熱金冠，戴上就會被燒死。猶如過去的轉輪聖王（統治世界的理想君主）、釋提桓因（帝釋天）、四天王等，以及諸位力士、那羅延天（毗濕奴神）等一切有情眾生，都因為貪慾而興兵互相攻伐，所堆積的屍骨如同毗富羅山（一座山名）。過去如此，現在和未來也是如此。再次，世間之人，對於自己的親屬父母兄弟極其憐愛，甚至不惜生命，卻因為貪慾而互相憎恨嫉妒，生起惡毒之心互相殘殺。貪戀美色的人有兩重苦因：一是富貴之人因為貪戀**（美色），遭受各種卑賤的輕視和欺辱。二是貪慾如同刀子挑瞎智慧之眼，無法分辨事物，如同盲人。因為這個原因 現代漢語譯本
【English Translation】 This is the covering of doubt. Only by removing these five coverings can one attain samadhi, where the body and mind are still. Therefore, a Bodhisattva should observe: 『What is the cause of its arising? How can it be distanced?』 A Bodhisattva should first observe, (desire) is like the moon in water; when the water moves, the moon moves; when the mind arises, the dharma arises; the mind of desire is also like this, constantly arising and quickly ceasing. Observe again, (desire) is like a python in the wilderness; when its anger-poison arises, its head is like a shade; travelers, oppressed by the heat, seek shelter under this shade, and are poisoned to death. Those with desire are also like this, walking in the desert of birth and death, falsely seeing desirable objects and giving rise to attachment; as soon as a desire arises, they lose their samadhi; this is called the covering of desire. Furthermore, observe the nature of desire, like the fires of hell, burning sentient beings; like a rushing waterfall, submerging everything; without compassion, like a Rakshasa (demon) harming sentient beings, also like a prison guard harming people's hands and feet; like a sharp knife, also like an executioner, cutting off the lives of beings; also like a deadly poison, which, if touched, will surely lead to death; like falling from a high mountain, suffering great pain; like the darkness of night, where nothing can be seen; like leprosy, which cannot be cured; also like the ocean, which is difficult to dry up, the depth and breadth of desire exceeds the vast ocean; the grossness of the five desires is like Mount Sumeru; like the Kimpaka fruit (a fruit that looks good but is poisonous), which appears beautiful, but if one grasps it, one will lose one's life; like a pillar for slaughtering sheep, those hung on it will surely die; like a hot golden crown, which, if worn, will burn to death. Like the past Chakravartin kings (ideal rulers of the world), Shakra (Indra), the Four Heavenly Kings, and all sentient beings such as warriors and Narayana (Vishnu), all waged war against each other because of desire, and the accumulated bones were like Mount Vipula. This was the case in the past, and it is the same in the present and future. Furthermore, people in the world, who are extremely loving towards their relatives, parents, and siblings, even to the point of sacrificing their lives, hate and envy each other because of desire, giving rise to evil thoughts and killing each other. Those who are greedy for beauty have two causes of suffering: first, the wealthy, because of their greed for **(beauty), suffer all kinds of lowly contempt and humiliation. Second, desire is like a knife that blinds the eye of wisdom, making it impossible to distinguish things, like a blind person. Because of this reason English version
，死墮地獄受無量苦。複次，貪慾之人心無厭足如火添薪，亦如國王貪于土境，亦如商主貪其財利，如求慧解貪于聽聞，如諸菩薩樂度眾生，如是等人各於己事皆無厭足。貪慾之人亦復如是無有厭足，求于欲境憂苦艱難，得已守護纏縛倍增，死墮地獄受大劇苦。求靜慮者，常于如是色慾怨家不應想念，況親近之。以是名為貪慾重蓋。
「複次，瞋恚蓋者，如耽酒人飲已色變，瞋恚亦爾顏容改變，作種種相身心戰掉，或行譭謗損惱自他。瞋火燒心何能修定？劫功德賊無過瞋恚，修靜慮者應當遠離。
「複次，掉悔蓋者，猶如狂人身心錯亂，或緣親里國邑壽命苦樂等事妄起尋求，生善惡念追悔所作。如是躁動不能寂靜，覆蔽行舍障奢摩他，如是名為掉悔重蓋。
「複次，昏眠蓋者，疲極𧄼懵顰申欠呿昏昧不任，能覆輕安、障觀慧品。修靜慮者應當除棄、是則名為昏眠重蓋。
「複次，疑惑蓋者，常懷疑惑理事不決，障礙施、戒、安忍、精進、禪定、智慧三世因果，三寶性相皆不顯現。如何能生微妙靜慮？是名疑蓋。
「由此五蓋，學行難成，戒、定、慧門不能顯了。如是知已，審諦思惟，修定之人應當遠離。精勤修習能除欲苦，獲深禪定而不味著，由此靜慮起五神通。云何為五？所謂天眼
【現代漢語翻譯】 現代漢語譯本：此外，貪慾之人內心永不滿足，如同火上添柴，又像國王貪圖領土，商人貪圖財利，求智慧的人貪圖聽聞佛法，菩薩樂於度化眾生，這些人對於各自所追求的事都永不滿足。貪慾之人也是如此，對於慾望的追求永無止境，爲了追求慾望而憂愁痛苦，得到后又倍加守護，被慾望纏縛，死後墮入地獄遭受巨大痛苦。追求禪定的人，應當永遠不要想念這些怨敵，更何況是親近它們。這就是所謂的貪慾重蓋。 此外，嗔恚蓋就像沉迷於飲酒的人，飲酒後臉色會改變一樣，嗔恚也會使人容顏改變，做出各種各樣的舉動，身心顫抖，或者誹謗他人，損害自己和他人。嗔恚的火焰燃燒內心，如何能夠修習禪定？劫奪功德的賊沒有比嗔恚更厲害的了，修習禪定的人應當遠離嗔恚。 此外，掉悔蓋就像一個瘋狂的人，身心錯亂，或者因為親人、故鄉、壽命、苦樂等事情而胡思亂想，產生善惡的念頭，追悔自己所做的事情。這樣躁動不安，不能平靜，遮蔽了行舍，障礙了奢摩他（止，samatha），這就是所謂的掉悔重蓋。 此外，昏眠蓋就像疲憊不堪、昏昏沉沉、皺眉、伸懶腰、打哈欠，昏昧無力，能夠遮蔽輕安，障礙觀慧。修習禪定的人應當去除它，這就是所謂的昏眠重蓋。 此外，疑惑蓋是指常常心懷疑惑，對於事理不能決斷，障礙佈施、持戒、安忍、精進、禪定、智慧，以及三世因果，三寶（佛、法、僧）的體性和現象都不能顯現。這樣如何能夠產生微妙的禪定？這就是所謂的疑惑蓋。 由於這五蓋，修行難以成就，戒、定、慧三門不能顯現。瞭解這些之後，仔細思考，修習禪定的人應當遠離它們。精勤修習能夠去除慾望的痛苦，獲得深厚的禪定而不執著，由此禪定可以生起五神通。什麼是五神通呢？就是天眼（divya-cakṣus）
【English Translation】 English version: Furthermore, the mind of a greedy person is never satisfied, like adding fuel to a fire. It is like a king who is greedy for territory, a merchant who is greedy for profit, one who seeks wisdom who is greedy for listening to the Dharma, and Bodhisattvas who are happy to liberate sentient beings. Such people are never satisfied with their respective pursuits. The greedy person is also like this, never satisfied in the pursuit of desires, suffering hardship and sorrow in the pursuit of desires. Having obtained them, they guard them even more, becoming increasingly entangled by desires. After death, they fall into hell and suffer great agony. Those who seek meditative concentration should never think of these enemies, let alone be close to them. This is called the heavy covering of greed. Furthermore, the covering of anger is like a person who is addicted to alcohol, whose complexion changes after drinking. Anger is also like this, changing one's appearance, making various gestures, causing the body and mind to tremble, or slandering others, harming oneself and others. How can one cultivate meditative concentration when the fire of anger burns the heart? There is no greater thief of merit than anger. Those who cultivate meditative concentration should stay away from anger. Furthermore, the covering of restlessness and remorse is like a mad person whose body and mind are confused, or who, because of relatives, hometown, lifespan, suffering, and happiness, engages in wild thoughts, generating good and evil thoughts, and regretting what they have done. Such restlessness cannot be calmed, obscuring equanimity and hindering samatha (calm abiding). This is called the heavy covering of restlessness and remorse. Furthermore, the covering of drowsiness and torpor is like being exhausted, muddled, frowning, stretching, yawning, and being dull and weak, which can obscure lightness and ease, and hinder the wisdom of insight. Those who cultivate meditative concentration should remove it. This is called the heavy covering of drowsiness and torpor. Furthermore, the covering of doubt is when one is constantly filled with doubt, unable to make decisions about matters and principles, hindering generosity, morality, patience, diligence, meditative concentration, and wisdom, as well as the causes and effects of the three times, and the nature and phenomena of the Three Jewels (Buddha, Dharma, Sangha) cannot be revealed. How can one generate subtle meditative concentration? This is called the covering of doubt. Because of these five coverings, the practice is difficult to accomplish, and the three gates of morality, concentration, and wisdom cannot be revealed. Having understood this, after careful consideration, those who cultivate meditative concentration should stay away from them. Diligent practice can remove the suffering of desire, attain profound meditative concentration without attachment, and from this meditative concentration, five supernormal powers can arise. What are the five supernormal powers? They are the divine eye (divya-cakṣus).
、天耳、他心、宿住、神境智證通。云何名為天眼智通？以天眼力徹見十方無量無邊諸佛世界，所有一切眾生之類——若卵生，若胎生、濕生、化生，有色無色，有想無想非有想非無想等一切有情——如觀掌中阿摩勒果。如是有情，皆被諸苦之所纏縛。菩薩觀已起大悲心，此等有情墮生死海糞穢大坑，我今云何放舍不救？以是應當勤加精進身心無倦，便能發起唸佛三昧。以定力故，能見十方一切諸佛遍滿虛空，坐金剛座成等正覺，或見諸佛初轉法輪，或見諸佛往于天上，或見如來從寶階下，或見如來入里乞食，或見如來隨根說法——或為國王、大臣、長者、居士、婆羅門身如應說法，或為苾芻、苾芻尼、信男、信女如應說法；或現天、龍、藥叉、阿蘇羅、健闥婆、迦嚕羅、緊捺羅、摩呼洛迦、人非人等，薜荔多、畢舍遮、鳩畔吒、補呾那、迦吒補呾那、閻摩羅王、餓鬼、傍生，各隨本音，皆言：『如來為我說法。』悉得解悟歡喜踴躍；或見諸佛為諸菩薩說六波羅蜜，或為緣覺說十二因緣，或為聲聞說四諦法，或勸有情安十善道；或見諸佛現梵王身如應說法，或現帝釋身如應說法，或現護世四王身如應說法，或現大自在天身如應說法，或現那羅延天身如應說法，或現日天子身如應說法，或現月天子身如應說法，或現龍、
【現代漢語翻譯】 現代漢語譯本：天眼、天耳、他心、宿命、神境智證通（五種神通）。什麼叫做天眼智通呢？憑藉天眼的力量，能夠徹底看見十方無量無邊的諸佛世界，所有一切眾生——無論是卵生、胎生、濕生、化生，有色無色，有想無想，非有想非無想等一切有情——就像觀看掌中的阿摩勒果一樣清晰。這些有情眾生，都被各種痛苦所纏縛。菩薩觀察到這些后，生起大悲心，心想：『這些有情眾生墮入生死輪迴的糞穢大坑，我怎麼能捨棄他們而不去救度呢？』因此，應當勤奮精進，身心不懈，便能發起唸佛三昧（專注唸佛的禪定）。憑藉禪定的力量，能夠看見十方一切諸佛遍滿虛空，坐在金剛座上成就正等正覺，或者看見諸佛初轉法輪（第一次宣講佛法），或者看見諸佛前往天上，或者看見如來從寶階下來，或者看見如來進入村落乞食，或者看見如來隨眾生根器說法——或者為國王、大臣、長者、居士、婆羅門等身份的人如其所應地說法，或者為比丘、比丘尼、信男、信女如其所應地說法；或者顯現天、龍、藥叉（夜叉）、阿修羅、乾闥婆、迦樓羅、緊那羅、摩睺羅伽、人非人等，薜荔多（餓鬼）、畢舍遮（食肉鬼）、鳩槃荼（甕形鬼）、布單那（臭餓鬼）、迦吒布單那（極臭餓鬼）、閻摩羅王（地獄之王）、餓鬼、傍生等，各自用自己的語言說：『如來為我說法。』他們都得到理解和開悟，歡喜踴躍；或者看見諸佛為諸菩薩宣說六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），或者為緣覺宣說十二因緣，或者為聲聞宣說四諦法，或者勸導有情安住於十善道；或者看見諸佛顯現梵王身如其所應地說法，或者顯現帝釋身如其所應地說法，或者顯現護世四王身如其所應地說法，或者顯現大自在天身如其所應地說法，或者顯現那羅延天身如其所應地說法，或者顯現日天子身如其所應地說法，或者顯現月天子身如其所應地說法，或者顯現龍、 現代漢語譯本：夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等身如其所應地說法。菩薩以天眼智通，如是見已，心生歡喜，倍加精進，速證無上正等菩提。
【English Translation】 English version: The divine eye, the divine ear, the knowledge of others' minds, the knowledge of past lives, and the supernatural power of wisdom. What is called the divine eye wisdom? With the power of the divine eye, one can thoroughly see the immeasurable and boundless Buddha worlds in the ten directions, all kinds of sentient beings—whether born from eggs, wombs, moisture, or transformation, whether with form or without form, with thought or without thought, neither with thought nor without thought, all sentient beings—as clearly as seeing an Amalaka fruit in the palm of one's hand. These sentient beings are all bound by various sufferings. When a Bodhisattva observes this, they generate great compassion, thinking: 'These sentient beings have fallen into the filthy pit of the sea of birth and death, how can I abandon them without saving them?' Therefore, one should diligently strive, without weariness in body and mind, and then one can arouse the Samadhi of mindfulness of the Buddha (meditative concentration on the Buddha). Through the power of Samadhi, one can see all the Buddhas in the ten directions filling the void, sitting on the Vajra seat, attaining perfect enlightenment, or see the Buddhas turning the Dharma wheel for the first time (first teaching of the Dharma), or see the Buddhas going to the heavens, or see the Tathagata descending from the jeweled stairs, or see the Tathagata entering villages to beg for food, or see the Tathagata teaching according to the capacities of beings—teaching appropriately for kings, ministers, elders, householders, Brahmins, or teaching appropriately for Bhikshus, Bhikshunis, male devotees, female devotees; or manifesting as Devas, Nagas, Yakshas, Asuras, Gandharvas, Garudas, Kinnaras, Mahoragas, humans and non-humans, Pretas, Pisacas, Kumbhandas, Putanas, Kataputanas, Yama Rajas, hungry ghosts, animals, each speaking in their own language: 'The Tathagata is teaching the Dharma for me.' They all gain understanding and enlightenment, rejoicing and leaping with joy; or see the Buddhas teaching the six Paramitas (generosity, morality, patience, diligence, meditation, wisdom) to the Bodhisattvas, or teaching the twelve links of dependent origination to the Pratyekabuddhas, or teaching the four noble truths to the Sravakas, or encouraging sentient beings to abide in the ten virtuous paths; or see the Buddhas manifesting as Brahma and teaching accordingly, or manifesting as Indra and teaching accordingly, or manifesting as the Four Heavenly Kings and teaching accordingly, or manifesting as the Great自在天 and teaching accordingly, or manifesting as Narayana and teaching accordingly, or manifesting as the Sun God and teaching accordingly, or manifesting as the Moon God and teaching accordingly, or manifesting as Nagas, English version: Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, etc., and teaching accordingly. When the Bodhisattva sees this with the divine eye wisdom, they feel joy in their heart, redouble their efforts, and quickly attain unsurpassed perfect enlightenment.
神、藥叉、諸仙、婆羅門等身如應說法，或有應見轉輪王身、國王、宰官、諸男女身，和上、阿阇梨及佛如來尊重弟子，皆為現之，如應說法；或現地獄、餓鬼、傍生異類之身而為說法，各各聞已，離諸苦難及離飢渴，不相殘害慈心相向——或有應見娑羅樹林入般涅槃，而為現之如應說法；或有應見般涅槃後分佈設利起諸塔廟而為現之，令申供養而得解脫。如是諸佛現種種相，皆令得度生老病死。如是諸相遍滿虛空，皆佛神通自在變現，種種奇特諸希有事。菩薩雖見如是種種神通變化，但名靜慮所起天眼，不得名為波羅蜜多。
「複次，菩薩摩訶薩所得天眼，勝於一切天龍八部、有學無學聲聞獨覺所得天眼，最上最勝最妙最尊、最極明凈最大勢力。以此天眼能見過去無量無邊諸佛菩薩，行住坐臥種種威儀種種行門，禪定解脫十地妙智，陀羅尼門無礙辯才，善巧方便悉令圓滿。如是菩薩天眼清凈，見諸色像無有障礙，無染無著不取一切色像之相，能離一切隨眠執見。然其眼根本性清凈，亦不依止一切境界。又此眼根不從一切隨眠煩惱習氣所生，亦無染著不迷不亂亦無翳障無復分別，不為一切諸煩惱障及所知障之所纏縛，於一切法而得自在。又此眼根，能了一切諸法平等住真解脫，能知一切差別根性無能壞相，於一
【現代漢語翻譯】 現代漢語譯本：諸如神、藥叉（一種守護神）、諸仙、婆羅門等，應以何種身形說法，便現何種身形說法；或者，有的應見轉輪王（擁有統治世界的理想君主）身、國王、宰官、諸男女身，和尚、阿阇梨（導師）以及佛如來（佛的稱號）尊重弟子，都為他們顯現相應的身形，並如其所應地說法；或者，顯現地獄、餓鬼、傍生（畜生）等不同類別的身形來為他們說法，使他們各自聽聞后，脫離各種苦難和飢渴，不再互相殘害，而是以慈悲之心相待——或者，有的應見娑羅樹林（佛陀涅槃之地）入般涅槃（佛陀的最終寂滅），便為他們顯現此景並如其所應地說法；或者，有的應見佛陀般涅槃后，舍利（佛陀遺骨）被分置並建立起各種塔廟，便為他們顯現此景，使他們能夠進行供養並獲得解脫。諸佛就是這樣顯現種種不同的形象，都是爲了使眾生能夠脫離生老病死。這些形象遍佈虛空，都是佛陀神通自在的變現，是種種奇特而稀有的事情。菩薩雖然見到這些種種神通變化，但這些只是名為靜慮（禪定）所產生的天眼，不能稱之為波羅蜜多（到達彼岸的修行）。 其次，菩薩摩訶薩（偉大的菩薩）所獲得的天眼，勝過一切天龍八部（天神、龍等八類護法神）、有學無學聲聞（正在學習和已完成學習的佛陀弟子）獨覺（獨自覺悟者）所獲得的天眼，是最上、最勝、最妙、最尊貴、最極明凈、最大勢力的。憑藉這種天眼，能夠見到過去無量無邊的諸佛菩薩，他們的行住坐臥等各種威儀，各種修行方式，禪定解脫，十地（菩薩修行的十個階段）的微妙智慧，陀羅尼門（總持一切法門的修行方法），無礙的辯才，以及善巧方便，都能夠使其圓滿。這樣的菩薩天眼清凈，見到各種色像沒有任何障礙，沒有污染，沒有執著，不執取一切色像的表象，能夠脫離一切隨眠（潛在的煩惱）和執見。然而，這種眼根的根本性質是清凈的，也不依賴於任何境界。而且，這種眼根不是從一切隨眠煩惱的習氣所產生的，也沒有污染和執著，不迷惑不混亂，也沒有翳障，沒有分別，不被一切煩惱障和所知障所束縛，對於一切法都能夠獲得自在。而且，這種眼根，能夠了解一切諸法平等地安住于真正的解脫，能夠知道一切差別根性，沒有能夠破壞的表象，對於一
【English Translation】 English version: Gods, Yakshas (a type of guardian spirit), various immortals, Brahmins, and others, according to what form they should be taught, they appear in that form to teach; or, some should see the form of a Chakravartin (an ideal ruler who possesses the world), a king, a minister, various men and women, a preceptor, an Acharya (teacher), and the respected disciples of the Buddha Tathagata (an epithet of the Buddha), they all appear in corresponding forms and teach them accordingly; or, they appear in the forms of hell beings, hungry ghosts, and animals to teach them, so that each, upon hearing, may be freed from all suffering and hunger, no longer harming each other, but treating each other with compassion—or, some should see the Sala tree grove (where the Buddha entered Nirvana) entering Parinirvana (the final passing away of the Buddha), they appear in this scene and teach accordingly; or, some should see, after the Buddha's Parinirvana, the relics (the Buddha's remains) being distributed and various stupas and temples being built, they appear in this scene, enabling them to make offerings and attain liberation. Thus, the Buddhas manifest various forms, all to enable beings to be freed from birth, old age, sickness, and death. These forms fill the void, all being the Buddhas' miraculous and free transformations, various extraordinary and rare events. Although Bodhisattvas see these various miraculous transformations, these are merely called the heavenly eye arising from Samadhi (meditative absorption), and cannot be called Paramita (perfection of practice). Furthermore, the heavenly eye obtained by a Bodhisattva Mahasattva (a great Bodhisattva) surpasses the heavenly eyes obtained by all Devas, Nagas, and the eight classes of beings (gods, dragons, etc.), the Sravakas (disciples of the Buddha) who are still learning and those who have completed their learning, and the Pratyekabuddhas (solitary realizers), being the most supreme, most excellent, most wonderful, most venerable, most pure, and most powerful. With this heavenly eye, one can see the countless Buddhas and Bodhisattvas of the past, their various dignified manners in walking, standing, sitting, and lying down, their various practices, their Samadhi and liberation, the subtle wisdom of the ten Bhumis (ten stages of Bodhisattva practice), the Dharani gates (methods of practice that encompass all teachings), their unobstructed eloquence, and their skillful means, all of which are brought to perfection. Such a Bodhisattva's heavenly eye is pure, seeing all forms without any obstruction, without defilement, without attachment, not grasping the appearance of any form, able to be free from all latent afflictions and attachments. However, the fundamental nature of this eye root is pure, and it does not rely on any realm. Moreover, this eye root does not arise from the habitual tendencies of all latent afflictions, nor does it have defilement or attachment, it is not confused or disordered, nor does it have any obscuration, nor any discrimination, it is not bound by all afflictions and the obscurations of knowledge, and it is free in all dharmas. Furthermore, this eye root is able to understand that all dharmas equally abide in true liberation, able to know all different natures of beings, without any destructible appearance, and in one
剎那能見一切有情之類。又此天眼體性明凈，能離一切濁亂之法，而能覺知慈悲之性，不捨有情，亦無縛著無貪無害。又此天眼勝義境界，從真諦生，智為先導，住于大悲，了達諸法及甚深義，離諸戲論。如所見聞能如實說，遠離一切諸不善法，趣向無上正等菩提心無障礙。見慳吝者勸令舍施，見毀禁者生悲愍心，見多瞋者令住安忍，見懈怠者令起精進，見散亂者令修靜慮，見愚癡者令學智慧，行邪徑者示以正道，狹劣心者示以大乘，令諸有情入一切智，發勝神通圓滿菩提一切智智。慈氏！當知此即名為菩薩摩訶薩修行靜慮所起清凈天眼智通。
「複次，慈氏！云何名為菩薩摩訶薩修行靜慮波羅蜜多起天耳通？所謂以天耳力，勝於一切天龍八部、聲聞、獨覺，菩薩摩訶薩所得天耳最上最勝最妙最尊、最極明凈有大勢力。何以故？由此功德迴向無上正等菩提。菩薩摩訶薩以此天耳，能聞十方無量世界諸佛如來、獨覺、聲聞、天龍八部、人與非人乃至地獄、餓鬼、畜生、情非情等所有音聲。悉皆得聞彼諸有情若干種心，三業差別所出音聲，如是菩薩皆如實知。凡所發言作善惡因，起貪著語迷惑之聲，亦如實知。或有言音理雖真正言詞粗獷，或有言音理雖不正言詞柔軟，或有言音二俱妙好，或有言音二俱粗鄙，以此天
【現代漢語翻譯】 現代漢語譯本 剎那間能看見一切有情眾生。而且，這種天眼的本體清澈明凈，能夠遠離一切污濁混亂的法，並且能夠覺知慈悲的本性，不捨棄有情眾生，也沒有任何束縛、執著、貪婪或傷害。此外，這種天眼所達到的殊勝境界，是從真諦（satya，真實不虛的道理）中產生的，以智慧為先導，安住于大悲之中，通達諸法以及甚深的含義，遠離一切戲論。所見所聞都能如實地說出，遠離一切不善之法，趨向無上正等菩提（anuttarā-samyak-saṃbodhi，無上圓滿的覺悟），心無障礙。看見慳吝的人，就勸導他們佈施；看見毀犯戒律的人，就生起悲憫之心；看見多嗔恨的人，就讓他們安住于忍耐；看見懈怠的人，就讓他們發起精進；看見散亂的人，就讓他們修習禪定；看見愚癡的人，就讓他們學習智慧；對於行走在邪路的人，就為他們指明正道；對於心胸狹隘的人，就為他們展示大乘佛法，使一切有情眾生進入一切智（sarvajñatā，佛陀的智慧），發起殊勝的神通，圓滿菩提一切智智（anuttara-samyak-saṃbodhi-jñāna，無上圓滿覺悟的智慧）。慈氏（Maitreya，彌勒菩薩）啊！應當知道，這就是菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）修行禪定所產生的清凈天眼智通。 其次，慈氏！什麼叫做菩薩摩訶薩修行禪定波羅蜜多（pāramitā，到彼岸）所產生的天耳通呢？就是說，憑藉天耳的力量，勝過一切天龍八部（deva-nāga-yakṣa-gandharva-asura-garuḍa-kiṃnara-mahoraga，天眾、龍眾等八類護法神）、聲聞（śrāvaka，聽聞佛陀教誨而修行的人）、獨覺（pratyekabuddha，不需聽聞佛陀教誨而自行覺悟的人），菩薩摩訶薩所獲得的天耳是最上、最殊勝、最微妙、最尊貴、最極明凈且具有強大力量的。為什麼呢？因為這種功德是迴向于無上正等菩提的。菩薩摩訶薩憑藉這種天耳，能夠聽聞十方無量世界中諸佛如來、獨覺、聲聞、天龍八部、人和非人，乃至地獄、餓鬼、畜生、有情和無情等一切聲音。都能聽到這些有情眾生各種不同的心念，以及身、口、意三業所發出的聲音，菩薩都能如實地知道。凡是所說的話，無論是善因還是惡因，無論是產生貪著的言語還是迷惑的聲音，也都能如實地知道。有的言語道理雖然正確但言辭粗獷，有的言語道理雖然不正但言辭柔和，有的言語道理和言辭都美妙，有的言語道理和言辭都粗鄙，菩薩憑藉這種天
【English Translation】 English version In an instant, one can see all sentient beings. Moreover, this divine eye's nature is clear and pure, capable of separating from all turbid and chaotic dharmas, and able to perceive the nature of compassion, not abandoning sentient beings, nor having any bondage, attachment, greed, or harm. Furthermore, this divine eye's supreme realm arises from the truth (satya), with wisdom as its guide, dwelling in great compassion, understanding all dharmas and their profound meanings, and being free from all conceptual elaborations. What is seen and heard can be spoken truthfully, staying away from all unwholesome dharmas, and moving towards unsurpassed, complete, and perfect enlightenment (anuttarā-samyak-saṃbodhi), without any hindrance in mind. Seeing the stingy, one encourages them to give; seeing those who break precepts, one generates compassion; seeing the angry, one leads them to abide in patience; seeing the lazy, one encourages them to be diligent; seeing the scattered, one leads them to cultivate meditation; seeing the ignorant, one leads them to learn wisdom; for those walking on wrong paths, one shows them the right way; for those with narrow minds, one shows them the Mahayana, enabling all sentient beings to enter omniscience (sarvajñatā), generate supreme supernatural powers, and perfect the wisdom of complete enlightenment (anuttara-samyak-saṃbodhi-jñāna). Maitreya! Know that this is called the pure divine eye wisdom-power arising from the Bodhisattva-Mahasattva's practice of meditation. Furthermore, Maitreya! What is called the divine ear power arising from the Bodhisattva-Mahasattva's practice of the perfection of meditation (pāramitā)? It means that with the power of the divine ear, one surpasses all devas, nagas, and the eight classes of beings (deva-nāga-yakṣa-gandharva-asura-garuḍa-kiṃnara-mahoraga), Śrāvakas (hearers), and Pratyekabuddhas (solitary realizers). The divine ear obtained by the Bodhisattva-Mahasattva is the most supreme, most excellent, most wonderful, most venerable, most extremely clear, and has great power. Why is this so? Because this merit is dedicated to unsurpassed, complete, and perfect enlightenment. With this divine ear, the Bodhisattva-Mahasattva can hear all the sounds of the Buddhas, Tathagatas, Pratyekabuddhas, Śrāvakas, devas, nagas, and the eight classes of beings, humans and non-humans, and even the sounds of hell beings, hungry ghosts, animals, sentient and non-sentient beings in the immeasurable worlds of the ten directions. They can hear all the different thoughts of these sentient beings, and the sounds produced by their actions of body, speech, and mind, and the Bodhisattva knows them all truthfully. Whatever is spoken, whether it is the cause of good or evil, whether it is speech that generates attachment or sounds of delusion, they also know truthfully. Some speech may be correct in principle but harsh in words, some speech may be incorrect in principle but gentle in words, some speech may be both wonderful in principle and words, and some speech may be both crude in principle and words. With this divine
耳皆如實知。又此天耳能聞一切凡聖之聲，于凡不厭、于聖不忻，于賢聖境起愛樂心，于凡夫境起大悲心。如是一切前中后際所有音聲，皆如實知，不生執著。又此天耳，普聞十方無量無邊所有世界一切諸佛說法音聲，皆如實知，心無錯亂亦不忘失，隨根為說，了知法性無堅不堅、非虛非實。聞一如來所說正法，無邊諸佛所有法門一時悉聞，不錯不亂、不相妨礙，悉能領受文字章句，義理性相皆如實知。又聞如來為諸眾生各隨類音而為說法，令諸有情了真實相皆得解脫。以此功德迴向如來清凈天耳，愿于未來不聞一切聲聞、獨覺二乘之名。慈氏！當知此即名為菩薩摩訶薩修行靜慮所起清凈天耳智通。
「複次，慈氏！云何名為菩薩摩訶薩他心智通？所謂一切有情過去未來現在之心，善、惡、無記皆悉能知。復知過去一切有情所作諸業因果差別。又知眾生大心小心非大小心，有欲無慾有垢無垢心，愚心智心廣心略心，定亂縛脫勝劣差別，上心下心皆悉知之。又知有情佈施、持戒、忍辱、精進、禪定、智慧，有相無相慈悲喜捨相應之心，聲聞、獨覺、大乘菩薩相應之心，此諸有情能具如是善根之因。或復有情生於貴族所為下劣，或生下賤心性清凈，或心性不善所為清凈，或二俱清凈或二俱不善。如是有情過去所有心
【現代漢語翻譯】 現代漢語譯本 耳朵都能如實地知曉。而且，這天耳能聽到一切凡夫和聖者的聲音，對於凡夫的聲音不感到厭惡，對於聖者的聲音不感到欣喜，對於賢聖的境界生起愛樂之心，對於凡夫的境界生起大悲之心。像這樣，一切過去、現在、未來所有的聲音，都能如實地知曉，不產生執著。而且，這天耳，普遍聽到十方無量無邊的所有世界一切諸佛說法音聲，都能如實地知曉，心中沒有錯亂，也不會遺忘，隨著眾生的根器為他們說法，了知法性無所謂堅固或不堅固，非虛幻也非真實。聽到一位如來所說的正法，無邊諸佛所有的法門一時都能聽到，不錯亂、不相妨礙，都能領受文字章句，義理、性相都能如實地知曉。又聽到如來為各種眾生各自隨其類別發出聲音而說法，使一切有情瞭解真實相，都能得到解脫。以此功德迴向如來清凈的天耳，愿在未來不聽到一切聲聞、獨覺二乘的名號。慈氏（彌勒菩薩）！應當知道，這就叫做菩薩摩訶薩修行靜慮所產生的清凈天耳智通。
『再者，慈氏！什麼叫做菩薩摩訶薩的他心智通？』所謂一切有情過去、未來、現在的心，善、惡、無記都能知曉。又知道過去一切有情所作諸業的因果差別。又知道眾生的大心、小心、非大非小心，有慾望或無慾望、有垢或無垢的心，愚癡的心或智慧的心、廣大的心或狹略的心，禪定或散亂、束縛或解脫、殊勝或低劣的差別，高尚的心或低下的心，都能知曉。又知道有情佈施、持戒、忍辱、精進、禪定、智慧，有相或無相、慈悲喜捨相應的心，聲聞、獨覺、大乘菩薩相應的心，這些有情能具備如此善根的原因。或者有的有情生於貴族卻行為下劣，或者生於**心性清凈，或者心性不善卻行為清凈，或者兩者都清凈，或者兩者都不善。像這樣，有情過去所有的心
【English Translation】 English version The ears can know everything as it truly is. Moreover, this divine ear can hear all the sounds of ordinary beings and sages, without aversion to the sounds of ordinary beings or delight in the sounds of sages. It gives rise to a loving and joyful mind towards the realm of the virtuous and holy, and a great compassionate mind towards the realm of ordinary beings. In this way, all sounds of the past, present, and future are known as they truly are, without attachment. Furthermore, this divine ear universally hears the sounds of all Buddhas preaching the Dharma in the immeasurable and boundless worlds of the ten directions. It knows them as they truly are, without confusion or forgetfulness. It speaks according to the capacities of beings, understanding that the nature of Dharma is neither firm nor un-firm, neither unreal nor real. Upon hearing the true Dharma spoken by one Tathagata, it simultaneously hears all the Dharma teachings of countless Buddhas, without confusion, disorder, or hindrance. It can receive all the words, phrases, meanings, principles, characteristics, and appearances as they truly are. Moreover, it hears the Tathagata preaching the Dharma to all beings, each according to their kind, enabling all sentient beings to understand the true nature and attain liberation. With this merit, it dedicates it to the pure divine ear of the Tathagata, wishing not to hear the names of all Sravakas and Pratyekabuddhas in the future. Maitreya! You should know that this is called the pure divine ear wisdom-penetration arising from the meditative practice of a Bodhisattva Mahasattva.
'Furthermore, Maitreya! What is called the mind-reading wisdom-penetration of a Bodhisattva Mahasattva?' It is the ability to know all the minds of sentient beings in the past, future, and present, whether they are good, evil, or neutral. It also knows the differences in the causes and effects of all the actions done by sentient beings in the past. It also knows whether the minds of beings are great, small, or neither great nor small; whether they have desires or not; whether they are defiled or undefiled; whether they are foolish or wise; whether they are broad or narrow; whether they are in samadhi or scattered; whether they are bound or liberated; whether they are superior or inferior; and whether they are high or low. It also knows the minds of sentient beings that are associated with giving, keeping precepts, patience, diligence, meditation, and wisdom; whether they are associated with form or formlessness; whether they are associated with loving-kindness, compassion, joy, and equanimity; and whether they are associated with Sravakas, Pratyekabuddhas, or Mahayana Bodhisattvas. It knows the causes of these sentient beings possessing such roots of goodness. Or, some sentient beings are born into noble families but behave poorly, or are born into ** but have pure minds, or have impure minds but behave purely, or both are pure, or both are impure. In this way, the minds of sentient beings in the past
行差別皆如實知，隨其所應而為說法，此即名爲了知過去一切有情他心智通。復能了知未來有情現在佈施，能生未來凈持戒因。復知有情現在持戒，能生未來安忍之因。又知現在安忍因緣，能生未來精進之因。又知有情現在精進，能生未來靜慮之因。又知有情現修相善，能生未來無相慧因。又知有情現修小善，能作未來大乘之因。如是諸心因緣相貌，菩薩摩訶薩皆如實知，隨緣救拔心無勞倦，令諸有情深入佛慧無有增減。如是說法無有斷絕，未曾於法生慳吝心，此即菩薩能知未來他心智通。復知現在一切有情，有貪慾心無貪慾心，有過失心無過失心，愚心智心，廣心略心，定心亂心，動心不動心，縛無縛心，垢無垢心，廣大心無量心上下心，皆如實知。一一有情無量煩惱之所繫縛，皆如實知。如是知已，隨根差別如應說法，了心無心不著自他，以善方便禪定智慧，抉擇有情根性利鈍，永斷生死煩惱根源，了本性空圓滿無缺，無染無著亦無過失，無滓無穢亦無粗澀，了知諸法如幻如化，能知有情心行差別。慈氏！當知此即名為菩薩摩訶薩修行靜慮所起清凈他心智通。
「複次，慈氏！云何名為菩薩摩訶薩修行靜慮波羅蜜多起宿住隨念智證通？所謂住不動地得法平等，善能了知諸法實性，清凈智慧住奢摩他、毗缽舍
【現代漢語翻譯】 現代漢語譯本 菩薩能如實地知曉眾生在行為上的種種差別，並根據他們的情況進行相應的教導，這被稱爲了知過去一切眾生他心智通（能知曉他人過去心念的智慧）。菩薩還能知曉眾生現在佈施的行為，能成為未來清凈持戒的因；知曉眾生現在持戒的行為，能成為未來安忍的因；知曉眾生現在安忍的因緣，能成為未來精進的因；知曉眾生現在精進的行為，能成為未來禪定的因；知曉眾生現在修習有相的善行，能成為未來修習無相智慧的因；知曉眾生現在修習小善，能成為未來修習大乘佛法的因。菩薩摩訶薩能如實地知曉這些心的因緣和相貌，並隨緣救度眾生，內心沒有疲倦，使眾生深入佛的智慧，沒有增減。菩薩說法沒有間斷，從不吝惜佛法，這被稱為菩薩能知未來他心智通（能知曉他人未來心念的智慧）。菩薩還能知曉現在一切眾生，有貪慾心或無貪慾心，有錯誤的心或無錯誤的心，愚癡的心或智慧的心，心胸寬廣或狹隘，心定或心亂，心動或不動，被束縛或無束縛，有垢染或無垢染，心量廣大或無量，心向上或向下，菩薩都能如實地知曉。菩薩能如實地知曉每一個眾生被無量煩惱所束縛的情況。知曉這些后，菩薩會根據眾生的根器差別，進行相應的教導，了知心無自性，不執著于自己或他人，以善巧方便的禪定和智慧，來判斷眾生的根性是利還是鈍，從而永遠斷除生死煩惱的根源，了知諸法的本性是空，圓滿無缺，沒有染污，沒有執著，也沒有過失，沒有雜質，沒有粗糙，了知諸法如夢幻泡影，能知曉眾生心行的差別。慈氏（彌勒菩薩的別稱）！應當知道，這被稱為菩薩摩訶薩修行禪定所產生的清凈他心智通。 「其次，慈氏！什麼叫做菩薩摩訶薩修行禪定波羅蜜多（到達彼岸的禪定）所產生的宿住隨念智證通（能回憶過去世的智慧）？是指菩薩安住于不動搖的境界，獲得諸法平等性，善於了知諸法的真實本性，以清凈的智慧安住于奢摩他（止）和毗缽舍那（觀）之中。
【English Translation】 English version The Bodhisattva truly knows the differences in the actions of all sentient beings, and teaches them accordingly. This is called the knowledge of the minds of all sentient beings in the past (knowing the past thoughts of others). The Bodhisattva also knows that the present act of giving by sentient beings can become the cause of pure precepts in the future; knows that the present act of keeping precepts by sentient beings can become the cause of patience in the future; knows that the present causes and conditions of patience can become the cause of diligence in the future; knows that the present act of diligence by sentient beings can become the cause of meditation in the future; knows that the present practice of virtuous actions with form by sentient beings can become the cause of formless wisdom in the future; knows that the present practice of small virtues by sentient beings can become the cause of the Mahayana (Great Vehicle) in the future. The Bodhisattva Mahasattva truly knows these causes and conditions of the mind, and rescues sentient beings according to their circumstances, without weariness in their heart, enabling sentient beings to deeply enter the Buddha's wisdom, without increase or decrease. The Bodhisattva's teaching is uninterrupted, and they never begrudge the Dharma. This is called the Bodhisattva's knowledge of the minds of sentient beings in the future (knowing the future thoughts of others). The Bodhisattva also knows that all sentient beings in the present have greedy minds or non-greedy minds, faulty minds or faultless minds, ignorant minds or wise minds, broad minds or narrow minds, concentrated minds or distracted minds, agitated minds or unagitated minds, bound minds or unbound minds, defiled minds or undefiled minds, vast minds or immeasurable minds, upward minds or downward minds, all of which the Bodhisattva truly knows. The Bodhisattva truly knows the situation of each sentient being being bound by immeasurable afflictions. Having known this, the Bodhisattva teaches according to the differences in the faculties of sentient beings, understanding that the mind has no self-nature, not being attached to oneself or others, using skillful means of meditation and wisdom to determine whether the faculties of sentient beings are sharp or dull, thereby permanently cutting off the root of the afflictions of birth and death, understanding that the nature of all dharmas is empty, complete and without deficiency, without defilement, without attachment, without fault, without impurities, without roughness, understanding that all dharmas are like illusions and transformations, and being able to know the differences in the mental activities of sentient beings. Maitreya (another name for Bodhisattva Maitreya)! You should know that this is called the pure knowledge of the minds of others that arises from the Bodhisattva Mahasattva's practice of meditation. Furthermore, Maitreya! What is called the Bodhisattva Mahasattva's attainment of the knowledge of past lives through the perfection of meditation (Paramita) ? It refers to the Bodhisattva dwelling in an unmoving state, attaining the equality of all dharmas, being skilled in knowing the true nature of all dharmas, and dwelling in Shamatha (calm abiding) and Vipassana (insight) with pure wisdom.
那止觀相應，於一切事心無忘失，智為先導三業清凈，福德、智慧二種莊嚴，自然覺悟不由師教，到于涅槃常樂彼岸。菩薩摩訶薩以如是智，能憶過去一生二生若十二十乃至一劫百千萬億那庾多劫若成若壞，皆悉憶知。彼諸劫中如是有情，生如是家，如是父母，如是種族，如是姓字，如是相貌色力壽量苦樂等事，無不明瞭。又諸有情此滅彼生，種種家族自身他身，無量劫生悉皆憶念。及彼生處所有善根及相勸發，憶念知已，悉皆迴向無上菩提。又觀過去生死之身，無常、苦、空、無我、不凈，如是知已，于諸色相壽命修短富貴自在不生我慢，不求釋、梵、護世四王、人天果報，但以大悲利樂有情隨愿受生。又知過去無量生中所造惡業，深生愧悔，于現在世能捨身命不造諸惡，于無量世所有善業悉皆迴向阿耨多羅三藐三菩提，普施法界一切有情，不求世間最上果報，紹三寶種盡未來際，無有斷絕永無休息。慈氏！當知此即名為菩薩摩訶薩修行靜慮所起清凈宿住智通。
「複次，慈氏！云何名為菩薩摩訶薩修行靜慮波羅蜜多起神境智通利樂無盡？所謂菩薩住不動地得真寂靜，除去憂苦、尋、伺、喜、樂、出入息等，不生不滅住真法界，能現種種神通變化——或身如火聚放大光明，遍滿三千大千世界；或身上出水如注
【現代漢語翻譯】 現代漢語譯本：當止觀相應時，對於一切事物，心無忘失，以智慧為先導，身口意三業清凈，福德和智慧兩種莊嚴，自然覺悟，無需老師教導，到達涅槃（Nirvana）常樂的彼岸。菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）以這樣的智慧，能夠憶起過去一生、二生，乃至十生、二十生，甚至一劫（kalpa，佛教時間單位，指極長的時間）百千萬億那庾多劫（nayuta kalpa，極長的時間單位）的成壞，都完全憶知。在那些劫中，如有情（sentient beings，有情眾生）生於這樣的家庭，有這樣的父母，屬於這樣的種族，有這樣的姓氏，有這樣的相貌、色力、壽命、苦樂等事，沒有不清楚的。又，這些有情此滅彼生，種種家族，自身他身，無量劫的生命都能夠憶念。以及他們出生之處所有的善根，以及相互勸發，憶念知道后，都回向于無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。又觀察過去生死之身，是無常、苦、空、無我、不凈的，這樣知道后，對於各種色相、壽命長短、富貴自在，不生我慢，不求釋（Shakra，帝釋天）、梵（Brahma，大梵天）、護世四王（Four Heavenly Kings，四大天王）、人天果報，只是以大悲心利益眾生，隨愿受生。又知道過去無量生中所造的惡業，深感愧疚悔恨，在現在世能夠捨棄身命也不造諸惡，對於無量世所有的善業，都回向于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），普遍施予法界一切有情，不求世間最上的果報，繼承三寶（Three Jewels，佛、法、僧）的種子，直到未來際，沒有斷絕，永不休息。慈氏（Maitreya，彌勒菩薩）！應當知道，這就是菩薩摩訶薩修行靜慮（dhyana，禪定）所產生的清凈宿住智通（pubbe-nivasanussati-ñana，宿命通）。 複次，慈氏！什麼叫做菩薩摩訶薩修行靜慮波羅蜜多（dhyana paramita，禪定波羅蜜）而生起神境智通（iddhi-vidha-ñana，神境通），利益眾生無有窮盡呢？所謂菩薩安住于不動之地，得到真正的寂靜，去除憂愁、痛苦、尋、伺、喜、樂、出入息等，不生不滅，安住于真法界（dharma-dhatu，法界），能夠顯現種種神通變化——或者身體像火聚一樣放出大光明，遍滿三千大千世界（tri-sahasra-maha-sahasra-lokadhatu，三千大千世界）；或者身上出水如注。
【English Translation】 English version: When samatha (calm abiding) and vipassana (insight) are in harmony, the mind does not forget anything, wisdom leads the way, the three karmas of body, speech, and mind are pure, and both merit and wisdom are adorned. One naturally awakens without the need for a teacher, reaching the other shore of Nirvana (Nirvana), which is eternal bliss. A Bodhisattva Mahasattva (Bodhisattva Mahasattva, a great Bodhisattva), with such wisdom, can recall one past life, two past lives, or even ten, twenty, or even one kalpa (kalpa, a Buddhist unit of time, referring to an extremely long period), hundreds of millions of nayuta kalpas (nayuta kalpa, an extremely long unit of time), whether they were formed or destroyed, all are completely remembered. In those kalpas, if sentient beings (sentient beings) were born into such families, had such parents, belonged to such races, had such surnames, had such appearances, strengths, lifespans, sufferings, and joys, nothing is unclear. Moreover, these sentient beings die here and are born there, in various families, in their own bodies and others' bodies, and they can remember countless lives. And the roots of goodness in their birthplaces, and the mutual encouragement, after remembering and knowing, they all dedicate to Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Furthermore, observing the past bodies of birth and death, they are impermanent, suffering, empty, selfless, and impure. Knowing this, they do not become arrogant about various appearances, lifespans, wealth, and freedom. They do not seek the rewards of Shakra (Shakra, Indra), Brahma (Brahma, the creator god), the Four Heavenly Kings (Four Heavenly Kings, the four guardian deities), or human and heavenly realms. They only take rebirth according to their vows, with great compassion to benefit sentient beings. They also know the evil karma created in countless past lives, feel deep shame and remorse, and in this present life, they would rather give up their lives than commit any evil. All the good karma of countless lives is dedicated to Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), universally bestowed upon all sentient beings in the dharma realm, not seeking the highest rewards in the world, inheriting the seeds of the Three Jewels (Three Jewels, Buddha, Dharma, Sangha) until the end of the future, without interruption, and never resting. Maitreya (Maitreya, the future Buddha)! You should know that this is called the pure knowledge of past lives (pubbe-nivasanussati-ñana, recollection of past lives) arising from the Bodhisattva Mahasattva's practice of dhyana (dhyana, meditation). Furthermore, Maitreya! What is called the Bodhisattva Mahasattva's practice of dhyana paramita (dhyana paramita, perfection of meditation) that gives rise to the supernormal power of knowledge (iddhi-vidha-ñana, psychic powers), benefiting sentient beings without end? It is when a Bodhisattva dwells in an immovable state, attains true tranquility, removes sorrow, suffering, initial thought, sustained thought, joy, happiness, inhalation, exhalation, etc., neither arising nor ceasing, dwelling in the true dharma-dhatu (dharma-dhatu, the realm of reality), and can manifest various supernormal transformations—either the body is like a mass of fire emitting great light, filling the tri-sahasra-maha-sahasra-lokadhatu (tri-sahasra-maha-sahasra-lokadhatu, the great trichiliocosm); or water pours out from the body like a waterfall.
大雨；捫摸日月威光自在；或現大身上至梵天；或現小身猶如芥子；或震動大地如水濤波；或以一身而現多身，或以多身還復一身；或隱或顯說種種法；或沒山石，或復直過若上若下，如電流光往還自在，行坐空中如鳥飛翔；或履地如水履水如地，出沒自在無所障礙——如是神力皆為利樂一切有情。復以大悲普門示現——或現佛身或菩薩身，聲聞、獨覺、釋、梵等身，及諸異類種種之身——隨其根性皆悉為現，隨其樂欲而為說法。或諸有情恃其力勢而起貢高，隨彼所應而為現身調伏說法。或為釋、梵、護世四王、那羅延等諸大力士，為降伏故，舉妙高山擲置他方無量世界，猶如擲彼阿摩勒果還置本處，而諸天人無往來想，菩薩神力亦無損減。又復於此三千大千世界，上至色究竟天、下至水際，以其右手掌此世界住經一劫，行住坐臥而無妨礙，還置本處，而諸有情水性之屬亦無嬈害，都不覺知往來之想。如是菩薩示現自在神通力時，令諸有情驕慢之心悉皆調伏，而為說法。
「複次，菩薩以神通力，隨意所欲皆得自在，如如意寶所求皆得。或變大海而為牛跡，或以牛跡而為大海。或現火災至於初禪，或現水災至於二禪，或現風災至於三禪。或變水作火、變火為水。如是種種上中下法，隨心變化而得自在，更無有人
【現代漢語翻譯】 現代漢語譯本：大雨（比喻佛法如雨普降）；能夠觸控日月，威光自在；有時顯現巨大的身軀，高至梵天（色界天頂）；有時顯現微小的身軀，猶如芥子（極小的種子）；有時震動大地，如水波濤洶涌；有時以一身顯現多身，有時以多身還復一身；有時隱沒，有時顯現，宣說種種佛法；有時沒入山石，有時直接穿過，或上或下，如電流光芒往來自由，在空中行走坐臥，如鳥飛翔；有時在地上行走如在水上，在水上行走如在地上，出沒自在，沒有任何障礙——這樣的神通力量都是爲了利益安樂一切眾生。又以大慈悲心，普遍示現——有時顯現佛身，有時顯現菩薩身，聲聞（聽聞佛陀教誨的弟子）、獨覺（不需佛陀教導而自行開悟者）、釋（帝釋天）、梵（梵天）等身，以及各種不同種類的身形——隨著眾生的根性，都為他們顯現，隨著他們的喜好而為他們說法。有些眾生仗恃自己的力量和權勢而生起驕傲自大，就隨著他們所應受的教化而顯現相應的身形，調伏他們併爲他們說法。或者爲了降伏釋、梵、護世四王、那羅延（毗濕奴的化身）等大力士，舉起妙高山（須彌山）投擲到其他無量世界，就像拋擲阿摩勒果（一種果實）一樣，再放回原處，而諸天人和眾生都沒有往來的感覺，菩薩的神通力量也沒有絲毫減損。又在這個三千大千世界中，上至色究竟天（色界天頂），下至水際，用右手掌托住這個世界，經過一劫（極長的時間），行走、站立、坐臥都沒有妨礙，再放回原處，而那些水中的眾生也沒有受到任何傷害，完全沒有感覺到往來的變化。像這樣，菩薩示現自在神通力的時候，使眾生驕慢的心都得到調伏，然後為他們說法。 『再者，菩薩以神通力，隨心所欲都能自在，就像如意寶一樣，所求都能得到。有時將大海變成牛蹄印，有時將牛蹄印變成大海。有時顯現火災，蔓延到初禪天（色界第一層天），有時顯現水災，蔓延到二禪天（色界第二層天），有時顯現風災，蔓延到三禪天（色界第三層天）。有時將水變成火，將火變成水。像這樣種種上、中、下法，隨心變化而得自在，再也沒有人
【English Translation】 English version: Great rain (a metaphor for the Dharma raining down universally); able to touch the sun and moon, with majestic power and freedom; sometimes manifesting a huge body, reaching up to the Brahma heaven (the top of the Form Realm); sometimes manifesting a tiny body, like a mustard seed (an extremely small seed); sometimes shaking the earth, like surging waves; sometimes manifesting multiple bodies from one body, sometimes returning to one body from multiple bodies; sometimes disappearing, sometimes appearing, expounding various Dharmas; sometimes submerging into mountains and rocks, sometimes passing directly through, whether up or down, like the light of electricity moving freely, walking and sitting in the air like a bird flying; sometimes walking on the ground as if on water, walking on water as if on land, appearing and disappearing freely, without any obstruction—such miraculous powers are all for the benefit and happiness of all sentient beings. Moreover, with great compassion, universally manifesting—sometimes manifesting as a Buddha body, sometimes as a Bodhisattva body, as a Shravaka (a disciple who hears the Buddha's teachings), a Pratyekabuddha (one who attains enlightenment on their own without a teacher), as Shakra (Indra), Brahma (the creator god), and other forms, as well as various different kinds of bodies—according to the nature of sentient beings, all are manifested for them, and according to their desires, the Dharma is taught to them. Some sentient beings rely on their own strength and power and become arrogant, so according to what they should be taught, corresponding forms are manifested to subdue them and teach them the Dharma. Or, in order to subdue powerful beings such as Shakra, Brahma, the Four Guardian Kings of the World, Narayana (an avatar of Vishnu), etc., the Mount Meru (Sumeru) is lifted and thrown into other immeasurable worlds, just like throwing an Amalaka fruit (a type of fruit), and then placed back in its original place, and the gods and beings do not feel any coming or going, and the Bodhisattva's miraculous power is not diminished in the slightest. Furthermore, in this three-thousand-great-thousand world, from the top of the Akanishta heaven (the top of the Form Realm) to the edge of the water, this world is held in the palm of the right hand for one kalpa (an extremely long period of time), and walking, standing, sitting, and lying down are not hindered, and then it is placed back in its original place, and those beings in the water are not harmed in any way, and they do not feel any change of coming or going. In this way, when the Bodhisattva manifests miraculous powers freely, the arrogant hearts of sentient beings are all subdued, and then the Dharma is taught to them. 『Furthermore, the Bodhisattva, with miraculous powers, can be free in whatever they desire, just like a wish-fulfilling jewel, whatever is sought can be obtained. Sometimes the ocean is transformed into a cow's footprint, sometimes a cow's footprint is transformed into an ocean. Sometimes a fire disaster is manifested, spreading to the first dhyana heaven (the first level of the Form Realm), sometimes a water disaster is manifested, spreading to the second dhyana heaven (the second level of the Form Realm), sometimes a wind disaster is manifested, spreading to the third dhyana heaven (the third level of the Form Realm). Sometimes water is transformed into fire, and fire is transformed into water. In this way, various superior, middle, and inferior phenomena can be transformed freely according to the mind, and there is no one else
能動轉者，除佛世尊，余無能壞。菩薩以此廣大神變，隨其根緣說廣略法，令諸有情而得解脫。如是菩薩自在神力，一切天魔及煩惱魔所不能障，以是菩薩過彼天魔及煩惱魔入佛境界，隨其根緣拔濟有情得大自在，常不斷絕無能動轉。慈氏！當知此即名為菩薩摩訶薩修行靜慮所起神境智通化用無盡。如是五通但名靜慮，不得名為波羅蜜多。
「複次，慈氏！若諸菩薩得此通已，精勤修習靜慮波羅蜜多，于無上菩提得不退轉。譬如貧人掘一伏藏，未見異相猶懷懈慢，穿掘不已漸見少相，勇銳精勤無有休息，以不息故便能得之。菩薩摩訶薩亦復如是，未得阿耨多羅三藐三菩提，日夜精勤修真靜慮不休不息，乃至證得無上菩提。
「複次，慈氏！如是靜慮，一切有情發心非難，長時不懈能成就者是則為難。譬如勝軍侵奪他國取之不難，得已善守是則為難。外道邪師修定亦爾，不近善友、不聞正法，邪求解脫，獲無色定謂得涅槃，壽盡之時趣地獄報。復如癡人畜養毒蛇常飲牛乳。所以者何？世醫皆言牛乳除毒。蛇飲乳已瞋毒轉盛，如是癡人謂蛇毒盡，而摩𢪛之，為蛇所螫中毒而死。一切眾生亦復如是，日夜畜養如是毒身，為求安樂常供飲食，無常忽至死魔毒發，失諸善法，趣向三塗。
「複次，慈氏！聲聞
【現代漢語翻譯】 現代漢語譯本：能使之動搖轉變的，除了佛世尊（Buddha, 佛教的創始人）之外，沒有其他任何力量能夠破壞。菩薩（Bodhisattva, 佛教中追求覺悟的修行者）憑藉這種廣大的神通變化，根據眾生的根性和因緣，宣說廣略不同的佛法，使一切有情眾生得以解脫。這樣的菩薩擁有自在的神力，一切天魔（Deva Mara, 阻礙修行的天界魔）和煩惱魔（Klesha Mara, 內心的煩惱）都不能夠阻礙他。因此，菩薩超越了天魔和煩惱魔，進入佛的境界，根據眾生的根性和因緣，救拔眾生，使他們獲得大自在，這種救度眾生的行為永不間斷，沒有任何力量能夠使之動搖轉變。慈氏（Maitreya, 未來佛）啊！應當知道，這被稱為菩薩摩訶薩（Bodhisattva-Mahasattva, 大菩薩）修行禪定所產生的神通智慧，其教化作用是無窮無盡的。這樣的五神通（Abhijna, 佛教中的五種神通）只能稱為禪定，不能稱為波羅蜜多（Paramita, 佛教中的六度或十度）。 其次，慈氏！如果菩薩獲得這些神通之後，精勤修習禪定波羅蜜多，就能在無上菩提（Anuttara-samyak-sambodhi, 無上正等正覺）的道路上永不退轉。譬如一個窮人挖掘一個寶藏，在沒有看到任何跡象時，還心懷懈怠，但當他不斷挖掘，逐漸看到一些跡象時，就會變得勇猛精進，毫不休息，因為不停止挖掘，最終就能得到寶藏。菩薩摩訶薩也是如此，在沒有證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi, 無上正等正覺）之前，日夜精勤地修習真正的禪定，不停止，不休息，直到證得無上菩提。 其次，慈氏！這樣的禪定，一切有情眾生髮心修行並不困難，但能夠長期不懈地堅持修行並最終成就，這才是困難的。譬如一個強大的軍隊侵略並奪取他國並不困難，但奪取之後能夠善加守護才是困難的。外道邪師（Tirthika, 非佛教的修行者）修習禪定也是如此，他們不親近善友，不聽聞正法，以邪見求解脫，獲得無色定（Arupa-samapatti, 無色界的禪定）就以為自己已經證得涅槃（Nirvana, 佛教的最終解脫），當壽命終結時，就會墮入地獄受報。又如一個愚癡的人畜養毒蛇，經常用牛奶餵養它。這是為什麼呢？因為世俗的醫生都說牛奶可以解毒。蛇喝了牛奶之後，嗔毒反而更加強烈，而這個愚癡的人卻以為蛇的毒性已經消失，就去撫摸它，結果被蛇咬傷中毒而死。一切眾生也是如此，日夜畜養這個如同毒蛇的身體，爲了追求安樂而不斷地供養飲食，當無常突然降臨時，死魔的毒性就會發作，失去一切善法，墮入三惡道（Tri-durgati, 地獄、餓鬼、畜生）。 其次，慈氏！聲聞（Sravaka, 佛教中聽聞佛法而修行的弟子）
【English Translation】 English version: That which can be moved and transformed, except for the World Honored One, the Buddha, there is no other power that can destroy it. Bodhisattvas, with their vast miraculous transformations, according to the roots and conditions of sentient beings, preach the Dharma in both extensive and concise forms, enabling all sentient beings to attain liberation. Such Bodhisattvas possess unhindered miraculous powers, which cannot be obstructed by any Deva Mara (celestial demons that hinder practice) or Klesha Mara (inner afflictions). Therefore, Bodhisattvas transcend the Deva Mara and Klesha Mara, entering the realm of the Buddha, and according to the roots and conditions of sentient beings, they rescue them, enabling them to attain great freedom. This act of rescuing sentient beings is continuous and cannot be moved or transformed by any power. Maitreya, you should know that this is called the inexhaustible transformative power of the wisdom of miraculous realms arising from the meditative concentration practiced by Bodhisattva-Mahasattvas. Such five supernormal powers are only called meditative concentration and cannot be called Paramita. Furthermore, Maitreya, if Bodhisattvas, having attained these supernormal powers, diligently cultivate the Paramita of meditative concentration, they will never regress on the path to Anuttara-samyak-sambodhi. It is like a poor person digging for a hidden treasure. When they have not seen any signs, they are still lazy and negligent. But as they continue to dig and gradually see some signs, they become courageous and diligent, without rest. Because they do not stop digging, they will eventually obtain the treasure. Bodhisattva-Mahasattvas are also like this. Before attaining Anuttara-samyak-sambodhi, they diligently cultivate true meditative concentration day and night, without stopping or resting, until they attain Anuttara-samyak-sambodhi. Furthermore, Maitreya, for such meditative concentration, it is not difficult for all sentient beings to generate the aspiration to practice, but it is difficult to be able to practice diligently without laziness for a long time and ultimately achieve it. It is like a powerful army invading and seizing another country is not difficult, but it is difficult to be able to guard it well after seizing it. The same is true for the heretical teachers of other paths who practice meditation. They do not associate with good friends, do not hear the true Dharma, and seek liberation with wrong views. They attain the formless samadhi and think they have attained Nirvana. When their lifespan ends, they will fall into hell to receive retribution. It is also like a foolish person who raises a poisonous snake and constantly feeds it milk. Why is this? Because worldly doctors all say that milk can remove poison. After the snake drinks milk, its venom becomes even stronger, but this foolish person thinks that the snake's venom has disappeared, so he touches it and is bitten by the snake, poisoned, and dies. All sentient beings are also like this. They raise this body like a poisonous snake day and night, constantly providing it with food and drink in order to seek happiness. When impermanence suddenly arrives, the poison of the death demon will erupt, and they will lose all good dharmas and fall into the three evil paths. Furthermore, Maitreya, Sravakas
、獨覺所得靜慮斷煩惱障，無大悲心而入涅槃，非真靜慮。凡夫有情身口意業，恒為八萬四千煩惱之所纏縛不得自在。譬如有人供養怨家、羅剎惡鬼，供給不已，漸得調伏煩惱怨家，惡羅剎鬼則不如是，供給色香煩惱轉熾難可調伏，何能修習禪定解脫？既無禪定何有智慧？既無正智十善亦無，當墮地獄餓鬼傍生。以是因緣，菩薩摩訶薩應修梵行四無量心，起無緣慈普遍法界。何以故？菩薩大慈無有齊限，不可思量無邊際故，一切有情遍十方界，菩薩大慈亦復如是。譬如虛空無有邊際，菩薩大慈亦復如是。以是當知有情無盡，菩薩大慈心亦無盡。真空無盡慈亦無盡。以是因緣，菩薩大慈真實無盡。」
爾時慈氏菩薩白佛言：「世尊！菩薩普于如是有情起大慈悲，頗有譬喻得宣說者，愿為開示。」
爾時薄伽梵告慈氏菩薩摩訶薩言：「善男子！不可以少因緣譬喻而得宣說。慈氏！當知譬如東方有殑伽沙等世界，南西北方四維上下亦復如是。如是十方殑伽沙數世界合為一海，滿中海水，如是十方殑伽沙數世界滿中有情，一一有情各持一毛，取大海水滴于余處，至滿一劫是海有竭，彼諸有情尚未窮盡。善男子！如是有情遍於十方殑伽沙數世界，菩薩于彼一一有情起大慈心。善男子！于意云何，如是慈心有邊際不？
【現代漢語翻譯】 現代漢語譯本 獨覺（Pratyekabuddha）通過禪定斷除煩惱障，沒有大悲心就進入涅槃，這不是真正的禪定。凡夫眾生的身口意行為，總是被八萬四千種煩惱所纏縛，不得自在。比如有人供養怨家、羅剎（Rakshasa）惡鬼，不斷地供給，或許能逐漸調伏煩惱怨家，但惡羅剎鬼卻不是這樣，供給色香等只會讓煩惱更加熾盛，難以調伏，又怎麼能修習禪定解脫呢？既然沒有禪定，又怎麼會有智慧？既然沒有正智，十善也無法修持，必定會墮入地獄、餓鬼、畜生道。因此，菩薩摩訶薩應該修持梵行（Brahmacarya）和四無量心（catvāri apramāṇāni），生起無緣大慈，普遍地利益法界。為什麼呢？因為菩薩的大慈沒有止境，不可思量，沒有邊際，一切眾生遍佈十方世界，菩薩的大慈也是如此。就像虛空沒有邊際一樣，菩薩的大慈也是如此。因此應當知道，眾生沒有窮盡，菩薩的大慈心也沒有窮盡。真空（śūnyatā）沒有窮盡，慈悲也沒有窮盡。因此，菩薩的大慈是真實無盡的。 這時，慈氏菩薩（Maitreya Bodhisattva）對佛說：『世尊！菩薩普遍地對這樣的眾生生起大慈悲心，有沒有什麼比喻可以用來宣說呢？希望您能為我們開示。』 這時，薄伽梵（Bhagavan）告訴慈氏菩薩摩訶薩說：『善男子！不能用少許因緣譬喻來宣說。慈氏！應當知道，比如東方有恒河沙數（Ganga sand）那麼多的世界，南西北方、四維上下也是如此。像這樣十方恒河沙數的世界合為一個大海，裡面充滿海水，像這樣十方恒河沙數的世界充滿眾生，每一個眾生都拿一根毛，從大海里取一滴水放到其他地方，直到經過一劫（kalpa），大海可能會枯竭，但那些眾生還沒有窮盡。善男子！像這樣，眾生遍佈十方恒河沙數的世界，菩薩對每一個眾生都生起大慈心。善男子！你認為，這樣的慈心有邊際嗎？』
【English Translation】 English version A Pratyekabuddha, having attained meditative absorption, severs the afflictive obscurations and enters Nirvana without great compassion; this is not true meditative absorption. The actions of ordinary beings, in body, speech, and mind, are constantly bound by eighty-four thousand afflictions, and they are not free. For example, if someone were to make offerings to enemies, Rakshasa demons, and continue to provide for them, they might gradually subdue their afflictive enemies. However, this is not the case with evil Rakshasa demons; providing them with forms, scents, and other objects of desire only intensifies their afflictions, making them difficult to subdue. How then can one cultivate meditative absorption and liberation? Without meditative absorption, how can there be wisdom? Without right wisdom, the ten virtues cannot be practiced, and one will surely fall into the hell realms, the realm of hungry ghosts, and the animal realm. Therefore, a Bodhisattva Mahasattva should cultivate pure conduct (Brahmacarya) and the four immeasurables (catvāri apramāṇāni), generating boundless compassion that pervades all of the Dharma realms. Why is this so? Because the great compassion of a Bodhisattva has no limit, is immeasurable, and has no boundary. All sentient beings pervade the ten directions, and the great compassion of a Bodhisattva is likewise. Just as space has no boundary, the great compassion of a Bodhisattva is also without boundary. Therefore, it should be known that sentient beings are inexhaustible, and the compassionate mind of a Bodhisattva is also inexhaustible. Emptiness (śūnyatā) is inexhaustible, and compassion is also inexhaustible. For this reason, the great compassion of a Bodhisattva is truly inexhaustible. At that time, Maitreya Bodhisattva said to the Buddha, 'World Honored One! Bodhisattvas universally generate great compassion for such sentient beings. Is there any analogy that can be used to explain this? We wish that you would enlighten us.' At that time, the Bhagavan said to Maitreya Bodhisattva Mahasattva, 'Good son! It cannot be explained by a few analogies. Maitreya! You should know that, for example, in the east there are worlds as numerous as the sands of the Ganges River (Ganga sand), and the same is true for the south, west, north, the four intermediate directions, and above and below. If these worlds, as numerous as the sands of the Ganges River in the ten directions, were combined into one ocean, filled with water, and if these worlds, as numerous as the sands of the Ganges River in the ten directions, were filled with sentient beings, and each sentient being took one hair and used it to take a drop of water from the ocean and place it elsewhere, even if a kalpa (kalpa) passed, the ocean might be exhausted, but those sentient beings would not be exhausted. Good son! In this way, sentient beings pervade the worlds as numerous as the sands of the Ganges River in the ten directions, and a Bodhisattva generates great compassion for each and every one of them. Good son! What do you think, does such compassion have a boundary?'
」
慈氏菩薩白佛言：「世尊！假使虛空尚可測量，此大慈心不可窮盡。」
佛告慈氏：「若菩薩摩訶薩聞是慈心無邊無盡不驚怖者，當知是人亦得如是慈心無盡。其慈心者能護自他，滅除一切諍訟諸惡，能覆有情所有過失，令諸眾生三業調善，常得安樂離諸怨怖。多瞋恨者令其慈忍，息諸戰陣刀兵等苦，悉能救護一切有情。離諸欺誑名聞十方，釋梵四王恭敬供養。慈心瓔珞以自莊嚴，為諸有情解脫導首。能令二乘迴心向大，積集一切菩提資糧。不為世福之所屈伏，恒以相好莊嚴其身。能除一切諸根殘缺，舍離八難得生人天，行八聖道涅槃正路。菩薩修慈不貪五欲，但于有情起平等心。行佈施時心無分別，護凈尸羅救犯禁者，示安忍力令離瞋恚，所行精進皆順正法，住三摩地慈救一切，發大智慧出離世間。煩惱菩提無有二相，無緣大慈降魔軍眾，而能安樂一切有情，此生來生常不捨離。行住坐臥恒勸修持，我慢銷除離諸放逸。又慈心者慚愧衣服凈戒塗香，能斷世間煩惱習氣，饒益有情施一切樂。聲聞慈心唯求自利，菩薩大慈救護一切。
「複次，慈氏！慈有三種：一眾生緣慈，二法緣慈，三無緣慈。云何眾生緣慈？若初發心，遍觀有情起大慈心。云何法緣慈？若修行時觀一切法，名法緣慈。云何無
【現代漢語翻譯】 現代漢語譯本 彌勒菩薩（慈氏菩薩的另一種稱呼）對佛說：『世尊！即使虛空可以被測量，這大慈悲心也是無法窮盡的。』 佛告訴彌勒：『如果菩薩摩訶薩聽到這慈悲心是無邊無盡的而不感到驚恐，應當知道這個人也獲得瞭如此無盡的慈悲心。他的慈悲心能夠保護自己和他人，消除一切爭端和邪惡，能夠覆蓋眾生所有的過失，使眾生的身、口、意三業調和善良，常常得到安樂，遠離一切怨恨和恐懼。對於多嗔恨的人，能使他們變得慈悲忍耐；平息一切戰爭、刀兵等痛苦，能夠救護一切眾生。遠離一切欺騙和虛妄，名聲傳遍十方，帝釋天（釋）、梵天（梵）和四大天王都恭敬供養。以慈悲心作為瓔珞來莊嚴自己，成為眾生解脫的引導者。能夠使聲聞乘（二乘之一，追求自我解脫）和緣覺乘（二乘之一，追求自我解脫）的人迴心向大乘，積累一切菩提（覺悟）的資糧。不被世俗的福報所屈服，常常以美好的相貌莊嚴自身。能夠消除一切諸根的殘缺，舍離八難（八種難以修行佛法的障礙）而得生於人天善道，修行八聖道（通往涅槃的八種正確道路）到達涅槃（解脫）的正路。菩薩修習慈悲不貪戀五欲（色、聲、香、味、觸），只是對眾生生起平等心。在行佈施時心中沒有分別，守護清凈的戒律，救護犯戒的人，展示安忍的力量使人遠離嗔恚，所行精進都順應正法，安住於三摩地（禪定）以慈悲救護一切，發起大智慧出離世間。煩惱和菩提沒有兩種不同的相狀，以無緣大慈降伏魔軍，從而能夠安樂一切眾生，此生來生都不捨離。行住坐臥都常常勸導修持，我慢消除了，遠離一切放逸。而且慈悲心是慚愧的衣服，清凈戒律的涂香，能夠斷除世間的煩惱習氣，饒益眾生給予一切快樂。聲聞乘的慈悲心只求自己利益，菩薩的大慈悲心救護一切眾生。 『此外，彌勒！慈悲有三種：一是眾生緣慈，二是法緣慈，三是無緣慈。什麼是眾生緣慈？如果初發菩提心，普遍觀察眾生而生起大慈悲心，這就是眾生緣慈。什麼是法緣慈？如果在修行時觀察一切法，這就是法緣慈。什麼是無緣慈？』
【English Translation】 English version Maitreya Bodhisattva (another name for Cishi Bodhisattva) said to the Buddha, 'World Honored One! Even if the void could be measured, this great compassionate heart cannot be exhausted.' The Buddha told Maitreya, 'If a Bodhisattva Mahasattva hears that this compassionate heart is boundless and endless and is not frightened, know that this person has also attained such an endless compassionate heart. Their compassionate heart can protect themselves and others, eliminate all disputes and evils, can cover all the faults of sentient beings, harmonize and purify the three karmas of sentient beings (body, speech, and mind), often attain peace and happiness, and be free from all resentment and fear. For those who are full of anger, it can make them become compassionate and patient; it can quell all wars, weapons, and other sufferings, and can protect all sentient beings. It is free from all deception and falsehood, and its reputation spreads in all directions. Sakra (Shì), Brahma (Fàn), and the Four Heavenly Kings all respectfully make offerings. It uses the compassionate heart as an ornament to adorn itself, becoming the guide for the liberation of sentient beings. It can cause those of the Sravaka Vehicle (one of the Two Vehicles, seeking self-liberation) and Pratyekabuddha Vehicle (one of the Two Vehicles, seeking self-liberation) to turn their minds towards the Mahayana, accumulating all the resources for Bodhi (enlightenment). It is not subdued by worldly blessings, and it always adorns itself with beautiful features. It can eliminate all the defects of the senses, abandon the eight difficulties (eight obstacles to practicing the Dharma) and be born in the good realms of humans and gods, practicing the Eightfold Noble Path (the eight correct paths to Nirvana) to reach the right path of Nirvana (liberation). Bodhisattvas cultivate compassion without being greedy for the five desires (form, sound, smell, taste, and touch), but only give rise to an equal mind towards sentient beings. When giving alms, there is no discrimination in the mind, they guard the pure precepts, rescue those who violate the precepts, demonstrate the power of patience to make people free from anger, all their diligent practices are in accordance with the Dharma, they abide in Samadhi (meditative concentration) to compassionately save all, and they generate great wisdom to transcend the world. Afflictions and Bodhi are not two different states, with boundless compassion they subdue the armies of Mara, thereby being able to bring peace and happiness to all sentient beings, and they will not abandon this in this life or the next. They constantly encourage practice in walking, standing, sitting, and lying down, their arrogance is eliminated, and they are free from all negligence. Moreover, the compassionate heart is the clothing of shame and the fragrant ointment of pure precepts, it can cut off the habits of worldly afflictions, benefit sentient beings, and give all happiness. The compassionate heart of the Sravaka Vehicle only seeks self-benefit, while the great compassionate heart of the Bodhisattva protects all sentient beings.' 'Furthermore, Maitreya! There are three kinds of compassion: the compassion of sentient beings, the compassion of Dharma, and the compassion of no object. What is the compassion of sentient beings? If one initially generates the Bodhi mind, universally observes sentient beings and gives rise to great compassion, this is the compassion of sentient beings. What is the compassion of Dharma? If one observes all Dharmas during practice, this is the compassion of Dharma. What is the compassion of no object?'
緣慈？得無生忍，無有二相，名無緣慈。慈氏！當知此即菩薩摩訶薩住真法界大慈心也。」
大乘理趣六波羅蜜多經卷第八 大正藏第 08 冊 No. 0261 大乘理趣六波羅蜜多經
大乘理趣六波羅蜜多經卷第九
罽賓國三藏般若奉 詔譯
靜慮波羅蜜多品第九之餘
佛告慈氏：「菩薩摩訶薩修行靜慮波羅蜜多，應當修習大悲無量，為此大悲于諸善業而為導首。譬如命根于出入息而為其先，輪王七寶輪寶為先，大乘萬行大悲為先。譬如長者唯有一子，父母鐘念徹于骨髓。菩薩大悲亦復如是，于諸有情住于極愛一子之地。云何大悲？大名么賀，么者名我，我以大悲利樂有情故名大悲。又賀者名性，自性大悲能濟有情，不由他教，故名大悲。又娑嚩者名屬已分，一切有情我應救護故名大悲。又迦者名護。不令他人得其便故，名為大悲。又此大悲者能作方便，成辦一切助菩提故。又此大悲能悟無師自然智故。又此大悲能除一切自心熱惱，隨順有情為饒益故。
「複次，慈氏！此大悲心有五十種。云何大悲？無諂諛故。云何大悲？身口相應故。云何大悲？無虛誑故。云何大悲？住實際故。云何大悲？不退轉故。云何大悲？了本覺故。云何大悲？無詐偽故。云何大悲？自性清
【現代漢語翻譯】 現代漢語譯本：佛陀問慈氏（Maitreya，未來佛）菩薩：『以無緣的慈悲心，證得無生法忍（Anutpattika-dharma-ksanti，對諸法不生不滅的真理的領悟），其中沒有能施慈悲者和接受慈悲者的二相分別，這稱為無緣慈。慈氏啊！你應該知道，這就是菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）安住于真如法界（Dharmadhatu，一切法的真實本性）的大慈悲心。』
現代漢語譯本：佛陀告訴慈氏：『菩薩摩訶薩修行靜慮波羅蜜多（Dhyana-paramita，禪定波羅蜜多），應當修習無量的大悲心，因為這大悲心是所有善業的引導。譬如命根是出入息的先導，轉輪聖王的七寶中輪寶為先，大乘的萬行中大悲為先。譬如長者只有一個兒子，父母的愛念深入骨髓。菩薩的大悲心也是如此，對於一切眾生都懷有如同愛獨子的深切情感。什麼是大悲？「大」名為「么賀」，「么」的意思是「我」，因為我以大悲利益眾生，所以稱為大悲。「賀」的意思是「性」，自性的大悲能夠救濟眾生，不需要其他教導，所以稱為大悲。「娑嚩」的意思是「屬於自己」，一切眾生都應該由我來救護，所以稱為大悲。「迦」的意思是「護」，不讓其他人有機可乘，所以稱為大悲。而且，這大悲心能夠作為方便，成就一切助菩提的善行。而且，這大悲心能夠領悟無師自通的智慧。而且，這大悲心能夠消除一切自心的熱惱，順應眾生，為利益他們而行動。
現代漢語譯本：『再者，慈氏！這大悲心有五十種。什麼是大悲？沒有諂媚虛偽。什麼是大悲？身口一致。什麼是大悲？沒有虛妄欺騙。什麼是大悲？安住于真如實相。什麼是大悲？不退轉。什麼是大悲？了悟本覺。什麼是大悲？沒有欺詐偽裝。什麼是大悲？自性清凈。』
【English Translation】 English version: The Buddha asked Maitreya (the future Buddha), 'With causeless compassion, one attains the forbearance of non-origination (Anutpattika-dharma-ksanti), where there is no duality of the giver and receiver of compassion, this is called causeless compassion. Maitreya! You should know that this is the great compassionate heart of a Bodhisattva-Mahasattva (great Bodhisattva) abiding in the true realm of Dharma (Dharmadhatu, the true nature of all phenomena).'
English version: The Buddha told Maitreya, 'A Bodhisattva-Mahasattva, practicing the perfection of meditation (Dhyana-paramita), should cultivate immeasurable great compassion, because this great compassion is the guide for all virtuous deeds. Just as the life force is the precursor to inhalation and exhalation, the wheel jewel is the first among the seven treasures of a Chakravartin king, and great compassion is the first among the myriad practices of the Mahayana. Just as an elder has only one son, and the parents' love penetrates to the marrow of their bones, so too is the great compassion of a Bodhisattva, holding all sentient beings in the same deep affection as for an only child. What is great compassion? 「Great」 is called 「maha,」 and 「ma」 means 「I,」 because I benefit sentient beings with great compassion, it is called great compassion. 「Ha」 means 「nature,」 the inherent nature of great compassion can save sentient beings, without needing other teachings, therefore it is called great compassion. 「Svaha」 means 「belonging to oneself,」 all sentient beings should be protected by me, therefore it is called great compassion. 「Ka」 means 「protection,」 not allowing others to take advantage, therefore it is called great compassion. Moreover, this great compassion can serve as a means to accomplish all virtuous deeds that aid enlightenment. Moreover, this great compassion can realize the wisdom that is naturally attained without a teacher. Moreover, this great compassion can eliminate all the afflictions of one's own mind, and act in accordance with sentient beings for their benefit.'
English version: 'Furthermore, Maitreya! This great compassionate heart has fifty aspects. What is great compassion? It is without flattery or deceit. What is great compassion? It is the harmony of body and speech. What is great compassion? It is without falsehood or deception. What is great compassion? It abides in the true reality. What is great compassion? It is non-retrogressive. What is great compassion? It is the realization of original enlightenment. What is great compassion? It is without fraud or pretense. What is great compassion? It is pure in nature.'
凈故。云何大悲？行質直故。云何大悲？住正性故。云何大悲？求佛身故。云何大悲？求佛壽故。云何大悲？不起一切過故。云何大悲？護有情故。云何大悲？所度有情無有量故。云何大悲？同虛空故。云何大悲？不捨貧窮諸眾生故。云何大悲？拔諸苦故。云何大悲？自性不動荷負一切故。云何大悲？行清凈行不誑自他故。云何大悲？能作自利諸善業故。云何大悲？普與樂故。云何大悲？不生疲倦故。云何大悲？能除重擔示勝義故。云何大悲？堅持施忍精勤行故。云何大悲？能忍下劣所輕慢故。云何大悲？不懷一切宿憾恨故。云何大悲？作無上醫故。云何大悲？以大乘慧攝下劣乘，等無二故。云何大悲？善覆自德讚他善故。云何大悲？能與無漏真法樂故。云何大悲？能捨所愛心無吝故。云何大悲？為諸有情心無悔故。云何大悲？善持凈戒護毀禁故。云何大悲？能忍己苦，令諸有情得佛樂故。云何大悲？成就有情住法身故。云何大悲？不惜自身舍支節故。云何大悲？樂修功德不求報故。云何大悲？能調有情修靜慮故。云何大悲？了三界空不染著故。云何大悲？積集善根離不善故。云何大悲？能滿一切有情所求愿故。云何大悲？不捨普愿住無為故。云何大悲？舍有為法故。云何大悲？慳貪有情令行舍故。云何大悲？能令有
【現代漢語翻譯】 現代漢語譯本 什麼是大悲的清凈？因為行為正直的緣故。 什麼是大悲？因為安住于正性的緣故。 什麼是大悲？因為尋求佛身的緣故。 什麼是大悲？因為尋求佛的壽命的緣故。 什麼是大悲？因為不生起一切過失的緣故。 什麼是大悲？因為守護有情（一切眾生）的緣故。 什麼是大悲？因為所度化的有情沒有限量的緣故。 什麼是大悲？因為如同虛空一樣的緣故。 什麼是大悲？因為不捨棄貧窮的眾生的緣故。 什麼是大悲？因為拔除一切痛苦的緣故。 什麼是大悲？因為自性不動，荷負一切的緣故。 什麼是大悲？因為行持清凈的行為，不欺騙自己和別人的緣故。 什麼是大悲？因為能夠做自利的一切善業的緣故。 什麼是大悲？因為普遍給予快樂的緣故。 什麼是大悲？因為不生疲倦的緣故。 什麼是大悲？因為能夠去除重擔，顯示殊勝意義的緣故。 什麼是大悲？因為堅持佈施、忍辱、精進行為的緣故。 什麼是大悲？因為能夠忍受下劣者所輕慢的緣故。 什麼是大悲？因為不懷有任何過去的怨恨的緣故。 什麼是大悲？因為作為無上的醫生的緣故。 什麼是大悲？因為用大乘的智慧攝受下劣的乘，平等無二的緣故。 什麼是大悲？因為善於掩蓋自己的功德，讚歎他人善行的緣故。 什麼是大悲？因為能夠給予無漏的真法之樂的緣故。 什麼是大悲？因為能夠捨棄所愛，心中沒有吝嗇的緣故。 什麼是大悲？因為爲了所有有情，心中沒有後悔的緣故。 什麼是大悲？因為善於持守清凈的戒律，守護毀犯戒律者的緣故。 什麼是大悲？因為能夠忍受自己的痛苦，讓所有有情得到佛的快樂的緣故。 什麼是大悲？因為成就所有有情安住於法身的緣故。 什麼是大悲？因為不愛惜自身，捨棄肢體的緣故。 什麼是大悲？因為樂於修習功德，不求回報的緣故。 什麼是大悲？因為能夠調伏有情修習禪定的緣故。 什麼是大悲？因爲了知三界皆空，不染著于其中的緣故。 什麼是大悲？因為積聚善根，遠離不善的緣故。 什麼是大悲？因為能夠滿足一切有情所求願望的緣故。 什麼是大悲？因為不捨棄普遍的願望，安住于無為的緣故。 什麼是大悲？因為捨棄有為法的緣故。 什麼是大悲？因為讓慳貪的有情行佈施的緣故。 什麼是大悲？因為能夠令有
【English Translation】 English version What is great compassion in its purity? It is because of acting with integrity. What is great compassion? It is because of abiding in right nature. What is great compassion? It is because of seeking the Buddha's body. What is great compassion? It is because of seeking the Buddha's lifespan. What is great compassion? It is because of not giving rise to any faults. What is great compassion? It is because of protecting sentient beings. What is great compassion? It is because the sentient beings to be liberated are immeasurable. What is great compassion? It is because it is like space. What is great compassion? It is because of not abandoning poor beings. What is great compassion? It is because of removing all suffering. What is great compassion? It is because one's nature is unmoving, bearing all burdens. What is great compassion? It is because of practicing pure conduct, not deceiving oneself or others. What is great compassion? It is because of being able to perform all virtuous deeds for one's own benefit. What is great compassion? It is because of universally giving joy. What is great compassion? It is because of not becoming weary. What is great compassion? It is because of being able to remove heavy burdens and reveal the supreme meaning. What is great compassion? It is because of upholding giving, patience, and diligent practice. What is great compassion? It is because of being able to endure the contempt of the inferior. What is great compassion? It is because of not harboring any past grudges or resentments. What is great compassion? It is because of acting as the supreme physician. What is great compassion? It is because of embracing the inferior vehicle with the wisdom of the Great Vehicle, being equal and non-dual. What is great compassion? It is because of being good at concealing one's own merits and praising the virtues of others. What is great compassion? It is because of being able to give the joy of the undefiled true Dharma. What is great compassion? It is because of being able to give up what is loved, without stinginess in the heart. What is great compassion? It is because of having no regrets in the heart for all sentient beings. What is great compassion? It is because of being good at upholding pure precepts and protecting those who have broken them. What is great compassion? It is because of being able to endure one's own suffering, so that all sentient beings may attain the joy of Buddhahood. What is great compassion? It is because of enabling all sentient beings to abide in the Dharmakaya (Dharma body). What is great compassion? It is because of not cherishing one's own body, giving up limbs. What is great compassion? It is because of delighting in cultivating merits, without seeking reward. What is great compassion? It is because of being able to tame sentient beings to practice meditative concentration. What is great compassion? It is because of understanding that the three realms are empty, not being attached to them. What is great compassion? It is because of accumulating roots of virtue, being apart from non-virtue. What is great compassion? It is because of being able to fulfill all the wishes of sentient beings. What is great compassion? It is because of not abandoning universal vows, abiding in non-action. What is great compassion? It is because of abandoning conditioned phenomena. What is great compassion? It is because of causing miserly sentient beings to practice giving. What is great compassion? It is because of being able to make
情住佛戒故。云何大悲？多瞋有情令住忍故。云何大悲？懈怠有情令精進故。云何大悲？散亂有情令住定故。云何大悲？愚癡有情令智慧故。」
佛告慈氏：「如是大悲，能令自他一切善根皆得成就，是則名為大悲無量。
「複次，慈氏！菩薩摩訶薩修行靜慮波羅蜜多，云何修習大喜無量？所謂憶念一切佛法愛樂恭敬，不住生死、不壞喜心，除諸邪見、離五欲蓋，能安有情住真實際，恒求如來三十二相、八十種好，聽聞正法順第一義，恒樂修行達于彼岸，圓滿具足喜慶心生。譬如世間大節會日，一切親族善友集會，勝妙五欲歡娛喜悅。菩薩亦爾，起大神變遊戲之時，八部龍天四眾雲集，戒、定、智慧、解脫、知見悅樂其心，是名大喜。又此喜者，于諸有情無損害心，勤求一切諸佛妙法，已得未得心無暫舍。于大乘法心恒正解，於二乘法不生取著。舍離慳吝增長檀那，見乞者來心樂惠施。於他持戒生凈信心，見毀禁人極懷憐愍。於己尸羅清凈圓滿，離三惡怖迴向法身，設有毀罵安忍受之。于軌範師奉順言教，頂戴尊重勤而行之。于諸有情善言含㗛，遠離顰戚先意問訊。住真寂定，無諂無誑不粗不曲，常贊人善不說他過，樂與眾同行六和敬，作大法師開示涅槃顯真實相。于尊重所起父母想，等視眾生猶如一子
【現代漢語翻譯】 現代漢語譯本：什麼是安住于佛戒的大悲？對於多嗔恨的眾生，令他們安住于忍辱；什麼是大悲？對於懈怠的眾生，令他們精進；什麼是大悲？對於散亂的眾生，令他們安住于禪定；什麼是大悲？對於愚癡的眾生，令他們獲得智慧。 佛陀告訴慈氏菩薩：『這樣的大悲，能夠使自己和他人的一切善根都得到成就，這就叫做無量大悲。』 『再者，慈氏！菩薩摩訶薩修行靜慮波羅蜜多（禪定到彼岸），如何修習無量大喜？就是憶念一切佛法，愛樂恭敬，不住于生死，不破壞喜悅的心，去除各種邪見，遠離五欲的覆蓋，能夠使眾生安住于真如實際，恒常尋求如來的三十二相、八十種好，聽聞正法，順應第一義諦，恒常樂於修行，到達彼岸，圓滿具足喜慶的心生起。譬如世間盛大的節日，一切親族好友，享受美好的五欲，歡娛喜悅。菩薩也是這樣，當他發起大神變遊戲時，八部龍天四眾雲集，戒、定、智慧、解脫、知見使他的內心充滿喜悅，這叫做大喜。而且這種喜悅，對於一切眾生沒有損害之心，勤求一切諸佛的微妙之法，已經得到的和尚未得到的，心中沒有片刻的捨棄。對於大乘佛法，心中恒常有正確的理解，對於二乘佛法，不生起執著。舍離慳吝，增長佈施，見到乞討的人來，心中樂於施捨。對於他人持戒，生起清凈的信心，見到毀犯戒律的人，極其憐憫。對於自己的戒律，清凈圓滿，遠離三惡道的怖畏，迴向法身，即使有人譭謗謾罵，也能安忍接受。對於軌範師（導師），奉行順從他的教誨，頂戴尊重，勤奮地去實行。對於一切眾生，善言相待，遠離愁眉苦臉，先主動問候。安住于真正的寂靜禪定，沒有諂媚，沒有欺誑，不粗暴，不彎曲，常常讚美別人的優點，不說別人的過失，樂於和大眾一起修行六和敬，作為大法師，開示涅槃，顯現真實的相狀。對於尊重的人，生起如同父母的想法，平等看待眾生，如同自己的孩子。』
【English Translation】 English version: What is great compassion that abides in the Buddha's precepts? It is to cause beings with much anger to abide in patience. What is great compassion? It is to cause lazy beings to be diligent. What is great compassion? It is to cause scattered beings to abide in samadhi. What is great compassion? It is to cause ignorant beings to gain wisdom. The Buddha told Maitreya: 'Such great compassion can enable all the roots of goodness of oneself and others to be accomplished. This is called immeasurable great compassion.' 'Furthermore, Maitreya! How does a Bodhisattva Mahasattva, practicing the Paramita of Dhyana (meditative absorption), cultivate immeasurable great joy? It is by recollecting all the Buddha's teachings, loving and respecting them, not dwelling in birth and death, not destroying the joyful mind, removing all wrong views, being free from the cover of the five desires, being able to settle beings in true reality, constantly seeking the thirty-two marks and eighty minor marks of the Tathagata, listening to the true Dharma, conforming to the supreme meaning, constantly delighting in practice, reaching the other shore, and fully possessing a joyful mind. It is like a great festival day in the world, when all relatives and good friends enjoy the wonderful five desires with joy and delight. The Bodhisattva is also like this. When he manifests great spiritual powers, the eight classes of dragons and gods and the four assemblies gather, and the precepts, samadhi, wisdom, liberation, and knowledge and vision fill his mind with joy. This is called great joy. Moreover, this joy has no intention to harm any sentient beings, diligently seeking all the wonderful teachings of the Buddhas, and never abandoning what has been attained and what has not yet been attained. With regard to the Mahayana Dharma, the mind always has a correct understanding, and with regard to the Hinayana Dharma, no attachment arises. Abandoning stinginess, increasing generosity, and when seeing beggars come, the mind is happy to give. With regard to others keeping precepts, pure faith arises, and when seeing those who break precepts, extreme compassion arises. With regard to one's own precepts, they are pure and complete, free from the fear of the three evil paths, and dedicated to the Dharmakaya. Even if there is slander and abuse, one can endure it. With regard to the preceptor (teacher), one follows his teachings, respects him, and diligently practices them. With regard to all sentient beings, one speaks kindly, avoids frowning, and takes the initiative to greet them. Abiding in true silent samadhi, without flattery, without deceit, not rough, not crooked, always praising the good of others, not speaking of the faults of others, happy to practice the six harmonies with the assembly, acting as a great Dharma teacher, revealing Nirvana, and manifesting the true nature. With regard to those who are respected, one has the thought of parents, and one regards all beings as if they were one's own children.'
。于親教師尊重如佛，于修行者猶海導師，諸波羅蜜如無價寶，于說法人如如意珠，無漏法林自在遊戲。教授我者深自慶喜，聞說過非如醫示病，聞說正法如病獲藥是名為喜。了苦、無常、無我、不凈，隨順涅槃常樂我凈一相一味，故名為喜。又大喜者，體真勝義性無生滅，不沈不舉、無去無來、常爾一心，名真喜悅。又大喜者，如聞善言身心適悅，安住不動猶若須彌。又大喜者，明瞭因果無迷謬故。又大喜者，如地不動為所依故。又大喜者，如威德人無能敵故。又大喜者，如勝義諦不毀壞故。又大喜者，如佛法僧功德圓滿求無厭故。慈氏！當知此即名為菩薩摩訶薩大喜無量。
「複次，慈氏！菩薩摩訶薩修行靜慮波羅蜜多。云何修習大舍無量？菩薩摩訶薩修舍無量，總有三種。云何為三？一者煩惱舍，二者護自他舍，三者時非時舍。云何名為煩惱舍？若遇恭敬心不高舉，設遇輕慢不鄙卑賤，得利不喜、失利不憂，毀罵不瞋、贊亦無喜，稱揚不欣、聞譏不恚，遭苦難時觀空無我，悅樂事至恒觀無常，于所愛境心無貪著，設見嫌恨亦不生瞋，于怨于親、持戒破戒其心平等，作善作惡、若愛若憎都無二相，聞善惡言正不正法亦復如是，于諸有情其心平等，于身命財不生慳吝，是則名為煩惱大舍。云何名為護自他舍？
【現代漢語翻譯】 現代漢語譯本 對於親教師的尊重如同對待佛陀，對於修行者如同大海的導師，諸波羅蜜（到達彼岸的方法）如同無價之寶，對於說法之人如同如意寶珠，在無漏的法林中自在遊戲。接受教導的人內心深感慶幸，聽聞過錯如同醫生指出病情，聽聞正法如同病人獲得良藥，這被稱為喜悅。領悟苦、無常、無我、不凈，隨順涅槃的常樂我凈（涅槃的四種功德）一相一味，因此被稱為喜悅。又，大喜是指，體悟真勝義的本性無生無滅，不沉淪也不高舉，無去無來，始終一心，這稱為真正的喜悅。又，大喜是指，如同聽到善言身心舒適愉悅，安住不動如同須彌山。又，大喜是指，明瞭因果而不迷惑顛倒。又，大喜是指，如同大地不動是萬物所依。又，大喜是指，如同有威德的人無人能敵。又，大喜是指，如同勝義諦不可毀壞。又，大喜是指，如同佛法僧的功德圓滿而求之不厭。慈氏（彌勒菩薩）！應當知道，這被稱為菩薩摩訶薩（大菩薩）的大喜無量。 「再者，慈氏！菩薩摩訶薩修行靜慮波羅蜜多（禪定到達彼岸的方法）。如何修習大舍無量？菩薩摩訶薩修習舍無量，總共有三種。是哪三種呢？一是煩惱舍，二是護自他舍，三是時非時舍。什麼叫做煩惱舍呢？如果遇到恭敬，內心不驕傲自大；如果遇到輕慢，不自卑低下；得到利益不歡喜，失去利益不憂愁；被譭謗不嗔恨，被讚美也不歡喜；被稱揚不欣喜，聽到譏諷不惱怒；遭遇苦難時，觀察空無我；遇到快樂的事情，恒常觀察無常；對於所愛之境，內心沒有貪著；即使見到嫌恨，也不生嗔恨；對於怨敵和親人，持戒和破戒的人，內心平等；作善和作惡，愛和憎，都沒有分別；聽到善惡之言，正法和不正法，也是如此；對於一切有情，內心平等；對於身命財產，不生慳吝，這叫做煩惱大舍。什麼叫做護自他舍呢？」
【English Translation】 English version Regarding the respect for the preceptor as for the Buddha, for the practitioner as a guide of the sea, the Paramitas (perfections) as priceless treasures, for the speaker of Dharma as a wish-fulfilling jewel, freely playing in the forest of undefiled Dharma. Those who receive instruction deeply rejoice, hearing of faults is like a doctor pointing out an illness, hearing the true Dharma is like a sick person obtaining medicine, this is called joy. Understanding suffering, impermanence, no-self, and impurity, conforming to Nirvana's eternal bliss, self, purity, one form, one taste, therefore it is called joy. Moreover, great joy means realizing the true ultimate nature of no birth and no death, neither sinking nor rising, neither going nor coming, always one-pointed mind, this is called true joy. Moreover, great joy means, like hearing good words, the body and mind are comfortable and joyful, abiding unmoving like Mount Sumeru. Moreover, great joy means, understanding cause and effect without confusion. Moreover, great joy means, like the earth is unmoving and the foundation for all. Moreover, great joy means, like a person of great virtue, no one can oppose. Moreover, great joy means, like the ultimate truth, it cannot be destroyed. Moreover, great joy means, like the merits of the Buddha, Dharma, and Sangha are complete and sought without weariness. Maitreya (the Bodhisattva Maitreya)! Know that this is called the immeasurable great joy of a Bodhisattva Mahasattva (great Bodhisattva). Furthermore, Maitreya! A Bodhisattva Mahasattva practices the Dhyana Paramita (perfection of meditation). How does one cultivate immeasurable great equanimity? A Bodhisattva Mahasattva cultivates immeasurable equanimity, which is generally of three kinds. What are the three? First, equanimity regarding afflictions; second, equanimity regarding protecting oneself and others; and third, equanimity regarding appropriate and inappropriate times. What is called equanimity regarding afflictions? If encountering respect, the mind does not become arrogant; if encountering contempt, it does not become humble and lowly; gaining profit, one is not happy; losing profit, one is not sad; being slandered, one is not angry; being praised, one is not happy; being extolled, one is not delighted; hearing ridicule, one is not enraged; when encountering suffering, one observes emptiness and no-self; when encountering pleasant things, one constantly observes impermanence; regarding beloved objects, the mind has no attachment; even when seeing hatred, one does not generate anger; towards enemies and relatives, those who uphold precepts and those who break precepts, the mind is equal; doing good and doing evil, love and hate, there is no distinction; hearing good and evil words, true and untrue Dharma, it is the same; towards all sentient beings, the mind is equal; regarding body, life, and wealth, one does not generate stinginess, this is called great equanimity regarding afflictions. What is called equanimity regarding protecting oneself and others?
菩薩摩訶薩若有人來節節支解，菩薩于彼無瞋恨心。如是菩薩于身語中未嘗變易，是名為舍。複次乞叉(二合、上聲)多者，是名雙義及瘡痕義，謂眼及色，如有二人于菩薩所，一人打罵、一則香涂，菩薩觀之等心無二。瘡痕義者，菩薩觀之，第一義中誰為打者、誰為涂者？不見損益亦無彼我，不害自他，是名為舍。眼根色境雙義既然，耳聲、鼻香、舌味、身觸、意法，寂滅平等亦復如是。于毀贊者及我六根，第一義中無傷無害，故名為舍。設被傷害亦不損他，是名為舍。或護自他俱無傷損，是名為舍。于利非利常爾一心無害自他，故名為舍。常自覺察護他人心，離於諍訟，亦名為舍。復深觀察無有是非，是名為舍。如是名為護自他舍。云何名為時、非時舍？若諸有情不受教誨非法器者，菩薩不瞋，名非時舍。于聲聞人觀四聖諦，獲苦法忍趣羅漢果，菩薩不障，名非時舍。行佈施時且止持戒，修凈戒時且止於施，忍辱、精進、禪定、智慧亦復如是，名非時舍。若於諸法應成就事決定應作，精進勇猛長時無倦，無暇無退不辭勞苦，乃至事畢方可故舍，是名時舍。如是名為時、非時舍。如是修習慈悲喜捨，但名靜慮，不得名為波羅蜜多。」
爾時慈氏白佛言：「世尊！如是修習靜慮為因，悉能具足神通智慧。云何名
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩（偉大的菩薩）如果有人來將他肢解，菩薩對那人不會有嗔恨心。這樣的菩薩在身語上都不會改變，這稱為舍（放下）。再者，『乞叉多』（kṣata）這個詞，意思是雙重意義和瘡痕意義，指的是眼睛和顏色。如果有兩個人來到菩薩面前，一個人打罵他，另一個人給他涂香，菩薩會以平等心看待，沒有分別。瘡痕意義是指，菩薩觀察，在第一義諦（究竟真理）中，誰是打的人，誰是涂的人？看不到損害或利益，也沒有你我之分，不傷害自己也不傷害他人，這稱為舍。眼睛和顏色這雙重意義既然如此，耳朵和聲音、鼻子和氣味、舌頭和味道、身體和觸感、意識和法，寂滅平等也是如此。對於譭謗和讚美的人，以及我的六根，在第一義諦中沒有傷害，所以稱為舍。即使受到傷害，也不會損害他人，這稱為舍。或者保護自己和他人，都沒有傷害，這稱為舍。對於利益和非利益，始終保持一心，不傷害自己也不傷害他人，所以稱為舍。經常自覺地觀察和保護他人的心，遠離爭論，也稱為舍。進一步深入觀察，沒有是非對錯，這稱為舍。這稱為保護自己和他人之舍。什麼稱為時舍和非時舍？如果眾生不接受教誨，不是法器，菩薩不會嗔恨，這稱為非時舍。對於聲聞人觀察四聖諦，獲得苦法忍，趨向羅漢果，菩薩不會阻礙，這稱為非時舍。在行佈施時，暫時停止持戒；在修凈戒時，暫時停止佈施；忍辱、精進、禪定、智慧也是如此，這稱為非時舍。如果對於諸法應該成就的事情，決定應該去做，精進勇猛，長時間不懈怠，沒有空閑，不退縮，不辭勞苦，直到事情完成才可以放下，這稱為時舍。這稱為時舍和非時舍。像這樣修習慈悲喜捨，只能稱為靜慮（禪定），不能稱為波羅蜜多（到達彼岸）。 這時，慈氏菩薩（彌勒菩薩）對佛說：『世尊！像這樣修習靜慮作為因，能夠完全具備神通和智慧。為什麼稱為……』
【English Translation】 English version: If a Bodhisattva Mahasattva (a great Bodhisattva) were to have their limbs dismembered by someone, the Bodhisattva would not harbor any hatred towards that person. Such a Bodhisattva would not change in body or speech; this is called 'letting go' (舍, she). Furthermore, the term 'kṣata' (乞叉多) means both 'dual meaning' and 'wound meaning,' referring to the eye and color. If two people were to come before the Bodhisattva, one to strike and scold, and the other to anoint with fragrance, the Bodhisattva would view them with equanimity, without distinction. The 'wound meaning' refers to the Bodhisattva's observation that, in the ultimate truth (first principle), who is the striker and who is the anointer? There is no perception of harm or benefit, nor of self or other; not harming oneself or others, this is called 'letting go.' Just as the dual meaning of eye and color is such, so too are ear and sound, nose and smell, tongue and taste, body and touch, mind and dharma; their quiescence and equality are also the same. Towards those who slander and praise, and towards my six senses, in the ultimate truth there is no harm, therefore it is called 'letting go.' Even if harmed, one does not harm others; this is called 'letting go.' Or, protecting both oneself and others, without harm; this is called 'letting go.' Regarding benefit and non-benefit, always maintaining a single mind, not harming oneself or others, therefore it is called 'letting go.' Constantly being aware and protecting the minds of others, staying away from disputes, this is also called 'letting go.' Further, deeply observing that there is no right or wrong, this is called 'letting go.' This is called the 'letting go' that protects oneself and others. What is called 'letting go' in time and out of time? If sentient beings do not accept teachings and are not vessels for the Dharma, the Bodhisattva does not become angry; this is called 'letting go' out of time. For those who are Śrāvakas (hearers) observing the Four Noble Truths, attaining the forbearance of the Dharma of Suffering, and moving towards the fruit of Arhat, the Bodhisattva does not obstruct them; this is called 'letting go' out of time. When practicing giving, temporarily cease upholding precepts; when cultivating pure precepts, temporarily cease giving; the same applies to patience, diligence, meditation, and wisdom; this is called 'letting go' out of time. If, regarding matters that should be accomplished, it is determined that they should be done, one should be diligent and courageous, without weariness for a long time, without leisure, without retreat, not shirking hardship, until the matter is completed, then one can let go; this is called 'letting go' in time. This is called 'letting go' in time and out of time. Cultivating loving-kindness, compassion, joy, and equanimity in this way is only called 'dhyana' (meditation), and cannot be called 'pāramitā' (perfection). At that time, Maitreya Bodhisattva (慈氏, Cishi) said to the Buddha, 'World Honored One! Cultivating dhyana in this way as a cause, one can fully possess supernatural powers and wisdom. Why is it called...'
為神通智慧？」
爾時薄伽梵告慈氏言：「善男子！是神通者，能以通力見極微色，是名神通；以凈法眼，知色性空亦不取著，是名智慧。複次，聞諸世間極微小聲，是名神通；于諸音聲，悟無言說離諸譬喻，是名智慧。複次，能知一切有情心行，是名神通；了諸有情妄心非心，是名智慧。複次，於過未際悉皆憶念，是名神通；了佛土空，是名智慧。複次，了知根性差別之相，是名神通；了勝義空，是名智慧。複次，能知諸法，是名神通；了俗如幻，是名智慧。複次，力能超彼釋、梵、四王，是名神通；超過一切聲聞、獨覺，是名智慧。慈氏！當知如是名為菩薩摩訶薩修真靜慮得不思議神通果報。
「複次，慈氏！一切眾生恒為無量煩惱擾亂其心。菩薩摩訶薩得真三昧，隨彼有情煩惱品類，現如是等諸三昧門令其解脫。菩薩摩訶薩勤加精進住是三昧，令諸有情安住如是平等法中。所謂得心平等、行平等、相應平等，佈施、持戒、忍辱、精進、禪定、智慧悉皆平等，即一切法普皆平等，是名法性三昧。
「複次，慈氏！此三昧平等即菩提平等，菩提平等即一切有情平等，一切有情平等即一切法平等。得如是平等法已，是名住真三昧。
「複次，慈氏！此菩提平等即虛空平等，虛空平等即一切有
【現代漢語翻譯】 現代漢語譯本 『是神通還是智慧？』 那時，薄伽梵（Bhagavan，世尊）告訴慈氏（Maitreya，彌勒菩薩）說：『善男子！所謂神通，是指能以神通力見到極微小的色法，這稱為神通；以清凈的法眼，了知色法的本性是空，並且不執著於它，這稱為智慧。再者，能聽到世間極微小的聲音，這稱為神通；對於各種聲音，領悟到它們沒有言說，超越一切比喻，這稱為智慧。再者，能知道一切有情眾生的心念行為，這稱為神通；了知一切有情眾生的妄心並非真實的心，這稱為智慧。再者，能憶念過去和未來的事情，這稱為神通；了知佛土的本性是空，這稱為智慧。再者，能了知眾生根性的差別，這稱為神通；了知勝義諦的空性，這稱為智慧。再者，能了知一切諸法，這稱為神通；了知世俗諦如幻象，這稱為智慧。再者，力量能超越帝釋（Indra，天帝）、梵天（Brahma，創造神）和四大天王，這稱為神通；超越一切聲聞（Sravaka，聽聞佛法而修行者）和獨覺（Pratyekabuddha，獨自覺悟者），這稱為智慧。慈氏！應當知道，這稱為菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）修習真正的禪定而得到的不可思議的神通果報。』 『再者，慈氏！一切眾生常常被無量的煩惱擾亂他們的心。菩薩摩訶薩得到真正的三昧（Samadhi，禪定），隨著那些有情眾生煩惱的種類，示現相應的各種三昧法門，使他們得到解脫。菩薩摩訶薩勤奮精進地安住于這種三昧中，使一切有情眾生安住于這種平等的法中。所謂得到心的平等、行為的平等、相應的平等，佈施、持戒、忍辱、精進、禪定、智慧都平等，即一切法普遍平等，這稱為法性三昧。』 『再者，慈氏！這種三昧的平等就是菩提（Bodhi，覺悟）的平等，菩提的平等就是一切有情眾生的平等，一切有情眾生的平等就是一切法的平等。得到這種平等的法之後，這稱為安住于真正的三昧。』 『再者，慈氏！這種菩提的平等就是虛空的平等，虛空的平等就是一切有』
【English Translation】 English version 'Is it supernormal power or wisdom?' Then, the Bhagavan (the Blessed One) said to Maitreya (the Bodhisattva Maitreya): 'Good man! Supernormal power is the ability to see extremely minute forms through supernatural power; this is called supernormal power. To know the emptiness of the nature of form with pure Dharma eyes and not be attached to it is called wisdom. Furthermore, to hear the extremely minute sounds of the world is called supernormal power; to realize that all sounds are beyond words and metaphors is called wisdom. Furthermore, to know the thoughts and actions of all sentient beings is called supernormal power; to understand that the deluded minds of all sentient beings are not real minds is called wisdom. Furthermore, to remember past and future events is called supernormal power; to understand that the nature of Buddha-lands is empty is called wisdom. Furthermore, to understand the differences in the faculties of sentient beings is called supernormal power; to understand the emptiness of the ultimate truth is called wisdom. Furthermore, to know all dharmas is called supernormal power; to understand that the conventional truth is like an illusion is called wisdom. Furthermore, the power to surpass Indra (the king of gods), Brahma (the creator god), and the Four Heavenly Kings is called supernormal power; to surpass all Sravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (solitary realizers) is called wisdom. Maitreya! You should know that this is called the inconceivable result of supernormal power obtained by a Bodhisattva-mahasattva (great Bodhisattva) through the practice of true meditative concentration.' 'Furthermore, Maitreya! All sentient beings are constantly disturbed by countless afflictions. A Bodhisattva-mahasattva, having attained true samadhi (meditative absorption), manifests various samadhi doors according to the types of afflictions of those sentient beings, enabling them to be liberated. A Bodhisattva-mahasattva diligently dwells in this samadhi, enabling all sentient beings to abide in this equal Dharma. This means attaining equality of mind, equality of action, equality of correspondence, and equality in giving, morality, patience, diligence, meditation, and wisdom. That is, all dharmas are universally equal; this is called the Samadhi of Dharma-nature.' 'Furthermore, Maitreya! This equality of samadhi is the equality of Bodhi (enlightenment), the equality of Bodhi is the equality of all sentient beings, and the equality of all sentient beings is the equality of all dharmas. Having attained this equal Dharma, this is called dwelling in true samadhi.' 'Furthermore, Maitreya! This equality of Bodhi is the equality of space, and the equality of space is the equality of all'
情平等，一切有情平等即一切法平等。得如是平等法已，是則名為住真三昧。
「複次，慈氏！一切世間性平等即清凈性平等，清凈性平等即一切有情平等，一切有情平等即一切法平等。得此一切法平等，是則名為住真三昧。
「複次，慈氏！若知自心平等，即知一切有情心平等，是則名為住真三昧。
「複次，慈氏！若諸有情，能於我身作于饒益及不饒益，我于彼等，心如大地普皆平等，其心不動。所以者何？由住是三昧平等性故。以住三昧，無散亂語、無率爾語，了達諸法、解第一義，善知時節隨順而說，八風不動。菩薩能住如是平等法性，不捨三昧、不離世間，自在無礙，是名菩薩摩訶薩方便智慧靜慮波羅蜜多。
「複次，慈氏！云何菩薩摩訶薩修行出世方便智慧？若菩薩修靜慮時，于諸有情起慈悲心，名為方便；觀法寂滅，是名智慧。複次，修靜慮時歸依于佛，是名方便；了無取著，是名智慧。求一切法，是名方便；了法性空，是名智慧。觀佛色身，是名方便；觀佛身空，是名智慧。觀佛梵音，是名方便；了無言說，是名智慧。若正觀時，是名方便；觀照亦空，是名智慧。拔濟有情，是名方便；了眾生空，是名智慧。知眾生根，是名方便；根性亦空，是名智慧。觀佛土凈，是名方便
【現代漢語翻譯】 現代漢語譯本 情平等，即一切有情平等，也就是一切法平等。獲得這樣的平等法之後，就稱為安住于真正的三昧（samadhi，禪定）。
『再者，彌勒（Maitreya）！一切世間的本性平等，也就是清凈的本性平等；清凈的本性平等，也就是一切有情平等；一切有情平等，也就是一切法平等。獲得這所有法的平等，就稱為安住于真正的三昧。』
『再者，彌勒！如果知道自己的心平等，也就知道一切有情的心平等，這就稱為安住于真正的三昧。』
『再者，彌勒！如果眾生，對我做出饒益或不饒益的行為，我對他們，心如大地一樣普遍平等，內心不動搖。為什麼呢？因為安住于這種三昧的平等性。因為安住於三昧，沒有散亂的言語、沒有輕率的言語，通達諸法、理解第一義諦，善於瞭解時機，隨順而說，不受八風（利、衰、毀、譽、稱、譏、苦、樂）動搖。菩薩能夠安住于這樣的平等法性，不捨棄三昧、不離開世間，自在無礙，這稱為菩薩摩訶薩的方便智慧靜慮波羅蜜多（paramita，到彼岸）。』
『再者，彌勒！菩薩摩訶薩如何修行出世的方便智慧？如果菩薩在修習靜慮（dhyana，禪定）時，對一切有情生起慈悲心，這稱為方便；觀察法的寂滅性，這稱為智慧。再者，修習靜慮時歸依于佛，這稱為方便；了悟無所執著，這稱為智慧。尋求一切法，這稱為方便；了悟法性空，這稱為智慧。觀察佛的色身，這稱為方便；觀察佛身是空的，這稱為智慧。觀察佛的梵音，這稱為方便；了悟無言說，這稱為智慧。如果正觀的時候，這稱為方便；觀察的照見也是空的，這稱為智慧。救拔濟度有情，這稱為方便；了悟眾生是空的，這稱為智慧。瞭解眾生的根性，這稱為方便；根性也是空的，這稱為智慧。觀察佛土清凈，這稱為方便；』
【English Translation】 English version Sentient beings are equal, that is, all sentient beings are equal, which means all dharmas are equal. Having attained such equality of dharmas, it is then called abiding in true samadhi (meditative absorption).
'Furthermore, Maitreya! The equality of the nature of all the world is the equality of pure nature; the equality of pure nature is the equality of all sentient beings; the equality of all sentient beings is the equality of all dharmas. Having attained this equality of all dharmas, it is then called abiding in true samadhi.'
'Furthermore, Maitreya! If one knows that one's own mind is equal, then one knows that the minds of all sentient beings are equal, and this is called abiding in true samadhi.'
'Furthermore, Maitreya! If sentient beings, do beneficial or unbeneficial actions to me, my mind towards them is like the earth, universally equal, and my mind does not waver. Why is that? Because one abides in the equality of this samadhi. Because one abides in samadhi, there are no scattered words, no rash words, one understands all dharmas, comprehends the ultimate meaning, is skilled in knowing the right time, speaks accordingly, and is not moved by the eight winds (gain, loss, disgrace, honor, praise, criticism, suffering, and pleasure). A Bodhisattva is able to abide in such equality of dharma nature, not abandoning samadhi, not leaving the world, being free and unobstructed, this is called the Bodhisattva Mahasattva's skillful means and wisdom, dhyana (meditation) paramita (perfection).'
'Furthermore, Maitreya! How does a Bodhisattva Mahasattva practice the skillful means and wisdom that transcends the world? If a Bodhisattva, while practicing dhyana (meditation), generates compassion towards all sentient beings, this is called skillful means; observing the quiescence of dharmas, this is called wisdom. Furthermore, while practicing dhyana, taking refuge in the Buddha, this is called skillful means; understanding non-attachment, this is called wisdom. Seeking all dharmas, this is called skillful means; understanding the emptiness of dharma nature, this is called wisdom. Observing the physical form of the Buddha, this is called skillful means; observing that the Buddha's body is empty, this is called wisdom. Observing the Brahma voice of the Buddha, this is called skillful means; understanding that there is no speech, this is called wisdom. If one is in right contemplation, this is called skillful means; observing that the contemplation is also empty, this is called wisdom. Rescuing and liberating sentient beings, this is called skillful means; understanding that sentient beings are empty, this is called wisdom. Knowing the roots of sentient beings, this is called skillful means; the nature of the roots is also empty, this is called wisdom. Observing the purity of the Buddha-land, this is called skillful means;'
；了佛土空，是名智慧。得佛菩提，是名方便；了本寂滅，是名智慧。請轉法輪，是名方便；法無轉相，是名智慧。觀七覺支，是名方便；了真本覺，是名智慧。菩薩摩訶薩如是相應修習靜慮波羅蜜多，一切天魔不得其便，即能成就無上菩提。」
爾時薄伽梵說此靜慮波羅蜜多時，會中三萬二千菩薩得日燈三昧，此日燈三昧亦名一莊嚴三昧。云何名為日燈三昧？如日出時，一切燈燭星月無復光明。菩薩得此三昧者亦復如是，有學無學聲聞、獨覺。諸有情智映蔽不現，是故名為日燈三昧。複次，云何名一莊嚴三昧？所言一者即是無生，無生者即是法空。又一者名遍一切處，譬如油麻油遍麻中。無生法者亦復如是，體遍一切，是名一莊嚴三昧。此一莊嚴亦名一增長三昧，一者即婀，婀即法界，所謂契經令法界現前，法界現前已。所有諸法神通增長明瞭現前，是故名為一增長三昧。此一增長亦名一法界三昧，所言一者即是法界，法界亦空，以定力故其空現前，是名一法界莊嚴三昧。此一法界亦名一空三昧，所言一者猶如虛空，一切萬物生長空中，菩薩真空現在前時，信等善法悉皆增長，是故名為一空三昧。
「複次，慈氏！菩薩摩訶薩住此靜慮波羅蜜多時，能入俱胝那庾多百千三昧。今為汝說小分名字，所謂電
【現代漢語翻譯】 現代漢語譯本：領悟佛土的空性，這稱為智慧。獲得佛的菩提（覺悟），這稱為方便（善巧）。領悟本性的寂滅，這稱為智慧。請轉法輪（宣講佛法），這稱為方便。理解法無轉相（法性不變），這稱為智慧。觀察七覺支（七種覺悟的因素），這稱為方便。領悟真如本覺（真實的本性覺悟），這稱為智慧。菩薩摩訶薩如此相應地修習靜慮波羅蜜多（禪定到彼岸），一切天魔都無法得逞，就能成就無上菩提（最高的覺悟）。
那時，薄伽梵（佛）宣說此靜慮波羅蜜多時，會中有三萬二千菩薩獲得日燈三昧（如日光般照亮一切的三昧），此日燈三昧也稱為一莊嚴三昧。什麼叫做日燈三昧呢？就像太陽升起時，一切燈燭星月都失去光明。菩薩獲得此三昧也是如此，有學（還在學習的）和無學（已完成學習的）的聲聞（聽聞佛法而修行者）、獨覺（獨自覺悟者），以及所有有情（眾生）的智慧都被遮蔽而不再顯現，所以稱為日燈三昧。其次，什麼叫做一莊嚴三昧呢？所說的一，就是無生（不生不滅），無生就是法空（諸法皆空）。又一，是指遍一切處，譬如芝麻油遍佈在芝麻中。無生法也是如此，本體遍佈一切，這稱為一莊嚴三昧。這一莊嚴也稱為一增長三昧，一就是婀（梵文種子字），婀就是法界（宇宙萬法的本體），所謂契經（佛經）令法界顯現，法界顯現后，所有諸法的神通都增長並明瞭地顯現，所以稱為一增長三昧。這一增長也稱為一法界三昧，所說的一就是法界，法界也是空，因為禪定的力量，其空性顯現，這稱為一法界莊嚴三昧。這一法界也稱為一空三昧，所說的一就像虛空，一切萬物都在虛空中生長，菩薩的真空現在前時，信等善法都增長，所以稱為一空三昧。
再說，慈氏（彌勒菩薩）！菩薩摩訶薩住於此靜慮波羅蜜多時，能進入俱胝那庾多百千三昧（無數的三昧）。現在為你略說一些名字，例如電
【English Translation】 English version: Understanding the emptiness of the Buddha-land is called wisdom. Attaining the Bodhi (enlightenment) of the Buddha is called skillful means. Understanding the quiescence of the original nature is called wisdom. Requesting the turning of the Dharma wheel (preaching the Dharma) is called skillful means. Understanding that the Dharma has no changing aspect (the unchanging nature of Dharma) is called wisdom. Observing the seven factors of enlightenment is called skillful means. Understanding the true original enlightenment is called wisdom. When a Bodhisattva Mahasattva practices Dhyana Paramita (perfection of meditation) in this way, all the heavenly demons cannot find an opportunity, and they can achieve unsurpassed Bodhi (supreme enlightenment).
At that time, when the Bhagavan (Buddha) was speaking about this Dhyana Paramita, thirty-two thousand Bodhisattvas in the assembly attained the Sun Lamp Samadhi (a samadhi that illuminates everything like the sun), and this Sun Lamp Samadhi is also called the One Adornment Samadhi. What is called the Sun Lamp Samadhi? Just as when the sun rises, all lamps, candles, stars, and the moon lose their light. When a Bodhisattva attains this samadhi, it is also the same; the wisdom of the Shravakas (those who hear the Dharma and practice), Pratyekabuddhas (those who attain enlightenment on their own), both those who are still learning and those who have completed their learning, and all sentient beings are obscured and no longer appear. Therefore, it is called the Sun Lamp Samadhi. Furthermore, what is called the One Adornment Samadhi? The one that is spoken of is non-arising (neither arising nor ceasing), and non-arising is the emptiness of Dharma (all dharmas are empty). Also, one means pervading all places, just as sesame oil pervades the sesame seeds. The non-arising Dharma is also like this, its essence pervades everything, and this is called the One Adornment Samadhi. This One Adornment is also called the One Growth Samadhi. One is 'Ah' (a Sanskrit seed syllable), and 'Ah' is the Dharmadhatu (the essence of all phenomena). The Sutras (Buddhist scriptures) cause the Dharmadhatu to appear, and after the Dharmadhatu appears, all the supernatural powers of all dharmas increase and clearly manifest. Therefore, it is called the One Growth Samadhi. This One Growth is also called the One Dharmadhatu Samadhi. The one that is spoken of is the Dharmadhatu, and the Dharmadhatu is also empty. Because of the power of meditation, its emptiness appears, and this is called the One Dharmadhatu Adornment Samadhi. This One Dharmadhatu is also called the One Emptiness Samadhi. The one that is spoken of is like space, and all things grow in space. When the Bodhisattva's true emptiness appears, virtuous dharmas such as faith all increase. Therefore, it is called the One Emptiness Samadhi.
Furthermore, Maitreya (Maitreya Bodhisattva)! When a Bodhisattva Mahasattva dwells in this Dhyana Paramita, they can enter into countless samadhis. Now, I will briefly tell you some of their names, such as the Electric
光三昧，月光三昧，善增長三昧，毗盧遮那三昧，增長不思議三昧，如如光照三昧，無垢三昧，海德三昧，能自在轉一切法輪三昧，成就禁戒三昧，無憂三昧，堅固三昧，蘇迷盧三昧，法炬三昧，法勇三昧，轉法智自在三昧，散積聚法三昧，持一切法三昧，持白法三昧，知他心三昧，莊嚴寶幢三昧，滅煩惱三昧，壞四魔三昧，發起十力三昧，無著三昧，斷縛著三昧，燈手三昧，聞施名三昧，持地三昧，安住心三昧，須彌燈三昧，摧伏怨敵三昧，智炬三昧，發生智三昧，教授三昧，自在轉無邊法門三昧，令心堪任三昧，知勝妙善三昧，震日月音三昧，無所行三昧，壞魔三昧，無種種想三昧，善調伏心三昧，釋師子三昧，唸佛三昧，念法三昧，念僧三昧，不退轉三昧，不眴三昧，最勝無我三昧，似空處三昧，常覺悟三昧，除煩惱緣三昧，如虛空三昧，入功能三昧，念慧覺三昧，無盡辯三昧，大悲聲三昧，現真諦三昧，不毀壞三昧，善行三昧，有情歡喜三昧，知愛樂三昧，生愛樂三昧，勝慈三昧，性靜三昧，大悲三昧，大喜三昧，無所舍著三昧，法義三昧，法悲三昧，慧炬三昧，智海三昧，無動三昧，善調伏身三昧，解脫智自在三昧，金剛幢三昧，勝蓮花道場三昧，離世間法三昧，勝智三昧，佛觀行三昧，威光三昧，威焰三
昧，與解脫智三昧，佛身莊嚴三昧，光明普遍三昧，剎土遍凈三昧，入有情性三昧，滿一切愿三昧，順菩提路三昧，波羅蜜莊嚴三昧，寶髻三昧，覺花三昧，與解脫果三昧，甘露音三昧，無滯三昧，疾風行三昧，寶冠三昧，截海流三昧，金剛峰三昧，大神通三昧，出生義三昧，見無邊佛三昧，憶持一切所聞三昧，與剎那智三昧，清凈無邊功德三昧，如是無量俱胝三昧。若諸菩薩摩訶薩得是三昧者，是則名為靜慮波羅蜜多。」
時薄伽梵說此靜慮波羅蜜多時，會中七十八那庾多人天發阿耨多羅三藐三菩提心，三萬二千菩薩證無生法忍。
般若波羅蜜多品第十之一
爾時薄伽梵處於種種摩尼寶王師子座上，現種種相，純以菩薩摩訶薩眾而共圍繞。時慈氏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：「大聖世尊已為利益安樂諸菩薩故，說靜慮波羅蜜多，唯愿世尊為諸菩薩說般若波羅蜜多。又此般若波羅蜜多復有幾種？修何方便而能得之？唯愿如來分別解說。」
爾時薄伽梵告慈氏菩薩摩訶薩言：「善男子！汝今諦聽，善思念之，吾當為汝分別解說。若諸菩薩修行佈施波羅蜜多，乃至靜慮波羅蜜多，皆從般若波羅蜜多本母所生而為根本。譬如眼等五根發生五識，能取五塵皆有作用，
【現代漢語翻譯】 現代漢語譯本：還有，與解脫智三昧（samadhi of wisdom of liberation），佛身莊嚴三昧（samadhi of the adornment of the Buddha's body），光明普遍三昧（samadhi of universal light），剎土遍凈三昧（samadhi of the pure land），入有情性三昧（samadhi of entering the nature of sentient beings），滿一切愿三昧（samadhi of fulfilling all wishes），順菩提路三昧（samadhi of following the path to enlightenment），波羅蜜莊嚴三昧（samadhi of the adornment of paramitas），寶髻三昧（samadhi of the jeweled crest），覺花三昧（samadhi of the flower of awakening），與解脫果三昧（samadhi of the fruit of liberation），甘露音三昧（samadhi of the ambrosial sound），無滯三昧（samadhi of non-obstruction），疾風行三昧（samadhi of swift movement），寶冠三昧（samadhi of the jeweled crown），截海流三昧（samadhi of cutting the ocean current），金剛峰三昧（samadhi of the vajra peak），大神通三昧（samadhi of great supernormal powers），出生義三昧（samadhi of the arising of meaning），見無邊佛三昧（samadhi of seeing boundless Buddhas），憶持一切所聞三昧（samadhi of remembering all that is heard），與剎那智三昧（samadhi of instantaneous wisdom），清凈無邊功德三昧（samadhi of pure boundless merit），像這樣無量無數的三昧。如果諸位菩薩摩訶薩（bodhisattva-mahasattvas）得到這些三昧，這就叫做靜慮波羅蜜多（dhyana-paramita，禪定波羅蜜多）。 當時，薄伽梵（Bhagavan，世尊）宣說這靜慮波羅蜜多時，會中有七十八那庾多（nayuta，數量單位）人天發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），三萬二千菩薩證得了無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的領悟）。 般若波羅蜜多品第十之一 那時，薄伽梵（Bhagavan，世尊）坐在各種摩尼寶王（mani-king）獅子座上，顯現各種相，完全被菩薩摩訶薩（bodhisattva-mahasattvas）圍繞。當時，慈氏菩薩摩訶薩（Maitreya bodhisattva-mahasattva）即從座位起身，袒露右肩，右膝著地，合掌恭敬地對佛說：『大聖世尊，您爲了利益安樂諸菩薩，宣說了靜慮波羅蜜多，唯愿世尊為諸菩薩宣說般若波羅蜜多（prajna-paramita，智慧波羅蜜多）。而且這般若波羅蜜多又有幾種？修習什麼方便才能得到它？唯愿如來分別解說。』 當時，薄伽梵（Bhagavan，世尊）告訴慈氏菩薩摩訶薩（Maitreya bodhisattva-mahasattva）說：『善男子！你現在仔細聽，好好思考，我將為你分別解說。如果諸位菩薩修行佈施波羅蜜多（dana-paramita，佈施波羅蜜多），乃至靜慮波羅蜜多，都是從般若波羅蜜多本母所生，並以此為根本。譬如眼等五根產生五識，能夠攝取五塵，都有作用，』
【English Translation】 English version: Furthermore, there are the samadhi of wisdom of liberation, the samadhi of the adornment of the Buddha's body, the samadhi of universal light, the samadhi of the pure land, the samadhi of entering the nature of sentient beings, the samadhi of fulfilling all wishes, the samadhi of following the path to enlightenment, the samadhi of the adornment of paramitas, the samadhi of the jeweled crest, the samadhi of the flower of awakening, the samadhi of the fruit of liberation, the samadhi of the ambrosial sound, the samadhi of non-obstruction, the samadhi of swift movement, the samadhi of the jeweled crown, the samadhi of cutting the ocean current, the samadhi of the vajra peak, the samadhi of great supernormal powers, the samadhi of the arising of meaning, the samadhi of seeing boundless Buddhas, the samadhi of remembering all that is heard, the samadhi of instantaneous wisdom, the samadhi of pure boundless merit, and such immeasurable and countless samadhis. If bodhisattva-mahasattvas obtain these samadhis, this is called dhyana-paramita (perfection of meditation). At that time, when Bhagavan (the Blessed One) was expounding this dhyana-paramita, seventy-eight nayutas (a unit of large number) of gods and humans in the assembly generated the anuttara-samyak-sambodhi-citta (the mind of unsurpassed perfect enlightenment), and thirty-two thousand bodhisattvas attained the anutpattika-dharma-ksanti (acceptance of the non-arising of all dharmas). Chapter Ten, Section One on Prajna-paramita At that time, Bhagavan (the Blessed One) was seated on a lion throne made of various mani-king jewels, manifesting various forms, completely surrounded by bodhisattva-mahasattvas. Then, Maitreya bodhisattva-mahasattva arose from his seat, bared his right shoulder, placed his right knee on the ground, and with palms joined respectfully, said to the Buddha: 'Great Holy World Honored One, you have expounded dhyana-paramita for the benefit and happiness of all bodhisattvas. May the World Honored One expound prajna-paramita (perfection of wisdom) for all bodhisattvas. Furthermore, how many kinds of prajna-paramita are there? What practices should one cultivate to attain it? May the Tathagata explain this in detail.' At that time, Bhagavan (the Blessed One) said to Maitreya bodhisattva-mahasattva: 'Good son, listen carefully now, and contemplate well, and I will explain it to you in detail. If bodhisattvas cultivate dana-paramita (perfection of giving), and even dhyana-paramita, all are born from the mother of prajna-paramita and take it as their foundation. Just as the five sense organs, such as the eyes, give rise to the five consciousnesses, which can grasp the five sense objects, and all have their functions,'
如是一一皆以識心而為根本，若離其心無所成辦。菩薩摩訶薩修前五種波羅蜜多，恒以智慧而為其母，若離智慧無所克獲。亦如有情身有命根能有所作，命根謝已無復堪任，修行諸度若無智慧亦復如是。譬如國境無有智臣，陰陽失序，一切人民皆不安樂。法王國土若無智慧亦復如是，修行佈施乃至靜慮波羅蜜多皆不成就，解脫涅槃終不能得。亦如商主入海采寶，要得船師方達寶所隨意而取。菩薩亦爾，于生死海以五波羅蜜多而為舟舡，載功德寶，要因般若波羅蜜多無上舡師至於彼岸。」爾時薄伽梵而說頌言：
「智慧為根本， 能生善法芽， 佛果大菩提， 無非智所作。 如人遭苦難， 智者能救護， 愚者造諸惡， 如石投深水。 若無真智慧， 多聞妄分別， 斯人不解義， 如器安知味。 所謂長老相， 不必在耆年， 雖少有智慧， 是為真長老。 如世有德人， 正直無邪曲， 不能辯邪正， 寧知理是非。 正智聞深法， 智與理相應， 隨順於大乘， 是名真智者。 于得失無著， 憂喜不能動， 安住如須彌， 是名真智者。 恭敬不生喜， 輕慢無瞋恚， 智慧如大海， 是名真智者。 不說他人過， 亦不稱己德，
【現代漢語翻譯】 現代漢語譯本：所有這些（善行）都以識心為根本，如果離開心識，就什麼都不能成就。菩薩摩訶薩（菩薩中的大菩薩）修習前五種波羅蜜多（paramita，意為到達彼岸的方法，包括佈施、持戒、忍辱、精進、禪定），總是以智慧作為它們的母親，如果離開智慧，就不能獲得任何成就。就像有情眾生的身體有命根才能有所作為，一旦命根消失就不能再起作用一樣，修行各種度（波羅蜜多）如果沒有智慧也是如此。譬如一個國家如果沒有智慧的大臣，陰陽就會失調，所有人民都會不安樂。法王的國土如果沒有智慧也是如此，修行佈施乃至靜慮（禪定）波羅蜜多都不能成就，最終不能獲得解脫涅槃。又如商人入海采寶，必須要有船師才能到達寶藏所在，隨意取寶。菩薩也是這樣，在生死之海中以五種波羅蜜多作為舟船，承載功德之寶，必須依靠般若波羅蜜多（prajnaparamita，意為智慧的完美）這個無上的船師才能到達彼岸。」這時，薄伽梵（Bhagavan，意為世尊）說了偈頌： 「智慧是根本，能生出善法的萌芽，佛果（Buddha-phala）和大菩提（Mahabodhi，意為偉大的覺悟）的成就，無一不是智慧所為。就像人遭遇苦難，有智慧的人能夠救護，愚笨的人造作各種惡行，就像石頭投入深水一樣。如果沒有真正的智慧，即使聽聞很多也只是妄加分別，這樣的人不理解真義，就像器皿不知道味道一樣。所謂長老的相貌，不一定在於年老，即使年輕但有智慧，才是真正的長老。就像世上有德行的人，正直沒有邪曲，如果不能辨別邪正，又怎麼能知道道理的是非呢？以正智聽聞深奧的佛法，智慧與真理相應，隨順於大乘（Mahayana，意為大乘佛教），這才是真正的智者。對於得失沒有執著，憂愁和喜悅都不能動搖他，安住如須彌山（Sumeru，意為宇宙中心的大山），這才是真正的智者。受到恭敬不生歡喜，受到輕慢不生瞋恚，智慧如大海般深廣，這才是真正的智者。不說別人的過錯，也不稱讚自己的功德，
【English Translation】 English version: All these (good deeds) are rooted in the mind of consciousness, and if one departs from the mind, nothing can be accomplished. Bodhisattva Mahasattvas (great Bodhisattvas) who cultivate the first five paramitas (perfections, including generosity, morality, patience, diligence, and meditation) always take wisdom as their mother, and if they depart from wisdom, they cannot achieve anything. Just as a sentient being's body needs a life force to function, and once that life force is gone, it can no longer function, so too is the practice of various perfections without wisdom. For example, if a country has no wise ministers, the balance of yin and yang will be disrupted, and all the people will be unhappy. The kingdom of the Dharma King is the same; without wisdom, the practice of generosity and even meditative concentration paramita cannot be accomplished, and ultimately liberation and nirvana cannot be attained. It is also like a merchant who goes to sea to collect treasures, who must have a captain to reach the treasure and take it at will. Bodhisattvas are the same; in the sea of birth and death, they use the five paramitas as a boat, carrying the treasures of merit, and they must rely on prajnaparamita (the perfection of wisdom) as the supreme captain to reach the other shore.」 At that time, Bhagavan (the Blessed One) spoke in verses: 「Wisdom is the root, capable of sprouting the seeds of good dharma. The attainment of Buddhahood (Buddha-phala) and Mahabodhi (great enlightenment) are all the work of wisdom. Just as a person who encounters suffering can be rescued by the wise, while the foolish create all kinds of evil, like a stone thrown into deep water. If there is no true wisdom, even if one hears much, it is just false discrimination. Such a person does not understand the true meaning, like a vessel that does not know the taste. The appearance of an elder does not necessarily depend on age; even if young, one who has wisdom is a true elder. Just as a virtuous person in the world is upright and without crookedness, if one cannot distinguish between right and wrong, how can one know the truth? Hearing the profound Dharma with right wisdom, wisdom is in accordance with truth, and following the Mahayana (the Great Vehicle), this is a true wise person. Without attachment to gain or loss, not moved by sorrow or joy, abiding like Mount Sumeru (the great mountain at the center of the universe), this is a true wise person. Not rejoicing in respect, not angered by contempt, with wisdom as vast as the ocean, this is a true wise person. Not speaking of others' faults, nor praising one's own merits,
智照無自他， 當獲大名稱， 勇猛勤精進， 遠離一切相， 我慢悉皆除， 是名真智者。 常當正觀察， 不見他人過， 深信善惡報， 是名真智慧。 智者在眾中， 不說自功德， 若人所稱讚， 愧心無取著。 成就諸功德， 虛己常謙下， 如果樹繁熟， 枝條自低屈。 福智生豪族， 雖貴無憍慢， 愚者自矜高， 智者應觀察。 智慧為善伴， 遠離惡知識， 斷滅諸煩惱， 自然得解脫。 樂將護惡人， 亦當常遠離， 崇重於賢善， 是名真智慧。 菩薩多悲智， 損惱猶慈愍， 如斫栴檀樹， 流香普芬馥。 不念他人惡， 常思其善事， 智慧離分別， 人中最第一。 智者住空寂， 被毀心無惱， 諸惡不能燒， 如火暖大海。 大悲離分別， 見惡常憐愍， 如日放光明， 不棄旃荼舍。 智人雖小過， 為益應同住， 如入瞻卜林， 自然皆蒙熏。 正智離分別， 如日無私照， 亦如清涼月， 能凈諸雲翳。 智者多慈悲， 常濟于貧乏， 見乞不輕賤， 應生歡喜心。 如樹初生長， 日夜無休息， 智者樂修行， 增長亦如是。 智者遇
【現代漢語翻譯】 現代漢語譯本 智慧的觀照不執著于自我和他人的分別，這樣的人將獲得偉大的名聲。 勇猛精進地修行，遠離一切表象的執著。 徹底去除我慢之心，這樣的人才稱得上是真正的智者。 應當經常以正確的態度觀察，不去看別人的過錯。 深信善惡的因果報應，這樣的人才稱得上是真正的智慧。 智者在眾人之中，不會宣揚自己的功德。 如果有人稱讚他，他會感到慚愧，不會因此而執著。 成就各種功德，虛心待人，常常保持謙卑。 就像果樹結滿了果實，枝條自然會向下彎曲。 福德和智慧使人出生于顯赫的家族，即使地位尊貴也不會驕傲自滿。 愚蠢的人會自我誇耀，而智者應當觀察並以此爲鑑。 智慧是最好的夥伴，要遠離惡知識。 斷除一切煩惱，自然就能獲得解脫。 喜歡親近惡人，也應當經常遠離他們。 崇敬和重視賢善之人，這樣的人才稱得上是真正的智慧。 菩薩具有廣大的慈悲和智慧，即使受到損害和惱怒，仍然會慈悲憐憫。 就像砍伐栴檀樹（一種香木），它散發出的香味會普遍芬芳。 不記掛他人的過錯，常常思念他們的善行。 智慧能夠超越分別心，這樣的人在人群中是最優秀的。 智者安住于空寂之中，即使受到譭謗也不會感到煩惱。 一切惡行都不能傷害他，就像火焰無法溫暖大海一樣。 大悲心超越了分別，看到惡人常常會生起憐憫之心。 就像太陽散發光明，不會捨棄旃荼舍（賤民居住的地方）。 智者即使有小的過錯，爲了利益他人也應該與他們同住。 就像進入瞻卜林（一種香樹林），自然會被香氣薰染。 真正的智慧就像太陽一樣，沒有私心地照耀一切。 也像清涼的月亮，能夠凈化一切雲霧。 智者具有廣大的慈悲心，常常救濟貧困的人。 看到乞丐不會輕視他們，應當生起歡喜之心。 就像樹木剛開始生長時，日夜不停息地生長。 智者樂於修行，增長智慧也是如此。 智者遇到
【English Translation】 English version The wisdom that illuminates does not cling to the distinction between self and others; such a person will obtain a great reputation. Practice diligently with courage and vigor, staying away from attachment to all appearances. Completely eliminate the arrogance of self; such a person is called a true wise one. One should always observe with the correct attitude, not looking at the faults of others. Deeply believe in the karmic retribution of good and evil; such a person is called true wisdom. A wise person, among the crowd, will not proclaim their own merits. If someone praises them, they will feel ashamed and will not cling to it. Accomplish various merits, be humble, and always maintain humility. Just like a fruit tree laden with fruit, its branches naturally bend downwards. Merit and wisdom cause one to be born into a distinguished family; even if one is of noble status, one will not be arrogant or complacent. A foolish person will boast about themselves, while a wise person should observe and learn from this. Wisdom is the best companion; one should stay away from evil teachers. Cut off all afflictions, and one will naturally attain liberation. Those who like to be close to evil people should also stay away from them. Respect and value the virtuous and good; such a person is called true wisdom. Bodhisattvas possess great compassion and wisdom; even when harmed or annoyed, they will still have compassion and pity. Just like cutting down a sandalwood tree (a fragrant wood), the fragrance it emits will spread everywhere. Do not dwell on the faults of others; always think of their good deeds. Wisdom can transcend the discriminating mind; such a person is the most excellent among people. A wise person dwells in emptiness and silence; even if slandered, they will not feel troubled. All evil deeds cannot harm them, just as fire cannot warm the ocean. Great compassion transcends discrimination; seeing evil people, one will often feel pity. Just like the sun emits light, it does not abandon the Chandala (outcast) dwellings. Even if a wise person has small faults, they should live with others for their benefit. Just like entering a champak forest (a fragrant tree forest), one will naturally be perfumed by the fragrance. True wisdom is like the sun, shining on everything without partiality. It is also like the cool moon, which can purify all clouds. A wise person has great compassion and often helps the poor. Seeing beggars, they will not look down on them; they should give rise to a joyful heart. Just like a tree when it first starts to grow, it grows day and night without rest. A wise person delights in practice; the growth of wisdom is also like this. A wise person encounters
大怨， 慈悲猶不捨， 如折蓮花莖， 藕絲恒不斷。 生死如毒樹， 悟即法身果， 生死與涅槃， 本性皆平等。 凈慧賢聖行， 大悲常利物， 不擇于怨親， 恒離於分別。 耆年多智慧， 凈戒悉圓滿， 親近如是人， 速成安樂行。 智慧無垢人， 三業恒清凈， 應親近是人， 尊重過父母。 無智難親近， 能壞善人心， 如火燒枯木， 應當常遠離。 供給於惡人， 欲益反招損， 如人飼猛獸， 無不傷害者。 供養智慧人， 小善獲多福， 如人飲甘露， 求得安隱樂。」
佛告慈氏菩薩摩訶薩：「此般若波羅蜜多，皆從善友聞正法生，邪見之人是智慧怨，汝等應當親近善友、遠惡知識。此般若波羅蜜多，非唯出生一切善法，過去未來現在諸佛皆從此生，當知此經即是一切諸佛之母。
「複次，慈氏！菩薩摩訶薩行佈施時，有二種智：一者小智，二者大智。小智施者，為求人、天、二乘解脫，如是施者但名佈施，不得名為波羅蜜多。大智施者，心無所得，無所得故得佛菩提，如是施者名檀波羅蜜。以是故知，檀波羅蜜從智慧生。尸波羅蜜亦有二種：一者小智，二者大智。小智持戒，怖三惡道，求生人、天、二乘
【現代漢語翻譯】 現代漢語譯本 即使面對極大的怨恨，慈悲之心也不應捨棄， 如同折斷蓮花的莖，藕絲仍然相連不斷。 生死輪迴如同有毒的樹木，一旦覺悟便能證得法身之果， 生死與涅槃，其本性都是平等的。 以清凈智慧行持賢聖之道，以大悲心恒常利益眾生， 不分別怨親，恒常遠離分別之心。 年長者多有智慧，清凈的戒律圓滿具足， 親近這樣的人，能迅速成就安樂的修行。 智慧無垢的人，身口意三業恒常清凈， 應當親近這樣的人，尊重他們勝過父母。 沒有智慧的人難以親近，他們能破壞善良的心， 如同火焰焚燒枯木，應當常常遠離他們。 供養惡人，想要利益反而招致損害， 如同餵養猛獸，沒有不被傷害的。 供養有智慧的人，即使是小小的善行也能獲得巨大的福報， 如同飲用甘露，能求得安穩快樂。
佛陀告訴慈氏菩薩摩訶薩（Maitreya Bodhisattva Mahasattva）說：『這般若波羅蜜多（Prajnaparamita），都是從善友那裡聽聞正法而產生的。邪見之人是智慧的怨敵，你們應當親近善友，遠離惡知識。這般若波羅蜜多，不僅能出生一切善法，過去、未來、現在諸佛都由此而生，應當知道此經就是一切諸佛之母。』
『再者，慈氏！菩薩摩訶薩（Bodhisattva Mahasattva）在行佈施時，有兩種智慧：一是小智，二是大智。以小智行佈施的人，是爲了求得人、天、二乘（Sravaka and Pratyekabuddha）的解脫，這樣的佈施只能稱為佈施，不能稱為波羅蜜多（Paramita）。以大智行佈施的人，心中沒有所得，因為沒有所得而證得佛菩提（Buddha Bodhi），這樣的佈施稱為檀波羅蜜（Dana Paramita）。因此可知，檀波羅蜜是從智慧產生的。尸波羅蜜（Sila Paramita）也有兩種：一是小智，二是大智。以小智持戒的人，是畏懼三惡道，求生人、天、二乘
【English Translation】 English version Even with great resentment, compassion should not be abandoned, Like breaking a lotus stem, the lotus threads remain connected. Samsara (birth and death) is like a poisonous tree, once enlightened, one attains the fruit of the Dharmakaya (Dharma body), Samsara and Nirvana, their nature is equal. Practicing the path of the wise and virtuous with pure wisdom, constantly benefiting beings with great compassion, Not discriminating between enemies and loved ones, always staying away from discrimination. The elderly have much wisdom, and their pure precepts are fully complete, Drawing near to such people, one can quickly achieve the practice of peace and joy. People with pure wisdom, their body, speech, and mind are always pure, One should draw near to such people, respecting them more than one's parents. Those without wisdom are difficult to approach, they can destroy good hearts, Like fire burning dry wood, one should always stay away from them. Providing for evil people, wanting to benefit them instead brings harm, Like feeding a fierce beast, there is no one who is not harmed. Providing for wise people, even small acts of goodness bring great blessings, Like drinking nectar, one can seek peace and happiness.
The Buddha told Maitreya Bodhisattva Mahasattva: 'This Prajnaparamita (Perfection of Wisdom), all arise from hearing the true Dharma from good friends. Those with wrong views are the enemies of wisdom, you should draw near to good friends and stay away from evil teachers. This Prajnaparamita, not only gives rise to all good dharmas, but all Buddhas of the past, future, and present are born from it, you should know that this sutra is the mother of all Buddhas.'
'Furthermore, Maitreya! When a Bodhisattva Mahasattva practices giving, there are two kinds of wisdom: one is small wisdom, and the other is great wisdom. Those who give with small wisdom seek liberation in the human, heavenly, and two vehicles (Sravaka and Pratyekabuddha) realms. Such giving is only called giving, and cannot be called Paramita (perfection). Those who give with great wisdom have no attachment in their minds, and because of no attachment, they attain Buddha Bodhi (Buddha's enlightenment). Such giving is called Dana Paramita (Perfection of Giving). Therefore, it is known that Dana Paramita arises from wisdom. Sila Paramita (Perfection of Morality) also has two kinds: one is small wisdom, and the other is great wisdom. Those who uphold precepts with small wisdom fear the three evil paths and seek rebirth in the human, heavenly, and two vehicles realms.
解脫，如是持戒心不清凈，不得名為尸波羅蜜。大智持戒，普為利樂一切有情，不住于相而無所得，趣大菩提，如是持戒是則名為尸波羅蜜。以是故知，戒波羅蜜從智慧生。忍辱波羅蜜多亦從般若波羅蜜多生，一切有情本智如日，無明覆蔽忍光不現。修安忍者除斷無明，聖智現前佛日斯照。譬如國邑無有智臣，識用不均人民流散，設有智者亦當迴避，無忍慧者亦復如是。又此智慧如明眼人，遙見毒蛇即便遠避，有智慧眼避瞋恚蛇亦復如是。無慧眼者，謂於過去無量劫中修行諸善，無安忍力及智慧眼，一念瞋火燒滅無餘，如干草積飆火入中焚燒皆盡。智慧之人有安忍力，設遇惡人打罵訶責，正智安忍能調伏之。譬如香象既已調伏，臨陣驅策能破敵軍。菩薩摩訶薩亦復如是，住無相忍不起瞋恚，無緣大悲廣度一切。以是當知，安忍波羅蜜從般若波羅蜜生。精進波羅蜜亦從般若波羅蜜多而得發生。何以故？若無般若波羅蜜多，一切所作皆不成就大菩提果，無邊法門安住最勝，巧便大智周遍觀察，要精進力方能圓滿六波羅蜜。以是當知，精進波羅蜜皆從般若波羅蜜生。禪波羅蜜亦從般若波羅蜜生。所以者何？意業微細難可測量，身口所作則易除滅，妄心所起難可制伏。如風飄火猛焰可制，如海濤波亦可息之，唯有妄心甚難調伏
。何以故？無始無明迷心性故。譬如世間多思覺者，妄起尋求而伺察之。如是妄想設入定門心猶取著，無智慧故經百千劫，終不能得三昧現前。亦如愚人妄執諸見，或執我常、或執我斷，見不清凈，云何能得三昧現前？有智慧人觀察二事：一者見其自身多有疾病苦樂等事，皆由先世妄想顛倒，造作諸業而今受之。若無癡愛，何有病耶？身本自空，因緣幻有，無造無作，誰受苦耶？二者復應重更觀察，雖無我相，所作福業皆不唐捐。當愿法界一切有情，無盡福德滌令清凈，悉得成就六波羅蜜，戒、定、智慧以為莊嚴。以是故知，一切萬行皆以般若波羅蜜而為其母。猶如大地皆依虛空而得安立，而彼虛空無有所依。般若波羅蜜亦復如是。以是故知，禪波羅蜜，智慧為母。非唯五度從智慧生，一切世間福德名聞人天果報，乃至出世無漏善根，皆以智慧而為生處，猶如大地皆依虛空而得安立。一切眾生執我取相，有五怖畏：一不活畏，常積資財恐不活故。二惡趣畏，造不善業恐墮三塗恒怖畏故。三者死畏，愛惜身命恐喪失故。四者惡名畏，恒作諸惡以自覆藏，恐人聞知常怖畏故。五者大眾威德畏，于大眾中所發言詞懷怖畏故。菩薩摩訶薩智慧觀察具證二空，能益自他，無不活畏。除斷邪行具凈尸羅，必至涅槃，無惡趣畏。深入
{ "translations": [ "現代漢語譯本：為什麼呢？因為無始以來的無明迷惑了心性。譬如世間那些多思多慮的人，妄自生起尋求之心並加以揣測。像這樣妄想即使進入禪定之門，心仍然執著，因為沒有智慧，即使經過百千劫，最終也不能證得三昧現前。也像愚人妄自執著各種見解，或者執著于『我』是常住的，或者執著于『我』是斷滅的，見解不清凈，怎麼能夠證得三昧現前呢？有智慧的人觀察兩件事：一是看到自身多有疾病、苦樂等事，都是由於前世的妄想顛倒，造作各種業而今承受。如果沒有癡愛，哪裡會有疾病呢？身體本來是空的，因緣和合而幻有，無造無作，誰來承受痛苦呢？二是還應進一步觀察，雖然沒有『我』的相狀，所作的福業都不會白白浪費。應當發願讓法界一切有情，無盡的福德洗滌清凈，都能夠成就六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），以戒、定、智慧作為莊嚴。因此可知，一切萬行都以般若波羅蜜（智慧的完美）作為它們的母親。猶如大地都依靠虛空而得以安立，而那虛空沒有任何所依。般若波羅蜜也是如此。因此可知，禪波羅蜜（禪定的完美），以智慧為母親。不僅五度（佈施、持戒、忍辱、精進、禪定）從智慧產生，一切世間的福德、名聞、人天果報，乃至出世的無漏善根，都以智慧作為生起之處，猶如大地都依靠虛空而得以安立。一切眾生執著于『我』，取著于相，有五種怖畏：一是不活畏，常常積聚資財，害怕不能活下去。二是惡趣畏，造作不善業，害怕墮入三惡道而恒常怖畏。三是死畏，愛惜身命，害怕喪失。四是惡名畏，常常做各種惡事來掩蓋自己，害怕別人知道而常常怖畏。五是大眾威德畏，在大眾之中所說的話語懷有怖畏。菩薩摩訶薩以智慧觀察，具足證悟二空（人空和法空），能夠利益自己和他人，沒有不活畏。斷除邪行，具足清凈的戒律，必定到達涅槃，沒有惡趣畏。深入", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", 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"現代漢語譯本：", "現代漢語譯本：",
緣起了本無生，則無死畏。住無相理身心寂靜，無自他相，離惡名畏。成就微妙四無礙辯，處眾無畏猶師子王，是故名為無大眾畏。
「複次，慈氏！一切眾生根性差別，慳貪者令惠施，瞋恚者令慈忍，我慢者令謙下，愚癡者得智慧，開示涅槃顯真實相無量功德，皆從般若波羅蜜生。一切諸佛及諸菩薩、天龍八部咸皆讚歎，尊重恭敬猶如父母。譬如慈母唯有一子，鞠育誨示漸漸成長令得尊貴。菩薩亦爾，憐愛有情等如一子，般若甘露而為法食，五波羅蜜為大資糧，十力、四無所畏、十八不共法諸妙功德莊嚴法身，成就無上法王之位。
「複次，慈氏！有十種事能障智燈，掩蔽光明不能顯了，增長癡闇無所覺知。一者懶惰，於世事業皆不成就，豈能修行出世妙善。二者近惡知識，造諸惡業增長無明。三者耽著睡眠身心昏昧，不能修習無上菩提。四者聽聞大乘尋復忘失。五者樂習世間一切技藝，不知如幻而生執著。六者我慢覆藏，雖遇善友不能咨問無上正法。七者于大乘教微妙深理不能解悟，我慢自高便生退屈。八者恥己愚昧，不能親近有智之人。九者攻乎異端詐謂知見，有所論難皆涉邪徒。十者于最上乘不生信樂，設有所聞師心邪解。由是十事障礙大乘，正法不聞，淪溺生死。離此十事有十勝法，便能悟入
【現代漢語翻譯】 現代漢語譯本：緣起之法，本來就沒有生，既然沒有生，也就沒有死亡的恐懼。安住于無相的真理，身心寂靜，沒有自己和他人的分別，遠離惡名的恐懼。成就微妙的四無礙辯才，在眾人之中無所畏懼，如同獅子王一般，因此稱為無大眾畏懼。 『再者，彌勒（慈氏菩薩的尊稱）！一切眾生的根性各不相同，對於慳吝貪婪的人，就教導他們佈施；對於嗔恚的人，就教導他們慈悲忍耐；對於傲慢的人，就教導他們謙虛低下；對於愚癡的人，就讓他們獲得智慧。開示涅槃，顯現真實的相狀和無量的功德，這些都從般若波羅蜜（智慧到彼岸）產生。一切諸佛以及諸菩薩、天龍八部都讚歎，尊重恭敬，如同對待父母一般。譬如慈母只有一個孩子，辛勤養育教導，讓他漸漸成長，最終獲得尊貴。菩薩也是如此，憐愛一切有情眾生如同自己的孩子，用般若甘露作為法食，用五波羅蜜（佈施、持戒、忍辱、精進、禪定）作為大資糧，用十力（如來十種智慧力）、四無所畏（佛的四種無畏懼的自信）、十八不共法（佛獨有的十八種功德）等各種微妙功德來莊嚴法身，成就無上的法王之位。 『再者，彌勒！有十種事情能夠障礙智慧之燈，遮蔽光明，使其不能顯現，增長愚癡的黑暗，使人無所覺知。第一是懶惰，對於世間的事業都不能成就，又怎麼能夠修行出世的微妙善法呢？第二是親近惡知識，造作各種惡業，增長無明。第三是貪戀睡眠，身心昏昧，不能修習無上的菩提。第四是聽聞大乘佛法，很快就忘記了。第五是喜歡學習世間的一切技藝，不知道這些都是如夢如幻，反而產生執著。第六是傲慢遮蔽內心，即使遇到善友，也不能請教無上的正法。第七是對大乘佛法微妙深奧的道理不能理解領悟，傲慢自大，就產生退縮之心。第八是羞於承認自己的愚昧，不能親近有智慧的人。第九是攻擊其他宗派，假裝自己有見解，有所辯論都涉及邪門歪道。第十是對最上乘的佛法不產生信樂之心，即使有所聽聞，也以自己的邪見來解釋。由於這十種事情的障礙，大乘佛法不能聽聞，就會沉淪於生死輪迴。如果遠離這十種障礙，就會有十種殊勝的功德，便能領悟進入佛法。'
【English Translation】 English version: The arising of conditioned phenomena is fundamentally without birth, and if there is no birth, then there is no fear of death. Abiding in the principle of non-form, the mind and body are tranquil, without the distinction of self and other, and free from the fear of ill repute. Having achieved the subtle four unobstructed eloquences, one is fearless in the midst of the assembly, like a lion king, hence it is called fearlessness of the multitude. 'Furthermore, Maitreya (a respectful title for Bodhisattva Maitreya)! The dispositions of all sentient beings are different. For those who are stingy and greedy, teach them to give; for those who are angry, teach them compassion and patience; for those who are arrogant, teach them humility; for those who are ignorant, let them gain wisdom. Revealing Nirvana, manifesting the true nature and immeasurable merits, all these arise from Prajna Paramita (perfection of wisdom). All Buddhas, Bodhisattvas, and the eight classes of gods and dragons praise, respect, and revere it as if it were their parents. For example, a loving mother has only one child, she nurtures and teaches him, gradually growing him up to become noble. Bodhisattvas are also like this, they love all sentient beings as if they were their own children, using the nectar of Prajna as their Dharma food, using the five Paramitas (giving, morality, patience, diligence, meditation) as their great provisions, and adorning their Dharma body with the ten powers (ten wisdom powers of the Tathagata), the four fearlessnesses (four kinds of fearless confidence of the Buddha), the eighteen unique qualities (eighteen unique merits of the Buddha), and other subtle merits, achieving the position of the supreme Dharma King.' 'Furthermore, Maitreya! There are ten things that can obstruct the lamp of wisdom, obscuring the light so that it cannot manifest, increasing the darkness of ignorance, and making one unaware. First is laziness, one cannot achieve worldly affairs, how can one cultivate the subtle good of transcending the world? Second is associating with evil companions, creating various evil deeds, and increasing ignorance. Third is indulging in sleep, the mind and body become dull, and one cannot cultivate supreme Bodhi. Fourth is hearing the Mahayana Dharma and quickly forgetting it. Fifth is enjoying learning all kinds of worldly skills, not knowing that these are like illusions, and instead becoming attached to them. Sixth is arrogance concealing the mind, even if one encounters good friends, one cannot inquire about the supreme Dharma. Seventh is not being able to understand the subtle and profound principles of the Mahayana Dharma, becoming arrogant and conceited, and then becoming discouraged. Eighth is being ashamed of one's own ignorance, and not being able to approach those who are wise. Ninth is attacking other sects, pretending to have knowledge, and all arguments involve heretical paths. Tenth is not generating faith and joy in the supreme vehicle of Dharma, and even if one hears it, one interprets it with one's own wrong views. Due to these ten obstacles, the Mahayana Dharma cannot be heard, and one will sink into the cycle of birth and death. If one is free from these ten obstacles, there will be ten excellent merits, and one will be able to realize and enter the Dharma.'
無上菩提。一者精勤樂習禪定。二者親近善友聽聞正法。三者損減睡眠恒自覺悟。四者于大乘法所聞不忘。五者順世事業，常觀如幻無所著故。六者無所藏隱，決眾疑故。七者不輕己身，勤修行故。八者常樂法施，興大會故。九者恒自謙下，不誑眾生故。十者不自師心，深入佛慧故。菩薩摩訶薩以此十事具足圓滿六波羅蜜，成就法身清凈解脫。
「複次，慈氏菩薩摩訶薩！此般若波羅蜜多，不與十六種法而為相應。一者不與十二因緣相應，所謂無明乃至老死。二者不與無明滅乃至老死滅而為相應，菩薩摩訶薩離分別心、無二相故。三者不與身見、邊見乃至六十二見而為相應。四者不與世間八風相應，所謂利、養、稱讚、譏毀、苦、樂、衰、損等事而為相應。五者不與隨煩惱等忿恨相應。六者不與我慢、增上慢等相應。七者不與根本貪、瞋、癡等而為相應。八者不與煩惱魔、死魔等而為相應。九者不與我相、人相、作者、受者、養育、士夫、補特伽羅、意生、儒童、業障、報障、煩惱等障而為相應。十者不與妄念分別、見聞覺知而為相應。十一者不與四顛倒法而為相應——無常計常、常計無常，無樂計樂、樂計無樂，無我計我、我計無我，不凈計凈、凈計不凈。如是妄計名顛倒法，有情心行乃至諸塵勞門而為相應
【現代漢語翻譯】 現代漢語譯本 關於無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）：第一，精進勤奮地修習禪定（Dhyana，禪那）。第二，親近善友，聽聞正法（Dharma，佛法）。第三，減少睡眠，保持覺悟。第四，對於大乘佛法（Mahayana，大乘）所聽聞的內容不忘失。第五，順應世俗的事業，常常觀察它們如夢幻泡影，不執著于其中。第六，不隱瞞任何事情，解答眾人的疑惑。第七，不輕視自己，勤奮修行。第八，常常樂於佈施佛法，舉辦大法會。第九，始終保持謙虛，不欺騙眾生。第十，不固執己見，深入佛陀的智慧。 菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）通過這十件事圓滿六波羅蜜（Paramita，到彼岸），成就清凈解脫的法身（Dharmakaya，法身）。 再者，慈氏菩薩摩訶薩（Maitreya Bodhisattva-Mahasattva，彌勒菩薩）！這般若波羅蜜多（Prajnaparamita，般若波羅蜜），不與十六種法相應。第一，不與十二因緣（Dvadasanga-pratityasamutpada，十二緣起）相應，即無明（Avidya，無明）乃至老死（Jaramarana，老死）。第二，不與無明滅乃至老死滅相應，因為菩薩摩訶薩遠離分別心，沒有二元對立的相。第三，不與身見（Satkayadristi，身見）、邊見（Antagrahadristi，邊見）乃至六十二見相應。第四，不與世間的八風相應，即利、養、稱讚、譏毀、苦、樂、衰、損等事。第五，不與隨煩惱（Upaklesha，隨煩惱）等忿恨相應。第六，不與我慢（Mana，我慢）、增上慢（Adhimana，增上慢）等相應。第七，不與根本貪（Raga，貪）、瞋（Dvesha，嗔）、癡（Moha，癡）等相應。第八，不與煩惱魔（Klesha-mara，煩惱魔）、死魔（Mrtyu-mara，死魔）等相應。第九，不與我相（Atma-samjna，我相）、人相（Pudgala-samjna，人相）、作者（Karaka，作者）、受者（Vedaka，受者）、養育（Poshaka，養育者）、士夫（Purusha，士夫）、補特伽羅（Pudgala，補特伽羅）、意生（Manomaya，意生）、儒童（Manuja，儒童）、業障（Karma-avarana，業障）、報障（Vipaka-avarana，報障）、煩惱等障相應。第十，不與妄念分別、見聞覺知相應。第十一，不與四顛倒法相應——無常計常、常計無常，無樂計樂、樂計無樂，無我計我、我計無我，不凈計凈、凈計不凈。像這樣虛妄的計度稱為顛倒法，與有情的心行乃至各種塵勞之門相應。
【English Translation】 English version Regarding the unsurpassed Bodhi (Anuttara-samyak-sambodhi): First, diligently practice meditation (Dhyana). Second, associate with virtuous friends and listen to the true Dharma. Third, reduce sleep and maintain awareness. Fourth, do not forget what has been heard regarding the Mahayana teachings. Fifth, in accordance with worldly affairs, always observe them as illusions, without attachment. Sixth, do not conceal anything, resolve the doubts of the assembly. Seventh, do not belittle oneself, practice diligently. Eighth, always be joyful in giving the Dharma, and hold great assemblies. Ninth, always be humble, and do not deceive sentient beings. Tenth, do not be self-opinionated, and deeply enter the wisdom of the Buddha. A Bodhisattva-Mahasattva, through these ten things, perfects the six Paramitas, and achieves the pure and liberated Dharmakaya. Furthermore, Maitreya Bodhisattva-Mahasattva! This Prajnaparamita does not correspond with sixteen kinds of dharmas. First, it does not correspond with the twelve links of dependent origination (Dvadasanga-pratityasamutpada), namely ignorance (Avidya) to old age and death (Jaramarana). Second, it does not correspond with the cessation of ignorance to the cessation of old age and death, because a Bodhisattva-Mahasattva is free from discriminative thought and has no dualistic aspects. Third, it does not correspond with the view of self (Satkayadristi), the view of extremes (Antagrahadristi), or even the sixty-two views. Fourth, it does not correspond with the eight worldly winds, namely gain, honor, praise, criticism, suffering, pleasure, decline, and loss. Fifth, it does not correspond with the secondary afflictions (Upaklesha) such as anger and hatred. Sixth, it does not correspond with pride (Mana), or excessive pride (Adhimana). Seventh, it does not correspond with the root afflictions of greed (Raga), hatred (Dvesha), and delusion (Moha). Eighth, it does not correspond with the afflictions of Mara (Klesha-mara) or the Mara of death (Mrtyu-mara). Ninth, it does not correspond with the perception of self (Atma-samjna), the perception of a person (Pudgala-samjna), the agent (Karaka), the experiencer (Vedaka), the nurturer (Poshaka), the individual (Purusha), the person (Pudgala), the mind-born (Manomaya), the youth (Manuja), karmic obscurations (Karma-avarana), resultant obscurations (Vipaka-avarana), or the obscurations of afflictions. Tenth, it does not correspond with deluded thoughts, discriminations, or seeing, hearing, and knowing. Eleventh, it does not correspond with the four inverted views—regarding impermanence as permanent, regarding permanence as impermanent, regarding no pleasure as pleasure, regarding pleasure as no pleasure, regarding no self as self, regarding self as no self, regarding impurity as pure, and regarding purity as impure. Such false conceptions are called inverted views, and they correspond with the mental activities of sentient beings and the various gates of defilements.
。十二者不與慳吝、犯戒、瞋恚、懈怠、散亂、愚癡而為相應，亦不與有相行施、持戒、忍辱、精進、禪定、智慧相應。十三者不與不善等法——性罪遮罪、有漏有為——而為相應，亦不分別世出世善法——有漏無漏——而為相應。十四者不與二十二根相應，所謂眼、耳、鼻、舌、身根相應，亦不與苦、樂、憂、喜、舍受相應，亦不與男女等根、意根、命根、信等五根、三無漏根而為相應。十五者不與三界五趣種種有情而為相應，亦不分別大乘小乘佛法僧寶差別之相而為相應。十六者不分別真諦俗諦、有為無為、有智無智、有識無識、作意無作意、有體性無體性、有相無相心意差別而為相應。慈氏、當知摩訶般若波羅蜜多，無染無著，離諸分別，平等清凈，一相一味，不與如是差別等法而為相應。
「複次，慈氏！菩薩摩訶薩善巧方便行深般若波羅蜜多時，住奢摩他、毗缽舍那，住身寂靜，了因緣法如幻如化，順勝義諦，離有離無非斷非常，隨順因果，無我人相真實不動，不壞威儀住三解脫門而不取證。無動無靜是如來禪，遊戲神通深入實際，不住生死不入涅槃，不盡有為不住無為，雖觀無相不捨大悲，雖住三界而恒出離，知真無染而不修證，離於戲論常樂宣說。
「複次，慈氏！菩薩摩訶薩修行般若波
【現代漢語翻譯】 現代漢語譯本：第十二，它不與慳吝（吝嗇）、犯戒（違背戒律）、瞋恚（憤怒）、懈怠（懶惰）、散亂（心神不集中）、愚癡（缺乏智慧）相應，也不與有相的佈施、持戒、忍辱、精進、禪定、智慧相應。第十三，它不與不善等法——無論是性罪（本質上是惡的）還是遮罪（因戒律而禁止的）、有漏（受煩惱污染的）還是有為（有造作的）——相應，也不分別世間和出世間的善法——無論是受煩惱污染的還是不受煩惱污染的。第十四，它不與二十二根相應，即眼、耳、鼻、舌、身根，也不與苦、樂、憂、喜、舍受相應，也不與男女等根、意根、命根、信等五根、三無漏根相應。第十五，它不與三界（欲界、色界、無色界）五趣（地獄、餓鬼、畜生、人、天）的種種有情眾生相應，也不分別大乘、小乘、佛、法、僧三寶的差別之相。第十六，它不分別真諦（勝義諦）和俗諦（世俗諦）、有為（有造作的）和無為（無造作的）、有智和無智、有識和無識、作意（注意）和無作意、有體性和無體性、有相和無相的心意差別。慈氏（彌勒菩薩），你應該知道，摩訶般若波羅蜜多（偉大的智慧的完美）是無染無著的，遠離一切分別，平等清凈，一相一味，不與這些差別等法相應。 再者，慈氏！菩薩摩訶薩在善巧方便地修行甚深般若波羅蜜多時，安住于奢摩他（止）和毗缽舍那（觀），安住于身寂靜，了知因緣法如幻如化，順應勝義諦，遠離有和無、斷和常，隨順因果，無我人相，真實不動，不壞威儀，安住於三解脫門（空、無相、無愿）而不取證。無動無靜是如來禪，遊戲神通，深入實際，不住生死，不入涅槃，不盡有為，不住無為，雖觀無相，不捨大悲，雖住三界，而恒常出離，知真無染，而不修證，遠離戲論，常樂宣說。 再者，慈氏！菩薩摩訶薩修行般若波羅蜜多時，
【English Translation】 English version: Twelfth, it does not correspond with stinginess (miserliness), transgression of precepts (violation of rules), anger (wrath), laziness (indolence), distraction (lack of focus), or ignorance (lack of wisdom), nor does it correspond with conditioned giving, keeping precepts, patience, diligence, meditation, or wisdom. Thirteenth, it does not correspond with unwholesome dharmas—whether they are naturally sinful or prohibited by precepts, whether they are defiled or conditioned—nor does it distinguish between worldly and transcendental wholesome dharmas—whether they are defiled or undefiled. Fourteenth, it does not correspond with the twenty-two faculties, namely the faculties of eye, ear, nose, tongue, and body, nor does it correspond with the feelings of pain, pleasure, sorrow, joy, or equanimity, nor does it correspond with the faculties of male and female, the faculty of mind, the faculty of life, the five faculties of faith, etc., or the three undefiled faculties. Fifteenth, it does not correspond with the various sentient beings of the three realms (desire realm, form realm, formless realm) and the five destinies (hell, hungry ghosts, animals, humans, and gods), nor does it distinguish between the characteristics of the Mahayana, Hinayana, Buddha, Dharma, and Sangha. Sixteenth, it does not distinguish between the ultimate truth and the conventional truth, the conditioned and the unconditioned, the wise and the unwise, the conscious and the unconscious, attention and non-attention, having substance and having no substance, or the differences in the mind with form and without form. Maitreya, you should know that the Maha Prajna Paramita (great perfection of wisdom) is undefiled and unattached, free from all distinctions, equal and pure, of one form and one taste, and does not correspond with such differentiated dharmas. Furthermore, Maitreya! When a Bodhisattva Mahasattva skillfully practices the profound Prajna Paramita, he abides in Shamatha (calm abiding) and Vipashyana (insight), abides in bodily stillness, understands the law of dependent origination as illusory and like a magical transformation, conforms to the ultimate truth, is free from existence and non-existence, cessation and permanence, follows the law of cause and effect, is without the marks of self and others, is truly unmoving, does not break decorum, abides in the three doors of liberation (emptiness, signlessness, wishlessness) without seeking attainment. Being without movement and stillness is the Tathagata's meditation, playing with supernatural powers, deeply entering reality, not abiding in birth and death, not entering Nirvana, not exhausting the conditioned, not abiding in the unconditioned, although observing no-form, not abandoning great compassion, although abiding in the three realms, constantly being liberated, knowing the true undefiled, without cultivating or attaining, free from idle talk, always joyful in proclaiming. Furthermore, Maitreya! When a Bodhisattva Mahasattva practices Prajna Paramita,
羅蜜多，應于善友聽聞正法，具足八十四種勝上之心，方能發生般若波羅蜜多微妙勝慧。所謂住真實相，最極微妙相，般若相應相，善知識相，離憍慢相，恭敬相，右繞相，無量相，善言相，至誠相，善作意相，無亂相，無定相，妙寶相，妙藥相，除病相，法器相，示導相，入智慧相，聞法無厭相，增長舍相，善調象馬相，敬事多聞相，樂聞深法相，觀身寂滅相，清凈適悅相，聞法無倦相，聞義相，聞法相，隨說修行相，為他說法相，聞所未聞相，聞神通相，不求余乘相，樂聞般若相，樂聞菩薩藏相，樂聞善巧方便相，四攝法相，聞梵行相，念正定相，能生善巧無生相，大慈悲心相，緣起相，無常相，苦相，空相，無我相，不凈相，寂靜相，空相，無相相，無愿相，無不善行相，勝義諦相，不壞相，自在相，護自心相，不捨精進相，思惟妙法相，對治煩惱相，宗重正法相，對治邪見相，獲聖財相，除斷貧窮相，智者稱讚相，智人極喜相，智者所樂相，崇重賢善相，見諦相，觀蘊過失相，有為過患相，依法相，依義相，依智相，依了義經相，不依不了義經相，不作諸惡相，自利益相，利益他相，善作業相，無熱惱相，勝行相，獲一切諸佛法門相。慈氏！當知聽法之人具足如是勝妙之心，能善聽聞甚深般若波羅蜜多，知一
{ "translations": [ "現代漢語譯本：須菩提（羅蜜多），應當從善友那裡聽聞正法，具備八十四種殊勝的心，才能生起般若波羅蜜多（智慧到彼岸）的微妙殊勝智慧。這八十四種心是指：安住于真實之相，最極微妙之相，與般若相應的相，善知識之相，遠離驕慢之相，恭敬之相，右繞之相，無量之相，善言之相，至誠之相，善作意之相，無散亂之相，無執著之相，如妙寶之相，如妙藥之相，能除病之相，如法器之相，能指示引導之相，能入智慧之相，聽聞佛法永不厭倦之相，增長佈施之相，善於調伏心如調伏象馬之相，尊敬博學多聞者之相，樂於聽聞甚深佛法之相，觀察自身寂滅之相，清凈適悅之相，聽聞佛法永不疲倦之相，聽聞佛法義理之相，聽聞佛法之相，隨所說而修行之相，為他人說法之相，聽聞從未聽聞之法之相，聽聞神通之相，不求其他乘法之相，樂於聽聞般若之相，樂於聽聞菩薩藏之相，樂於聽聞善巧方便之相，四攝法之相，聽聞梵行之相，憶念正定之相，能生善巧無生之相，大慈悲心之相，緣起之相，無常之相，苦之相，空之相，無我之相，不凈之相，寂靜之相，空之相，無相之相，無愿之相，無不善行之相，勝義諦之相，不壞之相，自在之相，守護自心之相，不捨精進之相，思惟微妙佛法之相，對治煩惱之相，尊重正法之相，對治邪見之相，獲得聖財之相，消除貧窮之相，智者稱讚之相，智者極其歡喜之相，智者所樂之相，崇敬賢善之相，見諦之相，觀察五蘊過失之相，有為法過患之相，依止佛法之相，依止佛法義理之相，依止智慧之相，依止了義經典之相，不依止不了義經典之相，不作諸惡之相，自利之相，利益他人之相，善於作業之相，無熱惱之相，殊勝之行之相，獲得一切諸佛法門之相。彌勒（慈氏）！應當知道，聽法之人具備如此殊勝微妙之心，才能善於聽聞甚深般若波羅蜜多，瞭解一", "現代漢語譯本：切法皆是空性，無有自性，無有生滅，無有來去，無有增減，無有垢凈，無有取捨，無有能所，無有內外，無有彼此，無有斷常，無有善惡，無有染凈，無有真妄，無有是非，無有得失，無有生死，無有涅槃，無有縛解，無有迷悟，無有凡聖，無有因果，無有業報，無有輪迴，無有解脫，無有三界，無有六道，無有十方，無有三世，無有諸法，無有眾生，無有佛陀，無有菩薩，無有聲聞，無有緣覺，無有菩提，無有涅槃，無有智慧，無有煩惱，無有真如，無有法性，無有實際，無有法界，無有虛空，無有如來，無有法身，無有報身，無有化身，無有三寶，無有四諦，無有十二因緣，無有六度，無有十力，無有四無畏，無有十八不共法，無有三十二相，無有八十種好，無有無量功德，無有無量智慧，無有無量神通，無有無量三昧，無有無量解脫，無有無量法門，無有無量佛土，無有無量眾生，無有無量諸佛，無有無量菩薩，無有無量聲聞，無有無量緣覺，無有無量菩提，無有無量涅槃，無有無量智慧，無有無量煩惱，無有無量真如，無有無量法性，無有無量實際，無有無量法界，無有無量虛空，無有無量如來，無有無量法身，無有無量報身，無有無量化身，無有無量三寶，無有無量四諦，無有無量十二因緣，無有無量六度，無有無量十力，無有無量四無畏，無有無量十八不共法，無有無量三十二相，無有無量八十種好，無有無量功德，無有無量智慧，無有無量神通，無有無量三昧，無有無量解脫，無有無量法門，無有無量佛土，無有無量眾生，無有無量諸佛，無有無量菩薩，無有無量聲聞，無有無量緣覺，無有無量菩提，無有無量涅槃，無有無量智慧，無有無量煩惱，無有無量真如，無有無量法性，無有無量實際，無有無量法界，無有無量虛空，無有無量如來，無有無量法身，無有無量報身，無有無量化身，無有無量三寶，無有無量四諦，無有無量十二因緣，無有無量六度，無有無量十力，無有無量四無畏，無有無量十八不共法，無有無量三十二相，無有無量八十種好，無有無量功德，無有無量智慧，無有無量神通，無有無量三昧，無有無量解脫，無有無量法門，無有無量佛土，無有無量眾生，無有無量諸佛，無有無量菩薩，無有無量聲聞，無有無量緣覺，無有無量菩提，無有無量涅槃，無有無量智慧，無有無量煩惱，無有無量真如，無有無量法性，無有無量實際，無有無量法界，無有無量虛空，無有無量如來，無有無量法身，無有無量報身，無有無量化身，無有無量三寶，無有無量四諦，無有無量十二因緣，無有無量六度，無有無量十力，無有無量四無畏，無有無量十八不共法，無有無量三十二相，無有無量八十種好，無有無量功德，無有無量智慧，無有無量神通，無有無量三昧，無有無量解脫，無有無量法門，無有無量佛土，無有無量眾生，無有無量諸佛，無有無量菩薩，無有無量聲聞，無有無量緣覺，無有無量菩提，無有無量涅槃，無有無量智慧，無有無量煩惱，無有無量真如，無有無量法性，無有無量實際，無有無量法界，無有無量虛空，無有無量如來，無有無量法身，無有無量報身，無有無量化身，無有無量三寶，無有無量四諦，無有無量十二因緣，無有無量六度，無有無量十力，無有無量四無畏，無有無量十八不共法，無有無量三十二相，無有無量八十種好，無有無量功德，無有無量智慧，無有無量神通，無有無量三昧，無有無量解脫，無有無量法門，無有無量佛土，無有無量眾生，無有無量諸佛，無有無量菩薩，無有無量聲聞，無有無量緣覺，無有無量菩提，無有無量涅槃，無有無量智慧，無有無量煩惱，無有無量真如，無有無量法性，無有無量實際，無有無量法界，無有無量虛空，無有無量如來，無有無量法身，無有無量報身，無有無量化身，無有無量三寶，無有無量四諦，無有無量十二因緣，無有無量六度，無有無量十力，無有無量四無畏，無有無量十八不共法，無有無量三十二相，無有無量八十種好，無有無量功德，無有無量智慧，無有無量神通，無有無量三昧，無有無量解脫，無有無量法門，無有無量佛土，無有無量眾生，無有無量諸佛，無有無量菩薩，無有無量聲聞，無有無量緣覺，無有無量菩提，無有無量涅槃，無有無量智慧，無有無量煩惱，無有無量真如，無有無量法性，無有無量實際，無有無量法界，無有無量虛空，無有無量如來，無有無量法身，無有無量報身，無有無量化身，無有無量三寶，無有無量四諦，無有無量十二因緣，無有無量六度，無有無量十力，無有無量四無畏，無有無量十八不共法，無有無量三十二相，無有無量八十種好，無有無量功德，無有無量智慧，無有無量神通，無有無量三昧，無有無量解脫，無有無量法門，無有無量佛土，無有無量眾生，無有無量諸佛，無有無量菩薩，無有無量聲聞，無有無量緣覺，無有無量菩提，無有無量涅槃，無有無量智慧，無有無量煩惱，無有無量真如，無有無量法性，無有無量實際，無有無量法界，無有無量虛空，無有無量如來，無有無量法身，無有無量報身，無有無量化身，無有無量三寶，無有無量四諦，無有無量十二因緣，無有無量六度，無有無量十力，無有無量四無畏，無有無量十八不共法，無有無量三十二相，無有無量八十種好，無有無量功德，無有無量智慧，無有無量神通，無有無量三昧，無有無量解脫，無有無量法門，無有無量佛土，無有無量眾生，無有無量諸佛，無有無量菩薩，無有無量聲聞，無有無量緣覺，無有無量菩提，無有無量涅槃，無有無量智慧，無有無量煩惱，無有無量真如，無有無量法性，無有無量實際，無有無量法界，無有無量虛空，無有無量如來，無有無量法身，無有無量報身，無有無量化身，無有無量三寶，無有無量四諦，無有無量十二因緣，無有無量六度，無有無量十力，無有無量四無畏，無有無量十八不共法，無有無量三十二相，無有無量八十種好，無有無量功德，無有無量智慧，無有無量神通，無有無量三昧，無有無量解脫，無有無量法門，無有無量佛土，無有無量眾生，無有無量諸佛，無有無量菩薩，無有無量聲聞，無有無量緣覺，無有無量菩提，無有無量涅槃，無有無量智慧，無有無量煩惱，無有無量真如，無有無量法性，無有無量實際，無有無量法界，無有無量虛空，無有無量如來，無有無量法身，無有無量報身，無有無量化身，無有無量三寶，無有無量四諦，無有無量十二因緣，無有無量六度，無有無量十力，無有無量四無畏，無有無量十八不共法，無有無量三十二相，無有無量八十種好，無有無量功德，無有無量智慧，無有無量神通，無有無量三昧，無有無量解脫，無有無量法門，無有無量佛土，無有無量眾生，無有無量諸佛，無有無量菩薩，無有無量聲聞，無有無量緣覺，無有無量菩提，無有無量涅槃，無有無量智慧，無有無量煩惱，無有無量真如，無有無量法性，無有無量實際，無有無量法界，無有無量虛空，無有無量如來，無有無量法身，無有無量報身，無有無量化身，無有無量三寶，無有無量四諦，無有無量十二因緣，無有無量六度，無有無量十力，無有無量四無畏，無有無量十八不共法，無有無量三十二相，無有無量八十種好，無有無量功德，無有無量智慧，無有無量神通，無有無量三昧，無有無量解脫，無有無量法門，無有無量佛土，無有無量眾生，無有無量諸佛，無有無量菩薩，無有無量聲聞，無有無量緣覺，無有無量菩提，無有無量涅槃，無有無量智慧，無有無量煩惱，無有無量真如，無有無量法性，無有無量實際，無有無量法界，無有無量虛空，無有無量如來，無有無量法身，無有無量報身，無有無量化身，無有無量三寶，無有無量四諦，無有無量十二因緣，無有無量六度，無有無量十力，無有無量四無畏，無有無量十八不共法，無有無量三十二相，無有無量八十種好，無有無量功德，無有無量智慧，無有無量神通，無有無量三昧，無有無量解脫，無有無量法門，無有無量佛土，無有無量眾生，無有無量諸佛，無有無量菩薩，無有無量聲聞，無有無量緣覺，無有無量菩提，無有無量涅槃，無有無量智慧，無有無量煩惱，無有無量真如，無有無量法性，無有無量實際，無有無量法界，無有無量虛空，無有無量如來，無有無量法身，無有無量報身，無有無量化身，無有無量三寶，無有無量四諦，無有無量十二因緣，無有無量六度，無有無量十力，無有無量四無畏，無有無量十八不共法，無有無量三十二相，無有無量八十種好，無有無量功德，無有無量智慧，無有無量神通，無有無量三昧，無有無量解脫，無有無量法門，無有無量佛土，無有無量眾生，無有無量諸佛，無有無量菩薩，無有無量聲聞，無有無量緣覺，無有無量菩提，無有無量涅槃，無有無量智慧，無有無量煩惱，無有無量真如，無有無量法性，無有無量實際，無有無量法界，無有無量虛空，無有無量如來，無有無量法身，無有無量報身，無有無量化身，無有無量三寶，無有無量四諦，無有無量十二因緣，無有無量六度，無有無量十力，無有無量四無畏，無有無量十八不共法，無有無量三十二相，無有無量八十種好，無有無量功德，無有無量智慧，無有無量神通，無有無量三昧，無有無量解脫，無有無量法門，無有無量佛土，無有無量眾生，無有無量諸佛，無有無量菩薩，無有無量聲聞，無有無量緣覺，無有無量菩提，無有無量涅槃，無有無量智慧，無有無量煩惱，無有無量真如，無有無量法性，無有無量實際，無有無量法界，無有無量虛空，無有無量如來，無有無量法身，無有無量報身，無有無量化身，無有無量三寶，無有無量四諦，無有無量十二因緣，無有無量六度，無有無量十力，無有無量四無畏，無有無量十八不共法，無有無量三十二相，無有無量八十種好，無有無量功德，無有無量智慧，無有無量神通，無有無量三昧，無有無量解脫，無有無量法門，無有無量佛土，無有無量眾生，無有無量諸佛，無有無量菩薩，無有無量聲聞，無有無量緣覺，無有無量菩提，無有無量涅槃，無有無量智慧，無有無量煩惱，無有無量真如，無有無量法性，無有無量實際，無有無量法界，無有無量虛空，無有無量如來，無有無量法身，無有無量報身，無有無量化身，無有無量三寶，無有無量四諦，無有無量十二因緣，無有無量六度，無有無量十力，無有無量四無畏，無有無量十八不共法，無有無量三十二相，無有無量八十種好，無有無量功德，無有無量智慧，無有無量神通，無有無量三昧，無有無量解脫，無有無量法門，無有無量佛土，無有無量眾生，無有無量諸佛，無有無量菩薩，無有無量聲聞，無有無量緣覺，無有無量菩提，無有無量涅槃，無有無量智慧，無有無量煩惱，無有無量真如，無有無量法性，無有無量實際，無有無量法界，無有無量虛空，無有無量如來，無有無量法身，無有無量報身，無有無量化身，無有無量三寶，無有無量四諦，無有無量十二因緣，無有無量六度，無有無量十力，無有無量四無畏，無有無量十八不共法，無有無量三十二相，無有無量八十種好，無有無量功德，無有無量智慧，無有無量神通，無有無量三昧，無有無量解脫，無有無量法門，無有無量佛土，無有無量眾生，無有無量諸佛，無有無量菩薩，無有無量聲聞，無有無量緣覺，無有無量菩提，無有無量涅槃，無有無量智慧，無有無量煩惱，無有無量真如，無有無量法性，無有無量實際，無有無量法界，無有無量虛空，無有無量如來，無有無量法身，無有無量報身，無有無量化身，無有無量三寶，無有無量四諦，無有無量十二因緣，無有無量六度，無有無量十力，無有無量四無畏，無有無量十八不共法，無有無量三十二相，無有無量八十種好，無有無量功德，無有無量智慧，無有無量神通，無有無量三昧，無有無量解脫，無有無量法門，無有無量佛土，無有無量眾生，無有無量諸佛，無有無量菩薩，無有無量聲聞，無有無量緣覺，無有無量菩提，無有無量涅槃，無有無量智慧，無有無量煩惱，無有無量真如，無有無量法性，無有無量實際，無有無量法界，無有無量虛空，無有無量如來，無有無量法身，無有無量報身，無有無量化身，無有無量三寶，無有無量四諦，無有無量十二因緣，無有無量六度，無有無量十力，無有無量四無畏，無有無量十八不共法，無有無量三十二相，無有無量八十種好，無有無量功德，無有無量智慧，無有無量神通，無有無量三昧，無有無量解脫，無有無量法門，無有無量佛土，無有無量眾生，無有無量諸佛，無有無量菩薩，無有無量聲聞，無有無量緣覺，無有無量菩提，無有無量涅槃，無有無量智慧，無有無量煩惱，無有無量真如，無有無量法性，無有無量實際，無有無量法界，無有無量虛空，無有無量如來，無有無量法身，無有無量報身，無有無量化身，無有無量三寶，無有無量四諦，無有無量十二因緣，無有無量六度，無有無量十力，無有無量四無畏，無有無量十八不共法，無有無量三十二相，無有無量八十種好，無有無量功德，無有無量智慧，無有無量神通，無有無量三昧，無有無量解脫，無有無量法門，無有無量佛土，無有無量眾生，無有無量諸佛，無有無量菩薩，無有無量聲聞，無有無量緣覺，無有無量菩提，無有無量涅槃，無有無量智慧，無有無量煩惱，無有無量真如，無有無量法性，無有無量實際，無有無量法界，無有無量虛空，無有無量如來，無有無量法身，無有無量報身，無有無量化身，無有無量三寶，無有無量四諦，無有無量十二因緣，無有無量六度，無有無量十力，無有無量四無畏，無有無量十八不共法，無有無量三十二相，無有無量八十種好，無有無量功德，無有無量智慧，無有無量神通，無有無量三昧，無有無量解脫，無有無量法門，無有無量佛土，無有無量眾生，無有無量諸佛，無有無量菩薩，無有無量聲聞，無有無量緣覺，無有無量菩提，無有無量涅槃，無有無量智慧，無有無量煩惱，無有無量真如，無有無量法性，無有無量實際，無有無量法界，無有無量虛空，無有無量如來，無有無量法身，無有無量報身，無有無量化身，無有無量三寶，無有無量四諦，無有無量十二因緣，無有無量六度，無有無量十力，無有無量四無畏，無有無量十八不共法，無有無量三十二相，無有無量八十種好，無有無量功德，無有無量智慧，無有無量神通，無有無量三昧，無有無量解脫，無有無量法門，無有無量佛土，無有無量眾生，無有無量諸佛，無有無量菩薩，無有無量聲聞，無有無量緣覺，無有無量菩提，無有無量涅槃，無有無量智慧，無有無量煩惱，無有無量真如，無有無量法性，無有無量實際，無有無量法界，無有無量虛空，無有無量如來，無有無量法身，無有無量報身，無有無量化身，無有無量三寶，無有無量四諦，無有無量十二因緣，無有無量六度，無有無量十力，無有無量四無畏，無有無量十八不共法，無有無量三十二相，無有無量八十種好，無有無量功德，無有無量智慧，無有無量神通，無有無量三昧，無有無量解脫，無有無量法門，無有無量佛土，無有無量眾生，無有無量諸佛，無有無量菩薩，無有無量聲聞，無有無量緣覺，無有無量菩提，無有無量涅槃，無有無量智慧，無有無量煩惱，無有無量真如，無有無量法性，無有無量實際，無有無量法界，無有無量虛空，無有無量如來，無有無量法身，無有無量報身，無有無量化身，無有無量三寶，無有無量四諦，無有無量十二因緣，無有無量六度，無有無量十力，無有無量四無畏，無有無量十八不共法，無有無量三十二相，無有無量八十種好，無有無量功德，無有無量智慧，無有無量神通，無有無量三昧，無有無量解脫，無有無量法門，無有無量佛土，無有無量眾生，無有無量諸佛，無有無量菩薩，無有無量聲聞，無有無量緣覺，無有無量菩提，無有無量涅槃，無有無量智慧，無有無量煩惱，無有無量真如，無有無量法性，無有無量實際，無有無量法界，無有無量虛空，無有無量如來，無有無量法身，無有無量報身，無有無量化身，無有無量三寶，無有無量四諦，無有無量十二因緣，無有無量六度，無有無量十力，無有無量四無畏，無有無量十八不共法，無有無量三十二相，無有無量八十種好，無有無量功德，無有無量智慧，無有無量神通，無有無量三昧，無有無量解脫，無有無量法門，無有無量佛土，無有無量眾生，無有無量諸佛，無有無量菩薩，無有無量聲聞，無有無量緣覺，無有無量菩提，無有無量涅槃，無有無量智慧，無有無量煩惱，無有無量真如，無有無量法性，無有無量實際，無有無量法界，無有無量虛空，無有無量如來，無有無量法身，無有無量報身，無有無量化身，無有無量三寶，無有無量四諦，無有無量十二因緣，無有無量六度，無有無量十力，無有無量四無畏，無有無量十八不共法，無有無量三十二相，無有無量八十種好，無有無量功德，無有無量智慧，無有無量神通，無有無量三昧，無有無量解脫，無有無量法門，無有無量佛土，無有無量眾生，無有無量諸佛，無有無量菩薩，無有無量聲聞，無有無量緣覺，無有無量菩提，無有無量涅槃，無有無量智慧，無有無量煩惱，無有無量真如，無有無量法性，無有無量實際，無有無量法界，無有無量虛空，無有無量如來，無有無量法身，無有無量報身，無有無量化身，無有無量三寶，無有無量四諦，無有無量十二因緣，無有無量六度，無有無量十力，無有無量四無畏，無有無量十八不共法，無有無量三十二相，無有無量八十種好，無有無量功德，無有無量智慧，無有無量神通，無有無量三昧，無有無量解脫，無有無量法門，無有無量佛土，無有無量眾生，無有無量諸佛，無有無量菩薩，無有無量聲聞，無有無量緣覺，無有無量菩提，無有無量涅槃，無有無量智慧，無有無量煩惱，無有無量真如，無有無量法性，無有無量實際，無有無量法界，無有無量虛空，無有無量如來，無有無量法身，無有無量報身，無有無量化身，無有無量三寶，無有無量四諦，無有無量十二因緣，無有無量六度，無有無量十力，無有無量四無畏，無有無量十八不共法，無有無量三十二相，無有無量八十種好，無有無量功德，無有無量智慧，無有無量神通，無有無量三昧，無有無量解脫，無有無量法門，無有無量佛土，無有無量眾生，無有無量諸佛，無有無量菩薩，無有無量聲聞，無有無量緣覺，無有無量菩提，無有無量涅槃，無有無量智慧，無有無量煩惱，無有無量真如，無有無量法性，無有無量實際，無有無量法界，無有無量虛空，無有無量如來，無有無量法身，無有無量報身，無有無量化身，無有無量三寶，無有無量四諦，無有無量十二因緣，無有無量六度，無有無量十力，無有無量四無畏，無有無量十八不共法，無有無量三十二相，無有無量八十種好，無有無量功德，無有無量智慧，無有無量神通，無有無量三昧，無有無量解脫，無有無量法門，無有無量佛土，無有無量眾生，無有無量諸佛，無有無量菩薩，無有無量聲聞，無有無量緣覺，無有無量菩提，無有無量涅槃，無有無量智慧，無有無量煩惱，無有無量真如，無有無量法性，無有無量實際，無有無量法界，無有無量虛空，無有無量如來，無有無量法身，無有無量報身，無有無量化身，無有無量三寶，無有無量四諦，無有無量十二因緣，無有無量六度，無有無量十力，無有無量四無畏，無有無量十八不共法，無有無量三十二相，無有無量八十種好，無有無量功德，無有無量智慧，無有無量神通，無有無量三昧，無有無量解脫，無有無量法門，無有無量佛土，無有無量眾生，無有無量諸佛，無有無量菩薩，無有無量聲聞，無有無量緣覺，無有無量菩提，無有無量涅槃，無有無量智慧，無有無量煩惱，無有無量真如，無有無量法性，無有無量實際，無有無量法界，無有無量虛空，無有無量如來，無有無量法身，無有無量報身，無有無量化身，無有無量三寶，無有無量四諦，無有無量十二因緣，無有無量六度，無有無量十力，無有無量四無畏，無有無量十八不共法，無有無量三十二相，無有無量八十種好，無有
切法無我、無人、本來清凈。生死、涅槃平等無二。複次，菩薩摩訶薩觀于眼等五根苦樂等受，男女意、命，能起煩惱生死根本；信等五根、三無漏根，能捨煩惱是涅槃因。知煩惱性從本以來，不生不滅性相常住，如是修習是名般若波羅蜜多。
「複次，慈氏！菩薩摩訶薩所修勝行，與智慧相應及不相應，無有分別、二智平等，不捨眾生恒起大悲，普覆一切清凈不動。如是修習，是則名為般若波羅蜜多。」
佛告慈氏：「此般若波羅蜜多句義不可思議，是相應句、如理句、如量句、佛語句、了緣句、無礙句、無滅句、大舍句、不動句、一切不動句、無依止句、平等句、無難句、無高下句、實際句、不變易句、無著句、無住句、無所住句、對治句、寂靜句、極寂靜句、遍寂靜句、無戲論句、無起句、即真句、不缺句、無餘句、無際句、無對治句、最勝句、真實句、如如句、絕言句、不別異句、無彼此句、三世平等句、無三世句、不住五蘊句、不住六界句、不住十二處句、不住十八界句、依法句、依義句、依智句、依了義句。如是句義，是菩薩摩訶薩修行般若波羅蜜多不可思議，離言說故、真勝義故、不可思議故、無因喻故、無比量故、無有上故、自利利他故、大希有故，唯佛與佛能證能說，余無測知。何以
【現代漢語翻譯】 現代漢語譯本：
切斷（煩惱）的方法是認識到沒有『我』、沒有『人』，（一切）本來就是清凈的。生死和涅槃是平等不二的。進一步說，菩薩摩訶薩觀察眼等五根所感受的苦樂，以及男女的意念和生命，這些是產生煩惱和生死的根本；而信等五根和三無漏根，能夠捨棄煩惱，是通向涅槃的原因。認識到煩惱的本性從根本上來說是不生不滅、性相常住的。像這樣修習，就叫做般若波羅蜜多（智慧到彼岸）。 進一步說，慈氏（彌勒菩薩）！菩薩摩訶薩所修行的殊勝行為，與智慧相應或不相應，都沒有分別，兩種智慧是平等的。不捨棄眾生，恒常生起大悲心，普遍覆蓋一切，清凈不動。像這樣修習，就叫做般若波羅蜜多。 佛告訴慈氏：『這般若波羅蜜多的含義是不可思議的，它是相應的含義、如理的含義、如量的含義、佛的含義、了緣的含義、無礙的含義、無滅的含義、大舍的含義、不動的含義、一切不動的含義、無依止的含義、平等的含義、無難的含義、無高下的含義、實際的含義、不變易的含義、無著的含義、無住的含義、無所住的含義、對治的含義、寂靜的含義、極寂靜的含義、遍寂靜的含義、無戲論的含義、無起的含義、即真的含義、不缺的含義、無餘的含義、無際的含義、無對治的含義、最勝的含義、真實的含義、如如的含義、絕言的含義、不別異的含義、無彼此的含義、三世平等的含義、無三世的含義、不住五蘊的含義、不住六界的含義、不住十二處的含義、不住十八界的含義、依法的含義、依義的含義、依智的含義、依了義的含義。』像這樣的含義，是菩薩摩訶薩修行般若波羅蜜多不可思議之處，因為它遠離言說、是真勝義、不可思議、沒有因喻、無法比量、沒有至上、自利利他、非常稀有，只有佛與佛才能證悟和宣說，其餘眾生無法測知。為什麼呢？
【English Translation】 English version:
The method of cutting off (afflictions) is to realize that there is no 'self,' no 'person,' and that (everything) is originally pure. Samsara (birth and death) and Nirvana are equal and not two. Furthermore, a Bodhisattva Mahasattva observes the suffering and pleasure experienced by the five senses such as the eyes, as well as the thoughts of male and female, and life itself, which are the roots of afflictions and samsara; while the five faculties such as faith and the three unconditioned roots are able to abandon afflictions and are the cause of Nirvana. Knowing that the nature of afflictions is fundamentally neither arising nor ceasing, and that its characteristics are permanent. Practicing in this way is called Prajna Paramita (Perfection of Wisdom). Furthermore, Maitreya (Bodhisattva)! The superior practices cultivated by a Bodhisattva Mahasattva, whether they are in accordance with wisdom or not, have no distinction; the two kinds of wisdom are equal. Without abandoning sentient beings, constantly arising great compassion, universally covering everything, pure and unmoving. Practicing in this way is called Prajna Paramita. The Buddha told Maitreya: 'The meaning of this Prajna Paramita is inconceivable; it is the meaning of accordance, the meaning of being in accordance with reason, the meaning of being in accordance with measure, the meaning of the Buddha, the meaning of understanding conditions, the meaning of being unobstructed, the meaning of non-cessation, the meaning of great renunciation, the meaning of immovability, the meaning of all immovability, the meaning of non-reliance, the meaning of equality, the meaning of no difficulty, the meaning of no high or low, the meaning of reality, the meaning of non-change, the meaning of non-attachment, the meaning of non-dwelling, the meaning of no dwelling place, the meaning of antidote, the meaning of tranquility, the meaning of extreme tranquility, the meaning of pervasive tranquility, the meaning of no conceptual proliferation, the meaning of no arising, the meaning of being the truth, the meaning of non-deficiency, the meaning of no remainder, the meaning of no boundary, the meaning of no antidote, the meaning of the most excellent, the meaning of truth, the meaning of suchness, the meaning of beyond words, the meaning of non-difference, the meaning of no self and other, the meaning of equality in the three times, the meaning of no three times, the meaning of not dwelling in the five aggregates, the meaning of not dwelling in the six elements, the meaning of not dwelling in the twelve sense bases, the meaning of not dwelling in the eighteen realms, the meaning of relying on the Dharma, the meaning of relying on the meaning, the meaning of relying on wisdom, the meaning of relying on the definitive meaning.' Such meanings are the inconceivable aspects of a Bodhisattva Mahasattva practicing Prajna Paramita, because it is beyond words, it is the ultimate truth, it is inconceivable, it has no cause or analogy, it cannot be compared, it has no superior, it benefits oneself and others, it is extremely rare, only Buddhas can realize and proclaim it, and other beings cannot fathom it. Why is that?
故？般若波羅蜜多無性無相、無比無喻，唯佛如來方能究盡。
「複次，慈氏！此般若波羅蜜多，非即蘊、處、界，無依無止、不生不滅，不內不外不在中間。是故般若波羅蜜多不可思議。」
爾時，慈氏菩薩聞是般若波羅蜜多，歡喜踴躍，以偈贊曰：
「大雄世尊智無量， 十力無畏真解脫， 神通廣大無邊際， 一切無能測量者。 昔曾侍覲無量佛， 獲得甚深微妙智， 難行苦行恒沙劫， 是故能成調御師。 佛證自然一切智， 住真寂滅難思議， 唯佛如來自證知， 能現無邊佛境界。 法性真常離二邊， 寂滅無為出三有， 煩惱業苦悉皆除， 法身清凈真解脫。 菩提道場成正覺， 唯有諸佛能證知， 清凈湛然無去來， 無相無行無說示。 涅槃無比無能喻， 凡夫二乘莫能測， 等覺菩薩不能知， 唯佛世尊獨明瞭。 佛會一切聲聞眾， 逮得己利如來贊， 漏盡皆住最後身， 此等不知佛境界。 一切辟支佛利智， 遍滿十方如稻麻， 百千萬劫共思惟， 不能測知佛智慧。」
大乘理趣六波羅蜜多經卷第九 大正藏第 08 冊 No. 0261 大乘理趣六波羅蜜多經
大乘理趣六波羅蜜多
【現代漢語翻譯】 現代漢語譯本 因此，般若波羅蜜多（Prajnaparamita，智慧的完美）是無自性、無相狀、無可比擬、無法比喻的，只有佛陀如來（Tathagata，佛的稱號）才能徹底瞭解。 『再者，彌勒（Maitreya，未來佛）！這般若波羅蜜多，並非就是五蘊（skandhas，構成人存在的五種要素）、十二處（ayatanas，感官與對像）、十八界（dhatus，感官、對像和意識），它無所依傍、無所止息、不生不滅，不在內、不在外、也不在中間。所以，般若波羅蜜多是不可思議的。』 當時，彌勒菩薩聽到關於般若波羅蜜多的教導，歡喜踴躍，以偈頌讚嘆道： 『大雄世尊（Mahavira，佛的尊稱）的智慧無量無邊，擁有十力（dasabala，佛的十種力量）和無畏（vaisaradya，佛的四種無畏），真正解脫自在，神通廣大，沒有邊際，一切眾生都無法測量。 過去曾侍奉過無數的佛陀，獲得了甚深微妙的智慧，經歷了恒河沙數劫的難行苦行，所以才能成就調御師（Vinayaka，佛的稱號）。 佛陀證悟了自然一切智（sarvajna，對一切事物無所不知的智慧），安住于真正的寂滅（nirvana，涅槃）之中，難以思議，只有佛陀如來自己才能證知，能夠顯現無邊的佛境界。 法性（dharmata，諸法的本性）真實恒常，遠離二邊（dvaita，對立的兩端），寂滅無為，超越三有（bhava，欲界、色界、無色界），煩惱、業、痛苦全部消除，法身（dharmakaya，佛的法性之身）清凈，真正解脫。 在菩提道場（bodhimanda，佛陀成道之處）成就正覺（samyak-sambodhi，完全的覺悟），只有諸佛才能證知，清凈湛然，無來無去，無相無行，無法用言語表達。 涅槃（nirvana，寂滅）無可比擬，無法比喻，凡夫和二乘（sravaka，聲聞乘；pratyekabuddha，緣覺乘）都無法測度，等覺菩薩（bodhisattva，即將成佛的菩薩）也不能知曉，只有佛陀世尊獨自明瞭。 佛陀集會一切聲聞眾，他們獲得了自身的利益，受到如來的讚歎，漏盡（asrava，煩惱斷盡）都住在最後身（antimadeha，不再輪迴的身體），但他們也不知道佛的境界。 一切辟支佛（pratyekabuddha，緣覺）的利智，遍滿十方，如同稻麻一樣眾多，即使經過百千萬劫共同思惟，也不能測知佛的智慧。』 《大乘理趣六波羅蜜多經》卷第九 《大乘理趣六波羅蜜多》
【English Translation】 English version Therefore, the Prajnaparamita (Perfection of Wisdom) is without self-nature, without form, incomparable, and without analogy; only the Buddha Tathagata (Thus Gone One) can fully comprehend it. 'Furthermore, Maitreya (the future Buddha)! This Prajnaparamita is not the aggregates (skandhas, the five components of existence), the sense bases (ayatanas, the twelve sense fields), or the realms (dhatus, the eighteen elements of existence); it is without reliance, without cessation, without arising or ceasing, neither within, nor without, nor in between. Therefore, the Prajnaparamita is inconceivable.' At that time, Bodhisattva Maitreya, hearing about the Prajnaparamita, rejoiced and praised it with verses: 'The Great Hero, World Honored One (Mahavira, an epithet of the Buddha), has immeasurable wisdom, possesses the ten powers (dasabala, ten powers of a Buddha) and fearlessness (vaisaradya, four kinds of fearlessness), is truly liberated, has vast and boundless supernatural powers, and no one can measure them. In the past, he served countless Buddhas, obtained profound and subtle wisdom, practiced difficult austerities for countless kalpas (aeons), and therefore became the Teacher of Gods and Men (Vinayaka, an epithet of the Buddha). The Buddha has realized the natural all-knowing wisdom (sarvajna, omniscience), abides in true quiescence (nirvana, liberation), which is inconceivable; only the Buddha Tathagata knows it by himself, and can manifest the boundless realm of the Buddha. The nature of Dharma (dharmata, the true nature of things) is real and constant, free from the two extremes (dvaita, duality), quiescent and unconditioned, transcending the three realms of existence (bhava, desire realm, form realm, formless realm), all afflictions, karma, and suffering are eliminated, the Dharma body (dharmakaya, the body of the Dharma) is pure and truly liberated. In the Bodhi-mandala (the place of enlightenment), he attained perfect enlightenment (samyak-sambodhi, complete enlightenment), which only the Buddhas can know; it is pure and clear, without coming or going, without form or action, and cannot be expressed in words. Nirvana (liberation) is incomparable and cannot be analogized; ordinary beings and the two vehicles (sravaka, hearers; pratyekabuddha, solitary realizers) cannot fathom it, even the Bodhisattvas of equal enlightenment (bodhisattva, a being on the path to Buddhahood) cannot know it; only the Buddha, the World Honored One, alone understands it. The Buddha gathers all the Sravakas (hearers), who have attained their own benefit and are praised by the Tathagata; they have exhausted their outflows (asrava, defilements) and dwell in their last body (antimadeha, the last rebirth), but they do not know the realm of the Buddha. The sharp wisdom of all Pratyekabuddhas (solitary realizers), filling the ten directions like rice and hemp, even if they contemplate together for hundreds of millions of kalpas, they cannot fathom the wisdom of the Buddha.' The Ninth Chapter of the 'Mahayana Sutra of the Six Paramitas of the Principle of Great Vehicle' The Mahayana Sutra of the Six Paramitas of the Principle of Great Vehicle
經卷第十
罽賓國三藏般若奉 詔譯
般若波羅蜜多品第十之餘
佛告慈氏：「菩薩摩訶薩有七種事，能得如是不可思議無盡法門，謂因無盡、有情界無盡、大悲無盡、妙用無盡、法門無盡、壞生死魔故、智無盡故。如是般若波羅蜜多，無行無相、無生無滅，菩薩於一切法應如是知。」
佛說是甚深般若波羅蜜多時，會中有一外道名微末底，即從座起而白佛言：「世尊！佛說一切諸法本來不生、自性清凈。此義不然。自在天常，而是一切萬物父母，能生諸法，能造能作安立世間。復有說云：『神我能生一切諸法，然此我者住於心中猶如拇指。』復有說云：『一切諸法從和合生。』云何今者乃說無生？」
爾時薄伽梵告微末底：「汝所問者，隨汝意答。斷汝疑心，應當諦聽。如汝所說：『自在天常，能生一切。』所生萬物應同一性，悉亦是常。若謂所生前後變易非常住者，理亦不然。用不離體，應是常住；體不離用，應非常故。自在常者，生應常生，云何有時或生不生？既不常生，云何是常？以是義故，同彼所生，定是無常。所生既多，亦非是一，若是一者應無差別，萬類區分如何是一？又自在天能生一切，無有慈悲。若有慈悲，應令有情悉生人天常受快樂，云何令諸有情受於八苦，生
【現代漢語翻譯】 現代漢語譯本 佛陀告訴慈氏（Maitreya，未來佛）菩薩：『菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）有七種事，能夠獲得這樣不可思議、無盡的法門，即因無盡、有情界無盡、大悲無盡、妙用無盡、法門無盡、能摧毀生死魔障、智慧無盡。這樣的般若波羅蜜多（Prajnaparamita，智慧的完美），是無行無相、無生無滅的，菩薩對於一切法應當這樣理解。』 佛陀在宣說這甚深的般若波羅蜜多時，會中有一位外道，名叫微末底（Vimalamati），他從座位上站起來對佛說：『世尊！佛說一切諸法本來不生、自性清凈，這個道理不對。自在天（Isvara，印度教神祇）是常住的，是一切萬物的父母，能夠生出諸法，能夠創造、製作、安立世間。還有人說：『神我（Atman，靈魂）能夠生出一切諸法，而這個我住在心中，就像拇指一樣大小。』還有人說：『一切諸法是從和合而生的。』為什麼現在您卻說無生呢？』 這時，薄伽梵（Bhagavan，佛的尊號）告訴微末底：『你所問的問題，可以按照你的意思來回答。爲了斷除你的疑惑，應當仔細聽。就像你所說的：『自在天是常住的，能夠生出一切。』那麼，所生出的萬物應該具有相同的性質，也都是常住的。如果說所生出的事物前後變化，不是常住的，這個道理也不對。因為作用不離本體，應該就是常住的；本體不離作用，應該就不是常住的。如果自在天是常住的，那麼生出萬物就應該是常住的，為什麼有時生有時不生呢？既然不是常生，怎麼能說是常住的呢？因為這個道理，和它所生出的事物一樣，必定是無常的。所生出的事物既然很多，就不是一個，如果是一個，就應該沒有差別，萬物的區分怎麼能說是一個呢？而且自在天能夠生出一切，卻沒有慈悲。如果有慈悲，就應該讓一切有情都生到人天，永遠享受快樂，為什麼卻讓有情承受八苦，生老病死呢？』
【English Translation】 English version The Buddha told Maitreya Bodhisattva: 'Bodhisattva-Mahasattvas have seven things that enable them to attain such inconceivable and inexhaustible Dharma gates, namely, inexhaustible causes, inexhaustible realms of sentient beings, inexhaustible great compassion, inexhaustible wondrous functions, inexhaustible Dharma gates, the ability to destroy the demons of birth and death, and inexhaustible wisdom. Such Prajnaparamita is without action, without form, without birth, and without extinction. Bodhisattvas should understand all dharmas in this way.' When the Buddha was expounding this profound Prajnaparamita, a non-Buddhist named Vimalamati arose from his seat and said to the Buddha: 'World Honored One! The Buddha says that all dharmas are originally unborn and are pure in nature. This is not correct. Isvara is permanent and is the parent of all things. He can produce all dharmas, create, make, and establish the world. Some also say: 'The Atman can produce all dharmas, and this self dwells in the heart like a thumb.' Others say: 'All dharmas arise from combination.' Why do you now say that there is no birth?' At that time, the Bhagavan told Vimalamati: 'You may answer the questions you have asked according to your own understanding. To dispel your doubts, you should listen carefully. As you said: 'Isvara is permanent and can produce everything.' Then, all things produced should have the same nature and be permanent as well. If you say that the things produced change and are not permanent, this is also not correct. Because function is inseparable from substance, it should be permanent; substance is inseparable from function, it should not be permanent. If Isvara is permanent, then the production of all things should be permanent. Why is it that sometimes things are produced and sometimes not? Since it is not always producing, how can it be permanent? Because of this reason, it is the same as the things it produces, and it is certainly impermanent. Since there are many things produced, it is not one. If it were one, there should be no differences. How can the distinctions of all things be one? Moreover, Isvara can produce everything, but has no compassion. If he had compassion, he should cause all sentient beings to be born in the human and heavenly realms, and always enjoy happiness. Why does he cause sentient beings to suffer the eight sufferings, birth, old age, sickness, and death?'
三惡趣受種種苦？若有慈悲，云何自生自立自害？若自在天是一是常，所生一切應無變易，云何異類生滅無常，五趣之中受茲不凈？譬如見果即知其因，當知自在非常非一。若言妙好是自在作，粗鄙不善畢舍遮為。如是之言亦不應理。善由自在，惡由舍遮，善惡相違何名自在？又諸有情，作惡人多、修善者少，即畢舍遮鬼勝自在天。又諸有情，所作善事自在處分，所作諸惡鬼所教者。汝諸弟子恒作是言：『為善生天，惡墮地獄。』若生天墮獄由造善惡，云何言彼自在作耶？譬如國王使人宣令賜財授職，但言王賜，終不言是宣教命人。又如國王使人斷命，但言王殺，不言魁膾。是即造善歸自在天。若造諸惡，畢舍遮受，有情何故受苦樂耶？以是當知，大自在天決定不能造作一切。若言一者，有情何故能生無量善惡心耶？以是故知亦非是一。若言一切由自在天，即應純善，何有惡耶？如人有時于多人所，作諸惡事即是惡人。若眾生惡由自在者，世間咸謂地獄罪人自作惡業，汝獨云何推自在耶？又如有人謗他作惡得無量罪，汝謗自在獲罪亦然。
「複次，微末底！自在造作過失如前，神我過失倍過於彼。若我是常、能造作者，此身去住應得自由，無人能害，云何號哭而懼死耶？若我是常，應能憶念過去造業受諸苦報，
【現代漢語翻譯】 現代漢語譯本：三惡道眾生承受種種痛苦，如果（大自在天）有慈悲心，為何會自己創造、設立、並傷害他們？如果自在天是獨一且永恒的，那麼他所創造的一切都應不變易，為何會有不同種類的眾生生滅無常，在五道輪迴中承受這些不凈之苦？譬如看到果實就知道它的原因，應當知道自在天並非永恒且非獨一。如果說美好的事物是自在天所造，那麼粗鄙不善的事物就是畢舍遮（Pisaca，惡鬼）所為。這種說法也不合理。善由自在天，惡由畢舍遮，善惡相互矛盾，怎麼能稱之為自在？而且，眾生中作惡的人多，修善的人少，那麼畢舍遮鬼就勝過自在天了。此外，眾生所做的善事歸功於自在天的安排，所做的惡事是鬼所教唆的。你們這些弟子常常說：『行善者生天，作惡者墮地獄。』如果生天墮獄是由造善惡所致，為何又說是自在天所為呢？譬如國王派人宣旨賞賜財物和官職，人們只會說是國王賞賜，而不會說是宣旨的人。又如國王派人處決犯人，人們只會說是國王殺人，而不會說是劊子手。這樣一來，造善的功勞就歸於自在天，如果造作惡事，就由畢舍遮承擔，那麼眾生為何要承受苦樂呢？由此可知，大自在天絕對不能創造一切。如果說自在天是獨一的，那麼眾生為何能生出無量善惡之心呢？因此可知，自在天也不是獨一的。如果說一切都是由自在天所為，那麼就應該只有純善，怎麼會有惡呢？譬如有人有時在許多人面前做惡事，他就是惡人。如果眾生的惡是由自在天所致，世間都說地獄罪人是自作惡業，為何唯獨你們要推給自在天呢？又如有人誹謗他人作惡會得到無量罪過，你們誹謗自在天也會得到同樣的罪過。 再者，微末底（Vimalamati，意為離垢慧）！自在天造作的過失如前所述，而神我（Atman，靈魂）的過失比這還要嚴重。如果我是永恒的、能造作的，那麼這個身體的去留應該由我自由決定，沒有人能傷害我，為何還會哭泣恐懼死亡呢？如果我是永恒的，就應該能憶起過去所造的業，並承受各種苦報。
【English Translation】 English version: The three evil realms suffer various kinds of pain. If there is compassion, how can (Mahesvara) create, establish, and harm them himself? If the Isvara is one and eternal, then everything he creates should be immutable. Why are there different kinds of beings that are born and die impermanently, and suffer these impure pains in the five realms of existence? For example, seeing a fruit, one knows its cause. It should be known that Isvara is neither eternal nor one. If it is said that good things are made by Isvara, then coarse and bad things are done by Pisaca (evil spirits). Such a statement is also unreasonable. Good comes from Isvara, and evil comes from Pisaca. Good and evil contradict each other, how can it be called Isvara? Moreover, among sentient beings, there are more people who do evil than those who cultivate good. Then the Pisaca ghosts are superior to Isvara. Furthermore, the good deeds done by sentient beings are attributed to the arrangement of Isvara, and the evil deeds are instigated by ghosts. You disciples often say: 'Those who do good are born in heaven, and those who do evil fall into hell.' If birth in heaven and fall into hell are caused by doing good and evil, why is it said that it is done by Isvara? For example, when a king sends someone to announce the decree to bestow wealth and official positions, people will only say that the king bestows them, and not the person who announces the decree. Also, when a king sends someone to execute a criminal, people will only say that the king kills, and not the executioner. In this way, the merit of doing good is attributed to Isvara. If evil deeds are done, they are borne by Pisaca. Then why do sentient beings have to endure suffering and happiness? From this, it can be known that Mahesvara definitely cannot create everything. If it is said that Isvara is one, then why can sentient beings generate countless good and evil thoughts? Therefore, it can be known that Isvara is not one either. If it is said that everything is done by Isvara, then there should only be pure good, how can there be evil? For example, if someone sometimes does evil deeds in front of many people, he is an evil person. If the evil of sentient beings is caused by Isvara, the world says that the sinners in hell are doing their own evil deeds. Why do you alone push it to Isvara? Also, just as someone who slanders others for doing evil will receive immeasurable sins, you who slander Isvara will also receive the same sins. Furthermore, Vimalamati! The faults of Isvara's creation are as mentioned before, and the faults of Atman (soul) are even more serious than that. If I am eternal and capable of creating, then the departure and stay of this body should be determined by my own free will, and no one can harm me. Why do I still cry and fear death? If I am eternal, I should be able to remember the past karma I have created and endure various kinds of suffering.
故於今生不應造惡。又我常者，即應自在舍于衰老恒受少壯，如脫故衣更著新好，云何而有老病死耶？以是當知，我非作者。
「複次，微末底！我觀諸法，亦非和合因緣所生。所以者何？因無生性。因若有生，不應待緣。緣無生性亦復如是。若說因緣我能和合，此亦不然。如二盲人，各別行住不能見色，設令同住不見亦然。當知神我和合因緣亦不能生。若能生者，應是無常，有作用故，如所生果定是無常。以是當知，離所生外無別能生。或說五大極微是常，能生諸法。此亦不然，猶如水米和合成酒，飲即令醉。如是醉力不從外來，非水中出，亦非米出，水米和合轉變而生。一切諸法無有作者，亦無有我而為因緣。所以者何？大地虛空。水、火、風界當知亦爾，豈無情物生有情耶？一切諸法假有實無，非自在天亦非神我，非和合因緣五大能生。是故當知，一切諸法本性不生，從緣幻有，無來無去、非斷非常，清凈湛然，是真平等。」
爾時，薄伽梵而說偈言：
「一切有為法， 如乾闥婆城， 眾生妄心取， 雖現非實有。 諸法非因生， 亦非無因生， 虛妄分別有， 是故說唯心。 無明妄想見， 而是色相因， 藏識為所依， 隨緣現眾像。 如人目有翳， 妄見空
【現代漢語翻譯】 現代漢語譯本 因此，今生不應造作惡業。如果『我』是常住不變的，就應該能夠自在地捨棄衰老，恒常保持年輕，如同脫下舊衣換上新衣一樣，怎麼會有衰老、疾病和死亡呢？由此可知，『我』並非造作者。 『再者，微末底（Vimalamati，菩薩名）！我觀察諸法，也不是因緣和合所生。為什麼呢？因為因沒有自生性。如果因有自生性，就不應該依賴於緣。緣也沒有自生性，也是如此。如果說因緣能夠和合，這也是不對的。如同兩個盲人，各自行走站立都不能看見顏色，即使讓他們住在一起也仍然看不見。應當知道，神我和合因緣也不能產生任何事物。如果能夠產生，就應該是無常的，因為有作用的緣故，如同所產生的果必定是無常的。由此可知，除了所產生的果之外，沒有別的能生者。或者有人說五大（地、水、火、風、空）的極微是常住的，能夠產生諸法。這也是不對的，如同水和米混合釀成酒，喝了就會醉。這種醉的力量不是從外面來的，不是從水中出來的，也不是從米中出來的，而是水和米混合轉變而產生的。一切諸法都沒有作者，也沒有『我』作為因緣。為什麼呢？大地、虛空、水、火、風界也應當知道是這樣的，難道無情之物能產生有情之物嗎？一切諸法都是假有而實無，不是自在天（Isvara，印度教神祇）所造，也不是神我（Atman，靈魂）所造，也不是和合因緣或五大所能產生。因此應當知道，一切諸法的本性是不生的，從因緣幻化而有，無來無去、非斷非常，清凈澄澈，是真正的平等。』 這時，薄伽梵（Bhagavan，佛陀的尊稱）說了偈頌： 『一切有為法，如同乾闥婆城（Gandharva-pura，海市蜃樓）， 眾生以妄心執取，雖然顯現卻並非真實存在。 諸法不是因生，也不是無因生， 是虛妄分別所產生，所以說唯心所現。 無明妄想的見解，是色相的因， 藏識（Alaya-vijnana，阿賴耶識）是所依，隨緣顯現各種影像。 如同人的眼睛有翳病，妄見虛空中有各種幻象。
【English Translation】 English version Therefore, one should not create evil in this life. If 『I』 were permanent, I should be able to freely discard old age and constantly remain young, like taking off old clothes and putting on new ones. How then could there be old age, sickness, and death? From this, it should be known that 『I』 am not the creator. 『Furthermore, Vimalamati (a Bodhisattva)! I observe all dharmas, and they are not produced by the combination of causes and conditions either. Why is that? Because a cause has no self-nature of arising. If a cause had a self-nature of arising, it should not depend on conditions. A condition also has no self-nature of arising, and it is the same. If it is said that causes and conditions can combine, this is also not correct. Like two blind people, each walking and standing separately cannot see colors, even if they live together, they still cannot see. It should be known that the combination of a self and conditions cannot produce anything either. If it could produce, it should be impermanent, because it has a function, just like the produced effect is definitely impermanent. From this, it should be known that there is no producer other than the produced effect. Or some say that the ultimate particles of the five great elements (earth, water, fire, wind, and space) are permanent and can produce all dharmas. This is also not correct, like water and rice mixed to make wine, drinking it will cause intoxication. This power of intoxication does not come from outside, not from the water, nor from the rice, but is produced by the transformation of the mixture of water and rice. All dharmas have no creator, and there is no 『self』 as a cause. Why is that? The earth, space, water, fire, and wind realms should also be known to be like this. Could inanimate things produce animate things? All dharmas are provisionally existent but not real, not created by Isvara (a Hindu deity), nor by Atman (the soul), nor can they be produced by the combination of causes and conditions or the five great elements. Therefore, it should be known that the nature of all dharmas is unarisen, they are illusory from conditions, without coming or going, neither permanent nor annihilated, pure and clear, and are true equality.』 At that time, the Bhagavan (the Buddha) spoke in verses: 『All conditioned dharmas are like a Gandharva-pura (a mirage), Beings grasp them with deluded minds, though they appear, they are not real. Dharmas are not born from causes, nor are they born without causes, They are produced by false discriminations, therefore it is said that they are only mind. The view of ignorance and delusion is the cause of form, The Alaya-vijnana (store consciousness) is the basis, and various images appear according to conditions. Like a person whose eyes have cataracts, they falsely see various illusions in the sky.』
中花， 習氣擾濁心， 從是三有現。 眼識依賴耶， 能見種種色， 譬如鏡中像， 分別不在外。 所見皆自心， 非常亦非斷， 賴耶識所變， 能現於世間。 法性皆平等， 一切法所依， 藏識恒不斷， 末那計為我， 集起說為心， 思量性名意， 了別義為識， 是故說唯心。 心外諸境界， 妄見毛輪花， 所執實皆無， 咸是識心變。 色具色功能， 皆依賴耶識， 凡愚妄分別， 謂是真實有。 睡眠與昏醉， 行住及坐臥， 作業及士用， 皆依藏識起。 有情器世間， 非由自在作， 亦非神我造， 非世性微塵。 如木中火性， 雖有未能燒， 因燧方火生， 由此破諸闇。 展轉互為因， 賴耶為依止， 諸識從彼生， 能起漏無漏。 如海遇風緣， 起種種波浪， 現前作用轉， 無有間斷時。 藏識海亦然， 境界風所動， 恒起諸識浪， 無間斷亦然。 如酪未鉆搖， 其酥人不見， 施功既不已， 醍醐方可得。 賴耶妄熏習， 隱覆如來藏， 修習純熟時， 正智方明瞭。 諸識隨緣轉， 不見本覺心， 自覺智現前， 真性常不動。
猶如金在礦， 處石不堪用， 銷練得真金， 作眾莊嚴具。 賴耶性清凈， 妄識所熏習， 圓鏡智相應， 如日出雲翳。 若有修空者， 順空而取空， 觀空與色殊， 不名真觀者。 觀色即是空， 色空不可得， 此即勝義空， 是真解脫者。 客塵無自性， 無明妄分別， 實相非有無， 眾生虛妄見。 猶如日月明， 流光能普照， 如來清凈藏， 具足諸功德。 真妄互相熏， 猶如二象鬥， 弱者去無回， 妄盡無來去。 蓮花性無染， 出水離淤泥， 菡萏開敷時， 見者皆歡喜。 如來無垢識， 永斷諸習氣， 清凈智圓明， 賢聖所歸趣。 猶如最勝寶， 無復諸瑕翳， 輪王為寶冠， 常置於頂上。 如來清凈藏， 永離諸分別， 體具恒沙德， 諸佛之法身。 住真無漏界， 清凈解脫身， 寂滅等虛空， 法性無來去。 佛現三界中， 不生亦不滅， 此界及他方， 湛然常不動。 平等真法界， 佛與眾生如， 非斷亦非常， 大悲恒不盡。 諸佛法性身， 本覺自然智， 是真勝義諦， 唯佛方證知。 自性體無生， 牟尼本寂靜， 流轉諸
【現代漢語翻譯】 現代漢語譯本 就像金子在礦石中，處於石頭中無法使用， 經過熔鍊才能得到真金，用來製作各種莊嚴的器具。 阿賴耶識（ālaya-vijñāna，佛教唯識宗所說的第八識，被認為是儲存一切經驗的根本識）的本性是清凈的，卻被虛妄的意識所薰染， 當它與圓鏡智（ādarsa-jñāna，佛的四智之一，能如實反映一切事物的智慧）相應時，就像太陽從雲霧中升起。 如果有人修習空性，卻順著空的概念去執著于空， 認為空與色（rūpa，物質現象）是不同的，這不能稱為真正的觀空者。 觀察到色即是空，色與空都不可得， 這才是勝義空（paramārtha-śūnyatā，最高的空性），是真正解脫的人。 客塵（āgantuka-mala，煩惱）沒有自性，是無明（avidyā，對真理的無知）的虛妄分別， 實相（tattva，事物的真實本性）非有非無，眾生卻有虛妄的見解。 就像太陽和月亮的光明，光芒能夠普遍照耀， 如來（tathāgata，佛的稱號）的清凈藏（tathāgatagarbha，如來藏，指一切眾生皆具的佛性），具足各種功德。 真如（tathatā，事物的真實本性）與妄想互相薰染，就像兩頭大象在搏鬥， 弱的一方會離去不再回來，當妄想完全消失時，就沒有來去。 蓮花的本性是無染的，從水中生長出來，遠離污泥， 當蓮花盛開時，見到的人都會感到歡喜。 如來沒有垢染的意識，永遠斷除了各種習氣， 清凈的智慧圓滿光明，是賢聖所歸向的地方。 就像最珍貴的寶物，不再有任何瑕疵和遮蔽， 輪王（cakravartin，統治世界的理想君主）用它作為寶冠，常常戴在頭頂上。 如來的清凈藏，永遠遠離各種分別， 本體具足恒河沙數般的功德，是諸佛的法身（dharma-kāya，佛的真理之身）。 安住于真實無漏的境界，是清凈解脫之身， 寂滅如同虛空，法性沒有來去。 佛顯現在三界（traidhātuka，欲界、色界、無色界）之中，不生也不滅， 這個世界和其他世界，都寂靜不動。 平等真實的法界（dharma-dhātu，一切事物存在的真實領域），佛與眾生平等無二， 非斷滅也非恒常，大悲心永遠不會窮盡。 諸佛的法性身，是本覺（prakṛti-bodhi，與生俱來的覺悟）的自然智慧， 這是真正的勝義諦（paramārtha-satya，最高的真理），只有佛才能證悟。 自性本體無生，牟尼（muni，聖人）的境界本來就是寂靜的， 在各種境界中流轉
【English Translation】 English version Like gold in ore, it is unusable when in stone, Only through smelting can true gold be obtained, to make various magnificent ornaments. The nature of the ālaya-vijñāna (store consciousness, the eighth consciousness in Yogācāra Buddhism, considered the fundamental consciousness storing all experiences) is pure, yet it is influenced by deluded consciousness, When it corresponds with the ādarsa-jñāna (mirror-like wisdom, one of the four wisdoms of a Buddha, which reflects all things as they are), it is like the sun rising from the clouds. If someone cultivates emptiness, yet clings to the concept of emptiness, Thinking that emptiness and rūpa (form, material phenomena) are different, this cannot be called a true observer of emptiness. Observing that form is emptiness, and that neither form nor emptiness can be obtained, This is the ultimate emptiness (paramārtha-śūnyatā), and this is the truly liberated one. Adventitious defilements (āgantuka-mala) have no self-nature, they are deluded discriminations of ignorance (avidyā, ignorance of the truth), The true nature (tattva) is neither existent nor non-existent, but sentient beings have deluded views. Like the brightness of the sun and moon, their light can shine universally, The pure treasury of the Tathāgata (tathāgatagarbha, the womb of the Tathāgata, referring to the Buddha-nature inherent in all beings), is replete with all kinds of merits. True suchness (tathatā) and delusion mutually influence each other, like two elephants fighting, The weaker one will leave and not return, when delusion is completely gone, there is no coming or going. The nature of the lotus is undefiled, it grows out of the water, away from the mud, When the lotus blooms, those who see it will all feel joy. The Tathāgata has no defiled consciousness, having forever cut off all habitual tendencies, Pure wisdom is complete and bright, it is the place where the wise and noble ones return. Like the most precious jewel, it no longer has any flaws or obscurations, The cakravartin (ideal universal ruler) uses it as a crown, always placing it on his head. The pure treasury of the Tathāgata, is forever free from all discriminations, Its essence is replete with merits like the sands of the Ganges, it is the dharma-kāya (truth body of the Buddha) of all Buddhas. Dwelling in the true, unconditioned realm, it is the pure body of liberation, Its quiescence is like space, the dharma-nature has no coming or going. The Buddha appears in the three realms (traidhātuka, the desire realm, the form realm, and the formless realm), neither arising nor ceasing, This world and other worlds, are all still and unmoving. The equal and true dharma-dhātu (the true realm of existence of all things), the Buddha and sentient beings are equal and non-dual, Neither annihilation nor permanence, great compassion never ends. The dharma-kāya of all Buddhas, is the natural wisdom of original enlightenment (prakṛti-bodhi), This is the true ultimate truth (paramārtha-satya), only the Buddha can realize it. The self-nature is without arising, the realm of the muni (sage) is originally quiescent, Flowing in various realms
三有， 畢竟歸依處。 法無來去相， 三世常寂然， 住真三昧者， 見彼法界身。 清凈不思議， 恒沙眾德備， 此即無漏界， 諸佛之所依。 佛具三種身， 體相用平等， 甚深廣大性， 勝義無差別。 無漏無變易， 遠離一切相， 煩惱及所知， 本性恒清凈。 無垢無染著， 是真調御師， 性凈即涅槃， 亦是法身佛。 體備恒沙德， 無垢不思議， 六度常圓滿， 此即薩婆若。 廣大無邊際， 永斷于思想， 斷習成菩提， 具恒沙功德。 于諸法自在， 普現諸色像， 大悲清凈果， 常利一切眾。 無漏無分別， 願力皆圓滿， 猶如摩尼珠， 隨色皆能現。 譬如工畫師， 能畫種種相， 所現諸境界， 皆是識心變。 眾生諸性慾， 如來悉能知， 法身恒不動， 願力隨緣現。 示現兜率天， 降神乘白象， 生處於王宮， 出家修苦行， 即詣菩提樹， 降伏諸魔怨， 成佛轉法輪， 或現涅槃相。 示現有生滅， 真身恒不動， 鈍根樂小法， 方便說涅槃。 真如法界中， 無有涅槃相， 大悲樂饒益， 引導于眾生。 猶如大商主，
【現代漢語翻譯】 現代漢語譯本 三有（欲有、色有、無色有），最終的歸宿之處。 法沒有來去之相，過去、現在、未來三世常處於寂靜狀態。 安住于真正三昧（正定）的人，能見到那法界之身。 清凈而不可思議，具備如恒河沙數般的眾多功德。 這便是無漏的境界，諸佛所依止之處。 佛具有三種身（法身、報身、應身），本體、相狀、作用平等無二。 其甚深廣大的體性，在勝義諦上沒有差別。 無漏無變易，遠離一切相狀， 煩惱和所知障，其本性恒常清凈。 沒有垢染，沒有執著，是真正的調御師。 自性清凈即是涅槃，也是法身佛。 本體具備恒河沙數般的功德，無垢而不可思議。 六度（佈施、持戒、忍辱、精進、禪定、智慧）常圓滿，這就是薩婆若（一切智）。 廣大無邊際，永遠斷絕了思想。 斷除習氣成就菩提（覺悟），具足恒河沙數的功德。 對於一切法自在無礙，普遍顯現各種色相。 大悲清凈的果報，恒常利益一切眾生。 無漏無分別，願力都圓滿。 猶如摩尼寶珠，能隨所現之色而顯現。 譬如工巧的畫師，能畫出種種不同的形象。 所顯現的各種境界，都是識心所變現。 眾生各種不同的根性，如來都能知曉。 法身恒常不動，願力隨因緣而顯現。 示現於兜率天（欲界天），降生時乘坐白象。 出生于王宮，出家修行苦行。 隨即前往菩提樹下，降伏各種魔怨。 成就佛道，轉動法輪，或者示現涅槃之相。 示現有生有滅，真身恒常不動。 對於鈍根喜歡小乘佛法的人，方便說涅槃。 在真如法界中，沒有涅槃的相狀。 大悲心樂於饒益眾生，引導他們。 猶如大商主，
【English Translation】 English version The three realms of existence (desire realm, form realm, formless realm) are ultimately the place of refuge. The Dharma has no coming or going, the three times (past, present, future) are always in a state of stillness. Those who dwell in true samadhi (right concentration) see that Dharmakaya (Dharma body). It is pure and inconceivable, possessing countless merits like the sands of the Ganges. This is the realm of no outflows, the place where all Buddhas rely. The Buddha possesses three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), their essence, form, and function are equal. Its profound and vast nature has no difference in the ultimate truth. It is without outflows and unchangeable, far from all forms. Afflictions and the knowable obstructions, their nature is always pure. Without defilement or attachment, it is the true tamer. The purity of nature is Nirvana, and it is also the Dharmakaya Buddha. The essence possesses countless merits like the sands of the Ganges, it is immaculate and inconceivable. The six perfections (generosity, morality, patience, diligence, concentration, wisdom) are always complete, this is Sarvajna (omniscience). It is vast and boundless, forever cutting off thoughts. Cutting off habits achieves Bodhi (enlightenment), possessing countless merits. Being free in all dharmas, universally manifesting various forms. The pure fruit of great compassion, constantly benefiting all beings. Without outflows and without discrimination, the vows are all fulfilled. Like a Mani jewel, it can manifest according to the color it reflects. Like a skillful painter, who can paint various images. All the realms that appear are transformations of the mind. The various capacities of beings, the Tathagata knows them all. The Dharmakaya is always unmoving, the power of vows manifests according to conditions. Manifesting in Tushita Heaven (desire realm heaven), descending on a white elephant. Born in a royal palace, leaving home to practice asceticism. Then going to the Bodhi tree, subduing all demonic forces. Attaining Buddhahood, turning the wheel of Dharma, or manifesting the appearance of Nirvana. Manifesting birth and death, the true body is always unmoving. For those of dull faculties who enjoy the small vehicle, Nirvana is taught as a skillful means. In the realm of Suchness, there is no appearance of Nirvana. The great compassion delights in benefiting beings, guiding them. Like a great merchant,
誘進諸愚少， 菩薩廣大心， 咸令入涅槃。」
爾時微末底聞佛說已，身心適悅歡喜無量，從座而起整理衣服，右膝著地合掌恭敬，以妙伽他而贊佛曰：
「墮在生死河， 邪見所纏縛， 迦毗微野娑， 迦那仙外道。 凡愚被昏弊， 邪見由是生， 十力善逝尊， 慧日朗明照。 或聞那羅延， 自在天等教， 增長於貪著， 令心發狂亂。 正見破諸暗， 是真如來教， 我當至心聽， 歸依大聖尊。 大梵身四臂， 四面蓮花生， 演說四違陀， 增長於邪見。 唯佛薄伽梵， 慧日大聖尊， 能破我等疑， 真實歸依處。」
時，微末底讚歎佛已而白佛言：「大聖世尊！我於今者得大善利，蒙佛慧日正智光明，邪見疑心一切都盡。我今歸依大聖世尊！」
復白佛言：「世尊！我今所以名微末底，為求異道心轉疑惑。今于佛前獲正法眼，滅疑惑心名蘇末底。我及弟子，同於今日歸佛法僧，修行大乘愿無退轉，所得善利，回施有情皆向佛道。」爾時薄伽梵為微末底說是法時，會中無量眾生髮阿耨多羅三藐三菩提心，六十二那庾多菩薩證無生法忍。
「複次，慈氏！菩薩摩訶薩修行般若波羅蜜多，應修八法。云何為八？所謂蘊
【現代漢語翻譯】 現代漢語譯本 『引導那些愚昧無知的人，菩薩以其廣大的慈悲心，使他們都能進入涅槃。』
那時，微末底（Vimalamati）聽聞佛陀的教誨后，身心感到無比的愉悅和歡喜，他從座位上站起來，整理好衣衫，右膝跪地，合掌恭敬，用美妙的偈頌讚嘆佛陀說：
『沉溺在生死的河流中，被邪見所纏縛，迦毗微野娑（Kapilavyaasa），迦那仙（Kana）等外道，凡夫愚昧被矇蔽，邪見由此而生。唯有十力（Dasabala）善逝（Sugata）的尊者，如慧日般朗照光明。 有人聽聞那羅延（Narayana），自在天（Isvara）等教義，反而增長貪慾執著，使內心發狂錯亂。正見能破除一切黑暗，這才是真正的如來教誨，我應當至誠聽聞，歸依大聖尊。 大梵天（Brahma）身有四臂，四面生出蓮花，宣說四吠陀（Veda），反而增長了邪見。唯有佛陀薄伽梵（Bhagavan），如慧日般的大聖尊，能破除我們心中的疑惑，是真正值得歸依之處。』
當時，微末底讚歎佛陀后，對佛陀說：『大聖世尊！我今天得到了極大的利益，蒙受佛陀智慧之日正智的光明，邪見和疑惑之心都已完全消除。我今天歸依大聖世尊！』
他又對佛陀說：『世尊！我之所以名為微末底，是因為過去追求異端邪說，心中充滿疑惑。如今在佛陀面前獲得了正法之眼，滅除了疑惑之心，所以改名為蘇末底（Sumati）。我和我的弟子們，今天一同歸依佛法僧三寶，修行大乘佛法，愿永不退轉，所獲得的善利，迴向給一切眾生，都趨向于佛道。』當時，薄伽梵為微末底說法時，會中有無數眾生髮起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi），六十二那庾多（Nayuta）菩薩證得了無生法忍（anutpattika-dharma-ksanti）。
『此外，慈氏（Maitreya）！菩薩摩訶薩（Bodhisattva-mahasattva）修行般若波羅蜜多（Prajnaparamita），應當修習八種法。哪八種呢？就是蘊（skandha）……』
【English Translation】 English version 'Leading the foolish and ignorant, the Bodhisattva, with their vast compassionate heart, causes them all to enter Nirvana.'
At that time, Vimalamati, having heard the Buddha's teachings, felt immeasurable joy and happiness in body and mind. He rose from his seat, arranged his robes, knelt on his right knee, joined his palms in reverence, and praised the Buddha with beautiful verses, saying:
'Falling into the river of birth and death, entangled by wrong views, Kapilavyaasa, Kana, and other heretics. Ordinary people are obscured by ignorance, and wrong views arise from this. Only the Ten-Powered (Dasabala) Sugata, the Venerable One, shines like the bright sun of wisdom. Some, hearing the teachings of Narayana, Isvara, and others, instead increase their greed and attachment, causing their minds to become confused and disordered. Right view breaks through all darkness; this is the true teaching of the Tathagata. I shall listen with utmost sincerity and take refuge in the Great Venerable One. Brahma, with four arms, with a lotus flower emerging from each of his four faces, expounds the four Vedas, which only increase wrong views. Only the Buddha, the Bhagavan, the Great Venerable One like the sun of wisdom, can dispel our doubts and is the true refuge.'
Then, Vimalamati, having praised the Buddha, said to him, 'Great Venerable World Honored One! Today I have gained great benefit, receiving the light of the Buddha's wisdom and right knowledge. All wrong views and doubts have been completely eliminated. Today I take refuge in the Great Venerable World Honored One!'
He further said to the Buddha, 'World Honored One! The reason I was called Vimalamati was because I sought after heterodox paths and my mind was full of doubts. Now, in the presence of the Buddha, I have obtained the eye of the true Dharma, and my doubts have been extinguished, so I am renamed Sumati. I and my disciples, on this day, together take refuge in the Buddha, the Dharma, and the Sangha, practicing the Mahayana Dharma, vowing never to regress. The merits we have gained, we dedicate to all sentient beings, that they may all turn towards the path of Buddhahood.' At that time, when the Bhagavan was teaching the Dharma to Vimalamati, countless beings in the assembly generated the mind of Anuttara-samyak-sambodhi, and sixty-two Nayuta Bodhisattvas attained the patience of non-arising (anutpattika-dharma-ksanti).
'Furthermore, Maitreya! A Bodhisattva-mahasattva, practicing Prajnaparamita, should cultivate eight dharmas. What are the eight? They are the skandhas...'
善巧、處善巧、界善巧、諦善巧、緣起善巧、三世善巧、一切乘善巧、一切法善巧。云何蘊善巧？謂觀色蘊猶如聚沫，愚人見之謂是白㲲，入水而取，其沫散滅不可撮摩。菩薩摩訶薩以正智慧見第一義，了色性空猶如聚沫。以是因緣，名正知見。復觀受蘊如水上泡，速起速滅、剎那不住。菩薩摩訶薩以正智慧見第一義，了受性空猶如水泡。以是因緣，名正知見。復觀想蘊猶如陽焰，如人熱渴遠見陽焰謂之為水，馳走尋覓近之則無。菩薩摩訶薩以正智慧見第一義，了相性空。以是因緣，名正知見。復觀行蘊猶如芭蕉，中無有堅，剝之不已竟無所得。菩薩摩訶薩以正智慧見第一義，知行性空。以是因緣，名正知見。復觀識蘊猶如幻化，如世幻師幻作金銀珍寶真珠瓔珞，求其實體了不可得。菩薩摩訶薩以正智慧見第一義，了識性空猶如幻化。以是因緣，名正知見。作是觀已，于諸有情起大悲心興拔濟意，如是觀察，名蘊善巧。復觀五蘊猶如幻夢，皆從妄想顛倒心生，無我、無人、無眾生、無壽命，非養育、非士夫，非補特伽羅、意生、儒童、作者、受者，以善巧方便了蘊性空，猶如夢想都不可得，是名菩薩摩訶薩蘊善巧智。複次，菩薩摩訶薩觀蘊如響，無我、無人乃至無作者、受者，如是蘊性如空谷響，屬諸因緣。如實了知
，等無二相，是則名為菩薩摩訶薩蘊善巧智。複次，觀蘊如影，從業緣現，無我、無人乃至受者，如是影性了不可得，等無二相，是名菩薩摩訶薩蘊善巧智。複次，觀蘊如鏡中像，無我、無人乃至受者，如是映象非內非外，了不可得平等無二，是名菩薩摩訶薩蘊善巧智。複次，觀蘊從緣而有、如幻如化，無我、無人乃至受者，以善巧智如實了知，等無二相，是名菩薩摩訶薩蘊善巧智。複次，觀蘊是變壞相，無常、苦、空、無我、不凈，性本空寂、非壞非不壞，如實了知，名蘊善巧智。
「複次，云何名為處善巧？謂觀眼處，耳、鼻、舌、身、意處，內法皆空。次觀色處，聲、香、味、觸、法處，外法亦空。以正智慧觀第一義，非內非外，名正知見，是則名為處善巧智。復有處善巧，所謂了眼、耳、鼻、舌、身、意處皆悉是空，亦無見、聞、覺知之相，名法處智。復有了法處智，了色、聲、香、味、觸、法處自性空寂，非眼、耳、鼻、舌、身、意處境界相，名了法處智。復有處善巧，謂眼處，耳、鼻、舌、身、意處，法性空寂、無我我所。色處，聲、香、味、觸、法處，法性皆空、無我我所，非相應非不相應，非善法非不善法，不增不減，無有二相，本來空寂，是名菩薩摩訶薩處善巧智。復有處善巧智，眼處色處
【現代漢語翻譯】 現代漢語譯本：
『等』與『無二』之相，即是名為菩薩摩訶薩（菩薩中的大菩薩）的蘊善巧智。再者，觀察五蘊（色、受、想、行、識）如影，由業緣顯現，其中無我、無人乃至無受者，如此影性了不可得，『等』與『無二』之相，即是名為菩薩摩訶薩的蘊善巧智。再者，觀察五蘊如鏡中之像，其中無我、無人乃至無受者，如此映象非內非外，了不可得，平等無二，即是名為菩薩摩訶薩的蘊善巧智。再者，觀察五蘊從因緣而生，如幻如化，其中無我、無人乃至無受者，以善巧智慧如實了知，『等』與『無二』之相，即是名為菩薩摩訶薩的蘊善巧智。再者，觀察五蘊是變壞之相，無常、苦、空、無我、不凈，其性本空寂，非壞非不壞，如實了知，名為蘊善巧智。
『再者，何謂名為處善巧？』謂觀察眼處（眼根），耳、鼻、舌、身、意處（耳根、鼻根、舌根、身根、意根），內法皆空。其次觀察色處（色塵），聲、香、味、觸、法處（聲塵、香塵、味塵、觸塵、法塵），外法亦空。以正智慧觀察第一義諦，非內非外，名為正知見，即是名為處善巧智。復有處善巧，所謂了知眼、耳、鼻、舌、身、意處皆是空，亦無見、聞、覺知之相，名為法處智。復有了法處智，了知色、聲、香、味、觸、法處自性空寂，非眼、耳、鼻、舌、身、意處境界相，名爲了法處智。復有處善巧，謂眼處，耳、鼻、舌、身、意處，法性空寂、無我我所。色處，聲、香、味、觸、法處，法性皆空、無我我所，非相應非不相應，非善法非不善法，不增不減，無有二相，本來空寂，即是名為菩薩摩訶薩的處善巧智。復有處善巧智，眼處色處 English version:
The 'equal' and 'non-dual' aspects are what is called the Bodhisattva Mahasattva's (a great Bodhisattva) skillful wisdom regarding the aggregates. Furthermore, observing the five aggregates (form, feeling, perception, mental formations, consciousness) as a shadow, appearing due to karmic conditions, wherein there is no self, no person, and no receiver, such shadow nature is unattainable, the 'equal' and 'non-dual' aspects are what is called the Bodhisattva Mahasattva's skillful wisdom regarding the aggregates. Furthermore, observing the five aggregates as an image in a mirror, wherein there is no self, no person, and no receiver, such mirror image is neither internal nor external, unattainable, equal and non-dual, this is called the Bodhisattva Mahasattva's skillful wisdom regarding the aggregates. Furthermore, observing the five aggregates arising from conditions, like illusions and transformations, wherein there is no self, no person, and no receiver, with skillful wisdom truly understanding, the 'equal' and 'non-dual' aspects are what is called the Bodhisattva Mahasattva's skillful wisdom regarding the aggregates. Furthermore, observing the five aggregates as having the nature of change and decay, impermanent, suffering, empty, without self, impure, their nature is originally empty and still, neither decaying nor non-decaying, truly understanding, this is called skillful wisdom regarding the aggregates.
'Furthermore, what is called skillful wisdom regarding the sense bases?' It means observing the eye base (eye faculty), ear, nose, tongue, body, and mind bases (ear faculty, nose faculty, tongue faculty, body faculty, mind faculty), the internal dharmas are all empty. Next, observing the form base (form object), sound, smell, taste, touch, and dharma bases (sound object, smell object, taste object, touch object, dharma object), the external dharmas are also empty. Observing the ultimate truth with right wisdom, neither internal nor external, this is called right understanding, which is called skillful wisdom regarding the sense bases. There is also skillful wisdom regarding the sense bases, which means understanding that the eye, ear, nose, tongue, body, and mind bases are all empty, and there is no aspect of seeing, hearing, or knowing, this is called wisdom regarding the dharma base. There is also wisdom regarding the dharma base, which means understanding that the nature of form, sound, smell, taste, touch, and dharma bases is empty and still, not the realm of the eye, ear, nose, tongue, body, and mind bases, this is called understanding wisdom regarding the dharma base. There is also skillful wisdom regarding the sense bases, which means the eye base, ear, nose, tongue, body, and mind bases, their dharma nature is empty and still, without self or what belongs to self. The form base, sound, smell, taste, touch, and dharma bases, their dharma nature is all empty, without self or what belongs to self, neither corresponding nor not corresponding, neither wholesome nor unwholesome, neither increasing nor decreasing, without duality, originally empty and still, this is called the Bodhisattva Mahasattva's skillful wisdom regarding the sense bases. There is also skillful wisdom regarding the sense bases, the eye base and the form base
【English Translation】 The 'equal' and 'non-dual' aspects are what is called the Bodhisattva Mahasattva's (a great Bodhisattva) skillful wisdom regarding the aggregates. Furthermore, observing the five aggregates (form, feeling, perception, mental formations, consciousness) as a shadow, appearing due to karmic conditions, wherein there is no self, no person, and no receiver, such shadow nature is unattainable, the 'equal' and 'non-dual' aspects are what is called the Bodhisattva Mahasattva's skillful wisdom regarding the aggregates. Furthermore, observing the five aggregates as an image in a mirror, wherein there is no self, no person, and no receiver, such mirror image is neither internal nor external, unattainable, equal and non-dual, this is called the Bodhisattva Mahasattva's skillful wisdom regarding the aggregates. Furthermore, observing the five aggregates arising from conditions, like illusions and transformations, wherein there is no self, no person, and no receiver, with skillful wisdom truly understanding, the 'equal' and 'non-dual' aspects are what is called the Bodhisattva Mahasattva's skillful wisdom regarding the aggregates. Furthermore, observing the five aggregates as having the nature of change and decay, impermanent, suffering, empty, without self, impure, their nature is originally empty and still, neither decaying nor non-decaying, truly understanding, this is called skillful wisdom regarding the aggregates. 'Furthermore, what is called skillful wisdom regarding the sense bases?' It means observing the eye base (eye faculty), ear, nose, tongue, body, and mind bases (ear faculty, nose faculty, tongue faculty, body faculty, mind faculty), the internal dharmas are all empty. Next, observing the form base (form object), sound, smell, taste, touch, and dharma bases (sound object, smell object, taste object, touch object, dharma object), the external dharmas are also empty. Observing the ultimate truth with right wisdom, neither internal nor external, this is called right understanding, which is called skillful wisdom regarding the sense bases. There is also skillful wisdom regarding the sense bases, which means understanding that the eye, ear, nose, tongue, body, and mind bases are all empty, and there is no aspect of seeing, hearing, or knowing, this is called wisdom regarding the dharma base. There is also wisdom regarding the dharma base, which means understanding that the nature of form, sound, smell, taste, touch, and dharma bases is empty and still, not the realm of the eye, ear, nose, tongue, body, and mind bases, this is called understanding wisdom regarding the dharma base. There is also skillful wisdom regarding the sense bases, which means the eye base, ear, nose, tongue, body, and mind bases, their dharma nature is empty and still, without self or what belongs to self. The form base, sound, smell, taste, touch, and dharma bases, their dharma nature is all empty, without self or what belongs to self, neither corresponding nor not corresponding, neither wholesome nor unwholesome, neither increasing nor decreasing, without duality, originally empty and still, this is called the Bodhisattva Mahasattva's skillful wisdom regarding the sense bases. There is also skillful wisdom regarding the sense bases, the eye base and the form base
本來清凈無染無著，眼處堅固寂然常住。如是耳聲、鼻香、舌味、身觸、意法，性本清凈無染無著，乃至意根堅固寂然常住不變，是名菩薩處善巧智。複次，云何名為處善巧？所謂聖人處非凡夫處，能生聖道，是名為處。凡夫邪行生於惡道，名為非處。菩薩摩訶薩住八聖道，起大悲心，令諸有情入正定聚，是則名為處善巧智。
「複次，云何名為菩薩界善巧智？謂觀眼界、色界、眼識界，無我亦不屬我，亦非眼界、色界、眼識為緣而起，乃至意界、法界無我，亦不繫屬於我，乃至意識界無我，亦非意識為緣而起，如是菩薩以正智慧觀第一義，知十八界性即是空、無我、無人，法界平等清凈不動，是名菩薩摩訶薩界善巧智。復有界善巧，所謂了法界智，了知地、水、火、風界性是空，堅、濕、暖、動皆不可得，同真際，等法性，是名菩薩摩訶薩了法界智。復有了法界智，了眼界乃至意界性空，色界乃至法界性空，眼識界乃至意識界性空，亦無見聞覺知分別之相，是則名爲了法界智。
「複次，云何名為諦善巧？所謂四諦——苦、集、滅、道。觀此五蘊苦苦、行苦、壞苦，名苦聖諦智。了知無明增長五蘊，名集諦智。不起貪慾滅盡諸苦，名滅諦智。為此滅故修八聖道，名道諦智。是名菩薩摩訶薩諦善巧智。復
【現代漢語翻譯】 現代漢語譯本：本來清凈無染無著，眼處（指眼睛及其感知功能）堅固寂然常住。同樣，耳聲、鼻香、舌味、身觸、意法（指意識及其對像），其本性也是清凈無染無著，乃至意根（指意識的根本）堅固寂然常住不變，這稱為菩薩的處善巧智。進一步說，什麼叫做處善巧？是指聖人所處的境界，而非凡夫所處的境界，能由此生起聖道，這稱為處。凡夫的邪行會產生惡道，這稱為非處。菩薩摩訶薩安住於八聖道，生起大悲心，使一切有情眾生進入正定聚（指不會退轉的修行狀態），這稱為處善巧智。 進一步說，什麼叫做菩薩的界善巧智？是指觀察眼界（指眼睛的感知範圍）、色界（指可見的物質世界）、眼識界（指眼睛的感知意識），知道它們無我，也不屬於我，也不是以眼界、色界、眼識為緣而生起，乃至觀察意界（指意識的範圍）、法界（指意識的對象），知道它們無我，也不屬於我，乃至意識界（指意識的感知範圍）無我，也不是以意識為緣而生起。菩薩以正確的智慧觀察第一義諦（指最高的真理），知道十八界（指六根、六塵、六識）的本性是空、無我、無人，法界平等清凈不動，這稱為菩薩摩訶薩的界善巧智。還有一種界善巧，是指了知法界智，了知地、水、火、風四界的本性是空，堅、濕、暖、動都不可得，與真際（指真理的邊界）相同，與法性平等，這稱為菩薩摩訶薩了知法界智。還有一種了知法界智，是指了知眼界乃至意界的本性是空，色界乃至法界的本性是空，眼識界乃至意識界的本性是空，也沒有見聞覺知分別的現象，這稱爲了知法界智。 進一步說，什麼叫做諦善巧？是指四諦——苦、集、滅、道。觀察五蘊（指構成生命的五種要素）的苦苦（指痛苦的感受）、行苦（指無常變化的痛苦）、壞苦（指失去的痛苦），這稱為苦聖諦智。了知無明（指對真理的無知）增長五蘊，這稱為集諦智。不起貪慾，滅盡諸苦，這稱為滅諦智。爲了滅盡諸苦而修八聖道，這稱為道諦智。這稱為菩薩摩訶薩的諦善巧智。
【English Translation】 English version: Originally pure, without defilement or attachment, the eye-base (referring to the eye and its sensory function) is firm, still, and constantly abiding. Likewise, sounds of the ear, scents of the nose, tastes of the tongue, touches of the body, and objects of the mind (referring to consciousness and its objects), their nature is also pure, without defilement or attachment, even to the point that the mind-base (referring to the root of consciousness) is firm, still, constantly abiding and unchanging. This is called the Bodhisattva's skillful wisdom regarding places. Furthermore, what is called skillful regarding places? It refers to the realm where sages dwell, not the realm where ordinary people dwell, and from which the holy path can arise; this is called a place. The evil actions of ordinary people lead to evil paths, which are called non-places. Bodhisattva Mahasattvas abide in the Eightfold Noble Path, generate great compassion, and lead all sentient beings into the right concentration (referring to a state of practice from which one does not regress); this is called skillful wisdom regarding places. Furthermore, what is called the Bodhisattva's skillful wisdom regarding realms? It refers to observing the eye-realm (referring to the range of the eye's perception), the form-realm (referring to the visible material world), and the eye-consciousness-realm (referring to the consciousness of the eye's perception), knowing that they are without self, do not belong to self, and do not arise from the conditions of the eye-realm, form-realm, and eye-consciousness-realm. Similarly, observing the mind-realm (referring to the range of consciousness) and the dharma-realm (referring to the objects of consciousness), knowing that they are without self, do not belong to self, and even the mind-consciousness-realm (referring to the range of the mind's perception) is without self, and does not arise from the conditions of consciousness. Bodhisattvas, with correct wisdom, observe the first principle (referring to the highest truth), knowing that the nature of the eighteen realms (referring to the six senses, six sense objects, and six consciousnesses) is empty, without self, and without person, and that the dharma-realm is equal, pure, and unmoving. This is called the Bodhisattva Mahasattva's skillful wisdom regarding realms. There is also a skillful wisdom regarding realms, which refers to the wisdom of understanding the dharma-realm, knowing that the nature of the earth, water, fire, and wind realms is empty, and that solidity, moisture, warmth, and motion are all unattainable, being the same as the true boundary (referring to the boundary of truth) and equal to the nature of dharma. This is called the Bodhisattva Mahasattva's wisdom of understanding the dharma-realm. There is also a wisdom of understanding the dharma-realm, which refers to knowing that the nature of the eye-realm to the mind-realm is empty, the nature of the form-realm to the dharma-realm is empty, and the nature of the eye-consciousness-realm to the mind-consciousness-realm is empty, and that there is no appearance of seeing, hearing, feeling, or knowing. This is called the wisdom of understanding the dharma-realm. Furthermore, what is called skillful regarding the truths? It refers to the Four Noble Truths—suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering. Observing the suffering of suffering (referring to the feeling of pain), the suffering of change (referring to the suffering of impermanence), and the suffering of loss (referring to the suffering of losing something) within the five aggregates (referring to the five elements that constitute life), this is called the wisdom of the Noble Truth of Suffering. Knowing that ignorance (referring to the lack of knowledge of the truth) increases the five aggregates, this is called the wisdom of the Noble Truth of the Cause of Suffering. Not generating desire and extinguishing all suffering, this is called the wisdom of the Noble Truth of the Cessation of Suffering. Cultivating the Eightfold Noble Path to extinguish all suffering, this is called the wisdom of the Noble Truth of the Path. This is called the Bodhisattva Mahasattva's skillful wisdom regarding the truths.
有諦善巧，所謂知苦無生，名苦諦智。知集不起，名集諦智。了本不生今則無滅，名滅諦智。于不二相修中道觀，名道諦智。是則名為諦善巧智。複次，菩薩摩訶薩了知苦受空無自性，能觀正智亦復皆空，名苦中苦智。觀集緣起從緣幻有，能觀正智亦皆是空，名集中集智。知貪愛滅既本性空，正智現前清凈平等，名滅中滅智。知出苦道了不可得，正智觀察自性皆空，名道中道智。如是正智離諸分別，是名菩薩摩訶薩諦善巧智。複次，能知生苦體即無生，名苦中真智。知生集起集無和合，名集中真智。知生本無即無有滅，名滅中真智。知出苦道離有離無，是名道中真智。菩薩摩訶薩如實了知，名諦善巧。復有諦善巧，所謂三諦——世俗諦、勝義諦、實相諦。世俗諦者，謂一切世間語言文字、見聞覺知。勝義諦者，謂心行處滅無覆文字，離於一切見聞覺知。實相諦者，所謂一切相即無相，如是無相即是實相。菩薩摩訶薩于俗不染，觀真不住，一相平等，是則名為菩薩摩訶薩諦善巧智。復有二諦，所謂世諦、真諦。世諦者，所謂一切世間色心等法，如實而見，稱實而知。真諦者，謂二空理，清凈湛然究竟寂滅，化之不厭，知真無取，無法可得，是名菩薩摩訶薩諦善巧智。復有一諦，謂即真如清凈法界，無生無滅、非斷非常，
【現代漢語翻譯】 現代漢語譯本：
有關於真諦的善巧智慧，即所謂了知苦的無生，這被稱為苦諦智。了知集（苦的根源）的不生起，這被稱為集諦智。明瞭原本不生，現在也無滅，這被稱為滅諦智。在不二的實相中修習中道觀，這被稱為道諦智。這就是所謂的真諦善巧智。
進一步說，菩薩摩訶薩了知苦受是空無自性的，能觀的正智也都是空，這被稱為苦中苦智。觀察集（苦的根源）的緣起，從因緣幻有，能觀的正智也都是空，這被稱為集中集智。了知貪愛的滅，其本性是空，正智顯現清凈平等，這被稱為滅中滅智。了知出離苦的道是不可得的，正智觀察其自性皆空，這被稱為道中道智。像這樣，正智遠離一切分別，這就是菩薩摩訶薩的真諦善巧智。
進一步說，能知生苦的本體即是無生，這被稱為苦中真智。了知生集（苦的根源）的生起，集（苦的根源）沒有和合，這被稱為集中真智。了知生原本沒有，也就沒有滅，這被稱為滅中真智。了知出離苦的道，既不執著于有，也不執著于無，這就是道中真智。菩薩摩訶薩如實了知這些，就稱為真諦善巧。
還有一種真諦善巧，即所謂的三諦——世俗諦（一切世間約定俗成的真理）、勝義諦（超越世俗的究竟真理）、實相諦（諸法真實不虛的本性）。世俗諦是指一切世間的語言文字、見聞覺知。勝義諦是指心念活動止息，沒有文字，遠離一切見聞覺知。實相諦是指一切相即是非相，這樣的非相即是實相。菩薩摩訶薩對於世俗不執著，觀察真理也不停留，在一切相中平等對待，這就是菩薩摩訶薩的真諦善巧智。
還有二諦，即世諦（世俗的真理）和真諦（真實的真理）。世諦是指一切世間的色心等法，如實地觀察，如實地瞭解。真諦是指二空（人空和法空）的道理，清凈湛然，究竟寂滅，教化眾生而不厭倦，了知真理無所執取，沒有法可以得到，這就是菩薩摩訶薩的真諦善巧智。
還有一諦，即真如清凈法界，無生無滅、非斷非常。 English version:
There is skillful wisdom regarding the truths, which is to know that suffering is without origination, this is called the wisdom of the truth of suffering (duhkha satya jnana). To know that the cause of suffering (samudaya) does not arise, this is called the wisdom of the truth of the cause of suffering (samudaya satya jnana). To understand that originally there is no birth, and now there is no cessation, this is called the wisdom of the truth of cessation (nirodha satya jnana). To cultivate the middle way view in the non-dual reality, this is called the wisdom of the truth of the path (marga satya jnana). This is what is called skillful wisdom regarding the truths.
Furthermore, a Bodhisattva Mahasattva understands that the feeling of suffering is empty and without self-nature, and the correct wisdom that observes it is also empty, this is called the wisdom of suffering within suffering. Observing the arising of the cause of suffering (samudaya) from conditions, which is illusory existence from conditions, and the correct wisdom that observes it is also empty, this is called the wisdom of the cause of suffering within the cause of suffering. Knowing that the cessation of craving is fundamentally empty, and that correct wisdom manifests as pure and equal, this is called the wisdom of cessation within cessation. Knowing that the path to liberation from suffering is unattainable, and that correct wisdom observes its self-nature as empty, this is called the wisdom of the path within the path. Thus, this correct wisdom is free from all discriminations, and this is called the skillful wisdom of a Bodhisattva Mahasattva regarding the truths.
Furthermore, to know that the essence of the suffering of birth is without birth, this is called the true wisdom within suffering. To know that the arising of the cause of suffering (samudaya) has no union, this is called the true wisdom within the cause of suffering. To know that birth originally does not exist, and therefore there is no cessation, this is called the true wisdom within cessation. To know that the path to liberation from suffering is free from existence and non-existence, this is called the true wisdom within the path. A Bodhisattva Mahasattva who truly understands these is called skillful in the truths.
There is also skillful wisdom regarding the truths, which is the so-called three truths: the conventional truth (samvriti satya), the ultimate truth (paramartha satya), and the truth of reality (tattva satya). The conventional truth refers to all worldly language, words, seeing, hearing, and knowing. The ultimate truth refers to the cessation of mental activity, without words, and free from all seeing, hearing, and knowing. The truth of reality refers to all forms being non-forms, and such non-forms are the true reality. A Bodhisattva Mahasattva is not attached to the conventional, does not dwell on the observation of the ultimate, and treats all forms equally, this is called the skillful wisdom of a Bodhisattva Mahasattva regarding the truths.
There are also two truths, namely the conventional truth (samvriti satya) and the true truth (satya satya). The conventional truth refers to all worldly phenomena such as form and mind, which are observed and understood as they truly are. The true truth refers to the principle of the two emptinesses (emptiness of self and emptiness of phenomena), which is pure, clear, and ultimately tranquil, teaching without weariness, knowing that the truth is without grasping, and that there is no dharma to be attained, this is called the skillful wisdom of a Bodhisattva Mahasattva regarding the truths.
There is also one truth, which is the pure dharma realm of Suchness (tathata), without birth or death, neither annihilation nor permanence.
【English Translation】 There is skillful wisdom regarding the truths, which is to know that suffering is without origination, this is called the wisdom of the truth of suffering (duhkha satya jnana). To know that the cause of suffering (samudaya) does not arise, this is called the wisdom of the truth of the cause of suffering (samudaya satya jnana). To understand that originally there is no birth, and now there is no cessation, this is called the wisdom of the truth of cessation (nirodha satya jnana). To cultivate the middle way view in the non-dual reality, this is called the wisdom of the truth of the path (marga satya jnana). This is what is called skillful wisdom regarding the truths. Furthermore, a Bodhisattva Mahasattva understands that the feeling of suffering is empty and without self-nature, and the correct wisdom that observes it is also empty, this is called the wisdom of suffering within suffering. Observing the arising of the cause of suffering (samudaya) from conditions, which is illusory existence from conditions, and the correct wisdom that observes it is also empty, this is called the wisdom of the cause of suffering within the cause of suffering. Knowing that the cessation of craving is fundamentally empty, and that correct wisdom manifests as pure and equal, this is called the wisdom of cessation within cessation. Knowing that the path to liberation from suffering is unattainable, and that correct wisdom observes its self-nature as empty, this is called the wisdom of the path within the path. Thus, this correct wisdom is free from all discriminations, and this is called the skillful wisdom of a Bodhisattva Mahasattva regarding the truths. Furthermore, to know that the essence of the suffering of birth is without birth, this is called the true wisdom within suffering. To know that the arising of the cause of suffering (samudaya) has no union, this is called the true wisdom within the cause of suffering. To know that birth originally does not exist, and therefore there is no cessation, this is called the true wisdom within cessation. To know that the path to liberation from suffering is free from existence and non-existence, this is called the true wisdom within the path. A Bodhisattva Mahasattva who truly understands these is called skillful in the truths. There is also skillful wisdom regarding the truths, which is the so-called three truths: the conventional truth (samvriti satya), the ultimate truth (paramartha satya), and the truth of reality (tattva satya). The conventional truth refers to all worldly language, words, seeing, hearing, and knowing. The ultimate truth refers to the cessation of mental activity, without words, and free from all seeing, hearing, and knowing. The truth of reality refers to all forms being non-forms, and such non-forms are the true reality. A Bodhisattva Mahasattva is not attached to the conventional, does not dwell on the observation of the ultimate, and treats all forms equally, this is called the skillful wisdom of a Bodhisattva Mahasattva regarding the truths. There are also two truths, namely the conventional truth (samvriti satya) and the true truth (satya satya). The conventional truth refers to all worldly phenomena such as form and mind, which are observed and understood as they truly are. The true truth refers to the principle of the two emptinesses (emptiness of self and emptiness of phenomena), which is pure, clear, and ultimately tranquil, teaching without weariness, knowing that the truth is without grasping, and that there is no dharma to be attained, this is called the skillful wisdom of a Bodhisattva Mahasattva regarding the truths. There is also one truth, which is the pure dharma realm of Suchness (tathata), without birth or death, neither annihilation nor permanence.
遠離二邊究竟安樂，于生無生心無二相，是名菩薩摩訶薩諦善巧智。
「複次，云何名緣起善巧？菩薩摩訶薩觀察緣起流轉不斷，無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱。菩薩以正智慧如實了知緣起無性，無生無滅，法性現前，無心無作、無主無攝，是名菩薩摩訶薩緣起善巧智。複次，所有善因不善因、動因不動因、生死因涅槃因，如此因等皆如實知。所有眾生利根、鈍根如是根性，如是因，如是緣，如是果報，如是本末，皆如實知。隨其因緣，生善修集而無所失，是名菩薩摩訶薩緣起善巧智。複次，妄想滅則無明滅，無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死愁嘆苦憂惱滅。菩薩摩訶薩以正智慧了知緣起，無生無滅、無主無攝，是名緣起善巧智。
「複次，慈氏！一切因緣，皆假和合無有自性，不從我、人、眾生、壽命而得生長，為是有情說如是法，無量無邊無有窮盡，如實了知，是名緣起善巧智。複次，菩薩摩訶薩了知一切緣生之法，無生無滅、無盡之相，此無盡相即菩提相，是名菩薩摩訶薩緣起善巧智。
【現代漢語翻譯】 現代漢語譯本：遠離執著于兩邊的極端，達到究竟的安樂，對於生與不生，心中沒有對立的兩種概念，這被稱為菩薩摩訶薩的諦善巧智。 『再者，什麼叫做緣起善巧？菩薩摩訶薩觀察緣起流轉不斷，無明（avidyā，指對真理的無知）緣起行（saṃskāra，指意志行為），行緣起識（vijñāna，指意識），識緣起名色（nāmarūpa，指精神和物質），名色緣起六入（ṣaḍāyatana，指六種感官），六入緣起觸（sparśa，指感官與對象的接觸），觸緣起受（vedanā，指感受），受緣起愛（tṛṣṇā，指渴愛），愛緣起取（upādāna，指執取），取緣起有（bhava，指存在），有緣起生（jāti，指出生），生緣起老死憂悲苦惱。菩薩以正確的智慧如實了知緣起沒有自性，沒有生滅，法性（dharmatā，指事物的真實本性）顯現，沒有心念、沒有造作、沒有主宰、沒有執取，這被稱為菩薩摩訶薩的緣起善巧智。再者，所有善的因、不善的因、動的因、不動的因、生死的因、涅槃的因，像這樣的因等都如實知曉。所有眾生的利根、鈍根，像這樣的根性，像這樣的因，像這樣的緣，像這樣的果報，像這樣的本末，都如實知曉。隨順其因緣，生起善法並修習，而沒有缺失，這被稱為菩薩摩訶薩的緣起善巧智。再者，妄想滅則無明滅，無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死愁嘆苦憂惱滅。菩薩摩訶薩以正確的智慧了知緣起，沒有生滅、沒有主宰、沒有執取，這被稱為緣起善巧智。 『再者，慈氏（Maitreya，指彌勒菩薩）！一切因緣，都是虛假的聚合，沒有自性，不是從我（ātman，指自我）、人（pudgala，指個體）、眾生（sattva，指有情）、壽命（jīvita，指生命）而生長，為有情眾生宣說這樣的法，無量無邊沒有窮盡，如實知曉，這被稱為緣起善巧智。再者，菩薩摩訶薩了知一切緣生之法，沒有生滅、沒有窮盡的相，這沒有窮盡的相就是菩提（bodhi，指覺悟）的相，這被稱為菩薩摩訶薩的緣起善巧智。』
【English Translation】 English version: To be far from the two extremes and attain ultimate bliss, and in the mind, to have no dualistic concepts of arising and non-arising, this is called the Bodhisattva Mahāsattva's skillful wisdom of truth. 'Furthermore, what is called skillful understanding of dependent origination? The Bodhisattva Mahāsattva observes the continuous flow of dependent origination: ignorance (avidyā) conditions volitional actions (saṃskāra), volitional actions condition consciousness (vijñāna), consciousness conditions name and form (nāmarūpa), name and form condition the six sense bases (ṣaḍāyatana), the six sense bases condition contact (sparśa), contact conditions feeling (vedanā), feeling conditions craving (tṛṣṇā), craving conditions grasping (upādāna), grasping conditions becoming (bhava), becoming conditions birth (jāti), and birth conditions old age, death, sorrow, lamentation, pain, grief, and despair. The Bodhisattva, with correct wisdom, truly understands that dependent origination has no inherent nature, no arising, no ceasing, the nature of reality (dharmatā) is manifest, without thought, without action, without a master, without attachment. This is called the Bodhisattva Mahāsattva's skillful wisdom of dependent origination. Furthermore, all good causes, bad causes, moving causes, unmoving causes, causes of birth and death, and causes of nirvāṇa, such causes are all truly known. All beings' sharp faculties, dull faculties, such faculties, such causes, such conditions, such results, such beginnings and ends, are all truly known. Following their causes and conditions, generating good and cultivating it without loss, this is called the Bodhisattva Mahāsattva's skillful wisdom of dependent origination. Furthermore, when delusion ceases, ignorance ceases; when ignorance ceases, volitional actions cease; when volitional actions cease, consciousness ceases; when consciousness ceases, name and form cease; when name and form cease, the six sense bases cease; when the six sense bases cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, grasping ceases; when grasping ceases, becoming ceases; when becoming ceases, birth ceases; when birth ceases, old age, death, sorrow, lamentation, pain, grief, and despair cease. The Bodhisattva Mahāsattva, with correct wisdom, understands dependent origination, without arising, without ceasing, without a master, without attachment. This is called skillful wisdom of dependent origination.' 'Furthermore, Maitreya! All causes and conditions are false aggregates, without inherent nature, not growing from self (ātman), person (pudgala), sentient being (sattva), or life (jīvita). For sentient beings, such a dharma is taught, immeasurable, boundless, and without end, truly known. This is called skillful wisdom of dependent origination. Furthermore, the Bodhisattva Mahāsattva understands that all dharmas arising from conditions have no arising, no ceasing, no end. This endless aspect is the aspect of enlightenment (bodhi). This is called the Bodhisattva Mahāsattva's skillful wisdom of dependent origination.'
「複次，云何三世善巧？謂念過去所有善法如實修行，不善之法常當遠離，如實知已，悉皆回施一切有情，是名菩薩摩訶薩過去善巧智。復念未來所有善根菩提資糧，皆悉迴向一切智智，是名菩薩摩訶薩未來善巧智。複次，現在所有正念相應善法，不起邪念相應不善，是名菩薩摩訶薩現在善巧智。複次，觀於過去皆悉是空，現在、未來亦復皆空，三世平等，住第一義，是真解脫。復觀過去、現在、未來一切諸佛福德智慧，生隨喜心，是名菩薩摩訶薩三世善巧智。復觀過去已滅、未來未至、現在不住，三世善法所修勝行，悉愿迴向無上菩提，現在善法剎那不住，而恒發起菩提之心，是名菩薩摩訶薩三世善巧智。複次，過去已滅，未來未至，現在不住，如是生滅唸唸不住，心常覺悟，是名菩薩摩訶薩三世善巧智。複次，菩薩不思議自在神通，能憶過去所種善根，現在所修諸善，未來覺心當愿圓滿，愿皆迴向無上菩提，是名菩薩三世善巧智。複次，為欲成就諸有情故，憶念過去所有善根，一切有情，隨彼彼根依愿成就，所有供養未來諸佛，一切有情，隨彼彼根當來成就，所有現在一切有情，神通說法種種教化隨根成就。如是三世利益自他，圓滿菩提勝妙之行，是名菩薩三世善巧智。
「複次，云何名三乘善巧
【現代漢語翻譯】 現代漢語譯本 『再者，什麼是三世善巧？』意思是說，憶念過去所做的一切善法，如實地修行，對於不善之法，應當常常遠離，如實地知曉之後，全部迴向給一切有情眾生，這稱為菩薩摩訶薩的過去善巧智。又憶念未來所有的善根和菩提資糧，全部迴向於一切智智（佛的智慧），這稱為菩薩摩訶薩的未來善巧智。再者，現在所有與正念相應的善法，不起與邪念相應的不善法，這稱為菩薩摩訶薩的現在善巧智。再者，觀察過去的一切都是空性的，現在和未來也都是空性的，三世平等，安住于第一義諦（最高的真理），這是真正的解脫。又觀察過去、現在、未來一切諸佛的福德和智慧，生起隨喜之心，這稱為菩薩摩訶薩的三世善巧智。又觀察過去已經滅去，未來尚未到來，現在不住留，三世所修的善法和殊勝的修行，都愿迴向于無上菩提（最高的覺悟），現在的善法剎那不住留，而恒常發起菩提之心，這稱為菩薩摩訶薩的三世善巧智。再者，過去已經滅去，未來尚未到來，現在不住留，像這樣生滅唸唸不住，心常覺悟，這稱為菩薩摩訶薩的三世善巧智。再者，菩薩以不可思議的自在神通，能夠憶念過去所種的善根，現在所修的諸善，未來覺悟的心願應當圓滿，愿都回向于無上菩提，這稱為菩薩的三世善巧智。再者，爲了成就一切有情眾生，憶念過去所有的善根，一切有情眾生，隨著他們各自的根器，依愿成就；所有供養未來諸佛，一切有情眾生，隨著他們各自的根器，將來成就；所有現在的一切有情眾生，以神通說法，種種教化，隨根成就。像這樣三世利益自己和他人，圓滿菩提殊勝的修行，這稱為菩薩的三世善巧智。 『再者，什麼是三乘善巧？』
【English Translation】 English version 'Furthermore, what is skillful means regarding the three times?' It means, contemplating all the good deeds done in the past, practicing them truthfully, and for the unwholesome deeds, one should always stay away from them. Having truly understood them, one should dedicate all of them to all sentient beings. This is called the Bodhisattva Mahasattva's skillful wisdom regarding the past. Furthermore, contemplating all the roots of good and the resources for Bodhi (enlightenment) in the future, one should dedicate all of them to the All-Knowing Wisdom (Buddha's wisdom). This is called the Bodhisattva Mahasattva's skillful wisdom regarding the future. Furthermore, all the wholesome deeds in the present that are in accordance with right mindfulness, not giving rise to unwholesome deeds that are in accordance with wrong mindfulness, this is called the Bodhisattva Mahasattva's skillful wisdom regarding the present. Furthermore, observing that everything in the past is empty, and that the present and future are also empty, the three times are equal, abiding in the ultimate truth, this is true liberation. Furthermore, observing the merits and wisdom of all Buddhas in the past, present, and future, giving rise to joy, this is called the Bodhisattva Mahasattva's skillful wisdom regarding the three times. Furthermore, observing that the past has ceased, the future has not yet arrived, and the present does not abide, all the wholesome deeds and superior practices cultivated in the three times, one should dedicate them to the unsurpassed Bodhi (supreme enlightenment). The wholesome deeds in the present do not abide for a moment, yet one constantly gives rise to the mind of Bodhi. This is called the Bodhisattva Mahasattva's skillful wisdom regarding the three times. Furthermore, the past has ceased, the future has not yet arrived, and the present does not abide. Like this, arising and ceasing occur in every moment, and the mind is always awakened. This is called the Bodhisattva Mahasattva's skillful wisdom regarding the three times. Furthermore, the Bodhisattva, with inconceivable, free, and unobstructed spiritual powers, can recall the roots of good planted in the past, all the good deeds cultivated in the present, and the aspiration for enlightenment in the future should be fulfilled. One should dedicate all of them to the unsurpassed Bodhi. This is called the Bodhisattva's skillful wisdom regarding the three times. Furthermore, in order to accomplish all sentient beings, one should recall all the roots of good in the past. All sentient beings, according to their respective capacities, will achieve their wishes. All the offerings to the future Buddhas, all sentient beings, according to their respective capacities, will achieve in the future. All sentient beings in the present, through spiritual powers, teaching the Dharma, and various kinds of instructions, will achieve according to their capacities. Like this, benefiting oneself and others in the three times, perfecting the superior practice of Bodhi, this is called the Bodhisattva's skillful wisdom regarding the three times. 'Furthermore, what is called skillful means regarding the three vehicles?'
？謂聲聞乘、獨覺乘、菩薩乘，依此三乘而求出離。云何菩薩摩訶薩于聲聞乘善巧智慧？遇佛出世，聞四諦法，因聲悟理，生正見故，是名聲聞。修凈戒故圓滿戒身，得禪定故圓滿定身，見諦理故得智慧、解脫、解脫知見身。是名菩薩摩訶薩于聲聞乘得善巧智。復有聲聞乘善巧，於三界中生疲倦想，于有為法深觀無常，見一切法悉皆無我，涅槃寂靜歡喜愛樂。復觀五蘊如怨賊，觀諸界如毒蛇，觀內六處如空聚，常愿出離，樂於涅槃起依怙想，是名菩薩摩訶薩于聲聞乘而得善巧。複次，云何菩薩摩訶薩于獨覺乘善巧？謂厭諸有為，樂於出離，少欲知足，離諸戲論，樂居閑寂，于諸因緣自然覺悟諸法無常而得解脫，是名菩薩摩訶薩于獨覺乘善巧智。複次，云何菩薩摩訶薩于大乘法而得善巧？大乘功德無量無邊，悉令有情咸皆悟入彼最上乘無有障礙，無生無滅得大智慧，積集一切福德善根，一切有情所受用故；成就諸波羅蜜，令諸心行善調伏故；增長無上大菩提故；有大威力，詣菩提樹，坐于道場，觀眾生根大悲不捨，無障無礙普於一切，悉皆憐愍等如一子，能越一切惡道諸怖畏故；能令一切佛法皆現前故；摧伏外道諸魔怨故；建立菩提勝法幢故；能除斷常諸結使故；得佛如來無礙智故；豐益佛法諸珍寶故；隨根利益無錯失
【現代漢語翻譯】 現代漢語譯本：什麼是聲聞乘、獨覺乘、菩薩乘？這三種乘是用來尋求解脫的。菩薩摩訶薩如何善巧地運用聲聞乘的智慧呢？當佛陀出世時，菩薩聽聞四諦法（苦、集、滅、道），通過聲音領悟真理，從而產生正確的見解，這被稱為聲聞。通過修持清凈的戒律，圓滿戒身；通過獲得禪定，圓滿定身；通過證悟真理，獲得智慧、解脫和解脫知見身。這就是菩薩摩訶薩在聲聞乘中獲得的善巧智慧。還有一種聲聞乘的善巧，即對三界（欲界、色界、無色界）產生厭倦感，對有為法（因緣和合而生的事物）深入觀察其無常性，認識到一切法都沒有自我，並歡喜和愛樂涅槃的寂靜。進一步觀察五蘊（色、受、想、行、識）如同怨賊，觀察諸界（地、水、火、風、空、識）如同毒蛇，觀察內六處（眼、耳、鼻、舌、身、意）如同空聚，常常希望出離，樂於涅槃並將其視為依靠，這就是菩薩摩訶薩在聲聞乘中獲得的善巧。其次，菩薩摩訶薩如何善巧地運用獨覺乘的智慧呢？即厭惡一切有為法，喜歡出離，少欲知足，遠離各種戲論，喜歡居住在寂靜之處，自然地覺悟到諸法無常，從而獲得解脫，這就是菩薩摩訶薩在獨覺乘中獲得的善巧智慧。再次，菩薩摩訶薩如何善巧地運用大乘佛法呢？大乘的功德無量無邊，能夠使一切有情眾生都毫無障礙地領悟並進入這最上乘，獲得無生無滅的大智慧，積累一切福德善根，供一切有情眾生受用；成就諸波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），使一切心行得到良好的調伏；增長無上的大菩提；具有強大的威力，到達菩提樹下，坐在道場中，觀察眾生的根基，以大悲心不捨棄任何眾生，毫無障礙地普遍憐憫一切眾生，如同對待自己的孩子一樣，能夠超越一切惡道的恐懼；能夠使一切佛法都顯現出來；能夠摧伏外道和各種魔怨；建立菩提的殊勝法幢；能夠去除斷見和常見等各種煩惱；獲得佛陀如來的無礙智慧；豐富佛法的各種珍寶；根據眾生的根基給予利益，不會有任何錯失。 現代漢語譯本：什麼是聲聞乘、獨覺乘、菩薩乘？這三種乘是用來尋求解脫的。菩薩摩訶薩如何善巧地運用聲聞乘的智慧呢？當佛陀出世時，菩薩聽聞四諦法（苦、集、滅、道），通過聲音領悟真理，從而產生正確的見解，這被稱為聲聞。通過修持清凈的戒律，圓滿戒身；通過獲得禪定，圓滿定身；通過證悟真理，獲得智慧、解脫和解脫知見身。這就是菩薩摩訶薩在聲聞乘中獲得的善巧智慧。還有一種聲聞乘的善巧，即對三界（欲界、色界、無色界）產生厭倦感，對有為法（因緣和合而生的事物）深入觀察其無常性，認識到一切法都沒有自我，並歡喜和愛樂涅槃的寂靜。進一步觀察五蘊（色、受、想、行、識）如同怨賊，觀察諸界（地、水、火、風、空、識）如同毒蛇，觀察內六處（眼、耳、鼻、舌、身、意）如同空聚，常常希望出離，樂於涅槃並將其視為依靠，這就是菩薩摩訶薩在聲聞乘中獲得的善巧。其次，菩薩摩訶薩如何善巧地運用獨覺乘的智慧呢？即厭惡一切有為法，喜歡出離，少欲知足，遠離各種戲論，喜歡居住在寂靜之處，自然地覺悟到諸法無常，從而獲得解脫，這就是菩薩摩訶薩在獨覺乘中獲得的善巧智慧。再次，菩薩摩訶薩如何善巧地運用大乘佛法呢？大乘的功德無量無邊，能夠使一切有情眾生都毫無障礙地領悟並進入這最上乘，獲得無生無滅的大智慧，積累一切福德善根，供一切有情眾生受用；成就諸波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），使一切心行得到良好的調伏；增長無上的大菩提；具有強大的威力，到達菩提樹下，坐在道場中，觀察眾生的根基，以大悲心不捨棄任何眾生，毫無障礙地普遍憐憫一切眾生，如同對待自己的孩子一樣，能夠超越一切惡道的恐懼；能夠使一切佛法都顯現出來；能夠摧伏外道和各種魔怨；建立菩提的殊勝法幢；能夠去除斷見和常見等各種煩惱；獲得佛陀如來的無礙智慧；豐富佛法的各種珍寶；根據眾生的根基給予利益，不會有任何錯失。
【English Translation】 English version: What are the Śrāvakayāna (Vehicle of Hearers), Pratyekabuddhayāna (Vehicle of Solitary Buddhas), and Bodhisattvayāna (Vehicle of Bodhisattvas)? These three vehicles are for seeking liberation. How does a Bodhisattva Mahāsattva skillfully use the wisdom of the Śrāvakayāna? When a Buddha appears in the world, the Bodhisattva hears the Four Noble Truths (duḥkha, samudaya, nirodha, marga), understands the truth through sound, and thus generates right view; this is called a Śrāvaka. By practicing pure precepts, one perfects the body of precepts; by attaining samādhi, one perfects the body of samādhi; by seeing the truth, one obtains wisdom, liberation, and the body of knowledge of liberation. This is the skillful wisdom that a Bodhisattva Mahāsattva obtains in the Śrāvakayāna. There is also a skillful aspect of the Śrāvakayāna, which is to feel weary of the three realms (kāmadhātu, rūpadhātu, arūpadhātu), to deeply contemplate the impermanence of conditioned phenomena (saṃskṛta dharma), to see that all dharmas are without self, and to rejoice in the peace of nirvāṇa. Furthermore, one views the five skandhas (rūpa, vedanā, saṃjñā, saṃskāra, vijñāna) as enemies, views the dhātus (earth, water, fire, wind, space, consciousness) as poisonous snakes, views the six internal āyatanas (eye, ear, nose, tongue, body, mind) as empty gatherings, constantly wishes to be liberated, delights in nirvāṇa and regards it as a refuge; this is the skillful wisdom that a Bodhisattva Mahāsattva obtains in the Śrāvakayāna. Next, how does a Bodhisattva Mahāsattva skillfully use the wisdom of the Pratyekabuddhayāna? It is to be disgusted with all conditioned phenomena, to delight in liberation, to be content with few desires, to be free from all frivolous discussions, to enjoy living in solitude, to naturally awaken to the impermanence of all dharmas through causes and conditions, and thus attain liberation; this is the skillful wisdom that a Bodhisattva Mahāsattva obtains in the Pratyekabuddhayāna. Furthermore, how does a Bodhisattva Mahāsattva skillfully use the Mahāyāna Dharma? The merits of the Mahāyāna are immeasurable and boundless, enabling all sentient beings to understand and enter this supreme vehicle without any obstacles, to obtain the great wisdom of no birth and no death, to accumulate all meritorious roots of virtue, for all sentient beings to benefit from; to accomplish the pāramitās (dāna, śīla, kṣānti, vīrya, dhyāna, prajñā), so that all mental activities are well-subdued; to increase the unsurpassed great bodhi; to have great power, to go to the Bodhi tree, to sit in the bodhimaṇḍa, to observe the roots of sentient beings, with great compassion not abandoning any sentient being, to universally have compassion for all sentient beings without any obstacles, like treating them as one's own children, to be able to overcome all fears of evil paths; to be able to make all Buddha-dharmas manifest; to be able to subdue heretics and all demonic enemies; to establish the victorious banner of bodhi; to be able to remove all afflictions of eternalism and annihilationism; to obtain the unobstructed wisdom of the Tathāgata; to enrich the treasures of the Buddha-dharma; to benefit according to the roots of sentient beings without any mistakes. English version: What are the Śrāvakayāna (Vehicle of Hearers), Pratyekabuddhayāna (Vehicle of Solitary Buddhas), and Bodhisattvayāna (Vehicle of Bodhisattvas)? These three vehicles are for seeking liberation. How does a Bodhisattva Mahāsattva skillfully use the wisdom of the Śrāvakayāna? When a Buddha appears in the world, the Bodhisattva hears the Four Noble Truths (duḥkha, samudaya, nirodha, marga), understands the truth through sound, and thus generates right view; this is called a Śrāvaka. By practicing pure precepts, one perfects the body of precepts; by attaining samādhi, one perfects the body of samādhi; by seeing the truth, one obtains wisdom, liberation, and the body of knowledge of liberation. This is the skillful wisdom that a Bodhisattva Mahāsattva obtains in the Śrāvakayāna. There is also a skillful aspect of the Śrāvakayāna, which is to feel weary of the three realms (kāmadhātu, rūpadhātu, arūpadhātu), to deeply contemplate the impermanence of conditioned phenomena (saṃskṛta dharma), to see that all dharmas are without self, and to rejoice in the peace of nirvāṇa. Furthermore, one views the five skandhas (rūpa, vedanā, saṃjñā, saṃskāra, vijñāna) as enemies, views the dhātus (earth, water, fire, wind, space, consciousness) as poisonous snakes, views the six internal āyatanas (eye, ear, nose, tongue, body, mind) as empty gatherings, constantly wishes to be liberated, delights in nirvāṇa and regards it as a refuge; this is the skillful wisdom that a Bodhisattva Mahāsattva obtains in the Śrāvakayāna. Next, how does a Bodhisattva Mahāsattva skillfully use the wisdom of the Pratyekabuddhayāna? It is to be disgusted with all conditioned phenomena, to delight in liberation, to be content with few desires, to be free from all frivolous discussions, to enjoy living in solitude, to naturally awaken to the impermanence of all dharmas through causes and conditions, and thus attain liberation; this is the skillful wisdom that a Bodhisattva Mahāsattva obtains in the Pratyekabuddhayāna. Furthermore, how does a Bodhisattva Mahāsattva skillfully use the Mahāyāna Dharma? The merits of the Mahāyāna are immeasurable and boundless, enabling all sentient beings to understand and enter this supreme vehicle without any obstacles, to obtain the great wisdom of no birth and no death, to accumulate all meritorious roots of virtue, for all sentient beings to benefit from; to accomplish the pāramitās (dāna, śīla, kṣānti, vīrya, dhyāna, prajñā), so that all mental activities are well-subdued; to increase the unsurpassed great bodhi; to have great power, to go to the Bodhi tree, to sit in the bodhimaṇḍa, to observe the roots of sentient beings, with great compassion not abandoning any sentient being, to universally have compassion for all sentient beings without any obstacles, like treating them as one's own children, to be able to overcome all fears of evil paths; to be able to make all Buddha-dharmas manifest; to be able to subdue heretics and all demonic enemies; to establish the victorious banner of bodhi; to be able to remove all afflictions of eternalism and annihilationism; to obtain the unobstructed wisdom of the Tathāgata; to enrich the treasures of the Buddha-dharma; to benefit according to the roots of sentient beings without any mistakes.
故；養育有情大悲成故；十力、無畏、不共佛法、相好功德瓔珞莊嚴無過失故。如是所有一切善巧，是名菩薩摩訶薩大乘善巧智。複次，一切諸佛之所乘故，具足七法佛為大乘，如轉輪王具足七寶。云何為七？所謂大觀察故、大隨順故、大智慧故、大精進故、大方便故、大證悟故、大事業故。大觀察者，菩薩摩訶薩親近善友聽聞正法，於一剎那悟一切法，實相現前。大隨順者，菩薩摩訶薩成就大智大定大悲，利益自他故。大智慧者，菩薩摩訶薩見真實相，我法皆空。大精進者，菩薩摩訶薩于無量阿僧祇劫，大悲萬行能成辦故。大方便者，菩薩摩訶薩得平等忍，不住生死、不證涅槃。大證悟者，菩薩摩訶薩證力、無畏、不共佛法無量無邊大功德故。大事業者，菩薩摩訶薩于生死中得大菩提，成就圓滿恒沙萬億佛事業故。具足如是七種勝法而為法王，是名菩薩摩訶薩大乘善巧智。
「複次，云何一切法善巧？謂有為、無為。菩薩於此二法巧便最勝，于身善行、口善行、意善行清凈增長，迴向無上正等菩提，是名菩薩有為善巧智；菩薩于身、口、意具三無作，清凈平等，迴向無上正等菩提，是名菩薩無為善巧智。復有善巧，謂菩薩摩訶薩于佈施、持戒乃至靜慮增長修習，迴向無上正等菩提，是名菩薩有為善巧智；復以
【現代漢語翻譯】 現代漢語譯本：因此，菩薩以養育一切有情的大悲心為根本；具備十力（如來所擁有的十種力量）、四無畏（佛陀的四種無所畏懼的特質）、不共佛法（佛陀獨有的教法）、以及相好功德（佛陀的莊嚴相貌和功德）的瓔珞莊嚴，沒有任何過失。像這樣所有的一切善巧方便，就稱為菩薩摩訶薩的大乘善巧智慧。此外，一切諸佛所乘之法，具備七種法，佛陀以此為大乘，如同轉輪王具備七寶。哪七種呢？就是大觀察、大隨順、大智慧、大精進、大方便、大證悟、大事業。所謂大觀察，是指菩薩摩訶薩親近善友，聽聞正法，在一剎那間領悟一切法，實相顯現。所謂大隨順，是指菩薩摩訶薩成就大智、大定、大悲，利益自己和他人。所謂大智慧，是指菩薩摩訶薩見到真實之相，明白我與法皆是空性。所謂大精進，是指菩薩摩訶薩在無量阿僧祇劫中，以大悲心修持萬行，能夠成就一切。所謂大方便，是指菩薩摩訶薩獲得平等忍，不住于生死，也不證入涅槃。所謂大證悟，是指菩薩摩訶薩證得十力、四無畏、不共佛法等無量無邊的大功德。所謂大事業，是指菩薩摩訶薩在生死輪迴中獲得大菩提，成就如恒河沙數般無量無邊的佛陀事業。具備這七種殊勝之法而成為法王，就稱為菩薩摩訶薩的大乘善巧智慧。 其次，什麼是一切法的善巧呢？就是有為法和無為法。菩薩對於這兩種法都非常善巧，在身善行、口善行、意善行方面清凈增長，並將功德迴向于無上正等菩提，這稱為菩薩的有為善巧智慧；菩薩在身、口、意方面具備三無作（不造作的清凈行為），清凈平等，並將功德迴向于無上正等菩提，這稱為菩薩的無為善巧智慧。還有一種善巧，是指菩薩摩訶薩在佈施、持戒乃至靜慮方面增長修習，並將功德迴向于無上正等菩提，這稱為菩薩的有為善巧智慧；又以
【English Translation】 English version: Therefore, Bodhisattvas cultivate great compassion for nurturing all sentient beings; they are adorned with the ten powers (the ten powers of a Tathagata), the four fearlessnesses (the four qualities of fearlessness of a Buddha), the unique Buddha-dharmas (the teachings unique to a Buddha), and the adornments of auspicious marks and merits, without any faults. All such skillful means are called the Mahayana skillful wisdom of a Bodhisattva-Mahasattva. Furthermore, the vehicle of all Buddhas is called the Mahayana, which is complete with seven qualities, just as a Chakravartin king is complete with seven treasures. What are the seven? They are great observation, great conformity, great wisdom, great diligence, great skillful means, great realization, and great undertaking. Great observation means that a Bodhisattva-Mahasattva draws near to virtuous friends, listens to the true Dharma, and in a single moment, comprehends all dharmas, and the true nature appears. Great conformity means that a Bodhisattva-Mahasattva achieves great wisdom, great samadhi, and great compassion, benefiting both self and others. Great wisdom means that a Bodhisattva-Mahasattva sees the true nature, understanding that both self and dharmas are empty. Great diligence means that a Bodhisattva-Mahasattva, through countless asamkhya kalpas, practices myriad deeds with great compassion, and is able to accomplish everything. Great skillful means means that a Bodhisattva-Mahasattva obtains equal forbearance, not dwelling in samsara, nor realizing nirvana. Great realization means that a Bodhisattva-Mahasattva realizes the immeasurable and boundless great merits of the ten powers, the four fearlessnesses, and the unique Buddha-dharmas. Great undertaking means that a Bodhisattva-Mahasattva attains great Bodhi in samsara, accomplishing the immeasurable Buddha activities like the sands of the Ganges. Possessing these seven supreme qualities and becoming a Dharma King is called the Mahayana skillful wisdom of a Bodhisattva-Mahasattva. Furthermore, what is the skillful means of all dharmas? It is the conditioned and the unconditioned. Bodhisattvas are most skillful in these two dharmas, and they purify and increase their good actions of body, speech, and mind, dedicating the merits to unsurpassed, perfect enlightenment. This is called the conditioned skillful wisdom of a Bodhisattva. Bodhisattvas possess the three non-actions (non-fabricated pure actions) in body, speech, and mind, which are pure and equal, and they dedicate the merits to unsurpassed, perfect enlightenment. This is called the unconditioned skillful wisdom of a Bodhisattva. There is another skillful means, which is that a Bodhisattva-Mahasattva increases and cultivates the practice of giving, keeping precepts, and even dhyana, dedicating the merits to unsurpassed, perfect enlightenment. This is called the conditioned skillful wisdom of a Bodhisattva; and further, by
般若波羅蜜多，離一切相修諸波羅蜜多，迴向無上正等菩提，是名菩薩摩訶薩無為善巧智。復有善巧，以方便智行四攝法攝取眾生，是名菩薩摩訶薩有為善巧智；復有善巧，住第一義，雖攝眾生而無取著，迴向菩提，是名菩薩無為善巧智。復有善巧，了知煩惱增長生死，菩提分法斷絕生死，是名菩薩有為善巧智；複次知空、無相、無愿三解脫門，能于無上正等菩提，決定平等、無二無別、無有退轉，是名菩薩無為善巧智。複次有為善巧，行於三界不著三界，是名菩薩有為善巧智；了知三界性皆是空，如幻如化而不取著，是名菩薩無為善巧智。複次，如是了知法性清凈無相無名，具一切智，名為實智；為度眾生假名方便，如是分別，是名權智。菩薩摩訶薩於此八法二智自在，名為般若波羅蜜多。複次，悉能了知一切法性，名為智慧；所有觀察善不善法，名為方便；隨順解脫離諸分別，聖智現前，名為般若波羅蜜多。復能如是善巧分別諸見結使，以奢摩他、毗缽舍那如是拔除，是名方便；而能圓滿無上大愿，是名智慧。除彼熱惱使得清涼，是名方便；能解煩惱性不可得，是名智慧。除身心苦得輕安樂，是名方便；游法園苑得念總持，理智現前，是名智慧。與諸有情作依止處，是名方便；能依所依無住無著，是名智慧。獲三
十七菩提分法，是名方便；應常離念而與實相智慧相應，得大法樂，是名智慧。復能生長五波羅蜜，是名方便；隨所樂乘同歸佛慧，自性照明，是名智慧。能度一切生死瀑流，是名方便；實無眾生得滅度者，是名智慧。建立正行，是名方便；見本性空，是名智慧。除客煩惱，是名方便；善能覺悟智性無染，是名智慧。行無所行，是名方便；悟於法空，是名智慧。不著三界，是名方便；令諸菩薩了第一義，是名智慧。攝諸眾生行於萬善，是名方便；一切賢聖同一法界，是名智慧。隨其根性除妄分別，是名方便；見本清凈寂滅無生，是名智慧。能起方便斷滅癡闇，是名方便；深入禪定不住禪定，是名智慧。誘導二乘，是名方便；除斷法執入佛知見，是名智慧。隨眾生根令生勝解，是名方便；了根性空，是名智慧。超妄境界，是名方便；示勝義諦，是名智慧。權說四諦，是名方便；于諸修行了不可得，是名智慧。勤求功德悲願無盡，是名方便；了應非真不來不去，法界平等，是名智慧。隨緣普示教化一切，是名方便；了煩惱性本來解脫，是名智慧。了知結使虛妄分別，是名方便；了眾生心本來寂靜，是名智慧。勸令修斷隨眠習氣，是名方便；一切眾生心行差別，八萬四千諸塵勞門即佛慧門，是名智慧。聲聞、緣覺善巧勸修漸
【現代漢語翻譯】 現代漢語譯本 十七菩提分法（十七種有助於證悟的修行方法），這被稱為方便（upāya，善巧方法）；應當常常遠離妄念，與實相智慧相應，獲得大法喜樂，這被稱為智慧（prajñā）。又能增長五波羅蜜（pāramitā，到達彼岸的修行），這被稱為方便；隨順眾生所樂的乘（yāna，教法），最終都歸於佛的智慧，自性光明照耀，這被稱為智慧。能夠度脫一切生死瀑流，這被稱為方便；實際上沒有眾生被度脫，這被稱為智慧。建立正確的修行，這被稱為方便；見到本性空寂，這被稱為智慧。去除客塵煩惱，這被稱為方便；善於覺悟智慧的本性無染，這被稱為智慧。修行而無所執著于所修之行，這被稱為方便；領悟到諸法皆空，這被稱為智慧。不執著於三界（欲界、色界、無色界），這被稱為方便；使諸菩薩明瞭第一義諦，這被稱為智慧。攝受一切眾生修行萬善，這被稱為方便；一切賢聖都處於同一法界，這被稱為智慧。隨順眾生的根性，去除虛妄分別，這被稱為方便；見到本性清凈寂滅，無生無滅，這被稱為智慧。能夠發起方便，斷滅愚癡黑暗，這被稱為方便；深入禪定而不執著于禪定，這被稱為智慧。引導聲聞、緣覺二乘，這被稱為方便；去除對法的執著，進入佛的知見，這被稱為智慧。隨順眾生的根性，使他們生起殊勝的理解，這被稱為方便；了悟根性本空，這被稱為智慧。超越虛妄的境界，這被稱為方便；顯示勝義諦，這被稱為智慧。權巧方便地說四聖諦，這被稱為方便；對於一切修行，了知不可得，這被稱為智慧。勤求功德，悲願無盡，這被稱為方便；了知一切應非真實，不來不去，法界平等，這被稱為智慧。隨順因緣普遍示現，教化一切眾生，這被稱為方便；了悟煩惱的本性本來解脫，這被稱為智慧。了知結使（煩惱的束縛）是虛妄分別，這被稱為方便；了悟眾生的心本來寂靜，這被稱為智慧。勸導眾生修習斷除隨眠習氣，這被稱為方便；一切眾生的心行差別，八萬四千種塵勞之門即是佛的智慧之門，這被稱為智慧。聲聞、緣覺善巧勸修漸次
【English Translation】 English version The seventeen Bodhi-part practices (seventeen practices that aid in enlightenment), these are called skillful means (upāya); one should always be free from thoughts and be in accordance with the wisdom of true reality, attaining great joy of the Dharma, this is called wisdom (prajñā). Furthermore, being able to grow the five pāramitās (perfections that lead to the other shore), this is called skillful means; following the vehicle (yāna, teaching) that beings prefer, ultimately all return to the wisdom of the Buddha, the self-nature shines brightly, this is called wisdom. Being able to cross the torrent of birth and death, this is called skillful means; in reality, there are no beings who are liberated, this is called wisdom. Establishing correct practice, this is called skillful means; seeing the emptiness of one's inherent nature, this is called wisdom. Removing defilements that are like guests, this is called skillful means; being able to awaken to the undefiled nature of wisdom, this is called wisdom. Practicing without attachment to the practice, this is called skillful means; realizing the emptiness of all dharmas, this is called wisdom. Not being attached to the three realms (desire realm, form realm, formless realm), this is called skillful means; enabling all Bodhisattvas to understand the ultimate truth, this is called wisdom. Embracing all beings to practice myriad good deeds, this is called skillful means; all sages and saints are in the same Dharma realm, this is called wisdom. According to the nature of beings, removing false discriminations, this is called skillful means; seeing the original purity, stillness, and non-arising, this is called wisdom. Being able to initiate skillful means to cut off the darkness of ignorance, this is called skillful means; deeply entering into samadhi without being attached to samadhi, this is called wisdom. Guiding the two vehicles of Śrāvakas and Pratyekabuddhas, this is called skillful means; removing attachment to the Dharma and entering the Buddha's understanding, this is called wisdom. According to the nature of beings, enabling them to generate superior understanding, this is called skillful means; realizing the emptiness of inherent nature, this is called wisdom. Transcending illusory realms, this is called skillful means; revealing the ultimate truth, this is called wisdom. Provisionally speaking of the Four Noble Truths, this is called skillful means; regarding all practices, knowing that they are unattainable, this is called wisdom. Diligently seeking merit and having endless vows of compassion, this is called skillful means; knowing that all things are not real, neither coming nor going, the Dharma realm is equal, this is called wisdom. According to conditions, universally showing and teaching all beings, this is called skillful means; realizing that the nature of afflictions is originally liberated, this is called wisdom. Knowing that the fetters (bonds of afflictions) are false discriminations, this is called skillful means; realizing that the minds of beings are originally still, this is called wisdom. Encouraging beings to practice cutting off latent habits, this is called skillful means; the differences in the minds and actions of all beings, the eighty-four thousand gates of defilements are the gates of the Buddha's wisdom, this is called wisdom. Śrāvakas and Pratyekabuddhas skillfully encourage gradual practice
入佛道，是名方便；菩薩修行如是般若波羅蜜多，疾證阿耨多羅三藐三菩提，是名般若波羅蜜多。」
佛說此摩訶般若波羅蜜多時，會中三十二俱胝菩薩摩訶薩得無生法忍，七十萬八千眾生髮阿耨多羅三藐三菩提心。此會大眾，各以種種妙花、寶幢、幡蓋諸莊嚴具，瞻卜花香供養般若波羅蜜多，散於如來及慈氏菩薩摩訶薩等諸菩薩上。一切諸天于虛空中作天妓樂，種種歌頌讚嘆如來，于無量劫成就菩提無邊功德。
爾時佛告一切大眾：「慈氏菩薩摩訶薩！汝等能問甚深般若波羅蜜多，大乘功德無盡法門不可思議。彼諸會眾聞是經者，亦當圓滿如是功德。若聞是經生信解心，受持讀誦書寫解說，如是等人利益無量不可思議，亦非譬喻算數之所能及。」
爾時薄伽梵解絡掖衣，授與慈氏而作是言：「善哉，善哉！善男子！汝能問此甚深般若波羅蜜多，一切十方諸佛如來悉皆隨喜。」
時慈氏菩薩受佛衣已，頂戴尊敬而作是言：「此衣即是如來真身制底，一切天，龍，人非人等皆應作禮，右繞恭敬種種供養。」
爾時，大眾忽見無量雜花、寶鬘、幡蓋從十方來，住佛頂上，在虛空中，須臾之間遍覆大會慈氏菩薩大眾之上。又于幡蓋供養具中，出大音聲贊言：「善哉，善哉！慈氏菩薩摩訶薩！
【現代漢語翻譯】 現代漢語譯本 進入佛道，這被稱為方便法門；菩薩修行這樣的般若波羅蜜多（智慧到彼岸），迅速證得阿耨多羅三藐三菩提（無上正等正覺），這被稱為般若波羅蜜多。 佛陀宣說這部摩訶般若波羅蜜多（大智慧到彼岸）時，法會中有三十二俱胝（億）菩薩摩訶薩（大菩薩）證得無生法忍（對諸法不生不滅的領悟），七十萬八千眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心）。法會大眾各自以各種美妙的花朵、寶幢、幡蓋等莊嚴之物，以及瞻卜花香供養般若波羅蜜多，散在如來和慈氏菩薩摩訶薩等諸菩薩身上。一切諸天在虛空中演奏天樂，以各種歌頌讚嘆如來，在無量劫中成就菩提無邊的功德。 這時，佛陀告訴所有大眾：『慈氏菩薩摩訶薩！你們能夠詢問如此甚深的般若波羅蜜多，大乘功德無盡的法門，真是不可思議。那些聽聞這部經的法會大眾，也應當圓滿這樣的功德。如果聽聞這部經產生信解之心，受持、讀誦、書寫、解說，這樣的人所獲得的利益是無量不可思議的，也不是譬喻和算數所能比擬的。』 這時，薄伽梵（佛陀）解下身上的絡掖衣，授予慈氏菩薩，並說道：『善哉，善哉！善男子！你能夠詢問如此甚深的般若波羅蜜多，一切十方諸佛如來都隨喜讚歎。』 當時，慈氏菩薩接受佛陀的衣服后，頂戴尊敬，並說道：『這件衣服就是如來真身的制底（佛塔），一切天、龍、人、非人等都應當禮拜，右繞恭敬，以各種方式供養。』 這時，大眾忽然看見無量雜花、寶鬘、幡蓋從十方而來，停留在佛陀的頭頂上，在虛空中，頃刻之間遍佈整個法會，覆蓋在慈氏菩薩和大眾之上。又從幡蓋供養具中，發出巨大的聲音讚歎道：『善哉，善哉！慈氏菩薩摩訶薩！』
【English Translation】 English version Entering the path of the Buddha is called a skillful means; when Bodhisattvas cultivate such Prajna Paramita (Perfection of Wisdom), they quickly attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), this is called Prajna Paramita. When the Buddha was expounding this Maha Prajna Paramita (Great Perfection of Wisdom), thirty-two kotis (hundred million) of Bodhisattva Mahasattvas (Great Bodhisattvas) in the assembly attained the Kshanti (Forbearance) of non-origination of dharmas, and seven hundred and eight thousand beings generated the mind of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). The assembly, each with various exquisite flowers, jeweled banners, canopies, and other adornments, as well as the fragrance of Champaka flowers, made offerings to Prajna Paramita, scattering them upon the Tathagata (Thus Come One) and Bodhisattva Mahasattvas such as Maitreya. All the devas (gods) in the sky played celestial music, singing various praises of the Tathagata, who had achieved boundless merits of Bodhi (Enlightenment) over countless kalpas (eons). At that time, the Buddha said to the entire assembly: 'Maitreya Bodhisattva Mahasattva! It is inconceivable that you are able to inquire about such profound Prajna Paramita, the endless Dharma gate of the Mahayana (Great Vehicle) merits. Those in the assembly who hear this sutra (scripture) shall also perfect such merits. If they hear this sutra and generate faith and understanding, receive, uphold, recite, write, and explain it, the benefits of such people are immeasurable and inconceivable, and cannot be reached by metaphors or calculations.' At that time, the Bhagavan (Buddha) took off his upper robe and gave it to Maitreya, saying: 'Excellent, excellent! Good man! You are able to inquire about this profound Prajna Paramita, all the Buddhas and Tathagatas in the ten directions rejoice in it.' Then, Maitreya Bodhisattva, having received the Buddha's robe, respectfully placed it on his head and said: 'This robe is the stupa (relic shrine) of the Tathagata's true body, all devas, nagas (dragons), humans, and non-humans should bow to it, circumambulate it respectfully, and make various offerings.' At that time, the assembly suddenly saw countless mixed flowers, jeweled garlands, and banners coming from the ten directions, resting on the Buddha's head, in the sky, and in an instant, covering the entire assembly, including Maitreya Bodhisattva and the multitude. From the banners and offerings, a great voice arose, praising: 'Excellent, excellent! Maitreya Bodhisattva Mahasattva!'
快問斯義。我等深心隨喜供養。」
爾時，舍利弗白佛言：「世尊！此等花鬘、幡蓋從何而來，出是音聲讚歎隨喜？」
爾時薄伽梵告舍利弗言：「善男子！此慈氏菩薩於過去世行菩薩行，度脫無量百千萬億諸眾生等，於今有住菩薩不退地者，或在聲聞、獨覺、人、天之中，彼諸眾生以宿因緣，於十方界各以種種寶花鬘蓋，供養般若波羅蜜多經及佛如來，讚歎慈氏如是功德，有是音聲。」
說此語已，一切眾會於慈氏菩薩摩訶薩所，深生尊重，咸作是言：「我等今日得大善利，得見是人親近供養，于如來所得聞是經。世尊！此諸眾生得聞佛名及慈氏菩薩摩訶薩名，尚得無量無邊功德，何況親于佛前得聞是經信解受持。」
爾時世尊告舍利弗：「若有善男子、善女人，於一劫中種種佈施——金、銀、琉璃、珊瑚、瑪瑙、真珠、摩尼、頭目髓腦無所吝惜——護持禁戒，安忍精進，修諸禪定，若聞此經一四句偈，我說此人成就大乘般若波羅蜜多，而此功德勝前功德。若離此法，諸波羅蜜悉不成就。舍利弗！以是因緣，若善男子、善女人，聞此經典信解受持思惟修習，我說是人速能成就無上菩提，當知是人則為已得諸佛如來菩提法印。舍利弗！若有菩薩說此經時，應發是愿：『我今應當諷誦此經，廣
【現代漢語翻譯】 現代漢語譯本：他們迅速問道：『這是什麼意思？我們都發自內心隨喜供養。』 當時，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）對佛說：『世尊！這些花鬘、幡蓋是從哪裡來的？發出這樣的聲音讚歎隨喜？』 那時，薄伽梵（Bhagavān，佛陀的尊號）告訴舍利弗：『善男子！這位慈氏菩薩（Maitreya，未來佛）在過去世修行菩薩道時，度脫了無量百千萬億的眾生。如今，有些住在菩薩不退轉地的眾生，或者在聲聞（Śrāvaka，聽聞佛法而修行的人）、獨覺（Pratyekabuddha，獨自覺悟的人）、人、天之中，他們以宿世的因緣，在十方世界各自用各種寶花、鬘、蓋，供養般若波羅蜜多經（Prajñāpāramitā，以智慧到達彼岸的經典）以及佛如來，讚歎慈氏的功德，所以才有這樣的聲音。』 說完這些話后，所有在場的人都對慈氏菩薩摩訶薩（Maitreya Bodhisattva Mahāsattva，大菩薩）深生尊重，都說：『我們今天得到了巨大的利益，得見這個人，親近供養，在如來那裡聽聞這部經。世尊！這些眾生僅僅聽到佛的名號和慈氏菩薩摩訶薩的名號，尚且能得到無量無邊的功德，更何況親自在佛前聽聞這部經，信解受持。』 那時，世尊告訴舍利弗：『如果有善男子、善女人，在一劫（kalpa，極長的時間單位）中進行各種佈施——金、銀、琉璃、珊瑚、瑪瑙、珍珠、摩尼寶珠，甚至連頭、眼睛、骨髓、腦髓都毫不吝惜——護持戒律，安忍精進，修習各種禪定，如果聽到這部經中的一句四句偈，我說這個人就成就了大乘般若波羅蜜多，而且這種功德勝過之前的功德。如果離開這個法，所有的波羅蜜（pāramitā，到達彼岸的方法）都不能成就。舍利弗！因為這個緣故，如果有善男子、善女人，聽聞這部經典，信解受持，思惟修習，我說這個人很快就能成就無上菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），應當知道這個人已經得到了諸佛如來的菩提法印。舍利弗！如果有菩薩在宣說這部經時，應當發願：『我現在應當諷誦這部經，廣泛
【English Translation】 English version: They quickly asked: 'What does this mean? We all deeply rejoice in offering.' At that time, Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha: 'World Honored One! Where do these flower garlands and banners come from? And why are these voices praising and rejoicing?' Then, the Bhagavan (a title for the Buddha) said to Śāriputra: 'Good man! This Bodhisattva Maitreya (the future Buddha) in past lives practiced the Bodhisattva path, liberating countless hundreds of thousands of millions of beings. Now, some of those who dwell in the irreversible stage of Bodhisattvas, or among Śrāvakas (those who hear the Dharma and practice), Pratyekabuddhas (those who awaken on their own), humans, and devas, due to their past karmic connections, in the ten directions, each with various precious flowers, garlands, and canopies, make offerings to the Prajñāpāramitā Sutra (the sutra of wisdom that leads to the other shore) and the Tathagata Buddha, praising the merits of Maitreya, hence these voices.' Having spoken these words, all those present deeply respected the Bodhisattva Mahāsattva Maitreya, and they all said: 'Today we have gained great benefit, having seen this person, drawn near to make offerings, and heard this sutra from the Tathagata. World Honored One! These beings, merely by hearing the name of the Buddha and the name of the Bodhisattva Mahāsattva Maitreya, already gain immeasurable and boundless merit, how much more so by personally hearing this sutra before the Buddha, believing, understanding, and upholding it.' At that time, the World Honored One said to Śāriputra: 'If there are good men or good women who, in one kalpa (an extremely long unit of time), make various offerings—gold, silver, lapis lazuli, coral, agate, pearls, mani jewels, even without being stingy with their heads, eyes, marrow, and brains—uphold the precepts, practice patience and diligence, cultivate various samadhis, if they hear even one four-line verse of this sutra, I say that this person has accomplished the Mahayana Prajñāpāramitā, and this merit surpasses the previous merit. If one departs from this Dharma, all the pāramitās (methods of reaching the other shore) cannot be accomplished. Śāriputra! For this reason, if there are good men or good women who hear this sutra, believe, understand, uphold, contemplate, and practice it, I say that this person will quickly achieve Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment), and it should be known that this person has already obtained the Dharma seal of the Buddhas. Śāriputra! If a Bodhisattva is expounding this sutra, they should make this vow: 『I should now recite this sutra, widely'
為人說。』能生此念，即名圓滿檀波羅蜜。何以故？一切施中法施最勝。若持此經守護法身，即是圓滿戒波羅蜜；順無生忍，亦即名為忍波羅蜜；如理不懈，此即名為精進波羅蜜；安住寂滅，此即名為靜慮波羅蜜；得自然慧不由他悟。是即名為般若波羅蜜。舍利弗！若復有人受持此經四句偈等，速能圓滿無上菩提。若諸菩薩持此法要，讀誦書寫或持經卷，所在之處則為有佛，當知是人已得如來一切法藏。若有受持此經典者，形雖差別，而菩提心無有二相。何以故？舍利弗！此經則是不退菩提實相法印。以是當知，若諸菩薩隨順此經，當知是人得不退轉無上菩提。若諸菩薩隨順此經，當知則是隨順一切佛法。」
爾時，護世四天大王及諸眷屬，悉皆合掌尊重恭敬，一心正念而白佛言：「世尊！我等四王，今為如來作護正法眾。若善男子、善女人，持此經者即是法師，我當承事供養恭敬，如佛無異。何以故？一切諸佛及大乘法，皆從此經出故。」
爾時天帝釋白佛言：「世尊！我雖從佛得聞余經，未曾得聞如是甚深最勝經典。我今堪任與諸天眾，隨此經典所在國土、城邑、聚落、山林、樹下空閑之處，有受持讀誦書寫解說，我等諸天為作聽眾。以是經故，令彼國王后妃眷屬色力增盛永無憂患，大臣卿相一切人
【現代漢語翻譯】 現代漢語譯本：為他人宣說，『能夠生起這樣的念頭，就稱為圓滿的檀波羅蜜（Dān bō luó mì，佈施的最高境界）。為什麼呢？因為一切佈施中，法佈施最為殊勝。如果受持此經，守護法身，就稱為圓滿的戒波羅蜜（Jiè bō luó mì，持戒的最高境界）；順應無生法忍，也就稱為忍波羅蜜（Rěn bō luó mì，忍辱的最高境界）；如理精進不懈怠，這就稱為精進波羅蜜（Jīng jìn bō luó mì，精進的最高境界）；安住于寂滅，這就稱為靜慮波羅蜜（Jìng lǜ bō luó mì，禪定的最高境界）；獲得自然智慧，不需他人開悟，這就稱為般若波羅蜜（Bō rě bō luó mì，智慧的最高境界）。舍利弗（Shè lì fú，佛陀的十大弟子之一，以智慧著稱）！如果有人受持此經的四句偈等，就能迅速圓滿無上菩提（Wú shàng pú tí，最高的覺悟）。如果各位菩薩（Pú sà，立志成佛的修行者）持此法要，讀誦書寫或持有經卷，他們所在之處就如同有佛在，應當知道這個人已經得到了如來（Rú lái，佛的稱號之一）的一切法藏。如果有受持此經典的人，外形雖然不同，但菩提心（Pú tí xīn，追求覺悟的心）沒有兩種差別。為什麼呢？舍利弗！此經是不退轉菩提的真實法印。因此應當知道，如果各位菩薩隨順此經，應當知道這個人得到了不退轉的無上菩提。如果各位菩薩隨順此經，應當知道他們就是隨順一切佛法。』 當時，護世四天大王（Hù shì sì tiān dà wáng，佛教的護法神）及其眷屬，都雙手合掌，尊重恭敬，一心正念地對佛說：『世尊！我們四天王，現在為如來做護持正法的眷屬。如果善男子、善女人，受持此經，就是法師，我們應當承事供養恭敬他們，如同對待佛一樣。為什麼呢？因為一切諸佛及大乘佛法，都是從此經中產生的。』 當時，天帝釋（Tiān dì shì，忉利天之主）對佛說：『世尊！我雖然從佛那裡聽聞過其他經典，但從未聽聞過如此甚深殊勝的經典。我現在能夠與諸天眾一起，隨此經典所在的國土、城邑、村落、山林、樹下空閑之處，如果有受持讀誦書寫解說的人，我們諸天就作為聽眾。因為這部經的緣故，能使那些國王、后妃、眷屬的容貌和力量都更加強盛，永遠沒有憂患，大臣、卿相一切人
【English Translation】 English version: Speak to others, 『If one can generate this thought, it is called the perfection of Dān bō luó mì (the highest state of giving). Why? Because among all kinds of giving, the giving of Dharma is the most supreme. If one upholds this scripture and protects the Dharma body, it is called the perfection of Jiè bō luó mì (the highest state of discipline); conforming to the forbearance of non-arising, it is also called the perfection of Rěn bō luó mì (the highest state of patience); diligently and unremittingly practicing according to the Dharma, this is called the perfection of Jīng jìn bō luó mì (the highest state of diligence); abiding in stillness and extinction, this is called the perfection of Jìng lǜ bō luó mì (the highest state of meditation); obtaining natural wisdom without the need for others to enlighten, this is called the perfection of Bō rě bō luó mì (the highest state of wisdom). Shariputra (Shè lì fú, one of the Buddha's ten great disciples, known for his wisdom)! If someone upholds even a four-line verse of this scripture, they can quickly perfect the unsurpassed Bodhi (Wú shàng pú tí, the highest enlightenment). If the Bodhisattvas (Pú sà, practitioners who aspire to become Buddhas) uphold this Dharma essence, reading, reciting, writing, or carrying the scripture, the place where they are is as if the Buddha is present, and it should be known that this person has already obtained all the Dharma treasures of the Tathagata (Rú lái, one of the titles of the Buddha). If there are those who uphold this scripture, although their forms may differ, their Bodhi mind (Pú tí xīn, the mind that seeks enlightenment) has no two differences. Why? Shariputra! This scripture is the true Dharma seal of non-retrogression in Bodhi. Therefore, it should be known that if the Bodhisattvas follow this scripture, it should be known that this person has attained the non-retrogressive unsurpassed Bodhi. If the Bodhisattvas follow this scripture, it should be known that they are following all the Buddha's teachings.』 At that time, the Four Heavenly Kings (Hù shì sì tiān dà wáng, the guardian deities of Buddhism) and their retinues, all with their palms joined together, respectfully and reverently, with one-pointed mindfulness, said to the Buddha: 『World Honored One! We, the Four Heavenly Kings, now serve as the protectors of the righteous Dharma for the Tathagata. If a good man or good woman upholds this scripture, they are Dharma teachers, and we should serve, make offerings, and respect them as if they were the Buddha. Why? Because all Buddhas and the Mahayana Dharma originate from this scripture.』 At that time, Indra (Tiān dì shì, the lord of the Trayastrimsa Heaven) said to the Buddha: 『World Honored One! Although I have heard other scriptures from the Buddha, I have never heard such a profound and supreme scripture. I am now capable of joining with the heavenly hosts, wherever this scripture is located, in countries, cities, villages, forests, under trees, or in secluded places, if there are those who uphold, recite, write, or explain it, we heavenly beings will be the audience. Because of this scripture, it can make those kings, consorts, and retinues increase in beauty and strength, and be forever free from worries, and all ministers and officials
民及說法師，我等常當共作擁護令無衰患，令諸國界陰陽順序無諸愆失，一切怨敵無能侵害，稼穡成熟人民安樂，增彼法師色力辯才自在無礙，又令法師處大眾中得大無畏，如師子王廣為他說。」
爾時薄伽梵告天帝言：「善哉，善哉！憍尸迦！汝於此經及說法師，如是擁護令無衰患。汝今當知，若護法師則是護法，若護法者則護國土及一切眾生。」
爾時，索訶世界主大梵天王白佛言：「世尊！我與梵眾天等舍禪定樂，隨此經典及說法師所在之處，我當往彼為現四相，令彼法師知我等來。云何為四？一者見大光明，二者聞有異香，三者令彼法師辯才無礙，四者令諸聽眾專念一心。以此四相，知我在會聽聞正法為作擁護。」
爾時魔王波旬白佛言：「世尊！佛說此經，令我宮殿皆無光色、震動不安，力勢衰損。所以者何？以諸菩薩摩訶薩聽此經故，若此經典在在處處，有善男子、善女人等，受持此經乃至一偈一句，一經于耳信解受持，當知此人已受阿耨多羅三藐三菩提記，當紹佛位。」
爾時魔王波旬白佛言：「世尊！彼善男子、善女人，以受持是經，令我眷屬威德勢力悉皆摧滅。若有人受持讀誦書寫解說此經典者，所在之處，我等誓願常作擁護，不起一念障礙之心。」
爾時薄伽梵
【現代漢語翻譯】 現代漢語譯本：民眾和護法者們說道，『我們應當共同擁護（說法師），使他沒有衰敗和災患，使各個國界風調雨順，沒有過失，一切怨敵都不能侵害，莊稼成熟，人民安樂，增長那位法師的色身、力量、辯才，自在無礙，又使法師在大眾之中得到大無畏，像獅子王一樣廣為他人說法。』 這時，薄伽梵（Bhagavan，佛的尊號）告訴天帝（帝釋天，Indra）說：『好啊，好啊！憍尸迦（Kausika，帝釋天的別名）！你對於這部經典和說法師，這樣擁護使他們沒有衰敗和災患。你現在應當知道，如果護持法師，就是護持佛法；如果護持佛法，就是護持國土和一切眾生。』 這時，索訶世界（Saha world，我們所居住的世界）的主宰大梵天王（Brahma）對佛說：『世尊！我和梵眾天等捨棄禪定的快樂，隨這部經典和說法師所在之處，我將前往那裡顯現四種瑞相，讓那位法師知道我們來了。哪四種呢？第一是見到大光明，第二是聞到奇異的香氣，第三是使那位法師辯才無礙，第四是使所有聽眾專心一意。憑藉這四種瑞相，就知道我在法會中聽聞正法，為他們作擁護。』 這時，魔王波旬（Mara）對佛說：『世尊！佛說這部經典，使我的宮殿都失去光彩、震動不安，力量和勢力都衰減了。這是為什麼呢？因為諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）聽這部經典的原因。如果這部經典在任何地方，有善男子、善女人等，受持這部經典，乃至一偈一句，一經于耳，信解受持，應當知道這個人已經接受了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的授記，將繼承佛位。』 這時，魔王波旬對佛說：『世尊！那些善男子、善女人，因為受持這部經典，使我的眷屬的威德和勢力都摧毀滅盡。如果有人受持、讀誦、書寫、解說這部經典，在他們所在之處，我們發誓願意常常作擁護，不起一念障礙之心。』 這時，薄伽梵
【English Translation】 English version: The people and Dharma protectors said, 『We should together protect (the Dharma teacher), so that he has no decline or suffering, so that the realms of all countries have favorable weather and no faults, so that all enemies cannot harm them, so that crops ripen, people are peaceful and happy, and so that the Dharma teacher's physical form, strength, eloquence, and freedom are increased, and so that the Dharma teacher gains great fearlessness in the assembly, like a lion king widely teaching others.』 At that time, Bhagavan (the Blessed One, an epithet for the Buddha) told the heavenly king (Indra) , 『Good, good! Kausika (another name for Indra)! You protect this sutra and the Dharma teacher in this way, so that they have no decline or suffering. You should know now that if you protect the Dharma teacher, you are protecting the Dharma; if you protect the Dharma, you are protecting the country and all sentient beings.』 At that time, the great Brahma king (Brahma), the lord of the Saha world (the world we live in), said to the Buddha, 『World Honored One! I and the Brahma heavenly beings will abandon the joy of meditation, and wherever this sutra and the Dharma teacher are, I will go there and manifest four auspicious signs, so that the Dharma teacher knows that we have come. What are the four? First, seeing great light; second, smelling a strange fragrance; third, making the Dharma teacher's eloquence unimpeded; and fourth, making all listeners concentrate their minds. With these four auspicious signs, it will be known that I am in the assembly listening to the true Dharma, and protecting them.』 At that time, the demon king Mara (Mara) said to the Buddha, 『World Honored One! The Buddha's teaching of this sutra has caused my palaces to lose their luster, shake with unease, and my power and influence to decline. Why is this? Because the Bodhisattva-Mahasattvas (great Bodhisattvas) are listening to this sutra. If this sutra is in any place, and there are good men and good women who receive and uphold this sutra, even one verse or one sentence, once it enters their ears, they believe, understand, and uphold it, it should be known that this person has already received the prediction of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) and will inherit the Buddha's position.』 At that time, the demon king Mara said to the Buddha, 『World Honored One! Those good men and good women, because they receive and uphold this sutra, have caused the power and influence of my retinue to be destroyed and extinguished. If there are people who receive, uphold, recite, write, and explain this sutra, wherever they are, we vow to always protect them, and not give rise to a single thought of obstruction.』 At that time, Bhagavan
告舍利弗：「汝當於未來世受持讀誦流佈此經，為令正法得久住故。」
舍利弗言：「唯然，世尊！我當受持。」
復告阿難言：「汝當受持讀誦流佈此經。」
阿難陀言：「唯然，世尊！我當受持。我等雖能奉行，不得如諸菩薩廣宣流佈。」
佛告阿難：「勿憂此經不能流佈，無量菩薩摩訶薩盡在此會，悉愿傳通。」
會中有六十俱胝菩薩摩訶薩，為欲護持此經典故，從座而起白佛言：「大聖世尊！我等誓當於十方界流通此經。此索訶世界自有慈氏宣佈是經不令斷絕，若佛滅後後五百歲，有諸眾生於此經典，暫得聽聞一經于耳，當知此人佛所記別。受持此經一偈一句，當知皆是慈氏菩薩摩訶薩威神之所建立。」
爾時薄伽梵告諸菩薩言：「善哉，善哉！善男子！汝等今於我所護持此經，當於無量殑伽沙佛所亦護是經。」
時，慈氏菩薩摩訶薩長跪合掌而白佛言：「大聖世尊！我問此經，觸犯如來，今于佛前至誠懺悔，唯愿慈悲哀恕我過。及諸菩薩，亦當受我如是悔過。」
佛告慈氏：「汝於是經，得深理趣般若波羅蜜多，于大乘法無有疑惑，于身口意無有誤失，一切諸佛共印可汝，我亦如是。汝所說法，如我無異。」
爾時阿難白佛言：「世尊！當何名此
【現代漢語翻譯】 現代漢語譯本：佛陀告訴舍利弗：『你應當在未來世受持、讀誦、流佈這部經，爲了使正法能夠長久住世。』 舍利弗說：『是的，世尊！我應當受持。』 佛陀又告訴阿難：『你應當受持、讀誦、流佈這部經。』 阿難陀說：『是的，世尊！我應當受持。我們雖然能夠奉行，但不能像諸位菩薩那樣廣泛宣揚流佈。』 佛陀告訴阿難：『不要擔心這部經不能流佈，無量菩薩摩訶薩都在這個法會中，都願意傳揚流通。』 法會中有六十俱胝（俱胝：印度數量單位，相當於千萬）菩薩摩訶薩，爲了護持這部經典，從座位上站起來對佛說：『大聖世尊！我們發誓應當在十方世界流通這部經。這個索訶（索訶：指我們所居住的這個世界）世界自有彌勒（慈氏）菩薩宣佈這部經，不讓它斷絕。如果佛陀滅度后五百年，有眾生在這部經典中，哪怕只是聽聞一句經文，應當知道這個人是佛陀所記別的。受持這部經哪怕是一偈一句，應當知道都是彌勒菩薩的威神力量所建立。』 這時，薄伽梵（薄伽梵：佛的尊號）告訴諸位菩薩說：『好啊，好啊！善男子！你們現在在我這裡護持這部經，應當在無量殑伽沙（殑伽沙：恒河沙，形容數量極多）佛那裡也護持這部經。』 這時，彌勒菩薩摩訶薩長跪合掌對佛說：『大聖世尊！我問這部經，冒犯了如來（如來：佛的稱號），現在在佛前至誠懺悔，只希望您慈悲憐憫寬恕我的過錯。以及諸位菩薩，也應當接受我這樣的懺悔。』 佛陀告訴彌勒：『你在這部經中，得到了甚深的理趣般若波羅蜜多（般若波羅蜜多：智慧到彼岸），對於大乘佛法沒有疑惑，在身口意方面沒有錯誤，一切諸佛都共同認可你，我也是這樣。你所說的法，和我所說的沒有差別。』 這時，阿難對佛說：『世尊！這部經應當叫什麼名字？』
【English Translation】 English version: The Buddha told Shariputra, 『You should uphold, recite, and propagate this sutra in the future, so that the true Dharma may abide for a long time.』 Shariputra said, 『Yes, World Honored One! I shall uphold it.』 The Buddha then told Ananda, 『You should uphold, recite, and propagate this sutra.』 Ananda said, 『Yes, World Honored One! I shall uphold it. Although we can practice it, we cannot propagate it as widely as the Bodhisattvas.』 The Buddha told Ananda, 『Do not worry that this sutra cannot be propagated. Limitless Bodhisattva Mahasattvas are all in this assembly, and they all wish to transmit and circulate it.』 In the assembly, there were sixty kotis (koti: an Indian unit of measurement, equivalent to ten million) of Bodhisattva Mahasattvas. In order to protect and uphold this sutra, they rose from their seats and said to the Buddha, 『Great Sage, World Honored One! We vow to circulate this sutra in the ten directions. In this Saha (Saha: the world we live in) world, Maitreya (the compassionate one) Bodhisattva will announce this sutra and not let it be cut off. If, after the Buddha』s parinirvana, in the last five hundred years, there are sentient beings who, in this sutra, even just hear one verse, they should know that this person has been predicted by the Buddha. If they uphold even one verse or one line of this sutra, they should know that it is all established by the majestic power of Maitreya Bodhisattva Mahasattva.』 At that time, the Bhagavan (Bhagavan: an epithet of the Buddha) told the Bodhisattvas, 『Excellent, excellent! Good men! You now uphold this sutra with me, and you should also uphold this sutra in the presence of limitless Ganges sand-like (Ganges sand: an expression to describe a very large number) Buddhas.』 At that time, Maitreya Bodhisattva Mahasattva knelt down, joined his palms, and said to the Buddha, 『Great Sage, World Honored One! I asked about this sutra and offended the Tathagata (Tathagata: an epithet of the Buddha). Now, I sincerely repent before the Buddha, and I only hope that you will compassionately forgive my faults. And the Bodhisattvas should also accept my repentance.』 The Buddha told Maitreya, 『In this sutra, you have attained the profound principle of Prajna Paramita (Prajna Paramita: the perfection of wisdom), you have no doubts about the Mahayana Dharma, and you have no mistakes in your body, speech, and mind. All Buddhas jointly approve of you, and so do I. The Dharma you speak is no different from what I speak.』 At that time, Ananda said to the Buddha, 『World Honored One! What should this sutra be called?』
經？我等云何奉持？」
時薄伽梵告阿難言：「此經是過去、現在、未來菩薩摩訶薩大乘理趣，亦為一切眾生眼目，亦為諸佛本母，所以此經名『大乘菩薩理趣六波羅蜜多無量無邊無盡義經』。以是名字，汝當奉持。」
佛說是經已，具壽阿難陀等諸大聲聞，慈氏菩薩摩訶薩等諸大菩薩，一切世間天、龍、藥叉、阿蘇羅、健闥婆、迦嚕羅、緊捺羅、摩怙洛迦、人非人等，及不眴世界無盡藏菩薩摩訶薩等，一切大眾聞佛所說，皆大歡喜，信受奉行。
大乘理趣六波羅蜜多經卷第十
【現代漢語翻譯】 現代漢語譯本：『世尊，這部經我們應當如何奉持？』 那時，薄伽梵（Bhagavan，意為世尊）告訴阿難（Ananda，佛陀的十大弟子之一）說：『這部經是過去、現在、未來菩薩摩訶薩（Bodhisattva-Mahasattva，意為大菩薩）所修持的大乘理趣，也是一切眾生的眼睛，也是諸佛的根本之母。因此，這部經名為《大乘菩薩理趣六波羅蜜多無量無邊無盡義經》。你們應當以這個名字奉持。』 佛陀說完這部經后，具壽阿難陀（Ayasmant Ananda，意為尊者阿難）等諸大聲聞（Sravaka，意為聲聞弟子），慈氏菩薩摩訶薩（Maitreya Bodhisattva-Mahasattva，意為彌勒菩薩）等諸大菩薩，以及一切世間的天（Deva）、龍（Naga）、藥叉（Yaksa）、阿蘇羅（Asura）、健闥婆（Gandharva）、迦嚕羅（Garuda）、緊捺羅（Kinnara）、摩怙洛迦（Mahoraga）、人非人等，以及不眴世界（Abhirati，意為妙喜世界）的無盡藏菩薩摩訶薩等一切大眾，聽聞佛陀所說，都非常歡喜，信受奉行。 《大乘理趣六波羅蜜多經》卷第十
【English Translation】 English version: 'World-Honored One, how should we uphold this sutra?' Then, the Bhagavan (World-Honored One) said to Ananda (one of the Buddha's ten great disciples): 'This sutra is the great vehicle principle of the Bodhisattva-Mahasattvas (Great Bodhisattvas) of the past, present, and future. It is also the eyes of all sentient beings and the fundamental mother of all Buddhas. Therefore, this sutra is named the 『Great Vehicle Bodhisattva Principle of the Six Paramitas, Immeasurable, Boundless, and Endless Meaning Sutra.』 You should uphold it by this name.' After the Buddha finished speaking this sutra, the venerable Ayasmant Ananda (Venerable Ananda) and other great Sravakas (Hearers), Maitreya Bodhisattva-Mahasattva (Maitreya Bodhisattva) and other great Bodhisattvas, as well as all the beings of the world, including Devas (gods), Nagas (dragons), Yakshas (nature spirits), Asuras (demigods), Gandharvas (celestial musicians), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), humans and non-humans, and the inexhaustible treasury Bodhisattva-Mahasattvas of the Abhirati (Land of Joy) world, all the assembly, having heard what the Buddha had said, were greatly delighted, believed, accepted, and practiced it. The Tenth Scroll of the Great Vehicle Principle of the Six Paramitas Sutra